English (machine translation)

Language: English
Extent: 88 passages, 17,644 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2119 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 88 parts

Text

1.1

Memorial on Presenting the Sūtras, Śāstras, and Other Texts

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.

1.3

Presented by the śramaṇa Xuanzang on the thirteenth day of the seventh month of the twentieth year of Zhenguan.

1.4

Memorial on Presenting the Datang xiyu ji

1.5

The śramaṇa Xuanzang states: From the spreading tree to the dark mounds, the cloud officials recorded the domain of the Yellow Emperor; from the drifting sands to the vast sea, the Xia documents recorded the realm of Emperor Yao. The Western Qiang presented white rings to the sovereign who ruled by letting his robes hang down; the Eastern Yi offered fine fabrics to the monarch under whom penal instruments were laid aside. Such flying renown in former eras has indeed faded in the ancient canons. I humbly reflect that Your Majesty has grasped the cosmic order and ridden the times, held the balance and set models for all things. You hollowed trees for boats and strung wood for bows, overawing all under Heaven and delivering all living beings. Propping up the four extremities with turtle legs and filling the earth with reed ashes, you repaired the circular canopy of heaven. You made military strategy resplendent with the seven virtues, and unfolded civil instruction across the ten human relations. The bubbling springs and flowing waters of transformation have moistened the reeds and rushes; the chambered polypore fungus flourishes in beauty, and waves of the well open forth blossoms. Music in the imperial park tames the spotted beasts, and nests in the mountain alcoves echo the musical pitches. Purple ointment floats upon the grand towers, and white clouds drift over the jade tallies. Consequently, you have made the imperial park reach to the Ruo tree and the pond to Mengsi; you have showered rain upon flaming fires and illuminated piled ice. Envoys scale red precipices to receive the calendar, and sail across blue waters to present tributes. This surpasses the ancient histories, and such events are unprecedented in previous archives. How could this be like the Han frontier at Zhangye merely bordering Jincheng, or the Qin garrison at Guilin merely connecting to Zhupu? Xuanzang was fortunate to meet the Zhenguan era of heaven and earth, when Chinese and barbarians are at peace. Harboring a silent aspiration for the realm of the Brahmans, I dared to emulate great undertakings. My life is like the morning dew; my strength is like an autumn cicada. I merely relied above on the imperial spirit and below on this worm-like existence, fluttering my person and setting out on the journey, seeking what was distant by beginning from what was near. Wandering through lands that worship the sun, drifting beyond places of repeated interpretation, only then did I verify previous accounts of the giant birds of Tiaozhi, and examine ancient facts regarding the solitary luan of Jibin. As seasons shifted and years accumulated, what man desired Heaven granted, so that I was able to descend the snow-clad peaks and sail upon the Nairañjanā, to reach the Śāla grove and dwell upon Gṛdhrakūṭa. The path of the Jetavana meanders and remains empty; the foundation of Rājagṛha is steep yet can be ascended. Having searched, explored, and observed, the sequence of seasons moved forward, and as I turned back to the imperial capital, nearly two cycles of twelve years had passed. The countries I heard of and stepped upon were one hundred and thirty-eight. I venture to reflect that the lands traversed by Zhang Hai merely recorded broad spans of distance, and the places overrun by Kuafu gave no account of local customs. Ban Chao was made a marquis yet did not travel far; Zhang Qian was admired yet was not wide in scope. As for what Xuanzang has recorded, it is somewhat detailed and exhaustive. Digressive words and fanciful tales have mostly been pruned away, and it has been compiled into the Datang xiyu ji in twelve fascicles, cleanly copied as detailed separately. Xuanzang's natural endowment is foolish and dull, ignorant of the art of truthful compilation. I hope it may be committed to official scribes and embellished with elegant words, cutting away these uncultivated expressions and extracting the true record, thereby setting forth the foremost model for all kings and according with the Nine Divisive Canons in this imperial reign, so that the Classic of Mountains may obscure its colors and the Chronicle of the Ji Tomb may veil its splendor. With utmost devotion and respect, I have come to the palace gate to present it. Lightly dusting the imperial presence, I am seized by deep trembling. Respectfully submitted.

1.6

Memorial Requesting Emperor Wen of Taizong to Compose a Preface for the Sūtras and Provide Titles for the Sūtras

1.7

The śramaṇa Xuanzang states: Xuanzang entered the profound gate early in life and was fortunate to encounter this flourishing era. Longing to hear the ultimate Way, I let my mind roam through dharma assemblies. Often lamenting that the remaining texts of samyaksaṃbodhi were not yet fully complete, I was filled with deep longing and traveled throughout strange regions. Far away, I relied upon the imperial majesty, and everything I hoped for was accomplished. In the second month of last year, I received the imperial decree to translate them. At present, five works have been completed, amounting to fifty-eight fascicles in all, cleanly copied as detailed separately. I have humbly observed that when the venerable statue of Hongfu Temple was first completed, Your Imperial Majesty personally lowered the imperial carriage to open the eyes of the blue lotus. Now that these sūtras and śāstras have been newly translated, I dare to draw upon this precedent. I humbly pray that Your Majesty will deign to bestow your divine brush to write and display the sūtra titles, and personally compose profound literary phrasing to write a preface clarifying the fundamental tenets. My hope is that the heavenly patterns and secret thoughts will shine alongside the sun and moon, and the jade characters and silver hooks will be as firm as heaven and earth, so that songs and praises will never end through a hundred generations, and reverence will never cease beyond a thousand years. Unable to bear my extreme devotion, I respectfully present this memorial to make it known. Lightly offending the heavenly majesty, I am overcome with fearful trembling. Respectfully submitted.

