開元釋教錄 7.11

English (machine translation) 7.11

Language: English

7.11.1

Gautama Dharmaprajñā, Governor of Yangchuan Commandery under the Sui (one work in one fascicle, sūtra)
Śramaṇa Vinītaruci (two works in two fascicles, sūtras)
Śramaṇa Narendrayaśas (eight works in twenty-three fascicles, sūtras)
Śramaṇa Jñānagupta (thirty-nine works in one hundred and ninety-two fascicles, sūtras)
Śramaṇa Shi Fajing and others (two works in twelve fascicles, sūtra catalogues)
Śramaṇa Shi Baogui (one work in eight fascicles, combined sūtra)
Śramaṇa Bodhideng (one work in two fascicles, sūtra)
Fei Changfang, scholar of translation of scriptures (one work in fifteen fascicles, Sanbao lu)
Śramaṇa Dharmagupta (nine works in forty-six fascicles, sūtras and śāstras)

Yebao cha bie jing, one fascicle (translated in the third month of the second year of the Kaihuang era; Changfang says it is the second translation, and nearly identical with minor differences to the Zuiye baoying jing, but this is completely incorrect; see Changfang lu and Xu Gaoseng zhuan).
The above one work in one fascicle is extant.
Upāsaka Dharmaprajñā, called Fazhi in Sui [Chinese], surname Gautama, was the eldest son of Prajñāruci under the Northern Wei. He was originally a native of the country of Vārāṇasī in Central India, belonging to the brāhmaṇa caste. Stranded in the eastern lands, he eventually settled in Chinese ways. Father and son succeeded each other in their ancestral practice of translation. At the end of the Northern Qi, he served as Deputy Controller of Clerical Affairs (Zhaoxuan du). After the Qi state fell, the Buddhist Dharma was suppressed along with it. Fazhi, having held clerical office, transferred to a secular post and was appointed by imperial patent as Governor of Yangchuan Commandery in Yangzhou. When the Sui accepted the abdication of the Zhou, Sanskrit texts soon arrived, and an imperial edict summoned Fazhi to return and take charge of translation. Since Zhi was exceedingly proficient in both the Sui and Sanskrit tongues, he held the original text and translated it himself, without needing intermediaries for transmission. In the second year of the Kaihuang era, a ren-yin year [582 CE], he translated one work, the Yebao cha bie jing. Śramaṇa Shi Zhixuan of Chengdu recorded it in writing, arranging the diction and expressing the essential meaning. Śramaṇa Shi Yancong of Zhaojun composed a preface (The catalogues of Changfang and others all say that the Yebao cha bie jing was translated at Xingshan Temple. Now I consider this not to be the case: this sūtra was translated in the third month of the second year, whereas it was only in the sixth month that an imperial decree moved [the capital] to Daxing; to say it was translated at Xingshan Temple is a slight error regarding the translation site).

Da cheng fang guang zong chi jing, one fascicle (sometimes without the words “Da cheng”; translated in the seventh month of the second year of the Kaihuang era; second translation, different translation of the same text as the Ji zhu fang deng xue jing translated by Dharmarakṣa under the Western Jin; see Changfang lu).
Xiangtou jingshe jing, one fascicle (translated in the second month of the second year of the Kaihuang era; third translation, different translation of the same text as the Wenshushili wen puti jing and others translated by Kumārajīva; see Changfang lu).
The above two works in two fascicles are both extant.
Śramaṇa Vinītaruci, called Miexi in Sui [Chinese], was a native of the country of Uḍḍiyāna in Northern India. Daunted not by five hundred yojanas, holding his tin staff he toured the regions and came to observe the flourishing transformation. As soon as he arrived, he was summoned to court and ordered to translate sūtras. In the second year of the Kaihuang era of Emperor Wen, a ren-yin year [582 CE], he translated two works, including the Fang guang zong chi jing. Li Daobao, Supervising Secretary (jishi), and Tanpi, the second son of Prajñāruci, both served as interpreters. Śramaṇa Shi Fazuan of Chang'an recorded it in writing into the Sui tongue and edited the text and meaning. Śramaṇa Yancong composed prefaces for both (The catalogues of Changfang and others also say that they were produced at Xingshan Temple; this too is incorrect, the error being as described above).

