新譯十地經及迴向輪經十力經等者。即上都章敬寺沙門悟空本名法界。因使罽賓。於中天竺國之所得也。師本京兆雲陽人也。鄉號青龍。里名嚮義。俗姓車氏。字曰奉朝。後魏拓拔之胤裔也。天假聰敏。志尚典墳。孝悌居家。忠貞奉國。遇玄宗至道大聖大明孝皇帝。孝理天下。萬國歡心。八表稱臣。四夷欽化。時罽賓國。願附聖唐。使大首領薩波達幹與本國三藏舍利越魔。天寶九載庚寅之歲。來詣闕庭。獻欵求和。請使巡按。次於明年辛卯之祀。玄宗皇帝勅中使內侍省內寺伯賜緋魚袋張韜光。將國信物行。官奉傔四十餘人。蒙恩授奉朝左衛涇州四門府別將員外置同正員。令隨使臣。取安西路。次疎勒國。次度葱山。至楊興嶺及播蜜川五赤匿國(亦云式匿)次護密國。次拘緯國。次葛藍國。次藍婆國。次孽和國。次烏仗那國(亦云烏長及烏纏國)茫誐(平聲呼虐伽反)勃國。及高頭城。次摩但國。次信度城(近信度河也。亦云信圖或云辛頭城)至十二載癸巳二月二十一日。至乾陀羅國(梵音正曰健駄邏國)此即罽賓東都城也。王者冬居此地。夏處罽賓。隨其暄涼。以順其性。時王極垂禮接。祇奉國恩。使還對辭并得信物。獻欵進奉旋歸大唐。

Now I shall translate the Scripture of the Ten Grounds, the Scripture of the Wheel of Recompense, and the Scripture of the Ten Powers, and other texts. These were obtained by the monk Wukong (whose original monastic name was Fajie) from the country of Jibin (Kashmir) while on a diplomatic mission in Central India.

The master was from Yuyang in the capital district (Jingzhao), from Qinglong village in Xiangyi ward. His lay surname was Che, and his personal name was Fengchao. He was a descendant of the Tuoba clan of the Later Wei dynasty. Blessed with natural intelligence and sharpness, he cherished classical texts and ancient learning. He was filial and fraternal at home, loyal and upright in service to the state.

During the reign of Emperor Xuanzong, the Great Sage, the Most High, the Great Enlightened and Bright Filial Emperor, who governed the world through filial piety, the ten thousand states rejoiced, the eight directions submitted, and all foreign peoples admired his transformative rule. At that time, the country of Jibin wished to become a vassal of the glorious Tang Dynasty. Their great chieftain Sabodagan and the native Tripitaka master Shariputra- Yama came to the imperial court in the year 750 CE (Tianbao 9, Year of the Tiger) to offer tribute and seek peaceful relations, requesting that an envoy be sent to inspect their country.

The following year, 751 CE (Tianbao 10, Year of the Ram), Emperor Xuanzong commanded the eunuch envoys from the Inner Attendant Service (Neishisheng), Temple Attendant (Sisi Bo) Zhang Taoguang (bearing a fish-shaped purse of purple and a court rank tablet), to deliver imperial gifts. He was accompanied by over forty retainers. By imperial grace, Fengchao was appointed as an alternate military officer in the Left Guard of Jingzhou's Simen Prefecture (a separate position with same rank). He was ordered to accompany the envoy along the Anxi Road.

They passed through: the state of Shule (Kashgar); crossed the Cong Mountains (Pamirs); reached Yangxing Ridge and Bami Valley; the state of Chige (also known as Shini); the state of Humi; the state of Juwei; the state of Gelan; the state of Lanpo; the state of Niehe; the state of Udyana (also known as Wuchang and Wuchan); the states of Mangge (pronounced with level tone, as "nüe" plus "ga") and Yebo; Gaotou City; the state of Modan; the state of Xindu (near the Sindhu River, also known as Xintu or Xintou City).

