開元釋教錄 5.5.3

5.5.3

耆老。皆云。隱居積歲未嘗輒出。恢即啟宋武
延請還都。莫肯行者。屢請既至。二人推嚴隨
行。恢道懷素篤禮事甚備。還都即住始興寺。
嚴性虛靜志避囂塵。恢乃於東郊之際更起
精舍。即枳園寺也。嚴前還於西域。所得梵本
眾經未及譯寫。到元嘉四年丁卯。乃共沙門
寶雲。譯出無盡意等經十部。嚴在寺不受別
請常分衛自資。道化所被幽顯咸服。嚴清素
寡欲。隨受隨施。少而遊方無所滯著。稟性冲
退不自陳敘。故雖多美行世無得而盡傳。嚴
昔未出家時。曾受五戒有所虧犯。後入道受
具足。常疑不得戒。每以為懼。積年禪觀而不
能自了。遂更汎海重到天竺。諮諸明達。值羅
漢比丘具以事問。羅漢不敢判決。乃為嚴入
定。往兜率宮諮啟彌勒。彌勒答云得戒。嚴
大喜躍。於是步歸。行至罽賓無疾而卒。時年
七十八。彼國凡聖燒身各處。嚴雖戒操高明。
而實行未辯。始移屍向凡僧墓地。而屍重
不起。改向聖墓則飄然自輕。嚴弟子智羽智
遠故從西來。報此徵瑞俱還外國。以此推嚴
信是得道人也。但未知果向中間若深淺耳。
調伏眾生業經（出大集經）
一音顯正法經（或云一音演正法經出悲華經）
善德婆羅門問提婆達多經（出大雲經）
毘羅三昧經二卷（祐等諸錄皆注為疑大周錄中刊之為正今尋文言淺鄙義理疎遺故入
疑科用除稗穢）
調伏眾生等四部五卷。長房等錄皆云嚴
譯。今以前三別生後一疑偽。今為實錄故
並刪之。
佛本行經七卷（或云佛本行讚傳於六合山寺出或云五卷見僧祐寶唱內典等錄高僧傳云
佛本行讚經）
新無量壽經二卷（永初二年於道場寺出一錄云於六合山寺出第九譯與寶積無量壽會
等同本見道慧僧祐等錄）
淨度三昧經二卷（第二出見竺道祖雜錄）
付法藏經六卷（初出見李廓錄）
右四部一十七卷（前一部七卷見在後三部十卷闕本）。
沙門釋寶雲。涼州人也。弱年出家精勤有學
行。志韻剛潔不偶於世。故少以直方純業為
名。而求法懇惻忘身殉道。誓欲躬覩靈跡
廣尋經教。以晉隆安之初遠適西域。與法顯
智嚴先後相隨。涉履流沙登踰雪嶺。勤苦艱
至不以為難。遂歷于填天竺諸國。備覩靈
異。乃經羅剎之野。聞天鼓之音。釋迦影跡
多所瞻禮。雲在外域遍學梵書。天竺諸國音
字詁訓悉皆貫練。後還長安。隨禪師佛陀跋
陀受業。修學禪門孜孜不怠。及禪師橫為秦
僧所擯。雲亦奔亡。會廬山遠公解其擯事。
共歸楊都安止道場寺。僧眾以雲志力堅猛
弘道絕域。莫不披衿諮問敬而受焉。初共
智嚴同出諸經。嚴既遷化雲獨宣譯。以元嘉
年中譯佛本行經等四部。雲手執梵本口自
宣譯。華戎兼通音訓允正。雲之所定眾咸
信服。初關中沙門竺佛念善於宣譯。於符姚
二代顯出眾經。江左練梵莫踰於雲。故於晉
宋之際弘通法藏。沙門慧觀等咸友而善之。
雲性好幽。居以保閑寂。遂適六合山寺。山多
荒民俗好草竊。雲說法教誘。多有改惡禮
事供養。十室而九。頃之道場慧觀臨卒。請
雲還都總理寺任。雲不得已而還。居道場歲
許。復還六合。以元嘉二十六年終於山寺。春
秋七十有四。其遊履外國別有記傳。
雜阿毘曇心十三卷（第三出見高僧傳及僧祐錄或十四卷）
右一部一十三卷闕本。
沙門伊葉波羅。宋云自在。西域人。妙通三藏
明解四含。以元嘉三年景寅遊於彭城。為北
徐州刺史太原王仲德。譯雜阿毘曇心。譯至
擇品。緣礙未竟遂輟。但成十卷。刺史親自筆
受。至八年辛未更請求那跋摩續譯。都訖成
十三卷。
菩薩善戒經九卷（一名菩薩地或十卷於祇洹寺出見竺道祖僧祐二錄及高僧傳長房等
錄並云善戒經二十卷又云弟子更出二品成三十卷並非也）
菩薩善戒經一卷（優波離問菩薩受戒法見寶唱錄若准祐記將此為初卷兼前九卷共成
十卷然北地經本離之已久不可合之且依舊定）
菩薩內戒經一卷（見法上錄）

the elders, who all said, "He has dwelt in seclusion for many years and has never casually ventured out." [Liu] Hui then petitioned Emperor Wu of Song to invite him back to the capital, but none of them was willing to go. After repeated requests were made, the two monks urged [Zhi]yan to accompany him. Hui's devotion to the Way was fundamentally earnest, and he provided for his needs with great completeness. Upon returning to the capital, [Zhiyan] took up residence at Shixing Temple. By nature, Yan was tranquil and quiet, his resolve set on avoiding noise and dust. Hui thereupon established another vihāra on the outskirts of the eastern suburbs, which became Zhiyuan Temple. Earlier, when Yan returned from the Western Regions, he had not yet had the opportunity to translate the numerous Sanskrit texts he had obtained. In the fourth year of Yuanjia (dingmao) [427 CE], together with the śramaṇa Baoyun, he translated ten works, including the Akṣayamati-sūtra. While residing at the temple, Yan did not accept individual invitations, constantly sustaining himself by alms-begging (piṇḍapāta). Where his transformative influence reached, both the unseen and the visible bowed in admiration. Yan was pure, simple, and of few desires, giving away whatever he received. From his youth he travelled through distant lands, never clinging to anything. He was modest and retiring by nature and did not praise himself; thus, although he had many noble deeds, the world never fully chronicled them all. Long ago, before Yan left the household life, he had received the five precepts and committed an infraction against them. Later, upon entering the monastic path and receiving the full ordination, he constantly doubted whether he had obtained the precepts, always feeling fearful. For