開元釋教錄 5.5.7

5.5.7

八吉祥經一卷（第三出與支謙八吉祥呪法護八陽神呪經等同本元嘉二十九年正月三日
於荊州城內為司空荊州刺史南譙王劉義宣出六日訖見僧祐寶唱二錄）
無崖際持法門經一卷（第二出與聖堅出者及尊勝菩薩所問經同本房云見別
錄）
貧子須賴經一卷（第四出與白延支謙等出者同本見李廓錄）
現在佛名經三卷（亦名華敷現在佛名第二出與稱揚諸佛功德經等同本元嘉二十九
年正月七日於荊州為南譙王出見始興錄及高僧傳）
淨度三昧經三卷（第三出見李廓錄）
無憂王經一卷（於荊州辛寺譯見吳錄及僧祐錄）
本行六波羅蜜經一卷（房云見別錄）
異處七處三觀經一卷（或無異處字出雜阿含異譯房云見別錄）
雜藏經一卷（第四出與鬼問目連經等同本房云見別錄）
目連降龍王經一卷（或無王字或云降龍經或云降龍王經第二出與龍王兄弟經同本
房云見別錄）
曰難經一卷（一云越難經第三出與聶承遠越難經等同本房云見別錄）
釋六十二見經四卷（房云見別錄祐錄云一卷）
請般特比丘經一卷（或作般特亦云般時房云見別錄）
十二頭陀經一卷（房云見別錄）
阿那律七念章經一卷（房云見別錄）
十報法三統略經一卷（房云見別錄）
六齋八戒經一卷（房云見別錄）
阿蘭若習禪經二卷（第二出與羅什坐禪三昧經同本見李廓錄）
菩薩訶欲經一卷（第二出與羅什出者同本房云見別錄）
那先經一卷（第二出與二卷者同本房云見別錄）
十二遊經一卷（第二出房云見舊錄）
第一義五相略集一卷（於東安寺出見僧祐錄高僧傳云於荊州辛寺出）
右五十二部一百三十四卷（賓頭盧上二十六部一百卷見在虛
空藏下二十六部三十四卷闕本）。
沙門求那跋陀羅。宋言功德賢。中印度人也。
以大乘學故世號摩訶衍。本婆羅門種。幼
學五明諸論。天文書算醫方呪術靡不博貫。
後遇見雜心尋讀驚悟。乃深崇佛法焉。其家
世外道禁絕沙門。乃捨家潛遁遠求師匠。即
落髮改服專志學業。及受具戒博通三藏。為
人慈和恭順事師盡勤。頃之辭小乘師進學
大乘。大乘師試令探取經匣。即得大品華嚴。
師喜而歎曰。汝於大乘有重緣矣。於是讀誦
講義莫能詶抗。進受菩薩戒法。乃奉書父母
勸歸正法曰。若專守外道則雖還無益。若歸
依三寶則長得相見。其父感其至言遂棄邪
從正。跋陀前到師子諸國皆傳送資供。既有
緣東方。乃隨舶汎海。中塗風止。淡水復竭。舉
舶憂惶。跋陀曰。可同心并力念十方佛稱觀
世音何往不感。乃密誦呪經懇到禮懺。俄而
信風暴至密雲降雨一舶蒙濟。其誠感如此。
元嘉十二年乙亥至廣州。時刺史車朗表聞
文帝。遣使延接。既至楊都。勅名僧慧嚴
慧觀於新亭郊勞見。其神情朗徹莫不虔敬。
雖因譯交言。而欣若傾蓋。初住祇洹寺。俄而
文帝延請深加崇敬。琅瑘顏延之通才碩學
束帶造門。於是宋都遠近冠蓋相望。大將軍
彭城王義康。丞相南譙王義宣。並師事焉。頃
之眾僧共請出經。於祇洹寺集義學諸僧。譯
出雜阿含經。東安寺出法鼓經。後於丹楊郡
譯出勝鬘楞伽經。徒眾七百餘人。寶雲傳譯。
慧觀執筆。往復諮析妙得本旨。後譙王鎮荊
州。請與俱行安止辛寺。更創殿房。即於辛
寺出無憂王過現因果小無量壽央崛魔羅相
續解脫波羅蜜了義現在佛名第一義五相略
八吉祥等諸經。并前所出凡五十二部。多是
弟子法勇傳度。譙王欲請講華嚴等經。而跋
陀自忖未善宋語愧歎積旬。即旦夕禮懺請
乞冥應。夢有人白服持劍擎一人首來至其
前曰。何故憂耶。跋陀具以事對。答曰。無所
多憂。即以劍易首更安新頭。語令迴轉曰。
得無痛耶。答曰。不痛。豁然便覺心神喜悅。旦
起言義皆備領宋語。於是就講。弟子法勇傳
譯。僧念為都講。雖因譯人而玄解往復。元嘉
將末。譙王屢有怪夢。跋陀曰。都中將有禍亂。
未及一年而二凶構逆。及孝建之初。譙王

Baji xiang jing (Sūtra of the Eight Auspicious Ones), one fascicle (third translation; from the same original as Zhi Qian's Baji xiang zhou and Dharmarakṣa's Bayang shenzhou jing; translated inside the city of Jingzhou on the third day of the first month of the twenty-ninth year of the Yuanjia era [452 CE] for Liu Yixuan, Prince of Nanjiao, Minister of Works and Regional Inspector of Jingzhou, completed on the sixth day; see Sengyou's and Baochang's two catalogues);
Wu yaji chi famen jing (Sūtra on the Limitless Dharāṇī Teaching), one fascicle (second translation; from the same original as that produced by Shengjian and the Zunsheng pusa suowen jing; Fei Changfang says it is found in the Classified Catalogue);
Pinzi Xulai jing (Sūtra of the Poor Boy Sura), one fascicle (fourth translation; from the same original as those produced by Bai Yan, Zhi Qian, and others; see Li Kuo's catalogue);
Xianzai foming jing (Sūtra of the Names of Present Buddhas), three fascicles (also called Huafu xianzai foming; second translation; from the same original as the Chengyang zhofo gongde jing and others; translated on the seventh day of the first month of the twenty-ninth year of the Yuanjia era [452 CE] in Jingzhou for the Prince of Nanjiao; see the Shixing Catalogue and the Biographies of Eminent Monks);
Jingdu sanmei jing (Sūtra of the Samādhi of Pure Crossing), three fascicles (third translation; see Li Kuo's catalogue);
Wuyouwang jing (Aśokarāja-sūtra), one fascicle (translated at Xin Temple in Jingzhou; see the Wu Catalogue and Sengyou's catalogue);
