Exposition · The Inheritance
The Inheritance.承衍展。
The scriptures did not walk into China by themselves. This exhibition sets out, verbatim, what each master's file records — a chronology of the translation bureaux, the teaching lines the texts themselves attest, and the full roster of the sixty-four. Every line below is the record's own; none of it is written here.
64 masters · 159 dated entries · 13 teacher-to-student links · 9 islands · 147–1683 CE
The Translation Chronology.譯經年表。
I · By yearThe Western Lands · Sources of the Transmission西土 · 傳譯之源8 masters · 0 entries
The record dates no act of these masters by year; their works and teaching lines are kept in the roster below.
2nd c. · Later Han2世紀 · 後漢2 masters · 1 entries147–186
- 147–186
譯 translator支婁迦讖Lokakṣema護持 bureau and patronage〔T55n2154 0479a11〕
桓靈之代遊于洛陽。從桓帝建和元年丁亥。至靈帝中平三年景寅。於洛陽譯道行等經二十三部。
In the age of Huan and Ling he travelled to Luoyang; from the first year of Jianhe under Emperor Huan, the year dinghai, to the third year of Zhongping under Emperor Ling, the year bingyin, he translated at Luoyang the Practice of the Way and other scriptures, twenty-three works in all.
3rd c. · Cao Wei—Wu3世紀 · 曹魏—吳2 masters · 2 entries222–253
- 222–253
譯 translator支謙Zhi Qian護持 bureau and patronage〔T50n2059 0325a29〕
從吳黃武元年至建興中，所出《維摩》、《大般泥洹》、《法句》、《瑞應本起》等四十九經。（祐錄同處作二十七經〔T55n2145 0097c10〕，並錄不判）
From the first year of Huangwu of the Wu to the middle of the Jianxing years he brought out the Vimalakīrti, the Great Parinirvāṇa, the Dharmapada, the Auspicious Response and the rest, forty-nine scriptures in all. (The Records at the same place say twenty-seven; both are recorded, neither adjudicated.)
- 252
譯 translator康僧鎧Kang Sengkai護持 bureau and patronage〔T55n2154 0487a03〕
以嘉平四年壬申。於洛陽白馬寺譯郁伽長者經等三部。
In the fourth year of Jiaping, the year renshen, at the White Horse Monastery in Luoyang, he translated the Ugra the Householder and two other works.
4th c. · Yao-Qin—Western Jin4世紀 · 姚秦—西晉4 masters · 15 entries265–414
- 265–308
譯 translator竺法護Dharmarakṣa〔T55n2145 0009b29〕
自太始中至懷帝永嘉二年。（僧祐所繫其譯業之起訖）
From the middle of the Taishi era down to the second year of Yongjia under Emperor Huai — the span within which Sengyou places his work of translation.
- 286
譯 translator竺法護Dharmarakṣa〔T55n2145 0056c17〕
太康七年八月十日。燉煌月支菩薩沙門法護。手執胡經口宣出正法華經二十七品。
On the tenth day of the eighth month of the seventh year of Taikang, the śramaṇa Fahu — the Yuezhi bodhisattva of Dunhuang — held the foreign text in his hand and brought out by mouth the Scripture of the Lotus of the True Dharma in twenty-seven chapters.
- 401
譯 translator鳩摩羅什Kumārajīva護持 bureau and patronage〔T55n2145 0101b16〕
什既至止。仍請入西明閤逍遙園譯出眾經。
Once he had come and settled, he was asked to enter the Ximing Pavilion and the Xiaoyao Park and bring out the scriptures.
- 401
譯 translator鳩摩羅什Kumārajīva護持 bureau and patronage〔T55n2145 0011a26〕
天竺沙門鳩摩羅什。以偽秦姚興弘始三年至長安。於大寺及逍遙園譯出。
The Indian śramaṇa Kumārajīva reached Chang'an in the third year of Hongshi under Yao Xing of the false Qin, and brought them out at the great monastery and in the Xiaoyao Park.
- 401
譯 translator鳩摩羅什Kumārajīva〔T2145〕
弘始三年十二月二十日至長安，待以國師之禮，甚見優寵。
In the twelfth month of the third year of Hongshi he reached Chang'an, received with the honours due a teacher of the state.
- 403–404
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0010c16〕
新大品經二十四卷（偽秦姚興弘始五年四月二十二日於逍遙園譯出至六年四月二十三日訖）
The new Larger Perfection of Wisdom in twenty-four fascicles (brought out in the Xiaoyao Park on the twenty-second day of the fourth month of the fifth year of Hongshi under Yao Xing of the false Qin, and finished on the twenty-third day of the fourth month of the sixth year).
- 404
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0077c05〕
以弘始六年歲次壽星。集理味沙門與什考挍正本。
In the sixth year of Hongshi, the year standing in Shouxing, he gathered monks versed in the sense of the doctrine and with Kumārajīva collated the correct text.
- 404
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0011a21〕
百論二卷（弘始六年譯出）
The Hundred Treatise in two fascicles (brought out in the sixth year of Hongshi).
- 406
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0010c19〕
新法華經七卷（弘始八年夏於長安大寺譯出）
The new Lotus in seven fascicles (brought out in the summer of the eighth year of Hongshi at the great monastery in Chang'an).
- 406
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0010c22〕
新維摩詰經三卷（弘始八年於長安大寺出）
The new Vimalakīrti in three fascicles (brought out in the eighth year of Hongshi at the great monastery in Chang'an).
- 408
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0010c18〕
新小品經七卷（弘始十年二月六日譯出至四月二十日訖）
The new Smaller Perfection of Wisdom in seven fascicles (brought out on the sixth day of the second month of the tenth year of Hongshi, and finished on the twentieth day of the fourth month).
- 409
譯 translator鳩摩羅什Kumārajīva〔T2059〕
卒于長安。即於逍遙園依外國法以火焚屍，薪滅形碎，唯舌不灰。
He died at Chang'an. In the Xiaoyao park he was cremated after the manner of his own country; when the wood had burnt away and the body was broken up, the tongue alone was unconsumed.
- 409
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0077b08〕
羅什法師以秦弘始十一年於大寺出。（《中論》序末所注）
The Dharma master Kumārajīva brought it out at the great monastery in the eleventh year of Hongshi under the Qin.
- 409
譯 translator鳩摩羅什Kumārajīva〔T55n2145 0078a04〕
羅什法師以秦弘始十一年於大寺出之。（《十二門論》序末所注）
The Dharma master Kumārajīva brought it out at the great monastery in the eleventh year of Hongshi under the Qin.
- 414
僧肇Sengzhao〔T2059〕
所著論成，姚興答旨慇懃，備加贊述，即勅令繕寫，班諸子姪，其為時所重如此。是年卒於長安，春秋三十有一。
His treatise finished, Yao Xing answered him warmly and at length in praise, and ordered it copied out and distributed among his sons and nephews — so highly was he held in his own time. He died at Chang'an that year, aged thirty-one.
5th c. · Song5世紀 · 宋4 masters · 9 entries414–468
- 414–421
譯 translator曇無讖Dharmakṣema〔T50n2059 0336b05〕
以偽玄始三年初就翻譯，至玄始十年十月二十三日三袠方竟，即宋武永初二年也。
In the third year of Xuanshi he first set to the translating, and on the twenty-third day of the tenth month of the tenth year of Xuanshi the three bundles were finished — that being the second year of Yongchu under Emperor Wu of the Song.
- 433
譯 translator曇無讖Dharmakṣema〔T50n2059 0336c16〕
春秋四十九，是歲宋元嘉十年也。
He was in his forty-ninth year; and that year was the tenth of Yuanjia under the Song.
- 433
譯 translator曇無讖Dharmakṣema〔T50n2059 0336c11〕
至遜義和三年三月，讖固請西行，更尋《涅槃後分》。
In the third month of the third year of Yihe under Mengxun, Chen insisted on going west to seek further for the latter portion of the Nirvāṇa Sūtra.
- 433
譯 translator曇無讖Dharmakṣema護持 bureau and patronage〔T50n2059 0336c12〕
遜忿其欲去，乃密圖害讖，偽以資糧發遣，厚贈寶貨。
Mengxun, angered that he meant to leave, secretly plotted to have Chen killed, sending him off with a show of provisions and rich gifts of treasure.
- 435
譯 translator求那跋陀羅Guṇabhadra護持 bureau and patronage〔T50n2059 0344a23〕
元嘉十二年至廣州，刺史車朗表聞，宋太祖遣信迎接。
In the twelfth year of Yuanjia he reached Guangzhou; the governor Che Lang reported it to the throne, and Taizu of the Song sent an envoy to receive him.
- 442
譯 translator畺良耶舍Kālayaśas〔T50n2059 0343c21〕
元嘉十九年，西遊岷蜀，處處弘道，禪學成群。
In the nineteenth year of Yuanjia he journeyed west into Min and Shu, spreading the Way wherever he went, and students of meditation gathered about him in numbers.
- 457
譯 translator慧簡Huijian〔T14n0449 0401a11〕
昔宋孝武之世，鹿野寺沙門慧簡已曾譯出在世流行。
Of old, in the time of Emperor Xiaowu of the Song, the śramaṇa Huijian of Luye Monastery had already brought out a translation, and it circulated in the world.
- 457
譯 translator慧簡Huijian〔T55n2154 0531b27〕
沙門釋慧簡。未詳何許人也。以孝武帝大明元年丁酉。於鹿野寺譯五天使者等經十部。
The śramaṇa Shi Huijian — it is not known where he was from. In the first year of Daming under Emperor Xiaowu, the year dingyou, at Luye Monastery he translated ten works, the Sūtra of the Five Heavenly Messengers and the rest.
- 468
譯 translator求那跋陀羅Guṇabhadra〔T2059〕
大始四年正月覺體不悆，與太宗及公卿等告別；臨終延佇而望，見天華聖像，禺中遂卒，春秋七十有五。
In the first month of the fourth year of Taishi he felt his body failing and took leave of the emperor and the court. At the end he gazed long into the distance, saw heavenly flowers and holy images, and died toward mid-morning, in his seventy-fifth year.
6th c. · Liang—Yuan Wei—Sui—Chen6世紀 · 梁—元魏—隋—陳19 masters · 47 entries506–710
- 506
譯 translator僧伽婆羅Saṅghapāla〔T50n2060 0426a11–a14〕
以天監五年。被勅徵召於楊都壽光殿華林園正觀寺占雲館扶南館等五處傳譯訖十七年。都合一十一部。四十八卷。
In the fifth year of Tianjian he was summoned by imperial order and translated at five places in the capital — the Shouguang hall, the Hualin park, Zhengguan monastery, the Zhanyun lodge, and the Funan lodge — until the seventeenth year; in all eleven works in forty-eight fascicles.
- 506–518
譯 translator僧伽婆羅Saṅghapāla護持 bureau and patronage〔T50n2060 0426a11〕
大梁御㝢搜訪術能。以天監五年。被勅徵召於楊都壽光殿華林園正觀寺占雲館扶南館等五處傳譯訖十七年。
The great Liang, ruling the land, sought out men of skill; in the fifth year of Tianjian he was summoned by imperial order and translated at five places in the capital — the Shouguang hall, the Hualin park, Zhengguan monastery, the Zhanyun lodge and the Funan lodge — until the seventeenth year.
- 508–511
譯 translator菩提流支Bodhiruci護持 bureau and patronage〔T55n2154 0541a08〕
十地經論十二卷（或十五卷天親菩薩造釋十地經永平元年四月於太極紫亭譯帝親筆受後付沙門僧辯等訖盡論文至四年夏首畢見崔光序）
The Treatise on the Ten Grounds Sūtra in twelve fascicles (or fifteen; composed by Vasubandhu in explanation of the Ten Grounds Sūtra; translated in the fourth month of the first year of Yongping at the Ziting of the Taiji, the emperor taking down the text in person, and afterwards handed over to the śramaṇa Sengbian and the others until the treatise was complete, finished at the beginning of summer in the fourth year; see the preface of Cui Guang).
- 512
譯 translator僧伽婆羅Saṅghapāla護持 bureau and patronage〔T49n2034 0098b09〕
阿育王經十卷（天監十一年六月二十六日。於揚都壽光殿譯初翻日帝躬自筆受。後委僧正慧超令繼并譯正訖。見寶唱錄）
The Sūtra of King Aśoka in ten fascicles (translated in the Shouguang hall at Yangdu on the twenty-sixth day of the sixth month of the eleventh year of Tianjian; on the first day of translating the emperor took down the text in person, and afterwards entrusted it to the Saṅgha rector Huichao to carry on, the translating and correcting being completed; see the catalogue of Baochang).
- 518
譯 translator僧伽婆羅Saṅghapāla護持 bureau and patronage〔T49n2034 0098b12〕
文殊師利問經二卷（天監十七年。勅僧伽婆羅。於占雲館譯袁曇允筆受。光宅寺沙門法雲詳定）
The Mañjuśrī-paripṛcchā in two fascicles (in the seventeenth year of Tianjian Saṅghapāla was ordered by edict to translate it at the Zhanyun lodge, Yuan Tanyun taking it down, and Fayun, śramaṇa of Guangzhai monastery, settling it in detail).
- 518
僧祐Sengyou〔T50n2059 0402c26〕
以天監十七年五月二十六日卒于建初寺，春秋七十有四。
On the twenty-sixth day of the fifth month of the seventeenth year of Tianjian he died at Jianchu monastery, in his seventy-fourth year.
- 524
譯 translator僧伽婆羅Saṅghapāla〔T50n2060 0426a21〕
普通五年因疾卒于正觀。春秋六十有五。
In the fifth year of Putong he fell ill and died at Zhengguan monastery, in his sixty-fifth year.
- 529
譯 translator菩提流支Bodhiruci護持 bureau and patronage〔T55n2154 0541a22〕
無量壽經論一卷（題云無量壽經優波提舍願生偈婆藪盤豆菩薩造永安二年於洛陽永寧寺出僧辯筆受）
The Treatise on the Sūtra of Measureless Life in one fascicle (entitled Upadeśa on the Sūtra of Measureless Life, Verses on the Vow to Be Born, composed by Vasubandhu; brought out in the second year of Yong'an at the Yongning monastery in Luoyang, Sengbian taking it down).
- 531
譯 translator佛陀扇多Buddhaśānta〔T49n2034 0086c11〕
攝大乘論二卷普太元年出
The* Mahāyānasaṃgraha *in two fascicles, brought out in the first year of Putai.
- 539
譯 translator佛陀扇多Buddhaśānta〔T49n2034 0086c12–c14〕
右一十部合十一卷。梁武帝世北天竺國三藏法師。佛陀扇多。魏言覺定。從正光六年。至元象二年。於洛陽白馬寺及鄴都金華寺譯
The above: ten works in eleven fascicles. In the time of Emperor Wu of the Liang, the Tripiṭaka master of North India, Buddhaśānta — in the Wei tongue "Awakening-and-Stillness" — translated them from the sixth year of Zhengguang to the second year of Yuanxiang, at the White Horse monastery in Luoyang and the Jinhua monastery in the Ye capital.
- 542
註 commentator曇鸞Tanluan〔T2060〕
以魏興和四年，因疾卒于平遙山寺，春秋六十有七；勅葬于汾西泰陵文谷，營建塼塔并為立碑。
In the fourth year of Xinghe under the Wei he fell ill and died at the mountain monastery of Pingyao, aged sixty-seven. By imperial order he was buried at Wengu of Tailing west of the Fen, where a brick pagoda was raised and a stele set up.
- 542
註 commentator曇鸞Tanluan護持 bureau and patronage〔T50n2060 0470c08〕
勅乃葬于汾西泰陵文谷。營建塼塔并為立碑。
By edict he was buried at Wengu of Tailing west of the Fen, where a brick pagoda was raised and a stele set up for him.
- 546
譯 translator真諦Paramārtha〔T50n2060 0429c17〕
以大同十二年八月十五日。達于南海。沿路所經。乃停兩載。
On the fifteenth day of the eighth month of the twelfth year of Datong he reached the southern sea. What with the stages of the road, he was two years on the way.
- 546
譯 translator真諦Paramārtha護持 bureau and patronage〔T50n2060 0429c12–c17〕
梁武皇帝。德加四域盛唱三寶。大同中。勅直後張氾等。送扶南獻使返國。仍請名德三藏大乘諸論雜華經等。……彼國乃屈真諦并齎經論。恭膺帝旨。
Emperor Wu of the Liang, whose virtue reached the four regions and who greatly proclaimed the Three Jewels, in the Datong years ordered Zhang Fan of the palace guard and others to escort the Funan envoys home, and with them requested a Tripiṭaka master of renown, the Mahāyāna treatises, the Avataṃsaka and the rest. That country thereupon prevailed on Paramārtha, who brought scriptures and treatises with him in reverent answer to the imperial command.
- 548
譯 translator真諦Paramārtha護持 bureau and patronage〔T50n2060 0429c18–c20〕〔T50n2060 0429c19–c20〕
以太清二年閏八月。始屆京邑。武皇面申頂禮。於寶雲殿竭誠供養。
In the intercalary eighth month of the second year of Taiqing he first arrived at the capital. Emperor Wu did him homage in person and made offerings to him with full sincerity in the Baoyun Hall.
- 552
譯 translator真諦Paramārtha護持 bureau and patronage〔T50n2060 0429c25–c26〕
至天保三年。為侯景請。還在臺供養。于斯時也。兵饑相接。法幾頹焉。
In the third year of Tianbao he was invited by Hou Jing and made offerings to again at the palace. In that season war and famine came one upon the other, and the Dharma was near to falling.
- 554
譯 translator真諦Paramārtha〔T50n2060 0429c29–0430a02〕
三年二月。還返豫章。又往新吳始興。後隋蕭太保。度嶺至于南康。並隨方翻譯。栖遑靡託。
In the second month of the third year he went back to Yuzhang, and on to Xinwu and Shixing; afterwards he followed Grand Guardian Xiao over the ranges as far as Nankang, translating wherever he was, unsettled and without a place to rest.
- 556
- 558
譯 translator真諦Paramārtha〔T50n2060 0430a02–a03〕
逮陳武永定二年七月。還返豫章。又止臨川晉安諸郡。
By the seventh month of the second year of Yongding under Emperor Wu of the Chen he had returned to Yuzhang, and stayed also in the commanderies of Linchuan and Jin'an.
- 563
譯 translator真諦Paramārtha〔T50n2060 0430a08–a11〕
至文帝天嘉四年。揚都建元寺沙門僧宗法准僧忍律師等。並建業標領。欽聞新教。故使遠浮江表親承勞問。諦欣其來意。乃為翻攝大乘等論。首尾兩載覆疎宗旨。
In the fourth year of Tianjia under Emperor Wen, the śramaṇas Sengzong, Fazhun and the vinaya master Sengren of Jianyuan Monastery in Yangdu — all of them leading men of Jianye — heard of the new teaching with respect, and so crossed far over the Yangtze to put their questions in person. Paramārtha was glad at their coming, and rendered for them the Mahāyānasaṃgraha and other treatises; over two years from first to last he went again through the purport of them.
- 568
譯 translator真諦Paramārtha護持 bureau and patronage〔T50n2060 0430b03–b06〕
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。多明無塵唯識。言乖治術有蔽國風。不隷諸華可流荒服。帝然之。
At that time Zong, Kai and the monks wished to bring him back to Jianye. But the great names of the capital, fearing their present glory would be taken from them, memorialised: the several works translated beyond the ranges set out in the main the Yogācāra teaching of no external dust; the wording runs counter to the arts of government and darkens the manners of the realm; it should not be entered among the texts of the central lands but may circulate in the outer regions. The emperor agreed.
- 568
智愷Zhikai〔T50n2060 0431b15–b20〕
講至業品疏第九卷。文猶未盡。以八月二十日遘疾。自省不救。索紙題詩……因放筆。與諸名德握手語別。端坐儼思奄然而卒。
Lecturing on the Abhidharmakośa he had reached the ninth fascicle of the commentary on the chapter on karma when, on the twentieth day of the eighth month, he fell ill and knew he would not recover. He called for paper and wrote a poem; then, laying down the brush, he clasped hands in farewell with the assembled worthies, sat upright in composed thought, and quietly died.
- 569
譯 translator真諦Paramārtha〔T2060〕
太建元年遘疾，遺訣嚴正勗示因果，書傳累紙，付弟子智休；正月十一日午時遷化，時年七十有一。明日於潮亭焚身起塔。
He fell ill in the first year of Taijian and left a stern parting charge on cause and effect, pages of it, entrusted to his disciple Zhixiu. At noon on the eleventh day of the first month he passed away, in his seventy-first year; the next day his body was burnt at the Chao pavilion and a stūpa raised.
- 577
慧思Huisi〔T50n2060 0563c27〕
即陳太建九年六月二十二日也。取驗十年宛同符矣。春秋六十有四。
This was the twenty-second day of the sixth month of the ninth year of Taijian under the Chen; measured against the ten years he had foretold, it tallied exactly. He was sixty-four.
- 585
註 commentator慧遠Huiyuan護持 bureau and patronage〔T50n2060 0491a17〕
開皇五年為澤州刺史千金公請赴本鄉。
In the fifth year of Kaihuang he was invited by the prefect of Zezhou, the Duke of Qianjin, to come to his native district.
- 587
註 commentator慧遠Huiyuan護持 bureau and patronage〔T50n2060 0491a20〕
尋下璽書殷勤重請。辭又不免。便達西京。於時勅召大德六人。遠其一矣。
A sealed letter soon came down repeating the invitation with earnestness; again he could not decline, and so reached the western capital. At that time six great worthies were summoned by edict, and Huiyuan was one of them.
- 590
譯 translator達摩笈多Dharmagupta護持 bureau and patronage〔T50n2060 0435b22–b23〕〔T50n2060 0435b22〕
尋蒙帝旨。延入京城。處之名寺供給豐渥。即開皇十年冬十月也。
An imperial order soon brought him into the capital, where he was lodged in a noted monastery and amply provided for: this was the tenth month, in winter, of the tenth year of Kaihuang.
- 591
註 commentator智顗Zhiyi護持 bureau and patronage〔T50n2060 0566b16〕
今開皇十一年十一月二十三日。於揚州總管金城設千僧會。敬屈授菩薩戒。
On the twenty-third day of the eleventh month of the eleventh year of Kaihuang, at the commandery seat of Jincheng in Yangzhou, an assembly of a thousand monks was set, and he was respectfully asked to confer the bodhisattva precepts.
- 591
註 commentator智顗Zhiyi護持 bureau and patronage〔T50n2060 0566b24〕
王頂受其旨教曰。大師禪慧內融。導之法澤。輒奉名為智者。
The prince received the instruction upon his head and declared: "In the great master, meditation and wisdom are fused within, and he leads us by the moisture of the Dharma; I therefore offer him the name Zhizhe, the Wise One."
- 592
註 commentator慧遠Huiyuan護持 bureau and patronage〔T50n2060 0491b06〕
開皇十二年春。下勅令知翻譯。刊定辭義。
In the spring of the twelfth year of Kaihuang an edict came down putting him in charge of translation, to settle and fix wording and sense.
- 601
註 commentator灌頂Guanding護持 bureau and patronage〔T50n2060 0584b28〕
仁壽元年。晉王入嗣東巡本國。
In the first year of Renshou, Prince Jin succeeded to the heirship and made an eastern progress through his own domain.
- 601
註 commentator灌頂Guanding護持 bureau and patronage〔T50n2060 0584c03〕
又遣員外散騎侍郎張乾威送還山寺。施物三千段㲲三百領。又設千僧齋。
The supernumerary cavalier attendant Zhang Qianwei was again sent to escort him back to the mountain monastery, with a gift of three thousand lengths of cloth and three hundred pieces of cotton; and a feast of a thousand monks was set once more.
- 602
註 commentator灌頂Guanding護持 bureau and patronage〔T50n2060 0584c07〕
仁壽二年下令延請云。
In the second year of Renshou an order was issued inviting him.
- 618
註 commentator吉藏Jizang護持 bureau and patronage〔T50n2060 0514b17–b21〕
及大唐義舉初屆京師。武皇親召釋宗。謁于虔化門下。眾以藏機悟有聞。乃推而敘對。……武皇欣然勞問勤勤不覺影移。語久。別勅優矜。更殊恒禮。
When the righteous rising of the Great Tang first reached the capital, Emperor Wu summoned the Buddhist order in person and received them below the Qianhua gate. The assembly, knowing Zang's repute for quickness of understanding, put him forward to speak. … Emperor Wu was pleased and questioned him with such warmth that neither noticed the shadow move. After long talk a separate edict granted him favour, beyond the ordinary courtesies.
- 619
譯 translator達摩笈多Dharmagupta〔T50n2060 0435c16〕
至武德二年終于洛汭。
In the second year of Wude he died at the bend of the Luo.
