貞元新定釋教目錄 12

English (machine translation) 12

Language: English

12.20 — 4 parts

12.1

Compiled by Śramaṇa Yuanzhao of Ximing Monastery in the Western Capital

12.2

Comprehensive Catalogue of the Assembled Scriptures, Part One, Number 12

The Emperor said: "Since the Master's departure, We have built the Hongfu Monastery in the western capital on behalf of the late Empress Mu; you may take up translation there. All necessary personnel, provisions, and official laborers are to be arranged in consultation with [Fang] Xuanling, ensuring that everything is abundant and ample." Having received the imperial decree, he returned to the capital. Thereupon, eleven worthy masters of doctrinal verification (zhengyi dade), renowned and respected by their contemporaries for their thorough understanding of the Mahāyāna and Hīnayāna sūtras and śāstras, were summoned to arrive: namely, the śramaṇa Lingrun and the śramaṇa Wenbei of Hongfu Monastery in the capital; the śramaṇa Huigui of Luohan Monastery; the śramaṇa Mingyan of Shiji Monastery; the śramaṇa Faxiang of Baochang Monastery; the śramaṇa Puxian of Jingfa Monastery; the śramaṇa Shenfang of Fahai Monastery; the śramaṇa Daoshen of Fajiang Monastery in Kuo Prefecture; the śramaṇa Xuanzhong of Yanjue Monastery in Bian Prefecture; the śramaṇa Shentai of Pujiu Monastery in Pu Prefecture; and the śramaṇa Jingming of Zhenxiang Monastery in Jiang Prefecture. Nine worthy masters of text composition (zhuiwen dade) arrived: namely, the śramaṇa Qixuan of Puguang Monastery in the capital; the śramaṇa Mingjun of Hongfu Monastery; the śramaṇa Bianji of Huichang Monastery; the śramaṇa Daoxuan of Fengde Monastery on Mount Zhongnan; the śramaṇa Jingmai of Fuju Monastery in Jian Prefecture; the śramaṇa Xingzhi of Pujiu Monastery in Pu Prefecture; the śramaṇa Daozhuo of Qiyan Monastery; the śramaṇa Huili of Zhaoren Monastery in Bin Prefecture; and the śramaṇa Xuanze of Tiangong Monastery in Luo Prefecture. One worthy master of philology and orthography (zixue dade) arrived: namely, the śramaṇa Xuanying of Da Zongchi Monastery in the capital. One worthy master of Indic phonetics and script verification (zheng fanyu fanwen dade) arrived: namely, the śramaṇa Xuanmo of Da Xingshan Monastery in the capital. In the fifth month of that year, he first took up the palm leaves and unfolded the Indic texts, initiating the translation of the Da pusa zang jing (*Mahā-bodhisattvapiṭaka-sūtra). The śramaṇa Daoxuan held the brush and edited the phrasing and meaning. Furthermore, in parallel they translated the Fodi jing (*Buddhabhūmi-sūtra), the Liumen tuoluoni jing (*Ṣaṇmukhī-dhāraṇī-sūtra), and the Xianyang shengjiao lun (*Āryasāsana-prakaraṇa). In the spring of the twentieth year [of Zhenguan], in the first month, they also translated the Dacheng apidamo zaji lun (*Mahāyānābhidharma-samuccaya-vyākhyā), and next translated the Yuqie shidi lun (*Yogācārabhūmi-śāstra). The Dharma Master refined this śāstra with particular care. In slight moments of spare time, he also produced the Xiyu ji in twelve fascicles. The śramaṇa Bianji personally received his accounts and arranged them into a continuous narrative. In the translation of scriptures and doctrines from past ages, the Indic words were at first transcribed inversely, then turned around to conform to local Chinese custom, after which the scribes would roughly arrange the literary phrasing; through all this adding and pruning in between, much of the Golden Words was lost. The translations produced today, however, were directed entirely by Xuanzang's intentions: his thought judged independently, and his spoken words formed finished compositions; the scribes took them down as spoken, and the text was immediately ready for reading. At that time,

12.4

the imperial entourage returned to the western capital. Xuanzang then presented the newly translated sūtras and śāstras along with the Da Tang Xiyu ji, submitting a memorial requesting [imperial] prefaces.

12.5

The rescript written in the imperial hand replied in outline: "Our learning is shallow and Our mind simple; We remain confused even regarding mundane affairs. How much more so concerning the profound and subtle Buddhist teachings—how could We presumptuously fathom them? Your request for a preface to the scriptures is something beyond Our competence. As for the miscellaneous compilation, the Xiyu ji, We shall peruse it Ourselves." Only after repeated memorials was imperial consent granted. The Emperor then addressed the Prince Consort Commandant Gao Lüxing, saying: "You previously requested that We compose a stele inscription for your father. Now Our vitality is not what it once was, and We wish to cultivate merit. We can compose a preface for the Dharma Master, but We cannot compose a stele inscription. You should understand this."

12.6

In the spring of the twenty-second year of Zhenguan, the Emperor visited the Yuhua Palace. In the sixth month, an imperial edict summoned the Dharma Master to the palace, where he was granted an audience in the Yuhua Hall. The Emperor asked: "What sūtras and śāstras have you recently translated?" He replied: "We have recently completed translating the Yuqie shidi lun, in a total of one hundred fascicles."

12.7

The Emperor said: "This śāstra is immensely grand. Which sage expounded it, and what doctrine does it elucidate?" Xuanzang replied: "This śāstra was spoken by the Bodhisattva Maitreya, elucidating the meaning of the Seventeen Stages." The Emperor asked further: "What are the Seventeen Stages?" Xuanzang presented the principal outlines and listed their overarching principles.

12.8

The Emperor took great delight in it. He sent emissaries to the capital to fetch the Yuqie lun. The Emperor examined it carefully himself, and seeing that its wording and meaning were vast and far-reaching, unlike anything he had heard before, he sighed and said to his attendant ministers: "When We gaze upon the Buddhist scriptures, it is like looking up at the sky or gazing out across the ocean, impossible to fathom its height or depth. That the Dharma Master was able to obtain such profound Dharma in foreign lands is remarkable. Preoccupied recently with abundant military and state affairs, We had no leisure to examine the Buddhist teachings thoroughly. But seeing them now, their source and origin are vast and boundless, without any discernible shore. Comparing the Confucian and Daoist traditions of the Nine Schools to this is like placing a small pond beside the vast ocean. For the world to say that the Three Teachings arrive at the same destination is sheer nonsense!"