Benxing liu poluomi jing (Sūtra on the Six Pāramitās of Original Practice), one fascicle (Fei Changfang says it is found in the Classified Catalogue);
Yichu qichu sanguan jing (Sūtra on the Seven Abodes and Three Contemplations at Different Places), one fascicle (sometimes without the words "Different Places"; an alternative translation extracted from the Saṃyuktāgama; Fei Changfang says it is found in the Classified Catalogue);
Zazang jing (Kṣudraka-piṭaka Sūtra), one fascicle (fourth translation; from the same original as the Gui wen M Audgalyāyana jing and others; Fei Changfang says it is found in the Classified Catalogue);
Moulian jiang longwang jing (Sūtra of Maudgalyāyana Subduing the Dragon King), one fascicle (sometimes without the word "King," or called Jiang long jing, or Jiang longwang jing; second translation; from the same original as the Longwang xiongdi jing; Fei Changfang says it is found in the Classified Catalogue);
Yuenan jing (Sūtra of Yuenan), one fascicle (also called Yuenan jing; third translation; from the same original as Nie Chengyuan's Yuenan jing and others; Fei Changfang says it is found in the Classified Catalogue);
Shi liushi'er jian jing (Sūtra Explaining the Sixty-two Views), four fascicles (Fei Changfang says it is found in the Classified Catalogue; Sengyou's catalogue says one fascicle);
Qing Bante biqiu jing (Sūtra of Inviting the Bhikṣu Panthaka), one fascicle (also written as Bante, or Banshi; Fei Changfang says it is found in the Classified Catalogue);
Shi'er toutuo jing (Sūtra on the Twelve Dhūtas), one fascicle (Fei Changfang says it is found in the Classified Catalogue);
Analu qinian zhang jing (Sūtra of Aniruddha's Section on the Seven Mindful Thoughts), one fascicle (Fei Changfang says it is found in the Classified Catalogue);
Shibaofa santong lüe jing (Abridged Sūtra on the Three Principles of the Ten Karmic Results), one fascicle (Fei Changfang says it is found in the Classified Catalogue);
Liu zhai ba jie jing (Sūtra on the Six Fasting Days and Eight Precepts), one fascicle (Fei Changfang says it is found in the Classified Catalogue);
Aranya xichan jing (Sūtra on Practicing Dhyāna in Āraṇya), two fascicles (second translation; from the same original as Kumārajīva's Zuochan sanmei jing; see Li Kuo's catalogue);
Pusa heyu jing (Sūtra of the Bodhisattva Rebuking Desires), one fascicle (second translation; from the same original as that produced by Kumārajīva; Fei Changfang says it is found in the Classified Catalogue);
Naxian jing (Nāgasena-sūtra), one fascicle (second translation; from the same original as the two-fascicle version; Fei Changfang says it is found in the Classified Catalogue);
Shi'er you jing (Sūtra of the Twelve Wanderings), one fascicle (second translation; Fei Changfang says it is found in the Old Catalogue);
Diyi yi wuxiang lüeji (Abridged Collection on the Five Marks of the Ultimate Truth), one fascicle (translated at Dong'an Temple; see Sengyou's catalogue; the Biographies of Eminent Monks says it was produced at Xin Temple in Jingzhou).