1.8

Imperial Rescript of Emperor Wen of Taizong in Reply to the Request to Compose a Preface for the Sūtras

1.9

I have examined the memorial and fully understood the intention behind it. The Dharma Master has long displayed lofty conduct and early departed beyond worldly dust, sailing the precious boat to mount the other shore, searching out the wonderful Way to open the Dharma gates, broadly proclaiming the great teachings, and washing away manifold offenses. Thus, when the cloud of compassion is about to roll up or spread out, it shelters the four immaterial realms; when the sun of wisdom is about to dim or brighten, it illuminates the eight poles. The one who spreads it out and makes it bright—is it not none other than the Dharma Master? My own learning is shallow and my mind clumsy; with regard to mundane matters I am still deluded, so how could anyone fathom the profound subtleties of the Buddhist teachings? As for requesting me to write titles for the sūtras, this is not something I have heard of. Furthermore, regarding the newly compiled Datang xiyu ji, I shall personally peruse it. Rescript to the Preceptor Zang (issued from within to Dharma Master Xuanzang).

1.10

Memorial of Thanks for the Imperial Rescript of Emperor Wen of Taizong

1.11

The śramaṇa Xuanzang states: I humbly received the imperial brush rescript, in which Your Majesty generously deigned to praise and encourage me. Respectfully receiving the imperial words, my spirit shook with awe. Xuanzang is truly fearful and truly terrified. Xuanzang's cultivation is empty and sparse; I am erroneously included among the fellow monks. Fortunate to encounter a time when the nine continents are unified and the four borders are without anxiety, I relied upon the imperial spirit to journey far, and trusted in the state's majesty to seek the Way. Exhausting distant regions and braving dangers, though I exerted my foolish sincerity, admiring foreign lands and cherishing the wilderness, I truly depended on the dynasty's transforming influence. The sūtras and śāstras I obtained have been translated by imperial decree; those currently completed into scrolls have not yet received a preface. I humbly reflect that Your Majesty's sagacious thoughts spread like clouds and your heavenly flowers shine resplendently; your principles encompass the Appended Statements and Hexagram Images, and your words surpass the Xianchi and Daying music. Striding across a thousand ages to let renown soar, you overshadow a hundred kings to let reality flourish. I venture to believe that spiritual power has no fixed bounds, and without divine thought its principles cannot be explained; the holy teaching is profound and distant, and without sagacious phrasing how could its source be introduced? Therefore, I braved your majestic awe, daring to hope for the titles. Yet the imperial regard looked from afar and did not deign to grant assent. Examining myself and pondering repeatedly, my companions and I were at a loss. Xuanzang has heard that when the sun and moon cling to heaven, they still share their brightness through doors and windows; when rivers mark the earth, they also send their moisture to crags and cliffs. The grand music of Yunhe does not withhold its sound from the deaf and dim; the rare treasures of gold and jade, how could they conceal their brilliance from the foolish and blind? Daring to draw upon this principle, I entreat you once again. I humbly beg that clouds and rain deign to descend, and the heavenly patterns shine downward, enduring as long as heaven and earth, hanging alongside the two luminaries. Thus the subtle words of Gṛdhrakūṭa will, by relying upon the divine brush, spread far and wide; the profound scriptures of the Deer Park will, by entrusting to glorious words, be broadly proclaimed. How could it merely be that the humble Buddhist assembly alone receives favor and honor? The teeming, deluded beings will also transcend the toils of dust. Unable to bear my extreme sincerity, I respectfully present this memorial at the palace gate to make it known. Lightly offending the heavenly majesty, I am deeply seized with trembling. Respectfully submitted.

1.12

Memorial of Thanks for the Bestowal of a Patchwork Kaṣāya and a Razor

1.13

The śramaṇa Xuanzang states: I humbly received the imperial edict bestowing one patchwork kaṣāya and one razor of fine steel. The clouds and rain have deigned to descend, and I have erroneously been moistened by the copious favor. The glorious mandate is exalted and generous, and my spirit shakes with awe. Xuanzang was fortunate to encounter the civilization of this enlightened age, and early joined the companions of quiescent minds. My threefold karma is without merit, and the four kindnesses have not been repaid. Yet the imperial regard did not abandon me, and gracious favor descended from above. This garment of forbearance holds the radiant colors of drifting twilight; this knife of wisdom is sharper than a jade-cutting blade. I shall respectfully wear it to subdue the māra of defilements, and gird it to sever the net of worldly toils. I fear evoking criticism from others, and dread that my emptiness and sparseness have presumed upon imperial favor. Having unduly received such extraordinary courtesy, I feel ashamed and apprehensive, unable to bear my extreme awe and gratitude. I respectfully submit this memorial to present my thanks. Defiling the heavenly illumination, I am deeply seized with trembling. Respectfully submitted.

