T2053 A Biography of the Tripiṭaka Master of the Great Ci’en Monastery…

Fascicle VI

Beginning with His Arrival at the

Western Capital in the First Month of

the Spring in the Nineteenth Year and

Ending with His Thanks for the Preface

Written by the Emperor to the

Scriptures and the Emperor's Reply in

the Sixth Month of the Summer in the

Twenty-Second Year

On the day of ingzi [i.e.,Bingzi,the seventh day] of he first month in the spring of the nineteenth year of Zhenguan (645), when the Master arrived with scriptures and images, Fang Xuanling, the Imperial Regent in the Capital and Left Premier with the title of the Duke of Liangguo, and some others, dispatched Houmochen Shi, the Great General of he Right Wuhou, Li Shushen, the Prefect of ongzhou, and Li Qianyou, the Magistrate of Chang'an, to greet and welcome him. The Master entered the city by the canal and stayed at the posthouse in the capital, with a cloud of people following behind him.

On that day the authorities issued orders to various monasteries that carriages with curtains and gorgeous banners be prepared for sending the scriptures and images to Hongfu Monastery. The people were so delighted that they vied with one another to prepare the adornments. On the following day a great meeting was held south of Vermilion Bird Street, at which several hundred articles brought back from the Western Region by the Master were displayed in an orderly manner, including one hundred fifty grains of the Tathagata' relic bones; a golden image of the Buddha' 173

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shadow as left in the Dragon Cave at Pragbodhi Mountain in the country of Magadha, three feet three inches in height including the halo and the pedestal; a sandalwood imitation of the image of the Buddha when he first turned the Wheel of the Dharma at the Deer Park in the country of Varanasi, three feet five inches high including the halo and the pedestal; a sandalwood replica of the image of the Buddha made by King Udayana of the country of Kausambi when he was desirous of seeing the Tathagata, two feet nine inches high including the halo and the pedestal; a silver image of the Buddha, which was a copy of the statue of the Tathagata descending from the Heavenly Palace by precious steps in the country of apitha, four feet in height including the halo and the pedestal; a golden replica of he image of he Buddha preaching the Saddharmapundarika Sutra and other scriptures at Vulture Peak in the country of Magadha, three feet five inches in height including the halo and the pedestal; a sandalwood statue carved after the shadow image left at the place where the Buddha subjugated the venomous dragon in the country of agarahara, one foot five inches high including the halo and the pedestal; a sandalwood image of the Buddha going around the city to collect alms in the country of aisall, and so on.

Displayed also were the texts brought back by the Master from the Western Region, namely, 224 Mahayana scriptures; 192 Mahayana treatises; 15 scriptures that were works on the disciplinary rules and treatises of the Sthavira school; 15 scriptures that were works on the disciplinary rules and treatises of he Mahasamghika school; 15 scriptures that were works on the disciplinary rules and treatises of the Sammitlya school; 22 scriptures that were works on the disciplinary rules and treatises of the Mahlsasaka school; 17 scriptures that were works on the disciplinary rules and treatises of the Kasyapiya school; 42 scriptures that were works on the disciplinary rules and treatises of the Dharmagupta school; 67 scriptures that were works on the disciplinary rules and treatises of he Sarvastivada school; 36 texts on Hetuvidya (logic); and 13 texts on Sabdavidya (grammar), a total of 657 books bound in 520 bundles and carried back by 20 horses. On that day the 174

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authorities ordered all monasteries that possessed precious curtains, tapestries, banners, and other ceremonial appurtenances to assemble on the morning of the following day, the twenty-eighth day, on Vermilion Bird Street to welcome the newly arrived scriptures and images and conduct them to Hongfu Monastery. With increasing enthusiasm and keenness, the people vied with one another in making the most splendid arrangements of banners and curtains, tapestries and canopies, as well as precious tables and carriages. These were brought out by different monasteries and were put at various places, while neatly dressed monks and nuns followed them. Court and monastic musicians played in front and thimbles were lined up at their back; several hundred such things were arrayed side by side in the street. They moved forward with the scriptures and images amid the tinkling of earls and jade pendants, and golden flowers of various hues were scattered. None of the participants in the procession for sending the scriptures did not praise it as a rare occasion; they forgot the dust and fatigue and admired it as a rare event. Along the way, beginning from Vermilion Bird Street up to the main gate of Hongfu Monastery, a distance of everal tens of li, the common people and scholars in the capital, as well as officials inside and outside the palace, lined up on both sides of he road, standing there to see the procession, and making he street so overcrowded that the authorities, fearing that they might tread on one another, ordered that they should bum incense and scatter flowers at the places where they were standing without moving about. Thus the fumes of incense and the sounds of raise continued from place to place. Formerly, when the Tathagata was born in Kapilavastu and when Maitreya first ascended to the Tusita Heaven, the dragons and deities made offerings to them and heavenly beings surrounded them. Although this procession was not as grand as those occasions in ancient times, it was a great event after the Dharma had been bequeathed to the world. On that day all the people simultaneously saw a beautiful cloud of different colors appear north of the sun in the sky. It circled around above the scriptures and images and stretched over an area several li in circumference, 175

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as if it were welcoming and escorting them. When it reached the monastery, it vanished out of ight.

Shi Yanzong' annotation: By research and investigation of historical works, I found that this was what was known as the Vapor of Heaven' Jubilation. It was appreciated by learned people. Formerly, when the Tathagata was bom in Kapilavastu and when Maitreya was about to ascend to the Tusita Heaven, dragons and deities made offerings to them, and heavenly beings received and welcomed them. The present occasion was, however, not as grand as that in ancient times. Nothing so glorious had ever happened since the introduction of he bequeathed Dharma to the East. On the twenty-third day the Master had an interview with Emperor Taizong at the palace in Luoyang. On the first day of the second month, he again saw the Emperor at Yiluan Hall, where the Emperor received him with great loving-kindness. After taking his seat, the Emperor said, 'Why did the teacher take the journey without informing us?" The Master said in reply with an apology, "When I was about to take the journey I had repeatedly submitted petitions to Your Majesty, but as my sincere wishes were insignificant I was not favored with official permission. As I had an immense desire to seek the Way, I ventured to go in a private manner. For my guilt in taking action without authorization, I feel deeply ashamed of myself and fearful." he Emperor said, "As you are a homeless monk, you are treated in a different way than the lay people. We are glad that you could risk your life to seek the Dharma for the benefit of he common people, so you need not feel ashamed of yourself. But we wonder how you managed to reach that land at a great distance beyond the hindrances of mountains and rivers and through various places with peoples of different mentalities." The Master said in reply, "I have heard that to visit the Heavenly Lake is not far for those who can ride on a speedy wind, and it is not difficult to cross a stormy river if one sails in a dragon boat. Since Your Majesty held sway over the empire and pacified the Four Seas, your virtue prevailed in the Nine Regions 176

