佛祖歷代通載 22.163

22.163

（十一）　大德七年。膽巴金剛上師歿。師名功嘉葛刺思。此云普喜名聞。又名膽巴。此云微妙。西番突甘斯旦麻人。幼孤依季父。聞經止啼。知其非凡。遣侍法王上師。試以梵呪。隨誦如流。曰此子宿積聰惠異。日當與眾生作大饒益。年十二訓以前名。自是經科哭式壇法明方。靡不洞貫。年二十四講演大喜樂本續等文。四眾悅服。上師令巴至西天竺國參禮古達麻室利習梵典。盡得其傳。初世祖居潛邸。聞西國有綽理哲瓦道德。願見之。遂往西凉遣使請於廓丹大王。王謂使者曰。師已入滅。有姪癹思巴。此云聖壽。年方十六。深通佛法。請以應命。至都旬日即乞西還。上召問曰。師之佛法比叔如何。曰叔之佛法如大海水。吾所得者以指點水於舌而已。問答允稱。上喜曰。師年雖少種性不凡。願為朕留當求戒法。尋禮為師。巴入中國。詔居五臺壽寧。壬申留京師王公咸稟妙戒。初天兵南下。襄城居民禱真武。降筆云。有大黑神。領兵西北方來。吾亦當避。於是列城望風欵附。兵不血刃。至於破常州。多見黑神出入其家。民罔知故。實乃摩訶葛刺神也。此云大黑。蓋師祖父七世事神甚謹。隨禱而應。此助國之驗也。乙亥師具以聞。有旨建神廟於涿之陽。結構橫麗神像威嚴。凡水旱蝗疫。民禱響應。辛巳歲師得道藏化胡經并八十一化圖。幻惑妄誕。師乃嘆曰。以邪惑正如此者。遂奏聞。召教禪大德及翰林承制等。詣長春宮辯證（辨偽錄明）詔下諸路除道德經外。其餘偽文盡令焚毀。至壬午師力乞西歸。上不能留。初相哥受師戒。繼為帝師。門人屢有言其豪橫自肆者。師責而不悛。由是御之。逮登相位。懼師讜直必言于上。乃先入巧言讚師。故有是請。首於雲中。次至西夏。以及臨洮。求法益眾。未幾權臣復譖。令歸本國。師至故里閱六寒暑。己丑相哥遣使傳召還都。於聖安寺安置。四月赴省聽旨。令往潮州。師忻然引侍僧昔監藏。子身乘驛。即日南向。及出都門。雷雨冥晦。由汴涉江洎于閩廣。所至州城俱沾戒法。八月抵潮陽。舘于開元寺。有樞使月的迷失。奉旨南行。初不知佛。其妻得奇疾。醫禱無驗。聞師之道禮請至再。師臨其家盡取其巫覡繪像焚之。以所持數珠加患者身。驚泣乃甦。且曰。夢中見一黑惡形人。釋我而去。使軍中得報喜甚。遂能勝敵。由是傾心佛化。師謂門人曰。潮乃大顛韓子論道之處。宜建剎利生。因得城南淨樂寺故基。將求材。未知其計。寺先有河。斷流既久。庚寅五月大雨傾注河流暴溢。適有良材泛集充斥。見者驚詫咸謂鬼輸神運焉。樞使董工興創。殿宇既完。師手塑梵像。齋萬僧以慶贊之。嘗謂昔監藏曰。吾不久有他往。宜速成此寺。後師還都。奏田二十頃。賜額寶積焉。未幾召還。相哥已伏誅矣。癸巳夏五上患股。召師於內殿建觀音獅子吼道場。七日而愈。施白金五十錠。敘及相哥譖師之語。師以宿業為對。宰臣莫不駭服。上謂師曰。師昔勸朕五臺建寺。令遣侍臣伯顏司天監蘇和卿等相視山形。以圖呈師。師曰。此非小緣。陛下發心寺即成就。未幾上宴駕。甲午四月成宗皇帝踐祚。遣使召師。師至慶賀畢。奏曰。昔成吉思皇帝有國之日。疆土未廣。尚不徵僧道稅糧。今日四海混同萬邦入貢。豈因微利而棄成規。倘蠲其賦則身安志專。庶可勤修報國。上曰。師與丞相完澤商議。奏曰。此謀出於中書省官。自非聖裁他議何益。上良久曰。明日月旦就大安閣釋迦舍利像前修設好事。師宜早至。翌日師登內閣。次帝師坐。令必闍赤朗宣勅旨。顧問師曰。今已免和上稅糧。心歡喜否。師起謝曰。天下僧人咸沾聖澤。元貞乙未四月奉詔住大護國仁王寺。勅太府具駕前儀仗。百官護送。寺乃昭睿順聖皇后所建。其嚴好若天宮內苑移下人間。是年遣使詔師問曰。海都軍馬犯西番界。師於佛事中能退降否。奏曰。但禱摩訶葛刺。自然有驗。復問曰。於何處建壇。對曰。高梁河西北甕山有寺。僻靜可習禪覯。勅省府供給嚴護。令丞相答失蠻上親染宸翰云。這句當怎生用心。師理會者師的句當。朕理會得也。於是建曼拏羅依法作觀。未幾捷報至。上大悅。壬寅春二月帝幸柳林遘疾。遣使召云。師如想朕。願師一來。師至幸所就行殿修觀法七晝夜。聖體乃瘳。勅天下僧寺普閱藏經。仍降香幣等施。即大赦天下。上曰。賴師攝護朕體已安。即解頸七寶牌為施。皇后亦解寶珠瓔珞施之。并施尚乘車輦騾馬白玉鞍轡金曼答喇黃白金各一錠官幣十八匹。御前校尉丁人為師前導。三月二十四日。大駕北巡。命師象輿行駕前。道過雲州龍門。師謂徒眾曰。此地龍物所都。或興風雨恐檠乘輿。汝等密持神呪以待之。至暮雷電果作四野震怖。獨行殿一境無虞。至上都。近臣咸謝曰。龍門之恐賴師以安。癸卯夏師示疾。上遣御醫候視。師笑曰。色身有限。藥豈能留。五月十八日。師問左右。今正何時。對曰。日當午矣。師即斂容端坐面西而逝。上聞悲悼不勝。賜沈檀眾香就上都慶安寺結塔茶毘。王及四眾莫不哀惻。是月二十九日。勅丞相答失蠻。開視焚塔。見師頂骨不壞。舍利不計其數。輪殊坐氈如故。回奏。加歎勅大都留守。率承應伎樂迎舍利歸葬仁王寺之慶安塔焉。世壽七十有四。僧臘六十二。祕密之教彼土以大持金剛為始祖。累傳至師益顯。

(11) In the seventh year of Dade, the Vajra Spiritual Teacher Dampa passed away. The master's name was Gongjia Gecisi (Kun-dga'-grags), which means 'Renowned of Universal Joy'. He was also named Dampa, which means 'Subtle and Wonderful'. He was a native of Danma in Dokham in Tubo. Bereft of his father at an early age, he relied upon his youngest uncle. When he heard the scriptures, he ceased crying, by which it was known that he was extraordinary. He was sent to attend upon the Dharma King Spiritual Teacher. Tested with Sanskrit mantras, he chanted along fluently. [The Teacher] said: 'This boy has amassed wisdom from past lives; in days to come he shall bring great benefit to sentient beings.' At age twelve he was instructed under the former name. From then on, he was thoroughly versed in the canonical classifications, ritual procedures, maṇḍala methods, and bright sciences. At age twenty-four, he expounded the Mahāsukha Tantra and other texts; the fourfold assembly was pleased and convinced. The Spiritual Teacher ordered Dampa to go to Western Tianzhu to pay homage to Gautamaśrī and study Sanskrit texts, fully obtaining his transmission. Formerly, when Shizu dwelt in his hidden mansion, he heard of the virtuous conduct of Chörje-wa in the western regions and wished to see him. He then went to Xiliang and sent an envoy to request him from Prince Köten. The prince said to the envoy: 'The master has already entered extinction. He has a nephew, 'Phags-pa, which means 'Sacred Life', who is merely sixteen years old and deeply versed in the Buddha-dharma. Pray take him in response to the order.' Ten days after arriving at the capital, he begged to return to the west. The Emperor summoned him and asked: 'How does your Master's Buddha-dharma compare to your uncle's?' He replied: 'My uncle's Buddha-dharma is like the water of the great ocean; what I have obtained is merely a fingertip touching water onto the tongue.' His answers being fitting and appropriate, the Emperor was delighted and said: 'Though the master's years are young, his lineage is extraordinary. We desire