開元釋教錄 4.5.3

4.5.3

提婆菩薩傳一卷（見長房錄）
法界體性無分別經二卷（與寶積法界體性會同本初出見法上錄）
從此下闕。
大善權經二卷（與寶積大乘方便會等同本第四出見李廓錄）
大方等大集經三十卷（或加新字或二十四卷與支讖無讖所出者同本見二秦
錄及李廓錄）
大方等頂王經一卷（與法護等出者同本第二出見長房錄）
阿闍世經二卷（與支讖等出者同本第五譯房云見別錄）
睒本起經一卷（亦直云睒經出六度經異譯第三出見李廓錄）
請觀世音經一卷（初出與竺難提出者同本見李廓錄）
寶網經一卷（第二出與法護出者同本見李廓錄）
稱揚諸佛功德經三卷（一名集華經初出弘始七年譯見二秦錄及僧祐錄）
觀普賢菩薩經一卷（第二出見李廓錄）
未曾有因緣經二卷（初出見法上錄）
賢劫經七卷（第二出弘始四年三月五日出與法護譯者同本曇恭筆受見二秦錄及僧祐錄一名
賢劫三昧經一名賢劫定意經凡三名祐錄云新賢劫經）
善信摩訶神呪經二卷（見李廓錄）
持地經一卷（見長房錄）
觀佛三昧經一卷（見李廓錄）
菩薩戒本一卷（初出見長房錄今疑此菩薩戒本即梵網下卷是）
文殊悔過經一卷（第二出見長房錄）
舍利弗悔過經一卷（第三出見法上錄）
十住論十卷（龍樹菩薩造弘始年譯未訖第八末似六度集見二秦錄及僧祐錄今疑此十住論即
十住婆沙是）
檢諸罪福經十卷（房云見別錄）
十二因緣觀經一卷（見長房錄）
婆藪盤豆傳一卷（初出見翻經圖）
右七十四部三百八十四卷（提婆菩薩傳上五十二部三百二卷
見在法界體性經下二十二部八十二卷闕本）。
沙門鳩摩羅什。秦言童壽（一名鳩摩羅耆婆外國製名多以父母為本
什父鳩摩羅炎母字耆婆故兼取為名也）。
天竺人也。家世國相。什祖父達多。倜儻不群
名重於國。父鳩摩炎聰明有懿節。將嗣相
位乃辭避出家。東度葱嶺。龜茲王聞其棄榮
捨俗。甚敬慕之。自出郊迎。請為國師。王有妹
年始二十。才悟明敏。過目必能。一聞則誦。且
體有赤黶法生智子。諸國娉之並不行。及見
炎心欲當之。王聞大喜逼以妻焉。遂生於
什。什之在胎其母慧解倍常。往雀梨大寺聽
經。忽自通天竺語。難問之辭必窮淵致。眾
咸歎異。有羅漢達摩瞿沙曰。此必懷智子。為
說舍利弗在胎之證。既而生什。岐嶷若神。什
生之後還忘前語。頃之其母。出家修道學得
初果。什年七歲亦俱出家。從師受經日誦千
偈。偈有三十二字。凡三萬二千言。誦毘曇既
過師授。其義即自通解無幽不暢。時龜茲國
人。以其母王女利養甚多。乃携什避之。什年
九歲進到罽賓。遇名德法師槃頭達多。即罽
賓王之從弟也。淵粹有大量。三藏九部莫不
縷貫。亦日誦千偈。名播諸國。什既至仍師事
之。遂誦雜藏中長二阿含。凡四百萬言。達多
每與什論議深推服之。聲徹於王。王即請
入。集外道論師。共相攻難。言氣始交。外道輕
其幼稚言頗不順。什乘其隙而挫之。外道折
服愧惋無言。王益敬異。日給鵝腊一雙粳麵
各三斗酥六升。此外國之上供也。所住寺僧
乃差大僧五人沙彌十人。營視灑掃有若弟
子。其見尊崇如此。至年十二其母携還龜茲。
至月氏。北山有一羅漢。見而異之。謂其母言。
常當守護。此沙彌若至三十五不破戒者。當
大興佛法度無數人。與優波毱多無異。若戒
不全無能為也。正可才明俊詣法師而已。
什進到沙勒國頂戴佛鉢。心自念言。鉢形甚
大何其輕耶。即重不可勝。失聲下之。母問其
故。答曰。我心有分別故鉢有輕重耳。什於沙
勒國誦阿毘曇。六足諸門。增一阿含。及還龜
茲名蓋諸國。時龜茲僧眾一萬餘人疑非凡
夫。咸推而敬之莫敢居上。由是不預燒香之
次。遂博覽四韋陀五明諸論外道經書。陰陽
星算莫不究曉。妙達吉凶言若符契。為性率
達不厲小檢。修行者頗非之。什自得於心未
嘗介意。後從卑摩羅叉學十誦律。又從須利

Biography of Bodhisattva Deva, in one fascicle (recorded in Changfang's catalogue).
