貞元新定釋教目錄 10.15

10.15

金剛般若波羅蜜經一卷（第三譯與姚秦羅什元魏流支等出者同本）
解節經一卷（是解深密經初五品異譯出第一卷此經非是全部真諦略出以證義耳）
遺教經論一卷（釋遺教經）
十八空論一卷
攝大乘論三卷（無著菩薩造第二出與元魏佛陀扇多譯者同本天嘉四年於廣州制旨
寺譯慧愷筆受）
攝大乘論釋十五卷（天親菩薩釋亦云釋論或十二卷第一譯與隋笈多等出者同本天
嘉四年於廣州制旨寺出慧愷筆受）
佛性論四卷（天親菩薩造）
中邊分別論二卷（婆藪盤豆造或三卷於臨川郡出第一譯辯中邊論同本）
顯識論一卷（內題云顯識品從無相論出題云真諦新附此）
轉識論一卷（即出前顯識論中題云真諦新附此）
唯識論一卷（天親菩薩造初云修道不共他在臨川郡譯或上加大乘字第二出與元魏般若流支等
出者同本）
寶行王正論一卷
三無性論二卷（出無相論或一卷）
無相思塵論一卷（初出與唐譯觀所緣論同本見靖邁經圖及內典錄）
解捲論一卷（初出與唐義淨掌中論同本見靖邁經圖及內典錄）
廣義法門經一卷（第三出與漢安世高所出普法義經等同本題云是中阿含一品別譯
天嘉四年十一月十日於廣州制旨寺譯）
佛阿毘曇經二卷（亦云論錄云九卷今只二軸未詳所以又內典錄中更載佛毘曇一卷
非也）
律二十二明了論一卷（亦直云明了論出正量部波羅提木叉論中覺護法師造光
大二年正月二十日於廣州譯沙門慧愷筆受）
阿毘達磨俱舍釋論二十二卷（婆藪盤豆造第一譯與唐譯俱舍論同本
天嘉四年正月二十五日制旨寺譯至閏十月十日訖至五年二月二日更至光大元年十二月二十五日畢）
隨相論一卷（或云求那摩諦隨相論德慧法師造或二卷）
立世阿毘曇論十卷（題云立世毘曇藏或無論字亦云天地記經永定三年出錄云
十五卷未詳）
四諦論四卷（婆藪跋摩造）
部執異論一卷（亦名部異執論第二出與十八部論及宗輪論同本）
婆藪盤豆法師傳一卷（此曰天親第二）
金七十論三卷（外道迦毘羅仙人造明二十五諦謂數論也或二卷長房等錄別存僧佉論
二卷者非也謂梵僧佉此翻為數）
金剛般若論一卷
大般涅槃經論一卷（或無般字第二出）
反質論一卷（今疑即藏中如實論是故彼題云如實論反質難品）
墮負論一卷
成就三乘論一卷
正說道理論一卷
意業論一卷
大空論三卷（於豫章栖隱寺出）
僧澀多律一卷（陳言總攝）
俱舍論偈一卷（初出唐譯俱舍頌同本天嘉四年於制旨寺出）
俱舍論本六卷（據其論本即前偈是今復言本未詳所以）
翻外國語七卷（一名俱舍論因緣事一名雜事）
修禪定法一卷（除四部外餘三十四部見長房錄）
右三十八部一百一十八卷（金七十論二二十五部八十二卷見
在金剛論下十三部二十六卷闕本）。
沙門拘羅那佗。陳曰親依。或云波羅末陀。此
云真諦。並梵文之名字也。本西印度優禪尼
國人。以梁武太清二年屆于建業。頃屬梁季
崩亂不果宣傳雖翻經論棲遑靡記。逮陳武
永定二年七月還返豫章。又上臨川晉安諸
郡。真諦雖傳經論道鈌情離本意不申。更觀
機攘遂欲汎舶往楞伽修國。道俗更請結誓
留之。不免物議遂停南越。便與前梁舊齒重
覆所翻。其有文旨乖競者。皆鎔冶成範始末
備通。至文帝天嘉四年。楊都建元寺沙門僧
准忍律師等。並建標領欽聞新教故使遠
浮江表親承芳問。諦欣其來意乃為翻攝大
乘等論。首尾兩載覆疎宗旨。而飄寓投委無
心寧寄。又汎小舶至梁安郡。更裝大舶欲返
西國。學徒追逐相續留連。太守王万奢述
眾元情重申要請。諦又且修人事權止海隅。
伺旅束裝未思安堵。至三年九月發自梁安汎
泊西。引業風賦命飄還廣州。十二月中上南
海岸。刺史歐陽穆公顧延住制旨寺請翻新
文。諦顧此業緣西還無指。乃對沙門慧愷等
翻廣義法門經及唯識論等。後穆公薨沒。世
子紇重為檀越開傳經論。時又許焉。而神思
幽通量非情測。嘗居別所四絕水洲。紇往造
之嶺峻濤涌未敢凌犯。諦乃鋪舒坐具在於
水上。跏坐其內如乘舟焉。浮波達岸既登接
對。而坐具不濕依常敷置。有時或以荷葉蹋
水乘之而渡。如斯神異其例甚眾。至光太二
年六月。諦厭世浮雜情弊形骸。未若佩理資
神早生勝壤。遂入南海北山將捐身命。時智
愷正講俱舍聞告馳往。道俗奔赴相繼山川。
刺史又遣使人伺衛防遏。躬自稽顙致留三
日。方紆本情因爾迎還止于王國寺。時宗
愷諸僧欲延還建業。會楊輦碩望恐奪時榮。
乃奏曰。嶺表所譯眾部多明無塵惟識。言乖
治術有蔽國風。不隷諸華可流荒服。帝然之。
故南海新文有藏陳世。以太建元年遘疾少
時。遺訣嚴正勗示因果書傳累紙。其文付弟
子智休。至正月十一日午時遷化。時年七十
有一。明日於潮亭焚身起塔。十三日僧宗法
准等各齎經論還返匡山。自諦來東夏雖廣
出眾經而偏宗攝論。故討尋教旨者通覽所
譯。則彼此相發綺繢鋪顯。故隨處翻傳親流
疏解。諦從陳武永定二年戊寅。至孝宣大建
元年己丑。更譯金剛般若經等三十八部。微
