貞元新定釋教目錄 10

English (machine translation) 10

Language: English

10.28 — 7 parts

10.1

Compiled by Yuanzhao, śramaṇa of Ximing Monastery in the Western Capital

10.2

General Catalogue of the Collected Scriptures, Part 1, Section 10

10.3

The Yuwen Clan of the Zhou Dynasty, Capital at Chang'an

From the first year (dingchou) of Emperor Min (according to historical records, having no era name, it is simply called the first year) to the first year (xinchou) of the Dading era of Emperor Jing, spanning five emperors and twenty-five years in all, four śramaṇas produced fourteen works of sūtras and śāstras in twenty-nine fascicles (among which six works in eleven fascicles are extant, and eight works in eighteen fascicles are missing texts).

10.5

The Zhou śramaṇa Jñānabhadra (one work, one fascicle of śāstra)

10.6

The śramaṇa Jñānayaśas (six works, fifteen fascicles of sūtras)

10.7

The śramaṇa Yaśogupta (three works, eight fascicles of sūtras and śāstras)

10.8

The śramaṇa Jñānagupta (four works, five fascicles of sūtras)

10.9

Treatise on the Five Vidyās (Wuming lun), in 1 fascicle (first: Treatise on Linguistics; second: Treatise on Medicine; third: Treatise on Arts and Crafts; fourth: Treatise on Spells; fifth: Treatise on Talismans and Seals; recorded in the Changfang Catalogue).
The 1 work above, in 1 fascicle, has no extant text.
Śramaṇa Jñānabhadra—in the Northern Zhou rendered 'Zhixian' (Wisdom-Virtue)—was a native of the country of Padmo. Although he thoroughly mastered the Tripiṭaka, he was particularly proficient in the Vinaya section. In the second year of Emperor Ming, a wuyin year, at the Poghe Monastery in the old city of Chang'an, he translated the one-work Treatise on the Five Vidyās together with Jñānayaśas. Yaśogupta, Jñānagupta, and others transmitted the text, and śramaṇa Zhixian recorded it in brush.
(Also, the Changfang Catalogue and others state that in the fourth year of Tianhe under Emperor Wu of the Zhou, a jichou year, the śramaṇa Dharmaruci—in the Northern Zhou rendered 'Faxi' (Dharma-Aspiration)—from the country of Maru translated the Brahmanical Astrology in twenty fascicles for the Grand Chancellor, Duke Dang of Jin, Yuwen Hu; it is not retained here because it is not Tripiṭaka teaching).
Mahāyāna-samānārthatā-sūtra (Dasheng tongxing jing), in 2 fascicles (also called 'Sūtra on the Entry into the Tathāgata-garbha of the Wisdom of All Buddhas' Conduct' or 'Sūtra on the Ten Stages of the Buddha'; in some lists 4 fascicles; translated in the fifth year of Tianhe; recorded in brush by Xiao Ji, Duke of Chengyang and Grand Palace Grandee with the Rank of Unequalled in Honor; first translation; of the same Indic text as the Zhengqi dasheng jing translated by Divākara under the Tang).
Great Cloud Sūtra Requesting Rain (Dayun qingyu jing), in 1 fascicle (the internal title reads 'Great Cloud Sūtra, Chapter Sixty-Four: Requesting Rain'; Fei Changfang says chapter one hundred, which is incorrect; translated in the fifth year of Tianhe; recorded in brush by śramaṇa Yuanming; first translation; of the same Indic text as both the Dayunlun qingyu jing and the Dafangdeng dayun qingyu jing).
Ratnakūṭa-sūtra (Baoji jing), in 3 fascicles (translated in the sixth year of Tianhe; recorded in brush by śramaṇa Daobiao).
Sūtra of the Questions of Devaputra Praśāntacitta (Dingyi tianzi suowen jing), in 5 fascicles (translated in the sixth year of Tianhe; recorded in brush by śramaṇa Yuanming; extracted from the Mahāsaṃnipāta; now suspected of being of the same Indic text as the Shanzhuyi jing).
Sūtra on the Inconceivable Wisdom of Entering the Tathāgata (Ru rulaizhi busiyijing), in 3 fascicles (found in the Fan-jing Tu; second translation; of the same Indic text as the Duzhufogingjie zhiguangyan jing and others; translated in the first year of Jiande).
Uṣṇīṣa Dhāraṇī Sūtra and Its Efficacy (Foding zhou jing bing gongneng), in 1 fascicle (translated in the fourth year of Baoding; recorded in brush by Scholar Bao Yong; the five works are recorded in the Changfang Catalogue).
The 6 works above, in 15 fascicles (the two works above, including the Qingyu jing, in 2 fascicles, are extant; the four works below the Baoji jing, in 12 fascicles, have no extant text).
