開元釋教錄 7.11.5

7.11.5

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.