附華飾盛顯隋唐。見曹毘別曆及隋費長
房錄唐內典錄等。餘有未譯梵本書。並多
羅樹葉凡有二百四十夾。若依陳紙翻之則
列二萬餘卷。今見譯訖止是數夾之文。並在
廣州制旨王園兩寺。是知法寶弘博定在中
天。識量玼瑣誠歸東夏。何以明之。見譯藏經
四千餘卷。生便棄擲習學全希。用此量情情
可知矣。初諦傳度攝論。宗愷歸心窮檢教源
銓題義旨。遊心既久懷敞相承。諦又面對闡
揚情理無狀。一日氣屬嚴厲衣服單疎忍
噤通霄。門人側席愷等終夜靜立奉侍。諮詢
言久情諠有時服寐。愷密以衣被覆足。諦潛
覺知便曳之于地。其節儉知足如此。愷如先
奉侍逾久逾親。以他日便喟然憤氣衝口者
三。愷問其故。答曰。君等欵誠正法實副參傳。
但恨弘法非時有阻來意耳。愷聞之如噎。良
久聲淚俱發跪而啟曰。大法絕塵遠通赤縣。
群生無感可遂埋耶。諦以手指西北曰。此方
有大國非近非遠。吾等沒後當盛弘之。但不
覩其興以為太息耳。即驗往隔今統敷揚
有宗。傳者以為神用不同妄生異執。惟識不
識其識不無然。無上依經二卷准經後記云
梁代譯。今編梁錄。又長房內典等錄。復有
正論釋義等一十三部一百八卷。今以並是
經論義疏真諦所撰。非梵本翻故刪不錄。又
內典錄中梁陳二代俱載起信論者非也。
勝天王般若波羅蜜經七卷（初出與大般若第六會同本）
右一部七卷其本見在。
王子月婆首那。陳言高空。中印度優禪尼國
王之子。從魏之梁譯業無輟。以梁太清二年
六月。有于闐沙門求那跋陀（陳言德賢）齎勝天王般
若一部梵文凡十六品始洎建業。首那忽見
德賢有此經典。敬戀冥懷如對真佛。因從祈
請畢命弘宣。德賢嘉其雅操虛心授與。那得
保持以為希遇。屬侯景作亂未暇翻傳。負載
東西諷持供養。民之所欲天必從焉。遂屬陳
朝霸於建業。首那負笈懷經自遠而至。江州
刺史儀同共法氍。渴仰大乘護持正法。以文
帝倩天嘉六年歲次乙酉七月辛巳朔二十三
日癸卯。勸請首那於州廳事略開題序。設無
遮大會。四眾雲集五千餘人。匡山釋僧果。及
遠邇名德。並學冠百家博通五部。各有碩難
紛綸靡不煥然氷釋。到其月二十九日還興
業伽藍。揵搥既響僧徒咸萃。首那躬執梵
文譯為陳語。楊州阿育王寺釋智昕暫遊彭
匯。伏膺至教耳聽筆疏。一言敢失再三循
環。撰為七卷。訖其年九月十八日文句乃盡。
江州僧正釋慧恭。時通三學始末監掌。具經
序及長房等錄。那雖一身而備經涉歷元
魏梁陳相繼宣譯。後不測其終。
大乘寶雲經八卷（第二出與梁世曼陀羅七卷寶雲及唐譯十卷寶雨並同本見一乘寺藏
錄）
右一部八卷本闕。
沙門須菩提。陳言善現。或云善吉。亦云善業。
扶南國人。解悟超群詞彩逸俗。化物無倦遊
方屆茲。於楊都城內至敬寺。為陳主譯大乘
寶雲經一部。

Vajracchedikāprajñāpāramitā-sūtra, 1 fascicle (third translation; identical text with those produced by Kumārajīva under the Later Qin, [Bodhi]ruci under the Northern Wei, etc.).
*Saṃdhinirmocana-sūtra (Jiejie jing), 1 fascicle (a variant translation of the first five chapters of the Saṃdhinirmocana-sūtra, producing the first fascicle; this sūtra is not complete: Paramārtha briefly extracted it solely to verify doctrine).
*Śikṣāpradīpa-vyākhyā (Yijiao jing lun), 1 fascicle (commentary on the Sūtra of the Buddha's Bequeathed Teaching).
Eighteenfold Emptiness Treatise (Shiba kong lun), 1 fascicle.
Mahāyānasaṃgraha, 3 fascicles (composed by Bodhisattva Asaṅga; second translation; identical text with that translated by Buddhaśānta under the Northern Wei; translated in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou, recorded by Huikai).