1.14

Memorial of Thanks for Emperor Wen of Taizong's Composition of the Preface to the Sagely Teachings of the Tripiṭaka

1.15

The śramaṇa Xuanzang states: I have heard that probing the abstruse through the six lines of the hexagrams is limited to the realm of arising and ceasing; rectifying the names of the hundred things has not yet touched the domain of tathatā. Even so, the texts of far-reaching and subtle meaning behold the profound and cannot fathom the spiritual; longing for the charts of the Yellow Emperor, through successive selections all return to their principles. I humbly reflect that the Emperor, Your Majesty, lowered your nature from the jade ūrṇā and rules heaven as a golden wheel-turning king. You have expanded the nine provinces of the ancient kings, eclipsed hundreds and thousands of suns and moons, pushed back the territories of past dynasties, and gathered in the realms of phenomena as numerous as the sands of the Ganges. Consequently, the monastery of Anāthapiṇḍada's garden has fallen entirely within the imperial borders, and the spiritual texts of palm leaves have all returned to the imperial archives. Formerly, leaning on my monk's staff, Xuanzang went to visit the Gṛdhrakūṭa mountain. Traversing a journey of ten thousand li, relying on the heavenly majesty, it seemed like a mere step; without riding upon a thousand petals, reaching the Twin Trees seemed like the space of a single meal. Searching out and raising up the Tripiṭaka, I exhausted what was stored in the nāga palace; examining the One Vehicle, I plumbed the remaining purport of Gṛdhrakūṭa. All these were loaded onto white elephants and brought back to be offered to the Purple Palace. Soon I was favored with an imperial decree ordering me to translate them. Xuanzang's discernment falls far short of Nāgārjuna, yet I have erroneously enjoyed the honor of transmitting the lamp; my talent is different from Aśvaghoṣa, and I feel deeply ashamed before the agility of pouring from vase to vase. The sūtras and śāstras translated have many errors and blunders; yet I have been graced with heavenly favor, as Your Majesty focused your mind to compose the preface. The writing surpasses the Appended Statements and Hexagram Images, like a gathered sun radiating a thousand beams of light; the principles encompass the gate of all subtleties, like the Dharma cloud moistening the hundred grasses. Expounded in a single voice, this is rarely encountered in a hundred million kalpas; suddenly, in this tiny life, I have personally received the Brahman resonance. Leaping with great joy, it is as if I have heard my own prediction of enlightenment. Unable to bear my extreme joy and gratitude, I respectfully present this memorial at the palace gate to express my thanks. Respectfully submitted.

1.16

Imperial Rescript of Emperor Wen of Taizong in Reply to Dharma Master Xuanzang's Memorial of Thanks

1.17

Our talent falls short of fine jade, and Our words are ashamed before the broadly learned. As for the inner scriptures, We are especially unpractised. The preface We composed yesterday is profoundly crude and clumsy. We only feared soiling the golden tablets with Our brush and ink, or displaying rubble in a grove of jewels. Suddenly We received your letter, erroneously conferring praise and commendation. Examining Our person and reflecting on Our thoughts, Our thick skin is made all the redder. There is nothing good worthy of praise; your sending thanks was a wasted effort.

1.18

Memorial of Thanks for the Record Recounting the Sage [Teachings]

1.19

The śramaṇa Xuanzang states: I have humbly heard that those who recognise the real are few, always distressed by the eastward path; those confused about direction are many, together relying on the south-pointing chariot. How much more so for the Great Way, profound and far-reaching, and the wondrous gate, empty and tranquil: without boarding sagacious wisdom, who could comment and preface it? Humbly I reflect that the Crown Prince, His Highness, embodies the celestial axis, his benevolence covering the eastern quarter. He illuminates the sun of the Buddha with renewed brilliance, and succeeds to the wheel of Dharma when it was about to fall. The ford and bridge have their master, and the transmission of the lamp is here. My will was to fathom the Buddha's path, vowing to sacrifice body and life. From the Eastern Xia I resolved to reach the Western Regions. The imperial spirits guarded and supported me, and I obtained 657 sections of sūtras and śāstras. Soon I received the gracious edict commanding me, Xuanzang, to translate them. Thereupon [His Majesty] sent down his compassionate intention, composing a preface for them, spreading the cloud of compassion throughout kalpas numerous as dust motes, and pouring down the rain of grace upon worlds as numerous as the sands of the Ganges. Your Highness handles the three piṭakas with ease, respectfully propagating the ten virtues, and further composed the Record Recounting the Sage, gloriously expounding the great plan. Explaining the gate of true nature, existence is non-existence; speaking of the realm of empty tranquility, emptiness itself is all empty. It is derived from your divine heart, far surpassing the images of the Changes. Before I had cleared the muddy water, I suddenly obtained a bright pearl. I shall reverently receive it on the crown of my head and uphold it, keeping it forever as a mirror for my mind. Unable to bear the utmost of my humble awe and gratitude, I respectfully present this memorial to express my thanks. Respectfully presented.

