宋高僧傳 3.54

3.54

「又以宣譯之者樂略、樂繁。隋之已前，經題簡少；義淨已降，經目偏長。古則隨取強名，後則繁盡我意。又舊翻祕呪，少注合呼。唐譯明言，多詳音反，受持有驗，斯勝古蹤。淨師大譯諸經，偏精『律部』，自高文彩，最有可觀。金剛智也祕藏祖師，阿目佉也多經譯匠，師資相接，感應互彰。無畏言辭且多朴實。覺救加《佛頂》之句，人無間然。日照出《顯識》之文，刃有餘地。思惟《罥索》，學喜《華嚴》，密語斷章，大人境界。流志《寶積》，菩提《曼茶》；『華胥』之理致融明，『灌頂』之風標祕邃；迪公勤其筆受，般若終乎譯場。其餘諸公，皆翻夾牒，欲知狀貌，聊舉喻言。其猶人也，人皆人也，奈何姿制形儀，各從所肖，肖其父焉。若如此，大則同而小有異耳。良由譯經是佛法之本，本立則道生。其道所生，唯生釋子，是以此篇冠首。故曰先王將禜海，必先有事于河者，示不忘本也。」

“Furthermore, those who translated enjoyed either brevity or expansiveness. Prior to the Sui, scripture titles were brief and concise; from Yijing onward, the titles became particularly lengthy. In antiquity they merely applied expedient labels, whereas later translators exhaustively expressed the intended meaning. Moreover, older translations of esoteric mantras rarely noted combined syllables, whereas Tang translations clearly marked them, detailing phonetics and tonal inflections; when taken up and held, they proved efficacious, surpassing ancient traces. Master Yijing translated extensively across scriptures, was exceptionally refined in the vinaya texts, possessed supreme literary elegance, and was the most magnificent to behold. Vajrabodhi was the ancestral master of the esoteric treasury, and Amoghavajra was a prolific master of translation; master and disciple succeeded each other, their supernatural resonances mutually illuminating. Śubhakarasiṃha's words, moreover, were largely simple and unadorned. Bodhiruci added phrases to the Uṣṇīṣa [Sūtra], leaving no room for reproach. Divākara produced the text of the Xianshi lun with skill to spare. Manicintana translated the Amoghapāśa Sūtra, and Śikṣānanda translated the Avataṃsaka; their esoteric words and structured chapters belonged to the realm of great beings. Bodhiruci translated the Ratnakūṭa, and Bodhi[ruci] translated the Maṇḍala; the principles of the Huaxu paradise were luminously integrated, and the sublime style of abhiseka was profound and secret. Master Huidi was diligent as a scribe, and Prajñā concluded his life in the translation court. The other masters all translated palm-leaf texts; wishing to convey their likeness, I merely offer an analogy: they are like people; all people are human beings, yet why are their features and bearing each modelled on what they resemble—resembling their fathers? Being thus, they are largely the same, differing only in minor aspects. Truly, because the translation of scriptures is the foundation of the Buddha's teaching, once the foundation is established, the Way arises. That which is produced by this Way produces only the disciples of Śākya; therefore, this category crowns the beginning [of the work]. Hence it is said: ‘When the former kings were about to offer sacrifices to the sea, they always first attended to the river’—to show they did not forget the origin.”