僧祐為南朝律宗巨匠，歷主金陵定林寺、揚州建初寺，著述弘富。費長房《歷代 三寶記》卷十一著錄：揚州建初寺僧祐撰，共一十四部，合六十七卷。《大唐內典錄》卷四 載祐著述一十四部，合六十三卷（卷數有出入者，房錄、《法苑集》一卡卷，唐錄作一十五 卷。又《釋迦譜》四卷下云：「更有十卷本，余親讀之。」可見唐時本子之歧異）。其屬於律 藏之論著，有《律分五部記》、《律分十八部記》、「十誦律五百羅漢出三藏記」（此文已收入 《土三藏記》第二）、《善見律毘婆沙記)等。 僧祐因劉勰所依止而聞名於世，所蓍《出三藏記集》(下簡稱曰《祐錄))為現存第一部 佛教目錄書，一作十六卷（房錄、唐錄均同），今本十五卷，開佛教書錄之先河。近時異邦 學人有疑此書乃劉勰代為捉刀。考明人已有此說，本屬無稽，不可不辨。祐博通眾藝，外學 尤為兼通。本文將詳加討論，辨明其真相。

　　　　　This essay is based on the author's lecture delivered at Beijing University in June 1996 memory of the late Professor Tang Yongtong, the eminent Buddologist and philosopher. The main thesis is to reaffirm Sengyou (445-518), the eminent monk of the Southern Qi dynasty as the author of the famous Buddhist collection Chu Sanzang jiji, and refute the contents since Ming times that it was a composit work compiled in his name by the literatus disciple Liu Xie (ca. 465-522). The evidence is gathered from a careful study of Sengyou's scholarship and writings, particularly his discussions on Sanskrit and its translation into Chinese, and the textual matters in the Chu Sanzang ji, as well as his circle of friends and disciples. After the lecture, however, the author learned that a similar conclusion was reached by Professor Su Jinren in his recently published annotated edition of Chu Sanzang jiji, which was unavailable to him earlier. Mr. Su's work covers the same issues as the present essay, and his treatment is parts 1, 2 and 7 is more thorough, although he misses a few items of source materials. He correct to state that Sengyou's work was already in circulation before the fourteenth year of the Tianjian Era of the Liang dynasty (i.e. A.D. 515) and was amended several times thereafter. Mr. Su also identifies six of Sengyou's disciples. Readers interested in this topic should consult Professor Su's work for additional information.