In this paper two sorts of Uighur fragments preserved at the St. Petersburg Branch of the Institute for Oriental Studies of the Russian Academy of Sciences (StPBIOSRA) are studied. One is the Uighur translation of Chinese 千字文 qian zi wen "Thousand Character Essay" (in the first chapter) and the other is the Uighur translation of 大乗法苑義林章 da cheng fa yuan yi lin zhang (in the second chapter). As for the Uighur translation of Chinese 千字文 qian zi wen ("Thousand Character Essay"), we have already published six fragments from StPBIOSRA, whose contents are also parts of qian zi wen in Shõgaito (2000) and Shōgaito & Yakup (2001). In this paper, examining the Chinese text 大智度論 on the reverse sides of the six fragments, and of the newly studied fragment of Kr. IV 260, we find the content of the latter is the continued parts of those of SI 3Kr14 and SI 3Kr15. Then we reunite these three fragments and give a translation of the Uighur text with notes. In this text we find many Chinese words transcribed into the Uighur alphabet. We reconstructed these words by applying the phonological system of the inherited Uighur pronunciation of Chinese characters to them. Then we classify into to some groups all the fragments of qian zi wen which we have so far, examining the structure of Uighur sentences and contents of Chinese text on the reverse sides. We can attribute these fragments to three or four types. In the second chapter we study three fragments from StPBIORA, SI Kr1/181, SI KR1/385I and Kr1/176. The contents of these fragments are an Uighur translation of 大乗法苑義林章 da cheng fa yuan yi lin zhang. We have already studied the same type of Uighur text of SI Kr.I 12 in Shōgaito (2000). All three fragments studied here correspond to the contents of 釈名字 Shi ming zi, the third one of the five "sub-teachings", explaining 法処色義林 Fa chu se yi lin, which belongs to the twenty-third "teaching" in the fifth among the seven complete volumes. In the 釈名字, five sorts of 法処所摂色 Fa chu suo she se are explained. The Uighur Buddhist terms in this Uighur translation of da cheng fa yuan yi lin zhang, are very difficult to understand. Consulting Buddhist terms of the Uighur version of Abhidharmakośabhāsya-tīkā Tattvārthā, we can read the text of the three fragments, since both text use somewhat similar Buddhist terminology. We would like to add here that we find incidentally Kr.1/176 is numbered by mistake as a fragment consisting of two small parts, but one of them should be re-registered as a part of Kr.1/181. The two Uighur texts we discuss in this paper contribute to the study of the inherited Uighur pronunciation of Chinese characters as well as to the study of Uighur Buddhist terminology.