- 623
註 commentator吉藏Jizang〔T50n2060 0514c03–c06〕
至于清旦索湯沐浴著新淨衣侍者燒香令稱佛號。藏加坐儼思如有喜色。齋時將及。奄然而化。春秋七十有五。即武德六年五月也。遺命露骸。而色逾鮮白。
At clear dawn he called for hot water, bathed and put on fresh clean robes; his attendant burned incense and he had them recite the Buddha's name. Zang sat cross-legged in composed thought with what seemed a look of joy, and as the meal hour drew near he quietly passed away, in his seventy-fifth year — the fifth month of the sixth year of Wude. By his last instruction his body was left bare, and its colour grew the whiter for it.
- 623
註 commentator吉藏Jizang護持 bureau and patronage〔T50n2060 0514b26–b27、0514c07–c08〕
藏年氣漸衰屢增疾苦。勅賜良藥。中使相尋。……有勅慰賻。令於南山覓石龕安置。東宮以下諸王公等。並致書慰問。並贈錢帛。
As Zang's years and strength declined and his sickness grew, good medicine was granted by edict and palace messengers came one after another. … An edict conveyed condolence and burial gifts, and directed that a stone niche be sought on the Southern Mountains for his remains. From the Heir Apparent downward the princes and dukes all sent letters of condolence and gifts of cash and silk.
- 630
註 commentator清辨Bhāviveka護持 bureau and patronage〔T30n1566 0051a19〕
四年六月移住勝光，乃召義學沙門慧乘、慧朗、法常、曇藏、智首、慧明、道岳、僧𮗿、僧珍、智解、文順、法琳、靈佳、慧賾、慧淨等傳譯。
In the sixth month of the fourth year he moved his residence to Shengguang, whereupon there were summoned the doctrinal śramaṇas Huicheng, Huilang, Fachang, Tanzang, Zhishou, Huiming, Daoyue, Sengbian, Sengzhen, Zhijie, Wenshun, Falin, Lingjia, Huize, Huijing and the rest to carry the translation.
- 630
註 commentator清辨Bhāviveka護持 bureau and patronage〔T52n2110 0513b18〕
有詔波頗三藏等。可就勝光伽藍翻譯般若燈大莊嚴二論。
An imperial rescript came: the Tripiṭaka master Prabhākaramitra and the rest might, at the Shengguang monastery, translate the two treatises, the Lamp of Wisdom and the Great Ornament.
- 630–632
註 commentator清辨Bhāviveka護持 bureau and patronage〔T55n2154 0553a26〕
般若燈論釋十五卷（龍樹菩薩本分別明菩薩釋見內典錄貞觀四年六月於勝光寺出至六年十月十七日畢沙門慧賾製序）
"The Exposition of the Lamp of Wisdom Treatise, in fifteen scrolls (root text by the bodhisattva Nāgārjuna, exposition by the bodhisattva Fenbieming; per the Inner Canon Catalogue; issued at Shengguang Monastery in the sixth month of the fourth year of Zhenguan and finished the seventeenth day of the tenth month of the sixth year; preface made by the śramaṇa Huize)."
- 632
註 commentator灌頂Guanding〔T2060〕
貞觀六年八月七日終於國清寺房，春秋七十有二。初薄示輕疾，無論藥療，而室有異香。
He died in his cell at Guoqing monastery on the seventh day of the eighth month of the sixth year of Zhenguan, in his seventy-second year. The illness he showed at first was slight, and he would hear nothing of medicine; a strange fragrance filled the room.
- 646
註 commentator安慧Sthiramati護持 bureau and patronage〔T55n2154 0556b19〕
大乘阿毘達磨雜集論十六卷（見內典錄安慧菩薩糅貞觀二十年正月十七日於弘福寺翻經院譯至𨳝三月二十九日畢沙門玄賾等筆受）
"The Compendium of the Mahāyāna Abhidharma, in sixteen scrolls (per the Inner Canon Catalogue; woven together by the bodhisattva Sthiramati; translated in the Sūtra-Translation Cloister of Hongfu Monastery beginning the seventeenth day of the first month of the twentieth year of Zhenguan and finished the twenty-ninth day of the intercalary third month; brush-received by the śramaṇa Xuanze and others)."
- 646–647
註 commentator護法Dharmapāla護持 bureau and patronage〔T55n2154 0556b23〕
大乘廣百論釋論十卷（見內典錄護法菩薩釋永徽元年六月二十七日於大慈恩寺翻經院譯至十二月二十三日畢沙門敬明等筆受）
"The Exposition of the Extended Hundred Treatise of the Great Vehicle, in ten scrolls (per the Inner Canon Catalogue; expounded by the bodhisattva Dharmapāla; translated in the Sūtra-Translation Cloister of the Great Ci'en Monastery beginning the twenty-seventh day of the sixth month of the first year of Yonghui and finished the twenty-third day of the twelfth month; brush-received by the śramaṇa Jingming and others)."
- 647–649
註 commentator無性Asvabhāva護持 bureau and patronage〔T55n2154 0556c02〕
攝大乘論無性釋十卷（見內典錄貞觀二十一年三月一日於弘福寺翻經院譯至二十三年六月十七日於大慈恩寺翻經院譯畢沙門大乘巍大乘林等筆受）
"The Asvabhāva Exposition of the Compendium of the Great Vehicle, in ten scrolls (per the Inner Canon Catalogue; translated in the Sūtra-Translation Cloister of Hongfu Monastery beginning the first day of the third month of the twenty-first year of Zhenguan, and finished in the Sūtra-Translation Cloister of the Great Ci'en Monastery on the seventeenth day of the sixth month of the twenty-third year; brush-received by the śramaṇas Dashengwei and Dashenglin and others)."
- 649
註 commentator清辨Bhāviveka護持 bureau and patronage〔T55n2154 0556c20〕
大乘掌珍論二卷（見內典錄清辯菩薩造貞觀二十三年九月八日於大慈恩寺翻經院譯至十三日畢沙門大乘暉筆受）
"The Jewel in the Palm Treatise of the Great Vehicle, in two scrolls (per the Inner Canon Catalogue; composed by the bodhisattva Bhāviveka; translated in the Sūtra-Translation Cloister of the Great Ci'en Monastery beginning the eighth day of the ninth month of the twenty-third year of Zhenguan and finished on the thirteenth; brush-received by the śramaṇa Dashenghui)."
- 659
註 commentator護法Dharmapāla護持 bureau and patronage〔T55n2154 0556c18〕
成唯識論十卷（見內典錄護法等菩薩造顯慶四年閏十月於玉華寺雲光殿譯沙門大乘基筆受）
"The Treatise Establishing Consciousness-Only, in ten scrolls (per the Inner Canon Catalogue; composed by the bodhisattva Dharmapāla and others; translated in the Yunguang Hall of Yuhua Monastery in the intercalary tenth month of the fourth year of Xianqing; brush-received by the śramaṇa Dashengji)."
- 710
註 commentator護法Dharmapāla護持 bureau and patronage〔T55n2154 0567c06〕
成唯識寶生論五卷（一名二十唯識頌釋論護法菩薩造景龍四年四月十五日於大薦福寺翻經院譯沙門玄傘智積等筆受）
"The Jewel-Production Treatise Establishing Consciousness-Only, in five scrolls (also called the Exposition of the Verses of the Twenty on Consciousness-Only; composed by the bodhisattva Dharmapāla; translated in the Sūtra-Translation Cloister of the Great Jianfu Monastery on the fifteenth day of the fourth month of the fourth year of Jinglong; brush-received by the śramaṇas Xuansan and Zhiji and others)."
7th c. · Tang—Silla7世紀 · 唐—新羅13 masters · 40 entries626–735
- 626
譯 translator波羅頗蜜多羅Prabhākaramitra護持 bureau and patronage〔T50n2060 0440a17〕
王即奏聞。下勅徵入。乃與高平同來謁帝。以其年十二月達京。勅住興善。
The prince memorialised the throne, and an edict summoned him in. He came with the Prince of Gaoping to have audience with the emperor, reaching the capital in the twelfth month of that year, and by edict was lodged at Xingshan Monastery.
- 627
譯 translator波羅頗蜜多羅Prabhākaramitra〔T31n1604 0590a06–a08〕
摩伽陀國三藏法師波羅頗蜜多羅，唐言明友，即中天竺剎利王之種姓也，以大唐貞觀元年十二月入京。
The Tripiṭaka master Prabhākaramitra of Magadha — his name rendered in Chinese as Mingyou, "Bright Friend" — was of the kṣatriya royal caste of Central India, and entered the capital in the twelfth month of the first year of the Zhenguan era.
- 627–649
註 commentator善導Shandao〔T2035〕
唐太宗正觀中，至西河見綽禪師九品道場講誦《觀經》，大喜曰：此真入佛之津要，修餘行業迂僻難成，唯此觀門速超生死。
In Taizong's Zhenguan years he came to Xihe and saw Chan master Daochuo's nine-grade hall chanting the Contemplation Sūtra. He rejoiced: this is the true ford into buddhahood — other practices are roundabout and hard to complete; only this gate of contemplation passes swiftly beyond birth-and-death.
- 629
譯 translator波羅頗蜜多羅Prabhākaramitra護持 bureau and patronage〔T50n2060 0440a24〕
至三年三月。上以諸有非樂。物我皆空。眷言真要無過釋典。流通之極豈尚翻傳。下詔所司。搜揚碩德備經三教者一十九人。於大興善創開傳譯。
In the third month of the third year, His Majesty, holding that all existences are without joy and that self and things are alike empty, and that for the true essentials nothing surpasses the Buddhist texts, and that for their utmost circulation nothing is better than translating and transmitting them, decreed that the offices concerned seek out men of great learning — nineteen men fully versed in the three teachings — and at Daxingshan the work of translation was first opened.
- 630
譯 translator波羅頗蜜多羅Prabhākaramitra〔T31n1604 0590a12–a13〕
粵以貞觀四年，恭承明詔。
In the fourth year of Zhenguan he received the imperial command.
- 632
註 commentator窺基Kuiji〔T2061〕
字洪道，姓尉遲氏，京兆長安人。考諱宗，唐左金吾將軍；鄂國公德，其諸父也。
Styled Hongdao, of the Yuchi clan, a man of Chang'an in the capital region. His father, named Zong, was a general of the Left Golden-Bird Guard under the Tang; Lord E of Yuchi stood among his father's brothers.
- 632
譯 translator波羅頗蜜多羅Prabhākaramitra護持 bureau and patronage〔T50n2060 0440b05〕
至六年冬。勘閱既周。繕寫云畢。所司詳讀乃上聞奏。下勅各寫十部散流海內。仍賜頗物百段。
By the winter of the sixth year the collation was complete and the fair copying finished. The offices concerned read them through and memorialised the throne; an edict ordered ten copies of each to be written out and circulated within the seas, and Prabhākara was given a hundred lengths of goods besides.
- 633
譯 translator波羅頗蜜多羅Prabhākaramitra〔T31n1604 0590a23–a24〕
以七年獻春之始撰定斯畢，勒成十有三卷二十四品。
At the opening of spring in the seventh year the collation was settled and finished, drawn up as thirteen scrolls in twenty-four chapters.
- 645
譯 translator玄奘Xuanzang護持 bureau and patronage〔T50n2053 0253c15〕
三月己巳，法師自洛陽還至長安，即居弘福寺。將事翻譯，乃條疏所須證義、綴文、筆受、書手等數。
On the day jisi of the third month the Dharma-master returned from Luoyang to Chang'an and took up residence at Hongfu Monastery. Being about to set to the translating, he drew up in items the numbers required of verifiers of sense, arrangers of wording, receivers by brush and copyists.
- 645
譯 translator玄奘Xuanzang護持 bureau and patronage〔T50n2053 0257b29〕
以貞觀十九年二月六日，奉 勅於弘福寺翻譯聖教要文，凡六百五十七部。
On the sixth day of the second month of the nineteenth year of Zhenguan, by imperial command, he translated at Hongfu Monastery the essential texts of the sacred teaching, six hundred fifty-seven works in all.
- 645
譯 translator玄奘Xuanzang護持 bureau and patronage〔T50n2053 0253a08〕
壬辰，法師謁 文武聖皇帝於洛陽宮。二月己亥，見於儀鸞殿，帝迎慰甚厚。
On the day renchen the Dharma-master had audience with the emperor at the Luoyang palace; on the day jihai of the second month he was seen in the Yiluan Hall, and the emperor received and comforted him with great warmth.
- 645
譯 translator玄奘Xuanzang護持 bureau and patronage〔T50n2053 0253c19〕
夏六月戊戌，證義大德諳解大小乘經、論為時輩所推者，一十二人至。
In the sixth month of summer, on the day wuxu, twelve senior verifiers of sense arrived — men versed in the sūtras and treatises of both the Great and the Lesser Vehicle and esteemed by their contemporaries.
- 645
譯 translator玄奘Xuanzang護持 bureau and patronage〔T50n2053 0253c06〕
帝曰：「不須在山，師西方去後，朕奉為 穆太后於西京造弘福寺，寺有禪院甚虛靜，法師可就翻譯。」
The emperor said: "There is no need to be in the mountains. After you had gone west, I built Hongfu Monastery in the western capital on behalf of the Empress Dowager Mu; it has a meditation cloister, very still and empty, and the Dharma-master may translate there."
- 647
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T55n2154 0555c13〕
解深密經五卷〔見內典錄全本第二譯與深密解脫解節相續解脫等並同本貞觀二十一年五月十八日於弘福寺譯至七月十三日畢沙門大乘光筆受〕
Saṃdhinirmocana-sūtra, five fascicles 〔per the Neidian catalogue; the second full translation, the same original as the Shenmi jietuo, Jiejie and Xiangxu jietuo; translated from the eighteenth day of the fifth month of the twenty-first year of Zhenguan at Hongfu monastery, finished on the thirteenth day of the seventh month, the śramaṇa Dacheng Guang taking it down〕.
- 648
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T55n2154 0556c16〕
唯識三十論一卷〔見內典錄世親菩薩造貞觀二十二年五月二十九日於弘福寺翻經院譯沙門大乘光筆受〕
Weishi sanshi lun, one fascicle 〔per the Neidian catalogue; composed by Vasubandhu; translated on the twenty-ninth day of the fifth month of the twenty-second year of Zhenguan in the translation cloister of Hongfu monastery, the śramaṇa Dacheng Guang taking it down〕.
- 649
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T55n2154 0556b05〕
佛地經論七卷〔見內典錄親光等菩薩造貞觀二十三年十月三日於大慈恩寺翻經院譯至十一月二十四日畢沙門大乘光筆受〕
Fodi jing lun, seven fascicles 〔per the Neidian catalogue; composed by Bandhuprabha and other bodhisattvas; translated from the third day of the tenth month of the twenty-third year of Zhenguan in the translation cloister of Great Ci'en monastery, finished on the twenty-fourth day of the eleventh month, the śramaṇa Dacheng Guang taking it down〕.
- 650
最勝子Jinaputra護持 bureau and patronage〔T55n2154 0556b11〕
瑜伽師地論釋一卷（見翻經圖最勝子等菩薩造永徽元年二月一日於大慈恩寺翻經院譯沙門大乘暉筆受）
"The Exposition of the Treatise on the Stages of Yoga, in one scroll (per the Chart of Translations; composed by the bodhisattva Jinaputra and others; translated in the Sūtra-Translation Cloister of the Great Ci'en Monastery on the first day of the second month of the first year of Yonghui; brush-received by the śramaṇa Dashenghui)."
- 650
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T55n2154 0555c11〕
說無垢稱經六卷〔見內典錄第七譯與羅什維摩經等同本永徽元年二月八日於大慈恩寺翻經院譯至八月一日畢沙門大乘光筆受〕
Shuo wugoucheng jing, six fascicles 〔per the Neidian catalogue; the seventh translation, the same original as Kumārajīva's Vimalakīrti and the rest; translated from the eighth day of the second month of the first year of Yonghui in the translation cloister of Great Ci'en monastery, finished on the first day of the eighth month, the śramaṇa Dacheng Guang taking it down〕.
- 651
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T13n0411 0728a11〕
〔永徽二年正月廿三日於長安大慈恩寺翻經院法師玄奘奉 詔譯〕〔大慈恩寺沙門大乘光筆受 法海寺沙門神昉筆受〕
〔On the twenty-third day of the first month of the second year of Yonghui, in the translation cloister of Great Ci'en monastery at Chang'an, the Dharma master Xuanzang translated this by imperial edict〕 〔the śramaṇa Dacheng Guang of Great Ci'en monastery taking it down; the śramaṇa Shenfang of Fahai monastery taking it down〕.
- 652
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T55n2154 0556b17〕
大乘阿毘達磨集論七卷〔見內典錄無著菩薩造永徽三年正月十六日於大慈恩寺翻經院譯至三月二十八日畢沙門大乘光大乘雲等筆受〕
Mahāyāna Abhidharmasamuccaya, seven fascicles 〔per the Neidian catalogue; composed by Asaṅga; translated from the sixteenth day of the first month of the third year of Yonghui in the translation cloister of Great Ci'en monastery, finished on the twenty-eighth day of the third month, the śramaṇas Dacheng Guang and Dacheng Yun and others taking it down〕.
- 659
註 commentator窺基Kuiji護持 bureau and patronage〔T55n2154 0556c18〕
成唯識論十卷（見內典錄護法等菩薩造顯慶四年閏十月於玉華寺雲光殿譯沙門大乘基筆受）
Cheng weishi lun, ten fascicles (per the Neidian catalogue; composed by Dharmapāla and other bodhisattvas; translated in the intercalary tenth month of the fourth year of Xianqing in the Yunguang Hall of Yuhua monastery, the śramaṇa Dacheng Ji taking it down).
- 660–663
註 commentator大乘光Dacheng Guang護持 bureau and patronage〔T55n2154 0555b28〕
大般若波羅蜜多經六百卷〔見翻經圖佛於四處十六會說顯慶五年正月一日於玉華宮寺玉華殿譯至龍朔三年十月二十日畢沙門大乘光大乘欽嘉尚等筆受〕
Mahāprajñāpāramitā-sūtra, six hundred fascicles 〔per the Translation Chart; spoken by the Buddha in sixteen assemblies at four places; translated from the first day of the first month of the fifth year of Xianqing in the Yuhua Hall of Yuhua Palace monastery, finished on the twentieth day of the tenth month of the third year of Longshuo, the śramaṇas Dacheng Guang, Dacheng Qin, Jiashang and others taking it down〕.
- 661
註 commentator窺基Kuiji護持 bureau and patronage〔T55n2154 0556c14〕
唯識二十論一卷（見翻經圖世親菩薩造第三出與元魏智希陳真諦出者同本龍朔元年六月一日於玉華寺慶福殿譯沙門大乘基筆受）
Weishi ershi lun, one fascicle (per the Translation Chart; composed by Vasubandhu; the third issuing, the same original as those issued by Zhixi of the Yuan Wei and Paramārtha of the Chen; translated on the first day of the sixth month of the first year of Longshuo in the Qingfu Hall of Yuhua monastery, the śramaṇa Dacheng Ji taking it down).
- 661
註 commentator窺基Kuiji護持 bureau and patronage〔T55n2154 0556c06〕
辯中邊論三卷（見內典錄世親菩薩造第二出與中邊分別論同本龍朔元年五月十日於玉華寺嘉壽殿譯至三十日畢沙門大乘基筆受）
Bian zhongbian lun, three fascicles (per the Neidian catalogue; composed by Vasubandhu; the second issuing, the same original as the Zhongbian fenbie lun; translated from the tenth day of the fifth month of the first year of Longshuo in the Jiashou Hall of Yuhua monastery, finished on the thirtieth, the śramaṇa Dacheng Ji taking it down).
- 672
註 commentator窺基Kuiji〔T1782〕
《說無垢稱經疏》成——維摩二鏡之一，與什門《注維摩詰經》並列不判。
His commentary on the Vimalakīrti completed — one of the two mirrors that edition reads through, set beside the Kumārajīva-school notes without adjudication.
- 676–688
註 commentator圓測Woncheuk〔T2154〕
預日照三藏譯場，與道成、薄塵、嘉尚等同充證義。
Sat on Divākara's translation bureau as a verifier of meaning, alongside Daocheng, Bochen and Jiashang.
- 680
註 commentator圓測Woncheuk護持 bureau and patronage〔T16n0699 0801a03〕
此經以永隆元年冬十一月十五日，請天竺法師地婆訶羅，與西明寺沙門圓測等五人，於弘福道場，奉詔宣譯，至其年十二月八日終其文義。
This sūtra was translated by imperial command at the Hongfu chapel: on the fifteenth day of the eleventh month, winter of the first year of Yonglong, the Indian master Divākara was invited, together with Woncheuk of Ximing monastery and four others; by the eighth day of the twelfth month of that year its text and sense were completed.
- 682
註 commentator窺基Kuiji〔T2035〕
勅諸寺圖形以祀。師稟奘法師瑜伽師地唯識宗旨，號百部論主。
By imperial order his likeness was set up in the monasteries for offering. He carried Xuanzang's transmission of the Yogācāra teaching, and was known as the Master of a Hundred Treatises.
- 682
註 commentator窺基Kuiji〔T2061〕
永淳元年壬午十一月十三日長往于慈恩寺翻經院，葬于樊村北渠，祔三藏奘師塋隴。
On the thirteenth day of the eleventh month of Yongchun he passed away in the translation cloister of Cien monastery; he was buried at the north channel of Fan village, laid beside the grave-mound of the Tripiṭaka master Xuanzang.
- 693
註 commentator圓測Woncheuk〔T2154〕
於佛授記寺，預寶思惟《寶雨經》譯場證義。
Verifier of meaning for Ratnacinta's Ratnamegha translation at the Foshouji monastery.
- 695
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0710b20〕
天后親迎于上東門外，諸寺緇伍具幡蓋歌樂前導，勅於佛授記寺安置焉。
The Empress met him in person outside the Shangdong gate; the black-robed communities of the monasteries went before him with banners, canopies, song and music, and by edict he was lodged at the Foshouji Monastery.
- 695–699
註 commentator圓測Woncheuk護持 bureau and patronage〔T50n2054 0282a16〕
仍迎三藏實叉難陀〔此言喜學〕譯在神都。作起乎證聖䍧年。功成乎聖歷狶歲。計益九千偈。勒成八十卷〔通舊翻合四萬五千偈〕。命藏筆受。復禮綴文。梵僧戰陀．提婆二人譯語。仍詔唐三藏義淨．海東法將圓測．江陵禪師弘景．及諸大德神英法寶而下審覆證義。
The Tripiṭaka master Śikṣānanda 〔rendered "Joy in Learning"〕 was accordingly welcomed to translate in the divine capital. The work began in the sheep year of Zhengsheng and was completed in the pig year of Shengli, adding nine thousand verses and forming eighty fascicles 〔with the old translation, forty-five thousand verses in all〕. Fazang was ordered to take it down, Fuli to compose the wording, and the Indian monks Zhanda and Tipo to render the speech. An edict further directed the Tang Tripiṭaka master Yijing, the Dharma-general of the eastern sea Woncheuk, the Chan master Hongjing of Jiangling, and the great worthies Shenying, Fabao and the rest to review and verify the meaning.
- 700–703
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0710b24〕
起庚子歲至長安癸卯，於福先寺及雍京西明寺譯《金光明最勝王》、《能斷金剛般若》……等經……凡二十部。
From the year gengzi to guimao of the Chang'an era, at Fuxian Monastery and at Ximing Monastery in the western capital, he translated the* Golden Light, Most Victorious King*, the* Diamond Cutter *and other scriptures — twenty works in all.
- 703
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0710c03〕
成均太學助教許觀監護，繕寫進呈。天后製《聖教序》，令標經首。
Xu Guan, assistant instructor of the Imperial Academy, served as supervisor; the fair copies were made and presented. The Empress composed a* Preface to the Sacred Teaching *and had it set at the head of the scriptures.
- 705
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0710c10〕
帝深崇釋典，特抽叡思，製《大唐龍興三藏聖教序》。又御洛陽西門，宣示群官新飜之經。
The emperor deeply honoured the Buddhist texts and gave his own thought to composing the* Preface to the Sacred Teaching of the Tripiṭaka, on the Rise of the Dragon of the Great Tang*. He also went to the western gate of Luoyang and displayed the newly translated scriptures to the assembled officials.
- 706
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0710c12〕
二年，淨隨駕歸雍京，置飜經院於大薦福寺，居之。
In the second year Yijing followed the imperial train back to the western capital; a translation cloister was established at the great Jianfu Monastery, and he resided there.
- 707
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0710c14〕
三年，詔入內與同飜經沙門九旬坐夏……因命法徒更重傳譯於大佛光殿，二卷成文，曰《藥師瑠璃光佛本願功德經》。帝御法筵，手自筆受。
In the third year he was summoned within the palace to keep the ninety-day summer retreat with his fellow translators… He then had his company translate afresh in the Great Buddha-Light Hall, and the text was completed in two scrolls: the* Sūtra of the Merits of the Original Vows of the Medicine Buddha of Lapis-Lazuli Radiance*. The emperor attended the Dharma-seat and took down the words with his own hand.
