貞元新定釋教目錄 9.16.1

9.16.1

Shijia pu, ten fascicles (composed during the Qi dynasty; there is another version in five fascicles, which differs from this in being more concise or expanded; [Fei Chang]fang states it is in four fascicles, which is likely an error; seen in Sengyou's catalogue and Changfang's Neidian Catalogue, etc.; it ought to belong to the Qi catalogue, but is appended here under the Liang according to the author).
Chu sanzang jiji, fifteen fascicles (You's catalogue itself says ten fascicles; there are now extant [versions in] fifteen and in ten fascicles; both Changfang's and the Neidian catalogues say fourteen fascicles; seen in Sengyou's, Changfang's, and the Neidian catalogues, etc.; also composed during the Qi period).
Hongming ji, fourteen fascicles (the three catalogues of You and others all say ten fascicles; now seen in fourteen fascicles; [seen in] Sengyou's, Changfang's, and the Neidian catalogues, etc.).
The above three works in thirty-nine fascicles are all extant.
Śramaṇa Shi Sengyou was a monk of Jianchu Monastery in the capital of Yang[zhou].
His original surname was Yu. His ancestors were people of Xiapi in Pengcheng. His father's family had resided in Jianye for generations.
When You was several years old, he entered Jianchu Monastery to worship. Thereupon, leaping with joy, he delighted in the Path and refused to return home. His parents, pitying his resolve, temporarily permitted him to enter the Path. He served the Daoist master Sengfan as his teacher.
At the age of fourteen, his family secretly sought a marriage for him. You learned of this and fled to Dinglin [Monastery] to take refuge with Dharma Master Fada. Da's observance of the precepts and moral virtue were meticulous and strict; he was a pillar and beam of the Dharma gate. You served his master with utter devotion. When he reached full age, he received the full precepts, and his adherence to moral conduct was resolute and clear. He initially received instruction from Śramaṇa Faying. Ying was an outstanding master of the era and the authority of Vinaya studies. You thereupon exhausted his mind in diligent research day and night. Consequently, he became profoundly versed in the Vinaya division, encouraging future generations. Emperor Wu, Xiao Yan, treated him with profound courtesy and respect. Whenever there were grave doubts concerning monastic affairs, an imperial edict would always order him to deliberate and decide.
When he grew old and infirm with an ailment of the feet, an imperial edict permitted him to ride in a palanquin to enter the palace interior to administer the precepts to the imperial consorts of the six palaces. He was respected to such an extent. When Xiao Ziliang, Prince Wenxuan of Jingling under the Qi; Xiao Hong, Prince of Linchuan under the Liang; Xiao Wei, Prince of Nanping and Grand Master of Equivalence; Yuan Ang, Duke Ding of Yongkang from Chen Commandery; the Noble Consort Ding; and others all venerated his model of discipline, showing him the ultimate respect of disciples toward their teacher.
His monastic and lay disciples numbered more than ten thousand. You had a penetrating comprehension of the Vinaya piṭaka and was also skilled in literary composition. He searched, collected, and recorded, compiling them into volumes, in the hope that those who consulted them would expend little effort yet achieve broad understanding. Indeed, [these works are] essential principles of the Dharma gate and the primal source of the house of Śākya. From the end of the Xiao Qi down to the Liang dynasty, he compiled three works, including the Shijia pu. Apart from these, works such as the Fayuan ji, Shijie ji, and Shizi zhuan, being not included in the canon, are therefore omitted and not discussed here. All are fully described in the Sanzang ji and elsewhere.
Mañjuśrīparipṛcchā-mahāprajñāpāramitā-sūtra, two fascicles (or in one fascicle; also simply called the Wenshu bore boluomi jing; first translation, identical to the text translated by Saṅghapāla; same text as the seventh assembly, 'Mañjuśrī Section', of the Mahāprajñāpāramitā-sūtra; incorporated into the Mahāratnakūṭa-sūtra as the forty-sixth assembly; seen in Li Kuo's catalogue and the Sequel to the Biographies of Eminent Monks).
Dharmadhātuprakṛty-asambheda-sūtra, two fascicles (second translation; now incorporated into the Mahāratnakūṭa-sūtra as the eighth assembly; seen in the two catalogues of Li Kuo and Baochang, and the Sequel to the Biographies of Eminent Monks).
Ratnamegha-sūtra, seven fascicles (first translation; a different translation of the same original text as the Dacheng baoyun jing of Subhūti of the Chen dynasty and the Baoyu jing of Dharmaruci of the Tang dynasty, etc.; seen in the Chen catalogue and the Sequel to the Biographies of Eminent Monks).
The above three works in eleven fascicles are all extant.
