---
title: "玄奘三藏師資傳叢書 · No. 1651-5 大唐大慈恩寺法師基公碑"
description: "玄奘三藏師資傳叢書由日本佛教学者佐伯定胤與中野達慧共同編纂，成書於日本明治至昭和時期。該書系統輯錄了唐代高僧玄奘三藏及其弟子們的傳記、著述與師承關係，內容涵蓋史料彙編、注疏考證及佛教思想研究。叢書深入梳理了唯識學在東亞的傳承脈絡，對研究漢傳佛教史、玄奘學說及中日佛教文化交流具有重要學術價值，被視為佛學研究領域的權威文獻之一。"
url: "https://rushiwowen.co/en/r/cmcwz5rgi01e1jl04sit0wvpo"
---

### No. 1651-5大唐大慈恩寺法師基公碑

> Stele of Master Xuanzang of the Great Ci'en Temple in the Great Tang Dynasty

朝請大夫撿校史部侍郎　李又　撰

> Memorial Presented by Li You, Court Gentleman for Consultation and Acting Vice Director of the Ministry of Personnel

東郡荷渾寺主　沙門　正演　書

> Abbot of Dongjun Hehun Temple, Monk Zhengyan, Transcribed

法師諱基。字洪道。姓尉遲氏。代郡人也。其先魏之別部。家代以將師為雄。大父懿常寧公。伯父敬德鄂國公王。考宗松洲都督。咸有勳烈。書之國史。法師植微妙之玄根。蘊靈祇之秀液。胎而神應。有金杵之祥。誕則殊表。得殊輪之相。岐嶷見於能言。精微徵於始學。爰在家壟。首習儒經。目一覧而心傳。耳蹔聞而口諷。性與道合。思若有神。其時　玄弉法師。哀像教侵微佛滅之久。先遊天竺。大俘真記。訓譯屬授。必待其人。以師天假至聰。幼入深慧。鍾鼓󴅝宮而聞外。桃李不言而自蹊。乃請於鄂國。求以為弟子。方託以金牒之言。傳其玉箱之莪。遂特降恩旨。捨家從釋。又別奉明制。操筆賦詞。豈支郎之在俗。信安隻之得聖。真乘因以化城。妙簡增其潤色。飜授已畢。聲花遂尊。乃化代朦。備修法義。所造二諦唯識等章。法華瑜伽等疏。總一百餘部。中自原夏。外薄瀛壖。聿來周受。取為准的。師有善說之妙。必造於微。其明也日月掛於心臺。其迅也風霜落於談柄。將鴦掘魔不能為智。鵬耆舍無所施辨。豈唯直比山濤能摧庾高而已。加以又持五行之禁。握利釰而無傷。修六法之檀。得意珠而不守。嚴戒真施。勇進力行。常月造彌勒像一軀。日誦菩薩戒一遍。願生兜率。求其志也。又有通神之應。淖然可觀。曾於代郡五臺山。造玉石文殊像。寫金字般若經。竟有神光瑞雲。嬰拂臺宇。燭燿函笥。我無至靈。則何臻此。能事已畢。示化於几。以永淳二年歲次壬午十一月庚寅朔十三日壬寅。終於京兆大慈恩寺飜經院之小房。以其年十二日四日。葬於此地。葢所以蜜弉公也。弉公釋門宗匠。皇代名德。應天神龍皇帝曾入緇徒。為弉公弟子。與師同學。神龍啟運。離躍飛天。去湹洛還舊京。歷樊壯而悲陳迹。󴅵弉公而加廟侍。惟法師而詣門人。有利貞上人者。師之神足。宿植賢果。保遊秘藏。勝理盡該。精行無缼。傳我師之學。膺闕𨓍之問。入談舟扆。述風範而如存。出奉翠華。郊壟而增惻。將歲月之淪𧵍意󴅐樹之遷訛。乃纂其休音。用銘茲石。其辭曰。

