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

Fascicle VIII

Beginning with the Translation of the

Nydyamukha Sastra in the Fifth Month

of the Summer in the Sixth Year of

Yonghui and Ending with the Expression

of Thanks by Court Officials for the

Inscription Composed by the Emperor

for the Monastery in the Third Month of

the Spring in the First Year of Xianqing

262b On the first day of he fifth month in the summer of he sixth year (of onghui, 655), the Master translated, besides his regular work of translation, the Nyayamukha Sastra. He had previously translated the Hetuvidya Sastra while he was living at Hongfu Monastery. Each of these two treatises comprises one fascicle. They are works on logic explaining the methods of rgumentation or refutation by direct perception and inference. The monks at the monastery of ranslation competed with one another in writing commentaries on the works. The monk translator Xixuan showed the treatises to Lii Cai, the Chief f he Imperial Medical Bureau, who altered the reasoning, pointed out strong and weak points, and composed A Diagrammatic Exposition of Proposition and Refutation in the Commentary on the Hetuvidya Sastra, of which the preface reads as follows:

It has been said that the growth and passing away of things are in concordance with the regularity of eaven and earth, and that what is great and most profound is the order shown by the changeable and transformable lines of the 237

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Hexagrams in the Eight Diagrams (expounded in the Book of Changes). However, this principle has not spread to the external world but is practised within our domain. By inferential study of the great spirit of the universe, one can never get to know of t. By penetrating into the principle ofym and yang (negativity and positivity), one cannot fathom its depths. Has anyone ever heard that the expressions of Symbolism and the Appended Judgments (in the Book of hanges) also opened the gate to the Eightfold Noble Path, and that before the formation of he material world the teachings of he two categories of isdom were already propagated? That is why through the application of the theories of voidness and reality, one can gain double insight, and by meditating on truth and convention, one can realize the two tranquilities, be ferried across the sea of lust by the boat of the Six Paramitas, and escape from the burning house by riding on the three kinds of carts. From this we may know that the Dharma power of the King of the Dharma surpasses all living beings without hindrance. He enlightened himself as well as others and destroyed all evil ones, while he remained alone in Awakenment. When he started his karmic movement, it had the force of thunder and lightning. When his cause of edification had reached its limit, he vanished like fire extinguished when the fuel is consumed. In view of the traces of his incarnation, he seemed to show coming and going; but in consideration of the Eternal Truth, there is ultimately neither birth nor abiding in the world. Yet as the Way of reat salvation responds to those who have the cause to be saved, and heavenly blessedness and illustrious virtue may reach all places, however far they may be, so he had his inception of ife in the past with his divine light only seen in days of ore. Lucky and auspicious events had their time of returning to the Pure Land, and all people sighed with regret on such a day.

It s humbly hought that hen he imperial ang dynasty held sway over the empire, Einperors riding on Golden

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Wheels reach the four quarters. Commanding supreme power, they pacified a myriad of countries. While they brightened the Six Heavens with the Sun of Wisdom, they raised the Dharma Cloud to the Tenth Stage of odhisattvahood. Crossing the desert in the west, they possessed the wonderful regions of happiness. Approaching the sea in the east, they had the big cities of pleasure in their possession. They extended their prestige and influence without limitation and standardized the method of writing as well as the length of axletrees of carriages for common use in all countries under the sky. Thus they offered sacrifices to a hundred kotis of Sumeru Mountains and allowed the three thousand Dharma worlds to enjoy the benefit of imperial influence. Thus people coming from the five parts of ndia were asked to change their simple garments in the guesthouse on Gao Street [in the capital], and the eighteen books of the Veda were translated from the Sanskrit into Chinese in the Imperial Library.

Now there is the Venerable Xuanzang, the Tripitaka Master, who may be said to be the Sakyamuni of ur present age. Having innate intelligence and wisdom, being a learned scholar of ersatility, pure in virtue and deed, and studying the disciplinary rules hard, he is indeed a pillar of he Triple Gem and a leader of the four groups of Buddhist followers. He often worried that as the teachings of akyamuni Buddha had been introduced to the East quite a long time ago, mistaken views might have mixed with right theories as water mingles inseparably with milk. If the real aspects were not verified at Kapilavastu and the true texts not checked at Magadha, how could one decide what was the authoritative Tripitaka, to be taken as the ultimate truth? It was lucky for him that Heaven and earth were in harmony and no disturbance raised dust within the Four Seas, so that he was able to start his journey to the Great Desert and reach the Pamir Ranges to shake his travelling staff with pewter rings. He did not take the route in the south 239

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where he could taste the betel leaf but went straight to the alien land. Neither did he carry with him any asarum grass (the aroma of which would speed his horse) to render the long distance short and easy to cover. Thus he reached the source of the [Yellow] River in the Western Region and crossed the Ganges east of Kapilavastu. He collected palm leaf scriptures at Grdhrakuta Mountain and got a glimpse of he texts of Golden Words at the Crane Grove. He visited the capitals of more than a hundred countries, where he obtained nearly seven hundred books of scriptures and commentaries, which were carried by relays of carriages from garrison stations and brought back to the imperial capital. Thus he was able to present the texts to His Majesty and explain the supreme doctrine to him face to face. This Hetuvidya Sastra is one of the Sanskrit texts obtained by the Tripitaka Master. Its principles include the teachings of all of he Three Vehicles, and the matters it cites comprise a hundred dharmas. It does research into the essence of the doctrines of oidness and reality and elaborates the teachings of oth Buddhist and non-Buddhist schools. Its wording is, however, concise; its reasoning is comprehensive; and its style of writing is truly subtle, although its meanings are obvious. A student cannot grasp its abstrusity in one lifetime, and those who are interested in studying it for several years cannot fathom its origin. As it is the gate to all mystic teachings, it has been translated first.

There were then the Dharma teachers Shentai, Jingmai, Mingjue, and others, who were all men of ivine intelligence, with high aspirations and noble deeds, well versed in various scriptures and having such understanding and comprehension. They were ordered by a special decree of the Emperor to take part, later than the others, in the Dharma congregation. Thus they had the opportunity to derive benefit from the Master by listening to his instructions while holding texts in their hands. Being adept at preaching the Dharma, the Tripitaka Master thoroughly expounded the

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mystic and profound teachings in a marvelous manner. Thus the Venerable Shentai and the others recorded what they had heard, each in his own way, in explanation of the lectures. When the expository comments were finalized, they were ready to be published for circulation; but most of the people did not have a good chance to read them. Now the Dharma teacher Xixuan has been an old friend of ine since we were young. Formerly when I was living in seclusion on Song Mountain, I once set foot at the outer entrance of the monastery. After coming to serve as an official in the imperial capital, I still lived in a cramped abode in a mean alley. It has been more than thirty years since I cultivated the [four] all-embracing virtues. We two, being bosom friends, are sincere in being earnest and urging each other in a perfect manner. But the Dharma teacher is refined and pure in moral integrity, and his observance of the disciplinary rules is as stainless as ice and frost. What he has learned is aimed at achieving the Ekayana (the One Vehicle), and his actions are confined within the scope stipulated in the Sarvastivada Vinaya. On seeing that he was living a simple and ascetic life, I often urged him to change his way of living according to the principles of permission and prohibition. But as monks and laymen follow different modes of living, their actions are also dissimilar. So in the course of exchanging jesting remarks, we had a series of arguments about the right and wrong of matters. The teacher calmly said to me, "Munificent man, you have studied the Six Classics and probed into the abstruse theories of a hundred schools. You can prognosticate unseasonable weather by calculating the principles of yin and yang and discern the slightest deviations in music. I have also heard that you had never read the Great Mystery Classic (Tai Xuan Jing) but could explain it instantly when the Emperor inquired about it, and that you had never glanced at chess but tried to make a set of hessmen in ten days. With limited faculties, you wish to penetrate everything you meet. But as 241

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Buddhism is mysterious and profound, I presume it is not similar to other things. Although you exert yourself to the utmost in trying to search into its truth, I am afraid it is not something for you to utilize your mentality on. Why should you now use a Buddhist text in a perverse way to sneer at me?"

