Cheng Weishi Lun, Fascicle 8

有義：初一攝自性身。

Another view holds that the first one includes the self-nature body.

說自性身本性常故；說佛法身無生滅故；說證因得非生因故；又說法身諸佛共有，遍一切法，猶若虛空，無相無為，非色心故。

It is said that the self-nature body is constant in original nature; that the Buddha's Dharma body is without arising or ceasing; that what is realized through a cause of realization is not produced through a cause of production; and that the Dharma body is shared by all Buddhas, pervades all dharmas like space, is signless and unconditioned, and is not form or mind.

然說轉去藏識得者，謂由轉滅第八識中二障麁重，顯法身故。智殊勝中說法身者，是彼依止彼實性故。

Yet the statement that it is attained by transforming away the store consciousness means that by transforming and extinguishing the coarse heaviness of the two obstructions in the eighth consciousness, the Dharma body is manifested. In the supreme wisdom the Dharma body is spoken of because it is the real nature on which they depend.

自性法身，雖有真實無邊功德，而無為故，不可說為色、心等物。

The self-nature Dharma body, although it has true boundless merits, is unconditioned and so cannot be called form or mind and so on.

四智品中真實功德，鏡智所起，常、遍色身，攝自受用；平等智品，所現佛身，攝他受用；成事智品，所現隨類種種身相，攝變化身。

Among the four wisdom categories, the true merits are as follows: the constant and pervasive form body produced by the Mirror Wisdom is included in the self-enjoyment body; the Buddha bodies manifested by the Equality Wisdom category are included in the other-enjoyment body; the various bodily aspects manifested according to kind by the Accomplishing Wisdom category are included in the transformation body.

說圓鏡智是受用，佛轉諸轉識得受用故。

It is said that the Great Mirror Wisdom is enjoyment, since the Buddha attains the enjoyment body by transforming the various consciousnesses.

雖轉藏識亦得受用，然說轉彼顯法身故。於得受用，略不說之。又說法身無生無滅，唯證因得，非色、心等，圓鏡智品，與此相違。若非受用，屬何身攝。

Although transforming the store consciousness also attains enjoyment, it is said that transforming those manifests the Dharma body, and as to attaining enjoyment, it is not mentioned here. It is also said that the Dharma body is without arising or ceasing and is realized only through a cause of realization, and not form or mind and so on; the Mirror Wisdom category contradicts this. If it were not the enjoyment body, which body would it belong to?

又受用身，攝佛不共有為實德。故四智品，實有色、心，皆受用攝。

Also, the enjoyment body includes the Buddha's uncommon conditioned real virtues. So in the four wisdom categories, real form and mind are all included in the enjoyment body.

又他受用及變化身，皆為化他方便示現，故不可說實智為體。

Also, the other-enjoyment and transformation bodies are both skillful means of manifestation for transforming others, so real wisdom cannot be said to be their substance.

雖說化身智殊勝攝，而似智現或智所起，假說智名，體實非智。但說平等、成所作智，能現受用、三業化身，不說二身即是二智，故此二智自受用攝。

Although it is said that the transformation body is included in the supreme wisdom, what is meant is the appearance of wisdom or what arises from wisdom, and wisdom is spoken of nominally, while in substance it is not wisdom. It is said only that the Wisdom of Equality and the Wisdom of Accomplishing can manifest the enjoyment body and the transformation body of the three karmas, and it is not said that the two bodies are the two wisdoms, so these two wisdoms are included in the self-enjoyment body.

然變化身及他受用，雖無真實心及心所，而有化現心、心所法。無上覺者，神力難思，故能化現無形質法。

Yet although the transformation body and the other-enjoyment body have no real mind or mental factors, they have transformed minds and mental factors. The spiritual power of the unsurpassed Awakened One is inconceivable, and so he can transform and manifest dharmas without form or substance.

