三寶感應要略錄 2.86

2.86

On the first day of the first month of the fifth year of Xianqing, [Xuanzang] began translating the Mahāprajñāpāramitā-sūtra. The Sanskrit text of the sūtra comprised two hundred thousand verses in all. Because the text was so extensive, his disciples frequently requested that it be abridged. The Dharma Master was about to comply with the assembly's wishes and, as Kumārajīva had translated, remove redundancies and omit repetitions. Having formed this thought, he immediately experienced utterly terrifying matters in his dreams to shock and admonish him: sometimes seeing himself climbing perils and treading steep cliffs, or seeing fierce beasts pouncing on people, drenched in sweat and trembling before barely escaping. Awaking in fright, he told the assembly that he would return to translating it in full. During the night, he saw the buddhas and bodhisattvas emitting light from the tuft between their brows to illuminate and touch his body, making his mind peaceful and comfortable. The Dharma Master also saw himself holding floral lamps in his hands to make offerings to the buddhas; or ascending the high seat to expound the Dharma to the assembly, surrounded by many people praising him with reverence; or dreaming of someone presenting him with rare fruits. Awaking with joy, he dared not abridge it any further, rendering it exactly like the Sanskrit text. The Buddha preached this sūtra in four places in all: first, Vulture Peak in Rājagṛha; second, Anāthapiṇḍada's Park; third, the Paranirmitavaśavartin Heaven Palace; fourth, the Bamboo Grove Vihāra in Rājagṛha—sixteen assemblies in total, now made into one work. However, Dharma Master Xuanzang had obtained three copies in the Western Regions. When it came to translating them here, whenever the text contained doubts or errors, he would collate the three copies to determine it. Examining and checking with earnest care, only then would he compose the text; his prudence was incomparable since antiquity. Sometimes when the phrasing diverged or the meaning was profound and he hesitated in mind, he would inevitably perceive an extraordinary realm, as if someone were imparting a clear resolution, and his mind would immediately become open and clear, like parting the clouds to behold the sun. He himself said, "How could such awakenings be penetrated by Xuanzang's shallow mind? They are all the unseen assistance of the buddhas and bodhisattvas." In the sūtra's First Assembly, there is the chapter on "Purifying the Buddha Land." The chapter explains that for the sake of the prajñāpāramitā, the assembly of bodhisattva mahāsattvas, through their supernatural power and vows, fill the great trichiliocosm with the finest rare jewels, wondrous scents and flowers, food and drink of a hundred flavors, clothing, and music produced according to their wishes—the five wonders—remembering all manner of offerings to adorn the place of Dharma exposition. At that time, Huede, abbot of Yuhua Monastery, and the translation monk Xishang had the same dream that night: they saw the interior of Yuhua Monastery vast, adorned, and pure, decorated with elaborate ornaments—banners, canopies, jeweled carriages, flower streamers, and instrumental music filling the monastery. They also saw countless monks holding flower parasols, as before, making offerings to the Mahāprajñāpāramitā-sūtra. The streets, alleys, and walls inside the monastery were all decorated, and famous flowers were piled on the ground, trodden by the assembly. Arriving at the Translation Hall, it was doubly superior and wondrous, like the Jewel-Adorned Land described in the sūtra. They also heard discourses in the three halls of the courtyard, with the Dharma Master expounding in the central hall. Having seen this, they awoke in joy and amazement, and went together to visit the Dharma Master to tell him what they had dreamed. The Dharma Master said, "Now we are translating precisely this chapter. The bodhisattvas must certainly be making offerings. Master and others having seen this, one can believe it is truly so!" At that time, a pair of plum trees beside the hall suddenly blossomed repeatedly out of season. The blossoms each had six petals, fresh and glorious in red and white, exceptionally lovely. The assembly at that time evaluated and discussed it, saying, "This is an omen of the opening and exposition of prajñā. Furthermore, having six petals signifies the six perfections." Only on the twenty-third day of the tenth month in the winter of the third year of Longshuo was the brush finally laid down, forming six hundred rolls in total, entitled the Mahāprajñāpāramitā-sūtra. Joining his palms in joy, he told his disciples, "That this had affinity with this place, that Xuanzang came to this Yuhua, was by the power of the sūtra."