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and your benevolence covered the Eight Areas, with the wind of honesty blowing to the hot regions in the south and imperial prestige reaching so far as beyond the Pamirs. Therefore, whenever the rulers of foreign tribes saw a bird flying from the East, they would suspect that it started in the Superior Country and would bow to it to show their respect, not to say that I am a human being who has personally received education and edification from Your Majesty. Since I depended upon imperial prestige, I have been able to go and return without difficulty." he Emperor said, "This is but the saying of a teacher. We are not worthy of the praise." Then he inquired in great detail about events in the lands west of the Snow Mountains and in the domain of India, such as the climate in the four seasons, the products and customs, the old traces of he eight kings, the ancient sites of he four Buddhas, and what was not mentioned in the writings of Zhang Qian or the Marquis of owang nor recorded in the historical works written by either Ban Gu or Sima Qian. As the Master had visited those places in person and had seen the countries and cities, he could remember all that he had heard and seen without forgetting anything. He made replies in an orderly manner to whatever was asked of im. The Emperor was greatly pleased; and he said to his attending ministers, "Formerly Fu Jian praised the Venerable Dao'an as a man of divine personality who was respected by the whole court. Now we see that the Master' utterance is elegant and refined and his character and morality are pure and lofty. He is by no means inferior to the ancients but far surpasses them." Zhangsun Wuji, the Duke of Zhaoguo, said to the Emperor, "It is as Your Majesty has remarked. I, your humble servant, have read the Annals of the Jin Kingdom, in which is related the life story of ao'an, who was indeed a monk of oble deeds and erudite learning. In his time the Buddha Dharma was newly introduced, and there were not many scriptures and treatises. What he learned was but the branches and leaves of the tree. He was unlike the Master, who has been to the Land of Purity in person, done research into the origin of all the wonderful teachings, and visited the site where the Buddha entered nirvana."

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The Emperor said, "What you have said is right." And he also said to the Master, "The Land of he Buddha is far away. His holy traces and the teachings of his Dharma are not fully recorded in our historical works. Since the teacher has personally visited that land, an account of it should be written to inform those who have not heard about it."

Through observation the Emperor also realized that the Master was competent to take the post of premier or minister, and so he exhorted the Master to give up the robe in order to assist him in administering secular affairs. The Master declined the offer, saying, "Since my youth I have been living a monastic life. I believe deeply in the way of the Buddha and I have studied his profound teaching, but I have learned nothing of the theories of Confucius. If Your Majesty ordered me to return to secular life, it would be like dragging a ferryboat out of water and putting it on land. Not only would it become useless but also it would get rotten for nothing. I wish to practise the Way for life in order to repay the kindness shown to me by the state. That would be very fortunate for me." In this manner he resolutely declined the offer, and so the Emperor desisted from persuasion.

At that time the Emperor was about to leave on a punitive campaign to the region of the Liao River, and the military forces were already concentrated at Luoyang. When he heard that the Master had arrived, he ordered that in spite of his busy military activities the Master should be ushered into the court just to have a brief nterview with him. But he was so interested in the conversation with the Master that he was unaware that the sun had passed the meridian. So Zhangsun Wuji, the Duke of Zhaoguo, reminded the Emperor, "The Master is staying at the guesthouse of he Department of Protocol. I am afraid it is getting too late for him to return." he Emperor said, 'We are in such a hurry that we have not yet fully expressed ourselves. We wish that the teacher could go with us to the East to see the place and observe the local customs, so that we could continue our conversation besides commanding the army. What does the teacher think of t?" The Master said with an apology, "As I have travelled a long way and I am 178

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suffering from a rash, I am afraid I am unable to accompany Your Majesty." he Emperor said, 'You have been able to travel alone to faraway regions; the present ourney is merely a step for you. Why should you refuse to go with us?" The Master said in reply, "In the eastward expedition, Your Majesty will be protected by six armies. In punishing traitors and executing treacherous ministers, Your Majesty will surely achieve the merit of Muye (the place where King Wu of he Zhou dynasty overthrew the tyrannical King Zhou of the Shang dynasty) and enjoy the same victory as (Emperor Guangwu of the Eastern Han dynasty who defeated the troops of the usurper Wang Mang) at Kunyang. I think that my presence could render no service to the campaign but would simply make me feel shame at wasting provisions on the way. Moreover, a monk is prohibited by the disciplinary rules from beholding military operations. Since this is the teaching of he Buddha, I must report it to Your Majesty. May Your Majesty show pity and compassion on me. That will be a great honor for me."

The Emperor accepted his words and ceased to invite him. The Master said again to the Emperor, "I have obtained from the Western Region more than six hundred Sanskrit texts of hich not a word has been translated into Chinese. I know that south of Song Mountain and north of Shaoshi Peak, there is Shaolin Monastery. It is located in a quiet place where there are springs and boulders, far away from noisy markets and villages, and was constructed by Emperor Xiaowen of he Later Wei dynasty. It is the place where the Tripitaka Master Bodhiruci translated scriptures. I wish I could stay there to translate the Sanskrit texts for the sake of the country. I am humbly waiting for the approval of the Throne."

