T50n2052_大唐故三藏玄奘法師行狀

大正藏第 50 冊 No. 2052 大唐故三藏玄奘法師行狀

No. 2052

大唐故三藏玄奘法師行狀一卷

法師諱袆。字玄奘。俗姓陳。漢大丘長仲弓之後。本居穎川。后徙河南。子孫因之為緱氏人焉。高祖湛。魏清河太守。曾祖山。魏徵東將軍南陽郡開國公。祖康齊國子博士轉司業。又轉禮部侍郎。父惠。英潔有雅操。早通經術。形長八尺。美眉明目。裒衣博帶。好儒者之容。時人方之郭有道。郡舉孝廉。拜陳留令。又遷江陵。后隨運將衰。遂息纓冕之心。結薜蘿之志。識者高之。親廣平宋氏隨洛州長史欽之女。法師即第四子也。法師粵自褓辰。夙標溫嶷。迨於二十日。更表貞淳。機智有殊。聰敏絕異。爰以宿植。早厭樊籠。驛思玄門。翅神覺道。大業之際。詔度僧尼。時。使人大理卿酂善果。有許郭之鑑。一見法師而謂人。此子年齒雖幼。風骨甚奇。若住釋門。必為樑棟。因聽落飾。止於東都凈土道場。時。寺有景法師講涅槃經。執捲伏膺。遂忘寢食。又學嚴法師攝論。受好逾劇。並一聞將盡。再覽之後。無復所遺。眾咸驚異。乃令升座。覆述抑揚割暢備盡。師宗美問。芳聲從茲發爽。時年十五也。其後隨氏失馭。天下沸騰。啟兄。此雖父母之邑。而喪亂若茲。豈可守而死

【現代漢語翻譯】現代漢語譯本大唐故三藏玄奘法師行狀一卷法師名諱為袆（法名），字玄奘（字），俗姓陳（俗姓）。是漢代大丘長仲弓的後代。原先居住在穎川（地名），後來遷徙到河南（地名）。子孫因此成為緱氏（地名）人。高祖陳湛（人名），擔任北魏清河太守（官名）。曾祖陳山（人名），擔任北魏徵東將軍、南陽郡開國公（爵位）。祖父陳康（人名），擔任齊國國子博士，后升任司業，又升任禮部侍郎（官名）。父親陳惠（人名），英俊清高，有高雅的品行，早年精通經書。身材高大，眉毛秀美，眼睛明亮。穿著儒者的服裝，喜歡儒者的儀容。當時的人將他比作郭有道（人名，東漢名士）。郡里推舉他為孝廉，被授予陳留令（官名）。后又調任江陵（地名）。後來隋朝國運衰落，於是產生了退隱之心，立下了隱居山林的志向。有見識的人都很敬重他。娶廣平宋氏（人名）為妻，宋氏是洛州長史欽之女。法師是他們的第四個兒子。法師從幼年時起，就表現出溫和沉靜的品格。到了二十天時，更加顯露出貞潔淳樸的本性。機智聰慧，與衆不同。因為前世的善根，很早就厭倦了世俗的束縛，嚮往玄妙的佛法，渴望覺悟的道路。隋朝末年，朝廷下詔度僧尼。當時，使人大理卿酂善果（人名），有許劭、郭嘉那樣的鑒人能力，一見到法師就對人說：『這個孩子雖然年紀小，但風度氣概非常不凡。如果出家為僧，必定成為佛門的棟樑。』於是聽任他剃度出家，住在東都凈土道場。當時，寺里有景法師（人名）講解《涅槃經》，法師拿著經卷，專心致志地學習，甚至忘記了睡覺吃飯。又向嚴法師（人名）學習《攝大乘論》，越學越喜歡。聽一遍就能領會全部內容，再看一遍之後，就沒有什麼遺漏的。眾人都感到驚奇。於是讓他升座講經，全面而流暢地講解經義。師承的美名，從此開始傳揚。當時他才十五歲。後來隋朝失去統治，天下大亂。法師對他的哥哥說：『這裡雖然是父母的家鄉，但戰亂如此嚴重，難道可以守在這裡等死嗎？』

【English Translation】 English version The Biography of the Great Tang Dynasty Tripitaka Master Xuanzang, Volume 1 The Master's given name was Yi (法名), his courtesy name was Xuanzang (字), and his lay surname was Chen (俗姓). He was a descendant of Zhong Gong, the Great Hill Chief of the Han Dynasty. Originally, he resided in Yingchuan (穎川, place name), later migrating to Henan (河南, place name). His descendants thus became people of Goushi (緱氏, place name). His great-grandfather, Chen Zhan (陳湛, personal name), served as the Prefect of Qinghe (清河太守, official title) in the Wei Dynasty. His great-great-grandfather, Chen Shan (陳山, personal name), served as the General Who Conquers the East and the Duke of Nanyang (征東將軍南陽郡開國公, title) in the Wei Dynasty. His grandfather, Chen Kang (陳康, personal name), served as a Doctor of the State Academy of Qi (齊國國子博士), later promoted to Director of Studies (司業), and then promoted to Vice Minister of Rites (禮部侍郎, official title). His father, Chen Hui (陳惠, personal name), was handsome and upright, with elegant conduct, and was well-versed in the classics from an early age. He was tall, with beautiful eyebrows and bright eyes. He wore the attire of a Confucian scholar and admired the appearance of Confucian scholars. People at the time compared him to Guo Youdao (郭有道, personal name, a famous scholar of the Eastern Han Dynasty). The prefecture recommended him as a Filial and Incorrupt (孝廉), and he was appointed as the Magistrate of Chenliu (陳留令, official title). Later, he was transferred to Jiangling (江陵, place name). Later, as the Sui Dynasty declined, he developed a desire to retire and made a vow to live in seclusion in the mountains. Those with insight respected him greatly. He married Lady Song of Guangping (廣平宋氏, personal name), the daughter of Qin, the Prefect of Luozhou. The Master was their fourth son. From his infancy, the Master displayed a gentle and composed character. By the time he was twenty days old, he showed even more signs of chastity and purity. He was intelligent and wise, unlike others. Because of his past good deeds, he was early tired of the constraints of the mundane world, longed for the profound Dharma, and yearned for the path of enlightenment. At the end of the Sui Dynasty, the court issued an edict to ordain monks and nuns. At that time, Zan Shanguo (酂善果, personal name), the Minister of the Court of Judicature, had the ability to judge people like Xu Shao and Guo Jia. Upon seeing the Master, he said to others, 'This child, although young, has an extraordinary demeanor. If he becomes a monk, he will surely become a pillar of Buddhism.' Thus, he allowed him to be ordained and reside in the Pure Land Monastery of the Eastern Capital. At that time, Master Jing (景法師, personal name) was lecturing on the Nirvana Sutra in the monastery. The Master held the sutra and studied diligently, even forgetting to sleep and eat. He also studied the Treatise on the Summary of the Great Vehicle from Master Yan (嚴法師, personal name), and his love for it grew even more. He could understand the entire content after hearing it once, and after reading it again, there was nothing he had missed. Everyone was amazed. Therefore, they had him ascend the seat and explain the sutra, comprehensively and fluently. The Master's reputation for beautiful questions and answers began to spread from then on. He was only fifteen years old at the time. Later, the Sui Dynasty lost its rule, and the world was in turmoil. The Master said to his elder brother, 'Although this is our parents' hometown, the war is so severe. Can we just stay here and wait for death?'

。今聞唐主。驅晉陽之眾。已據有長安。天下依歸。如適父母。愿與兄投也。兄從之。即與俱來。時。武德元年矣。是時國基草創。京城亦未有講序。初煬帝于東都建四道場。召天下名僧居焉。景脫基暹。為其稱首。末年國亂。供料停絕。多游綿蜀。知法之眾。又盛于彼。法師啟兄。無法事。愿游蜀受業。兄從之。經子午谷入漢川。逢空景二法師。皆道場之大德。從之受學。仍相逐進向成都。雖在行旅。恒執經隨問。比至益州。攝論毗曇。各得一遍。諸德既萃。大建法筵。更聽寶暹攝論道基毗曇。志振迦筵。敬惜寸陰。四五年間。究通諸部。講座之下。常數百人。領悟之才。眾人咸伏。法師兄。因住成都空慧寺。即長捷法師焉。其亦風神朗俊。體狀魁杰。加之秀美。每出外衢。路觀者。莫不駐車停蓋。講涅槃經。攝大乘論。阿毗曇。兼通史傳。及善老莊。為蜀人所慕。總管酂公行臺。尚書韋云起等。特所欽重。至於屬詞談吐。蘊藉風流。接物誘凡。篇章書疏。和光嗢噱。狎道俗之情。有出於弟。若其亭亭獨秀。不雜埃塵。游八宏。窮玄理。廓魔氣以為志。繼聖達而為心。匡振頹綱。苞挫殊俗。涉風波而意靡倦。臨大難而節逾高。通曩哲之深疑。開后賢之未悟。垂義功于來裔。標準的于當今。乃率生而寡儔。非唯兄之弗

建也。然昆季二人。懿德清規。芳聲雅質。雖廬山將遠。無得同焉。法師年二十有一。以武德五年。于城都受具。坐夏學律。五篇七聚之宗。亦一遍斯得。益部經論。研綜既窮。更思入京。詢問殊旨。條式有礙。為兄所留。不能遂意。乃私與入結商侶。泛舟三峽。沿江而遁。到荊州。止天皇寺。彼之道浴。承風斯文。既屬來儀。咸請敷說。法師為論攝論毗曇。各得三遍罷。后復北遊。詢求先德。至相州造休法師。質問疑礙。又到趙州。謁淡法師。學成實論。又入長安。就岳法師。學俱舍論。皆一遍而究其旨。經目而記於心。又于京城諸德。尋訪異同。僕射宗公簫兄弟。又深珍敬。奏住大莊嚴寺。法師既遍謁賢。備餐其說。詳考其理。各擅宗涂。驗之聖典。亦隱顯有異。莫知適從。乃誓游西方。以問所惑。並取十七地論等。以釋眾疑。即今之瑜伽師地論也。又言昔法顯智嚴。亦一時之士。皆能求法。導利群生。吾當繼之。乃結侶陳表。有敕不許。諸人咸退。唯法師不屈。既方事孤遊。又承西路艱險。乃自試其心。以俗問眾善苦。種種調伏。堪任不退。然始入塔。啟請申其意。愿乞眾聖冥加。往還無難。初法師生也。母夢法師衣白衣西去。母曰。汝是我子。今欲何去。報曰。為求法故去。此則造迦維之先兆。

貞觀

【現代漢語翻譯】現代漢語譯本：建也是這樣認為的。他和他的哥哥，都有著高尚的品德和清凈的戒律，美好的名聲和優雅的資質。即使是遠在廬山的高僧，也無法與他們相比。法師二十一歲時，在成都受了具足戒。夏天安居時學習戒律，五篇七聚的宗義，也能一遍就掌握。對於益州的經論，研究和總結已經到了窮盡的地步，更想進入京城，詢問不同的旨意。但由於條令制度的限制，被他的哥哥留了下來，不能如願。於是私下與商人結伴，乘船沿三峽而下，順著長江逃走。到了荊州，住在天皇寺。那裡的人們崇尚佛法，仰慕他的文采，既然他來了，都請他講經說法。法師為他們講了《攝大乘論》和《毗曇》，各講了三遍才停止。後來又向北遊歷，尋訪先前的賢德。到相州拜訪休法師，請教疑問。又到趙州，拜見淡法師，學習《成實論》。又進入長安，跟隨岳法師學習《俱舍論》，都是一遍就徹底理解了其中的旨意，看過一遍就能記住。又在京城的各位德高望重的人那裡，尋訪經義的異同。僕射宗公簫兄弟，對他非常珍視和尊敬，奏請他住在莊嚴寺。法師已經普遍拜訪了賢者，充分領會了他們的學說，詳細考察了其中的道理，各自擅長不同的宗派，用聖典來驗證，也發現有隱晦和明顯的不同，不知道該聽從哪一個。於是發誓要到西方去，以解決心中的疑惑，並取回《十七地論》等，來解釋眾人的疑問，也就是現在的《瑜伽師地論》。又說以前的法顯和智嚴，也都是一時之士，都能去西天求法，引導利益眾生，我應當繼承他們。於是結伴上書朝廷，皇帝下令不允許。其他人都退縮了，只有法師不屈服。既然決定獨自前往，又考慮到西去的道路艱難險阻，於是自己測試自己的心志，用世俗的問題詢問眾人的善惡苦樂，用各種方法調伏自己的內心，確保能夠堅持不退。然後才進入佛塔，祈請諸佛菩薩加持，保佑往返沒有困難。當初法師出生的時候，他的母親夢見法師穿著白衣向西而去。母親說：『你是我兒子，現在想去哪裡？』法師回答說：『爲了求法而去。』這就是前往迦毗羅衛國的先兆。貞觀

【English Translation】 English version: Jian also thought so. He and his brother both possessed noble virtues and pure precepts, a fine reputation and elegant qualities. Even the eminent monks far away in Mount Lu could not compare to them. The Dharma Master, at the age of twenty-one, received the full monastic precepts in Chengdu. During the summer retreat, he studied the Vinaya, mastering the essence of the five sections and seven aggregates after just one reading. Having thoroughly researched and summarized the scriptures and treatises of the Yi region, he desired to go to the capital to inquire about different interpretations. However, due to the restrictions of regulations, he was kept back by his brother and could not fulfill his wish. Therefore, he secretly joined a group of merchants, traveled down the Three Gorges by boat, and escaped along the Yangtze River. He arrived in Jingzhou and stayed at the Tianhuang Temple. The people there revered the Dharma and admired his literary talent. Since he had arrived, they all requested him to expound the scriptures. The Dharma Master lectured on the Śatasāhasrikā Prajñāpāramitā Sūtra (Compendium of the Great Vehicle) and the Abhidhamma, each three times before stopping. Later, he traveled north, seeking out former virtuous individuals. He visited Master Xiu in Xiangzhou, asking about his doubts. He also went to Zhaozhou to see Master Dan, studying the Tattvasiddhi Śāstra (Treatise on the Accomplishment of Truth). He then entered Chang'an, following Master Yue to study the Abhidharmakośa Śāstra (Treasury of Higher Knowledge), thoroughly understanding the essence of each after just one reading, memorizing them after seeing them once. He also sought out the differences and similarities in the scriptures from various venerable figures in the capital. The brothers Xiao, the Duke Zong, deeply cherished and respected him, requesting him to reside at the Zhuangyan Temple. The Dharma Master had universally visited the virtuous, fully comprehended their teachings, and thoroughly examined their principles. Each excelled in different schools, and when verified with the sacred texts, there were also subtle and obvious differences, making it difficult to know which to follow. Therefore, he vowed to go to the West to resolve his doubts and retrieve the Yogācārabhūmi Śāstra (Seventeen Stages Treatise), among others, to explain the doubts of the people, which is now the Yogācārabhūmi Śāstra. He also said that the former Faxian (Fa-hsien) and Zhiyan (Chi-yen) were also outstanding individuals of their time, both able to seek the Dharma in the West, guiding and benefiting sentient beings. I should follow them. Therefore, he and his companions submitted a memorial to the court, but the emperor ordered that it was not allowed. The others retreated, but only the Dharma Master did not yield. Since he was determined to travel alone and considering the difficult and dangerous roads to the West, he tested his own will, using worldly questions to ask about the good, evil, suffering, and joy of the people, using various methods to subdue his mind, ensuring that he could persevere without retreating. Then he entered the pagoda, praying for the blessings of all the Buddhas and Bodhisattvas, to protect his journey back and forth without difficulty. When the Dharma Master was born, his mother dreamed that the Dharma Master was wearing white clothes and going to the West. The mother said, 'You are my son, where do you want to go now?' The Dharma Master replied, 'I am going to seek the Dharma.' This was a foreshadowing of going to Kapilavastu (birthplace of Buddha). Zhenguan (era name of Tang Dynasty)