12.9

He decreed that the relevant office select copyists from the Palace Library to copy nine sets of the newly translated sūtras and śāstras, and distribute them to the nine great prefectures—Yu, Yong, Luo, Yan, Xiang, Jing, Yang, Liang, and Yi—to circulate successively, so that people throughout the land might equally receive these previously unheard doctrines. The Emperor had earlier promised to compose a preface for the new scriptures, but because pressing administrative affairs were so demanding, he had not yet had the opportunity to turn his attention to it. When the Dharma Master petitioned him again, he then applied his brush and completed it in a short while; it was titled Da Tang Sanzang shengjiao xu (Preface to the Sacred Teachings of the Tripiṭaka of the Great Tang). He copied it himself with his divine brush, decreeing that it be placed at the head of all the scriptures.

12.10

The Emperor sat in the Qingfu Hall, with all the officials in attendance; he bade the Dharma Master be seated and ordered the scholar of the Hongwen Institute, Shangguan Yi, to read the composed preface aloud before the assembled courtiers. Radiant as morning clouds and unfolded like brocade, it reached the utmost beauty of praise. The Crown Prince (the later Gaozong), while residing in the Eastern Palace, reverently beheld this sacred composition and also composed the Sanzang shengji (Sacred Record of the Tripiṭaka). From that time on, the Master frequently entered the inner palace to be consulted on abstruse and profound matters; translations continued in succession without conflicting with the Master's doctrinal work. The Emperor also read the Pusazang jing submitted by the Dharma Master and admired it, subsequently ordering the Eastern Palace to compose a preface for it. Thereafter, in the seventh month of autumn, after the summer retreat, an imperial decree conferred a cloud-patchwork kāṣāya, exquisite beyond compare in ancient or modern times. An imperial decree also directed that every monastery throughout the realm ordain five individuals, while Hongfu Monastery was to ordain fifty; the preservation of the sacred seed was all due to the power of Xuanzang's upright words. In the tenth month of winter, he accompanied the imperial entourage back to the capital. An imperial decree ordered the authorities to build a separate residence west of the Ziwei Hall at the Northern Gate, named the Hongfa Cloister (Hongfa yuan), and commanded Xuanzang to reside there. During the day, the Emperor detained him for discussion; at night, he returned to the cloister to translate scriptures. He further translated the Wuxing She lun (Asaṅga's Mahāyānasaṃgraha-bhāṣya), the Shiqin She lun (Vasubandhu's Mahāyānasaṃgraha-bhāṣya), the Yuanqi shengdao jing (*Pratītyasamutpādāryamārga-sūtra), and the Baifa mingmen lun (*Śatadharmavidyādvāra-śāstra).

12.11

On behalf of the late Empress Wende, the Crown Prince founded the Cien Monastery in the Jinchang ward, ordaining three hundred people, and built a separate Scripture Translation Cloister, ordering the Dharma Master to move there to carry out translations. He was also charged with overseeing the affairs of the monastery, and fifteen newly ordained disciples were assigned to him; ten individuals were still provided for the former site at Hongfu Monastery. The heir apparent personally wrote and presented a poem in praise and honor. In the fourth month of summer in the twenty-third year, the imperial entourage visited the Cuiwei Palace, and Xuanzang was ordered to accompany them. Once they arrived, outside of official duties, the Emperor engaged only in discussions of the abstruse and debates on the Dao, inquiring about karmic causes, effects, and retributions, as well as the remaining fragrance and ancient sites

12.12

of past sages in the Western Regions. Xuanzang replied to all by citing the scriptures, and the Emperor received his words with deep faith and acceptance. The Emperor frequently rolled up his sleeves and sighed, saying: "We met with the Master too late, and have been unable to promote Buddhist undertakings on a grand scale!" When Gaozong succeeded to the throne, he had always held Xuanzang in deep respect; he summoned him to the palace, inquiring after him with special warmth and treating him with rituals far exceeding ordinary protocol. In the second year of Yonghui, Xuanzang requested to build a scripture terrace for Indic texts; receiving an imperial donation of materials, it was soon completed. He was also summoned into the inner palace to translate the Fazhi lun (*Jñānaprasthāna) and other śāstras in the Xiuwen Hall. Imperial rescripts written in flying-white calligraphy were sent down, conveying bountiful and warm consolations. In the first month of the first year of Xianqing, a great vegetarian feast was held at Cien Monastery on behalf of the Crown Prince, and all the court officials assembled. Xue Yuanchao, Attendant Gentleman of the Yellow Gate (Vice Director of the Chancellery), and Li Yifu, Attendant Gentleman of the Secretariat, said: "The translation of scriptures is the greatest matter of the Buddhist Dharma; we do not know what virtue could glorify and promote it further?" Xuanzang said: "The honorable gentlemen's question touches upon what I have always cherished in my heart. Although the task of translating scriptures rests with the saṅgha, its glory and prestige ultimately depend on the court nobility. For instance, in the Former Qin, when Dharmanandin translated scriptures, the Attendant Gentleman of the Yellow Gate Zhao Wenye held the brush; under the Later Qin, when Kumārajīva translated scriptures, the ruler of Qin and Yao Song, the Marquis of Ancheng, took down the text in writing; under the Northern Wei, when Bodhiruci translated scriptures, Emperor Xuanwu and Palace Attendant Cui Guang recorded the text. Under the Qi, Liang, Zhou, and Sui, it was always likewise. In the early Zhenguan era of our Great Tang, when Prabhākaramitra made translations,

12.13

an imperial decree appointed Left Vice Director of the Department of State Affairs Fang Xuanling, King Li Xiaogong of Zhaojun, Supervisor of the Crown Prince's Household Du Zhenglun, Chief Minister of the Court of the National Granaries Xiao Jing, and others to supervise and oversee the translation. Today there is nothing of the kind, which is insufficient to glorify it from afar. If you gentlemen could speak on this matter, such a fine thing could be achieved." The two gentlemen submitted a detailed memorial to the throne, and soon