Da fangdeng daji rizang jing, ten fascicles (also in twelve or fifteen fascicles; titled Da cheng da fangdeng rizang fen jing; different translation of the same text as the Daji rimi fen; should be the fourth translation; translation began in the fifth month of the fourth year of the Kaihuang era and finished in the second month of the fifth year; Śramaṇa Zhixuan, Fei Changfang, and others recorded it in writing).
Dayun lun qing yu jing, two fascicles (produced in the first month of the fifth year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; it is the sixty-fourth chapter of the Mahāmegha Sūtra; second translation, different translation of the same text as the Dayun qing yu jing translated by Jñānayaśas under the Zhou dynasty and the Fangdeng qing yu jing translated by Dharmagupta under the Sui).
Da zhuangyan famen jing, two fascicles (also named Wenshushili shentongli jing, and also named Sheng jinse guangming denü jing; produced in the first month of the third year of the Kaihuang era; third translation, different translation of the same text as the Da jing famen jing and others translated by Dharmarakṣa; Śramaṇa Zhixuan recorded it in writing).
Dehu zhangzhe jing, two fascicles (also named Shilijueduo zhangzhe jing; produced in the sixth month of the third year of the Kaihuang era; Śramaṇa Sengkun recorded it in writing; fourth translation, different translation of the same text as the Yueguang tongzi jing and others translated by Dharmarakṣa).
Bai fo ming jing, one fascicle (produced in the twelfth month of the second year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; second translation).
Li zhuangyan sanmei jing, three fascicles (produced in the tenth month of the fifth year of the Kaihuang era; Fei Changfang recorded it in writing).
Lianhua mian jing, two fascicles (produced in the third month of the fourth year of the Kaihuang era; Śramaṇa Huixian recorded it in writing).
Jiangu nü jing, one fascicle (produced in the twelfth month of the second year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; also called Laogu nü; the above eight works are all found in Changfang lu).
The above eight works in twenty-three fascicles are all extant.
Śramaṇa Narendrayaśas, called Zuncheng in Sui [Chinese], was a native of the country of Uḍḍiyāna in Northern India. Previously, in the Qi state, he served as Supreme Controller of Clerical Affairs (Zhaoxuan tong), and together with Śramaṇa Fazhi, Deputy Controller of Clerical Affairs, translated seven sūtras, all recorded in the Qi catalogue. In the late Jiande era, Emperor Wu of the Zhou conquered Qi. The Buddhist teachings and the state were extinguished at the same time. Yaśas outwardly put on secular robes while inwardly wearing the three robes. Fleeing through east and west, he had no time for rest. The five assemblies were destitute and had nowhere to turn. To those starving in ravines he gave food by reducing his own rations; the old and sick who needed help he assisted as circumstances allowed. Though his resources were depleted, he refused advice and persisted, his spirit remaining strong and teaching without wearying. He endured hardship and distress for four years. When the Sui ruled the realm and revived the Three Jewels, at the beginning of the Kaihuang era Sanskrit scriptures answered from afar, and an imperial decree was issued inviting him to come and propagate translation. In the seventh month of the second year, his disciple Daomi and others escorted him to the capital, where he resided at the Da Xingshan Temple. In the last month of winter of that year, the translation enterprise was begun. An imperial order directed Śramaṇa Tanyan, Supreme Controller of Clerical Affairs, and more than thirty others to assist in the translation. The Emperor paid him frequent visits of respect and provided lavish offerings. Though advanced in years, his practice became ever more diligent. He had once engaged in cultivation based strictly on the Śāriputra Dhāraṇī, and in a dream attained a visionary state predicting that he would become a buddha. Such auspicious signs were frequent, not just one. Later, he moved to Guangji Temple (Emperor Yang's personal name being Guang, it was renamed Hongji Temple; now, avoiding the taboo again, it is Chongji Temple), where he served as Master of Foreign Monks (waiguo sengzhu). Comforting foreign travelers, he skillfully won people's hearts. Suddenly one morning, he told his disciples: "I am old and weak, and will soon depart this world. While my mind is still clear, I admonish you, my disciples: the Buddhadharma is difficult to encounter; you must diligently cultivate and study it. A human body is difficult to obtain; be careful not to spend it in vain!" Having spoken, he lay down upon his pillow and quietly passed away, at the full age of one hundred, on the twenty-ninth day of the eighth month of the ninth year of the Kaihuang era [589 CE]. Earlier, Yaśas had met a skilled physiognomist who said: "You will surely live to one hundred, and should also ascend as an immortal." Passing away in his prime old age, those words were fulfilled. As for ascending as an immortal, that profound principle remains difficult to discern. However, his physical appearance was extraordinary, with an usṇīṣa-like fleshy crown...

7.11.2

[fleshy] topknot; his ears were long and upright, and his eyes were set straight in the middle. He was distinct from the common crowd, bearing exceptional marks. He was indeed a giant of virtue in transmitting the Dharma. When the Master of the Law passed away, both the monastic and lay communities were stricken with grief and alarm, and the task of continuing and exalting [the Dharma] seemed poised to decline. During the Sui dynasty, he translated a total of eight sūtras, which are precisely the Mahāsaṃnipāta-sūryagarbha, the Mahāmegha-cakra, the Mahāvyūha-dharmamukha, and other sūtras. Monks and laymen—the śramaṇas Sengchen and Mingfen, Court Gentleman Li Daobao, Scholar Tanpi, and others, four persons in all—took turns conveying the oral translation. The śramaṇas Zhixuan, Daosui, Huixian, and Sengkun, Court Attendant Yu Zhi, Scholar Fei Zhangfang, and others served as scribes. Over twenty virtuous elders, including the Controller of the Clergy (Zhaoxuan tong) śramaṇa Danyen and the Abbot of the Great Xingshan Monastery Lingzang who was Metropolitan Clerical Director (Zhaoxuan du), supervised the translation from beginning to end. By the winter of the fifth year, collation and polishing were completed, and the śramaṇa Yancong wrote prefaces for all of them. In examining Yaśas's journeys, they spanned roughly forty years, over fifty countries, and a hundred and fifty thousand li. Auspicious signs, sacred traces, magnificent monasteries, eminent monks, swift waters, deep forests, mountain spirits, and sea monsters—none failed to pay homage and reverence to him, and he took forewarnings and subduing actions beforehand. Because these events were so extensive, there is no leisure to relate them here in detail. The śramaṇa Yancong composed a biographical account of him, which circulates in full in the world.

