古今譯經圖紀 4.41

4.41

沙門玄奘。河南洛陽人。俗姓陳氏。頴川陳仲弓之後。鳩車之齡落綵。竹馬之齒通玄。牆刃干霄風神朗月。京洛名德咸用器之。但以隨曆云湮四郊多壘碩德高僧第如西蜀法師。以志學之歲即焉詢道至止。未久半滿洞微。二江鑒徒莫不嘉駭。戒具云畢偏隷毘尼。儀止祥淑妙式群範。洎武皇定鼎。文軌攸同㳂江侚友。途經鄢郢。于時漢陽王以磐石之寄藩鎮荊楚。先聞高譽殷請敷揚。爰於荊府天皇寺。講攝大乘及阿毘曇等論。淮海名僧欽風雲萃。王及群公親詣法筵。法師析微通質妙盡理。原王公碩識得未曾有。其時大德法師智琰等。並江漢英靈解窮三藏。既覯法師妙辯無礙。泣而歎曰。豈期以桑榆未光得遇太陽初輝乎。遂以縱心之年師奘卒禮法師。自是厥後閱筌蹄乎。九丘探幽旨于八藏。常慨教缺傳匠理翳譯人遂使如意之寶不全。雪山之偈猶半。於是杖錫裹足履險若夷。既戾梵境籌諮無倦。五明四含之典。三藏十二之筌。七例八轉之音。三聲六釋之句。皆盡其微畢究其妙。然彼小乘爰洎外道。各構異論誹毀大乘。法師遂造制惡見論。制十八部小乘。破九十五種外道。并造會中論。融會瑜伽中論之微旨。以靜大乘之糺紛。于時中印度國戒日大王總統五印諸國。內外博綜才藝俊越。觀于斯論歎而言曰。雖有顯大摧邪之殊益。然彰我大夏之蔑人。吾方九旬大施。可因此會定其臧否。遂散馳眾傳告萬里。以來所屬諸國勅能論者畢萃。大眾僉集。法師以所造二論六千餘頌。書于大施場門云。其有能破一偈當截舌而謝之。日日桴鼓命于論人。凡一十八日。莫敢當者。于時戒日等王大小乘師內外諸道。咸用駭忸法師討論。一十七周遊覽百有餘國。以貞觀十九年迴靶。上京見帝于洛。帝大悅即命所將梵本六百五十七部。勅於西京弘福寺翻譯。仍勅左僕射房玄齡。廣召國內碩學沙門慧明靈潤等五十餘人助光法化。并勅太子左庶子許敬宗等專知監譯。到二十二年已譯之經奉以奏聞。于時太宗文皇帝。以悟達之懷縱玄覽而為序。天文絢發冠日月而揚輝。皇上以文思欽明暢叡想而興記。聖藻光繢掞雲霞而布彩。又以其年十二月皇上在春宮。警大孝之慮軫聖善之懷。奉為文德皇太后。敬造大慈恩寺及翻經院。殿宇宏壯窮班爾之工。瑩飾妍華極珍繪之妙。于時西東兩宮大出幡像。勅九部樂及京城諸寺寶幢幡蓋綺華妙香。并萬年長安諸坊寶車眾伎。送奘所將經像及慈恩大德僧等。住慈恩及翻經院。時皇帝親御安福門。以香華等供養。至二十四日皇儲親臨慈恩。度僧千人大赦京城。暨顯慶元年勅左僕射于志寧。侍中許敬宗。中書令來濟。李義府。杜正倫。黃門侍郎薛元超等潤文。國子博士范義頵。太子洗馬郭瑜。弘文舘學士高若思等助知翻譯。譯大般若波羅蜜多經一部（六百卷）。大菩薩藏經一部（二十卷）。大乘大集地藏十輪經一部（十卷）。本事經一部（七卷）。無垢稱經一部（六卷）。解深密經一部（五卷）。分別緣起初勝法門經一部（二卷）。能斷金剛般若經（一卷）。佛地經（一卷）。緣起聖道經（一卷）。如來示教勝軍王經（一卷）。藥師如來本願功德經（一卷）。稱讚淨土佛攝受經（一卷）。最無比經（一卷）。甚希有經（一卷）。稱讚大乘功德經（一卷）。顯無邊佛土功德經（一卷）。六門陀羅尼經（一卷）。諸佛心陀羅尼經（一卷）。拔濟苦難陀羅尼經（一卷）。勝幢臂印陀羅尼經（一卷）。八名普密陀羅尼經（一卷）。不空羂索神呪心經（一卷）。十一面神呪心經（一卷）。持世陀羅尼經（一卷）。受持七佛名號所生功德經（一卷）。天請問經（一卷）。佛臨涅槃記法住經（一卷）。寂照神變三摩地經（一卷）。般若波羅蜜多心經（一卷）。緣起經（一卷）。呪五首（一卷）。菩薩戒本（一卷）。菩薩羯磨（一卷）。瑜伽師地論一部（一百卷）。顯揚聖教論一部（二十卷）。大乘阿毘達磨雜集論一部（十六卷）。大乘阿毘達磨集論一部（七卷）。攝大乘論本一部（三卷）。攝大乘論世親釋一部（十卷）。攝大乘論無性釋一部（十卷）。廣百論一部（十卷）。掌珍論一部（二卷）。大乘成業論（一卷）。佛地經論一部（七卷）。成唯識論一部（十卷）。因明正理門論（一卷）。因明入正理論（一卷）。大乘百法明門論（一卷）。大乘五蘊論（一卷）。廣百論頌（一卷）。顯揚聖教論頌（一卷）。王法正理論（一卷）。觀所緣論（一卷）。唯識三十論（一卷）。辯中邊論一部（三卷）。辯中邊論頌（一卷）。唯識二十論（一卷）。瑜伽師地論釋（一卷）。大毘婆沙論一部（二百卷）。發智論一部（二十卷）。順正理論一部（八十卷）顯宗論一部（四十卷）。俱舍論一部（三十卷）。識身足論一部（十六卷）。法蘊足論一部（十二卷）。五事論一部（二卷）。異部宗輪論（一卷）。入阿毘達磨論一部（二卷）。俱舍論頌（一卷）。品類足論一部（十八卷）。集異門足論一部（二十卷）。界身足論一部（三卷）。大阿羅漢難提蜜多羅所說法住記（一卷）。勝宗十句義論（一卷）。大唐西域記一部（十二卷）。

The śramaṇa Xuanzang was a native of Luoyang in Henan. His secular surname was Chen, and he was a descendant of Chen Zhonggong of Yingchuan. At the age of playing with dove carts he shed secular garb; at the years of riding bamboo horses he penetrated the profound. His wall-like towering virtue reached to the skies, and his bearing was like the bright moon. The eminent and virtuous of the capital and Luoyang all regarded him as a vessel of great talent. But as the Sui dynasty's destiny perished and the four borders were filled with fortresses, the eminent monks of masterly virtue mostly went to Western Shu. At the age when his will was set on learning, the Dharma Master proceeded there to inquire into the Way. Not long after arriving, he thoroughly penetrated the subtleties of both the half and the full [teachings]. Among the discerning disciples along the Two Rivers, there were none who were not delighted and astounded. When his full ordination was complete, he devoted himself especially to the vinaya. His deportment was auspicious and refined, serving as a wondrous model for the assembly. When Emperor Taizong established the dynastic seats and the standards of culture and governance were unified, [Xuanzang] traveled along the river seeking friends [in the Dharma], his path passing through Yan and Ying. At that time, Prince Hanyang, holding a regional command in Jingchu as a cornerstone of the realm, had long heard of his high reputation and earnestly requested him to preach and propagate. Thereupon, at Tianhuang Monastery in the prefecture of