1.20

The Emperor's Reply to Dharma Master Xuanzang's Memorial of Thanks during His Days in the Spring Palace

1.21

We have never had talent or learning, and Our nature is not sharp or clever. We have scarcely examined the texts of the inner canon. The preface to the treatise We composed is crude, clumsy, and especially verbose. Suddenly We saw your letter, extolling and praising it. Examining Our person and reflecting on Ourselves, shame and apprehension join together. Moreover, We have troubled the Master to come from afar, for which We feel deeply abashed. (Dispatched from within to Dharma Master Xuanzang.)

1.22

Emperor Wen of Taizong's Letter to Dharma Master Xuanzang Regarding the Long-Lived Brāhmaṇa

1.23

The potter's wheel of creation fashions things equally, yet life spans vary in shortness and length. Heaven and earth shelter and support all, and the foolish and the wise are born together. Thus we know that supreme sages and supreme worthies have been absent from no era; yet past kings and past emperors rarely had the fortune to meet them. Looking upon Ourselves, Our virtue is thin and Our conduct slight, Our wisdom minute and Our strength shallow. Fortunately, by the blessing of past affinity, We have met a true man. Since taking the soothing medicine, Our hands and feet have gradually felt lighter and relieved. Exercising further care and prudence, We hope for a complete cure. Comforting Our weary person, We rejoice within; but indebted to this divine recipe, We feel much shame. We rely solely for Our life upon the subsequent medicine, hoping that a long life may be expected. We earnestly hope to transcend this fleeting world and endure forever, keeping an unchanging countenance unfading; that hair already white will turn from plain to black, and a body already worn will cast off decay and grow ever more robust. Can this mind and this wish be fulfilled? We only offer Our deepest sincerity, reverently awaiting this fine art.

1.24

(Dispatched from within to Dharma Master Xuanzang.)

1.25

Dharma Master Xuanzang's Memorial Requesting the Circulation of Sūtras and Śāstras

1.26

The śramaṇa Xuanzang states: I have humbly heard that the profound doctrine has no omen, but relies on the teaching of names to transmit instruction; the Dharma is fundamentally unconditioned, but relies on words and images to accomplish transformation. Thus we know that expounding the teaching of names is the skillful means of the dharma-rāja, while manifesting words and images is the work of the sage emperor. If not for far-reaching discernment of the three clarities and descending deliverance through the four universal vows, who could command the fortunes of the golden wheel-turning king and propagate the teaching of the jade ūrṇā? Humbly I reflect that Your Majesty is swiftly discerning and sagacious, reverently bright and embodying the Way, reforming the frivolous and decadent customs and handing down harmonious and dignified transformation. The moral teaching covers the three thousand, and the realm encompasses the hundred billions. Presiding over the eight governances, you command the carriage; driving the five vehicles, you gallop forth. Bending the traces of the world beyond, you occupy the seat of the mortal realm. The four seas are without anxiety, and the myriad affairs afford leisure. You store treasures of wisdom in the Unicorn Gallery, and draw water of wisdom from the nāga palace. My abilities fall short of broad penetration, and my scholarship is ashamed before the study of antiquity. Reverently receiving the bright edict, I meticulously translated the Sanskrit texts. Looking within at my ordinary foolishness, I feared transgressing the profound tenets; deeply contemplating my sincere devotion, I dreaded impairing the great plan. Therefore, untiring day and night, I did not flag in body or mind. Where the imperial transformation reached, not a single sound of the exposition was erroneous; what the divine favors protected, moved the heart of the One Man. The bright sun retreated three stations of brightness, and sincere devotion moved the hearing of the Ninefold Court. Thereupon you bent your divine thoughts to preface and clarify the holy teaching. The peak of your words touched the Milky Way, having already shaken the palace of the Śākya Lord; the ocean of your meaning floated to heaven, soon to prompt the request of the Brahmā King. Thereby the Great Instructions of the Muni relied on imperial compositions to shine and proclaim; the subtle words of prajñā depended on the imperial plan to gloriously expound. However, in secluded dwellings and humble customs, the sound of the Brahmā voice is yet unheard; in distant frontiers and remote wilderness, how could they see the beauty of the celestial literature? For the sūtras and śāstras whose translation is now complete, I request that they be crowned with the Imperial Preface to the Holy Teachings of the Tripiṭaka and the Crown Prince's Record Recounting the Sage, and be proclaimed far and wide, so that all may hear and know. Let one copy be distributed to each major commandery and famous prefecture. Then the Way will not travel in vain, and the Dharma will encounter no impediment. The cloud of wisdom will spread near and far, and the rain of Dharma will pour inside and outside. The imperial spirits will enjoy the blessings of Dharma-giving endlessly and forever; the common people will abound in the use of Dharma-wealth, life after life without omission. Unable to bear the utmost of my sincere devotion, I respectfully present this memorial to request and submit it. Humbly I hope that the Heavenly Compassion will deign to grant pity and consent. Lightly soiling your hearing and viewing, I am increasingly overcome with trembling and sweat. Respectfully stated.

