翻譯名義集 1.3

1.3

余閱大藏，嘗有意效《崇文總目》，撮取諸經要義，以為內典總目。見諸經中每用梵語，必搜檢經教，具所譯音義表而出之，別為一編。然未及竟，而顯親深老示余平江景德寺普潤大師法雲所編《翻譯名義》。余一見而喜曰：「是余意也。他日總目成，別錄可置矣已。」而過平江，雲遂來見，願求敘引。余謂此書不惟有功於讀佛經者，亦可護謗法人意根。唐奘法師論五種不翻：一、祕密故，如陀羅尼；二、含多義故，如薄伽梵具六義；三、此無故，如閻浮樹，中夏實無此木；四順古故，如阿耨菩提非不可翻，而摩騰以來常存梵音；五生善故，如般若尊重，智慧輕淺。而七迷之作，乃謂釋迦牟尼，此名能仁，能仁之義位卑周孔。阿耨菩提，名正遍知，此土老子之教先有。無上正真之道無以為異。菩提薩埵，名大道心眾生，其名下劣。皆掩而不翻。夫三寶尊稱，譯人存其本名，而肆為謗毀之言。使見此書，將無所容其啄矣。

When reading the Tripiṭaka, I once intended to emulate the Chongwen General Catalogue, extracting the essential meanings of the scriptures to make a general catalogue of the Buddhist canon. Seeing that Sanskrit was constantly used throughout the scriptures, I would search through the canonical teachings, set forth their translated sounds and meanings, display them, and compile a separate volume. Yet before I could finish, the elder Shen of Xianqin showed me the Collection of Translated Names and Meanings compiled by Great Master Purun, Fayun, of Jingde Monastery in Pingjiang. At first sight, I rejoiced and said: “This fulfills my own intention! In the future, when the general catalogue is completed, my separate compilation can be put aside.” Later, passing through Pingjiang, Yun came to see me and requested a preface. I remarked that this book not only renders service to those who read Buddhist scriptures, but also guards the mental faculty of those who slander the Dharma. Tripiṭaka Master Zang of the Tang discussed the five kinds of untranslated terms: first, because they are secret, like dhāraṇī; second, because they encompass multiple meanings, like Bhagavat possessing six meanings; third, because they do not exist here, like the jambu tree, for in China there is truly no such wood; fourth, in deference to antiquity, like anuttara-bodhi, which is not incapable of translation, but whose Sanskrit sound has been retained since Kāśyapa Mātaṅga; fifth, to give rise to wholesome states, like prajñā which inspires veneration, whereas [the Chinese word for] wisdom is shallow. Yet the author of the Seven Delusions argued that Śākyamuni translates as “Nengren” (capable of benevolence), and the meaning of benevolence is lower in rank than the Duke of Zhou and Confucius; that anuttara-bodhi means “correct universal knowledge,” which already existed in this land in the teachings of Laozi as the “Unsurpassed True Dao,” and is in no way different; and that bodhisattva means “sentient being with the mind of the great Dao,” a term of inferior rank; and so they were concealed and left untranslated. Regarding these venerable designations of the Three Jewels, translators merely preserved their original names, yet [critics] gave vent to slanderous words. If they are made to see this book, they will find no place to peck.