高僧傳 2

English (machine translation) 2

Language: English

2.1

Compiled by the śramaṇa Shi Huijiao of Jiaxiang Temple in Kuaiji, under the Liang

2.3

1. Kumārajīva
2. Puṇyatāra
3. Dharmaruci
4. Vimalākṣa
5. Buddhayaśas
6. Buddhabhadra
7. Dharmakṣema

Kumārajīva, translated as Tongshou (Youth-Longevity), was an Indian whose family had for generations served as state chancellors. Jīva's grandfather, Datta, was untrammeled and outstanding, enjoying high renown in his country. His father, Kumārāyana, possessed bright intelligence and admirable integrity; when he was about to inherit the post of chancellor, he declined it and left home to enter the religious life, travelling east across the Pamir Mountains. The king of Kucha, hearing that he had renounced worldly glory, held him in deep reverence and admiration; he went out to the suburbs in person to welcome him and invited him to become State Preceptor. The king had a younger sister, just twenty years of age, whose insight and intelligence were sharp and keen; whatever met her eyes she could master, and what she heard once she could recite. Moreover, she had a red birthmark on her body, indicating she would give birth to a wise son. Many kingdoms had sought her in marriage, but she would accept none of them. When she saw Kumārāyana, her heart wished to be matched with him, and so they compelled him to take her as his wife, after which she became pregnant with Jīva. While Jīva was in the womb, his mother herself felt that her spiritual insight and understanding had doubled compared to ordinary days. Hearing that the Great Cīkkhaṭa Monastery had many renowned and virtuous monks as well as monks who had attained the Way, she together with noble ladies of the royal clan and virtuous nuns made offerings throughout the day, inviting monks to meals and listening to the Dharma. Jīva's mother suddenly became spontaneously fluent in the language of India; when she raised difficult questions, she penetrated their profoundest depths, and all who heard were amazed. The arhat Dharmaghosa said: "She must be carrying a wise son," and recounted to them the proofs from when Śāriputra was in the womb. After Jīva was born, she forgot that language again. Soon after, Jīva's mother wished to leave home to become a nun, but her husband would not permit it, and she subsequently gave birth to another boy, named Puṣyadeva. Later, when going outside the city on an excursion, she saw dry bones lying scattered in different places among the graves; thereupon she deeply contemplated the root of suffering and firmly vowed to leave home, swearing that if she could not shave her hair she would swallow no food or drink. By the night of the sixth day, her breath and strength were so depleted that it was feared she would not survive till dawn; her husband was terrified and gave his permission. Because her hair was not yet shaven, she still would not taste anything. Only when he ordered someone to shave her head did she take food and drink. The next morning she received the precepts, continued to delight in dhyāna practice, and through tireless and undivided effort, attained the first fruit [of stream-entry].

2.6

When Jīva was seven years old, he also left home with her. Following his master, he received sūtras, reciting a thousand verses each day; each verse had thirty-two syllables, totaling thirty-two thousand words. When he had finished reciting the Abhidharma, his teacher explained its meaning, and he immediately understood it thoroughly, leaving nothing profound unexplored. At that time the people of Kucha gave abundant offerings because his mother was the king's sister, so she took Jīva away to avoid this. When Jīva was nine years old, he followed his mother across the Sindhu River to Kashmir, where they met the renowned and virtuous Dharma master Bandhudatta, who was the younger cousin of the king of Kashmir. Deep, pure, and magnanimous, he had brilliant talent and vast erudition, standing unequaled in his time; there were none of the three baskets or nine divisions of scriptures that he had not mastered. From dawn to noon, he copied out a thousand verses by hand; from noon to dusk, he recited a thousand verses as well. His fame spread to various kingdoms, and people from near and far took him as their teacher. When Jīva arrived, he revered Bandhudatta as his teacher and received from him the *Kṣudrakapiṭaka* and the *Madhyama* and *Dīrgha Āgamas*, totaling four million words. Bandhudatta continually praised Jīva's extraordinary talent, until his fame reached the king. The king then invited him into the palace and assembled non-Buddhist debaters to cross-examine him. When the debate first began, the non-Buddhists belittled him for his youth and their words were quite insolent. Jīva seized upon their flaws and defeated them; humiliated and humbled, the non-Buddhists were left speechless with regret. The king revered him all the more as exceptional, providing him daily with a pair of preserved geese, three pecks each of non-glutinous rice and flour, and six pints of ghee; these were the highest offerings in foreign countries. The monks of the temple where he resided assigned five fully ordained monks and ten novices to attend to and clean for him as if they were his disciples; such was the reverence he received.

