Introduction 1
PART ONE:FROM EARLIEST TIMES TO THE EASTERN HAN DYNASTY(25-220 CE) OVERVIEW 21
1 Laozi(b.c.570 BCE) THE CONSTANT WAY(TAO) From Chapter 1,Tao-te-ching道德经 22
2 Laozi(b.c.570 BCE) TRUSTWORTHY WORDS ARE NOT BEAUTIFUL From Chapter 81.Tao-te-ching道德经 24
3 Kongzi(Confucius)(traditionally 551-479 BCE) CLEVER WORDS CAN HARDLY BE PART OF TRUE VIRTUE From Verse 3,Book 1,Lunyu论语（The Analects） 24
4 Kongzi(Confucius)(traditionally 551-479 BCE) LEARN TO DEVELOP MORAL QUALITIES From Verse 6,Book 1,Lunyu论语（The Analects） 26
5 Kongzi(Confucius)(traditionally 551-479 BCE) A LEARNED MAN From Verse 7,Book 1,Lunyu论语（The Analects） 27
6 Kongzi(Confucius)(traditionally 551-479 BCE) SUBSTANCE AND ATTENTION TO FORM AND BEAUTY From Verse 18,Book 6,Lunyu论语（The Analects） 28
7 Kongzi(Confucius)(traditionally 551-479 BCE) THE ABSOLUTE ESSENTIAL From Verse 7,Book 12,Lunyu论语（The Analects） 28
8 Kongzi(Confucius)(traditionally 551-479 BCE) SINCERITY IS ALL-IMPORTANT From Verse 18,Book 15,Lunyu论语（The Analects） 29
9 Kongzi(Confucius)(traditionally 551-479 BCE) GET YOUR MEANING ACROSS From Verse 41,Book 15,Lunyu论语（The Analects） 29
10 Kongzi(Confucius)(traditionally 551-479 BCE) HE WHO IS SINCERE WILL BE TRUSTED From Verse 6,Book 17,Lunyu论语（The Analects） 29
11 (Attributed to)Kongzi(Confucius)(traditionally 551-479 BCE) HOW MUCH USE CAN THERE BE IN A MINOR ART? From“Xiaobian”小辨（Minor Arts），Chapter 74,Da Dai liji大戴礼记（Elder Dai's Book of Rites） 30
12 (Attributed to)Kongzi(Confucius)(traditionally 551-479 BCE) THE RELATIONSHIP BETWEEN LANGUAGE AND MEANING From“Xici zhuan shang”系辞传上（Appended Statements,Part 1,Chapter 12），Zhouyi周易（Zhou Changes） 31
13 (Attributed to)Kongzi(Confucius)(traditionally 551-479 BCE) THE MAN OF TRUE VIRTUE From“Wenyanzhuan qianjiusan”文言传·乾九三（Sayings on Patterning[with reference to]the Third Line of Hexagram 1,Qian or Heaven），Zhouyi周易（Zhou Changes） 34
14 (Attributed to)Kongzi(Confucius)(traditionally 551-479 BCE) LITERARY PATTERNING GIVES FORCE TO LANGUAGE From“Xianggong Ershiwunian”襄公二十五年（The 25th year of Duke Xiang［of Lu］［548 BCE］），in Chunqiu Zuozhuan Zhengyi春秋左传正义（The Chronicles of Zuo） 35
15 (Attributed to)Zuo Qiuming(556-451? BCE) INTERPRETERS ALSO KNOWN AS"TONGUE-MEN" From“Zhouyu zhong”周语中（Zhou Discourses,Part 2），in Guoyu国语（Discourses of the States），Volume 2 36
16 Mengzi(372-289 BCE) THE RIGHT WAY IS TO READ WITH EMPATHY From Passage 4,Chapter 9,Mengzi孟子 37
17 (Attributed to)Zhuangzi(369-286 BCE) WHAT IS VALUED IN WORDS IS NOT WHERE THE VALUE OF WORDS LIES From“Tiandao”天道（The Way of Heaven），in Zhuangzi庄子，with annotations by Wang Bi王弼and Guo Xiang郭象 38
18 (Attributed to)Zhuangzi(369-286 BCE) ONCE YOU HAVE GOT THE IDEA,THE WORDS ARE FORGOTTEN From“Waiwu”外物（External Things），in Zhuangzi庄子，with annotations by Wang Bi王弼and Guo Xiang郭象 40
19 Xunzi(340?-245? BCE) THE ELEGANT AND PROPER STANDARD From“Yuelun”乐论（A Discussion of Music），in Xunzi荀子，Volume 14 40