Later, when the Dharma teacher met with the first publication of [the translation of] the Hetuvidya Sastra, a work of deep and abstruse meaning, he had a copy of it produced before others did so, and presented it [to me] with the following note: "It is most difficult to make a profound study of he obscure and mysterious theories of his treatise. Most clever and erudite scholars could not understand it when they heard about it. If ou can thoroughly master this work, you will be regarded as knowing both Buddhist and non-Buddhist lore."

As this treatise has been recently introduced into China, I did not hear about it before. Being ashamed to try to understand what I did not know, I had to read it through under pressure. With utmost effort, I probed into its profound theories and endeavored to acquire the subtle gist through comparison and inference. After making repeated studies, I have obtained a shallow understanding of the meanings of this school. Afterward I also borrowed the theoretical commentaries of the three teachers and made further studies. Although the various teachers' explanations are deep and rich in meaning and their literary style has unity and coherence, they make contradictory remarks because they hold to different points of iew. Since they all received theories from the Tripitaka Master, why should they be divided into two sects? But as internal conflict occurred among them, outsiders were liable to watch for a chance to make contumelious attacks. Even what the Buddha taught in his one voice was understood in different ways by various types of people, so why should a layman clad in white be excluded from the category of iving beings? 242

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In my spare time when I was free from public affairs, I wrote this commentary in which I follow the good opinions of the three teachers as explained in their works but refute their doubtful views with my own standpoint. Divided into three fascicles, it is entitled Annotated Commentary on Theoretical Proposition and Refutation. In it the lines written in black are the main text of he treatise, while the annotations written in red preserve the old views of he three teachers. The notes written below in black are my new opinions judging more than forty of the aforementioned views of he teachers. What is after my own judgement is not fully recorded. For the elucidation of hese obscure languages and of theories that are somewhat difficult to perceive, I have also drawn a theoretical diagram for the purpose of aking comparative studies with the text. I have separately drawn a large diagrammatic exposition exclusively for the preservation of y recent annotations. Since the treatise is unintelligible to outsiders, nowhere could one get an interpretation on the highway. If eople say that I know it inherently, that is certainly not my expectation. But in the matter of learning one who does not need a second inquiry may be considered a Transmitter of he Lamp [of he Dharma], and one who knows ten points of he subject after having heard only one may be said to be near to perfection. Not having seen the work before in my life, I took up my pen and wrote the commentary in a hasty manner. Moreover, as I did not study it with a teacher, my annotations cannot be without errors and incoherences. I have heard that when a yaksa of the Snow Mountains spoke on the law of birth-and-death, the wild animals in the countryside were so delighted that they remarked that they had never heard it before. If what he said was reasonable, he would win the respect and homage of eavenly beings and immortals. I hope what I write in my annotations will be almost like that. If you teachers can forget about my mean and low position, like that of a fox fairy and a ghost, and reflect on the significance of those 243

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passages that are valuable, selecting the good points to follow them, disregarding whether they are written by a religious or a secular person, then the Tathagata' Way will not fall to the ground and many people will propagate it. How can there be any immutability in this matter? If you insist on the idea of a permanent ego and your theories do not discern right from wrong, then I will still avoid the two extremities [and accept the middle point of iew].But anyhow I shall ask the opinion of he Tripitaka Master. On the first day of he seventh month in the autumn, the monk translator Huili, feeling concern on hearing about this matter, wrote a letter to Left Premier Yu (Zhining), the Duke of he State of an, to discuss the pros and cons of he issue as follows: I, Huili, have heard that in establishing his teachings the Buddha used classic language with abstruse meanings to explain deep and subtle doctrines that were as expansive as the dome of the sky and similar in vastness to the blue sea. When one talks about the nature and form of tathata (reality), one is bewildered even if one has attained to the Tenth Stage [of Bodhisattvahood].When one speaks about the causation of little grass, one is ignorant of t even if ne is free from rebirth. Moreover, when one is entangled in the net of he Eight Erroneous Practices and submerged in the stream of the Four Inverted Views, is it not absurd if one should wish to penetrate syllogisms consisting of proposition, reason, [and example] and thereby distinguish similarity and dissimilarity and make them manifest? I humbly believe that the Master of Translation of the Great Ci'en Monastery built his base of wisdom at an early date and achieved his power of knowledge early in his life. His conduct is as pure as precious jade and his morality is as upright as a pine tree, so he was able to make a personal visit to the holy regions in search of the subtle teachings. Having embraced the whole Tripitaka in his bosom and grasped the Four Agamas in his palms, he inherited the 244

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sublime personality of the former sages and propagated in his own time the good examples of the past. He is really a boat for lay people in the Final Period of the Buddha Dharma and is truly a good model to be followed by monks. The holy scriptures he has translated amount to more than three hundred scrolls, among which is a short treatise entitled Hetuvidya, which is a guidebook to methods of argumentation and narrates the rules for refuting erroneous views. Although it is not an essential and mystic text of he profound teachings of Buddhism, it cannot be understood in a hurry. I have recently heard that Lii Cai, Chief of the Imperial Medical Bureau, with his mediocre talent, has plagiarized the theories of various teachers and composed the Diagram of Hetuvidya for the exposition of the meanings of logic. Being unable to understand it accurately, he is likely to cause heterodox views. In order to seek fame improperly, he gives strained interpretations in a wrong way. He denies the right sayings of irtuous men and allows his self-conceit to lead him to biased views. He would try to flaunt his learning in the presence of nobles and people of high rank and make a clamorous display of himself by the side of the street, brazenly and without shame, not feeling tired of it. He is experienced in the inconsistency of uman relationships, but his worldly desire has not yet come to an end. As the Chief of the Imperial Medical Bureau was somewhat familiar with worldly affairs, he thought that he could also understand the truth of eligion, just like a house mouse saying that it as not difficult to climb over Langfeng Peak in the Kunlun Mountains when it saw that it could ascend the cooking oven, or a spider that, seeing that it could easily make a net over a thornbush, thought that it could also enmesh the giant mulberry, not considering the limits of its ability. He is no different from the [animals in] these parables. I have also heard that ultrasound makes scarcely any noise and that a man of great eloquence is slow in speech. Thus Vimalakirti, though conversant with 245

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reasoning, did not say anything in the city of Vaisali; and Confucius, a man of igh virtue, was so sincere and respectful that he kept silence in his own village. Again, [Huang] Shudu enjoyed fame as great as the ocean and [Li] Yuanli had the reputation of eing an exemplary erson, yet I never heard that they praised themselves to win the commendation of government officials.

With this letter from Huili, the matter was settled. On the first day of he tenth month in the winter, having heard that the matter was settled, Liu Xuan, an official scholar of the Board of ites, composed Letter of omage in Verse to inspire the monks who took part in the translation of he scriptures as follows' Homage to all Buddhas!

