開元釋教錄 2.9.7

2.9.7

竹林中。見其獵伴為鷹犬所啄齧流血號叫
求救於叔蘭。叔蘭走避數十步值牛頭人欲
扠之。叔蘭曰。我累世佛弟子常供二沙門何
罪見治。牛頭人答。此雖受福不關獵罪。俄而
見其兩舅來。語牛頭曰。我等二人恒受其供。
惡少善多可得相免。遂隨道人歸。既而還蘇。
於是改節修慈專志經法。以晉惠帝元康元
年。與無羅叉出放光經。後於洛陽自出異毘
摩詰等經二部。既學兼梵晉故譯義精允。後
遭母艱三月便欲葬。有隣人告曰。今歲月不
便可待來年。叔蘭曰。夫生者必有一死。死者
不復再生。人神異塗。理之然也。若使亡母棲
靈有地則烏鳥之心畢矣。若待來年恐逃走
無地何暇奉營乎。遂即葬畢。明年石勒果作
亂寇賊縱橫。因避地奔荊州。後無疾忽告
知識曰。吾將死矣。數日便卒。識者以為知
命。
菩薩逝經一卷（第三出亦云誓童子經或直名逝經與長者子制經等同本見長房錄）
菩薩修行經一卷（第三出亦云威施長者問觀身行經亦云長者修行經見長房錄）
佛般泥洹經一卷（出長阿含是初分遊行經異譯亦直云泥洹經見長房錄）
大愛道般泥洹經一卷（出增一阿含第五十卷異譯）
賢者五福經一卷（見長房錄）
上見在已下闕。
嚴淨佛土經二卷（第二出亦云淨土經與文殊佛土嚴淨經等同本見長房錄）
郁伽羅越問菩薩經一卷（第五出與漢安公所出法鏡經等同本見長房錄）
等集三昧經一卷（第二出見長房錄）
無量破魔陀羅尼經一卷（第四出與微密持經等同本異譯）
大方等如來藏經一卷（第二出見長房錄）
惟逮菩薩經一卷（見高僧傳及僧祐錄）
檀特陀羅尼經一卷（見長房錄）
如來興顯經一卷（見長房錄）
善權經一卷（見長房錄）
海龍王經一卷（見長房錄）
持心梵志經一卷（見長房錄）
右一十六部一十八卷（賢者五福上五部六卷見在嚴淨佛土下十一部十
二卷闕本）。
沙門白遠字法祖本姓萬氏。河內人父威達
以儒雅知名。州府辟命皆不行。祖少發道心
啟父出家。詞理切至父不能奪。遂改服從道。
祖才思俊徹敏朗絕倫。誦經日八九千言。研
味方等妙入幽微。世俗墳索多所該貫。乃於
長安造築精舍以講習為業。白黑宗稟幾亘
千人。晉惠之末太宰河間王顒鎮關中。虛心
敬重待以師友之敬。每至閑辰靜夜輒談講
道德。于時西府初建俊乂甚盛。能言之士咸
伏其遠達。祖既博涉多聞善通梵晉之語。於
惠帝代譯菩薩逝經等一十六部。後忽謂弟
子及諸道人云。我數日對當至。便辭別作素
書分布經像及資財訖。時張輔為秦州刺史
祖與俱往。明晨詣輔共語。忽忤輔意遂為所
害。時人以為知宿命矣。後少時有人姓李名
通。死而更蘇云。見祖法師在閻羅王處為王
講首楞嚴經。云講竟應往忉利天。又見祭酒
王浮及道士基公。次被杻械求祖懺悔。昔祖
平素之日與浮每爭邪正。浮屢屈既瞋不自
忍。乃作老子化胡經以誣謗佛法。殃有所歸
故死方思悔耳。又長房等錄更有七經亦云
祖出。今以並是別生故刪不立。謂。
佛問四童子經
調伏王子道心經（已上二經並出大集）
五百王子作淨土願經（或作幼童出普超經）
三幼童經（或作幼童出普超經）
二童子見佛說偈供養經（出雜阿含）
五百幼童經（亦云童子）
首達經（亦云惟先首達經上二經並出生經）
諸德福田經一卷（初出或云諸福田經或直云福田經立與法炬共出見僧祐錄）
樓炭經六卷（第二出或云大樓炭經出長阿含與第四分記世經同本異出與法護所出五卷者少異
或五卷或八卷見僧祐錄）
法句譬喻經四卷（第二出一名法句本末經亦云法喻經或四卷或六卷立與法炬共出
見僧祐錄）
大方等如來藏經一卷（舊錄云佛藏方等經初出見僧祐錄）
右四部一十二卷（前三部十一卷見在後一部一卷闕本）。
沙門釋法立。不知何許人也。智道弘拔。悟物
為先。於惠帝代。共法炬等。於洛陽譯諸德福
田等經四部。

