開元釋教錄 6.11.6

6.11.6

之。四釋支離皆王一國。今烏萇梵衍王等並
其後也。嗣胤相承于今不絕。智仙法師即斯
王種。妙閑三藏最善毘曇。與瞿曇流支同遊
魏境。而瞿曇流支尊事為師。以孝靖帝興和
三年辛酉。於鄴城內在金華寺。共瞿曇流支
譯寶髻論等五部沙門曇林筆受。驃騎大將
軍開府儀同三司御史中尉勃海高仲密為檀
越啟請供養。並見經前序記。而智仙法師遊
方弘化。踰越沙險志在利生。既啟梵文應多
部卷。但余見淺狹尋覽未周。所覩五經件述
如右。後進儻遇幸希續補。使法門無謬豈不
善歟。自魏及唐傳錄非一。智仙法師未蒙編
載。弘法之名莫著。高行之迹靡彰。傷哉悲哉
深可嗟矣。
涅槃論一卷（或云大般涅槃經論婆藪盤豆菩薩造略釋大經見內典錄初出）
右一部一卷其本見在。
沙門達磨菩提此云法覺。內典錄云。達磨菩
提譯涅槃論。不顯帝代而編魏末。今亦同彼
附於此中（復有涅槃論三卷亦題達磨菩提譯尋文乃釋前論或疑是人造也）。

the four Śākya youths separated and each ruled a kingdom. Today the kings of Uḍḍiyāna, Bāmiyān, and elsewhere are all their descendants, and the royal line has continued down to the present without break. Master Vimokṣasena was of this royal lineage. He was wondrously conversant with the Tripiṭaka and especially skilled in the Abhidharma. He traveled together with Gautama Ruci to the territory of the Wei, and Gautama Ruci reverently served him as his master. In the third year of Xinghe, a xinyou year, under Emperor Xiaojing, within Ye City at Jinhua Temple, he translated five works including the *Commentary on the Ratnacūḍa* together with Gautama Ruci, with the monk Tanlin scribing. Gao Zhongmi of Bohai, General of Agile Cavalry, Commissioner with Extraordinary Powers, Equaling the Three Excellencies, and Metropolitan Commandant, acted as the dānapati, requesting and making offerings to them; all this is seen in the prefaces and records preceding the scriptures. As Master Vimokṣasena traveled about to propagate the transformation, crossing perilous deserts with the resolution to benefit sentient beings, having opened Sanskrit texts there must have been many works and fascicles. Yet my learning is narrow and shallow, and my searches have not been exhaustive; the five scriptures I have seen are noted in items as above. If future scholars happen upon others, I hope they will continue to supplement them. Would it not be excellent to keep the gate of the Dharma free of error? From the Wei down to the Tang, there have been more than a few biographies and catalogues, yet Master Vimokṣasena was not recorded in them. His fame in propagating the Dharma went unrecorded, and the traces of his lofty conduct were not made manifest. Alas, how sorrowful and deeply lamentable this is!
*Nirvāṇa-śāstra*, 1 fascicle (also called *Mahāparinirvāṇa-sūtra-śāstra*; composed by Bodhisattva Vasubandhu; a summary explanation of the great sūtra; seen in the *Neidian lu*; first translation).
The one work above, totaling one fascicle, is extant.
The monk Dharmabodhi, rendered here as Fajue ("Awakening to the Dharma"). The *Neidian lu* states: "Dharmabodhi translated the *Nirvāṇa-śāstra*." It does not specify the reign era, but places him at the end of the Wei. Now, following that catalogue, he is likewise appended here (there is also a *Nirvāṇa-śāstra* in three fascicles, also bearing Dharmabodhi's name as translator; on examining its text, it is an explanation of the previous treatise, and some suspect it was composed by a person of this land).