若不爾者，云何如來現貪、瞋等？久已斷故。云何聲聞及傍生等，知如來心？如來實心，等覺菩薩尚不知故。

If it were not so, how could the Tathagata manifest greed, anger and so on, which were severed long ago? How could Shravakas and animals and others know the Tathagata's mind? The Tathagata's real mind is not even known by Bodhisattvas of equal enlightenment.

由此經說，化無量類皆令有心；又說如來成所作智化作三業；又說變化有依他心，依他實心，相分現故。

For this reason the sutra says that in transforming immeasurable kinds, all are made to have minds; it also says that the Tathagata, by the Wisdom of Accomplishing, transforms the three karmas; and it says that transformations have minds that depend on others, which manifest as image-aspects dependent on the other's real mind.

雖說變化無根心等，而依餘說，不依如來。又化色根心、心所法，無根等用，故不說有。

Although it is said that transformations have no root-mind and so on, this is said in relation to others and not in relation to the Tathagata. Also, in transformed faculties, minds and mental factors, the functions of faculties and so on are absent, so it is not said that they exist.

如是三身，雖皆具足無邊功德，而各有異。謂自性身，唯有真實常、樂、我、淨，離諸雜染，眾善所依，無為功德，無色、心等差別相用。自受用身，具無量種妙色、心等真實功德；若他受用及變化身，唯具無邊似色、心等，利樂他用化相功德。

These three bodies, though all complete with boundless merits, each differ. The self-nature body has only true constant, joyful, self and pure, free of all defilements, the basis of all good, unconditioned merit, without differences in form, mind and so on. The self-enjoyment body is endowed with immeasurable kinds of wondrous real merits of form, mind and so on; the other-enjoyment body and the transformation body are endowed only with boundless apparent form, mind and so on, with merits of transformed aspects that benefit others.

又自性身，正自利攝，寂靜安樂無動作故；亦兼利他，為增上緣，令諸有情得利樂故；又與受用及變化身為所依止，故俱利攝。自受用身唯屬自利。若他受用及變化身，唯屬利他，為他現故。

Also, the self-nature body is mainly included in benefit to self, since it is still, peaceful and joyful, without action; it also includes benefit to others as a dominant condition, since it causes sentient beings to gain benefit and joy; and it is the basis of the enjoyment and transformation bodies, so it is included in both benefits. The self-enjoyment body belongs only to benefit for self. The other-enjoyment body and the transformation body belong only to benefit for others, since they are manifested for others.

又自性身，依法性土。雖此身、土體無差別，而屬佛、法，相、性異故。此佛身、土俱非色攝。雖不可說形量小、大；然隨事相其量無邊，譬如虛空，遍一切處。

Also, the self-nature body depends on the land of dharma-nature. Although the substance of this body and land is without difference, they differ in aspect and nature as Buddha and Dharma. This Buddha body and land are not included in form. Though one cannot speak of their shape, measure, smallness or greatness, their measure is boundless in accordance with phenomena and aspects, like space, pervading all places.

自受用身，還依自土：謂圓鏡智相應淨識，由昔所修自利無漏純淨佛土因緣成熟，從初成佛，盡未來際，相續變為純淨佛土，周圓無際，眾寶莊嚴，自受用身常依而住。如淨土量，身量亦爾，諸根相好，一一無邊，無限善根所引生故。功德智慧既非色法，雖不可說形量大小，而依所證及所依身，亦可說言遍一切處。他受用身，亦依自土：謂平等智大慈悲力，由昔所修利他無漏純淨佛土，因緣成熟，隨住十地菩薩所宜變為淨土，或小或大，或劣或勝，前後改轉，他受用身依之而住。能依身量，亦無定限。若變化身，依變化土。謂成事智大慈悲力，由昔所修利他無漏淨穢佛土，因緣成熟，隨未登地有情所宜化為佛土，或淨或穢，或小或大，前後改轉，佛變化身依之而住。能依身量，亦無定限。

