貞元新定釋教目錄 6.10.6

6.10.6

Deji gongde jing (also titled Deji fu jing); Guomo fajie jing; Taibai mowang jianxin jing; Fodizi hua mozi jisong jing; Kaihua mo jing; Mowang bianshen jing (these ten sūtras starting below 'The Buddha's clearing of his throat' were extracted from the Mahāsaṃnipāta); Guanshiyin jing (extracted from the Saddharmapuṇḍarīka-sūtra); Tuoluoni famen liuzhong dong jing; Mile pusa benyuan daishi chengfo jing; Fobian shihui shen jing; Dongfang shanhua shijie fozuo zhendong jing (the four sūtras including the Tuoluoni [famen liuzhong dong jing] were all extracted from the Karuṇāpuṇḍarīka-sūtra); Que wang jing; Foxi wei luwang jing; Pusa shen wei gewang jing (the three sūtras including the Que wang jing were all extracted from the Liudu ji); Wuliangle fotu jing (also titled [Wuliangle] guotu; extracted from the Aṅgulimālīya-sūtra); Fowen axulun dahai youjian jing (extracted from the Madhyamāgama); Foji jian qianfulun xiang jing (extracted from the Saṃyuktāgama); Foxin zongchi jing; Shuiniu wang jing; Tu wang jing (the three sūtras including the Foxin [zongchi jing] were all extracted from the Sheng jing); Mihou yu bi gongxian zhibian jing; Wanghou wei qianglang jing (the two sūtras including the Mihou [yu bi gongxian zhibian jing] were both extracted from the Za piyu); Biqiu yinggong faxing jing (entered into the doubtful sūtras in Sengyou's catalogue, and is now also placed in the catalogue of doubtful works).
The above total thirty-five works in one hundred and thirty-six fascicles.

Daśādhyāya-vinaya (Sarvāstivāda-vinaya), fifty-eight fascicles (translated on the seventeenth day of the tenth month of the sixth year of Hongshi at Zhongsi Monastery; see the Er Qin lu).
The one work above in fifty-eight fascicles is extant.

Śramaṇa Puṇyatāra, translated into Qin as Gongdehua ('Flower of Merit'). A native of Kashmīr. He went forth from home at an early age and was renowned for his strict observance of monastic precepts. He had a comprehensive mastery of the Tripiṭaka, yet specialized exclusively in the Daśādhyāya-vinaya, serving as an authority and teacher for foreign countries. People of his time all regarded him as having already attained holy fruition. During the Hongshi era, he shook his mendicant staff and entered the Pass (Guanzhong). Yao Xing, the ruler of Qin, treated him with the courtesies due to an honored guest. Kumārajīva also admired his pure discipline and respected him deeply. Before this, although the sūtras and teachings had been transmitted, the Vinaya-piṭaka had not yet been expounded. Hearing that Puṇyatāra was skilled in this division, everyone yearned for it. On the seventeenth day of the tenth month of the sixth year of Hongshi (jiachen), more than six hundred śramaṇas learned in doctrine were gathered, and Puṇyatāra was invited to Chang'an Monastery to chant the Indic text of the Daśādhyāya-vinaya from memory. Kumārajīva translated it into Qin prose. When two-thirds had been completed, Puṇyatāra fell ill and abruptly passed away. Because the great undertaking was not finished and the master-craftsman had departed, the depth of their grief and sorrow far exceeded ordinary anguish.

Next came the śramaṇa Dharmaruci (translated into Qin as Fale, 'Joy of the Dharma') from the Western Regions, who had renounced home to enter the Way and was particularly renowned for his mastery of the Vinaya-piṭaka. In the autumn of the seventh year of Hongshi, he arrived in Guanzhong. Śramaṇa Huiyuan of Mount Lu, hearing that Ruci was well-versed in the Vinaya and desiring to see this division of the Vinaya brought to completion, sent a letter extending goodwill, which read:
"Since the rise of the Buddhist teachings, they first spread through this premier land; more than four hundred years have elapsed since their division and dissemination. Yet regarding what is required for śramaṇas to receive the precepts, the omissions have been particularly numerous. Recently, the Western Daoist (Buddhist monk) Puṇyatāra, a native of Kashmīr, chanted the Indic text of the Daśādhyāya-vinaya from memory, and Dharma Master Kumārajīva, with his comprehensive talent and broad understanding, translated it for him. The text of the Daśādhyāya had only just passed the halfway point when Puṇyatāra died prematurely, bringing the work to an abrupt halt before this great undertaking could be brought to completion, which was a source of profound regret. It is reported that you, benevolent master, have carried this sūtra (vinaya) with you. The joy of this encounter and the arrival of this unseen providence—how could this be a mere human affair? We imagine that in propagating the Way for living beings, you act in resonance with the times; when appealed to, you will surely harbor no begrudging feelings. If you would complete this scripture's text for the students of the Vinaya, reveal pure conduct (brahmacarya), and wash their ears and eyes, you will cause those newly embarking on the path not to lose the supreme ford and bridge, and for those cherishing sublime deeds, the sun and moon will grow ever brighter. This would be a grace profound and a virtue immense, moving humans and spirits alike. We humbly hope you will bestow your kind consideration and not run counter to our former intent."

