English
English version: The speech ended there. He serenely closed his eyes and passed away at Tongxuan Temple in the tenth month of the fourth year of the Zhenguan reign (630 AD), at the age of sixty-seven. His scholarly disciples, numbering over a thousand, were deeply saddened and erected a tall stele in his memory (His serene demeanor at the time of death was clear evidence of his rebirth in a higher realm, truly establishing the karmic connection for future lives, such was the result of his vows). Master Xuanzang Xuanzang, originally named Hui, belonged to the Chen family by common surname, descendants of Chen Zhonggong (Chen Zhonggong) of Taiqiu in the Han Dynasty. His grandfather, Chen Kang (Chen Kang), was a professor at the Imperial Academy of the Northern Qi Dynasty. His father, Chen Hui (Chen Hui), was proficient in the classics from an early age, stood eight feet tall, and had bright eyes. He was appointed magistrate of Jiangling but resigned and retired. Xuanzang's elder brother was Master Changjie (Changjie). He lectured on profound principles daily, while also humbly discussing various arguments. At the age of eleven, Xuanzang could recite the Vimalakirti Sutra (Vimalakirti Sutra) and the Lotus Sutra (Lotus Sutra), standing out as upright and not conforming to the trends of the time. He recited and memorized, with hardly any idle moments. At that time, the capital of the Eastern Dynasty was flourishing with the propagation of Dharma, lecturing on the Nirvana Sutra (Nirvana Sutra), the Mahayana-samgraha (Mahayana-samgraha), and the Abhidharma (Abhidharma) treatises. He could remember everything after hearing it once, and people praised him as being like the ancients. He could discern the truth of things based on words, and there was nothing he could not deeply explore. At that time, people were amazed by his memory, believing that few people throughout history could compare to him. At the age of twenty-one, he thought to himself: 'Learning values depth, and righteousness values thorough understanding. Only studying one aspect cannot be considered exploring the profound. If I do not give up my life and vow to go to India (India), how can I fully see the Buddha's teachings?' At that time, he was twenty-nine years old. In the third month of the third year of the Zhenguan reign (629 AD), he went west in search of sacred sites, directly to Guzang (Guzang), gradually reaching Dunhuang (Dunhuang), passing through the Tian Shan (Heavenly Mountain) fortress. He carried dry rations, traveling alone, looking ahead into the distance, only seeing flat sand, with no paths for people to walk. He hesitated, entrusting himself to fate, allowing karma to guide