開元釋教錄 7.11.1

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...