貞元新定釋教目錄 7.28.7

7.28.7

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.