代宗朝贈司空大辨正廣智三藏和上表制集 3.142

3.142

吾普告四眾弟子等。大教總特浩汗深廣。瑜伽祕密誰測其源。吾自髫齓出家。依師學業。討尋梵夾二十餘年。晝夜精勤。伏膺諮稟。方授瑜伽四千頌法。奈何積釁深重。先師壽終。栖託無依。憑何進業。是以遠遊天竺。涉海乘危。遍學瑜伽。親禮聖跡。得十萬頌法藏印可。相傳來歸帝鄉。福地行化。然一朝供奉為三代帝師。人主盡授瑜伽密傳法契。爰自今聖弘教。最深十八會瑜伽盡皆建立。三十七聖眾一一修行。每入道場。依時念誦。九重萬乘恒觀五智之心。闕庭百寮盡持三密之印。吾當代灌頂三十餘年。入壇授法弟子頗多。五部琢磨成立八箇。淪亡相次。唯有六人。其誰得之。則有金閣含光．新羅慧超．青龍慧果．崇福慧朗．保壽元皎．覺超。後學有疑。汝等開示。法燈不絕。以報吾恩。況吾年登七十。氣力漸衰。汝等幼稚者多。故先遺囑當院僧弟子慧勝等。少小事吾。恭謹無怠。勤勞歲久。實可矝憐。雖五部未霑。並一尊精熟修持成佛是可有餘。各自策勵如吾在日。必須和睦同共住持。若有害群。吾不祐汝。吾受持金剛。鈴杵并銀盤子菩提子念珠水精念珠并合子。並進供奉　聖人請入內。及保壽化度興善諸寺弟子等。吾在之日。汝等依吾。吾護念汝。吾百年後。汝等依國。於國須忠。努力虔誠為國持念。國安人泰。吾願滿焉。青龍曇貞。大法真言吾先授與。至於契印渠未得之。汝等為吾轉為授。却俗弟子功德使李開府。依吾受法三十餘年。勤勞精誠。孝心厚深。河西南海問道往來。淨影鴻臚躬親供養。瑜伽五部先以授之。十七五身更增祕密。吾銀道具五股金剛杵三股獨股鈴並留與開府。作念受持速證悉地。院中師僧開府往來撿挍如吾在日。務須安存。上下和睦。監使李大夫自監吾已來無少違意。往來進奏皆契聖心。不但輔佐　國家。亦為護法菩薩。普賢祕密尋以受持。踵襲大乘必當剋證。吾銀羯磨金剛杵四箇并輪留與。受持為念取證菩提。佛法護持如吾在日。賢者趙遷。吾為翻經有時執筆。諸餘鈔寫亦有其功。若愛出家為與聞奏。樂之處俗汝亦安存。吾後翻得文殊經一卷。寶樓閣念誦法一卷。如來藏經一卷。翻譯雖終未及進奉。勾當寫出為吾進都。寶金剛事吾日深。小心孝順。至於念誦倍更精勤。留在院中同住供養。院內行者童子。上從賢德下至汝奴。汝仕大夫為奏與度。其蘇但那野奢並放為良任從所適。樂在院中亦任本意。其庭秀為老親見在南海欲得侍奉。亦語開府放去養親令喬為是家人。久以祇承隨吾入內。聖人亦識。每偏驅使辛勤最多。件李大夫與奏出家。莊上有牛兩頭。可准錢物拾餘貫。將陪常住。用充價直。收贖令喬院內應緣。道場所有幡華楨像諸功德等氈廗毯耨銅器瓷器䗍盃。一切並捨入文殊閣下道場。永為供養。不得轉輒有零落出外借人。吾緣身衣並已捨盡有金八十七兩銀二百二十兩半。並將施入五臺山金閣玉華兩寺。裝修功德。所有家具什物柴器䥫器瓦器床廗氈褥床子耨子及諸雜一切物等。吾並捨與當院受用。子弟往來須有投寄。梵夾閣上藏中安置其藏及經為是　勅賜鎮院安置。汝常為　國轉讀持念焚香供養守護。並不得零落損失。吾奏　聖人造閣。下置文殊菩薩。上安漢梵之經。為國福田永代供養。閣則大改已成。作家欠錢裝飾未了。軒廊門屋僧房亦未成立。所有搏零落殘方榑木。汝共大夫計會善為聞奏修崇了却。閣成已後奉為　國家置三七僧。轉經念誦。永資　聖壽。滿吾本願。東京　和上塔所師僧院舍莊園。汝亦為吾勾當成立。其車牛鄠縣洨南莊并新買地及御宿川貼得稻地街南菜園。吾並捨留當院文殊閣下道場。轉念師僧永充糧用香油炭火等供養。並不得出院破用。外人一切不得遮蘭及有侵奪。其祥谷紫莊將倍常住。其莊文契並付寺家。吾重告諸弟子。汝等須知。人代無常誰免此也。師資之道以法義情親不同骨肉。與俗全別。汝等若依吾語是吾法子。若違吾命則非法緣。吾壽終後。並不得著服及有哭泣攀慕。憶吾即勤加念誦。是報吾恩。亦不得枉破錢財威儀葬送。亦莫置其塋域虛棄人功。唯持一床。盡須念誦。送至郊外。依法荼毘。取灰加持。便即散却。亦不得立其靈机圖寫吾形。儒生七十二子尚有心喪。吾教灌頂相傳都不然也。汝等諸子是從佛口生從法化生得佛法分。即同普賢身。行普賢行。住普賢心。圓明廓周。五智齊現。修行如此。是契吾心。何勞驅驅營營非法不益之事。吾所告焉。汝等須依吾此處分。恐後無憑。仍請三綱直歲徒眾等著名。為記鄔波馱耶告。

"I broadly proclaim to the disciples of the fourfold assembly: The Great Teaching is singularly vast and profoundly extensive; who can plumb the source of Yoga secrets? Since my childhood when I left home, I relied on my master to study the craft. Searching for Sanskrit manuscripts for over twenty years, diligent day and night, I bowed my chest in inquiry, only then receiving the Yoga teachings of four thousand verses. How unfortunate that my accumulated transgressions were heavy: my late master ended his life, and having no one to rely on, upon what could I advance my study? For this reason I traveled afar to India, crossing the sea and braving perils. I studied Yoga everywhere and personally paid homage to holy sites, receiving the authorization of the Dharma treasury of one hundred thousand verses. Transmitting it, I returned to the Imperial realm, carrying out conversions in the land of merit. Then, serving at court, I became the master to three generations of emperors; the rulers of men were all conferred the Yoga secret lineage-transmission mudrās. Moreover, since the present Sagely One propagated the teaching most deeply, the eighteen assemblies of Yoga were all established. The thirty-seven holy assemblies were practiced one by one. Whenever entering the arena, recitation was performed at the prescribed times; the Ninefold Palace and the Lord of Ten Thousand Chariots constantly contemplated the mind of the Five Wisdoms, and all the hundred officials at the palace court held the seals of the Three Mysteries. For over thirty years of granting abhiṣeka in this generation, the disciples who entered the altar to receive the Dharma have been quite numerous. Polished in the five families, eight were established. Dying one after another, only six remain. Who are the ones who attained it? They are Hanguang of Jin'ge, Huichao of Silla, Huiguo of Qinglong, Huilang of Chongfu, Yuanjiao of Baoshou, and Juechao. When later students have doubts, you shall explain and reveal it to them, so that the lamp of Dharma is not extinguished, thereby repaying my kindness. Furthermore, I have reached seventy years of age, and my strength is gradually waning. Many among you are young; therefore I leave this testament first to the monastic disciples of this compound, Huisheng and others. Since childhood you have served me, respectful, cautious, and untiring. Having worked hard for many years, you are truly pitiable. Although you