貞元新定釋教目錄 9.16.2

9.16.2

text. Only then did [the emperor] hand it over to the translators to complete the scriptural text.
An imperial decree ordered the śramaṇas Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun and others to write down the translation in facing lines. The ornate and the plain were well arranged, not departing from the principles of translation. The Son of Heaven received [Saṅghapāla] with exceeding courtesy, inviting him to be a court monk. The provisions supplied by the relevant authorities made both the monastic and lay communities look upon him with renewed respect. Saṅghapāla kept no private wealth, but used his donations and alms to establish temple compounds. The Grand Defender, King Hong of Linchuan, treated him with great esteem. In the fifth year of the Putong reign period, he died of illness at Zhengguan Monastery, at the age of sixty-five.
Jinglü yixiang (Extraordinary Aspects of the Sūtras and Vinayas), fifty fascicles. (Compiled by imperial order in the fifteenth year of Tianjian. The catalogue states that together with the table of contents it is fifty-five fascicles; now the table of contents is missing, leaving only fifty fascicles. Its table of contents merely gathered chapter titles and likely contained no separate matters; see Baochang's catalogue and Changfang's catalogue.)
Biqiuni zhuan (Biographies of Bhikṣuṇīs), four fascicles. (Accounts of the deeds of nuns across the four dynasties of Jin, Song, Qi, and Liang; newly entered into the catalogue.)
The two works above, comprising fifty-four fascicles, are both extant.
The śramaṇa Shi Baochang was a monk of Zhuangyan Monastery in the capital of Yangdu. His secular surname was Feng, and he was a native of Wujun. He was an eminent disciple of the Vinaya Master Sengyou. His broad learning and thorough knowledge of literature had few equals. Emperor Wu held him in high esteem and veneration. Throughout the Tianjian reign period, he repeatedly received imperial decrees to compile collections, all of which met with the imperial approval. In the fifteenth year, bing-shen, he was again decreed to compile one work, the Jinglü yixiang. Baochang also compiled the Biqiuni zhuan in four fascicles. In Changfang's catalogue, there are additionally seven works, including the Mingseng zhuan (Biographies of Famous Monks). Because they are not admitted into the Canon, they are omitted and not discussed here. The rest are fully recorded in the Xu gaoseng zhuan (Continued Biographies of Eminent Monks).
Wufen biqiuni jieben (Mahīśāsaka Bhikṣuṇī Prātimokṣa), one fascicle. (Also titled Mixasai lü; some call it the Śrāmaṇerī Prātimokṣa; see Baochang's catalogue.)
The one work above, in one fascicle, is currently extant.
The śramaṇa Shi Minghui was a monk of Jianchu Monastery in the capital of Yangdu. His monastic practice was pure and austere, and he studied the Mahīśāsaka school. Because when Juqu Jingshou translated the Mahīśāsaka Vinaya during the Song period, he only produced the Bhikṣu Prātimokṣa and lacked a Bhikṣuṇī Prātimokṣa, Minghui accordingly, in the third year of Emperor Wu's Putong reign period, ren-yin, extracted one fascicle of the Bhikṣuṇī Prātimokṣa from the great vinaya. This is precisely the version circulating today. (The compiler of the catalogue observes: Examining this prātimokṣa, following the rules on training there are no seven dharmas for settling disputes. Although the vinaya text was abridged, according to the principle it ought to be included. How could it be that if the community of nuns has a dispute, it is not resolved? In the root text of the vinaya, it is present just as it is for the monks; hence fascicle forty of that vinaya says: 'Among the rules on training, only dirty grass and water are excluded; the seven dharmas for settling disputes and the conforming dharmas are all the same as for the bhikṣus.' That master's failure to include them is logically untenable.)
Dasheng dingwang jing (Mahāyāna King of the Summit Sūtra), one fascicle. (Also titled Weimor jing; third translation. Dharmarakṣa of the Western Jin titled it Dengwang; it shares the same original as the Sui duo shan'e tongzi jing and others; see Changfang's catalogue and the Xu gaoseng zhuan.)
The one work above, in one fascicle, is currently extant.
Prince Upasūna was the son of the king of Ujjayinī in Central India. (Some say this kingdom of Ujjayinī is in South India, and some say it is in West India, which cannot yet be determined; or it may be that this country is situated at the corner of Central India, extending west and bordering the south, which accounts for the conflicting accounts in the traditions rather than a fixed region.) He was intelligent and bright from birth, with a profound understanding of the abstruse and subtle. He focused his studies on the Buddhist scriptures and was especially skilled in doctrinal principles. He thoroughly understood phonetics and was also well-versed in regional languages. Previously, during the Xinghe reign period of the Eastern Wei, he translated three works of scriptures. During the Datong reign period of the Liang, he traveled from the Wei to the Liang, where Emperor Wu retained him. An imperial decree dispatched him to oversee diplomatic missions to foreign states. In the course of this, he translated one work, the Dingwang jing.
