佛祖歷代通載 12.21

12.21

（十三）　是歲法師玄奘抗表。辭入嵩山少林寺。專意譯經。降御札報曰。省表知欲晦迹岩泉。追遁遠而架往。託慮神寂。軌澄什以標今。仰揖風規是所欽尚。朕業空學寡靡究高深。然以淺識薄聞未見其可。法師津梁三界汲引四生。智皎心燈定凝意水。非情塵之所翳。豈識浪之能驚。道德可居。何必太華疊嶺。空寂可舍豈獨少室重巒。幸戢來言勿復重請。則市朝大隱。不獨貴於前賢。見聞弘益。更可珍於即代。奘進啟奉謝。略曰。昔季重蒙魏君之禮。唯敘睽離。惠遠辱晉后之書。才令給米。未覩辭兼空寂可舍之旨。誨示大隱市朝之情。故知人主之懷窮真罄俗。綜有該無。超羲軒而更高。駕曹馬而逾遠者矣。時奘公道震天下。謀欲禁止舊經唯弘新典。有禪師法冲者。善楞伽宗旨。雅為房梁公所重。因見奘而諫之曰。聞君將廢罷舊經不許弘宣。此未可也。法師頃依舊經入道。今若棄舊崇新。則法師亦當返初復依新經出家可乎。奘悟而止。

(13) In this year, Dharma Master Xuanzang submitted a memorial requesting leave to retire to Shaolin Temple on Mount Song to concentrate on translating scriptures. An imperial rescript was issued in response, stating: "Examining your memorial, We learn of your wish to conceal your traces among crags and springs, emulating Dun and Yuan to surpass the past, and resting your thoughts in spiritual stillness, taking Cheng and Shen as models to set a standard for the present. Looking up with admiration to your demeanor and character, We revere them deeply. Our own accomplishments are void and Our learning meager, unable to fathom height and depth; yet with Our shallow knowledge and scant hearing, We do not see this as permissible. Dharma Master, you are a bridge across the three realms, drawing forth the four kinds of beings; the lamp of your mind shines with wisdom, and the water of your intent is settled in meditation. It is not something that the dust of emotions can obscure, nor can the waves of consciousness disturb it. Where the Dao and virtue reside, why must it be amidst the folded peaks of Taihua? Where emptiness and quiescence are housed, why should it only be among the tiered ridges of Shaoshi? Fortunately, keep your words to yourself and do not petition again. Thus, the 'great recluse in the market and court' is not prized only among the worthies of old; the vast benefit of what is seen and heard can be even more treasured in our own generation." Xuanzang submitted a memorial of gratitude, which said in brief: "Formerly, Ji Zhong received the courtesies of the Wei ruler, who spoke only of their separation; Huiyuan was humbled by the letter of the Jin emperor, which merely ordered the provision of rice. Never was there seen an expression combining the principle that 'emptiness and quiescence can be housed' or instructing on the spirit of 'the great recluse in the market and court.' Thus we know that the sovereign's mind exhausts the ultimate and the conventional, comprehending existence and encompassing non-existence, rising higher than Fuxi and Xuanyuan, and surpassing Cao and Sima by far." At that time, Master Xuanzang's renown shook the empire, and he intended to ban the old translations of the scriptures and promulgate only the new texts. There was a Chan master named Fachong who was skilled in the essential teaching of the Laṅkāvatāra and was deeply esteemed by Duke Fang of Liang. Coming to see Xuanzang, he admonished him, saying: "I hear that you intend to discard the old scriptures and forbid their propagation. This cannot be permitted. Dharma Master, you entered the Dao relying on the old scriptures; if you now cast aside the old to venerate the new, then should you not also return to the beginning and enter monastic life anew relying on the new scriptures?" Xuanzang realized his error and stopped.