大唐內典錄 3.15

Avadāna-sūtra (Chuyao jing), nineteen fascicles (produced in the tenth year of Jianyuan; seen in the Erqin lu, Gaoseng zhuan, and Baochang lu; also called a śāstra)
Bodhisattvamuktāhāra-sūtra (Pusa yingluo jing), fourteen fascicles (produced in the seventh month of the twelfth year of Jianyuan; seen in the Erqin lu and Gaoseng zhuan; or in twelve fascicles)
Daśabhūmikasaṃyojana-cchedika-sūtra (Shizhu duanjie jing), twelve fascicles (second translation; slightly differs from Dharmarakṣa’s eight-fascicle translation of the Han; seen in the Erqin lu and Gaoseng zhuan; or in ten fascicles)
Vinaya (Binaiye lü), ten fascicles (also called Jie yinyuan jing; monk Tanjing took down the brush transcription; seen in Shi Dao'an's sūtra preface)
Daśabhūmikasaṃyojana-cchedika-sūtra (Shidi duanjie jing), ten fascicles (second translation)
Bodhisattva Garbhāvakrānti-sūtra (Pusa chutai jing), five fascicles (also simply called Tai jing; seen in the Qin lu and Gaoseng zhuan)
Mahāvaipulyanirvikalpa-sūtra (Dafangdeng wuxiang jing), five fascicles (or in four fascicles; also Dayun jing [*Mahāmegha-sūtra])
Susthitamatidevaputraparipṛcchā-sūtra (Chiren pusa jing), three fascicles
Bodhisattvasarvatragati-sūtra (Pusa puchu jing), three fascicles
Muktāhāramūlakarma-sūtra (Yingluo benye jing), two fascicles
Antarābhava-sūtra (Zhongyin jing), two fascicles (seen in the Erqin lu and Gaoseng zhuan)
Sūtra on the Causes and Conditions of Prince Dharmavardhana’s Blinding (Wangzi Fayi huaimu yinyuan jing) (second translation; slightly differs from the translation by Dharmanandin; also called Sūtra on the Causes and Conditions of King Aśoka's Son's Blinding)
Origins and Transmission of the Sarvāstivāda Bhikṣuṇī Precepts (Shisong biqiuni jie suochu benmo) (Sengchun obtained the text in Kuqa, Fonian translated the text, and later Zhu Fatai revised and corrected it; seen in the Chang lu)
The above thirteen works, comprising eighty-six fascicles. During the reign of Emperor Xiaowu of the Jin, monk Zhu Fonian of Liangzhou, who was clear-minded, perceptive, and fond of traveling abroad in his youth, came from a family settled in Xihe for generations and was thoroughly conversant in both Chinese and barbarian tongues. In the early Jianyuan era of Fu’s Former Qin, he came to Chang’an. At that time, Zhao Zheng, Gentleman of the Palace Secretariat, invited Saṅghabhadra, Dharmanandin, and others to produce various sūtras and śāstras, but none among the renowned monks of the time could interpret and translate them. The assembly all deferred to Fonian. The clear phrasing of the two Āgamas was due to Fonian's translational merit. Since the end of the Han, after An Shigao and Zhi Qian, none surpassed Fonian. Therefore, during the two eras of Fu and Yao, he was the forebear of translators, and the renowned monks within the Passes all admired him. Later, the works he produced were as listed above. The Gaoseng zhuan records only five works; the other eight works are revealed in diverse catalogues, so they are all fully listed here.
Śāriputrābhidharma (Shelifu apitan), thirty fascicles (or in twenty fascicles; Sengyou stated it was a Vibhāṣā translation, but Changfang checked the biographies and found it was by Yaśas, so he corrected it; seen in the Baochang lu)
Kṣamā-sūtra (Chamo jing), one fascicle (arrived in Guangzhou during the Long'an era of the Jin, and produced at Baisha Temple for the upasikā Zhang Puming; this should properly belong to the Jin, but is appended here under the Qin according to the person)
The above two works, comprising thirty-one fascicles [or error for twenty-one]. During the reign of Emperor An of the Jin, the Tripiṭaka master Dharmayaśas of Kashmir (in Qin called Facheng [Dharma Fame]; yaśas means fame, though the Gaoseng zhuan says Faming [Dharma Light], which was phonetically derived, yet logically rather skewed) entered Chang’an during the Yixi era with the Indian monk Dharmagupta (in Qin called Fazang). Beginning in the ninth year of Hongshi, he wrote out the brāhmī text for Yao Xing, and completed the translation in the autumn of the sixteenth year. The Qin crown prince Hong personally oversaw its flavor and principles, and monk Shi Daobiao composed the preface.