1.27

Memorial of Thanks for the Record Recounting the Sage Written at the Eastern Palace by Dharma Master Xuanzang

1.28

The śramaṇa Xuanzang states: The palace envoy illuminated us with his arrival, and I humbly received the luminous decree: your personal hand descended with the fine brush, writing the Record Recounting the Sage. Specially conferring your abundant favor, it reaches afar to this empty, insignificant monk. Reverently receiving this honored command, face to face I am terrified and trembling. I have humbly heard that when the sun and moon cross the sky, their reflection is brilliant; when sages and worthies expound transformation, it is broadly spread only when prompted by response. Thus the true teaching moves in an enlightened age, and the great instructions flourish in a prosperous era. If not borne by the blessings of the One Man, how could it reach the dark wilderness? If not illuminated by the wisdom of the trividyā, how could it brighten the darkness? Humbly I reflect that the Crown Prince, His Highness, immerses his spirit in the water of wisdom, and cleanses his nature in the profound ford. Endowed with the brilliance of the clouds of Yao, he carries on the brightness with increasing clarity. His deeds are manifest by natural genius, his learning penetrates the profundity of the three vehicles; his attainment of the Way is next to innate knowledge, his talent encompasses the nimbleness of the four analytical knowledges. As for opening scrolls and displaying traces, his wonders exhaust the eight styles of script; separating scriptures and discerning aims, his meaning integrates the Nine Divisions. The momentum of his brush floats like clouds, and the peak of his words gathers like mist. Holding the brush, he alters the images of the six lines of the hexagram; wielding the ink, he makes brilliant the light of the three luminaries. Lowering the secret composition from the First Residence, he expounded the profound tenets of the Jetavana. His thoughts equal the wind and clouds, his brightness hangs like the sun and moon. Where his pure transformation reaches, the living beings receive blessings; his favor extends to both the unseen and the manifest, and celebration unites humans and gods. Unable to bear the sincerity of my joy and delight, I respectfully present this memorial to express my thanks. Respectfully presented.

1.29

Memorial Requesting the Circulation of the Promulgated Sūtras

1.30

The śramaṇa Xuanzang states: I have humbly heard that the six lines of the hexagram display traces, observing the hidden and manifest movements of yin and yang; the eight trigrams form images, examining the regrets and grudges of the sun and moon. Compared with the wondrous eloquence that forgets words, whose supreme Way covers humans and gods, and the grand design of the complete syllables, whose luxuriant reality rises above emptiness and existence—rescuing the stagnant from drowning, and discerning those led astray in their youth—when speaking of what to choose and what to discard, how could their merits be mentioned on the same day? Humbly I reflect that the Crown Prince, His Highness, cherishes brilliance and nurtures virtue, fundamentally gifted with many talents. The fame of his benevolence overflows to the myriad states, and his feelings of grace rest upon the Three Jewels. Deeply he exhausts the expedient and the real; wonderfully he penetrates form and emptiness. Without contrivance, the Way flourishes; forgetting himself, his merit becomes apparent. Lowering his mind to continue and prosper [the Dharma], he paused his thoughts to assist and recount it, like a great bell waiting to be struck, like an empty valley bound to echo. He expounds the wondrous images through names and words, and vents the profound fish-traps through voice and teaching. Thereupon he illuminated it with the candle of wisdom and ferried [beings] with the boat of discernment. Having dispelled the darkness of the long night, he rescued those drowning in the raging torrent. The three destinies enjoy blessings, and the four forms of birth rely upon it. The profound gate is blessed; the monastic community is fortunate! However, the common people on the frontiers have not seen the writings of the sage emperor; the dark-haired populace in remote wildernesses, how could they have heard the teaching of the Truly All-Knowing? Beneath all of heaven, all are shaded by the clouds of Yao, yet customs in distant quarters have not been moistened by the rain of Dharma. Feeding on harmony and gracious favor, I quietly revere the profound instructions, reverently obeying the imperial commands to respectfully translate the Sanskrit sūtras. Moving the imperial spirit to wield the brush, you prefaced the teaching of tathatā; on high, sagacious thoughts turned to exert literary brilliance, recounting the tenets of the real mark. All that possess life rejoice in this great reliance; how much more so for one who personally received this moisture—how could I bear the excess of my joy? For the sūtras and śāstras whose translation is now complete, I request that they be delivered outside for distribution, opening the eye of wisdom for sentient beings, and shading all existences with the cloud of compassion, so that the followers of the bequeathed Dharma may all receive benefit and joy, and the people who have lost their way may all travel upon the path of learning. Unable to bear the utmost of my sincere devotion, I respectfully present this memorial to make my request. Lightly soiling your review, I am filled with trembling. Respectfully presented.