years he practiced dhyāna meditation but could not resolve this for himself. Consequently, he took ship again to return to Tianzhu to consult the wise and perceptive. Meeting an arhat bhikṣu, he inquired about the matter in detail. The arhat did not dare to pass judgment; instead, he entered samādhi on Yan's behalf and went to Tuṣita Palace to consult and inquire of Maitreya. Maitreya replied that he had indeed obtained the precepts. Yan leaped for great joy. He then journeyed back on foot. Arriving in Jibin, he passed away without illness at the age of seventy-eight. In that country, ordinary beings and sages were cremated in different locations. Although Yan's observance of the precepts was lofty and clear, his actual level of attainment had not yet been determined. When they first began to move the corpse toward the cemetery for ordinary monks, the corpse became so heavy it could not be lifted; when they redirected it toward the cemetery for sages, it became as light as air of itself. Yan's disciples Zhiyu and Zhiyuan, having traveled all the way from the west, brought back word of these auspicious signs, and both then returned abroad. Judging Yan by this, he was truly someone who had attained the Way, though it is merely unknown at which of the stages between the fruits and paths of attainment he stood, whether profound or shallow.
*Sūtra on the Karma of Subduing Sentient Beings* (Extracted from the *Mahāsaṃnipāta-sūtra*)
*Sūtra on Manifesting the True Dharma with a Single Voice* (Also titled *Sūtra on Expounding the True Dharma with a Single Voice*; extracted from the *Karuṇāpuṇḍarīka-sūtra*)
*Sūtra on the Good-Virtue Brahmin Inquiring of Devadatta* (Extracted from the *Mahāmegha-sūtra*)
*Vaira-samādhi-sūtra*, two fascicles (Noted as doubtful in [Seng]you's and other catalogues; listed as authentic in the Great Zhou Catalogue. Now, examining the text, the phrasing is crude and vulgar, and the doctrinal principles are slipshod and incomplete; hence it is entered in the doubtful section to weed out weeds and impurities.)
The four works in five fascicles above, including *Subduing Sentient Beings*, are all attributed to Yan's translation in Changfang's and other catalogues. Now, because the first three are extracted texts and the last one is doubtful and spurious, they are all removed here to maintain an authentic catalogue.
*Buddhacarita-sūtra*, seven fascicles (Also titled *Buddhacarita-stotra-kāvya*; produced at Liuheshansi Temple; some say five fascicles; see the catalogues of Sengyou, Baochang, and the Neidian; the *Biographies of Eminent Monks* calls it *Buddhacarita-stotra-sūtra*)
*New Sukhāvatīvyūha-sūtra*, two fascicles (Produced at Daochang Temple in the second year of Yongchu; one catalogue says produced at Liuheshansi Temple; the ninth translation; same original as the Sukhāvatīvyūha assembly of the *Ratnakūṭa*, etc.; see the catalogues of Daohui, Sengyou, and others)
*Śuddha-pāramitā-samādhi-sūtra*, two fascicles (Second translation; see Zhu Daozu's *Miscellaneous Catalogue*)
*Sūtra on the Transmission of the Piṭaka of the Dharma*, six fascicles (First translation; see Li Kuo's catalogue)
The four works in seventeen fascicles above (the first work in seven fascicles is extant; the latter three works in ten fascicles are lost).
