貞元新定釋教目錄 7.28.7

7.28.7

請般特比丘經一卷（或作般持亦云般持房云見別錄）
十二頭陀經二卷（房云見別錄）
阿那律七念章經一卷（房云見別錄）
十報法三統略經一卷（房云見別錄）
六齋八戒經一卷（房云見別錄）
阿蘭若習禪經一卷（第三出與羅什坐禪三昧經同本見李廓錄）
菩薩訶欲經一卷（第三出與羅什出者同本房云見別錄）
那先經一卷（第二出與二卷者同本房云見別錄）
十二遊經一卷（第三出房云見舊錄）
第一義五相略集一卷（於東安寺出見僧祐錄高僧傳云於荊州辛寺出）
右五十二部一百三十四卷（賓頭盧上二十六部一百卷見在虛空藏
下二十六部三十四卷闕本）。
沙門求那跋陀羅。宋言功德賢。中印度人也。
以大乘學故世號摩訶衍。本婆羅門種。幼學
五明諸論。天文書算醫方呪術靡不博慣。後
遇見雜心尋讀驚悟。乃深崇佛法焉。其家世
外道禁絕沙門。乃捨家潛遁遠求師匠。即落
髮改服專志學業。及受具戒博通三藏。為人
慈和恭順事師盡懃。頃之辭小乘師進學大
乘。大乘師試令探取經匣。即得大品華嚴。師
喜而嘆曰。汝於大乘有重緣矣。於是讀誦講
義莫能詶抗。進受菩薩戒法。乃奉書父母勸
歸正法曰。若專守外道。則雖還無益。若歸依
三寶。則長得相見。其父感其至言遂棄邪從
正。跋陀前到師子諸國。皆傳送資供。既有緣
東方。乃隨舶汎海。中塗風止。淡水復竭。舉舶
憂惶。跋陀曰。可同心并力念十方佛稱觀世
音。何往不感。乃密誦呪經懇到禮懺。俄而信
風暴至。密雲降雨一舶蒙濟。其誠感如此。元
嘉十二年乙亥至廣州。時刺史車朗表聞。
文帝遣使迎接。既至楊都。勅名僧慧嚴慧觀。
於新亭郊勞。其神情朗徹莫不虔敬雖因譯
交言。而欣若傾蓋。初住祇洹寺。而文帝延請
深加崇敬。瑯瑘顏延之。通才碩學束帶造門。
於是楊都遠近冠蓋相望。大將軍彭城王義
康。承相南譙王義宣。並師事焉。頃之眾僧共
請出經。於祇洹寺集義學諸僧。譯出雜阿含
經。東安寺出法鼓經。後於丹陽郡譯出勝鬘
楞伽經。徒眾七百餘人。寶雲傳譯。慧觀執筆。
往復諮祈妙得本旨。後譙王鎮荊州。請與俱
行安止辛寺更創殿房。即於辛寺出無憂王
過現因果小無量壽央崛魔羅相續解脫波羅
蜜了義現在佛名第一義五相略八吉祥等諸
經。并前所出凡五十二部。多是弟子法勇傳
度。譙王欲請講華嚴等經。而跋陀自忖未善
宋語愧歎積旬。即旦夕禮懺請乞冥應。夢有
人白服持劍擎一人首來至其前曰。何故憂
耶。跋陀具以事對。答曰。無所多憂。即以劍易
首。更安新頭。語令迴轉曰。得無痛耶。答曰。
不痛。豁然便覺心神喜悅。旦起言義皆通備
領宋語。於是就講。弟子法勇傳譯。僧念為都
講。雖因譯人而玄解往復。元嘉將末譙王屢
有怪夢。跋陀曰。都中將有禍亂。未及一年而
二凶搆逆及孝建之初譙王陰謀。即跋陀顏
容憂慘而未及發言。譙王問其故。跋陀諫爭
懇切乃流涕而出曰。必無所冀貧道不容扈
從。譙王以其物情所信。乃逼與俱下。梁山之
敗火艦轉迫。去岸懸遠判無濟理。唯一心稱
觀世音。手捉笻竹杖投身江中。水齊至膝以
杖刺水水深流駛。見一童子尋後而至以手
牽之。顧其童子曰。汝少兒何能渡我。愰惚
之間覺行十餘步。仍得上岸。即脫納衣欲賞
童子顧覓不見。舉身毛竪方知神力焉。時王
玄謨督軍梁山。孝武帝駿勅軍中。得摩訶衍
善加料理驛信送臺。俄而尋得合舸送都。孝
武即時引見顧問委曲。曰企望日久今始相
遇。跋陀對曰。既染舋戾分為灰粉。今得接
見重荷生造。勅問。並誰為賊。答曰。出家之
人不預戎事。然張暢宗靈秀等並是驅逼貧
道。所明但不圖宿緣乃逢此事。孝武曰。無所
懼也。是日。
勅住後堂。供施衣物給以人乘。初跋陀在荊
州十載。每與譙王書疏無不記錄。及軍敗簡
撿無片言及軍事者。孝武明其純謹益加禮

Qing Bante biqiu jing, 1 fascicle (also written Banchi or Banchi; Fang says it appears in the Bie lu);
Shi'er toutuo jing, 2 fascicles (Fang says it appears in the Bie lu);
Analü qinian zhang jing, 1 fascicle (Fang says it appears in the Bie lu);
Shibaofa santong lüe jing, 1 fascicle (Fang says it appears in the Bie lu);
Liuzhai babai jing, 1 fascicle (Fang says it appears in the Bie lu);
Aranya xichan jing, 1 fascicle (third translation, same text as Luoshi's Zuochansanmei jing; appears in Li Kuo's catalogue);
Pusa heyu jing, 1 fascicle (third translation, same text as the one produced by Luoshi; Fang says it appears in the Bie lu);
Naxian jing, 1 fascicle (second translation, same text as the two-fascicle version; Fang says it appears in the Bie lu);
Shi'eryou jing, 1 fascicle (third translation; Fang says it appears in the Jiu lu);
Diyiyi wuxiang lüeji, 1 fascicle (produced at Dong'an Monastery; appears in Sengyou's catalogue; the Gaoseng zhuan says it was produced at Xin Monastery in Jingzhou).
The above fifty-two works in 134 fascicles (from the Pindola above, twenty-six works in 100 fascicles are extant; from the Ākāśagarbha below, twenty-six works in 34 fascicles are missing texts).
Śramaṇa Guṇabhadra, called Gongdexian in the Song, was a native of Central India. Because he studied the Mahāyāna, the world called him Mahāyāna. He was originally of Brahman stock. In his youth, he studied various treatises on the five sciences, and was thoroughly versed in astronomy, mathematics, medicine, and incantations. Later, coming across the Zabixin [lun], upon reading it he was startled into awakening and thereupon came to deeply revere the Buddha-Dharma. His family had for generations adhered to non-Buddhist paths and strictly forbade śramaṇas, so he abandoned his home, secretly fled, and sought masters afar. He thereupon shaved his hair, changed his robes, and dedicated his mind to his studies. Upon receiving the full precepts, he became broadly versed in the Tripiṭaka. By nature he was compassionate, gentle, and respectful, serving his masters with utmost diligence. After a time, he took leave of his Hīnayāna master