that you remain for Us, as We ought to seek the precepts.' Soon he paid homage to him as teacher. When Dampa entered China, an imperial decree ordered him to reside at Shouning on Mount Wutai. In the renshen year he remained in the capital, where princes and dukes all received the subtle precepts. Earlier, when the celestial armies marched south, the residents of Xiangcheng prayed to Zhenwu. The spirit-writing brush descended, saying: 'There is a great black deity leading soldiers coming from the northwest. Even I must avoid him.' Thereupon the successive cities submitted upon seeing the wind [of their approach], and blood was not shed on blades. When it came to taking Changzhou, many saw the black deity going in and out of their homes. The people did not know the cause, but it was actually the deity Mahākāla, which means 'Great Black'. Because the master's ancestors for seven generations had served this deity with great reverence, whenever they prayed there was a response; this was proof of his aiding the state. In the yihai year, the master reported all this to the throne. An imperial decree was issued to build a shrine to the deity to the south of Zhuo. Its structure was vast and magnificent, and the divine image was awe-inspiring. Whenever there were floods, droughts, locusts, or plagues, the people's prayers were answered as an echo. In the xinhai year, the master obtained the Daoist canon's Laozi Huahu Jing (Scripture of Laozi Converting the Barbarians) along with the Eighty-One Transformations Illustrations, which were deceptive and absurdly extravagant. The master sighed and said: 'That heterodoxy should mislead the correct [teaching] to such an extent!' He then reported it to the throne. Virtuous masters of the Doctrinal and Chan [traditions] as well as Hanlin Academicians-in-Waiting and others were summoned to the Changchun Palace to debate and verify it (as clarified in the Record of Discerning the False). A decree went down to the circuits ordering that, with the exception of the Daodejing, all remaining counterfeit texts be burnt. In the renwu year, the master earnestly begged to return to the west, and the Emperor could not detain him. Earlier, Sangha had received the precepts from the master. Later, when he became Imperial Preceptor, disciples repeatedly reported that he was overbearing and unrestrained. The master reproached him, but he did not reform, and hence avoided him. When he rose to the position of prime minister, he feared the master's upright candor would surely be spoken to the throne, so he preemptively made artful remarks to praise the master; hence this request arose. First at Yunzhong, next arriving at Western Xia, and reaching Lintao, those seeking the Dharma became ever more numerous. Before long, powerful ministers slandered him again, ordering him to return to his home country. The master arrived at his hometown and spent six winters and summers there. In the jiyou year, Sangha sent an envoy carrying a summons for him to return to the capital, placing him at Sheng'an Monastery. In the fourth month he went to the Department [of State Affairs] to hear the decree ordering him to go to Chaozhou. Delighted, the master took his attendant monk Yeshe-gyaltsen, mounted postal relay horses alone, and headed south that very day. As he exited the capital gates, thunder and rain darkened the sky. Crossing the Yangzi from Bian, he arrived in Min and Guang. Wherever he arrived at prefectural cities, all were suffused with the precept Dharma. In the eighth month he reached Chaoyang and lodged at Kaiyuan Monastery. There was the Assistant Commissioner of the Bureau of Military Affairs, Yuedimishi, who had received an imperial order to travel south and initially knew nothing of the Buddha. His wife contracted a bizarre illness, for which doctors and prayers were of no avail. Hearing of the master's Way, he bowed and invited him repeatedly. The master went to his house, took all the spirit-medium images, and burnt them. Placing his prayer beads upon the patient's body, she wept in alarm and then revived, saying: 'In