開元釋教錄 5.5.4

5.5.4

Upāsaka-pañca-śīla-īryāpatha-sūtra, one fascicle (recorded in Baochang's catalogue).
Śrāmaṇera-īryāpatha, one fascicle (also called Śrāmaṇera-īryāpatha-sūtra; recorded in Changfang's catalogue).
Four-Part Bhikṣuṇī Karman, one fascicle (Sengyou calls it Dharmagupta Karman and also Miscellaneous Karman; produced at Qihuan Temple in the eighth year of Yuanjia; recorded in both catalogues of Sengyou and Baochang as well as the Biographies of Eminent Monks, etc., and also simply called Four-Part Karman).
Upāsaka-pañca-śīla-lakṣaṇa-sūtra, one fascicle (also named Brief Treatise on the Five Precepts for Upāsakas; produced at Qihuan Temple in the eighth year of Yuanjia; first translation; recorded in both catalogues of Sengyou and Baochang as well as the Biographies of Eminent Monks).
Bodhisattva Nāgārjuna's Verses on the Essentials of the Dharma Spoken for King Jentaka, one fascicle (recorded in the Old Tang Catalogue).
Twenty-Two Precepts for the Pious Faithful, one fascicle (also called Twenty-Two Precepts for Desire-Free Upāsakas and Upāsikās to Fully Practice, and also Three Refuges and Upāsaka Precepts; Sengyou calls it Three Refuges and the Twenty-Two Precepts for Upāsakas, or Upāsaka Precepts; recorded in the Biographies of Eminent Monks and Sengyou's catalogue).
Record of Distinctions between Sūtra and Vinaya, one fascicle (recorded in Changfang's catalogue).
The above ten works in eighteen fascicles (the eight works in sixteen fascicles down to Nāgārjuna's Verses on the Essentials of the Dharma are extant; the two works in two fascicles from the Twenty-Two Precepts for the Pious Faithful onward are lost texts).
Śramaṇa Guṇavarman, translated into the language of the Song as Gongdekai [Armour of Merit]. Originally of kṣatriya stock, his family had been kings for generations, ruling in the kingdom of Jibin. His grandfather Haribhadra (translated here as Shizixian [Lion-Virtue]) was exiled on account of his unyielding uprightness. His father Saṅghānanda (translated here as Zhongxi [Joy of the Multitude]) consequently lived in hiding among mountains and marshes. At the age of fourteen, Guṇavarman was already quick-witted, remarkably perceptive, and possessed of profound, far-reaching vision. Kind and universally benevolent, he esteemed virtue and devoted himself to goodness. His mother once needed wild game and ordered Guṇavarman to procure it. Guṇavarman remonstrated, saying, "Among living beings, there are none that do not cling to life. To destroy their lives is not the act of a benevolent person." His mother said in anger, "If it brings sin, I shall take it upon myself on your behalf!" On another day, while boiling oil, Guṇavarman accidentally spilled some on his finger. Thereupon he said to his mother, "Bear the pain on your son's behalf." His mother said, "The pain is in your body; how could I bear it for you?" Guṇavarman said, "If you cannot even bear the suffering before your very eyes, how much less could you bear that of the three miserable realms?" His mother then repented, had an awakening, and abstained from killing for the rest of her life. When he reached the age of eighteen, a physiognomist looked at him and said, "When you are thirty years old, you shall rule over a great kingdom, facing south as sovereign. If you do not delight in worldly glory, you shall attain a holy fruit." At the age of twenty, he left household life and received the full precepts. He thoroughly mastered the nine divisions of scriptures and was widely versed in the four Āgamas. He could recite more than a million words of sūtras, had a profound grasp of the vinaya classifications, and attained wondrous insight into the essentials of meditation (dhyāna). At the time he was styled Tripiṭaka Master. When he reached the age of thirty, the King of Jibin died leaving no heir. The multitude all conferred, saying, "Guṇavarman is of royal descent, and furthermore possesses talent, wisdom, and weighty virtue. We should request him to return to lay life and succeed to the royal throne." Several hundred ministers persistently pleaded with him again and again, but Guṇavarman would not accept. He then took leave of his master, parted from the assembly, roosted in forests, and drank from ravines, traveling alone through mountains and wilds to conceal his traces from the human world. Later he arrived in the Kingdom of Siṃhala, where he observed local customs and propagated the teaching. Those of the multitude who could discern the truth all said that he had already attained the first fruit [srotāpanna]. His demeanor and appearance moved living beings, so that all who saw him generated the aspiration [for enlightenment]. Later he arrived in the Kingdom of Shepo. The day before his arrival, the queen mother of Shepo dreamed that she saw a religious practitioner entering the country aboard a flying ship. The next morning, it was indeed Guṇavarman who arrived. The mother honoured him with the etiquette due a sage and received the five precepts from him. The mother then admonished the king, saying, "It is through karmic connections from past lives that we have become mother and son. I have already received the precepts, but you have no faith. I fear that the cause for future rebirths will forever sever