Sūtra on the Dharmadhātu's Intrinsic Nature Free from Conceptual Discrimination, in two fascicles (same text as the Assembly on the Intrinsic Nature of the Dharmadhātu in the Ratnakūṭa; first translation; recorded in Fashang's catalogue).
From here down, lost texts:
Sūtra of Great Skill-in-Means, in two fascicles (same text as the Upāyakauśalya Assembly of the Ratnakūṭa; fourth translation; recorded in Li Kuo's catalogue).
Mahāvaipulya Mahāsaṃnipāta Sūtra, in thirty fascicles (sometimes with "New" added, or in twenty-four fascicles; same text as those produced by Lokakṣema and Dharmakṣema; recorded in the Two Qin Catalogues and Li Kuo's catalogue).
Mahāvaipulya Mūrdharāja Sūtra, in one fascicle (same text as that produced by Dharmarakṣa and others; second translation; recorded in Changfang's catalogue).
Ajātaśatru Sūtra, in two fascicles (same text as that produced by Lokakṣema and others; fifth translation; Changfang notes it is found in the Classified Catalogue).
Sūtra on the Past Life of Śyāma, in one fascicle (also simply called the Śyāma Sūtra; extracted from the Saṭpāramitā-sūtra as a variant translation; third translation; recorded in Li Kuo's catalogue).
Sūtra on Invoking Avalokiteśvara, in one fascicle (first translation; same text as that produced by Zhu Nandi; recorded in Li Kuo's catalogue).
Ratnajāla Sūtra, in one fascicle (second translation; same text as that produced by Dharmarakṣa; recorded in Li Kuo's catalogue).
Sūtra Praising the Virtues of the Buddhas, in three fascicles (also called the Collection of Flowers Sūtra; first translation; translated in the seventh year of Hongshi; recorded in the Two Qin Catalogues and Sengyou's catalogue).
Sūtra on the Contemplation of Bodhisattva Samantabhadra, in one fascicle (second translation; recorded in Li Kuo's catalogue).
Sūtra on Unprecedented Karmic Nidānas, in two fascicles (first translation; recorded in Fashang's catalogue).
Bhadrakalpika Sūtra, in seven fascicles (second translation; produced on the fifth day of the third month of the fourth year of Hongshi; same text as that translated by Dharmarakṣa; scribe was Sengong; recorded in the Two Qin Catalogues and Sengyou's catalogue; also named Bhadrakalpa Samādhi Sūtra, and Bhadrakalpa Fixed Concentration Sūtra, altogether three titles; Sengyou's catalogue calls it the New Bhadrakalpika Sūtra).
Mahādhāraṇī Sūtra of Wholesome Faith, in two fascicles (recorded in Li Kuo's catalogue).
Dhāraṇībhūmi Sūtra, in one fascicle (recorded in Changfang's catalogue).
Sūtra on the Contemplation of the Buddha Samādhi, in one fascicle (recorded in Li Kuo's catalogue).
Bodhisattva Prātimokṣa, in one fascicle (first translation; recorded in Changfang's catalogue; it is now suspected that this Bodhisattva Prātimokṣa is the lower fascicle of the Brahmā Net).
Mañjuśrī's Confession Sūtra, in one fascicle (second translation; recorded in Changfang's catalogue).
Śāriputra's Confession Sūtra, in one fascicle (third translation; recorded in Fashang's catalogue).
Daśabhūmika Śāstra, in ten fascicles (composed by Bodhisattva Nāgārjuna; translated in the Hongshi reign era, unfinished; the end of the eighth fascicle resembles the Ṣaṭpāramitā Collection; recorded in the Two Qin Catalogues and Sengyou's catalogue; it is now suspected that this Daśabhūmika Śāstra is the Daśabhūmika-vibhāṣā).
Sūtra on Examining Sins and Blessings, in ten fascicles (Changfang notes it is found in the Classified Catalogue).
Sūtra on the Contemplation of the Twelve Links of Dependent Origination, in one fascicle (recorded in Changfang's catalogue).
Biography of Vasubandhu, in one fascicle (first translation; recorded in the Translation Illustrated Catalogue).
The above are seventy-four works in 384 fascicles (from the Biography of Bodhisattva Deva and above, fifty-two works in 302 fascicles are extant; from the Sūtra on the Dharmadhātu's Intrinsic Nature and below, twenty-two works in eighty-two fascicles are lost texts).
Śramaṇa Kumārajīva, translated in Qin as Tongshou ("Youth of Long Life"; also named Kumārajīva; names in foreign countries are mostly based on those of the parents; Jīva's father was Kumārāyana and his mother was named Jīvā, hence he combined both to form his name).