- 711
譯 translator義淨Yijing護持 bureau and patronage〔T50n2061 0711a02〕
景雲二年辛亥，復於大薦福寺譯《稱讚如來功德神呪》等經，太常卿薛崇嗣監護。
In the second year of Jingyun, the year xinhai, he translated again at the great Jianfu Monastery the* Dhāraṇī Praising the Merits of the Tathāgata *and other scriptures, with Xue Chongsi, Chief Minister of Sacrifices, as supervisor.
- 714
- 735
註 commentator元康Yuankang〔T1859〕
疏本經江都白塔寺僧玄湜勘校，流傳日本。
His commentary collated at the Baita monastery in Jiangdu and carried to Japan.
8th c. · Silla—Tang8世紀 · 新羅—唐8 masters · 29 entries670–782
- 670
註 commentator法藏Fazang護持 bureau and patronage〔T50n2054 0281b16〕
至咸亨元年〔藏年二十八〕榮國夫人奄歸冥路。則天皇后廣樹福田度人。則擇上達僧捨宅乃成太原寺。於是受顧託者連狀薦推。帝諾曰俞。
In the first year of Xianheng 〔Fazang being twenty-eight〕 Lady Rongguo passed to the dark road. Empress Wu, planting fields of merit widely, ordained people; she selected monks of high attainment, and her residence was given over to become Taiyuan monastery. Those charged with his care then jointly memorialised recommending him, and the sovereign assented.
- 683
譯 translator菩提流志Bodhiruci護持 bureau and patronage〔T50n2061 0720b10〕
高宗大帝聞其遠譽，挹彼高風，永淳二年，遣使迎接。
The great Emperor Gaozong heard his distant repute, drew in that lofty air, and in the second year of Yongchun sent envoys to fetch him.
- 693
譯 translator菩提流志Bodhiruci護持 bureau and patronage〔T55n2154 0570a14〕
天皇遠聞雅譽遣使往邀。未及使還白雲遽駕。暨天后御極方赴帝京。以長壽二年癸巳創達都邑。
The Heavenly Sovereign heard his fair repute from afar and sent envoys to invite him. Before the envoys had returned, the white clouds had suddenly borne the emperor away. Only when the Empress had taken the throne did he set out for the imperial capital, first reaching the metropolis in the second year of Changshou, the year guisi.
- 695
譯 translator實叉難陀Śikṣānanda〔T50n2061 0718c22–c25〕
以《華嚴》舊經，處會未備，遠聞于闐有斯梵本，發使求訪，并請譯人。叉與經夾同臻帝闕，以證聖元年乙未於東都大內大遍空寺翻譯。天后親臨法座。
Because the older Huayan translation was incomplete in its assemblies, the Empress sent envoys to Khotan for the Sanskrit text and for a translator. Śikṣānanda arrived at the capital together with the sūtra bundles, and in 695 began the translation at Dabiankong Monastery in the eastern capital, the Empress herself attending the dharma-seat.
- 695
譯 translator實叉難陀Śikṣānanda護持 bureau and patronage〔T50n2061 0718c24〕
以證聖元年乙未於東都大內大遍空寺翻譯。天后親臨法座，煥發序文，自運仙毫，首題名品。
In the first year of Zhengsheng, the year yiwei, the translating began at the Dabiankong Monastery within the palace of the eastern capital. The Empress came in person to the Dharma-seat, set forth a preface in brilliance, and with her own brush wrote out the title of the opening chapter.
- 695
譯 translator實叉難陀Śikṣānanda護持 bureau and patronage〔T50n2061 0718c21〕
天后明揚佛日，崇重大乘，以《華嚴》舊經，處會未備，遠聞于闐有斯梵本，發使求訪，并請譯人。
The Empress raised up the Buddha's sun and held the Great Vehicle in honour. Because the old* Huayan *was incomplete in its assemblies, and word came from afar that Khotan had the Sanskrit text, she sent envoys to seek it out and to ask for a translator as well.
- 695–699
註 commentator法藏Fazang護持 bureau and patronage〔T50n2054 0282a16〕
仍迎三藏實叉難陀〔此言喜學〕譯在神都。作起乎證聖䍧年。功成乎聖歷狶歲。計益九千偈。勒成八十卷〔通舊翻合四萬五千偈〕。命藏筆受。復禮綴文。
The Tripiṭaka master Śikṣānanda 〔rendered "Joy in Learning"〕 was welcomed to translate in the divine capital. The work began in the sheep year of Zhengsheng and was completed in the pig year of Shengli, adding nine thousand verses and forming eighty fascicles 〔with the old translation, forty-five thousand verses in all〕. Fazang was ordered to take it down and Fuli to compose the wording.
- 699
譯 translator實叉難陀Śikṣānanda護持 bureau and patronage〔T50n2061 0718c26〕
南印度沙門菩提流志、沙門義淨同宣梵本，後付沙門復禮、法藏等於佛授記寺譯成八十卷。聖曆二年功畢。
The South Indian monk Bodhiruci and the monk Yijing together declaimed the Sanskrit, and it was then handed to the monks Fuli, Fazang and the rest, who at the Foshouji Monastery brought it to completion in eighty scrolls. The work was finished in the second year of Shengli.
- 700
譯 translator實叉難陀Śikṣānanda護持 bureau and patronage〔T50n2061 0718c28〕
至久視庚子，駕幸潁川三陽宮，詔叉譯《大乘入楞伽經》，天后復製序焉。
In the Jiushi era, the year gengzi, when the imperial train visited the Sanyang palace at Yingchuan, Śikṣānanda was commanded by edict to translate the* Laṅkāvatāra Entered by the Great Vehicle*, and the Empress again composed a preface for it.
- 700
註 commentator法藏Fazang護持 bureau and patronage〔T50n2054 0282b01〕
久視年中又奉詔翻大乘入楞伽經七卷進內。璽書褒之曰。得所譯楞伽經。補求那之闕文。翦流支之繁句。鈎深致遠文要義該。唯識論宗於茲顯矣。
In the Jiushi period he again translated, by edict, the Laṅkāvatāra in seven fascicles and presented it within the palace. The sealed rescript commended him: "We have received the Laṅkāvatāra you translated. It supplies what was missing in Guṇabhadra's text and prunes the prolix lines of Bodhiruci; it hooks the deep and reaches the far, the wording spare and the sense complete. The tenet of the Vijñaptimātratā treatise is hereby made plain."
- 704
譯 translator實叉難陀Śikṣānanda護持 bureau and patronage〔T50n2061 0719a05〕
長安四年，叉以母氏衰老，思歸慰覲，表書再上，方俞，勅御史霍嗣光送至于闐。
In the fourth year of Chang'an, his mother being old and failing, Śikṣānanda longed to go home and comfort her with a visit; twice he sent up a memorial, and only then was it granted, and by edict the censor Huo Siguang escorted him to Khotan.
- 704
註 commentator法藏Fazang護持 bureau and patronage〔T50n2054 0283c25〕
長安四年冬杪於內道場因對敭言及岐州舍利是阿育王靈跡。即魏冊所載扶風塔是。則天特命鳳閣侍郎博陵崔玄暐。與藏偕往法門寺迎之。時藏為大崇福寺主。
At the end of winter in the fourth year of Chang'an, in audience at the inner chapel, he spoke of the relic at Qizhou as a trace of King Aśoka — the Fufeng stūpa recorded in the Wei annals. Empress Wu specially commanded Cui Xuanwei, vice-director of the Phoenix Pavilion, of Boling, to go with Fazang to Famen monastery and welcome it. Fazang was then abbot of Great Chongfu monastery.
- 705–707
註 commentator法藏Fazang護持 bureau and patronage〔T50n2054 0282b06〕
復至神龍年中。與喜學奉詔於林光殿譯大寶積經。文殊師利授記會三卷。
Again, in the Shenlong period, he translated by edict with Śikṣānanda in the Linguang Hall the Ratnakūṭa, the Prophecy of Mañjuśrī assembly, in three fascicles.
- 706
譯 translator菩提流志Bodhiruci護持 bureau and patronage〔T50n2061 0720b13〕
中宗神龍二年，又住京兆崇福寺，譯《大寶積經》。
In the second year of Shenlong under Zhongzong he took up residence again at Chongfu Monastery in the capital and translated the* Great Heap of Jewels*.
- 708
譯 translator實叉難陀Śikṣānanda護持 bureau and patronage〔T50n2061 0719a07〕
暨和帝龍興，有勅再徵。景龍二年，達于京輦。帝屈萬乘之尊，親迎於開遠門外……仍飾青象令乘之入城，勅於大薦福寺安置。
When Emperor Zhongzong's reign arose, an edict summoned him a second time. In the second year of Jinglong he reached the capital. The emperor bent the dignity of his ten thousand chariots and met him in person outside the Kaiyuan gate… a dark elephant was moreover caparisoned for him to ride into the city, and by edict he was lodged at the great Jianfu Monastery.
- 708
註 commentator淨覺Jingjue〔T85n2837 1283a06〕
大唐中宗孝□□帝景龍二年。勅召入西京。便於東都廣開禪法。淨覺當眾歸依。一心承事。
In the second year of the Jinglong era of Emperor Zhongzong of the Great Tang, [the master] was summoned by edict into the western capital, and thereupon opened the teaching of Chan widely at the eastern capital. Jingjue took refuge before the assembly and served him with a single mind.
- 710
譯 translator實叉難陀Śikṣānanda〔T50n2061 0719a13–a17〕
十一月十二日於開遠門外古然燈臺焚之，薪盡火滅，其舌猶存……送其餘骸及斯靈舌還歸于闐，起塔供養。後人復於茶毘之所，起七層塔，土俗號為華嚴三藏塔焉。
His body was cremated at the old lamp terrace outside the Kaiyuan gate; when the firewood was spent and the flames died, his tongue remained. His remains and that tongue were escorted back to Khotan, where a stūpa was raised. At the cremation ground a seven-storeyed stūpa was later built, called by the people the Stūpa of the Huayan Tripiṭaka Master.
- 711
註 commentator湛然Zhanran〔T2061〕
俗姓戚氏，世居晉陵之荊溪，常州人。天台智者五世孫，左溪玄朗之法子。
Family name Qi, long settled at Jingxi in Jinling. Fifth in descent from Zhiyi, and dharma-heir of Xuanlang of Zuoxi.
- 712
註 commentator法藏Fazang〔T50n2054 0280c03–c05〕
先天元年歲次壬子十一月十四日終於西京大薦福寺。春秋七十。其年十一月二十四日葬於神和原華嚴寺南。
He died on the fourteenth day of the eleventh month of the first year of Xiantian at Dajianfu Monastery in the western capital, in his seventieth year, and was buried that month south of Huayan Monastery on the Shenhe plain.
- 713
譯 translator菩提流志Bodhiruci護持 bureau and patronage〔T50n2061 0720b17〕
先天二年四月八日進內，此譯場中沙門思忠、天竺大首領伊舍羅等譯梵文。天竺沙門波若屈多、沙門達摩證梵義，沙門履方、宗一、慧覺筆受。
Presented within the palace on the eighth day of the fourth month of the second year of Xiantian. In that translation hall the monk Sizhong and the Indian headman Īśvara and others rendered the Sanskrit text; the Indian monks Prajñāgupta and Dharma verified the Sanskrit sense; and the monks Lüfang, Zongyi and Huijue received by brush.
- 727
譯 translator菩提流志Bodhiruci護持 bureau and patronage〔T50n2061 0720c04〕
帝聞軫悼，勅試鴻臚卿，諡曰開元一切遍知三藏。
The emperor heard and grieved, and by edict conferred on him the rank of Acting Chief of the Court of State Ceremonial, with the posthumous title Tripiṭaka Master of Kaiyuan Who Knows All Things.
- 748
註 commentator神逈Shenjiong〔T34n1718 0001a24–0001a29〕
序記：智者滅後一百餘載，至唐天寶中歲在戊子，東陽郡清泰寺朗和尚於講授之次默然歎曰，此記「或文續義斷，或文後義前，或長行前開其章」。
The preface records that more than a hundred years after Zhiyi's passing, in the wuzi year of the Tianbao era of the Tang, the monk Lang of Qingtai Monastery in Dongyang Commandery sighed while lecturing that in this record "the text ran on while the sense broke off, or the sense came before the text, or the prose opened its section first."
- 748
註 commentator神逈Shenjiong〔T34n1718 0001b06–0001b07〕
序記朗和尚再三籌量，事不獲已，乃專念大師求加可否，因夢所感，方始條倫；並自陳「非苟求同異輒有增減於其間」——所治者次序條理，非增減文句。今傳 T34n1718 即此治定本；治定前原貌無別本可對勘。
The preface records that Lang weighed the matter repeatedly, and, unable to decline, fixed his mind on the Great Master to seek his assent; moved by what came in a dream, he then began to set the text in order. It states that he did not "add to or subtract from the text in the pursuit of agreement or difference"—what was set in order was sequence, not wording. The transmitted T34n1718 is that ordered recension; no separate witness survives for collation against its earlier state.
- 748
註 commentator朗和尚Lang〔T34n1718 0001a25–0001a29〕
東陽郡清泰寺朗和尚於講授之次見此記文勢時有不次：「或文續義斷，或文後義前，或長行前開其章，或從後直述其義」。
At Qingtai Monastery in Dongyang Commandery, while lecturing, Lang found that the flow of this record was at times out of sequence: "the text ran on while the sense broke off, or the sense came before the text, or the prose opened its section first, or the sense was stated directly from behind."
- 748
註 commentator朗和尚Lang〔T34n1718 0001b06–0001b07〕
聽徒頻勸請，和上再三籌量，事不獲已，乃專念大師，求加可否，因夢所感，方始條倫。序自陳所治者為次序條理，「非苟求同異輒有增減於其間」。今傳 T34n1718 即此天寶戊子治定本。
His listeners pressed him repeatedly; weighing the matter again and again and unable to decline, he fixed his mind on the Great Master to seek his assent, and, moved by what came in a dream, began to set the text in order. The preface states that what he set in order was sequence, and that he did not "add to or subtract from the text in the pursuit of agreement or difference." The transmitted T34n1718 is that recension, ordered in the Tianbao wuzi year.
- 756–770
註 commentator湛然Zhanran〔T2061〕
天寶末、大曆初，詔書連徵，辭疾不就。大布而衣，一床而居。
Repeatedly summoned by imperial edict and repeatedly declined, pleading illness; he wore coarse cloth and kept to a single bed.
- 764
註 commentator湛然Zhanran〔T1717〕
《法華玄義釋籤》成。
The Shiqian, his gloss on the Profound Meaning of the Lotus, completed.
- 765
註 commentator湛然Zhanran〔T1912〕
《止觀輔行傳弘決》成，「止觀」之盛，始然之力也。
The Fuxing, his aid to the Great Calming-and-Contemplation, completed — the flourishing of 止觀 began with him.
- 782
註 commentator湛然Zhanran〔T2061〕
建中三年二月五日，示疾佛隴道場，談道而訣，隱几而化。春秋七十二，法臘三十四。
On the fifth day of the second month he showed illness at the Folong hall, spoke the Way to his students in farewell, and passed leaning on his armrest — aged 72, in his 34th dharma-year.
10th c. · Song10世紀 · 宋3 masters · 15 entries960–1028
- 960
註 commentator知禮Zhili〔T49n2035 0191c29〕
十七祖法智尊者知禮。字約言。四明金氏
The seventeenth patriarch, the venerable Fazhi, Zhili; his style-name was Yueyan; of the Jin family of Siming.
- 980
譯 translator法賢Faxian護持 bureau and patronage〔T49n2035 0398a06〕
乃詔中使鄭守均。於太平興國寺西建譯經院。為三堂。中為譯經。東序為潤文。西序為證義。
He then commanded the palace envoy Zheng Shoujun to build a Scripture-Translation Cloister west of the Taiping Xingguo monastery, in three halls: the centre for translating, the eastern range for polishing the wording, the western range for verifying the sense.
- 980
譯 translator法賢Faxian護持 bureau and patronage〔T49n2035 0398a02〕
河中府沙門法進。請三藏法天譯經於蒲津。守臣表進。上覽之大說。召入京師始興譯事。
The śramaṇa Fajin of Hezhong prefecture asked the Tripiṭaka master Fatian to translate scriptures at Pujin; the governor sent up a memorial with them, His Majesty read them with great pleasure, and summoned him to the capital, where the work of translation then began.
- 980
譯 translator施護Dānapāla護持 bureau and patronage〔T49n2035 0398a04–a05〕〔T49n2035 0398a04〕
二月北天竺迦濕彌羅國三藏天息災。烏填曩國三藏施護來。召見賜紫衣。勅二師同閱梵夾。
In the second month the Tripiṭaka master Devaśāntika of Kaśmīra in North India and the Tripiṭaka master Dānapāla of Uḍḍiyāna arrived; they were received in audience and given the purple robe, and by edict the two masters together examined the Sanskrit bundles.
- 980
譯 translator施護Dānapāla護持 bureau and patronage〔T49n2035 0398a06〕
時上盛意翻譯。乃詔中使鄭守均。於太平興國寺西建譯經院。為三堂。中為譯經。東序為潤文。西序為證義。
At that time the emperor's mind was full of translating, and he ordered the palace commissioner Zheng Shoujun to build a Translation Institute west of the Taiping Xingguo monastery, in three halls: the central for translating, the eastern range for polishing the wording, the western range for verifying the sense.
- 982
譯 translator法賢Faxian護持 bureau and patronage〔T49n2035 0398a26〕
六月譯經院成。詔天息災等居之。賜天息災明教大師。法天傳教大師。施護顯教大師令以所將梵本各譯一經。
In the sixth month the Scripture-Translation Cloister was finished, and Tianxizai and the rest were ordered to reside in it. Tianxizai was granted the title Great Master Who Illumines the Teaching, Fatian Great Master Who Transmits the Teaching, and Shihu Great Master Who Manifests the Teaching, and each was made to translate one scripture from the Sanskrit texts he had brought.
- 982
譯 translator施護Dānapāla〔T49n2035 0398b24–b26〕
七月天息災上新譯聖佛母經。法天上吉祥持世經。施護上如來莊嚴經。各一卷。
In the seventh month Devaśāntika presented his newly translated* Holy Buddha-Mother *sūtra, Dharmadeva his* Auspicious Vasudhārā*, and Dānapāla his* Adornment of the Tathāgata*, one fascicle each.
- 982
譯 translator施護Dānapāla〔T49n2035 0398a26–a28〕
六月譯經院成。詔天息災等居之。賜天息災明教大師。法天傳教大師。施護顯教大師
In the sixth month the Translation Institute was completed and Devaśāntika and the others were ordered to reside there; Devaśāntika was styled Master Who Illumines the Teaching, Dharmadeva Master Who Transmits the Teaching, and Dānapāla Master Who Makes the Teaching Manifest.
- 982
譯 translator施護Dānapāla護持 bureau and patronage〔T49n2035 0398a28〕
詔梵學僧法進常謹清沼等筆受綴文。
By edict the Sanskrit-learned monks Fajin, Changjin, Qingzhao and the rest received by brush and arranged the wording.
- 985
譯 translator法賢Faxian護持 bureau and patronage〔T49n2035 0399c04〕
二年上覽新譯經。謂宰臣曰。天息災等妙得翻譯之體。
In the second year His Majesty looked over the newly translated scriptures and said to his chief ministers that Tianxizai and the rest had finely got the very body of translation.
- 1003
註 commentator知禮Zhili〔T49n2035 0192a27〕
六年。日本國遣寂照。持源信法師問目二十七條請答釋。
In the sixth year Japan sent Jakushō, bearing twenty-seven items of enquiry from the Dharma master Genshin, requesting answers and explanations.
- 1020
註 commentator知禮Zhili護持 bureau and patronage〔T49n2035 0249c11〕
天禧四年。駙馬李遵勗。奏賜法智大師。宣旨令住世演教。
In the fourth year of Tianxi the imperial son-in-law Li Zunxu memorialised for the conferral of the title Great Master Fazhi; the instruction was issued that he remain in the world and expound the teaching.
- 1020
註 commentator知禮Zhili護持 bureau and patronage〔T49n2035 0193a24〕
特賜法智大師之號。宣旨住世演教
The title Great Master Fazhi was specially conferred, with an imperial instruction that he remain in the world and expound the teaching.
- 1021
註 commentator知禮Zhili護持 bureau and patronage〔T49n2035 0193a29〕
五年。上聞師為道勤至。遣內侍俞源清至寺。命修法華懺三日。為國祈福。
In the fifth year the emperor, hearing how diligent the master was for the Way, sent the palace attendant Yu Yuanqing to the monastery with orders that the Lotus repentance be performed for three days, to seek blessings for the state.
- 1028
註 commentator知禮Zhili〔T49n2035 0193c08〕
六年正月元日。建光明懺七日為順寂之期。至五日結跏趺坐。召大眾說法畢。驟稱阿彌陀佛數百聲。奄然而逝。壽六十九。夏五十四。
On the first day of the first month of the sixth year he set up the Golden Light repentance for seven days as the term of his passing. On the fifth day he sat cross-legged, summoned the assembly and finished speaking the Dharma, then all at once called the name of Amitābha some hundreds of times and departed without a stir. He was sixty-nine, with fifty-four summers in the robe.
17th c. · Qing17世紀 · 清1 masters · 1 entries1683–1683
- 1683
註 commentator靈椉Lingcheng〔X21n0383 0652b03〕
皇清康熙二十二年太歲在昭陽大淵獻月貞於涂日建大寒有疾頭陀靈椉書於武原匡菴之優鉢羅室。（《地藏本願經綸貫》撰畢自記；康熙二十二年＝1683，昭陽大淵獻＝癸亥，干支自洽）
Written in the twenty-second year of Kangxi of the imperial Qing, the year zhaoyang dayuanxian, the month standing at tu and the day at Great Cold, by the ailing ascetic Lingcheng in the Utpala chamber of the Kuang hermitage at Wuyuan.
Years are CE. A pair marks a span from first to last; where one master's single act is recorded twice under one year, the line is one and both citations stand on it. Rows the record does not date are not here — they are kept in the roster below.
The Islands of Transmission.法脈群島。
II · Teaching linesWhat stands here is not one trunk but several islands. The record joins these masters and no others, and no line is added to make the picture whole.
Drawn verbatim and mechanically from each file's 師承 section; only masters already in the register are joined.
The Roster of Masters.古德名錄。
III · All entriesOrdered by century and by the register's own sequence. Where dates are uncertain the record's own wording stands and no number is supplied for it; a life not yet written is marked as such and nothing stands in its place.
Index — by century and register order; a name lands on its entry.
The Western Lands · Sources of the Transmission西土 · 傳譯之源8 masters
龍樹
Nāgārjuna約西元 2–3 世紀（年代不詳）approx. 2nd–3rd c. CE (dates uncertain)
Works《大智度論》 〔T25n1509〕造 composed《中論》 〔T30n1564〕造 composed《十二門論》 〔T30n1568〕造 composed
LineageUndated師比羅（《付法藏因緣傳》所傳授法之次）〔T50n2058 0317a28〕馬鳴菩薩臨欲捨命。告一比丘名曰比羅。
As the bodhisattva Aśvaghoṣa was about to relinquish his life, he addressed a bhikṣu named Pīla.
師比羅〔T50n2058 0317b06〕臨當滅時便以法藏付一大士。名曰龍樹。
When his end drew near he entrusted the treasury of the Dharma to one great being, named Nāgārjuna.
弟子提婆〔T50n2048 0187a18〕於是而退詣龍樹菩薩。受出家法剃頭法服周遊揚化。
He thereupon withdrew and went to the bodhisattva Nāgārjuna, received the rule of going forth, shaved his head, put on the Dharma robe, and travelled about spreading the teaching.
弟子提婆〔T51n2087 0912c19〕有大弟子提婆者，智慧明敏，機神警悟。
He had a chief disciple, Deva, keen and quick in wisdom, alert and awake in spirit.
弟子提婆〔T50n2058 0318c21〕龍樹菩薩臨去此世。告大弟子迦那提婆。
As the bodhisattva Nāgārjuna was about to depart this world, he addressed his chief disciple Kāṇadeva.
—〔T50n2058 0318b14〕王家常送十車衣鉢。終竟一月皆悉都盡。
The royal house regularly sent ten cartloads of robes and bowls, and by the end of a month they were all used up.
—〔T51n2087 0929a26〕後龍猛菩薩止此伽藍，時此國王號娑多婆訶（唐言引正）。珍敬龍猛，周衛門廬。
Later the bodhisattva Nāgārjuna stayed in this monastery. The king of the country at that time was called Sātavāhana (in Tang speech "Leading Aright"); he held Nāgārjuna in high esteem and set guards about his gate.