Huguo pusa jing (Sūtra on the Bodhisattva Protecting the Country), two fascicles (found in the Neidian lu; now integrated into the Ratnakūṭa as the eighteenth assembly).
Yishi jing (Sūtra on the Transference of Consciousness), two fascicles (now integrated into the Ratnakūṭa as the thirty-ninth assembly and retitled 'The Assembly of the Elder Bhadrapāla'; first translation; same text as the Tang translation Xianshi jing; produced in the tenth month of Kaihuang 11 and completed in the twelfth month; Scholar Fei Zhangfang served as scribe; found in the Zhangfang lu).
Fajue jingxin jing (Sūtra on Generating Awakening and Purifying the Mind), two fascicles (first translation; same text as the Ratnakūṭa's Assembly on Generating Superior Aspiration; produced in the ninth month of Kaihuang 15 and completed in the tenth month; recorded as transcribed by the śramaṇa Sengkun and others; found in the Zhangfang lu).
Xukongyun pusa jing (Sūtra on the Bodhisattva Ākāśagarbha), two fascicles (the sixteenth division of the Mahāsaṃnipāta; fourth translation; same text as the Xukongzang jing, the Xukongzang shenzhou jing, and others; produced in the first month of Kaihuang 7 and completed in the third month; śramaṇa Sengtan served as scribe, and Yancong composed the preface; found in the Zhangfang lu).
Dafangdeng daji xianhu jing (Mahāvaipulya-mahāsaṃnipāta-bhadrapāla-sūtra), five fascicles (or six fascicles; titled Mahāvaipulya-mahāsaṃnipāta-sūtra Bhadrapāla Division, and also called Xianhu pusa jing; seventh translation; same text as the Pratyutpanna-samādhi-sūtra and others; produced in the twelfth month of Kaihuang 14 and completed in the second month of Kaihuang 15; śramaṇa Mingfen and others served as scribes).
Daji piyu wang jing (Mahāsaṃnipāta Sūtra of the Parable King), two fascicles (sometimes without the characters 'Mahāsaṃnipāta'; an independent chapter of the Mahāsaṃnipāta; produced in the fifth month of Kaihuang 15 and completed in the sixth month; śramaṇa Daomi and others served as scribes; this along with the preceding Xianhu jing are both found in the Zhangfang lu).
Fohuayan ru rulai dezhi busiyiyi jingjie jing (Buddhāvataṃsaka Sūtra on Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom), two fascicles (third translation; same text as the Du zhufo jingjie zhiguangyan jing and others; found in the Neidian lu).
Si tongzi sanmei jing (Sūtra on the Samādhi of the Four Youths), three fascicles (or simply titled Si tongzi jing; second translation; same text as Dharmarakṣa's Fangdeng niwan; produced in the fifth month of Kaihuang 13 and completed in the seventh month; śramaṇa Sengkun served as scribe; found in the Zhangfang lu).
Miaofa lianhua jing tianpin (Saddharmapuṇḍarīka-sūtra with Added Chapters), seven fascicles (or eight fascicles, twenty-seven chapters; because the chapters 'The Treasure Stūpa' and 'Devadatta' were combined into one, there are twenty-seven; in the first year of Renshou, at the request of the śramaṇa Shangxing of Puyao Temple, the two Dharma masters Jñānagupta and Dharmagupta re-examined the Sanskrit text and added the missing portions; the details are in the preface to the sūtra).
Shansi tongzi jing (Sūtra of the Youth Suvimati), two fascicles (fourth translation; same text as the Dafangdeng dingwang jing, the Dacheng dingwang jing, and others; produced in the seventh month of Kaihuang 11 and completed in the ninth month; Scholar Fei Zhangfang served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Jinguangming jing yinzhu tuoluoni pin zhulei pin (Silver Lord Dhāraṇī and Entrustment Chapters of the Suvarṇaprabhāsa-sūtra), one fascicle (Dharmakṣema produced four fascicles, Paramārtha seven fascicles, and Jñānagupta in the Northern Zhou five fascicles, none of which had these two chapters; upon examining the Sanskrit text they were present, so they were translated again; found in the Zhangfang lu; seventeen years later, the śramaṇa Baogui combined the earlier and later translations into eight fascicles, so this is not preserved separately).
Dafangdeng dayun qingyu jing (Mahāvaipulya Mahāmegha Sūtra on Requesting Rain), one fascicle (inner title reads Dafangdeng dayun jing qingyu pin dishisisi; third translation; different translation of the same text as the Dayun qingyu and the Dayun lun qingyu; found in the Neidian lu).
Zhufa benwu jing (Sūtra on the Fundamental Non-Existence of All Phenomena), two fascicles (third translation; same text as the Zhufa wuxing jing and others; produced in the sixth month of Kaihuang 15 and completed in the seventh month; Scholar Liu Ping and others served as scribes; found in the Zhangfang lu).
Daweidengguang xianren wenyi jing (Sūtra on the Doubts Asked by the Ṛṣi Great Majestic Lamp Light), one fascicle (second translation; same text as the Diyi yi fasheng jing; produced in the first month of Kaihuang 6 and completed in the second month; śramaṇa Daosui served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Rufajie tixing jing (Sūtra on Entering the Nature of the Dharma Realm), one fascicle (sometimes without the characters 'Nature of'; second translation; same text as the Ratnakūṭa Samādhi Mañjuśrī's Inquiry on the Dharmakāya Sūtra; produced in the seventh month of Kaihuang 15 and completed in the eighth month; śramaṇa Daomi and others served as scribes; found in the Zhangfang lu).
Xiyou xiyou jiaoliang gongde jing (Sūtra on Estimating Merit: Rare, Rare!), one fascicle (or called Xiyou jiaoliang gongde jing; first translation; same text as the Tang translation Zuiwubi jing; produced in the sixth month of Kaihuang 6 and completed in that month; śramaṇa Sengtan served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Shanjing jing (Sūtra on Proper Reverence), one fascicle (also named Shan gongjing jing, or Shan gongjing shi jing; second translation; same text as the Zheng gongjing jing; produced in the seventh month of Kaihuang 6 and completed in the eighth month; śramaṇa Sengtan and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Wenshushili xing jing (Sūtra on Mañjuśrī's Practice), one fascicle (second translation; same text as the Wenshu xunxing jing; produced in the third month of Kaihuang 6 and completed in the fourth month; śramaṇa Sengtan served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Bafo minghao jing (Sūtra on the Names of the Eight Buddhas), one fascicle (fifth translation; same text as the Baji xiangshenzhou, Bayang shenzhou jing, and others; produced in the fifth month of Kaihuang 6 and completed in the sixth month; śramaṇa Daosui and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Bukongjuansuo zhou jing (Amoghapāśa Dhāraṇī Sūtra), one fascicle (also called Bukong juansuo guanshiyin xinzhou jing; first translation; same text as the Tang translation Bukong juansuo shenzhou xin jing and others; produced in the fourth month of Kaihuang 7 and completed in the fifth month; Sengtan and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Shier fo ming shenzhou jing (Sūtra on the Divine Dhāraṇī of the Twelve Buddha Names), one fascicle (titled Sūtra on the Divine Dhāraṇī of the Twelve Buddha Names for Estimating Merit and Eradicating Obstacles and Sins; first translation; same text as the Tang translation Chengzan rulai gongde shenzhou jing; produced in the fifth month of Kaihuang 7 and completed in that month; Sengkun and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Yixiang chusheng pusa jing (Sūtra on the Bodhisattva of Single-Minded Arising), one fascicle (tenth translation; same text as the Wuliangmen weimi chi jing and others; produced in the eleventh month of Kaihuang 5 and completed in the twelfth month; śramaṇa Sengtan and others served as scribes, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Jingangchang tuoluoni jing (Vajramaṇḍa-dhāraṇī-sūtra), one fascicle (second translation; same text as the Jingang shangwei tuoluoni jing; produced in the sixth month of Kaihuang 7 and completed in the eighth [month]

