Kumarajiva – the Great Translator from Kucha
Kumarajiva’s statue in front of the Kizil Caves in Baicheng County, Xinjiang, China
Introduction
The Buddhist scriptures from China are great treasures of knowledge, and came about due to the kindness of the Buddhist masters who risked their lives to travel to China in order to spread the Dharma. The hardships that they endured throughout their journeys didn’t stop them from sharing the Buddha’s precious teachings with people of a foreign culture. If they had not translated the teachings into Chinese, with their true meanings, there is no way that people could have benefited for over 25 centuries, and continue to benefit by achieving higher spiritual attainments.
Through the translations, one can obviously tell just how skilled and talented the translators were. Not only have they demonstrated their vast knowledge and realisation of the Buddha’s teachings within their works, they also showed fluency while writing in Chinese, and high proficiency in both the Indian and Chinese languages. In some cases, these translators were assisted in their work by Chinese translators of a similar calibre, if not better. They are all definitely comparable with other Dharma masters throughout Buddhist history.
The Buddha’s teachings were translated between the 2nd and 13th centuries, with extensive translations carried out during the Tang Dynasty (7th – 10th centuries). In total, approximately 6,000 – 7,000 versions of various sutras were transmitted to China, and translated into Chinese by almost 200 well-known translators, including Kumarajiva (344 – 413 CE) who is considered to be one of the most prominent translators during the 4th and 5th centuries.
Who is Kumarajiva?
Golden copy of the “Universal Gateway”, Chapter 25 of the Lotus Sutra kept in Taiwan National Palace Museum. One of the many excellent works of Kumarajiva
When Kumarajiva was about to be born, his mother had a strong and sudden interest in Buddhism. He was named Kumara, after his father, and Jiva, after his mother. His father was Kumarajana from Kashmir and his mother was the Kuchan Princess Jiva (also known as Jivaka). They lived in Kucha, which lies in present day Aksu Prefecture, Xinjiang, China. Both Kumarajiva’s parents were extremely wise people. In fact, his father supported his mother’s decision to become a nun when Kumarajiva was only seven years old. When his mother joined the monastery, it was said that Kumarajiva had already memorised many texts and sutras. Kumarajiva proceeded to learn the Dharma further and followed his mother into monastic life at the age of seven.
At 20, Kumarajiva became a fully ordained monk. He was well known in Kucha and the neighbouring countries for his vast knowledge of the Buddha’s teachings, the five ancient sciences, the Hindu Vedas, Hindu Brahmanical texts, astronomy, etc. Kumarajiva spent most of his time learning from various teachers and fully immersed himself in the Buddha’s teachings. In addition to the teachings, Kumarajiva was also an expert in languages. Kumarajiva’s fame travelled to China 15 years later through Seng Jun who had visited Kucha and learned about Kumarajiva. Kumarajiva’s abilities impressed Seng Jun and his words travelled to the emperor’s ear. The ambitious Emperor Fu Jian commanded General Lu Guang to conquer Kucha with an army and take Kumarajiva to Chang-an, the kingdom’s capital. Little did the emperor know, Lu Guang would claim himself a warlord after conquering Kucha.
Instead of being sent to Chang-an, Kumarajiva was imprisoned for years. It is said that during his imprisonment, Kumarajiva familiarised himself with the Chinese language by associating with Chinese people who were similarly imprisoned. During captivity, Kumarajiva learnt the everyday Chinese language which greatly helped him in translating the Buddhadharma later in life.
Kumarajiva was finally taken to Chang-an in 401 CE after Lu Guang was defeated by Emperor Yao Xing, the heir to Fu Jian’s Empire. Emperor Yao Xing had previously made numerous pleas to the Lu Guang family warlords, in order to free Kumarajiva, but was turned down time and again. Leaving the emperor exasperated, he felt that he had no choice but to send in his army. That same year, when Kumarajiva was over 50 years old, he was welcomed by the emperor in Chang-an.
The Emperor then requested Kumarajiva to take charge of work translating various sutras into Chinese, and he bestowed upon Kumarajiva the honourific title ‘National Preceptor’. Needless to say, many people started to learn the profound Buddhadharma from Kumarajiva and helped him with his translation works. Emperor Yao Xing respected Kumarajiva a lot, and provided him and his team with a large and spacious building in order to facilitate the translation work with more ease. Kumarajiva and his team were occasionally joined by the emperor himself, who assisted in the translation of the sutras as well.