him, experiencing various dangers, reaching Yiwu (Yiwu) and Gaochang (Gaochang). The King of Gaochang (King of Gaochang) gave him goods and sent people to escort him to the Turks (Turk), who in turn sent him to various vassal states and Brahmin countries (Brahmin countries) in the Snow Mountains (Snow Mountain). He personally saw the sights of the Five Indias (Five Indias), experiencing more than one hundred and fifty countries. On the twenty-fourth day of the first month of the nineteenth year of the Zhenguan reign (645 AD), he arrived in the western suburbs of the capital, and monks and laypeople rushed to welcome him, with crowds of hundreds of thousands, as if welcoming the Buddha's descent. He was summoned into the inner palace, met the emperor, and discussed Buddhist teachings and worldly affairs, without anything disagreeing with the emperor's wishes. From sunrise to sunset, he did not notice the passage of time. He immediately presented his plan to translate Buddhist scriptures. The emperor said: 'Since the Master left' --------------------------------------------------------------------------------
Chinese
。造弘福寺。其处虽小。禅院虚静。可为翻译。所须人物吏力。并与玄龄商量。务令优给。又敕云。所须官人助翻者。已处分讫。其碑朕自作。及碑成。请神翰自书。蒙特许。克日送寺。京寺咸造幢盖。又敕王公已下。太常九卿。及两县妓乐。车从千余乘。驻弘福寺。上居安福门。俯临将送。京邑士女。列于道侧。自北之南。二十余里。充仞衢街。光俗兴法。无与俦焉。奘生常以来。愿见弥勒。及游西域。又闻无著兄弟。皆生彼天。又频祈请。咸有愿证。怀此专至。益增翘励。后至玉华。但有隙次无不发愿。生睹史多天。见弥勒佛。自翻大般若经六百卷了。惟自䇿勤。行道礼忏。麟德元年。告翻经僧。及门人曰。有为之法。必归磨灭。泡幻形质。何得久停。行年六十五矣。必卒玉华。于经论有疑者。今可速问。闻者惊曰。年未耆耄。何出此言。报曰。此事自知。遂往辞佛。先造俱胝十亿像。所礼忏辞别。告寺僧曰。奘必当死。经云。此身可恶。犹如死狗。奘既死已。近宫寺山。静处藏之。因既卧疾。开目闭目。见大莲花。鲜白而至。又见伟相。知生佛前。命僧读所翻经论名目已。总有七十三部。一千三百三十卷。自怀忻悦。总召门人。有缘并集。无常将及。急来相见。对寺僧门人辞诀。并遗表讫。便默念弥勒。令傍人 建造了弘福寺。那地方虽然小，但禅院清静，可以用来翻译佛经。所需的人员和物力，都与房玄龄（唐朝宰相）商量，务必给予优厚的供给。又下敕令说：‘需要官员协助翻译的人员，已经安排妥当。碑文朕亲自撰写。’等到碑文写成，玄奘法师请求用皇上的御笔书写，蒙皇上特许。选定日期送到寺庙。京城的寺庙都制作了幢幡宝盖。皇上又敕令王公以下，太常寺和九卿，以及长安和万年两县的歌舞乐队，车马随从一千多乘，驻扎在弘福寺。皇上在安福门上，俯视着送行的队伍。京城的士人和妇女，排列在道路两旁，从北到南，绵延二十多里，充满了街道。这种弘扬佛法、光大风俗的盛况，是前所未有的。玄奘（约602年-664年，唐代著名僧人，法相宗创始人，被尊称为‘三藏法师’）平生以来，就希望见到弥勒菩萨（未来佛），并且在游历西域时，又听说无著（约300-390，瑜伽行唯识学派创始人之一）和世亲（约310-390，无著之弟，瑜伽行唯识学派重要人物）兄弟，都往生到兜率天（欲界第四天）。因此他经常祈请，都希望能够得到验证。怀着这种专一至诚的心愿，更加努力精进。后来到了玉华寺（位于今陕西铜川），只要有空闲，无不发愿，希望能够往生兜率天，见到弥勒佛。自从翻译完《大般若经》六百卷后，他更加自我鞭策，勤奋修行，礼拜忏悔。麟德元年（664年），他告诉翻译佛经的僧人和弟子们说：‘有为之法，终归于磨灭。如泡沫般虚幻的形体，怎么能够长久停留呢？我今年六十五岁了，必定会死在玉华寺。对于经论有疑问的，现在可以赶快提问。’听到的人惊恐地说：‘您年纪还不大，怎么说出这样的话？’玄奘回答说：‘这件事我自己知道。’于是前往辞别佛像，事先制造了俱胝（古代印度计数单位，一俱胝等于一千万）十亿尊佛像，礼拜忏悔告别。告诉寺庙的僧人说：‘玄奘必定会死。经书上说，这个身体是可憎的，就像死狗一样。玄奘死后，在靠近宫寺的山上，找个安静的地方埋葬。’因为卧病在床，睁眼闭眼，都看见大莲花，鲜艳洁白地来到面前。又看见伟岸的佛像，知道自己将往生到佛前。命令僧人读诵所翻译的经论名目，总共有七十三部，一千三百三十卷。玄奘内心感到欣悦。总共召集门人，有缘分的都聚集在一起。无常（佛教术语，指世间万物生灭变化，没有永恒不变的状态）即将到来，赶快来相见。对着寺庙的僧人和门人辞别，并留下遗表完毕，便默默念诵弥勒菩萨的名号，让旁边的人
English