to advance to the study of the Mahāyāna. His Mahāyāna master tested him by having him draw at random from the scripture cases, and he immediately drew the Large Prajñāpāramitā and the Avataṃsaka. The master rejoiced and praised him, saying: "You have profound karmic affinity with the Mahāyāna!" Thereupon, when he recited and lectured on their doctrines, none could rival him. He proceeded to receive the bodhisattva precepts, and then sent a letter to his parents to exhort them to take refuge in the true Dharma, saying: "If you exclusively cling to non-Buddhist paths, then even if I return it will be of no benefit; if you take refuge in the Three Jewels, we shall always meet." His father, moved by his sincere words, finally abandoned the heterodox to follow the orthodox. When Guṇabhadra previously traveled to Siṃhala and other lands, they all provided him with provisions and passage. Having karmic affinity with the eastern regions, he took a merchant vessel across the sea. Midway, the wind ceased and the fresh water was exhausted; all aboard were terrified. Guṇabhadra said: "If with one heart and united strength you be mindful of the Buddhas of the ten directions and call upon Avalokiteśvara, where will our plea not elicit response?" He then secretly recited dhāraṇī sūtras and earnestly repented. Soon, a favorable wind suddenly arose, dense clouds brought down rain, and the entire ship was saved. Such was the efficacy of his sincere response. In the twelfth year of the Yuanjia era (435), an yihai year, he reached Guangzhou. At that time, the Inspector Che Lang submitted a memorial reporting his arrival, and Emperor Wen dispatched envoys to welcome him. Once he arrived in Yangdu, [the Emperor] ordered the renowned monks Huiyan and Huiguan to console him at Xinting in the suburbs. His spirit was lucid and clear, and none failed to revere him; though they conversed through an interpreter, their joy was as if they were old friends at first meeting. He first resided at Qihuan Monastery, and Emperor Wen invited him and showed him profound veneration. Yan Yanzhi of Langya, a master of extensive talent and profound learning, dressed in ceremonial attire and visited his gate. Thereupon, high officials throughout Yangdu and beyond visited one after another. The Generalissimo, Prince of Pengcheng Yikang, and the Chancellor, Prince of Nanjiao Yixuan, both served him as their master. Soon, the community of monks jointly requested him to produce scriptures. Assembling monks learned in doctrinal studies at Qihuan Monastery, he translated the Saṃyuktāgama; at Dong'an Monastery he produced the Fagubao jing; and later in Danyang Commandery he translated the Śrīmālādevī and Laṅkāvatāra sūtras. His disciples and assembly numbered more than seven hundred; Baoyun transmitted the translation and Huiguan served as scribe. Through repeated consultation, they wonderfully captured the original meaning. Later, when the Prince of Jiao was garrisoned at Jingzhou, he invited Guṇabhadra to accompany him and settled him at Xin Monastery, constructing additional halls and chambers. There at Xin Monastery, he produced the Ayuwang jing, the Guoxian yinguo jing, the Lesser Amitāyus [Sūtra], the Aṅgulimāla, the Saṃdhinirmocana, the Paramārtha, the Present Buddha Names, the Diyiyi wuxiang lüe, the Bajixiang, and other scriptures, which together with his previous translations totaled fifty-two works. Most were orally transmitted by his disciple Fayong. The Prince of Jiao wished to invite him to lecture on the Avataṃsaka and other scriptures, but Guṇabhadra, reflecting that his Chinese was not yet proficient, felt ashamed and sighed for many