[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 3.15.3 # 大唐內典錄 3.15.3 大唐內典錄 3.15.3 - **Language:** Classical Chinese ### [3.15.3](https://indike.org/pramana/in.bauddha.taisho.2149.3.15.3) 域義同。但在言過質。叡應聲曰。將非人天 交接兩得相見乎。什大喜曰。實然。故相開 發。皆此類也。什又為著實相論及注維摩。 什雅好大乘志存敷演。嘗嘆曰。吾操筆著 摩訶衍阿毘曇。非迦旃延子比也。今此秦 地深識者寡折翮於此。將何所論。嘗聽秦 僧道融講新法華。乃嘆曰。佛法之興其人 也。俄伏師子國婆羅門。事在別傳云。 長阿含經二十二卷（弘始十五年出佛念筆見二秦錄） 虛空藏經（後反罽賓得此經寄與涼部諸僧見道慧宋齊錄） 曇無德律四十五卷（秦言法藏此是人名即四分律主今六十卷） 曇無德戒本（上二律戒見晉世雜錄） 右四部。合六十九卷。晉安帝世。罽賓三藏 法師佛馱耶舍。秦言覺明。家世外道不信 奉佛。沙門從乞父怒打之。父因遂攣。問 巫。坐犯乃請所打沙門竭誠懺悔。數日便 瘳。因令耶舍剃落為其弟子。至年十五。日 誦經得二三萬言。有羅漢乞食供之。年十 九諷誦大小乘經。數百萬言。頗以簡傲。年 及進戒莫為臨壇。乃從舅學五明世術。至 二十七方受具戒。恒以讀誦披尋為務。昏 曉勤劬手不釋卷。每思惟義尚不覺虛過 良時。其精專例此。後與羅什於沙勒國相 見。什待以師禮。什後前至常安。耶舍後 來姑臧。什令興請別立新省逍遙園四事 供養。並不受。時至分衛一食而已。舍為 人赤髭。善毘婆沙。人因號之。既奉什師為 大毘婆沙四事滿三間屋不以關心。興為 貨造寺舍。先甞誦四分律。疑其遺謬乃 試誦羌籍藥方。可五萬言。二日覆之。不誤 一字。眾咸揖服。弘始十二年譯四分等。十 五年解座。興施耶舍萬匹。悉不受。沙門道 含竺佛念二人筆受。各施千匹。已外名德 五百沙門。皆重䞋施。後還西域不知所終。 般若無知論 不真空論 物不遷論 涅槃無名論 右四部四卷。晉安帝世。京兆沙門釋僧肇 作。其行狀精理具如本傳。 二秦眾經錄 右沙門釋僧叡撰。叡魏郡人。少出家。年二 十二博通經論。聽僧朗法師講放光。屢有 譏難。朗謂其師僧賢曰。叡比格難吾累思 不能通。可謂賢賢弟子也。後與羅什相遇。 參預翻譯。又為姚嵩所重。興又賞嘆。什後 出成實。命叡講之。文迂義伏者皆釋滯懸 會。什歎曰。吾傳譯值子真無恨矣。後常 以西方為任。臨終合掌瑞光出云。 釋駮論 右沙門道恒撰。恒京兆人。年九歲為隱士 張忠嗟曰。此小兒有出人之相。俗有輔政 之功。道有光顯佛法。恒少事後母以孝 聞。手自書繢供奉。二十遊刃佛理學該 內外。遇羅什譯經。並助詳定。有同學道 標。雅有才力。姚興以恒標二人有經國之 量。下書逼令罷道云云。恒標答詔云云。興 又致書於什䂮。什䂮又答之云云。興後頻 復下書。闔境救免。乃嘆曰。古人有言。益 我貨者損我神。生我名者殺我身。遂緬迹 人外故著論及百行箴云。 > 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\*. > — English (machine translation) (machine translation) - [Previous: 3.15.2](https://indike.org/pramana/in.bauddha.taisho.2149.3.15.2) - [Next: 3.16](https://indike.org/pramana/in.bauddha.taisho.2149.3.16) - [Up: 3.15](https://indike.org/pramana/in.bauddha.taisho.2149.3.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.3.15.3) — English, machine translation ## Linked texts (1) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.6.77) — 慧皎, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.3.15.3](https://indike.org/pramana/in.bauddha.taisho.2149.3.15.3) · Pramāṇa