The self-enjoyment body also rests on its own land. That is, the pure consciousness associated with the Mirror-like Wisdom, when the causes and conditions of the self-benefiting, undefiled, purely pure Buddha-land cultivated in the past mature, from the first attainment of Buddhahood to the end of the future, continuously transforms into a purely pure Buddha-land, perfect and boundless, adorned with many treasures, in which the self-enjoyment body constantly dwells. As the measure of the pure land, so is the measure of the body; its faculties, marks and characteristics are each limitless, drawn forth by limitless good roots. Since merit and wisdom are not form dharmas, though one cannot speak of their size, in terms of what is realized and the body relied upon, they can also be said to pervade all places. The other-enjoyment body also rests on its own land: that is, by the power of Wisdom of Equality and great compassion, from the benefiting-others, undefiled, purely pure Buddha-land cultivated in the past, when the causes and conditions mature, it transforms into a pure land according to what suits the Bodhisattvas dwelling in the ten stages, small or large, inferior or superior, changing before and after, and the other-enjoyment body rests on it. The measure of the body that rests on it is also not fixed. As for the transformation body, it rests on a transformed land. That is, by the power of Wisdom of Accomplishing Works and great compassion, from the benefiting-others, undefiled, pure and impure Buddha-land cultivated in the past, when the causes and conditions mature, it transforms into a Buddha-land according to what suits sentient beings who have not yet ascended the stages, pure or impure, small or large, changing before and after, and the Buddha's transformation body rests on it. The measure of the body that rests on it is also not fixed.

自性身土，一切如來同所證故，體無差別；自受用身及所依土，雖一切佛各變不同，而皆無邊不相障礙。餘二身土，隨諸如來所化有情，有共、不共。所化共者，同處同時，諸佛各變為身、為土，形狀相似，不相障礙，展轉相雜為增上緣，令所化生，自識變現。謂於一土有一佛身，為現神通說法饒益。於不共者，唯一佛變。諸有情類無始時來，種性法爾更相繫屬，或多屬一，或一屬多，故所化生有共、不共。不爾，多佛久住世間，各事劬勞，實為無益，一佛能益一切生故。

The body and land of the Self-nature, being what all Tathagatas realize in common, have no difference in substance; the self-enjoyment body and the land it relies on, though each Buddha transforms differently, are all boundless and do not obstruct one another. The other two bodies and lands, according to the sentient beings each Tathagata converts, are shared or not shared. For those converted in common, in the same place and at the same time, the Buddhas each transform bodies and lands, similar in form and not obstructing one another, mutually mingling as dominant conditions, so that the converted beings' own consciousnesses transform and manifest them. That is, in one land there is one Buddha body, who manifests supernatural powers and teaches the Dharma for benefit. For those not shared, only one Buddha transforms. Sentient beings, since beginningless times, by natural affinity of lineage are connected to one another, some many to one and some one to many, so the converted beings are shared or not shared. If it were not so, many Buddhas dwelling long in the world, each toiling in his own work, would truly be of no benefit, since one Buddha can benefit all beings.

此諸身、土若淨、若穢，無漏識上所變現者，同能變識，俱善無漏，純善無漏因緣所生。是道諦攝，非苦、集故。蘊等識相不必皆同，三法因緣雜引生故。

These bodies and lands, whether pure or impure, are manifested on undefiled consciousness; like the transforming consciousness, they are all wholesome and undefiled, born of purely wholesome undefiled causes and conditions. They are included in the truth of the path, not in suffering or origin. The characteristics of aggregates and so on in consciousness need not all be the same, because they are drawn forth by the mixed causes and conditions of three dharmas.

有漏識上所變現者，同能變識，皆是有漏。純從有漏因緣所生，是苦、集攝，非滅、道故。善等識相，不必皆同，三性因緣雜引生故。蘊等同異，類此應知，不爾，應無五、十二等。

Those manifested on defiled consciousness, like the transforming consciousness, are all defiled. Born purely of defiled causes and conditions, they are included in suffering and origin, not in cessation and path. The characteristics of good and so on in consciousness need not all be the same, because they are drawn forth by the causes and conditions of the three natures. The sameness and difference of aggregates and so on should be understood by analogy; if not, there should be no five, twelve and so on.