a dream I saw a black, fierce-looking man who released me and departed.' When the envoy in the army received this report, he was overjoyed and subsequently able to defeat the enemy. From this, he devoted his heart to the Buddhist transformation. The master said to his disciples: 'Chao is where Dadian and Master Han discussed the Way. It is fitting to build a monastery here to benefit sentient beings.' Thereupon, obtaining the old site of Jingle Monastery south of the city, he was about to seek timber, not knowing what plan to take. Formerly there was a river by the monastery that had long ceased to flow. In the fifth month of the gengyin year, heavy rains poured down and the river torrentially flooded; by coincidence, fine timber floated together in abundance. Those who saw it were astonished and all said it was transported by ghosts and moved by spirits. The Assistant Commissioner supervised the construction and founded it. Once the halls were complete, the master sculpted the Indian-style image with his own hands and offered a vegetarian feast to ten thousand monks to celebrate and praise it. He once said to Yeshe-gyaltsen: 'Before long I must go elsewhere; this monastery must be finished quickly.' Later, when the master returned to the capital, he petitioned for twenty qing of land, and the plaque was bestowed with the name Baoji. Soon after, he was recalled; Sangha had already been executed. In the fifth month, summer of the guisi year, the Emperor suffered an affliction in his thigh and summoned the master to the inner palace to establish a lion's roar Avalokiteśvara bodhimanda. After seven days he recovered, and bestowed fifty ingots of silver. When the talk came to Sangha's slander against the master, the master replied that it was due to past karma, and all the prime ministers were awe-stricken. The Emperor said to the master: 'Formerly, you advised Us to build a monastery on Mount Wutai, and ordered Our attendants Bayan and Su Heqing of the Astrological Bureau and others to inspect the mountain's shape, presenting a chart to you.' The master said: 'This is no small karmic condition; when Your Majesty generates the mind, the monastery will be accomplished.' Before long, the Emperor passed away. In the fourth month of the jiawu year, Emperor Chengzong ascended the throne and sent an envoy to summon the master. When the master arrived and concluded his congratulations, he petitioned: 'Formerly, when Emperor Genghis possessed the state, the territory was not yet vast, yet he did not levy taxes and grain on Buddhist and Daoist monks. Today the four seas are unified and ten thousand states pay tribute; how could we abandon established regulations for the sake of petty gains? If their taxes are remitted, their bodies will be at ease and their aims focused, so that they may diligently practice to repay the state.' The Emperor said: 'Master, discuss it with Chancellor Wanze.' He petitioned: 'This plan originated from the officials of the Central Secretariat; unless it comes from the sagely decision, what use is other discussion?' The Emperor remained silent for a long time and said: 'Tomorrow on the new moon, we shall perform a meritorious deed before the image of the Śākyamuni relic at Da'an Pavilion. Master, you should arrive early.' The next day, the master ascended to the inner pavilion and sat next to the Imperial Preceptor. The bičigči was ordered to proclaim the imperial decree aloud, and [the Emperor] turned to ask the master: 'Now that the upādhyāya's taxes and grain have been remitted, is your heart delighted?' The master arose, bowed in thanks, and said: 'The monks of the realm are all suffused with sagely favor.' In the fourth month of the yihai year of Yuanzhen, he received an imperial decree to reside at the Great Protecting-the-State Renwang Monastery. The Emperor decreed that the Court of the Imperial Treasury prepare imperial escort regalia, and all officials escorted him. The monastery was built by Empress Zhaorui Shunsheng; its magnificence was as if the celestial palaces and inner gardens were moved down to the human