7.11.3

[... completed in the …] month; scribed by the śramaṇa Sengkun and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Rulai fangbian shanquan zhou jing (Sūtra of the Incantation of the Tathāgata's Skill in Means), one fascicle (Second translation; same original as the Xukongzang pusa wen fo jing; begun in the first month of Kaihuang 7, completed in the second month; scribed by the śramaṇa Sengtan and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Dongfang zuisheng dengwang rulai jing (Sūtra of the Tathāgata Supreme Lamp King of the East), one fascicle (Titled Dongfang zuisheng dengwang rulai qian er pusa song zhou feng shijia rulai zhu huchi shijian jing; fourth translation; same original as the Chiju shenzhou jing and others; see the Neidian lu).
Da faju tuoluoni jing (Great Dharma Torch Dhāraṇī Sūtra), twenty fascicles (Begun in the fourth month of Kaihuang 12, completed in the sixth month of Kaihuang 14; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue).
Da weide tuoluoni jing (Great Majesty Dhāraṇī Sūtra), twenty fascicles (Begun in the seventh month of Kaihuang 15, completed in the twelfth month of Kaihuang 16; scribed by the śramaṇa Sengkun and others; see Changfang's Catalogue).
Wuqian wubai fo ming jing (Sūtra of the Five Thousand Five Hundred Buddhas' Names), eight fascicles (Begun in the eighth month of Kaihuang 13, completed in the ninth month of Kaihuang 14; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue).
Guancha zhufa xing jing (Sūtra on Observing the Practice of Phenomena), four fascicles (Begun on the twenty-fourth day of the fourth month of Kaihuang 15, completed on the twenty-fifth day of the fifth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue).
Wusuoyou pusa jing (Sūtra of the Bodhisattva Akiñcana), four fascicles (See the Neidian lu).
Yueshangnü jing (Candrottarādārikā Sūtra), two fascicles (Begun in the fourth month of Kaihuang 11, completed in the sixth month; scribed by the scholar Liu Ping; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Chusheng putixin jing (Sūtra on the Arousing of the Bodhimind), one fascicle (Begun in the tenth month of Kaihuang 15 and completed that same month; scribed by the scholar Liu Ping and others; see Changfang's Catalogue).
Shangzhu tianzi suowen jing (Sūtra of the Questions of the Devaputra Merchant Lord), one fascicle (Sometimes without the words suowen; begun in the eighth month of Kaihuang 15, completed in the ninth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue).
Zhufa zuishang wang jing (Sūtra of the Supreme King of All Phenomena), one fascicle (Begun in the fifth month of Kaihuang 15, completed in the seventh month; scribed by the śramaṇa Mingfen and others; see Changfang's Catalogue).
Dasheng sanju chanhui jing (Mahāyāna Repentance Sūtra of the Three Heaps), one fascicle (See the Neidian lu).
Qishi jing (Sūtra on the Arising of the World), ten fascicles (Fifth translation; an alternative translation of the Jishi jing of the Dīrghāgama; see the title, which states that it was jointly produced by the two Dharma masters Jñāna[gupta] and [Dharma]gupta; newly catalogued).
Fo benxing ji jing (Compilation of the Deeds of the Buddha's Past Lives), sixty fascicles (Begun in the seventh month of Kaihuang 7, completed in the second month of Kaihuang 11; scribed by the śramaṇa Sengtan and the scholars Fei Changfang, Liu Ping, and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Sheng shanzhuyi tianzi suowen jing (Sūtra of the Questions of the Holy Devaputra Supratiṣṭhitamati), four fascicles (Sixth translation; same original as the Ruhuan sanmei jing and the Shanzhuyi assembly of the Ratnakūṭa; produced in the fourth month of Kaihuang 15; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue).
Zhufo hunian jing (Sūtra on the Mindfulness and Protection of the Buddhas), ten fascicles (Begun in the tenth month of Kaihuang 14, completed in the twelfth month; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue).
The above thirty-nine works in one hundred and ninety-two fascicles (The thirty-seven works above the Benxing ji, totaling one hundred and seventy-eight fascicles, are extant; the two works below the Sheng shanzhu, totaling fourteen fascicles, are lost texts).
The śramaṇa Jñānagupta, called Zhide in Sui, was a native of Gandhāra in northern India (Xiandou was originally pronounced Indrasthāna, which means "the Sovereign's Abode", meaning protected by Śakra, the Lord of the Devas. The sound "Xiandou" was an erroneous abbreviation in that land; "Shendu" and "Tianzhu" are erroneous designations in this country. The people of that land simply called it "Xiandou" as a whole, demarcating it into five regions. The Great Tang Record of the Western Regions states: "The correct pronunciation is Yindu (India). In the Tang language, Yindu is translated as 'the moon'. The moon has many names, and this is one of them. It signifies that living beings transmigrate endlessly, and in the long night of ignorance, there is none to announce the dawn. It is just like after the sun has set, the night torches take over: though there is the shining of starlight, how can it compare to the brightness of the radiant moon? If taken for this reason, it is therefore likened to the moon; truly because in that land, sages and worthies succeeded one another, guiding the ordinary and governing beings as the moon illuminates from above. For this reason, it is called Yindu. In India, castes and clans are manifold, but the Brahmins are exceptionally pure and noble. Following their refined appellation, it became customary through usage to make no regional distinctions and refer to it comprehensively as the Land of Brahmins") (called Xiangxing country in Sui). He lived in the city of Puruṣapura (called Zhangfugong in Sui). He was of the kṣatriya caste, and his family name was Jinbu (pronounced *kəm-bju*; meaning "neck" in Sui, referring to the neck of a peacock, which was considered an aristocratic surname in that land). His father was named Vajrasāra (meaning "adamantine firm" in Sui). From youth, he harboured far-reaching capacity, and upon adulthood, he bequeathed a pure standard; he held the office of Prime Minister, harmonising and governing with principles. Gupta was the youngest of five brothers. Having planted roots of virtue in past lives, he gave rise to the aspiration for enlightenment early on. While just of tender years, he sought world-renunciation. His parents recognised his sincere capacity and accordingly supported him. He then entered the Great Forest Monastery (Mahāvana-saṅghārāma), whereupon he received deliverance. His upādhyāya (called "one who constantly keeps close to and upholds" in Sui; what is now called *heshang* is an erroneous abbreviation from Khotan; Master Xuanzang says the correct sound in Central India is *upādhyāya*, rendered in the Tang as "intimate instructor" or "one upon whom one depends for study") was named Jinayaśas (meaning "renowned for victory" in Sui), who devoted himself to quiet sitting and deeply plumbed the practice of dhyāna. His ācārya (called "one who transmits and instructs" or "correct conduct" in Sui; namely the so-called *ācārya*, which is also an erroneous abbreviation of nearby countries; Master Xuanzang says *ācārya* is rendered in the Tang as "exemplar" or "instructor") was named Jñānabhadra (meaning "wise and virtuous" in Sui), who was comprehensively versed in the three trainings and especially clear on the Vinayapiṭaka. After his renunciation, Gupta was dedicated and sincere in filial devotion and reverence. Through years of teaching and instruction, he came to comprehensively grasp their essential intent. Yet because the sacred sites and spiritual traces still remained in India, he followed his original teacher and was able to pay homage to them all. At that time, he was twenty-seven years old and had spent three retreats since receiving the precepts. Teacher and disciples joined their resolves to travel afar and propagate the Dharma. Initially, ten people agreed together to leave the borders. Travelling by way of the kingdom of Kapiśā, they lingered for years. The king earnestly invited his teacher, honouring him as the Dharma Lord, and their benefit to others was quite extensive. When they were about to set off on their itinerary, they crossed the western spurs of the Great Snow Mountains (Himalayas), which were indeed the peak of natural hazards. Arriving at the kingdom of the Hephthalites, when they first arrived, the wilderness was vast and the population sparse; there was no one to prepare the necessary food and drink. Gupta thereupon laid aside his full precepts and exerted every effort to make offerings and tend to them. After frequently passing through seasonal hardships, aided by the unseen spirits, they fortunately escaped disasters and mishaps. They also passed through the kingdoms of Qabhanda (Tashkurgan), Khotan, and others; repeatedly encountering summer rains and cold snows, they stayed temporarily. Having no opportunities for propagation, their stay was not long. Then, reaching the kingdom of the Tuyuhun, they gradually reached Shan Prefecture. At that time, it was the first year of the later reign of Western Wei. Although they had passed through dangers and crises, their minds became all the more resolute. From the outset of their journey, three years had elapsed to that point. Of the ten companions, only four survived. In the Wucheng era of King Ming of Northern Zhou, they first arrived at Chang'an and resided at Caotang Temple. The master and disciples' journey of conversion having fulfilled their original intention, they again mounted the pure altar and once more received full ordination. [Gupta's] diligent