三年。將欲首涂。又求祥應。乃夜夢見大海中。有蘇迷盧山。極為麗嚴。意欲登山。而洪濤洶涌。不以為懼。乃決意而入。忽見蓮花。踴乎波外。應足而生。須臾至山。又峻峭不可上。踴身自騰。有搏飆。扶而上升。至頂。四望廓然。無復擁礙。喜而寤焉。遂即行矣。時年二十九也。時有秦川僧孝達。在京學畢還鄉。法師與同去。展轉遂達爪州。訪西路好惡。皆云。流沙無路。行人多結伴侶。看牛馬糞及遺骸為標幟。風驚沙起。骸骨亦平。唯多起風魑魅之類。東西八百餘里。欲孤行者。終不可達。聞已愁憤。不知其計。乃禮佛求愿。愿得一人。相引過關。即玉門關也。關抌胡盧河。關西百里。有一烽。烽下有水。凡有五烽。五烽之外。無復戍邏。皆長磧耳。又乃訪得一胡。許送過關。臨時復退。強憑之乃行。夜至河。離關十餘里。上源有胡桐樹。胡乃斬木為橋。布草填沙。驅馬而過。即渡河。心極歡喜。各下褥而眠。夜半。胡乃起。抽刀行向法師欲為屠害。法師即起唸佛誦經。胡人還坐。少時復起。謂法師曰。國家法。私向外國。罪名極重。前五烽路。游其下必被他投。終無得免。但一處被擒即死人。弟子亦有家累。何能當之。王法不可幹。共師還去。法師報曰。奘只可向西而死。誓不東歸而生。檀越不能者任還。奘

獨自去。胡曰。師被他投。還相牽引。終不免罪。法師為設重誓。縱令身碎為塵。終不相引。為指天地星月重言。胡乃辭別法師。與馬一匹而去。於是夜發。至第一烽。水邊飲馬。少時。飛箭頻來。幾著于膝。既知他覺。急即向之。烽上人將火問。是何人。欲何所去。乃去帽現其法服。報云。從京師來。欲求法于婆羅門國。人將上烽見校尉。校尉深相責問。法師具陳行意。聲淚俱下。彼亦慜然垂泣云。師能如是任師去。儻如所愿。亦國家之益。師且臥。於是安置。天曉為設食。更施麨糧。自送十餘里云。師勿過余烽。第五烽外。有野馬泉。可更取水去。法師過第五烽。遇風沙大起。不知泉處。日暗。傍一沙溝住。下水欲飲。馬袋重失。手覆之。才得一飲之直。余並傾失。千里之資。此時頓盡。煩惱亦何可言。三更后復行。不知道路。唯西北望星月而進。至明午後。已大渴之。雖有麨䴵。幹不能食。如是四夜五日。無一渧沾喉。人馬俱困。不能復行。遂臥沙中。默唸觀音。不能發語。氣殆將絕。至第五夜。忽有涼風。非常冷快。體得醒悟。馬亦能起。復強行二十餘里。還臥不能去。夢一大神。告之強行。何為復臥。於是復起。馬忽異路而去。回之不得。行可十許里。遂遇一池。清冷澄澈。非常歡喜。便飲馬。自復澡嗽。

又取麨剉飼馬。池側亦有青草。比明馬健。人復解齊。更一日一夜。就水將息。後日盛水漸進。更經三日。方達伊吾。于流沙北維之外。復逢鬼魅。日有數般。困弊難艱。免難為記述。既至伊吾。逢高昌使人。還向其王說法師來意。王大喜歡。遣人將駝來迎。復到高昌。相見悲喜。王欲留法師。不聽西去。法師乃不食四日。以盛動之。王意亦回。王母妃愿結母子。王愿為兄弟。許者任師去。法師相許。王歡喜請講仁王經。併爲度沙彌四人。造法服數十具。差達官。將安革馬。手力倍送。又修二十四封書。與突厥葉護可汗等諸國。並附絞練五百餘匹。令遞送云。法師者。是奴弟。愿可汗憐師如憐奴。使得達婆羅門也。於是辭去。既到葉護衙所。可汗甚歡喜。差人遞送。終達迦濕彌羅。舊云罽賓國也。皆可汗之威。高昌王之力耳。中間所經蔥山雪嶺。熱海鐵門。危難之事。及諸王禮接逢迎之儀。不能備敘。迦濕彌羅國。有大德。號僧勝。善於經論。法師就學俱舍順正理因明聲明等。及大毗婆沙。國王慜其盡學達無有經本。乃給手書十人。令為抄寫。並余所須。並　敕供給。學已方出東南。入磔迦國。徒伴二十餘人。相將渡栴陀羅婆伽河。東至波羅奢大林中。逢賊。所將衣資。劫掠都盡。身命才令到村。與諸人告乞。各得衣

【現代漢語翻譯】現代漢語譯本他又拿炒過的麥粉餵馬。池塘邊也有青草。到第二天早上，馬就恢復了健康。人們再次整理好行裝。又經過一天一夜，他們在水邊休息。之後幾天，他們沿著水源前進。又過了三天，終於到達伊吾（地名）。在流沙以北的邊境之外，又遇到了各種鬼魅，每天都有好幾種，讓人疲憊不堪，困難重重。免於這些災難的過程難以一一描述。到達伊吾后，遇到了高昌（古國名）的使者，使者回去向高昌王稟報了法師（指玄奘）的來意。高昌王非常高興，派人帶著駱駝來迎接。之後到達高昌，雙方相見，悲喜交加。高昌王想留下法師，不讓他西行。法師於是絕食四天，以此來打動高昌王。高昌王的心意也因此改變。高昌王的母親和妃子希望與法師結為母子關係，高昌王則希望與法師結為兄弟關係。答應這些條件，就允許法師西行。法師答應了。高昌王非常高興，請法師講《仁王經》，併爲四名沙彌剃度，製作了幾十套法服，派遣達官，帶著裝備精良的馬匹，加倍護送。又寫了二十四封信，給突厥葉護可汗（突厥首領的稱號）等各個國家，並附上五百多匹絞練（一種絲織品），讓他們傳遞，信中說：『這位法師，是我的弟弟，希望可汗憐憫他就像憐憫我一樣，讓他能夠到達婆羅門（指印度）。』於是法師辭別高昌王。到達葉護可汗的衙所后，可汗非常高興，派人護送。最終到達迦濕彌羅（古國名），也就是以前所說的罽賓國。這都是可汗的威望和高昌王的力量啊。中間所經過的蔥山（帕米爾高原）、雪嶺、熱海（中亞的伊塞克湖）、鐵門關（中亞古關隘），以及遇到的各種危險，以及各國國王禮遇接待的儀式，無法一一詳述。迦濕彌羅國有一位大德，名叫僧勝，精通經論。法師向他學習《俱舍論》、《順正理論》、《因明論》、《聲明論》等，以及《大毗婆沙論》。國王憐憫他如此好學，但沒有經書原本，於是給了他十名抄寫員，讓他抄寫經書，並提供其他所需，並下令供給。學完之後，法師向東南方向出發，進入磔迦國。他和二十多名同伴一起渡過栴陀羅婆伽河。向東到達波羅奢大森林中，遇到了盜賊，所帶的衣物和財物，都被搶劫一空。他們才勉強保住性命，到達一個村莊，向村民乞討，每人得到了一件衣服。

【English Translation】 English version He also took roasted barley flour to feed the horses. There was also green grass by the pond. By the next morning, the horses were healthy again. The people reassembled their gear. After another day and night, they rested by the water. In the following days, they advanced along the water source. After another three days, they finally reached Yi-wu (place name). Outside the northern border of the shifting sands, they encountered various demons, several kinds each day, making them exhausted and fraught with difficulties. The process of escaping these disasters is difficult to describe in detail. Upon arriving at Yi-wu, they met an envoy from Gaochang (ancient kingdom), who returned to inform the King of Gaochang of the Dharma Master's (referring to Xuanzang) intentions. The King of Gaochang was very pleased and sent people with camels to welcome him. Later, they arrived at Gaochang, and both sides met, filled with sorrow and joy. The King of Gaochang wanted to keep the Dharma Master and not let him go west. The Dharma Master then fasted for four days to move the King of Gaochang. The King's intention changed because of this. The Queen Mother and Consort of the King of Gaochang wished to form a mother-son relationship with the Dharma Master, while the King of Gaochang wished to become brothers with the Dharma Master. If these conditions were agreed upon, the Dharma Master would be allowed to travel west. The Dharma Master agreed. The King of Gaochang was very happy and invited the Dharma Master to lecture on the 'Humane King Sutra', and ordained four novices, making dozens of sets of Dharma robes, and dispatched officials with well-equipped horses to escort him with double the effort. He also wrote twenty-four letters to the Turkic Yabgu Khagan (title of Turkic leader) and other countries, and attached more than five hundred bolts of twisted silk (a type of silk fabric), ordering them to be delivered, saying in the letters: 'This Dharma Master is my brother, I hope the Khagan will have mercy on him as he would have mercy on me, so that he can reach Brahman (referring to India).' Thereupon, the Dharma Master bid farewell to the King of Gaochang. Upon arriving at the Yabgu Khagan's office, the Khagan was very pleased and sent people to escort him. Finally, he reached Kashmir (ancient kingdom), which was formerly known as Kipin. This was all due to the Khagan's prestige and the power of the King of Gaochang. The Onion Mountains (Pamir Plateau), snow-capped mountains, Hot Sea (Lake Issyk-Kul in Central Asia), Iron Gate Pass (ancient pass in Central Asia) that were passed through in the middle, as well as the various dangers encountered, and the ceremonies of courtesy and reception by the kings of various countries, cannot be described in detail. In the country of Kashmir, there was a great virtuous monk named Sengsheng, who was well-versed in scriptures and treatises. The Dharma Master studied the 'Abhidharma-kosa', 'Nyayanusara-sastra', 'Hetu-vidya-sastra', 'Sabda-vidya-sastra', etc., as well as the 'Mahavibhasa'. The King, pitying him for being so studious but lacking original scriptures, gave him ten scribes to copy the scriptures, and provided other necessities, and ordered supplies to be provided. After completing his studies, the Dharma Master set out southeast, entering the country of Taksasila. He and more than twenty companions crossed the Chandrabhaga River together. Reaching the great forest of Parasha to the east, they encountered bandits, and all the clothes and belongings they were carrying were robbed. They barely managed to save their lives and reached a village, begging from the villagers, and each person received a piece of clothing.

服。次到磔迦東境。有大庵羅林。林中有一七百歲婆羅門。觀其面貌。可稱三十許。明中百論。及吠陀書。云是龍猛弟子。法師就停一月。學經百論。又東到那仆底國。就調伏法師。學對法顯宗理門等論。又東諒那伽羅寺。就月曹法師。學眾事分毗婆娑。又東到祿勒那國。就阇那鞠多大德。學經部毗婆沙。又就蜜多犀那論師。學薩婆多辨真論。展轉到劫毗陀國。禮拜聖蹟。佛昔在忉利天。為報母恩。一夏說法訖。乘三道寶階。下人中處。又西北至羯若鞠阇國(此云曲女城)。就毗邪犀那三藏。學佛使毗婆沙日胄毗婆沙。自此東南。至阿逾陀國。禮聖蹟已。順殑伽河東下。八十餘人同船。欲向阿阿邦穆佉國。河之兩岸。皆是阿逾迦林。蓊藹深茂。于林中。忽有十餘船賊。鼓棹迎流。一時而出。船中驚擾。投河者數人。賊擁船向岸。令諸人解衣。搜求珍寶。其賊先事突加天神。每於秋中。覓一人質狀端美。殺取肉血。用以祠之求喜福。見法師儀容美麗。相顧而喜。於是則賊遣人取水。于花林中。和泥塗地作壇。牽法師上壇坐。令數人拔刀侍立。即欲揮刃。法師報云。遠來求法。傳於未聞。此心未遂。檀越殺之。恐無福也。賊不納。法師知不免。謂賊曰。愿賜少時。莫相逼惱。使我正念。亦是檀越恩澤。於是專心睹史多天慈

{ "translations": [ "現代漢語譯本：", "法顯繼續前行，到達磔迦（Takkasila，古印度城市，以其佛教文化中心而聞名）東境，那裡有一片大的庵羅林（Amra林，芒果林）。林中住著一位七百歲的婆羅門（Brahman，印度教祭司），看他的面貌，大約像三十歲左右。他精通《百論》以及《吠陀經》。據說他是龍猛（Nagarjuna，佛教中觀學派創始人）的弟子。法顯就在那裡停留了一個月，學習《百論》等經書。之後向東到達那仆底國（Nabhak，古代印度地名），向調伏法師學習《對法顯宗理門》等論著。再往東到達諒那伽羅寺（Laghunagara寺），向月曹法師學習《眾事分毗婆娑》（Samghabhedavastu-vibhasa）。又往東到達祿勒那國（Lurana國），向阇那鞠多（Jnanagupta）大德學習《經部毗婆沙》（Sautrantika-vibhasa）。又向蜜多犀那論師（Mitrasena）學習《薩婆多辨真論》（Sarvastivadins）。", "輾轉到達劫毗陀國（Kapitha，古代印度地名），禮拜聖蹟。這裡是佛陀過去在忉利天（Trayastrimsa，佛教欲界六天之一）為報答母親的恩情，用一個夏天說法完畢后，乘坐三道寶階，下到人間的地方。又向西北到達羯若鞠阇國（Kanyakubja，古代印度城市，意為『曲女城』），向毗邪犀那三藏（Vyasasena）學習《佛使毗婆沙》（Buddhasmrti-vibhasa）和《日胄毗婆沙》（Adityavamsha-vibhasa）。從這裡向東南，到達阿逾陀國（Ayodhya，古代印度城市），禮拜聖蹟后，順著殑伽河（Ganga，恒河）向下遊走。八十餘人同乘一條船，想要前往阿阿邦穆佉國（A-pang-mu-khya國）。殑伽河兩岸，都是阿逾迦林（A-yu-jia林），樹木茂盛。在林中，忽然出現十幾條賊船，搖著船槳逆流而上，一時之間全部衝了出來。船中眾人驚慌失措，有幾個人跳入河中。盜賊們將船擁向岸邊，命令所有人脫下衣服，搜尋珍寶。這些盜賊先前信奉突加天神（Durga，印度教女神），每年秋天，都要尋找一個相貌端正美麗的人，殺掉取其肉和血，用來祭祀天神以求得喜悅和福報。他們看到法顯儀容俊美，互相看著，非常高興。於是盜賊派人取水，在花林中，用泥土塗地築壇。拉法顯上壇坐著，讓幾個人拿著刀侍立，就要行刑。法顯告訴他們說：『我遠道而來是爲了求法，將佛法傳給未曾聽聞的人。這個心願還沒有實現，各位施主如果殺了我，恐怕沒有什麼福報啊。』盜賊不聽。法顯知道無法避免，對盜賊說：『希望各位能給我一點時間，不要逼迫我，讓我能夠正念思維，這也是各位的恩德。』於是他專心觀想兜率天（Tusita，佛教欲界六天之一）的慈氏菩薩（Maitreya，即彌勒菩薩）。", "", "", "english_translations": [ "English version:", "Faxian continued his journey and arrived at the eastern border of Takkasila (an ancient Indian city known for its Buddhist cultural center), where there was a large Amra (mango) forest. In the forest lived a 700-year-old Brahman (Hindu priest), who looked about thirty years old. He was proficient in the 'Hundred Treatises' and the 'Vedas'. It was said that he was a disciple of Nagarjuna (founder of the Madhyamaka school of Buddhism). Faxian stayed there for a month, studying the 'Hundred Treatises' and other scriptures. Then he traveled east to Nabhak (an ancient Indian place name), where he studied treatises such as 'Abhidharma-prakarana-pada-shastra' from Dharma Master Tiaofu. Further east, he arrived at Laghunagara Monastery, where he studied the 'Samghabhedavastu-vibhasa' from Dharma Master Yuecao. Further east, he arrived at Lurana, where he studied the 'Sautrantika-vibhasa' from the virtuous Jnanagupta. He also studied the 'Sarvastivadins' from the teacher Mitrasena.", "After many travels, he arrived at Kapitha (an ancient Indian place name), where he paid homage to the sacred sites. This was the place where the Buddha, in the past, ascended to Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) to repay his mother's kindness. After preaching for a summer, he descended to the human world on three jeweled stairways. He then traveled northwest to Kanyakubja (an ancient Indian city, meaning 'Crooked Maiden City'), where he studied the 'Buddhasmrti-vibhasa' and 'Adityavamsha-vibhasa' from Tripitaka Master Vyasasena. From there, he traveled southeast to Ayodhya (an ancient Indian city), and after paying homage to the sacred sites, he traveled downstream along the Ganga River (Ganges). More than eighty people were on the same boat, intending to go to A-pang-mu-khya. Both banks of the Ganga River were covered with A-yu-jia forests, with lush trees. In the forest, suddenly more than a dozen pirate ships appeared, rowing upstream, and all rushed out at once. The people in the boat panicked, and several jumped into the river. The pirates forced the boat to the shore, ordering everyone to take off their clothes and searching for treasures. These pirates previously worshiped the goddess Durga (a Hindu goddess), and every autumn, they would look for a person with a handsome and beautiful appearance, kill them, and take their flesh and blood to sacrifice to the goddess in order to seek joy and blessings. They saw that Faxian was handsome and beautiful, looked at each other, and were very happy. So the pirates sent people to fetch water, and in the flower forest, they used mud to build an altar. They pulled Faxian up to sit on the altar, and had several people stand by with knives, ready to execute him. Faxian told them: 'I have come from afar to seek the Dharma, to transmit the Buddha's teachings to those who have not heard them. This wish has not yet been fulfilled. If you benefactors kill me, I am afraid there will be no blessings.' The pirates did not listen. Faxian knew that he could not avoid it, and said to the pirates: 'I hope you can give me a little time, do not force me, so that I can have right mindfulness, this is also your kindness.' So he focused on visualizing Maitreya Bodhisattva (the future Buddha) in Tusita Heaven (one of the six heavens of the desire realm in Buddhism)." ] }