On the 21st day of the second month of 753 CE (Tianbao 12, Year of the Snake), they arrived at the state of Gandhara (Sanskrit name correctly pronounced as Jiantuoluo). This is the eastern capital of Jibin. The king spent winters here and summers in Jibin, following the warmth and coolness to suit his comfort. At that time, the king showed them great respect and ceremonial reception, honoring the imperial favor. The envoy delivered his farewell address, presented the imperial gifts, offered tribute, and then began their journey back to the great Tang Dynasty.

奉朝當為重患。纏綿不堪勝致。留寄健馱邏國。中使歸朝後漸痊平。誓心歸佛。遂投舍利越魔三藏。落髮披緇。願早還鄉對見明主。侍覲父母忠孝兩全。時蒙三藏賜與法號。梵云達摩馱都。唐言以翻名為法界。時年二十有七方得出家。即當肅宗文明武德大聖大宣孝皇帝至德二載丁酉歲也。洎二十九。於迦濕彌羅國進受近圓。請文殊矢涅地(地移反。平聲呼。唐言翻為正智)為鄔波𬽓耶(唐言親教師安西云和上)鄔不羼提(唐言闕)為羯磨阿遮利耶(唐言軌範師若至四鎮安西云阿闍梨訛略耳)馱里魏(巍屈反入聲呼)地(平聲同上唐言闕)為教授阿遮利耶(同上)三師七證授以律儀。於蒙鞮寺諷聲聞戒。諷畢聽習根本律儀。然於北天竺國皆薩婆多學也(唐言根本說一切有)然此蒙鞮寺者北天竺王踐位後建茲寺矣。梵云蒙鞮微賀羅。微賀羅者唐言住處。住處即寺也。次有阿彌陀婆挽(免煩反平聲呼)寺。次有阿難儀寺。次有繼者岑寺。次有惱也羅寺。次有惹惹(而者反)寺。次有將軍寺。次有也里特勒寺。突厥王子置也。次有可敦寺。突厥皇后置也。此國伽藍三百餘所。靈塔瑞像其數頗多。或阿育王及五百阿羅漢之所建立也。

He had long been afflicted with a serious illness, suffering so deeply that he could hardly endure it. While staying in Gandhāra, the imperial envoy returned to court, and he gradually recovered after his illness. He then made a vow to devote himself to Buddhism, and thus went to the monastic master Śarīra-Vikrānta, where he shaved his head and donned the monastic robes. He aspired to return to his homeland at the earliest opportunity, to meet the enlightened ruler, to serve his parents, and to fulfill both loyalty and filial piety. At that time, the master bestowed upon him a Dharma name: in Sanskrit, it was *Dharmadhātu*, which in the language of Tang is translated as "Realm of Reality." It was only at the age of twenty-seven that he was able to leave the household life. This coincided with the second year of the Zhide era (757 CE), during the reign of Emperor Suzong of Tang, known as Civilized and Cultured King of Great Sage and Great Filial Piety. At the age of twenty-nine, in Kashmir, he received the higher ordination (upasaṃpadā). He requested Mañjuśrī-Jñāna (also known as the teacher of direct wisdom) as his upādhyāya (the personal instructor, called "Harmonious Master" in Anxi). He requested Upas-Kṣānti (meaning "complete patience") as his karmācārya (the master of discipline, called " Ācārya" in the four garrisons and Anxi, though the term was sometimes abbreviated or mispronounced). He requested Dhārī-ḷi (meaning "maintainer of discipline") as his ācārya for instruction (also known as the same title). With three teachers and seven witnesses, he received the monastic precepts. At the *Mouḍi* Monastery, he recited the Śrāvaka discipline. After recitation, he studied and practiced the root monastic codes. In Northern India, these practices followed the *Sarvāstivāda* tradition (known in Tang as the "School of the Fundamental Doctrine of Everything Existing").

The *Mouḍi* Monastery was founded by the king of Northern India after he ascended the throne. In Sanskrit, it is called *Mauḍi Vihāra*; *Vihāra* means "dwelling place" in Tang, which is equivalent to "monastery." Next came the *Amitābha-Vaṃśa* Monastery, followed by the *Ānandīya* Monastery, the *Jīva-Vaṃśin* Monastery, the *Nauya-Ratna* Monastery, the *Jaja* Monastery, the *Jānapada* Monastery, the *Yel-Tāg* Monastery (established by a Turkic prince), and the *Katun* Monastery (established by a Turkic empress). This country had over three hundred monasteries, with numerous sacred pagodas and auspicious images—many built by King Aśoka or the five hundred arhats.

