佛祖歷代通載 14.28

14.28

（十九）　沙門惠超。於五臺乾明寺錄出大廣智三藏不空所譯大乘瑜伽金剛性海曼殊室利千臂千鉢大教王。經其序文。曰。大唐開元二十一年歲次癸酉正月一日。於薦福寺道場內。金剛三藏與僧惠超授大乘瑜伽金剛五頂五智尊千臂千手千鉢千佛釋迦曼殊室利菩薩祕密菩提三摩地法。遂於其後受是法已。不空三藏奉事經于八載。至開元二十八載歲次庚辰四月十五日。聞奏開元聖上皇於薦福御道場內。至五月五日。奉詔譯經。即時焚燒香火起首飜譯。三藏演梵本惠超筆授。大乘瑜伽千臂千鉢曼殊室利經法教。十二月十五日才訖。天寶元年二月十九日。三藏將此梵本及五天竺阿闍黎書。並付與梵僧目叉難陀婆伽。令送此經梵本并書。將與五印土南天竺國師子國本師寶覺阿闍黎。經今不回。後於大曆九年十月再至大興善寺大師大廣智三藏和上邊。復伸咨決大教瑜伽心地祕密法門。復將千鉢曼殊經本。至建中元年四月十五日。到五臺山乾元菩提寺。遂將舊飜唐言梵音經本。於寺校證。至五月五日惠超重與抄寫出。一切如來大教王經瑜伽祕密金剛三摩地三密聖教法門述經祕義諸佛出世應物。隨意志求者智鏡玄通。念之者無憂不入。根緣感赴必籍此經。登菩提山除去邪執。契傳二密得究瑜伽要祕法門窮理微妙。身口意業用智修持。戒定慧學顯現通達。證如來地以信為首。乘般若舟速超彼岸。今述曼殊之德。靈迹殑伽聖覺無方。神力潛運以多塵劫。悲願不住菩提。一主無二尊現為菩薩。自茲金色世界。來其忍士清涼之山。導引群品而即現燈現雲。及萬菩薩信生奇特。現光現相人皆發明正智。為利益三世蒼生有趣。悉證菩提也。

(19) The śramaṇa Huichao, at Qianming Temple on Mount Wutai, transcribed the *Mahāyāna Yoga Vajradhātu Mañjuśrī Thousand-Armed and Thousand-Almsbowl Great King of Teachings Sūtra* translated by the Tripiṭaka Master Bukong (Amoghavajra) of Great Broad Wisdom. Its preface states: "On the first day of the first month in the twenty-first year of the Kaiyuan reign of the Great Tang, the year Guiyou, within the bodhimaṇḍa of Jianfu Temple, the Vajra Tripiṭaka Master transmitted to the monk Huichao the secret bodhi-samādhi method of the Mahāyāna Yoga Vajra Five-Uṣṇīṣa and Five-Wisdom Venerable Thousand-Armed, Thousand-Handed, Thousand-Almsbowl, and Thousand-Buddha Śākya-Mañjuśrī Bodhisattva. Having thereupon received this teaching, he attended upon the Tripiṭaka Master Amoghavajra for eight years. Arriving at the twenty-eighth year of Kaiyuan, the year Gengchen, on the fifteenth day of the fourth month, it was memorialized and heard by the Kaiyuan Sage Sovereign within the imperial bodhimaṇḍa of Jianfu Temple. On the fifth day of the fifth month, receiving the imperial decree to translate the sūtra, they immediately burned incense, lit lights, and began the translation. The Tripiṭaka Master expounded the Sanskrit original, and Huichao wrote it down, [producing] the doctrinal teaching of the *Mahāyāna Yoga Thousand-Armed and Thousand-Almsbowl Mañjuśrī Sūtra*. On the fifteenth day of the twelfth month, it was completed. On the nineteenth day of the second month in the first year of Tianbao, the Tripiṭaka Master took this Sanskrit text along with a letter from the ācāryas of the Five Indias, and entrusted them together to the Indian monk Mokṣanandabhaga, instructing him to deliver this Sanskrit text of the sūtra and the letter to the root teacher Baocheng (Ratnabodhi) Ācārya of the Lion Country (Siṃhala) in the Five Indias and South India; up to now, no one has returned. Later, in the tenth month of the ninth year of Dali, [Huichao] went again to the side of the Great Master, the Upādhyāya Tripiṭaka Master Amoghavajra of Great Broad Wisdom at Daxingshan Temple, to inquire further into and resolve [matters concerning] the secret Dharma-gate of the mind-ground of the Great Yoga Teaching. Taking again the text of the *Thousand-Almsbowl Mañjuśrī Sūtra*, he arrived at the Qianyuan Bodhi Temple on Mount Wutai on the fifteenth day of the fourth month in the first year of Jianzhong. He thereupon collated and verified at the temple the previously translated Chinese and Sanskrit texts of the sūtra. By the fifth day of the fifth month, Huichao transcribed it anew. In setting forth the sūtra's secret meanings of the Dharma-gate of the holy teachings of the three mysteries of the yoga secret vajra-samādhi of the *Great King of Teachings of All Tathāgatas Sūtra*: the various Buddhas appear in the world to respond to beings. Those who seek according to their aspiration will have the mirror of wisdom profoundly open; those who keep it in mind will enter it without anxiety. When root capacities and conditions elicit a response, one must rely on this sūtra. Ascending Mount Bodhi, one eradicates heterodox attachments. Conforming to and transmitting the two mysteries, one can investigate the essential and secret Dharma-gate of yoga, penetrating its subtle principles. Cultivating the karma of body, speech, and mind through wisdom, the disciplines of precepts, concentration, and wisdom are manifested and thoroughly penetrated. Realizing the stage of the Tathāgatas takes faith as foremost; boarding the vessel of prajñā, one swiftly transcends to the other shore. Now, in expounding Mañjuśrī's virtues: his spiritual traces are as numerous as the sands of the Gaṅgā, and his holy awakening is boundless. His divine power has worked covertly for as many kalpas as particles of dust. With his compassionate vows, he does not abide in bodhi; the one lord has no second peer, yet he manifests as a bodhisattva. From this Golden World, he came to this Mountain of Clear Coolness (Qingliang Shan) in the Sahā realm of endurance to guide the host of living beings, instantly manifesting lamps, manifesting clouds, and ten thousand bodhisattvas, so that faith and wondrous inspiration arise. Manifesting light and manifesting forms, people all illuminate correct wisdom, so that for the benefit of the sentient beings of the three worlds who have destinies of rebirth, all may realize bodhi."