May they protect us with divine powers. I make this statement with sincerity, Not to blame or disparage anyone.

One who sinks in darkness without awakening Should return to complete enlightenment. In the sea of desire one has long been submerged, There is scarcely a boat with oars for crossing. When variant views are in disagreement, One should depend upon harmonization And be free from existence and attachment In order to reason without faults and self-contradiction. Arrogant and perverse views of he Eightfold Noble Path Will lead one astray into a hundred evil ways. Grasping and rejecting of desire are mixed in argument, Defilement and purity are put in confusion. Gold should be picked out and rubble discarded; Jade needs to be carved to increase its brilliance. The Buddha shone universally upon all beings And concentrated his mind to delve into truth. Since he has achieved the Great Way, Who dares to defame him?

Forthright words will sublimate virtue; 246

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Sycophancy causes gradual downfall.

I hope you will listen to my words

So as to develop the meanings.

May you show sympathy with my truthfulness And grant me in return your admonitions.

The message of omage said:

Formerly Sakyamuni appeared in physical form in his royal palace and showed the phenomenon of death between the twin [sala] trees. When his subtle sayings were explained, the ultimate truth was propagated. His land benefited by being accepted into his fold, and all living beings enjoyed the beneficence of being enlightened as if they had been awakened at dawn. The tree of the Buddha cast its shade in the West, and the shadow of enlightenment covered the East. This happened during the Han and Wei dynasties. Under the rule of he houses of u and Yao, it flourished with great brilliance. Since then eminent monks have emerged one after another, virtuous and sagacious people followed one another in succession, the Sun of isdom always hung high, and the Wheel of he Dharma rotated constantly. The merits of nitiation were first due to Kasyapa-Matanga and Faxian, but propagation depended upon Kumarajiva and Dao'an. A separate branch stretched far to Luofu; and recently Buddhatunga appeared in the states of Zhao and Wei, where he spoke in a brief anner and behaved with uncompromising uprightness that cannot be related in detail. They debated nothing else but the theories of voidness and existence as taught by the Ekayana; or they discussed the suffering and the cause of suffering [as explained by] the Four Noble Truths. To understand the meaning of existence through verbal exposition cannot release one from conditioned existence. One has to cease talking about the Way to comprehend it, in order to realize the state of absolute quietude. If one clings to abstrusity [as real] to seek for abstrusity, that abstrusity is not the theory of bstrusity. If ne forgets about 247

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abstrusity because it is abstrusity, that abstrusity may be the meaning of abstrusity. Although ignorance is found on the path of darkness and phenomenon and noumenon are beyond verbal description, the absorption of living beings into nirvana has to be done by means of exposition, an instrument like a fish pot or a snare for catching fish or rabbits. Once variant opinions were expressed by words, viewpoints on right and wrong rose in swarms, one party fighting against another, just as in a war in which the defeated held his breath tight while the winner voiced his first triumph. Thus we esteem the conquest of ara and the subjugation of various heretics. If it were not for dauntless eloquence and adroit refutation of challenging questions, the heretics and the like would be noisily arrogant and put us to shame. Therefore we should fix our mind on understanding the Way and maintain absolute control over all good and evil influences, so as to raise high the Banner of the Dharma and beat loudly the drums of the Dharma. When the banner and drum are properly set up, the antagonists will be crushed, and since the Wheel of Dharma is in rotation, what force will not be subjugated? If man lowered his banner on sight of he enemy at a distance and rebutted challenging queries with irrelevant words, it would be impossible for him to propagate the Triple Gem. Lii Cai, the Chief of the Imperial Medical Bureau, has entered the gate of the theories of oidness and existence and is galloping along the Path of Right View. What he has learned and practised is similar to that of the past sages, and his understanding of the subtle teachings is equal to that of philosophers in bygone days. He is eloquent in speech, his meaning is perspicuous, his virtue is true, and his deeds are remarkable. He has bathed in the stream of the Eight Emancipations and comprehended the Seven Links of Enlightenment. His prompt response to the teaching of perfection resembled [that shown by] the visit of Vimalakirti to the Amravana Garden. Whenever he heard about the Way, no matter where 248

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it was, he would certainly go to seek it, just like Sadapralapa, who went out in search of truth and never returned home. His purpose is to spread the Buddha Dharma and to approve or disapprove the Commentary on Hetuvidya. One must approve the strong points of correct views, and it is reasonable to point out the shortcomings of incorrect ones. Now I see that all the monks who are assembled here are trying to derive benefit from other people' knowledge, as one gets a grindstone from another mountain to carve one' own jade into a vessel. Both he court and the commonalty ave heard about Mr. Lii and asked him for detailed advice. All of hem listened attentively to his words, which were as fluent as water flowing out of a bottle, with the hope wiping away the source of ambition and remorse and dissolving the accumulation of doubts and resentment.

Upon hearing about this statement, Li Chunfeng, the Court Astronomer, wrote me the following letter: I, your servant, cherish the Right Path in my mind. My deeds are in connection with the refuge [in the Triple Gem], regarding substantial wisdom as the mystical embodiment of the Great Enlightened One, and nonaction as the Dharma-body of the Buddha, the Guide of Men. But the bright sun glorifying the sky actually aids the function of eaven, and the sagely monks who expound the Dharma really support the wonderful Way of he Teacher of en and Heavenly Beings. This is what I believe and accept, and it is where I rest my mind. I dare not, however, take a piece of ellow leaf or gold, or a pheasant for a phoenix. Neither dare I pass myself ff as a competent player in an ensemble as the scholar Nanguo (a bogus performer of the yu mouth organ) did in the past, or mix the water of the Rivers Zi and Sheng [which are of different tastes].If I did otherwise, it was not out of y mind, certainly not out of my mind! It has been nearly two thousand years 249

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since [the Buddha passed away] at the Crane Grove. As the Right Dharma started declining, the Final Period of he Dharma has commenced, when abstruse teaching is depressed and unmanifest and the Way of nlightenment is going to sink into oblivion.

The Master Xuanzang, who practised dhuta (morality) in the Dharma world, travelled far to Kapilavastu, saw the Bodhi tree as well as the Hiranyavati River, beheld the seven places [where the Avatamsaka Sutra was preached] in eight assemblies, visited in person the city of aisall and Vulture Peak in that country, and testified to the authenticity of he sala trees [where the Buddha passed away] and of the Precious Staircase [by which the Buddha once descended from the Tusita Heaven], As for his journey to Rajagrha, Dantaloka Mountain, the Ganges, etc., it is not easy to relate them all in full. All the famous monks of he Western Region discussed the theories of prajna with him, and he inquired of those teachers to solve the doubts and questions he had entertained in the Eastern Land. He observed the Vinaya Pitaka without negligence and always understood the full meaning of he Abhidharma [works on Buddhist philosophy] through insight. He has obtained the sutras through oral transmission and had his doubts and knotty points solved by Supreme Enlightenment. All Dharmas, whether great or small, are contained in his bosom; and all theories, deep and shallow, are comprehended by his keen deliberation. Therefore the title of ripitaka Master is reverentially conferred on him in Cathay, while he is commonly known as Mahayanadeva in Kapilavastu. His deeds are so worthy of his fame that no title is adequate to praise him. Mr. Lii, however, is a versatile scholar, who is proficient in the theoretical principles and knows well the crucial importance of ords and deeds [which may produce either good or bad effects].As regards the