2.7

By the age of twelve, his mother took him back toward Kucha. The various kingdoms all invited him with high official ranks, but Jīva paid no heed to any of them. At that time, Jīva's mother brought him to the northern mountains of the Yuezhi. An arhat saw him, marveled at him, and said to his mother: "You must constantly guard this novice. If he does not break the precepts by the age of thirty-five, he will greatly cause the Buddhadharma to flourish, delivering countless people, no different from Upagupta. If his precepts are not kept whole, he will achieve nothing great and will merely be a Dharma master of talent and brilliance." Jīva proceeded to the kingdom of Kashgar. Holding the Buddha's alms-bowl on his head, he thought to himself: "The bowl's shape is quite large, so why is it so light?" Immediately it became too heavy to bear, and crying out, he set it down. When his mother asked why, he answered: "My mind formed a distinction, and therefore the bowl became heavy or light." He then stayed in Kashgar for a year. That winter he recited the Abhidharma. For chapters such as "Ten Gates" and "Cultivating Wisdom," he required no instruction yet completely mastered their subtleties; furthermore, regarding the questions of the "Six Pādas," he encountered no obstructions. In Kashgar there was a Tripiṭaka śramaṇa named Xijian (Priyadarśana), who said to the king: "This novice is not to be slighted. Your Majesty should invite him to open the Dharma gates for the first time, which will bring two benefits: first, the śramaṇas of our country, ashamed of their inferiority to him, will certainly exert themselves; second, the king of Kucha will certainly consider that Jīva came from his country, and that your honoring him is an honor to Kucha, and he will surely come to seek friendly relations." The king agreed and arranged a great assembly, inviting Jīva to ascend the seat and preach the *Dharmacakrapravartana-sūtra*. The king of Kucha indeed dispatched an important envoy to return the goodwill. In his leisure from preaching the Dharma, Jīva sought out non-Buddhist scriptures and became skilled in the study of the *Vedas* and treatises. He mastered their composition of literary works, disputations, and so forth; he also read extensively in the texts of the *Four Vedas* and treatises on the five sciences. In yin-yang and astrology, there was nothing he did not master; he had a subtle understanding of good and ill fortune, and his words matched reality like two halves of a tally. By nature he was frank and easygoing, not disciplining himself in minor formalities, so practitioners often doubted him; yet Jīva was self-assured in his own mind and never paid them any heed.

2.8

At that time there were two brothers, princes of Yarkand and generals, who relinquished their kingdom to follow him and become śramaṇas. The elder was named Sūryabhadra, and the younger was named Sūryasoma. Sūryasoma's talents and abilities were extraordinary, and he dedicated himself exclusively to teaching the Mahāyāna; his elder brother and various scholars all took him as their master. Jīva also revered and followed him, and their friendship grew exceedingly close. Sūryasoma later explained the *Anavatapta-sūtra* to Jīva. When Jīva heard that the aggregates, realms, and sense-bases are all empty and signless, he was astonished and asked: "What further meaning does this sūtra have, that it demolishes all phenomena?" Sūryasoma replied: "The eye and other phenomena do not exist in reality." Since Jīva held that the visual faculty exists, while Sūryasoma maintained that it lacks real existence because it is causally conditioned, they debated the Mahāyāna and Hīnayāna back and forth for a long time. Jīva only then understood where the true principle lay and came to devote himself entirely to the Mahāyāna scriptures. He sighed and said: "My past study of the Hīnayāna was like a person who does not recognize gold and regards brass as wondrous!" Thereupon he broadly sought out the essential doctrines and received and recited the *Mūlamadhyamakakārikā*, *Śata-śāstra*, and *Dvādaśamukha-śāstra*.

2.9

Soon after, he followed his mother to the kingdom of Wensu, which was the northern border of Kucha. At that time in Wensu there was an ascetic of brilliant and extraordinary eloquence whose fame shook various states; striking the royal drum with his hand, he had vowed: "If anyone defeats me in debate, I will cut off my head to make amends." When Jīva arrived, he tested him with two propositions, and the man immediately became bewildered and beside himself, prostrating in surrender. Thereupon Jīva's fame filled the regions left of the Pamir Mountains, and his renown spread beyond the river. The king of Kucha went in person to Wensu to welcome Jīva back to the kingdom. Jīva broadly expounded various sūtras, and people from all directions revered him, none able to rival him. At that time a royal daughter had become a nun, named Jñānamati, who was well versed in various sūtras and particularly deep in the essentials of dhyāna; it was said that she had already realized the second fruit [of once-returning]. Hearing the Dharma, she leaped with joy and arranged another great gathering, requesting him to open up the profound mysteries of the Mahāyāna sūtras. Jīva debated and proved for them that "all phenomena are empty and selfless," distinguishing that "the aggregates and realms are conventional designations and not real." None of the listeners at the assembly failed to be moved with grief and remorse, regretting that they had awakened so late. At the age of twenty, he received the full precepts in the royal palace and studied the *Daśa-bhāṇavāra-vinaya* under Vimalākṣa.

