貞元新定釋教目錄 4.3.4

4.3.4

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.