An artist’s impression of a translation session
Thousand of monks and Buddhist scholars were sometimes seen assisting Kumarajiva with the translation works. Kumarajiva had ten close students, and of these the four main disciples are referred to as the “four saints” (Hanyu Pinyin: si sheng). Their names were Dao Sheng, Seng Zhao, Dao Rong, and Seng Rui. When described in a group with four other disciples – Dao Heng, Tan Ying, Hui Guan, and Hui Yan – they are known as the “eight talented” (Hanyu Pinyin: ba jun). This group of eight, coupled with the other two disciples, Seng Lue and Dao Biao, are known as the “ten wise” (Hanyu Pinyin: shi zhe). These ten played an important role in assisting Kumarajiva with his various translations.
In his introduction to the Lotus Sutra, Hui Guan recalled that:
Kumarajiva spoke in clear words that contained deep principles within them; he cited examples close at hand, but his meaning was far reaching. He explained what was hidden beneath the surface of the text, and endeavoured to bring out the basic ideas underlying it.
Another of Kumarajiva’s students, Seng Rui, described what it was like working as part of the translation group:
The members of the group, on receiving the new translation [of the Lotus Sutra], were filled with delight, feeling as though they were standing on the summits of the Kunlun Mountains on a clear day and gazing down on the world below.
Kumarajiva not only produced a Chinese translation of the text in the assembly, but explained his reasons for translating as he did and went on to lecture on the profound doctrines expounded in the text.
Translations
Remains of a handwritten copy of the Diamond Sutra found in Dunhuang
Within just 11 years, Kumarajiva and his team translated 384 volumes, including sutras, commentaries, and other Buddhist texts. Since that time, his translations have been held in high regard by modern scholars due to the smooth flow of the work which conveys deeper meaning than just literal rendering. If it wasn’t for Kumarajiva, many of the great Mahayana texts may not have been preserved until today.
Jan Nattier in her The Heart Sutra: A Chinese Apocryphal Text? shared that Kumarajiva revolutionised Chinese Buddhism. His work brought clarity to the scriptures, and he overcame the previous “geyi” (concept-matching) system of translation through use of Daoist and Confucian terms. This has made Kumarajiva’s style of translation very distinctive, and has allowed his translation of major Mahayana texts to remain more popular than literal translations such as those by Xuan Zang. Kumarajiva’s student, Seng Rui, is noted to have edited the final versions of his translations, and influenced his works’ polished presentation.
The major scriptures translated by Kumarajiva between 401-413 CE include:
- Smaller Sukhavati-vguha (Amitabha Sutra) in 1 volume, 402 CE
- Vajracchedika Prajnaparamita Sutra (Diamond Sutra) in 1 volume, 402-412 CE
- Satyasiddhi Shastra, (Treatise on the Completion of Truth) in 20 volumes, 402-412 CE
- Mahaprajnaparamita Upadesha (Treatise on the Great Perfection of Wisdom Sutra) in 100 volumes, 402-405 CE
- Shatika-shastra (Treatise in One Hundred Verses) in 2 volumes, 404 CE
- Sarvastivadin Vinaya (Ten-Category Vinaya) in 61 volumes, 404-409 CE
- Panchavimshati Sahasrika Prajnaparamita Sutra (Perfection of Wisdom Sutra in Twenty-five Thousand Lines) in 27 volumes, 404 CE
- Vimalakirti Nirdesha Sutra (Vimalakirti Sutra) in 3 volumes, 406 CE
- Astasahasrika Prajnaparamita Sutra (Perfection of Wisdom Sutra) in 10 volumes, 408 CE
- Madhyamaka-shastra (Treatise on the Middle Way) in 4 volumes, 409 CE
- Dvadashamukha Shastra (Treatise on the Twelve Gates) in 1 volume, 409 CE
- Maitreyavyakarana Sutra in 1 volume
- Shurangama-samadhi Sutra in 2 volumes
- Karunikaraja Prajnaparamita Sutra in 2 volumes
- Brahmajala Sutra (Brahma Net Sutra) in 2 volumes
- Saddharmapundarika Sutra (Lotus Sutra) in 8 volumes
- Dasabhumikavibhasa in 17 volumes
Among the most important texts translated by Kumarajiva is the Pancavimsatisahasrika-prajnaparamita sutra which he composed in 403 CE. The translation contains a line that is without a doubt one of his most famous renderings:
“色不異空，空不異色；色即是空，空即是色。受、想、行、識，亦復如是。”
English Translation
“What is seen does not differ from what is empty, what is empty does not differ from what is seen. Form is emptiness, emptiness is form. It is the same for feeling, perception, intention and consciousness.”