—〔T51n2087 0929c25〕引正王為龍猛菩薩鑿此山中，建立伽藍。
King Sātavāhana had this mountain hollowed out for the bodhisattva Nāgārjuna and a monastery built within it.
提婆
Deva約西元 3 世紀（年代不詳）approx. 3rd c. CE (dates uncertain)
Works《百論》 〔T30n1569〕造 composed
LineageUndated師龍樹〔T50n2048 0186c11〕提婆菩薩者南天竺人。龍樹菩薩弟子婆羅門種也。
The bodhisattva Deva was a man of South India, a disciple of the bodhisattva Nāgārjuna and of brahmin stock.
師龍樹〔T50n2048 0187a18〕於是而退詣龍樹菩薩。受出家法剃頭法服周遊揚化。
He thereupon withdrew and went to the bodhisattva Nāgārjuna, received the rule of going forth, shaved his head, put on the Dharma robe, and travelled about spreading the teaching.
師龍樹〔T51n2087 0929b17〕忽覩威顏，忘言杜口，避坐引責，遂請受業。
Suddenly meeting that majestic countenance he forgot his words and closed his mouth; he left his seat, took the blame upon himself, and thereupon asked to receive instruction.
弟子羅睺羅〔T50n2058 0319c14〕迦那提婆未捨身時。告於尊者羅睺羅曰。
Before Kāṇadeva relinquished the body, he addressed the venerable Rāhula.
弟子羅睺羅〔T50n2058 0319c16〕我若滅後當付於汝。汝宜護持深經寶藏。
After I have passed away it shall be entrusted to you; you are to guard and uphold the treasury of the profound scriptures.
—〔T50n2048 0186c11〕提婆菩薩者南天竺人。龍樹菩薩弟子婆羅門種也。博識淵攬。才辯絕倫。擅名天竺為諸國所推。
The bodhisattva Deva was a man of South India, a disciple of the bodhisattva Nāgārjuna and of brahmin stock. Wide in learning and deep in reading, unmatched in ability of speech, his name stood high in India and the several kingdoms deferred to him.
—〔T50n2058 0318c26〕其初託生南天竺土婆羅門種。尊貴豪勝。由與神眼遂無一目。因是號曰迦那提婆。
He was first born in the land of South India among the brahmin caste, noble and eminent. Because he had given an eye to the deity he was left with but one, and for this he was called Kāṇadeva.
—〔T30n1569 0167c15〕佛泥曰後八百餘年，有出家大士厥名提婆，玄心獨悟俊氣高朗，道映當時神超世表
More than eight hundred years after the Buddha's parinirvāṇa there was a great renunciant adept named Deva, awakened alone in the depth of his mind, lofty and keen in spirit, whose way shone upon his age and whose spirit passed beyond the world.
—〔T30n1569 0168a20〕提婆菩薩造婆藪開士釋姚秦三藏鳩摩羅什譯
Composed by the bodhisattva Deva; explained by the adept Vasu; translated by the Yao-Qin Tripiṭaka master Kumārajīva.
彌勒
Maitreya傳統歸屬 · 約西元 4 世紀（年代不詳）traditional attribution · approx. 4th c. CE (dates uncertain)
Works《瑜伽師地論》 〔T30n1579〕造 composed《辯中邊論》（傳） 〔T31n1600〕造 composed《大乘莊嚴經論》（窺基判頌·遁倫列彌勒五論） 〔T31n1604〕造 composed
Lineage弟子無著〔T50n2049 0188c17〕雖同於一堂聽法。唯無著法師得近彌勒菩薩。餘人但得遙聞夜共聽彌勒說法。
Though they heard the Dharma in one hall, only Master Asaṅga was able to come near the bodhisattva Maitreya; the rest could only hear from afar as they listened together by night to Maitreya expounding the Dharma.
弟子無著〔T51n2087 0896b21〕無著菩薩夜昇天宮，於慈氏菩薩所受《瑜伽師地論》、《莊嚴大乘經論》、《中邊分別論》等，晝為大眾講宣妙理。
The bodhisattva Asaṅga ascended by night to the heavenly palace and there received from the bodhisattva Maitreya the *Yogācārabhūmi*, the *Mahāyānasūtrālaṃkāra*, the *Madhyāntavibhāga* and others; by day he expounded their profound principles to the assembly.
無著
Asaṅga約西元 4 世紀（年代不詳）approx. 4th c. CE (dates uncertain)
Works《攝大乘論》 〔T31n1594〕造 composed《金剛般若論》 〔T25n1510〕造 composed《大乘莊嚴經論》（卷端題） 〔T31n1604〕造 composed
Lineage師彌勒〔T50n2049 0188c05〕因此乘神通。往兜率多天諮問彌勒菩薩。彌勒菩薩為說大乘空觀。
He therefore went by spiritual power to the Tuṣita heaven to inquire of the bodhisattva Maitreya, and the bodhisattva Maitreya taught him the great-vehicle contemplation of emptiness.
師賓頭羅阿羅漢〔T50n2049 0188c02〕賓頭羅阿羅漢。在東毘提訶觀見此事從彼方來。為說小乘空觀。
The arhat Piṇḍola, in Pūrvavideha, saw this matter and came from there, and taught him the lesser-vehicle contemplation of emptiness.
出家部派〔T50n2049 0188c01〕亦於薩婆多部出家。後修定得離欲。
He too went forth in the Sarvāstivāda; afterwards he cultivated concentration and attained freedom from desire.
出家部派（異說）〔T51n2087 0896b26〕無著菩薩，健馱邏國人也，佛去世後一千年中，誕靈利見，承風悟道，從彌沙塞部出家修學，頃之迴信大乘。
The bodhisattva Asaṅga was a man of Gandhāra. Born in the thousandth year after the Buddha's passing, keen of insight, he received the current of the teaching and awakened to the way; he went forth and studied in the Mahīśāsaka school, and before long turned to faith in the Great Vehicle.
弟世親〔T50n2049 0190c24〕就兄遍學大乘義。
He studied the meaning of the Great Vehicle in full under his elder brother.
弟子佛陀僧訶（師子覺）〔T51n2087 0896c01〕無著弟子佛陀僧訶（唐言師子覺）者，密行莫測，高才有聞。
Asaṅga's disciple Buddhasiṃha (in Tang speech "Lion Awareness") was unfathomable in his hidden practice, and of high talent and repute.
世親
Vasubandhu約西元 4–5 世紀（年代不詳）approx. 4th–5th c. CE (dates uncertain)
Works《大乘百法明門論》 〔T31n1614〕造 composed《唯識三十論頌》 〔T31n1586〕造 composed《唯識二十論》 〔T31n1590〕造 composed《辯中邊論》 〔T31n1600〕註釋 commentary《攝大乘論釋》 〔T31n1597〕註釋 commentary《金剛般若波羅蜜經論》 〔T25n1511〕造 composed《無量壽經優波提舍》 〔T26n1524〕造 composed《阿毘達磨俱舍論》 〔T29n1558〕造 composed《大乘莊嚴經論》長行釋（窺基判） 〔T31n1604〕註釋 commentary
LineageUndated兄無著〔T50n2049 0190c21〕天親聞此驚懼即請兄為解說大乘。
Vasubandhu, hearing this, was startled and afraid, and at once asked his elder brother to expound the Great Vehicle for him.
兄無著〔T50n2049 0190c24〕就兄遍學大乘義。
He studied the meaning of the Great Vehicle in full under his elder brother.
師佛陀蜜多羅（《婆藪槃豆法師傳》所記）〔T50n2049 0190a02〕佛陀蜜多羅法師在。佛陀蜜多羅。譯為覺親。
Master Buddhamitra was present. Buddhamitra translates as "Awakening-kin."
師佛陀蜜多羅〔T50n2049 0190a25〕遣人往頻闍訶山覓此外道欲摧伏。其佷慢以雪辱師之恥。
He sent men to Mount Vindhya to seek out this outsider, wishing to break down his arrogance and so wipe away the shame of his teacher's humiliation.
師如意（《大唐西域記》作末笯曷剌他，與上說異，並錄不判）〔T51n2087 0881a04〕先師如意學窮玄奧，前王宿憾，眾挫高名，我承導誘，欲復先怨。
My late teacher Manoratha exhausted the depths of learning; through the former king's old grudge the assembly brought down his high name. Having received his guidance, I wish to requite that earlier wrong.
出家部派〔T51n2087 0896b29〕其弟世親菩薩於說一切有部出家受業，博聞強識，達學研機。
His younger brother, the bodhisattva Vasubandhu, went forth and took up study in the Sarvāstivāda; wide in hearing and strong in memory, he penetrated learning and probed its springs.
—〔T50n2049 0189c21〕國王馝柯羅摩阿秩多。譯為正勤日。
The king was Vikramāditya, which translates as "Sun of Right Diligence."
—〔T50n2049 0190b02〕王以三洛沙金賞法師。法師分此金為三分。於阿緰闍國起三寺。一比丘尼寺。二薩婆多部寺。三大乘寺。
The king rewarded the Master with three lakhs of gold. The Master divided this gold into three parts and raised three monasteries in the kingdom of Ayodhyā: first a nunnery, second a Sarvāstivāda monastery, third a Great Vehicle monastery.
—〔T50n2049 0190b13〕又以五十斤金足前五十為百斤金餉法師。乞法師為作長行解此偈義。
They added fifty more catties of gold to the earlier fifty, making a hundred catties, and presented it to the Master, asking him to make a prose exposition of the meaning of these verses.
—〔T50n2049 0190b18〕正勤日王太子名婆羅祑底也。婆羅譯為新。祑底也譯為日。王本令太子就法師受戒。王妃出家亦為法師弟子。太子後登王位母子同請留法師住阿緰闍國受其供養。法師即許之。
The crown prince of King Vikramāditya was named Bālāditya — bāla translates as "new," āditya as "sun." The king had earlier had the prince receive the precepts from the Master; the queen went forth and likewise became the Master's disciple. After the prince ascended the throne, mother and son together requested that the Master remain in the kingdom of Ayodhyā and receive their offerings, and the Master consented.
—〔T50n2049 0190b29〕王以一洛沙金奉法師。王母以兩洛沙金奉法師。法師分此金為三分。於丈夫國罽賓國阿緰闍國各起一寺。
The king offered the Master one lakh of gold and the king's mother offered two lakhs. The Master divided this gold into three parts and raised one monastery each in Puruṣapura, Kaśmīra, and Ayodhyā.
—〔T51n2087 0881a06〕其王知如意哲人也，美世親雅操焉，乃召諸外道與如意論者。世親重述先旨，外道謝屈而退。
The king knew Manoratha to have been a man of wisdom and admired Vasubandhu's upright conduct, so he summoned the outsiders who had debated Manoratha. Vasubandhu restated the earlier position, and the outsiders acknowledged defeat and withdrew.
—〔T51n2087 0896b10〕其側故基，是世親菩薩為諸國王、四方俊彥、沙門、婆羅門等講義說法堂也。
Beside it are old foundations: the hall where the bodhisattva Vasubandhu expounded the meaning and preached the Dharma for the kings of various countries, the eminent of the four quarters, śramaṇas, and brahmins.
青目
QingmuPiṅgala註 commentator約西元 4 世紀（年代不詳）approx. 4th c. CE (dates uncertain)
Works《中論》 〔T30n1564〕註釋 commentary
Undated—〔T30n1564 0001a26〕今所出者，是天竺梵志名賓伽羅、秦言青目之所釋也。
What is now brought out is the explanation of an Indian brahmin named Piṅgala, called Qingmu in the Qin tongue.
—〔T30n1564 0001a28〕其人雖信解深法而辭不雅中，其中乖闕煩重者法師皆裁而裨之，於經通之理盡矣，文或左右未盡善也。
Though the man believed in and understood the profound Dharma, his diction was not apt; wherever it was awry, defective, or repetitive the Dharma master trimmed and supplemented it. As for the principle that runs through the scriptures, it is fully given; the wording here and there is not yet perfect.
—〔T30n1564 0001b12〕龍樹菩薩造梵志青目釋姚秦三藏鳩摩羅什譯
Composed by the bodhisattva Nāgārjuna; explained by the brahmin Qingmu; translated by the Yao-Qin Tripiṭaka master Kumārajīva.
婆藪開士
Vasu註 commentator約西元 4 世紀（年代不詳）approx. 4th c. CE (dates uncertain)
Works《百論》 〔T30n1569〕註釋 commentary
UndatedLife—〔T30n1569 0167c25〕婆藪開士者，明慧內融、妙思奇拔，遠契玄蹤為之訓釋，使沈隱之義彰於徽翰，風味宣流被於來葉
The adept Vasu, whose bright wisdom was fused within and whose fine thought was singular and lofty, accorded from afar with the profound trace and made this explanation for it, so that meanings sunk and hidden were made manifest in fair writing, and their savour flowed abroad to reach later generations.
—〔T30n1569 0168a20〕提婆菩薩造婆藪開士釋姚秦三藏鳩摩羅什譯
Composed by the bodhisattva Deva; explained by the adept Vasu; translated by the Yao-Qin Tripiṭaka master Kumārajīva.
〔待親撰〕 — reserved for the translator’s own hand
覺音
Buddhaghosa註 commentator約西元 5 世紀（年代不詳）approx. 5th c. CE (dates uncertain)
2nd c. · Later Han2世紀 · 後漢2 masters147–186
馬鳴
Aśvaghoṣa約西元 1–2 世紀（年代不詳）approx. 1st–2nd c. CE (dates uncertain)
Works《大乘起信論》 〔T32n1666〕造 composed
LineageUndated師長老脇〔T50n2046 0183a26〕有大師名馬鳴菩薩。長老脇弟子也。
There was a great master named the bodhisattva Aśvaghoṣa, a disciple of the Elder Pārśva.
師長老脇〔T50n2046 0183c08〕論法無對即墮負處。伏為弟子剃除鬚髮。度為沙彌受具足戒。
Having no reply in the method of debate, he fell into defeat; submitting, he became a disciple, shaved off hair and beard, was ordained as a novice, and received the full precepts.
弟子比羅〔T50n2058 0317a28〕馬鳴菩薩臨欲捨命。告一比丘名曰比羅。
As the bodhisattva Aśvaghoṣa was about to relinquish his life, he addressed a bhikṣu named Pīla.
—〔T50n2046 0183a26〕有大師名馬鳴菩薩。長老脇弟子也。
There was a great master named the Bodhisattva Aśvaghoṣa, a disciple of the Elder Pārśva.
—〔T50n2046 0183a28〕見中天竺有出家外道。世智聰辯善通論議。
In central India there was a renunciant of an outsider path, worldly-wise, eloquent, and skilled in debate.
—〔T32n1666 0575a03〕深契大乘窮盡法性，大悲內融隨機應現，愍物長迷故作斯論。
He accorded profoundly with the Great Vehicle and exhausted the nature of dharmas; great compassion fused within him, and he responded to beings as occasions arose. Grieving that beings were long astray, he composed this treatise.
—〔T50n2049 0189a21〕迦旃延子遣人往舍衛國。請馬鳴為表文句。
Kātyāyanīputra sent men to Śrāvastī to ask Aśvaghoṣa to set the wording in order.
—〔T50n2049 0189a25〕經十二年造毘婆沙方竟。凡百萬偈。
After twelve years the composition of the *Vibhāṣā* was completed, one million verses in all.
—〔T50n2046 0183c22〕汝國內有二大寶。一佛鉢二辯才比丘。以此與我足當二億金也。
Within your kingdom are two great treasures: first the Buddha's bowl, second the eloquent bhikṣu. Give me these and they will answer for two hundred million in gold.
—〔T50n2046 0183c29〕王素宗重敬用其言。即以與之月氏王便還本國。
The king had long honoured him and respectfully acted on his words, and so gave him over; the Yuezhi king then returned to his own country.
—〔T50n2046 0184a05〕普集內外沙門異學請比丘說法。諸有聽者莫不開悟。
He gathered together śramaṇas and adherents of other learning, within the country and without, and invited the bhikṣu to preach the Dharma; and of those who listened there was none who did not awaken.
—〔T50n2058 0317a26〕如是馬鳴以大行願演甘露味。為罽昵吒王興大饒益。
Thus Aśvaghoṣa, by the great vow of his practice, set forth the taste of the deathless, and raised up great benefit for King Kaniṣka.
後漢 · 約西元 2 世紀（年代不詳）Later Han, approx. 2nd c. CE (dates uncertain)
Works《佛說無量清淨平等覺經》 〔T12n0361〕譯 translated
LineageUndated弟子支亮〔T50n2059 0325a20〕有支亮字紀明，資學於讖。
A disciple, Zhi Liang, styled Jiming, took his learning from Chen.
〔異〕〔T55n2145 0097b23〕初桓靈世。支謙譯出法典。有支亮紀明資學於讖。謙又受業於亮。（祐錄底本首名作「謙」，宋、元、明三本作「讖」；照錄不改）
In the early years of Huan and Ling, Zhi Qian brought out and translated the canonical texts. There was Zhi Liang, styled Jiming, who took his learning from Chen, and Qian in turn received instruction from Liang. (The base text of the Records has "Qian" for the first name; the Song, Yuan and Ming editions read "Chen." Set down as it stands.)
—〔T55n2145 0095c24〕漢桓帝末。遊于洛陽。以靈帝光和中平之間。（僧祐所繫之起訖與開元錄異，並錄不判）
At the end of Emperor Huan's reign he travelled to Luoyang, and between the Guanghe and Zhongping years of Emperor Ling. (The span Sengyou gives differs from that of the Kaiyuan Catalogue; both are recorded, neither adjudicated.)
筆受〔T55n2154 0479a14〕河南清信士孟福張蓮筆受。
The lay believers of Henan, Meng Fu and Zhang Lian, took down the text.
3rd c. · Cao Wei—Wu3世紀 · 曹魏—吳2 masters222–253
曹魏 · 約西元 3 世紀（年代不詳）Cao Wei, approx. 3rd c. CE (dates uncertain)
Works《佛說無量壽經》 〔T12n0360〕譯 translated
Undated—〔T50n2059 0325a06〕時又有外國沙門康僧鎧者，亦以嘉平之末。來至洛陽，譯出《郁伽長者》等四部經。（僧傳但云嘉平之末，與開元錄所指四年異，並錄不判）
At that time there was also a foreign monk named Kang Sengkai, who likewise at the end of the Jiaping years came to Luoyang and brought out the Ugra the Householder and other scriptures, four works in all. (The Lives say only the end of Jiaping, which differs from the fourth year named in the Kaiyuan Catalogue; both are recorded, neither adjudicated.)
吳 · 約西元 3 世紀（年代不詳）Wu, approx. 3rd c. CE (dates uncertain)
Works《阿彌陀三耶三佛薩樓佛檀過度人道經》 〔T12n0362〕譯 translated《佛說維摩詰經》 〔T14n0474〕譯 translated
LineageUndated師支亮〔T50n2059 0325a20〕有支亮字紀明，資學於讖，謙又受業於亮。
There was Zhi Liang, styled Jiming, who took his learning from Chen, and Qian in turn received instruction from Liang.
法脈之上支婁迦讖〔T50n2059 0325a19〕初，漢桓、靈之世，有支讖譯出眾經。
In the early days, in the age of Huan and Ling of the Han, there was Zhi Chen, who brought out and translated many scriptures.
後從竺法蘭〔T55n2145 0097c14〕從竺法蘭道人。更練五戒。
He took up the five precepts again under the monk Zhu Falan.
—〔T50n2059 0325a25〕漢獻末亂，避地于吳，孫權聞其才慧，召見悅之，拜為博士，使輔導東宮。
In the disorder at the end of Emperor Xian's reign he took refuge in Wu. Sun Quan, hearing of his wit and learning, summoned him, was pleased with him, appointed him Erudite, and set him to tutor the heir apparent.
—〔T55n2145 0097c16〕吳主孫亮。與眾僧書曰。支恭明不救所疾。其業履冲素始終可高。
Sun Liang, lord of Wu, wrote to the assembly of monks: Zhi Gongming was not saved from his illness. His conduct and practice were pure and unassuming, and from first to last may be held high.
4th c. · Yao-Qin—Western Jin4世紀 · 姚秦—西晉4 masters265–414
西元 344–413344–413 CE
Works《金剛般若波羅蜜經》 〔T08n0235〕譯 translated《妙法蓮華經》 〔T09n0262〕譯 translated《維摩詰所說經》 〔T14n0475〕譯 translated《佛說阿彌陀經》 〔T12n0366〕譯 translated《大智度論》 〔T25n1509〕譯 translated《中論》 〔T30n1564〕譯 translated《十二門論》 〔T30n1568〕譯 translated《百論》 〔T30n1569〕譯 translated
LineageUndated師槃頭達多〔T50n2059 0330b11〕什至，即崇以師禮，從受《雜藏》、中長二《含》，凡四百萬言。
When Kumārajīva came he at once honoured him with the rites due a master, and received from him the Miscellaneous Collection and the Middle and the Long Āgamas, four million words in all.
師須利耶蘇摩〔T50n2059 0330c15〕蘇摩才伎絕倫，專以大乘為化，其兄及諸學者，皆共師焉，什亦宗而奉之，親好彌至。
Sūryasoma was without match in ability and taught by the Great Vehicle alone; his elder brother and the other students all took him as master, and Kumārajīva too held him as his authority and served him, their closeness growing.
師卑摩羅叉〔T50n2059 0331a05〕至年二十，受戒於王宮，從卑摩羅叉學《十誦律》。
At twenty he received the precepts in the royal palace and studied the Ten Recitations Vinaya under Vimalākṣa.
師佛陀耶舍〔T55n2145 0102c07〕既為羅什之師。亦稱大毘婆沙。
Being Kumārajīva's teacher, he was also called the Great Vibhāṣā.
弟子僧肇僧叡〔T50n2059 0365a21〕姚興命肇與僧叡等入逍遙園，助詳定經論。
Yao Xing ordered Zhao and Sengrui and the others into the Xiaoyao Park to help settle the scriptures and treatises in detail.
弟子僧叡〔T50n2059 0364b02〕什所翻經，叡並參正。
In all the scriptures Kumārajīva translated, Sengrui took part in the correcting.
譯眾僧肇等〔T55n2145 0101b19〕於是興使沙門僧肇僧略僧邈等八百餘人諮受什旨更令出大品。
Thereupon Yao Xing set the monks Sengzhao, Sengrue, Sengmiao and more than eight hundred others to take instruction in Kumārajīva's intent, and had the Larger Perfection of Wisdom brought out afresh.
—〔T2059〕自謂闇昧謬充傳譯，凡所出經論三百餘卷；臨終於眾前發誠實誓：「若所傳無謬者，當使焚身之後，舌不燋爛。」
He called himself unequal to the office he had been put to, and reckoned his output at more than three hundred fascicles of scripture and treatise. Before the assembly, at the end, he made this true vow: if what I have transmitted is without error, then after my body is burnt let the tongue not be consumed.
—〔T55n2145 0101b22〕興宗室常山公顯。安成侯嵩。並篤信緣業。屢請什於長安大寺講說新經。
Of Yao Xing's own house, Duke Xian of Changshan and Marquis Song of Ancheng were both firm in faith as to karmic conditions, and repeatedly invited Kumārajīva to expound the new scriptures at the great monastery in Chang'an.
西元 384–414384–414 CE
Works《肇論》 〔T45n1858〕造 composed
LineageUndated師鳩摩羅什〔T50n2059 0365a19〕後羅什至姑臧，肇自遠從之。什嗟賞無極。
Afterwards, when Kumārajīva reached Guzang, Zhao came from afar to follow him, and Kumārajīva's admiration was without bound.
師鳩摩羅什〔T50n2059 0365a23〕及見什諮稟，所悟更多。
And when he came to consult and receive from Kumārajīva, what he understood was more again.
同列僧叡〔T50n2059 0365a21〕姚興命肇與僧叡等入逍遙園，助詳定經論。
Yao Xing ordered Zhao and Sengrui and the others into the Xiaoyao Park to help settle the scriptures and treatises in detail.
Life—〔T2145〕什既覽舊經，義多乖謬，皆由先譯失旨、不與胡本相應；於是興使沙門僧肇、僧略、僧邈等與什共出經論。
When Kumārajīva looked over the older translations he found the sense often awry, all of it from the earlier renderings having lost the intent and not answering to the Indic text; so Yao Xing set the monks Sengzhao, Sengrue and Sengmiao and others to bring out the scriptures and treatises with him.
—〔T50n2059 0365a21〕及什適長安，肇亦隨返。姚興命肇與僧叡等入逍遙園，助詳定經論。
When Kumārajīva went on to Chang'an, Zhao went back with him; Yao Xing ordered Zhao and Sengrui and the others into the Xiaoyao Park to help settle the scriptures and treatises in detail.
—〔T55n2145 0101b19〕於是興使沙門僧肇僧略僧邈等八百餘人諮受什旨更令出大品。
Thereupon Yao Xing set the monks Sengzhao, Sengrue, Sengmiao and more than eight hundred others to take instruction in Kumārajīva's intent, and had the Larger Perfection of Wisdom brought out afresh.