Sarvāstivāda Vinaya (Shisong lü), fifty-eight fascicles (produced on the seventeenth day of the tenth month of the sixth year of Hongshi at Zhong Monastery; seen in the Erqin lu)
The above: during the reign of Emperor An of the Jin, the Kashmirian Tripiṭaka Vinaya master Puṇyatāra (in Qin called Gongdehua) was famed for his discipline and integrity, and traveled abroad to convert beings. Once he arrived, Yao Xing summoned over six hundred renowned and virtuous monks of Chang’an and invited [Puṇya]tāra to stay at Zhong Monastery. He recited the brāhmī text of the Sarvāstivāda Vinaya from memory, and Kumārajīva translated it into the language of Qin. Two-thirds had been accomplished when Puṇyatāra passed away before completing it, to the grief and regret of all. Later, [Kumāra]jīva joined with Dharmaruci (in Qin called Faxi) to continue the translation to completion.
Mahāprajñāpāramitā-sūtra (Mohe bore boluomi jing), thirty fascicles (or in thirty fascicles; formerly twenty-seven fascicles; Sengrui’s Erqin lu states that Yao [Xing] held the old text, [Kumāra]jīva held the brāhmī text, [Zhu Fo]nian interpreted, and Rui and [Seng]zhao took down the brush transcription and composed the preface; hence we know that former translations existed, and this is now the second translation)
Mahāvaipulya Mahāsaṃnipāta-sūtra (Dafangdeng daji jing), thirty fascicles (second translation; slightly differs from the twenty-seven-fascicle version by Lokakṣema; seen in Li Kuo's Jin bie lu and the Erqin lu, both marked with the character 'new', clearly distinguishing it from the old; now sixty fascicles)
Pañcaviṃśatisāhasrikā Prajñāpāramitā-sūtra (Fangguang bore boluomi jing), twenty fascicles (second translation; seen in the Bie lu)
Aṣṭasāhasrikā Prajñāpāramitā-sūtra (Xiaopin bore boluomi jing), ten fascicles (re-translated in the tenth year of Hongshi; or in seven fascicles; brush transcription by Sengrui; seen in the Erqin lu; same original as the seven-fascicle Puti jing under a different title; Sengrui composed the preface)
Kāraṇḍavyūha-sūtra [or Kusuma-saṃcaya] (Huashou jing), ten fascicles (also named She shan'gen jing; produced in the eighth year of Hongshi; seen in the Erqin lu)
Jianzhu zuifu jing, ten fascicles (seen in the Bie lu)
Saddharmapuṇḍarīka-sūtra (Miaofa lianhua jing), seven fascicles (produced in the eighth year of Hongshi at the Great Monastery; brush transcription and preface by Sengrui; second translation; same original as [Dharma]rakṣa’s Zheng fahua jing, separated by nearly a hundred years; seen in the Erqin lu)
Bhadrakalpika-sūtra (Xianjie jing), five fascicles (produced on the fifth day of the third month of the fourth year of Hongshi; slightly differs from Dharmarakṣa’s translation; brush transcription by Tangong; seen in the Erqin lu; also named Xianjie sanmei jing, also named Xianjie dingyi jing)
Daśabhūmika-sūtra (Shizhu jing), five fascicles (translated by Kumārajīva together with Buddhayaśas; or in four fascicles; seen in the Erqin lu)
Viśeṣacintibrahmaparipṛcchā-sūtra (Siyi jing), four fascicles (also named Siyi fantian suowen jing; produced on the first day of the tenth month of the fourth year of Hongshi in the Xiaoyao Garden; second translation; same original as Dharmarakṣa’s Sheng siwei jing under a different translation; seen in the Erqin lu; preface by Sengrui)
Drumakinnararājaparipṛcchā-sūtra (Dashu jinnuoluo jing), four fascicles (second translation; same original as Lokakṣema’s Tun zhentuoluo, with differences in conciseness and detail)
Lokadharaparipṛcchā-sūtra (Chishi jing), four fascicles (second translation; same original as Dharmarakṣa’s Chiren pusa suowen jing, slightly broader; seen in the Erqin lu)