12.14

an imperial decree was issued, stating: "The literary phrasing and doctrinal meaning of the translations at Cien must be refined. Yu Zhining, Left Vice Director of the Department of State Affairs; Lai Ji, Director of the Secretariat; Xu Jingzong, Minister of Rites; Xue Yuanchao, Attendant Gentleman of the Yellow Gate; and Li Yifu, Attendant Gentleman of the Secretariat, are hereby ordered to review the texts from time to time, polishing them whenever improvements can be made. If scholars are needed, two or three individuals may be summoned at discretion." In the eleventh month of winter, the Empress was in difficult labor; taking refuge in the Three Jewels, she prayed for divine protection. The Dharma Master submitted a petition, saying: "The sacred body will surely remain peaceful and free from affliction. Moreover, that which is carried in the womb is a male child; once safely delivered, it is hoped that permission will be granted for him to become a monk." Imperial assent was granted. On the first day of that month,

12.15

the Empress presented a patchwork kāṣāya, exquisitely surpassing the previous one, along with more than one hundred seasonal garments and precious curiosities. On the fifth day, an imperial decree instructed that the Dharma Master be informed: "The Empress has completed delivery; the newborn child is dignified and extraordinary, and a divine light filled the courtyard, shining from the courtyard up into the heavens. Our joy is boundless, and rejoicing spreads within and without the palace. We shall certainly not go back on what was promised; we pray that the Dharma Master will protect and be mindful of him." He was thereupon titled Prince Foguang (Prince of Buddha-Light), who then received the Three Refuges and donned the monastic kāṣāya robes. On the fifth day of the twelfth month, when the full month was completed, an imperial decree ordered that seven people be ordained on behalf of Prince Foguang, and further requested that the Dharma Master tonsure the Prince. This Prince Foguang

12.16

was indeed the auspicious title given at the birth of Emperor Xiaohu of Zhongzong. When he first ascended the imperial throne, he decreed that, on behalf of the Dharma Master, a Foguang Monastery be established in each of the two capitals and ordained monks to reside in them. The Foguang Monastery in the Eastern Capital was none other than the former residence of the Dharma Master. Furthermore, a painted portrait [of Xuanzang] was issued from the palace, mounted on a jeweled carriage, and sent to the Translation Hall of Cien Monastery; and he posthumously granted the Dharma Master the title Great Omniscient One (Da Bianjue). In the second month of spring in the second year of Xianqing, the imperial entourage visited the palace at Luoyang. The Dharma Master and Prince Foguang set out ahead of the imperial carriage, accompanied by five translation monks, each with one attendant disciple, all provided for at public expense. Once they arrived, they were accommodated in the Jicui Palace, and summoned into the Liri Hall of the Great Palace to translate the Guan suoyuan lun (*Ālambanaparīkṣā) and other treatises. In the fourth month of summer,

12.17

the imperial carriage went to escape the heat at the Mingde Palace, and the Dharma Master also accompanied them. He was accommodated in the Feihua Hall, where he translated the Da Piposa (*Mahāvibhāṣā) and other treatises. In the fifth month, an imperial decree ordered the Dharma Master to return to the Jicui Palace to continue translating. When the Dharma Master first had an audience with Emperor Wen (Taizong), he had already requested permission to translate scriptures at Shaolin Monastery; by this autumn, in the ninth month, he once again requested to enter Shaolin.