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protection of the Buddha Dharma, he knew it inherently; his unhindered eloquence was not acquired by learning and practice. But as the meaning of he Hetuvidya is obscure, there arose diverse interpretations, just as a group of blind men who grope at different parts of an elephant get variant ideas of the shape of the animal, or as cooked rice collected in the same alms bowl may have various colors. Since Mr. Lii persists in his own views, both monks and lay people are looking forward to a decisive opinion. When autumn frost has fallen [indicating a man' declining years], one listens attentively to the toll of a bell [to count his last days].Since the Cloud of Dharma has spread in the sky, thunder has seldom crashed. But a donkey is incapable of being treaded on and trampled by a dragon-elephant, just as a layman is not expected to set foot in the secluded living quarters of monk. Or it is like Manjusri, the Buddha of the Superior Dragon Race, who refuted his opponent' theories, and Vimalaklrti, who solved other people' doubts. Thus the established conclusions of bhiksu in an argument may also be reached by an upasaka. I venture to attach my humble note [to your letter]. Please do not feel annoyed by it. If here is any obscurity or doubt, I hope you will seek the advice of the Tripitaka Master to give a judgement. If ou will show and transmit what teachings you have received to the four groups of Buddhist followers, then the Right Way may prosper and be free from destruction and obstruction forever. Is this not the way to make the Triple Gem thrive? [Li Chunfeng] What exceeds this limit is beyond the scope of my knowledge. Expressed with homage from your disciple Liu Xuan.

On the fourth day (of the tenth month) the monk-translator Mingjun wrote a verse in response to the letter of the official 251

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scholar Liu Xuan, in which he pointed out the scholar' merits and demerits:

Hurray for the Great Saint

Whose omniscience is bright and round! No obscurity does he not discern, Just as echo follows sound.

If e induces not happiness,

Who would awake to take refuge in him? A respectable good teacher he is, Who actually guides all deluded beings. A hundred rivers with mild waves flowing, Being of he same taste, are swallowed at one gulp. Some things should be accepted and others rejected, Some are correct and some not, some complete and some imperfect.

The eightfold wrong path is spreading fast. One strives for fame with a verse of our lines, Distorting what is right, covering up mistakes, And suppressing the important in favor of triviality. But ice melts under the shining sun, And water becomes clean when a pearl is put in. The supreme virtue is manifested; The embodiment of he Way rests upon moral integrity. Even if e is praised or disparaged, He would not be moved by derogation or sublimity. Lofty is the sage of everence, The one who is abundant in sentience. Let us wait for one who is all-knowing To balance the right and wrong of hings. I am just submitting what I am unable to express So as to distinguish the brilliant ones. The responsive statement says: Not long ago I had the opportunity to read your message of homage at the Sacrificial Marking Post. After reading the magnificent composition, I see that it is a brilliant piece of 252

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literary work written in a grand and beautiful way. When one goes into it to see its elegance, is it not truly so? What a pity the sea of esire has waves running high to the sky, and the mountain of eresy is as lofty as the sun! Those who hold the conception of an individual soul will fall and topple down without stopping, and those who rely on the bondage of pride will sink into [the sea of suffering] endlessly. Thus those who held the sixty-two views strove to find shelters in which to lodge themselves, and the ninety-five types of heretics prostrated themselves one after another and forgot to return home. With great compassion as his original vow, the Tathagata, forgetting about secondary causes, condescended to respond to them. Internally he perfected the four wisdoms, and externally he revealed the six supernatural powers. Employing the Ten Powers he subjugated the heavenly demons. Speaking aloud in seven eloquent ways, he defeated the heretics in argument. He drained the sea of desire and saved sentient beings with the three voidnesses. He destroyed the mountain of heresy and dispelled what resembled the Eightfold Noble Path in shape. He pointed out the causes and showed the effects, reverting to the root and returning to the origin of hings. So great is the function of compassion and wisdom that it is not describable by words.

Formerly when he ascended the seat under the Bodhi tree, his prestige and edification spread to over a hundred kotis of people. When he ceased his activities in the grove of sala trees, his bequeathed teachings were promoted in the Three Thousand Worlds. When the Sun of the Buddha sank in the West with its remnant radiance shining upon the East, the auspice of a bright light [indicating the existence of the Buddha] was seen on a night during the Zhou dynasty. One night an Emperor of the Han dynasty had a dream [which presaged the inception of Buddhism in China], Kasyapa-Matanga and Dharmaranya lit the Lamp of isdom first, and Buddhasimha and Kumarajiva inherited 253

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265a

the lamp and transmitted it afterward. They translated the scriptures to spread the Dharma, saved the people of their times with supernatural power, subdued heretics with their brilliant views, and rested their minds in quiet meditation. In mending decadent discipline they succeeded their predecessors and followed the example of those who refastened loose buttons. They were esteemed for their edification by people of both foreign lands and China; and they helped to teach the dull as well as the clever ones. Their flowery deeds were connected one after another without decline, but I can give only a brief account of hat might be related in detail. The present Tripitaka Master possesses inward intelligence and outward elegance. He has internal beauty as his substance. He taught the people as water is poured from one bottle into another, so that they might look up to the Five Vehicles. He felt pity that the time of he Saint was receding and regretted that the holy teachings that had been introduced into China were mostly deficient. While he was thinking of he complete theories, he made up his mind to risk his life for the sake of the Way. Consulting nobody but himself, accompanied by his own shadow, he shook his robe and held a religious staff n hand to start his journey to search for the origin of he Way. He went out of umen Pass, travelled far away, and aimed to reach the Hiranyavatl River before taking a rest. He solved his doubts in the monasteries of India, where he did thorough research into the profound and abstruse teachings. After returning home he instructed the people of he Divine Land, propagating truth and wiping out falsehood. The defective texts of the bequeathed teachings are being made complete in his day, and the perfect theories of the Vaipulya (Mahayana) school are spread more extensively than former sages [spread them] in the past. The superior theories he has expounded are the most wonderful in the center of the world. The real nature of true voidness extends to the outside of he universe. Because one has the desire to grasp [external objects], this grasping causes one 254

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to lose the truth. If one seeks truth from nothingness, that nothingness will spoil reality. If one removes the traces of the two extremes and forgets about the Middle Way, one cannot easily reach the depth of truth, even if one repeatedly tries to do so. If ne lays emphasis on voidness, how can one attain ultimate truth? How important and wonderful it is! It is profound and great indeed! When it is engraved on the mind, then it is regarded as the Dharma. In the mind it is the Dharma, and uttered in words it is teaching. Dharma has individual as well as common aspects, and teaching is negative or positive expositions. How can one get a systematic understanding of such pure gists and abstract teachings in a hurry?