Śramaṇa Jñānayaśas—in the Northern Zhou rendered 'Zangcheng' (Repository of Renown), also called 'Shengming' (Exalted Fame)—was a native of the country of Magadha in Central India. He dedicated himself to quiet meditation and thoroughly penetrated samādhi practice. Together with his two disciples, Yaśogupta and Jñānagupta, from the fourth year of Baoding under Emperor Wu, a jiashan year, to the first year of Jiande, a renchen year, he translated six works, including the Mahāyāna-samānārthatā-sūtra, for the Grand Chancellor, Duke Dang of Jin, Yuwen Hu, at the Monastery of the Four Heavenly Kings in the old city of Chang'an. Houfu Shou, Pillar of the State and Duke of Pinggao, served as General Supervisor and Proofreader.
Suvarṇaprabhāsa-sūtra Further Extended in Life-Span and Mahāpratibhāna Dhāraṇī Sūtra (Jinguangming jing gengguang shouliang dabian tuoluoni jing), in 5 fascicles (translated at Guisheng Monastery; recorded in brush by Zhixian; this five-fascicle Suvarṇaprabhāsa-sūtra is not a complete translation, but merely supplements the two chapters 'Life-Span' and 'Mahāpratibhāna' to Dharmakṣema's four-fascicle sūtra; it is now placed in the Catalogue of Abridgements Eliminating Redundancies).
Eleven-Faced Avalokiteśvara Dhāraṇī Sūtra (Shiyimian Guanshiyin shenzhou jing), in 1 fascicle (translated at the Monastery of the Four Heavenly Kings; recorded in brush by Xiao Ji, Duke of Chengyang and Grand Palace Grandee with the Rank of Unequalled in Honor; first translation; of the same Indic text as the Tang translation Shiyimian shenzhou xin jing and others).
Treatise on Subhadra's Avadāna (Xubatuoluo yinyuan lun), in 2 fascicles (translated at the Monastery of the Four Heavenly Kings; recorded in brush by śramaṇa Yuanming; all recorded in the Changfang Catalogue).
The 3 works above, in 8 fascicles (the former two works in 6 fascicles are extant; the latter one work in 2 fascicles has no extant text).
Śramaṇa Yaśogupta—in the Northern Zhou rendered 'Chengzang' (Renowned Repository)—was a native of the country of Udyāna. Together with his younger fellow disciple Jñānagupta, during the reign of Emperor Wu, he translated three works, including the Suvarṇaprabhāsa-sūtra, for the Grand Chancellor Yuwen Hu at the Monastery of the Four Heavenly Kings and Guisheng Monastery.
(In Jingmai's Tu, there is also the Great Cloud Sūtra Requesting Rain in one fascicle, which is also said to have been translated by Yaśogupta; we now consider that this sūtra was produced jointly with the aforementioned Jñānayaśas and should not be separately entered in both places).
Repeated Verses of the Samantamukha Chapter of the Saddharmapuṇḍarīka-sūtra (Miaofa lianhua jing Pumenpin chongsong ji), in 1 fascicle (translated at Longyuan Monastery in Yizhou; now incorporated into the eight-fascicle Pumenpin).
Sūtra of Miscellaneous Spells (Zhongzhong zazhou jing), in 1 fascicle (sometimes without the word 'jing'; containing twenty-three spells in total; translated at Longyuan Monastery in Yizhou).
Buddhavacana-sūtra (Foyu jing), in 1 fascicle (second translation; of the same Indic text as that translated by Bodhiruci under the Northern Wei; translated at Longyuan Monastery in Yizhou).
Sūtra of the Questions of the Golden Ṛṣi (Jinse xianren wen jing), in 1 fascicle (translated at the Monastery of the Four Heavenly Kings in the old city of Chang'an; recorded in brush by Xiao Ji; all recorded in the Changfang Catalogue).
The 4 works above, in 5 fascicles (the former two works in 2 fascicles are extant; the latter two works in 3 fascicles have no extant text).
Śramaṇa Jñānagupta—in the Northern Zhou rendered 'Zhide' (Aspiration-Virtue)—was a native of Gandhāra in Northern India. Master and disciples travelled afar and arrived in this land. In the reign of Emperor Wu, at the Monastery of the Four Heavenly Kings, he translated the Sūtra of the Questions of the Golden Ṛṣi. Later, accompanying Yuwen Jian, Prince of Qiao, to Yizhou, he further translated three works, including the Samantamukha Verses, at Longyuan Monastery. Upon entering the Sui, Jñānagupta translated even more extensively, as fully recounted below.

