貞元新定釋教目錄 6.10.7

6.10.7

而過。其專精如此。後至沙勒國。時太子達摩
弗多（秦言法子）見其容貌端雅問所從來。耶舍酬對
清辯太子悅之仍請宮內供養待遇隆厚。羅
什後至從其受學甚相尊敬。什隨母東歸
耶舍留止。頃之王薨太子即位。時符堅遣呂
光攻龜茲。龜茲急求救於沙勒王。自率兵
救之。使耶舍留輔太子委以後任。救軍未至
而龜茲已敗。王歸具說羅什為光所執。乃歎
曰。我與羅什相遇雖久未盡懷抱。其忽羈虜
相見何期。停十餘年王薨。因至龜茲法化甚
盛。時什在姑臧遣信要之。裹糧欲去。國人請
留復停歲餘。後語弟子云。吾欲尋羅什可密
裝夜發勿使人知。弟子曰。恐明旦追至不免
復還耳。耶舍乃取清水一鉢。以藥投中呪數
十言。與弟子洗足即便夜發。比至旦行數
百里。問弟子曰。何所覺耶。答曰。唯聞疾風之
響。眼中淚出耳。耶舍又與呪水洗足住息。明
旦國人追之。已差數百里不及。行達姑臧。而
什已入常安。什聞其至姑臧勸興迎之。興未
納。頃之命什譯出經藏。什曰。夫弘宣法教宜
令文義圓通。貧道雖誦其文未善其理。唯佛
陀耶舍深達經致。今在姑臧。願下詔徵之。一
言三詳然後著筆。使微言不墜取信千載也。
興從之即遣使招迎。厚加贈遺悉不受。重信
敦喻方至常安。興自出候問。別立新省於逍
遙園四事供養並不受。至時分衛一食而已。
于時羅什出十住經。一月餘日疑難猶預尚
未操筆。耶舍先至。共相徵決辭理方定。道俗
三千餘人皆歎其賞要。舍為人髮赤善解毘
婆沙。故時人號曰赤髭毘婆沙。既為羅什之
師。亦稱大毘婆沙。四輩供養衣鉢臥具。滿三
間屋不以關心。興為貨之於城南造寺。耶舍
先誦曇無德律。司隷校尉姚爽（或云姚奭）請令出之。
興疑其遺謬乃試耶舍令誦。羌籍藥方各四
十餘紙。三日乃執文覆之不誤一字。眾服其
強記。即以弘始十年戊申。譯四分律并長阿
含等。經十五年癸丑方訖。涼州沙門竺佛念
譯為秦言。道含筆受。譯畢解坐。興嚫耶舍布
絹萬疋。悉皆不受。佛念道含布絹各千匹。名
德沙門五百人皆重嚫施。耶舍後還罽賓。不
知所終（四分序云。壬辰之年有晉國沙門支法領西越流沙遠期天竺路經于闐會遇曇無德部體大乘
三藏沙門佛陀耶舍才體傳聞明練經律。三藏方等皆諷誦通利。即於其國廣集諸經於精舍還以歲在戊申始達秦
國。秦主姚欣然即以其年請出律藏時集持律沙門三百餘人。於長安中寺出即以領弟子慧辯為譯。其壬辰年即秦
建初七年也。戊申歲即弘始十年也。又有說云耶舍與佛念等勘法領所將梵本然後翻出。眾說少殊。未詳孰正。又準
僧肇長阿含序及高僧傳並云。四分弘始十二年出者此或據部終時說也）。
差摩經一卷（東晉隆安年達廣州在白沙寺為清信女張普明譯此應入晉錄隨入附秦見高僧傳
及長房錄）
樂瓔珞莊嚴方便品經一卷（一名轉女身菩薩問答經第三出與法護順權
方便經等同本李廓錄云羅什譯准經記云耶舍出故移編此）
舍利弗阿毘曇論二十二卷（或無論字或二十卷或三十卷共曇摩崛多
於石羊寺出釋道標製序見僧祐寶唱二錄及高僧傳）
右三部三十四卷（初一部一卷闕本後二部二十三卷見在）。
沙門曇摩耶舍。秦言法稱（高僧傳翻為法明義乖也）。
罽賓國人。少而好學。年十四為弗若多羅所
知。長而氣幹高爽雅有神慧。該覽經律明悟
出群。陶思八禪遊心七覺。時人方之浮頭婆
馱。孤行山澤不避虎兕。獨處思念動移宵日。
甞於樹下每自剋責。年將三十尚未得果。何
其懈哉。於是累日不寢不食。專精苦到以悔
先罪。乃夢見博叉天王。語之曰。沙門當觀方
弘化曠濟為懷。何守小節獨善而已。道假眾
緣復須時熟。非分強求死而無證。覺自思惟
欲遊方授道。既而踰歷諸國冒涉艱危。以晉
隆安中初達廣州住白沙寺。耶舍善誦毘婆
沙律。人咸號為大毘婆沙。時有清信女張

and passed him by. Such was his focused dedication. Later, he arrived in the kingdom of Kashgar. At that time, the crown prince Dharmaputra (in Qin, "Fazida") saw his refined and elegant demeanor and asked where he had come from. Yaśas replied with clear eloquence, and the crown prince was delighted, thereupon inviting him to the palace to make offerings to him and treat him with great generosity. When Kumārajīva arrived later, he studied under him and respected him deeply. When Kumārajīva returned east with his mother, Yaśas stayed behind. Soon after, the king died and the crown prince ascended the throne. At that time, Fu Jian dispatched Lü Guang to attack Kucha. Kucha urgently sought rescue from the king of Kashgar, who personally led troops to rescue them. He had Yaśas remain behind to assist the crown prince, entrusting him with subsequent responsibilities. Before the rescue army arrived, Kucha had already fallen. When the king returned, he recounted in full how Kumārajīva had been captured by Lü Guang. He then sighed and said, "Though Kumārajīva and I met for a long time, we did not fully open our hearts to each other. Now he has suddenly become a captive—when shall we meet again?" Yaśas remained for more than ten years until the king died. He then traveled to Kucha, where his propagation of the Dharma flourished greatly. At that time, Kumārajīva was in Guzang and sent a letter to invite him. Yaśas packed provisions intending to leave, but the people of the country begged him to stay, so he remained for more than a year longer. Later, he said to his disciples, "I wish to seek out Kumārajīva; you may secretly pack baggage and depart by night, letting no one know." A disciple said, "I fear that when dawn arrives and pursuers come, we will not avoid having to turn back." Yaśas then took a bowl of clear water, put medicine into it, chanted a mantra of several tens of words over it, and washed his disciples' feet with it; they then set out by night. By dawn, they had traveled several hundred li. He asked his disciples, "What did you feel?" They replied, "We only heard the sound of rushing wind, and tears flowed from our eyes." Yaśas again washed their feet with incanted water, and they rested. The next morning, when the people of the country pursued them, they had already diverged by several