20 Han Fei(280-233 BCE) THE MAN OF TRUE VIRTUE CHERISHES SUBSTANCE AND FROWNS UPON PURE EMBELLISHMENT From“Jielao”解老（Explaining the Laozi），in Hanfeizi韩非子，Volume 6 41
21 Author unknown Zhou Rites THE DUTIES OF GOVERNMENT INTERPRETERS IN ANCIENT TIMES From“Xiangxu”象胥（Interpreting-functionaries），in“Qiuguan sikou xia”秋官司寇下（Ministry of Justice,Part 2），collected in Zhouli周礼（Zhou Rites），Volume 10 42
22 Author unknown Zhou Rites THE TRAINING OF INTERPRETERS From“Da xingren”大行人（Senior Messenger），in“Qiuguan sikou xia”秋官司寇下(Ministry of Justice,Part 2），collected in Zhouli周礼（Zhou Rites），Volume 10 43
23 Lü Buwei(d.235 BCE) ONE WOULD HAVE NO NEED FOR XI？NG,Y？ OR D？D？ From“Shenshi”慎势（Heeding the Circumstances），in Lüshi chunqiu吕氏春秋（The Annals of Lü Buwei），Volume 17 44
24 Dai Sheng(fl.74-49 BCE) MAKING ACCESSIBLE WHAT IS IN THE MINDS OF DIFFERENT PEOPLES AND MAKING THEIR LIKINGS AND PREFERENCES UNDERSTOOD From“Wangzhi”王制（Royal Institutions），in Liji礼记（Book of Rites），Volume 4 45
25 (Attributed to)Fu Sheng(268-178 BCE) AN ANCIENT RECORD OF INTERPRETING ACTIVITIES From“Jiahe”嘉禾（Luxuriant Grain），in Shangshu dazhuan尚书大传（Amplification of the Book of History），Volume 4 47
PART TWO:THE BUDDHIST PROJECT GENERAL REMARKS 49
SECTION ONE DISCOURSE ON SUTRA TRANSLATION:INITIAL STAGE OVERVIEW 52
26 (About)An Shigao(fl.second century CE) ELOQUENT WITHOUT BEING FLOWERY,UNHEWN WITHOUT BEING COARSE From“An Shigao zhuan”安世高传（A Biography of An Shigao），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 13 52
27 Liu Xi(fl.147-220 CE) APPROXIMATE THE STANDARD LANGUAGE From“Shi dianyi”释典艺（Explanation of the Meanings of Canons and Conventions），in Shiming释名（The Explanation of Names），Volume 6 55
28 (About)Lokak？ema(b.147 CE) NOT A TOUCH OF EMBELLISHMENT IN THE STYLE From“Zhi Chen zhuan”支谶传（A Biography of Lokak？ema），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 13 55
29 Zhi Qian(fl.233-253 CE) LACKING IN FELICITY From“Faju jing xu”法句经序（Preface to[the Translation of]the Dharmapāda），collected in Chusanzang jiji出三藏记集（A Collection of Records on theEmanation of the Chinese Tripitaka），Fascicle 7 57
30 Wang Bi(226-249 CE) IMAGES,WORDS,AND IDEAS From“Mingxiang”明象（Elucidating the Images）,Zhouyi lüeli周易略例（General Remarks on the Zhou Changes） 63
31 Kang Senghui(d.280 CE) RUISM AND BUDDHISM TEACH CERTAIN VALUES IN COMMON From“Kang Senghui”康僧会（Kang Senghui），from“Yijingpian yi”译经篇（一）（On the Translation of Sutras,Part 1），collected in Gaoseng zhuan高僧传（Biographies of Eminent Monks），Fascicle 1 65
32 Zhi Mindu(fl.325-342 CE) THE SAME SUTRA,THREE TRANSLATORS,THREE DIFFERENT VERSIONS From“He weimojie jing xu”合维摩诘经序（Preface to the Composite Edition of[the Translations of]the Vimalakīrti-nirde？a Sūtra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 67
33 Dao An (312/314-4385 CE) IN SUTRA TRANSLATION DIFFERENT INTERPRETATIONS SHOULD BE NOTED,AND THE GAINS AND LOSSES SHOULD BE ANNOTATED From“Taoxingjing xu”道行经序（Preface to[the Translation of]the Taoxing Version of the A？asāhasrikā-praj？āpāramitā Sūtra[Perfection of Wisdom Sutra in 8,000 Lines],in 10 fascicles），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 7 69