10.10

The Chen Dynasty: Capital at Jianye

10.11

From the first year of Yongding under Emperor Wu, a dingshou year, to the third year of Zhenming under Emperor Yang, a jiyou year, spanning five rulers and thirty-three years, three individuals, both ordained and lay, produced sūtras, vinayas, śāstras, anthologies, and biographies totaling 40 works in 133 fascicles (among which 20 works in 89 fascicles are extant, and 14 works in 44 fascicles have no extant text).

10.12

Śramaṇa Kulanātha [Paramārtha] of the Chen (38 works in 118 fascicles of sūtras, vinayas, śāstras, and collections)

10.13

Prince Upadya / Upagupta [or Upāsena] [Yueposhouna] (1 work in 7 fascicles of sūtra)

10.14

Śramaṇa Subhūti (1 work in 8 fascicles of sūtra)

10.15

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.

10.16

Sui Dynasty, the Yang Clan; Capital at Daxing

10.17

From the first year of Kaihuang (xinchou) under Emperor Wen, to the second year of Yining (wuyin) under Emperor Gong, succeeding across three emperors over thirty-eight years, ten monastic and lay individuals produced sūtras, treatises, biographies, catalogues, and so forth, totalling ninety-nine works in 345 fascicles (among which ninety-seven works in 311 fascicles are extant, and two works in fourteen fascicles are missing texts).

10.18

Gautama Dharmaprajñā, Governor of Yangchuan Commandery (one work, one fascicle: sūtra)

10.19

Śramaṇa Vinītaruci (two works, two fascicles)

10.20

Śramaṇa Narendrayaśas (eight works, twenty-three fascicles: sūtras)

10.21

Śramaṇa Jñānagupta (thirty-nine works, 192 fascicles: sūtras)

10.22

Śramaṇa Shi Fajing and others (two works, twelve fascicles: scripture catalogues)

10.23

Śramaṇa Shi Baogui (one work, eight fascicles: combined sūtra)

10.24

Śramaṇa Bodhidīpa (one work, two fascicles: sūtra)

10.25

Translation Scholar Fei Changfang (one work, fifteen fascicles: Catalogue of the Three Jewels)

10.26

Śramaṇa Dharmagupta (nine works, forty-six fascicles: sūtras and śāstras)

10.27

Śramaṇa Shi Xinxing (thirty-five works, forty-four fascicles: collected records, as explained below in Fascicles 28 and 30)