Vimalakīrtinirdeśa-sūtra (Weimojie jing), three fascicles (produced in the eighth year of Hongshi at the Great Monastery; fourth translation; slightly differs from the translations by Fotiao, Zhi Qian, and Dharmarakṣa; brush transcription by Daosheng, commentary by Kumārajīva, preface by Sengrui; seen in the Erqin lu)
Buddhapiṭakaduḥśīlanirgraha-sūtra (Fozang jing), three fascicles (also named Xuanze zhufa jing; or in four fascicles; seen in the Erqin lu; produced on the twelfth day of the sixth month of the seventh year of Hongshi)
Bodhisattvapiṭaka-sūtra (Pusazang jing), three fascicles (also named Fulouna wen jing; also named Dabei jing; or in two fascicles; produced in the seventh year of Hongshi; seen in the Erqin lu)
Sarvabuddhaguṇasaṃstuti-sūtra (Chengyang zhofo gongde jing), three fascicles (produced in the seventh year of Hongshi; seen in the Erqin lu; also named Jihua jing)
Meditation Sūtra (Chan jing), three fascicles (produced on the fifth day of the first month of the fourth year of Hongshi; seen in the Erqin lu and Chang lu; also named Pusa chanfa jing; identical with Zuochan sanmei jing)
Chan miyao jing, three fascicles (seen in the Bie lu; or without the word jing)
Chan fayao, three fascicles
Ajātaśatru-sūtra (Asheshe jing), two fascicles (seen in the Bie lu)
Araṇyacittasaṃskāradhyāna-sūtra (Aranruo xichan fa jing), two fascicles (seen in the Bie lu; or without the word jing; same original as the Zuochan sanmei jing, but a different translation)
Chan yao jing, two fascicles (also named Chan fayao jie; seen in the Bie lu)
Bodhicittotpāda-sūtra (Fa putixin jing), two fascicles (seen in Li Kuo's catalogue)

Īśvararāja-sūtra, in two fascicles (Produced in the ninth year of Hongshi at the residence of Yao Xian, Duke of Changshan and Prefect of the Masters of Writing. Written down by Rui, who composed the preface. It differs from the “Īśvara Chapter” of the Mahāsaṃnipāta; being longer by five sheets, the phrasing emerges and recedes, varying in length between the two; seen in the Two Qin Catalogues).
Shanxin Mohe Shenzhou Jing (Great Dhāraṇī-Sūtra of Good Faith), in two fascicles (Seen in Li Kuo’s Catalogue).
Śūraṅgama-sūtra, in two fascicles (The seventh translation; identical in underlying text to the versions by Dharmakṣema, Zhi Qian, Bo Yan, Dharmarakṣa, Master Zhi Falan, and the two Yongfuding Sūtras, but an independent translation. In addition, there are two versions from Shu and a later translation, making nine translations in all, each with different phrasing).
Brahmajāla-sūtra, in two fascicles (Produced in the eighth year of Hongshi at the Caotang Monastery, as the final piece before three thousand scholars, being one chapter from a Sanskrit text of twelve fascicles and sixty-one chapters. When the translation was completed, three hundred people, including Sengrong and Sengying, simultaneously received the ten bodhisattva precepts; see the preface to the sūtra; written down by Sengzhao).
Da Shanquan Jing (Great Skill-in-Means Sūtra), in two fascicles (Seen in Li Kuo’s Catalogue).
Sarvadharmāpravṛtti-nirdeśa, in two fascicles (Or in one fascicle; seen in the Two Qin Catalogues).
Sukhāvatīvyūha-sūtra, in one fascicle (Also named Amitābha; produced on the eighth day of the second month in the fourth year of Hongshi; the fifth translation; slightly different from the two-fascicle versions translated by Zhi Qian, Saṅghavarman, Bo Yan, and Dharmarakṣa; seen in the Two Qin Catalogues).
Maitreya-vyākaraṇa (Also titled Maitreya's Bestowal of Prophecy Sūtra; seen in the Two Qin Catalogues).
