續高僧傳 4.7.3

4.7.3

[…] then made a statement on this basis. When Xuanzang arrived safely, what he related tallied exactly [with previous accounts]. King Śīlāditya and the monks each dispatched court envoys carrying scriptures and treasures to present from afar to the Eastern Xia. Thus, diplomatic communications with Tianzhu were opened up through Xuanzang; it was brought about by his expounding of the imperial prestige. After the envoys returned to the west, [the emperor] further decreed Wang Xuance and more than twenty others to accompany them to Daxia, and bestowed over a thousand bolts of damask and silk, with differing amounts for the king and the monks. He also summoned masters of granulated sugar from the monks of the Mahābodhi Monastery; thereupon, two craftsmen and eight monks were dispatched, and all arrived in the Eastern Xia. Soon an edict ordered them to proceed to Yuezhou to produce it from sugar cane, and all succeeded. Earlier, when three monks of the Mahābodhi Monastery first arrived escorting scriptures, an edict was issued universally inviting [the sangha of] the capital to hold a vegetarian feast, and to translate the Da yan and other sūtras at Hongfu [Monastery]. Shortly after, Xuanzang's message also arrived, so [the emperor] ordered them to pause and wait until [Xuanzang] arrived before translating. His Majesty earnestly looked forward [to his return] and repeatedly issued imperial edicts commanding Xuanzang to come quickly. But because of various affairs, he was delayed and did not complete his journey early. Once they met in the Luoyang palace, [the emperor's] longing was profoundly satisfied. [Xuanzang] immediately set forth [his plan for] translation, selecting the worthy and bright. The emperor said, "The Dharma Master is fully versed in both Chinese and Indic, and his phrasing and comprehension of principles are fluent and acute. I fear that merely promoting the obscure and uncultivated might ultimately compromise the sacred scriptures." Xuanzang said, "In ancient times, the translation bureaus of the two Qin dynasties numbered three thousand [members]. Although they translated and transmitted, they still feared that later generations would hear nothing of it and harbor doubts contrary to faith. If we do not select and recommend [talents] to uphold the profound standards together, how could I, with my narrow abilities, presume to take part in the court's commission?" He repeatedly and firmly petitioned, and finally received imperial consent. The emperor said, "Since the Dharma Master departed, Hongfu Monastery was built. Although that place is small, its dhyāna compound is quiet and spacious; it may serve for translation. As for the necessary personnel and scribal assistance, discuss it with [Fang] Xuanling, ensuring that generous provisions are supplied." Having received the imperial command, he returned to the capital. Thereupon he summoned the śramaṇas Huiming, Lingrun, and others to verify the meaning; the śramaṇas Xingyou, Xuanze, and others to compile and edit; the śramaṇas Zhizheng, Bianji, and others to scribe the texts; the śramaṇa Xuanmo to verify the Indic language; and the śramaṇa Xuanying to determine orthographic correctness. In the fifth month of that year, the translation commenced: the Great Bodhisattvapiṭaka Sūtra in twenty fascicles, for which I took up the brush and edited the phrasing and principles. This sūtra extensively explains the six perfections, the four means of embracing, the ten powers, the four fearlessnesses, and the thirty-seven constituents [of awakening], covering the practices of all bodhisattvas, comprising twelve chapters across nearly four hundred sheets of paper. Concurrently, he translated the Aryavācā-prakaraṇa-śāstra in twenty fascicles, with Zhizheng and others transcribing the text in turns, and the śramaṇa Xingyou closely examining the phrasing and sentences; Master Xuanzang again thoroughly refined the treatise. Next he translated the Mahāyāna-abhidharma-samuccaya-vyākhyā in fifteen fascicles, with the śramaṇa Xuanze taking it down by brush. In slight spare moments, he also produced the Records of the Western Regions in twelve fascicles, with the śramaṇa Bianji personally taking down contemporary events and weaving together their sequence; along with this, he produced the Buddhabhūmi Sūtra, the Six Gates Divine Dhāraṇī Sūtra, and others, totaling about eighty fascicles. In the scriptural translations from previous eras, they would first invert and write down the original text from the Indic language, next adapt it to conform with our local customs, and only then would the scribes irregularly smooth out the phrasing, during which additions and deletions often lost the full meaning. The current translations all stemmed from Xuanzang's own intention; exercising his own independent judgment, his spoken words formed polished prose. When stylists transcribed them, they were immediately ready to be perused. They surpassed the various texts translated