大唐故大德贈司空大辨正廣智不空三藏行狀 1.2.2

1.2.2

大師密誦佛眼真言。 并結大印。 住於慈定。 當衢而立。 狂象十餘。 數步之內。 頓倒忙走。 舉國奇之。 又遊五天。 巡歷諸國。 事跡數繁。 闕而不記。 天寶五載。 還歸上京。 進師子國王尸羅迷伽表。 及金瓔珞。 般若梵甲。 諸寶白㲲等。 奉勅令權住鴻臚寺。 他日有詔。 請大師入內。 建立曼荼羅。 為玄宗皇帝。 五部灌頂。 是年移住淨影寺。 是歲也終夏愆陽。 帝請大師入內祈雨。 制日時不得賖。 雨不得暴。 大師奏大孔雀明王經壇法。 未盡三日。 膏澤彌洽。 皇帝大悅。 自持寶箱。 賜大師紫袈裟。 帝為披擐。 并賜絹二百疋。 後有大風卒起。 勅令大師止風。 大師請一銀瓶。 作加持法。 須臾風止。 帝殊器重。 後有池鵝。 誤觸瓶倒。 風擊如前。 勅令再止。 隨止隨効。 帝倍加敬。 恩命號為智藏。 八載恩旨。 許歸本國。 垂驛騎之五疋。 到南海郡。 後勅令且住。 十二載。 勅令赴河瀧節度御史大夫哥舒翰所請。 十三載。 到武威。 住開元寺。 節度已下。 至于一命。 皆授灌頂。 士庶之類。 數千人眾。 咸登道場。 與僧弟子含光。 授五部法。 次與今之功德使開府李元琮。 授五部灌頂。 并授金剛界大曼茶羅。 是日也道場地大動。 大師感而謂曰。 此即汝心之誠所致也。 十五載夏。 奉詔還京。 住大興善寺。 至德中。 鑾駕在靈武風翔。 大師常密使人問道。 奉表起居。 又頻論剋復之策。 肅宗皇帝。 亦頻密諜使者。 到大師處。 求祕密法。 并定收京之日。 果如所料。 乾元中。 帝請大師。 於內建立道場。 及護摩法。 帝授轉輪王七寶灌頂。 上元末。 皇帝聖躬不康。 請大師。 以大隨求真言。 拂除七遍。 聖躬萬福。 帝特加殊禮。 大師表請入山。 李輔國勅令終南山智矩寺修功德。 念誦之夕。 大樂薩埵。 舒毫發光。 以相驗之。 位隣悉地。 大師又曰。 眾生未度。 吾安自度之。 遂已先聖登遐。 今皇御宇。 渥恩日甚。 錫賚便繁。 今略述而已。 仁王密嚴二經。 皇帝特製經序。 勅命頒行之日。 慶雲大現。 舉朝表賀。 編之國史。 永泰元年十一月一日。 制授大師特進試鴻臚卿。 號大廣智三藏。 大曆三年。 大師於興善寺立道場。 賜瑞錦褥十二領。 繡羅幡三十二口。 價直千萬。 又賜二七日入道場大眾齋糧。 近侍大臣諸禁軍使。 勅令入灌頂道場。 道俗之流。 別有五千餘眾。 四年冬。 大師奏。 天下寺食堂中。 特置文殊師利為上座。 恩制許之。 須宣宇內。 五年夏五月。 詔請大師。 往太原臺山修功德。 是歲也有彗出焉。 法事告終。 妖星自伏。 季秋屆于京師。 皇上以所乘師子。 聽并御鞍轡。 遣中使出城迎大師。 大師固辭。 恩命不許。 乃乘之入對。 皇上大悅。 并僧俗弟子。 咸賜內殿齋飯。 錫賚束帛甚厚。 六年春玉二月。 勅賜大師道場繡羅幡二十四口。 繡縵天一。 并繡額一。 十月聖誕日。 大師進前後所譯經。 有勅宣示中外。 編入一切經目籙。 并僧俗弟子等。 都賜物五百一十疋。 七年春。 勅賜絹一百疋。 是歲春夏旱。 有詔。 請大師祈雨。 中使李憲誠。 奉宣恩旨。 若三日內雨足。 是和上功。 非過三日關和尚事。 大師受制。 建立道場。 一日已終。 及依法祈請。 亦不過限。 大雨豐足。 皇帝大悅。 設千僧齋。 并僧弟子衣七副。 以報功也。 冬大師奏。 造文殊閣。 聖上自為閣主。 貴妃韓王。 華陽公主贊之。 凡出正庫財。 約三千萬數。 特為修崇。 八年春。 賜大師絹二百疋。 充乳藥。 五月奉勅。 譯薩路荼王經一卷。 賜絹二百二十疋。 冬十二月十四日。 上文殊閣梁。 一切費用。 皆是恩旨。 別有錫賚。

The Master silently recited the Buddhalocanā Mantra, bound the great mudrā, and abided in the samādhi of loving-kindness. Standing right in the street, more than ten mad elephants, within several paces, abruptly collapsed and then fled frantically. The entire country marveled at it. He also traveled through the Five Indias, touring the various kingdoms; his exploits were so numerous that they are omitted and not recorded here. In the fifth year of Tianbao (746), he returned to the upper capital. He presented the memorial from King Śīlāmegha of the Kingdom of Siṅhala, along with golden necklaces, Sanskrit manuscripts of the Prajñāpāramitā, various precious gems, white cotton cloth, and other items. By imperial decree, he was ordered to reside temporarily at the Court of State Ceremonial (Honglu si). On a later day, an imperial edict was issued inviting the Master to enter the palace, erect a maṇḍala, and confer upon Emperor Xuanzong the initiation of the Five Divisions. That year, he moved to reside at Jingying Temple. That year, at the end of summer, there was a drought. The emperor invited the Master into the palace to pray for rain, stipulating that the time must not be delayed and the rain must not be violent. The Master submitted the altar ritual of the Mahāmāyūrī-vidyārājñī Sūtra. Before three days had passed, the sweet rain soaked everything thoroughly. The emperor was overjoyed. Personally holding a precious casket, he bestowed upon the Master a purple kāṣāya, which the emperor draped over him with his own hands, and also bestowed two hundred bolts of silk. Later, a violent wind suddenly arose. An imperial decree ordered the Master to halt the wind. The Master requested a silver vase and performed an empowering rite; in an instant, the wind ceased. The emperor esteemed him extraordinarily. Later, a pond goose accidentally knocked the vase over, and the wind blew furiously as before. An imperial order commanded him to halt it again; as soon as he stopped it, the effect was immediate. The emperor respected him doubly, and by gracious