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His devotion to the Dao was exceptionally profound from early on. Once residing in the capital, he gradually mastered the language of the Sui. As his reputation spread farther, contemporaries held him in high esteem. He was summoned by imperial edict into the rear garden to discuss the Buddha-Dharma together [with the emperor], and extraordinary rites and special provisions were supplied to him within the forbidden palace. Yearning to propagate the Dharma, yet having no way to carry it out on his own, he submitted a full petition detailing his circumstances. Thereupon he received a special imperial decree ordering the construction of the Sitianwang Temple for him and granting him permission to reside there. From then on, he translated new sūtras and filled in previous gaps. But as this was not an era of vast flourishing, it was merely an initial footing. At that time, Yuwen Jian, Prince of Qiao, was garrisoning Shu and again invited him to travel together thither. For three years he continuously served as the leader of the Sangha in Yizhou, residing at Longyuan Temple. In the Jiande era, the state's fortunes fell into ruin and the image-teachings were suppressed; the five assemblies [of the Sangha] were all forced to adopt secular dress in that period. Emperor Wu issued an imperial edict summoning him back to the capital, lavishing him with titles and stipends to force him into compliance with Confucian rites. Resolute and unyielding in holding fast to his discipline, he stood firm unto death without fear. The emperor, pitying his integrity and uprightness, mercifully released him to return. His path led through Ganzhou and northward through the Tujue (Turks). He met face-to-face with Taspar Qaghan, who earnestly and respectfully invited him to remain, repeatedly saying: 'The Zhou has its rise and fall, causing you, master, the toil of coming and going. Here there is no abolition or flourishing; please remain at ease. Supplies and offerings will certainly be provided to your satisfaction.' Thereupon he stayed together with them for more than ten years. His ācārya Zhixian returned to the west and passed away into nirvāṇa; not long after, his upādhyāya also departed this life. A solitary shadow living in exile, he knew not where to settle, relying only on the northern barbarians' ruler and people to widely promote blessings and merit. Following this wandering sojourn, he benefited living beings according to circumstances. Ten monks of the Qi—Baoxian, Daosui, Zhizhou, Sengwei, Fabao, Sengtan, Zhizhao, Senglü, and others—joined together in the sixth year of Wuping to travel to the Western Regions in search of sūtras. After seven years of travel back and forth, they were on the verge of returning eastward, having obtained a total of 260 Sanskrit manuscripts. When they reached the Tujue, they heard that the Zhou had destroyed the Qi and had entirely eradicated the Buddha-Dharma. Retreat was impossible, and advancing left them with nowhere to turn. Languishing there, they eventually met this person of supreme virtue, like the parched finding a drink or those in darkness encountering light. Thereupon they lived together, discussing the Dao and delighting in one another's company. They examined the new sūtras that had been brought along and requested him to translate the titles. Comparing them with older catalogues, they increasingly perceived his skill and proficiency, which surpassed those of earlier translators. Senglü and the others secretly rejoiced in their hearts that, having obtained the treasures and met the master, their journey had not been in vain. Together they took an oath, burning incense and pledging to disseminate the texts. When the Great Sui received the abdication, the Buddha-Dharma immediately revived. Baoxian and the others, carrying the sūtras, arrived first in response to the changing times, reaching [the capital] in the last month of winter in the first year of Kaihuang. An imperial decree committed [the texts] to the competent office to seek out translators to render them; by the middle month of spring in the second year, translation had commenced. In the last month of summer, an edict declared: 'When the Yin moved its capital five times, it was feared that the people would perish; this was because auspicious or inauspicious lands determine the length of life. Planning for the new and discarding the old is like a farmer looking forward to autumn. The mountains and river plains of Longshou are exquisite and graceful, with lush vegetation; it is fitting to establish our capital here, laying the foundation of the state's ding tripods and securing an enterprise of endless permanence. Within this territory, the city shall be called Daxing City, the hall called Daxing Hall, the gate called Daxing Gate, and the county called Daxing County; the parklands, ponds, and marshes shall all share this name. The temple shall be called Daxingshan.' In this temple, the Dharma texts were translated. At that time, [Jñānagupta] was still dwelling among the northern barbarians. In the fourth year of Kaihuang, the śramaṇa Danyen and more than thirty others from Daxingshan Temple, being personally engaged in translation and finding that sounds and meanings were falling into confusion, heard that Jñānagupta was in the north and memorialized the throne requesting his return to the capital. The emperor then issued a special imperial decree summoning him. Jñānagupta had been cut off from his western homeland and detained in exile for ten years, deeply longing for an enlightened era to encounter the Three Jewels once again. Suddenly receiving an inquiry from afar, joy and vows mingled within him. He immediately returned into the realm alongside the envoys. At that time, Emperor Wen was on an imperial tour to Luoyang, where [Jñānagupta] was granted an audience. The Son of Heaven was greatly pleased, bestowing frequent favors and inquiries. Before returning to the capital, an imperial decree soon ordered him to undertake translation. The newly arrived Sanskrit manuscripts of various works were exceedingly numerous, consisting of sūtras and treatises, both inner and secular. In all translation activities, Jñānagupta was inevitably made the chief. All agreed that Jñānagupta understood the speech of different lands and was versed in the scripts of foreign customs; thus, he was able to expound fluently by himself without the need for intermediaries. His phrasing agreed with the principles and doctrinal points, and his sentences formed a rounded literary style; once the rough meaning of the text was established, the translation draft was promptly completed, without exhausting the brush-recorders. When compared to the predecessors of old, he was truly their successor. In the fifth year, an imperial decree ordered Jñānagupta, together with the Brāhmaṇa śramaṇa *Jñānagupta, Kaifu Gao Gong, his son the Governor Tiannu, Gao Heren, the Brāhmaṇa Viśākhadatta, and others—six in all, both clergy and laity—to translate ancient Sanskrit books and celestial writings in the Inner Secretariat and the Palace Secretariat. At that time, Yaśas alone was translating sūtras at Guangji Temple. A separate edict ordered Jñānagupta to take on translation of the sūtras concurrently. Traveling back and forth between the two locations until the twelfth year, he completed the translation of the secular books, amounting to over two hundred fascicles in total, which were then submitted to the throne. By that time, Yaśas had already passed away; hence, an imperial decree instructed Jñānagupta to assume primary charge of translation, moving the translation site to Daxingshan Temple. The Brāhmaṇa śramaṇa Dharmagupta was summoned, and Gao Tiannu, Gao Heren, and other brothers were ordered to assist together in translating the Sanskrit language. Furthermore, ten great-virtue śramaṇas—Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fazuan, Senghui, Mingmu, and Tanyan—were appointed to supervise and manage the translation affairs and determine the doctrinal tenets. The śramaṇas Mingmu and Yancong checked the text against the Sanskrit manuscripts, rigorously reviewing and collating it to correct phrasing and doctrine. Jñānagupta once recounted: 'More than two thousand li southeast of Khotan, there is the kingdom of Cakuka. Its king is pure in faith and reveres the Mahāyāna. In his palace are preserved three great sūtras: the Mahāprajñā, the Mahāsaṃnipāta, and the Avataṃsaka, all comprising one hundred thousand verses. The king personally maintains them and holds the lock and key himself. When they are to be recited, they are opened with offerings of incense and flowers. Moreover, the sanctuary is adorned in diverse ways, leading minor kings to enter and pay homage. More than twenty li southeast of this kingdom, the mountains are rugged and precipitous; there is a deep, pure cavern in which are kept the Mahāsaṃnipāta, Avataṃsaka, Vaipulya-ratnakūṭa, Laṅkāvatāra, Vaipulya-śāriputra, two Dhāraṇī-ratnasaṃcaya, the Duṣṭarasaṃgraha, the Mahāprajñā, and the eight Prajñā sūtras, the Mahāmegha Sūtra, and others—twelve works in all, each comprising one hundred thousand verses. According to state custom, they are guarded and protected from generation to generation. Furthermore, three arhats who entered the cessation samādhi reside in meditation within the cave; on the fifteenth of every month, monks go up the mountain to shave their hair. Thus, the human and textual preservation of the Dharma serves as a refuge for living beings.' Jñānagupta's religious character was pure and earnest, his mind upright and resolute. He loved virtue insatiably and sought the Dharma unflaggingly. Broadly learned in the Tripiṭaka, he investigated the ultimate truth profoundly; having mastered the five sciences, he was also versed in secular treatises. His walking meditation captured the delight of the bodhimanda; his dhāraṇī penetrated the principles of spiritual mantras. Wearing the three robes and eating one meal a day, he remained faithful to his sincere vow throughout his life. His benevolent deliverance and broad guidance did not depend on entreaties. Diligent in chanting Buddhist scriptures, he grew more devoted with age; his strong memory of ancient times became all the more keen over time. Officials and commoners admired him; clergy and laity venerated him. Prince Teng of the Sui revered his monastic standards and took him as a teacher. Due to entanglement in secular affairs, [the prince] was exiled to Dongyue, and while there in Ou and Min, [Jñānagupta's] religious renown was widely celebrated; saving both bodies and minds, he brought tremendous benefit. In the twentieth year of Kaihuang, he passed away at the age of seventy-eight. (According to the preface of the Tianpin Fahua jing, in the xinyou year, the first year of Renshou, the two Dharma masters [Jñāna]gupta and [Dharma]gupta at

