貞元新定釋教目錄 7.28.8

7.28.8

遇。後因閑談聊戲問曰。念丞相不。答曰。受供
十年何可忘德。今從陛下。乞願為丞相三年
燒香。帝悽然動容義而許焉。及中興寺成。
勅令移住。為開三間房。後於東府讌會。王公
畢集。
勅見跋陀。時未及淨髮白首皓然。孝武遙望
顧謂尚書謝莊曰。摩訶衍聰明機解但老期
已至。朕試問之。其必悟人意也。跋陀上階因
迎謂之曰。摩訶衍不負遠來之意。但有一在。
即應聲答曰。貧道遠歸。
帝京垂三十載。天子恩遇銜愧罔極。但七十
老病唯一死在。帝嘉其機辯勅延御而
坐。舉朝矚目。後於[示*末]陵界鳳皇樓西起寺。
每至夜半輒有推戶而喚。視不見人眾屢魘
夢。跋陀燒香呪願曰。汝宿緣居此。我今起
寺行道禮懺。常為汝等。若住者為護寺善神。
善不能居各隨所安。既而道俗十餘人同夕
夢見鬼神千數皆荷擔移寺去。寺眾遂安。大
明七年天下亢旱。祈禱山川累月無驗。
帝遂請令祈雨必使有感。如其無効不須相
見。跋陀答曰。仰憑三寶。
陛下天威。冀必降澤。如其無獲不復重見。即
往北湖釣臺燒香祈請。不復飲食。默而誦經
密加祕呪。明日晡時西北角雲起初如車蓋。
日在桑榆風震雲合連日降雨。明旦公卿入
賀見慰。
勅見慰勞䞋施相續。跋陀自幼以來蔬食終
身。常執持香爐未甞輟手。每食竟輟分食飛
鳥。鳥乃集手取食。至。
明帝之世禮供彌盛。到太始四年正月覺體
不平。便預與明帝及公卿等告辭。臨終之日
延佇而望云。見天花聖像。禺中遂卒。春秋
七十有五。
明帝慟惜贈送殷厚。公卿會葬。榮哀備焉。
般泥洹經一卷（或無般字孝建元年於辛寺譯見道惠宋齊錄今尋此單卷泥洹上下文句非
是跋陀所翻似是謙護等譯今尋得二卷且附東晉錄中）
釋摩男本經一卷（吳支謙譯）
三藏法師自述喻一卷（非梵本出故亦刪之）。當來選擇諸惡
世界經。過去行檀波羅蜜經（上二經並出悲華經）。殺龍濟一
國經（出六度集）。三國緣經（出長阿含）。三小劫經（出樓炭經）。佛入
甘露調正意經（出大十二門經）。阿蘭那經（出中阿含）
舍利弗等比丘得身作證經（出雜阿含）。那賴經。隨
珠著海中經。舅甥經。舍利弗般泥洹經。負債
為牛經。君臣經（上六經並出生經）。四食經（小乘雜抄）。阿難見妓
樂啼哭無常經。佛往慰迦葉病經。佛命阿難
詣最勝長者經。二僑士經。目連弟布施望即
報經（上五經並出出曜經）
般泥洹等二十三部二十三卷。或是別生抄
經。或非跋陀所出。今為實錄。故總刪之。