10.28.1

Karmavibhaṅga-sūtra, one fascicle (translated in the third month of the second year of Kaihuang; [Fei Chang]fang states that this is the second translation and is largely the same as the Zuiye baoying jing with slight differences, but this is entirely wrong; see Changfang's Catalogue and the Continued Biographies of Eminent Monks).
The above one work in one fascicle is currently extant.
The upāsaka Dharmaprajñā—in Sui called Fazhi—was surnamed Gautama. He was the eldest son of Prajñāruci of the Northern Wei. Originally a native of Vārāṇasī in Central India, of the brāhmaṇa caste, he drifted and lingered in the eastern lands and eventually settled into Chinese customs. Father and son succeeded one another, carrying on the ancestral tradition of translation. In the final years of the Northern Qi, he served as Metropolitan Director of the Office of Buddhist Clergy (Zhaoxuan du). Once the Qi state was subjugated, the Buddha-Dharma was simultaneously destroyed. Due to his monastic office, Fazhi transitioned to a secular official post and was appointed Governor of Yangchuan Commandery. When the Sui accepted the abdication of the Zhou, Sanskrit documents immediately arrived. An imperial edict summoned Fazhi back to put him in charge of translation. As Fazhi was already profoundly adept in both the Sui and Indic languages, he held the original text and translated it himself without relying on interpreters. In the second year of Kaihuang (renyin), he translated one work, the Karmavibhaṅga-sūtra. Śramaṇa Shi Zhixuan of Chengdu took down the translation, giving order to the prose and setting forth the doctrinal substance. Śramaṇa Shi Yancong of Zhaojun composed the preface. (The catalogues of Changfang and others all say) that he translated the Karmavibhaṅga-sūtra at Xingshan Monastery. This is not so today. This sūtra was translated in the third month of the second year, whereas it was only in the sixth month that an imperial decree ordered the move to Daxing. Stating that it was translated at Xingshan Monastery was made without careful scrutiny.
Mahāyāna-vaipulya-dhāraṇī-sūtra, one fascicle (sometimes without the word Mahāyāna; translated in the seventh month of the second year of Kaihuang; the second translation, sharing the same original text with the Ji zhufangdeng xue jing translated by Dharmarakṣa of the Western Jin; see Changfang's Catalogue).
Gayaśīrṣa-sūtra, one fascicle (translated in the second month of the second year of Kaihuang; the third translation, sharing the same original text with the Wenshushili wen puti jing and others translated by Kumārajīva; see Changfang's Catalogue).
The above two works in two fascicles are both extant.
Śramaṇa Vinītaruci—in Sui translated as Miexi (Extinguishing Delight)—was a native of the country of Uḍḍiyāna in North India. Spurning not a distance of five hundred yojanas, he shook his staff and toured through districts, coming to behold the flourishing transformation. As soon as he arrived, he was summoned to translate sūtras. In the second year of Kaihuang (renyin) under Emperor Wen, he translated two works, including the Vaipulya-dhāraṇī-sūtra. Vice Director Li Daobao and Tanpi, the second son of Prajñāruci, both served as interpreters. Śramaṇa Shi Fazuan of Chang'an took down the translation into the language of Sui and edited the phrasing and meaning. Śramaṇa Yancong composed prefaces for both. (Changfang's Catalogue also says that they were produced at Xingshan Monastery; this too is incorrect, the error being as described before).
Mahāvaipulya-mahāsaṃnipāta-sūryagarbha-sūtra, ten fascicles (also in twelve or fifteen fascicles; titled Mahāyāna-vaipulya-sūryagarbha Section; from the same original as the Mahāsaṃnipāta secret section; this is the fourth translation; translation began in the fifth month of the fourth year of Kaihuang and finished in the second month of the fifth year; took down by śramaṇa Zhixuan and Fei Changfang).
Mahāmegha-cakra-varṣādhikāra-sūtra, two fascicles (translated in the first month of the fifth year of Kaihuang; took down by śramaṇa Huixian; this is the sixty-fourth chapter of the Mahāmegha-sūtra; the second translation, sharing the same original text with the Dayun qingyu jing of Jñānayaśas of the Zhou era and the Fangdeng qingyu jing of [Jñāna]gupta of the Sui).
Mahāvyūha-dharmaparyāya-sūtra, two fascicles (also called the Mañjuśrī-ṛddhiprātihārya-sūtra, also called the Suvarṇapuṣpa-vimalaguṇa-dārikā-sūtra; translated in the first month of the third year of Kaihuang; the third translation, sharing the same original text with the Dajing famen jing and others translated by Dharmarakṣa; took down by śramaṇa Zhixuan).
Śrīgupta-śreṣṭhī-sūtra, two fascicles (also called the Śirīgupta-gṛhapati-sūtra; translated in the sixth month of the third year of Kaihuang; took down by śramaṇa Sengkun; the fourth translation, sharing the same original text with the Yueguang tongzi jing and others translated by Dharmarakṣa).