Śramaṇa Mandrasena (translated in the Liang as 'Weak Voice', also called Hongruo) was a native of Funan. His spiritual comprehension was transcendent and insightful; he perceived the concealed and the manifest alike. Undaunted by level or perilous paths, his resolve was set on preaching and converting. Carrying a great collection of Indic scriptures, he came from afar to present them as tribute. In the second year of Tianjian of Emperor Wu, guangwei (503), he arrived at the capital of Yang[zhou]. [The Emperor] decreed that Saṅghapāla should translate together with him. Thereupon, he produced three works of scriptures, including the Wenshu bore jing. Although he was engaged in translation, he was not proficient in the language of Liang; hence the sentences in the scriptures he produced are obscure and unadorned.
Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra, one fascicle (second translation; same original text as the version produced earlier by Mandra[sena] and the 'Mañjuśrī Section' of the Mahāprajñāpāramitā-sūtra; [Fei Chang]fang states it is slightly superior to the two-fascicle version produced earlier by Mandrasena).
Daśadharmaka-mahāyāna-sūtra, one fascicle (first translation; same original text as the Shifa jing produced by Jueding of the Northern Wei; translated in the Putong era).
Sarvabuddhaviṣayāvatārajñānālokālaṅkāra-sūtra, one fascicle (second translation; same original text as the Ru fo jingjie jing of Dharmaruci of the Northern Wei).
Aṣṭamaṅgalaka-sūtra, one fascicle (if a person hears the names of these eight Buddhas, they will not be afflicted by the disasters caused by any hordes of ghosts and spirits; fourth translation; same original text as the Bamixiang zhou and the Bayang shenzhou jing, etc.).
Mahāmāyūrīvidyārājñī, two fascicles (also called the Kongque wang tuoluoni jing; tenth translation; same original text as the Da kongque zhouwang jing, etc., of Yijing of the Tang).
Śāriputradhāraṇī-sūtra, one fascicle (this dhāraṇī possesses spiritual power: if one can uphold it, eight yakṣa kings of the Snowy Mountains will constantly come to protect them, fulfilling their desires as their mind wishes; first translation; same original text as the Wuliangmen weimi chi jing, etc., produced by Zhi Qian).
Mañjuśrīparipṛcchā-sūtra, two fascicles (also simply called the Wenshu wen jing; translated in the seventeenth year of Tianjian at Zhanyun Pavilion; Yuan Tanyun transcribed the text, and Śramaṇa Fayun of Guangzhai Monastery verified and finalized it).
Bodhisattvapiṭaka-sūtra, one fascicle.
Vimuttimagga, twelve fascicles (also said to be thirteen fascicles; translated in the fourteenth year of Tianjian at Zhanyun Pavilion).
Aśokāvadāna, ten fascicles (sometimes with the word 'Great' added; second translation; a different translation of the same original text as the Ayu wang zhuan by An Qin of the Jin; translated on the second day of the sixth month of the eleventh year of Tianjian at Shouguang Hall in the capital of Yang[zhou]; seen in Baochang's catalogue).
The above ten works in thirty-two fascicles are all extant (all seen in Changfang's catalogue and the Sequel to the Biographies of Eminent Monks, where the number of fascicles and titles are recorded in full, so they are not enumerated here).
Śramaṇa Saṅghapāla (translated in the Liang as 'Armor of the Saṅgha', also called Sengyang) was a native of Funan. Quick-witted from his youth, he early on attached himself to the Dharma and Vinaya. Although he thoroughly explored sūtras and treatises, he was especially devoted to the Abhidharma. His fame gradually spread, bestowing renown throughout the southern seas. After receiving the full precepts, he became extensively versed in the Vinaya piṭaka. With courageous resolve to observe different lands, he took joy in upholding the doctrine to guide and transform. Hearing that the Qi state was propagating the Dharma, he followed a ship to the capital. He resided at Zhengguan Monastery and became a disciple of the Indian śramaṇa Guṇabhadra. He also studied the Mahāyāna under Bhadra with utmost devotion. Before a year had passed, he became widely read and versatile, comprehending the scripts and languages of several kingdoms. When the Qi dynasty collapsed and the Buddhist teachings declined, Saṅghapāla kept his body and mind pure and tranquil, cutting off external associations. Shutting himself in his room to dwell in leisure, he cultivated simplicity and sustained his practice. When the Great Liang ruled the realm, [the Emperor] sought out talented and capable men. In the fifth year of Tianjian, he was summoned by imperial decree to translate at five places: Shouguang Hall, Hualin Park, Zhengguan Monastery, Zhanyun Pavilion, and Funan Pavilion in the capital of Yang[zhou]. From the fifth year of Tianjian, bingxu (506), to the first year of Putong, gengzi (520), he translated ten works, including the Wenshu bore jing (the Indic texts were all presented by Mandra[sena]; Changfang's catalogue also says that [Saṅgha]pāla separately produced the Ayu wang zhuan in five fascicles, which is incorrect; the aforementioned Ayu wang jing is that very biography, so it should not be listed redundantly).
On the first day of translation, Emperor Wu personally attended the Dharma seat in Shouguang Hall and transcribed the text with his own hand.