Later, during a leisurely conversation, the Emperor jokingly asked him, "Do you miss the Chancellor?" He replied, "Having received his offerings for ten years, how could I forget his kindness? Now I beg of Your Majesty the wish to burn incense for the Chancellor for three years." The Emperor, deeply moved and sorrowful, appreciated his righteousness and granted it. When Zhongxing Monastery was completed, an imperial decree ordered him to move and reside there, opening three rooms for him. Later, at a banquet in the Eastern Headquarters where the princes and dukes were all assembled, an imperial decree summoned Guṇabhadra to an audience. At that time he had not yet had time to shave his hair, and his head was stark white. Emperor Xiaowu looked at him from afar and, turning to the Chief Minister of the Secretariat Xie Zhuang, said, "Mahāyāna is intelligent and quick-witted, but old age has arrived. Let me test him; he will surely understand my intent." As Guṇabhadra came up the stairs, the Emperor went to meet him and said to him, "Mahāyāna has not betrayed the intention of your long journey, yet only one thing remains!" He immediately answered in response, "This poor monk has returned from afar to the imperial capital for nearly thirty years; the Son of Heaven's gracious favor leaves me boundlessly ashamed. But at seventy, old and sick, only death remains!" The Emperor admired his quick wit and ordered that he be invited to sit before the imperial presence, with the entire court watching. Later, he founded a monastery west of the Fenghuang Tower in the Moling area. Every midnight, someone would push the door and call out, but looking, no one was seen; the community frequently suffered nightmares. Guṇabhadra burned incense, made vows, and uttered incantations, saying, "By past affinity you reside here; now I establish a monastery to practice the Way and perform repentance, constantly on your behalf. If you stay, be good spirits protecting the monastery; if you cannot dwell in goodness, follow whatever brings you peace." Thereupon, more than ten monastics and laypeople that same night dreamed of seeing thousands of ghosts and spirits, all carrying loads on their shoulders, leaving the monastery; the monastic assembly was subsequently at peace. In the seventh year of the Daming era, there was a severe drought under heaven; prayers to the mountains and rivers were without effect for months. The Emperor then requested him to pray for rain, requiring that there must be an effect: "If there is no effect, there is no need to see each other again." Guṇabhadra replied, "Relying on the Three Jewels and Your Majesty's heavenly majesty, I hope it will surely bring down moisture; if nothing is obtained, I shall not appear before you again." He then went to the fishing terrace at the North Lake, burned incense, and prayed; he took neither food nor drink, silently reciting sūtras and adding secret mantras. The next day at the late afternoon hour, clouds arose in the northwest corner, initially like a carriage canopy; as the sun reached the mulberries and elms, the wind roared, clouds converged, and rain fell for consecutive days. The next morning, the dukes and ministers entered to offer congratulations and console him. An imperial decree granted an audience to comfort him, and donations and offerings followed in succession. From his youth onward, Guṇabhadra was a vegetarian throughout his life; he always held an incense burner in hand, never letting it go. Every time he finished eating, he would set aside a portion of food for flying birds, and the birds would alight on his hand to take the food. By the reign of Emperor Ming, the ritual offerings to him became even more abundant. In the first month of the fourth year of the Taishi era, he felt unwell in body and bid farewell in advance to Emperor Ming, the dukes, and the ministers. On the day of his passing, he stood gazing into the distance, saying that he saw heavenly flowers and holy images; by mid-morning he passed away, at the age of seventy-five. Emperor Ming grieved bitterly and bestowed generous funeral gifts; the dukes and ministers attended the burial, and honor and mourning were complete. The Banniyuan jing, 1 fascicle (sometimes without the character Ban; translated at Xin Monastery in the first year of Xiaojian; seen in Daohui's Song and Qi catalogues; now examining this single-fascicle Niyuan, the sentences throughout are not translated by Guṇabhadra, but resemble the translations of Qian and Hu; now having located the two-fascicle version, it is provisionally appended to the Eastern Jin catalogue);
Shimonan ben jing, 1 fascicle (translated by Zhi Qian of Wu);
Sanzang fashi zishu yu, 1 fascicle (not translated from an Indic text, so also deleted);
Danglai xuanze zhu'e shijie jing;
Guoqu xing tanboluomi jing (the above two scriptures both derive from the Beihua jing);
Shalong ji yiguo jing (derives from the Liudu ji);
Sanguo yuan jing (derives from the Chang ahan);
San xiaojie jing (derives from the Loutan jing);
Fo ru ganlu tiaozhengyi jing (derives from the Da shi'ermen jing);
Alanna jing (derives from the Zhong ahan);
Shelifo deng biqiu de shenzuozheng jing (derives from the Za ahan);
Nalai jing;
Suizhu zhu haizhong jing;
Jiusheng jing;
Shelifo banniyuan jing;
Fuzhai wei niu jing;
Junchen jing (the above six scriptures all derive from the Sheng jing);
Sishi jing (miscellaneous Hīnayāna excerpts);
Anan jian jiye tikui wuchang jing;
Fo wang wei Jiaye bing jing;
Fo ming Anan yi Zuisheng zhangzhe jing;
Er qiaoshi jing;
Moulian di bushi wang jibao jing (the above five scriptures all derive from the Chuyao jing).
The twenty-three works in twenty-three fascicles, from the Banniyuan down, are either separate extracted scriptures or not produced by Guṇabhadra; for this accurate catalogue, they are now all deleted.