34 Dao An (312/314-385 CE) THE TWO TRANSLATIONS THROW LIGHT ON EACH OTHER From“He Fangguang Guangzan lüejie xu”合放光光赞略解序（Preface to A Brief Exegesis on the Composite Edition of the Fangguang and Guangzan Versions of[the Translation of]the Pa？cavi？atisāhasrikā-praj？āpāramitā Sūtra［Perfection of Wisdom Sutra in 25,000 Lines］），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the,Chinese Tripitaka），Fascicle 7 74
35 Dao An(312/314-385 CE) DILUTING WINE WITH WATER From“Biqiudajie xu”比丘大戒序（Preface to the Abridged[Translation of the]Sarv？sti-vāda-vinaya-bhiksu-pratimoksa），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 11 77
36 Dao An(312/314-385 CE) FIVE INSTANCES OF LOSING THE SOURCE;THREE DIFFICULTIES From“Mohe boluore boluomi jing chao xu”摩诃钵罗若波罗蜜经抄序（Preface to A Collation of[the Translation of]Extracts from the Mahāpraj？āpāramitā Sūtra[Perfection of Great Wisdom Sutra],5 fascicles），collected in Chusanzang jiji出三藏记集(A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 79
37 Dao An(312/314-385 CE) THERE WERE QUITE A LOT OF REPETITIVE INCANTATIONS,SOME DESIRABLE AND NECESSARY AND OTHERS NOT SO From“Apitanxu”阿毗昙序（Preface to[the Translation of]the Abhidharma J？ānaprasthāna-？āstra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 10 83
38 Dao An(312/314-385 CE) IT IS THE TRANSLATOR'S FAULT IF THE MEANING IS NOT CONVEYED IN FULL From“Piposha xu”鞞婆沙序（Preface to[the Translation of]the Vibhāsā-？āstra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 10 85
39 Anonymous(Attributed to one of Dao An'S disciples) SIGNS OF AN UNHEWN STYLE From“Sengjialuosha jijing houji”僧伽罗刹集经后记（Postscript to[the Translation of]the Compilation of Samgharak？a），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 10 86
40 Hui Yuan(334-416 CE) WORK OUT AN APPROPRIATE METHOD From“Sanfadu xu”三法度序（Preface to[the Translation of]the Tridharmika-？āstra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitakd），Fascicle 10 88
SECTION TWO DISCOURSE ON SUTRA TRANSLATION:MIDDLE STAGE OVERVIEW 90
41 Seng Rui（353?-420? CE) SPOILT BY FLOWERY OSTENTATION From“Siyi jing xu”思益经序（Preface to[the Translationof]the Vi？e？acintabrahma-parip？cchā Sūtra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 91
42 Kumārajīva(344-409 CE) IT IS LIKE GIVING SOMEONE RICE THAT YOU HAVE CHEWED;HE WILL FIND IT NOT JUST TASTELESS BUT DOWNRIGHT DISGUSTING Recorded in“Jiumoluoshi zhuan”鸠摩罗什传（A Biography of Kumārajīva），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 14 93
43 Seng Rui(353?-420? CE) WHERE TERMINOLOGY IS CONCERNED,ITEMS THAT SHOULD HAVE BEEN RENDERED BY THEIR SOUND RATHER THAN THEIR MEANING WERE RENDERED AS TRANSLITERATIONS From“Dapinjing xu”大品经序（Preface to[the Translation of]the Larger Division of the Mahāpraj？āpāramitā Sūtra［Perfection of Great Wisdom Sutra］），collected in Chusanzang jiji出三藏记集(A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 95