have not received all five families, if you are proficient in one deity, your cultivation toward becoming a Buddha will be more than sufficient. Each of you must exert yourselves as if I were still alive. You must live together in harmony and manage [the temple]. If any harm the community, I shall not protect you. The vajra bell and pestle that I uphold, along with the silver plate, bodhi-seed rosary, crystal rosary, and box, are all to be offered to the Sagely One, requesting they be brought into the palace. As for the disciples of Baoshou, Huadu, Daxingshan, and other temples: while I live, you depend on me, and I watch over you. After my passing, you must depend on the state; to the state you must be loyal. Strive devoutly to uphold recitations for the state: when the state is peaceful and the people tranquil, my vows will be fulfilled. To Tancheng of Qinglong, I have already conferred the Great Dharma mantras; as for the mudrās, he has not yet obtained them. You must transmit them to him on my behalf. Lay disciple, Commissioner of Meritorious Deeds, Leader of the Court of Imperial Attendants Li, has relied on me to receive the Dharma for over thirty years, diligent, sincere, with deep filial devotion. Traveling back and forth between Hexi and the Southern Seas seeking the Way, at Jingying and Honglu he personally provided offerings. I have already conferred upon him the five families of Yoga, and further added the secrets of the seventeen and five bodies. My silver ritual implements—the five-pronged vajra, three-pronged, single-pronged, and bell—are all left to the Leader of the Court to contemplate and uphold, so as to swiftly realize siddhi. For the monks of the compound, the Leader of the Court shall oversee them back and forth as when I was alive; you must keep them settled and maintain harmony above and below. Inspector Grand Master Li has never gone against my wishes in the slightest since supervising me. His coming and going to submit memorials has always accorded with the Sagely Mind; not only does he assist the state, but he is also a Dharma-protecting Bodhisattva. He has recently received the secrets of Samantabhadra; continuing the Great Vehicle, he will certainly achieve realization. I leave to him my four silver karma-vajras and the wheel to uphold and contemplate, to achieve bodhi. Protect the Buddhadharma as when I was alive. The worthy Zhao Qian has at times held the brush for me during scripture translation; in other transcriptions he also has merit. If he wishes to leave home, submit a request on his behalf; if he enjoys remaining a layman, you should also settle him. The scriptures I recently translated—one scroll of the Mañjuśrī Sūtra, one scroll of the Treasure Pavilion Recitation Method, and one scroll of the Tathāgatagarbha Sūtra—though completed in translation, have not yet been presented to the throne; arrange to have them copied out and presented for me. Baojingang has served me for a long time, cautious and filial; as for recitation, he is doubly diligent. Let him remain in the compound to dwell together and provide offerings. As for the postulants and novices in the compound, from Xiande above down to your servant, Grand Master Rushi shall submit a memorial for their ordination. Sudana and Yeshe are both freed to be commoners, free to go wherever they wish; if they enjoy remaining in the compound, it is also up to their own will. Tingxiu, because his elderly parent is living in the Southern Seas and he wishes to attend to him, tell the Leader of the Court to release him to care for his parent. Lingqiao, being a domestic servant, has long served and followed me into the palace; the Sagely One also knows him. He was frequently dispatched on errands and labored the most; let Grand Master Li submit a memorial for his ordination. On the estate there are two cattle, worth more than ten strings of cash; take them to compensate the permanent property, using them to cover his price, to redeem Lingqiao for the affairs of the compound. All the banners, flowers, paintings, statues, and various merit-making objects, felt mats, carpets, copper vessels, porcelain vessels, and conch-shell cups in the