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at Daxingshan Temple to collate the Sanskrit texts again and translate what was missing to supplement them. Since he brought out these supplementary chapters in the first year of Renshou, he could not have died in the twentieth year of Kaihuang. Furthermore, the Neidian Lu says that at the end of Renshou, Jñānagupta was banished to Dongyue on account of another matter, whereas the Continued Biographies of Eminent Monks states that he died in the twentieth year of Kaihuang. The biography and the catalogue were both compiled by Daoxuan, so why do they contradict each other?). From his arrival in China from the Western Regions, Jñānagupta successively translated and transmitted texts. From the fifth year of Kaihuang to the end of Renshou, he translated sūtras such as the Sūtra on Protecting the Nation, in thirty-nine works comprising 192 fascicles in all. All of them thoroughly examine and refine the principles and teachings with complete comprehension; their phrasing is lucid and their meanings coherent, and they circulate widely in the world. They are listed in both the Sui and Tang catalogues. (The six works—Bodhisattva Protecting the Nation Sūtra, Avataṃsaka Sūtra on Entering into the Virtuous Knowledge of the Tathāgata, Mahāvaipulya Mahāmegha Sūtra for Requesting Rain, Sūtra of the Tathāgata King of the Supreme Lamp of the East, Sūtra of Bodhisattva Akiñcana, and Mahāyāna Three-Aggregate Repentance Sūtra—are stated in the Neidian Lu to have been translated by Jñānagupta, whereas Jingmai’s Jingtu states they were brought out by Dharmagupta. Now the Neidian Lu is taken as authoritative. As for the three works Mahāsaṃnipāta Avadānarāja Sūtra, Sūtra on the Transference of Consciousness, and Mahādharma-torch Dhāraṇī Sūtra, their inclusion in both Jñānagupta’s and Dharmagupta’s catalogues in the Jingtu is an error; they are now both placed under Jñānagupta’s catalogue and excised from that of Dharmagupta.)