Maitreyābhisambodhi-sūtra (Produced in the fourth year of Hongshi; the second translation; largely identical with minor differences from the version translated by Dharmarakṣa; seen in the Two Qin Catalogues).
Vajracchedikā-prajñāpāramitā-sūtra (The one where the Buddha resides in Śrāvastī; seen in the Two Qin Catalogues).
Kāruṇikarājā-prajñāpāramitā-sūtra (Benevolent Kings' Prajñāpāramitā Sūtra Protecting the State) (Seen in the Separate Catalogue; the second translation; slightly different in phrasing from the version translated by Dharmarakṣa under the Jin).
Bodhi-sūtra (Also named Mañjuśrī's Inquiries on Bodhi Sūtra, Gayāśīrṣa Sūtra, and Bodhy-apravṛtti Sūtra).
Yijiao Jing (Sūtra of the Buddha's Bequeathed Teaching) (Also named Sūtra of the Admonitions Briefly Expounded by the Buddha on the Brink of Mahāparinirvāṇa).
Dvādaśāṅgapratītyasamutpāda-vipaśyanā-sūtra (Sūtra on the Contemplation of the Twelve Links of Dependent Origination).
Bodhisattva-kāma-bhartsanā-sūtra (Sūtra on the Bodhisattva's Scorn of Sensual Desire).
Saṃyukta-avadāna-sūtra (Produced in the tenth month of the seventh year of Hongshi; compiled by Daolüe).
Sumati-bodhisattva-sūtra.
Mañjuśrī-kṣamā-sūtra (Sūtra on Mañjuśrī's Confession of Faults).
Bhikṣu-dharmānuvartī-sūtra (In the Dīrghāgama; Sengyou annotated it into the catalogue of doubtful texts).
Acintyaprabhā-dāraka-bodhisattva-sūtra (Also titled Sūtra Spoken by the Bodhisattva Acintyaprabhā).
Mahāvaipulya-mūrdharāja-sūtra (The second translation; identical to the King of the Mahāvaipulya Sūtra translated by Dharmarakṣa, with slight textual variation).
Mahā-mayūrī-vidyārājñī (Translated at Xiaoyao Garden, along with the rituals for setting up the boundary precinct, all fully complete).
Alaṃkāra-bodhicitta-sūtra (The second translation; an alternate translation of the same source text as the Bodhisattva-daśabhūmika translated by Dharmarakṣa).
Sūtra on the Buddha's Disciple Converting the Māra's Sons in Gāthās (Extracted from the Mahāsaṃnipāta).
Sūtra on the Great White Māra King's Firm Faith (Extracted from the Mahāsaṃnipāta).
Sūtra on Converting Māra.
Māra-karman-sūtra (Sūtra on the Works of Māra).
Sūtra on Transcending Māra's Realm of Phenomena (Extracted from the Mahāsaṃnipāta).
Sūtra on the Buddha Asking the Asuras Whether the Great Ocean Diminishes (Extracted from the Dīrghāgama).
Sūtra on the Māra King Transforming His Body.
Sūtra on the Shaking of the Buddha's Seat in the Eastern World of Good Flowers.
Sūtra on the Six Kinds of Shaking in the Dharma-Gate of Dhāraṇī.
Sūtra on the Mark of the Thousand-Spoked Wheel Appearing in the Buddha's Footprint.
Sūtra on the Buddha Converting Bodhisattvas in Equanimity.
Sūtra on the Canon of Practices and Vows Born in the Buddha-land of Harmony in Past Kalpas.
Sūtra on the Cough of the Buddha Resonating Throughout the Ten Directions (Extracted from the Mahāsaṃnipāta).
Sūtra on the Past Buddha-land of Boundless Radiant Purity.
Sūtra on the Buddha Transforming His Body at the Gathering.
Sūtra on the Buddha-land of Immeasurable Joy.
Sūtra on the Queen Becoming a Dung Beetle.
Buddha-hṛdaya-dhāraṇī-sūtra (Slightly different from the Mind Dhāraṇī found in the Jātaka-sūtra).
Sūtra on the Monkey Playing with a Maidservant Leading to a Transformation.
Buffalo King Sūtra (Extracted from the Jātaka-sūtra).
Sparrow King Sūtra.
Hare King Sūtra (Extracted from the Jātaka-sūtra).