Commentary on the Mahāyānasaṃgraha (Mahāyānasaṃgrahabhāṣya), 15 fascicles (commentary by Bodhisattva Vasubandhu; also titled Shilun; or in 12 fascicles; first translation; identical text with that produced by Jñānagupta and others under the Sui; produced in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou, recorded by Huikai).
*Buddhadhātu-śāstra (Foxing lun), 4 fascicles (composed by Bodhisattva Vasubandhu).
Madhyāntavibhāga-bhāṣya (Zhongbian fenbie lun), 2 fascicles (composed by Vasubandhu; or in 3 fascicles; produced in Linchuan Commandery; first translation; identical text with the Bian zhongbian lun).
Treatise on Manifesting Consciousness (Xianshi lun), 1 fascicle (internal title reads "Chapter on Manifesting Consciousness"; extracted from the Treatise on Non-Characteristics; titled as newly appended by Paramārtha here).
Treatise on the Transformation of Consciousness (Zhuanshi lun), 1 fascicle (extracted from the aforementioned Treatise on Manifesting Consciousness; titled as newly appended by Paramārtha here).
Treatise on Consciousness-Only (Weishi lun), 1 fascicle (composed by Bodhisattva Vasubandhu; opening says, "Cultivating the path is not shared with others"; translated in Linchuan Commandery; sometimes with "Mahāyāna" added at the beginning; second translation; identical text with that produced by Prajñāruci and others under the Northern Wei).
Ratnāvalī (Baoxing wang zheng lun), 1 fascicle.
Treatise on the Three Non-Natures (San wuxing lun), 2 fascicles (extracted from the Treatise on Non-Characteristics; or in 1 fascicle).
*Vimśatikā-vṛtti / Ālambanaparīkṣā (Wuxiang sichen lun), 1 fascicle (first translation; identical text with the Tang translation Guan suoyuan lun; see Jingmai's Scripture Chart and the Neidian lu).
*Hastavālaprakaraṇa (Jiejuan lun), 1 fascicle (first translation; identical text with Yijing's Tang translation Zhangzhong lun; see Jingmai's Scripture Chart and the Neidian lu).