氏菩薩所。於心想中。若登蘇迷盧山。越一二三天。見睹史多宮。慈氏菩薩妙寶臺。菩薩◎國繞。此時。身心歡喜。不知在壇。不憶有賊。同伴諸人。發聲號哭。須臾之間。黑風四起。折樹飛沙。河流涌浪。船舫漂覆。賊徒大駭。問同伴曰。此沙門從何處來。名字何等。報曰。從支那國來。求法者此也。諸君若殺。得無量罪。且視風波之狀。天神已嗔。宜忽懺悔。賊懼相率懺謝。稽首歸依。時亦不覺。賊以手觸。爾乃開眼。謂賊曰。時至邪。賊曰。不敢害師。愿受懺悔。法師受其禮謝。廣為說法。令其發心。諸賊遞相勸告。收諸賊具。總投河流。所脫衣資。各還本主。並受五戒。風波還靜。賊徒歡喜。頂禮辭別。同伴敬嘆。轉異於常。遠近聞者。莫不嗟怪。從歷數國。又東北至室羅伐悉底國。舊曰舍衛。訛也。聖蹟甚多。皆得禮敬。又到吠舍離城。觀維摩詰宅。並佛許魔王涅槃處。皆往禮敬。從此又至摩揭陀國。其處聖蹟極多。法師停七日。禮拜方遍。從此東南行。四百餘里。到菩提樹。其處周圓三十里內。聖蹟尤遍。法師停八九日。禮拜乃遍。至第十日。那爛陀寺眾。差四十德來。迎至寺莊。宿大目揵連本村。明日食后。更有二百餘僧及千餘檀越。擎舉幢蓋花香來迎。引入那爛陀寺。既至。合衆都集。法師與相見。

【現代漢語翻譯】慈氏菩薩（Maitreya Bodhisattva）在那裡。在心中想像，如果登上蘇彌盧山（Mount Sumeru），越過一二層天，就能看到兜率天宮（Tushita Heaven），慈氏菩薩的精妙寶臺，菩薩的國土圍繞著。此時，身心歡喜，忘記了身在壇場，也不記得有盜賊，同伴們都發出哭喊聲。須臾之間，黑風四起，折斷樹木，飛沙走石，河流涌起波浪，船隻傾覆。盜賊們非常害怕，問同伴說：『這個沙門（Shramana，出家修行者）從哪裡來？名字是什麼？』同伴回答說：『從支那國（China）來，是求法的人。你們如果殺了他，會得到無量的罪過。看看這風浪的樣子，天神已經發怒了，應該趕快懺悔。』盜賊們害怕了，互相勸說懺悔謝罪，叩頭歸依。這時也不覺得害怕了。盜賊用手觸碰他，法師才睜開眼睛，問盜賊說：『時間到了嗎？』盜賊說：『不敢傷害法師，願意接受懺悔。』法師接受了他們的禮謝，廣泛地為他們說法，讓他們發起善心。盜賊們互相勸告，收起所有的盜竊工具，全部投入河流中，把搶奪的衣物財物，各自歸還給原來的主人，並且受持五戒。風浪也平息了。盜賊們歡喜，頂禮告別。同伴們敬佩讚歎，覺得非常奇異。遠近聽到這件事的人，沒有不驚歎奇怪的。從那裡又經過幾個國家，又向東北到達室羅伐悉底國（Śrāvastī），舊時叫做舍衛（Śrāvastī），是訛傳。聖蹟非常多，都去禮敬。又到達吠舍離城（Vaishali），參觀維摩詰（Vimalakirti）的住所，以及佛陀允許魔王涅槃的地方，都前往禮敬。從此又到達摩揭陀國（Magadha），那裡聖蹟非常多，法師停留了七天，才禮拜完畢。從此向東南走，四百多里，到達菩提樹（Bodhi Tree），那裡周圍三十里內，聖蹟尤其多。法師停留了八九天，才禮拜完畢。到第十天，那爛陀寺（Nalanda Monastery）的僧眾，派遣四十位有德行的僧人來迎接，到寺院的莊園住宿，就在大目揵連（Mahāmaudgalyāyana）的本村。第二天飯後，更有二百多位僧人和一千多位施主，舉著幢幡寶蓋，帶著鮮花香料來迎接，迎入那爛陀寺。到達后，所有的僧眾都聚集在一起，法師與他們相見。

【English Translation】 There, at Maitreya Bodhisattva's (Bodhisattva of Loving-Kindness) place. In mental contemplation, if one ascends Mount Sumeru (the central world-mountain), passing through one or two heavens, one beholds the Tushita Heaven (the fourth of the six heavens of the desire realm), Maitreya Bodhisattva's exquisite jeweled platform, surrounded by the Bodhisattva's realm. At this time, body and mind rejoice, forgetting being in the altar, and not remembering the presence of thieves. The companions all cry out. In a short while, black winds arise from all directions, breaking trees and flying sand, rivers surge with waves, and boats capsize. The thieves are greatly frightened and ask their companions: 'Where does this Shramana (wandering ascetic) come from? What is his name?' The companions reply: 'He comes from China, a seeker of the Dharma. If you kill him, you will incur immeasurable sins. Look at the state of the wind and waves; the gods are already angry. You should quickly repent.' The thieves, fearing, mutually urge each other to repent and apologize, bowing their heads in refuge. At this time, he is also unaware. The thieves touch him with their hands, and then he opens his eyes, asking the thieves: 'Is it time?' The thieves say: 'We dare not harm the master; we wish to receive repentance.' The Dharma master accepts their apologies and extensively preaches the Dharma to them, causing them to generate the aspiration for enlightenment. The thieves advise each other, collect all their thieving tools, and throw them all into the river, returning the stolen clothing and belongings to their original owners, and receiving the five precepts. The wind and waves also calm down. The thieves rejoice, bowing their heads in farewell. The companions admire and praise him, finding it very extraordinary. Those who hear of this from far and near are all amazed and astonished. From there, he passes through several countries, and then northeast to Śrāvastī (an ancient city in India), formerly called Savatthi, which is a corruption of the name. There are many sacred sites, all of which he reverently pays homage to. He also arrives at the city of Vaishali (an ancient city in India), visiting Vimalakirti's (a central figure in a Mahayana Buddhist sutra) residence, as well as the place where the Buddha allowed the demon king to enter Nirvana, all of which he reverently pays homage to. From there, he also arrives at Magadha (an ancient kingdom in India), where there are many sacred sites. The Dharma master stays for seven days, paying homage to all of them. From there, he travels southeast for more than four hundred li, arriving at the Bodhi Tree (the tree under which the Buddha attained enlightenment), where within a circumference of thirty li, the sacred sites are especially numerous. The Dharma master stays for eight or nine days, paying homage to all of them. On the tenth day, the Sangha of Nalanda Monastery (an ancient center of higher learning in India) sends forty virtuous monks to welcome him, lodging him in the monastery's estate, in the original village of Mahāmaudgalyāyana (one of the Buddha's foremost disciples). The next day, after the meal, there are more than two hundred monks and more than a thousand donors, holding banners and canopies, bringing flowers and incense to welcome him, leading him into Nalanda Monastery. Upon arrival, all the Sangha gathers together, and the Dharma master meets with them.

眾坐。令維那唱法師住寺。寺內所有一切共同。眾相見訖。差二十人有德行者。將法師參正法藏。即戒賢法師也。其人博聞強識。佛法及外道經書。一切通達。又最耆宿。時年一百六十歲。眾所共尊。不敢片其名。故號為正法藏。法師隨入謁。方牽師資。務盡其敬。頂禮讚嘆訖。正法藏命法師及諸僧坐。問從何處來。報從支那國來。欲于師處。學瑜伽等經論。聞已啼泣。喚弟子覺賢。令說三年已前病惱因緣。覺賢曰。和上去今三年已前。有患。四支拘急。如火燒刀判之病。意厭此身。欲不食取盡。于夜中。夢天人黃金色。謂和上曰。汝勿厭此身。身是法器。修習難得。汝過去曾作國王。多惱眾生。故招此苦。當自悔責。禮誦行道。廣通正法。業累可除。直欲不食舍之。終不得了。死已受身。還得受苦。猶如井輪。迴轉無息。復三年餘。有支那國僧。欲來於此。學諸經論。已發在路。汝可待之。為演說付授。彼人得已。當轉流通。以此功德。汝罪自滅。我是曼殊室利。憐愍汝故。特來相告。當依我語。今日已后。所患亦當漸除。語已而滅。從爾來。和上漸則安隱。正法藏又問。汝在路經今幾時。報曰。過三年。向欲四年。既與昔夢狀同。深相慰喻。法師親承斯記。悲喜不能自勝。更起禮謝。言意訖。辭出。安置幼日王院

。七日供養已。更與上房第四重閣。加諸供給。日得擔步羅葉一百二十枚。檳榔子二十顆。豆䓻子二十顆。龍香一兩。供大人米一升。蘇油乳酪石蜜等。皆日足有餘。一期之料。數人食不盡。給凈人婆羅門一人。出行乘象。與二十人陪從。免一切僧事。寺內主客萬人。預此供給者。滲法師有十人。言供大人米者。此即粳米。大如烏豆。成飯已后。香聞百餘步。摩揭陀國。獨有此米。余國更無。收植又少。唯國王及廣知法大德得食。餘人不得。故云供大人米。其游履外國見重。所至皆此類也。法師安置已。向王舍城。觀禮聖蹟。數日方周訖。已還那爛陀。請戒賢法師講瑜伽論。同聽者數千人。如是聽瑜伽三遍。順正理一遍。顯揚對法因明聲明集量論等各一遍。中百二論各三遍。其俱舍婆沙六足阿毗曇等。已於迦濕彌羅等諸國聽訖。於此尋讀決疑而已。如是五年。不捨晝夜。聽訖。復往伴爛拏缽伐多國。尋禮聖蹟。有孤山。極為秀麗。山中有精舍。中有克檀觀自在菩薩像。特多靈驗。有所愿求。至心皆得。其守護人。恐塵河。于外面各十步。作勾欄。人有散花請願。皆于欄外。不許入內。法師敬欲往祈請。買種種花。穿之為縵。將到像所。至誠禮訖。向菩薩跪。發三愿。一者。於此學已。得平安還歸本國者。愿花住尊手。

【現代漢語翻譯】現代漢語譯本：七日供養完畢后，又為他提供了上房第四重閣，增加了各種供給。每天得到擔步羅葉（Tambula，一種香料葉）一百二十枚，檳榔子二十顆，豆蔻子二十顆，龍腦香一兩，供給大人米一升。酥油、乳酪、石蜜等，每天都充足有餘。一期的用料，幾個人都吃不完。配備一名凈人婆羅門，出行乘坐大象，有二十人陪同。免除一切僧事。寺內主客上萬人，參與此供給的人，滲法師有十人。所說的供給大人米，就是粳米，大如烏豆，煮成飯後，香味能傳到百餘步遠。摩揭陀國（Magadha，古印度王國）獨有這種米，其他國家沒有。種植又少，只有國王和廣知佛法的大德才能吃到，其他人不能。所以稱為供給大人米。他遊歷外國時受到重視，所到之處都是這樣。法師安置完畢后，前往王舍城（Rajagrha，古印度城市），觀禮聖蹟，數日才周遊完畢，返回那爛陀寺（Nalanda，古印度佛教寺院）。請戒賢法師（Silabhadra，佛教大師）講解《瑜伽師地論》。一同聽講的有數千人。像這樣聽《瑜伽師地論》三遍，《順正理論》一遍，《顯揚聖教論》、《因明入正理論》、《聲明記論》、《集量論》等各一遍，《中百論》、《十二門論》各三遍。至於《俱舍論》、《婆沙論》、《六足阿毗曇》等，已經在迦濕彌羅（Kashmir，古印度地區）等各國聽完，在這裡只是尋讀解決疑問而已。這樣過了五年，不分晝夜地聽講完畢。又前往伴爛拏缽伐多國（Purnavarman，古印度王國），尋禮聖蹟。那裡有一座孤山，非常秀麗。山中有精舍，其中有克檀觀自在菩薩像（Karandavyuha Avalokitesvara，觀音菩薩的一種化身），特別靈驗。有所愿求，至誠祈禱都能得到。守護的人，恐怕灰塵污染，在外面各十步的地方，設定了勾欄。人們散花供養，都在欄外，不許進入裡面。法師恭敬地想要前往祈請，買了各種各樣的花，穿成花鬘，帶到佛像前，至誠禮拜完畢，向菩薩跪下，發了三個愿：第一，如果在此學習完畢，能夠平安返回本國，愿花鬘停留在菩薩的手上。

【English Translation】 English version: After seven days of offerings, he was further provided with the fourth-level pavilion of the upper chamber, with increased supplies. Each day he received one hundred and twenty Tambula leaves (Tambula, a kind of spice leaf), twenty betel nuts, twenty cardamom seeds, one ounce of dragon brain incense, and one 'sheng' of 'daren' rice. Ghee, cheese, rock candy, and the like were all more than sufficient each day. The supplies for one term were more than several people could consume. He was provided with one 'jingren' Brahmin, who traveled by elephant with twenty attendants. He was exempt from all monastic affairs. Among the tens of thousands of guests and residents in the temple, ten were Dharma masters who received these provisions. The so-called 'daren' rice is 'japonica' rice, as large as black beans. After being cooked, its fragrance could be smelled from over a hundred paces away. This rice is unique to the Magadha kingdom (Magadha, an ancient Indian kingdom); no other country has it. It is also sparsely cultivated, and only the king and great virtuous ones who widely know the Dharma can eat it; others cannot. Therefore, it is called 'daren' rice. His travels to foreign countries were highly regarded, and he received similar treatment wherever he went. After the Dharma master was settled, he went to Rajagrha (Rajagrha, an ancient Indian city) to pay homage to the sacred sites, completing his tour in several days. He then returned to Nalanda (Nalanda, an ancient Indian Buddhist monastery) and requested the Dharma master Silabhadra (Silabhadra, a Buddhist master) to lecture on the Yogacarabhumi-sastra. Several thousand people listened together. He listened to the Yogacarabhumi-sastra three times in this way, the Nyayanusara-sastra once, and the Abhidharmasamuccaya, Hetuvidya-nyaya-pravesa, Sabdavidya, and Pramanavarttika each once, and the Madhyamaka-karika and Dvadasanikaya-sastra each three times. As for the Abhidharmakosa, Vibhasa, and Six Padas of Abhidharma, he had already listened to them in countries such as Kashmir (Kashmir, an ancient Indian region), and here he only sought to read and resolve doubts. He spent five years in this way, day and night, completing his listening. He then went to the country of Purnavarman (Purnavarman, an ancient Indian kingdom) to seek and pay homage to the sacred sites. There was an isolated mountain there, which was extremely beautiful. In the mountain was a monastery, in which was an image of Karandavyuha Avalokitesvara (Karandavyuha Avalokitesvara, a manifestation of Avalokitesvara Bodhisattva), which was particularly efficacious. Whatever one wished for, one could obtain with sincere prayer. The guardians, fearing dust contamination, had erected railings ten steps away from the outside. People offered flowers outside the railings and were not allowed to enter inside. The Dharma master respectfully wanted to go and pray, so he bought various kinds of flowers, strung them into garlands, and brought them to the image. After sincerely prostrating, he knelt before the Bodhisattva and made three vows: First, if after completing his studies here, he could safely return to his home country, may the garland remain on the Bodhisattva's hand.

