貞元新定釋教目錄 5.22.5

5.22.5

…[Commander of the] Army Chu Shudu then invited [him] to be the translation master. Holding the Indic text in hand, he translated it at Daochang Monastery together with over a hundred śramaṇas including Faye, Huiyan, and Tanyi. They determined the purport of the text, harmonised Chinese and foreign expressions, and exquisitely captured the scripture's essence; for this reason Daochang Monastery still has an Avataṃsaka Hall. Furthermore, for the Indic text of the Mahāsāṃghika[-vinaya] that the śramaṇa Faxian had obtained in India, [Faxian] also invited [Buddhabhadra] to translate it. From the second year of Longan (wuxu) under Emperor An of the Jin to the second year of Yongchu (xinyou) under the Song, at the two locations of the capital of Yang[zhou] and Mount Lu, [Buddhabhadra] translated thirteen works in all, including the Avataṃsaka-sūtra, fully plumbing their subtle meanings and exquisitely exhausting the text's sense. [Buddhabhadra] entered nirvāṇa in the sixth year of Yuanjia under the Song, at the age of seventy-one. (Also, the two catalogues of Sengyou and Changfang say that Buddhabhadra produced the *Xin weimi chi jing, which is the Chusheng wuliangmen chi jing; it should not be listed twice—the word "Xin" [New] was merely added in contrast to Zhi Qian's earlier translation. There are also the Pusa shizhu [Bodhisattva Ten Stages] and the Benye jing; both of these two scriptures are separate chapters of the Avataṃsaka. Since Juexian already translated the complete major scripture, these scriptures should not be listed separately. The one scripture Benye is entered together in the canon catalogues, but its text has not yet been seen, so it is temporarily preserved; the one scripture Shizhu is deleted and not retained.)

Za wen lüshi (Miscellaneous Inquiries into Vinaya Matters), two fascicles (First translation; see Changfang's catalogue).
Right: one work, two fascicles; text missing.
Śramaṇa Tanmo, translated into Jin as "Fa" (Dharma), was skilled in vinaya studies. On the second day of the third month of the fourth year of Longan (gengzi) under Emperor An, at the monastery of Master of Writing Wang Fadu in the capital of Yang[zhou], śramaṇa Shi Sengzun and more than twenty other virtuous [monks] requested him to translate the Za wen lüshi. The preface at the head of the fascicle fully clarifies how the properties of the Buddha, Dharma, and Saṃgha intersect with each other and their precise boundaries; the distinctions are critical and must be carefully guarded.

Shisong lü pini xu (Preface to the Vinaya of the Daśādhyāya-vinaya), three fascicles (Also called Shisong lü xu; it is now incorporated as the final three fascicles of the Shisong lü. Changfang calls it the Pini song, noting: "This is the Shan song after the Shisong; that Shan song has four fascicles, being the tenth recitation in the Shisong," as seen in the two Qin catalogues).
Za wen lüshi (Miscellaneous Inquiries into Vinaya Matters), two fascicles.
Right: two works, five fascicles (The former, the Pini xu in three fascicles, is extant; the latter, the Za wen shi in two fascicles, is missing).
Śramaṇa Vimalākṣa, translated into Jin as "Wugouyan" (Spotless Eye), was a native of Kashmīr. He was calm, focused, resolute, and capable. Having entered the monastic life to practice the path, he achieved success through ascetic discipline. He had blue eyes, and people at the time called him the "Blue-Eyed Vinaya Master". Previously, he propagated the Vinayapiṭaka in Kucha, and scholars from all directions competed to go and study under him; Kumārajīva was also among them at that time. When Kucha fell, he took refuge in Udyāna. Shortly thereafter, hearing that Kumārajīva was greatly propagating the scriptural canon in Chang'an, and also wishing to let the superior chapters of the vinaya spread into the eastern land, he took up his monk's staff, braved the drifting sands, and entered the east at great risk. In the eighth year of Hongshi of the Yao Qin, he arrived from Guanzhong. Kumārajīva treated him with the respect due to a teacher and was delighted at this reunion from afar. When Kumārajīva passed away, [Vimalākṣa] then travelled east of the pass during the Yixi era under Emperor An, staying at Shijian Monastery in Shouchun. Vinaya followers gathered like clouds, and he vigorously propagated the vinaya. In the Daśādhyāya-vinaya of fifty-eight fascicles translated by Kumārajīva, the final recitation expounded the procedures for receiving the precepts and various matters concerning wholesome dharmas; according to its essential meaning, it was named the Shan song (Good Recitation). Later, the Shan song was renamed the Pini song (Vinaya Recitation); hence both names remain preserved. He also produced a three-fascicle vinaya preface and placed it at the end, making sixty-one fascicles in all. (The Gaoseng zhuan and Changfang's catalogue state that he expanded the earlier fifty-eight fascicles into sixty-one fascicles, which is slightly inaccurate. As for these three fascicles of the Pini xu, some recent editions of the scriptures place them after the ninth recitation and before the tenth recitation, corresponding to fascicles 55, 56, and 57, which is incorrect. An examination of the ancient copies of the Daśādhyāya[-vinaya] shows that they are placed after the tenth recitation, corresponding to fascicles 59 through 61. We now follow the ancient copies as correct.) Shortly after, he travelled south to Jiangling, where he gave summer lectures on the Daśādhyāya[-vinaya] at Xin Monastery. Having mastered the Jin language, he was adept at grasping and conveying [the meanings]. The subtle foundation of unmanifest [action] was widely propagated at that time; those who analysed the texts and sought the principles gathered like a forest, and those who clearly understood the articles and knew the prohibitions were also very numerous. That the Vinayapiṭaka was so greatly propagated was due to the efforts of [Vimalākṣa]. Later, he produced the Za wen lüshi in two fascicles, transcribed by Huiguan of Daochang [Monastery]. (The Gaoseng zhuan states: "Huiguan of Daochang deeply investigated the tenets, noted what [Vimalākṣa] established regarding the relative gravity of the internal prohibitions, and compiled it into two fascicles. When he sent it back to the capital, monks and nuns vied with one another to copy and study it. At the time, a popular saying in the neighbourhoods went: 'Vimalākṣa's rustic speech, Huiguan's talented record; when the capital's people copy it, paper becomes as precious as jade.' We now consider that the Za wen lüshi was merely Huiguan of Daochang consulting [Vimalākṣa] on specific matters whenever he had doubts about the teaching; Vimalākṣa resolved them, and [Huiguan] recorded them upon hearing, compiling them into two fascicles to circulate in the world. It was not that there was a separate Indic text that Vimalākṣa translated. The one attributed to Tanmo is also this very work, which cataloguers mistakenly recorded separately.) In winter he returned to Shijian [Monastery] in Shouchun and passed away at the monastery, at the age of seventy-seven.