The Master concentrated his spirit and made use of is wisdom to study the root in detail in order to put right the branches. He shed light on the abstruse texts and widely opened his mind. He kept secret the rare voice, hich esponds in big or small volume according to the strength of the striker. He enlarged the sea of doctrines to embrace the water of all rivers long and short, just as all dukes and princes go to court to pay respect to the Emperor. Thus men of great virtue from different quarters and eminent monks of various regions were convinced of his knowledge. They came to inquire of him about the Way and solve their accumulated doubts. Since he has drunk from the river [of knowledge] until his abdomen was full, is depth of earning is unfathomable. One would be amazed to listen to his remarkable utterances, not knowing how far they could reach. As regards the small way of Hetuvidya, its direct knowledge and inference are but a mere method to guide beginners and a standard for establishing a thesis. As for the pivot of spiritual abstrusity, the secret key to truth, and the wonderful root of achievement, they are all related in profound texts and are not to be mentioned here. Lii Cai, Chief of the Imperial Medical Bureau, a man of magnanimous air and mentality, has been a versatile 255

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scholar since his early days. He is broad-minded and learned, always having a clear understanding of hings. He acquired and studied ancient texts and made deep researches into the books that were once secretly kept inside a wall and recovered when the wall became dilapidated. In contact with people of is own kind, he increased his knowledge and became proficient in the art of divination. He raised a high wind in the garden of argumentation and displayed his glorious brilliance in the forest of minent scholars, with his head held high, up to the clouds, as a leading figure in the capital. The Five Virtuous Elements aided him in his writings and corrections of mistakes, and all people of the six social positions stood to listen to his eloquent discussions. After having read the Taixuan Jing (Scripture of Great Mystery) once, he could respond to questions and give explanations about the text. In trying to rediscover the lost game of hess, he succeeded in doing so in an instant. He is indeed a [Zhang] Maoxian of he Jin period and a [Jun] Manqian of the Han dynasty, such people being no longer found nowadays. Having mastered all strategies, he still had ample time to pay admiring respect to Mahayana teachings, in which he had inherent and sincere faith. Once he had a jocular talk with his friends. They incidentally came to the subject of Hetuvidya; but he disregarded what his teacher had taught him and gave strained interpretations indiscreetly, refuting all the commentaries one by one, pointing out their defects, and finding fault with them. He pronounced his views at court and rashly put them into writing. As far as his ambition is concerned, it is unsurpassed; but when his knowledge is examined, it is really doubtful.

This treatise of is is complete in one fascicle, consisting of five pieces of paper, in which all three commentaries are studied in full detail, he having read them through once. He raises forty objections without mentioning a single correct point of is own. He says nothing right himself, but he says 256

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he is right. The commentaries have nothing wrong in them, but he would say they are wrong. What he says is wrong is not wrong, and what he says is right is not right. Since what he says is right is not right, it is always wrong. Since what he says is wrong is not wrong, it is always right. As what he condemns as wrong is always right, it is right, but not because he says it is right. As what he justifies as right is always wrong, it is wrong, but not because he says it is wrong. It was because of such derogatory views that he incurred censure upon himself. Moreover, cause has two aspects, the producing cause and the illuminating cause; but he grasps one entity, forgetting about the two functions. Both the illuminator and the illuminated are given one name, which makes one perplexed about the two entities. Again, of the two component parts [the subject and predicate] of proposition, he retains the subject, while giving up the predicate as the proposition. As for the substantial meaning of he example and the object on which the example depends, he rejects the substantial meaning, while keeping the object on which the example depends as the example. Due to these two systems of thought, there arose many doubtful views groundlessly, and the confusion of a conclusion accepted by both parties in argumentation would cause the seven confutations in a wrong way. Although he praises the two treatises to the utmost, he regards his own mind as his teacher, misunderstanding the context of the sentences and pronouncing the words in mistaken tones. He also mistakes the Samkhya Sastra for the Sabda Sastra, and cites the City of Birth as the City of Death. This not only is contrary to the separation or combination of he proposition and the reason but also deviates from the sequence of the antecedent and the consequent [in a syllogism]. He also tries to use vulgar words and erroneous rhymes to transliterate original Sanskrit terms. Although he widely cites the seven norm cases, they are simply equal to one case in the Sanskrit language. He does not mention the eighth case, 257

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the vocative. Where did these arbitrary errors and absurd mistakes come from?

Moreover, the Vaisesika school holds that the atoms are permanent and infinite in number but infinitesimal in body. In time, they gradually amalgamated and produced many offspring atoms, the number of which decreased to half of the original atoms, while their bodies became twice as large as those of their parents. In the end their bodies pervaded the great chiliocosm, but tracing to the ultimate limit their number is only one. The revered Mr. Lii cites the Appended Judgements in the Book of hanges:

The Supreme Ultimate engenders the two Primal Forces \yin and ang].These two Primal Forces give rise to the Four Forms, which in turn give rise to the Eight Trigrams from which all things are created.

He remarks that this saying is different in language, but the same in meaning [as (the saying of)the aforesaid school]. Now we know that the Supreme Ultimate is formless and that whatever is bom has a shape at its inception. The origin of all things lies in one vital force which finally turns into the myriad things. How can we make use of he production of he one from the many to exemplify the production of the many from one? If he citation of imilarities is intended to show off erudition, what if the connotations are perversive? Suppose a good example is cited to exemplify a similar concept of production, but the elucidation is the same as that of heterodox views. How could one rid oneself of deep involvement [in misconceptions]? How can one mix the right with the wrong just for the sake of winning the praise of one' contemporaries? Unless one bears a personal grudge against somebody, why should one go so far as this? All of Mr. Lii' errors and confusions cannot be fully related. His awkward position is caused simply by his own imprudence. Since the roots are not upright, the branches and leaves will naturally fall to one side. From mistakes arise doubts, and 258

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the doubts lead to perplexity. Can one expect to see a crooked object casting a straight shadow? I am just giving two or three examples, so that one may get a general idea. As the deep errors are manifold, rejoinders will be given separately. As the revered Mr. Lti is a man of sensibility and intelligence, why should he have been as reckless as this? In the manifestation of truth and convention, difficulty and ease are as different as clouds [high up in the sky] and mud [low down on the earth].The Buddha' teachings have spread far, to the prominent regions of Chu and Yue, where the Right Dharma is firmly established, like a burning furnace that cannot be quenched with a handful of now, or like the Bohai Sea, which cannot be crossed by a boat built with glue. Mr. Li, the Court Astronomer, has immersed his mind in what is abstruse and cherishes in his bosom what is remote and far-reaching. He is specially versed in the Nine Principles of Mathematics and has comprehensively studied divination with the six lines of a hexagram. He has made extensive researches into ancient texts and has observed the color of louds to augur things, while despising Wei Hong for his loss of ropriety and disdaining Pi Zhao for his unskillfulness. His spirit is unobstructed, and it is in this that his reputation lies. Having collected the revered Mr. Lii' discussions on other subjects, he has also made further inquiries, considering ultimate reality as the mystical embodiment of the Great Enlightened One and nonaction as the Dharmabody of he Guide of Men. This means that through faith in the unconscious impression of irtuous deeds one has cultivated, one may gain partial realization of ruth; it can never be achieved spontaneously after all. I am very much afraid that your words may be seemingly good with contrary meanings, and that your expressions are Philistine with obscure purposes. As regards the mystic Way of he [Taoist] heavenly teacher, I hope you will reconsider it. Moreover, the heavenly teacher Kou [Qianzhi] was specially recommended to the court by Mr. Cui [Hao].What more can be said to show that 259

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they caused the disaster together? Although they did not indiscriminately mix the water of the Zi and Sheng Rivers, they did confuse gold and brass.