如是巡禮兼習梵語。經遊四年。夙夜虔心。未曾暫捨。其國四周山為外郭。總開三路以設關防。東接吐蕃北通勃律。西門一路通乾陀羅。別有一途常時禁斷。天軍行幸方得暫開。法界至於第四年後。出迦濕密國入乾陀羅城。於如羅灑王寺中安置。其寺王所建立。從王為名。王即上古罽膩吒王之胄胤也。次有可忽哩寺王子名也。繽芝寺王女名也。復有栴檀忽哩寺王弟名也。此皆隨人建立。從彼受名。次有特勤灑寺突厥王子造也。可敦寺突厥皇后造也。復有阿瑟吒寺。薩緊忽哩寺。罽膩吒王聖塔寺。罽膩吒王演提灑寺。此寺復有釋迦如來頂骨舍利。有罽膩吒王伐龍官沙彌寺。

After completing this pilgrimage and studying Sanskrit, I spent four years there, devoting myself day and night with pure reverence, never slackening for a moment. The kingdom's outer walls are formed by surrounding mountains, with three main routes set up for defense and customs checkpoints. The eastern route connects to Tibet, the northern route leads to Bolor, and the western route opens toward Gandhara. There is another path that is usually closed—it is only opened temporarily when the royal army marches through.

In the fourth year, I left Kashmira and entered the city of Gandhara, where I was housed in the Temple of King Rasar. This monastery was built by a king and named after him; this king was a descendant of the ancient King Kanishka. Next, there is the Temple of Kohuri, named after a prince; the Temple of Binzi, named after a princess; and the Temple of Candana-huri, named after a king’s younger brother—all built by individuals and named after their founders. Then there is the Temple of Tegin-sha, built by a Turkish prince; the Temple of Katun, built by a Turkish queen; and also the Temple of Asata, the Temple of Sakinkuri, the Stupa Temple of King Kanishka, and the Yantisha Temple of King Kanishka. This monastery also houses a relic of the crown of Shakyamuni Buddha. There is also the Samanera Temple, where King Kanishka subdued the dragon spirit.

如是巡禮又經二年。即當代宗眷文孝武皇帝廣德二年甲辰歲也。從此南遊中天竺國。親禮八塔。往迦毘羅伐窣覩城。佛降生處塔。次摩竭提國。菩提道場成佛處塔。於菩提寺。夏坐安居。次波羅泥斯城仙人鹿野苑中轉法輪處塔。次鷲峯山。說法華等經處塔。次廣嚴城。現不思議處塔。次泥嚩襪多城。從天降下三道寶階塔(亦云寶橋)次室羅伐城逝多林給孤獨園。說摩訶般若波羅蜜多度諸外道處塔。次拘尸那城娑羅雙林。現入涅槃處塔。如是八塔右遶供養。膽禮略周。次於那爛陀寺中住經三載。又至烏仗那國尋禮聖蹤住茫誐(平聲呼虐迦反)勃寺。復有蘇訶拔提寺(唐言日宮寺也)鉢茫拔提寺(唐言蓮華寺)。