Śatanāma-buddha-sūtra, one fascicle (translated in the twelfth month of the second year of Kaihuang; took down by śramaṇa Huixian; the second translation).
Balavyūha-samādhi-sūtra, one fascicle (translated in the tenth month of the fifth year of Kaihuang; took down by Fei Changfang).
Padmamukha-sūtra, two fascicles (translated in the third month of the fourth year of Kaihuang; took down by śramaṇa Huixian).
Dṛḍhā-sūtra, one fascicle (translated in the twelfth month of the second year of Kaihuang; took down by śramaṇa Huixian; also titled Laogu nü; the above eight works all appear in Changfang's Catalogue).
The above eight works in twenty-three fascicles are all extant.
Śramaṇa Narendrayaśas—in Sui translated as Zuncheng (Venerable Renown)—was a native of the country of Uḍḍiyāna in North India. He had previously served as Director-in-Chief of the Office of Buddhist Clergy (Zhaoxuan tong) in the Northern Qi state. Together with śramaṇa Fazhi, Metropolitan Director of the Office of Buddhist Clergy, he translated seven works of scriptures, which are all recorded in the Qi catalogue. In the final years of Jiande, Emperor Wu of Zhou conquered Qi. Buddhism and the state were utterly destroyed at the same time. Yaśas outwardly adopted secular dress while inwardly wearing the three monastic robes. Seeking refuge hither and thither, he had no leisure to rest. The five assemblies of disciples were destitute and distressed, with nowhere to take refuge. To those starving in ravines he gave by reducing his own rations; the elderly and sickly he assisted according to circumstances. Though his resources and physical strength were scarce, he persisted against all dissuasion, his spirit resolute and preaching without weariness. He struggled under heavy burdens and difficulties for four years. When the Sui held the imperial realm, they re-elevated the Three Jewels. At the beginning of Kaihuang, Indic texts responded from afar, whereupon an imperial decree was issued requesting his arrival to propagate translations. In the seventh month of the second year, his disciple Daomi and others escorted him to the capital, where he took up residence at Daxingshan Monastery. In the final month of that winter, the translation work was initiated. An imperial order directed śramaṇa Danyan, Director-in-Chief of the Office of Buddhist Clergy, along with over thirty others, to verify the translation. The sovereign's polite inquiries were abundant and his offerings munificent. Although old and decrepit in years, [Narendrayaśas's] practice grew ever more diligent. He had once engaged in practice based entirely on the Śāriputra-dhāraṇī, and in a dream attained a vision that he would personally attain buddhahood; such auspicious portents were numerous and not singular. Later he relocated to Guangji Monastery (Emperor Yang's personal name was Guang, so it was renamed Hongji; now to observe the current taboo it has been renamed Chongji) to serve as foreign monastic supervisor. Courteous and comforting to travelers from afar, he won people's hearts wonderfully. One morning he suddenly told his disciples: 'I am old and my strength is failing; I will soon depart this world. While my mind remains clear today, I admonish you, my disciples: the Buddha-Dharma is difficult to encounter, so you should diligently study and practice it; a human body is difficult to obtain, so take care not to pass your life in vain.' After speaking, he leaned against his pillow and suddenly passed away, having reached the age of one hundred, on the twenty-ninth day of the eighth month of the ninth year of Kaihuang. Earlier, Yaśas had met a skilled physiognomist who said: 'You are certain to live to one hundred, and are also destined to ascend to transcendence.' Dying at the century mark, the words proved true; regarding ascending to transcendence, such esoteric matters remain difficult to fathom. Yet his physical appearance was extraordinary: his usṇīṣa resembled fleshy curls; his ears were long and elevated; and his eyes were positioned squarely in the center. Differing from the ordinary crowd, he bore a truly exceptional appearance. Truly he was a great and virtuous master who transmitted the Dharma. When the Lord of Dharma passed away, monastics and laypeople grieved in shock, and the enterprise of propagating the teachings gradually waned. In all, during the Sui dynasty he translated eight works of sūtras, which are precisely the Mahāsaṃnipāta-sūryagarbha, Mahāmegha-cakra, Mahāvyūha-dharmaparyāya, and other sūtras. Śramaṇas Sengchen and Mingfen, Vice Director Li Daobao, and Scholar Yunpi—four monastic and lay persons—took turns interpreting the language. Śramaṇas Zhixuan, Daosui, Huixian, and Sengkun, Court Attendant Yu Zhi, and Scholar Fei Changfang and others took down the translation. Śramaṇa Danyan, Director-in-Chief of the Office of Buddhist Clergy, and Śramaṇa Lingzang, Abbot of Daxingshan Monastery and Metropolitan Director of the Office of Buddhist Clergy, along with over twenty other virtuous masters, supervised and protected the undertaking from beginning to end.