12.18

The Heavenly Emperor wrote an imperial rescript rejecting and disallowing it. In the second month of the third year, he accompanied the imperial cortege back to the capital. In the autumn, in the seventh month, Ximing Monastery was completed, and an imperial decree directed the Dharma Master to reside there, ordering that he be provided with one high-grade lodging and ten newly ordained śrāmaṇeras, such as Haihui, to serve as disciples. Because the Dharma Master was held in high regard by the preceding dynasty, the Heavenly Emperor treated him with even greater reverent respect after ascending the throne; internal emissaries and court officials inquired after and comforted him without cessation. The eastern land esteemed Prajñā; although previous ages had translated it, the text was incomplete. The multitude again requested a detailed and thorough retranslation. However, the Prajñā corpus was vast; the capital had many distractions, and moreover human life is impermanent, so it was feared it would be difficult to bring to completion. He requested to proceed to Yuhua Palace to translate it. Thereupon, in the tenth month, in the winter of the fourth year, he moved to Yuhua Palace, and the bhadantas of the translation bureau as well as his disciples went together with him, all their provisions and matters being just as in the capital. Upon arriving there, they were accommodated in the Suchengyuan. On the first day of the first month, in the spring of the fifth year, he began translating the Mahāprajñāpāramitā-sūtra. The Indic text contained two hundred thousand verses in total, spoken by the Buddha in four locations across sixteen assemblies. As the text was immense, his students frequently requested abridgement, eliminating redundancies as Kumārajīva's translation had done. As the Dharma Master was about to yield to the multitude's wishes, he experienced in a night dream extremely terrifying events by way of warning. Upon waking, alarmed and frightened, he spoke of it to the multitude, returning to translation according to the full version. That night, he saw supreme auspicious portents of the Buddhas and bodhisattvas. Awakening with joy and celebration, he dared not abridge it any further. On the twentieth day of the tenth month of the third year of Longshuo, the work was finished and his brush laid down, forming six hundred fascicles in all. Joining his palms in delight, he addressed his disciples, saying: 'This sūtra has affinity with this land. That Xuanzang came here to Yuhua is due to the power of this sūtra. Had I remained in the capital, entangled and distracted by various conditions, how could it ever have been finished? That it is now completed is entirely due to the unseen aid of the Buddhas and the protection of the dragons and devas. This is indeed a wondrous scripture that protects the state and a great treasure of humans and gods. You disciples should all leap for joy and celebrate.' In the interim, he also translated the Vijñaptimātratāsiddhi, the Madhyāntavibhāga, the Viṃśikāvijnaptimātratāsiddhi, the Prakaraṇapāda-śāstra, and others. On the twenty-second day of the eleventh month, he commanded his disciple Kuiji to present a memorial reporting this to the throne, requesting an imperially authored preface to the sūtra. On the seventh day of the twelfth month, the Gentleman for Communications Feng Yixuan proclaimed an imperial decree granting permission. On the first day of the first month of the first year of Linde, the translation bhadantas and the assembly of Yuhua Monastery earnestly requested the translation of the Mahāratnakūṭa-sūtra. Seeing the focused earnestness of the monks, the Dharma Master translated a few lines after a moment's hesitation, then folded the Indic text, halted, and addressed the assembly, saying: 'The fascicles of this scripture are equal to those of the Mahāprajñā[pāramitā-sūtra]. Xuanzang measures his own strength and energy as no longer capable of this. From the nineteenth year of Zhenguan, yisi, when Xuanzang first opened the Indic texts at Hongfu Monastery, until the first year of Linde, jiazi, ending at Yuhua Palace Monastery, twenty years have passed in all. I have translated seventy-five works of Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, totaling one thousand three hundred and thirty-five fascicles. In addition, I separately compiled one work, the Xiyu ji. Since the completion of the Prajñā translation, I have only applied myself diligently to practicing the Path, paying homage, and repenting.' He addressed the translation monks and his disciples, saying: 'Conditioned phenomena must inevitably return to destruction. How could this bubble-like, illusory physical body remain for long? My age is sixty-five; I will surely pass away at Yuhua. Those who have doubts regarding the sūtras and śāstras may ask them quickly now.' He also said to his disciples: 'My coming to Yuhua was originally on account of the Prajñā. Now that the affair of the sūtra is ended, my life is also at its close. After my impermanence, in laying me to rest you should follow frugality: you may wrap and send me off in a coarse bamboo mat, and select an isolated place in a mountain ravine to place me, not near palaces or monasteries. An impure body should be kept far away.' When the disciples heard this, none failed to choke with grief. Throughout his life, Xuanzang had always vowed to be reborn with Maitreya, and while traveling the Western Regions he had heard that the brothers Asaṅga had both been born in that heaven. Moreover, he frequently prayed and supplicated, and had clear confirmations; cherishing this single-minded devotion, he was all the more spurred on, vowing rebirth through all the merits he produced. On the ninth day of the first month, he stumbled and injured his shin, whereupon he took to his bed with illness. Opening or closing his eyes, he saw a great lotus flower, fresh and white, approaching. He also saw magnificent signs, knowing he would be born before the Buddha. He then ordered the monk Xishang to read aloud the titles of the sūtras and śāstras he had translated, as well as his making of images, copying of sūtras, almsgiving to monks, relieving the destitute, lighting lamps, and releasing living beings. Having had all of this read out completely, he felt joy within himself. He summoned all disciples with whom he had affinity to assemble. Thereupon, he gave away all his robes and property, ordering further image-making, recitation of scriptures, and vegetarian feast donations. He also ordered the sculptor Zong Fazhi to erect the framework of a Bodhi image in Jiashou Hall. Having bidden farewell to the monastery monks and his disciples and dispatched his memorial, he then silently recollected Maitreya. He also had the bystanders chant verses of aspiration for rebirth. On the fourth day of the second month, lying on his right side with his legs overlapped, his right hand supporting his head and his left hand extended along his thigh, he did not turn over even until the final breath. Taking neither drink nor food, in the middle of the night on the fifth day, his disciple Guang and others asked: 'Will the Upādhyāya definitely be reborn into Maitreya's inner assembly?' He replied: 'I will be reborn.' Having spoken, his breath gradually weakened, and in a short while his spirit departed. The attendants did not even realize he had drawn his last breath. Only then did they find that from his feet he gradually cooled, with the crown of his head warm last. His facial color was white and red, happier than usual. Even after forty-nine days, there was no change whatsoever, nor any unusual odor. If not for the adornment of concentration and wisdom, and the sustenance and covering of the fragrance of the precepts, who could attain this? Furthermore, there were numerous unseen responses, fully detailed in his separate biography, which are omitted here. At that time, Dou Shilun, the Prefect of Fangzhou, memorialized that the Dharma Master had passed away. When the Emperor heard it, he was struck with profound grief and mourned him, suspending court business for his sake and saying: 'We have lost the jewel of the state!' At that time, none among the civil and military ministers failed to weep and shed tears. Having spoken, the Emperor choked with grief, overcome with sorrow. The next day, he again said to his ministers: 'Alas! That within Our state We have lost this one man, Dharma Master Xuanzang, may truly be called the collapse of the ridgepole of the Śākya assembly! The