〔待親撰〕 — reserved for the translator’s own hand
僧叡
Sengrui姚秦 · 羅什譯場在世（生卒不詳）Yao-Qin; active in Kumārajīva's translation community (dates unknown)
Works〈釋僧叡序〉 〔T30n1564〕造 composed〈十二門論序〉 〔T30n1568〕造 composed
LineageUndated師僧賢法師〔T50n2059 0364a15〕依投僧賢法師為弟子。
He took refuge with the Dharma master Sengxian as his disciple.
師鳩摩羅什〔T50n2059 0364a22〕什後至關，因請出《禪法要》三卷。
Kumārajīva came into the pass later, and Sengrui thereupon asked him to bring out the Essentials of the Method of Meditation in three fascicles.
師鳩摩羅什〔T50n2059 0364b02〕什所翻經，叡並參正。
In all the scriptures Kumārajīva translated, Sengrui took part in the correcting.
同學僧楷〔T50n2059 0364b21〕時又有沙門僧楷。與叡公同學。亦有高名云。
At that time there was also the śramaṇa Sengkai, a fellow student of master Rui, who likewise had a high name.
Life—〔T50n2059 0364a14〕釋僧叡，魏郡長樂人也。少樂出家，至年十八，始獲從志，依投僧賢法師為弟子。
Sengrui was a man of Changle in Wei commandery. From his youth he delighted in leaving the household life, and at eighteen he was at last able to follow that resolve, taking refuge with the Dharma master Sengxian as his disciple.
—〔T50n2059 0364b10〕什歎曰：「吾傳譯經論，得與子相值，真無所恨矣。」
Kumārajīva sighed in admiration: “In all my transmitting and translating of scriptures and treatises, to have met with you leaves me truly with nothing to regret.”
—〔T50n2059 0364b11〕著《大智論》、《十二門論》、《中論》等諸序，并著大小《品》、《法華》、《維摩》、《思益》、《自在王禪經》等序，皆傳於世。
He wrote the prefaces to the Great Treatise on Wisdom, the Twelve Gate Treatise, the Treatise on the Middle and others, and also prefaces to the larger and smaller Prajñā recensions, the Lotus, the Vimalakīrti, the Viśeṣacintā, the Vaśiṣṭharāja and the meditation scriptures — all of which are transmitted in the world.
—〔T50n2059 0364b20〕是日同寺咸見五色香烟從叡房出，春秋六十七矣。
That day the whole monastery saw five-coloured fragrant smoke issuing from Sengrui's cell. He was in his sixty-seventh year.
—〔T50n2059 0364a25〕偽司徒公姚嵩深相禮貴。
Yao Song, Minister of Works under the false dynasty, held him in deep and honouring regard.
—〔T50n2059 0364a27〕興勅見之，公卿皆集欲觀其才器。
Yao Xing summoned him by edict, and the ministers all assembled, wishing to see the measure of his gifts.
—〔T50n2059 0364a28〕興大賞悅，即勅給俸䘏吏力人輿。
Yao Xing was greatly pleased and at once ordered him a stipend, an allowance, clerks, attendants and a sedan.
—〔T50n2059 0365a21〕姚興命肇與僧叡等入逍遙園，助詳定經論。
Yao Xing ordered Zhao and Sengrui and the others into the Xiaoyao Park to help settle the scriptures and treatises in detail.
〔待親撰〕 — reserved for the translator’s own hand
西晉 · 約西元 3–4 世紀（年代不詳）Western Jin, approx. 3rd–4th c. CE (dates uncertain)
Works《正法華經》 〔T09n0263〕譯 translated《佛說盂蘭盆經》 〔T16n0685〕譯 translated
LineageUndated師竺高座〔T50n2059 0326c03〕年八歲出家，事外國沙門竺高座為師。
At eight he left the household life and served the foreign śramaṇa Zhu Gaozuo as his master.
〔異〕〔T55n2145 0097c21〕事外國沙門高座為師。（祐錄師名少一字，並錄不判）
He served the foreign śramaṇa Gaozuo as his master. (The Records give the master's name with one character fewer; both are recorded, neither adjudicated.)
弟子竺法乘〔T55n2145 0098a10〕時有沙彌竺法乘者。八歲聰慧。依護為師。
At that time there was a novice, Zhu Facheng, quick-witted at eight years old, who took Hu as his master.
卒〔T55n2145 0098a19〕至昆池遘疾卒。春秋七十有八。
He reached Kunchi, fell ill and died, in his seventy-eighth year.
—〔T50n2059 0326c11〕遂大齎梵經，還歸中夏，自燉煌至長安，沿路傳譯，寫為晉文。
He then took up a great load of Sanskrit scriptures and came back to the Middle Land; from Dunhuang to Chang'an he transmitted and translated along the road, writing them out in Jin Chinese.
—〔T50n2059 0326c23〕後立寺於長安青門外，精勤行道。
Afterwards he founded a monastery outside the Green Gate of Chang'an and practised the Way there diligently.
助譯〔T50n2059 0327a01〕時有清信士聶承遠，明解有才，篤志務法，護公出經，多參正文句。
At that time there was a lay believer, Nie Chengyuan, clear in understanding and able, firm in his devotion to the Dharma; when Master Hu brought out scriptures, he took much part in settling the text and the phrasing.
助譯〔T50n2059 0327a05〕承遠有子道真，亦善梵學。
Chengyuan had a son, Daozhen, who was likewise skilled in Sanskrit learning.
助譯〔T50n2059 0327a06〕又有竺法首、陳士倫、孫伯虎、虞世雅等，皆共承護旨，執筆詳校。
There were also Zhu Fashou, Chen Shilun, Sun Bohu, Yu Shiya and others, who together took up Hu's intent, held the brush and collated closely.
5th c. · Song5世紀 · 宋4 masters414–468
西元 394–468394–468 CE
Works《楞伽阿跋多羅寶經》 〔T16n0670〕譯 translated
LineageUndated受具足〔T50n2059 0344a10〕即投簪落彩，專精志學。及受具足，博通三藏，為人慈和恭恪，事師盡禮。
He cast off pin and colours, and gave himself wholly to study. On taking full ordination he mastered the three baskets; he was kindly and respectful in bearing, and served his master with all propriety.
師（大乘師·名不出）〔T50n2059 0344a12〕頃之，辭小乘師，進學大乘。大乘師試令探取經匣，即得《大品》、《華嚴》。
Presently he took leave of his Hīnayāna teacher and advanced to the Great Vehicle. His Mahāyāna teacher had him draw at random from the scripture chest, and he drew out the Larger Perfection of Wisdom and the Flower Ornament.
弟子法勇〔T50n2059 0344b10〕常令弟子法勇傳譯度語。
He regularly had his disciple Fayong carry the rendering over from tongue to tongue.
—〔T50n2059 0344a24〕既至京都，勅名僧慧嚴、慧觀於新亭郊勞。
When he reached the capital, an edict had the eminent monks Huiyan and Huiguan greet him outside the walls at Xinting.
—〔T50n2059 0344a26〕初住祇洹寺，俄而，太祖延請，深加崇敬。
He first lodged at Qihuan Monastery, and shortly Taizu invited him and honoured him deeply.
—〔T50n2059 0344a29〕大將軍彭城王義康、丞相南譙王義宣，並師事焉。
The Grand General Yikang, Prince of Pengcheng, and the Chancellor Yixuan, Prince of Southern Qiao, both served him as their master.
譯場〔T50n2059 0344b01〕頃之，眾僧共請出經，於祇洹寺集義學諸僧，譯出《雜阿含經》，東安寺出《法鼓經》，後於丹陽郡譯出《勝鬘》、《楞伽經》，徒眾七百餘人，寶雲傳譯，慧觀執筆。
Presently the assembly of monks together asked him to bring out scriptures. At Qihuan Monastery the doctrine-scholar monks were gathered and the Saṃyukta Āgama was translated; at Dong'an Monastery the Dharma Drum was brought out; and afterwards, in Danyang commandery, the Śrīmālā and the Laṅkāvatāra, with an assembly of more than seven hundred — Baoyun transmitting the rendering and Huiguan holding the brush.
荊州〔T50n2059 0344b05〕後譙王鎮荊州，請與俱行，安止辛寺，更創房殿。
Later, when the Prince of Qiao took command at Jingzhou, he asked him to go along, settled him at Xin Monastery, and built new halls and cells for him.
—〔T50n2059 0344c14〕及中興寺成，勅令移住，為開三間房。
When Zhongxing Monastery was finished, an edict had him move there, and three rooms were opened for him.
西元 385–433385–433 CE
Works《金光明經》 〔T16n0663〕譯 translated《大般涅槃經》 〔T12n0374〕譯 translated《菩薩地持經》 〔T30n1581〕譯 translated
LineageUndated師達摩耶舍〔T50n2059 0335c18〕見沙門達摩耶舍，此云法明，道俗所崇，豐於利養，其母美之，故以讖為其弟子。
She saw the śramaṇa Dharmayaśas, in our tongue Faming, revered by monks and laity and amply supported; his mother thought well of it, and so made Chen his disciple.
授經白頭禪師〔T50n2059 0335c22〕後遇白頭禪師，共讖論議，習業既異，交諍十旬。
Afterwards he met the White-Headed Meditation Master, and they debated together; their disciplines being different, the contention went back and forth for a hundred days.
授經白頭禪師〔T50n2059 0335c25〕乃謂禪師曰：「頗有經典可得見不？」禪師即授以樹皮《涅槃經》本。
He then said to the meditation master, "Is there a scripture that I might see?" and the meditation master thereupon handed him a bark copy of the Nirvāṇa Sūtra.
入涼〔T50n2059 0336a22〕讖以未參土言，又無傳譯，恐言舛於理，不許即翻，於是學語三年，方譯寫《初分》十卷。
Because he had not yet entered into the language of this land and had no interpreter, and feared that the words would go astray from the sense, he would not translate at once; and so he studied the speech for three years, and only then rendered and wrote out the first ten scrolls.
—〔T50n2059 0336a20〕河西王沮渠蒙遜僣據涼土，自稱為王，聞讖名，呼與相見，接待甚厚。
Juqu Mengxun, king of Hexi, had usurped the land of Liang and styled himself king; hearing of Chen's name he called him to an audience and received him with great generosity.
—〔T50n2059 0336a21〕蒙遜素奉大法，志在弘通，欲請出經本。
Mengxun had long upheld the great Dharma and set his will on spreading it, and wished to ask him to bring out the scriptures.
譯場〔T50n2059 0336a24〕時沙門慧嵩、道朗，獨步河西，值其宣出經藏，深相推重，轉易梵文，嵩公筆受。
At that time the śramaṇas Huisong and Daolang stood without peer in Hexi; meeting his declaring forth of the scripture-store they esteemed him deeply, turned over the Sanskrit text with him, and Master Song took it down.
—〔T50n2059 0336b21〕時魏虜託跋燾聞讖有道術，遣使迎請，且告遜曰：「若不遣讖，便即加兵。」
At that time Tuoba Tao of the Wei, hearing that Chen had command of the arts of the Way, sent envoys to invite him, and told Mengxun: "If you do not send Chen, troops will follow at once."
—〔T50n2059 0336b27〕聞彼有曇摩讖法師，博通多識，羅什之流，祕呪神驗，澄公之匹。朕思欲講道，可馳驛送之。
We hear that you have there the Dharma master Dharmakṣema, broadly learned and widely versed, of Kumārajīva's kind, whose secret spells have divine effect, the match of Master Cheng. We desire to have the Way expounded; let him be sent by post-relay.
—〔T50n2059 0336c10〕遜既悋讖不遣，又迫魏之強。
Mengxun grudged Chen and would not send him, and was pressed besides by the strength of the Wei.
宋 · 約西元 5 世紀（年代不詳）Song, approx. 5th c. CE (dates uncertain)
Works《佛說觀無量壽佛經》 〔T12n0365〕譯 translated
Undated元嘉之初〔T50n2059 0343c15〕以元嘉之初，遠冒沙河，萃于京邑，太祖文皇深加歎異。
At the beginning of the Yuanjia era he braved the sand-river from afar and gathered at the capital, where Emperor Wen, Taizu of the Song, marvelled greatly at him.
譯經〔T50n2059 0343c17〕沙門僧含請譯《藥王藥上觀》及《無量壽觀》，含即筆受。
The śramaṇa Senghan asked him to translate the Contemplation of Bhaiṣajyarāja and Bhaiṣajyasamudgata and the Contemplation of Amitāyus, and Han took them down himself.
卒〔T50n2059 0343c22〕後還卒於江陵，春秋六十矣。
He came back afterward and died at Jiangling, in his sixtieth year.
—〔T50n2059 0343c15〕以元嘉之初，遠冒沙河，萃于京邑，太祖文皇深加歎異。
At the beginning of the Yuanjia era he braved the sand-river from afar and gathered at the capital, where Emperor Wen, Taizu of the Song, marvelled greatly at him.
—〔T50n2059 0343c16〕初止鍾山道林精舍，沙門寶誌崇其禪法。
He first stayed at the Daolin retreat on Mount Zhong, where the śramaṇa Baozhi held his meditation teaching in high regard.
筆受〔T50n2059 0343c17〕沙門僧含請譯《藥王藥上觀》及《無量壽觀》，含即筆受。
The śramaṇa Senghan asked him to translate the Contemplation of Bhaiṣajyarāja and Bhaiṣajyasamudgata and the Contemplation of Amitāyus, and Han took them down himself.
—〔T50n2059 0343c19〕平昌孟顗，承風欽敬，資給豐厚，顗出守會稽，固請不去，後移憩江陵。
Meng Yi of Pingchang, taking up his repute, revered him and supplied him amply; when Yi went out to govern Kuaiji he pressed him earnestly, but he would not go, and afterwards moved to rest at Jiangling.
宋 · 約西元 5 世紀（年代不詳）Song, approx. 5th c. CE (dates uncertain)
Undated判為別行〔T55n2154 0594a02〕其舊藥師經。群錄皆云宋時鹿野寺沙門慧簡所譯。尋檢其文即是灌頂第十二卷析出別行。更無異本。
As for the old Bhaiṣajyaguru scripture: the several catalogues all say it was translated by the śramaṇa Huijian of Luye Monastery in the Song. But on examining its text, it is simply the twelfth scroll of the Consecration Sūtra split off and put into separate circulation; there is no other recension.
列為疑經〔T55n2145 0039a22〕鹿野寺比丘慧簡。依經抄撰。
The bhikṣu Huijian of Luye Monastery compiled it in reliance on scripture.
6th c. · Liang—Yuan Wei—Sui—Chen6世紀 · 梁—元魏—隋—陳19 masters506–710
西元 499–569499–569 CE
Works《轉識論》 〔T31n1587〕譯 translated《中邊分別論》 〔T31n1599〕譯 translated《大乘唯識論》 〔T31n1589〕譯 translated《攝大乘論》 〔T31n1593〕譯 translated《攝大乘論釋》 〔T31n1595〕譯 translated《婆藪槃豆法師傳》 〔T50n2049〕譯 translated《大乘起信論》 〔T32n1666〕譯 translated
LineageUndated弟子慧愷〔T50n2060 0431b03–b05〕初與法泰等前後異發。同往嶺表奉祈真諦。愷素積道風詞力殷贍。乃對翻攝論。躬受其文。
With Fatai and the rest, setting out at different times, he went to the far south to seek out Paramārtha. Kai had long stored up the manner of the Way and was ample in the force of his words; he then rendered the Mahāyānasaṃgraha opposite the master, receiving the text from his own mouth.
弟子法泰〔T50n2060 0431a13–a15〕泰遂與宗愷等。不憚艱辛。遠尋三藏。於廣州制旨寺。筆受文義。垂二十年。前後所出五十餘部。
Fatai then, with Zong and Kai and the others, undaunted by hardship, sought out the Tripiṭaka master far off, and at Zhizhi Monastery in Guangzhou took down text and meaning by brush for nearly twenty years; the works brought out first and last were more than fifty.
弟子僧宗法准僧忍〔T50n2060 0430a08–a11〕揚都建元寺沙門僧宗法准僧忍律師等。並建業標領。欽聞新教。故使遠浮江表親承勞問。
The śramaṇas Sengzong, Fazhun and the vinaya master Sengren of Jianyuan Monastery in Yangdu, all leading men of Jianye, heard of the new teaching with respect, and so crossed far over the Yangtze to put their questions in person.
弟子智休〔T50n2060 0430b09〕遺訣。嚴正勗示因果。書傳累紙。其文付弟子智休。
He left a parting charge, urging cause and effect in strict terms, pages of writing; the text of it he entrusted to his disciple Zhixiu.
師藏中未見繫其受業之師者。
The canon carries no record naming the master under whom he studied.
Life—〔T50n2060 0429c21–c25〕屬道銷梁季寇羯憑陵。法為時崩不果宣述。乃步入東土。又往富春令陸元哲。創奉問津將事傳譯。招延英秀沙門寶瓊等二十餘人。翻十七地論。適得五卷。
It fell out that the Way was worn away in the last years of the Liang and the Jie raiders pressed in; the Dharma collapsed with the times and he could not set forth what he had. So he went on foot into the eastern lands, and further to Lu Yuanzhe, magistrate of Fuchun, who was the first to seek the ford from him and to take up the work of translating. Twenty-odd chosen śramaṇas, Baoqiong and the rest, were gathered in, and they rendered the Treatise on the Seventeen Stages — of which only five fascicles were got.
—〔T50n2060 0429c27–c29〕會元帝啟祚承聖清夷。乃止于金陵正觀寺。與願禪師等二十餘人。翻金光明經。
It happened that Emperor Yuan opened his reign and the Chengsheng years were calm, so he stayed at Zhengguan Monastery in Jinling and, with Meditation Master Yuan and twenty-odd others, rendered the Golden Light Sūtra.
—〔T50n2060 0430a16–a18〕至三年九月。發自梁安汎舶西引。業風賦命飄還廣州。十二月中上南海岸。刺史歐陽穆公頠。延住制旨寺。請翻新文。
In the ninth month of the third year he set out from Liang'an by ship, drawing west; the wind of karma disposed of him and blew him back to Guangzhou, and in the twelfth month he came ashore on the southern sea coast. The regional inspector Ouyang Wei, Duke Mu, invited him to reside at Zhizhi Monastery and asked him to translate new texts.
—〔T50n2060 0430a19–a21〕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。
He then rendered, opposite the śramaṇa Huikai and others, the Sūtra of the Broad Gate of Meaning, the Treatise on Consciousness-only and the rest. After Duke Mu's death his heir He again acted as patron and opened the transmission of scriptures and treatises, and that too was granted.
—〔T50n2060 0430b19–b21〕故始梁武之末。至陳宣即位。凡二十三載。所出經論記傳。六十四部。合二百七十八卷。
So from the end of Emperor Wu of the Liang to the accession of Emperor Xuan of the Chen, twenty-three years in all, the sūtras, treatises, records and lives he brought out were sixty-four works in two hundred and seventy-eight fascicles.
—〔T2060〕嶺表所譯眾部多明無塵唯識，時議奏以「言乖治術，有蔽國風，不隷諸華」，帝然之——故南海新文有藏陳世。
The works he translated in the far south set out in the main the Yogācāra teaching of no external dust. It was memorialised at court that this ran counter to the arts of government and darkened the manners of the realm, and that it should not be entered among the texts of the central lands; the emperor agreed. So the new writings of the southern sea lay stored away through the Chen.
—〔T50n2060 0429c22–c24〕又往富春令陸元哲。創奉問津將事傳譯。招延英秀沙門寶瓊等二十餘人。翻十七地論。
He went on to Lu Yuanzhe, magistrate of Fuchun, who was the first to seek the ford from him and to take up the work of translating; twenty-odd chosen śramaṇas, Baoqiong and the rest, were gathered in, and they rendered the Treatise on the Seventeen Stages.
—〔T50n2060 0429c27–c29〕會元帝啟祚承聖清夷。乃止于金陵正觀寺。與願禪師等二十餘人。翻金光明經。
It happened that Emperor Yuan opened his reign and the Chengsheng years were calm, so he stayed at Zhengguan Monastery in Jinling and, with Meditation Master Yuan and twenty-odd others, rendered the Golden Light Sūtra.
—〔T50n2060 0430a17–a18〕刺史歐陽穆公頠。延住制旨寺。請翻新文。
The regional inspector Ouyang Wei, Duke Mu, invited him to reside at Zhizhi Monastery and asked him to translate new texts.
—〔T50n2060 0430a20–a21〕後穆公薨沒。世子紇重為檀越。開傳經論。時又許焉。
After Duke Mu's death his heir He again acted as patron and opened the transmission of scriptures and treatises, and that too was granted.
〔待親撰〕 — reserved for the translator’s own hand
約西元 6 世紀（年代不詳）approx. 6th c. CE (dates uncertain)
Works《成唯識論》主幹 〔T31n1585〕註釋 commentary《成唯識寶生論》 〔T31n1591〕註釋 commentary
Lineage弟子戒賢論師〔T51n2087 0914c06〕至此國那爛陀僧伽藍，遇護法菩薩，聞法信悟。請服染衣，諮以究竟之致，問以解脫之路。
Disciple: the treatise master Śīlabhadra — "Coming to the Nālandā monastery of this country, he met the bodhisattva Dharmapāla, heard the Dharma, and believing, awoke. He asked to put on the dyed robe, and enquired of him after the ultimate end and after the road of liberation."
約西元 6 世紀（年代不詳）approx. 6th c. CE (dates uncertain)
Works《唯識三十論》釋註釋 commentary
LineageUndated弟子勝軍論師〔T50n2053 0244a09〕又從安慧菩薩學《聲明》、大小乘論。
Disciple: the treatise master Jayasena — "and then under the bodhisattva Sthiramati he studied grammar and the treatises of the Great and Lesser Vehicles."
—〔T55n2154 0609b18〕大乘廣五蘊論一卷（安慧菩薩造與前論異本）大唐中天竺三藏地婆訶羅譯（出大周錄單本）
"The Extended Treatise on the Five Aggregates of the Great Vehicle, in one scroll (composed by the bodhisattva Sthiramati; a different text from the foregoing treatise); translated by Divākara, Tripiṭaka master of Central India under the Great Tang (from the Da Zhou Catalogue; a single translation)."
約西元 6 世紀（年代不詳）approx. 6th c. CE (dates uncertain)
Works《攝大乘論釋》 〔T31n1598〕註釋 commentary
UndatedLife—〔T31n1598 0380a24〕三藏法師玄奘奉 詔譯
"Translated by the Tripiṭaka master Xuanzang, on imperial command."
〔待親撰〕 — reserved for the translator’s own hand
曼陀羅仙
Mandra譯 translator梁 · 約西元 6 世紀（年代不詳）Liang, approx. 6th c. CE (dates uncertain)
Works《文殊師利所說摩訶般若波羅蜜經》 〔T08n0232〕譯 translated
Undated—〔T50n2060 0426a23〕勅與婆羅共譯寶雲法界體性文殊般若經三部合一十一卷。
By imperial order he translated together with Saṅghapāla the Ratnamegha, the Dharmadhātu-svabhāva and the Mañjuśrī Prajñā — three works in eleven fascicles in all.
—〔T49n2034 0098b07〕共僧伽婆羅於揚都譯。
He translated at Yangdu together with Saṅghapāla.
—〔T49n2034 0098b05〕天監年初。扶南國沙門曼陀羅。梁言弱聲。大齎梵本經來貢獻。
In the first years of the Tianjian era the śramaṇa Mandra of the kingdom of Funan — in Liang speech "Soft Voice" — brought a great quantity of Sanskrit scriptural texts as tribute.
西元 538–597538–597 CE
Works《摩訶止觀》 〔T46n1911〕造 composed《妙法蓮華經玄義》 〔T33n1716〕註釋 commentary《妙法蓮華經文句》 〔T34n1718〕註釋 commentary《金剛般若經疏》 〔T33n1698〕註釋 commentary
LineageUndated師法緒〔T50n2060 0564b08〕年十有八。投湘州果願寺沙門法緒而出家焉。緒授以十戒導以律儀。
Master: Faxu. "At eighteen he went to the monk Faxu of Guoyuan Monastery in Xiangzhou and left the household life. Faxu conferred the ten precepts on him and led him by the discipline of the Vinaya."
師慧曠〔T50n2060 0564b10〕仍攝以北度詣慧曠律師。地面橫經具蒙指誨。
Master: Huikuang. "He was then taken north across the river to the Vinaya master Huikuang; with the scriptures spread out before him he received full instruction."
師慧思〔T50n2060 0564b13〕又詣光州大蘇山慧思禪師。受業心觀。
Master: Huisi. "He came further to the meditation master Huisi of Mount Dasu in Guangzhou and took up the contemplation of mind under him."
