Tibetan-Chinese translator-monk active at Dūnhuáng 敦煌 in the ninth century, during and after the period of Tibetan rule over the Hexi corridor (786–848). The DILA Buddhist Studies Person Authority gives the Tibetan name Chos-grub (Wylie) and the alternate Chinese forms 吳法成 (the assertion that he was Han-Chinese, surname Wú 吳) and 管法成 (the alternative tradition that he was an aristocrat of the Tibetan ‘Gos clan, born in Da-na 達那 in Tsang 後藏 near Shigatse). Modern scholarship — most fully Ueyama Daishun 上山大峻 — generally accepts the Tibetan-clan affiliation; lifedates remain unknown but his attested translation and lecture activity at Dūnhuáng spans roughly the period from the 830s into the early 860s, hence the floruit given here.
He is one of the most important figures in the history of Sino-Tibetan textual transmission. Working in both directions, he translated some twenty Chinese Buddhist works into Tibetan (including the Saṃdhinirmocana-sūtra and parts of the Mahāratnakūṭa / 大寶積經) and rendered a parallel set of Tibetan or Indic texts into Chinese. His Chinese-language works preserved in the Taishō include the Sàpóduō zōng wǔshì lùn 薩婆多宗五事論 (T1556), Shìjiāmóunī rúlái xiàngfǎ mièjìn zhī jì 釋迦牟尼如來像法滅盡之記 (T2090), the Dàshèng wúliàngshòu jīng 大乘無量壽經 (T0936), the Zhū xīngmǔ tuóluóní jīng 諸星母陀羅尼經 (T1302), the long-recension Bōrě bōluómìduō xīn jīng (T254 / KR6c0132 in this catalog corresponds to T255 — see note), and the Yújiā shīdì lùn 瑜伽師地論 lecture notes. Many of his works survive only in Dūnhuáng manuscripts (including S. and P. cave-temple holdings) and entered the printed canon late, often through the Dūnhuáng Stone Cave (燉煌石室) sub-recension noted in Taishō paratexts.
His death year and age are unknown.