*Artha-vargīya-sūtra (Guangyi famen jing), 1 fascicle (third translation; identical text with the Pu fayi jing produced by An Shigao under the Han, etc.; title notes it is a separate translation of one chapter from the Madhyama-āgama; translated on the tenth day of the eleventh month in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou).
*Buddha-abhidharma-sūtra (Fo apitan jing), 2 fascicles (also called śāstra; the catalogues say 9 fascicles, but only 2 scrolls exist today, reason unknown; also, the Neidian lu further records a Fo pitan in 1 fascicle, which is an error).
*Vinaya-dvāviṃśati-prasannārtha-śāstra (Lü ershier mingliao lun), 1 fascicle (also simply titled Mingliao lun; drawn from the Saṃmatīya Prātimokṣa-śāstra; composed by Dharma Master Guṇaprabha; translated on the twentieth day of the first month in the second year of Guangda in Guangzhou, recorded by the śramaṇa Huikai).
Abhidharmakośa-bhāṣya, 22 fascicles (composed by Vasubandhu; first translation; identical text with the Tang translation of the Kośa-śāstra; translated at Zhizhi Monastery from the twenty-fifth day of the first month in the fourth year of Tianjia, finished on the tenth day of the intercalary tenth month; further revised on the second day of the second month in the fifth year, and completed on the twenty-fifth day of the twelfth month in the first year of Guangda).
*Lakṣaṇānusāra-śāstra (Suixiang lun), 1 fascicle (or called Guṇamati's Lakṣaṇānusāra-śāstra; composed by Dharma Master Guṇamati; or in 2 fascicles).
*Lokasthiti-abhidharma-śāstra (Lishi apitan lun), 10 fascicles (titled Lishi pitan zang, or without the word lun; also titled Tiandi ji jing; produced in the third year of Yongding; catalogues say 15 fascicles, reason unknown).
Catuḥsatya-śāstra (Sidi lun), 4 fascicles (composed by Vasuvarman).
Samayabhedoparacanacakra (Buzhi yi lun), 1 fascicle (also titled Buyi zhi lun; second translation; identical text with the Shiba bu lun and Zonglun lun).
Biography of Dharma Master Vasubandhu (Posoupandou fashi zhuan), 1 fascicle (Vasubandhu is translated here as Tianqin; second [translation]).
*Sāṃkhyakārikā-bhāṣya (Jin qishi lun), 3 fascicles (composed by the heterodox ṛṣi Kapila, expounding the twenty-five principles, that is, the Sāṃkhya; or in 2 fascicles; catalogues such as Fei Changfang's that separately preserve a Sengqie lun in 2 fascicles are mistaken, as the Sanskrit 'Saṅkhya' is here translated as 'shu' [number/calculation]).
Vajracchedikā-vyākhyā (Jingang bore lun), 1 fascicle.
Mahāparinirvāṇa-sūtra-śāstra (Daban niepan jing lun), 1 fascicle (sometimes without the character 'ban'; second translation).
*Tattvasiddhi / Argumentative Inversion Treatise (Fanzhi lun), 1 fascicle (now suspected to be the Rushi lun in the canon, as its title is 'Rushi lun: Chapter on Refuting Objections').
*Nigrahasthāna Treatise (Duofu lun), 1 fascicle.
Treatise on the Accomplishment of the Three Vehicles (Chengjiu sancheng lun), 1 fascicle.
Treatise on Right Exposition of Principles (Zhengshuo daoli lun), 1 fascicle.
Treatise on Mental Karma (Yiye lun), 1 fascicle.
Great Emptiness Treatise (Dakong lun), 3 fascicles (produced at Qiyin Monastery in Yuzhang).
Saṃgṛhīta-vinaya (Sengsheduo lü), 1 fascicle (in the language of Chen: 'Comprehensive Summary').
Abhidharmakośa Verses (Gushe lun ji), 1 fascicle (first translation; identical text with the Tang translation of the Kośa verses; produced in the fourth year of Tianjia at Zhizhi Monastery).
Abhidharmakośa Root Text (Gushe lun ben), 6 fascicles (according to its root treatise, this refers to the previous verses; why it is here called the root text again is not yet clear).