But you alone are an outstanding person of oble character, learned in all the texts of the three ancient rules and the Classics about the Eight Diagrams. You shield yourself with benevolence and righteousness, and treat people according to the pivotal rules of onduct of a gentleman. Solemnly and magnanimously your unbending moral integrity soars high up to the clouds, and your pure and simple benefitting spirit pacifies the earth. Your good reputation has spread in literary circles, and you stand as a principal figure in the assembly of cholars. You have collected the principles of he Nine Categories of the Great Law of Governance and have made detailed researches into the theories of the two Dai' [Dai De and Dai Sheng].As for the three hundred rules of the Regular Rites and the three thousand Minor Rules of Conduct, you can understand all of heir meanings as easily as you can point to your palm; the matter is as simple as bending down to pick up a thing. Your manner of arranging wine vessels and placing sacrificial tables is regarded by all as the standard way, and all rules and regulations have to wait for your review and amendments [before enforcement]. Thus the satiric poem "Xiangshu" (criticizing improper manners) is heard no more among the people, and the eulogistic ode "Yuli" (praising propriety) is now filling the ears of the court. Your fame matches your deeds perfectly well. The sincerity of your honesty and piety is inherited from innate endowment. You have always truly cherished the mind of spreading and protecting [the Dharma], and so in this clamorous argument you also share the feeling of shame and compunction. Therefore you could have cast away your calling cards to live a retired life in seclusion and forbear erroneous views in order to glorify the Great Teaching. If you were not a talented man well versed in both Buddhist and non-Buddhist lore, illuminating the darkness 260

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of the neighboring regions, how could you dispel evil and encourage good, as well as rectify vulgarity and preserve truth?

Formerly the Venerable Kumarajiva had three thousand disciples who submitted themselves to the Way. In the present congregation there are as many men of the same virtue as people in the market. I, a poor mediocre and incompetent monk, have been privileged to take a back seat in the assembly. Although I am happy to have heard about the Way in the morning, I am ashamed that I still have to be active and vigilant up to the evening. It is well known that all three virtuous monks who wrote the commentaries were thoroughly learned in the teachings of the Five Vehicles. Their wall of knowledge was a fathom high, hard to peep over. Their words were as lofty as peaks that are difficult to look up to. If the shang-yang bird is dancing on one foot [indicating the advent of torrential rains], one will surely be graced by the benefit of moisture and humidity; but a sudden peal of hunder may leave one no time to cover one' ears. It is said by all that the ancients remarked that a bird may fold its wings and perch on [any] branch, so it need not confine itself n a forest created by a divine being; and that a pond is deep enough for a fish to sink down in, so it need not wait until it is in the blue sea. Therefore, without considering my stupidity and weakness, I have been obliged to examine what is false. As I am not spared the task in spite of my decline, I present this statement in a rough outline. Although the style of writing is poor, the content may be readable. Looking at my own mediocrity and incompetence simply increases my trembling with shame. I am ust giving a response to the sayings that have been pointed out. I have nothing more to express. Stated by Shi Mingjun. On the seventh day (of the tenth month), when [Liu] Xuan received the letter, he again incited Lvi [Cai], Chief f he Imperial Medical Bureau, who consequently reported the matter to the 261

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Emperor. The Emperor ordered that a group of ministers and scholars be dispatched to Ci'en Monastery to invite the Tripitaka Master to hold a decisive debate with the revered Mr. Lii. Mr. Lti had a weak case and withdrew with an apology.

On the first day of he first month in the spring of he first year of Xianqing (656), [Li] Zhong, the Crown Prince, considering that he was not an offspring of the Empress and not daring to occupy the position of rown Prince for long, followed the example of aibo and submitted memorials once and again to the Emperor, asking to retire from his position. The great Emperor consented and made him the Prince of Liang with a grant of ten thousand gift articles and a magnificent mansion of the first grade. In the same month, [Li] Hong, the Prince of Dai, was appointed Heir Apparent. On the twenty-third day, a feast to entertain five thousand monks in honor of the [new] Crown Prince was prepared in the Great Ci'en Monastery. Each of the monks was offered a gift of three pieces of linen and silk, while courtiers were dispatched by order of he Emperor to offer incense in the monastery. When Xue Yuanchao, a palace attendant, and Li Yifu, an imperial secretary, visited the Master on that occasion, they asked him, "The translation of Buddhist texts is indeed a good task for the Gate of the Dharma, but we do not know what else could be done for its glorification. We also do not know in what manner the translation work was achieved in ancient times."

The Master said in reply, "As the Dharma Pitaka is abstruse and profound, it is really hard to elucidate it at full length. However, it depends upon the Sakya monks for the exposition of its inner meaning and for its safekeeping, while its external protection and establishment rest on Emperors and kings. Just as a boat that sails on the sea may travel a thousand li, or the kudzu vine that twines upon a pine tree may stand a myriad fathoms high, it must depend upon favorable conditions to be able to extend its benefits widely. Now as the Han and Wei dynasties have lasted a long time, we need not discuss them here in detail. But let me relate the events involved in translating and propagating Buddhist scriptures since the times of the House of Fu (350-94) and the House 262

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of Yao (384-417). Besides the monks, the lords and ministers also supported the task. At the time of Fu Jian, Dharmanandi translated scriptures with Zhao Zheng, a palace attendant, as his amanuensis. At the time of ao Xing, when Kumarajiva translated scriptures, both the Lord of Yao and Yao Song, the Marquis of Ancheng, served as amanuenses. During the Later Wei dynasty, when Bodhiruci translated scriptures, Cui Guang, the Premier, acted as amanuensis and composed a preface to the translated texts. Such was the case during the Qi, Liang, Zhou, and Sui dynasties. At the beginning of he Zhenguan period (627-49), when Prabharana translated scriptures, Fang Xuanling, the Left premier; Li Xiaogong, the Prince of the Prefecture of Zhao; Du Zhenglun, Chief Chamberlain to the Crown Prince; and Xiao Jing, the Imperial Treasurer, were ordered to supervise and pay scrupulous attention to the compilation. But now we do not have such a system. Moreover, this Ci'en Monastery has been constructed by order of the present Emperor in memory of his deceased mother, the Holy Empress of ultural Virtue. Its splendor is so magnificent that it has no parallel either in the present or in the past. Yet we do not have a stele with an inscription describing the event so as to transmit the glory to posterity. Nothing can surpass this way of making the event known to all. If ou gentlemen would send word to the Emperor, this good idea could be realized." The two honorable officials consented and went away. On the following day when they attended the court, they submitted a report on behalf f he Master; and the heavenly Emperor granted him all his requests.

On the twenty-seventh day, Cui Dunli, a minister without portfolio, Chief of the Imperial Secretariat and concurrently Chief Chamberlain o the Crown Prince with he rank of mperial Inspector and Supervisor of the Compilation of National History with the honorary titles of Pillar of the Nation and State-founding Duke of Guan County, announced an imperial decree:

Since the scriptures and commentaries rendered by the monk Xuanzang of the Great Ci'en Monastery are new 263

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translations, they should be well done both in literary style and in the explication of their meanings. It is befitting to appoint Yu Zhining, Grand Tutor to the Crown Prince, Cabinet Minister, Left Premier, and the Duke of he State of an; Lai Ji, Chief of the Imperial Secretariat, concurrently Minister of he Board of fficial Personnel Affairs with the rank of mperial Inspector and the State-founding Baron of Nanyang County; Xu Jingzong, Minister of the Board of Rites and State-founding Baron of Gaoyang County; Xue Yuanchao Acting Palace Attendant, concurrently Left Attendant to the Crown Prince with the rank of mperial Inspector and State-founding Baron of Fenyang County; Li Yifu, Acting Deputy Chief of he Imperial Secretariat, concurrently Right Attendant [to the Crown Prince] with the rank of Imperial Inspector and State-founding Baron of Guangping County; Du Zhenglun, Deputy Chief f he Imperial Secretariat, and some others to read the translations from time to time. Should there be any unfitting or improper expressions, they should polish and improve them as required. If cholars are needed, two or three persons may be coopted to meet the requirements.