The Emperor said, 'You need not stay in the mountains. After your departure to the West, we constructed Hongfu Monastery at the Western Capital in honor of our mother, the late Empress Mu. In that monastery the courtyards set apart for meditation are quiet and peaceful. You may stay there to translate the Sanskrit texts." The Master said again to the Emperor, "As the people are curious and know that I have returned from the West, they are 179

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254a eager to see me and would thus turn my dwelling into a marketplace. It would not only be against the law but also impede me in my religious affairs. I hope that janitors will be appointed to prevent people from committing blunders." Being greatly pleased to hear this, the Emperor said, "What you have said is a precaution for safeguarding yourself; necessary measures will be taken. You may rest for a few days and then return to the capital to settle down at Hongfu Monastery. For whatever you need, just consult with Fang Xuanling." hen the Master took his leave and went back. On the first day of the third month the Master returned from Luoyang to Chang'an and took up his abode at Hongfu Monastery. When he was about to undertake his translation work, he wrote a letter to Fang Xuanling, the Imperial Regent, Minister of State Affairs and Duke of Liangguo, requesting that he appoint assistants, such as theory-provers, literary composers, scribes, copyists, etc. Fang Xuanling ordered the authorities to make a report to the Emperor at Dingzhou, who issued a decree to the effect that whatever the Master needed must be adequately provided. On the second day of the sixth month in the summer, twelve monks of great learning who were well versed in both Mahayana and Hinayana scriptures and treatises and esteemed by the people of he time arrived to be theory-provers, namely, Sramanas Lingrun and Weibei of ongfu Monastery in the capital, Sramana Huigui of Luohan Monastery, Sramana Mingyan of hiji Monastery, Sramana Faxiang of Baochang Monastery, Sramana Puxian of ingfa Monastery, Sramana Shenfang of Fahai Monastery, Sramana Daoshen of Fajiang Monastery at Guozhou, Sramana Xuanzhong of anjue Monastery at Bianzhou, Sramana Shentai of Pujiu Monastery at Puzhou, Sramana Jingming of henxiang Monastery at Mianzhou, and Sramana Daoyin of uobao Monastery at Yizhou. There arrived also nine literary composers, namely, Sramana Qixuan of uguang Monastery in the capital, Sramana Mingjun of ongfu Monastery, Sramana Bianji of Huichang Monastery, Sramana Daoxuan of Fengde Monastery at Zhongnan Mountain, Sramana Jingmai of Fuju Monastery at Jianzhou, Sramana Xingyou of Pujiu Monastery at Puzhou, Sramana Daozhuo of Qiyan Monastery, Sramana

Arrival and Emperor's Preface

Huili of Zhaoren Monastery at Youzhou, and Sramana Xuanze of Tiangong Monastery at Luozhou. There arrived also one philologist, namely, Sramana Xuanying of he Great Zhongchi Monastery in the capital. There arrived also one prover of the Sanskrit language and script, namely, Sramana Xuanmu of he Great Xingshan Monastery in the capital. And other scribes and copyists as well as material requisites provided by the authorities also arrived at the same time.

On the first day (of the seventh month) the Master started to translate the palm leaf Sanskrit texts. He first translated four texts: the Bodhisattvapitaka Sutra, the Buddhabhumi Sutra, the Saddvaradharani Sutra, and the Prakaranaryavaca Sastra. Of these the translation of the Saddvaradharani Sutra was completed on that same day, and the Buddhabhumi Sutra was finished on the fifteenth day (of the seventh month), while the Bodhisattvapitaka Sutra and the Prakaranaryavaca Sastra were done by the end of he year.

On the first day of he first month in the spring of he twentieth year (of Zhenguan, 646), he began to translate the Mahayanabhidharmasamyuktasamudaya Sastra, which was completed in the second month. He also translated the Yogacarabhumi Sastra. On the first day of the seventh month in the autumn, the Master presented the newly translated scriptures and treatises that had already been completed to the Emperor and attached a letter [that read] as follows:

I, Sramana Xuanzang, beg to submit the following words: I have heard that the teaching of he Eightfold Noble Path is a ferryboat or a bridge for crossing over the sea of suffering and that the doctrine of he Ekayana is a ladder for ascending to the state of nirvana. But as the opportunity was not ripe (for introducing these teachings to the East), they were stored on the western side of the Pamir Range. During the reign of the ancient monarchs they were not heard of, and they did not reach us during the Zhou and Qin dynasties. It was at the time when Kasyapa-Matanga came to the region 181

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of uo that these teachings were spread over the area of he Three Rivers, and it was not until Senghui visited the State of u that the regions of in and Chu received their benefit. Since then the people have had cause to cultivate emancipation, and families can perform deeds of Bodhi. Thus we may know the benefit of ransmitting the Dharma, of hich the advantages are really great. After that Zhiyan and Faxian went abroad to seek scriptures, and Buddhatunga and Kumarajiva translated Buddhist texts one after another. Although they fanned the wind of abstruse teachings, both of them lived under the rule of illegitimate governments. Having risked my life to take the journey, I am the only person to have met with a noble and sagacious ruler to whom I could present all the scriptures and treatises I have brought back home. As Your Majesty esteems and respects the holy teachings, I have the honor to be ordered to translate them into Chinese. Working together with various theoretically learned monks, I have spent all my time, without wasting a single moment, with brush in hand; but I have not yet completed the translation of all the texts. What I have finished are five works in fifty-eight fascicles, namely, the Mahabodhisattvapitaka Sutra in twenty fascicles, the Buddhabhumi Sutra in one fascicle, the Saddvaradharani Sutra in one fascicle, the Prakaranaryavaca Sastra in twenty fascicles, and the Mahayanabhidharmasarnyuktasamudaya Sastra in sixteen fascicles, copied separately and bound in eight bundles. These I have respectfully brought to the palace to be presented to Your Majesty. I also have the humble view that when the holy image was made in Hongfu Monastery, Your Majesty personally went there in an Imperial Carriage decorated with small tinkling bells to open the eyes of the image, which were in the shape of blue lotus flowers. So I hope that now, as the scriptures and treatises are first translated into Chinese as new literature of the present glorious dynasty, Your Majesty will condescend, with the previous event as a precedent, to write a preface 182

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with the Divine Pen to extol the supreme teaching, so that the profound doctrine and the abstruse gists may shine as brightly as the sun and the moon. The words written by our Majesty will last as long as Heaven and earth, to be read and sung for a hundred generations without limit and to be seen with admiration for a thousand years without end. When the Master saw the Emperor at Luoyang on a previous occasion, he was ordered to write a Record of he Western Regions, which was completed by now.