10.28.2

By the winter of the fifth year [of Kaihuang], the collations and examinations were both completed. For all of them, the śramaṇa Yancong composed prefaces. When considering [Narendrayaśas's] travels over more than forty years, [he traversed] more than fifty kingdoms and one hundred and fifty thousand [li]. Auspicious sights, sacred traces, superior monasteries, eminent monks, swift waters, deep forests, mountain spirits, and sea beasts—there were none that did not pay him homage, and all presented omens and signs of submission. Since these matters were extensive and all-encompassing, there is no leisure to relate them here; the śramaṇa Yancong wrote an original biography for him, which circulates completely in the world.

Huguo pusa jing (Protection of the Realm Bodhisattva Sūtra), two fascicles (found in the Neidian lu; now compiled into the Ratnakūṭa as the eighteenth assembly).

Yishi jing (Transference of Consciousness Sūtra), two fascicles (now compiled into the Ratnakūṭa as the thirty-ninth assembly under the altered title of the Bhadrapāla the Elder Assembly; first translation, sharing the same text with the Tang translation of the Xianshi jing; completed on the … day of the tenth month of Kaihuang 11; the scholar Fei Changfang took down the text; found in Changfang's catalogue).

Fajue jingxin jing (Arousing the Pure Mind Sūtra), two fascicles (first translation, sharing the same text with the Assembly on Generating the Sublime Aspiration in the Ratnakūṭa; translation begun in the ninth month of Kaihuang 15 and completed in the tenth month; the śramaṇa Sengkun and others took down the text; found in Changfang's catalogue).

Xukongyun pusa jing (Ākāśagarbha Bodhisattva Sūtra), two fascicles (part 16 of the Mahāsaṃnipāta; fourth translation, sharing the same text with the Xukongzang jing and the Xukongzang shenzhou, etc.; translation begun in the first month of Kaihuang 7 and completed in the third month; the śramaṇa Sengtan took down the text, and Yancong composed the preface; found in Changfang's catalogue).

Dafangdeng daji xianhu jing (Mahāvaipulya Mahāsaṃnipāta Bhadrapāla Sūtra), five fascicles (or six fascicles; the title reads Mahāvaipulya Mahāsaṃnipāta Sūtra, Bhadrapāla Section, also called Bhadrapāla Bodhisattva; seventh translation, sharing the same text with the Pratyutpannasamādhi-sūtra, etc.; translation begun in the second month of Kaihuang 14 and completed in the second month of the fifteenth year; the śramaṇa Mingfen and others took down the text).

