[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) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 12.3 # 貞元新定釋教目錄 12.3 貞元新定釋教目錄 12.3 - **Language:** Classical Chinese ### [12.3](https://indike.org/pramana/in.bauddha.taisho.2157.12.3) 帝曰。自師行後朕奉為穆大后。於西京造弘福寺可就翻譯。所須人物吏力。並與玄齡商量務令優洽。既承明命返迹京師。遂召證義大德諳解大小乘經論為時輩所推者一十一人至。即京弘福寺沙門靈潤。沙門文備。羅漢寺沙門惠貴。實際寺沙門明琰。寶昌寺沙門法祥。靜法寺沙門普賢。法海寺沙門神昉。廓州法講寺沙門道深。汴州演覺寺沙門玄忠蒲州普救寺沙門神泰。線州振響寺沙門敬明等。綴文大德九人至。即京普光寺沙門拪玄。弘福寺沙門明濬。會昌寺沙門辯機。終南山豐德寺沙門道宣。簡州福聚寺沙門靖邁。蒲州普救寺沙門行支。栖巖寺沙門道卓。邠州昭仁寺沙門惠立。洛州天宮寺沙門玄則等。字學大德一人至。即京大總持寺沙門玄應。證梵語梵文大德一人至。即京大興善寺沙門玄謨。其年五月方操貝葉開演梵文。創譯大菩薩藏經。沙門道宣執筆并刪綴詞理。又復旁翻佛地經六門陀羅尼經顯揚聖教論。二十年春正月又譯大乘阿毘達磨雜集論。次譯瑜伽師地論。法師於論重加陶練。微有餘隙又出西域記十二卷。沙門辯機親受事連比前後。自前代已來所譯經教。初從梵語倒寫本文。次乃迴之順同此俗。然後筆人亂理文句。中間增損多墜金言。今所翻傳都由奘旨。意思獨斷出語成章。詞人隨寫即可披翫。于時。 > The Emperor said: "Since the Master's departure, We have built the Hongfu Monastery in the western capital on behalf of the late Empress Mu; you may take up translation there. All necessary personnel, provisions, and official laborers are to be arranged in consultation with \[Fang\] Xuanling, ensuring that everything is abundant and ample." Having received the imperial decree, he returned to the capital. Thereupon, eleven worthy masters of doctrinal verification (zhengyi dade), renowned and respected by their contemporaries for their thorough understanding of the Mahāyāna and Hīnayāna sūtras and śāstras, were summoned to arrive: namely, the śramaṇa Lingrun and the śramaṇa Wenbei of Hongfu Monastery in the capital; the śramaṇa Huigui of Luohan Monastery; the śramaṇa Mingyan of Shiji Monastery; the śramaṇa Faxiang of Baochang Monastery; the śramaṇa Puxian of Jingfa Monastery; the śramaṇa Shenfang of Fahai Monastery; the śramaṇa Daoshen of Fajiang Monastery in Kuo Prefecture; the śramaṇa Xuanzhong of Yanjue Monastery in Bian Prefecture; the śramaṇa Shentai of Pujiu Monastery in Pu Prefecture; and the śramaṇa Jingming of Zhenxiang Monastery in Jiang Prefecture. Nine worthy masters of text composition (zhuiwen dade) arrived: namely, the śramaṇa Qixuan of Puguang Monastery in the capital; the śramaṇa Mingjun of Hongfu Monastery; the śramaṇa Bianji of Huichang Monastery; the śramaṇa Daoxuan of Fengde Monastery on Mount Zhongnan; the śramaṇa Jingmai of Fuju Monastery in Jian Prefecture; the śramaṇa Xingzhi of Pujiu Monastery in Pu Prefecture; the śramaṇa Daozhuo of Qiyan Monastery; the śramaṇa Huili of Zhaoren Monastery in Bin Prefecture; and the śramaṇa Xuanze of Tiangong Monastery in Luo Prefecture. One worthy master of philology and orthography (zixue dade) arrived: namely, the śramaṇa Xuanying of Da Zongchi Monastery in the capital. One worthy master of Indic phonetics and script verification (zheng fanyu fanwen dade) arrived: namely, the śramaṇa Xuanmo of Da Xingshan Monastery in the capital. In the fifth month of that year, he first took up the palm leaves and unfolded the Indic texts, initiating the translation of the Da pusa zang jing (\*Mahā-bodhisattvapiṭaka-sūtra). The śramaṇa Daoxuan held the brush and edited the phrasing and meaning. Furthermore, in parallel they translated the Fodi jing (\*Buddhabhūmi-sūtra), the Liumen tuoluoni jing (\*Ṣaṇmukhī-dhāraṇī-sūtra), and the Xianyang shengjiao lun (\*Āryasāsana-prakaraṇa). In the spring of the twentieth year \[of Zhenguan\], in the first month, they also translated the Dacheng apidamo zaji lun (\*Mahāyānābhidharma-samuccaya-vyākhyā), and next translated the Yuqie shidi lun (\*Yogācārabhūmi-śāstra). The Dharma Master refined this śāstra with particular care. In slight moments of spare time, he also produced the Xiyu ji in twelve fascicles. The śramaṇa Bianji personally received his accounts and arranged them into a continuous narrative. In the translation of scriptures and doctrines from past ages, the Indic words were at first transcribed inversely, then turned around to conform to local Chinese custom, after which the scribes would roughly arrange the literary phrasing; through all this adding and pruning in between, much of the Golden Words was lost. The translations produced today, however, were directed entirely by Xuanzang's intentions: his thought judged independently, and his spoken words formed finished compositions; the scribes took them down as spoken, and the text was immediately ready for reading. At that time, > — English (machine translation) (machine translation) - [Previous: 12.2](https://indike.org/pramana/in.bauddha.taisho.2157.12.2) - [Next: 12.4](https://indike.org/pramana/in.bauddha.taisho.2157.12.4) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2157.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.12.3) — English, machine translation ## Linked texts (2) - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.4.7.3) — 道宣, Classical Chinese - [大唐大慈恩寺三藏法師傳](https://indike.org/pramana/in.bauddha.taisho.2053.6.13) — 慧立 & 彥悰, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.12.3](https://indike.org/pramana/in.bauddha.taisho.2157.12.3) · Pramāṇa