1.31

Memorial of Thanks for the Six Gates Sūtra Written by the Emperor during His Days in the Spring Palace and for His Inscriptions on the Bodhisattvapiṭaka-sūtra and Others

1.32

The śramaṇa Xuanzang states: The palace envoy deigned to arrive, bearing an abundance of radiant commands. Reverently I received one fascicle of the Ṣaṇmukhī-dhāraṇī-sūtra written by your divine brush, and your inscriptions on sixty-six fascicles of the Mahābodhisattvapiṭaka-sūtra and others. Extraordinary favor suddenly descended, making me fearful and conscious of my faults; gracious moisture shone upon me, making me joyful as if ascending a peak. I have humbly heard that the supreme teaching is silent and subtle, its principles going beyond the distant and indistinct; the profound texts are tranquil and vast, its Way expounded between words and images. Manifestation and obscurity follow the times; action and withdrawal depend on fortune. Were it not for an era of pure harmony, how could the instructions of profound mystery be propagated? Humbly I reflect that the Crown Prince, His Highness, has virtue towering over heaven and earth, his Way illuminating the halo of light. The three spirits abide in his mind, and the myriad states look up to him as a model. He spreads the cloud of wisdom to shade the burning house, and beats the dharma drum to warn the dark paths. We are copiously moistened, and transcendently ferried across afar! Indeed, could the devotion of using skin as paper and bone as brush ever suffice as a comparison? Looking at the vow to sacrifice the body and follow with one's life, I feel much shame before it. May this celebration gather upon the imperial spirits, perpetually driving the fortunes of the golden wheel-turning king; may blessings nourish the sage and virtuous, swiftly succeeding to the seat of the jade ūrṇā! Looking within, I find myself mediocre and meager; seeing the Way on this celebratory day, my life is minute and my use is shallow, yet I vainly receive abundant glory. Unable to bear the utmost of my dancing joy, I respectfully present this memorial to express my thanks. Lightly encumbering your review, I am filled with fear and apprehension. Respectfully presented.

1.33

Memorial by Dharma Master Xuanzang Requesting to Send Inquiries, Gifts, and Letters to the Western Regions

1.34

Śramaṇa Xuanzang says: I have heard that when the Way is grand, it covers and bears [all things], its merit profound and its transformation vast; when virtue pacifies within and without, those near are reverent and those afar are at peace. Thus, handed down is the teaching that models Heaven, and accomplished is the transformation grounded on Earth. These indeed are the grand cord for ruling things, the immense norm for governing the realm. I respectfully reflect that Your Majesty, the Emperor, endowed with the radiant brilliance of the celestial phenomena, gives free rein to the supreme virtue of the thick earth, fashioning and completing all categories of beings, gloriously manifesting the constant norms. Lands of left-folded lapels pay tribute through multiple interpreters; peoples of turned-back tongues request officials and transform their speech. Were your virtue not in communion with the divine and your benevolence not extending over the unseen and the visible, how could the mists be dispersed across layered obstructions, and the wind sweep through distant territories? Formerly relying on imperial power, Xuanzang sought the Way in distant lands. Reverently receiving the words of the Dharma, I took Sanskrit learning to heart, extensively examining the origins of names and marks, and inquiring thoroughly into the import of the provisional and the real. Having returned to preach and translate, I have conformed to the profound instructions. Above, I moved the imperial heart to expound once more the Way of the Vulture Peak; afar, I revered the Buddha's purport to unfold again the scriptures of the Nāga Palace. Quietly reflecting on the teachings, the merit belongs to those nearby; searching into the deep and grand plan, it indeed depends on an enlightened guide. Savoring the unconditioned Dharma, I have received immense kindness. Were I not to repay such deep benevolence, I fear the royal transformation would run wild. From Xuanzang's initial return to the country up to the present, all among the monastic community have deeply rejoiced in seeking the Dharma, and pitying my worn garments, have gifted many monastic robes. Now I possess three kaṣāya robes, ten bolts of pongee and twill bestowed by imperial grace, embroidered images and colorful banners obtained from inquiries at various temples, along with items of offering implements. I also enclose simple letters, respectfully inquiring after my teachers and friends. I request that these be conveyed to India with the current envoy. I hope that by relying on these tokens of trust, I may express gratitude for their deep kindness, thereby glorifying the country's atmosphere of benevolence and righteousness and expressing my own humble intentions. Unable to bear my sincere feeling of cherishing virtue, I respectfully submit this memorial to present my request for Your attention. I humbly hope that Your sacred compassion will specially deign to grant assent. Respectfully stated.

1.35

Five-character verse on visiting temples at dusk and expressing sentiments (Composed by the Emperor during his days in the Spring Palace when visiting the quarters of Dharma Master Xuanzang at Dacien Temple):

1.36

I halt my carriage to view the Hall of Blessings, / and let my gaze wander, looking out over the imperial domain. / The wheel of Dharma turns, containing the sun; / flower canopies soar, adjoining the clouds. / Emerald smoke perfumes the ornate pavilion; / cinnabar mists shine upon the jeweled robes. / The rainbow pennant afar holds radiant hues; / void and water widely divide the glare. / Serene and detached, one ascends the ten stages, / and naturally comes to merge with the three refuges.

1.37

Memorial on presenting scriptures

1.38

Śramaṇa Xuanzang says: The aforementioned sūtras and prātimokṣas are truly [...] the crucial pivot for generating the mind [of awakening], the bridge and raft across difficulties. Chanting them and hearing their names brings immeasurable blessings. I hope they may invisibly assist to preserve forever Your sacred person. I respectfully present them, humbled by increasing fear and trepidation. Respectfully stated.