Jing, [Xuanzang] lectured on treatises such as the Mahāyānasaṃgraha and the abhidharma. Eminent monks from the Huai and sea regions admired his style and gathered like clouds. The prince and the various dukes attended the Dharma assembly in person. The Dharma Master dissected subtleties and resolved queries, exhausting the wondrous principles. The prince and dukes, men of profound knowledge, experienced what they had never had before. At that time, the virtuous Dharma Master Zhiyan and others, all brilliant talents of the Jiang and Han regions whose understanding exhausted the Tripiṭaka, upon beholding the Dharma Master's wondrous and unimpeded eloquence, wept and sighed, saying: 'How could we have expected, in the fading light of our twilight years, to encounter the morning radiance of the rising sun?' Thereupon, at the age of following his heart's desires, he took Xuanzang as his master and performed the full rites of discipleship. From then on, [Xuanzang] examined the snares and traps of the Nine Hills and probed the profound purport in the Eight Treasuries. He constantly lamented that the teachings were incomplete through lack of transmitting masters, and that the principles were obscured by translators, thereby causing the wish-fulfilling jewel to be incomplete and the Snow Mountain verse to remain halved. Thereupon, taking up his monk's staff and wrapping his feet, he trod dangers as if they were level ground. Having reached the Indic lands, he deliberated and consulted without weariness. In the scriptures of the five vidyās and four Āgamas, the snares of the three piṭakas and twelve divisions, the sounds of the seven cases and eight vibhaktis, and the syntax of the three voices and six samāsas, he exhausted every subtlety and probed their wonders completely. However, the Hīnayānists there, down to the tīrthikas, each constructed divergent treatises to slander and denigrate the Mahāyāna. The Dharma Master thereupon composed the Zhi ejian lun (Treatise Refuting Evil Views) to refute the eighteen schools of the Hīnayāna and destroy the ninety-five kinds of tīrthikas. He also composed the Hui zhong lun (Treatise on Reconciling the Middle), reconciling the subtle purports of the Yogācāra and the Madhyamaka, in order to quiet the disputes within the Mahāyāna. At that time, King Śīlāditya of Central India held overall sway over the various countries of the five Indias. Widely versed in internal and external learning, his talents and arts were outstandingly superior. Reading this treatise, he sighed and said: 'Although it possesses the extraordinary benefit of revealing the Great and crushing the heterodox, it nonetheless highlights that in our Great Xia there is no one [equal to him]. I am about to hold a great assembly of ninety days for grand charity; we can take advantage of this assembly to determine its merits.' He thereupon sent out couriers far and wide to proclaim it over ten thousand li, summoning all from the subject states who could debate to assemble completely. When the great assembly had gathered, the Dharma Master took the more than six thousand verses of the two treatises he had composed and wrote them on the gate of the great arena of charity, stating: 'If there is anyone who can refute a single verse, I will cut out my tongue and apologize to him.' Day after day the drum was struck to challenge disputants, for a full eighteen days, yet none dared confront him. At that time, King Śīlāditya and the other kings, the Mahāyāna and Hīnayāna masters, and