貞元新定釋教目錄 4.3.4

4.3.4

一人自云。是其祖父謂叔蘭曰。吾修善累年
今受此報。汝罪人何得來耶。時守門人以杖
駈之入竹林中。見其獵伴為鷹犬所啄齧流
血號叫求救於叔蘭。走避數十步值牛頭人
欲釵之。叔蘭曰。我累世佛弟子常供二沙門。
何罪見治。牛答。此雖受福不關獵罪。俄而
見其兩舅。來語牛頭曰。我等二人恒受其供。
惡少善多可得相免。遂隨道人歸。既而還蘇。
於是改節修慈專志經法。以晉惠帝元康元
年。與無羅叉出放光經。後於洛陽自出異毘
摩詰等經二部。既學兼梵晉故譯義精允。後
遭艱難三月便欲遷葬。有隣人告曰。今歲月
不便可待來年。叔蘭曰。夫生者必有一死。死
者不復再生。人神異塗理之然也。若使亡母
棲靈有地則烏鳥之心畢矣。若待來年恐逃
走無地。何暇奉塋乎。遂即葬畢。明年石勒果
作亂。寇賊縱橫因避地奔荊州。後無疾苦忽
告知識曰。吾將死矣。數日便卒。識者以為知
命。
菩薩逝經一卷（第三出亦云誓童子經或直名逝經與長者子制經等同本見房錄）
菩薩修行經一卷（第三出亦云威施長者問觀身經亦云長者修行經見房錄）
佛般泥洹經二卷（出長阿含是初分遊行經異譯亦直云泥洹經見房錄）
大愛道般泥洹經一卷（出增一阿含第五十卷異譯亦云涅槃見房錄）
賢者五福經一卷（見長房錄已上見在已下闕）
嚴淨佛土經二卷（第二出亦云淨土經與文殊佛土嚴淨經等同本見房錄）
郁伽羅越問菩薩經一卷（第五出與漢安玄所出法鏡經等同本見房錄）
等集三昧經一卷（第二出見房錄）
無量破魔陀羅尼經一卷（第四出與微密持經等同本異譯見房錄）
大方等如來藏經一卷（第二出見房錄）
惟建菩薩經一卷（見高僧傳及僧祐錄）
檀持陀羅尼經一卷（見房錄）
如來興顯經一卷（見房錄）
善權經一卷（見房錄）
海龍王經一卷（見房錄）
持心梵志經一卷（見房錄）
右一十六部一十八卷（賢者五福上五部六卷見在嚴淨佛土下十一部
十二卷闕本）。
沙門白遠字法祖。本姓萬氏。河內人。父威達
以儒雅知名。州府辟命皆不行。祖少發道心
啟父出家詞理切至。父不能奪遂改服從道。
祖才思㑺徹敏朗絕倫。誦經日八九千言。研
味方等妙達幽微。世俗墳索多所該貫。乃於
長安造築精舍以講習為業。白黑宗稟幾且
千人。晉惠帝之末太宰河間王顒鎮關中。虛
心敬重待以師友之敬。每至閑辰靜夜輒談
講道德。于時西府初建俊乂甚盛。能言之
士咸伏其遠祖既博涉多閑善通梵晉之語。
於惠帝代譯菩薩逝經等一十六部。後忽謂
弟子及諸道人云。我數日宿對當至。便辭別
索書分布經像及資財訖。時張輔為秦州刺
史。祖與俱往。明晨詣輔共語。忽忤輔意遂為
所害。時人以為知宿命矣。後少時有人。姓李
名通。死而更蘇云。見祖法師在閻羅王處為
王講首楞嚴經。云講竟應往忉利天。又見祭
酒王浮及道士基公。次被杻械求祖懺悔。昔
祖平素之日與浮每爭邪正。浮屢屈既瞋不
自忍。乃作老子化胡經以誣謗佛法。殃有所
歸故死方思悔耳。又長房等錄更有七經亦
云祖出。今以並是別生故刪去之。
謂佛問四童子經
調伏王子道心經（已上二經並出大集）
五百王子作淨土願經（出悲華經）
三幼童經（或作幼童出普超經）
二童子見佛說偈供養經（出雜阿含）
五百幼童經（亦云童子）
首達經（亦云惟先首道上二經並出生經）
諸德福田經一卷（初出或云諸福田經或直云福田經法立與法炬共出見僧祐錄）
樓炭經六卷（第二出或云大樓炭經出長阿含與第四分記世經同本異出與法護所出五卷者少異
或五卷或八卷見僧祐錄）
大方等如來藏經一卷（舊錄云佛藏方等經初出見祐錄）
右四部一十二卷（前三部十一卷見在後一部一卷闕本）。
沙門釋法立不知何許人也。智道弘拔悟物
為先。於惠帝代共法炬等於洛陽譯諸福田
等經四部。