On the fifth day the Master presented another letter to the Emperor, in which he said:

I, Xuanzang, beg to make the following statement: I humbly consider that Mount Panmu and the State of ou are recorded by ancient officials as having been the territory of Emperor Xuanyuan, and that according to the History of Xia the region from the shifting desert up to the blue sea was the domain of Emperor Yao. The white jade ring of angmu in the West was offered to the lord dressed in a loose garment (who governed by doing nothing against nature), and the fragile arrow made of a red vitex twig of the Yi tribe in the East was presented to the monarch who ruled over his land without resorting to punishment. These were past events of the bygone days, and the ancient classics are on the wane. I humbly consider that Your Majesty will grasp the time and make use of this opportunity to raise the level of and be an example to the people. By excavating trees into canoes and stretching strings on wood to make bows, you extended your prestige to the whole empire to succor the people. (Empress Niiwa in remote ages) cut four legs off turtle to support the four comers of the earth, absorbed floods with the ashes of reeds, reclaimed the square land, and mended the dome of Heaven. Thus she displayed the seven military virtues and expounded the ten principles of moral culture. Her beneficence permeated all fountains and sources of ivers, and her edification benefitted mugworts and reeds (so that they 183

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could be used to make musical instruments). (The time was so auspicious that) glossy ganoderma bloomed, and the water in natural wells had waves (a sign of good fortune). One took delight in parks with trees and ponds where musicians were trained and the notes were tuned by bamboo pitch pipes. Pimple grease (as fuel to warm wine) was used in the palace, and white clouds flew over the jade covers of book containers. Thus a horse range was founded at the Ruo River, and a reservoir was constructed at the place where the sun set. A blazing fire was built to shine upon the accumulated ice, and one climbed up the slope of red clay to receive the Emperor' decrees and also sailed to the ford of he Canglang River to distribute gifts. History is devoid of such sages in the past, and such events never happened under the rule of previous governments. During the Han dynasty the government opened up Zhangye and approached only Jincheng, while the court of Qin stationed its troops at Guilin and had communication merely with Hepu, where pearls were produced.

I, Xuanzang, being fortunate enough to live at a time when the empire was under correct governance and peace prevailed in China and abroad, had deeply set my mind on the Brahmanic domains and ventured to be in keeping with good actions, although my life is as ephemeral as morning dew and my strength is comparable only with that of a katydid in the autumn season. It was depending upon the divine influence of he Emperor that I travelled with nobody but my own shadow, to worship the holy lands one after another, and wandered such a long distance that I stayed in many resthouses on the way. I saw the huge ovum of the Tajiks, which confirmed what I had heard before, and the solitary phoenix of Kasmira testified to its real existence in the old ways. As years passed, my wish was granted by Heaven, and thus I was able to go to the Snow Mountains and cross the Hiranyavatl River. I looked at Crane Grove and saw Vulture Peak. The road to Jetavana Garden seemed 184

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to be still in existence, and the foundation of the city of Rajagrha remained there on the slopes. I sought the holy sites and travelled to visit them. As time elapsed I spent more than twelve years before I started my homeward journey back to the imperial capital. The countries I have either heard of or visited in person amount to one hundred twenty-eight in number. In my humble opinion, Zhang Yun' book of ravels only stated the extension of he places he had visited and nothing else, while Kuafii, though flying high, did not relate the natural conditions or social customs of he localities he had gone through. Ban Chao, the Marquis of Dingyuan \yuan means "far"], did not travel far, and Zhang Qian, the Marquis of Bowang [bo means "wide"], was not widely travelled, though he did see some places. What I have related now is different from what was heard before. Although I did not reach the limit of the great world, I visited all the regions west of he Pamir Range and made a factual account of them without daring to add any embellishment in flowery language. With due compilation and abridgement, my work is entitled the Great Tang Dynasty Record of the Western Regions in twelve fascicles as copied separately. I hope that it will be publicized by your honorable pen and my incorrect wording improved, so that it may cover all the wide knowledge of the minister of Jin and enlarge the Record of he Nine States in the present imperial dynasty. But as my endowment is shallow and my learning short, my work must be full of omissions and defects. Moreover as I am clumsy in writing, I am afraid it is unworthy of perusal.

On the sixth day, a personal letter was written with the Divine Pen, in which it was said:

After reading your letter, we are fully aware of ts meaning. You have been marked as a man of ofty deeds in your early days and were free from the secular world when you were young. You sailed in a precious boat and reached the yonder 185

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shore, and through seeking the wonderful Way you opened the Gate of the Dharma. You widely propagated the Great Way for cleansing and absolving people' sins. Thus when the cloud of compassion was about to roll up, you stretched it to shade the four quarters. When the Sun of isdom was getting dark, you made it bright to shine over the eight remotest points. Is it not the Master who rolled up the cloud and made the sun shine? Being shallowly learned and dullminded, we are deluded even in worldly affairs. How can we fathom the mystic and subtle teachings of the Buddha? As for your request that we write an inscription for your translations of the scriptures, that is something we have not heard of. As to your new work, The Record of the Western Regions, we shall certainly read it through. The above is written to Monk Xuanzang.

On the seventh day, the Master wrote another letter to the Emperor which read as follows:

I, Sramana Xuanzang, beg to make the following statement: I have respectfully received Your Majesty' letter, in which I have been overpraised. Upon listening to Your Majesty' words, I shall pay more attention to my personal integrity and be more diligent than before. Having carcely any achievement in learning, I have been excessively honored by being admitted into the Sangha. It is fortunate that the nine seas have limits and that vast space is free from obstacles. But it was by depending upon imperial blessedness that I was able to travel far, and what enabled me to seek the Way was the nation' prestige. I journeyed far through dangers because I was sincere in my undertaking. I collected exotic books and cherished the memory of distant countries in order to provide material for the court to carry out education and edification. I am honored to have been asked to translate the scriptures and treatises I have obtained. They are now bound into fascicles and scrolls, but without a preface. I 186

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humbly consider that Your Majesty' wise thinking is as high as a cloud spread in the air from which heavenly flowers fall splendidly. Your reasoning includes the principles of the Book of Changes, and whatever talented men you have selected are persons of outstanding ability. Your high repute will extend to the remote future, and your present good deeds have exceeded those of ll the monarchs of the past. In my humble opinion, divine power is infinite, and without divine thinking nothing is adequate for the exposition of its truth. The Holy Teaching is profound and mysterious. How can its origin be made explicit without a preface composed by the Throne? Thus I venture to offend imperial prestige by requesting that Your Majesty write a foreword. The bounties bestowed by the Emperor are enormous, but I have not been favored with a promise. I often stroke myself with repeated sighs of regret and look at myself ith disappointment. I have heard that the sun and the moon beautify the sky and also shed their light on doors and windows, and that the rivers flow on the earth but also moisten cliffs and crags. The grand music of the zither played on Mount Yunhe does not hide its melody from the deaf, and precious gold, jade, and other valuables do not conceal their brilliant luster from the blind. It is for this reason that I venture to repeat my entreaty. I humbly beg that Your Majesty will condescend with the might of thunder to grant me the favor of riting a composition that will shine like stars in the sky, last as long as Heaven and earth, and hang in the air forever like the sun and the moon. The subtle sayings of Grdhrakuta Mountain have to depend upon the Divine Pen for their propagation, and the abstruse texts of he Kukkutarama have to be expounded by sapiential language. So it is not merely for the limited number of monks to enjoy the benefit or for the multitude of ignorant beings to free themselves from worldly burdens. Thereupon the promise was granted.