弟子灌頂〔T50n2060 0584b06〕陳至德元年。從智顗禪主出居光宅。研繹觀門頻蒙印可。
Disciple: Guanding. "In the first year of Zhide of the Chen he followed the meditation lord Zhiyi out to reside at Guangzhai, working through the gate of contemplation and repeatedly receiving his seal of approval."
—〔T50n2060 0565c09〕因即下勅。立禪眾於靈曜寺。
An edict was thereupon issued establishing a meditation community at Lingyao Monastery.
—〔T50n2060 0565c10〕頻降勅於太極殿講仁王經。天子親臨。
Edicts came repeatedly for him to lecture on the Humane King Sūtra in the Taiji Hall, the emperor attending in person.
—〔T50n2060 0565c28〕其年四月。陳主幸寺修行大施。
In the fourth month of that year the ruler of Chen visited the monastery and performed a great almsgiving.
—〔T50n2050 0195a26〕於當陽縣玉泉山而立精舍。蒙勅賜額號為一音。重改為玉泉。
A retreat was founded on Mount Yuquan in Dangyang county; by imperial grant it received the name-plaque Yiyin, One Sound, later changed to Yuquan.
西元 561–632561–632 CE
Works《摩訶止觀》（灌頂記） 〔T46n1911〕註釋 commentary《妙法蓮華經玄義》（灌頂記） 〔T33n1716〕註釋 commentary《妙法蓮華經文句》（灌頂私記） 〔T34n1718〕註釋 commentary
LineageUndated師慧拯〔T50n2060 0584b04〕洎拯師厭世。沐道天台。承習定綱罔有虧緒。
Master: Huizheng. "When master Zheng wearied of the world, he bathed in the Way at Tiantai, taking up the discipline of concentration in succession without any break in the thread."
師智顗〔T50n2060 0584b06〕陳至德元年。從智顗禪主出居光宅。研繹觀門頻蒙印可。
Master: Zhiyi. "In the first year of Zhide of the Chen he followed the meditation lord Zhiyi out to reside at Guangzhai, working through the gate of contemplation and repeatedly receiving his seal of approval."
三世〔T50n2060 0585b02〕自頂受業天台。又稟道衡岳。思顗三世宗歸莫二。若觀若講常依法華。
Three generations: "From the time Guanding received his training at Tiantai and further took the Way from Mount Heng, through Huisi and Zhiyi and himself in three generations the school returned to no second thing; whether contemplating or lecturing he always relied on the Lotus."
748 後〔T34n1718 0001a23–0001a24〕《法華文句》歸其筆錄之據＝神逈〈天台法華䟽序〉自證：「迺是灌頂法師私記，合二十卷」。該帙二十處半卷題署皆單署「天台智者大師說」，「灌頂記」三字通帙零命中，「灌頂」二字全帙僅二見（此序自證一、經名《大灌頂》一）。傳統題署據序內自證，disk 題署則無之——二說皆真，所據不同。
The attribution of the* Fahua Wenju *to his recording rests on Shenjiong's preface: "this is the private record of Dharma Master Guanding, in twenty fascicles." All twenty half-fascicle bylines in that work read simply "taught by the Tiantai Master Zhizhe"; the phrase "recorded by Guanding" occurs nowhere in it, and the name Guanding appears only twice in the whole text—once in this testimony of the preface and once in a sutra title. The traditional attribution rests on the preface's internal testimony while the bylines carry none; both accounts are true and rest on different evidence.
—〔T50n2060 0584b22〕尋遣揚州總管府司馬王弘。送頂還山為智者設千僧齋置國清寺。
Wang Hong, aide to the commandery office of Yangzhou, was sent to escort Guanding back to the mountain, to hold a feast of a thousand monks for the Wise One and to establish Guoqing Monastery.
西元 549–623549–623 CE
Works《金剛般若疏》 〔T33n1699〕註釋 commentary
LineageUndated師興皇寺道朗法師（即陳興皇寺釋法朗，非本登錄 `lang`）〔T50n2060 0513c28–c29〕諒恒將藏聽興皇寺道朗法師講。隨聞領解悟若天真。年至七歲投朗出家。
Liang would constantly take Zang to hear Dharma Master Daolang of Xinghuang Monastery lecture; he grasped what he heard as he heard it, and his understanding was as if inborn. At seven he went to Lang and left home.
師之師攝山止觀寺僧詮〔T50n2060 0477b19–b21〕乃於此山止觀寺僧詮法師。飡受智度中百十二門論並花嚴大品等經。
At Zhiguan Monastery on that mountain he took his nourishment from Dharma Master Sengquan: the Treatise on the Great Perfection of Wisdom, the Middle Treatise, the Hundred Treatise and the Twelve Gates Treatise, together with the Avataṃsaka, the Larger Prajñā and other sūtras.
再上攝山朗公〔T50n2060 0477c05〕初攝山僧詮受業朗公。玄旨所明惟存中觀。
At the outset Sengquan of Sheshan studied under Master Lang; of the profound purport, what he set forth held only to the Madhyamaka.
同門四公〔T50n2060 0477c12–c14〕及詮化往。四公放言。各擅威容俱稟神略。勇居禪眾辯住長干。朗在興皇。布仍攝領。
When Quan had passed on, the four masters spoke out; each bore his own presence and all had received the master's spiritual strategy — Yong at Chanzhong, Bian at Changgan, Lang at Xinghuang, and Bu still leading at Sheshan.
名之所自真諦〔T50n2060 0513c21–c22〕年在孩童。父引之見於真諦。仍乞詺之。諦問其所懷。可為吉藏。因遂名也。
While he was still a child his father brought him to see Paramārtha and asked for a name. Paramārtha inquired what was in his mind and said he might be called Jizang; and so he was named.
Life—〔T50n2060 0514a03〕至年十九處眾覆述。精辯鋒遊。
At nineteen he restated the teaching before the assembly, his fine argument ranging like a blade.
大業初〔T50n2060 0514b12–b16〕晚以大業初歲。寫二千部法華。隋曆告終。造二十五尊像。捨房安置。自處卑室。昏曉相仍竭誠禮懺。又別置普賢菩薩像。帳設如前。躬對坐禪觀實相理。
Later, in the first year of Daye, he copied two thousand sets of the Lotus. When the Sui calendar came to its end he made twenty-five images, gave up his own room to house them and lodged himself in a mean cell, keeping up sincere reverence and repentance from dusk to dawn. He set up besides an image of Samantabhadra, curtained as before, and sat before it in meditation, contemplating the principle of true reality.
—〔T50n2060 0514a05–a06〕陳桂陽王欽其風采。吐納義旨欽味奉之。
The Chen prince of Guiyang respected his bearing, and revered and served him for the doctrine he set forth.
開皇末〔T50n2060 0514a08–a11〕開皇末歲。煬帝晉蕃置四道場。國司供給。釋李兩部各盡搜揚。以藏名解著功。召入慧日。禮事豐華優賞倫異。王又於京師置日嚴寺。別教延藏往彼居之。
In the last years of Kaihuang, Emperor Yang, then prince of Jin, established four practice halls, provisioned by the state offices, and both the Buddhist and the Daoist sides were searched through for men. Because Zang was renowned for his exposition, he was summoned into Huiri; the ceremony done him was rich and the rewards beyond the common. The prince further established Riyan Monastery in the capital and gave separate instruction that Zang be invited to reside there.
仁壽中〔T50n2060 0514a22–a25〕逮仁壽年中。曲池大像舉高百尺。繕修乃久身猶未成。仍就而居之。誓當搆立。抽捨六物并託四緣。旬日之間施物連續。
In the Renshou years the great image at Quchi stood a hundred feet high; it had long been under repair and the body was still unfinished. He took up residence beside it and vowed to see it set up, giving away his six requisites and entrusting himself to the four supports; within ten days the gifts came in one upon another.
—〔T50n2060 0514a27–a28、0514b11–b12〕隋齊王暕夙奉音猷。一見欣至而未知其神府也。乃屈臨第并延論士。……王稽首禮謝永歸師傅。并䞋吉祥麈尾。及諸衣物。
The Sui prince of Qi, Jian, had long honoured his repute and was glad at first sight of him, though he did not yet know the depth of his mind; he prevailed on him to come to his residence and invited disputants as well. … The prince bowed his head in thanks and took him as his teacher for good, presenting him with an auspicious fly-whisk and with robes and other things.
武德初〔T50n2060 0514b21–b25〕武德之初。僧過繁結置十大德。綱維法務宛從初議。居其一焉。……齊王元吉。久揖風猷親承師範。又屈住延興。異供交獻。
At the beginning of Wude, the monks being too many and their affairs tangled, ten great worthies were appointed to hold the reins of Dharma business as first proposed, and he was one of them. … The prince of Qi, Yuanji, had long bowed to his manner and received him personally as his teacher; he further prevailed on him to reside at Yanxing, where offerings of every kind were presented.
〔待親撰〕 — reserved for the translator’s own hand
西元 518–568518–568 CE
Works〈大乘起信論序〉 〔T32n1666〕造 composed
LineageUndated師真諦〔T50n2060 0431b03–b05〕初與法泰等前後異發。同往嶺表奉祈真諦。愷素積道風詞力殷贍。乃對翻攝論。躬受其文。
With Fatai and the rest, setting out at different times, he went to the far south to seek out Paramārtha. Kai had long stored up the manner of the Way and was ample in the force of his words; he then rendered the Mahāyānasaṃgraha opposite the master, receiving the text from his own mouth.
同學法泰僧宗法忍〔T50n2060 0431a08–a09〕住楊都大寺。與慧愷僧宗法忍等。知名梁代。並義聲高邈宗匠當時。
He resided at the great monastery of Yangdu; with Huikai, Sengzong, Faren and the rest he was known in the Liang age, and all of them stood high in repute for doctrine and were masters of their time.
同赴嶺表〔T50n2060 0431a13–a15〕泰遂與宗愷等。不憚艱辛。遠尋三藏。於廣州制旨寺。筆受文義。垂二十年。
Fatai then, with Zong and Kai and the others, undaunted by hardship, sought out the Tripiṭaka master far off, and at Zhizhi Monastery in Guangzhou took down text and meaning by brush for nearly twenty years.
Life—〔T50n2060 0431b02〕智愷。俗姓曹氏。住楊都寺。初與法泰等前後異發。同往嶺表奉祈真諦。
Zhikai, of lay surname Cao, resided at a monastery in Yangdu. With Fatai and others, setting out at different times, he went to the far south to seek out Paramārtha.
—〔T50n2060 0431b04–b05〕乃對翻攝論。躬受其文。七月之中文疏並了。都合二十五卷。
They then rendered the Mahāyānasaṃgraha in turn, he receiving the text from the master's own mouth; within seven months both text and commentary were finished, twenty-five fascicles in all.
—〔T50n2060 0431b06–b07〕後更對翻俱舍論。十月便了。文疏合數八十三卷。
Afterwards they rendered the Abhidharmakośa in turn; in ten months it was done, text and commentary together numbering eighty-three fascicles.
—〔T50n2060 0431b07–b09〕諦云。吾早值子。綴緝經論絓是前翻。不應缺少今譯兩論詞理圓備。吾無恨矣。
Paramārtha said: had I met you sooner, the sūtras and treatises compiled in my earlier translations would want nothing. Now that these two treatises are rendered complete in wording and sense, I have no regret.
—〔T50n2060 0431c11〕及愷之云亡。諦撫膺哀慟。
At Zhikai's death, Paramārtha beat his breast in grief.
—〔T50n2060 0431a11–a14〕將旋舊國。途出嶺南。為廣州刺史歐陽頠固留。因欲傳授。周訪義侶。擬閱新文。泰遂與宗愷等。不憚艱辛。遠尋三藏。於廣州制旨寺。筆受文義。
He was about to return to his old country, and his road came out at Lingnan; Ouyang Wei, regional inspector of Guangzhou, firmly detained him. Wishing then to transmit what he had, the master sought out companions in doctrine on all sides to go through the new texts; and Fatai, with Zong and Kai and the others, undaunted by hardship, sought out the Tripiṭaka master far off, and at Zhizhi Monastery in Guangzhou took down text and meaning by brush.
—〔T50n2060 0431b09–b10〕愷後延諦。還廣州顯明寺。住本房中。請諦重講俱舍。
Kai afterwards invited Paramārtha back to Xianming Monastery in Guangzhou, lodged him in his own quarters, and asked him to lecture again on the Abhidharmakośa.
〔待親撰〕 — reserved for the translator’s own hand
約西元 6 世紀（年代不詳）approx. 6th c. CE (dates uncertain)
Works《般若燈論釋》 〔T30n1566〕註釋 commentary《大乘掌珍論》 〔T30n1578〕造 composed
LineageUndated學承龍樹〔T51n2087 0930c27〕外示僧佉之服，內弘龍猛之學。
Line of learning: Nāgārjuna — "Outwardly he showed the garb of the Sāṃkhya; inwardly he propagated the learning of Nāgārjuna."
—〔T51n2087 0930c26〕婆毘吠伽〔唐言清辯〕論師住阿素洛宮待見慈氏菩薩成佛之處。
The place where the treatise master Bhāviveka 〔Qingbian in the Tang tongue〕 dwells in the palace of the asuras, awaiting the awakening of the bodhisattva Maitreya.
—〔T51n2087 0930c27〕論師雅量弘遠，至德深邃，外示僧佉之服，內弘龍猛之學。
The treatise master was of broad and far-reaching capacity and of deep, consummate virtue. Outwardly he showed the garb of the Sāṃkhya; inwardly he propagated the learning of Nāgārjuna.
—〔T51n2087 0930c28〕聞摩揭陀國護法菩薩宣揚法教，學徒數千，有懷談議，杖錫而往。
Hearing that in Magadha the bodhisattva Dharmapāla was setting forth the teaching of the Dharma to some thousands of students, and cherishing a wish to debate, he took up his staff and went.
—〔T30n1566 0050c25〕分別明菩薩者，大乘法將，體道居衷，遐覽真言，為其釋論，開祕密藏、賜如意珠
The bodhisattva Fenbieming was a Dharma-general of the Great Vehicle. Embodying the Way and dwelling within it, surveying the true word from afar, he made this commentarial treatise, opening the secret store and bestowing the wish-fulfilling jewel.
西元 476–542476–542 CE
Works《無量壽經優婆提舍願生偈》 〔T40n1819〕註釋 commentary
LineageUndated授經菩提留支〔T50n2060 0470b25〕逢中國三藏菩提留支。鸞往啟曰。佛法中頗有長生不死法勝此土仙經者乎。
The one who handed him the sūtra: Bodhiruci. "He met the Tripiṭaka master Bodhiruci of the Middle Land. Luan went up and put the question: is there in the Buddha-dharma any method of undying long life that surpasses this land's scriptures of the immortals?"
授經〔T50n2060 0470b29〕即以觀經授之曰。此大仙方。依之修行當得解脫生死。
"He thereupon handed him the Contemplation Sūtra, saying: this is the great immortals' formula; practise by it and you will win release from birth-and-death."
Life—〔T2060〕遇菩提留支，問長生不死之法勝此土仙經者乎；留支唾地曰是何言歟，即以《觀經》授之，曰此大仙方，依之修行當得解脫生死。鸞尋頂受，所齎仙方並火焚之。
He asked Bodhiruci whether there existed a method of undying life surpassing this land's scriptures of the immortals. Bodhiruci spat on the ground: what a thing to say — there is no comparison. He handed over the Contemplation Sūtra: this is the great immortals' method; practise by it and you will be released from birth-and-death. Tanluan received it with bowed head and burned the immortals' formulae he had carried.
—〔T2060〕自行化他流靡弘廣，魏主重之，號為神鸞；下勅令住并州大寺，晚復移住汾州北山石壁玄中寺。
His practice and his teaching of others spread widely. The ruler of Wei honoured him with the name Spirit-Luan, ordered him to reside at the great monastery of Bingzhou, and later he moved to Xuanzhong monastery at the stone cliffs of the northern hills of Fenzhou.
—〔T50n2060 0470a26〕既達梁朝。時大通中也。
He reached the Liang court; it was then the Datong period.
—〔T50n2060 0470a28〕帝曰斯非覘國者。可引入重雲殿。
The emperor said: this man is no spy upon the realm — let him be brought into the Chongyun Hall.
—〔T50n2060 0470b09〕明旦引入太極殿。帝降階禮接。問所由來。
The next morning he was brought into the Taiji Hall; the emperor came down the steps to receive him with courtesy and asked what had brought him.
—〔T50n2060 0470c02〕魏主重之號為神鸞焉。下勅令住并州大寺。
The ruler of Wei esteemed him and styled him Spirit-Luan, issuing an edict that he reside at the great monastery of Bingzhou.
〔待親撰〕 — reserved for the translator’s own hand
元魏 · 約西元 6 世紀（年代不詳）Yuan Wei, approx. 6th c. CE (dates uncertain)
Works《無量壽經優波提舍》 〔T26n1524〕譯 translated
LineageUndated同譯勒那摩提佛陀扇多〔T55n2154 0607a13〕論序云菩提留支勒那摩提在洛陽殿內二人同譯佛陀扇多傳語帝親筆受
The preface to the treatise says that Bodhiruci and Ratnamati translated it together in the palace hall at Luoyang, Buddhaśānta relaying the words and the emperor taking down the text in person.
同譯佛陀扇多〔T50n2060 0429a12〕當翻經日。於洛陽內殿。流支傳本。餘僧參助。
On the days of translation, in the inner hall at Luoyang, Bodhiruci transmitted the text and the remaining monks assisted.
筆受僧辯僧朗道湛崔光〔T50n2060 0428c23〕並沙門僧朗道湛。及侍中崔光等筆受。
The śramaṇas Senglang and Daozhan, together with the Palace Attendant Cui Guang and others, took the texts down.
—〔T50n2060 0428a25〕宣武皇帝。下勅。引勞。供擬殷華。處之永寧大寺。四事將給七百梵僧。勅以留支為譯經之元匠也。
Emperor Xuanwu issued an edict of welcome, provided for him richly, and housed him in the great monastery Yongning, where the four requisites were supplied to seven hundred Indian monks; and by edict Liuzhi was made the prime artificer for the translating of scriptures.
—〔T50n2060 0428c18〕帝又勅清信士李廓。撰眾經錄。
The emperor further ordered the lay believer Li Kuo to compile a catalogue of the scriptures.
隋 · 西元 523–592Sui, 523–592 CE
Works《無量壽經義疏》 〔T37n1745〕註釋 commentary
LineageUndated度師僧思禪師〔T50n2060 0490a02〕十三辭叔。往澤州東山古賢谷寺。時有華陰沙門僧思禪師。見而度之。
At thirteen he took leave of his uncle and went to Guxian Valley monastery on the eastern hills of Zezhou. There the śramaṇa Sengsi, a Chan master of Huayin, saw him and ordained him.
師湛律師〔T50n2060 0490a08〕年十六。師乃令隨闍梨湛律師往鄴。大小經論普皆博涉。
At sixteen his master had him accompany the ācārya, the Vinaya master Zhan, to Ye, where he ranged widely over the sūtras and treatises of both vehicles.
和上法上（上統）〔T50n2060 0490a10〕年滿進具。又依上統為和上。順都為闍梨。光師十大弟子並為證戒。
When of full age he took the complete precepts, with the saṃgha-controller Shang as his upādhyāya and Shundu as his ācārya; the ten great disciples of Master Guang all served as witnesses to the ordination.
師大隱律師〔T50n2060 0490a13〕便就大隱律師聽四分律。
He then went to the Vinaya master Dayin to hear the Four-Part Vinaya.
專師法上（上統）〔T50n2060 0490a17〕末專師上統。綿篤七年。
In the end he took the saṃgha-controller Shang as his sole master, keeping to him unbroken for seven years.
Life—〔T50n2060 0491a08〕所以名馳帝闕。皇上聞焉。下勅授洛州沙門都。匡任佛法。
Thus his name ran to the palace gates. The sovereign heard of him and issued an edict appointing him saṃgha-controller of Luozhou, charged with upholding the Buddha-Dharma.
—〔T50n2060 0491a23〕上大悅勅住興善。勞問豐華供事隆倍。
The sovereign was greatly pleased and ordered him to reside at Xingshan; the enquiries after him were lavish and the provision doubly generous.
—〔T50n2060 0491a26〕因置寺焉。名為淨影。常居講說。
A monastery was accordingly established there, named Jingying, where he constantly resided and lectured.
〔待親撰〕 — reserved for the translator’s own hand
元魏 · 約西元 6 世紀（年代不詳）Yuan Wei, approx. 6th c. CE (dates uncertain)
Works《攝大乘論》 〔T31n1592〕譯 translated
LineageUndated同譯菩提流支勒那摩提〔T55n2154 0607a13〕論序云菩提留支勒那摩提在洛陽殿內二人同譯佛陀扇多傳語帝親筆受
The preface to the treatise says that Bodhiruci and Ratnamati translated it together in the palace hall at Luoyang, Buddhaśānta relaying the words and the emperor taking down the text in person.
同譯菩提流支〔T50n2060 0429a12〕當翻經日。於洛陽內殿。流支傳本。餘僧參助。
On the days of translation, in the inner hall at Luoyang, Bodhiruci transmitted the text and the remaining monks assisted.
—〔T50n2060 0429a09〕又有北天竺僧佛陀扇多。魏言覺定。
There was also a monk of North India, Buddhaśānta, whose name is given in the Wei tongue as "Awakening-and-Stillness."
—〔T50n2060 0429a10〕於洛陽白馬寺及鄴都金華寺。譯出金剛上味等經十部。
At the White Horse monastery in Luoyang and the Jinhua monastery in the Ye capital he brought out ten works, the* Vajra-Supreme-Savour *and the rest.
520／525–539〔T50n2060 0429a10〕從正光元年。至元象二年。於洛陽白馬寺及鄴都金華寺。譯出金剛上味等經十部。
From the first year of Zhengguang to the second year of Yuanxiang, at the White Horse monastery in Luoyang and the Jinhua monastery in the Ye capital, he brought out ten works, the Vajra-Supreme-Savour and the rest.
—〔T50n2060 0429a14〕帝以弘法之盛。略敘曲煩。勅三處各翻訖乃參校。
The emperor, for the flourishing of the Dharma, set out the tangle in brief and ordered the three centres each to finish its rendering and only then to collate.
隋 · 卒西元 619（生年不詳）Sui, d. 619 CE (birth year unknown)
Works《佛說藥師如來本願經》 〔T14n0449〕譯 translated《攝大乘論釋論》 〔T31n1596〕譯 translated《金剛能斷般若波羅蜜經》 〔T08n0238〕譯 translated《金剛般若論》 〔T25n1510〕譯 translated
LineageUndated師佛馱笈多（Buddhagupta郁波弟耶＝和上）舊拏達多（Guṇadatta阿遮利夜＝闍梨）普照（阿遮利夜）〔T50n2060 0435a02〕其郁波弟耶佛馱笈多。此云學密。阿遮利夜。名舊拏達多。此云德施。又一阿遮利夜。名為普照。
His upādhyāya was Buddhagupta, which is to say "Awakening-Secret"; his ācārya was named Guṇadatta, which is to say "Virtue-Given"; and another ācārya was named Puzhao, "Universal Light".
從學〔T50n2060 0435a07〕笈多受具之後仍住三年。就師學問。師之所得略窺戶牖。
After full ordination Dharmagupta stayed on three years, studying with his teachers; of what his teachers had gained he came to see something through the door and the window.
隨師〔T50n2060 0435a09〕後以普照師為吒迦國王所請。從師至彼經停一載。師還本國。笈多更留四年。
Afterwards, Master Puzhao having been invited by the king of Ṭakka, he went with his teacher there and stayed a year; when his teacher returned to his own country, Dharmagupta remained four years more.
—〔T50n2060 0435c05〕自居譯人之首。惟存傳授。
He stood at the head of the translators, and cared only for the handing on.
—〔T50n2060 0435c12–c15〕始於開皇中歲。終於大業末年二十八載。所翻經論七部。合三十二卷。即起世緣生藥師本願攝大乘菩提資糧等是也。
From the middle years of Kaihuang to the last year of Daye, twenty-eight years in all, he translated seven works of scripture and treatise in thirty-two fascicles — the* Arising of Worlds*, the* Conditioned Arising*, the* Original Vows of the Medicine Buddha*, the* Mahāyānasaṃgraha*, the* Provisions for Awakening*, and the rest.
—〔T50n2060 0435c06〕煬帝定鼎東都。敬重隆厚。至於佛法彌增崇樹。乃下勅於洛水南濱上林園內。置翻經館。搜舉翹秀。永鎮傳法。登即下徵笈多并諸學士。並預集焉。四事供承復恒常度。
Emperor Yang fixed his tripod in the eastern capital, and his esteem was deep and generous; toward the Buddha's teaching he raised and honoured it the more. He decreed that on the southern bank of the Luo, within the Shanglin Park, a translation bureau be established, that the outstanding be sought out and raised up, and that the transmission of the Dharma be secured for good. Dharmagupta and the various scholars were at once summoned and all gathered there, and the four requisites were supplied to them at the constant measure.