Translations of Foreign Languages (Fan waiguo yu), 7 fascicles (also titled Kośa-śāstra Nidānas, also titled Miscellaneous Affairs).
Method for Cultivating Dhyāna-Concentration (Xiu chanding fa), 1 fascicle (with the exception of four works, the other thirty-four works appear in Changfang's catalogue).
The above thirty-eight works, in one hundred and eighteen fascicles (from the Jin qishi lun upwards, twenty-five works in eighty-two fascicles are extant; from the Jingang lun downwards, thirteen works in twenty-six fascicles are missing).
Śramaṇa Kulanātha—in Chen translated as Qinyi ('Dearly Relied Upon'), or called Paramārtha, here translated as Zhendi ('Absolute Truth'), both being Sanskrit names—was originally a native of Ujjayinī in Western India. In the second year of Taiqing under Emperor Wu of the Liang, he arrived at Jianye. Soon after, due to the collapse and chaos at the end of the Liang, his plans to disseminate the teachings fell through. Although he translated sūtras and treatises, he was wandering and unsettled without record. In the second year of Yongding under Emperor Wu of the Chen, in the seventh month, he returned to Yuzhang and proceeded upward to Linchuan, Jin'an, and other commanderies. Although Paramārtha transmitted sūtras and treatises, the Dao was fractured and minds were alienated, so his original aspiration remained unfulfilled. Observing the declining potential and rising disturbances, he wished to take a ship to the kingdom of Laṅkāśuka. Monastics and laypeople earnestly besought him, making a vow to detain him. Unable to avoid public pleading, he remained in Nanyue. There, together with senior elders from the former Liang, he reviewed what had been translated; wherever textual meanings were conflicting or controversial, he refined them into standards, making them completely coherent from beginning to end.
In the fourth year of Tianjia under Emperor Wen, Śramaṇa Sengzhun and Vinaya Master Ren of Jianyuan Monastery in the capital of Yang, holding leadership and admiring the new teachings, traveled far across the river to receive his illustrious guidance in person. Paramārtha was delighted by the purpose of their arrival and translated for them the Mahāyānasaṃgraha and other treatises. For two full years, he reviewed and annotated the central tenets. Yet adrift and displaced, his mind found no peaceful resting place. He then boarded a small boat to Liang'an Commandery and outfitted a larger vessel, intending to return to the western lands. His disciples pursued him in continuous succession to detain him. The commandery governor, Wang Wanshe, conveyed the public's earnest sentiments and renewed the urgent invitation. Paramārtha also tended to human affairs and temporarily remained by the sea coast, yet as he watched travelers prepare their luggage, he had no thought of settling down.
In the ninth month of the third year, setting out from Liang'an, he sailed westward. Driven by the winds of karma and his allotted destiny, he was blown back to Guangzhou. In the middle of the twelfth month, he landed on the southern shore. Governor Ouyang Mu invited him to reside at Zhizhi Monastery and requested him to translate new texts. Paramārtha, beholding these karmic conditions and seeing no prospect of returning west, translated the Guangyi famen jing, Weishi lun, and other texts before Śramaṇa Huikai and others. Later, Governor Mu passed away. His heir, He, served anew as dānapati to promote the transmission of the scriptures and treatises, and [Paramārtha] consented at the time.
His spiritual perception was profoundly penetrating, beyond the measure of worldly reckoning. He once lived in a secluded hermitage entirely surrounded by water. When He went to visit him, the steep peaks and surging waves deterred anyone from attempting the crossing. Paramārtha spread his sitting cloth upon the water and sat cross-legged upon it as if boarding a boat, floating across the waves to reach the shore. After he landed and received [his visitor], the sitting cloth was not wet and was arranged as usual. At other times, he stepped on lotus leaves to ride across the waters. Miracles such as this were exceedingly numerous.
In the sixth month of the second year of Guangda, Paramārtha grew weary of the fleeting worldly turmoil and felt his physical form to be an encumbrance; he deemed it better to entrust his spirit to the true principle and be reborn early in a superior land. He thus entered the northern mountains of Nanhai intending to discard his life. At that time Zhihuai was lecturing on the Kośa, and hearing the report, he rushed there; monastics and laypeople hurried forth, crowding the mountains and valleys. The governor also sent messengers to mount guard and intervene, personally bowing his head in reverence and entreating him for three days. Only then did [Paramārtha] relent his original intention and was consequently welcomed back to reside at the Wangguo Monastery.