二者。所修福慧。愿生睹史多天宮。事慈氏菩薩。若如意者。愿花掛尊兩臂。三者。聖教稱眾生界中。有一分無佛性者。某今自疑。不知有無。若有佛性。修行可成者。愿花貫尊頂。請訖以花縵遙散。鹹得如言。既滿所求。歡喜無量。于傍見者。莫不禮敬。而結因緣。從此更巡諸國。窮南海之濱。觀尋聖蹟。問訪師友。復至缽伐多國。有數大德。學業可遵。因停二年。就學正量部根本阿毗達摩及攝正什論教實論等。復還那爛陀寺。參禮正法藏已。復往杖林山居士勝軍論師所。論師剎帝利種。幼而好內外經書。五明數術。無不窮覽。每依杖山。養徒教授。恒講佛經。道俗宗歸者。日數百人。諸國王等。數來視禮。洗足供養。封賞城邑。時人號為步異。此云食邑者。法師就學唯識抉擇論意義理成無畏論不住涅槃論十二因緣論莊嚴經論。及聞瑜伽因明等訖。已於夜中。忽夢見那爛陀寺。房院荒穢。並系水牛。無復僧侶。法師從幼日王院西門入。見第四重閣上。有一金人。色貌端嚴。光明滿空。遙指寺外。謂法師曰。汝隨我看。即尋指外望。見村邑林池。為火焚燒。併成灰燼。金人曰。汝可早歸。此處卻復十餘年。戒日王崩。印度荒亂。惡人相害。當如此地。汝宜知之。言訖不見。法師覺已怪嘆。向勝軍說之。答曰。三界無安

。能知不爾。此聖人之垂誡。不可不依。是法師所行。皆為菩薩護念。將往印度。告尸羅而駐待。淹留未返。示無常以勸歸。若所為。不契聖心。誰能此祚。永微之末。戒日王果崩。印度饑荒。並如所告。國家使人王玄策見其事。法師在彼之日。睹那爛陀寺大德師子光等。立中百論宗。破瑜伽等義。法師語之。聖人作論。終不相違。但學者之不通耳。因造會宗論三千頌。戒賢師已下。見咸稱善。彼具流行。先有南印度王灌頂師。名般若鞠多。明正量部義。造破大乘論七百頌。時。戒日王。因討賊行次。烏茶國小乘師等。保重此論。取以示王。並請與大乘擊論。王許。遂作書與那爛陀寺。差四大德。善大小宗及外道經者。可詣行所。擬共小乘外道論義。正法藏乃差海惠智覺師子光及法師。為四人應王之命。未發問。復有順世外道。來求論難。書四十條義。懸于寺門。法師遣取立論。喚外道共論。往復三四番。婆羅門默無所說。先有契。屈者斬首相謝。外道請依先約。法師曰。我沙門釋子。當不害昆蟲。況殺人乎。外道歡喜。請終身給侍。聞者無不稱慶。時。欲往烏荼。乃訪得彼論披尋。數處有疑。謂所伏婆羅門曰。汝曾聽此義不。答曰曾聽。我於時善。法師遣說一遍。備得其旨。遂尋其謬。即申大乘義破之。為一千六百

【現代漢語翻譯】現代漢語譯本能否知道不是這樣呢？這些都是聖人的垂誡，不可不遵從。像法師這樣的人，所做的一切都會得到菩薩的護念。他將要前往印度時，告知尸羅（Śīla，戒律）讓他駐留等待，但很久沒有返回，這是用示現無常來勸告他歸去。如果所作所為不符合聖人的心意，誰能得到這樣的福祚呢？永微末年，戒日王（Śīlāditya，印度君主）果然駕崩，印度發生饑荒，都如法師所預言。國家派遣使者王玄策親眼見證了這些事。法師在印度期間，看到那爛陀寺（Nālandā，古印度佛教寺院）的大德師子光（Śīra-raśmi）等人，立中百論宗，破斥瑜伽等宗義。法師對他們說：『聖人所作的論著，終究不會互相違背，只是學者沒有通達罷了。』於是創作了《會宗論》三千頌，戒賢（Śīlabhadra，那爛陀寺住持）師等人看了都稱讚很好，並在當地流行。先前有南印度國王灌頂師，名叫般若鞠多（Prajñāgupta），精通正量部（Sammitīya，佛教部派之一）的義理，造了《破大乘論》七百頌。當時，戒日王因為討伐賊寇而行軍到烏茶國，小乘師等人保重這部論著，拿給戒日王看，並請求與大乘辯論。戒日王答應了，於是寫信給那爛陀寺，派遣四大德，精通大小乘及外道經典的人，可以到行軍之處，準備與小乘外道論義。正法藏於是派遣海惠、智覺、師子光及法師，作為四人應王之命。還未開始辯論，又有順世外道前來求論難，將四十條義理寫在紙上，懸掛在寺門。法師派人取下立論，叫外道來共同辯論。往復三四次，婆羅門啞口無言。先前有約定，辯論輸的人要被斬首謝罪。外道請求按照先前的約定。法師說：『我沙門釋子，不應傷害昆蟲，何況殺人呢？』外道非常歡喜，請求終身侍奉。聽到的人沒有不稱慶的。當時，法師想要前往烏荼國，於是訪得那部論著披閱，發現數處有疑問，問被他降伏的婆羅門說：『你曾經聽過這些義理嗎？』回答說：『曾經聽過，我當時很擅長。』法師讓他說一遍，完全明白了其中的旨意，於是找出其中的謬誤，就闡述大乘義理來破斥它，寫了一千六百頌。

【English Translation】 English version How can one know that it is not so? These are the admonitions of the sages, which must be followed. As for a Dharma master like this, all that he does will be protected by Bodhisattvas. When he was about to go to India, he told Śīla (precepts) to stay and wait, but he did not return for a long time, using the manifestation of impermanence to advise him to return. If what is done does not conform to the heart of the sages, who can obtain such blessings? In the late Yongwei era, King Śīlāditya (an Indian monarch) indeed passed away, and famine occurred in India, just as the Dharma master had predicted. The state sent the envoy Wang Xuanze to witness these events personally. During the Dharma master's stay in India, he saw the great virtuous Śīra-raśmi (Light of the Lion) and others at Nālandā Monastery (an ancient Indian Buddhist monastery), establishing the Madhyamaka-śāstra school and refuting the doctrines of Yoga and other schools. The Dharma master said to them, 'The treatises composed by the sages will ultimately not contradict each other, it is only that the scholars have not understood them.' Thereupon, he composed the 'Treatise on the Convergence of Schools' in three thousand verses, which Śīlabhadra (the abbot of Nālandā Monastery) and others praised as excellent, and it became popular locally. Previously, there was a king-initiator from South India named Prajñāgupta, who was proficient in the doctrines of the Sammitīya (one of the Buddhist schools), and composed the 'Treatise on Refuting the Mahāyāna' in seven hundred verses. At that time, King Śīlāditya was campaigning against bandits and marched to the country of Ucha. The Śrāvakayāna teachers cherished this treatise, presented it to King Śīlāditya, and requested to debate with the Mahāyāna. King Śīlāditya agreed, and wrote a letter to Nālandā Monastery, dispatching four great virtuous ones, proficient in the scriptures of both Mahāyāna and Śrāvakayāna, as well as non-Buddhist classics, to the place of the campaign, preparing to debate with the Śrāvakayāna and non-Buddhists. Zhengfazang then dispatched Haihui, Zhijue, Śīra-raśmi, and the Dharma master as the four to respond to the king's command. Before the debate even began, a Lokāyata (materialist) non-Buddhist came seeking debate, writing forty points of doctrine on paper and hanging them on the monastery gate. The Dharma master sent someone to take down the thesis and invited the non-Buddhist to debate together. After three or four rounds of back-and-forth, the Brahmin was speechless. Previously, there was an agreement that the loser of the debate would be beheaded as an apology. The non-Buddhist requested to follow the previous agreement. The Dharma master said, 'I, a Śramaṇa, a disciple of the Śākya, should not harm insects, let alone kill people?' The non-Buddhist was overjoyed and requested to serve him for life. Everyone who heard this rejoiced. At that time, the Dharma master wanted to go to the country of Uḍa, so he sought out that treatise and perused it, discovering several places of doubt. He asked the Brahmin whom he had subdued, 'Have you ever heard these doctrines?' He replied, 'I have heard them, and I was very proficient at that time.' The Dharma master had him recite it once, fully understanding its meaning, and then found its errors, expounding the Mahāyāna doctrines to refute it, writing one thousand six hundred verses.

頌。名制惡見論。將呈戒賢及德眾。咸悉稱善曰。以此窮竅。何歒不已。法師善得彼宗。乃放所伏婆羅門。隨意所之。外道歡喜辭去。往東印度。向拘摩羅王。談法師之德。王聞甚悅。發使來請。王使再三乃去。是時正欲歸還。已並裝束。那爛陀大德及徒眾。咸皆勸住。法師念此經論少闕。本意取以流通。不能建某宿心。確然不許。於是辭別。將經像。赴拘摩羅王所。其國先來。末行佛法。多信外道婆羅門教。法師至止。異黨云屯。請王擊論。驗其勝負。法師妙辨既開。邪徒草靡。王加崇重。卑詞請問。諸佛功德。愿示所由。法師為王。述贊如來三身利物。因即為造三身論三百偈。王乃歡未曾有。頂戴受持。時。戒日王。聞法師在拘摩羅王處。驚曰。我頻請不至。何因在此。發使語拘摩羅王。送支那法師來。王知戒日欽戀。令嚴象車二萬乘。船三萬艘。法師溯殑伽河。以赴王所。至羯未唱祇羅國。王見法師。頂禮雙足。散無量花。讚頌訖。言曰。弟子先遣請法師。何為不來。法師答。當奉命時。聽受未了。不獲參王。王曰。師從支那國來。彼有秦王破陳樂歌舞之曲。秦王者何人。有何功德。致此詠歌。法師報。秦王者。即支那國今之天子也。本國見國王有聖德。能除兇禁暴。覆潤群生者。則歌而詠之。秦王是大聖之人

。為蒼生撥亂反正。重安宇宙。再曜三光。六合懷恩。故有斯詠。王曰。如此聖人。故天遺為物主也。於是。延入行宮。陳諸供養。王曰。聞造制惡見論何處在。法師報。在此。遂遣取觀。甚悅。謂其門師等。弟子聞曰。光既出。螢燭奪明。師等所寶之宗。他皆破訖。試救看。小乘諸僧無敢言者。王曰。師論太好。在此諸師。並皆信伏。恐余國小乘外道。尚守愚迷。望于中印度曲女城。為師作一會。命五印度沙門婆羅門外道等。發顯大乘。使其改邪從正。不亦大哉。是日發　敕。普告集曲女城。觀支那法師論。自冬初而進至[萉-巴+(日/(句-口+匕))]月。方到會場。四方沙門婆羅門外道等。蘊義洽聞之輩。到者數千人。王先令造殿。容千餘人。于中安尊像陳香花音樂。設食行施訖。請法師升座。標舉論宗。命諸眾徴擊。竟十八日。無一人敢問。王讚歎。施法師銀錢三萬金錢一萬上㲲衣一百具。又令大臣將法師袈裟。巡眾告唱云。支那法師論勝。十八日來。無敢問。並宜知之。諸眾歡喜。為法師各立美號。大乘眾號為摩訶耶那提婆。此云大乘天。小乘者號為木叉提婆。此此解脫天。燒香散花。禮敬而去。自是德音遐振。會訖欲還。王留。更觀七十五日大施。觀訖辭還。王施大象一頭。金銀錢數萬。法師受象。

【現代漢語翻譯】現代漢語譯本：爲了替天下百姓撥亂反正，重新安定宇宙，再現光明，使天下都沐浴在恩澤之中，所以才有了這樣的讚頌。國王說：『像這樣的聖人，所以上天讓他來做萬物的主宰啊。』於是，邀請他進入行宮，陳列各種供養。國王說：『聽說您所著的《制惡見論》在哪裡？』法師回答說：『就在這裡。』於是派人取來觀看，非常高興，對那些小乘佛教的老師們說：『我的弟子聽說過，太陽的光芒一出，螢火蟲的光亮就被奪去了。你們所珍視的宗義，已經被他全部駁倒了。試試看能不能挽救。』小乘的僧人們沒有一個敢說話的。國王說：『法師的論述太好了。這裡的各位法師，都已經信服了。恐怕其他國家的小乘佛教和外道，還守著愚昧迷惑不悟。希望您能在中印度的曲女城，為法師您舉辦一次法會，命令五印度的沙門、婆羅門、外道等，闡發大乘佛法，使他們改邪歸正，這不也是一件偉大的事情嗎？』當天就頒佈敕令，普遍告知，在曲女城集合，觀看支那法師的論辯。從冬初出發，到二月才到達會場。四方的沙門、婆羅門、外道等，精通佛理、博聞強記的人，到達的有數千人。國王先讓人建造殿堂，能容納一千多人。在殿堂中安放佛像，陳列香花音樂，設定齋飯進行佈施完畢，請法師升座，標明論辯的宗旨，命令眾人進行辯論。經過十八天，沒有一個人敢提問。國王讚歎，佈施給法師銀錢三萬，金錢一萬，上等毛織衣物一百件。又命令大臣拿著法師的袈裟，巡視眾人，宣告說：『支那法師的論辯獲勝，十八天來，沒有人敢提問，大家都應該知道。』眾人歡喜，為法師各自起了美好的稱號，大乘佛教的人稱他為摩訶耶那提婆（Mahāyāna-deva），這裡翻譯為大乘天。小乘佛教的人稱他為木叉提婆（Moksha-deva），這裡翻譯為解脫天。燒香散花，行禮敬拜后離去。從此，法師的德行聲名遠揚。法會結束后，法師想要返回，國王挽留，又觀看了七十五天的大型佈施活動。觀看完畢后，法師告辭返回。國王佈施給法師大象一頭，金銀錢數萬，法師接受了大象。 English version: To rectify the chaos for the common people, to re-establish the universe, to bring forth the light again, and to have the whole world bathed in grace, therefore, there is this praise. The king said, 'Such a sage, so Heaven has left him to be the master of all things.' Thereupon, he invited him into the palace and presented various offerings. The king said, 'I heard that your treatise 'Treatise on Eliminating Wrong Views', where is it?' The Dharma master replied, 'It is here.' So he sent someone to fetch it and read it, and was very pleased. He said to those teachers of the Hinayana, 'My disciples have heard that when the light of the sun comes out, the light of the firefly is taken away. The doctrines you cherish have all been refuted by him. Try to see if you can salvage them.' None of the Hinayana monks dared to speak. The king said, 'The Dharma master's arguments are too good. All the Dharma masters here have been convinced. I am afraid that the Hinayana Buddhism and heretics in other countries are still holding on to ignorance and delusion. I hope that you can hold a Dharma assembly for the Dharma master in Kanyakubja (Kanauj) in Central India, and order the Sramanas (monks), Brahmins, and heretics of the five Indias to expound the Mahayana Dharma, so that they can abandon evil and return to righteousness. Wouldn't that be a great thing?' On that day, he issued an edict, widely announcing that they should gather in Kanyakubja to watch the Chinese Dharma master's debate. They set off from the beginning of winter and arrived at the assembly in February. The Sramanas, Brahmins, heretics, and others from all directions, those who were well-versed in Buddhist principles and had strong memories, arrived in the thousands. The king first had a hall built, which could accommodate more than a thousand people. In the hall, they placed Buddha statues, displayed incense, flowers, and music, and after setting up vegetarian meals and making offerings, they invited the Dharma master to ascend the seat, stating the purpose of the debate, and ordered the assembly to debate. After eighteen days, no one dared to ask a question. The king praised him and gave the Dharma master 30,000 silver coins, 10,000 gold coins, and 100 pieces of high-quality woolen clothing. He also ordered the ministers to take the Dharma master's kasaya (robe) and tour the assembly, announcing, 'The Chinese Dharma master's debate has won. For eighteen days, no one has dared to ask a question, and everyone should know this.' The assembly rejoiced and gave the Dharma master beautiful titles. The Mahayana Buddhists called him Mahāyāna-deva, which is translated here as 'Great Vehicle Heaven'. The Hinayana Buddhists called him Moksha-deva, which is translated here as 'Liberation Heaven'. They burned incense, scattered flowers, and left after paying their respects. From then on, the Dharma master's virtuous reputation spread far and wide. After the assembly, the Dharma master wanted to return, but the king retained him, and he watched the large-scale offering activities for another seventy-five days. After watching, the Dharma master bid farewell and returned. The king gave the Dharma master an elephant and tens of thousands of gold and silver coins. The Dharma master accepted the elephant.