> The Venerable Master, whose Dharma name was Ji, also known as Hongdao, was born into the Yuchi family, originally from Daijun. His ancestors were a distinguished branch of the Wei dynasty, renowned for generations as military leaders. His grandfather, Yichang Ninggong, and his uncle, Jingde, the Duke of Eguo, along with his father, Zong, the Governor of Songzhou, all achieved great merit, recorded in the national histories. From birth, the Master was endowed with profound spiritual roots and the essence of divine grace. While still in the womb, he showed auspicious signs, and at birth, he possessed extraordinary features and the mark of a golden wheel. His exceptional intelligence was evident from the moment he could speak, and his deep insight was apparent in his earliest studies. At home, he first studied Confucian classics, grasping them with a single glance and reciting them after hearing them just once. His nature was in harmony with the Way, and his thoughts seemed divinely inspired. At that time, Master Xuanzang, grieving the decline of the Dharma and the long passage since the Buddha’s parinirvana, had traveled to India to retrieve the true scriptures. When it came to translating and transmitting these teachings, he sought someone truly worthy. Recognizing that the Master possessed innate wisdom and profound understanding from a young age—like a bell that resonates beyond the palace walls, or a peach tree that draws visitors without a word—Master Xuanzang requested of the Duke of Eguo to take him as a disciple. Entrusting him with the golden words of the Dharma and the treasures of the scriptures, he received special permission to leave home and follow the Buddhist path. Under imperial decree, the Master took up the brush to compose commentaries, displaying a talent akin to the lay scholar Zhilang and the wisdom of the sage Anzhi. Through his efforts, the true vehicle was established like a transformed city, and the profound teachings were enhanced with eloquence. After completing the translations, his reputation flourished. He then devoted himself to teaching the confused masses, fully cultivating the meaning of the Dharma. His works, including treatises on the Two Truths and Consciousness-Only, as well as commentaries on the Lotus Sutra and the Yogācāra texts, totaled over a hundred volumes. From the heart of China to distant shores, students came to receive his teachings, which became the standard. The Master possessed the wondrous skill of eloquent exposition, always reaching the subtlest depths. His clarity was like the sun and moon hanging in the mind’s hall; his swiftness was like wind and frost falling upon his discourse. Even the wise Āṅgulimāla could not match his intellect, nor could the eloquent Puṇyayaśas outdebate him—his abilities surpassed even the straightforward critiques of Shantao. Moreover, he upheld the five precepts with such purity that he could hold a sharp sword without harm. He practiced the six perfections of giving, attaining the wish-fulfilling jewel yet remaining unattached. With strict discipline, true generosity, courageous effort, and diligent practice, he monthly created an image of Maitreya and daily recited the Bodhisattva Precepts once, aspiring to be reborn in Tuṣita Heaven to fulfill his vow. He also manifested spiritual responses, clearly visible to all. Once, at Mount Wutai in Daijun, he crafted a jade statue of Mañjuśrī and transcribed the Prajñāpāramitā Sūtra in gold ink. Miraculously, divine light and auspicious clouds enveloped the temple, illuminating the scriptures. Without supreme spiritual power, how could such wonders occur? Having completed his life’s work, he displayed his final transformation. On the thirteenth day of the eleventh month in the second year of the Yongchun era (683 CE), he passed away in a small room at the translation institute of the Great Ci’en Monastery in Jingzhao. He was buried at this site on the fourth day of the twelfth month, following the example of Master Xuanzang. Master Xuanzang was a pillar of the Buddhist community and a renowned virtue of the imperial era. Emperor Zhongzong, the Divine Dragon, once entered the monastic order as a disciple of Master Xuanzang, studying alongside our Master. When the Divine Dragon ascended the throne, he soared to greatness. Leaving Luoyang and returning to the old capital, he revisited the sites with deep emotion. Honoring Master Xuanzang with temple offerings, he also paid respects to his disciples, including our Master. Among them was the esteemed monk Lizhen, the Master’s spiritual successor, who had long cultivated virtuous roots and delved into the secret treasury. Thoroughly versed in the supreme principles and impeccable in practice, he transmitted our Master’s teachings and responded to imperial inquiries. Entering the palace to discuss the Dharma, he recounted the Master’s demeanor as if he were still present; leaving to serve the emperor, he mourned at the grave with increased sorrow. Fearing that with the passage of time, memories might fade and records become distorted, he compiled these fine words to inscribe upon this stone. The inscription reads:

淳源散 澆風楊 有大力 拔迷方 破煩惱庇清凉 唯我師 受佛記 譯仁典 增法事為妙藥 解狂醉 得四淨 遁六難 一切法無想觀 示有死 入泥洹 聖人作 萬物觀乘天言 臨下土 信蘭菊 榮終古

> The pure source disperses, the shallow winds rise, Yet a great power exists to pull one from delusion's maze. It shatters afflictions, Offers shelter and cool relief. Only our Master, Having received the Buddha's prophecy, Translated the scriptures of benevolence, Expanded the Dharma's work. He acted as a wondrous medicine, Curing the madness of intoxication. Attaining the four purities, Escaping the six difficulties. All phenomena— Observed without clinging. He showed there is death, And entered Nirvana. A sage arises, And all things are seen clearly. Riding the celestial words, He descends to the lower world. Trust in the orchid and chrysanthemum— Their glory endures forever.

案。唐年代曆并和曆錄壬午當永淳元年。此文云。永淳二年歲次壬午者。是可誤也。又唐永淳元年。當倭天武天皇即位十一年壬午也。言天武天皇者。淨原天皇也。自基滅度永淳元年歲次壬午。至延曆七年歲次。戊辰合一百七年也。釋善殊記。