Jin guangming jing (Suvarṇaprabhāsa-sūtra), seven fascicles. (Or six fascicles, in twenty-two chapters. Produced in the first year of Chengsheng at Zhengguan Monastery and the residence of Yang Xiong. The four-fascicle version produced by Dharmakṣema in the Liang era had eighteen chapters; Paramārtha translated an additional four chapters, supplementing the previous ones to make twenty-two, divided into seven fascicles; it is now in the Catalogue of Abridged Redundancies.)
Wushang yi jing (Anuttarāśraya-sūtra), two fascicles. (Translated on the eighth day of the ninth month in the third year of Shaotai of the Liang, ding-chou, at Pingguo county, requested by the Administrator of Nankang, Liu Wentuo; see the postscript to the sūtra. Changfang's claim that it was produced during the Chen dynasty is incorrect; the calendars of various lineages have no third year of Shaotai, as explained in the Detailed Catalogue.)
Niepan jing ben you jin wu ji lun (Treatise on the Gāthā 'Originally Existent, Now Non-existent' of the Nirvāṇa-sūtra), one fascicle. (Changfang says it was produced in the fourth year of Taiqing; but checking the chronological records, the Taiqing era did not reach a fourth year; the same applies below.)
Jueding zang lun (Treatise on the Determining Basket), three fascicles. (It contains words of the Liang language and was translated in the Liang dynasty; examining its phrasing, it was produced by Paramārtha.)
Dasheng qixin lun (Treatise on the Awakening of Faith in the Mahāyāna), one fascicle. (First translation, sharing the same original text with the version translated by Śikṣānanda of the Tang. Produced on the tenth day of the ninth month in the second year of Chengsheng, gui-you, at Hengzhou, initially at Jianxing Monastery; Upasūna and others served as interpreters, and the śramaṇa Zhizheng and others took down the brushes and composed the preface; see the preface to the treatise.)
Rushi lun (Treatise on Accordance with Reality), one fascicle. (The initial title reads Rushi lun ji zhinan pin; Changfang says it was produced in the fourth year of Taiqing.)
Renwang bore jing (Benevolent Kings Prajñā Sūtra), one fascicle. (Translated in the third year of Chengsheng at Baotian Monastery in Yuzhang; third translation, sharing the same original with the version translated by Dharmarakṣa of the Western Jin and others.)
Miling xiasheng jing (Sūtra on Maitreya's Descent), one fascicle. (Translated in the third year of Chengsheng at Baotian Monastery in Yuzhang; fifth translation, sharing the same original with the version translated by Kumārajīva.)
Shiba di lun (Treatise on the Seventeen Stages), five fascicles. (Sharing the same original text with the Yogācārabhūmi-śāstra translated in the Tang; five fascicles were translated before work was halted due to political turmoil; see the Xu gaoseng zhuan. Translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, Magistrate of Fuchun, for twenty eminent figures including the śramaṇa Baoqiong.)
Zhong lun (Mūlamadhyamakakārikā), one fascicle. (Changfang says it was produced in the fourth year of Taiqing.)
Sanshi fenbie lun (Treatise on the Discrimination of the Three Times), one fascicle. (Changfang says it was produced in the fourth year of Taiqing; all the above are recorded in Changfang's catalogue, the Neidian lu, and others.)
The eleven works above, comprising twenty-four fascicles. (The six works of fifteen fascicles from the Rushi lun upwards are extant; the five works of nine fascicles from the Renwang jing downwards are missing texts.)
The śramaṇa Paramārtha—in the language of the Liang, 'Zhendi'; also called Kulanātha, which means 'Protector of the Family'—both being his Sanskrit names. He was originally a native of the kingdom of Ujjayinī in Western India. A Brahmin by caste, of the Bhāradvāja lineage, his conduct was luminous and pure, and his demeanor tranquil and serene. His spirit was noble and elevated, leisurely and detached from the mundane. There were none of the vast collections of canonical texts that he had not held in mind. In arts and extraordinary skills, he was especially accomplished. Although he revered and integrated Buddhist principles, he was celebrated for his mastery of the Dao. He journeyed through distant and difficult lands, undaunted by level terrain or danger. Having traveled through many kingdoms, he eventually settled in Central India.
During the Datong reign period of Emperor Wu of the Liang, an imperial decree directed the Palace Attendant Zhang Si and others to escort the tributary envoys of Funan back to their country, and additionally sent an embassy to Magadha in Central India to invite an eminent Tripiṭaka master of renown and virtue, and to seek Mahāyāna treatises and the Gaṇḍavyūha-sūtra and others. Paramārtha had heard from afar of [the emperor's] transforming guidance, monastic codes, and saintly sages, and of his seeking out famous masters to benefit the common people. That kingdom therefore prevailed upon Paramārtha to take texts of sūtras and śāstras and reverently respond to the imperial decree. Since this had long been his cherished wish, he joyfully complied upon hearing the command.
On the fifteenth day of the eighth month in the twelfth year of Datong, he arrived in Nanhai. Traveling along perilous and vast expanses, he was delayed for two springs. It was only in the intercalary eighth month of the second year of Taiqing that he reached the capital. Emperor Wu personally extended his respects, settled him in the Baoyun Hall, and provided for him with the utmost sincerity. The emperor wished to transmit and translate the scriptural teachings so as not to be outdone by the Qin dynasty, producing new texts that would surpass the Qi.