開元釋教錄 1.17.5

1.17.5

[sacrificed] livestock to pray for blessings. The spirit then descended through the medium and said: 'There is a śramaṇa on the boat; you may call him up here.'
The passengers were all startled and astonished, and invited [An] Shigao to enter the shrine. The spirit said to Shigao: 'In a past life abroad, I left home to study the Way together with you, good sir. I was fond of practicing generosity, but by nature I was prone to anger. Now I am the spirit of the Gongting Shrine. A circumference of a thousand li is entirely my domain. Because of generosity, rare treasures are exceedingly abundant [for me]; because of anger, I have fallen into this spirit-retribution. Now seeing my fellow student, my sorrow and joy are beyond words! My life will end morning or evening, yet my ugly form is massive and long. If I abandon life here, it will foul the river and lake; I must cross to the marshes west of the mountain. After this body perishes, I fear falling into hell. I have a thousand bolts of silk along with miscellaneous precious articles; you may establish Dharma for me and construct a stūpa so that I may be born in a good realm.'
Shigao said: 'I came specifically to save you; why do you not show your form?'
The spirit said: 'My form is extremely hideous and strange; the multitude will surely be frightened.'
Shigao said: 'Simply come out; the multitude will not find it strange.'
From behind the couch, the spirit brought forth its head: it was indeed a great python, the length of whose tail was unknown. It came beside Shigao's knees. Shigao turned toward it, spoke several rounds of Sanskrit, and chanted several hymns of praise. The python wept tears like rain, and after a moment retreated back into hiding.
Shigao then took the silk and goods, bid farewell, and departed. The boatmen hoisted the sails; the python again emerged, ascended the mountain, and watched the crowd, waving before disappearing. In an instant, they arrived at Yuzhang, where Shigao used the shrine's goods to build the Eastern Monastery.
After Shigao's departure, the spirit died. In the evening, a youth came aboard the boat, knelt long before Shigao, received his blessing and prayer, and suddenly vanished.
Shigao said to the boatmen: 'The youth just now was the spirit of the Gongting Shrine, having obtained release from that evil form.'
Thereupon the shrine spirit was extinguished, and there were no further supernatural occurrences. Later, people in the marshes west of the mountain saw a dead python, several li from head to tail; today's Snake Village in Xunyang Commandery is the place.
Shigao later went again to Guangzhou to look for the youth who had killed him in a previous life, who was still alive. Shigao went straight to his house, related the past matter of retribution, and recounted their karmic ties, facing him with joy, saying: 'I still have a residual retribution; I must now go to Kuaiji to settle it.'
The man of Guangzhou realized that Shigao was no ordinary person, suddenly understood, and was filled with remorse over his former transgression. He generously provided provisions and accompanied Shigao on his journey east, eventually reaching Kuaiji.
Upon arrival, they entered the marketplace just as a riot broke out in the market; a brawler mistakenly struck Shigao's head, and he died on the spot.
The man of Guangzhou repeatedly witnessed the two retributions; he thereupon zealously devoted himself to the Buddha's teaching and related the events in detail. All who heard from near and far sighed with sorrow, knowing that the three realms of time truly have their proof.
From the second year of the Jianhe era of Emperor Huan (wuzi [148 CE]) to the third year of the Jianning era of Emperor Ling (gengxu [170 CE]), over twenty years, Shigao translated ninety-five works, including sūtras on the essentials of wisdom of the Mahāyāna, all with clear and precise meaning and principle, and appropriate, correct wording, eloquent without being florid, plain without being crude. Readers of every sort find them engaging and never grow weary.
Since Shigao was originally of royal lineage and was renowned abroad, travelers from the Western Regions still refer to him as the 'Marquis of An' even to this day.
In Tianzhu, they call their script 'celestial script' and their speech 'celestial speech'. Its sounds and glosses are twisted and difficult, vastly different from Chinese. Successive translations have mostly led to errors and confusion; only those produced by Shigao stand at the head of all translations. Master [Dao]an considered that receiving instruction directly from him in person was no different from seeing a sage. Eminent and virtuous persons of successive generations have all praised and admired him.