然相分等依識變現；非如識性依他中實。不爾，唯識理應不成許識內境俱實有故。

Rather, the object-part and so on are manifested depending on consciousness; unlike the nature of consciousness, which is real within the dependent. If it were not so, the principle of consciousness-only would not be established, because it would be granting that objects within consciousness are all real.

或識相、見等從緣生，俱依他起，虛實如識，唯言遣外，不遮內境。不爾，真如亦應非實。內境與識，既並非虛，如何但言唯識非境？識唯內有，境亦通外，恐濫外故，但言唯識。或諸愚夫，迷執於境，起煩惱業，生死沈淪，不解觀心，勤求出離，哀愍彼故，說唯識言，令自觀心，解脫生死，非謂內境如外都無。

Or the image-part, seeing-part and so on arise from conditions, all of the dependent nature, empty or real like consciousness, and the word "only" excludes the external and does not deny inner objects. If it were not so, suchness too should be unreal. Since objects within and consciousness are both not empty, why speak only of consciousness-only and not of objects? Consciousness exists only within, while objects also extend outside, and to avoid confusing the external, only consciousness-only is spoken of. Or because all fools are deluded and cling to objects, giving rise to afflictions and karma and sinking in birth and death, not understanding how to contemplate the mind and diligently seek escape, out of compassion for them the words consciousness-only are spoken, so that they contemplate their own minds and are liberated from birth and death, and it is not saying that inner objects like the external are all non-existent.

或相分等，皆識為性，由燻習力，似多分生。真如亦是識之實性。故除識性，無別有法。此中識言，亦說心所，心與心所，定相應故。

Or the object-part and so on all take consciousness as their nature, and by the power of perfuming appear as arising in many parts. Suchness is also the true nature of consciousness. So apart from the nature of consciousness there is no other dharma. The word consciousness here also speaks of mental factors, because mind and mental factors are necessarily associated.

此論三分成立唯識，是故說為《成唯識論》。

This treatise establishes consciousness-only in three parts, so it is called the Treatise on the Establishment of Consciousness-Only.

亦說此論名淨唯識，顯唯識理極明淨故。

It is also said that this treatise is named Pure Consciousness-Only, because it shows the principle of consciousness-only to be utterly clear and pure.

此本論名唯識三十，由三十頌，顯唯識理，乃得圓滿，非增減故。

This basic treatise is named Thirty Verses on Consciousness-Only, because the principle of consciousness-only is shown to be complete by thirty verses, with nothing added or subtracted.

已依聖教及正理，分別唯識性相義，

Having relied on the holy teachings and correct reasoning, we have distinguished the nature and characteristics of consciousness-only,

所獲功德施群生，願共速登無上覺。

and the merit obtained is given to all beings; may we together quickly ascend to unsurpassed awakening.