When the interview was over, the Emperor sent the eunuch Wang Junde to dispatch the message to the Master, saying, "As Your Reverence needed men of letters to assist you in translating the scriptures, we have instructed Yu Zhining and others to go to you. As regards the slab inscription, we wish to compose it with our own hands. We do not know whether this is satisfactory to you or not. We are just sending you this information."

Upon receiving this imperial decree, which satisfied the Master' long-cherished desire, he felt moved and happy in the presence of he messenger and could not refrain from shedding tears of gratitude. On the following day he went with his disciples to the court to present a letter of thanks to the Emperor. (Original note: the text of he letter has been lost.)

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In the second month, there was a bhiksuni named Baocheng who had been a lady official under Emperor Gaozu, posthumously honored as Emperor Shengyao. She was a daughter of Xue Daoheng, Governor of Xiangzhou and Duke of Linghe of the Sui dynasty. Being a lady of irtue and good name, she had the honor to use a writing brush with a red holder and was an outstanding beauty in the inner palace. Her father was a scholar renowned for his learning, and she did not deviate from the family tradition of education. She mastered the classics and also possessed good literary talent. When the great Emperor was young, he studied under her. When he ascended the Throne he showed his gratitude to her as his old tutoress by conferring upon her, with great respect, the title of the Lady of Medong Prefecture. As the Lady desired to become a mm, the Emperor fulfilled her wishes and specially built the Helin Nunnery in the Forbidden Palace for her residence, with a slab inscription erected to record her virtues. Several scores of people were also permitted to be her attendants. The four requisites [of a Buddhist mm] were provided for them by the government, so that they might be ready to receive full ordination.

On the tenth day of he second month, an imperial decree was issued to invite the Master to proceed to Helin Nunnery to ordain the Lady of edong Prefecture, the Xue bhiksuni, and to bring ith him nine virtuous monks, each one waited upon by an attendant. It was also ordered that ten preciously decorated carriages and ten carriages for musicians should wait inside the Jingyao Gate. Horses had previously been sent to the monastery to welcome the monks; and when they reached the city gate, they were invited to ride in the carriages to proceed forward. The carriages for the monks went in front and those for the musicians followed behind. As it was in the second month of he spring season, the scenery was beautiful and splendid with green willow leaves and pink peach flowers, as well as blue pine trees wrapped in a mist of asper color. The carriages adorned with brocade curtains and purple canopies shone brilliantly amid the pleasant surroundings and moved in an 265

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easy and graceful manner, just like monks repairing from the Jetavana Garden to the city of Râjagrha.

Upon their arrival the monks were lodged in a separate house. An altar was erected to ordain Baocheng and more than fifty others. The Master alone was the âcârya (preceptor); the other monks were merely witnesses to the ceremony, which lasted for three days. When the ordination ceremony was over, a skillful artisan, Wu Zhimin, was asked to draw portraits of he ten teachers to be kept and venerated.

Beside the Helin Nunnery, there was the Deye Nunnery, which had been built previously and had several hundred bhiksunls living in it. They also requested that the Master confer on them the Bodhisattva Precepts, and so he went to the Deye Nunnery. After the function was completed, he took his leave and returned to his own monastery with the rich alms that had been offered to him. The Emperor ordered the eunuch Wang Junde to lead some servants holding a gorgeous umbrella to escort the Master. The beholders along the streets were greatly inspired to be good-hearted. Later, the Helin Nunnery changed its name to the Longguo Nunneiy. Shortly afterward the Emperor completed his composition of the inscription. He ordered Zhangsun Wuji, the Lord of Military Affairs, to show it to all the noblemen. The words of he inscription read as follows:

We have heard that at the commencement of the constitution of the universe and at the beginning of the creation of all things, nothing was not carried on the earth and covered under the dome of Heaven. But the two luminaries shining in the sky are unfathomable in their waxing and waning phases, and it is impossible to get to the limit of he billows in the Four Seas flowing over the earth. Moreover, the Gate of the Dharma is profound and quiet, and it manifests its existence before its [realization of] non-destruction. The Holy Teaching is all-embracing and shows its form beyond formlessness. Thus the light of the Way shines through kalpas as numerous as atoms in the world to edify all living 266

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beings comprehensively. We remember that hen the Buddha was bom in his royal palace he was clad in lotus flowers and had blossoms to receive his first steps. Light issued from the divine pond, and the trees bent their branches low in the air. He pronounced the Voice of irtue at the Deer Park and met various men of earning in the Dragon Palace, blessing those beings who had committed sins and invigorating a generation of men that were on the decline. In order to enable the ignorant of the lowest class to imbibe the Way, he broke his bones at a cemetery in the wilderness. The respectful edification of the Superior Man of isdom made the Youth of the Himalayas give his life to hear a stanza of the Dharma. The silky rain of he Dharma quenched the flames of the house on fire, and the Sun of Wisdom rolled up high and illumined the deep darkness of idnight to bring in the light of day.

We have widely read histories bound with silk covers of light yellow color and made careftd studies of morality and the arts, but we have found that the Sakya teaching is perhaps the only blessedness that will last for infinite kalpas. Our mother, the late Empress Wende, depending on a helve made with the wood of ade tree, dredged the Gu River and cleared out its springs and source. Her virtue shone upon Tu Mountain and her way [of life] illuminated the bend of the Gui River. Her fame flowed out through the writing brush with a red holder, which made her beneficial actions manifest to the eight directions of the world. Her admonitions given in the Purple Palace will spread her high reputation to all the ages. The essence of negativity, however, abruptly obscured the moon, whose light of ighteousness was hidden forever. The maternal connection was cut off, with its outstanding events sunk into oblivion eternally. When her toilet mirror is stroked, our feeling of sorrow is increased, and we wish to ascend the barren hill to look around, but where could we find any trace of her? In old times, Zhong You heaved a sigh of sadness at the sight of his emolument of 267

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one thousand zhong of illet [reminding him of is mother who died poor], and Yuqiu suffered grief over his three losses.

The very great indebtedness we owe to our mother is really a matter of lifelong concern to us. Therefore, we intended to construct a memorial building, and so this monastery has been established like one paved with gold on the ground. At its back is a suburb, the Bin District, where a thousand estates dot the brocade-like scenery of trees, while in the front it faces the Zhongnan Mountains with peaks spurting out like lotus flowers to the height of a hundred fathoms. On the left side are eight rivers, the waters of hich formed lakes shining like mirrors scattered over the earth. On the right side it adjoins the highway that reaches nine localities, and moving along it are carriages with canopies of feathers so tall as to touch the clouds. It overbears the inner area of the Land of Heaven and is credibly [known as] a superior spot in the Upper Capital. It displays engraved long corridors winding away to a far distance, and it has gorgeous pavilions rising up high in the air. The Morning Crow emerging in the rosy clouds shines upon the Palace of the Sun with variegated hues; and the New Rabbit appearing in the clear sky illuminates the Hall of the Moon with lucid brilliance. The paths are perfumed by autumn orchids, wisteria hangs in the courtyard where trees are sparse, osmanthus renders the rocks fragrant in the winter, and the windows are closely covered with clusters of red blooms. The lamps are brightly lit, producing many puffs; and flames bum on the crane-shaped lampstands in the midst of smoke. Streamers mark the distant spires of pagodas and their colors entangle the rainbow beyond the sky. The flights of steps are irregular and moistened with dew resting on jade with a fine grain. The light curtains roll back and forth with their nets shrunk into the shape of dimples and strings of pearls. The low hills are reddened by the rosy dawn, and over the ponds floats the 268

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green of the quiet mist. The tinkling of ade pendants harmonizes with the sound of evening bells, and the gentle breeze mingles with voices chanting Sanskrit stanzas in the morning. Not only is the Heavenly Palace of Accumulated Fragrance shamefully inferior in splendor, but the abodes of the immortals on Langfeng Mountain are also regretfully less exquisite in carved ornamentation.

