高僧傳 1.58

1.58

符氏建元中，有僧伽跋澄、曇摩難提等入長安，趙正請出諸經，當時名德莫能傳譯，眾咸推念，於是澄執梵文，念譯為晉。質斷疑義，音字方明。至建元二十年正月，復請曇摩難提出《增一阿含》及《中阿含》。於長安城內，集義學沙門，請念為譯，敷析研覈，二載乃竟。二《含》之顯，念宣譯之功也。自世高、支謙以後，莫踰於念，在符姚二代，為譯人之宗，故關中僧眾，咸共嘉焉。後續出《菩薩瓔珞》、《十住斷結》及《出曜》、《胎經》、《中陰經》等，始就治定，意多未盡，遂爾遘疾，卒于長安，遠近白黑，莫不歎惜。

During the Jianyuan era of the Fu clan, when Saṃghabhadra, Dharmanandin, and others entered Chang'an, Zhao Zheng requested the translation of various scriptures. At that time, none of the figures of eminent virtue were able to transmit the translation, and the assembly all recommended Zhu Fonian. Thereupon Saṃghabhadra held the Sanskrit text, and Zhu Fonian translated it into Chinese; only through his decisive resolution of dubious meanings did the pronunciations and characters become clear. In the first month of the twentieth year of Jianyuan, they again requested Dharmanandin to translate the *Ekottarika-āgama* and the *Madhyama-āgama*. In Chang'an, they assembled śramaṇas of doctrinal learning and requested Zhu Fonian to translate, analyzing and examining the text, which was completed after two years. The revelation of the two *Āgamas* was the merit of Zhu Fonian's proclamation and translation. Since An Shigao and Zhi Qian, no one surpassed Zhu Fonian; across the two eras of Fu and Yao, he was the foremost master of translators, and thus the monastic community of Guanzhong unanimously praised him. Later he successively translated the *Pusa yingluo*, the *Daśabhūmika-sūtra*, the *Udānavarga*, the *Garbha-sūtra*, and the *Antarābhava-sūtra*. He had just begun their revision when, with many of his intentions yet unrealized, he fell ill and died in Chang'an. Both the ordained and lay, near and far, lamented and grieved.