【English Translation】 English version: To rectify the chaos for the common people, to re-establish the universe, to bring forth the light again, and to have the whole world bathed in grace, therefore, there is this praise. The king said, 'Such a sage, so Heaven has left him to be the master of all things.' Thereupon, he invited him into the palace and presented various offerings. The king said, 'I heard that your treatise 'Treatise on Eliminating Wrong Views', where is it?' The Dharma master replied, 'It is here.' So he sent someone to fetch it and read it, and was very pleased. He said to those teachers of the Hinayana, 'My disciples have heard that when the light of the sun comes out, the light of the firefly is taken away. The doctrines you cherish have all been refuted by him. Try to see if you can salvage them.' None of the Hinayana monks dared to speak. The king said, 'The Dharma master's arguments are too good. All the Dharma masters here have been convinced. I am afraid that the Hinayana Buddhism and heretics in other countries are still holding on to ignorance and delusion. I hope that you can hold a Dharma assembly for the Dharma master in Kanyakubja (Kanauj) in Central India, and order the Sramanas (monks), Brahmins, and heretics of the five Indias to expound the Mahayana Dharma, so that they can abandon evil and return to righteousness. Wouldn't that be a great thing?' On that day, he issued an edict, widely announcing that they should gather in Kanyakubja to watch the Chinese Dharma master's debate. They set off from the beginning of winter and arrived at the assembly in February. The Sramanas, Brahmins, heretics, and others from all directions, those who were well-versed in Buddhist principles and had strong memories, arrived in the thousands. The king first had a hall built, which could accommodate more than a thousand people. In the hall, they placed Buddha statues, displayed incense, flowers, and music, and after setting up vegetarian meals and making offerings, they invited the Dharma master to ascend the seat, stating the purpose of the debate, and ordered the assembly to debate. After eighteen days, no one dared to ask a question. The king praised him and gave the Dharma master 30,000 silver coins, 10,000 gold coins, and 100 pieces of high-quality woolen clothing. He also ordered the ministers to take the Dharma master's kasaya (robe) and tour the assembly, announcing, 'The Chinese Dharma master's debate has won. For eighteen days, no one has dared to ask a question, and everyone should know this.' The assembly rejoiced and gave the Dharma master beautiful titles. The Mahayana Buddhists called him Mahāyāna-deva, which is translated here as 'Great Vehicle Heaven'. The Hinayana Buddhists called him Moksha-deva, which is translated here as 'Liberation Heaven'. They burned incense, scattered flowers, and left after paying their respects. From then on, the Dharma master's virtuous reputation spread far and wide. After the assembly, the Dharma master wanted to return, but the king retained him, and he watched the large-scale offering activities for another seventy-five days. After watching, the Dharma master bid farewell and returned. The king gave the Dharma master an elephant and tens of thousands of gold and silver coins. The Dharma master accepted the elephant.

不受錢等。戒日王拘摩羅王等。十八大國王。流淚辭別。北道而歸。備經艱險。度雪山蔥嶺等。歷三十餘國。到于闐。附表陳請。　敕遣于闐王。多給駝馬。至燉煌。以貞觀十九年春正月。到長安。于西域請轉法輪像等七軀。經論六百五十七部。佛肉舍利一百五十粒。二十五日送經像于弘福已。謁帝于洛陽。三月一日。奉敕還京師。即于弘福翻譯。及修西域記。至二十年秋七月十三日。進新翻經。並請御製經序。及進西域記。蒙神筆報書。極裒揚之美。　敕書云。法師夙標高行。早出塵表。泛寶舟而登彼岸。搜妙道而辟法門。弘闡大猷。盪滌眾罪。是故慈雲欲卷。舒之蔭四空。惠日將昏。朗之照八極。舒朗之者。其唯法師乎。朕學淺心拙。在物猶迷。況佛教幽微。豐能抑測。請為經題。非已所聞。又云。新撰西域記者。當自披覽。敕奘尚法師。又表謝。兼重請序。至二十二年。駕幸玉華宮。六月敕追法師。既至。接以殊禮。　敕問。師比更翻何經論。答。近翻瑜伽師地論一百卷。上曰。此論甚大。何聖所作。復明何義。答。論是彌勒菩薩造。明十七地義。何名十七地。法師答名及標大旨。上甚悅。於是敕遣使。向京取論。論至。自披更歡喜。因敕所司。寫新翻經論。為九本。頒與雍洛相兗荊揚等九州。遣遞流佈。法師

【現代漢語翻譯】現代漢語譯本：不受錢等。戒日王（Śīlāditya，印度古代君主）拘摩羅王（Kumāra，王子或年輕的統治者）等十八大國王，流著眼淚辭別。玄奘法師向北方的道路返回，經歷了各種艱難險阻，翻越了雪山和蔥嶺（Pamir Mountains），歷經三十多個國家，到達于闐（Khotan）。他附上表章陳述請求。皇帝下令派遣于闐國王，提供大量的駱駝和馬匹，到達敦煌。在貞觀十九年（公元645年）春正月，抵達長安。他從西域請回了轉法輪像等七尊佛像，經論六百五十七部，佛肉舍利一百五十粒。二十五日，將經像送到弘福寺。之後，在洛陽謁見了皇帝。三月一日，奉皇帝的命令返回京師，就在弘福寺翻譯佛經，並撰寫《西域記》。到貞觀二十年（公元646年）秋七月十三日，進獻新翻譯的佛經，並請求皇帝御製經序，同時進獻《西域記》。蒙受皇帝親筆回信，極盡褒揚之美。皇帝的敕書說：『法師您一向以高尚的品行著稱，早早地超脫了塵世。您乘坐寶貴的船隻到達彼岸，探尋精妙的道理，開闢了佛法的門徑。您弘揚廣大的法則，洗滌眾生的罪惡。因此，慈悲的雲彩將要收卷，您舒展開來，廕庇四方天空；智慧的太陽將要昏暗，您使它明亮，照耀八方極遠之地。能夠舒展和明亮這一切的，大概只有法師您了吧。朕學識淺薄，心思愚鈍，對於世間萬物尚且迷惑，更何況佛教的幽深微妙，哪裡能夠完全理解和測度呢？請朕為經書題寫題目，實在不是朕所能勝任的。』又說：『新撰寫的《西域記》，應當親自披閱。』皇帝敕令玄奘法師。玄奘法師再次上表謝恩，並再次請求皇帝作序。到貞觀二十二年（公元648年），皇帝駕臨玉華宮，六月下令召回法師。法師到達后，皇帝以特殊的禮遇接待他。皇帝問道：『法師最近翻譯了什麼經論？』玄奘回答說：『最近翻譯了《瑜伽師地論》（Yogācārabhūmi-śāstra）一百卷。』皇帝說：『這部論典非常宏大，是哪位聖人所作？又闡明了什麼意義？』玄奘回答說：『這部論是彌勒菩薩（Maitreya Bodhisattva）所造，闡明了十七地（Saptadasabhūmi）的意義。』皇帝問：『什麼是十七地？』法師回答了名稱並標明了主要宗旨。皇帝非常高興。於是下令派遣使者，前往京城取論。論典送到后，皇帝親自披閱，更加歡喜。因此下令有關部門，抄寫新翻譯的經論，分為九本，頒發給雍州、洛州、相州、兗州、荊州、揚州等九州，派遣驛站傳遞流佈。』法師

【English Translation】 English version: He did not accept money, etc. King Śīlāditya (an ancient Indian monarch), King Kumāra (prince or young ruler), and eighteen other great kings tearfully bid him farewell. The Dharma Master Xuanzang returned via the northern route, enduring various hardships and dangers, crossing the snow mountains and the Pamir Mountains, traversing more than thirty countries, and arriving at Khotan. He attached a memorial stating his request. The emperor ordered the King of Khotan to provide a large number of camels and horses to reach Dunhuang. In the first month of spring in the nineteenth year of the Zhenguan era (645 AD), he arrived in Chang'an. He brought back from the Western Regions seven Buddha images, including the Dharma Wheel Turning Image, six hundred and fifty-seven scriptures, and one hundred and fifty relics of the Buddha's flesh. On the twenty-fifth day, the scriptures and images were sent to Hongfu Temple. Afterwards, he met the emperor in Luoyang. On the first day of the third month, he returned to the capital city by the emperor's order, and translated Buddhist scriptures at Hongfu Temple, and wrote the 'Records of the Western Regions'. By the thirteenth day of the seventh month in the twentieth year of the Zhenguan era (646 AD), he presented the newly translated Buddhist scriptures and requested the emperor to write a preface, and also presented the 'Records of the Western Regions'. He received a personal reply from the emperor, which was full of praise. The emperor's edict said: 'The Dharma Master has always been known for his noble conduct and has long transcended the mundane world. You have boarded the precious ship to reach the other shore, explored the profound principles, and opened the gate of Buddhism. You have promoted the great Dharma and washed away the sins of all beings. Therefore, the clouds of compassion are about to roll up, and you spread them out to cover the four directions; the sun of wisdom is about to dim, and you make it bright to illuminate the eight extreme regions. The one who can spread and brighten all of this is probably only the Dharma Master. I am shallow in knowledge and dull in mind, and I am still confused about the things of the world, let alone the profound and subtle aspects of Buddhism, which I cannot fully understand and measure. Asking me to write a title for the scriptures is really beyond my ability.' It also said: 'The newly written 'Records of the Western Regions' should be read personally.' The emperor ordered the Dharma Master Xuanzang. The Dharma Master Xuanzang again submitted a memorial to thank the emperor and again requested the emperor to write a preface. In the twenty-second year of the Zhenguan era (648 AD), the emperor visited Yuhua Palace, and in June ordered the Dharma Master to be summoned back. After the Dharma Master arrived, the emperor received him with special courtesy. The emperor asked: 'What scriptures have you translated recently, Dharma Master?' Xuanzang replied: 'Recently, I have translated the 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice) in one hundred volumes.' The emperor said: 'This treatise is very vast, who is the sage who wrote it? And what meaning does it explain?' Xuanzang replied: 'This treatise was written by Maitreya Bodhisattva, explaining the meaning of the Seventeen Grounds (Saptadasabhūmi).' The emperor asked: 'What are the Seventeen Grounds?' The Dharma Master answered the names and indicated the main purpose. The emperor was very pleased. Therefore, he ordered messengers to go to the capital to fetch the treatise. After the treatise was delivered, the emperor personally read it and was even more delighted. Therefore, he ordered the relevant departments to copy the newly translated scriptures and treatises into nine copies and distribute them to the nine provinces of Yongzhou, Luozhou, Xiangzhou, Yanzhou, Jingzhou, and Yangzhou, and send them to be circulated by post stations.' The Dharma Master

更請經題。　恩敕方許。至其年八月四日。制序訖。凡七百八十言。題云。大唐三藏聖教序。通冠新經之首。于明月殿。命弘文館學士上官儀。以所制序。對群僚宣讀。霞爛錦舒。光贊兼極。凡厥百僚。喜躍慶賀。　今上在春宮。又制述三藏聖教序訖。凡五百七十言。二聖序文出。后法師又陳表謝蒙敕。報云。朕才謝圭璋。言慚博達。至於內典。尤所未閑。昨制序文。深為鄙拙。唯恐穢翰墨于金簡。標瓦礫于珠林。忽得來書。謬承裒贊。循躬省慮。彌益厚顏。善不足稱。空勞致謝。法師又陳表重謝。　敕報書云。朕往不讀經。兼無才智。忽制論序。翻污經文。具覽來言。枉見裒飾。愧逢虛美。唯益真慚。自此之後。四方道俗。手舞足蹈。歌詠連音。內外揄揚。曾未浹晨。而週六合。慈雲再蔭。惠日重明。歸依之徒。波回霧委。所諸上之化下。猶風靡草。因賜摩云納袈裟一領。妙絕今古。價直萬金。又令天下寺觀。各度五人。冬十月隨　駕還京。于北闕別弘法院安置。有令造慈恩寺。于寺西北角。造翻經院。　敕法師移就翻譯。給弟子五十人。弘福舊處。仍給弟子十人看守。至永微二年。請造梵本經臺。蒙敕施物。遂得成就。至五年六月。迎法師入內。法師于臨文等殿。翻發智等論。經數日。降手詔飛白書云。師年尊。

此間小窄。體中如何。又顯慶年中恩敕云。大慈恩寺僧玄奘。所翻經論既新。翻譯文義須精。宜令太子太傅尚書左僕射燕國公于志寧。中書令兼撿挍吏部尚書南陽縣開國男來濟。禮部尚書高陽縣開國男許敬宗。黃門侍郎兼撿挍太子左庶子邠陰縣開國男薛元超。守中書侍郎兼撿挍太子右庶子廣平縣開國男李義府。時為看閱。有不隱便處。即隨事潤色。若須學士。任量追三兩人。又法師請御製大慈恩寺碑文。蒙恩敕許。造詞及法師。多所裒贊。碑文成后。又陳表請神翰自書。又蒙恩許。書訖。法師符佛之再榮。遂共京城僧。造幢蓋等迎。敕又遣見在王公太常九部樂及二縣音聲。千餘車助送　上居安福門觀之。光揚之美。難為具述。又施摩云納一領。妙類前恩。並余時服百有餘事。二年。駕幸洛陽宮。法師預往。安置在稱翠宮。于大內麗日殿。翻觀所緣緣論等。又翻大毗婆沙等論。在所無輟。其少室山西北。緱氏故縣。南遊仙卿控鶴里鳳凰谷。是法師之生地。某少室山北少林寺。是巍孝文所立。極山泉之美。是並流支譯經之處。法師意願遷托。至九月。陳表請住少林。為國翻譯。蒙神筆報書云。省表。知欲晦跡巖泉。追林遠而架往。托慮禪寂。軌澄什以標今。仰挹風微。寔所欽尚。朕業空學寡。靡究高深。然以淺識薄聞。未

【現代漢語翻譯】現代漢語譯本：這裡空間狹小，身體狀況如何？另外，顯慶年間，皇帝的恩旨說：『大慈恩寺的僧人玄奘（Tang Dynasty Buddhist monk），所翻譯的經論既新穎，翻譯的文義必須精準。適宜讓太子太傅、尚書左僕射、燕國公于志寧（Yu Zhining），中書令兼檢校吏部尚書、南陽縣開國男來濟（Lai Ji），禮部尚書、高陽縣開國男許敬宗（Xu Jingzong），黃門侍郎兼檢校太子左庶子、邠陰縣開國男薛元超（Xue Yuanchao），守中書侍郎兼檢校太子右庶子、廣平縣開國男李義府（Li Yifu）等人，時常審閱。如有不妥之處，就隨時潤色修改。如果需要學士，可以酌情選拔兩三人。』此外，法師（指玄奘）請求御製大慈恩寺碑文，蒙受恩準。撰寫碑文的人和法師，都受到了很多讚揚。碑文完成後，又上表請求皇帝親筆書寫。又蒙受恩準。書寫完畢后，法師更加榮幸。於是與京城的僧人一起，製作幢幡寶蓋等來迎接。皇帝又派遣在職的王公、太常寺的九部樂以及兩縣的樂師，用一千多輛車來幫助運送。皇上在安福門觀看，那光耀的美好，難以完全描述。又賞賜了摩云納袈裟一件，美妙程度堪比之前的恩賜，以及其他平時的服裝一百多件。顯慶二年，皇上駕臨洛陽宮，法師事先前往，被安置在稱翠宮。在大內麗日殿，翻譯《觀所緣緣論》等。又翻譯《大毗婆沙論》等，沒有停止過。少室山西北，緱氏故縣，南遊仙卿控鶴里鳳凰谷，是法師的出生地。我所在的少室山北少林寺，是魏孝文帝所建立的，極盡山泉之美，也是並流支（Punyatara）翻譯佛經的地方。法師有意願遷居到那裡，到九月，上表請求住在少林寺，為國家翻譯佛經。蒙受皇帝親筆回信說：『朕已閱覽你的奏表，知道你想要隱居山林，追隨林遠（慧遠）的足跡，寄託禪寂的思慮，傚法澄什（鳩摩羅什）來標榜當今。仰慕你的風範，實在令人欽佩。朕學識淺薄，未能深入研究高深的佛法。然而以我淺薄的見識，尚未……』