decree bestowed on him the appellation ‘Zhizang’ (Treasury of Wisdom). In the eighth year (749), by gracious imperial decree, he was permitted to return to his native country, and five relay post-horses were bestowed on him. He reached Nanhai Commandery, but a later imperial decree ordered him to remain for the time being. In the twelfth year (753), an imperial decree ordered him to respond to the invitation of Geshu Han, Military Commissioner of Helong and Censor-in-Chief. In the thirteenth year (754), he arrived in Wuwei and resided at Kaiyuan Temple. From the military commissioner down to officials of the first rank, all received initiation from him. Among the gentry and common people, a multitude of several thousand persons all mounted the bodhimanda. To his monk disciple Hanguang, he transmitted the teachings of the Five Divisions. Next, he conferred the initiation of the Five Divisions upon Li Yuancong, the present Commissioner of Merit and Virtue and Opener of the Office, and also bestowed upon him the Great Maṇḍala of the Vajradhātu. On that day, the ground of the bodhimanda shook greatly. Moved, the Master said to him, ‘This was brought about by the sincerity of your mind.’ In the summer of the fifteenth year (756), he received an imperial edict to return to the capital and reside at Daxingshan Temple. During the Zhide era (756–758), when the imperial carriage was in Lingwu and Fengxiang, the Master frequently sent secret emissaries to inquire after the emperor’s welfare and submit memorials paying respects, and also repeatedly discussed strategies for the recovery [of the capital]. Emperor Suzong also frequently dispatched secret messengers to the Master’s place to seek esoteric teachings and to determine the date for recapturing the capital, which indeed turned out as predicted. During the Qianyuan era (758–760), the emperor invited the Master to establish a bodhimanda in the palace and perform the homa ritual. The emperor received the Chakravartin’s Seven Treasures initiation. At the end of the Shangyuan era (760–761), the emperor’s sacred person was unwell. He invited the Master to brush him clean seven times with the Mahāpratisarā Mantra, and the sacred person attained boundless well-being. The emperor accorded him extraordinarily special courtesy. The Master submitted a memorial requesting to enter the mountains. Li Fuguo decreed that he cultivate merit at Zhiju Temple on Mount Zhongnan. On an evening of recitation, Mahāsukhasattva extended rays of light from his white curl between the brows; verifying it by this sign, his stage bordered on siddhi. The Master further said, ‘Sentient beings are not yet saved; how can I deliver myself alone?’ Thereupon, the late sage passed away. When the present emperor ascended the throne, his profound favor increased daily and the bestowals and gifts were frequent; here they are only briefly narrated. For the two sūtras of the Benevolent Kings and Ghanavyūha, the emperor specially composed sūtra prefaces. On the day an imperial decree ordered their promulgation and circulation, auspicious clouds appeared in great numbers; the entire court presented memorials of congratulation, which were recorded in the national history. On the first day of the eleventh month in the first year of Yongtai (765), by imperial decree, the Master was conferred the title of Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, and granted the title Great Master of Broad Wisdom, Tripiṭaka. In the third year of Dali (768), the Master established a bodhimanda at Xingshan Temple. He was bestowed twelve auspicious