four modes of birth are left without a guide! How does it differ from a boat suddenly sinking just as it crosses the ocean of suffering, or a lamp and torch being extinguished while the dark chamber is still obscure?' Having spoken, the Emperor sighed with regret and unhappiness. Soon an imperial decree was issued to transfer the sacred coffin back to the capital and place it in Cien Monastery, all burial necessities to be supplied by the state. An imperial decree also permitted the monks and nuns of the capital to carry banners and canopies escorting it to the burial site on the day of interment. The Dharma Master's cultivation was flourishing and his virtue high; because he was deeply mourned by an enlightened age, favors were repeatedly bestowed upon him after his death, surpassing any ancient precedent. Thereupon, white canopies and white banners gathered like clouds floating in the sky; mournful pipes and mournful Sanskrit chants held back humans and spirits. The fourfold laity were chilled with grief over it, and the seven assemblies lamented his passing. On the fifteenth day of the fourth month, he was buried on Bailuyuan, east of the Chan River, across forty li. White and black garments filled the place. His mound was close to that of his elder brother, the Venerable Jie. The lofty white pagoda shone near the imperial city; often seen from within the forbidden palace, it frequently grieved the sacred heart. On the eighth day of the fourth month of the first year of Zongzhang, an imperial decree ordered his reburial on the northern plain of the Fan River; coordination with the prefecture and county supplied official laborers, and they took him out again. The multitude all marveled: having been buried for a long time, his physical appearance was just as before. If not sustained by the power of vows, how could this be achieved? The Dharma Master was seven feet tall, with a broad physique, a fair and rosy complexion, clear and well-spaced brows and eyes, and a dignified and composed bearing. His discourse was refined and brilliant, his voice and phrasing resonant and far-reaching, making listeners never weary and beholders forget their fatigue. Whether among his disciples or before honored guests, he would sit for half a day without ever shifting his posture. His clothing was merely kāṣāya, tailored only from fine cotton cloth, fittingly moderate in length and breadth. He walked with graceful ease, looking straight ahead without glancing about. Majestic as the Yangzi River coursing across the earth, radiant as a lotus resting upon the water. Furthermore, his discipline in the precepts was upright and steadfast, consistent from beginning to end; his resolution to preserve them exceeded that of guarding a floating bladder, and the firmness of his reverence surpassed that of the grass-bound [monk]. By nature he loved tranquility and simplicity, disliking social intercourse; once entering the bodhimaṇḍa, he would not leave unless by imperial command. Moreover, it is said that in the height of summer his body was free of perspiration, and in the depth of winter his countenance showed no distress; he did not slouch, stretch, yawn, or sneeze. Indeed, one cannot fathom what stage of sage or saint he might be ranked with! Furthermore, when he manifested illness at the Northern Palace, omens and responses were manifold; on the day of his demise, his countenance was cheerful and relaxed, which is also difficult to fathom. More than a month after his demise, a person arrived carrying sandalwood powder, requesting to smear the Tripiṭaka master's body according to Western methods. The assembly refused to permit it. The person assumed an angry expression and said: 'This disciple has separately received an imperial directive. If you masters do not allow it, please record a written statement to report to the throne.' The assembly complied. When the coffin was opened and the shrouds uncovered, people noticed an extraordinary fragrance, like the scent of lotuses. In mutual astonishment, they all confirmed it was so. The person slowly gathered the burial garments, leaving only the undergarments. Seeing the Tripiṭaka master's countenance as if alive, the crowd wept bitterly and gazed together. After the person finished anointing with incense, dressing, shrouding, and closing the coffin, he suddenly vanished from sight. The assembly suspected he was a divine being. Furthermore, in examining his words and observing his conduct, his reputation and reality matched each other. Rigorous from morning to evening, calculating the hours and dividing his tasks, he was devout and untiring, dedicated to Dharmic undertakings. In speech he harbored no pursuit of fame or profit; in conduct he was entirely free of shallowness and vanity. Discerning dispositions with subtlety, he understood the nature of beings well; neither haughty nor fawning, his actions and retirements were timely. Expressing profound principles, his eloquence resolved doubts and debates. Truly he was an eminent sage of his era, a Dharma general of the Śākya gate! Moreover, when he first dispelled ignorance and entered the Dharma, he was singularly distinct from the common run. Listening to and studying sūtras and śāstras were his constant duties. Having traveled throughout the eastern realm, drawing from various masters, opening his heart and exhausting their subtle meanings, none failed to pour out their learning and draw closer to this seat of study. He was then able, undaunted by tens of thousands [of li], to seek the supreme Dharma, vowing to sacrifice his physical life with the definite meeting as his goal. Setting out from Zhangye, he traveled through Longsha; encountering dangers and hardships along the way, his body and mind were almost extinguished. Having reached Gaochang, his renown shone all the more; transmission through states and farewell escorts were fully provided with ceremonial honors. His route crossed the Iron Gate and Stone Gate; in person he traversed sandy ridges and snowy peaks. Passing through celestial perils, his determination grew ever more heroic; encountering ferocious bandits, his spirit became all the more courageous. In addition, returning to receive the orthodox teaching, he studied under Śīlabhadra; principles were elucidated as words were spoken, their meaning requiring no repetition. Widely versed in differing doctrines, he stored them within his breast, causing the Indic monks to admire him with all their hearts without losing his Dharma. Furthermore, because the Awakening of Faith treatise was composed by Aśvaghoṣa, and the monks of India wished to obtain its original, Xuanzang translated it from Chinese into Sanskrit, circulating it throughout the Five Indies. This was an occasion of Dharma transformation mutually celebrated between East and West. Moreover, other treatises of the Western Realm deeply esteemed linguistic science (śabdavidyā); Xuanzang humbly requested explanations, understanding as soon as instructed, resulting in seven transformations whose force stirred unique paths, and three revisions of the extensive treatise expanding his comprehension. Thus, the three thousand student monks of the Mahāsaṃghika Monastery, all known as bags of wisdom, guarding the ramparts, clicked their fingers in praise whenever they observed his speech and heard his words and meanings: 'What a man this is!' In his travels through one hundred and thirty states beyond the borders and east of the sea, whether monastic or lay, heterodox or orthodox, whoever heard his name looked up to his virtue, took refuge, and further honored and opened faith. That the state gained glory, its radiant dwelling extending far, and tributes arrived year after year was entirely due to Xuanzang's merit. If not an extraordinary talent endowed by Heaven, knowing naturally by sacred bestowal, who could have revitalized such a grand heritage and guided along the departed traces? Among the biographies of monks who traveled to India before and after, beginning with Faxian and Fayong and ending with Daosui and Daosheng, there were seventeen return journeys in succession midway; yet in terms of fluency in both Chinese and Sanskrit, wondrously penetrating the expressions of texts, guiding the customs of the state, and awakening the heterodox and orthodox, none was greater than the Dharma Master! Regrettably, the sūtra sections he did not translate were still numerous; had he not reached late years, he could have produced them. Impermanence overtook him so suddenly—alas!