The above fifty-two works in one hundred and thirty-four fascicles (the twenty-six works in one hundred fascicles down from Piṇḍola are extant; the twenty-six works in thirty-four fascicles down from Ākāśagarbha are lost texts).
Śramaṇa Guṇabhadra was called in the Song language "Virtue and Goodness." He was a man of Central India. Because he studied the Mahāyāna, the world called him Mahāyāna. He was originally of the Brahmin caste. In his youth he studied the treatises on the five sciences, and there was nothing of celestial astronomy, mathematics, medicine, or incantations that he was not thoroughly versed in. Later, chancing upon the Saṃyuktābhidharma-hṛdaya-śāstra, he read it through, was startled into awakening, and thereupon deeply revered the Buddha's teaching. His family had for generations followed non-Buddhist paths and strictly forbade śramaṇas; he therefore abandoned his home, escaped in secret to seek a master far away, immediately shaved his head, changed his garments, and dedicated his mind to his studies. Upon receiving the full precepts, he became broadly versed in the Tripiṭaka. As a person, he was gentle, harmonious, respectful, and compliant, serving his master with utmost diligence. Before long, he took leave of his Hīnayāna teacher to advance to the Mahāyāna. His Mahāyāna master tested him by having him draw a scripture case at random, and he drew the Pañcaviṃśatisāhasrikā-prajñāpāramitā and the Avataṃsaka. The master was delighted and praised him, saying: "You have deep karmic ties with the Mahāyāna!" Thereupon, when he recited and lectured on their meanings, no one could rival him. He then advanced to receive the Bodhisattva precepts. He then sent a letter to his parents to urge them to take refuge in the true Dharma, saying: "If you exclusively adhere to non-Buddhist paths, even if I return there will be no benefit; if you take refuge in the Three Jewels, we may always meet again." His father was moved by his earnest words and ultimately abandoned heterodoxy to follow the right. Moving forward, Bhadra arrived at Ceylon and other countries, all of which transmitted provisions and offerings to him. Since he had karmic affinity with the Eastern lands, he boarded a merchant ship and crossed the sea. In mid-voyage the wind died down, and the fresh water was exhausted; the entire ship was in terror and despair. Bhadra said: "If we unite our minds and exert our strength to be mindful of the Buddhas of the ten directions and recite the name of Avalokiteśvara, where would there not be a response?" He then secretly recited dhāraṇī sūtras and prostrated in sincere repentance. Shortly after, a favorable wind suddenly blew, dense clouds poured down rain, and the entire ship was saved. Such was the efficacy of his sincere devotion. In the twelfth year of the Yuanjia era [435 CE], a yihai year, he reached Guangzhou. At that time the Regional Inspector Che Lang memorialized the matter to Emperor Wen, who sent envoys to invite and welcome him. When he arrived at Yangdu, the emperor ordered the eminent monks Huiyan and Huiguan to go to Xinting in the suburbs to greet and