Catalogue of All Sūtras in seven fascicles (compiled on imperial order at the Translation Hall of Xingshan Temple, beginning on the tenth day of the fifth month of the fourteenth year of Kaihuang and completed on the fourteenth day of the seventh month; consisting of six fascicles of the Classified Catalogue and one fascicle of the General Catalogue, making seven fascicles altogether; see Changfang Lu).
Catalogue of All Sūtras in five fascicles (compiled in the second year of Renshou by imperial request by the translation śramaṇas and scholars of Xingshan Temple; see Continued Biographies of Eminent Monks).
The above two works in twelve fascicles are both extant.
Śramaṇa Shi Fajing and others were all Masters of the Translation of Sūtras at Daxingshan Temple. In the fourteenth year of Kaihuang, a jiayin year, Emperor Wen ordered the compilation of a catalogue of all the sūtras. Fajing and twenty other venerable masters edited and compiled it. They laid down general headings and recorded main divisions, classifying them into nine catalogues. Differentiating sections and classes, there were forty-two divisions, comprising a total of 2,257 works in 5,310 fascicles. Śramaṇa Mingmu of Yanghua Temple demarcated sections and articles, providing the guidelines and framework. Śramaṇa Yancong of Riyang Temple minutely arranged the threads, collating similarities and differences; see Changfang Lu. Furthermore, in the second year of Renshou, an imperial edict instructed the competent authorities to request the venerable masters of Xingshan Temple, together with the translation śramaṇas and scholars, to inspect the Dharma treasury and carefully settle the sūtra catalogue. Distinguishing classes, they divided it into five sections in all: Sole Translations, first; Re-translations, second; Extracted Texts, third; Compilations and Biographies of Sages, fourth; and Doubtful and Spurious Texts, fifth; [with each section noting] extant and lost texts. In total there were 2,109 works in 5,058 fascicles. Extracted texts and doubtful and spurious texts did not need to be copied. The other three sections were entered into the canon and registered in the catalogue. All this was supervised and settled by the śramaṇa Yancong; see Continued Biographies of Eminent Monks.