1.39

Memorial requesting to fetch Sanskrit texts

1.40

Śramaṇa Xuanzang says: The aforementioned sūtras and vinayas are all the tracks of the five vehicles and the profound purport of the Tripiṭaka. Their texts and doctrines are vast, and students hold them in high esteem. When Xuanzang journeyed to the Western Regions, I searched everywhere for surviving texts and obtained over six hundred fascicles of various scriptures. The aforementioned sūtras and vinayas have not yet been brought here; hence the circulation of the Great Dharma remains incomplete in these regards. Now they all exist complete and intact in the Kingdom of Khotan. I humbly reflect that Your Majesty, modeling Heaven, governs the world and gloriously initiates the grand plan, receiving the registers and charts, and promoting the True Dharma. Peoples of disparate lands and varied kinds come to court through multiple interpreters; the barbarian king of Khotan has now surrendered to Your sacred transformation. I humbly request that an edict be issued to dispatch [an envoy] to fetch them, so that their translation may be scheduled. Since the benefit would be vast, I venture to submit this memorial. In lightly offending Your celestial majesty, I am overcome with increasing fear and trembling. Respectfully stated.

1.41

Eighteen characters in flying-white script from the Emperor to Dharma Master Xuanzang

1.42

"The Master is venerable in years, the season is hot, and the space here is somewhat cramped. How is your health? Have you finished translating yet? Edict."

1.43

Memorial of thanks for receiving a complete set of the canon

1.44

Śramaṇa Xuanzang says: I have observed that the sacred teaching of the Tripiṭaka is indeed a precious mirror illuminating the delusion of truth, a vessel sailing out of the ocean of craving, an auspicious cause for entering pure wisdom, and a marvelous track leading toward bodhi. Thus, at Gandhavatī [the bodhisattva Sadāprarudita] broke his bones to demonstrate his sincerity in seeking the Dharma; on the Snow Mountains [the bodhisattva] cast down his body to express his rejoicing at hearing the scripture. I humbly reflect that Your Majesty, the Emperor, governs the realm as a golden wheel-turning king, and the transformation of the ten good actions is ever renewed; Your literary grace unifies Heaven, and the wind of the Noble Eightfold Path fans forth all the more. Although affairs of the myriad directions are broad, Your practices as a dānapati never falter; though the various affairs are numerous and busy, Your mind roaming in the profound is never abandoned. Previously, You issued an enlightened edict ordering the production of a complete set of the canon, intending to inscribe the golden words on white silk—not merely in the Śāla grove—and open jade halls in the frost-white conch-shell pavilions—how could it be only in the Deer Park? Fragrant sandalwood was crafted into rollers, overshadowing the fragrance of campaka flowers; embroidered silken ribbons fashioned the wrappers, eclipsing the colors of vivid clouds. Adorned and revered, every single detail is exquisitely fine. The messenger, Palace Gentleman Wang Junde, arrived and further proclaimed the heavenly grace: pitying Xuanzang's foolishness, You permitted me to enter the Nāga Palace, and granted leave to keep them for recitation. Consequently, the sublime Dharma of sweet dew mistakenly moistens the gate of my thatch-roofed hut; the magical maṇi pearl specially gathers in the chamber of my snail-shell dwelling. Bearing it on my head with joy, no simile can describe it. Respectfully, I immediately burned incense, scattered flowers, and upheld, expounded, and recited it. I pray that the merit generated thereby will adorn Your Majesty, so that Your brightness matches the two luminaries, Your lifespan equals Heaven and Earth, Your transformation permeates the trichiliocosm, and Your Way encompasses all that lies beyond. Unable to bear the utmost rejoicing and gratitude, I respectfully attach this memorial to convey my thanks. Paper and ink are easily exhausted, but it is difficult to express all Your grace. Respectfully stated.

1.45

Memorial of thanks for granting the composition of the Dacien Temple stele text and receiving ministers to assist in translating scriptures