console him. Seeing his lucid and penetrating spirit, none failed to show reverence. Though they exchanged words through an interpreter, they rejoiced as intimately as lifelong friends meeting on the road. At first he resided at Zhihuan Temple. Soon Emperor Wen invited him and showed him profound honor and respect. Yan Yanzhi of Langya, a man of vast talent and eminent learning, straightened his robes and called at his door. From then on, throughout the Song capital, far and near, the carriages and canopies of the noble followed one another. The Senior General Liu Yikang, Prince of Pengcheng, and the Chancellor Liu Yixuan, Prince of Nanjiao, both served him as their master. Before long, the saṅgha together requested him to translate scriptures. Assembling monks learned in doctrinal principles at Zhihuan Temple, he translated the Saṃyuktāgama; at Dong'an Temple he translated the Mahābherīhāraka-sūtra; and later in Danyang Commandery he translated the Śrīmālādevī-sūtra and the Laṅkāvatāra-sūtra. His disciples numbered more than seven hundred. Baoyun translated the speech, and Huiguan held the brush. Consulting and analyzing back and forth, they subtly grasped the original meaning. Later, when the Prince of Jiao was garrisoned in Jingzhou, he requested [Bhadra] to travel with him and settled him at Xin Temple, constructing additional halls and chambers. There at Xin Temple, he translated the Aśokarāja-sūtra, the Sūtra on Past and Present Causes and Effects, the Smaller Sukhāvatīvyūha, the Aṅgulimālīya-sūtra, the Saṃdhinirmocana, the Paramārtha Five Marks Summary, the Baji xiang, and other sūtras. Together with those produced earlier, there were fifty-two works in all, most of which were translated and transmitted by his disciple Fayong. The Prince of Jiao wished to invite him to lecture on the Avataṃsaka and other sūtras, but Bhadra considered that he was not yet skilled in the Song language, feeling ashamed and sighing for days on end. He then prostrated and repented morning and evening, praying for an unseen response. In a dream, he saw a person in white garments holding a sword and carrying a man's head, who came before him and said: "Why are you worried?" Bhadra replied fully with the facts. The figure answered: "There is no need to worry so much." He immediately exchanged the head with the sword, placed a new head on him, and telling him to turn it around, asked: "Does it hurt?" Bhadra answered: "It does not hurt." Suddenly he awoke, his mind filled with joy. When he arose in the morning, in his speech and explanations he fully comprehended the Song language. Thereupon he proceeded to lecture. His disciple Fayong translated, and Sengnian served as the head reciter. Although they relied on an interpreter, profound comprehension was conveyed back and forth. Toward the end of the Yuanjia era, the Prince of Jiao repeatedly had strange dreams. Bhadra said: "There will be calamity and disorder in the capital." In less than a year, the two scoundrels engineered their rebellion. Then at the beginning of the Xiaojian era, the Prince of Jiao