12.19

Emperor Suzong, Civil-Brilliant Martial-Virtuous Great Sage Greatly Proclaiming Filial Emperor, issued an imperial decree to establish the Great Tang Xingjiao Monastery at the site of his stupa and tomb, to commemorate his merits of translation and bequeath his fragrance unfading. (At that time, on the fifth day of the second month in the third year of Zhide, the year being wuxu, the reign era was changed to the first year of Qianyuan; on the second day of the eighth month, an imperial decree issued the temple plaque from the palace and ordained seven monks; on the […] day of the twelfth month, monastics and laity reverently welcomed the plaque of the Great Tang Xingjiao Monastery to be installed at the site of Yuchuan Monastery.)

12.20.1

Sifenlü shanbu suiji jiemo (Abridged and Supplemented Dharmaguptaka Vinaya Karman according to Occasion), one fascicle (The preface title says: "Dharmaguptaka Sifenlü shanbu suiji jiemo"; see Neidian lu).
Shijia shi lüepu (Brief Genealogy of the Śākya Clan), one fascicle (Sometimes without the word "lüe" [Brief]; see Neidian lu; compiled and recorded at Ximing Monastery on the eighteenth day of the ninth month in the second year of Linde).
Shijia fangzhi (Regional Gazetteer of the Śākya [Domain]), two fascicles (See Neidian lu; compiled in the first year of Yonghui).
Da Tang neidian lu (Great Tang Record of the Inner Scriptures), ten fascicles (See Neidian lu; compiled at Ximing Monastery in the first year of Linde).
Ji gujin fodao lunheng shilu (Collection of Verified Records of Past and Present Debates between Buddhism and Daoism), four fascicles (See Neidian lu; compiled at Ximing Monastery in the first year of Linde and the first year of Longshuo; the fourth fascicle compiled in the first year of Linde; sometimes three fascicles).
Dongxia sanbao gantong lu (Record of Miraculous Responses of the Three Jewels in the Eastern Summer [China]), three fascicles (Also titled Ji Shenzhou sanbao gantong lu; see Neidian lu; compiled in the first year of Linde).
Xu gaoseng zhuan (Continued Biographies of Eminent Monks), thirty fascicles (See Neidian lu).
Guang hongming ji (Expanded Anthology for the Propagation of the Brightness), thirty fascicles (See Neidian lu).
The above eight works in eighty-one fascicles are all extant in original texts.
The śramaṇa Shi Daoxuan, whose secular surname was Qian, was a man of Wuxing, a descendant of Pengzu. In his youth, Daoxuan sought the characteristics of the teachings, and when grown, he longed to seek masters. East and west of the Passes, south and north of the Yellow River, he pursued and visited worthy companions without dreading toil and hardship. Externally, he was broadly learned in the Nine Streams; internally, he explicated the Three Trainings. The fragrance of his precepts was pure and fragrant, and the water of his concentration was clear and undisturbed. Upholding and protecting the citadel of the Dharma, his writing never ceased. He was especially skilled in abridging and supplementing the chapters and ritual protocols of the Vinaya-piṭaka. Constantly residing in the Zhongnan Mountains to fortify his resolve, all of his compilations were widely circulated in his age. Those essential for protecting the Dharma and scriptures are recorded in this catalogue, while the rest, falling under other separate circulations, are in the Neidian lu. Toward the end of the Zhenguan era, he began his compilation work, composing eight works including the Sifen shanbu jiemo. In the Neidian lu there is also a Hou xu gaoseng zhuan (Later Continued Biographies of Eminent Monks) in ten fascicles, but upon searching for the text it was not found, hence it is omitted.
Yiqie jing yin yi (Pronunciations and Meanings of the Complete Scriptures), twenty-five fascicles (See Neidian lu).
The above one work in twenty-five fascicles is currently extant in its original text.
The śramaṇa Shi Xuanying was a scripture-translating śramaṇa of the Great Cien Monastery. He possessed broad erudition and a powerful memory, reflecting the grand standards of the groves of literature; he plumbed the fundamental origins and secondary branches, understanding the five scripts of past and present. Thus, he was able to collate textual lineages and verify eras, expelling what was rustic from the elegant antiquity, and shearing away the superficial and heterogeneous of decadent periods. He illuminated the teachings through vernacular comprehension, achieving exquisite beauty through concise compilation. Truly, he could be called a vast preserve of scriptural letters, a turtle-mirror of pronunciation and sound! Toward the end of the Zhenguan era, an imperial decree summoned him to participate in the transmission and collation of scriptures; he put the texts in order, rectified their threads, and made them verified records. In the course of translating, he examined, gathered, and extracted from the scriptural canon to produce their pronunciations and meanings, annotating and glossing them, citing numerous texts. His evidence is distinct and clear, radiant and comprehensible. In the past, the śramaṇa Shi Daohui of the Northern Qi made the Yiqie jing yin, yet relying solely on direct fanti fanqie without any retrospection, he caused the doctrinal meanings to be lost, truly confusing society. What Xuanying produced was entirely different from ordinary standards: verifying basic evidence, his endeavor lay in genuine records. He is indeed a master and exemplar for ten thousand generations, and a rare match in the present dynasty. Alas, having barely completed his narrative compilation, he had no time to review and comment upon it before he passed away—how lamentable!
Gujin yijing tuji (Illustrated Records of Past and Present Scripture Translations), four fascicles.
The above one work in four fascicles is currently extant in its original text.
The śramaṇa Shi Jingmai was a man of Jianzhou, celebrated for his vast learning. When the Tripiṭaka [Master] of the Great Tang translated the scriptures, he was summoned to serve as an Eminent Composer of Text. Later, in the Scripture Translation Hall of the Great Cien Monastery, murals depicted the monastic and lay figures of past and present translation history. Jingmai thereupon compiled these matters, composing an illustrated record and inscribing it on the walls. Taking Fei Changfang's catalogue as an abridged guide, he continued it down to the imperial dynasty, directly relating the translation of scriptures without recording other matters.
Qianyan qianbi Guanshiyin pusa tuoluoni shenzhou jing (Dhāraṇī Spiritual Incantation Sūtra of the Bodhisattva Avalokiteśvara with a Thousand Eyes and a Thousand Arms), two fascicles (Or one fascicle; translated in the palace during the Zhenguan era; first translated; of the same Indic text as Bodhiruci's Qianhou qianyan shen jing; preface composed by Bolun).
Qianzhuan tuoluoni Guanshiyin pusa zhou jing (Incantation Sūtra of the Bodhisattva Avalokiteśvara of the Thousand Rotations Dhāraṇī), one fascicle (Sometimes without the word jing [Sūtra]; translated at Zongchi Monastery in the fourth year of Yonghui).
Guanzizai pusa suixin zhou jing (Wish-Fulfilling Incantation Sūtra of Bodhisattva Avalokiteśvara), one fascicle (Also called Duoli xin jing [Tārā-hṛdaya-sūtra]; translated at Zongchi Monastery in the fourth year of Yonghui).
Qingjing Guanshiyin puxian tuoluoni jing (Pure Dhāraṇī Sūtra of Avalokiteśvara and Samantabhadra), one fascicle (Translated at Zongchi Monastery in the fourth year of Yonghui; see Great Zhou Catalogue).
The above four works in five fascicles are all extant in their original texts.
The śramaṇa Shi Zhitong was of pure and lofty vinaya practice, and simultaneously illuminated sūtras and śāstras; he paid particular attention to the dhāraṇī gate. Tong was ordained during the Daye era of the Sui dynasty and resided at the Great Zongchi Monastery in the capital. Having the aspiration to travel abroad, he studied Indic scripts and language at the Scripture Translation Hall in Luoyang, and early on mastered their subtle esoterica. In the Zhenguan era of the Tang, there was a North Indian monk who brought an Indic text of the Qianbi qianyan jing and presented it to Emperor Taizong. An imperial decree ordered Tong and the Indic monk to sit together and translate it, compiling it into two fascicles. Later, in the fourth year (guichou) of Yonghui under the Heavenly Emperor [Gaozong], he translated three further works including the Qianzhuan jing at Zongchi Monastery.
Qianshou qianyan Guanshiyin pusa guangda yuanman wu'ai dabeixin tuoluoni jing (Broad, Perfect, and Unimpeded Great Compassion Mind Dhāraṇī Sūtra of the Bodhisattva Avalokiteśvara with a Thousand Hands and a Thousand Eyes), one fascicle.
The above one work in one fascicle is currently extant in its original text.
The śramaṇa Bhagavaddharma (rendered here as Zunfa, "Revered Dharma") was a native of Western India. He translated the Qianshou qianyan dabeixin jing in one fascicle. However, the title states "Translated by Bhagavaddharma of Western India" without indicating the era. Examining its origins and development, it seems to be a new translation of the Imperial Dynasty. Yet, because transmitters of the Dharma benefit beings according to conditions, once he produced the scripture for circulation he departed to other regions. Since he did not record the reign era, we do not know its proximity in time. [Zhi]sheng personally questioned Indic monks, who said an Indic text exists. Being neither erroneous nor false, it is therefore recorded in this catalogue. According to the preface of the Qianbi jing, it is also said that Zhitong produced it jointly.
Tuoluoni ji jing (Collection of Dhāraṇīs Sūtra), twelve fascicles (See Great Zhou Catalogue; translated at Huiri Monastery starting from the fourteenth day of the third month in the fourth year of Yonghui, completed on the fifteenth day of the fourth month in the fifth year; scribe-scribe śramaṇa Xuankai).
The above one work in twelve fascicles is currently extant in its original text.
The śramaṇa Atigupta (in the Tang language, Wujigao, "Boundlessly Lofty") was a native of Central India. His study exhausted the complete words [of the Dharma], and his conduct was pure as a rounded pearl; he was thoroughly practiced in the five sciences and wondrously conversant in the Tripiṭaka. Moreover, as a great being benefiting sentient beings, he had no attachment to his native land; aspiring to propagate the semblant teaching, he had no fear of hardships and perils. He thereupon crossed the Snow Mountains to the west and the Sandy River [desert] to the east, enduring danger and difficulty to grace the Imperial Palace. In the first month of the third year (renzi) of Yonghui under the Heavenly Emperor, he arrived at Chang'an carrying extensive Indic texts. An imperial decree ordered him accommodated at Cien Monastery. The śramaṇa Dachengcong and others, sixteen people in all, along with Duke of Ying, Duke of E, and others, twelve people in all, requested Gupta to erect a universal assembly altar for dhāraṇīs at the pagoda compound of Huiri Monastery, with all required supplies fully provided. On the day the ritual was completed, spiritual wonders descended repeatedly, and monastics and laypeople in the capital all sighed that it was rare to encounter. The śramaṇa Xuankai and others thereupon earnestly requested him to translate its ritual texts. Later, from the fourth year (guichou) to the fifth year (jiayin), at Huiri Monastery, based on the Great Vajra Bodhimaṇḍa,