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In the spring of the twenty-second year (648) the Emperor favored the Yuhua Palace with his presence. On the fourteenth day of the fifth month in the summer, the translation of he Yogacarabhumi Sastra was completed in a hundred fascicles. On the first day of the sixth (seventh?) month, an imperial decree arrived, inviting the Master to go to the palace. When the Master had started on the way, imperial envoys arrived repeatedly, asking him to proceed at leisure and not to get tired. After his arrival he was very happy to see the Emperor at the Yuhua Palace. The Emperor said, "As we were troubled by the hot climate in the capital, we came to this palace in the mountains. As it is cool here amid fountains and boulders, we feel somewhat better and more energetic; thus we are able to attend to court affairs. But as we are thinking of Your Reverence, we have sent for you to take the trouble to come here. You must have been greatly fatigued on the way." The Master said gratefully in reply, "All the common people within the Four Seas depend upon Your Majesty for their lives. When you are feeling unwell the whole country is upset and anxious. Upon hearing that your Presence is here with a good appetite, whoever of the people with sentience will not dance with delight? May Your Majesty keep eternal sublimity as limitless as the sky. Being a mediocre person with meager knowledge, I feel it is a great honor to have been summoned by Your Majesty as if I were a man of alent. Filled with a sense of ratitude, I did not feel any fatigue."

Realizing that the Master was an erudite scholar with an elegant demeanor, the Emperor often considered pressing him to persuade him to give up his robe so that he could appoint him to serve in the court in managing state affairs. This he had mentioned to the Master before when he granted him an interview at the palace in Luoyang. He then repeated his request once again, saying, "Formerly the Emperors Yao, Shim, Yu, and Tang, and the lords of the prominent Zhou and the fiery Han dynasties considered that the state affairs of he empire were extensive and the duties of an Emperor were numerous. One' two eyes cannot see everything, and it is difficult to make good judgements with one 188

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mind alone. Thus the ruler of Zhou depended upon his ten good courtiers and the Emperor Shun entrusted five ministers to assist him in deliberating state affairs at the court and help him put the country in harmony. They were sagacious kings and wise lords, and yet they depended upon able and virtuous men for assistance. How can we, a man of little learning, act without the aid of sagacious people? Our desire is that you take off he dyed religious robe worn by Subhuti and put on the white dress used by Vimalaklrti, so as to ascend the path leading o the position of minister, stating your political views and sitting in the courtyard under locust trees to discuss the Way as high-ranking officials do. What do you think of it?"

The Master said in reply, "As Your Majesty has said, the affairs of he world are extensive. Even the Three Monarchs and the Five Emperors of ancient times could not keep them in order alone, but had to depend upon various sages and wise men to achieve it. Confucius also remarked that what the monarch might lose, his ministers would gain to make it up; therefore the monarch is the head and the ministers are merely his limbs. I deem that this saying was for the admonishment of mediocre people and was not said for men of superior intelligence. If all monarchs who had ministers to serve them would always make achievements, then did the tyrannical rulers Jie and Zhou not have ministers to assist them? Drawing an inference from this fact, it is unnecessary to follow that adage. I humbly consider that when Your Majesty, as a lord of superior wisdom, holds the reins of government himself, everything in the country will go smoothly by itself in good order. Moreover, since Your Majesty has possessed the empire by destiny, the whole country has been in a state of eace and happiness, and tranquillity and felicity have prevailed in and outside the country. This is but the result of Your Majesty' non-negligence of state affairs and non-extravagance in private life, and of your never indulging in sumptuousness and wastefulness but being cautious and conscientious, not forgiving even what is forgivable, thinking of anger while living in safety, and doing good deeds in accordance with the order of Heaven. Who else has done anything for it? 189

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"Please allow me to cite two or three instances to clarify my point. Your Majesty' strategy of ruling over the whole empire within the eight directions in an orderly manner, your talent for employing and managing outstanding personages, your repression of ebellions and disorders, your upholding of eace and happiness, your intelligence and adroitness in managing state affairs, and your physical form, which is the embodiment of goodness and befits the supreme position, are all endowed by Heaven and not inherited from man. This is the first point. You promote what is fundamental and disregard the incidental, uphold kindness and advocate etiquette; you have removed frivolous habits from the customs of this decadent age and restored the natural political principles of the foremost ancient Emperor. In levying taxes the system of collecting a small amount of duties has been adopted, and for punishment light criminal codes are followed. All living beings that possess consciousness in the Nine States and the Four Seas are bathing in the waves of our beneficence and are living in safety and happiness. All this is done out of he sacred edification of our sacred mind; it is not inspired by any other man. This is the second point. The ultimate Way is connected with other bypaths. Your deep kindness reaches far to benefit the peoples beyond the region of the sun in the east, over the Kunlun Range in the west, to the edge of the Fiery Island in the south, and to the Great Wall in the north. Those who have the custom of attooing their feet and drinking through their noses, and those who wear clothes made of ko hemp with lappets buttoned on the left side, all come, while forecasting the wind and rain, to kowtow and kneel down, offering precious treasure as tribute. They filled the guest house for receiving foreigners. This is effected by imperial prestige and not by any other man. This is the third point. The troubles caused by the tribe of ian-yun started a long time ago. The Five Emperors could not subjugate them, nor could the Three Kings suppress them. Thus the region between the Yellow River and the Luo River became a wild place inhabited by uncivilized people with dishevelled hair, and the areas of Feng and Hao were turned into battlefields with the shooting of histling arrows. The Middle Kingdom was on the 190