Hongfu Temple was built. Although the place was small, the Chan (Zen) monastery was quiet and suitable for translating Buddhist scriptures. The necessary personnel and resources were to be discussed with Fang Xuanling (a chancellor of the Tang Dynasty), ensuring generous provision. An imperial edict was also issued, stating: 'The officials needed to assist in the translation have been arranged. I will personally compose the inscription for the stele.' When the stele was completed, Master Xuanzang (c. 602-664, a famous monk of the Tang Dynasty, founder of the Faxiang school, revered as the 'Tripitaka Master') requested that the Emperor's calligraphy be used, which was granted. A date was set for its delivery to the temple. The temples in the capital all made banners and canopies. The Emperor also ordered that princes and dukes, the Court of Imperial Sacrifices and the Nine Ministers, as well as the musicians from Chang'an and Wannian counties, with over a thousand carriages and attendants, be stationed at Hongfu Temple. The Emperor, residing at Anfu Gate, looked down upon the procession. The scholars and women of the capital lined the roadsides, extending over twenty li (Chinese mile, approximately 500 meters) from north to south, filling the streets. Such a grand occasion of promoting Buddhism and glorifying customs was unprecedented. Since Xuanzang's birth, he had wished to see Maitreya (the future Buddha), and during his travels in the Western Regions, he heard that the brothers Asanga (c. 300-390, one of the founders of the Yogacara school) and Vasubandhu (c. 310-390, Asanga's brother, an important figure in the Yogacara school) were both reborn in Tushita Heaven (the fourth heaven of the desire realm). Therefore, he frequently prayed, hoping to receive confirmation. Cherishing this dedicated and sincere wish, he became even more diligent and assiduous. Later, when he arrived at Yuhua Temple (located in present-day Tongchuan, Shaanxi), whenever he had free time, he would make vows, hoping to be reborn in Tushita Heaven and see Maitreya Buddha. Since completing the translation of the six hundred fascicles of the *Mahaprajnaparamita Sutra*, he had been even more self-disciplined, diligently practicing, and performing repentance rituals. In the first year of Linde (664 AD), he told the monks and disciples who were translating the scriptures: 'Conditioned dharmas (phenomena) are bound to decay and perish. How can a bubble-like, illusory form last long? I am sixty-five years old this year and will surely die at Yuhua Temple. If there are any doubts about the scriptures, you may ask them now.' Those who heard this were shocked and said: 'You are not yet old, why do you say such things?' Xuanzang replied: 'I know this matter myself.' Thereupon, he went to bid