寺沙門玄奘上表記 1.50

1.50

沙門玄奘言。竊以。應物垂象。神用敷該。隨時設教。聖功畢盡。是知日月雙朗。始極經天之運草木俱秀。方窮麗地之德。伏惟。皇帝陛下智周萬物仁霑三界。既隆景化。復闡玄風。鄙姬穆之好道。空賞瑤池之咏。蔑漢莊之崇法。徒開白馬之祠。遂乃俯降天文。遠揚幽旨。用彫豐琬。長垂茂則。同六英之發音。若五緯之摛曜。敷至德而感俗。弘大誓以匡時。豈獨幽贊真如顯楊玄賾者也。雖玉藻斯暢翠版將刊。而銀鉤未書。丹字猶韞。然則[首/(敲-高+山)]樂已簨。匪里曲之堪預。龍響既盡。何爝火之能明。非夫牙曠撫律義和總馭。焉足楊法鼓之大音。裨慧日之冲彩。敢緣斯義。冒用于祈。伏乞茲具美勒以紆神筆。庶淩雲之妙。邁跡前王。垂露之奇。騰芬後聖。金聲玉振。即悟群迷。鳳翥龍盤。將開眾瞽。豈止堯隆像教。懷生霑莫大之恩。實亦聿贊明時。宗社亨無彊之福。玄奘稟識愚淺。謬齒緇林。本慚窺涉。多虧律行。猥辱宸詞。過蒙裒美。雖驚愓之甚措顏無地。而慊懇之勤翹誠有日。重敢塵黷。更懷氷谷。謹言。

Śramaṇa Xuanzang says: I have observed that by responding to things and displaying signs, divine function spreads everywhere; by establishing teachings according to the times, sage accomplishments are fully realized. Thus we know that only when the sun and moon both shine brightly is the celestial motion fully exhausted; only when grasses and trees flourish together is the virtue of beautifying the earth completely fulfilled. I humbly reflect that Your Majesty, the Emperor, has wisdom encompassing the myriad things and benevolence moistening the three realms of existence. Having elevated the luminous transformation, You have further proclaimed the profound wind. You despise King Mu of Zhou's fondness for the Dao, which merely savored the songs of the Jade Pond; You disparage Emperor Ming of Han's veneration of the Dharma, which in vain opened the White Horse Shrine. Thereupon You graciously bestowed celestial literature to spread afar the profound purport, thereby carving the grand tablet to hand down splendid models forever. It matches the sounds of the Six Dynasties' music; it is like the five planets displaying their radiance. Spreading supreme virtue to move customs, You broaden the great vow to rectify the times. How could it merely be secretly assisting tathatā and manifesting the profound mystery? Although the jade-like writings are thus unfolded and the emerald stone is about to be carved, the silver hooks of calligraphy have not yet been inscribed, and the cinnabar characters remain concealed. However, when the grand music is already on its racks, village melodies cannot participate; when the dragon's roar has sounded, how can torchlight shine? Were it not for Bo Ya and Shi Kuang tuning the pitches, or Xihe driving the chariot, how could one spread the great sound of the dharma drum or assist the profound brilliance of the sun of wisdom? Venturing to rely on this principle, I presume to present this request. I humbly beg that to complete this beauty, You will deign to wield the divine brush, so that its soaring marvelousness will surpass the traces of former kings, and its wondrous dripping-dew script will waft fragrance to future sages. Resounding like gold and jade, it will immediately awaken the deluded masses; soaring like a phoenix and coiling like a dragon, it will open the eyes of the blind. Not only will the Yao-like ruler elevate the Semblance Teaching so that living beings receive immeasurable kindness, but it will also truly assist this enlightened age, bringing boundless blessing to the imperial ancestral shrines. Xuanzang's endowed understanding is foolish and shallow; I have mistakenly numbered myself among the monastic grove. Originally ashamed of my superficial learning, I fall far short in vinaya practice. Yet I have undeservedly been honored with imperial words and excessively received commendation and praise. Although my shock and trepidation are such that I have nowhere to hide my face, my earnest sincerity has looked upward for many days. Venturing once again to defile Your presence, my apprehension is renewed as if walking on an icy abyss. Respectfully stated.