He was a man of Tianzhu. For generations his family had been state ministers. Jīva's grandfather, Datta, was distinguished and extraordinary, widely celebrated throughout the state. His father, Kumārāyana, was intelligent and of noble character; when on the verge of succeeding to the prime minister's office, he resigned, renounced worldly life, and crossed the Congling mountains eastward. The King of Kucha, hearing that he had abandoned glory and renounced mundane life, deeply revered and admired him. He personally went out to the outskirts to welcome him and invited him to be the State Preceptor. The king had a younger sister who was just twenty years old. Highly gifted and keen of intellect, whatever caught her eye she instantly mastered, and upon hearing something once she could recite it. Moreover, she had a red mole on her body, which was an auspicious mark indicating she would give birth to a wise son. When envoys from various states came to seek her hand, she refused them all; yet upon seeing [Kumār]āyana, her heart wished to marry him. Hearing this, the king was overjoyed and compelled [Kumārāyana] to take her as his wife. She subsequently gave birth to Jīva. While Jīva was in the womb, his mother's wisdom and understanding doubled beyond the ordinary. Going to the Quele Great Monastery to listen to the sūtras, she suddenly became fluent in the Indic tongue on her own, and in debates and questioning her words thoroughly penetrated profound depths. Everyone marveled at this in admiration. An arhat named Dharmaghoṣa said: "She must be carrying a wise son," and recounted for them the signs of Śāriputra while in the womb. Soon after, she gave birth to Jīva, who was extraordinarily intelligent, like a spirit. After Jīva was born, she forgot the Indic tongue as before. Shortly thereafter, his mother renounced worldly life to cultivate the Path, studied, and attained the first fruit [of stream-entry]. When Jīva was seven years old, he also renounced worldly life alongside her. Following his master to receive the scriptures, he recited one thousand gāthās a day. Each gāthā had thirty-two syllables, totaling thirty-two thousand words. Having recited the Abhidharma, as soon as his master gave the transmission, he understood its principles on his own without any obscurity left unclarified. At that time, the people of Kucha gave abundant offerings because his mother was a royal princess; she therefore took Jīva away to avoid this. When Jīva was nine years old, he proceeded to Jibin, where he met the renowned and virtuous Dharma master Bandhudatta, who was the paternal cousin of the King of Jibin. Deeply refined and endowed with great capacity, there were none among the three baskets and nine divisions of texts that he had not mastered in full detail; he also recited one thousand gāthās a day, his fame spreading across all states. Upon arriving, Jīva became his disciple, subsequently reciting the Saṃyukta- and Dīrgha-āgamas from the Miscellaneous Basket, totaling four million words. Whenever Bandhudatta debated with Jīva, he profoundly deferred to him. Word of this reached the king, who immediately summoned Jīva to court and assembled non-Buddhist debaters to cross-examine him. As their debate commenced, the non-Buddhists belittled his youth and spoke rather disrespectfully. Jīva exploited their flaws and subdued them; humiliated and regretful, the non-Buddhists were struck speechless. The king respected and marveled at him all the more, granting him a daily provision of a pair of cured geese, three dou each of non-glutinous rice and flour, and six sheng of ghee—the highest level of offerings in foreign lands. The monks of the temple where he stayed assigned five fully ordained monks and ten novices to attend to and sweep for him just like disciples; such was the veneration he received. By the age of twelve, his mother took him back to Kucha. Arriving at the northern mountains of the Yuezhi, an arhat saw him and was astonished, telling his mother: "You must guard him diligently. If this novice monk does not break the precepts before the age of thirty-five, he will greatly propagate the Buddha-Dharma and save countless people, no different from Upagupta. If his precepts are not kept whole, he will achieve nothing significant, but merely be an exceptionally talented and brilliant Dharma master." Jīva proceeded to Kashgar, where he placed the Buddha's bowl upon his head. He thought to himself: "The bowl is very large; why is it so light?" Immediately it became too heavy to bear, and crying out, he set it down. His mother asked the reason, and he replied: "It is only because my mind gave rise to conceptual differentiation that the bowl became light or heavy." In the state of Kashgar, Jīva recited the Abhidharma, the various treatises of the Six Feet (Ṣaṭpādābhidharma), and the Ekottara-āgama. When he returned to Kucha, his fame surpassed all the kingdoms. At that time, the sangha of Kucha numbered over ten thousand monks; suspecting he was no ordinary mortal, they all deferred to and respected him, none daring to take a seat above him. For this reason, he did not take part in the order of burning incense. Subsequently, he extensively studied the four Vedas, the treatises on the five sciences, and non-Buddhist scriptures. In yin-yang and astrological divination, there was nothing he did not fathom; he miraculously grasped good and bad fortune, his prognostications matching like tallies. Being frank and easygoing by nature, he did not strictly constrain himself with petty observances, and practitioners criticized him somewhat. Jīva, confident in his own mind, never took it to heart. Later, he studied the Daśādhyāya-vinaya under Vimalākṣa, and also studied under Sūrya…