2.10

Shortly afterwards, Kumārajīva's mother took her leave to go to Tianzhu, saying to Bai Chun, King of Kucha, "Your state will soon decline; I must depart." Traveling to Tianzhu, she advanced to attain the third fruit. When about to depart, Kumārajīva's mother said to him, "The profound teachings of the vaipulya are destined to be widely propagated in Cīnasthāna; to transmit them to the eastern land depends solely on your strength. Yet there will be no benefit to your own person—what shall you do?" Kumārajīva said, "The way of the Great Being is to benefit others and forget one's own body. If only the Great Transformation can be made to spread, washing clean and awakening the benighted common folk, even if my body should face cauldrons and furnaces, I shall suffer without regret." He then remained in Kucha, dwelling in the Xin Temple. Later, in an old palace beside the temple, he first obtained the *Fangguang jing* [Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra]. Just as he opened and read it, Māra came to obscure the text, so that he saw only empty pages. Kumārajīva knew it was the work of Māra, and his resolve grew even firmer; Māra departed, the characters reappeared, and he continued to study and recite it. Furthermore, he heard a voice in the air saying, "You are a wise man; why read this?" Kumārajīva said, "You are a petty māra; you should leave at once! My mind is like the earth, immovable." He remained there for two years, extensively reciting Mahāyāna sūtras and treatises and thoroughly penetrating their secret depths. The King of Kucha had a golden lion throne constructed for him, spreading it with Da Qin brocade cushions, and commanded Kumārajīva to ascend it and expound the Dharma. Kumārajīva said, "My teacher has not yet awakened to the Mahāyāna; I wish to go in person to instruct him and cannot stay here." Soon, his grand master Bandhudatta arrived from not far away. The King said, "Why has the Grand Master come from so far?" Bandhudatta said, "First, I heard that my disciple's awakening is extraordinary; second, I heard that the Great King promotes and praises the Buddha Way. Therefore, braving hardship and danger, I have rushed from afar to this divine realm." Kumārajīva, having his teacher arrive, rejoiced that his original wish was fulfilled. He expounded the *Sūtra of the Questions of the Virtuous Maiden* (*Vimala-dārikā-paripṛcchā*) for him, largely clarifying that cause and conditions are empty and provisional—which he and his master had formerly both disbelieved, and therefore he expounded it first. His master said to Kumārajīva, "What distinctive marks do you see in the Mahāyāna that you wish to esteem it?" Kumārajīva said, "The Mahāyāna is profound and pure, clarifying that all existent phenomena are empty; the Hīnayāna is one-sided and narrow, with many outflows and defects." His master said, "Your preaching that all is empty is truly fearful! How can you abandon existent phenomena to love emptiness? Like the madman of old who ordered a spinner to spin thread, insisting that it be extremely fine and beautiful: the spinner took great care, making it as fine as fine dust, yet the madman still lamented its coarseness. The spinner grew furious, pointed to the empty air, and showed him: 'This is the fine thread.' The madman said, 'Why can I not see it?' The spinner said, 'This thread is extremely fine; even I, a skilled master of the craft, cannot see it—how much less could others?' The madman rejoiced greatly and gave it to the weaver. The weaver also imitated him; both received high rewards, yet in truth there was nothing. Your doctrine of emptiness is just like this." Kumārajīva then cited analogous cases to explain it, exchanging arguments with utmost earnestness; only after more than a month did his teacher submit in faith. His master sighed, saying, "The teacher could not comprehend, yet [the disciple] has in turn opened his mind—this is proven today." Thereupon, he bowed to Kumārajīva as his master, saying, "The upādhyāya is my Mahāyāna master, and I am the upādhyāya's Hīnayāna master." The states of the Western Regions all submitted to Kumārajīva's divine brilliance. Whenever he gave lectures, the kings would all kneel beside the seat and have Kumārajīva step upon them to ascend; such was the reverence shown to him.

2.11

Kumārajīva's teachings having spread through the Western Regions and his fame reaching the eastern rivers, Fu Jian at that time claimed imperial title in Guanzhong. The king of the Anterior [Jushi] realm and the younger brother of the King of Kucha came together to pay court to Fu Jian. When Fu Jian granted them audience, the two lords told Fu Jian, "The Western Regions produce many rarities and treasures; we request that you dispatch troops to pacify them, so that they may submit to your rule." In the thirteenth year of Fu Jian's Jianyuan era, the dingchou year, in the first month, the Grand Astrologer memorialized, saying, "A star has appeared in the astrological sector of foreign lands; a person of great virtue and wisdom will surely enter to assist the Central Realm." Fu Jian said, "We have heard that in the Western Regions there is Kumārajīva, and in Xiangyang there is the śramaṇa Shi Dao'an; might it not be them?" He immediately dispatched an envoy to seek him. In the seventeenth year, in the second month, the King of Shanshan, the King of the Anterior [Jushi] realm, and others again urged Fu Jian to dispatch troops to march west. In the eighteenth year, in the ninth month, Fu Jian dispatched General of Valiant Cavalry Lü Guang and General of the Lingjiang Jiang Fei, leading the kings of the Anterior realm and of Jushi, at the head of seventy thousand troops, to march west against Kucha and the various states of Yanqi. On the eve of departure, Fu Jian held a farewell banquet for Lü Guang at the Jianzhang Palace, saying to Lü Guang, "Rulers govern in accord with Heaven, taking the love of the common people as their foundation; how could it be out of greed for their lands that we march against them? It is solely for the sake of those who possess the Way. We have heard that in the western lands there is Kumārajīva, who profoundly understands the marks of phenomena and is well-versed in yin and yang, being a master to later scholars; We deeply long for him. Men of virtue and wisdom are great treasures of a state; if you overcome Kucha, dispatch an express courier immediately to send Kumārajīva." Before Lü Guang's army arrived, Kumārajīva said to Bai Chun, King of Kucha, "The state's fortune is in decline; there will surely be a formidable foe. Men from under the sun are coming from the east; you should respectfully receive them and not oppose their vanguard." Chun did not comply and gave battle; Lü Guang thereupon defeated Kucha, killed Chun, and set up Chun's younger brother Zhen as ruler. Having captured Kumārajīva, Lü Guang did not yet fathom his wisdom and capacity, and seeing that he was still young in years, treated him with ordinary disrespect and jested with him, forcibly marrying him to the daughter of the King of Kucha. Kumārajīva refused and would not accept, pleading with utmost earnestness. Lü Guang said, "A Daoist's moral conduct does not surpass that of his late father; how can you stubbornly refuse?" He then made him drink strong wine and shut them together in a secret chamber. Under such extreme coercion, Kumārajīva ultimately compromised his discipline. At times Lü Guang also ordered him to ride an ox or a wild horse, intending to make him fall off. Kumārajīva constantly harbored endurance of insult (kṣānti), never showing any change in countenance; Lü Guang, feeling ashamed, ceased. Midway on his return journey, Lü Guang stationed his army at the foot of a mountain. The officers and soldiers were already resting when Kumārajīva said, "We must not stay here; we will surely meet with disaster. You should move the army onto the ridge." Lü Guang did not heed him. When night fell, heavy rain indeed came, torrential floodwaters rose abruptly to several fathoms deep, and several thousand died; only then did Lü Guang secretly marvel at him. Kumārajīva said to Lü Guang, "This is a place of ill omen and death, not suitable for lingering. Calculating fortunes and reckoning numbers, you should speak of returning quickly; midway there will surely be an auspicious place to dwell." Lü Guang followed his advice. Arriving in Liangzhou, he heard that Fu Jian had already been killed by Yao Chang; Lü Guang's three armies donned mourning garments, and he held a great lamentation south of the city. He then claimed imperial title outside the Pass, styling his reign era Tai'an.