farewell to the Buddha images, having previously made ten *kotis* (an ancient Indian unit of counting, one *koti* equals ten million) of billions of Buddha images, performing repentance rituals to bid farewell. He told the monks of the temple: 'Xuanzang will surely die. The scriptures say that this body is detestable, like a dead dog. After Xuanzang dies, bury him in a quiet place on the mountain near the palace temple.' Because he was bedridden, with his eyes open and closed, he saw a large lotus flower, fresh and white, coming before him. He also saw a majestic Buddha image, knowing that he would be reborn before the Buddha. He ordered the monks to recite the titles of the scriptures he had translated, totaling seventy-three works, one thousand three hundred and thirty fascicles. Xuanzang felt joy in his heart. He summoned all his disciples, those who were destined gathered together. Impermanence (a Buddhist term referring to the changing nature of all things, with no permanent state) was approaching, and they hurried to see him. He bid farewell to the monks and disciples of the temple, and after leaving his memorial, he silently recited the name of Maitreya Buddha, asking those beside him to --------------------------------------------------------------------------------
Chinese
称曰。南谟弥勒如来。应正等觉。愿与含识。速奉慈颜。南无弥勒如来。所居内众。愿舍命已。必生其中。至二月四日。右胁累足。右手支头。左手䏶上。铿然不动。有问何相。报曰。勿问。妨吾正念。至五日中夜。气绝神逝。迄两月颜色如常。又有冥应。略故不述。下敕葬日。听京城僧尼。幢盖往送。于是素盖素幢。浮空云合。哀笳哀梵。气遏人神。四俗以之悲伤。七众惜其沉寂。帝亲临城望送。敕同如来金棺银椁。殡葬于白花原。四十里中。后敕改葬樊川。乃又出之。众咸叹异。经久埋瘗。色相如初。自非愿力所持。焉能致此(详载本传)。 道宣律师 宣。姓钱氏。丹徒人也。母梦月贯其怀而娠。复梦梵僧语曰。汝所妊者。即梁朝僧祐律师。祐则南齐剡溪隐岳寺僧护也。宜从出家。崇树释教云。凡十二月在胎。四月八日降𧩙。九岁能赋。十五厌俗。诵习诸经。依智頵律师受业。十六落发。专精克念。感舍利现于宝函。从智首律师受具。习律才听一遍。方议修禅。頵师呵曰。夫适遐自迩。因微知章。修舍有时。功愿须满。未宜即去律也。抑令听二十遍已。乃坐山林。行定慧。晦迹于终南。行般舟定。时有群龙礼谒。若男若女。化为人形。尝送异华一奁。形似枣华。大如榆荚。香气馝馟。数载宛然。又 现代汉语译本：称念：‘南谟弥勒如来（Maitreya Tathagata，未来佛），应正等觉（应供、正遍知），愿与一切有情众生，迅速瞻仰您的慈悲容颜。’称念：‘南无弥勒如来（Maitreya Tathagata）所居住的兜率内院的圣众，愿我舍弃此身之后，必定往生其中。’到了二月初四（梁朝时期），他向右侧卧，双腿交叠，右手支头，左手放在大腿上，姿势坚定不动。有人问他这是什么征兆，他回答说：‘不要问，妨碍我专心正念。’到了初五的半夜，气息断绝，神识离去。过了两个月，他的颜色还像往常一样。还有一些冥冥中的感应，这里就省略不说了。皇帝下令安葬的日子，允许京城的僧尼，用幢幡宝盖前往送葬。于是白色的伞盖和幢幡，在空中聚集如云，哀伤的笳声和梵呗，使人神都感到悲伤。四众弟子因此而悲痛，七众僧侣惋惜他的寂灭。皇帝亲自到城边遥望送葬，下令按照如来金棺银椁的规格，将他安葬在白花原。四十里的路程中，后来皇帝又下令改葬在樊川，于是又将他迁出。众人都感叹惊异，经过长久埋葬，他的色相还像当初一样。如果不是愿力的支持，怎么能达到这种程度呢（详细记载在本传中）。 道宣律师（Daoxuan Lawyer） 道宣（Daoxuan）律师，姓钱，是丹徒人。他的母亲梦见月亮进入她的怀中而怀孕。又梦见一个梵僧对她说：‘你所怀的孩子，就是梁朝的僧祐（Sengyou）律师。僧祐（Sengyou）就是南齐剡溪隐岳寺的僧护（僧护）律师。应该让他出家，弘扬佛法。’他在母胎中待了十二个月，四月八日出生。九岁能作赋，十五岁厌倦世俗，诵读学习各种经典，依止智頵（Zhiyun）律师受业。十六岁剃度出家，专心精进，感应到舍利出现在宝函中。跟随智首（Zhishou）律师受具足戒，学习戒律只听了一遍，就打算修习禅定。智頵（Zhiyun）律师呵斥他说：‘从远到近，从小到大，通过细微之处了解显著的道理。修习和舍弃都有时节，功德和愿力必须圆满。不应该立刻舍弃戒律。’于是让他听了二十遍戒律，才让他到山林中，修习禅定和智慧。他在终南山隐居，修习般舟三昧。当时有群龙前来礼拜，有男有女，化为人形。曾经送来一匣奇异的花朵，形状像枣花，大小像榆荚，香气浓郁，过了几年还像原来一样。又