12.20.2

[He took] essential extracts from the scriptures, translated and compiled into twelve rolls. Śramaṇa Xuanjie and others took them down with brush. At that time, there were the monks Ānandasaṃgha (?), Mokṣamaster, Kāśyapamaster, and others from the Mahābodhi Monastery in Central India, who translated the Ritual of Śrīmahādevī at Jingxing Monastery. Because it was incorporated into the tenth roll of this anthology of sūtras, it was not preserved separately.

Anthology of Essentials from Various Sūtras (Zhujing Yaoji), twenty rolls (composed at Ximing Monastery in the fourth year of Xianqing).
The one work above, in twenty rolls, is extant.
Śramaṇa Shi Xuanyun, whose original personal name was Shidao, enjoyed high renown in Vinaya studies and modeled himself upon the former virtuous ones. He made compilation his duty and additionally had extracts, subcommentaries, and annotations on numerous scriptures. When Ximing [Monastery] was first established, he was summoned as a Great Virtuous One. In the middle of the Xianqing era, he read through all the scriptures, extracted all the essential matters, and compiled them into one work named Anthology of Essentials from Various Sūtras. The rest is recorded in the Neidian lu.

Collection of Deliberations on Śramaṇas Not Paying Homage to the Secular (Ji Shamen Bubai Su Yi), six rolls (see Neidian lu).
The one work above, in six rolls, is extant.
Śramaṇa Shi Yancong possessed acute discernment and great intelligence, was broadly conversant in the various scriptures, was skilled at literary composition, and was especially proficient in writing works. In the second year of the Longshuo era of the Heavenly Emperor, the cyclical year renxu, an imperial edict was issued ordering [clerics] to pay homage to sovereign and parents. Fearing that this would harm the nation's edification, [the emperor] ordered all officials to deliberate thoroughly. At that time, Śramaṇa Daoxuan and others jointly submitted a memorial to inform the imperial court, where the numerous opinions diverged. When the relevant officials submitted them, the Sage Personage inspected them himself and issued an imperial decree revoking it. Fearing that later generations would hear nothing of it, Cong compiled these events, along with precedent cases from previous dynasties and the responses of former worthies, titling it Collection of Deliberations on Śramaṇas Not Paying Homage to the Secular, to transmit it to later generations to serve forever as an exemplar, defending the fortress of the Dharma so that the profound tradition would not falter. He also compiled Records of the Monasteries in the Capital of the Great Tang, which circulates in the world.