44 Seng Zhao(384-414 CE) [KUM？RAJ？VA]DID NOT THINK THAT THE LAST TEN CHAPTERS WERE USEFUL TO THIS LAND,AND SO HE DID NOT TRANSLATE THEM From“Bailun xu”百论序（Preface to[the Translation of] the ？ata-？āstras），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 11 99
45 Seng Zhao(384-414 CE) THE LANGUAGE USED WAS ECONOMICAL YET ACCOMPLISHED,AND THE MESSAGE WAS CONVEYED SUBTLY YET LUCIDLY From“Weimojie jing xu”维摩诘经序（Preface to[the Translation of]the Vimalak？rti-nirde？a Sūtra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 101
46 Kumārajīva(344-409 CE) "THAT'S EXACTLY HOW IT IS!" Recorded in“Shi Seng Rui”释僧叡（Shi Seng Rui），collected in Gaoseng zhuan高僧传（Biographies of Eminent Monks），Fascicle 6 103
47 Hui Guan(353-424? CE) KUM？RAJ？VA WAS ABLE TO USE THE LANGUAGE OF THIS LAND TO CONVEY A MEANING THAT DID NOT DISTORT THE SOURCE From“Fahua zongyao xu”法华宗要序（Preface to the Doctrinal Essentials of the Lotus Sutra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 103
48 Seng Rui(353?-420? CE) JUST FOLLOW THE SOURCE From“Xiaopinjing xu”小品经序（Preface to[the Translation of]the Smaller Division of the Mahāpraj？āpāramitā Sūtra［Perfection of Great Wisdom Sutra］），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 105
49 Hui Yuan(334-416 CE) AN EASIER PATH WOULD BENEFIT BEGINNERS From“Dazhilun chao xu”大智论抄序（Preface to A Collation of Extracts from[the Translation of]the Mahāpraj？āpāramitā-？āstra［ATreatise on the Perfection of Great Wisdom Sutra］），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 10 107
50 Kumārajīva(344-409 CE) IF I HAVE NOT TRANSGRESSED THE TRUTH IN MY TRANSLATIONS,LET MY TONGUE NOT BE DESTROYED IN MY CREMATION Recorded in“Jiumoluoshi zhuan”鸠摩罗什传（A Biography of Kumārajīva），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 14 109
51 Dao Biao(fl.394-415 CE) MERE KNOWLEDGE OF THE LANGUAGE WAS NOT DEEMED ADEQUATE FOR CONVEYING THE CENTRAL IDEAS From“Shelifu apitan xu”舍利弗阿毗昙序（Preface to[the Translation of]the ？āriputrābhidharma-？āstra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 10 110
52 Dao Lang(fl.412-427 CE) LIKE MILK DILUTED WITH WATER From“Daniepanjing xu”大涅槃经序（Preface to[the Translation of]the Mahā-parinirvā？a Sūtra），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 8 111
53 Shen Yue(441-513 CE) READABILITY SHOULD COME FIRST Recorded in“Wenzhang pian”文章篇（On Essays），in Yanshi jiaxun颜氏家训（Instructions of the Yan Family），Volume 1 113
54 Seng You(445-518 CE) HOW CAN WE STUDY THE BUDDHA'S TEACHINGS WITH NO KNOWLEDGE OF THOSE WHO TRANSMITTED THE SUTRAS AND NO UNDERSTANDING OF THEIR TIMES? From“Chusanzang jiji xu”出三藏记集序（Preface to A Collection of Records on the Emanation of the Chinese Tripitaka），collected in Chusanzang jiji出三藏记集(A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 1 114
