大唐故三藏玄奘法師行狀 1.2.6

1.2.6

弘福舊處。 仍給弟子十人看守。 至永微二年。 請造梵本經臺。 蒙勅施物。 遂得成就。 至五年六月。 迎法師入內。 法師於臨文等殿。 翻發智等論。 經數日。 降手詔飛白書云。 師年尊。 此間小窄。 體中如何。 又顯慶年中恩勅云。 大慈恩寺僧玄奘。 所翻經論既新。 翻譯文義須精。 宜令太子太傅尚書左僕射燕國公于志寧。 中書令兼撿挍吏部尚書南陽縣開國男來濟。 禮部尚書高陽縣開國男許敬宗。 黃門侍郎兼撿挍太子左庶子邠陰縣開國男薛元超。 守中書侍郎兼撿挍太子右庶子廣平縣開國男李義府。 時為看閱。 有不隱便處。 即隨事潤色。 若須學士。 任量追三兩人。 又法師請御製大慈恩寺碑文。 蒙恩勅許。 造詞及法師。 多所裒贊。 碑文成後。 又陳表請神翰自書。 又蒙恩許。 書訖。 法師符佛之再榮。 遂共京城僧。 造幢蓋等迎。 勅又遣見在王公太常九部樂及二縣音聲。 千餘車助送　上居安福門觀之。 光揚之美。 難為具述。 又施摩雲納一領。 妙類前恩。 并餘時服百有餘事。 二年。 駕幸洛陽宮。 法師預往。 安置在稱翠宮。 於大內麗日殿。 翻觀所緣緣論等。 又翻大毘婆沙等論。 在所無輟。 其少室山西北。 緱氏故縣。 南遊仙卿控鶴里鳳凰谷。 是法師之生地。 某少室山北少林寺。 是巍孝文所立。 極山泉之美。 是并流支譯經之處。 法師意願拪託。 至九月。 陳表請住少林。 為國翻譯。 蒙神筆報書云。 省表。 知欲晦迹巖泉。 追林遠而架往。 託慮禪寂。 軌澄什以標今。 仰挹風微。 寔所欽尚。 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。 非情塵之所曀。 登識浪之能驚。 然以道德可居。 何必太華疊嶺。 空寂可舍。 豈獨少室重巒。 幸戢來言。 勿復陳請。 即市朝大隱。 不獨貴於昔賢。 見聞弘益。 更可珍於即代。 既戢遺言。 不敢重請。 又顯慶三年中。 勅為皇太子。 於濮王故宅。 造西明寺。 令給法師上房一口。 新度僧十人。 以為弟子。 此地貴於般若。 前代雖翻。 未及周備。 諸德咸請。 依大本更翻。 然般若總二十萬偈。 可成六百卷。 法師以為在京多務。 恐難卒了。 於是屢請居山。 方蒙恩許。 往玉花宮寺翻譯。 仍勅供給。 一准在京。 至彼。 以顯慶五年正月一日。 翻大般若。 至龍朔三年十月二十三日終訖。 凡四處十六會說。 總六百卷。 中間又翻成唯識論辨中邊論唯識二十論品類足論等。 至十一月二十三日。 命窺基齎表。 請聖上製大般若經序。 至十二月七日。 於蓬萊宮美進。 時通事舍人憑義宣　口勅許。 法師從少以來。 常願生彌勒佛所。 及遊西方。 又聞無著菩薩兄弟。 亦願生覩史多天宮。 奉事彌勒。 並得如願。 俱有證驗。 益增剋勵。 自至玉花。 每因翻譯。 及禮懺之際。 恒發願上生覩史多天。 見彌勒佛。 除翻經時以外。 若晝若夜。 心心相續。 無暫恷廢。 從翻大般若訖後。 即不復翻譯。 唯行道禮懺。

