Narêndrayaśas was recalled to translation service almost immediately after the founding of the Sui, and from 582, was resident in Daxingshansi 大興善寺 in Chang'an 長安, where he worked until 585. During this period, the team worked on the translation of texts that had been brought back by Baoxian 寶暹, Daosui 道邃, Sengtan 僧曇 and others, who had been left the Northern Qi 北齊 in 575 to search for new scriptures in the west, but then been stranded upon the annihilation of the Qi in 577, and taken refuge under the Qaghan (where they had made the acquaintance of *Jñānagupta, who was also in exile there at the same time). According to the biography of *Jñānagupta/*Jinagupta 闍那崛多 in Daoxuanʼs 道宣 Xu gaoseng zhuan 續高僧傳, around 585, Narêndrayaśas Chinese collaborators became increasingly troubled by the quality of his translations (翻譯音義乖越, T 2060.50.434a16). In 585, therefore, they recalled *Jñānagupta from his exile under the Qaghans to replace Narêndrayaśas as chief translator. The actual translators (傳譯, 度語) in Narêndrayaśas translation team are said to have been *Dharmajñāna 曇法智, Wan Tianyi 萬天懿, *Dharmajñānaʼs younger brother Tanpi 曇皮, Sengcan 僧粲, Mingfen 明芬, and Li Daobao 李道寶. Fei Changfang 費長房 (author of Lidai sanbao ji 歷代三寶紀) and others (Zhixuan 智鉉, Sengkun 僧琨 and Huixian 慧獻) worked in the same team as amanuenses 筆受 (Wang 1999/2005: 121–122). Chavannes (1905) briefly summarizes Narêndrayaśas biography (349–350 n. 1).

One of the main reasons that Narêndrayaśas has attracted the attention of modern scholars is the presence in several of his works of various prophecies, which it seems likely were introduced in China in response to Chinese circumstances. His Śrīgupta-sūtra 德護長者經 T 545 borrows from and significantly amplifies a prophecy already found in the earlier, anonymous Shenri jing 申日經 (T 535) (probably fifth century, according to Zürcher), which is nowhere found in earlier versions of the Śrīgupta by Dharmarakṣa and Guṇabhadra. Zürcher suggests that the prophecy may have been inserted by Narêndrayaśas himself to flatter Yang Jian 楊暕. Narêndrayaśas Candragarbha section in the Mahāsaṃnipāta-sūtra features a unique section at the close of its version of the 'Kauśāmbī story' , which Nattier "tentatively suggests" may have been added "in a Chinese context, in response to Chinese conditions." Narêndrayaśas Lianhuamian jing 蓮華面經 (T 386) contains a prophecy about the destruction and subsequent restitution of both the Buddhaʼs begging bowl and the Dharma, which explicitly refer to the persecution of Buddhism by the Hepthalite Hun Mihirakula 寐吱曷羅倶邏 (r. 502–542).

In the present Taishō, the following works are ascribed to Narêndrayaśas:

• 菩提見實會 Pitaputrasamāgama in the Ratnakūṭa T 310(16);
• 大悲經 Mahākaruṇāpuṇḍarīka-sūtra (T 380);
• Lianhua mian jing 蓮華面經 (T 386);
• four works collected in the 大方等大集經 *[Mahāvaipulya-mahā]saṃnipāta-sūtra T 397.
  • 日藏分 Sūryagarbha-vaipulya-sūtra T 397(14);
  • 月藏分 *Candragarbha-vaipulya-sūtra T 397(15);
  • 須彌藏分 Tathāgataśrīsayama T 397(16);
  • Shifang pusa pin 十方菩薩品 T 397(17);
• Bai foming jing百佛名經 (T 444);
• 德護長者經Śrīgupta-sūtra (T 545);
• Jiangu nü jing 堅固女經 (T 574);
• 月燈三昧經 Samādhirāja[candrapradīpa-sūtra] (T 639);
• Li zhuangyan sanmei jing 力莊嚴三昧經 (T 647);
• 施燈功德經 Pradīpadānīya-sūtra (T 702);
• 大莊嚴法門經 Mañjuśrī-vikrīḍita-sūtra (T 818);
• 大雲輪請雨經 Mahāmegha-sūtra (T 991);
• 阿毘曇心論經 Abhidharmahṛdaya (T 1551).

Source:

Chavannes, Édouard. 1905. “Jinagupta (528–605 après J.-C.).”  In T'oung Pao, Second Series. vol. 6 (3)332–356.

Eltschinger, Vincent. 2010. “Apocalypticism, Heresy and Philosophy: Towards a Sociohistorically Grounded Account of Sixth Century Indian Philosophy.”  In Shaku Goshin, ed. Indo shūkyō shisō no tagenteki kyōzon to kan'yō shisō no kaimeiインド宗教思想の多元的共存と寛容思想の解明 (Investigation of Religious Pluralism and the Concept of Tolerance in India). Tokyo:  Zaidan Hōjin Tōhō Kenkyūkai. 425–480.

Funayama Tōru  船山徹. 2014. “Chōji sanzō to Yasha den: Narēndorayashasu to no kakawari 長耳三藏と『耶舍傳』―ネレ－ンドラヤシャスとの關わり― .” Bukkyō shigaku kenkyū 56 (2): 12–33.

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Nattier, Jan. 1991. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley:  Asian Humanities Press.

Satō Shingaku  佐藤心岳. 1984. “Narendaiyasha to mappō shisō 那連提耶舍と末法思想 .” Nippon Bukkyō gakkai nenpō 日本佛教學會年報  49 : 129–146.

Wang Yarong 王亚荣. 1999. “Daxing cheng fojing fanyi shi yao 大兴城佛经翻译是史要 .” Zhongguo Fojiao中國佛學  2 (1)Reprinted in Wang, Chang'an Fojiao shi lun.  长安佛教史论 115–144. Beijing: Zongjiao wenhua chubanshe, 2005.

Yamada Ryūjō  山田龍城. 1955. “Rengemen gyō ni tsuite: Guputa makki no Indo Bukkyō jijō 蓮華面經について―グプタ末期のインド佛教事情 .”  In Yamaguchi hakase kanreki kinenkai, ed. Indogaku Bukkyōgaku ronsō: Yamaguchi hakase kanreki kinen印度學佛教學論叢：山口博士還曆記念 . Kyoto:  Hōzōkan. 110–123.

Zürcher, Erik. 1981. “Eschatology and Messianism in Early Chinese Buddhism.”  In Idema, Wilt L., ed. Leyden Studies in Sinology: Papers Presented at the conference Held in Celebration of the Fiftieth Anniversary of the Sinological Institute of Leyden University, December 8–12, 1980. Leiden:  E. J. Brill. 34–56.

----. 1982. “Prince Moonlight: Messianism and Eschatology in Early Medieval Chinese Buddhism.” T'oung Pao 68 : 1–59.