After another two years of pilgrimage, it was now the second year of the Guangde era during the reign of Emperor Daizong of Tang, which corresponds to the year 764 CE. From there, I traveled south to Central India and personally paid homage at the Eight Great Stupas. First, I visited Kapilavastu, where the Buddha was born. Next, I went to Magadha, to the Bodhi Tree where he attained enlightenment, and spent the summer retreat at the Bodhi Temple. Then I proceeded to Sarnath, the Deer Park near Varanasi, where the Buddha turned the Wheel of Dharma. Afterward, I visited Vulture's Peak, where the Lotus Sutra and other teachings were given. Then I went to Vaishali, where the Buddha performed inconceivable miracles. Next, I visited Sankasya, where the Buddha descended from heaven on a triple jeweled staircase(also called a jeweled bridge). Following that, I went to Shravasti, to the Jetavana Grove in Anathapindika's Garden, where the Buddha taught the Maha Prajnaparamita and converted the heretics. Finally, I visited Kushinagar, the Sala Grove where the Buddha entered Parinirvana. I circumambulated these eight stupas, paying my respects. After completing this pilgrimage, I stayed for three years at Nalanda Monastery. I then traveled to Udyana to venerate sacred sites, residing at Manghala Monastery(pronounced with level tone, as "máng hā"). I also visited Soha Prabha Temple(in Chinese, the Sun Palace Temple) and Pema Prabha Temple(in Chinese, the Lotus Flower Temple).

如是往來遍尋聖跡。與大唐西域記說無少差殊。思戀聖朝本生父母內外戚屬。焚灼其心念鞠育恩深昊天罔極。發願歸國瞻覲君親。稽首諮詢越魔三藏三藏初聞至意不許。法界以理懇請于再三。三藏已於天寶九年。曾至唐國。日常讚慕摩訶支那。既見懇誠方遂所請。乃手授梵本十地經及迴向輪經并十力經。共同一夾并大聖釋迦牟尼佛一牙舍利。皆頂戴慇懃悲淚而授。將為信物奉獻聖皇。伏願漢地傳揚廣利群品。法界頂跪拜受悲淚禮辭。當欲汎海而歸。又慮滄波險阻。乃却取北路還歸帝鄉。

Thus he traveled back and forth, visiting sacred sites everywhere. Everything matched the descriptions in the *Great Tang Records on the Western Regions* without the slightest difference. Longing for his sacred homeland, his birth parents, and his relatives inside and outside the family, his heart burned with anguish. Reflecting on the profound kindness that nurtured him—boundless as the vast heavens—he vowed to return to his country to pay respects to his sovereign and parents. Bowing in reverence, he sought counsel from the Tripitaka Master Yuemo (the Dharma Master of Crossing Demons), who at first did not permit his request. However, Fajie (Dharma Realm) pleaded earnestly with reason, again and again. The Tripitaka Master had already been to Tang China in the ninth year of the Tianbao era, and he often praised and admired Mahacina (Great China). Seeing Fajie’s sincere determination, he finally granted his request. He then personally handed over the Sanskrit texts of the *Ten Grounds Sutra*, the *Sutra of the Wheel of Recompense*, and the *Ten Powers Sutra*, all bound together in one bundle, along with a tooth relic of the Great Sage Shakyamuni Buddha. All these were reverently presented with deep emotion and tears, to be offered as tokens of faith to the Sacred Emperor. He earnestly wished for the Dharma to be spread widely in the land of Han, benefiting countless beings. Fajie bowed, knelt, received them with reverence, wept with emotion, and took his leave. As he was about to return by sea, he worried about the dangers of the vast ocean waves, so he instead took the northern route back to the imperial homeland.

我聖神文武皇帝。聖德遠被。聲震五天。道邁羲軒。威加八表。慕仰三寶。信重一乘。異域輸金。重譯來貢。法界所將舍利及梵本經。自彼中天來至漢界。凡所經歷。覩貨羅國五十七番中。有一城號骨咄國。城東不遠有一小海。其水極深。當持牙經南岸而過。時彼龍神知有舍利。地土搖動。玄雲揜興。霹靂震雷。雹雨驟墮。有一大樹不遠海邊。時與眾商投於樹下。枝葉摧落。空心火燃。時首領商普告眾曰。誰將舍利異寶殊珍。不爾龍神何斯拗怒。有即持出投入海中。無令眾人受茲惶怖。法界是時懇心祈願。放達本國利濟邦家。所獲福因用資龍力。從日出後洎于申時。祈祝至誠雲收雨霽。僅全草命。漸次前至行拘密支國。王名頓散灑。次惹瑟知國王名黑未梅。次至式匿國。

I, the Sacred Spirit and Civil Martial Emperor, possess virtue that reaches far, my renown shaking the five regions of India. My Way surpasses that of the ancient sage-kings Xuanyuan and Fuxi; my might extends across the eight frontiers. I revere and hold faith in the Three Jewels, trusting deeply in the One Vehicle. From distant lands, they send tribute of gold; across repeated translations, they come bearing gifts. A dharma-master named Fa Jie carried relics and Sanskrit scriptures from the central land of India into the territory of Han.