55 Seng You(445-518 CE) DIFFERENCES BETWEEN HU AND HAN LANGUAGES From“Hu Han yijing yinyi tongyiji”胡汉译经音义同异记（A Record of the Similarities and Differences in Pronunciation and Meaning among the Chinese Translations of Sutras from Hu-language），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 1 118
56 Seng You(445-518 CE) THEY CLING TOO CLOSELY TO THE WORDS AND THE TEXT,WITH THE RESULT THAT THE MEANING IS SELDOM FULLY REVEALED From“Dao Sheng Fashi zhuan”道生法师传（A Biography of Dao Sheng），collected in Chusanzang jiji出三藏记集（A Collection of Records on the Emanation of the Chinese Tripitaka），Fascicle 15 123
57 Hui Jiao(497-554 CE) SINCE BUDDHISM CAME TO THE EAST,MANY HAVE PARTICIPATED IN TRANSLATING THE SUTRAS,BUT FEW HAVE TRIED TO PASS ON THE SOUNDS AND MUSIC OF THE RELIGION From“Gaoseng zhuan jingshi pian fulun”高僧传经师篇附论（Appendix［to the Section“Sermonists”］），collected in Gaoseng zhuan高僧传（Biographies of Eminent Monks），Fascicle 13 124
58 Paramārtha(499-569 CE) I HAVE NO REGRETS IN MY LIFE! Recorded in“Chen Yangdu Jinling shamen Shi Fa Tai zhuan”陈杨都金陵沙门释法泰传（A Biography of the Chen Dynasty Monk Shi Fa Tai from Jinling），in“Benzhuan”本传（Main Biographies），from“Yijing pian chu”译经篇（初）（On the Translation of Sutras,Part 1），collected in Xu gaosengzhuan续高僧传（A Continuation of the Biographies of Eminent Monks），Fascicle 1 127
59 Hui Kai(518-568 CE) THE PRESENT TRANSLATION SEEKS TO BE AT ONCE REFINED［ W？N 文］AND UNHEWN［ZH？ 质］ From“Shedachenglun xu”摄大乘论序（Preface to[the Translation of]the Mahāyāna-sa？parigraha-？āstra,in Shedachenglun摄大乘论（The[Translation of the]Mahāyāna-sa？parigraha-？āstra），Fascicle 1 128
60 Hui Kai(518-568 CE) IN TRANSLATING,PARAM？RTHA DID NOT REQUIRE THE HELP OF AN INTERPRETER From“Apitanmojusheshilun xu”阿毗达磨俱舍释论序（Preface to[the Translation of]the Abhidharmako？a-？āstra），in“Apitanmojusheshilun”阿毗达磨俱舍释论（The[Translation of the]Abhidharmako？a-？āstra），Fascicle 1 129
61 Dao An(fl.557-581 CE) LOOK BEYOND THE WORDS AND NAMES TO THE SUBSTANCE From“Kong Lao fei fo”孔老非佛［Kongzi is not the Buddha,and Neither is Laozi］，in Erjiaolun二教论（A Treatise on the Two Religions），collected in Guang hongmingji广弘明集（A Further Collection of Essays on Buddhism），Fascicle 8 130
62 Fa Lin(572-640 CE) THE SEVENTH TYPE OF BENIGHTEDNESS Recorded in“Neisanbao wufanzhi”内三宝无翻指（Why the Three Precious Ones should be Not-translated［transliterated］），from“Jiuzhen pian xia”九箴篇（下）（Nine Admonitions,Part 2），in Bian zheng lun辩正论（Defending What is Right），collected in Guang hongmingji广弘明集（A Further Collection of Essays on Buddhism），Fascicle 13 133
63 Yan Cong(557-610 CE) ON THE RIGHT WAY Recorded in“Sui Dongdu Shanglinyuan fanjingguan shamen Shi Yan Cong zhuan”隋东都上林园翻经馆沙门释彦琮传（A Biography of Monk Shi Yan Cong of the Shanglinyuan Translation Assembly at Dongdu[now Xi'an]in the Sui Dynasty），in“Benzhuan”本传（Main Biographies），from“Yijing pian er”译经篇（二）（On the Translation of Sutras,Part 2），collected in Xu gaoseng zhuan续高僧传（A Continuation of the Biographies of Eminent Monks），Fascicle 2 136
