開元釋教錄 2.9.7

2.9.7

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.