During this journey, when passing through fifty-seven kingdoms of Tokhara, there was one city called Guduk. Not far east of this city, there was a small sea, its waters extremely deep. As Fa Jie was carrying the tooth relic and scriptures along the southern shore, the dragon-spirit there, knowing that relics were present, caused the earth to shake; dark clouds gathered abruptly, thunder and lightning crashed, and hail and rain fell violently. There was a large tree not far from the sea, and Fa Jie and the merchants took shelter beneath it. But the branches and leaves broke and fell, and a fire ignited from within the hollow trunk.

At that moment, the leader of the merchants announced to everyone, "Who among us carries a relic or some extraordinary jewel? Why else would the dragon-spirit become so furious? Take it out at once and throw it into the sea, so that we may not all suffer this terror." Then Fa Jie prayed earnestly in his heart, making a vow: "Let me return safely to my country, to bring benefit to my homeland. I dedicate all the merit from this journey to empower the dragon." From sunrise until the hour of Shen (3–5 PM), he continued his heartfelt prayers. The clouds dispersed, the rain cleared, and they barely escaped with their lives.

They gradually moved forward until they arrived at the kingdom of Kumij, whose king was named Dunsansa. Next, they arrived at the kingdom of Zeshezhi, whose king was named Heimomei. Then they journeyed to the kingdom of Shini.

龜茲國王白環(亦云丘茲)正曰屈支城。西門外有蓮花寺。有三藏沙門名勿提提犀魚(唐云蓮花精進)。至誠祈請譯出十力經。可三紙許以成一卷。三藏語通四鎮梵漢兼明。此十力經。佛在舍衛國說。安西境內有前踐山。前踐寺復有耶婆瑟鷄山。此山有水滴霤成音。每歲一時採以為曲。故有耶婆瑟鷄寺。東西。拓厥寺。阿遮哩貳寺。於此城住一年有餘。次至烏耆國王龍如林。鎮守使揚日祐。延留三月。從此又發至北庭州本道節度使御史大夫楊襲古。與龍興寺僧。請于闐國三藏沙門尸羅達摩(唐言戒法)譯十地經。三藏讀梵文并譯語。沙門大震筆授。沙門法超潤文。沙門善信證義。沙門法界證梵文并譯語。迴向輪經翻譯准此。翻經既畢。繕寫欲終。

The king of Kucha, Bai Huan(also known as Qiu Ci), properly called the city of Quzhi, had a Lotus Temple outside the western gate. There, a Tripitaka monk named Wutitixiyu(in Tang, "Lotus Effort") earnestly prayed and translated the *Sutra on the Ten Powers*. It was about three sheets long, forming one scroll. This Tripitaka master was fluent in the languages of the four garrisons, both Sanskrit and Chinese.

This *Sutra on the Ten Powers* was taught by the Buddha in Shravasti. Within the Anxi region there is Mount Qianjian, and at Qianjian Temple there is also Mount Yaposeji, where water drips from the rocks, forming musical tones. Once a year, people collected these drops to compose melodies, hence the Yaposeji Temple. There were also the Eastern and Western Tuoque Temples and the Azhelier Temple. The author stayed in this city for over a year.