At that time, monks such as Sengzong and Huikai wished to invite him back to Jianye. Prominent figures in the imperial capital of Yang, fearing that he would eclipse their contemporary renown, presented a memorial stating: 'The many treatises translated south of the ranges mostly expound consciousness-only without external dust; their wording runs counter to statecraft and obstructs national customs. They should not be subordinate to the central Chinese realms, but may circulate in desolate frontier regions.' The emperor agreed. For this reason, the new texts from Nanhai were stored away during the Chen dynasty.
In the first year of Taijian, falling ill for a brief period, his final injunctions were solemn and upright, encouraging and illustrating karmic cause and effect, spanning several sheets of writing. The text was entrusted to his disciple Zhihuai. On the eleventh day of the first month at noon, he passed away at the age of seventy-one. The next day, his body was cremated at Chaoting and a stupa was erected. On the thirteenth day, monks including Sengzong and Fazhun each took scriptures and treatises and returned to Mount Kuang.
Ever since Paramārtha came to the Eastern Xia, although he extensively produced various sūtras, he took the Mahāyānasaṃgraha as his primary foundation. Therefore, those who seek the tenets of the teaching and comprehensively examine his translations find that they illuminate one another, richly displayed in brilliant detail; thus wherever he translated, he directly produced commentaries and expositions. From the wuyin year, the second year of Yongding under Emperor Wu of the Chen, to the jiyou year, the first year of Dajian under Emperor Xiaoxuan, Paramārtha translated thirty-eight works including the Vajracchedikāprajñāpāramitā-sūtra, slightly embellishing them with literary elegance, which became exceedingly prominent during the Sui and Tang; this is documented in Cao Pi's Bieli, Fei Changfang's Sui Catalogue, the Tang Neidian lu, etc.
Beyond these, there were untranslated Indic manuscripts on palm leaves totaling two hundred and forty bundles. If translated according to Chen paper, they would comprise more than twenty thousand fascicles; what is seen as translated today amounts to only a few bundles' texts, all housed at Zhizhi and Wangyuan monasteries in Guangzhou. From this it is known that the vastness of the Dharma jewel is certainly centered in Central India, while petty and narrow understanding truly belongs to the Eastern Xia. How is this demonstrated? More than four thousand fascicles of translated canonical texts are discarded as soon as people are born, and those who study them are extremely rare. Judging human sentiment by this, its nature is readily apparent.
Early on, when Paramārtha transmitted the Mahāyānasaṃgraha, Zong and Kai devoted their hearts to it, thoroughly examining the source of the teaching and evaluating its principles; having immersed their minds for a long time, their inner understanding was passed on continuously. Paramārtha also expounded face-to-face, the principles transcending worldly form. One day, the weather became severely bitter; clad only in thin and sparse garments, he endured the shivering cold throughout the night. His disciples stood beside his mat, Kai and the others quietly standing throughout the night in attendance. After inquiring and conversing at length, exhausted by worldly chatter, [Paramārtha] at times fell asleep. Kai secretly covered his feet with bedding and garments. Paramārtha subconsciously noticed and cast them to the ground; such was his frugal and contented disposition. Kai served him as before, growing ever closer over time.
On another day, [Paramārtha] heaved a deep sigh, groaning indignantly three times. Kai asked the reason, and he replied: 'Your sincere devotion to the True Dharma truly matches the purpose of receiving transmission. I only lament that propagating the Dharma is not timely, which hinders my original purpose in coming.' When Kai heard this, he choked up. After a long while, voice and tears bursting forth together, he knelt and stated: 'The Great Dharma transcends the mundane world and reaches far to the Red Lands. If sentient beings have no receptivity, should it then be buried away?' Paramārtha pointed his finger to the northwest and said: 'In that direction lies a great empire, neither near nor far; after our passing, it will flourish and propagate it extensively. It is only because I shall not see its rise that I sigh in sorrow.'
This proved true when, across the gap of past and present, the tenets of the Youzong were systematically promulgated. Later transmitters believed their spiritual actions differed, recklessly generating divergent views: whether one recognizes or fails to recognize Consciousness-Only, its consciousness is not non-existent.