2.12

In the first year of the Tai'an era, in the first month, a great wind blew in Guzang. Kumārajīva said, "This inauspicious wind portends that there will be treachery and rebellion; however, without labor it will settle of itself." Shortly afterwards, Liang Qian and Peng Huang rebelled in succession, and were soon both eliminated. In the second year of Lü Guang's Longfei era, Juqu Nancheng, a Lushui Hu of Linsong in Zhangye, and his cousin Mengxun rebelled, promoting Duan Ye, Administrator of Jiankang, as their leader. Lü Guang dispatched his concubine's son Lü Zuan, Regional Inspector of Qinzhou and Duke of Taiyuan, leading a force of fifty thousand to punish them. Public opinion at the time held that Ye and the others were a motley mob and that Zuan had great prestige, so that his total victory was certain. Lü Guang consulted Kumārajīva about this, and Kumārajīva said, "Observing this expedition, I see no benefit in it." Soon after, Zuan suffered defeat at Heli. Shortly, Guo Xin also staged a rebellion; Zuan abandoned the main army and returned lightly accompanied, only to be defeated again by Xin, barely escaping with his life. Lü Guang's Director of the Palace Secretariat, Zhang Zi, was refined and elegant in literature, and Lü Guang held him in great esteem. When Zi fell ill, Lü Guang sought treatments far and wide. A foreign monk named Luozha said, "I can cure Zi's illness." Lü Guang was delighted and gave him lavish rewards. Kumārajīva knew that Luozha was deceiving him and told Zi, "Luozha cannot do it; it is merely wasted trouble and expense. Although the workings of destiny are hidden, they can be tested by an event." He then tied five-colored threads into knots, burned them to ash, and cast the ash into water: if the ash came out of the water and returned to the form of thread, the illness could not be cured. In a moment, the ashes gathered, floated up, and regained their original shape as thread. Later, treatments were indeed of no avail, and after a few days Zi died. Soon after, Lü Guang also died, and his son Lü Shao inherited the throne. A few days later, Lü Guang's concubine's son Zuan murdered Shao and set himself up, styling his reign era Xianning.

2.13

In the second year of the Xianning era, a sow gave birth to a piglet with one body and three heads. A dragon emerged from a well in the eastern wing and coiled itself before the palace hall; by dawn it had disappeared. Zuan took this as an auspicious omen and named the grand hall the Dragon Soaring Hall. Shortly afterwards, a black dragon ascended at the Nine Palaces Gate facing the sun; Zuan renamed the Nine Palaces Gate the Dragon Rising Gate. Kumārajīva submitted a memorial saying, "Recently, hidden dragons have come out to roam, and a pig omen has displayed an abnormality. Dragons belong to the yin category; their coming and going have their seasons. Appearing repeatedly now, they portend calamity; there will surely be a revolt of inferiors plotting against superiors. You should restrain yourself and cultivate virtue to respond to Heaven's warning." Zuan did not accept it. Playing a game of bo with Kumārajīva, Zuan captured a piece and said, "I cut off the Hu slave's head!" Kumārajīva said, "You cannot cut off the Hu slave's head; the Hu slave will cut off a man's head." These words held an inner meaning, but Zuan remained oblivious to the end. Lü Guang's younger brother Bao had a son named Chao, whose childhood name was Hu Nu. Later, Chao indeed killed Zuan, cutting off his head, and set up his elder brother Long as ruler; only then did the people of that time realize the truth of Kumārajīva's words.

2.14

Kumārajīva stayed in Liangzhou for many years. Since Lü Guang and his son did not promote the Way, he kept his profound understanding concealed and had nowhere to propagate it. Fu Jian had already died, so they never met after all. When Yao Chang claimed illicit rule over Guanzhong, he also admired his high fame, sincerely inviting him; but the Lüs, knowing that Kumārajīva had much wisdom and strategy, feared he would devise plans for the Yaos and would not permit him to go east. When Chang died and his son Xing succeeded to the throne, he again dispatched envoys with earnest invitations. In the third year of Yao Xing's Hongshi era, in the third month, trees with entwined branches grew in the wide courtyard, and scallions in the Xiaoyao Garden turned into fragrant rue; this was regarded as an auspicious omen, indicating that a wise man was about to enter. In the fifth month, Xing dispatched Shuode, Duke of Longxi, to march west against Lü Long, and Long's army suffered a great defeat. In the ninth month, Long submitted a memorial offering surrender; only then was it possible to welcome Kumārajīva into the Pass. On the twentieth day of the twelfth month of that year, he arrived in Chang'an. Xing treated him with the honors of a National Preceptor and showed him exceptional favor. When they met in conversation, they would linger the whole day; inquiring into subtle points and penetrating them fully, he forgot weariness year after year.

