翻譯名義集 1.193

1.193

Dharma Master Yancong said: “Now, to participate in translation, there are eight qualifications and ten requirements. First: accepting the Dharma with a sincere mind, with one's intention set on benefiting others. Second: when about to enter the supreme arena [of translation], first firmly observing the precepts. Third: the text encompassing the three pitakas, and the meaning penetrating the five vehicles. Fourth: broadly engaging with literature and history, being skilled in composing classical phrases without excess clumsiness. Fifth: harboring impartiality and forgiveness, with a magnanimous and adaptable capacity, not fond of dogmatism. Sixth: immersed in the way of cultivation, detached regarding fame and profit, without desire for ostentation. Seventh: needing to know the Sanskrit language so that mastery of that learning does not decline. Eighth: reading the Cang[jiepian] and [Erya], having a rough familiarity with the seal and clerical scripts, not being ignorant of this [Chinese] writing. The ten requirements are: 1. phrasing and rhyme; 2. question and answer; 3. names and meanings; 4. sutras and treatises; 5. praises and verses; 6. dhāraṇī efficacy; 7. chapter titles; 8. specialised study; 9. character radicals; 10. phonetics.” The Song Biographies of Eminent Monks states: “May we hear of the official roles and division of responsibilities in the translation arenas and scripture halls? It answers: Regarding the oversight of this duty, the foremost is the Chief Translator (yizhu), namely the Tripiṭaka master who brings the palm-leaf manuscripts and is thoroughly versed in the exoteric and esoteric teachings. Next is the Scribe (bishou), who must be conversant in both Chinese and Sanskrit, comprehending both existence and emptiness; after mutual inquiry and detailed comprehension, he then puts brush to paper. Since the Western Jin and the illegitimate Qin dynasties, those who were appointed to this post included the Śramaṇas Daohan, Xuanze, Yao Song, and Nie Chengyuan and his son. As for emperors and rulers taking up the brush themselves, there were Emperor Wu of Liang, Empress Wu, and Emperor Zhongzong. This is also called ‘composing the text’ (zhuiwen). Next is the Interpreter (duyu), properly called the ‘translator of speech’ (yiyu), and also called the ‘transmitter of speech’ (chuanyu), who transmits and conveys it so as to produce understanding. For instance, when translating the Treatise on the Revelation of Consciousness, the Śramaṇa Candana served as interpreter. Next is the Certifier of the Sanskrit Text (zheng Fanben), who seeks its valid cognition (pramāṇa) and fruit, certifying and discerning it in detail, so that the expressing text is without discrepancy and the expressed meaning is without error. For instance, the Upāsaka Īśvara certifying the translation of the Sanskrit text of the Vinaya. There was even the post of Certifier of the Sanskrit Meaning (zheng Fanyi) established, who clarified the merits and defects of the Western meanings, placing value on Chinese renderings not missing the Sanskrit meaning. Further established was the post of Certifier of Chan Meaning (zheng Chan'yi), in which the Śramaṇa Datong once served. Next is the Polisher of the Text (runwen), whose numbers were not fixed, appointed from among scholars conversant in both Buddhist and non-Buddhist lore. Truly, since the scribe writes upon paper or silk, how could the phrasing be free of colloquialisms? If it does not stray from the Buddha's intent, what harm is there in editing and correcting it? Thus, in the translation arena of Yijing, over twenty people such as Li Qiao, Wei Sili, and Lu Zangyong took turns polishing the phrasing. Next is the Certifier of Meaning (zhengyi), who verifies the translated text and the meaning expressed. For instance, when translating the Vibhāṣā-śāstra, three hundred people such as Huisong and Daolang verified the text and meaning; during the Tang, Fuli repeatedly filled this post across multiple arenas. Next are the Changers of Sanskrit Hymns (Fanbai): when the Dharma feast first opens, Sanskrit chanting arises before it, used as an opening overture to cause beings to produce goodness. It was only during the Yongtai era of the Tang that this post was heard of. Next is Collation (jiaokan): Qingsui and Yancong re-examined the text and meaning with the utmost prudence. Next is the Grand Overseer (jianhu dashi): in the Northern Zhou, Lord Hou Shou of Pinggao served as Chief Inspector of Collation; in the Tang, Duke Fang of Liang served as the Overseer Prime Minister for Master Xuanzang. Next, one