Having received Huiyuan's letter as well as Yao Xing's invitation, Ruci then collaborated with Kumārajīva to translate the Daśādhyāya completely to the end. They investigated, compared, and verified it in detail, fixing and finalizing each article and regulation. Yet Kumārajīva still regretted that the prose was verbose and not yet refined. Soon afterward, Kumārajīva passed away, and it could not be redacted. Ruci stayed at the Great Monastery of Chang'an. Huiguan wished to invite him to go to Yangdu, but Ruci said, 'That land already has people and teachings sufficient to benefit the world. I ought rather to go to places where there is no vinaya teaching.' Thereupon he traveled to other regions to convert beings, and where he went is not known.

Ākāśagarbha-bodhisattva-sūtra, one fascicle (first translated; sometimes lacks the word 'Bodhisattva'; from the same original as the Xukongzi jing; it is an extract from the Mahāsaṃnipāta; when the Tripiṭaka master later returned home to Kashmīr, he obtained this sūtra and entrusted merchants to deliver it to Liangzhou; see Daohui's Song-Qi catalogue and Sengyou);
Dīrghāgama, twenty-two fascicles (translated from the fourteenth year of Hongshi to the fifteenth year; translated by śramaṇa Zhu Fonian of Liangzhou, transcribed by śramaṇa Daohan of the Qin state, and prefaced by Sengzhao; see Sengrui's Er Qin lu, Sengyou's catalogue, the Gaoseng zhuan, etc.);
Caturvargika-vinaya (Dharmaguptaka-vinaya), sixty fascicles (also called the Dharmagupta-vinaya; the original translation had forty-five fascicles, or forty fascicles according to some, or forty-four fascicles; today there are also versions in seventy fascicles; translated in the tenth year of Hongshi at Zhongsi Monastery by Huibian, with a preface composed by [Seng]zhao; see the Jinshi zalu, Sengyou's catalogue, the Gaoseng zhuan, etc.);
Caturvargika-bhikṣu-prātimokṣa, one fascicle (sometimes lacks the word 'Bhikṣu'; also titled Dharmagupta-prātimokṣa; see the Jinshi zalu and Sengyou's catalogue).
The above four works in eighty-four fascicles are all extant.

Śramaṇa Buddhayaśas, translated into Qin as Jueming, or also called Juecheng (yaśas has the meaning of 'fame' or 'reputation'; rendering it in the Gaoseng zhuan as Jueming ['Enlightened Brilliance'] slightly misses the meaning). A native of Kashmīr of brāhmaṇa caste. His family had venerated heterodox paths for generations. When a śramaṇa came to his house begging for food, his father grew angry and ordered men to beat him. Consequently, his father's hands and feet became cramped and paralyzed so that he could not walk. He consulted a diviner, who replied: 'This is because you offended a worthy person; the ghosts and spirits have caused it.' He immediately invited this śramaṇa and repented of his transgression with the utmost sincerity. Within a few days he had recovered. He thereupon had Yaśas leave home to become the śramaṇa's disciple. Yaśas was thirteen years old at the time. Once, while accompanying his teacher traveling far through an open wilderness, they encountered a tiger. The teacher wanted to run away and hide. Yaśas said, 'This tiger is already full and will certainly not harm anyone.' Shortly after, the tiger left, and walking ahead they indeed found leftover meat. His teacher secretly marveled at him. By the age of fifteen, he memorized fifty to sixty thousand words of sūtras each day. Because the monastery where he stayed frequently sent him outside to collect alms, it interfered with his reciting and studying. There was an arhat who prized his intelligence and consistently went begging to provide him with food. At nineteen, he had memorized millions of words of Mahāyāna and Hīnayāna scriptures. However, he was naturally arrogant and held himself in high regard for his knowledge, considering that few were fit to be his teacher. For this reason, he was not held in high esteem by the other monks. Yet, because he had graceful deportment and excelled in pleasant conversation, those who saw him forgot their deep resentment. When he reached the age to receive full ordination, no one would preside at the altar for him; thus, even as he approached the age of thirty, he was still a novice (śrāmaṇera). He then studied the treatises of the five sciences (pañcavidyā) under his maternal uncle, mastering many worldly arts and techniques. Only at the age of twenty-seven did he finally receive full ordination. He consistently devoted himself to reading and recitation, his hands never releasing the scriptures. Whenever he sat upright contemplating their meaning, he would become unaware of his hunger.