貞元新定釋教目錄 6.10.3

6.10.3

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—