brocade mats and thirty-two embroidered silk banners, valued at ten million [cash]. In addition, provisions for a vegetarian banquet were bestowed upon the great assembly entering the bodhimanda for two seven-day periods. The close attendants, ministers, and commanders of the imperial guards were ordered by decree to enter the initiation bodhimanda, while among the clergy and laity there were separately over five thousand people. In the winter of the fourth year (769), the Master submitted a memorial requesting that in the dining halls of temples throughout the realm, Mañjuśrī be specially placed as the principal seat. The gracious decree granted it, to be promulgated throughout the realm. In the fifth month, the summer of the fifth year (770), an imperial edict invited the Master to go to Mount Tai in Taiyuan to cultivate merit. In that year, a comet appeared. When the ritual services were concluded, the sinister star subsided on its own. In the third month of autumn, he arrived at the capital. The emperor, with the lion-steed that he himself rode, along with the imperial saddle and bridle, sent an inner commissioner outside the city to welcome the Master. The Master resolutely declined, but the gracious command did not permit it. Thereupon, riding it, he entered for an audience. The emperor was overjoyed, and bestowed a vegetarian meal in the inner palace on both the monastic and lay disciples, presenting them with bundles of silk in great abundance. In the intercalary second month in the spring of the sixth year (771), an imperial decree bestowed on the Master’s bodhimanda twenty-four embroidered silk banners, one embroidered canopy, and one embroidered lintel banner. On the Imperial Birthday in the tenth month, the Master presented the sūtras he had translated over time. A decree was issued to promulgate them within and outside [the court] and enter them into the catalogue of the complete scriptures. To the monastic and lay disciples and others, a total of five hundred and ten bolts of goods were bestowed. In the spring of the seventh year (772), an imperial decree bestowed one hundred bolts of silk. In that year, there was a drought in spring and summer. An edict was issued inviting the Master to pray for rain. The inner commissioner Li Xiancheng conveyed the gracious decree: ‘If it rains sufficiently within three days, it is the Upādhyāya’s merit; if it exceeds three days, it does not concern the Upādhyāya.’ The Master received the order and established a bodhimanda. One day having elapsed, when he prayed according to the ritual, it also did not exceed the time limit: abundant rain fell in sufficiency. The emperor was overjoyed, provided a vegetarian meal for a thousand monks, and presented seven sets of robes for the monastic disciples to reward his merit. In the winter, the Master memorialized requesting the construction of a Mañjuśrī Pavilion. His Sacred Majesty personally became the Pavilion Patron, and the Noble Consort, the Prince of Han, and Princess Huayang assisted it. In all, approximately thirty million [cash] from the main treasury was spent, especially for its construction. In the spring of the eighth year (773), two hundred bolts of silk were bestowed upon the Master for milk and medicine. In the fifth month, by imperial decree, he translated the King Garuḍa Sūtra in one scroll, and was bestowed two hundred and twenty bolts of silk. On the fourteenth day of the twelfth month in winter, the beam of the Mañjuśrī Pavilion was raised. All the expenses were covered by gracious decree, and there were separate imperial gifts.