during the Wu and Wei eras. However, because Western Indic places great value on phrasing, interlocking and linking parallel clauses are repeatedly laid out; in Chinese, this would be rather redundant and repetitive, so stylists were specially appointed to this post to ensure that expressions and meanings flowed continuously, moderating and trimming them. Once the fair copies were completed, the Imperial Library transcribed them. At that time, the imperial carriage returned to the Western Capital. Xuanzang then submitted a memorial presenting them and requesting an imperial preface. Soon a handwritten imperial edict descended, saying: "The Dharma Master has long manifested exalted conduct and early on transcended the dust of the world, sailing the precious vessel to reach the other shore, exploring the marvelous Dao to open the Dharma gates, broadly propagating the grand principles and washing away all defilements. Therefore, when the clouds of compassion were about to roll away, he spread them to shelter the four skies; when the sun of wisdom was about to dim, he brightened it to illuminate the eight extremities. Could anyone other than the Dharma Master be the one to spread and brighten them? Our learning is shallow and our mind is clumsy; We are still bewildered by worldly things, not to mention the subtle and profound teachings of Buddhism—how could We dare presume to fathom them? Requesting an imperial preface for the scriptures is not something within Our knowledge. As for the newly compiled Records of the Western Regions, We shall peruse it Ourselves." When the envoys to the west returned again, [the emperor] further decreed more than twenty people to accompany them to India. Earlier, when state directives were debated in the Secretariat, it was decreed that because of the foreign vernaculars, one must ensure exact correspondence, and unless it were that person [Xuanzang], who could discuss the edifying teachings? Therefore, all diplomatic communications relied upon Xuanzang, who translated the Chinese words based on Western Indic, balancing the weight of the phrasing so that those who read it would revere the Eastern Xia. Soon another imperial edict was issued, commanding him to translate Laozi's five thousand words into Indic to send to the Western Regions. Xuanzang thereupon summoned the Daoists to expound its profound mysteries, taking in and collating their terminology and intentions before translating it. The Daoists Cai Huang, Cheng Ying, and others vied to cite the profound ideas of the Madhyamaka and Śata treatises to communicate the Daoist scriptures. Xuanzang said, "The two teachings of Buddhism and Daoism have intents as far apart as heaven and earth; why use Buddhist terminology to convey Daoist doctrines? If we examine your commentaries exhaustively, their origins have no basis." Huang, expressing his heartfelt sentiment, said, "From of old it has been handed down that our ancestors relied upon Buddhist teachings; as for the Sanlun treatises, which I follow and venerate, when interpreted in accord with their meanings, there are profound connections and no lack of commonalities. Thus I cited them to explain. Just as Sengzhao composed treatises abundantly quoting Laozi and Zhuangzi, he still clarified his points without anyone finding it strange. If the words of the Buddha resemble the Dao, how would that violate the imperial decree?" Xuanzang said, "When Buddhism was newly opened [in China], its profound texts were still obstructed; Laozi's discussion of mystery vaguely approximated the Buddhist words, so what Sengzhao's treatises transmitted was cited by way of parallel association. How could metaphorical terms establish ultimate comprehension? Today, sūtras and treatises are rich and abundant, each having its own compass. Laozi has only five thousand words, and no exegetical treatises; the rest of the thousand scrolls are mostly medical prescriptions. As for the luminaries of this land, such as He Yan, Wang Bi, Zhou Yong, Xiao Yi, and Gu Huan, numbering several dozen authors who commented on Laozi, why do you not cite them, but instead cross over to Buddhism? Is this not straying from the original track?" Once the translation was completed according to this and about to be sealed, the Daoist Cheng Ying said, "The scripture of Laozi is profound and abstruse; without a preface, how could it be understood? We request that you translate it." Xuanzang said, "Looking at Laozi's text on governing the person and governing the state, the diction is complete. But the prefaces on gnashing teeth and swallowing saliva are vulgar in phrasing. I fear that when heard in foreign lands in the west, they will bring shame upon our homeland." Ying and the others reported the matter to the ministers. Xuanzang also stated his views clearly. Ma Zhou of the Secretariat asked, "Are there doctrines like Laozi and Zhuangzi in the Western Regions?" Xuanzang said, "All ninety-six non-Buddhist paths wish to transcend rebirth."