2.15

Ever since the Great Dharma spread eastward, beginning under Emperor Ming of the Han and continuing through the Wei and Jin dynasties, sūtras and treatises gradually increased in number. However, the translations produced by the Zhus and Zhis mostly clung to the words and relied on matched concepts (geyi). Yao Xing had been perceptive from his youth and venerated the Three Jewels, directing his keen resolve toward lectures and assemblies. Once Kumārajīva arrived, he invited him into the Ximing Pavilion and the Xiaoyao Garden to translate various scriptures. As Kumārajīva was mostly able to recite them from memory and had thoroughly investigated them all, and was also fluent in the Chinese language, his translations were flowing and natural. When he inspected the older scriptures, their meanings were often flawed and distorted, entirely because earlier translators had lost the original import and their renderings did not correspond to the Sanskrit originals. Thereupon, Yao Xing ordered more than eight hundred śramaṇas—including Senglüe, Sengqian, Faqin, Daoliu, Daoheng, Daobiao, Sengrui, and Sengzhao—to consult and receive Kumārajīva's teachings, and instructed him to re-translate the Larger Perfection of Wisdom Sūtra. Kumārajīva held the Sanskrit original while Yao Xing held the older translation to cross-examine and collate them; wherever the new phrasing differed from the old, the meaning was completely lucid and comprehensive, so that the hearts of the assembly submitted in conviction and all rejoiced in praise. Yao Xing considered the Buddha's Path to be profound and deep, its practice solely consisting in goodness, and believed it to be a fine ford for escaping suffering and a great standard for governing the world. Therefore, while fixing his intent on the Nine Classics, he let his mind roam through the Twelve Divisions of the Canon, composing the Treatise on Comprehending the Three Periods to encourage and demonstrate cause and effect; from the princes and dukes on down, all admired and praised his standard. General-in-Chief Xian, the Duke of Changshan, and General of the Left Army Song, the Marquis of Ancheng, were both deeply devoted to causes and karmic fruition, and repeatedly invited Kumārajīva to the Great Temple of Chang'an to lecture on the new scriptures. In succession, he translated the Smaller Perfection of Wisdom Sūtra, the Vajracchedikā Prajñāpāramitā, the Daśabhūmika, the Lotus Sūtra, the Vimalakīrtinirdeśa, the Viśeṣacintibrahmaparipṛcchā, the Śūraṅgamasamādhi, the Lokadhara, the Buddhapiṭaka, the Bodhisattvapiṭaka, the Sūtra of the Buddha's Bequeathed Teaching, the Bodhy-apravṛtti, the Censure of Desires, the Sarvapunyasamuccayasamādhi, the Guan Yinyuan, the Smaller Sukhāvatīvyūha, the New Bhadrakalpika, the Dhyāna Sūtra, the Essentials of Dhyāna Methods, the Explanations of the Essentials of Dhyāna, the Maitreyavyākaraṇa, the Descent of Maitreya, the Daśabhāṇavāra-vinaya, the Daśabhāṇavāra-prātimokṣa, the Bodhisattva-prātimokṣa, the Mahāprajñāpāramitopadeśa, the Tattvasiddhi, the Daśabhūmika-vibhāṣā, the Mūlamadhyamakakārikā, the Śataśāstra, and the Dvādaśanikāya-śāstra—totaling over three hundred fascicles. In all of them he gave free expression to the divine source and brought to light their hidden depths. At that time, men devoted to doctrinal principles from the four quarters inevitably gathered from ten thousand li away; his flourishing enterprise was enduring and vast, and is looked up to even now.

2.16

Śramaṇa Daosheng of Longguang had subtle wisdom and penetrating understanding, grasping the profound structure beyond the text; constantly fearing that his words might be mistaken, he entered the passes to seek adjudication. Śramaṇa Huiyuan of Mount Lu had an erudition that encompassed all scriptures, serving as a pillar of the surviving teachings; yet because the time of the Sage was far off, he could not resolve doubtful points, and so sealed his questions in letters to consult Kumārajīva; the details are seen in Huiyuan's biography.

2.17

Earlier, the śramaṇa Sengrui was exceptionally brilliant in talent and understanding. He frequently accompanied Kumārajīva to transcribe his words. Kumārajīva often discussed the literary style of the Western Regions with Sengrui, evaluating the similarities and differences, saying: 'The customs of Tianzhu place great weight on literary composition. In their tonal rhythm, what can be set to stringed music is considered good. Whenever one has an audience with a king, one must praise his virtues; in the ritual for seeing the Buddha, singing praises is held in the highest esteem. The gāthās in the sūtras all follow this format. But when changing Sanskrit into Qin, the ornate elegance is lost. Although the general meaning is grasped, it is entirely divorced from the literary style. It is like chewing rice to feed another: not only is the flavor lost, it even induces retching.' Kumārajīva once composed a verse and presented it to the śramaṇa Fahe, saying: 'The mountain of the mind nurtures bright virtue, / shedding fragrance over ten thousand yojanas. / The sorrowful luan bird atop the solitary tong tree, / its pure voice reaches the nine heavens.' He made ten gāthās in all, and their diction and metaphors were all of this kind. Kumārajīva was deeply fond of the Mahāyāna and had resolved to disseminate it widely. He often sighed and said: 'If I were to set brush to paper and compose a Mahāyāna Abhidharma, Kātyāyanīputra would be no match for me. Now, in the land of Qin, those of deep insight are few; with my wings broken here, what is there to discuss?' Thereupon he stopped in sorrow. He only composed the two-fascicle Treatise on the True Mark for Yao Xing, and annotated the Vimalakīrtinirdeśa. His spoken words naturally formed elegant compositions, requiring no deletions or alterations; his diction was gentle and refined, and every word contained profound meaning.

2.18

As a person, Kumārajīva had a clear and penetrating spirit, standing proud and lofty above the crowd; in grasping matters according to the circumstances, he had few equals. He was by nature deeply humane and kind, with universal love in his heart, humble in demeanor and skillful at guiding others, never tiring all day long. The ruler of Qin, Yao Xing, often said to Kumārajīva: 'The master's intelligence and transcendent awakening are without equal in the world. If suddenly you pass away, how can we let the lineage of the Dharma have no successor?' Thereupon he forced ten courtesans upon him, compelling him to accept them. From that time on, Kumārajīva did not reside in the monastic quarters, but had a separate official residence built for him, where supplies were lavishly provided. Whenever he was about to deliver a lecture, he would always first offer a parable himself, saying: 'Just as a lotus flower grows out of foul mud, only gather the lotus flower, do not take the foul mud.'