【English Translation】 English version: This place is small and narrow. How is your health? Furthermore, in the Xianqing era, the imperial edict stated: 'The monk Xuanzang (Tang Dynasty Buddhist monk) of the Great Ci'en Temple has translated scriptures and treatises that are both new, and the meaning of the translations must be precise. It is appropriate to have Yu Zhining (Yu Zhining), the Grand Tutor of the Crown Prince, Left Minister of the Ministry of Works, and Duke of Yan; Lai Ji (Lai Ji), the Director of the Chancellery and concurrently Inspector of the Ministry of Personnel and Founding Baron of Nanyang County; Xu Jingzong (Xu Jingzong), the Minister of Rites and Founding Baron of Gaoyang County; Xue Yuanchao (Xue Yuanchao), the Attendant in the Yellow Gate and concurrently Inspector of the Junior Guardian of the Crown Prince and Founding Baron of Binyin County; and Li Yifu (Li Yifu), the Attendant in the Central Secretariat and concurrently Inspector of the Junior Protector of the Crown Prince and Founding Baron of Guangping County, to review them regularly. If there are any inappropriate places, they should be revised and polished as needed. If scholars are needed, two or three can be selected as appropriate.' In addition, the Master (referring to Xuanzang) requested an imperial inscription for the Great Ci'en Temple, which was granted. The person who wrote the inscription and the Master both received much praise. After the inscription was completed, he submitted another memorial requesting the Emperor to write it in his own hand. This was also granted. After the writing was completed, the Master was even more honored. Therefore, together with the monks of the capital, they made banners, canopies, and other decorations to welcome it. The Emperor also sent the current princes, the nine divisions of music from the Court of Imperial Sacrifices, and musicians from two counties, using more than a thousand carts to help transport them. The Emperor watched from Anfu Gate, and the glory and beauty of it were difficult to fully describe. He also bestowed a Moyunna robe, the beauty of which was comparable to the previous grace, as well as more than a hundred other everyday garments. In the second year of Xianqing, the Emperor visited Luoyang Palace, and the Master went in advance and was placed in the Chengcui Palace. In the Liri Hall of the Great Inner Palace, he translated the Treatise on the Object that Conditions Cognition, etc. He also translated the Great Commentary on the Abhidharma, etc., without stopping. The northwest of Mount Shaoshi, the old county of Goushi, and the Phoenix Valley in the Immortal Qing's Crane-Controlling Village to the south, is the Master's birthplace. The Shaolin Temple north of Mount Shaoshi, where I am, was established by Emperor Xiaowen of the Wei Dynasty, and is the epitome of the beauty of mountains and springs. It is also the place where Punyatara translated scriptures. The Master intended to move there, and in September, he submitted a memorial requesting to live in Shaolin Temple and translate scriptures for the country. He received a reply in the Emperor's own handwriting, saying: 'I have read your memorial and know that you want to live in seclusion in the mountains and forests, follow in the footsteps of Huiyuan (Huiyuan), entrust your thoughts to meditation, and emulate Kumarajiva (Kumarajiva) to promote the present. Admiring your demeanor, I am truly impressed. I have shallow knowledge and have not deeply studied the profound Buddhist teachings. However, with my limited knowledge, I have not...'

見其可。法師津樑三界。汲引四生。智皎心燈。定凝意水。非情塵之所曀。登識浪之能驚。然以道德可居。何必太華疊嶺。空寂可舍。豈獨少室重巒。幸戢來言。勿復陳請。即市朝大隱。不獨貴于昔賢。見聞弘益。更可珍于即代。既戢遺言。不敢重請。又顯慶三年中。　敕為皇太子。于濮王故宅。造西明寺。令給法師上房一口。新度僧十人。以為弟子。此地貴于般若。前代雖翻。未及周備。諸德咸請。依大本更翻。然般若總二十萬偈。可成六百卷。法師以為在京多務。恐難卒了。於是屢請居山。方蒙恩許。往玉花宮寺翻譯。仍敕供給。一準在京。至彼。以顯慶五年正月一日。翻大般若。至龍朔三年十月二十三日終訖。凡四處十六會說。總六百卷。中間又翻成唯識論辨中邊論唯識二十論品類足論等。至十一月二十三日。命窺基赍表。請聖上制大般若經序。至十二月七日。于蓬萊宮美進。時通事舍人憑義宣　口敕許。法師從少以來。常愿生彌勒佛所。及游西方。又聞無著菩薩兄弟。亦愿生睹史多天宮。奉事彌勒。並得如願。俱有證驗。益增克勵。自至玉花。每因翻譯。及禮懺之際。恒發願上生睹史多天。見彌勒佛。除翻經時以外。若晝若夜。心心相續。無暫恘廢。從翻大般若訖后。即不復翻譯。唯行道禮懺。

至麟

【現代漢語翻譯】現代漢語譯本：『見其可』。法師是通往三界的橋樑，引導四類眾生。智慧如明亮的心燈，禪定如平靜的意水。不會被情感的塵埃所矇蔽，不會被意識的波浪所驚擾。然而，如果道德可以安身，何必一定要住在太華山的重疊山嶺？如果空寂可以捨棄，又何必一定要住在少室山的重巒疊嶂？希望停止這些話語，不要再重複請求了。即使是身處鬧市的隱士，也不僅僅比過去的賢人更可貴，所見所聞的弘揚和利益，更值得在當今時代被珍視。既然已經停止了遺言，就不敢再次請求。又在顯慶三年（公元658年）中，皇帝下令為皇太子在濮王的舊宅建造西明寺，命令供給法師上等的房間一間，新剃度的僧人十人作為弟子。這塊土地因為《般若經》（Prajna）而顯得珍貴，前代雖然翻譯過，但沒有完全完備。各位德高望重的人都請求，依照大本重新翻譯。然而，《般若經》總共有二十萬偈頌，可以寫成六百卷。法師認為在京城事務繁多，恐怕難以完成。於是多次請求居住在山中，才蒙受恩準。前往玉花宮寺翻譯，仍然敕令供給，一切按照在京城的標準。到達那裡后，在顯慶五年（公元660年）正月初一，開始翻譯《大般若經》（Mahaprajna），到龍朔三年（公元663年）十月二十三日完成，總共在四個地方進行了十六次講說，總共六百卷。中間又翻譯完成了《成唯識論》（Vijnaptimatrata-siddhi-sastra）、《辨中邊論》（Madhyantavibhaga-bhasya）、《唯識二十論》（Vijnaptimatratavimsatika）、《品類足論》（Dharmaskandha）等。到十一月二十三日，命令窺基（Kuiji）帶著表章，請求皇上為《大般若經》作序。到十二月七日，在蓬萊宮進獻。當時通事舍人憑義宣（Ping Yixuan）口頭傳達了皇帝的允許。法師從小以來，常常希望往生到彌勒佛（Maitreya）所在的地方，以及遊歷西方。又聽說無著菩薩（Asanga）兄弟，也希望往生到睹史多天宮（Tusita Heaven），奉事彌勒佛，並且都如願以償，都有了驗證，更加努力。自從到達玉花宮后，每次因為翻譯以及禮懺的時候，總是發願往生到睹史多天，見到彌勒佛。除了翻譯經書的時候以外，無論是白天還是夜晚，心心相續，沒有片刻的停止。自從翻譯完成《大般若經》后，就不再翻譯，只是修行和禮懺。到麟

【English Translation】 English version: 'See that it is so.' The Dharma master is a bridge across the Three Realms, guiding the Four Classes of beings. Wisdom is like a bright lamp of the mind, and Samadhi is like the still water of intention. He is not obscured by the dust of emotions, nor can he be startled by the waves of consciousness. However, if morality can provide a dwelling, why must one reside in the overlapping peaks of Mount Taihua (a famous mountain in China)? If emptiness can be relinquished, why must one dwell in the layered mountains of Mount Shaoshi (location of the Shaolin Monastery)? I hope you will cease these words and not repeat your requests. Even a hermit in the marketplace is not merely more valuable than the sages of the past; the propagation and benefits of what is seen and heard are even more worthy of being cherished in this present age. Since the final words have been ceased, I dare not repeat the request. Furthermore, in the third year of Xianqing (658 AD), the Emperor ordered the construction of Ximing Temple at the former residence of Prince Pu for the Crown Prince, ordering that the Dharma master be provided with a superior room and that ten newly ordained monks be taken as disciples. This land is valued because of the Prajna (wisdom) teachings. Although previous generations had translated it, it was not fully complete. All the virtuous ones requested that it be re-translated according to the great original. However, the Prajna in total has 200,000 verses, which could be compiled into 600 volumes. The Dharma master believed that there were many affairs in the capital, and it would be difficult to complete. Therefore, he repeatedly requested to reside in the mountains, and only then was he granted permission. He went to Yuhua Palace Temple to translate, and it was still ordered that supplies be provided, all according to the standards in the capital. Upon arriving there, on the first day of the first month of the fifth year of Xianqing (660 AD), he began translating the Mahaprajna (Great Wisdom Sutra), and it was completed on the twenty-third day of the tenth month of the third year of Longshuo (663 AD), with a total of sixteen sessions in four locations, totaling 600 volumes. In between, he also translated the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of Consciousness-Only), the Madhyantavibhaga-bhasya (Commentary on Distinguishing the Middle and the Extremes), the Vijnaptimatratavimsatika (Twenty Verses on Consciousness-Only), and the Dharmaskandha (Collection of Discourses). On the twenty-third day of the eleventh month, he ordered Kuiji (a prominent disciple) to present a memorial, requesting the Emperor to write a preface for the Mahaprajna Sutra. On the seventh day of the twelfth month, it was presented at Penglai Palace. At that time, the Palace Attendant Ping Yixuan verbally conveyed the Emperor's permission. From a young age, the Dharma master had always wished to be born in the place of Maitreya Buddha (the future Buddha), and to travel to the West. He also heard that the brothers Asanga (a founder of Yogacara Buddhism) also wished to be born in the Tusita Heaven (a heavenly realm), to serve Maitreya, and both had their wishes fulfilled, with verification, which further increased their diligence. Since arriving at Yuhua Palace, whenever translating or performing repentance ceremonies, he always vowed to be born in Tusita Heaven and see Maitreya Buddha. Except for the time spent translating scriptures, whether day or night, his mind continued without interruption. Since completing the translation of the Mahaprajna Sutra, he no longer translated, but only practiced and performed repentance ceremonies. To Lin

德元年正月一日。玉花寺眾及僧等。請翻大寶積經。法師辭曰。知此經于漢土未有緣。縱翻亦不了。固請不免。法師曰。翻必不滿五行。遂譯四行止。謂弟子及翻經僧等。有為之法。必歸磨滅。泡幻之質。何得久停。今麟德元年。吾行年六十有三。必卒于玉花。若於經論有疑。宜即速問。勿為後悔。徒眾聞者。無不驚泣。皆曰。和上尊體康和。計年未至耆耄。何為忽作此言。報曰。此事自知。非徒眾所悉。是時法師。未有疾患。徒眾相顧。咸生疑怪。至正月三日。法師又告門人。吾恐無常。欲往辭佛。遂與弟子等往。先造俱胝像所。禮懺辭別。其有翻經僧及子等。辭向京覲省者。法師皆報云。汝宜好去。所有衣缽經書。並皆將去。吾與汝別。汝亦不須更來。設來亦不相見。去者報云。和上康休。必無此事。法師報曰。非汝所知。去者果不重見。至正月八日。有弟子僧玄覺。夜見夢一大木浮圖。高顯嚴麗。意欲瞻仰。忽然摧倒崩振。心驚。遂即睡寤。平旦參禮。具說此事。法師報曰。此事屬我。不關於汝。勿為憂怖。至月九日申時。又告玉花寺寺主慧德等曰。某必當死。經云。此身可惡。猶如死狗。某舍命已。勿延宮寺。宜於山原靜處安置。作一容身棺。造一週棺。蘧蒢輿送至彼。可依教火焚。最為第一。慧德等怪嘆。

【現代漢語翻譯】現代漢語譯本：德元年（公元684年）正月初一，玉花寺的僧眾等，請求翻譯《大寶積經》。法師推辭說：『我知道這部經與漢地沒有緣分，即使翻譯了也不會明白。』但僧眾堅持請求，法師不得已答應。法師說：『翻譯必定不滿五行。』於是只翻譯了四行就停止了。法師對弟子和翻譯經典的僧人等說：『一切有為之法，最終都將歸於磨滅。如泡沫幻影般的身體，怎麼能夠長久停留呢？現在是麟德元年（公元664年），我今年六十三歲，必定會在玉花寺圓寂。如果對經論有什麼疑問，應該儘快提問，不要留下後悔。』徒弟們聽了，沒有不驚恐哭泣的，都說：『和上（指法師）身體康健，按年齡來說還沒到衰老，為什麼忽然說這樣的話？』法師回答說：『這件事我自己知道，不是你們所能瞭解的。』當時法師並沒有任何疾病，徒弟們互相看著，都感到疑惑奇怪。到正月初三，法師又告訴門人：『我恐怕無常將至，想要去辭別佛。』於是與弟子們前往，先到俱胝（無數）像所在的地方，禮拜懺悔告別。其中有翻譯經典的僧人和弟子等，要辭別前往京城探親的，法師都告訴他們說：『你們應該好好去。所有的衣缽經書，都全部帶走。我與你們告別，你們也不需要再來了。即使來了也見不到我。』要離開的人回答說：『和上身體康健，必定不會有這樣的事。』法師回答說：『不是你們所能知道的。』離開的人果然沒有再見到法師。到正月初八，有個弟子僧玄覺，夜裡夢見一個巨大的木製浮屠（佛塔），高大顯眼，莊嚴華麗，想要瞻仰，忽然倒塌崩壞，心驚，於是醒來。天亮后參拜法師，詳細說了這件事。法師回答說：『這件事與我有關，不關你的事，不要憂慮害怕。』到正月初九申時（下午三點到五點），又告訴玉花寺的寺主慧德等人說：『我必定會死。經中說：這個身體可憎惡，就像死狗一樣。我捨棄生命后，不要在宮寺里久留，應該在山野安靜的地方安置。做一個只能容納身體的棺材，再做一個外棺，用蘧蒢（一種草蓆）抬送到那裡。可以按照佛教的教義火化，這是最好的。』慧德等人感到奇怪和嘆息。 English version: On the first day of the first month of the first year of the Linde era (664 AD), the monks and others of Yuhua Temple requested the translation of the Mahāratnakūṭa Sūtra (Great Treasure Heap Sutra, 大寶積經). The Dharma Master declined, saying, 'I know that this sutra has no affinity with the land of Han (China); even if it is translated, it will not be understood.' But the monks insisted, and the Dharma Master reluctantly agreed. The Dharma Master said, 'The translation will surely not exceed five lines.' So he translated only four lines and stopped. The Dharma Master said to his disciples and the monks who were translating the scriptures, 'All conditioned dharmas (有為之法) will eventually return to annihilation. How can this body, like a bubble or illusion, remain for long? Now it is the first year of the Linde era, and I am sixty-three years old this year. I will surely pass away at Yuhua Temple. If you have any doubts about the sutras and treatises, you should ask them quickly, lest you regret it later.' The disciples, upon hearing this, were all alarmed and wept, saying, 'Venerable Master (和上, referring to the Dharma Master), your body is healthy and strong. According to your age, you have not yet reached old age. Why do you suddenly say such things?' The Dharma Master replied, 'I know this matter myself; it is not something that you can understand.' At that time, the Dharma Master had no illness. The disciples looked at each other, all feeling puzzled and strange. On the third day of the first month, the Dharma Master again told his disciples, 'I fear that impermanence (無常) is approaching, and I want to bid farewell to the Buddha.' So he went with his disciples, first to the place where the Koti (俱胝, countless) images were located, and made prostrations and repented to bid farewell. Among them were monks and disciples who were translating the scriptures, who were about to bid farewell and go to the capital to visit their relatives. The Dharma Master told them all, 'You should go well. Take all the robes, alms bowls, scriptures, and books with you. I bid farewell to you, and you do not need to come again. Even if you come, you will not see me.' Those who were leaving replied, 'Venerable Master, your body is healthy and strong. Surely this will not happen.' The Dharma Master replied, 'It is not something that you can know.' Those who left indeed did not see the Dharma Master again. On the eighth day of the first month, a disciple monk named Xuanjue had a dream at night in which he saw a huge wooden stupa (浮屠, pagoda), tall and conspicuous, solemn and magnificent. He wanted to look up to it, but suddenly it collapsed and crumbled, and he was startled. So he woke up. At dawn, he paid homage to the Dharma Master and told him about this matter in detail. The Dharma Master replied, 'This matter concerns me, not you. Do not worry or be afraid.' On the ninth day of the month, at the time of Shen (3 PM to 5 PM), he again told Huide, the abbot of Yuhua Temple, and others, 'I will surely die. The sutra says, 'This body is hateful, like a dead dog.' After I give up my life, do not keep it in the palace temple for long. It should be placed in a quiet place in the mountains and fields. Make a coffin that can only accommodate the body, and then make an outer coffin, and carry it there with quchu (蘧蒢, a kind of straw mat). It can be cremated according to the teachings of Buddhism, which is the best.' Huide and others felt strange and sighed.

