大唐內典錄 3.15.3

3.15.3

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*.