寺沙門玄奘上表記 1.2

1.2

沙門玄奘言。玄奘聞。羲畫既陳。肇有書契。籀文斯闡。爰盛典謩。徒以誨義輔德。紀情括性。猶纏埃累之間。未出寰區之表。豈若龍宮祕旨。鷲嶺微詞。導群迷於沙界。庇交喪於塵劫。然則至極無象。演其源者法王。至理無言。詮其道者　聖帝。伏惟　陛下纂靈出震。撫運登樞。勝茂九瀛。掩𦙃庭而獨步。飛英八極。𨏭軒昊而高視。分麾紫塞。剪隨寇於幽陵。駐蹕青丘。蕩妖氛於蟠木。武功既戢。歸馬華山。文德載宣。受圖宛岫。於是刊書延閣。創禮容臺。鳳篆龜文既葳蕤於東觀。銀鉤玉字亦洗污於南宮。猶故屬想真如。緬懷空寂。紹宣妙法。以為大訓。由是。鹿野之談。應聖期而重譯。鷄林之士。仰神化以來儀。建香城於中洲。引玄津於神縣。像教東被。斯為盛矣。玄奘行業無紀。空符曲成。謬齒緇徒。有慚先哲。慨然懷憤。誓以弘宣。憑恃國威。遠尋靈跡。往在西域。躬習梵言。覽毘尼之奧旨。窺多羅之密藏。所獲梵本經論總一千帙。六百五十七部。佛像七軀。佛肉舍利一百五十粒。并骨舍利等一函。既而治裝金地。旋軔玉門。祗奉綸言。載合翻譯。爰召開士。同證慧義。研思淹時。未能總畢。見絕筆者。凡五十八卷。名曰大菩薩藏經二十卷。佛地經一卷。六門陀羅尼經一卷。顯揚聖教論二十卷。大乘阿毘達磨雜集論十六卷。勒成八帙。繕寫如別。及前舍利佛像梵本經論等。謹詣闕奉進。但聖鑒照明。玄言沖遠。玄奘學非沈祕。識謝詠通。何以仰稱天䂓。敬弘至教。亦由熒熒爝火。對脩景以摛光。涓涓細流。足巨壑而成大。追慚戰悸。若履氷谷。謹言。

The śramaṇa Xuanzang states: Xuanzang has heard that when Fuxi's trigrams were first set forth, written records began; when the Zhou dynasty script was expounded, classical canons and counsels flourished. Yet these served only to instruct in righteousness and assist virtue, to record sentiments and encompass human nature; they remained entangled within the toils of dust, never stepping beyond the bounds of the worldly sphere. How could they compare to the secret purports of the nāga palace or the subtle words of Gṛdhrakūṭa, which guide the deluded multitudes throughout worlds as numerous as the sands of the Ganges and shelter the mutually lost across kalpas numerous as dust motes? Thus the ultimate extreme has no form, and he who expounds its source is the dharma-rāja; the ultimate principle has no words, and he who interprets its Way is the holy emperor. I humbly reflect that Your Majesty has inherited the spiritual mandate and emerged like thunder, grasped the opportune moment and ascended to the pivotal throne. Surpassing and flourishing across the nine continents, you walk alone, overshadowing the halls of antiquity; sending forth renown to the eight poles, you look down from above, surpassing the Yellow Emperor and Shaohao. Dividing banners at the purple border, you cut down the invading enemies in the dark mounds; halting your imperial carriage at the green hills, you swept away demonic vapors at the spreading tree. Military achievements have already been set aside, and horses returned to Mount Hua; civil virtues have been widely proclaimed, receiving the auspicious charts at the winding crests. Thereupon books were edited in the extended pavilions, and rites were established upon the ceremonial terraces. The phoenix scripts and turtle patterns have flourished in the Eastern Academy; the silver hooks and jade characters have also cleansed defilements in the Southern Palace. Yet you still direct your thoughts toward tathatā and harbor deep contemplation of the quiescent emptiness, continuing the propagation of the wonderful Dharma to serve as great instruction. Consequently, the discourses of Mṛgadāva have been repeatedly translated in response to the holy epoch, and gentlemen of Gyerim have come to pay homage, admiring the spiritual transformation. A city of incense has been established in the central continent, and the dark ford has been channeled into the divine prefectures. The eastward spread of the Semblance Teaching has never been more magnificent than this. Xuanzang's conduct and practice are without merit, vainly according with completed deeds. Erroneously counted among the monastic community, I feel ashamed before the ancient sages. Sighing deeply with earnest resolve, I vowed to propagate and proclaim the teaching. Relying upon the imperial majesty of the state, I traveled far to seek the sacred traces. Formerly in the Western Regions, I personally studied the Sanskrit language, examined the profound purports of the vinaya, and looked into the secret repository of the tāla leaf manuscripts. In all, I obtained one thousand cases and six hundred fifty-seven works of Sanskrit sūtras and śāstras, seven Buddha statues, one hundred fifty grains of the Buddha's flesh śarīra, and a casket containing bone śarīra and other relics. Having packed my baggage in the golden lands, I turned my wheels back toward the Jade Gate. In respectful obedience to the imperial edict, I set about translation. Thereupon, bodhisattvas were summoned to attest to the meaning of wisdom together. Deliberating deeply for a prolonged time, the work could not yet be entirely finished. Those of which the translation is now concluded amount to fifty-eight fascicles in all, titled: the Mahābodhisattvapiṭaka-sūtra in twenty fascicles, the Buddhabhūmi-sūtra in one fascicle, the Ṣaṇmukhī-dhāraṇī-sūtra in one fascicle, the Prakaraṇāryavācā-śāstra in twenty fascicles, and the Mahāyānābhidharmasamuccayavyākhyā in sixteen fascicles. These have been bound into eight cases and cleanly copied as detailed separately. Along with the aforementioned śarīra, Buddha statues, and Sanskrit sūtras and śāstras, I respectfully present them at the palace gate. Yet the holy illumination shines brightly, and the profound words are deep and distant; Xuanzang's learning is neither profound nor secret, and my discernment falls short of broad penetration. How could I aspire to match the heavenly gauge and reverently propagate the ultimate teaching? It is merely like a glimmering torch shining its light against the great sun, or a trickling rivulet adding to a vast chasm to augment its greatness. Looking back with shame and trembling, I feel as if treading on ice above an abyss. Respectfully submitted.