2.19

Earlier, when Kumārajīva was in Kucha, he received the Vinaya from the Vinaya master Vimalākṣa. Later, Vimalākṣa entered the passes. When Kumārajīva heard of his arrival, he was overjoyed and paid his teacher respect with full etiquette. Vimalākṣa did not yet know of the coercion Kumārajīva had suffered, and so asked him: 'You have found great affinities in the Han land; about how many disciples have received the Dharma from you?' Kumārajīva replied: 'In the Han territory, the scriptures and Vinaya were not yet complete; the new scriptures and various treatises have mostly been translated and issued by me. Three thousand followers have all received the Dharma from me, but my accumulated karmic hindrances are deep, so I do not have them receive the teacher’s precepts.' Furthermore, when the monk Beidu was in Pengcheng and heard that Kumārajīva was in Chang'an, he sighed and said: 'I have playfully parted from this child for over three hundred years; the distance is vast without any appointed meeting, and I can only hope to encounter him in a future life.'

2.20

Before Kumārajīva passed away, he felt a slight ailment in the four great elements. Thereupon, he recited divine dhāraṇīs three times, ordering his foreign disciples to chant them in order to save himself. Before their efforts could take effect, he felt his condition turning increasingly critical. Thereupon, exerting himself despite his illness, he bid farewell to the monastic assembly, saying: 'Having met through the Dharma, we have not yet fully realized our intentions; now that I am turning to the next life, what words can express my sorrow? Lacking insight myself, I errantly served as a translator. Of the more than three hundred fascicles of scriptures and treatises I have produced, only the single work of the Daśabhāṇavāra-vinaya had not yet had its superfluities pruned; keeping its original intent, there is surely no error. I vow that all that I have declared and translated may be transmitted to future generations, and together all will propagate them. Now before the assembly I make this solemn oath of truth: if my translations contain no error, then after my body is cremated, my tongue shall not be charred or destroyed.' On the twentieth day of the eighth month in the eleventh year of the Hongshi era of the illegitimate Qin (the fifth year of the Yixi era of the Jin), he passed away in Chang'an. Right in the Xiaoyao Garden, in accordance with the foreign custom, they cremated his corpse with fire. The firewood was consumed and his form shattered, but his tongue alone did not turn to ash. Later, a foreign śramaṇa came and said: 'What Kumārajīva had committed to memory did not amount to even one-tenth of what he translated.'

2.21

Earlier, another name of Kumārajīva was Kumārajīva (Jiumoluoqipo). When creating names in foreign countries, they mostly base them on the father and mother. Kumārajīva's father was Kumārāyaṇa and his mother's name was Jīva, so he took from both to make his name. However, regarding the year and month of Kumārajīva's death, various records differ: some say the seventh year of Hongshi, some say the eighth year, and some say the eleventh year. Examining this, 'seven' and 'eleven' may be scribal errors. Furthermore, among the catalogues and biographies of translation works, there is still mention of the first year. Fearing to blindly echo the three traditions, there is no way to settle it decisively.

2.22

Puṇyatāra, the second.

2.23

Puṇyatāra, translated here as 'Flower of Merit' (Gongdehua), was a man of Kashmir (Jibin). He left home in his youth and was renowned for his discipline and restraint. He was fully conversant with the Tripiṭaka, but specialized in the Daśabhāṇavāra-vinaya section, becoming an authoritative master in foreign countries; people of the time all believed he had already attained the holy fruit. During the Hongshi era of the illegitimate Qin, he entered the passes bearing his tin staff. The ruler of Qin, Yao Xing, treated him with the etiquette due to an honored guest. Kumārajīva also admired his vinaya standards and paid him deep veneration. Prior to this, although the scriptures and teachings had been transmitted, the Vinayapiṭaka had not yet been expounded; hearing that Puṇyatāra was skilled in this division, all longed for it. On the seventeenth day of the tenth month in the sixth year of the Hongshi era of the illegitimate Qin, several hundred monks devoted to doctrinal study were gathered at the Central Temple in Chang'an, and invited Puṇyatāra to recite the Sanskrit text of the Daśabhāṇavāra; Kumārajīva translated it into Chinese. When two-thirds were obtained, Puṇyatāra fell ill and abruptly departed this world. Because the great enterprise had not been completed and the master had passed away, the depth of the assembly's grief and regret exceeded ordinary sorrow.

2.24

Dharmaruci, the third.

2.25

Dharmaruci, translated here as 'Delight in the Dharma' (Fale), was a man of the Western Regions. He abandoned family life to enter the Path, and was particularly famed for his mastery of the Vinayapiṭaka. In the autumn of the seventh year of Hongshi, he arrived from within the passes.