Sūtra on the Bodhisattva's Body Becoming the King of Doves (Extracted from the Sūtra of the Six Pāramitās).
Sūtra on the Buddha Formerly Being a Deer King.
Cattle-Herding Sūtra.
Sūtra on the Bodhisattva Ākāśagarbha Inquiring about the Merits of Upholding the Sūtra.
Guanyin Sūtra (Extracted from the new Lotus Sūtra of the Wondrous Dharma).
Sūtra on Bodhisattva Maitreya's Primal Vow to Await the Proper Time to Attain Buddhahood (The above forty-two sūtras all appear in the Separate Catalogue, which states that they were retranslated by Kumārajīva).
Dīpapradīpāvadāna-sūtra (Sūtra on the Karmic Causes and Conditions of Lamp-Fingers).
Samantabhadra-bodhisattva-dhyānacaryā-dharma-sūtra (Sūtra on the Contemplation of the Bodhisattva Samantabhadra).
Śyāma-jātaka-sūtra.
Buddhadhyāna-samādhisāgara-sūtra (Sūtra on the Samādhi of Contemplating the Buddha).
Bao Wang Jing (Precious Net Sūtra).
Le Yingluo Zhuangyan Jing (Delighting in the Adornment of Necklaces Sūtra).
Qing Guanshiyin Jing (Sūtra on Invoking Avalokiteśvara) (The above seven sūtras appear in Li Kuo’s Catalogue, which states that they were translated by Kumārajīva).
Methods for the Essentials of Meditation (Or without the word “Sūtra”).
Bhūmidhara-sūtra.
Bodhisattva-prātimokṣa.
Daśabhāṇavāra-bhikṣu-prātimokṣa (The second translation; slightly different from the one produced by Dharmapriya).
Mahāprajñāpāramitopadeśa, in one hundred fascicles (Composed by Nāgārjuna; produced in the fifth month of the sixth year of Hongshi at Xiaoyao Garden; written down by Sengrui, who composed the preface; seen in the Two Qin Catalogues. Kumārajīva stated that a full translation would have been a thousand fascicles, but because the men of Qin had modest capacities, it was abbreviated to a tenth).
Anthology of Treatises on the Prajñāpāramitā Sūtra, in twenty fascicles (Seen in the Wu Catalogue).
Daśabhūmika-vibhāṣā, in twelve fascicles (Composed by Bodhisattva Nāgārjuna).
Tattvasiddhi-śāstra, in twenty fascicles (Or in sixteen fascicles; produced in the eighth year of Hongshi; written down by Tanlüe; seen in the Two Qin Catalogues; composed by Harivarman over eight hundred years after the Buddha's parinirvāṇa; preface to the lecture by Sengrui).
Mahāyāna-sūtrālaṃkāra-śāstra, in ten fascicles (Composed by Bodhisattva Aśvaghoṣa).
Daśabhūmi-śāstra, in ten fascicles (Composed by Nāgārjuna; translated during the Hongshi era, but not finished; the end of the roll resembles the Sūtra of the Collection of the Six Pāramitās; seen in the Two Qin Catalogues).
Madhyamakaśāstra, in eight fascicles (Or in four fascicles; composed by Nāgārjuna; produced during the Hongshi era; seen in the Two Qin Catalogues; preface by Sengrui).
Śataśāstra, in two fascicles (Composed by Bodhisattva Āryadeva; produced in the sixth year of Hongshi; seen in the Two Qin Catalogues).
Dvādaśanikāya-śāstra (Composed by Nāgārjuna; seen in Baochang's catalogue; preface by Master Sengrui).
Biography of Bodhisattva Aśvaghoṣa.
Biography of Bodhisattva Nāgārjuna.
Biography of Bodhisattva Āryadeva.
Treatise on the True Mark (Authored by Kumārajīva himself).