【English Translation】 On the first day of the first month of the first year of the Dé Era (684 AD), the assembly of Yuhua Temple, including monks, requested the translation of the Mahāratnakūṭa Sūtra (大寶積經, Great Treasure Heap Sutra). The Dharma Master declined, saying, 'I know that this sutra has no affinity with the land of Han (China); even if it is translated, it will not be understood.' Despite the persistent requests, he could not refuse. The Dharma Master said, 'The translation will surely not exceed five lines.' Consequently, he translated only four lines and stopped. He said to his disciples and the monks translating the scriptures, 'All conditioned phenomena (有為之法) must return to decay and extinction. How can this body, like a bubble or illusion, remain for long? Now, in the first year of the Linde Era (664 AD), I am sixty-three years old. I will surely pass away at Yuhua Temple. If you have any doubts about the sutras and treatises, you should ask them quickly, lest you regret it later.' Upon hearing this, the assembly was filled with shock and weeping. They all said, 'Venerable Master (和上, a respectful term for a monk), your body is healthy and strong. According to your age, you have not yet reached old age. Why do you suddenly say such things?' He replied, 'This matter I know myself; it is not something that the assembly can fully understand.' At that time, the Dharma Master had no illness. The assembly looked at each other, all feeling puzzled and strange. On the third day of the first month, the Dharma Master again told his disciples, 'I fear impermanence (無常). I wish to bid farewell to the Buddha.' Thereupon, he went with his disciples, first to the place where the Koti (俱胝, countless) images were located, and made prostrations and repented to bid farewell. Among those who were translating the scriptures and disciples who were about to depart to visit their families in the capital, the Dharma Master all told them, 'You should go well. Take all the robes, alms bowls, scriptures, and books with you. I bid farewell to you, and you need not come again. Even if you come, you will not see me.' Those who were leaving replied, 'Venerable Master, your health is good. Surely this will not happen.' The Dharma Master replied, 'It is not something you can know.' Those who left indeed did not see him again. On the eighth day of the first month, a disciple monk named Xuanjue had a dream at night in which he saw a great wooden stupa (浮屠, pagoda), tall and magnificent, solemn and beautiful. He intended to gaze upon it, but suddenly it collapsed and crumbled, causing him to be startled. He then awoke. At dawn, he paid respects and related this matter in detail. The Dharma Master replied, 'This matter pertains to me; it does not concern you. Do not be worried or afraid.' On the ninth day of the month, at the time of Shen (3 PM to 5 PM), he again told Huide, the abbot of Yuhua Temple, and others, 'I will surely die. The sutra says, 'This body is detestable, like a dead dog.' After I relinquish my life, do not delay in the palace temple. It should be placed in a quiet place in the mountains and fields. Make a coffin that can only accommodate the body, and then make an outer coffin, and transport it there with quchu (蘧蒢, a type of straw mat). It can be cremated according to the teachings of Buddhism, which is the best.' Huide and others were astonished and sighed.

不疑即有此事。至其日將暮。因向後房。度一小博渠損足。初經四日。仍如常行止。至十三日。遂即疾臥。至十六日。閉目開目。頻見有白蓮花。大於食盤。光凈鮮潔。至十七日。又見無量百千人眾。其形偉大。皆服錦衣。又赍錦綺種種花寶。莊嚴法師所住房宇。以次漸莊。遍翻經院內外堂殿。乃至山林。併爲寶飾花幡幢蓋。又奏音樂。后見門外。無數寶輿。有百味飯食及諸香果藥。並非人間之物。皆將來獻上法師。法師辭云。此供具六通者所受。某未具此德。不敢當之。雖確辭讓。而進獻不止。侍者驚觸。遂開目。向寺眾等。具說前事。寺主慧德。其夜月甚明朗。見告坎山上樹。並變為白幢蓋。兼見二人。舉一寶輿。種種肴膳。被山遍谷。似有奉獻。尋即參具陳其事。正相快會。又云。某一生已來。所明福慧。準斯所見。功不虛捐。信諸所言無有謬也。因命翻經僧嘉尚。錄出比來所翻大般若經瑜伽等大小乘經論。總翻七十五部。合一千三百三十一卷。令其諷讀。深自忻慶。又云。某無常期至。宜告門徒。並來取別。至二十一日。寺主慧德。夢見無量金像。云是千佛。東方當翻經院上空中。現已還沒。至二十二日。門徒總集。令作捨墮。愿久所有衣及非衣。並皆罄舍。造十俱胝像。又請僧轉讀行道。燒燈供養。洗浴眾

僧。至二十三日。設齊訖。正午令工人。于嘉壽殿。以香涂香木樹菩薩像骨。對寺眾及門徒。各乞歡喜。辭訣取別。又造遺表。弟子窺基奉進。遂默正念。後人說偈教傍人誦云。南謨彌勒如來應正等覺。取與含識。速奉慈顏。南謨彌勒如來所居內眾。取捨命已。必生其中。至二月四日。看病僧明藏見二人。各長丈餘。著白衣冠。各以一手。共擎一大白蓮花。花臺三重。非常可愛。如小車輪許大。至法師前立。口云。無量劫來。惱亂眾生。諸定業報因。令小疾小許輕受。並得除滅。宜當慶喜。莫生憂惱。法師見已。合掌良久。遂自迴轉。以右脅著床。舒足重疊。右手支頭。左手申安髀上。迄至命終。更不轉動。明藏更問。見何等相。報云。勿問。妨吾正念。至五日中夜。弟子光等又問。和上定生彌勒前不。報云。決定得生。言訖捨命。時經六十日。頭髮漸生。顏色如常。赤白不異。又有香。了無餘氣。得病之時。翻經使人許玄。備聞奏。蒙　敕遣醫人。將藥往看。比至。法師已亡。醫不及。終后。坊州刺史竇師備聞奏。　恩敕葬事所須。並令官給。次奉　敕旨。玉花寺僧玄奘既亡。其翻經事且停。已翻成者。宜準舊例。官為抄寫。自余未翻本。付慈恩寺。好掌勿令損失。其玄奘弟子及翻經僧。先非玉花寺僧者。宜各放還

【現代漢語翻譯】現代漢語譯本僧人於二十三日齋飯完畢后，正午時分讓工匠在嘉壽殿，用香塗抹香木製成的菩薩像骨。面對寺廟僧眾和門徒，一一請求歡喜，告別。又寫好遺表，由弟子窺基呈上。隨後便默默端正心念。後人作偈教導身邊的人誦唸：『南謨彌勒如來應正等覺（皈依彌勒如來，應供、正遍知），愿與一切有情眾生，迅速面見慈祥的尊顏。南謨彌勒如來所居住的內院大眾，愿我捨棄生命后，必定往生其中。』到了二月初四，看護病情的僧人明藏看見兩個人，身高都有一丈多，穿著白色衣冠，各自用一隻手，共同托著一朵巨大的白蓮花，花臺有三重，非常可愛，像小車輪一樣大。到法師面前站立，口中說道：『您無量劫以來，惱亂眾生，各種定業報應的因緣，讓您稍微感受一些小病，便可得以消除。應當慶幸歡喜，不要產生憂愁煩惱。』法師看見后，合掌良久。於是自己轉身，以右側身體靠著床，舒展雙足重疊，右手支著頭，左手安放在大腿上。直到命終，都不再轉動。明藏再次詢問，看見了什麼景象。法師回答說：『不要問，妨礙我端正心念。』到了初五日半夜，弟子光等人又問：『和尚您一定能往生到彌勒菩薩那裡嗎？』法師回答說：『決定能夠往生。』說完便捨棄了生命。當時經過了六十天，頭髮漸漸生長，顏色如常，紅白沒有差異。又有香味，沒有其他氣味。得病的時候，翻譯佛經的使者許玄，詳細地稟告了皇上。蒙受皇上敕令派遣醫生，帶著藥物前去診視。等到醫生到達時，法師已經去世。醫生沒有趕上。去世后，坊州刺史竇師備稟告了皇上。皇上恩準敕令喪葬事宜所需之物，全部由官府供給。接著奉皇上敕旨：『玉花寺僧人玄奘已經去世，他的翻譯佛經之事暫且停止。已經翻譯完成的，應當按照舊例，由官府負責抄寫。其餘尚未翻譯的經本，交給慈恩寺，好好保管，不要使其損失。玄奘的弟子以及翻譯佛經的僧人，先前不是玉花寺僧人的，應當各自放還。』

【English Translation】 English version The monk, on the 23rd, after finishing the vegetarian meal, at noon, instructed the craftsmen in the Jiashou Hall to use incense to anoint the bones of the Xiangmu (fragrant wood) Bodhisattva statue. Facing the monks and disciples of the temple, he asked each for joy and bid farewell. He also composed a memorial to be presented by his disciple Kuiji (窺基). Then, he silently focused his mind. Later, people composed a verse to teach those around him to recite: 'Namo Maitreya Tathagata Arhat Samyak-sambuddha (南謨彌勒如來應正等覺, Homage to Maitreya Tathagata, worthy one, perfectly enlightened one), may it be granted to all sentient beings to quickly behold your compassionate face. Namo the inner assembly residing with Maitreya Tathagata, may I, upon abandoning this life, be reborn among them.' On the fourth day of the second month, the monk Mingzang (明藏), who was caring for the sick, saw two people, each over ten feet tall, wearing white robes and crowns, each holding a large white lotus flower with one hand. The lotus platform had three layers, and it was very lovely, about the size of a small cartwheel. They stood before the Dharma Master and said, 'For countless kalpas (劫, eons), you have troubled sentient beings. The causes and conditions of various fixed karmic retributions allow you to experience some minor illnesses, which can then be eliminated. You should rejoice and be happy, and not generate sorrow or distress.' Upon seeing this, the Dharma Master joined his palms for a long time. Then, he turned himself, resting his right side on the bed, stretching out his feet and overlapping them, supporting his head with his right hand, and placing his left hand on his thigh. Until the end of his life, he did not move again. Mingzang asked again, 'What kind of signs did you see?' The Dharma Master replied, 'Do not ask, it hinders my focused mind.' At midnight on the fifth day, the disciples Guang (光) and others asked again, 'Will you definitely be reborn before Maitreya (彌勒)?' The Dharma Master replied, 'I will definitely be reborn.' After saying this, he gave up his life. At that time, sixty days had passed, and his hair gradually grew, and his complexion was as usual, red and white without difference. There was also a fragrance, with no other odor. When he fell ill, Xu Xuan (許玄), the envoy for translating scriptures, reported it to the Emperor in detail. The Emperor ordered a doctor to be sent with medicine to see him. By the time the doctor arrived, the Dharma Master had already passed away. The doctor was too late. After his death, Dou Shibei (竇師備), the prefect of Fangzhou (坊州), reported it to the Emperor. The Emperor graciously ordered that all the necessary items for the funeral should be provided by the government. Then, the imperial decree was received: 'Since the monk Xuanzang (玄奘) of Yuhua Temple (玉花寺) has passed away, his work of translating scriptures should be temporarily suspended. Those that have already been translated should be copied by the government according to the old practice. The remaining untranslated texts should be given to Ci'en Temple (慈恩寺) for safekeeping, so that they are not lost. Xuanzang's disciples and the monks who translated scriptures, who were not originally monks of Yuhua Temple, should each be allowed to return to their homes.'

寺。又奉敕旨。故僧玄奘。葬日宜遣京城僧尼造幢。送至墓所。冥祥預表其事。寔繁不備列。法師蒙二帝珍敬。儭施綿帛綾彩萬餘匹。上納袈裟時服等數百年事。法師得之。皆為國造塔。書俱胝絹像一千揁。賢劫千佛一千揁。彌勒佛一千揁。像十俱胝。洗浴眾僧。給施貧人。一無貯蓄。隨得隨散。唯以翻譯傳法為務。每翻一經。急急然恐不終訖。一部了已。歡喜稱慶雲。用此以答四恩。

竊聞八正之旨。實出苦海之津樑。一乘之宗。誠登涅槃之梯蹬。但以物機未熟。致蕰蔥山之西。法花化時。融方扇交河之石。暨乎摩騰入漢。教闡伊纏。僧會游吳。義覃荊楚。從此已來。遂得人修解脫之因。家樹菩薩之業。是知傳法之益。其利博哉。法師聳千尋之勁質。湛萬跡之波瀾。救溺俗為心憂。匡大法為身事。故能陟重阻以求經。履危途而訪道。見珍殊俗。具獲真文。自如來一代所說。鷲峰方等之教。鹿苑半字之文。爰至后聖馬鳴龍猛無著天親諸所制依。及灰山柱等十八異執之崇。五部殊涂之致。並收羅研究達其旨。悉得其文。並佛處代之跡。如泥洹堅固之林。降魔菩提之樹。迦路崇高之塔。那竭留影之山。皆躬申禮敬。亦無遺矣。心期充滿。覺覽復周。將施本土。遂繕寫大小乘法教。六百五十七部。請轉法輪像等七軀。

【現代漢語翻譯】現代漢語譯本：寺院。又奉皇帝的旨意，故僧人玄奘，安葬之日應該派遣京城的僧尼建造經幢，送到墓地。冥祥的預兆已經預先顯示了這件事，實在太多不能一一列舉。法師蒙受兩位皇帝的珍視和敬重，賞賜的綿帛綾羅綵緞超過萬餘匹。皇上進獻的袈裟和日常服飾等，是幾百年才有的事情。法師得到這些賞賜，都用來為國家建造佛塔，書寫俱胝（k俱胝，梵文koṭi的音譯，意為『千萬』）絹質佛像一千幅，賢劫千佛一千幅，彌勒佛一千幅，總共佛像十俱胝。他還用這些錢財洗浴眾僧，佈施給貧困的人，自己沒有一點積蓄，隨得隨散，只以翻譯佛經和傳播佛法為己任。每翻譯一部佛經，都急切地擔心不能完成，一部經翻譯完畢，就歡喜地稱慶說：『用這些來報答四重恩德。』

我私下聽說，八正道（八正道，佛教修行解脫的八條正確途徑）的宗旨，實在是脫離苦海的渡船和橋樑。一乘（一乘，佛教術語，指引導眾生達到最終解脫的唯一途徑）的宗義，確實是登上涅槃（涅槃，佛教術語，指解脫生死輪迴的境界）的階梯。只是因為眾生的根機尚未成熟，所以佛法才蘊藏在蔥嶺（蔥嶺，即帕米爾高原）的西邊。等到《法華經》教化之時，才融化了方扇國（方扇國，古代西域國家）交河城（交河城，古代西域城市，位於今新疆吐魯番附近）的石頭。等到迦葉摩騰（迦葉摩騰，東漢時期傳入佛教的僧人）進入漢朝，佛教才在伊川（伊川，今河南伊川縣）一帶傳播開來。僧會（僧會，三國時期吳國的僧人）遊歷吳國，佛法的義理才在荊楚（荊楚，今湖北湖南一帶）地區廣為流傳。從此以後，人們才得以修習解脫的因，家家戶戶種下菩薩的善業。由此可知，傳播佛法的益處，是多麼的廣泛啊！法師擁有千尋（千尋，形容極高）的高尚品格，具備萬頃波濤般的宏大氣魄。以拯救沉溺於世俗的人們為心中的憂慮，以匡正弘揚大法為自身的責任。所以能夠攀登重重險阻去尋求佛經，經歷危險的道路去尋訪真理。見識了各種珍奇的風俗，完全獲得了真實的經文。將如來一代所說的教法，無論是鷲峰（鷲峰，又名靈鷲山，釋迦牟尼佛說法之地）所說的方等（方等，大乘佛教經典）之教，還是鹿苑（鹿苑，釋迦牟尼佛初轉法輪之地）所說的半字（半字，指小乘佛教）之文，乃至後來的聖者馬鳴（馬鳴，佛教論師）、龍猛（龍猛，佛教論師）、無著（無著，佛教論師）、天親（天親，佛教論師）等人所製作的論著，以及灰山柱（灰山柱，佛教傳說中的一種寶物）等十八種不同見解的崇奉，五部（五部，指佛教的五個部派）殊途的旨趣，全部收集研究，通達其中的含義，完全得到了經文。並且對於佛陀應化事蹟的地方，如泥洹（泥洹，即涅槃）堅固的樹林，降魔菩提樹（菩提樹，釋迦牟尼佛成道之樹），迦路（迦路，佛教地名）崇高的佛塔，那竭（那竭，佛教地名）留影的山，都親自前往禮敬，沒有遺漏。心中期望已經滿足，覺悟和遊覽也已經周遍。將要把佛法施於本土，於是繕寫大小乘佛法教義，共六百五十七部，並請人繪製轉法輪像等七軀。

【English Translation】 English version: Monastery. Furthermore, by imperial decree, the late monk Xuanzang should have stupas constructed by monks and nuns from the capital on the day of his burial and sent to his tomb. Auspicious omens had already foreshadowed this event, so numerous that they cannot all be listed. The Dharma Master was cherished and respected by two emperors, who bestowed upon him over ten thousand bolts of silk fabrics. The emperor presented him with kasayas (kasaya, a Buddhist monk's robe) and everyday garments, a rare occurrence even over centuries. Dharma Master used these gifts to build pagodas for the country, commissioned one thousand silk paintings of Koti (Koti, a Sanskrit word meaning 'ten million') Buddhas, one thousand of the Buddhas of the Auspicious Aeon, and one thousand of Maitreya Buddha, totaling ten Koti images. He also used the funds to bathe monks and give alms to the poor, keeping nothing for himself, distributing everything as he received it, focusing solely on translating scriptures and propagating the Dharma. Each time he translated a scripture, he was anxious lest he not finish it. Upon completing a scripture, he would joyfully celebrate, saying, 'I use this to repay the four kinds of kindness.'