weeks. He then repented day and night, praying for an unseen response. In a dream, he saw a man in white holding a sword and carrying a human head, who came before him and said: "Why are you sorrowful?" Guṇabhadra explained the matter in full. The man replied: "There is nothing to worry about," and with the sword exchanged his head, mounting a new one, and told him to turn it around, saying: "Does it hurt?" He replied: "It does not hurt." He suddenly awoke and felt joyful in spirit. Rising in the morning, his grasp of the words and meanings was completely fluent, and he was fully proficient in the Chinese language. Thereupon he undertook the lecture: his disciple Fayong transmitted the translation, and Sengnian served as chief lecturer; though they relied on an interpreter, their profound comprehension went back and forth effortlessly. Toward the end of the Yuanjia era, the Prince of Jiao repeatedly had strange dreams. Guṇabhadra said: "There will soon be turmoil in the capital." Within less than a year, the two villains staged a rebellion. At the beginning of the Xiaojian era, when the Prince of Jiao plotted rebellion, Guṇabhadra looked mournful and desolate but had not yet spoken. When the Prince of Jiao asked the reason, Guṇabhadra admonished him earnestly and then left in tears, saying: "There is surely no hope; this poor monk cannot accompany you." The Prince of Jiao, knowing that he held the people's trust, forced him to go downriver together. When defeated at Liangshan, the burning ships drew close; far from the shore, there was decisively no hope of survival. Concentrating his mind solely on calling Avalokiteśvara, holding a bamboo staff in hand, he threw himself into the river. The water reached up to his knees; he prodded the water with his staff, finding the water deep and the current swift. He saw a young boy following behind him who took him by the hand. Looking at the boy, he said: "You are a young child, how can you ferry me across?" In a daze, he felt himself walk more than ten steps and thereupon reached the shore. He took off his patched robe wishing to reward the boy, but looking around, could not see him. His body's hair stood on end, and only then did he realize it was divine power. At that time, Wang Xuanmo was supervising the army at Liangshan. Emperor Xiaowu, Liu Jun, issued an imperial edict to the army: if they found Mahāyāna, they were to treat him well and send him by post-courier to the court. Soon after, they found him, put together boats, and sent him to the capital. Emperor Xiaowu immediately granted him an audience and inquired after him in detail, saying: "I have long looked forward to this, and only today do we meet." Guṇabhadra replied: "Having been tainted by guilt, I deserved to be ground to dust; now granted an audience, I am deeply indebted for being granted new life." The Emperor asked: "Who among them were the rebels?" He replied: "A monastic does not take part in military affairs; however, Zhang Chang, Zong Lingxiu, and others all coerced this poor monk. What is clear is that I never expected that past karma would bring me to encounter such a thing." Emperor Xiaowu said: "There is nothing to fear." That day, an imperial edict had him reside in the rear hall, provided him with robes and supplies, and granted him attendants and mounts. Formerly, during Guṇabhadra's ten years in Jingzhou, every letter and message he exchanged with the Prince of Jiao had been recorded; when the army was defeated and the records examined, not a single word touched upon military affairs. Emperor Xiaowu, understanding his purity and prudence, treated him with even greater courtesy.