hundred li and could not catch up. Traveling on, he reached Guzang, but Kumārajīva had already entered Chang'an. When Kumārajīva heard that he had reached Guzang, he urged Yao Xing to welcome him, but Xing did not take it up. Soon after, Yao Xing ordered Kumārajīva to translate the canon of sūtras. Kumārajīva said, "In propagating the teachings of the Dharma, one should make the phrasing and meaning perfectly penetrate each other. Although this poor monk can recite the text, he has not fully mastered its principles. Only Buddhayaśas deeply comprehends the purports of the sūtras. He is now in Guzang; I pray that you issue an edict to summon him. We should deliberate three times over every single phrase before putting brush to paper. This will prevent the subtle words from falling into ruin and secure trust for a thousand ages." Xing complied with this and immediately dispatched an envoy to invite and welcome him. When lavish presents were bestowed upon him, he refused them all. Only after repeated letters and earnest persuasion did he finally arrive in Chang'an. Xing personally went out to greet and inquire after him, erecting a new residence for him in the Xiaoyao Garden and providing the four offerings, all of which he declined. When the time came, he merely went begging for food for a single meal. At that time, Kumārajīva was translating the Daśabhūmika-sūtra; for more than a month, he had hesitated over difficult points and had not yet set brush to paper. Yaśas arrived first, and together they investigated and resolved them, whereupon the phrasing and principles were settled. The monastics and laity, numbering more than three thousand, all praised his penetrating mastery of the essentials. In appearance, Yaśas had red hair and was adept at explaining the Vibhāṣā; therefore, people of the time called him the "Red-Beard Vibhāṣā." Having become Kumārajīva's teacher, he was also called the "Great Vibhāṣā." When the four assemblies offered him robes, bowls, and bedding, enough to fill three rooms, he did not take it to heart. Xing sold them for him and built a monastery south of the city. Yaśas had previously memorized the Dharmaguptaka-vinaya, and the Director of Retainers, Yao Shuang (also written Yao Shi), requested that he be made to translate it. Xing suspected he might have omissions or errors, so he tested Yaśas by having him memorize羌 registers and medicinal prescriptions of more than forty sheets each. After three days, he held the text to check it, and not a single character was wrong. The assembly marveled at his powerful memory. Thereupon, in the tenth year of Hongshi, the wushen year, he translated the Dharmaguptaka-vinaya (Four-Part Vinaya) and the Dīrgha-āgama. After fifteen years, in the guichou year, it was finally completed. The monk Zhu Fonian of Liangzhou translated it into the language of Qin, and Daohan received it with brush. When the translation was completed and the assembly adjourned, Xing offered Yaśas ten thousand bolts of cloth and silk, all of which he refused. Fonian and Daohan received one thousand bolts of cloth and silk each, and five hundred monks of eminent virtue were all lavishly bestowed with donations. Later, Yaśas returned to Kashmīr; it is not known where he ended his life. (The Preface to the Four-Part Vinaya states: In the renchen year, the monk Zhi Faling of the Jin state crossed the flowing sands westward on a long journey aimed at India. Passing through Khotan, he met Buddhayaśas, a Tripiṭaka monk who embodied the Mahāyāna of the Dharmaguptaka school, whose talent and character were widely known, and who was thoroughly practiced in the sūtras and vinaya. He could recite the Tripiṭaka and the Mahāyāna with fluency. He then collected numerous sūtras in that country at a monastery, and returned, arriving in the Qin state in the wushen