開元釋教錄 4.5.3

4.5.3

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…