observes that Yang Shenjiao, Du Xingyi, and others filled this role. Or where members of the Saṅgha were employed, in the Sui, ten monks such as Mingmu and Tancheng oversaw and managed translation affairs and determined the doctrinal tenets.” The Graphic Chronicle of the Translation of Scriptures states: “In the third year of the Yongping era of Emperor Xiaoming, the year of Gengshen, the Emperor dreamed of a golden man with a halo of sunlight behind his neck, flying into the palace courtyard. His Majesty asked the assembly of ministers. The Grand Astrologer Fu Yi replied: ‘Your subject has heard that in the Western Regions there is a spirit named the Buddha. What Your Majesty dreamed must surely be this.’ In the seventh year, the year of Jiazi, the Emperor ordered Gentleman-in-Attendance Cai Yin, General of the Gentlemen of the Household Qin Jing, Erudite Wang Zun, and others—eighteen persons in all—to journey west in search of the Buddha’s Dharma. Arriving in India, they invited Kāśyapa Mātaṅga and Dharmaratna to use white horses to carry the scriptures and also bring a painted image of Śākyamuni Buddha, arriving in Luoyang in the tenth year of Yongping, the year of Dingmao. The Emperor was delighted, built the White Horse Monastery, and translated the Scripture in Forty-Two Sections. On the first day of the first month in the fourteenth year, Daoists of the Five Sacred Peaks, Chu Shanxin and others, were resentful and displeased; during the New Year court audience, they submitted a memorial requesting a contest. An edict sent Song Xiang, Director of the Department of State Affairs, to usher them into Changle Palace. The Emperor said: ‘On the fifteenth day of this month, let there be a great assembly at the southern gate of White Horse Monastery.’ On that day, Shanxin and others placed various Lingbao scriptures on an altar to the east of the road; the Emperor placed the scriptures, images, and relics on a seven-jeweled traveling pavilion to the west of the road. Shanxin and others circumambulated the altar, weeping and entreating the Heavenly Venerables with earnest words, burning the scriptures with sandalwood firewood and the like, hoping the scriptures would remain undamaged; yet they all turned to ashes and cinders. Their former abilities to ascend to heaven, enter fire, tread on water, and become invisible all failed them; when masters of incantations shouted commands, there was no response. At that time, Grand Tutor Zhang Yan addressed Shanxin, saying: ‘Your trial showed no efficacy, proving it to be false; you ought to take refuge in the true Dharma of the Western Regions.’ Thereupon the Daoist of the Southern Sacred Peak Fei Shucai and others died of self-induced mortification from shame. At that moment, the Buddha's relics emitted five-colored radiance rising straight into the air, swirling like a parasol, covering the entire multitude and outshining the disk of the sun. Mātaṅga had previously attained arhatship, so by his spiritual foot [powers] he journeyed through the air, flying, sitting, and reclining with sovereign supernatural transformations. At that time, heavenly jewel blossoms rained down and music played, moving people's hearts. Mātaṅga sat down again, and Dharmaratna preached the Dharma. The assembly all rejoiced, having attained what was unprecedented. Then, one hundred and ninety women of the rear palace, including Lady Yin and Lady of Handsome Fairness Wang, went forth into homelessness; two hundred and sixty nobles, including Minister of Works and Marquis of Yangcheng Liu Shanjiun, went forth; six hundred and twenty Daoists of the Four Sacred Peaks, including Lü Huitong, went forth; and three hundred and ninety-one people from the capital, including Zhang Zishang, went forth. The Emperor personally, along with the palace ladies, shaved the hair of those going forth and provided offerings to them for thirty days. He built seven monasteries outside the city to house monks, and three monasteries inside the city to house nuns.” It is detailed in Han Ming's Esoteric Account of the Origin of the Dharma. (The Daoist Yin Wencao denounced the Esoteric Account of the Origin of the Dharma as a false fabrication by monks of Kumārajīva's lineage. Tonghui refuted this, saying: ‘Emperor Ming's dream of the golden man appears in the Records of the Later Han; if this were false, how could it be called reliable history? Moreover, in the Book of Wu, Kan Ze addressed the Lord of Wu, saying: “Chu Shanxin and Fei Shucai died of self-induced mortification.” How could this have been fabricated by the disciples of Kumārajīva?’).