year. The Qin sovereign Yao Xing was delighted, and in that same year requested him to produce the vinaya collection. At that time, more than three hundred monks who maintained the vinaya were assembled at Zhong Monastery in Chang'an to produce it, employing Faling's disciple Huibian as translator. The renchen year was the seventh year of Qin's Jianchu era; the wushen year was the tenth year of Hongshi. Another account says that Yaśas and Fonian compared the Indic text brought by Faling before translating it. The various accounts differ slightly; it is not clear which is correct. Furthermore, according to Sengzhao's Preface to the Dīrgha-āgama and the Gaoseng zhuan, both say that the Four-Part Vinaya was produced in the twelfth year of Hongshi; this may refer to the time when the text was completed.)
*Kṣema-sūtra*, one fascicle (Arrived in Guangzhou during the Long'an era of the Eastern Jin, and was translated at Baisha Monastery for the upasikā Zhang Puming; this properly belongs to the Jin catalogue, but is appended here to Qin following the Gaoseng zhuan and the Lidai sanbao ji).
*Sūtra on the Skill-in-Means Chapter on the Delightful Adornment with Necklaces*, one fascicle (Also named *Sūtra on the Dialogue of the Bodhisattva Transforming the Female Body*, the third translation, sharing the same original text with Dharmarakṣa's *Sūtra on Accordance with Expedient Means*, etc. Li Kuo's catalogue says it was translated by Kumārajīva; following the sūtra records which state it was produced by Yaśas, it is moved and catalogued here).
*Śāriputrābhidharma-śāstra*, twenty-two fascicles (Some omit the word "lun", or have twenty or thirty fascicles; produced together with Dharmagupta at Shiyang Monastery, with a preface composed by the monk Daobiao; seen in Sengyou's and Baochang's two catalogues and the Gaoseng zhuan).
The above three works in thirty-four fascicles (The first work in one fascicle is missing; the latter two works in twenty-three fascicles are extant).
Śramaṇa Dharmayaśas, in Qin: Facheng (The translation in the Gaoseng zhuan as Faming deviates in meaning).
A man of the kingdom of Kashmīr. In his youth he was fond of learning, and at the age of fourteen he became known to Puṇyatāra. When grown, his frame and spirit were lofty and bright, and he possessed exceptional divine wisdom. He extensively studied the sūtras and vinaya, understanding and awakening beyond the ordinary. He cultivated his thought in the eight dhyānas and let his mind roam through the seven factors of awakening. People of the time compared him to Fu-tou-po-tuo (Buddhadeva). He traveled alone through mountains and marshes, not avoiding tigers or wild bulls; dwelling alone in contemplation, days and nights would pass without his moving. Once under a tree, he repeatedly reproached himself: "I am nearing thirty years of age and have not yet attained the fruit; how remiss I am!" Thereupon, for days on end he neither slept nor ate, practicing with intense rigor to repent of his past transgressions. He then saw in a dream King Virūpākṣa, who said to him, "A śramaṇa should survey the quarters to propagate the teachings, harboring the vast salvation [of beings] in his mind. Why hold to petty restraint and merely cultivate yourself alone? The Way relies on manifold conditions and must await the ripening of the time. If one forcefully seeks beyond one's measure, one will die without realization." Awakening, he reflected on this and wished to travel to distant lands to transmit the Way. Subsequently, he passed through various countries, braving perils and hazards. In the middle of the Long'an era of the Jin, he first arrived in Guangzhou and stayed at Baisha Monastery. Yaśas was skilled in reciting the Vibhāṣā-vinaya, so everyone called him the "Great Vibhāṣā." At that time, there was an upāsikā named Zhang