the various heterodox paths, internal and external, were all astounded and humbled. The Dharma Master engaged in debates and inquiries, traveling around for seventeen years through more than one hundred countries. In the nineteenth year of Zhenguan, he turned his reins homeward. Arriving at the capital, he had an audience with the Emperor in Luoyang. The Emperor was exceedingly pleased, and ordered that the 657 Sanskrit texts he brought with him be translated by imperial decree at Hongfu Monastery in the Western Capital. An edict was further issued to Left Vice Director of the Department of State Affairs Fang Xuanling to summon widely more than fifty monks of masterly learning in the realm, such as Huiming and Lingrun, to assist in illuminating the Dharma transformation. An edict was also issued to Xu Jingzong, Left Deputy Supervisor of the Crown Prince's Household, and others, to take charge of supervising the translation. By the twenty-second year, the translated sūtras were presented to the throne. At that time, Emperor Taizong the Civil, with an enlightened and discerning mind, gave free rein to his profound contemplation and composed a preface. The celestial writing burst forth in splendor, outshining the sun and moon in radiance. His Majesty [Gaozong], admiring and understanding with literary thought, gave expression to his sagacious reflections and composed a record; the imperial prose gleamed with patterned embroidery, radiating like clouds and mist and spreading its colorful splendor. Furthermore, in the twelfth month of that year, while His Majesty was in the Eastern Palace, mindful of great filial devotion and moved by feelings of reverence for his sage mother, he respectfully founded Da Cien Monastery and the Translation Hall on behalf of Empress Dowager Wende. The halls were magnificent and grand, exhausting the craftsmanship of Lu Ban and Gongshu Duan; their lustrous adornments were gorgeous and fine, reaching the utmost wonder of precious painting. At that time, both the Western and Eastern Palaces brought out banner-streamers and images on a grand scale, and ordered the music of the nine sections, as well as the precious banners, canopies, fine silks, and wondrous perfumes from the various monasteries of the capital, along with the precious carriages and performers of the wards of Wannian and Chang'an, to escort the sūtras and images brought by Xuanzang and the virtuous monks of Cien to reside in Cien Monastery and the Translation Hall. At that time, the Emperor went in person to the Anfu Gate and made offerings of flowers and incense. On the twenty-fourth day, the Crown Prince visited Cien in person, ordained one thousand monks, and granted a general amnesty to the capital. Then in the first year of Xianqing, by imperial edict, Left Vice Director of the Department of State Affairs Yu Zhining, Palace Attendant Xu Jingzong, Heads of the Secretariat Lai Ji, Li Yifu, and Du Zhenglun, and Vice Director of the Chancellery Xue Yuanchao polished the style; and Erudite of the National University Fan Yiyun, Groom of the Crown Prince's Stables Guo Yu, and Academician of the Institute for the Advancement of Literature Gao Ruosi and others assisted in managing the translation. He translated: the Mahāprajñāpāramitā Sūtra in 1 text (600 fascicles); the Mahābodhisattvapiṭaka Sūtra in 1 text (20 fascicles); the Mahāyāna Da ji dizang shilun jing in 1 text (10 fascicles); the Itivṛttaka (Benshi jing) in 1 text (7 fascicles); the Vimalakīrtinirdeśa Sūtra (Wugoucheng jing) in 1 text (6 fascicles); the Saṃdhinirmocana Sūtra (Jie shenmi jing) in 1 text (5 fascicles); the Fenbie yuanqi chusheng famen jing in 1 text (2 fascicles); the Vajracchedikā Prajñāpāramitā Sūtra (1 fascicle); the Buddhabhūmi Sūtra (1 fascicle); the Pratītyasamutpādāryamārga Sūtra (1 fascicle); the Tathāgatāvadāna-jayanāgarāja Sūtra (1 fascicle); the Bhaiṣajyaguru-vaiḍūryaprabharāja Sūtra (1 fascicle); the Sukhāvatīvyūha Sūtra (Chengzan jingtu foshesou jing) (1 fascicle); the Zui wubi jing (1 fascicle); the Shen xiyou jing (1 fascicle); the Chengzan dasheng gongde jing (1 fascicle); the Xian wubian fotu gongde jing (1 fascicle); the Ṣaṇmukhī-dhāraṇī Sūtra (1 fascicle); the Sarvabuddhāṅgavatī-dhāraṇī Sūtra (1 fascicle); the Bajiji kunan tuoluoni jing (1 fascicle); the Dhvajāgrakeyūra-dhāraṇī Sūtra (1 fascicle); the Aṣṭanāma-dhāraṇī Sūtra (1 fascicle); the Amoghapāśahṛdaya-dhāraṇī Sūtra (1 fascicle); the Ekadaśamukha-dhāraṇī Sūtra (1 fascicle); the Vasudhārā-dhāraṇī Sūtra (1 fascicle); the Śoutchi qifo minghao suosheng gongde jing (1 fascicle); the Devatāparipṛcchā Sūtra (1 fascicle); the Fo lin niepan ji fazhu jing (1 fascicle); the Jizhao shenbian sanmodi jing (1 fascicle); the Prajñāpāramitā Hṛdaya Sūtra (1 fascicle); the Pratītyasamutpāda Sūtra (1 fascicle); the Zhou wu shou (1 fascicle); the Bodhisattvaprātimokṣa (1 fascicle); the Bodhisattvakarmavācanā (1 fascicle); the Yogācārabhūmiśāstra in 1 text (100 fascicles); the Prakaraṇāryavācāśāstra in 1 text (20 fascicles); the Abhidharmasamuccayavyākhyā in 1 text (16 fascicles); the Abhidharmasamuccaya in 1 text (7 fascicles); the root text of the Mahāyānasaṃgraha in 1 text (3 fascicles); the Vasubandhu commentary on the Mahāyānasaṃgraha in 1 text (10 fascicles); the Asanga/Nirvikalpa [recte: Asabhāva] commentary on the Mahāyānasaṃgraha in 1 text (10 fascicles); the Catuḥśataka-ṭīkā (Guang bai lun) in 1 text (10 fascicles); the Karatalaratna (Zhangzhen lun) in 1 text (2 fascicles); the Karmasiddhiprakaraṇa (1 fascicle); the Buddhabhūmisūtraśāstra in 1 text (7 fascicles); the Vijñaptimātratāsiddhiśāstra in 1 text (10 fascicles); the Nyāyamukha (1 fascicle); the Nyāyapraveśa (1 fascicle); the Mahāyānaśatadharmāvidyādvāra-śāstra (1 fascicle); the Pañcaskandhaka-śāstra (1 fascicle); the Catuḥśataka-kārikā (1 fascicle); the Prakaraṇāryavācā-kārikā (1 fascicle); the Rājadharmanyāyapraveśa (1 fascicle); the Ālambanaparīkṣā (1 fascicle); the Triṃśikāvijñaptikārikā (1 fascicle); the Madhyāntavibhāga-śāstra in 1 text (3 fascicles); the Madhyāntavibhāga-kārikā (1 fascicle); the Viṃśatikāvijñaptimātratāsiddhi (1 fascicle); the Yogācārabhūmiśāstra-ṭīkā (1 fascicle); the Mahāvibhāṣā-śāstra in 1 text (200 fascicles); the Jñānaprasthāna in 1 text (20 fascicles); the Nyāyānusāra-śāstra in 1 text (80 fascicles); the Abhidharmadīpa / Samayapradīpikā (Xianzong lun) in 1 text (40 fascicles); the Abhidharmakośa-śāstra in 1 text (30 fascicles); the Vijñānakāya in 1 text (16 fascicles); the Dharmaskandha in 1 text (12 fascicles); the Pañcavastuka (1 fascicle); the Samayabhedoparacanacakra (1 fascicle); the Abhidharmāvatāra in 1 text (2 fascicles); the Abhidharmakośa-kārikā (1 fascicle); the Prakaraṇapāda in 1 text (18 fascicles); the Saṅgītiparyāya in 1 text (20 fascicles); the Dhātukāya in 1 text (3 fascicles); the Record of the Abiding of the Dharma Spoken by the Great Arhat Nandimitra (1 fascicle); the Daśapadārthaśāstra (1 fascicle); and the Great Tang Dynasty Record of the Western Regions in 1 text (12 fascicles).