The above ninety-eight works, totaling four hundred and twenty-five fascicles. In the reign of Emperor An of the Jin, the Tripiṭaka Master Kumārajīva of Tianzhu—translated into the language of Qin as Tongshou (Youth of Long Life)—arrived in Chang'an in the winter of the third year of Hongshi. The Qin ruler Yao Xing treated him with the utmost courtesy and honor. He thereupon invited him to take up residence in the Ximing Pavilion and in a detached mansion at the Xiaoyao Garden. He commanded Sengzhao to assemble more than eight hundred śramaṇas to consult and receive instruction from Kumārajīva, and to produce a new version of the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra (Larger Prajñāpāramitā). He had Kumārajīva hold the Sanskrit original while Yao Xing himself held the old translation to compare and collate them. The new phrasing differed from the old, and its meaning was completely clear and harmonious, leaving the minds of the assembly deeply satisfied and persuaded. Therefore, the Two Qin Catalogues refer to the version determined by Kumārajīva as the New Larger Prajñāpāramitā, showing clearly that an older version existed. There are over twenty such works where the word "New" was originally prefixed to their titles. Later generations, as years went by, mostly omitted the word "New", so that now none remain. Thereafter, the Later Qin era witnessed a great flourishing of translation and propagation. Humbling his imperial heart, Yao Xing revered the teachings of the Triratna. With an open mind, he venerated the Buddhadharma, constantly providing for three thousand monks within the Caotang Monastery of the Great Temple, and consulting with Kumārajīva to collate and determine the new and old sūtras, leaving nothing uninvestigated, penetrating to their profound import. At that time there was Dharma Master Sengrui, who was deeply understood and appreciated by Yao Xing. All the sūtras translated by Kumārajīva were examined and verified by Sengrui. Formerly, when Dharmarakṣa translated the Saddharmapuṇḍarīka-sūtra, the chapter on receiving the prophecy said: "Devas see humans, and humans see devas." When Kumārajīva arrived at this passage in his translation, he remarked: "These words differ from the Western...

the meaning was identical, but only that the wording was overly plain. Sengrui immediately responded, saying, 'Would it not be: "Mortals and celestials interact, both able to see one another"?' Kumārajīva was greatly pleased, saying, 'Indeed it is so!' His instigations and illuminations were all of this kind. Kumārajīva also authored the *Treatise on the True Nature* and annotated the *Vimalakīrti-nirdeśa*. Kumārajīva was deeply fond of the Mahāyāna, and his intention lay in unfolding and propagating it. He once sighed: 'If I were to take up the brush to compose a Mahāyāna Abhidharma, Kātyāyanīputra could not compare to me. Yet now in this land of Qin, those of profound discernment are few, and my wings are broken here. What could I expound?' Once, listening to the Qin monk Daorong lecture on the new *Lotus Sūtra*, he sighed: 'The flourishing of the Buddha's Dharma rests with this man!' Shortly afterward, he subdued a brāhmaṇa from Siṃhala. The incident is recounted in his separate biography.
*Dīrghāgama-sūtra*, twenty-two fascicles (Produced in the fifteenth year of Hongshi; brush-recorded by Fonian; recorded in the *Two Qin Catalogue*).
*Ākāśagarbha-sūtra* (Later he returned to Jibin, obtained this sūtra, and sent it to various monks of the Liang region; recorded in Daohui's *Song and Qi Catalogue*).
*Dharmagupta-vinaya*, forty-five fascicles (In Qin it means 'Fazang'. This is a person's name; he is the master of the *Four-Part Vinaya*. Now sixty fascicles).
*Dharmagupta-prātimokṣa* (The above two vinaya and precepts texts are recorded in the *Miscellaneous Catalogue of the Jin Era*).