西元 460–524460–524 CE
Works《文殊師利所說般若波羅蜜經》 〔T08n0233〕譯 translated《文殊師利所說摩訶般若波羅蜜經》 〔T08n0232〕譯 translated
LineageUndated師求那跋陀羅〔T50n2060 0426a08〕復從跋陀研精方等。未盈炎燠博涉多通。
Under Guṇabhadra he went on to refine his grasp of the extended teaching; before a single summer was out his range was wide and his understanding many-sided.
共譯曼陀羅仙〔T50n2060 0426a23〕勅與婆羅共譯寶雲法界體性文殊般若經三部合一十一卷。
By imperial order he translated together with Saṅghapāla the Ratnamegha, the Dharmadhātu-svabhāva and the Mañjuśrī Prajñā — three works in eleven fascicles in all.
譯眾寶唱慧超僧智法雲袁曇允〔T50n2060 0426a17〕勅沙門寶唱慧超僧智法雲及袁曇允等。相對疏出。華質有序不墜譯宗。
By edict the monks Baochang, Huichao, Sengzhi and Fayun, together with Yuan Tanyun and others, drew the text out in consultation face to face, so that ornament and substance kept their order and the lineage of translating was not let fall.
—〔T50n2060 0426a03〕僧伽婆羅。梁言僧養。亦云僧鎧。扶南國人也。
Saṅghapāla — in the Liang tongue "Saṅgha-nurture," also given as "Saṅgha-armour" — was a man of Funan.
—〔T50n2060 0426a06–a08〕聞齊國弘法。隨舶至都。住正觀寺。為天竺沙門求那跋陀之弟子也。
Hearing that the Dharma was being spread in the land of Qi, he came by ship to the capital and lodged at Zhengguan monastery; he became a disciple of the Indian śramaṇa Guṇabhadra.
—〔T50n2060 0426a15–a16〕初翻經日。於壽光殿武帝躬臨法座筆受其文。
On the first day of translating, in the Shouguang hall, Emperor Wu came in person to the seat of Dharma and took down the text with his own hand.
—〔T50n2060 0426a18〕天子禮接甚厚。引為家僧。所司資給道俗改觀。
The Son of Heaven received him with great courtesy and took him as a monk of his own household; the offices supplied him, and monastic and lay opinion alike was altered by it.
—〔T50n2060 0426a20〕太尉臨川王宏。接遇隆重。
Prince Hong of Linchuan, Grand Commandant, received him with high ceremony.
西元 445–518445–518 CE
Works《出三藏記集》 〔T55n2145〕造 composed
LineageUndated師法達法師〔T50n2059 0402c08〕避至定林，投法達法師。達亦戒德精嚴，為法門梁棟。祐師奉竭誠。
He slipped away to Dinglin and put himself under the Dharma master Fada, who was exact and strict in the virtue of the precepts and a roof-beam of the school; You served him as master with all his heart.
師法穎〔T50n2059 0402c10〕初受業於沙門法穎。穎既一時名匠，為律學所宗。
He first took instruction from the śramaṇa Faying, who was a master of note in his day and the acknowledged authority in Vinaya studies.
弟子開善智藏法音慧廓〔T50n2059 0402c22〕開善智藏、法音慧廓，皆崇其德，素請事師禮。
Zhizang of Kaishan and Huikuo of Fayin both honoured his virtue and had long asked to serve him with the rites due a master.
門徒〔T50n2059 0402c25〕凡白黑門徒，一萬一千餘人。
His followers, lay and monastic together, numbered more than eleven thousand.
—〔T50n2059 0402c04–c06〕釋僧祐，本姓俞氏，其先彭城下邳人，父世居于建業。祐年數歲，入建初寺禮拜。因踊躍樂道，不肯還家。
Sengyou's lay surname was Yu; his forebears were men of Xiapi in Pengcheng, and his father's household had settled at Jianye. When You was a few years old he went into Jianchu monastery to make his bows, and leapt for joy at the Way and would not go home.
—〔T50n2059 0402c07〕年十四，家人密為訪婚，祐知而避至定林，投法達法師。
At fourteen, when his family were quietly arranging a marriage for him, You learned of it, slipped away to Dinglin, and put himself under the Dharma-master Fada.
—〔T50n2059 0402c12〕齊竟陵文宣王每請講律，聽眾常七八百人。
Prince Wenxuan of Jingling under the Qi would regularly invite him to lecture on the Vinaya, and his hearers were commonly seven or eight hundred.
—〔T50n2059 0402c16–c17〕及造立經藏，搜校卷軸。使夫寺廟開廣，法言無墜，咸其力也。
He also founded a scripture repository and searched out and collated its scrolls. That the monasteries were opened wide and the words of the Dharma were not let fall was in every case owing to his exertion.
—〔T50n2059 0402c12〕齊竟陵文宣王每請講律，聽眾常七八百人。
Prince Wenxuan of Jingling under the Qi would regularly invite him to lecture on the Vinaya, and his hearers were commonly seven or eight hundred.
—〔T50n2059 0402c13〕永明中，勅入吳，試簡五眾，并宣講《十誦》，更申受戒之法。
In the Yongming years he was sent by imperial order into Wu to examine the five assemblies, to expound the Ten Recitations, and to restate the procedure for receiving the precepts.
—〔T50n2059 0402c20〕今上深相禮遇，凡僧事碩疑，皆勅就審決。
The present sovereign received him with deep courtesy, and whatever great doubt arose in the affairs of the Saṅgha was by edict referred to him for settlement.
—〔T50n2059 0402c21〕年衰脚疾，勅聽乘輿入內殿，為六宮受戒。
When age and lameness came upon him, he was permitted by edict to be carried in a sedan into the inner palace to confer the precepts on the six palaces.
—〔T50n2059 0402c23〕梁臨川王宕、南平王偉、儀同陳郡袁昂、永康定公主、貴嬪丁氏，並崇其戒範，盡師資之敬。
Prince Dang of Linchuan and Prince Wei of Nanping under the Liang, Yuan Ang of Chen commandery of equal ceremonial rank, the Princess Ding of Yongkang, and the Honoured Consort of the Ding family, all honoured his standard in the precepts and gave him the full reverence due from disciple to master.
陳 · 西元 514／515–577（生年二錄相違，並錄不判）Chen, 514/515–577 CE (the two witnesses to his birth year disagree; both recorded, neither adjudicated)
Works《法華經安樂行義》 〔T46n1926〕造 composed《南嶽思大禪師立誓願文》 〔T46n1933〕造 composed
LineageUndated師慧文〔T50n2060 0562c28〕時禪師慧文。聚徒數百。眾法清肅道俗高尚。乃往歸依從受正法。
Master: Huiwen. "At that time the meditation master Huiwen had gathered several hundred followers; the discipline of the assembly was pure and strict, and monks and laity alike held them in esteem. He went and took refuge, receiving the right Dharma from him."
〔異說〕同書智顗傳別繫其所從〔T50n2060 0564b14〕 思又從道於就師。就又受法於最師。此三人者。皆不測其位也。
A divergent account: the biography of Zhiyi in the same work traces his line otherwise. "Si in turn took the Way from master Jiu, and Jiu received the Dharma from master Zui. Of these three men, none could be measured as to their station." Both accounts are recorded; neither is adjudicated.
弟子智顗〔T50n2060 0563b08〕顗即諮受法華行法。
Disciple: Zhiyi. "Zhiyi at once received from him the practice-method of the Lotus."
末法八十二年〔T46n1933 0787a04〕我慧思即是末法八十二年。太歲在乙未十一月十一日。於大魏國南豫州汝陽郡武津縣生。
I, Huisi, am of the eighty-second year of the Latter Dharma. In the year of the sexagenary sign yiwei, on the eleventh day of the eleventh month, I was born in Wujin county, Ruyang commandery, Southern Yu province, in the state of Great Wei.
大蘇山〔T50n2060 0563b04〕後命學士江陵智顗。代講金經。至一心具萬行處。顗有疑焉。
Afterwards he directed his student Zhiyi of Jiangling to lecture on the gold-lettered scripture in his stead; and when Zhiyi reached the passage on the one mind being furnished with the ten thousand practices, he had a doubt.
陳光大年〔T50n2060 0563b14〕又將四十餘僧經趣南岳。即陳光大年六月二十二日也。
He then led some forty monks and made his way to Mount Nanyue; this was on the twenty-second day of the sixth month of the Guangda era of Chen.
—〔T50n2060 0563c03〕乃迎下都止栖玄寺。
He was welcomed down to the capital and lodged at Qixuan Monastery.
—〔T50n2060 0563c14〕及還山舍。每年陳主三信參勞。供填眾積。榮盛莫加。
After his return to the mountain dwelling, the ruler of Chen sent word three times a year to enquire after him; the offerings piled up in heaps, and no honour could be added to it.
慧達
Huida註 commentator陳 · 約西元 6 世紀（元康繫其世·生卒不詳）Chen dynasty, approx. 6th c. CE (as placed by Yuankang; dates unknown)
Works《肇論》卷首〈肇論序〉 〔T45n1858〕註釋 commentary
Undated通序四論〔T45n1858 0150a25〕慧達率愚，通序長安釋僧肇法師所作《宗本》《物不遷》等四論。
Huida, following his own poor lights, writes a general preface to the Fundamental Thesis, On the Immutability of Things, and the rest of the four treatises composed by Dharma Master Sengzhao of Chang'an.
講肆二十餘年〔T45n1858 0150b20〕達留連講肆二十餘年，頗逢重席，末覩斯論。聊寄一序，託悟在中。
I, Da, have lingered in the lecture halls more than twenty years and have sat at many a weighty seat, but only at the last did I see these treatises. I offer this slight preface, entrusting to it what understanding I have.
—〔T45n1859 0161c18〕慧達法師是陳時人，小招提寺僧也。（元康《肇論疏》所繫）
Dharma Master Huida was a man of the Chen, a monk of the Xiaozhaoti Monastery — so placed by Yuankang's Commentary on the Zhaolun.
存羅什評肇之語〔T45n1858 0150c05〕序記童壽之歎：「解空第一，肇公其人。」〔T45n1858 0150c05〕
The preface records Kumārajīva's sigh: "First in the understanding of emptiness — Master Zhao is the man."
7th c. · Tang—Silla7世紀 · 唐—新羅13 masters626–735
西元 602–664602–664 CE
Works《大乘百法明門論》 〔T31n1614〕譯 translated《唯識三十論頌》 〔T31n1586〕譯 translated《唯識二十論》 〔T31n1590〕譯 translated《般若波羅蜜多心經》 〔T08n0251〕譯 translated《瑜伽師地論》 〔T30n1579〕譯 translated《阿毘達磨俱舍論》 〔T29n1558〕譯 translated《解深密經》 〔T16n0676〕譯 translated《成唯識論》 〔T31n1585〕譯 translated《攝大乘論本》 〔T31n1594〕譯 translated《辯中邊論》 〔T31n1600〕譯 translated《瑜伽師地論釋》 〔T30n1580〕譯 translated《藥師琉璃光如來本願功德經》 〔T14n0450〕譯 translated《大乘掌珍論》 〔T30n1578〕譯 translated《攝大乘論釋》（世親釋） 〔T31n1597〕譯 translated《攝大乘論釋》（無性釋） 〔T31n1598〕譯 translated
LineageUndated師景法師〔T50n2053 0221c23〕既得出家與兄同止，時寺有景法師講《涅槃經》，執卷伏膺，遂忘寢食。
After going forth he lodged together with his elder brother. At that time Dharma-master Jing was lecturing on the* Nirvāṇa Sūtra *in that monastery; he held the scroll and gave himself to it, forgetting sleep and food.
師嚴法師〔T50n2053 0221c24〕又學嚴法師《攝大乘論》，愛好逾劇。
He further studied the* Mahāyānasaṃgraha *under Dharma-master Yan, and his liking for it grew keener still.
師空法師景法師〔T50n2053 0222a16〕遂逢空、景二法師，皆道場之大德，相見悲喜。
He then met the two Dharma-masters Kong and Jing, both senior men of the imperial chapels, and their meeting was one of sorrow and joy.
師基法師暹法師震法師〔T50n2053 0222a18〕於是更聽基、暹《攝論》、《毘曇》及震法師《迦延》，敬惜寸陰，勵精無怠。
So he heard further the* Saṃgraha *and the* Abhidharma *under Ji and Xian, and the* Kātyāyana *under Dharma-master Zhen, grudging every inch of time and pressing on without slackening.
師戒賢（Śīlabhadra）〔T50n2053 0236c13〕仍差二十人非老非少、閑解經律、威儀齊整者，將法師參正法藏，即戒賢法師也。
Twenty men were detailed, neither old nor young, well versed in sūtra and vinaya and correct in deportment, to bring the Dharma-master to pay his respects to the Guardian of the True Dharma — that is, Dharma-master Śīlabhadra.
受學〔T50n2053 0238c28〕法師在寺聽《瑜伽》三遍，《順正理》一遍，《顯揚》、《對法》各一遍，《因明》、《聲明》、《集量》等論各二遍，《中》、《百》二論各三遍。
At that monastery he heard the* Yogācārabhūmi *three times through, the* Nyāyānusāra *once, the* Prakaraṇāryavācā *and the* Abhidharmasamuccaya *once each, the treatises on logic, on grammar and the* Pramāṇasamuccaya *twice each, and the* Middle Treatise *and the* Hundred Treatise *three times each.
師勝軍論師（Jayasena）〔T50n2053 0244a07〕從此復往杖林山居士勝軍論師所。
From there he went on to the treatise-master Jayasena, the layman of Yaṣṭivana.
弟子窺基〔T49n2035 0294b01〕初祖西天戒賢法師 二祖三藏玄奘法師 三祖慈恩窺基法師。
First patriarch, Dharma-master Śīlabhadra of India; second patriarch, the Tripiṭaka master Xuanzang; third patriarch, Dharma-master Kuiji of Ci'en.
—〔T50n2053 0256a26〕帝先許作新經序，機務繁劇，未及措意。至此法師重啟，方為染翰。少頃而成，名《大唐三藏聖教序》，凡七百八十一字，神筆自寫，勅貫眾經之首。
The emperor had earlier promised a preface to the new scriptures, but the press of state business had left him no leisure for it. When the Dharma-master petitioned again, he at last took up the brush. It was done in a short while and named the* Preface to the Sacred Teaching of the Tripiṭaka of the Great Tang*, seven hundred eighty-one characters in all, written in the imperial hand, and by edict set at the head of all the scriptures.
—〔T50n2053 0259b05〕皇太子又宣令曰：「營慈恩寺漸向畢功，輪奐將成，僧徒尚闕，伏奉勅旨度三百僧，別請五十大德，同奉神居降臨行道。其新營道場宜名大慈恩寺，別造翻經院，虹梁藻井，丹青雲氣，瓊礎銅沓，金環華鋪，並加殊麗，令法師移就翻譯，仍綱維寺任。」
The heir apparent further proclaimed: "The building of Ci'en Monastery draws toward completion and its halls will soon stand, but the community is still wanting. In obedience to the imperial command three hundred are to be ordained, and fifty senior monks invited besides, to enter the holy dwelling together and carry on the practice. The newly built site of the Way shall be named the Great Ci'en Monastery, and a translation cloister built apart within it — rainbow beams and patterned ceilings, cloud forms in colour, jade plinths and bronze sheathing, gold rings and flowered fittings, all made exceedingly fine — and the Dharma-master shall move there to translate, and hold the office of the monastery besides."
西元 632–682632–682 CE
Works《成唯識論述記》註釋 commentary《妙法蓮華經玄贊》 〔T34n1723〕註釋 commentary《般若波羅蜜多心經幽贊》 〔T33n1710〕註釋 commentary《說無垢稱經疏》 〔T38n1782〕註釋 commentary《瑜伽師地論略纂》 〔T43n1829〕註釋 commentary《辯中邊論述記》 〔T44n1835〕註釋 commentary《大乘法苑義林章》 〔T45n1861〕造 composed《金剛般若經贊述》 〔T33n1700〕註釋 commentary《阿彌陀經通贊疏》 〔T37n1758〕註釋 commentary
LineageUndated師玄奘〔T50n2061 0725c10〕及乎入法，奉勅為奘師弟子，始住廣福寺。尋奉別勅，選聰慧頴脫者入大慈恩寺。躬事奘師，學五竺語，解紛開結，統綜條然。
When he entered the Dharma he was made, by imperial edict, a disciple of the master Xuanzang, and first resided at Guangfu monastery. Soon a further edict selected the keen and outstanding to enter Great Ci'en monastery. There he served Xuanzang in person and learned the language of the five regions of India, untangling knots and ordering the whole clearly.
弟子慧沼〔T50n2061 0728c05〕自奘三藏到京，恒窺壼奧。後親大乘基師，更加精博。
From the Tripiṭaka master Xuanzang's arrival in the capital he plumbed the inner chamber of the teaching; later he studied under Master Dacheng Ji in person, and grew yet more exact and broad.
Life—〔T50n2061 0725c14〕年二十五，應詔譯經，講通大小乘教三十餘本。
At twenty-five he answered the imperial summons to translate scriptures, and lectured through more than thirty works of the Great and Small Vehicles.
—〔T50n2061 0725c17〕奘所譯《唯識論》，初與昉、尚、光四人同受，潤色、執筆、撿文、纂義。
For the Vijñaptimātratā treatise translated by Xuanzang, he at first received it together with Fang, Shang and Guang, the four of them polishing, holding the brush, checking the text and compiling the sense.
—〔T50n2061 0725c22〕奘遂許之。以理遣三賢，獨委於基，此乃量材授任也。
Xuanzang then consented. On the reasoning given he released the three worthies and entrusted the work to Ji alone — an appointment measured to the man.
〔待親撰〕 — reserved for the translator’s own hand
西元 613–696613–696 CE
Works《般若波羅蜜多心經贊》 〔T33n1711〕註釋 commentary《解深密經疏》 〔X21n0369〕註釋 commentary
LineageLife關聯玄奘窺基〔T50n2061 0727b06〕三藏奘師為慈恩基師講新翻《唯識論》，測賂守門者隱聽，歸則緝綴義章。
When the Tripiṭaka master Xuanzang lectured on the newly translated Vijñaptimātratā treatise for Master Ji of Ci'en, Ce bribed the gatekeeper and listened in concealment, and on returning stitched together chapters of exposition.
關聯玄奘〔T50n2061 0727b09〕奘講《瑜伽》，還同前盜聽受之，而亦不後基也。
When Xuanzang lectured on the Yogācārabhūmi he again received it by listening in as before, and in this too he was not behind Ji.
〔待親撰〕 — reserved for the translator’s own hand
唐 · 傳云「不知何許人也」（年代不詳）Tang — his biography opens “origins unknown” (dates uncertain)
Works《金光明最勝王經疏》 〔T39n1788〕註釋 commentary《勸發菩提心集》 〔T45n1862〕造 composed
LineageUndated師窺基〔T50n2061 0728c05〕自奘三藏到京，恒窺壼奧。後親大乘基師，更加精博。
From the Tripiṭaka master Xuanzang's arrival in the capital he plumbed the inner chamber of the teaching; later he studied under Master Dacheng Ji in person, and grew yet more exact and broad.
Life—〔T2061〕自奘三藏到京，恒窺壼奧；後親大乘基師，更加精博。
From Xuanzang's arrival in the capital he plumbed the master's teaching; later he studied under Kuiji himself, growing yet more exact.
—〔T2061〕預菩提流志《大寶積經》譯場，於崇福寺充證義；又證義於義淨譯場，多所刊正。時號淄州沼。
Verifier of meaning on Bodhiruci's Ratnakūṭa at Chongfu monastery, and on Yijing's bureau, where he corrected much. Known in his day as Zhao of Zizhou.
—〔T50n2061 0728c06〕及菩提流志於崇福寺譯《大寶積經》，沼預其選，充證義，新羅勝莊法師執筆，沙門大願、塵外皆一時英秀，當代象龍。
When Bodhiruci translated the Ratnakūṭa at Chongfu monastery, Zhao was among those chosen and served as verifier of meaning; the Silla master Sŭngjang held the brush, and the śramaṇas Dayuan and Chenwai were the finest of that hour, elephants and dragons of the age.
—〔T50n2061 0728c09〕于時武平一充使，盧藏用、陸景初總預斯場。中書侍郎崔湜因行香至翻經院，歎曰：「清流盡在此矣，豈應見隔？」因奏請乞同潤色新經。
At that time Wu Pingyi served as commissioner, and Lu Cangyong and Lu Jingchu both took part in that bureau. The vice-director of the Secretariat Cui Shi, coming to the translation cloister to offer incense, sighed: "The pure current is wholly here — how should one be kept outside?" He thereupon memorialised the throne asking to share in polishing the new scripture.
〔待親撰〕 — reserved for the translator’s own hand
唐 · 約西元 7 世紀（卒年不詳）Tang, approx. 7th c. CE (death date unknown)
Works《肇論疏》 〔T45n1859〕註釋 commentary
UndatedLife貞觀中〔T50n2061 0727b16–b17〕釋元康，不詳姓氏。貞觀中遊學京邑，有彭亨之譽。
Shi Yuankang — his surname is not known. In the Zhenguan years he travelled to study in the capital, and had a swelling reputation there.
—〔T50n2061 0727b18–b21〕先居山野，恒務持誦《觀音》，求加慧解……以《三論》之文荷之于背。
Earlier he lived in the hills and wilds, constantly holding to the recitation of the Guanyin scripture and seeking added understanding … he carried the text of the Three Treatises on its back.
—〔T50n2061 0727c06〕後不測其終。
How he ended cannot be determined.
7 c.〔T1859〕撰《肇論疏》三卷，釋僧肇宗本、不遷、不真空、般若無知、涅槃無名諸論；卷末題「三論宗」。
Wrote the three-fascicle commentary on Sengzhao's treatises; its colophon files him under the Sanlun school.
—〔T50n2061 0727c04–c06〕帝聞之，喜曰：「何代無其人？」詔入安國寺講此《三論》。遂造疏，解中觀之理。別撰《玄樞》兩卷，總明《中》、《百》、《門》之宗旨焉。
The emperor heard of it and said with pleasure, "What age is without its man?" By edict he was brought into Anguo Monastery to lecture on these Three Treatises. He thereupon composed a commentary setting out the principle of the Madhyamaka, and separately wrote the Xuanshu in two fascicles, setting forth in full the purport of the Middle Treatise, the Hundred Treatise and the Gates Treatise.
〔待親撰〕 — reserved for the translator’s own hand
唐 · 約西元 7 世紀（生卒年不詳）Tang, approx. 7th c. CE (birth and death dates unknown)
Works《觀無量壽佛經疏》 〔T37n1753〕註釋 commentary《轉經行道願往生淨土法事讚》 〔T47n1979〕造 composed
LineageUndated師道綽〔T49n2035 0263a22〕唐太宗正觀中。見西河綽禪師九品道場講誦觀經。
Master: Daochuo. "In Taizong's Zhenguan years he saw the Chan master Chuo of Xihe, in the hall of the nine grades, lecturing on and reciting the Contemplation Sūtra."
Life—〔T2060〕近有山僧善導者，周遊寰寓，求訪道津。行至西河，遇道綽部，惟行念佛彌陀淨業。既入京師廣行此化，寫彌陀經數萬卷，士女奉者其數無量。時在光明寺說法。
A mountain monk named Shandao, who roamed the realm in search of a ford to the Way. Reaching Xihe he met Daochuo's company, whose sole practice was mindfulness of Amitābha. Once in the capital he spread this teaching widely and had the Amitābha Sūtra copied in tens of thousands of scrolls; those who took it up were beyond counting. He was then preaching at Guangming monastery.
—〔T2035〕至京師擊發四部，三十餘年不暫睡臥，般舟行道，護持戒品纖毫不犯；凡有嚫施用寫彌陀經十萬卷，畫淨土變相三百壁。
In the capital he roused the fourfold assembly; for more than thirty years he did not lie down to sleep, walked the pratyutpanna course, and kept the precepts without a hair's breadth of transgression. Every offering he received went into copying the Amitābha Sūtra — a hundred thousand scrolls — and three hundred wall-paintings of the Pure Land.
—〔T1753〕《觀無量壽佛經疏》四卷成，卷末自誌：此義已請證定竟，一句一字不可加減，欲寫者一如經法。
His four-fascicle commentary on the Contemplation Sūtra completed, sealed by his own colophon: the meaning here has been submitted and settled — not one phrase, not one word may be added or taken away; whoever copies it, copy it as one copies a sūtra.
—〔T1979〕《轉經行道願往生淨土法事讚》，卷端署「沙門善導集記」；全經逐字轉誦，段段接以高讚。
The Liturgical Hymns for Turning the Sūtra and Walking the Path, signed at the head of the fascicle “gathered and recorded by the monk Shandao” — the whole sūtra chanted through word for word, each passage answered by a hymn.
