[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 1.16 # 翻譯名義集 1.16 翻譯名義集 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.2131.1.16) 或問：「玄奘三藏、義淨法師，西游梵國，東譯華言，指其古翻，證曰舊訛。豈可初地龍樹論梵音而不親（如以耆闍名鷲，掘名頭；奘云訛也，今云姞栗羅矩吒），三賢、羅什譯秦言而未正（什譯羅睺羅為覆障，奘譯羅怙羅為執日）。既皆紕繆安得感通，澤及古今福資幽顯？」 > Someone asked: “Tripiṭaka Master Xuanzang and Dharma Master Yijing traveled west to the Sanskrit lands and translated into Chinese in the east, pointing out ancient translations and proving them to be old errors. How could it be that Nāgārjuna of the first bhūmi discussed Sanskrit sounds without direct familiarity (as in calling Gṛdhrakūṭa ‘Vulture Peak,’ where kūṭa is ‘head’; Xuanzang said this was an error, and now it is given as jili-luoju-zha), and Kumārajīva of the three stages of sagehood translated into Qin speech without accuracy (Kumārajīva translated Rāhula as ‘Obstruction,’ while Xuanzang translated it as ‘Seizing the Sun’)? If both are erroneous, how could they evoke resonant communion, shed grace across ancient and modern times, and bestow blessings upon the unseen and visible realms?” > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.2131.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.2131.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2131.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.1.16](https://indike.org/pramana/in.bauddha.taisho.2131.1.16) · Pramāṇa