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decline and the Huns enjoyed success; since the time of he Yin and Zhou dynasties they could not be pushed back or subjugated. Emperor Wu of the Han dynasty mobilized his troops, and the famous generals Wei Qing and Huo Qubing exerted themselves to the utmost. However, though the branches were cut off, the root still remained intact. Since then no more good strategy was heard of. But when Your Majesty ruled over the empire, just one campaign extirpated them all and overthrew their nests and lairs, without a single one left behind. The regions of the Mongolian Desert and Yanran Mountain were included in the empire as feudal lands; and the Chanyu with his tribespeople, who were good archers and riders, came to be subjects and concubines. If one says that this was the achievement of the ministers, then there had been numerous sagacious assistants to rulers since the Yu and Xia dynasties. Why did they not gain such an achievement? Therefore we know that this achievement was acquired by the one who possesses the Way and not by anybody else. This is the fourth oint. Korea, a small vassal state, had been discourteous to the suzerain country. The Emperor of the Sui dynasty, commanding all the troops of the whole empire, personally went on three punitive expeditions. But while he attacked the cities he did not break even half a battlement, nor did he capture a single prisoner of war. He simply lost his six armies for nothing and returned home in an awkward predicament. Your Majesty went there for a short time, and commanding a few myriads of cavalrymen you destroyed the strong formation of he guards of he enemy and broke the fortified cities at Liao and Ge. After that Your Majesty returned triumphantly in a grand manner with three hundred thousand prisoners of war. Although the soldiers were employed and the generals directed in the same way, the House of Sui lost its power and the Court of Tang gained sovereignty. From this we know that it all depended on the ability of he lord, without the aid of anybody else. This is the fifth point. Moreover, when Heaven and earth are in perfect communication with each other, the sun and moon shine brightly, an atmosphere of peace prevails, the clouds of rejoicing are rich and luxuriant, the five auspicious things appear 191

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in substantial form, the unicorn emerges as a strange sight, and white wolves and foxes as well as red phoenix and red grass are clearly seen in a mixed way. Such things are so numerous that they are counted by thousands and crores, and cannot be cited one by one. All of hem come in response to your virtue and are not caused by any other man. As regards the analogy of he ancient king who depended upon his ten courtiers to gain his merits, I presume to take a different view from that of our Majesty. Even if ersons are really needed, there are now many sagacious people as good as Yi Yin and Lu Shang. How can I, Xuanzang, being a humble, mediocre man, be competent to participate in political affairs? I wish to observe the Precepts as a monk and spread the bequeathed Dharma. I crouch to plead with your Heavenly Kindness not to press me to change my mind till the end of y life."

The Emperor was very much pleased, and said to the Master, "What you have just said are the favors shown by Heaven and are the spiritual manifestation of our ancestors as well as the efforts of our civil and military officials. How can we alone achieve such merits? Since you wish to propagate the abstruse Way, we shall not act contrary to your sublime convictions. Be effortful, and from now onward we shall help you spread the Way."

Comment by Shi Yancong: The Master, being learned in both Buddhist and worldly lore, could give adequate answers in accordance with different circumstances. It is difficult indeed to possess such eloquence! Formerly when Dao'an remonstrated with Fu Jian, the latter did not stop his carriage (during is military operation). When Daoheng and Daobiao boldly explained their position as monks, they could not cause Yao Xing to change his intention (of ersuading them to return to secular life) until the ruler incurred the insult of being defeated in a battle and suffered the trouble of scaping from the enemy. They could by no means compare with the Master who, just by making a scholarly statement, won the Emperor' consent and permission. His pure character turned purer, and his final aspiration proved 192

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256a true. From this we may say that we need not make an appraisal to see who was superior and who was inferior. At that time Chu Suiliang, the Chief Privy Councillor, made a statement to the Emperor, saying, "Peace now prevails in the empire within the Four Seas, and the Nine Regions enjoy comfort and tranquillity. All this is due to the sagacious virtue of Your Majesty. As the Master has truly said, your humble servants did nothing more than occupy official positions. Under the light of the sun and the moon, what merit can a glowworm or a candle achieve?"

The Emperor said with a smile, "No. It is not so. A valuable fur coat is not made with the fur of a single fox, and a large amount of timber is needed for the construction of a great mansion. How can a ruler do anything by himself alone? It is because the Master wishes to preserve his moral integrity that he extolled and glorified us so profusely."

The Emperor asked the Master, "What scriptures and commentaries are you translating now?" The Master said in reply, "I have recently completed the translation of the Yogacarabhumi Sastra in a hundred fascicles." The Emperor remarked, "This is indeed a voluminous work. By whom is it written and what theory does it elucidate?" The Master replied, saying, "It is taught by Maitreya Bodhisattva for the exposition of the Seventeen Stages of Bodhisattvahood." 'What are the Seventeen Stages?" inquired the Emperor again. In reply, the Master said, "They are the stage of orrelation of he five cognitions, the stage of orrelation of mental functions, the stage of having both deliberation and discrimination, the stage of having no deliberation but only discrimination, the stage of having neither deliberation nor discrimination, the stage of samahita (one' body and mind both fixed in meditation), the stage of on-samahita, the stage of mental activity, the stage of non-mental activity, the stage of achievement by hearing the Dharma, the stage of achievement by reflecting on the Dharma, the stage of achievement by practising the Dharma, the stage of Sravakas (disciples), the stage of Pratyekabuddhas 193

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(self-enlightened Buddhas), the stage of odhisattvas, the stage of incomplete nirvana, and the stage of complete nirvana." And he also gave an outline and explained the gist of the work. The Emperor was so deeply pleased with it that he dispatched a messenger to the capital to fetch the Yogacarabhumi Sastra. When the treatise arrived, he read it in detail, finding that both the theories and the language of the work were more grand and far-reaching than he had ever heard before. He remarked to his attending ministers with admiration, "We see that Buddhist scriptures are comparable with the immeasurable height of the sky or the fathomless depth of the sea. The Master has obtained the profound Dharma from foreign countries; but as we were busy in military and state affairs, we did not have time to engage ourselves in pursuing the teachings of he Buddha. Now we have come to see that the teachings have a far and profound origin. We can hardly know their limits. Compared with the Buddhist teachings, Confucianism and Taoism, including all the nine schools of thought, are merely a small pond in contrast with the great sea. It is ridiculous that the world should say that the three religions are equal in value."

Thus an imperial decree was issued to the authorities to instruct the copyists of the Imperial Secretariat to produce nine copies of each of the newly translated scriptures and treatises to be distributed to the nine states of Yong, Luo, Bing, Yan, Xiang, Jing, Yang, Liang, and Yi for circulation from place to place, so that all the people in the whole land might receive the doctrines that they had not heard before.