原夫覺海澂玄，涵萬流而濬宗極；神幾闡妙，被眾象而凝至真。朗慧日而鏡六幽，洩慈雲而清八㝢，演一音而懸解，逸三乘以遐騖。體陳如之半器，津有有於鹿園；照善現之滿機，繹空空於鷲嶺。雖絕塵於常斷，詎遺筌於有空？顯無上之靈宗，凝中道於茲教。逮金河滅景，派淳源而不追；玉牒霏華，緒澆風而競扇。於是二十八見迷桑鴈於五天，一十六師亂雲牛於四主。半千將聖，茲惟世親寔賢劫之應真，晦生知以提化，飛光毓彩誕暎資靈。曜常明於八蘊、藻初情於六足，秀談芝於俱舍、摽說有之餘宗，攝玄波於大乘，賁研空之至理，化方昇而照極，湛沖一於斯頌。唯識三十偈者，世親歸根之遺製也。理韜淵海，泛浮境於榮河；義欝煙飈，麗虹章於玄圃。言含萬象、字苞千訓，妙旨天逸、邃彩星華，幽緒未宣冥神絕境，孤明斂暎秘思潛津。後有護法、安慧等十大菩薩，韞玄珠於八藏、聳層搆於四圍，宅照二因、捿清三觀，升暉十地，澄智水以潤賢林；隣幾七覺，皎行月而開重夜。優柔芳烈、景躅前修，箭湧泉言、風飛寶思，鹹觀本頌各裁斯釋，名曰「成唯識論」，或名「淨唯識論」。空心外之二取，息滯有之迷塗；有識內之一心，遣歸空之妄執。晦斯心境，苦海所以長淪；悟彼有空，覺岸於焉高蹈。九十外道，亂風轍而靡星旗；十八小乘，軔羬軒而扶龍轂。窮神體妙、詣賾探機，精貫十支、洞該九分，顧十翼而搏仙羽、頫九流以濬瓊波，盡邃理之希微、闡法王之奧典，稱謂雙絕、筌象兼忘，曜靈景於西申、閟虹光於震旦，濟物弘道、眇歸宗德。

The sea of awakening is originally clear and profound, containing a myriad streams while opening the ultimate source; the divine mechanism reveals wonderful meaning, covering the multitude of forms while condensing the highest truth. The sun of wisdom shines brightly and illuminates the six dark places, the clouds of compassion are released to clear the eight directions (the whole world); with a single sound it makes people understand at once, and it lets the three vehicles spread far. Perceiving the capacity of Ajnata-Kaundinya, who was half-vessel, it saved "existence-and-existence" in the Deer Park; shining upon the full capacity of Subhuti (Shanxian), it expounded "emptiness-of-emptiness" on Vulture Peak. Though already beyond the dust of the two extremes of permanence and annihilation, how could one then discard the fish-trap and rabbit-snare of existence and emptiness? Revealing the numinous source of the unsurpassed, it condensed the Middle Way into this teaching. When the golden river extinguished its shadow (the Buddha's entry into nirvana), the pure source branched off and none could bring it back; when the jade tablets scattered flowers, the thinning wind blew up in rivalry. So the twenty-eight views confused the mulberry and the geese in the five regions of India, and the sixteen masters stirred up the clouds and oxen among the four rulers. The saint expected after five hundred years is this Vasubandhu (Shiqin), truly a worthy of the Auspicious Kalpa, who hid his innate knowledge in order to lead and teach, flew with radiance and nurtured colors, and his birth shone upon and aided the spirits. Upon the eight aggregates he shone constantly bright, upon the six feet he adorned the early feelings, in the Abhidharma-kosa he stood out in discussing the fungus of immortality, raising the remaining schools that speak of existence, gathering the profound waves into the Mahayana, adorning the supreme principle of studying emptiness; teaching just rose and shone to the utmost, and placed the still clarity of supreme unity within these verses. The Thirty Verses on Consciousness-Only are the final testament of Vasubandhu returning to the root. The principle is concealed like a deep sea, floating the superficial realm on the flowering river; the meaning is dense like smoke and storm, adorning the rainbow patterns in the mystic garden. The words contain myriad images, the characters embrace a thousand glosses, the wonderful purport is free as the heavens, the deep colors are star-flowers, the subtle threads are not yet unfolded, the spirit is hidden beyond all bounds, a solitary light is gathered and reflected, and secret thought is concealed at the ford. Later the ten great Bodhisattvas Dharmapala, Sthiramati and others, who stored the mystic pearl in the eight stores and raised tiers on all four sides, made their dwelling in the illumination of the two causes and lodged in the clarity of the three contemplations, rose in radiance through the ten stages and clarified the waters of wisdom to moisten the grove of the worthy; near to the incipience of the seven factors of awakening, they brightened the traveling moon and opened the long night. Gentle and fragrant in manner, they revered the earlier cultivators, their words like springs gushing forth like arrows, their thoughts like wind flying with treasures, and all took the root verses and each shaped this commentary, named "Cheng Weishi Lun", or also called "Pure Treatise on Consciousness-Only." It empties out the two graspings outside the mind and stops the deluded path of clinging to existence; it affirms the one mind within consciousness and dispels the false clinging that returns to emptiness. When mind and objects are obscured, the sea of suffering sinks long; awakening to existence and emptiness, one strides to the shore of awakening. The ninety heretics disorder the wind and the wheel tracks and the banner of stars is lost; the eighteen schools of the Small Vehicle set the wheel against the shaft to support the dragon hub. Exhausting the spirit and embodying the wonderful, reaching the profound and probing the mechanism, they thoroughly penetrated the ten branches and fully comprehended the nine parts, looked back on the ten wings and grasped the immortal's feather, looked down on the nine currents and dredged the jeweled waves, exhausting the subtle obscurity of the deep principle and expounding the esoteric canon of the Dharma King, with both name and attribute cut off and both trap and image forgotten, shining the spiritual light in the west and hiding the rainbow in the east, saving beings and broadening the Way, vast and distant, returning to the source of virtue.

