宋高僧傳 3.52

3.52

或曰：「譯場、經館，設官分職，可得聞乎？」曰：「此務所司，先宗『譯主』——即齎葉書之三藏——，明練顯、密二教者充之。次則『筆受』者，必言通華、梵，學綜有、空，相問委知，然後下筆。西晉、偽秦已來立此員者，即沙門道含、玄賾、姚嵩、聶承遠父子。至于帝王，即姚興、梁武、天后、中宗，或躬執翰，又謂為『綴文』也。次則『度語』者，正云『譯語』也。傳度轉令生解，亦名『傳語』，如翻《顯識論》，沙門戰陀譯語是也。次則『證梵本』者，求其量果，密能證知，能詮不差，所顯無謬矣。如居士伊舍羅證譯《毘柰耶》梵本是也。至有立『證梵義』一員，乃明西義得失，貴令華語下不失梵義也。復立『證禪義』一員，沙門大通充之。次則『潤文』一位，員數不恒，令通內、外學者充之。良以筆受在其油素，文言豈無俚俗，儻不失於佛意，何妨刊而正之。故義淨譯場，則李嶠、韋嗣立、盧藏用等二十餘人次文潤色也。次則『證義』，蓋證已譯之文所詮之義也。如譯《婆沙論》，慧嵩、道朗等三百人考正文義，唐復禮累場充任焉。次則『梵唄』，法筵肇啟，梵唄前興，用作先容，令生物善，唐永泰中方聞此位也。次則『校勘』，讎對已譯之文，隋則彥琮覆疏文義，蓋重慎之至也。次則『監護大使』，後周平高公侯壽為總監檢校，唐則房梁公為奘師監護，相次許觀、楊慎交、杜行顗等充之。或用僧員，則隋以明穆、曇遷等十人監掌翻譯事，詮定宗旨。其處則秦逍遙園、梁壽光殿、瞻雲館、魏汝南王宅。又隋煬帝置翻經館，其中僧有學士之名。唐於廣福等寺，或宮園不定。又置『正字』、『字學』，玄應曾當是職，後或置或否。朝延罷譯事，自唐憲宗元和五年至于周朝，相望可一百五十許歲，此道寂然。

Someone asked: “May we hear about how the translation courts and scripture institutes established official posts and divided duties?” The reply was: “The primary post in this undertaking first honours the ‘Translation Director’ (yizhu)—namely, the Tripiṭaka master who brings the palm-leaf manuscripts—which was filled by one clearly versed in both the exoteric and esoteric teachings. Next was the ‘Scribe’ (bishou), who had to be proficient in both Chinese and Sanskrit, well-versed in both existence and emptiness; only after extensive questioning and thorough comprehension would he put brush to paper. Those who established this post since the Western Jin and the illegitimate Qin included the śramaṇas Daohan and Xuanze, Yao Song, and Nie Chengyuan and his son. Coming to emperors, Yao Xing, Emperor Wu of Liang, the Heavenly Empress [Wu Zetian], and Zhongzong personally wielded the writing brush, which was also called ‘compositor of text’ (zhuiwen). Next was the ‘Transmitter of Words’ (duyu), properly called ‘Translator of Words’ (yiyu). By transmitting and rendering [the speech], he caused understanding to arise; this was also termed ‘passing on speech’ (chuanyu), as when the śramaṇa Zhan-tuo translated the speech for the translation of the Xianshi lun. Next was the ‘Certifier of the Sanskrit Text’ (zheng Fanben), who sought the correct valid cognition, inwardly able to verify and know, so that the signifier was without error and what was revealed was free of fault. This is exemplified by the upāsaka Yīśvara certifying the translation of the Sanskrit text of the Vinaya. There was even established a post for ‘Certifier of the Sanskrit Meaning’ (zheng Fanyi) to clarify the merits and demerits of the Western meaning, placing value on ensuring that the Sanskrit meaning was not lost in the Chinese words. There was also established a post for ‘Certifier of the Dhyāna Meaning’ (zheng chanyi), filled by the śramaṇa Datong. Next was the post of ‘Textual Polisher’ (runwen); the number of personnel was not fixed, and it was filled by scholars versed in both inner [Buddhist] and outer [secular] learning. Because the scribes recorded it on silk, how could the literary language be without vulgarities? If it did not distort the Buddha's intent, what harm was there in editing and correcting it? Thus in Yijing's translation court, more than twenty men including Li Qiao, Wei Sili, and Lu Zangyong arranged the text and polished its style. Next was the ‘Certifier of Meaning’ (zhengyi), who verified the meaning expressed by the translated text. For instance, in translating the Vibhāṣā-śāstra, three hundred men including Huisong and Daolang checked and corrected the text and meaning; in the Tang, Fuli repeatedly filled this post across successive courts. Next was the ‘Sanskrit Chanter’ (Fanbai): when the Dharma assembly was first opened, the Sanskrit chanting arose first to serve as an introduction and stimulate wholesome roots in living beings; this post was first heard of in the Yongtai era of the Tang. Next was the ‘Collator’ (jiaokan), who collated the already-translated text; in the Sui, Yancong re-examined and annotated the text and meaning, displaying the utmost care and caution. Next was the ‘Grand Commissioner of Supervision’ (jianhu dashi): under the Northern Zhou, Hou Shou, Duke of Pinggao, served as general supervisor and inspector; under the Tang, Duke Liang Fang [Xuanling] served as supervisor for Master Xuanzang, followed in succession by Xu Guan, Yang Shenjiao, Du Xingyi, and others. When monastic personnel were used, the Sui employed ten men including Mingmu and Tanyan to supervise the translation work and determine the core doctrines. As for the locations, there were the Xiaoyao Garden of the Qin, the Shouguang Hall and the Zhanyun Pavilion of the Liang, and the residence of the Prince of Ru’nan of the Wei. In addition, Emperor Yang of the Sui established a Translation Institute, where the monks held the title of ‘Academician’ (xueshi). In the Tang, it was at temples such as Guangfu, or variably in palace gardens. There were also established posts for ‘Orthographer’ (zhengzi) and ‘Philologist’ (zixue); Xuan’ying once held this office, though later it was sometimes instituted and sometimes not. The imperial court suspended translation activities from the fifth year of the Yuanhe era of Emperor Xianzong of the Tang down to the Zhou dynasty—a gap of about one hundred and fifty years—during which this path was completely quiet.