Composite Suvarṇaprabhāsa-sūtra in eight fascicles (twenty-four chapters; combined in the seventeenth year of Kaihuang; serving as the fourth version; see Changfang Lu; preface composed by the śramaṇa Yancong).
The above one work in eight fascicles is currently extant.
Śramaṇa Shi Baogui was a monk of Daxingshan Temple. In the seventeenth year of Kaihuang, a dingji year, he combined the versions of the Suvarṇaprabhāsa-sūtra into one work. Baogui was the foremost disciple of the Mahāprajñāpāramitopadeśa master Dao'an of the Northern Zhou dynasty. In perusing the various scriptures, he saw that formerly in the Jin dynasty the śramaṇa Zhi Mindu had combined the five versions of the Śūraṅgamasamādhi-sūtra by the two Zhis, the two Zhus, and one Bai into a single work of eight fascicles (now, according to Sengyou’s catalogue and the record of the combined sūtra, it was combined from four versions and did not include Bai Yan), and had also combined the three versions of the Vimalakīrtinirdeśa by one Zhi and two Zhus into a single work of five fascicles. In addition, the śramaṇa Sengjiu had combined four versions of the Mahāsaṃnipāta into sixty fascicles. In all these combined sūtras, the text and meaning were complete and intact. Since these were the legacy left by former sages, Baogui took them as his model. He accordingly combined the versions by Fafeng of the Liang dynasty (four fascicles, eighteen chapters), Chengcang of the Northern Zhou dynasty (which continued and expounded the two chapters on Lifespan and Great Eloquence, divided into five fascicles), Paramārtha of the Liang dynasty (who brought out four further chapters, namely the chapters on the Differentiation of the Three Bodies, the Destruction of Karmic Obstacles, the Purest Ground of Dhāraṇī, and Fulfilling Vows by Relying on Emptiness, making twenty-four sections in all when added to the preceding eighteen, in seven fascicles), and Zhide of the Sui dynasty (who brought out anew the Yinzhui Dhāraṇī Chapter and the Entrustment Chapter), making twenty-four chapters in total divided into eight fascicles. Śramaṇa Yancong re-collated the chapters and sections until they were fully complete. From this time on, the text was titled the King of Sūtras; its meaning was proclaimed profound and marvelous, and he vowed that both the unseen and visible realms would venerate and protect it. (Moreover, the Changfang Lu states that the śramaṇa Sengjiu of Zhaoti Temple combined the Mahāsaṃnipāta-sūtra into sixty fascicles in the sixth year of Kaihuang. Examining now the sūtra combined by Jiu, it is difficult to rely upon as an authority, containing errors as fully detailed later in the Mahāyāna Catalogue and the Catalogue Pruning Redundancies. Therefore, in this catalogue, the separate individual texts are preserved, while his combined version has been excised and not retained.)

Sūtra on the Divination of the Retribution of Good and Evil Karma in two fascicles (also said to be drawn from the Sūtra on the Assembly of the Six Sense Organs, also called the Sūtra on the Real Meaning of the Mahāyāna, also named the Sūtra of Kṣitigarbha Bodhisattva, or simply called the Zhancha Jing).
The above one work in two fascicles is currently extant.
Śramaṇa Bodhideng was a foreigner. It is unknown during which dynasty he translated this one work, the Zhancha Jing. The Changfang Lu says: 'When this sūtra is checked against the catalogues, it has no entry, yet the title at the head of the sūtra says that Bodhideng translated it abroad; it seems to have appeared in recent times.' Nowadays, it is copied and circulates in all canons. However, in Guangzhou there was a monk who practiced a stupa repentance method: using leather, he made two strips, one inscribed with the character 'good' and the other with 'evil', and had people throw them. Obtaining 'good' was auspicious, while obtaining 'evil' was inauspicious. He also practiced a method of throwing himself to the ground to eradicate sins. In Qingzhou, a layman likewise practiced this method. In the thirteenth year of Kaihuang, someone reported to the Guangzhou authorities that this was sorcery. When the authorities investigated, the man cited as proof that the stupa repentance method was based on the Zhancha Jing, and that throwing oneself to the ground was based on the various sūtras where 'casting the five limbs to the ground is like Mount Tai collapsing.' Guo Yi, Marshal of Guangzhou, came to the capital and memorialized the circumstances to the throne at Qizhou. The Emperor did not believe the principles of the Zhancha Jing, and ordered the Vice Director of the Secretariat, Li Yuancao, together with Guo Yi, to go to Baochang Temple to question the venerable masters. Śramaṇa Fajing and others replied: 'The Zhancha Jing has no title or translation venue in the catalogues. The stupa repentance method also differs from the various sūtras and cannot be practiced.' The Emperor decreed: 'Things like this need not circulate.' I now say this is not so. How could one, from one's own narrow view, deny that there are scholars of broad learning? The Dharma doors are eighty-four thousand, and truth takes many paths. If it were not proclaimed from the golden mouth [of the Buddha], how could such profound tenets be revealed? In the first year of the Tiancewansui era of Heavenly Empress of the Great Tang, an imperial decree ordered śramaṇa Mingquan and others of Foshouji Temple in the Eastern Capital to revise the catalogue of all the sūtras and compile it into the orthodox canon. May later readers have no doubts about this.

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開元釋教錄 — 智昇, Classical Chinese