宋高僧傳 2.33

2.33

既而清猷遠暢，峻業遐昭。遂簡宸衷，乃紆天綍，追赴京邑，止大慈恩寺，與玄奘法師翻譯校定梵本，兼充證義。奘師偏獎賞之，每有難文，同加參酌，新翻弗墜，因有力焉。慧日寺主楷法師者，聰爽溫贍，聲藹鴻都，首建法筵，請開奧義。帝城緇俗，具來諮稟，欣焉相顧，得所未聞。因研幾史籍，尤好《老》、《莊》，咀其菁華，含其腴潤，包四始於風律，綜五聲於文緒，故所講訓，內外該通。其專業者，《涅槃》、《華嚴》、《大品》、《維摩》、《法華》、《楞伽》等經，《十地》、《地持》、《毘曇》、《智度》、《攝大乘》、《對法》、《佛地》等論，及《四分》等律。其《攝論》、《維摩》仍著章疏。

Later, his pure ideals were widely known, and his lofty achievements shone far and wide. He was chosen by the emperor, and an imperial decree was issued summoning him to the capital, where he resided at Great Cien Temple to translate and collate Sanskrit texts with Dharma Master Xuanzang, and also served to verify the meaning. Master Xuanzang singled him out for praise, and whenever there were difficult passages, they consulted together; that the new translations suffered no deficiency was greatly due to Daoyin's effort. Master Kai, abbot of Huiri Temple, was keen, cultured, gentle, and erudite, with a reputation echoing through the capital; he took the lead in establishing a Dharma seat, asking Daoyin to unveil the profound meanings. The monastics and laypeople of the imperial capital all came to seek instruction, looking at one another with delight at hearing what they had never heard before. Daoyin investigated the depths of the historical texts and was especially fond of *Laozi* and *Zhuangzi*, relishing their essence and absorbing their richness; he embraced the four beginnings of the odes and combined the five tones of literary composition, so that all his lectures thoroughly integrated the inner [Buddhist] and outer [non-Buddhist] teachings. Those texts in which he specialized were sūtras such as the *Nirvāṇa*, *Huayan*, *Mahāprajñāpāramitā*, *Vimalakīrti*, *Lotus*, and *Laṅkāvatāra*; treatises such as the *Daśabhūmika*, *Bodhisattvabhūmi*, *Abhidharma*, *Mahāprajñāpāramitopadeśa*, *Mahāyānasaṃgraha*, *Abhidharmasamuccaya*, and *Buddhabhūmi*; as well as vinayas such as the *Four-Part Vinaya*. He also composed commentaries on the *Mahāyānasaṃgraha* and the *Vimalakīrti*.