At that time, Zhangsun Wuji, the Minister of Education, and Duke of Zhaoguo, Chu Suiliang, the Chief Privy Councillor, and some others, presented a report to the Emperor, saying, 'Your servants have heard that the Buddha' teaching is so profound and abstruse that it is beyond the comprehension of heavenly and human beings. The principles expressed by the words are very deep, and the language barrier is difficult to cross. We humbly consider that Your Majesty is as brilliant as the ultimate Way, as a flying light shining upon the sun. You grant beneficence to places 194

Arrival and Emperor' Preface

far away and give ample edification to the Central Region. Your Majesty protects and advocates the Five Vehicles and establishes the Triple Gem. Therefore Your Majesty has gained the acquaintance of a Master who has an elegant demeanor in the Age of Decline, such as is bom only once in a thousand years. He passed over one obstacle after another to seek the scriptures, and travelled over dangerous roads to acquire the Way. He has seen strange and peculiar customs and obtained the true texts, which he has brought back home and translated into Chinese for propagation, just as [they were] originally taught [by the Buddha] in the Amravana Garden. The refined language and abstruse teachings are just the same as what the Golden Mouth spoke. All these are effected by the influence of Your Majesty' holy virtue. We, your humble servants, being ignorant persons deficient in judgement, have the chance to participate in this event and thus have a boat by which to cross the rolling sea of suffering. Moreover, Your Majesty' heavenly compassion extends far and wide, spreading the Buddhist texts to all the nine states, so that the uncivilized masses of common people may also enjoy the taste of he wonderful Dharma. It is indeed very lucky of us to have met with what is rarely encountered once in a hundred million kalpasl"

The Emperor said, "This is due to the great power of the Master' compassionate vow. It is also due to your own good deeds, done in the past, that you could meet with this occasion. It is not caused by us alone."

The Emperor had previously promised to compose a preface to the newly translated scriptures; but as he was busily engaged in state affairs, he had no time to pay attention to the matter. At this time, as the Master had made the request again, the Emperor moistened his brush with ink and completed in a short time a composition entitled the Great Tang Dynasty Preface to the Holy Teachings of he Tripitaka in 781 characters. He wrote it with his own hand and ordered it to be placed at the beginning of the various scriptures. The Emperor, [who was] staying at the Qingfu Palace, attended and guarded by different officials, asked the Master to be seated and ordered Shangguan Yi, a scholar of the 195

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Institute for the Expansion of Culture, to read aloud the preface the Emperor had composed in the presence of all the officials. It was written in a brilliant and flowery style with the highest praise and extolment. The words of he preface are as follows: We have heard that Heaven and earth have visible forms to cover and carry all things that possess life, and that the four seasons, though formless, may potentiate cold and hot climates for the evolution of all things. Therefore by watching Heaven and scrutinizing earth, mediocre and ignorant people may perceive their origin; but by understanding and having a keen insight into the principles of yin and yang (negativity and positivity), even sages and wise men can hardly thoroughly comprehend the fate of he world. This is because Heaven and earth have forms, so they are easily perceived even though they contain the principles ofyin and yang. While the principles of yin and yang are latent in Heaven and earth, they are difficult to grasp thoroughly because they are formless. Thus we may now that what has visible form may be perceived even by the ignorant without perplexity. But even wise people may be bewildered by what is latent and invisible, let alone by the Way of the Buddha, which advocates voidness, embraces quietude, and controls serenity, extensively saves people of all grades, and holds sway over the ten quarters. When its mighty spirituality is raised it has nothing above it, and when its divine power is withdrawn it has nothing below it. When it is large it may fill the whole universe, and when small it may be contained in a hair. It neither dies out nor exists, passing through a thousand kalpas without becoming ancient. It seems to be hidden away from sight, but at the same time it is apparent, carrying down an abundance of appiness for a long time up to the present. The excellent Way is so profound and mysterious that no one could know its limits in proceeding along it. The Stream of the Dharma is so pure and calm that one could not find out its origin when dipping up water from it. 196

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Thus how can the ignorant common people and small mediocre vulgarians be without doubt and suspicion when the purports of the Way are presented to them? But the Great Teaching flourished in its base, the Western Land. It was introduced into the Court of Han as the result of a clear dream of the reigning Emperor, and so it shone upon the Eastern Region with spreading compassion. Formerly when [the Buddha] was bom in his own separate form with separate traces, his edification was achieved even before his words were spread. In today' world the people respect his virtue and know enough to follow his example. When his shadow faded away and returned to ultimate truth and he shifted his appearance to another world, his golden features lost color, without the luster of his three thousand rules of deportment. His graceful appearance was then painted in pictures, but they were devoid of the thirty-two physical marks when one looks at them. Since then his subtle words have been widely spread for the salvation of iving beings in the three evil states of xistence, and his bequeathed instructions have been propagated extensively to guide all living beings to the Ten Stages of Bodhisattvahood. But the true teaching is difficult to appreciate, and nobody can make the ultimate purport an all-pervading unity, while crooked theories may be easily followed. Thus disputes arose between the right and the wrong. The theories of unreality and reality were either accepted as right or denied as wrong according to convention, and both the Great and the Lesser Vehicles prospered for some time and declined by turns over the passage of time.

Being a leader of the Buddhist community, the Venerable Master Xuanzang has been pure and clever since his childhood, and realized the mind of three voidnesses at an early age. When he grew up he acted in accordance with divine sentiment. First of ll he conceived the practice of he Four Endurances. The wind from a pine wood and the reflection of the moon in water are not comparable to his 197

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purity and elegance, so how can the dew of mmortality and lustrous pearls be a match for his brilliance and resplendence? Thus his wisdom is perfect without bondage, and his spirituality could inquire into what is formless. He transcends the Six Defilements and is far removed from the world. He has been a unique person without an equal since remote times. He concentrated his mind on the inner domain and grieved at the decline of he Right Dharma. He fixed his consideration on the Gate of the Abstruse Teaching and regretted that there were errors and mistakes in the profound texts. He desired to make a systematic analysis of all that he had learned before, in order to cut off the spurious and perpetuate the genuine for the benefit of he learners of the future. Therefore he raised his mind toward the Pure Land and travelled to the Western Region, overcoming dangers through long distances and journeying alone with a staff in his hand. Accumulated snow flew in the mornings, and the earth was lost to sight on the way. Startling sandstorms rose in the evenings, bhirring the sky into outer space. Crossing a distance often thousand li over mountains and rivers, he pushed through colored mist and proceeded with nobody but his own shadow. For many years, through the cold and hot seasons, he trod on frost and dew to follow the track forward. He attached importance to sincerity and slighted toilsomeness. What he sought after was profound, and his wishes were fulfilled. He travelled in the Western World for seventeen years and visited all the states where the Way prevailed to acquire the right teaching. At the twin sala trees and at the eight rivers he tasted the flavor of he Way and took his meals in the wind. At the Deer Park and on the Vulture Peak he saw marvellous and unusual sights, where he inherited the golden sayings of ormer saints and received the true teaching from superior sages. He made researches into the subtle meaning of the Wonderfiol Gate and thoroughly mastered the mysterious deeds. The Way of the One Vehicle and the five schools of the Vinaya were 198

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speedily accumulated in the field of is mind, and the texts of he Eight Stores and the Three Baskets were lectured on fluently through his mouth.