2.26

Earlier, Puṇyatāra had recited the Daśabhāṇavāra, but died before it was finished. When Śramaṇa Huiyuan of Mount Lu heard that Dharmaruci was skilled in the Vinaya and hoped to bring the Vinaya section to completion, he sent a letter to establish cordial relations, saying: 'The flourishing of the Buddha's teachings first spread in the upper realm; since it branched out, it has been more than four hundred years. As for the virtuous models of the śramaṇas, what is lacking is especially great. Recently, the foreign practitioner Puṇyatāra, a man of Kashmir, deeply memorized and chanted the Sanskrit text of the Daśabhāṇavāra. There was Dharma Master Kumārajīva, possessing comprehensive talent and broad learning, who translated it for him. Within the Daśabhāṇavāra, the text had just passed the halfway mark when Puṇyatāra passed away early and the work ceased midway, unable to bring the great enterprise to completion, which is a cause of profound regret. It is rumored that you, Benevolent One, carry this scripture with you; I am overjoyed at this encounter. Could the coming of such hidden destinies be mere human affairs? I imagine that in propagating the Path for living beings, you act in resonance with the times; when someone appeals to you, your feelings will certainly hold nothing back. If you can complete this scriptural text for the followers of Vinaya studies, disclose the brahma-conduct, cleanse their ears and eyes, and ensure that those who are just setting out do not lose the unsurpassed ford, while those who participate in this sublime work shine more brilliantly day by day, then this kindness will be deep and your virtue profound, moving both humans and spirits alike. I humbly hope you will bestow your care and not turn against the intention of this message in any way. The details have been fully set forth by the monks.' Having received Huiyuan's letter as well as Yao Xing's earnest invitation, Dharmaruci and Kumārajīva translated the Daśabhāṇavāra together to completion. They examined it in detail and collated it, carefully determining the rules and regulations, yet Kumārajīva still regretted that the wording was overly verbose and not yet polished. Soon afterward Kumārajīva passed away, and no opportunity was found to edit and prune it. Dharmaruci stayed at the Great Temple of Chang'an. Huiguan wished to invite him south to the capital, but Dharmaruci said: 'That land has people and has the Dharma, which are sufficient to benefit the world; I shall go instead to places where there is no Vinaya teaching.' Thereupon he traveled to teach in other regions, and it is not known where he passed away. Some say he died in Liang territory, but this is uncertain.

2.27

Vimalākṣa, the fourth.

2.28

Vimalākṣa, translated here as 'Flawless Eye' (Wugouyan), was a man of Kashmir. He was calm and quiet, with resolve and strength; he left home to tread the Path, fulfilling his tasks through ascetic discipline. Earlier, while in Kucha, he propagated the Vinayapiṭaka; scholars from the four quarters vied to go and take him as their master, and Kumārajīva was also among them at that time. When Kucha fell, he took refuge elsewhere. Shortly after, hearing that Kumārajīva was greatly propagating the sūtrapiṭaka in Chang'an, and wishing also to have the supreme division of the Vinaya reach the eastern land once again, he took his tin staff across the shifting sands, braved danger, and entered the east. In the eighth year of the Hongshi era of the illegitimate Qin, he arrived from within the passes. Kumārajīva treated him with the respect due to a teacher, and Vimalākṣa was also joyful to meet him from afar. When Kumārajīva passed away, Vimalākṣa traveled east of the passes, pausing in Shouchun and residing at the Shijian Temple. The Vinaya assembly gathered like clouds, and he vigorously expounded the Vinaya. The translation of the Daśabhāṇavāra by Kumārajīva consisted of fifty-eight fascicles; its final bhāṇavāra, which clarified the methods of receiving the precepts and various matters that accomplish wholesome dharmas, was named the 'Wholesome Recitation' (Shansong) according to its essential meaning. Vimalākṣa later took it to Shijian, expanding it into sixty-one fascicles, and changed the final bhāṇavāra to the 'Vinaya Recitation' (Binisong); therefore, both names still survive.

2.29

Shortly after, he went south to Jiangling, where he spent the summer retreat at Xin Temple and lectured on the Daśādhyāya-vinaya. As he was already fluent in the Chinese language and skilled in conveying its comprehension, the wondrous foundation of non-action was greatly propagated at that time. Those who analysed the text to seek its principles gathered like a forest; those who understood the articles and knew the prohibitions were also exceedingly numerous. That the Vinayapiṭaka flourished greatly was indeed the work of [Vimala]rākṣa. Huiguan of Daochang Temple thoroughly grasped its central tenets, recorded the weights of the monastic prohibitions he had established, compiled them into two fascicles, and sent them back to the capital. Monks and nuns studied them and vied with one another to copy and circulate them. At that time, those who heard it had a proverb: “Vimalarākṣa's rustic words, Huiguan's talented record; copied by the people of the capital, paper became as precious as jade.” It still circulates in the world today as a model for later generations. [Vimala]rākṣa cultivated virtue and loved seclusion, casting aside clamour and departing from the secular. In the winter of that year, he returned to Shijian Temple in Shouchun and passed away in the temple at the age of seventy-seven. [Vimala]rākṣa had blue eyes, and people of the time also called him the “Blue-eyed Vinaya Master.”

2.30

Buddhayaśas 5

2.31

Buddhayaśas, translated as Jueming (“Enlightened Fame”), was a man of Jibin. He belonged to a Brahmin clan that had served non-Buddhist traditions for generations. A śramaṇa once begged at his house; his father was angered and had someone beat the monk. Subsequently, the father's hands and feet became crippled and lame so that he could not walk. He then inquired of a diviner, who replied: “Because you offended a worthy man, ghosts and spirits have brought this about.” Thereupon he invited this śramaṇa and repented with utmost sincerity. In a few days he was cured. He then had Yaśas leave home (pravrajyā) to become the monk's disciple, at the age of thirteen. He often accompanied his master on distant journeys. Once in the wilderness they encountered a tiger; the master wished to flee, but Yaśas said: “This tiger is already sated; it will surely not harm anyone.” Shortly after, the tiger left, and as they proceeded forward they indeed found the remains of its prey. His master privately marvelled at him. By the age of fifteen, he memorised twenty to thirty thousand words of sūtras each day. At the temple where he resided, he frequently had to go outside for piṇḍapāta, which neglected his chanting and study. An arhat, admiring his intelligence, constantly begged food to provide for him. By the age of nineteen, he had memorised several million words of Mahāyāna and Hīnayāna sūtras. However, his disposition was aloof and proud; he took considerable pride in his own understanding and considered few fit to be his teacher, so he was not held in high regard by the monks. Yet his comportment was handsome and he was skilled in pleasant conversation, so that whoever saw him forgot their deep resentment toward him. When he reached the age to receive full precepts, no one would preside at the altar for him; thus, as he approached thirty, he was still a śrāmaṇera. He then studied the treatises on the five sciences and worldly arts from his maternal uncle, practising many of them. Only at the age of twenty-seven did he receive full ordination. He always took reading and chanting as his task, never letting manuscripts leave his hand. Whenever he sat upright contemplating the meanings, he would still say he did not notice the idle passage of time; such was his dedicated focus.