SECTION THREE DISCOURSE ON SUTRA TRANSLATION:LATER STAGE OVERVIEW 148
64 Dao Xuan(596-667 CE) THE CONTRIBUTIONS OF TRANSLATION ARE FAR-REACHING AND IMMENSE From“Yijing pian si fulun”译经篇（四）附论（Appendix［to the Section“On the Translation of Sutras,Part 4”］）collected in Xu gaoseng zhuan续高僧传(A Continuation of the Biographies of Eminent Monks），Fascicle 4 148
65 Bian Ji(619?-649? CE) IN SUTRA TRANSLATION,THE PROFOUND MESSAGE SHOULD BE MADE EASILY UNDERSTANDABLE;AND AS LONG AS THE TRANSLATION DOES NOT VIOLATE THE SOURCE,IT IS A GOOD TRANSLATION From“Jizan”记赞（Eulogy），collected in Datang xiyuji大唐西域记（The Great Tang Dynasty Record of the Western Regions），Volume 12 152
66 Zhangsun Wuji(d.659 CE)et al PUNISHMENTS FOR WILFUL OBSTRUCTION OF JUSTICE BY GOVERNMENT INTERPRETERS From“Zheng bu yan qing”证不言情（The Witness does not Reveal the Truth），from“Zhawei”诈伪（Deception），collected in Tang lü shu yi唐律疏义（The Tang Code,with Notes and Commentaries），Volume 25 155
67 Xuan Zang(600-664 CE) FIVE GUIDELINES FOR NOT-TRANSLATING A TERM Recorded in“Fanyi mingyi ji xu”翻译名义集序（Preface to A Collection of Names and Their Explanations in Buddhist Translations），collected in Fanyi mingyi ji翻译名义集（A Collection of Names and Their Explanations in Buddhist Translations） 156
68 Xuan Zang(600-664 CE) WHY SHOULD BUDDHIST TERMS BE LINKED UP WITH TAOIST MEANINGS? Recorded in“Jing Daci'ensi Shi Xuan Zang zhuan”京大慈恩寺释玄奘传（A Biography of Xuan Zang of the Great Ci'en Monastery），in“Benzhuan”本传（Main Biographies），from“Yijing pian si”译经篇（四）（On the Translation of Sutras,Part 4），collected in Xu gaoseng zhuan续高僧传（A Continuation of the Biographies of Eminent Monks），Fascicle 4 159
69 Hui Li(b.615 CE) ONLY WITH THE GOOD FORTUNE OF PATRONAGE CAN THE RELIGION SPREAD AND BENEFIT THE MANY Recorded in Datang Daci'ensi Sanzang Fashi zhuan大唐大慈恩寺三藏法师传（A Biography of the Tripitaka-master of the Great Ci'en Monastery in the Great Tang Dynasty），Volume 8 161
70 Hui Li(b.615 CE) TRANSLATE EVERYTHING AND OMIT NOTHING From Datang Daci'ensi Sanzang Fashi zhuan大唐大慈恩寺三藏法师传（A Biography of the Tripitaka-master of the Great Ci'en Monastery in the Great Tang Dynasty），Volume 10 164
71 Yi Jing(635-713 CE) XUAN ZANG TOOK ON THE TASKS OF INTERPRETING THE MEANING OF THE TEXT AND RENDERING THE TEXT INTO CHINESE,SEEKING NO OUTSIDE ASSISTANCE EITHER IN THE SELECTION OF WORDS OR IN DECIDING ON THE MAIN DOCTRINAL PRECEPTS From“Sanzang shengjiao xu”三藏圣教序（Preface to the Tripitaka（by Emperor Zhongzong）），in Quan Tang wen全唐文（Complete Prose of the Tang），Volume 17 166
72 Wu Zetian(624-705 CE) IT IS PROPER THAT TAOISM AND BUDDHISM BE TREATED WITH EQUAL RESPECT From“Seng Tao bingzhong chi”僧道并重敕（Edict that the Sangha(Buddhism)and the Taoists(Taoism)be Given Equal Status），in Quan Tang wen全唐文（Complete Prose of the Tang），Volume 96 168