I have privately heard that the essence of the Eightfold Path (Eightfold Path, the eight aspects in Buddhism that lead to liberation) is truly the ferry and bridge to escape the sea of suffering. The doctrine of the One Vehicle (One Vehicle, the Buddhist teaching that all beings can attain enlightenment) is indeed the ladder to ascend to Nirvana (Nirvana, the ultimate state of liberation from suffering and rebirth). However, because the faculties of beings were not yet mature, the Dharma was hidden west of the Pamir Mountains (Pamir Mountains, a mountain range in Central Asia). When the Lotus Sutra was taught, it melted the stones of Jiaohe City (Jiaohe City, an ancient city near Turpan, Xinjiang) in the Fangshan Kingdom (Fangshan Kingdom, an ancient kingdom in the Western Regions). When Kasyapa Matanga (Kasyapa Matanga, a Buddhist monk who introduced Buddhism to China) entered the Han Dynasty, the teachings spread in the Yichuan (Yichuan, a county in Henan province) area. When Sanghavarman (Sanghavarman, a Buddhist monk in the Wu Kingdom during the Three Kingdoms period) traveled to Wu, the meaning of the Dharma spread widely in the Jingchu (Jingchu, the area of present-day Hubei and Hunan provinces) region. From then on, people were able to cultivate the causes of liberation and plant the seeds of Bodhisattva deeds in every household. Thus, the benefits of propagating the Dharma are vast indeed! The Dharma Master possessed a noble character of a thousand fathoms and a magnanimous spirit like ten thousand acres of waves. He took the salvation of those drowning in worldly desires as his heartfelt concern and the rectification and propagation of the Great Dharma as his personal responsibility. Therefore, he was able to climb through numerous obstacles to seek scriptures and traverse dangerous paths to visit the Way. He witnessed various rare customs and fully obtained the true texts. He collected and studied all the teachings spoken by the Tathagata, whether the Vaipulya (Vaipulya, a type of Mahayana Buddhist scripture) teachings spoken on Vulture Peak (Vulture Peak, also known as Gṛdhrakūṭa, where the Buddha taught), or the partial teachings (partial teachings, referring to Hinayana Buddhism) spoken in the Deer Park (Deer Park, where the Buddha first taught), as well as the treatises composed by later sages such as Asvaghosa (Asvaghosa, a Buddhist philosopher), Nagarjuna (Nagarjuna, a Buddhist philosopher), Asanga (Asanga, a Buddhist philosopher), and Vasubandhu (Vasubandhu, a Buddhist philosopher), and the worship of the eighteen different views such as the Ash Mountain Pillar (Ash Mountain Pillar, a legendary Buddhist treasure), and the diverse paths of the five schools (five schools, referring to the five schools of Buddhism). He thoroughly understood their meanings and fully obtained the texts. Furthermore, he personally paid homage to the places where the Buddha manifested, such as the steadfast forest of Nirvana (Nirvana, the ultimate state of liberation), the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment) where he subdued Mara, the lofty stupa of Kalu (Kalu, a Buddhist place name), and the mountain where the shadow remained in Nagarahara (Nagarahara, a Buddhist place name), without omission. His heart's desire was fulfilled, and his enlightenment and travels were complete. He intended to bestow the Dharma upon his homeland, so he transcribed 657 sections of the teachings of the Great and Small Vehicles and commissioned seven images of the Turning of the Dharma Wheel.

佛肉舍利百有餘粒。以貞觀十九年春正月二十五日。還至長安。道俗奔迎。傾都罷市。又此行經涂數萬。備歷難危。如固陰凍寒之山。飛波激浪之壑。厲毒黑風之氣。狻猊貙豻之群。並法顯失侶之鄉。智嚴遺伴之地。班張之所不踐。章亥之所未游。法師了爾孤證。怛然無梗。扇唐風於八河之外。揚國仁於五印之間。使乎遐域王侯。馳心輦歸國轂。系仰天衢。雖聖威遠感。亦法師通述之力也。自歸國翻宣。若庵園之始說。精文奧義。如金口之新開。而敬惜寸陰。勵精無怠。神氣綽然。無所擁滯。遺務之後。猶為諸德。說西方聖賢制述文義。詞旨淺深。部類不同。並少年在此間。周遊講肆之事。高論劇談。郁哉盈耳。了無疲倦。其精力過人若斯。法師還國已來。於今二十載。合翻梵本七十五部。譯為唐言。總一千三百四十一卷。尚有五百八十二部。未譯見翻者。大般若瑜伽論大毗婆沙順正理等。皆是鎮國之寶。學人藪澤。然譯經之事。其來自文起漢摩騰。迄今三藏。前後道俗百餘人。先代翻譯。多是婆羅門法師。為初至東夏。方言未融。承受之者。領會艱阻。每傳一句。必詳審疑回。是以倒多說訛。今日法師。唐梵二方。言詞明達。傳譯便巧。如擎一物掌上示人。瞭然無殊。所以歲月未多。而功倍前哲。至如羅什稱善秦言

【現代漢語翻譯】現代漢語譯本：佛陀的肉身舍利有一百多粒。在貞觀十九年（公元645年）春正月二十五日，運回長安。僧人和俗人爭相迎接，整個都城都停止了商業活動。而且這次西行取經，路途數萬里，經歷了各種艱難危險，如固陰寒冷的冰山，飛波激浪的深谷，劇毒黑風的侵襲，以及狻猊（suān ní，獅子）、貙（chū，一種野獸）和豻（hàn，野狗）等野獸的侵擾。還有法顯（Fǎxiǎn，東晉僧人）迷失同伴的地方，智嚴（Zhìyán，晉代僧人）遺棄同伴的地域，是班超（Bān Chāo，東漢外交家和軍事家）和張騫（Zhāng Qiān，西漢外交家）沒有到達過的地方，章邯（Zhāng Hán，秦朝將領）和亥（指秦朝戍卒）沒有遊歷過的地方。法師卻能獨自完成，沒有遇到任何阻礙。將唐朝的聲威傳播到八條河流之外，將國家的仁義傳揚到五印（Wǔyìn，古代印度五大區域）之間，使得遙遠地區的國王和諸侯，都傾心向往，希望能夠來到中國的都城，仰望天街。雖然這是聖上的威德遠播，也是法師溝通陳述的力量啊。自從回國翻譯佛經以來，就像庵園（Ānyuán，指佛陀最初說法的地方）開始說法一樣，精妙的文字和深奧的含義，就像佛陀金口（Jīnkǒu，指佛陀的教誨）重新開啟。而且他珍惜每一寸光陰，勤奮努力毫不懈怠，精神飽滿，沒有任何阻礙。在翻譯事務之餘，還為眾僧講解西方聖賢所著述的文義，詞語旨趣的深淺，以及部類的不同，並講述自己少年時在此地（指印度）周遊講學的事情。高深的議論和激烈的辯論，充盈于耳，卻絲毫沒有疲倦。他的精力超過常人如此。法師回國到現在已經二十年了，總共翻譯梵文佛經七十五部，翻譯成漢語總共一千三百四十一卷。還有五百八十二部沒有翻譯，等待翻譯，如《大般若經》（Dà Bānruò Jīng），《瑜伽師地論》（Yúqiéshī Dìlùn），《大毗婆沙論》（Dà Pí婆shā Lùn），《順正理論》（Shùnzhènglǐ Lùn）等，都是鎮國之寶，是學者的淵藪。然而翻譯佛經這件事，從漢朝摩騰（Móténg，東漢時來華的印度僧人）開始，到現在的三藏法師（Sānzàng Fǎshī，精通經、律、論三藏的僧人），前後僧人和俗人有一百多人。先代的翻譯，大多是婆羅門（婆羅門，古印度僧侶階層）法師，因為剛到東土，語言不通，接受翻譯的人，領會起來非常困難。每翻譯一句，都要詳細審問，反覆推敲，因此導致顛倒錯訛很多。如今的法師，唐朝和梵文兩種語言都精通，翻譯起來非常方便巧妙，就像把一件東西放在手掌上展示給人看一樣，清清楚楚，沒有任何差別。所以時間不長，而功績超過了前人。至於鳩摩羅什（Jūmóluóshí，後秦時期著名佛經翻譯家）稱讚他精通秦朝的語言。

【English Translation】 English version: There were over a hundred particles of the Buddha's flesh relics. On the 25th day of the first month of spring in the 19th year of the Zhenguan era (645 AD), they were brought back to Chang'an. Monks and laypeople rushed to welcome them, and the entire capital ceased commercial activities. Moreover, this journey to the west to obtain scriptures covered tens of thousands of miles and experienced various difficulties and dangers, such as the frozen and cold mountains of solid yin, the deep valleys with flying waves and turbulent currents, the attacks of poisonous black winds, and the disturbances of beasts such as Suanni (suān ní, lions), Chu (chū, a type of wild animal), and Han (hàn, wild dogs). There were also the places where Faxian (Fǎxiǎn, a monk of the Eastern Jin Dynasty) lost his companions, and the regions where Zhiyan (Zhìyán, a monk of the Jin Dynasty) abandoned his companions, places that Ban Chao (Bān Chāo, a diplomat and military figure of the Eastern Han Dynasty) and Zhang Qian (Zhāng Qiān, a diplomat of the Western Han Dynasty) had not reached, and places that Zhang Han (Zhāng Hán, a general of the Qin Dynasty) and Hai (referring to soldiers of the Qin Dynasty) had not traveled. The Dharma Master was able to complete the journey alone, without encountering any obstacles. He spread the prestige of the Tang Dynasty beyond the eight rivers and propagated the benevolence of the nation among the Five Indias (Wǔyìn, the five major regions of ancient India), causing the kings and nobles of distant regions to yearn to come to the capital of China and look up to the heavenly street. Although this was due to the far-reaching influence of the emperor's virtue, it was also due to the Dharma Master's ability to communicate and explain. Since returning to the country to translate scriptures, it has been like the beginning of the Dharma teaching in the Deer Park (Ānyuán, referring to the place where the Buddha first taught), with exquisite texts and profound meanings, like the Buddha's golden mouth (Jīnkǒu, referring to the Buddha's teachings) being reopened. Moreover, he cherishes every moment, works diligently without懈怠, and is full of energy without any hindrance. After his translation work, he also explains to the monks the meaning of the texts written by the sages of the West, the depth of the words and their intentions, and the differences in categories, as well as his experiences of traveling and lecturing here (referring to India) in his youth. His profound discussions and intense debates fill the ears, yet he shows no fatigue. His energy surpasses that of ordinary people. It has been twenty years since the Dharma Master returned to the country, and he has translated a total of seventy-five Sanskrit scriptures, totaling one thousand three hundred and forty-one volumes in Chinese. There are still five hundred and eighty-two scriptures that have not been translated, waiting to be translated, such as the 'Mahaprajnaparamita Sutra' (Dà Bānruò Jīng), the 'Yogacarabhumi-sastra' (Yúqiéshī Dìlùn), the 'Mahavibhasa' (Dà Pí婆shā Lùn), and the 'Nyayanusara-sastra' (Shùnzhènglǐ Lùn), which are all treasures of the nation and a source of learning for scholars. However, the translation of scriptures began with the monk Moteng (Móténg, an Indian monk who came to China during the Eastern Han Dynasty) in the Han Dynasty, and up to the present Tripitaka Master (Sānzàng Fǎshī, a monk proficient in the three baskets of scriptures, Vinaya, and Abhidhamma), there have been more than one hundred monks and laypeople before and after. The translations of previous generations were mostly done by Brahmin (婆羅門, the priestly class of ancient India) Dharma Masters, because they had just arrived in the Eastern Land and were not fluent in the language, making it very difficult for those who received the translations to understand. Every sentence had to be carefully questioned and repeatedly scrutinized, which led to many inversions and errors. Today's Dharma Master is proficient in both Tang (Chinese) and Sanskrit languages, making translation very convenient and skillful, like showing an object on the palm of one's hand, clear and without any difference. Therefore, the time is not long, but the achievements surpass those of previous sages. As for Kumarajiva (Jūmóluóshí, a famous Buddhist scripture translator during the Later Qin Dynasty), he praised him for being proficient in the language of the Qin Dynasty.

。譯經十有餘年。唯得二百餘卷。以此挍量。難易見矣。所悲運促。不終其志。嗚呼哀哉。

大唐故三藏玄奘師行狀一卷終

明德二年八月日。感得了此記冥詳撰(云云)大師付法傳。被引用行狀文。彼此符合。尤可珍重之也。

法印權大僧都賢寶記之

右賢寶師感得之本尤秘藏也今茲彼師三百五十忌也為追賁遂繕裝畢

延亨四(丁卯)歲六月廿五日僧上賢賀(行年六十四才)

朱書嘉保三年八月廿八日交點了

【現代漢語翻譯】現代漢語譯本：翻譯佛經十餘年，僅得到二百多卷。由此衡量，翻譯的難易程度就顯而易見了。所悲傷的是命運催促，不能完成我的志向。唉，可悲啊！《大唐故三藏玄奘（Xuanzang）師行狀》一卷終明德二年八月日，感得了此記，冥詳撰（云云）大師付法傳，被引用行狀文，彼此符合，尤其值得珍重。法印權大僧都賢寶記之右賢寶師感得之本，尤為秘藏。今逢彼師三百五十忌日，為追思緬懷，遂繕寫裝訂完畢。延亨四（丁卯）歲六月廿五日，僧上賢賀（行年六十四才）朱書嘉保三年八月廿八日交點了

【English Translation】 English version: Having translated scriptures for more than ten years, I have only obtained over two hundred scrolls. From this comparison, the difficulty of translation becomes apparent. What is saddening is that fate urges me on, and I cannot fulfill my ambition. Alas, how lamentable! The Biography of the Late Great Tang Dynasty Tripiṭaka Master Xuanzang (Xuanzang) - End of Volume One On a day in August of the second year of Meitoku, I was moved to obtain this record. Written by Myosho (etc.), the Transmission of the Dharma of the Great Master, which was quoted in the biography, corresponds with each other and is especially precious. Recorded by the Dharma Seal Provisional Great Chief Priest Kenpo The original text obtained by the Venerable Kenpo is especially treasured. Today marks the 350th memorial day of that teacher. In order to commemorate and remember him, it has been copied and bound completely. On the 25th day of the sixth month in the fourth year of Enkyo (Dingmao), written by the monk Josho Kenga (age 64) Checked and completed on the 28th day of the eighth month of the third year of Kahō, in red ink.