The catalogue by Shi Daoan, Sengyou's Records of the Extraction of the Tripiṭaka, and Huijiao's Biographies of Eminent Monks only say that Shigao translated thirty-nine works. Fei Changfang's catalogue, however, records one hundred and seventy-six works. Now, because what is recorded in Changfang's catalogue consists mostly of extracted texts taken from large works, they cannot be taken as the authentic number of translations. I have now deleted them in sequence, as described below:
Qingli Youzui Jing (Changfang says: 'Popularly noted as doubtful and spurious; now also placed in the catalogue of doubtful and spurious texts')
Baguang Jing
Shelifu Wen Baonü Jing
Shelifu Tan Baonü Shuo Busiyi Jing (also simply called Tan Baonü Jing)
Shenyue Zhangzhe Huiguo Gongfo Jing (also called Shenqi Zhangzhe Huiguo Jing; it is unclear whether Shenyue or Shenqi is correct; the four sūtras starting with the Baguang [Jing] are all extracted from the Daji [Jing])
Sibai Sanmei Ming Jing (extracted from the Dayun Jing)
Moheyan Jingjin Du Zhong Zuibao Pin Jing (extracted from the Zhidu Lun)
Da Jiaye Yu Niganzi Jing (extracted from the Chang Ahan)
Anan Huo Jing (extracted from the Ren Benyusheng Jing)
Di-yi Simen Jing
Di-er Simen Jing
Di-san Simen Jing
Ganlu Zhengyi Jing (also called Fo Ru Ganlu Tiaoyi Jing; the four sūtras starting with the Di-yi Simen Jing are listed in Sengyou's catalogue of anonymous translations, and also in Baochang's catalogue; all are originally one work, the Da Shi'ermen Jing, which later people divided into chapters and copied out, thereby creating four sūtras)
Zunzhe Bojuluo Jing (also simply called Bojuluo Jing, and also called Bojuluo Da Yixue Wen Jing)
Poluomen Xing Jing
Zhangzhe Xiongdi Yi Fo Jing (also called Zhangzhe Lishidatuo Xiongdi Erren Wang Fo Suo Jing; the three sūtras starting with the Bojuluo [Jing] are extracted from the Zhong Ahan)
Wu Zhandou Ren Jing
Shijian Qiangdao Bushi Jing
Fantian Yi Poluomen Jiangtang Jing
Yujia Jushi Jian Fo Wenfa Xingwu Jing (also called Xiujiatuo Jushi Fo Wei Shuofa De Xingwu Jing)
Shui Yu Jing (the five sūtras starting with the Wu Zhandou [Ren Jing] are all extracted from the Zengyi Ahan)
Fo Wei Poluomen Shuo Sifa Jing
Fo Wei Shihuo Poluomen Shuo Wudao Jing
Fo Wei Poluomen Shuo Gengtian Jing (sometimes without the character Tian)
Fo Wei Jiaoman Poluomen Shuo Ji Jing
Fo Wei Pindou Poluomen Shuo Xianglei Jing
Fo Wei Azhiluo Jiaye Shuo Zita Zuo Ku Jing
Mulian Jian Zhusheng Shenmao Ru Jian Jing
Analu Siwei Mulian Shenli Jing
Wuwei Liche Bai Anan Jing
Shangren Tuo Zeinan Jing
Shijian Yan Meise Jing
Chunda Shami Jing (sometimes written as Śramaṇa, or using the variant character Chun)
Shangren Zi Zuo Foshi Jing
Poluomen Tongda Jinglun
Waidao Chujia Jing
Poluomen Fubai Jing
Jingqin Sinianchu Jing
Poluomen Xuwei Jing
Fo Wei Tiaoma Juluozhu Shuofa Jing
Yiqie Xing Bu Heng Anzhu Jing
Poluomen Wen Shizun Jianglai You Ji Fo Jing
Poluomen Wen Fo Bushi De Fu Jing
Douzhe Poluomen Lunyi Chujia Jing
Fo Hua Huo Yu (or Da Yu) Poluomen Chujia Jing
Fushui Piyü Jing (also called Hengshui Liushu Jing, or written Liushu)
Sicha Poluomen Chujia Dedao Jing
Guoqu Tanqin Ren Jing
Poluomen Jiezhi Zhongshu Jing