in a bamboo grove. He saw his hunting companions being pecked and bitten by falcons and hounds, bleeding and crying out to Shulan for help. Shulan ran to flee for several dozen paces, when he encountered an ox-headed man who was about to skewer him. Shulan said: 'For successive generations I have been a disciple of the Buddha and have always provided for two śramaṇas. For what sin am I being punished?' The ox-headed man replied: 'Although you receive merit for that, it is unrelated to your sins of hunting.' Soon he saw his two maternal uncles arrive, who said to the ox-headed one: 'We two have constantly received his offerings. His evil is little and his good is great; he may be pardoned.' He then followed the men of the Way back, and thereupon revived. Thereupon he altered his conduct, cultivated benevolence, and dedicated his mind to the sūtras and Dharma. In the first year of Yuankang under Emperor Hui of the Jin, he produced the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* (*Fangguang jing*) together with Mokṣala. Later, in Luoyang, he personally produced two sūtras, including the different *Vimalakīrti-sūtra*. Having mastered both Sanskrit and Chinese, his translated meanings were precise and faithful. Later, upon the mourning for his mother, he wished to bury her after three months. A neighbor told him: 'This year and month are inauspicious; you should wait for next year.' Shulan said: 'All the living must face a single death, and the dead do not come back to life. Men and spirits take different paths—such is the order of things. If my deceased mother's spirit has a resting place, my filial devotion as a raven will be fulfilled. If I wait for next year, I fear there will be no ground left to flee to; what leisure will I have to conduct the burial?' He then completed the burial at once. The following year, Shi Le indeed rebelled, and bandits ran rampant. He fled the region to Jingzhou to escape the disorder. Later, without any illness, he suddenly told his acquaintances: 'I am about to die.' In a few days he passed away. Discerning people considered that he knew his destined lifespan.

*Pusa shi jing* in one fascicle (third translation; also called *Shi tongzi jing*, or simply called *Shi jing*; different translation of the same text as the *Zhangzhezi zhi jing*, etc.; seen in Changfang's catalogue),
*Pusa xiuxing jing* in one fascicle (third translation; also called *Weishi zhangzhe wen guanshen xing jing*, also called *Zhangzhe xiuxing jing*; seen in Changfang's catalogue),
*Fo ban nihuan jing* in one fascicle (extracted from the *Dīrghāgama*, being a different translation of the *Youxing jing* of the first division; also simply called *Nihuan jing*; seen in Changfang's catalogue),
*Da Aidao ban nihuan jing* in one fascicle (a different translation extracted from fascicle 50 of the *Ekottarikāgama*),
*Xianzhe wufu jing* in one fascicle (seen in Changfang's catalogue).

The above are extant; the following are lost:
*Yanjing fotu jing* in two fascicles (second translation; also called *Jingtu jing*; different translation of the same text as the *Wenshu fotu yanjing jing*, etc.; seen in Changfang's catalogue),
*Ugra-paripṛcchā-sūtra* (*Yougailuoyue wen pusa jing*) in one fascicle (fifth translation; different translation of the same text as the *Fajing jing* produced by Lord An of the Han; seen in Changfang's catalogue),
*Dengji sanmei jing* in one fascicle (second translation; seen in Changfang's catalogue),
*Wuliang pomo tuoluoni jing* in one fascicle (fourth translation; different translation of the same text as the *Weimi chi jing*, etc.),
*Tathāgatagarbha-sūtra* (*Da fangdeng rulai zang jing*) in one fascicle (second translation; seen in Changfang's catalogue),
*Weidai pusa jing* in one fascicle (seen in the *Biographies of Eminent Monks* and Sengyou's catalogue),
*Dante tuoluoni jing* in one fascicle (seen in Changfang's catalogue),
*Rulai xingxian jing* in one fascicle (seen in Changfang's catalogue),
*Shanquan jing* in one fascicle (seen in Changfang's catalogue),
*Sāgara-nāgarāja-paripṛcchā-sūtra* (*Hai longwang jing*) in one fascicle (seen in Changfang's catalogue),
*Chixin fanzhi jing* in one fascicle (seen in Changfang's catalogue).

The above sixteen works in eighteen fascicles (the five works in six fascicles above the *Xianzhe wufu [jing]* are extant; the eleven works in twelve fascicles below the *Yanjing fotu [jing]* are lost).