粵若大和上三藏法師玄奘，體睿舍真、履仁翔慧，九門禪宴證靜於融山、八萬玄津騰流於委海，疊金牆而月曜、峻玉宇而霞騫，軼芳粹於澄蘭、孕風華於龍翼。悼微言之匿彩、嗟大義之淪暉，用啟誓言、肆茲遙踐，泳祥河之輟水、攀寶樹之低枝、循鏤槓以神遊、𨈆霙峰而安步，昇紫階而證道、瞰玄影以嚴因。採奧觀奇，徙蒼龍於二紀；緘檀篆貝，旋白馬於三秦。我

As for the great monk Tripitaka Master Xuanzang, he embodied wisdom and relinquished the false, walked in benevolence and his wisdom flew, the nine gates of meditation realized stillness on the melting mountains and the eighty thousand profound fords surged into the sea, layers of golden walls shone like the moon and lofty jade halls rose like clouds at dawn, his fragrant purity surpassed orchids and his refinement incubated the dragon's wing. Grieving that subtle words had hidden their color and lamenting that the great meaning had sunk its radiance, he made a vow and set out to travel far, swimming in the waters of the auspicious river that had stopped, climbing the drooping branches of the jeweled trees, following the carved poles with spirit roaming, and walking calmly on snowy peaks, ascending purple steps to realize the Way and gazing at the dark shadows to adorn causes. Gathering the profound and viewing the marvelous, he moved the blue dragon over two cycles of years; sealing sandalwood and shell-leaf scriptures, he turned the white horse back to the three Qin. Our

大唐慶表金輪、禎資樞電，奄大千而光宅、御六辯以天飛，神化潛通、九仙賮寶，玄猷旁闡、百靈聳職，凝旒邃拱，杳通夢於宵暉；掞組摛華，煥騰文以幽贊。爰降綸旨，溥令翻譯，勅尚書左僕射燕國公於志寧、中書令高陽公許敬宗等潤色，沙門釋神泰等證義，沙門釋靖邁等質文。肇自貞觀十九年，終於顯慶之末，部將六十，卷出一千。韜軼蓬萊、池湟環㴾，載隆法寶、大啟群迷，頌德序經並紆宸藻，玄風之盛未之前聞。粵以顯慶四年龍捿葉洽，玄英應序，厥閏惟陽，糅茲十釋四千五百頌，彙聚群分各遵其本，合為一部勒成十卷。月窮於紀，銓綜雲畢，精括詁訓、研詳夷夏，調驚韶律、藻掞天𨓍，白鳳甄奇、紫微呈瑞，遂使文同義異若一師之製焉，斯則古聖今賢其揆一也。