—〔T2035〕高宗知其念佛口出光明，賜號其寺曰光明。
Gaozong, learning that light came from his mouth as he called the Buddha's name, gave his monastery the name Guangming — Bright Light.
—〔T2035〕志磐立蓮社七祖，以師為二祖，稱長安光明法師。
Zhipan's chronicle sets seven patriarchs of the Lotus Society and places him second, as the Dharma Master of Guangming in Chang'an.
—〔T49n2035 0263b18〕賜號其寺曰光明。
His monastery was granted the name Guangming — Bright Light.
〔待親撰〕 — reserved for the translator’s own hand
西元 635–713635–713 CE
Works《金光明最勝王經》 〔T16n0665〕譯 translated《佛說能斷金剛般若波羅蜜多經》 〔T08n0239〕譯 translated
遁倫
Dunlun註 commentator唐 · 約西元 7–8 世紀（年代不詳）Tang, approx. 7th–8th c. CE (dates uncertain)
Works《瑜伽論記》 〔T42n1828〕註釋 commentary
Life〔待親撰〕 — reserved for the translator’s own hand
元曉
WonhyoWŏnhyo註 commentator新羅 · 約西元 7 世紀（年代不詳）Silla, approx. 7th c. CE (dates uncertain)
Works《起信論疏》 〔T44n1844〕註釋 commentary《金剛三昧經論》 〔T34n1730〕註釋 commentary
LineageUndated同行義湘〔T50n2061 0729a05〕年臨弱冠，聞唐土教宗鼎盛，與元曉法師同志西遊。
Approaching his twentieth year, hearing that the doctrinal schools of the Tang land flourished, he set out westward in company with the Dharma master Wonhyo, of one mind with him.
Life—〔T50n2061 0730a07–a11〕釋元曉，姓薛氏，東海湘州人也。丱䰂之年，惠然入法，隨師稟業，遊處無恒。勇擊義圍，雄橫文陣……彼土謂為萬人之敵。
Wonhyo, of the surname Sŏl, was a man of Sangju by the eastern sea. In boyhood he entered the Dharma, took his training under masters, and moved from place to place without fixed abode. He charged the ramparts of doctrine and rode across the field of letters; in that land he was called a match for ten thousand.
—〔T50n2061 0730a11–a12〕甞與湘法師入唐，慕奘三藏慈恩之門，厥緣既差，息心遊往。
Once he set out for Tang China with Master Ŭisang, drawn to the school of Xuanzang and Ci'en; the conditions miscarried, and he let go the journey.
—〔T50n2061 0730a12–a15〕無何，發言狂悖，示跡乖疎，同居士入酒肆倡家……或製疏以講《雜華》，或撫琴以樂祠宇……任意隨機，都無定檢。
Before long his speech turned wild and his conduct unruly: with laymen he entered wine-shops and singing houses; yet he also composed commentaries and lectured on the Huayan, or played the zither in shrine halls — following occasions as he pleased, bound by no fixed rule.
—〔T50n2061 0730b09〕安曰：「速將付元曉講，餘人則否。」曉受斯經，正在本生湘州也。
Great An said, "Take it quickly to Wonhyo to expound; no one else." Wonhyo received this sūtra while in Sangju, the land of his birth.
—〔T50n2061 0730b13〕王請剋日於黃龍寺敷演。時有薄徒竊盜新疏，以事白王，延于三日，重錄成三卷，號為《略疏》。
The king requested that on a fixed day he expound it at Hwangnyong monastery. A mean sort then stole the new commentary; the matter was reported to the king, the date was put off three days, and he set it down again in three fascicles, called the Abridged Commentary.
—〔T50n2061 0730b15〕洎乎王臣道俗雲擁法堂，曉乃宣吐有儀，解紛可則，稱揚彈指，聲沸于空。
When king and ministers, monastics and laity crowded the Dharma hall like cloud, Wonhyo set forth his exposition with due form, untangling confusions in a way that could serve as a rule; praise and snapping of fingers boiled up into the air.
〔待親撰〕 — reserved for the translator’s own hand
約西元 6–7 世紀（年代不詳）approx. 6th–7th c. CE (dates uncertain)
Works《瑜伽師地論釋》 〔T30n1580〕造 composed
UndatedLife—〔T30n1580 0883a06〕三藏法師玄奘奉 詔譯
"Translated by the Tripiṭaka master Xuanzang, on imperial command."
〔待親撰〕 — reserved for the translator’s own hand
唐 · 約西元 7 世紀（年代不詳）Tang, approx. 7th c. CE (dates uncertain)
Works《大乘百法明門論疏》 〔T44n1837〕註釋 commentary
UndatedLife—〔T27n1545 0005a11〕大慈恩寺沙門大乘光筆受
The śramaṇa Dacheng Guang of Great Ci'en monastery taking it down.
〔待親撰〕 — reserved for the translator’s own hand
憬興
Jingxing註 commentator新羅 · 約西元 7–8 世紀（年代不詳）Silla, approx. 7th–8th c. CE (dates uncertain)
Works《無量壽經連義述文贊》 〔T37n1748〕註釋 commentary
Life〔待親撰〕 — reserved for the translator’s own hand
唐 · 約西元 6–7 世紀（年代不詳）Tang, approx. 6th–7th c. CE (dates uncertain)
Works《大乘莊嚴經論》 〔T31n1604〕譯 translated《般若燈論釋》 〔T30n1566〕譯 translated
LineageUndated師〔不出名〕〔T50n2060 0439c28〕十歲出家。隨師習學。誦一洛叉大乘經可十萬偈。受具已後便學律藏。
At ten he went forth and studied under his teacher, reciting one lakh of Mahāyāna scripture, some hundred thousand verses; after full ordination he took up the vinaya basket.
師勝德〔不出名〕〔T50n2060 0440a01〕博通戒網心樂禪思。又隨勝德修習定業。因修不捨經十二年。
He was broadly versed in the net of the precepts and his heart delighted in meditative thought; he further followed a master of excellence in cultivating the work of concentration, and in that cultivation he did not let go for twelve years.
師戒賢（Śīlabhadra）〔T50n2060 0440a02〕末復南遊摩伽陀國那爛陀寺。值戒賢論師盛弘十七地論。因復聽採。
At the last he went south to Nālandā Monastery in Magadha, where he found the treatise-master Śīlabhadra expounding the* Treatise on the Seventeen Grounds *in full flood, and so took up the hearing of it as well.
—〔T50n2060 0440a21〕乃上簡聞。蒙引內見。躬傳法理無爽對揚。賜綵四十段。并宮禁新納一領。所將五僧加料供給。
A memorial was sent up, and he was brought within for audience; he set out the principles of the Dharma in person, and nothing failed in the exchange. He was given forty lengths of coloured silk and a new patchwork robe from the palace, and the five monks he had brought received added provision.
—〔T50n2060 0440a28〕沙門慧乘等證義。沙門玄謨等譯語。沙門慧賾慧淨慧明法琳等綴文。又勅上柱國尚書左僕射房玄齡。散騎常侍太子詹事杜正倫。參助勘定。光祿大夫太府卿蕭璟。總知監護。
The monk Huicheng and others verified the sense; the monk Xuanmo and others rendered the speech; the monks Huize, Huijing, Huiming and Falin arranged the wording. By edict, moreover, Fang Xuanling, Pillar of State and Left Vice-Director of the Department of State Affairs, and Du Zhenglun, Cavalier Attendant and Supervisor of the Household of the Heir Apparent, assisted in the collation and fixing; and Xiao Jing, Grand Master for Splendid Happiness and Chamberlain of the Court of the Treasury, held general oversight.
—〔T50n2060 0440b07〕又勅太子庶子李百藥制序。具如論首。
By edict, further, Li Baiyao, Junior Mentor of the Heir Apparent, composed the preface, as stands at the head of the treatise.
8th c. · Silla—Tang8世紀 · 新羅—唐8 masters670–782
西元 711–782711–782 CE
Works《止觀輔行傳弘決》 〔T46n1912〕註釋 commentary《法華玄義釋籤》 〔T33n1717〕註釋 commentary《法華文句記》 〔T34n1719〕註釋 commentary
LineageUndated師左溪〔T50n2061 0739b18〕年二十餘，受經於左溪，與之言，大駭。
Master: Zuoxi. "In his twenties he received the scriptures from Zuoxi, and when Zuoxi spoke with him he was greatly startled."
授止觀〔T50n2061 0739b22〕乃授以本師所傳止觀。
"He then transmitted to him the calming-and-contemplation handed down from his own master."
師曇一〔T50n2061 0739b26〕遂往越州曇一律師法集，廣尋持犯開制之律範焉。
Master: the Vinaya master Tanyi. "He then went to the Dharma assembly of the Vinaya master Tanyi in Yuezhou, and searched widely into the norms of keeping and breaking, permitting and restraining."
傳承次第〔T50n2061 0740a05〕自智者以法傳灌頂，頂再世至于左溪，明道若昧，待公而發。
The order of transmission: "From the Wise One the Dharma passed to Guanding, and from Guanding through two generations to Zuoxi; the illumination of the Way was as if darkened, and it waited upon this man to be kindled."
—〔T50n2061 0739c08〕天寶末、大曆初，詔書連徵，辭疾不就。
At the close of Tianbao and the beginning of Dali, imperial writs summoned him one after another; he declined on the plea of illness and did not go.
太賢
Taehyŏn註 commentator新羅 · 約西元 8 世紀（年代不詳）Silla, approx. 8th c. CE (dates uncertain)
Works《成唯識論學記》 〔X50n0818〕註釋 commentary
Life〔待親撰〕 — reserved for the translator’s own hand
唐天寶戊子（西元 748）後在世（生卒不詳）fl. after 748 CE (dates unknown)
Works〈天台法華䟽序〉 〔T34n1718〕造 composed
LineageUndated師左溪禪師（玄朗）〔T50n2061 0890c18〕晚年慕稱心寺大義律師，同習三觀於天台宗，得旨於左溪禪師，即寶應年中也。
In his later years he was drawn to the vinaya master Dayi of Chenxin Monastery, studied the three contemplations of the Tiantai school along with him, and obtained the purport from the meditation master of Zuoxi; this was during the Baoying period.
同習稱心寺大義律師〔T50n2061 0890c18〕晚年慕稱心寺大義律師，同習三觀於天台宗。
In his later years he was drawn to the vinaya master Dayi of Chenxin Monastery and studied the three contemplations of the Tiantai school along with him.
為其師作讚〔T50n2061 0876a16〕禹山沙門神逈著乎真讚矣。
The monk Shenjiong of Mount Yu composed the encomium on his portrait.
748 後〔T34n1718 0001a23–0001a24〕序自證《法華文句》之筆錄者：「迺是灌頂法師私記，合二十卷」。全帙二十處半卷題署皆單署「天台智者大師說」，「灌頂記」三字通帙零命中；筆錄者之名唯見此序。傳統題署所據即此序內自證——二說皆真，所據不同。
His preface attests who recorded the* Fahua Wenju: *"this is the private record of Dharma Master Guanding, in twenty fascicles." All twenty half-fascicle bylines in the text read simply "taught by the Tiantai Master Zhizhe," and the phrase "recorded by Guanding" occurs nowhere in it; the recorder's name is found only in this preface. The traditional attribution rests on that internal testimony—both accounts are true and rest on different evidence.
748 後〔T34n1718 0001a24〕序稱其書「合二十卷」。傳世 T34n1718 之 teiHeader 作十卷，cb:juan 開二十半卷，milestone juan 十——序之二十卷數與半卷計法相合。二說皆真，計法異耳。
The preface gives the work as "twenty fascicles." In the transmitted T34n1718 the teiHeader reads ten fascicles, cb:juan opens twenty half-fascicles, and the juan milestones number ten: the preface's count of twenty agrees with the half-fascicle reckoning. Both counts are true and differ only in how they count.
唐天寶戊子（西元 748）在世（生卒不詳）fl. 748 CE (dates unknown)
西元 652–710652–710 CE
Works《大方廣佛華嚴經》八十卷本 〔T10n0279〕譯 translated《大乘入楞伽經》 〔T16n0672〕譯 translated《大乘起信論》二卷本 〔T32n1667〕譯 translated《地藏菩薩本願經》 〔T13n0412〕譯 translated
Undated—〔T50n2061 0718c19–c21〕釋實叉難陀，一云施乞叉難陀，華言學喜，葱嶺北于闐人也。智度恢曠，風格不群，善大、小乘，旁通異學。
Śikṣānanda — the name is rendered in Chinese as "delight in learning" — was a man of Khotan, north of the Pamirs. Vast in wisdom and singular in bearing, he was versed in both the Great and the Lesser Vehicle and conversant with other learning besides.
—〔T50n2061 0719a03〕沙門波崙、玄軌等筆受，沙門復禮等綴文，沙門法寶、恒景等證義，太子中舍賈膺福監護。
The monks Balun, Xuangui and the rest received by brush; the monk Fuli and others arranged the wording; the monks Fabao, Hengjing and others verified the sense; and Jia Yingfu, Secretary to the Heir Apparent, was supervisor.
西元 643–712643–712 CE
Works《大乘起信論義記》 〔T44n1846〕註釋 commentary《華嚴一乘教義分齊章》 〔T45n1866〕造 composed
LineageUndated師智儼〔T50n2054 0280b14〕此後更遊太白雅挹重玄。聞雲華寺儼法師講華嚴經投為上足。
Thereafter he travelled again to Mount Taibai, drawing deeply on the profound. Hearing that the Dharma master Yan of Yunhua monastery was lecturing on the Huayan Sūtra, he attached himself to him and became his foremost disciple.
師智儼〔T50n2054 0281b02〕時智儼法師於雲華寺講華嚴經。藏於中夜怱覩神光來燭庭宇。廼歎曰。當有異人弘揚大教。
At that time the Dharma master Zhiyan was lecturing on the Huayan Sūtra at Yunhua monastery. In the middle of the night Fazang suddenly saw a divine light come and illumine the courtyard, and sighed: "There must be an extraordinary man here who will propagate the great teaching."
師智儼〔T50n2054 0281b07〕藏既飡儼之妙解。以為真吾師也。儼亦喜傳炷之得人。
Fazang, having fed on Zhiyan's subtle understanding, held him to be truly his master; and Zhiyan too rejoiced that the passing of the flame had found its man.
顧託道成薄塵〔T50n2054 0281b13〕及總章元年儼將化去藏猶居俗〔時年二十六〕。儼乃累道成薄塵二大德曰。此賢者注意於華嚴。蓋無師自悟。紹隆遺法其惟是人。
In the first year of Zongzhang, as Zhiyan was about to depart, Fazang was still in lay life 〔then twenty-six〕. Zhiyan charged the two great worthies Daocheng and Bochen: "This worthy man has set his mind on the Huayan; he awakened without a master. The one to carry on and raise up the bequeathed teaching is he alone."
Life—〔T50n2061 0732a14–a15〕釋法藏字賢首，姓康，康居人也。風度奇正，利智絕倫。
Fazang, styled Xianshou, was of the surname Kang, his family from Sogdiana. Singular and upright in bearing, he was of unmatched keenness of mind.
—〔T50n2054 0280b13–b14〕年甫十六煉一指於阿育王舍利塔前以伸供養。
At sixteen he burned a finger before the relic stūpa of King Aśoka as an offering.
—〔T50n2061 0732a17–a19〕至天后朝，傳譯首登其數。實叉難陀齎《華嚴》梵夾至，同義淨、復禮譯出新經。
Under the Empress's court he stood first among those enrolled for translation; when Śikṣānanda arrived with the Sanskrit bundles of the Huayan, he joined Yijing and Fuli in producing the new sūtra.
—〔T50n2061 0732a21–a22〕智儼付藏，藏為則天講新《華嚴經》。
Zhiyan entrusted the teaching to Fazang, and Fazang expounded the new Huayan Sūtra for the Empress.
—〔T50n2054 0281a13〕釋法藏者。梵言達摩多羅。字賢首。梵言跋陀羅室利。帝賜別號國一法師。
Fazang — in Sanskrit Dharmatāra — was styled Xianshou, in Sanskrit Bhadraśrī. The emperor bestowed on him the further title Dharma Master First in the Realm.
—〔T50n2054 0281b22〕既出家未進具。承旨於所配寺講百千經。時屬端午。天后遣使送衣五事。
Having left home but not yet taken full ordination, he lectured on the Hundred-Thousand-Verse Sūtra at his assigned monastery by imperial direction. It being the Duanwu festival, the Empress sent a messenger with five sets of robes.
—〔T50n2054 0282b05〕凡與日照譯密嚴等經論十有餘部合二十四卷。竝則天制序深加讚述。
In all he translated with Divākara more than ten sūtras and treatises, the Ghanavyūha among them, in twenty-four fascicles; for all of these Empress Wu composed prefaces, praising them at length.
—〔T50n2054 0280b21〕惟聖之所歸依。惟皇之所迴向。爰降綸旨為菩薩戒師。太上皇脫屣萬機褰衣四海亦受菩薩戒。
He was the refuge of the sagely and the object of the sovereign's dedication; an imperial order came down making him bodhisattva-precept master. The retired emperor, who had shed the ten thousand affairs and gathered his robes from the four seas, also received the bodhisattva precepts.
〔待親撰〕 — reserved for the translator’s own hand
唐 · 約西元 7–8 世紀（年代不詳）Tang, approx. 7th–8th c. CE (dates uncertain)
Works《大寶積經》〈無量壽如來會〉 〔T11n0310〕譯 translated
LineageUndated師波羅奢羅（外道）〔T50n2061 0720b05〕年十二，就外道出家，事波羅奢羅，學聲明、僧佉等論。
At twelve he went forth under an outsider path, served Parāśara, and studied treatises on grammar and on the Sāṃkhya.
師耶舍瞿沙（Yaśoghoṣa）〔T50n2061 0720b08〕初依耶舍瞿沙三藏學諸經論，其後遊歷五天，遍親講肆。
He first followed the Tripiṭaka master Yaśoghoṣa in studying the scriptures and treatises, and afterwards travelled through the Five Indias, attending lecture halls everywhere.
〔師承之由〕〔T55n2154 0570a09〕時有大乘上座部三藏。厥號耶舍瞿沙。知其根熟遂與交論。未越幾關詞理俱屈。
At that time there was a Tripiṭaka master of the Mahāyāna Sthavira school styled Yaśoghoṣa. Knowing that his faculties were ripe, he entered into debate with him; before many passes had gone by, his words and his reasoning were both overthrown.
〔所成〕〔T55n2154 0570a13〕未越五年通達三藏。
Within not five years he had penetrated the whole Tripiṭaka.
—〔T50n2061 0720b11〕天后復加鄭重，令住東洛福先寺譯《佛境界》、《寶雨》、《華嚴》等經，凡十一部。
The Empress treated him with added gravity and had him reside at Fuxian Monastery in eastern Luo, where he translated the* Realm of the Buddha*, the* Jewel Rain*, the* Huayan *and other scriptures — eleven works in all.
—〔T50n2061 0720b14〕屬孝和厭代，睿宗登極，勅於北苑白蓮池、甘露亭續其譯事，翻度云畢，御序冠諸其經。
When Xiaohe passed from the world and Ruizong ascended, by edict the work of translation was continued at the White Lotus Pool and the Sweet Dew Pavilion in the Northern Park; when the rendering was done, an imperial preface was set at the head of the scripture.
唐 · 景龍二年（西元 708）在世（生卒不詳）Tang, active in 708 CE (dates of birth and death unknown)
Works《楞伽師資記》 〔T85n2837〕造 composed
LineageUndated師（名不出，唯以印記舉）〔T85n2837 1283a09〕 祖忍大師授記之安州有一箇。即我大和上是也。
Of those to whom the ancestral master Ren gave prediction, there is one in Anzhou — and that is my own great preceptor.
承事之實〔T85n2837 1283a07–a08〕淨覺當眾歸依。一心承事。兩京來往參覲。向有餘年。所呈心地。尋已決了。
Jingjue took refuge before the assembly and served him with a single mind. He travelled back and forth between the two capitals to attend upon him for something more than a year; what he brought forward of the ground of his mind was before long settled through.
所受〔T85n2837 1283a11〕淨覺宿世有緣。親蒙指授。始知方寸之內。具足真如。
Jingjue had a connection from former lives, and personally received the pointing-out instruction; only then did he know that within the square inch true suchness is complete.
兩京參覲〔T85n2837 1283a08〕兩京來往參覲。向有餘年。所呈心地。尋已決了。
He travelled back and forth between the two capitals to attend upon him for something more than a year; what he brought forward of the ground of his mind was before long settled through.
太行山靈泉谷〔T85n2837 1283c24〕東都沙門釋淨覺居太行山靈泉谷集。
Compiled by Śramaṇa Jingjue of the eastern capital, dwelling in the Lingquan valley of Mount Taihang.
10th c. · Song10世紀 · 宋3 masters960–1028
宋 · 約西元 10 世紀（年代不詳）Song, approx. 10th c. CE (dates uncertain)
Works《佛說大乘無量壽莊嚴經》 〔T12n0363〕譯 translated
宋 · 約西元 10 世紀（年代不詳）Song, approx. 10th c. CE (dates uncertain)
Works《佛說佛母出生三法藏般若波羅蜜多經》 〔T08n0228〕譯 translated《佛說聖佛母般若波羅蜜多經》 〔T08n0257〕譯 translated
Undated—〔T49n2035 0399c05–c07〕乃詔天息災除朝散大夫試光祿卿。法天施護並除朝奉大夫試鴻臚卿。法天改名法賢。
He then ordered that Devaśāntika be appointed Grand Master of Court Audience and Acting Chamberlain for the Palace Revenues, and that Dharmadeva and Dānapāla both be appointed Grand Master for Court Service and Acting Chamberlain for Dependencies; and Dharmadeva's name was changed to Faxian.
—〔T49n2035 0399c04〕二年上覽新譯經。謂宰臣曰。天息災等妙得翻譯之體。乃詔天息災除朝散大夫試光祿卿。法天施護並除朝奉大夫試鴻臚卿。
In the second year the emperor read the newly translated scriptures and said to his chief ministers that Devaśāntika and the others had finely caught the very body of translating; he then ordered that Devaśāntika be appointed Grand Master of Court Audience and Acting Chamberlain for the Palace Revenues, and that Dharmadeva and Dānapāla both be appointed Grand Master for Court Service and Acting Chamberlain for Dependencies.
宋 · 西元 960–1028Song, 960–1028 CE
Works《金光明經玄義拾遺記》 〔T39n1784〕註釋 commentary《金光明經文句記》 〔T39n1786〕註釋 commentary
LineageUndated師洪選〔T49n2035 0192a05〕白父求出家。遂往依太平興國寺洪選師。十五具戒專探律部。
Master: Hongxuan. "He told his father he wished to leave home, and went to take refuge with master Hongxuan of the Taiping Xingguo monastery. At fifteen he received the full precepts and applied himself to the Vinaya."
師寶雲〔T49n2035 0192a06〕太平興國四年〔太宗〕從寶雲教觀〔時年二十〕
Master: Baoyun. "In the fourth year of Taiping Xingguo 〔under Taizong〕 he took up the teaching and contemplation under Baoyun 〔being then twenty〕."
代講〔T49n2035 0192a13〕六年。常代寶雲講。
"In the sixth year he regularly lectured in Baoyun's stead."
出家受戒〔T49n2035 0192a04〕七歲喪母號哭不絕。白父求出家。遂往依太平興國寺洪選師。十五具戒專探律部。
At seven he lost his mother and wept without ceasing; he told his father he wished to leave home, and went to take refuge with master Hongxuan of the Taiping Xingguo monastery. At fifteen he received the full precepts and applied himself to the Vinaya.
17th c. · Qing17世紀 · 清1 masters1683–1683
清 · 約西元 17–19 世紀（年代不詳）Qing, approx. 17th–19th c. CE (dates unknown)
Works《地藏本願經科註》 〔X21n0384〕註釋 commentary《地藏本願經綸貫》 〔X21n0383〕註釋 commentary
LineageLife法系自署嗣興天台教觀正宗第五世〔X21n0383 0639a23〕康熈上元甲子嘉平丁丑佛成道日嗣興天台教觀正宗第五世青蓮苾芻靈椉撰。
Written on the day of the Buddha's attainment of the Way, the dingchou day of the twelfth month of the jiazi year at the head of a Kangxi cycle, by the Green Lotus bhikṣu Lingcheng, fifth generation in the succession of the orthodox lineage of the Tiantai teaching and contemplation.
署地與號〔X21n0384 0653a05〕古鹽匡菴青蓮苾芻靈椉父輯。
Compiled by the Green Lotus bhikṣu Lingcheng of the Kuang hermitage at Guyan.
〔待親撰〕 — reserved for the translator’s own hand
This exhibition reads the sixty-four figure files in han-canon-translations. It holds no copy of its own: when a file changes upstream, the page changes with it.