Daji piyuwang jing (Mahāsaṃnipāta Parable King Sūtra), two fascicles (some without the word Daji; this is a separate chapter of the Mahāsaṃnipāta; translation begun in the fifth month of Kaihuang 15 and completed in the sixth month; the śramaṇa Daomi and others took down the text; both this and the preceding Xianhu jing are found in Changfang's catalogue).

Fo huayan ru rulai dezhi busiyiyi jingjie jing (Avataṃsaka Sūtra on Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom), two fascicles (second translation, sharing the same text with the Duzhufo jingjie zhiguangyan jing, etc.; found in the Neidian lu).

Si tongzi sanmei jing (Four Youths Samādhi Sūtra), three fascicles (or simply titled Si tongzi jing; second translation, sharing the same text with Dharmarakṣa's Fangdeng niwan; translation begun in the fifth month of Kaihuang 13 and completed in the seventh month; the śramaṇa Sengkun took down the text; found in Changfang's catalogue).

Miaofa lianhua jing tianpin (Supplemented Chapters of the Lotus Sūtra), seven fascicles (or eight fascicles; twenty-seven chapters, uniting the Precious Stūpa and Devadatta [chapters] as one, hence twenty-seven; in Renshou 1, at the request of the śramaṇa Shangxing of Puyao Monastery, the two Dharma Masters Jñānagupta and Dharmagupta re-examined the Indic text and added what was lacking, as detailed in the preface before the sūtra).

Shansi tongzi jing (Sucinti the Youth Sūtra), two fascicles (fourth translation, sharing the same text with the Dafangdeng dingwang jing and the Dasheng dingwang jing, etc.; translation begun in the seventh month of Kaihuang 11 and completed in the ninth month; the scholar Fei Changfang took down the text, and the śramaṇa Yancong composed the preface; found in Changfang's catalogue).

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 Zhou period five fascicles, none of which had these two chapters; upon examining the Indic text, they were found and subsequently translated; found in Changfang's catalogue; later, in the seventeenth year, the śramaṇa Baogui combined the earlier and later translations into eight fascicles, so this is not preserved separately).

Dafangdeng dayun qingyu jing (Mahāvaipulya Great Cloud Rain-Praying Sūtra), one fascicle (the inner title reads Mahāvaipulya Great Cloud Rain-Praying Chapter, sixty-fourth; third translation, a different translation sharing the same text with the Dayun qingyu jing and the Dayunlun qingyu jing; found in the Neidian lu).

Zufa benwu jing (Fundamental Non-Existence of All Phenomena Sūtra), three fascicles (third translation, sharing the same text with the Zufa wuxing jing, etc.; translation begun in the sixth month of Kaihuang 15 and completed in the seventh month; the scholar Liu Ping and others took down the text; found in Changfang's catalogue).

Daweitengguang xianren wenyi jing (Sūtra of the Rṣi Mahāprabhāvadīpa Inquiring into Doubts), one fascicle (second translation, sharing the same text with the Diyiyi fasheng jing; translation begun in the first month of Kaihuang 6 and completed in the second month; the śramaṇa Daosui took down the text, and the śramaṇa Yancong composed the preface; found in Changfang's catalogue).

Rufajie tixing jing (Sūtra on Entering the Intrinsic Nature of the Dharmadhātu), one fascicle (some without the word tixing; second translation, sharing the same text with the Ratnakūṭa Samādhi Mañjuśrī's Inquiry on the Dharmakāya Sūtra; translation begun in the seventh month of Kaihuang 15 and completed in the eighth month; the śramaṇa Daomi and others took down the text; found in Changfang's catalogue).

Xiyou xiyou jiaoliang gongde jing (Rare, Rare Sūtra on Appraising Merit), one fascicle (or titled Xiyou jiaoliang gongde jing; first translation, sharing the same text with the Tang translation Zuikewubi jing; translation begun in the sixth month of Kaihuang 6 and completed within that month; the śramaṇa Sengtan took down the text, and the śramaṇa Yancong composed the preface).

