貞元新定釋教目錄 6.10.3

6.10.3

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（亦直云睒經出六度集經異譯第二出見李廓錄）
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三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（見長房錄）
菩薩戒本一卷（初出見長房錄今疑此菩薩戒本即梵網一卷也）
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十卷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）
撿諸罪福經十卷（房云見別錄）
十二因緣觀經一卷（見長房別錄）
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者多以父母為本什父
鳩摩炎母字耆婆故兼取為名）。
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。諸國娉之並不肯行。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。難問之辭必窮問致。眾咸歎
異。有羅漢摩瞿沙曰。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
年七歲亦復出家。從師受經日誦千偈。偈有
三十二字。凡三萬二千言。誦此毘曇既過師
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。年九歲進到
罽賓。遇名德法師槃頭達多。即罽賓王之後
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
舛。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。為性率達不厲小撿。修
行者頗非之。什自得於心未甞介意。從卑摩
羅叉學十誦律。又從須利耶蘇摩諮稟大乘。
乃歎曰。昔學小乘譬人不識金以鍮石為妙
矣。於是廣求義要誦中百二論及十二門等。
有頃什母辭往天竺。謂龜茲王白純曰。汝國
尋衰吾其去矣。行天竺進登三果。什母臨去
謂什曰。方等深教應大闡真丹。傳之東土唯
爾之力。但於自身無利其可如何。什曰。大士