One man said of himself that he was [Shulan's] grandfather, and told Shulan, "I cultivated good for many years and now enjoy this reward. You are a sinner, how could you come here?" Then the gatekeeper drove him with a stick into a bamboo grove, where he saw his hunting companions being bitten and pecked by hounds and hawks, bleeding and crying out to Shulan for help. Running a few dozen paces away, he met an ox-headed being who wanted to pitchfork him. Shulan said, "For successive generations I have been a Buddhist disciple and have constantly made offerings to two śramaṇas. What sin is being punished?" The ox replied, "Though you receive blessings for this, it does not cancel out the sin of hunting." Soon he saw his two uncles arrive, who told the ox-headed being, "We two constantly receive his offerings. His evils are few and his good deeds are many; he may be exempted." He then followed the men of the Way back, and shortly thereafter revived. Thereupon he altered his conduct, cultivated compassion, and devoted his mind to the scriptures and teachings. In the first year of the Yuankang era of Emperor Hui of the Jin, together with Moksala, he produced the Fangguang jing. Later, in Luoyang, he personally translated two works, including the Yi Weimojie jing. Since his learning encompassed both the Indic and the Jin languages, his translated senses were precise and faithful. Later he encountered difficulties and after three months intended to reinter [his mother]. A neighbour told him, "The current year and month are inauspicious; you might wait until next year." Shulan said, "Those who live must certainly die; those who die do not come to life again. It is in the nature of things that humans and spirits walk different paths. If my deceased mother's spirit finds a resting place, my filial devotion like that of crows will be fulfilled. If I wait until next year, I fear there will be nowhere left to flee, so when would there be leisure to attend to a grave?" He thereupon completed the burial immediately. The following year Shi Le indeed caused rebellion, and brigands ran rampant, so he fled the area to Jingzhou to seek refuge. Later, without any sickness or suffering, he suddenly told his acquaintances, "I am going to die." He passed away a few days later. Those with discernment regarded him as having foreknown his destiny.

Pusa shi jing, in one fascicle (third translation; also called Shi tongzi jing, or simply Shi jing; same text as the Zhangzhezi zhi jing and others; found in Changfang's catalogue).
Pusa xiuxing jing, in one fascicle (third translation; also called Weishi zhangzhe wen guanshen jing, or Zhangzhe xiuxing jing; found in Changfang's catalogue).
Fo bannihuan jing, in two fascicles (drawn from the Dīrghāgama, an alternate translation of the first section, Youxing jing; also simply called Nihuan jing; found in Changfang's catalogue).
Da'aidao bannihuan jing, in one fascicle (drawn from the Ekottarikāgama, fascicle 50, an alternate translation; also called Niepan; found in Changfang's catalogue).
Xianzhe wufu jing, in one fascicle (found in Changfang's catalogue; the above are extant, the below are missing).
Yan jing fotu jing, in two fascicles (second translation; also called Jingtu jing; same text as the Wenshu fotu yanjing jing and others; found in Changfang's catalogue).
Yujialuoyue wen pusa jing, in one fascicle (fifth translation; same text as the Fajing jing produced by An Xuan under the Han and others; found in Changfang's catalogue).
Dengji sanmei jing, in one fascicle (second translation; found in Changfang's catalogue).
Wuliang pomo tuoluoni jing, in one fascicle (fourth translation; same text, alternate translation of the Weimichi jing and others; found in Changfang's catalogue).
Da fangdeng rulai zang jing, in one fascicle (second translation; found in Changfang's catalogue).
Weijian pusa jing, in one fascicle (found in the Gaoseng zhuan and Sengyou's catalogue).
Tanchi tuoluoni jing, in one fascicle (found in Changfang's catalogue).
Rulai xingxian jing, in one fascicle (found in Changfang's catalogue).
Shanquan jing, in one fascicle (found in Changfang's catalogue).
Hailongwang jing, in one fascicle (found in Changfang's catalogue).
Chixin fanzhi jing, in one fascicle (found in Changfang's catalogue).
The above are sixteen works in eighteen fascicles (the five works in six fascicles up to the Xianzhe wufu jing are extant; the eleven works in twelve fascicles from the Yan jing fotu jing down are missing texts).