We have the Venerable Xuanzang, who is really the crown of understanding of the truth of Suchness. Being a man of quiet and dignified bearing, he is like a cool breeze blowing gently over a tall pine tree. His resplendent thoughts are multifarious, resembling beautiful clouds reaching as far as the Milky Way, and his wisdom that surpasses the present age and discerns ancient times is inherent, while his sincere wish to foster tranquillity and cherish truth was aroused when he was a child. An outstanding figure of his generation, he has excelled Daosheng and Huiyuan and glorified previous ages, and with intelligence exceptional in this millennium, he surpassed Buddhasimha and Kumarajlva of a later time. Considering that the pure and simple customs of ancient ages had been discarded and vulgar conventions had become popular in the present, he was saddened by the long pitch-dark night and felt pain that the subtle teachings were buried in eternal oblivion. Thus he journeyed to foreign lands and widely studied the secret theories. He sailed beyond the Milky Way and shook the tin rings of is mendicant staff above the clouds. On the great sea with billows dashing to the skies, he voyaged upon terrific waves. Over long stretches of land covered with heavy frost, he forged ahead against the cold atmosphere and disappeared alone. While he was travelling on the plains, his robes were in tatters. He had to stand the gale on the Snow Mountains in his unlined garment. In the wilderness the daystar lay low, and his skin was scorched by the sun in the shifting desert. Marching on a long road in the moonlight, his shadow was his temporary 269

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companion at night. Going far over precipitous peaks, his form always became solitary with the approach of dawn. He thoroughly researched the sphere of wisdom and deeply investigated the ultimate truth. His mind understood the Buddha' teachings exhaustively and knew well the gists of secret learning. He mastered what previous sages did not know and comprehended what he did not learn previously from books. Thus the golden texts were introduced to the East to maintain teachings that were on the verge of breaking up, and the precious stanzas were shifted from the West to fill in the missing words. While he was looking reminiscently at the ruins of temple foundations in that country, his mind was fixed on this land. He propagated the profound gists while the leaves were verdurous in the Jetavana Grove. When he opened his mind in a distant land, the waves in the water of meditation became quiet once again.

We are devout toward the Eightfold Noble Path and mindful of paying homage to the twin sala trees in order that the immense bliss gained thereby may help and benefit the deceased. Let us pray that our mother, the deceased Empress, will gain liberation through the Six Paramitas; that her spirit will appear in front of the red gate of the palace; and that, having rested in the four stages of Dhyana, her spirit will come over the area of he imperial residence. Alas! The Jade Candle is easily gone, urging the four seasons to change from warmth to cold. The Golden Arrow is hardly detainable, driving the Six Dragons to compete with the sundial and clepsydra in speed. We fear that slopes may be removed, but the trees will be still there; that seas may turn into mulberry fields and the locality remain the same; but that landforms may be changed when high peaks have sunk into deep valleys. Hence we respectfully inscribe this everlasting slab to state and make known the true circumstances. The inscription reads as follows:

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The Three Luminaries shine upon all forms; Like water flowing, everything changes. The human path is long and far-reaching, And time has its waxing and waning. Simple and honest customs have long degenerated; Callous and unkind practices have sprung up unperceived.

The waves of assion submerge consciousness, And the mist, of [evil] deeds besmirches sentiments. Magnificent is the Guide of en

Who first stepped on the earth at Kapilavastu. His wonderful Way excels in abstrusity; His profound origin controls tranquility. Vulture Peak stood high in the distance; The Dragon Palace was broad and spacious, The Sim of isdom issued brilliant light; The clouds of compassion shed the rain of benevolence.

Retrospection on the holy words and teaching Gives rise to reflection on the Voice of irtue. These theories were esteemed in past kalpas, And the Way covers both the present and the future. His spirit prevails throughout the Nine Regions, And his traces vanished at the twin sala trees. The dream of Emperor Ming of Han seems still in existence,

But the star dropped suddenly during the [Later] Zhou dynasty.

Our sorrow is attached to our mother' toilet mirror, And our grief s as deep as the grand mansion. In the Zhuolong Garden the plants are moist unnoticed;

At Jiaofeng Palace our feelings are concealed. Frost and dew infringe in the morning; Branches are raised by wind in the evening. 271

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Riding in a Carriage of Clouds, She passed away forever in peace. These magnificent buildings are thus constructed: The solid structures are adorned with engraved flowers;

The purple ridgepoles retain the moonlight; With the glow of sunset are the red beams embellished.

At the windows painted with clouds, leaves are scattered;

Over the pond, flowers drift up and down in the wind. The Imperial Carriage lowers its canopy and halts; Beside the bridge the rainbow is slanting. With the life of isdom the Master is endowed, An outstanding person with a calm and peaceful mind.

A unique personality appearing once in a thousand years,

He walks alone on the Path of hree Voids. In the Jetavana Garden he had a taste of he Way; In the Snow Mountains he ate his meal in the gale. The Lamp of isdom is rekindled, And the true words are once again esteemed. The four seasons flow away rapidly; The Six Dragons fly speedily.

At midnight the evil atmosphere is dispersed, And at dawn the Hangu Pass is opened. His good virtue is a lasting example; His repute is known in the world of atoms. This inscription is engraved in praise of im; It will remain conspicuous for many years to come. On the sixth day of he third month, various honorable gentlemen, on receiving the Emperor' composition, went together to the court to submit a memorial to express their gratitude to the Throne. It reads:

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We knelt down to see heavenly flowers blooming and witnessed the marvelous treasure of the God of the Yellow River. We piously opened the secret scriptures and listened to the sweet melody of he Fairy Lady Yunyin. The composition embraces the moral principles of a myriad of generations and contains the unusual views of a thousand years. We hastened to impart the happy news to one another, and our delight knew no bounds. We humbly believe that the Run of Wisdom shining from the West has illuminated midnight and dispelled the darkness, and that the River of the Dharma has flowed to the East and moistened withered roots to enable plants to grow tall and gracefrd again. Nowhere is the edification not one and the same, and all principles in concordance with things come to the same end. Through successive dynasties up to the present, all people have esteemed these texts. We bow down to consider that Your Majesty may cut off the sea by merely dropping a garment [without effort] and discerns affairs in the Central Region as clearly as if in a mirror. The way of having dutiful descendants from generation to generation is increasingly glorified, but the ferry to cross over the sea of ebirth is more important. A Jetavana Garden has been opened in the superior area, and eminent ascetics have been invited to live in retirement in it. The place is extremely lofty and resplendent, and the people therein are marked by moral strength as mighty as that of dragons and elephants. Thus the profound teachings, for which a grand stele has been prepared, are once again deeply explored. The thought of he inscription is wonderful with hardly any limit, and only [monks wearing] black robes can master it. The meaning is beyond the surface of the words, and the truth is hidden deeply in emptiness. We, your subjects, have always been ignorant of the teaching but are lucky to have a peep at Your Majesty' composition. It is, however, just like comparing a small amount of water in a depression on the ground with the huge pool in which the divine turtle lives, or like a group of 273