寺沙門玄奘上表記 1.2

1.2

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.