world. That year, an envoy was sent to summon the master and ask: 'Qaidu's troops and cavalry are encroaching on the borders of Tubo. Can the master repel them through Buddhist rituals?' He petitioned: 'Merely pray to Mahākāla, and there will naturally be verification.' He asked again: 'Where should the altar be established?' He replied: 'There is a monastery at Wengshan northwest of the Gaoliang River, secluded and quiet, where one can practice meditation.' A decree was issued to the Provincial Government to supply and strictly protect it, and Chancellor Tash-Temür was ordered to present an imperial letter written in the Emperor's own brush, saying: 'How should this matter be attended to with mental concentration? If the master attends to the master's business, We shall attend to Ours.' Thereupon he established a maṇḍala and performed visualization according to the Dharma. Before long, news of victory arrived, and the Emperor was greatly pleased. In the second month, spring of the renyin year, when the Emperor visited the Willow Grove, he fell ill. He sent an envoy to summon him, saying: 'If the master thinks of Us, We wish the master to come at once.' When the master arrived at the traveling palace, he performed the visualization Dharma for seven days and nights, and the sacred body recovered. A decree was issued for Buddhist monasteries throughout the realm to recite the Tripiṭaka comprehensively, and incense, silk, and other gifts were bestowed, followed by a great amnesty throughout the realm. The Emperor said: 'Relying on the master's protective shelter, Our body is now at peace.' He then unclasped the tablet of seven jewels from his neck to bestow upon him. The Empress also unclasped her precious pearl necklace to bestow upon him, and additionally bestowed imperial carriages, mules, horses, a white jade saddle and bridle, a golden maṇḍala, one ingot each of yellow and white gold, and eighteen bolts of official silk. Imperial vanguard guardsmen served as the master's front escort. On the twenty-fourth day of the third month, when the imperial entourage toured the north, he commanded that the master's elephant carriage travel ahead of the imperial procession. Passing through the Longmen of Yunzhou on the way, the master said to his disciples: 'This place is where dragon creatures dwell; if they stir up wind and rain, I fear it might alarm the imperial carriage. You all must secretly maintain the divine dhāraṇī to await it.' When evening came, thunder and lightning indeed arose, terrifying the surrounding wilderness; only the vicinity of the traveling palace was without harm. When arriving at Shangdu, the intimate ministers all bowed in thanks, saying: 'The terror of Longmen was pacified relying on the master.' In the summer of the guimao year, the master manifested illness. The Emperor sent imperial physicians to attend to him. The master laughed and said: 'The physical body is limited; how could medicine detain it?' On the eighteenth day of the fifth month, the master asked his attendants: 'What time is it right now?' They answered: 'The sun is directly at noon.' The master then composed his countenance, sat upright facing west, and passed away. When the Emperor heard, he grieved beyond measure. He bestowed agarwood and various incenses to construct a stupa at Qing'an Monastery in Shangdu for cremation. The princes and the fourfold assembly were all filled with grief. On the twenty-ninth day of that month, Chancellor Tash-Temür was decreed to open and inspect the cremation stupa; they found the master's parietal bone intact, with countless relics, and the wheel-special seating felt was just as before. When this was reported, with heightened admiration the Emperor decreed that the Regent of Dadu lead the musicians to receive the relics and return them for entombment in the Qing'an Stupa at Renwang Monastery. His worldly age was seventy-four, and his monastic age sixty-two. In the Esoteric Teaching of that land, Mahāvajradhara is regarded as the primordial patriarch; transmitted down to the master, it became ever more prominent.