Da banniwean jing (Great Parinirvāṇa Sūtra), six fascicles (The scriptural records say: Fangdeng da banniwean jing; or ten fascicles. Fourth translation. Produced on the first day of the tenth month of the thirteenth year of Yixi at Daochang Monastery together with Juexian, transcribed by Baoyun, and completed on the second day of the first month of the fourteenth year; see the two catalogues of Daozu and Sengyou).
Da boreniepan jing (Mahāparinirvāṇa-sūtra), three fascicles (Or two fascicles. A variant translation of the Youxing jing [Journey Chapter] in the first division of the Dīrghāgama. The various catalogues all say that Faxian translated the Fangdeng niwean, which is incorrect—that was the previous Da niwean jing with the word Fangdeng added; this Hīnayāna Nirvāṇa text resembles Faxian's translation, hence it is recorded in the two catalogues of Sengyou and Baochang).
Zazang jing (Kṣudraka-piṭaka Sūtra), one fascicle (Second translation; the same text as the Gui wen Mulian egui baoying jing and others; see the two catalogues of Sengyou and Baochang).
Sengqi biqiuni jieben (Bhikṣuṇī Prātimokṣa of the Mahāsāṃghika), one fascicle (Also called Biqiuni boluodimucha sengqi jieben; translated together with Juexian; see Changfang's catalogue).
Liyou Tianzhu ji zhuan (Record of Travels in India), one fascicle (Also called Faxian zhuan; Faxian's own account of his journeys to and from India; see Changfang's catalogue).
Za apitan xin (Saṃyuktābhidharmahṛdaya), thirteen fascicles (Second translation; the same text as that produced by Saṃghadeva and others under the Fu Qin; see Sengyou's catalogue; Changfang says Faxian translated it together with Juexian).
Fo you Tianzhu ji (Record of the Buddha's Travels in India), one fascicle (See Sengyou's catalogue).
Right: seven works, twenty-six fascicles (The former five works in twelve fascicles are extant; the latter two works in fourteen fascicles are missing).
Śramaṇa Shi Faxian's original surname was Gong, and he was a native of Pingyang. Faxian had three elder brothers who died one after another in childhood. His father was terrified, and when Faxian was a few years old, he had him leave home [to be a monk]. After living at home for several years, he became critically ill and was on the brink of death; he was thereupon sent back to the monastery, and after staying two nights he recovered. He was unwilling to return home again. His mother wished to see him but could not; she built a small hut outside the gate to accommodate his coming and going. At the age of ten he suffered the loss of his father. Because his mother was a solitary widow unable to support herself, his uncle pressured him to return to lay life. Faxian said: "It was not because I had a father that I left home. It was precisely because I wished to distance myself from the dust and leave the secular world that I entered the Path." His uncle praised his words and dropped the matter. Shortly after…