The śramaṇa Śākya Baoyun was a native of Liangzhou. He left home in his youth and was diligent, possessing both learning and practice. His character and refinement were upright and pure, refusing to compromise with the world; thus from his youth he was renowned for his straightforwardness and dedicated pursuit. In seeking the Dharma, he was earnest and sincere, forgetting his own body and sacrificing his life for the Way, vowing to witness the sacred traces in person and broadly search for scriptures and teachings. Early in the Long'an era of the Jin dynasty, he went far to the Western Regions, following in succession with Faxian and Zhiyan. Treading the drifting sands and climbing over the snow-clad peaks, he did not consider the utmost toil and hardship to be difficult. He subsequently passed through various kingdoms such as Khotan and Tianzhu, seeing all of the sacred wonders. He traversed the wilderness of rākṣasas, heard the sounds of celestial drums, and paid reverence to many shadows and traces of Śākyamuni. While in foreign regions, Yun extensively studied Sanskrit texts and became completely versed in the sounds, characters, glosses, and meanings of the various kingdoms of Tianzhu. He later returned to Chang'an, where he studied under the dhyāna master Buddhabhadra, cultivating and studying the dhyāna gate with untiring diligence. When the dhyāna master was unjustly expelled by the Qin monks, Yun also fled. It happened that Master Yuan of Mount Lu resolved the matter of the expulsion, and they together returned to Yangdu, taking up residence at Daochang Temple. Seeing that Yun's will and determination were resolute and bold, and that he had propagated the Way to remote frontiers, none among the monastic community failed to open their hearts to consult him, receiving [his teachings] with veneration. At first, he translated various sūtras together with Zhiyan; after Yan passed away, Yun alone expounded and translated. During the Yuanjia era, he translated four works, including the *Buddhacarita-sūtra*. Yun held the Sanskrit texts in his hands and personally translated them orally. Proficient in both Chinese and non-Chinese languages, his phonetics and semantic glosses were precise and correct, and the assemblies all trusted and accepted what Yun determined. In earlier times, the śramaṇa Zhu Fonian of the Guanzhong region was skilled in expounding and translating, producing many sūtras during the Fu and Yao reigns. South of the Yangtze River, none surpassed Yun in familiarity with Sanskrit; hence he broadly disseminated the treasury of the Dharma between the Jin and Song eras. The śramaṇa Huiguan and others all befriended and praised him. Yun's nature was fond of seclusion, which he used to preserve his leisure and quietude; he subsequently went to Liuheshansi Temple. The mountain had many unruly people whose custom was to practice banditry. Yun preached the Dharma and guided them, so that many changed from their wickedness to pay reverence and provide offerings, amounting to nine out of ten households. Some time later, when Huiguan of Daochang [Temple] was on the point of death, he requested Yun to return to the capital to take charge of the temple's responsibilities. Unable to decline, Yun returned. After living at Daochang for about a year, he returned once more to Liuhe. In the twenty-sixth year of Yuanjia [449 CE], he died at the mountain temple at the age of seventy-four. Separate accounts and biographies record his travels in foreign kingdoms.
*Saṃyuktābhidharmahṛdaya-śāstra*, thirteen fascicles (Third translation; see the *Biographies of Eminent Monks* and Sengyou's catalogue; some say fourteen fascicles)
The one work in thirteen fascicles above is a lost text.
The śramaṇa Īśvara (in Song: Zizai) was a native of the Western Regions. He had a wondrous mastery of the tripiṭaka and clearly understood the four Āgamas. In the third year of Yuanjia (bingyin) [426 CE], he traveled to Pengcheng. For the Regional Inspector of North Xuzhou, Wang Zhongde of Taiyuan, he translated the *Saṃyuktābhidharmahṛdaya-śāstra*. When the translation reached the chapter on Selection, obstacles arose and it was not finished, so it was halted; only ten fascicles were completed. The Regional Inspector personally took it down in writing. In the eighth year (xinwei) [431 CE], Guṇavarman was further requested to continue the translation, and it was entirely completed in thirteen fascicles.
*Bodhisattva-kuśalaśīla-sūtra*, nine fascicles (Also titled *Bodhisattvabhūmi*; some say ten fascicles; produced at Jetavana Temple; see the two catalogues of Zhu Daozu and Sengyou, as well as the *Biographies of Eminent Monks*; Changfang's and other catalogues all state that the *Kuśalaśīla-sūtra* is in twenty fascicles, and also state that his disciples further produced two chapters to make thirty fascicles, which are both incorrect)
*Bodhisattva-kuśalaśīla-sūtra*, one fascicle (Upāli's inquiry into the procedure for receiving the bodhisattva precepts; see Baochang's catalogue. If following Sengyou's record, this would be taken as the first fascicle, together with the preceding nine fascicles making ten fascicles in all. However, in the northern texts of the sūtra it has long been separated and cannot be merged; for now it follows the old determination.)
*Bodhisattva-antar-śīla-sūtra*, one fascicle (See Fashang's catalogue)