The above four works, totaling sixty-nine fascicles. In the reign of Emperor An of the Jin, the Tripiṭaka Master of Jibin, Buddhayaśas (in Qin called Jueming). His family had been non-Buddhists for generations and did not believe in or revere the Buddha. A monk came begging for alms, and his father beat him in anger. Consequently, the father became paralyzed in his limbs. He consulted a diviner, who said it was due to an offense against a sacred person. He then invited the beaten monk, repented with utmost sincerity, and in a few days he was cured. He thereupon had Buddhayaśas shave his head and become that monk's disciple. By age fifteen, he could recite twenty to thirty thousand words of scripture daily. An arhat begged food to provide for him. At age nineteen, he memorized millions of words of Mahāyāna and Hīnayāna sūtras. Because he was somewhat proud and reserved, when he reached the age to receive the full precepts, no one would preside at the altar for him. He then studied the five worldly sciences from his uncle. Only at twenty-seven did he finally receive full ordination. He constantly took reading, reciting, and investigating as his business. Diligent from dusk to dawn, the scrolls never left his hand. Whenever he contemplated the meaning, he was not even aware that good hours were passing by. His dedication was always like this. Later, he met Kumārajīva in the country of Kashgar (Shāle). Kumārajīva treated him with the etiquette due to a teacher. Kumārajīva later went ahead to Chang'an, while Buddhayaśas subsequently came to Guzang. Kumārajīva urged Yao Xing to invite him, build a separate new quarter in the Xiaoyao Garden, and offer him the four requisites. Buddhayaśas accepted none of them. When the time came, he only ate a single meal through alms-gathering (piṇḍapāta). Buddhayaśas had a red beard and was skilled in the *Vibhāṣā*; people called him by that name. Having honored Kumārajīva's teacher as the Great Vibhāṣā master, though the four requisites filled three rooms, none concerned his mind. Yao Xing used them to build monasteries. Previously, he had recited the *Four-Part Vinaya* by memory; [Yao Xing], suspecting he might make errors or omissions, tested him by having him recite Qiang medical prescriptions, about fifty thousand words. Two days later, they checked it, and not a single character was wrong. The whole assembly bowed in admiration. In the twelfth year of Hongshi, he translated the *Four-Part Vinaya* and other texts; in the fifteenth year, the translation assembly concluded. Yao Xing gave Buddhayaśas ten thousand bolts of fabric, but he accepted none. The monks Daohan and Zhu Fonian served as the two scribes, each receiving one thousand bolts. Aside from them, five hundred renowned monks received generous donations. Later he returned to the Western Regions, and his final end is unknown.
*Treatise on Prajñā Being Free of Knowing*
*Treatise on the Emptiness of the Unreal*
*Treatise on the Immutability of Things*
*Treatise on Nirvāṇa Being Nameless*
The above four works in four fascicles. In the reign of Emperor An of the Jin, composed by the monk Shi Sengzhao of Jingzhao. His biography and refined principles are fully detailed in his original biography.
*Catalogue of Scriptures of the Two Qin Dynasties*
The above was compiled by the monk Shi Sengrui. Sengrui was from Wei Commandery and left home at a young age. At twenty-two, he was broadly conversant with the scriptures and treatises. When he heard Master Senglang lecture on the *Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra*, he repeatedly raised critical objections. Senglang said to his master, Sengxian: 'The objections Rui poses could not be resolved even after my repeated contemplation. He may truly be called a worthy disciple of a worthy master!' Later, he met Kumārajīva and took part in the translations. He was also deeply respected by Yao Song, and Yao Xing praised and admired him. When Kumārajīva later translated the *Tattvasiddhi-śāstra*, he ordered Sengrui to lecture on it. Wherever the phrasing was obscure or the meaning hidden, he unraveled the obstacles and achieved sudden accord. Kumārajīva sighed: 'That I have met you in transmitting and translating leaves me truly without regret!' Later he always took the Western Paradise as his aspiration; at his death, joining his palms, auspicious light appeared.
*Treatise Refuting Criticisms*
The above was composed by the monk Daoheng. Daoheng was from Jingzhao. At age nine, the hermit Zhang Zhong sighed over him, saying: 'This boy has the appearance of an extraordinary man; in secular life he would have the merit to aid the administration, and in the Way he will glorify the Buddha's Dharma.' In his youth, Daoheng served his stepmother and was renowned for filial piety; he painted and scribed with his own hands to provide for her. At twenty, he mastered Buddhist principles with ease, his learning encompassing both internal and external texts. Meeting Kumārajīva during his translation of scriptures, he assisted in careful verification. He had a fellow student named Daobiao, who was exceptionally talented. Considering that Heng and Biao possessed the capacity to govern the state, Yao Xing issued an edict pressing them to renounce the monastic path, and so forth. Heng and Biao replied to the edict, and so forth. Xing also sent a letter to Kumārajīva and others, and Kumārajīva and others also replied to him, and so forth. Xing later repeatedly issued edicts, but the entire region rallied to save and excuse them. Daoheng then sighed: 'An ancient person said: "That which increases my wealth damages my spirit; that which generates my fame slays my body."' He thereupon withdrew his traces beyond human society, composing the treatise and the *Admonitions on a Hundred Deeds*.