開元釋教錄 4.5.6

4.5.6

This is another name for the *Zuòchán sānmèi*; examining its phrasing from beginning to end, it is largely identical, and is the first translated version, not the revised one.)
*Yue yingluo zhuangyan jing*, one fascicle (Fei Changfang states that it appears in Li Kuo's catalogue; now, according to the postscript of the sūtra, it was translated by Dharmayaśas and was not rendered by Kumārajīva; it is now moved and appended to that catalogue).
*Shixiang lun*, one fascicle (The *Gaoseng zhuan* states two fascicles; it was composed by Kumārajīva for Yao Xing and does not originate from an Indian text, hence it is omitted from the transmission [of translations]).
*Wanggu xinghe foguo yuanxing fadian jing* (Also called *Shenghe*; extracted from the *Mañjuśrī-buddhakṣetra-pariśuddhi-sūtra*).
*Fo hehake che shifang jing*
*Fo qihua chu pusa jing*
*Moye jing*
*Guoqu wubian guangjing fotu jing*
*Xukongzang pusa wenchi jing*
*Deji gongde jing* (Also called *Deji fu jing*)
*Guo mofajie jing*
*Taibai mowang jianxin jing*
*Fo dizi hua mozi jisong jing*
*Kaihua mo jing*
*Mowang bianshen jing*
(The ten sūtras from the *Fo hehake* downward are all extracted from the *Mahāsaṃnipāta*.)
*Guanshiyin jing* (Extracted from the *Lotus Sūtra*).
*Tuoluoni famen liuzhong dong jing*
*Mile pusa benyuan daishi chengfo jing*
*Fo bianshi huishi jing*
*Dongfang shanhua shijie fozuo zhendong jing*
(The four sūtras including the *Tuoluoni* are all extracted from the *Karuṇāpuṇḍarīka-sūtra*.)
*Que wang jing*
*Fo xi wei luwang jing*
*Pusa shen wei gewang jing* (The three sūtras including the *Que wang* are all extracted from the *Ṣaṭpāramitā-saṃgraha*.)
*Wuliangle fotu jing* (Also called *Guotu*; extracted from the *Aṅgulimālīya-sūtra*).
*Fo wen axulun dahai youjian jing* (Extracted from the *Madhyama Āgama*).
*Foji jian qianfulun xiang jing* (Extracted from the *Saṃyukta Āgama*).
*Foxin zongchi jing*
*Shuiniu wang jing*
*Tu wang jing* (The three sūtras including the *Foxin* are all extracted from the *Jātaka-nidāna*).
*Mihou yu bi gongxi zhibian jing*
*Wanghou wei qianglang jing* (The two sūtras including the *Mihou* are all extracted from the *Saṃyukta-avadāna*).
*Biqiu yinggong faxing jing* (Sengyou noted this as a doubtful sūtra; it is now also placed in the catalogue of doubtful texts).
In all, the above comprise thirty-five works in 136 fascicles.
*Daśādhyāya-vinaya*, fifty-eight fascicles (Produced on the seventeenth day of the tenth month of the sixth year of Hongshi at Zhong Temple; see the *Er Qin lu*).
The above work in fifty-eight fascicles is extant.
Śramaṇa Puṇyatāra, translated in the Qin as Gongdehua ("Flower of Merit"), was a native of Jibin. He left household life at an early age and was renowned for his strict adherence to the precepts. He was thoroughly versed in the Tripiṭaka, specializing particularly in the *Daśādhyāya-vinaya*, and was an authoritative master in foreign realms. People of the time all considered him to have already attained the holy fruit. In the tenth year of Hongshi, he shook his mendicant staff and entered the Pass. Yao Xing, the ruler of Qin, treated him with the courtesy accorded to a guest of the highest honour. Kumārajīva also admired his disciplined observance of precepts and deeply venerated him. Previously, although sūtra teachings had circulated, the Vinayapiṭaka had not yet been widely propagated. Hearing that Puṇyatāra was skilled in this division, all longed for it. On the seventeenth day of the tenth month of the sixth year of Hongshi, cyclical year jiachen, more than six hundred śramaṇas devoted to doctrinal studies gathered at Zhong Temple in Chang'an and invited Puṇyatāra to recite the Sanskrit text of the *Daśādhyāya-vinaya*. Kumārajīva translated it into the language of Qin. When two-thirds of the translation was complete, Puṇyatāra fell ill and suddenly passed away. The assembly grieved profoundly over the great enterprise remaining unfinished and the artisan having died, their sorrow far exceeding ordinary pain. Next, there was the Western Region śramaṇa Dharmaruci (translated in the Qin as Fale), who had renounced household life to enter the Way and was particularly renowned for upholding the Vinayapiṭaka. In the autumn of the seventh year of Hongshi, he arrived in the Pass. When Shi Huiyuan of Mount Lu heard that Dharmaruci was skilled in the Vinaya, hoping to see the vinaya texts brought to completion, he sent a letter of greeting saying: "The rise of the Buddha's teachings began in your superior realm. Over the four hundred years since their transmission