1.46

Śramaṇa Xuanzang says: On the twenty-fourth day of this month, Wang Junde, Court Gentleman for Ceremonies, respectfully announced an oral edict granting the erection of a stele and the composition of a text for the temple's pagoda, and dispatching Left Vice Director Yu Zhining, Director of the Chancellery Lai Ji, Minister of Rites Xu Jingzong, Attendant Gentlemen of the Yellow Gate Xue Yuanchao and Du Zhenglun, Vice Director of the Chancellery Li Yifu, and Erudite of the National University Fan Yun, among other scholars, to supervise and participate together in the translation of scriptures. Wise favors secretly flow forth, and the profound wind is once again proclaimed. Reverently receiving the compassionate decree, joy and apprehension alternate in my heart; all among the monastic community cannot contain their dancing with rejoicing. Xuanzang has heard that sagely virtue has no fixed bounds and divine achievement cannot be measured; having propagated unconditioned transformation, one must certainly open the gate of myriad marvels. Since the Great Master wearied of the mundane and Śākyamuni ceased his governance, his shadow remains on the Vulture Peak, yet his semblant transformation is transmitted in vain; among the Śāla trees his voice was concealed, though his subtle words were truly spread. Were it not for the imperial brightness emerging in thunder and the wise sage mounting the auspicious chart, who saves the four forms of birth with the Way and encompasses the three realms of existence with wisdom, how could anyone focus their thoughts on the realm of the profound ford, and spur their sentiments toward the road of Great Awakening, alluring the weary merchants in the transformed city and rescuing the playing children from the perilous mansion? I humbly reflect that Your Majesty, the Emperor, holding the steelyard, continues good fortune; gripping the tally, You take advantage of the times, nurturing the three realms of existence, and fashioning the myriad categories of beings. Those afar are pacified, those near arrive; the seas are calm and the rivers clear. Trees and grasses thicken their barks; mists and clouds stir in splendor. Hands folded, You enjoy much leisure; You turn Your thoughts toward the forest of letters. Your principle surmounts the Three Mysteries; Your literature towers above the Seven Apocrypha. Yet because the marvelous scriptures of Śākya bring the most extensive rescue, Your heart is set on carrying them forward, graciously offering unseen assistance. You intend to personally wield Your wise brush to compose the profound plan, and specially summon the court's elites to truly proclaim the marvelous Dharma. The Semblance Teaching has traveled east for over five hundred years; although its purport has been unfolded through many dynasties, the glory of brilliant praise belongs exclusively to this day. Devas and humans rejoice together; luminous deities join in celebration. The golden wheel is in motion; the jade calendar is ever-enduring. Thus, the heroic literary brilliance of the Han emperor merely unfolded his thoughts at the Fen River; the marvelous talent of the Wei emperor barely displayed his words in the realm of Wu. None has ever brandished such a magnificent brush to praise that profound code, resounding through the trailokya and sprinkling moisture across the six reaches of darkness. This certainly causes the luminous sun of wisdom to heighten its brilliance by relying on sacred literature, and the sluggish, deluded beings to awaken to the Way upon beholding the heavenly words. Xuanzang was fortunate to meet with this auspicious era and received tonsure early in life. In virtue I fall short of Kang Senghui; in accomplishments I am inferior to Dharmaratna. Repeatedly receiving exceptional favor, I am always profoundly startled and fearful; reverently receiving this gracious encouragement once more, my awe and dread increase all the more. Unable to bear my deepest gratitude, I have respectfully come to the palace to submit this memorial, presenting my thanks for Your attention. Respectfully stated.

1.47

Memorial of thanks for receiving the Dacien Temple stele text

1.48

Śramaṇa Xuanzang says: Having received a tally from the Court of State Ceremonial, I reverently received the imperial edict stating that [Your Majesty] personally wielded the imperial brush, and the stele text composed for Dacien Temple has been completed. Wise favor descends everywhere; imperial words cast their light. The profound gate grows steeper; fellow monks gain honor. Bowed down to the thick earth, I feel shame; bearing the high heaven, I lack strength. Xuanzang has heard that the power of creation, having scattered things, completes its teaching, and the way of the sages also reveals its sentiment through words. Thus, drawing hexagrams and handing down writings was mere idle talk about physical vessels; setting up lines and dividing signs did not go beyond this earthly realm. The virtue of Fu Xi was still praised in former antiquity; the style of King Wen of Zhou was uniquely elevated in later generations. How can this compare to opening things and accomplishing tasks, expounding the Noble Eightfold Path to display compositions, explaining the Way and establishing teachings, and verifying the trividyā to regulate common customs? Its principle exhausts what lies beyond heaven and earth; its sentiment covers what is outside the sun and moon. Weighing their merits, this is the most magnificent! I humbly reflect that Your Majesty, the Emperor, has the golden wheel in motion and the jade calendar aligned with the times. Your transformation overflows across the four continents; Your benevolence reaches throughout the nine realms. Your Way encompasses upcoming sages; Your merit flourishes as divine. Giving free rein to many talents born of innate knowledge, You rely on what comes from natural endowment. Initially grieving over the mirror case, You forthwith founded this saṅghārāma; soon You erected a dhvaja, and further set forth literary regulations. Thus heavenly flowers burst forth in brilliance; wise compositions surge like waves. It swallows the sea of brushwork and conceives the Nāga Palace; it eclipses the forest of letters and embraces the Śāla trees. Internally it encompasses the eight piṭakas; externally it rains down the Six Classics. Profound yet canonical; vast yet concise. Truly it causes the surviving traces of Anāthapiṇḍada's garden to be elevated by relying on precious thoughts, and the lingering fragrance of Āmrapālī's orchard not to fade with the help of jade verses. How does it merely elevate and temper the realm of dreams and illuminate the deluded paths? Indeed it casts the four heavens and encompasses the three realms of existence! Xuanzang's words and deeds have nothing to commend them; I have inadvertently joined the monastic community. Constantly receiving gracious favor, I always consider myself exceedingly fortunate. With the renewed addition of Your tailored creation, and rejoicing to meet the flourishing of the Semblance Teaching, I am both ashamed and leaping with joy—truly both sentiments cross within me. Unable to bear my sincere awe and gratitude, I have respectfully gone to the court hall to present this memorial to offer my thanks. Respectfully stated.

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