The śramaṇa Bo Yuan, styled Fazu, was originally surnamed Wan. He was a native of Henei. His father, Weida, was well known for his Confucian elegance, and declined all summons from the commanderies and provincial offices. From youth Fazu gave rise to the aspiration for the Way and requested permission from his father to leave the household. His reasoning was earnest and sincere, so his father could not dissuade him. He then changed his garments and followed the Way. Fazu possessed penetrating talent and acute discernment, outstanding and matchless. He chanted eight or nine thousand words of sūtras daily. He probed the flavor of the Mahāyāna, subtly entering their deep obscurities. He was broadly versed in secular classics and records. He then built a monastery in Chang'an, making teaching and study his occupation. Clergy and laity who looked up to and received his teachings numbered nearly a thousand. Toward the end of Emperor Hui's reign in the Jin, the Grand Preceptor Sima Yong, Prince of Hejian, garrisoned Guanzhong. He respected him with an open heart, treating him with the reverence due to a teacher and friend. Whenever leisure days and quiet nights arrived, they would discuss and expound the Way and its virtue. At that time, when the Western Headquarters was newly established, men of outstanding ability flourished; these eloquent gentlemen all submitted to his far-reaching understanding. Having read widely and acquired broad learning, Fazu was proficient in both Sanskrit and Chinese. During Emperor Hui's reign, he translated sixteen works, including the *Pusa shi jing*. Later, he suddenly said to his disciples and various men of the Way: 'My karmic retribution will arrive in a few days.' He then bade farewell, wrote letters on plain silk, and distributed the sūtras, images, and property. At that time, Zhang Fu was the Regional Inspector of Qinzhou, and Fazu traveled with him. The next morning he went to see Fu to speak with him; he suddenly offended Fu's intentions and was thereupon executed by him. People of the time considered that he had knowledge of his past karma. A short time later, there was a man named Li Tong who died and revived, saying that he saw Master Fazu at King Yama's place expounding the *Śūraṅgama-sūtra* for the king, and said that when the exposition was complete, he was to go to the Trāyastriṃśa Heaven. He also saw the Libationer Wang Fu and the Daoist Master Ji Gong, who were next in line in cangues and manacles, seeking to repent before Fazu. Formerly, in ordinary times, Fazu and Fu frequently disputed over orthodoxy and heterodoxy; Fu was repeatedly bested, and in his irrepressible rage, he composed the *Laozi huahu jing* to falsely slander the Buddha-Dharma. Since retribution falls where it is due, only upon death did he think of repenting. Furthermore, Changfang's and other catalogues record seven more sūtras said to have been produced by Fazu. Because these are all extracted texts, they are deleted here and not established [as independent works], namely:
*Fo wen si tongzi jing*,
*Tiaofu wangzi daoxin jing* (the above two sūtras are both extracted from the *Mahāsaṃnipāta*),
*Wubai wangzi zuo jingtu yuan jing* (also with 'young children'; extracted from the *Puchao jing*),
*San youtong jing* (also with 'young children'; extracted from the *Puchao jing*),
*Er tongzi jian fo shuo ji gongyang jing* (extracted from the *Saṃyuktāgama*),
*Wubai youtong jing* (also with 'youths'),
*Shouda jing* (also called *Weixian shouda jing*; the above two sūtras are both extracted from the *Jātaka-sūtra*).

*Zhude futian jing* in one fascicle (first translation; also called *Zhu futian jing* or simply *Futian jing*; produced jointly by [Fali] and Faju; seen in Sengyou's catalogue),
*Loutan jing* in six fascicles (second translation; also called *Da loutan jing*; extracted from the *Dīrghāgama*, being a different translation of the same text as the *Ji shi jing* of the fourth division; slightly different from the five-fascicle translation produced by Dharmarakṣa; in five fascicles or eight fascicles; seen in Sengyou's catalogue),
*Dharmapada-avadāna-sūtra* (*Faju piyu jing*) in four fascicles (second translation; also named *Faju benmo jing*, or called *Fayu jing*; in four or six fascicles; produced jointly by [Fali] and Faju; seen in Sengyou's catalogue),
*Tathāgatagarbha-sūtra* (*Da fangdeng rulai zang jing*) in one fascicle (called *Fozang fangdeng jing* in the old catalogue; first translation; seen in Sengyou's catalogue).

The above four works in twelve fascicles (the first three works in eleven fascicles are extant; the latter one work in one fascicle is lost).

The śramaṇa Shi Fali was of unknown origin. His wisdom in the Way was lofty and preeminent, making the awakening of living beings his primary aim. During the reign of Emperor Hui, together with Faju and others, he translated four works, including the *Zhude futian jing*, in Luoyang.