Conclusion
The translations by Kumarajiva were instrumental to Buddhism in China, as he was able to transmit the true meaning of Buddhism through his works, which contributed to the development of the Pure Land school, the Tian Tai school, the San Lun school, and many others. His translated sutras were always considered central to their principal readings.
Before Kumarajiva died, he proclaimed that if his translations were in accord with the genuine principles of Buddhism, his tongue would remain intact after his cremation. Sure enough, upon the cremation of his holy remains, the tongue was not damaged.
Sources:
- http://www.buddhistdoor.com/OldWeb/bdoor/archive/nutshell/teach47.htm
- https://buddhismnow.com/2009/11/14/kumarajiva/
- http://puzhaochansi.blogspot.my/2011/06/master-kumarajiva-holy-monk-who.html
- https://en.wikipedia.org/wiki/Kumārajīva#cite_ref-nattier188_12-0
- http://www.newworldencyclopedia.org/entry/Kumarajiva#Legacy
- The Flower of Chinese Buddhism by Daisaku Ikeda, translated by Burton Watson, Weatherhill, 1986.
- Nattier, Jan. The Heart Sutra: A Chinese Apocryphal Text?. Journal of the International Association of Buddhist Studies Vol. 15 (2), 153-223 (1992).
For more interesting links:
- Zaya Pandita Luvsanperenlei (1642 – 1708)
- His Holiness the 101st Gaden Tripa Rinpoche
- The Six Patriarchs of Chan Buddhism
- Danzan Ravjaa: The Controversial Mongolian Monk
- Empty Cloud
- The Passing of a Great Master: Kensur Konchok Tsering Rinpoche
- Agvan Dorjiev: The Diplomat Monk
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Truly inspiring and very interesting story of Kumarajiva, The Great Translator from Kucha. This is actually my first time to know about this great translator, I didn’t know that most of the teachings we read from books could have been his efforts.His imprints from his previous lives must be very strong for him to enter a monastery at the tender age of 7 by his own volition. Thank you Rinpoche and Pastor Adeline for sharing this article.?
Amazing is the work of Kumarjiva, without his translations Buddhism would not have pervaded across many aspects of life of the Chinese.
China has such a rich buddhist tradition and it continues to benefit the people there as well. There are quite a lot of parallels between the translation works done by the Tibetans and also the Chinese, they had to endure quite a lot of problems and difficulties to bringing the dharma to their homeland.
Kumarajiva was an Indian Buddhist monk and one of the world’s greatest translators. He provided the Chinese with competent translations of important Buddhist texts. Kumarajiva’s translations became more accepted and popular all over the Asia which has benefits many people.
His translations are done precisely and literally.
What really amazed me was before his passing he proclaimed that his tongue would remain undamaged if his translation was perfectly in accord with the genuine principles of Buddhism. Otherwise it should be burned. His tongue was not ruined in cremation hence it suggests the righteousness of his translating works and instrumental to Buddhism in China.
Thank you Rinpoche and Pastor Adeline Woon for sharing this beautiful history of a great translator.
Thank you Pastor Adeline for sharing this article Kumarajiva, The Great Translator from Kucha. I always admire great masters who contributed to spreading of Buddhism, in this case in China. To me, Kumarajiva may be Boddhisattva being reborn as human to help spread the Dharma and many monks and scholars benefitted through his works.
With folded palms,
Vivian
Thanks Rinpoche and Pastor Adeline for sharing the story of this amazing and important translator Kumarajiva.
