貞元新定釋教目錄 12.3

12.3

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,