開元釋教錄 5.5.7

5.5.7

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