Next, he arrived at the country of Wuji, where the king, Long Rulin, and the garrison commander, Yang Riyou, detained him for three months. From there, he traveled to the Beiting Prefecture, where the military governor and imperial censor Yang Xigu, together with the monks of Longxing Temple, invited the Tripitaka monk Shilodamo(in Tang, "Precept Dharma") from Khotan to translate the *Sutra of the Ten Grounds*. The Tripitaka master read the Sanskrit text and translated orally. The monk Dazhen transcribed the brushwork. The monk Fachao polished the wording. The monk Shanxin verified the meaning. The monk Fajie certified the Sanskrit text and translation. The translation of the *Sutra of the Cycle of Dedication* was done similarly. After the translation was completed and the copying was nearly finished,

時逢聖朝四鎮北庭宣慰使中使段明秀來至北庭。洎貞元五年己巳之歲九月十三日。與本道奏事官節度押衙牛昕。安西道奏事官程鍔等。隨使入朝。當為沙河不通取回鶻路。又為單于不信佛法。所齎梵夾不敢持來。留在北庭龍興寺藏所譯漢本隨使入都。六年二月來到上京。有勅令於躍龍門使院安置。中使段明秀。遂將釋迦真身一牙舍利及所譯經。進奉入內。天恩宣付左神策軍。令寫此經本。與佛牙舍利一時進來。時左街功德使竇文場。准勅裝寫進奉闕庭兼奏。從安西來無名僧悟空。年六十舊名法界。俗姓車。名奉朝請住章敬寺。其年二月二十五日。奉勅宣與正度餘依。又本道節度奏事官。以俗姓車奉朝名銜奏。至五月十五日。勅授壯武將軍守左金吾衛大將軍員外置同正員兼試太常卿爰有制日。勅伊西庭節度奏事官節度押衙同節度副使雲麾將軍守左金吾衛大將軍員外置同正員牛昕等。竝越自流沙涉于陰國。奉三軍向化之慕。申萬里戀闕之誠。雨雪載霏。行邁無已。方貢善達。復命言旋。舉范羗入計之勞。慰斑超出遠之思。俾昇崇祑。以勸使臣可依前件。

At that time, the imperial commissioner and envoy to the Four Garrisons and Beiting region, Duan Mingxiu, arrived in Beiting. On the thirteenth day of the ninth month in the fifth year of the Zhenyuan era (789 CE), along with the circuit’s memorial officers—the military commissioner’s押衙 Niu Xin, and the Anxi circuit’s memorial officer Cheng E—they followed the envoy to the capital. Because the Shahe Desert was impassable, they took the Uighur route. They also feared that the Uighur leader did not believe in the Buddhist teachings, so they dared not bring along the Sanskrit manuscripts they had carried. These were left in the Longxing Temple library in Beiting. The Chinese translation of the text was brought to the capital with the envoy.

In the second month of the sixth year (790 CE), they arrived in the capital. An imperial decree ordered that they be accommodated at the Yuelongmen Envoy Courtyard. The imperial envoy Duan Mingxiu then presented a tooth relic of the Buddha—a true relic of Shakyamuni—along with the translated sutra to the palace. By imperial grace, it was ordered that the text be given to the Left Shence Army to have copies made, and the sutra text along with the Buddha’s tooth relic were to be presented together. At that time, the Merit Commissioner of the Left Imperial Street, Dou Wenchang, following the imperial decree, had the sutra copied and presented to the court. He also reported that a monk named Wukong (Enlightenment of Emptiness), aged sixty, formerly known as Fajie (Dharma Realm) from the household of Che, was staying at the Zhangjing Temple. On the twenty-fifth day of the second month, an imperial decree granted his official ordination. Subsequently, the circuit’s memorial officer submitted a petition under the secular name Che Fengchao. On the fifteenth day of the fifth month, an imperial decree appointed Che Fengchao as Zhuangwu General, Acting General of the Left Jinwu Guard—a fully titled position—and concurrently Acting Grand Master of the Court of Imperial Sacrifices. The imperial decree stated: “To Niu Xin, the memorial officer of the Yixi-Ting circuit, military commissioner’s deputy commander, Deputy Military Commissioner, Yunhui General, Acting Left Jinwu Guard General (fully titled), and others: You have crossed from the shifting sands of the desert and traversed foreign lands, carrying the heartfelt loyalty of the three armies and presenting the sincere devotion of your lord from ten thousand li away, braving snow and hardship on your endless journey. Your tributary gifts have been faithfully delivered, and you now return to report on your mission. In recognition of your hardships, like Fan Jiang in his tribute mission, and to console you as Ban Chao in your far-reaching thoughts, you are hereby promoted in rank and title as an encouragement to envoys. Let this be done as prescribed.”