Then from the countries that he had visited he collected all the important texts of he Tripitaka, totalling 657 works, which were translated and spread in China for the propagation of uperior deeds. The cloud of ompassion was ushered in from the extreme West, and the rain of the Dharma poured down over the borderland in the East. Thus the Holy Teaching, which was incomplete [in this land], was made complete, and the common people regained blessedness after the purification of heir sins. The flames of he house on fire were extinguished, and all people were saved from the wrong path. The bewitching waves in the river of desire were stilled, so that everyone could reach the other shore together. From this we may know that evils diminish because of [good] deeds, and goodness arises from [good] conditions. The commencement of he rising and falling depends upon man only. When an osmanthus tree grows on a high ridge, only cloud and dew can fall on its flowers; when a lotus emerges from pure water, no flying dust can defile its leaves. It is not that the lotus is pure by nature, nor that the osmanthus is undefiled by origin. It is owing to the height at which the tree is rooted that not even a tiny thing can cling to it; and as what the flower depends on is pure, nothing of the foul sort can contaminate it. Even inanimate flowers and trees thus depend upon goodness to achieve goodness. So how can human beings not draw support from felicity to win felicity? We now hope that the circulation of these scriptures will be as everlasting as the sun and moon, and that the blessedness gained therefrom will spread far and always be as great as Heaven and earth.

When the Master received the preface composed by the Emperor, he wrote a letter to him to express his gratitude: 199

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257a

I, Sramana Xuanzang, beg to say that I have heard that the Six Yao Expositions of the Hexagram (in the Book of Changes) probe into abstrusity, but they are limited to the scope of irth-and-death. All things are properly amed, but none of them touch upon the sphere of absolute truth. Yet one still has to make a deep study of the Book of Changes; and even if one sees the abstrusity one does not perceive its spirit. After thinking deeply over the lofty Hetu (the River Plan), one would attribute all goodness to it through repeated selection.

I humbly think that Your Majesty, the Emperor, condescended to make inquiries of me with your jade writing brush, and that your Golden Wheel is driven across the sky. You have extended the nine states of ormer monarchs, and your glory outshines hundreds and thousands of suns and moons. You have enlarged the territory possessed by successive generations and embraced as many Dharma-dhatus (domains of he Dharma) as there are grains of sand in the Ganges. Thus the Jetavana Vihara is situated within a fief of the empire, and spiritual texts inscribed on palm leaves are included in the Imperial Library. Therefore I travelled with my religious staff in hand for a distance of ten thousand li to visit Grdhrakuta Mountain; but under imperial prestige, it was very short for me. Without riding on a thousand-petalled [lotus flower], I reached the twin sala trees in a moment as short as the time for taking a meal. I searched for the Tripitaka and saw all that is stored in the Naga Palace. I studied the Unique Vehicle and made a thorough inquiry about the bequeathed theories at Vulture Peak. These have been carried back by white horses and offered to the imperial palace. Later I have been honored to receive an imperial decree ordering me to translate the holy texts. My knowledge is not the same as that of Nagarjuna, and yet I have the honor to transmit his Lamp of Truth. My talent is different from that of Asvaghosa, whose eloquence like water pouring out of a bottle caused me deep 200

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humiliation. There must be many errors and mistakes in my translations of the scriptures and treatises, yet I have enjoyed the imperial favor of aving a preface composed by Your Majesty with concentrated spirit. Its wording excels the exposition of the symbolism and the Great Treatise in the Book of hanges. Its reasoning includes all the wonderful gates of the Dharma. Now this humble person has personally heard [from Your Majesty] the voice of he Buddha, making me dance with delight as if had heard the Buddha' prediction. As I am extremely happy and grateful, I am presenting this letter to the palace to express my gratitude. Upon receiving the letter, the Emperor wrote a reply with his own hand, in which he said:

Our endowment is less brilliant than jade, and we are ashamed that our words are not broad and extensive. As regards Buddhist texts, we are particularly unacquainted. The preface we composed yesterday is very awkward and unpolished, and we fear that it would defile your writing inscribed on golden plates. It is like marking a heap of pearls with a piece of ubble. I have now received your letter, in which you overpraise us with high commendation. After making retrospection and consideration of ourselves, it made us feel all the more ashamed. It is not good enough to be praised and is unworthy of our thanks.

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Fascicle VII

Beginning with the Composition of the

"Statement of the Sacred Preface" by the

Crown Prince in the Sixth Month of the

Summer in the Twenty-Second Year and

Ending with a Reply by the Master in

the Second Month of the Spring in the

Fifth Year of onghui

257b

In the sixth month of the summer in the twenty-second year (of Zhenguan, 648), when the Heavenly Lord and Great Emperor (a title adopted by the Crown Prince later in 676 after his ascension to the Throne) was living at the Spring Palace, he read the Sacred Preface with respect and composed A Statement on the Sacred Preface, the wording of hich is as follows:

In displaying and propagating the right teaching, if one is not a man of wisdom, his literature will not widely spread. In the advocacy and exposition of ubtle sayings, their essence cannot be ascertained by a man who is not sagacious. The Holy Teaching of tathata (absolute truth) is the mysterious gist of all Dharmas and the criterion of arious scriptures. Its content is great and far-reaching, and its abstruse purport is lasting and profound, explaining the theories of voidness and reality in their extreme fineness and subtlety and embodying the essence of irth-and-death. The wording is ornate and the way it expresses is broad, so much so that a seeker could not find its origin; the language is apparent but the meaning is so deep that a practiser could not fathom its bottom. Thus we know that under the cover of holy 203