73 Gautama Siddhārtha(fl.late seventh to early eighth centuries CE) WE HAVE TRIMMED WHAT WAS REDUNDANT AND OMITTED THE ELABORATE PARTS From“QutanXida”瞿昙悉达（Gautama Siddhārtha），in Chouren zhuan畴人传（Biographies of Astronomers and Mathematicians），Volume 13 170
74 Zhao Ying(fl.936-942 CE)and Liu Xu(887-946 CE) THE FABRICATED DAYUN SUTRA WAS MADE AVAILABLE THROUGHOUT THE REALM From“Xue Huaiyi”薛怀义（Xue Huaiyi），in“Waiqi”外戚（Relatives of the Imperial Consort），from“Liezhuan”列传（Biographies），in Jiu Tang shu旧唐书（Old Tang Records），Volume 183 172
75 Zan Ning(919-1001 CE) TO TRANSLATE MEANS TO EXCHANGE From“Tang Jingzhao Dajianfusi Yi Jing zhuan”唐京兆大荐福寺义净传（The Biography of Yi Jing from Great Jianfu Temple in the Central Administrative Region in the Tang Dynasty），collected in Song gaoseng zhuan宋高僧传（The Song Version of the Biographies of Eminent Monks），Fascicle 1 173
76 Zan Ning(919-1001 CE) NOTES ON TRANSLATING From“Tang jingshi Man Yue zhuan”唐京师满月传［“A Biography of Man Yue of the Capital of the Tang Dynasty”］，in“Yijing pian yi zhi san”译经篇一之三（On the Translation of Sutras,Part 3），collected in Song gaoseng zhuan宋高僧传（The Song Version of the Biographies of Eminent Monks），Fascicle 3 176
77 Zan Ning(919-1001 CE) THE DIFFERENT POSTS ESTABLISHED IN TRANSLATION ASSEMBLIES AND THE RESPONSIBILITIES OF THE OFFICIALS IN EACH POST From“Tang jingshi Man Yue zhuan”唐京师满月传［“A Biography of Man Yue of the Capital of the Tang Dynasty”］，in“Yijing pian yi zhi san”译经篇一之三（On the Translation of Sutras,Part 3），collected in Song gaoseng zhuan宋高僧传（The Song Version of the Biographies of Eminent Monks），Fascicle 3 188
78 Zan Ning(919-1001 CE) RENOWNED MONKS GATHERED IN THE PALACE HALL TO HOLD FORTH AGAINST TAOIST PRIESTS From“Tang Jianglingfu Fa Ming zhuan”唐江陵府法明传（A Biography of Fa Ming of the Administrative Region of Jiangling in the Tang Dynasty），in“Hufa pian”护法篇（On Protecting the Dharma），collected in Songgaoseng zhuan宋高僧传（The Song Version of the Biographies of Eminent Monks），Fascicle 17 193
79 Zan Ning(919-1001 CE) THE REMARK THAT THE DAYUN SUTRA IS A FABRICATION IS NOT TRUE From“Ci seng ziyi”赐僧紫衣（Purple Ceremonial Robes Bestowed upon Buddhist Monks as Gifts），Dasong seng shilüe大宋僧史略（The Song Dynasty Compendium of Monastic History），Volume 2 195
80 Hong Hao(1088-1155) THE T？NGSH？通事［INTERPRETING-CLERKS］HAD GREAT INFLUENCE Recorded in Songmo jiwen松漠纪闻（Travel Records of the Pine and Desert Lands） 197
81 Fa Yun(1088-1158) WE USE THE TRANSLATED SUTRAS IN THIS LAND TO MANIFEST THE TRUTH THAT COMES FROM ANOTHER LAND From Fanyi mingyi ji翻译名义集（A Collection of Names and Their Explanations in Buddhist Translations），Fascicle 1 199
82 Fa Yun(1088-1158) A BRIEF STUDY OF SOME OF THE TERMS AND NAMES USED IN THE TRANSLATED SUTRAS From“Tang Fan ziti pian”唐梵字体篇（On the Chinese Script and the Fàn[Sanskrit]Script），collected in Fanyi mingyi ji翻译名义集（A Collection of Names and Their Explanations in Buddhist Translations），Fascicle 15 201
Biographies of Persons Mentioned in the Text 203
Works Cited 218
References 227
Title Index 251
Name Index 255
General Index 259