Shanjing jing (Good Reverence Sūtra), one fascicle (also titled Shan gongjing jing, or Shan gongjing shi jing; second translation, sharing the same text with the Zheng gongjing jing; translation begun in the seventh month of Kaihuang 6 and completed in the eighth month; the śramaṇa Sengtan and others took down the text, and Yancong composed the preface; found in Changfang's catalogue).

Wenshushili xing jing (Mañjuśrī's Conduct Sūtra), one fascicle (second translation, sharing the same text with the Wenshu xunxing jing; translation begun in the third month of Kaihuang 6 and completed in the fourth month; the śramaṇa Sengtan took down the text, and the śramaṇa Yancong composed the preface; found in Changfang's catalogue).

Bafominghao jing (Names of the Eight Buddhas Sūtra), one fascicle (fifth translation, sharing the same text with the Ba jixiang shenzhou jing and the Bayang shenzhou jing, etc.; translation begun in the fifth month of Kaihuang 6 and completed in the sixth month; the śramaṇa Daosui and others took down the text, and Yancong composed the preface; found in Changfang's catalogue).

Bukong juansuo zhou jing (Amoghapāśa Spell Sūtra), one fascicle (also titled Bukong juansuo guanshiyin xinzhou jing; first translation, sharing the same text with the Tang translation Bukong juansuo shenzhou xin jing, etc.; translation begun in the fourth month of Kaihuang 7 and completed in the fifth month; Sengtan and others took down the text, and Yancong composed the preface; found in Changfang's catalogue).

Shi'er foming shenzhou jing (Divine Spells of the Twelve Buddhas' Names Sūtra), one fascicle (which is called the Twelve Buddhas' Names Divine Spell for Appraising Merit, Eradicating Obstacles, and Eliminating Sins Sūtra; first translation, sharing the same text with the Tang translation Chenzan rulai gongde shenzhou jing; translation begun in the fifth month of Kaihuang 7 and completed within that month; Sengkun and others took down the text, and Yancong composed the preface; found in Changfang's catalogue).

Yixiang chusheng pusa jing (Bodhisattva of Single-Minded Origin Sūtra), one fascicle (tenth translation, sharing the same text with the Wuliangmen weimi dengchi; translation begun in the eleventh month of Kaihuang 5 and completed in the twelfth month; the śramaṇa Sengtan and others took down the text, and the śramaṇa Yancong composed the preface; found in Changfang's catalogue).

Jingang tuoluoni jing (Vajradhāraṇī-sūtra), one fascicle (second translation, sharing the same text with the Jingang shangwei tuoluoni jing; translation begun in the sixth month of Kaihuang 7 and completed in the eighth month; the śramaṇa Sengkun and others took down the text, and the śramaṇa Yancong composed the preface; found in Changfang's catalogue).

Rulai fangbianqiao zhou jing (Tathāgata's Skillful Means Spell Sūtra), one fascicle (second translation, sharing the same text with the Xukongzang pusa wen fo jing; translation begun in the first month of Kaihuang 7 and completed in the second month; the śramaṇa Sengtan took down the text, and the śramaṇa Yancong composed the preface; found in Changfang's catalogue).

Dongfang zuisheng dengwang rulai jing (Eastern Most Victorious Lamp King Tathāgata Sūtra), one fascicle (the title reads Sūtra on the Eastern Most Victorious Lamp King Tathāgata Sending Two Bodhisattvas to Deliver a Spell to Present to Śākyamuni Tathāgata to Aid and Protect the World; fourth translation, sharing the same text with the Chiju shenzhou jing; found in the Neidian lu).

Da faju tuoluoni jing (Great Dharma Torch Dhāraṇī Sūtra), twenty fascicles (translation begun in the fourth month of Kaihuang 12 and completed in the sixth month of the fourteenth year; the śramaṇa Daosui and others took down the text; found in Changfang's catalogue).

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貞元新定釋教目錄 — 圓照, Classical Chinese