here, that which is lacking regarding the virtuous rules for śramaṇas has been exceptionally great. Recently, the Western Region master of the Way, Puṇyatāra, a native of Jibin, recited the Sanskrit text of the *Daśādhyāya-vinaya*, and Dharma Master Kumārajīva, with his comprehensive talent and extensive erudition, translated it. The text of the *Daśādhyāya-vinaya* was just past halfway when Puṇyatāra passed away early, and the work halted mid-course. That the great undertaking could not be completed is a cause for profound lamentation. We have heard through report that you, benevolent master, have brought this text with you; we rejoice greatly in this encounter. How could the workings of unseen destiny be a matter of human affairs alone? We imagine that in propagating the Way for the sake of living beings, you act in resonance with the times; when someone earnestly appeals, your mind surely holds nothing back. If you can complete this scriptural text for the followers of Vinaya studies, disclose the brahma-practice, and wash clean their ears and eyes, you will prevent novices from losing the supreme crossing, and those who cultivate noble enterprises will find their understanding grow ever more luminous. Then your deep kindness and vast virtue will move humans and spirits alike. We humbly hope you will bestow your compassionate regard and not disregard our intended purpose." Having received Huiyuan's letter and Yao Xing's earnest invitation, Dharmaruci translated the *Daśādhyāya-vinaya* to completion together with Kumārajīva, examining and verifying the articles and settling them with care. Kumārajīva, however, still regretted that the wording was overly verbose and not yet refined, yet soon passed away and was unable to edit it. Dharmaruci stayed at Da Temple in Chang'an. Huiguan wished to invite him to go to Yangdu, but Dharmaruci said: "That land already has people and has the Dharma, which are sufficient to benefit the world. I shall journey further to places where there are no Vinaya teachings." Thereupon he traveled to transform other regions, and none knew where he went.
*Ākāśagarbha-bodhisattva-sūtra*, one fascicle (First translation; in some catalogues without the word 'Bodhisattva'; of the same original text as the *Xukongyun jing*; an independent section of the *Mahāsaṃnipāta*; after returning to foreign lands, the Tripiṭaka master obtained this sūtra in Jibin and entrusted merchants to deliver it to Liangzhou; see Daohui's *Song Qi lu* and Sengyou's catalogue).
*Dīrgha Āgama*, twenty-two fascicles (Translated from the fourteenth year of Hongshi and completed in the fifteenth year; translated by the Liangzhou śramaṇa Zhu Fonian and transcribed by the Qin śramaṇa Daohan; see Sengrui's *Er Qin lu*, Sengyou's catalogue, the *Gaoseng zhuan*, etc.).
*Dharmaguptaka-vinaya*, sixty fascicles (Also called *Dharmagupta-vinaya*; originally translated in forty-five fascicles, or said to be forty fascicles or forty-four fascicles, and now also existing in seventy fascicles; translated in the tenth year of Hongshi at the temple by Huibian; see the *Jinshi zalu*, Sengyou's catalogue, the *Gaoseng zhuan*, etc.).
*Dharmaguptaka Bhikṣu Prātimokṣa*, one fascicle (In some catalogues without the word 'Bhikṣu'; also called *Dharmagupta-prātimokṣa*; see the *Jinshi zalu* and Sengyou's catalogue).
The above four works in eighty-four fascicles are all extant.
Śramaṇa Buddhayaśas, translated in the Qin as Jueming ("Awakened Fame"), or called Juecheng (Yaśas means fame or reputation; in the *Gaoseng zhuan* it is translated as Jueming [Awakened Brightness], which deviates slightly in meaning).
A native of Jibin, he belonged to a Brahman lineage that had served non-Buddhist traditions for generations. When a śramaṇa begged alms at his home, his father flew into a rage and ordered someone to beat him. The father's hands and feet consequently became crippled and paralyzed so that he could not walk. He consulted a diviner, who replied: "Because you offended a worthy man, the ghosts and spirits have caused this." He immediately invited this śramaṇa and repented with utmost sincerity; after a few days he recovered. Consequently, he allowed Buddhayaśas to leave household life and become that śramaṇa's disciple, at the age of thirteen. He once accompanied his master traveling far through the wilderness and encountered a tiger. The master wished to flee, but Buddhayaśas said: "This tiger is already full; it will certainly not harm anyone." Shortly after, the tiger left. Walking forward, they indeed found leftover meat. The master