Yes, translator’s role is very crucial to the spread of teachings. They not only need to posse translation skill but most importantly, the comprehending ability to the original language of a teaching.
This is actually my first time to know about this great translator, I didn’t know that most of the teachings we read from books could have been his efforts.
Personally, Buddhist teaching in Chinese translation is very poetic and beautiful for me, I always think the translators must be Bodhisattvas themselves, understanding so much and translate in such a beautiful way.
Thank you.
Kumarajiva contribution was enormous for without his translation effort, the Buddha’s teaching would not be able to reach China and the growth for Pure Land school, Tian Tai School and many others.
Within just 11 years Kumarajiva and his students has managed to translate 384 volumes of sutras, commentaries and Buddha’s text. If Emperor Yao Xing did not rescue Kumarajiva from General Lu Guang, Kumarajiva would not be able to do the noble translation work. Therefore, we must appreciate Kumarajiva’s and Emperor Yao Xing contribution towards the spread and preservation of Buddha’s teaching.
I read in awe of Emperor Yao Xing of Fu Jian empire efforts to go to war and defeat Lu Guang to secure the freedom for Kumarajiva, the great translator. Kumarajiva translated great volumes of Shakyamuni’s Dharma into Chinese so that it is preserved until today. And for Buddhism to flourish in China.
Imagine when Kumarajiva was imprisoned in Chinese jail, he learnt the Chinese language and thus his great work.
Although being in prison sounded like an obstacle, it was indeed a blessing for Kumarajiva to learn the Chinese Language.
In the same breath of gratitude to Emperor Xao Xing, Kumarajiva, I also thank Kechara Pastors for their extensive work to Tsemrinpoche blog so that we too can be granted the knowledge to the history and preservation of the Dharma.
According to Zheng Lixin’s “Guide to Chinese Buddhism” (2004), there were four major translators in Chinese Buddhist history and Kumarajiva was regarded as the foremost translator among them, followed by Xuanzang. The other two were Tipitakacariya Paramartha and Amoghavajra. Professor Shen Fuwei wrote in his work “Cultural Flow between China and the Outside World throughout History” (1996) that “from 402 to 413, Kumarajiva’s team of some 800 Chinese and Indian scholar-translators translated 94 sets of scriptures in 425 volumes, surpassing in size and variety the later works of Xuanzang, in the Tang Dynasty.”
Kumarajiva was indeed a remarkable lotsawa. In 382, he was captured by the general Lu Guang, and was taken to Liangzhou by the Chinese army. He spent 17 years in Liangzhou learning the Chinese language, as well as local customs and habits, and prepared himself for a career as a Buddhist scriptural translator. Those years of learning in Liangzhou really paid off. To this day, Kumarajiva’s translations remain the favourites among Chinese Buddhists.
His imprints from his previous lives must be very strong for him to enter a monastery at the tender age of 7 by his own volition.
And, what a linguist he turned out to be and coupled with his understanding of the teachings of Buddha, beautifully translated works of accuracy arose. So, due to the attainments of Kumarajiva, his works were instrumental to the spread of Buddhism in China, as he was able to transmit the true meaning of Buddhism through his works, which contributed to the development of the Pure Land school, the Tian Tai school, the San Lun school.
From my sporadic reading of Buddhist articles, I have come across Kumarajiva’s name over and over again. He is one of the more famous translators that i know about and from this article, I learn of more intimate details from his life.
It’s interesting how the Chinese emperor would be so interesting in getting the translations done. There is something admirable of some Chinese emperors who had tremendous faith in the teachings despite the fact that the language, philosophy and so forth cannot be more alien. On top of that, the Chinese generally have a superiority complex with regards to anything foreign. So, its quite surprising that the Chinese would adopt Buddhism and allow a foreign belief-system come to have such a prominent place in Chinese culture and belief-system. There are various reasons for this but one cannot deny the skill of the early translators like Kumarajiva that lead to the popularity of this new and foreign faith.
Kumarajiva must have been a very attained being for him to have carried out such a monumentous task and with such great accuracy as per the meaning of the sutras. He also taught and had famous disciples and followers including the Emperor himself. In Tibet, he would have been regarded as a “Lotsawa”.