(Shen Xuanming continues:) The great Tang, blessed with the sign of the golden wheel and endowed with auspicious omens of the pivot lightning, held the great thousand realm and shone through it, driving the six eloquences to soar in the sky, its divine transformation secretly penetrating, the nine immortals offering treasures, its mystic scheme spreading far, the hundred spirits standing to duty; with the beaded cap solemnly folded, it communicated in dreams with the night light; with ribbons and flowing flowers it supported the refined writings and aided them in the dark. So an imperial decree was issued ordering universal translation, and the Left Vice-Director of the Department of State Affairs Yu Zhining, Duke of Yan, the Director of the Secretariat Xu Jingzong, Duke of Gaoyang, and others were ordered to polish the text, the shramanas Shentai and others to verify the meaning, and the shramanas Jingmai and others to check the style. From the nineteenth year of Zhenguan to the end of Xianqing, the works numbered nearly sixty and fascicles reached one thousand. Hidden away in Penglai and encircled by moats of ponds, they greatly honored the Dharma treasure and widely opened the confusion of the multitude, the praises of virtue and prefaces to sutras all passing through the imperial brush, and the flourishing of the profound wind had never been heard of before. In the fourth year of Xianqing, the year yezhi, in the season of winter when the leap was in the yang month, this treatise mixed the ten commentaries and four thousand five hundred verses, gathering the various divisions, each following its root, and combined them into one work divided into ten fascicles. At the end of the month the collation was complete; it carefully summarized the glosses, examined the Chinese and foreign details, its harmony startled the Shao music, its ornamentation shone like heaven's light, the white phoenix selected the marvelous and the purple palace displayed auspiciousness, so that the text was the same and the meaning different as if made by one teacher, which is the same standard of ancient sages and present worthies.

三藏弟子基，鼎族高門、玉田華胄，壯年味道、綺日參玄，業峻林遠、識清雲鏡，閑儀玉瑩，陵道邃而澄明；逸韻蘭芳，掩法汰而飛辯。緒僊音於八梵，舞霄鶴以翔禎；摛麗範於九章，影桐鸞而絢藻。昇光譯侶，俯潛叡而融暉；登彩義徒，顧猷暢而高視。秀初昕之琁景，晉燭玄儒；矯彌天之絕翰，騰邁真俗。親承四辯、言獎三明，䟽發戶牖、液導津涉，繢功資素、通理寄神，綜其綱領、甄其品第，兼撰義䟽傳之後學。庶教蟠黃陸，跨合璧於龜疇；祥浮紫宮，掩連珠於麟籀。式罄庸謏，敘其宗致雲。

The Tripitaka Master's disciple Ji (Kuiji), from a high gate of a tripod family and a descendant of the jade fields, tasted the Way in his prime and consulted the profound in his bright days, his work lofty like a distant forest and his knowledge clear like a cloud mirror, his composed bearing gleaming like jade, rising above the depths of the Way with clarity; his elegant tone fragrant as orchids, covering Fatai with his flying eloquence. He spread the immortal voice in the eight Brahma sounds, danced like the cranes of the sky to soar with auspiciousness; he composed a beautiful model in the nine chapters, with the shadow of the paulownia simurgh dazzling in brilliance. Ascending in light among the translators, he looked down on Qian and Rui and blended their radiance; climbing in color among the disciples of meaning, he looked back at Youchang and viewed from on high. Outstanding as the jade light at early dawn, he advanced the candles of the profound Confucians; raising a peerless brush that covered the heavens, he soared over the true and the common. He personally received the four eloquences and the words encouraged the three insights, opening doors and windows, guiding through fords and crossings, painting merit on plain silk and entrusting principle to spirit, gathering its main outline and sorting its grades, and also composing commentary to pass on to later students. May the teaching coil from the Yellow Road and join the paired jade over the tortoise fields; may auspiciousness float over the purple palace and cover the linked pearls in the unicorn script. I have briefly exhausted my meager ability and narrated its main purport in this way.