Sūtra of the Questions of the Bodhisattva King Lion Ornament (Shizi Zhuangyan Wang Pusa Qingwen Jing), one roll (also called Eight Maṇḍalas Sūtra; translated in the third year of Longshuo at Cien Monastery; see Great Zhou Catalogue).
Sūtra of the Ritual for Worshipping the Buddha Asked by the Bodhisattva Immaculate Wisdom (Ligouhui Pusa Suowen Lifofa Jing), one roll (translated in the third year of Longshuo at Cien Monastery; see Great Zhou Catalogue).
Sūtra of the Aṭavaka Spell (Azhana Zhi Zhou Jing), one roll (translated in the third year of Longshuo at Cien Monastery; see Continued Biographies of Eminent Monks).
The three works above, in three rolls (the former two works in two rolls are extant; the latter one work in one roll lacks an extant text).
Śramaṇa Nadi, rendered in the Tang as Fusheng; if fully following the Indic phonetics, it is Puṇyodaya. Because the phrasing is verbose, it is here merely abbreviated and corrupted as Nadi. Originally a native of Central India, he left household life at an early age, was awakened by renowned teachers, and had far-reaching and heroic aspirations. Bearing the propagation of the Way in mind, he traveled through various kingdoms, making the edification of beings his purpose. Moreover, he was thoroughly accomplished in phonetics and grammar and conversant in glossaries and interpretations. The Tokharians (Daxia) summoned him as a literatus, comparable to a compiler in the Orchid Pavilion (Lantai) of this land. He loved widely and had a taste for the remarkable; whenever he heard of someone who had attained realization, he did not shrink from distant barbarian lands. He once went to the Kingdom of the Lion (Siṃhala) and then ascended Mount Laṅkā to the southeast. In the various countries of the South Seas, he traveled afar to convert beings according to conditions. Having heard that the Mahāyāna Buddha-Dharma was flourishingly transmitted in the eastern land of Cīna and was the most revered in Jambudvīpa, he gathered together more than 500 bundles of Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, totaling over 1,500 works. In the sixth year of Yonghui under the Heavenly Emperor, he arrived for the first time in the capital. An imperial edict ordered that he be accommodated at Cien Monastery and provided for by the relevant authorities. At that time, Dharma Master Xuanzang was in charge of translation, his fame and renown flourishing and resplendent. Having no avenue to display his abilities, [Nadi] was overshadowed and neglected; attaining renown was indeed difficult. Not receiving an introduction, Nadi had no way to reveal his skills. In the first year of Xianqing, an imperial edict [ordered him] to go to the various kingdoms of Kunlun to collect rare medicines. When he arrived in the South Seas, the various kings took refuge and respected him, erecting separate monasteries for him, ordaining people, and conferring the Dharma. The breadth of his propagation and transformation was double that of before. Because he had formerly received an imperial edict to go, it was proper for him to report his mission, and he planned to study again the Indic texts at Cien Monastery. In the third year of Longshuo, he returned to the old monastery. The various scriptures he had brought had all been taken away by Xuanzang. Wishing to translate them, he had nothing to rely upon. He only translated three works, including the Eight Maṇḍalas Sūtra, which were succinct, essential, and suitable for regular practice and study. Śramaṇa Huize of Zhanlin Monastery translated the spoken words; Śramaṇa Daoxuan of Fengde Monastery polished the text and composed the preface. That year, the kingdom of Zhenla (Cambodia) in the South Seas, having long been transformed by Nadi, revered him boundlessly. Yearning to see him, they urged one another on and came from afar using trade routes to make a request, saying: 'Our country has fine medicines which only Nadi recognizes. We request that he personally gather them.' An imperial decree permitted him to go, but whether he ever returned is unknown. Inquiring broadly of travelers from Daxia (Tokharistan), they said: 'Tripiṭaka Master Nadi was a disciple of Nāgārjuna. His understanding of the signless was diametrically opposed to Xuanzang's.' An Indic monk from the west said: 'After the Great Master (Nāgārjuna) passed away, this man was foremost. He deeply understood the true reality and was adept in skillful means. In the Vinaya of the five Hīnayāna divisions and the four Veda treatises of the non-Buddhists, there was none whose depths he did not penetrate, being thoroughly clear in their words and meanings. His words poured forth like linked pearls; his principles flowed freely like rising mists. The Mahāyānasaṃgīti-śāstra (?) he composed was around forty rolls; just as he was about to translate it, he was sent away and so it was left undone.' Truly, the lament of 'cradling the unicorn' has left its traces in every age; how hard it is to know a person! Rare to encounter in a thousand years, Nadi came from afar embracing the Way; cast upon the Northern Darkness, he found nothing to rely upon. He was poisoned three times and twice assigned to missions in the south, traversing tens of thousands of li on rugged roads and repeatedly braving malarial vapors. Entrusting life [to duty] and suffering such a fate—this was true of this man. Alas, how lamentable!

Mahāparinirvāṇa-sūtra, Later Translation: Section on the Cremation, two rolls (also called Cremation Section; also called Later Section; with a preface composed by Śramaṇa Huili; see Great Zhou Catalogue).
The one work above, in two rolls, is extant.
Śramaṇa Jñānabhadra, in Tang called Zhixian, was a native of the kingdom of Poling (also called Heling) in the South Seas. He was proficient in the study of the Tripiṭaka. Formerly, during the Linde era, Śramaṇa Huining of Chengdu in Yizhou traveled to India to view and worship sacred traces. Sailing west on a ship, his route passed through the kingdom of Poling. Thereupon, together with Zhixian, he translated two rolls of the Later Section of the Nirvāṇa [Sūtra], and sent the scripture to Jiaozhou. Only then did Huining go to India. Later, at the beginning of the Yifeng era, Liang Nandi, Area Commander of Jiaozhou, dispatched an envoy to bring the scripture into the capital. In the third year, the cyclical year wuyin, Śramaṇa Linghui of Da Cien Monastery submitted a petition at the Eastern Palace requesting its distribution and practice.

Mahāyāna Manifestation of Consciousness Sūtra (Dasheng Xianshi Jing), two rolls (second translation; same text as the 'Bhadrapāla the Merchant' Assembly of the Ratnakūṭa; see Great Zhou Catalogue; translated in the first year of Yonglong at Taiyuan Monastery in the Eastern Capital).
Great Vaipulya Buddha Avataṃsaka Sūtra, Continuation to the Chapter on Entering the Dharma Realm, one roll (sometimes without the character 'continuation'; continuing the missing text of the old Avataṃsaka Sūtra; see Great Zhou Catalogue; translated in the first year of Chuigong at the Guining Cloister of West Taiyuan Monastery).
Extensive Sūtra of Great Ornamentation (Lalitavistara), twelve rolls (also named Supernatural Play; fourth translation; same text as Dharmarakṣa's Puyapao jing, etc.; see Great Zhou Catalogue; translation completed on the fifteenth day of the ninth month of the second year of Yongchun at the Guining Cloister of West Taiyuan Monastery; Śramaṇa Feli took down the text with brush).
Sūtra of Attestation to the Mahāyāna (Zhengqi Dasheng Jing), two rolls (also named Entering the Wisdom of All Buddhas' Realm, the Vairocana Treasury; second translation; same text as the Sūtra on the Identical Nature of the Mahāyāna; see Great Zhou Catalogue; translated in the first year of Yonglong at Taiyuan Monastery).

First 21 of 26 passages. Read on

Linked texts (1)

貞元新定釋教目錄 — 圓照, Classical Chinese