As for the Anuttarāśraya-sūtra in 2 fascicles, according to the postface of the sūtra, it was translated during the Liang dynasty; it is now classified into the Liang catalogue. Furthermore, catalogues such as Changfang and Neidian lu additionally record thirteen works in one hundred and eight fascicles, such as the Zhenglun shiyi. Because these are all commentaries and doctrinal treatises written by Paramārtha rather than translations of Indic originals, they have been excised and not recorded. Moreover, the Neidian lu's recording of the Awakening of Faith under both the Liang and Chen dynasties is an error.
*Suvikrāntavikrami-paripṛcchā-prajñāpāramitā-sūtra (Shengtianwang bore boluomi jing), 7 fascicles (first translation; identical text with the sixth assembly of the Mahāprajñāpāramitā-sūtra).
The above single work, in 7 fascicles, is currently extant.
Prince Upasūnya—in Chen translated as Gaokong ('High Sky')—was the son of the king of Ujjayinī in Central India. From the Wei to the Liang, his translation endeavors never ceased. In the sixth month of the second year of Taiqing under the Liang, the Khotanese śramaṇa Guṇabhadra (in Chen translated as Dexian, 'Virtuous Worthy') brought an Indic manuscript of the Suvikrāntavikrami-paripṛcchā in sixteen chapters and initially reached Jianye. Upasūnya suddenly encountered Guṇabhadra possessing this scripture; filled with reverence and longing in his heart, it was as if he were facing a true Buddha. He thereupon besought him, vowing to propagate it for the rest of his life. Guṇabhadra admired his noble character and wholeheartedly conferred it upon him. Upasūnya obtained and preserved it, regarding it as a rare encounter. Caught in the turmoil of Hou Jing's rebellion, he had no leisure to translate and transmit it; carrying it eastward and westward, he recited, upheld, and made offerings to it.
'What the people desire, Heaven will surely follow.' Thus, it coincided with the rise of the Chen dynasty in Jianye. Upasūnya, carrying his book-satchel and holding the scripture, arrived from afar. The Governor of Jiangzhou, Yitong Gong Faqu, thirsted for the Mahāyāna and protected the True Dharma. On the guimao day, the twenty-third day of the seventh month (which began on xinsi) in the yiyou year, the sixth year of Tianjia under Emperor Wen (Qian), he invited Upasūnya to the prefectural administrative hall to briefly deliver an introductory preface, and hosted an unrestricted great assembly. The four assemblies gathered like clouds, totaling over five thousand persons. Śramaṇa Sengguo of Mount Kuang, along with renowned virtues from far and near—all excelling across the hundred schools and thoroughly versed in the five divisions of the vinaya—each raised profound dilemmas in abundance, yet without exception they were brilliantly resolved like melting ice.
On the twenty-ninth day of that month, they returned to the Xingye Saṅghārāma. Once the ghaṇṭā sounded, the monastic assembly gathered. Upasūnya personally held the Indic manuscript and translated it into the Chen language. Śramaṇa Zhixin of the King Aśoka Monastery in Yangzhou, who was temporarily traveling to Penghui, submitted his heart to the supreme teaching, listening attentively and transcribing with his brush. Fearing to miss even a single word, he examined it repeatedly. It was compiled into seven fascicles, and on the eighteenth day of the ninth month of that year, the sentences and phrases were brought to completion. The Monastic Rectifier of Jiangzhou, Śramaṇa Huigong, fully versed in the three trainings, supervised and managed it from beginning to end. The complete details appear in the scripture preface and catalogues such as Changfang's. Although Upasūnya was just one person, he experienced many traversals, sequentially propagating translations through the Northern Wei, Liang, and Chen; later, his end was unknown.
Mahāyāna-ratnamegha-sūtra (Dasheng baoyun jing), 8 fascicles (second translation; identical text with Mandrasena's seven-fascicle Baoyun of the Liang and the Tang ten-fascicle Baoyu; recorded in the catalogue of Yicheng Monastery).
The above single work, in 8 fascicles, has its text missing.
Śramaṇa Subhūti—in Chen translated as Shanxian ('Good Manifestation'), or called Shanji ('Good Fortune'), or also Shanye ('Good Karma')—was a native of Funan. His understanding and awakening surpassed the ordinary, and his literary elegance was unworldly. Tireless in transforming beings, wandering through different regions, he arrived here. In the Zhijing Monastery within the capital of Yang, he translated the single work Mahāyāna-ratnamegha-sūtra for the Chen sovereign.