Dafangdeng dingwang jing, 1 fascicle (same text as the translation by Dharmarakṣa and others; second translation; seen in Changfang's Catalogue).
Ajashidai jing, 2 fascicles (same text as the translation by Lokakṣema and others; fifth translation; Fang says it is seen in the Bielu).
Shan benqi jing, 1 fascicle (also simply called Shan jing; an alternate translation from the Liudu ji jing; second translation; seen in Li Kuo's Catalogue).
Qing Guanshiyin jing, 1 fascicle (first translation; same text as the translation by Zhu Nandi; seen in Li Kuo's Catalogue).
Baowang jing, 1 fascicle (second translation; same text as the translation by Dharmarakṣa; seen in Li Kuo's Catalogue).
Chengyang zhofo gongde jing, 3 fascicles (also called Jihua jing; first translation; translated in the seventh year of Hongshi; seen in the Two Qin Catalogues and Sengyou's Catalogue).
Guan Puxian pusa jing, 1 fascicle (second translation; seen in Li Kuo's Catalogue).
Weicengyou yinyuan jing, 2 fascicles (first translation; seen in Fashang's Catalogue).
Xianjie jing, 7 fascicles (second translation; produced on the fifth day of the third month of the fourth year of Hongshi; same text as the translation by Dharmarakṣa; scribed by Dangong; seen in the Three Qin Catalogues and Sengyou's Catalogue; also called Xianjie sanmei jing; also called Xianjie dingyi jing, altogether three titles; You's catalogue calls it Xin Xianjie jing).
Shanxin mohe shenzhou jing, 2 fascicles (seen in Li Kuo's Catalogue).
Chidi jing, 1 fascicle (seen in Changfang's Catalogue).
Guanfo sanmei jing, 1 fascicle (seen in Changfang's Catalogue).
Pusa jieben, 1 fascicle (first translation; seen in Changfang's Catalogue; it is now suspected that this Pusa jieben is precisely the one-fascicle Fanwang).
Wenshu huiguo jing, 1 fascicle (second translation; seen in Changfang's Catalogue).
Shelifu huiguo jing, 1 fascicle (third translation; seen in Fashang's Catalogue).
Shizhu lun, 10 fascicles (composed by the Bodhisattva Nāgārjuna; translated in the Hongshi years, unfinished; the end of the tenth fascicle resembles the Liudu ji; seen in the Two Qin Catalogues and Sengyou's Catalogue; it is now suspected that this Shizhu lun is precisely the Shizhu piposha).
Jian zhu zuifu jing, 10 fascicles (Fang says it is seen in the Bielu).
Shi'er yinyuan guan jing, 1 fascicle (seen in Changfang's Bielu).
Posoupandou zhuan, 1 fascicle (first translation; seen in the Fanyi tu).
The above: 74 works in 384 fascicles (from the Dipo pusa zhuan upward, 52 works in 302 fascicles are extant; from the Fajie tixing jing downward, 22 works in 82 fascicles are missing texts).
Śramaṇa Kumārajīva, translated in Qin as Tongshou (also called Kumārajīva; foreign naming practices often take both father and mother as the basis; Jīva's father was Kumārāyana and his mother was named Jīvā, so he took names from both).
He was a native of India. His family were state chancellors for generations. Jīva's grandfather, Datta, was brilliant and peerless, heavily renowned in his state. His father, Kumārāyana, was intelligent, had noble integrity, and was about to inherit the chancellorship,
whereupon he declined, renounced worldly life, and crossed the Congling Mountains eastward. The King of Kucha heard that he had abandoned glory and renounced secular life, greatly revered and admired him, and personally went out to the suburbs to welcome him and invite him to be the State Preceptor. The king had a younger sister who was just twenty years old. Brilliant and perceptive, she was sure to master whatever passed before her eyes and could recite whatever she heard once. Moreover, she had a red mole on her body, indicating she would naturally give birth to a wise son. Various states sought to marry her, but she was never willing to go. When she saw Kumārāyana, her heart wished to have him. Hearing this, the king was overjoyed and compelled Kumārāyana to take her as his wife. Thus, Jīva was born.
While Jīva was in the womb, his mother's comprehension was twice as sharp as usual. When she went to the great Que-li Monastery to listen to sūtras, she suddenly understood Indian languages naturally; in questions and debates she would thoroughly exhaust every line of inquiry. Everyone marvelled at this as extraordinary. An arhat named Moqusha said, "She must be carrying a wise child," and related to her the proofs from when Śāriputra was in the womb. After Jīva was born, he was exceptionally precocious, like a divine spirit. After Jīva's birth, she again forgot her previous foreign language. Soon after, his mother renounced worldly life, practiced the Path, and attained the first fruit [of arhatship]. When Jīva was seven years old, he also renounced worldly life. Following his master, he received the scriptures, chanting a thousand gāthās daily. Each gāthā had thirty-two syllables, totaling thirty-two thousand words. When he chanted this Abhidharma after his master imparted it, he naturally comprehended its meaning, with nothing obscure remaining unelucidated. At that time, because his mother was a royal princess, the people of Kucha gave them many material offerings, so she took Jīva and departed. At age nine, he proceeded to Kashmīr,
where he met the master of eminent virtue, Bandhudatta, who was the younger brother of the King of Kashmīr's queen. He was profound and had great capacity; there were none of the three baskets and nine divisions of the teachings that he could not string together, and he also recited a thousand gāthās daily, his fame spreading to various kingdoms. After Jīva arrived, he served him as master, subsequently chanting the Samyuktābhidharmahṛdaya and the Dīrgha and Madhyama Āgamas, totaling four million words. Whenever Bandhudatta discussed doctrines with Jīva, he deeply deferred to him. His fame reached the king, and the king immediately invited him to enter and assemble the non-Buddhist disputants to cross-examine and challenge one another. Just as words began to be exchanged, the non-Buddhists belittled his youth, their words being rather discourteous. Jīva seized upon their flaws and defeated them; humbled and overwhelmed, the non-Buddhists were speechless with shame and remorse.
The king revered him even more as an extraordinary person, providing him daily with a pair of preserved geese, three dou each of non-glutinous rice and flour, and six chuan of clarified butter; this was the highest offering of foreign countries. The monks of the monastery where he stayed appointed five fully ordained monks and ten novices to attend to him and sweep, like disciples. He was held in such high esteem. When he was twelve, his mother took him back to Kucha. Arriving at the northern mountains of the Yuezhi, an arhat saw him, marveled at him, and said to his mother, "You must constantly protect him. If this novice reaches thirty-five without breaking the precepts, he will greatly propagate the Buddha-Dharma and liberate countless people, no different from Upagupta. If his precepts are not kept whole, he will be able to accomplish nothing; he will merely be a clever and talented master of the Dharma, and nothing more." Jīva proceeded to the kingdom of Shule, where he held the Buddha's alms-bowl upon his head. He thought to himself: "The shape of the bowl is so large; why is it so light?" Immediately it became overwhelmingly heavy, and he cried out and set it down. His mother asked him why, and he replied, "Because my mind generated distinctions, the bowl became light or heavy." In the kingdom of Shule, Jīva recited the Abhidharma six feet treatises, the various doors, and the Ekottarika Āgama. When he returned to Kucha, his fame covered all kingdoms. At that time, the monastic assembly of Kucha, numbering over ten thousand, suspected he was no ordinary mortal. All deferred to and revered him; none dared sit above him. For this reason, he did not participate in the order of burning incense. Thereupon, he broadly studied the four Vedas, the treatises of the five sciences, the non-Buddhist scriptures, yin-yang, and astrology, completely mastering all of them. He was subtly adept at fortune and misfortune, his words matching events like tally halves. By nature he was frank and unrestrained, not holding strictly to minor disciplines, which practioners somewhat criticized. Jīva was content in his own mind and never paid it any heed. He studied the Daśādhyāya-vinaya from Vimalākṣa, and inquired into and received the Mahāyāna from Sūryasoma.
Thereupon he sighed and said, "Formerly, studying the Hīnayāna was like a person who, not recognizing gold, considered brass to be wonderful." Thereupon, he broadly sought the essential meanings, reciting the Madhyamaka-kārikā, the Śata-śāstra, and the Dvādaśanikāya-śāstra, and so on. After a while, Jīva's mother bade farewell to go to India, saying to the King of Kucha, Bai Chun, "Your kingdom will soon decline; I am departing." She went to India and advanced to attain the third fruit [of arhatship]. As Jīva's mother was about to depart, she said to Jīva, "The profound teaching of the Vaipulya ought to be broadly proclaimed in China. Its transmission to the Eastern Land relies solely on your power. Yet, it brings no benefit to yourself; what will you do about that?" Jīva replied, "A great being—