Śramaṇa Bo Yuan, courtesy name Fazu, was originally surnamed Wan and was a native of Henei. His father, Weida, was well known for his classical refinement and scholarship; summons and appointments from provincial and commandery offices were all declined by him. Zu gave rise to the aspiration for the Way at an early age. When he appealed to his father to allow him to leave home, his words and reasoning were earnest and pressing. His father could not dissuade him, so he changed his robes and followed the Way. Zu's talent and intellect were brilliant and penetrating, sharp and unmatched. He recited eight to nine thousand words of scripture daily. Pondering the profound flavor of the Vaipulya teachings, he subtly comprehended their abstruse subtleties, while also extensively mastering secular classics and ancient writings. He then constructed a monastery in Chang'an and made lecturing and study his vocation; both monastic and lay followers who took him as their model numbered nearly a thousand. Toward the end of the reign of Emperor Hui of the Jin, the Grand Tutor and Prince of Hejian, Sima Yong, held military command over Guanzhong. With a humble mind he venerated Fazu, treating him with the respect due to a teacher and friend. Whenever leisure hours and quiet evenings arrived, they would discuss and lecture on the Way and virtue. At that time, when the Western Headquarters was newly established, eminent talents were abundant, yet all articulate scholars submitted to Fazu's far-reaching vision. Since Zu was widely learned, broadly experienced, and well versed in both the Indic and the Jin languages, he translated sixteen works, including the Pusa shi jing, during the reign of Emperor Hui. Later he suddenly said to his disciples and the men of the Way, "My karmic retribution from previous lives will arrive in a few days." He then said his farewells, gathered his writings, and finished distributing his scriptures, images, and property. At that time, Zhang Fu was Inspector of Qinzhou, and Zu accompanied him. The next morning he went to Fu to converse; he unexpectedly crossed Fu's intentions and was promptly executed by him. People of that time considered that he had foreknown his past-life destiny. A short time later, there was a man named Li Tong who died and revived again, saying that he saw Master Fazu in King Yama's presence preaching the Śūraṅgamasamādhi-sūtra to the King, and saying that after preaching he was to go to the Trāyastriṃśa Heaven. He also saw the Libationer Wang Fu and the Daoist Master Ji wearing manacles and fetters, seeking repentance from Zu. In earlier days, Zu and Fu had frequently debated orthodoxy and heterodoxy; Fu was repeatedly defeated, and being unable to restrain his rage, he composed the Laozi huahu jing to slander and defame the Buddha Dharma. Retribution had its due destination, which was why he only thought of repentance after death. Furthermore, catalogues such as Changfang's also list seven scriptures as translated by Zu; now, as these are all extracts from other works, they have been removed:

Namely, Fo wen si tongzi jing;
Tiaofu wangzi daoxin jing (the above two scriptures are both drawn from the Mahāsaṃnipāta);
Wubai wangzi zuo jingtu yuan jing (drawn from the Karuṇāpuṇḍarīka-sūtra);
San youtong jing (or written You tong; drawn from the Puchao jing);
Er tongzi jian fo shuo jie gongyang jing (drawn from the Saṃyuktāgama);
Wubai youtong jing (also called Tongzi);
Shouda jing (also called Weixianshoudao; the above two scriptures are both drawn from the Sheng jing).

Zhu de futian jing, in one fascicle (first translation; also called Zhu futian jing, or simply Futian jing; produced jointly by Fali and Faju; found in Sengyou's catalogue).
Loutan jing, in six fascicles (second translation; also called Da loutan jing; drawn from the Dīrghāgama, same text, alternate translation of the fourth section, Jishi jing; slightly different from the five-fascicle text produced by Dharmarakṣa; in five or eight fascicles; found in Sengyou's catalogue).
Da fangdeng rulai zang jing, in one fascicle (older catalogues call it Fozang fangdeng jing; first translation; found in Sengyou's catalogue).
The above are four works in twelve fascicles (the former three works in eleven fascicles are extant; the latter one work in one fascicle is a missing text).

Śramaṇa Shi Fali was of unknown origin. His wisdom and way were exalted, and awakening beings was his priority. During the reign of Emperor Hui, he and Faju and others translated four works, including the Zhu futian jing, in Luoyang.