2.32

Later he went to the kingdom of Shache (Kashgar). The king was unwell and invited an assembly of three thousand monks, of whom Yaśas was one. At that time the crown prince, Dharmaputra (meaning “Dharma Son”), saw that Yaśas’s appearance and attire were refined and dignified, and asked where he had come from. Yaśas replied with clear eloquence. The prince was delighted with him and accordingly requested him to remain within the palace to receive offerings, treating him with great generosity. Kumārajīva arrived later and also studied under Yaśas, respecting him greatly. After [Kumāra]jīva accompanied his mother back to Kucha, Yaśas stayed behind. Shortly after, the king died and the crown prince ascended the throne. At that time, Fu Jian sent Lü Guang west to attack Kucha. In dire straits, the king of Kucha sought help from Kashgar. The king of Kashgar personally led troops thither and had Yaśas stay to assist the crown prince, entrusting him with affairs back home. Before the relief army arrived, Kucha had already fallen. When the king returned, he recounted in full that [Kumāra]jīva had been captured by [Lü] Guang. Yaśas sighed and said: “Although Kumārajīva and I were together for a long time, we did not fully express our feelings. Now that he has suddenly been taken captive, when will we ever see each other again?” After staying for over ten years, he then went east to Kucha, where his teaching flourished greatly. At that time, [Kumāra]jīva was in Guzang and sent a letter to invite him. Yaśas packed provisions intending to leave, but the people of the country detained him, so he stayed for another year or so. Later he told his disciples: “I wish to look for Kumārajīva. You may pack secretly and depart at night; do not let anyone know.” A disciple said: “I fear that pursuers will arrive tomorrow, and we will not escape being brought back.” Yaśas then took a bowl of clear water, threw medicine into it, chanted an incantation of several tens of words, and washed his disciples' feet with it; then they departed at night. By dawn, they had travelled several hundred li. He asked his disciple: “What did you feel?” The disciple replied: “I only heard the sound of rushing wind, and tears flowed from my eyes.” Yaśas again gave him incanted water to wash his feet, and they rested. The next morning, when the people of the country pursued them, they were already several hundred li apart and could not catch up.

2.33

Upon reaching Guzang, [Kumāra]jīva had already entered Chang'an. Hearing that Yao Xing had forced him to take concubines and urged him to unseemly conduct, Yaśas sighed and said: “Kumārajīva is like fine silk; how could one let him enter a thicket of thorns?” When [Kumāra]jīva heard that he had reached Guzang, he urged Yao Xing to welcome him, but [Yao] Xing did not accept. Shortly after, Xing ordered [Kumāra]jīva to translate the sūtrapiṭaka. [Kumāra]jīva said: “Now, to propagate the teachings of the Dharma, the text and meaning should be made thoroughly cohesive. Although I, an impoverished monk, have memorised the text, I am not proficient in its underlying principles. Only Buddhayaśas deeply penetrates their subtle depths. He is now in Guzang. I pray that you issue an edict to summon him, so that each word may be thrice examined before committing it to writing, ensuring that the subtle words do not fall into decline and that trust may be won for a thousand years.” Xing complied, immediately dispatching an envoy to invite him and bestowing lavish gifts upon him, none of which he accepted. He laughed and said: “Since the enlightened decree has descended, I should indeed ride forth; but the dānapati treats men of worth so lavishly that if I were to be treated like Kumārajīva, I would not dare obey the command.” When the envoy returned and reported this in full, Xing admired his prudence and sent further letters of earnest persuasion, whereupon he finally came to Chang'an. Xing went out in person to greet and inquire after him, establishing a separate new lodge for him in Xiaoyao Garden. He offered him the four requisites, none of which Yaśas accepted; when the time came, he simply went on piṇḍapāta, taking only a single meal. At that time, Kumārajīva was translating the Daśabhūmika-sūtra; for over a month he harboured doubts and hesitations, not yet setting brush to paper. Once Yaśas arrived, they verified and resolved them together, and only then were the wording and principles settled. The three thousand or so monastics and laypeople all praised their accuracy. Yaśas had a red beard and was adept at explaining the Vibhāṣā; people of the time called him the “Red-bearded Vibhāṣā.” Because he was Kumārajīva's teacher, he was also called the “Great Vibhāṣā.” The four requisites offered to him—robes, bowls, and bedding—filled three rooms, but he paid no heed to them; Yao Xing sold them off to build a monastery south of the city. Yaśas had previously memorised the Dharmaguptaka-vinaya, and the acting Director of Retainers, Yao Shuang, requested that he translate it. Xing suspected he might omit or err in it, so he invited Yaśas and had him recite a Qiang registry of medicinal recipes of about fifty thousand words. After two days, they checked it against the written text, and not a single character was mistaken; the assembly marveled at his powerful memory. Thus in the twelfth year of Hongshi, he translated the Cāturvargīya-vinaya (Four-Part Vinaya) in forty-four fascicles, as well as the Dīrghāgama and other texts. The śramaṇa Zhu Fonian of Liangzhou translated it into the language of Qin, and Daohan recorded it with the brush. When the assembly concluded in the fifteenth year, Xing bestowed ten thousand bolts of cloth and silk upon Yaśas, none of which he accepted; Daohan and Fonian each received a thousand bolts of cloth and silk, and five hundred monks of eminent virtue were all heavily presented with gifts.

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高僧傳 — 慧皎, Classical Chinese