貞元新定釋教目錄 6.10.8

6.10.8

普明諮受佛法。耶舍為說佛生緣起。并為譯
出差摩經一卷。至義熙中來入常安。時姚興
僭號甚崇佛法耶。舍既至深加禮異。會有天
竺沙門曇摩崛多（秦言法藏）來入關中。同氣相求宛
然若舊因共出舍利弗阿毘曇。以秦弘始九
年丁未書出梵文。停至十六年甲寅。經師漸
閑秦語令自宣譯。至十七年乙卯方訖。凡二
十二卷。秦太子泓親管理味。沙門道標為之
作序。又出樂瓔珞經一卷。耶舍後南遊江陵
止于辛寺大弘禪法。其有味靖之賓披榛而
至者三百餘人。凡士庶造者。雖先無信心見
皆敬悅。自說有一師一弟子。修業並得羅漢。
傳失其名。又甞於外門閉戶坐禪。忽有五沙
門來入其室。又時見沙門飛來樹端者。往往
非一。常交接神明而俯同矇俗。雖道迹未彰。
時人咸謂已階聖果。至宋元嘉中辭還西域
而不知所終。

Puming, who consulted and received the Buddha's teachings. Yaśas expounded for her the conditions of the Buddha's birth and translated for her the one-fascicle *Kṣema-sūtra*. In the Yixi era, he entered Chang'an. At that time, Yao Xing had arrogated the title [of emperor] and greatly revered the Buddha's teachings; when Yaśas arrived, he treated him with profound courtesy and distinction. It so happened that the Indian monk Dharmagupta (in Qin: Fazang) arrived in the Guanzhong region. Having affinities of the same spirit, they hit it off like old acquaintances; consequently, they jointly produced the *Śāriputrābhidharma*. In the dingwei year, the ninth year of Qin's Hongshi era, the Indic text was written out. They waited until the jia-yin year, the sixteenth year, when the master of sūtras had gradually become fluent in the language of Qin, whereupon he was ordered to expound and translate it himself. In the yimao year, the seventeenth year, it was finally completed, in twenty-two fascicles in all. The Qin crown prince Hong personally managed the subtle principles, and the monk Daobiao composed a preface for it. He also produced the one-fascicle *Sūtra on the Delight in Necklaces*. Later, Yaśas traveled south to Jiangling, staying at Xin Monastery to broadly propagate the methods of meditation. Those guests with a taste for quietude who parted the brambles to come to him numbered more than three hundred. All scholars and commoners who visited him, even if they previously had no faith, were respectful and pleased upon seeing him. He himself said that he had one teacher and one disciple who, cultivating their practice, had both attained arhatship, but the records have lost their names. Once, when he shut the door of the outer gate to sit in meditation, five monks suddenly entered his room. Furthermore, he often saw monks flying up to the tops of trees on more than one occasion. He constantly communed with the spiritual and divine, yet condescended to mingle with the ordinary and unenlightened. Although the signs of his attainment were not ostentatiously shown, people of the time all considered him to have already ascended to the holy fruit. In the Yuanjia era of the Song, he bid farewell to return to the Western Regions, and it is not known where he ended his life.