歷代三寶紀 10.127

10.127

右七十八經合一百六十一卷。文帝世。中天竺國三藏法師求那跋陀羅。宋言功德賢。善大乘學。時人亦稱為摩訶乘。亦云衍。元嘉十二年來至楊都。帝深崇敬。彭城王劉義康南譙王劉義宣。並師事之。勅住祇洹寺。仍請令譯雜阿含等。寶雲傳語。慧觀筆受。後隨譙王鎮撫荊州。復於辛寺又出無憂王等經。前後所翻凡百餘卷。多是弟子法勇傳語。譙王嘗請講華嚴經。跋陀自忖未善宋言心懷愧歎。即專係心旦夕禮懺。請觀世音乞求冥應。遂夢有人白服持劍擎一人首來其前曰。何故憂耶。陀因稽顙具以意對。其人答曰。無所多憂。即便以劍易於陀首更安新頭。語令迴轉訖因問曰。得無痛耶。陀答不痛。豁然便覺心神喜悅。旦起道義備領宋言。於是就講辯注若流。後還楊都。屬帝讌會王公畢集。勅見跋陀未及淨髮白首皓然。帝遙望見顧謂尚書謝莊等曰。摩訶衍師聰明機解。但老期將至。朕試問之。其情必能悟人意也。跋陀上階。帝迎謂之曰。摩訶乘師今日不負遠來之意。自外如何唯有一在摩訶乘。師即應聲答曰。貧道慕化遠歸帝京。蒙供養來垂三十載。天子恩遇銜愧甚深。但今七十老病之人。更無餘期唯一死在。帝大賞悅嘉其機辯。勅陀進近御筵而坐。舉朝屬目榮而美之。兼工呪術。備在僧傳。不復委載。祐錄止云。賢譯出經七十三卷。得知不盡。今案眾錄悉具列之。

The above seventy-eight sūtras, in a total of one hundred sixty-one fascicles. In the era of Emperor Wen, Tripiṭaka Master Guṇabhadra (in the language of the Song: "Virtue-Auspicious") of Central Tianzhu was adept in the Mahāyāna teachings. People of the time also referred to him as "Mahāyāna" or "Yāna". In the twelfth year of Yuanjia he arrived at the capital Yangdu. The emperor deeply revered and honored him. The Prince of Pengcheng, Liu Yikang, and the Prince of Nanjiao, Liu Yixuan, both served him as his disciples. By imperial order he resided at Zhihuan Temple, and was then requested to translate the Za ahan [Saṃyuktāgama] and other texts. Baoyun interpreted, and Huiguan served as the scribe. Later, accompanying the Prince of Qiao to garrison and pacify Jingzhou, he translated further sūtras including the Wuyou wang [Aśokarāja Sūtra] at Xin Temple. In total, what he translated before and after amounted to over one hundred fascicles, for most of which his disciple Fayong served as interpreter. The Prince of Qiao once requested him to lecture on the Avataṃsaka Sūtra. Bhadra considered that he was not yet proficient in the Song language, feeling deeply ashamed and regretful. Thereupon he focused his mind entirely on worship and repentance morning and evening, entreating Avalokiteśvara and supplicating for a hidden response. He then dreamed that a person in white clothes, holding a sword and carrying a human head, came before him and said, "Why do you worry?" Bhadra thereupon bowed his head to the ground and fully answered with his thoughts. The person replied, "There is no need for great worry." He then used the sword to exchange Bhadra's head, fitting a new head, and told him to turn it around. Having done so, he asked, "Does it not hurt?" Bhadra replied that it did not hurt. Suddenly awakening, his mind and spirit were joyful. Rising at dawn, he fully grasped the doctrine and the Song language. Thereupon he gave the lecture, his eloquence pouring forth like a flowing stream. Later he returned to Yangdu. It coincided with an imperial banquet where the princes and dukes were all assembled. By imperial decree, Bhadra was summoned to an audience; he had not yet had time to shave his hair, and his head was bright white. Looking from afar, the emperor turned and said to the Minister of Personnel Xie Zhuang and others: "Master Mahāyāna is intelligent and quick-witted in understanding, but his old age is approaching. I shall test him with a question; his nature will surely be able to fathom my thought." As Bhadra ascended the steps, the emperor welcomed him and said, "Master Mahāyāna, today do not disappoint the intent of coming from afar. Aside from this, what else remains? Only one Mahāyāna remains!" The Master immediately answered in response: "This impoverished monk admired your transformative influence and returned from afar to the imperial capital. Having received your offerings for nearly thirty years, the Son of Heaven's favor and hospitality make me feel profoundly indebted and ashamed. But now, as an aged and sick man of seventy, there is no other prospect remaining: only death alone remains." The emperor was greatly pleased and admired his quick wit and eloquence. He commanded Bhadra to come forward and sit near the imperial banquet couch. The entire court gazed at him, regarding him with honor and praise. He was also skilled in incantations, fully recorded in the Biographies of Eminent Monks, and will not be recounted in detail here. You's catalogue only says that Bhadra translated seventy-three fascicles of sūtras, showing that it was incomplete. Now, examining the various catalogues, all are fully listed.