this present fruit." Compelled by his mother's command, the king immediately obeyed and received the precepts. After long exposure and habituation, his devotion gradually deepened. Shortly afterward, neighbouring troops invaded the borders. The king said to Guṇavarman, "The foreign bandits rely on their strength and wish to humiliate and invade us. If we do battle with them, many will surely be wounded and killed. If we do not resist them, danger and ruin are imminent. Now I take refuge solely in you, Master; I do not know what plan to follow." Guṇavarman said, "When violent raiders attack, you must defend yourself; you need only give rise to a mind of compassion and never harbour thoughts of harming." The king personally led his troops to confront them. No sooner had the banners and drums met than the bandits retreated and scattered. The king was struck by a stray arrow that wounded his foot. Guṇavarman incanted over water to wash it, and within two nights he had recovered. The king's reverent faith grew ever more earnest, and he wished to leave household life to cultivate the Way. He therefore informed his ministers, saying, "I wish to dwell personally within the Dharma gate. You should choose another enlightened ruler." The ministers all prostrated themselves, pleading with him: "If the Great King abandons the state, the people will have nothing to rely upon. Furthermore, the enemy states are fierce and powerful, confronting us from behind natural barriers. If we lose your gracious protection, where will the common people go? In your heavenly compassion, Great King, how could you fail to pity our lives?" The king, unable to refuse them obstinately, made three vows to his ministers, saying that if they agreed, he would remain to govern the state: "First, that throughout the entire territory I rule, everyone shall together revere my master (upādhyāya). Second, that within all my realm, killing shall be completely prohibited. Third, that all accumulated treasury funds shall be used to relieve the poor and sick." The ministers rejoiced and all reverently agreed. Thereupon the whole kingdom received the precepts from him. Later, the king built a monastery for Guṇavarman. While personally hauling timber, the king injured his toe. Guṇavarman again incanted to treat it, and after a short while it was healed. The reputation of his spiritual transformation spread far and wide; neighbouring countries heard of his fame and all sent envoys to invite him. At that time, renowned and virtuous śramaṇas of the capital Yangzhou, such as Huiguan and Huicong, having long admired his virtue from afar, wished to receive and imbibe his teachings. In the ninth month of the first year of Yuanjia, they personally petitioned Emperor Wen to invite Guṇavarman. The emperor immediately issued an imperial order to the Governor of Jiaozhou to dispatch a ship to bring him over. Huiguan and the others also dispatched the śramaṇas Fachang, Daochong, Daojun, and others to go there to make the request, carrying letters addressed to Guṇavarman and to King Po-duo-jia of Shepo and others, earnestly hoping that he would deign to visit the Song realm to disseminate the teaching of the Way. Guṇavarman, believing that holy transformation should be widely spread, did not shrink from journeying afar. He had already boarded the ship of the merchant Zhu Nandi intending to head for a small kingdom, but encountering a favourable wind, he arrived in Guangzhou instead. Thus his surviving writing says: 'Blown by the wind of karmic deeds, I arrived in the realm of Song.' This is what it refers to. When Emperor Wen learned that Guṇavarman had already reached Nanhai, he again issued orders to the commanderies and prefectures to provide resources for his travel to the capital. His route took him through Shixing, where he stayed for about a year. In Shixing there was Mount Huqiu; its peaks were precipitous and towered high into the sky. Guṇavarman felt it resembled Gṛdhrakūṭa, so he renamed it Vulture Peak (Lingjiu). Outside the mountain monastery, he separately erected a meditation chamber, several li away from the monastery, where the sound of the stone chime could not be heard. Yet whenever the mallet was struck, Guṇavarman had already arrived. At times, rain fell without wetting him; at times, he walked through mud without soiling his feet. At that time, the assembly of clergy and laity all regarded him with solemn and increased reverence. In the monastery was the Precious Moon Hall (Baoyue Dian). On the north wall of the hall, Guṇavarman personally painted an image of Rāhula as well as the scene of the young scholar Dīpaṅkara spreading his hair. After the images were completed, they emitted light every evening for a long time before subsiding. Cai Maozhi, the Administrator of Shixing, held him in deep veneration. Later, when Maozhi was close to death, Guṇavarman personally visited him, preaching the Dharma to console him. Afterwards, his family dreamed that Maozhi was in the monastery expounding the Dharma with the monastic assembly; this was truly through the power of Guṇavarman's transformative guidance. This mountain originally had many tigers causing harm, but ever since Guṇavarman resided there, during the day they walked and at night...