是歲也天恩正名。冠冕兼履。昔名法界。今字悟空。捧戴慚惶不任感懼。乃歸章敬次及鄉園。訪問二親墳樹已拱。兄弟子姪家無一人。疎遠諸房少得聞見。凡所來往經四十年。辛卯西征于今庚午。悲不奉養。喜遇明時。所進牙經願資聖壽。其所進十地經。依常途寫一百二十一紙成部勒為九卷。此經佛初成正覺已經二七日。住他化自在天宮摩尼寶藏殿說。迴向輪經。佛在金剛摩尼寶山峯中。與大菩薩說。譯成三紙半以為一卷。其十力經如前所說。譯成三紙復為一卷。三部都計一百二十九紙。總十一卷同為一帙。然為斯經未入目錄。伏恐年月深遠人疑偽經。今請編入大唐貞元續開元釋教錄。伏以一辭聖唐于今四代。凌霜冐雪經四十年。尋禮聖蹤所經國邑。或一瞻禮或漸旬時。或經累旬或盈數月。或住一歲二三四年。或遇吉祥或遭劫賊。安樂時少。憂惱處多。不能宣心一一屢說。幸逢明聖略舉大綱。伏乞施行流轉永代。

This year, by the Emperor's grace, my name was rightfully restored. I was given both a cap and shoes—symbols of my new title. Formerly known as "Dharma Realm," I am now called "Awakened to Emptiness." I received these honors with deep humility and trembling gratitude, overwhelmed by such grace.

I then returned to the Zhangjing Monastery and, from there, to my hometown. Visiting the graves of my parents, I found the trees planted there had grown tall enough to arch over them. Of my brothers, children, and nephews—not a single person remained. From distant relatives of other branches, I could learn little. In total, my journeys and returns span forty years. I left on a western campaign in 651 and am now back in 670.

I grieve that I could not care for my parents, but I rejoice to have lived to see this enlightened age. I now present these scriptures, written with ivory, praying they may extend the Emperor's sacred life.

The "Ten Stages Sutra" I present here, in the standard format, was copied onto 121 sheets, bound into 9 scrolls. This sutra was taught by the Buddha just after his enlightenment, during the first fourteen days. He was staying in the Palace of the Heaven of Mastering Others' Creations, in the Hall of Mani Jewel Treasury.

The "Wheel of Dedication Sutra" was spoken by the Buddha on the Vajra and Mani Jewel Mountain Peak, to the great Bodhisattvas. It has been translated into three and a half sheets, bound as one scroll.

The "Ten Powers Sutra," as previously mentioned, was translated into three sheets, also bound as one scroll.

These three works total 129 sheets, making 11 scrolls, all placed together in one case.

However, these scriptures have not yet been included in the official catalog. I fear that, as years pass, people may mistake them for forgeries. I now humbly request that they be entered into the *Great Tang Zhenyuan Continuation of the Kaiyuan Buddhist Catalog*.

Let me humbly state: I have been away from the glorious Tang Dynasty for the reigns of four emperors now. I have endured frost and snow, traveled for forty years. I visited sacred sites, passed through many kingdoms and cities. Sometimes I stayed the briefest moment; other times ten days, or dozens of days, or several months. Sometimes I remained for one year, two, three, or four. Sometimes I encountered auspicious signs; sometimes I was attacked by bandits. My moments of peace were few; my places of trouble were many. I cannot express it all in heart, nor explain each detail. I am fortunate to have met the enlightened Emperor, and so record the broad outline.

I humbly beg that this be accepted and circulated, passed down for generations to come.

The "Ten Powers Sutra," as previously mentioned, was translated into three sheets, also bound as one scroll.

These three works total 129 sheets, making 11 scrolls, all placed together in one case.

I humbly beg that this be accepted and circulated, passed down for generations to come.

Record of Pilgrimage Journeys (遊方記抄)

Record of Pilgrimage Journeys (遊方記抄)