arena are entirely donated to the arena under the Mañjuśrī Pavilion as perpetual offerings; they must not be randomly scattered or lent out to people outside. The garments on my body have already been entirely given away. There are eighty-seven ounces of gold and two hundred and twenty and a half ounces of silver; these are all to be donated to Jin'ge and Yuhua temples on Mount Wutai for decorating and repairing meritorious deeds. All the furniture, miscellaneous implements, wooden utensils, ironware, pottery, beds, mats, felt cushions, couches, small cushions, and all other miscellaneous goods, I give entirely for the use of this compound; disciples coming and going must have a place to lodge. The Sanskrit manuscripts shall be placed in the library on top of the pavilion; the library and scriptures were bestowed by imperial decree to be established to protect the compound. You must constantly chant, uphold recitations, burn incense, offer, and safeguard them for the state; none must be scattered, lost, or damaged. I petitioned the Sagely One to build the pavilion, placing Mañjuśrī Bodhisattva below and housing the Chinese and Sanskrit scriptures above, to be a field of merit for the state and perpetual offerings for generations. The pavilion is largely completed, but owing money to artisans, the decoration is not yet finished; the verandas, gates, and monastic quarters are also not yet erected. For all the remaining scattered square beams and timbers, you together with the Grand Master shall plan and properly submit a memorial to carry out and finish the construction. After the pavilion is completed, install twenty-one monks for the state to turn scriptures and recite mantras, perpetually supporting the Sagely Longevity and fulfilling my original vow. For the master's compound, residence, and estate at the Upādhyāya's stupa in the Eastern Capital, you shall also manage and establish them for me. The carts and oxen, the Xiaonan estate in Huxian, along with the newly purchased land, the paddies acquired along Yusu River, and the vegetable garden south of the street, I donate and leave entirely to the arena under the Mañjuśrī Pavilion of this compound, to permanently supply grain, incense, oil, charcoal, and fire offerings for the recitation monks; they must not be taken outside the compound or spent. No outsiders may obstruct or usurp them. The Xianggu Purple Estate shall compensate the permanent property; its deeds and contracts are all given to the monastery. I declare again to all disciples: You must know that human generations are impermanent; who can escape this? The Way of master and disciple is based on the Dharma, and affection between them is different from flesh and blood; it is completely distinct from the worldly. If you follow my words, you are my Dharma sons; if you violate my commands, you have no Dharma connection. After my life ends, you must not wear mourning clothes, weep, or cling in longing. Remembering me, diligently increase your recitations; this is repaying my kindness. You must not waste wealth on funeral pomp, nor establish a tomb to waste human labor in vain. Carrying only a single couch, all of you must recite mantras, accompany it to the outskirts, cremate it according to the Dharma, take the ashes, empower them, and scatter them immediately. Do not set up a spirit table or paint my portrait. Even the seventy-two disciples of the Confucians observed mourning in their hearts; the transmission of abhiṣeka in my teaching is not like that at all. You sons are born from the Buddha's mouth, born transformed from the Dharma, obtaining a share of the Buddha's Dharma; you are identical with Samantabhadra's body, practicing Samantabhadra's conduct, dwelling in Samantabhadra's mind, perfectly luminous and vast, with the Five Wisdoms manifesting together. Practicing thus accords with my heart. Why trouble yourselves busying about unlawful and unprofitable matters? This is what I proclaim. You must abide by these instructions of mine. Fearing that there will be no proof later, I ask the Three Directors, the Zhi-sui, and the assembly of monks to sign their names as a record. The Upādhyāya proclaims."