At his former place in Hongfu Monastery, ten disciples were still assigned to look after [the texts]. In the second year of Yonghui, he requested to construct a terrace for the Sanskrit scriptures, and receiving an imperial order granting provisions, it was successfully accomplished. In the sixth month of the fifth year, [the emperor] welcomed the Dharma Master into the inner palace. In the Linwen and other halls, the Dharma Master translated treatises such as the Jñānaprasthāna. After several days, an imperial handwritten decree in flying-white calligraphy was sent down, stating: “The master is advanced in years, and this place is rather cramped. How is your physical health?” Furthermore, in an imperial decree during the Xianqing era, it was stated: “The scriptures and treatises translated by the monk Xuanzang of Daci'en Monastery are newly produced, and the literary style and meaning of the translations must be exquisite. Let Yu Zhining, Grand Tutor to the Crown Prince, Left Servant of the Department of State Affairs, and Duke of the State of Yan; Lai Ji, Director of the Imperial Secretariat, concurrently Acting Minister of Personnel, and Founding Baron of Nanyang County; Xu Jingzong, Minister of Rites and Founding Baron of Gaoyang County; Xue Yuanchao, Attendant Gentleman of the Yellow Gate, concurrently Acting Left Mentor to the Crown Prince, and Founding Baron of Binyin County; and Li Yifu, Probationary Vice Director of the Imperial Secretariat, concurrently Acting Right Mentor to the Crown Prince, and Founding Baron of Guangping County, examine and read them from time to time. Where there are infelicities, they should embellish them as appropriate. If scholars are required, feel free to summon two or three people as needed.” Furthermore, the Dharma Master requested an imperially composed stele inscription for Daci'en Monastery, which was granted by imperial decree. The composition praised the Dharma Master profusely. After the stele text was finished, he submitted another memorial requesting that [the emperor] write it with his own divine brush. This was again granted by imperial favour. When the writing was completed, matching the resurgence of the Buddha's glory, the Dharma Master together with the monks of the capital fashioned banners, canopies, and the like to receive it. An imperial order also dispatched the current princes and dukes, the nine court musical ensembles of the Court of Imperial Sacrifices, and the musicians of the two counties, with more than a thousand carts assisting in escorting it. His Majesty resided at Anfu Gate to observe it. The splendour of this glorification can hardly be described in full. Moreover, [the emperor] bestowed a patchwork robe of moxun [cloud-patterned cloth], its exquisite quality akin to previous favours, along with more than a hundred items of seasonal clothing. In the second year, the imperial carriage visited the Luoyang Palace; the Dharma Master went beforehand and was accommodated in Chengcui Palace. In the Liri Hall of the Grand Inner Palace, he translated treatises such as the Ālambanaparīkṣā, and also translated treatises such as the Mahāvibhāṣā, never ceasing wherever he was. Northwest of Mount Shaoshi, in the former county of Goushi, to the south lies Fenghuang Valley of Konghe Ward in Youxianqing: this was the Dharma Master’s birthplace. To the north of Mount Shaoshi is Shaolin Monastery, established by Emperor Xiaowen of the Northern Wei. It possesses the utmost beauty of mountains and springs, and was the place where Bodhiruci translated scriptures. The Dharma Master had long wished to dwell there. In the ninth month, he submitted a memorial requesting to reside at Shaolin Monastery to translate for the state. He received a reply written by the divine brush, stating: “We have inspected the memorial and know of your desire to conceal your traces among crags and springs, emulating [Hui]lin and [Hui]yuan to surpass the past, and to rest your thoughts in dhyāna serenity, modeling yourself on [Fotudeng]cheng and [Kumāra]jīva to set an example for the present. Looking up in admiration to your refined air, We truly revere it. Our deeds are empty and Our learning shallow, unable to plumb the lofty and profound. Yet with Our slight knowledge and limited hearing, We do not see this as feasible. You, Dharma Master, are a bridge across the three realms, guiding and leading the four types of beings. Your wisdom is brilliant as a lamp of the mind, and your absorption is settled as the water of consciousness; it is not obscured by the dust of emotions, nor startled by rising waves of consciousness. Yet as virtue and the Way can be dwelt in anywhere, why must it be among the layered peaks of Grand Hua? If emptiness and tranquility can be your abode, why only the repeated ridges of Mount Shaoshi? Please take to heart Our present words, and do not submit further requests. An eminent recluse in the market and court is not merely prized in sages of old; great benefit to what is seen and heard is all the more to be treasured in the present age.” Having taken these left instructions to heart, he did not dare request again. Furthermore, in the third year of Xianqing, an imperial order was given on behalf of the Crown Prince to build Ximing Monastery at the former residence of the Prince of Pu, ordering that a superior chamber be provided for the Dharma Master, and ten newly ordained monks be assigned as his disciples. In this land, the Prajñā [scriptures] are treasured. Although translated in previous ages, they had not yet been made comprehensive. The venerable elders all requested that a new translation be made based on the extensive text. However, the Prajñā comprises two hundred thousand verses in total, which could make six hundred fascicles. The Dharma Master considered that affairs were numerous in the capital and feared it would be difficult to bring to a swift conclusion. Thereupon, he repeatedly requested to reside in the mountains, only after which he received imperial permission to go to Yuhuagong Monastery to conduct the translation, with an imperial decree that provisions be supplied exactly as in the capital. Arriving there, on the first day of the first month of the fifth year of Xianqing, he began translating the Mahāprajñāpāramitā, finishing it on the twenty-third day of the tenth month of the third year of Longshuo. It was preached in four locations across sixteen assemblies, totaling six hundred fascicles. In between, he also translated treatises such as the Cheng weishi lun, Madhyāntavibhāga, Viṃśikā-vijñaptimātratāsiddhi, and Prakaraṇapāda. On the twenty-third day of the eleventh month, he instructed Kuiji to convey a memorial requesting His Majesty to compose a preface for the Mahāprajñāpāramitā Sūtra. On the seventh day of the twelfth month, it was presented at Penglai Palace. At that time, the Palace Receptionist Feng Yixuan delivered the imperial verbal decree granting approval. From his youth, the Dharma Master had always aspired to be born in the presence of Maitreya Buddha, and when traveling to the Western Regions, he also heard that Bodhisattva Asaṅga and his brother likewise aspired to be born in Tuṣita Palace to attend upon Maitreya, and that all had their wishes fulfilled with clear verification, which spurred him to even greater striving. Ever since arriving at Yuhua, on every occasion of translating or repenting and worshipping, he constantly vowed to be born above in Tuṣita Heaven to see Maitreya Buddha. Except for when translating scriptures, whether by day or by night, thought followed upon thought in succession, never pausing or ceasing for an instant. From the completion of translating the Mahāprajñāpāramitā onward, he no longer translated, but only practiced the path and made repentance and worship.