代宗朝贈司空大辨正廣智三藏和上表制集 4.92

4.92

一月飛空。萬流不閟。五天垂象。三藏降生。曷其謂焉。我大師矣。大師法諱不空。北天竺婆羅門子也。初母氏遇相者曰。爾汝必當生菩提薩埵也。已便失。數日之後。果夢佛微笑眼光灌頂。既寐猶覺。室明如晝。因而孕焉。早喪所天。十歲隨舅氏至武威郡。十三遊太原府。尋入長安。以求出要。見大弘教金剛三藏以為真吾師。初試教悉曇章。令誦梵經。梵言賒切。一聞無墜。便許入壇。授發菩提心戒。年甫十五與出家焉。弱冠從有部進具成大苾芻。律相洞閑。知而不住。將欲學聲明論窮瑜伽宗。以白先師。師未之許。夜夢佛菩薩像悉皆來行。乃曰。我之所夢法藏有付矣。遂授以三密。談於五智。十二年功六月而就。至開元二十九年秋。先師厭代入塔之後。有詔令齎國信使師子國。白波連山。巨鱗橫海。洪濤淘湧。猛風振激。凡諸難起。奮金剛杵。諷隨求章。辟災靜然。船達彼國矣。弟子僧含光．慧𮗿皆目擊焉。師子國王郊迎宮中七日供養。以真金器沐浴大師。肘步問安以存梵禮。王諸眷屬宰輔大臣備盡虔敬。其國有普賢阿遮梨聖者。位隣聖地。德為時尊。從而問津。無展乃誠。奉獻金貝寶曰。吾所寶者心也。非此寶也。尋即授以十八會金剛頂瑜伽并毘盧遮那大悲胎藏五部灌頂真言秘典經論梵夾五百餘部。僉以為得其所傳也。他日王作調象戲以試大師。大師結佛眼印。住慈心定。誦真言門以却之。其象顛仆不能前進。王甚敬異。與夫指降醉象有何殊哉。則知七葉之花本無香氣。五陰之舍豈有我人。三摩地中示其能慧。至天寶六載。自師子國還　玄宗延入建壇。親授灌頂。住淨影寺。于時愆亢納慮於隍。大師結壇應期。油雲四起。霈然洪澍。遂內出寶箱。賜紫袈裟一副絹二百匹。以旌神用。或大風拔樹之災。祆星失度之沴。舉心默念如影響焉。至十三載。有　勅令往武威走節度使哥舒翰請。立大道場。與梵僧含光并俗弟子開府應李元琮等授五部灌頂金剛界大曼荼羅法。時道場地為之大動。有業障者散花不下。上著子蓋。猶如群蜂味之香蘂。不能却之。事訖方墜。何神之若此耶。十桂紫眼月　勅還京住大興善寺。洎至德中。肅宗皇帝行在靈武。大師密進不動尊八方神旗經。并定收京之日如符印焉。乾元中。延入內殿建護摩。親授灌頂。渥恩荐至。有殊恒禮。尋令於智炬寺念誦。感本尊玉毫劃然大明照徹巖谷。及　我寶應臨朝金輪馭歷。聖滕彌積。師事道尊。授特進試鴻臚卿。加大廣智之號。躬稟秘妙。吉祥至止。或普賢瀉神光於紫殿。六宮作禮。或文殊呈瑞相於金閣。萬乘修崇。或翻密嚴護國之梵文。雲飛五色。或譯虛空庫藏之貝偈。霧擁千僧。大師銜　命而陟彼清涼。承恩而旋歸　帝邑。凡諸應驗。差難備陳。方悟夫虛空之花體無生滅。真如之用豈有去來。前後奉　詔所譯諸經總八十三部計一百二十卷。並已頒行入藏目錄。兼奏天下諸寺以文殊為上座。仍置院立像。保釐　國界。申殷敬焉。至大曆八年有　進止。於興善本院又造文殊金閣。禁財內出。工人子來。寶傘自九霄而懸。御香亦一人所錫。微塵之眾如從地涌。鈞天之樂若在空臨。至九年六月十一日。制加大師開府儀同三司。封肅國公。食邑三千戶。餘如故。榮問優洽。寵光便繁。降北極之尊為師宗之禮。幡像之惠。玉帛之施　勅書盈篋。中使相望。前古已來未有如我皇之清信也。吾師之丹誠也。大師爰自二十歲迄于從心五十餘年。每日四時道場念誦。上升　御殿。下至凡榻。剎那之頃曾無間焉。萬嶺寒松歷嚴霜而黛色者。有以見之於直操矣。矧夫入朱門如蓽戶。五載三若鶉衣。雖馳于騏驎。常在九禪之清淨。獨立不及。同夫大通眾色摩尼本無定彩。彩止自彼。於我何為。寔謂真言之玄匠。法王之大寶者也。於戲菩薩應見成不住心。如來堅林度有情輩。示以微疾。自知去辰。以其月十五日爰命弟子進表上辭。囑以後事。削髮湯沐。右脇累足。泊焉薨逝。春秋七十。法臘五十。時驟雨滂注。小方天開。哀悼九重。輟朝三日。贈絹三百匹布二百端錢三十萬米麵共四百石香油薪炭及諸齋七外支給。又賜錢二百二十五萬。建以靈塔。㝢內式瞻。又　勅高品李憲誠勾當及功德使開府儀同三司李元琮監護。即以七月六日法葬于鳳之南少陵原。其日中書門下勅牒贈司空。諡大辨正廣智不空三藏和上。又遣內給事劉仙鶴。宣冊致祭。內出香木。焚之靈棺。具荼毘之禮也。寺池涸而華萎者告終之象。夢幢傾而閣倒者驚誡之期。則雙林變白之徵。洞水逆流之感。豈昔時也。宰臣百辟曾受法印者罔不哀慟。門人　勅常修功德使撿校殿中監大興善寺沙門大濟等四部弟子凡數萬人。痛大夜之還昏悲慧燈之永滅。不以才拙令紀芳猷。飛錫謬接羅什之筵。叨承秦帝之會。想高柴之泣哭。盡同奢花之血見。式揚無說之說。以頌龍中之龍。其詞曰。

A single moon glides through the sky, yet myriad streams are not obscured; Five Indias hang with portents, and the Tripiṭaka Master is born. Of whom is this spoken? It is our Great Master. The Great Master's Dharma name was Amoghavajra; he was the son of a northern Indian brāhmaṇa. Earlier, his mother encountered a physiognomist who said, 'You will certainly give birth to a bodhisattva.' Thereupon he vanished. A few days later, she indeed dreamed that the Buddha smiled and emitted light from his eyes to bestow abhiṣeka on her head. When she awoke, she still perceived the chamber bright as day, and consequently became pregnant. Losing his father early, at the age of ten he followed his maternal uncle to Wuwei Commandery; at thirteen he traveled to Taiyuan Prefecture, and soon entered Chang'an to seek the essential path of transcendence. Seeing the Tripiṭaka Master of the Great Propagation of the Teaching, Vajrabodhi, he regarded him as his true master. Initially, [Vajrabodhi] tested him by teaching him the Siddhaṃ syllabary and ordering him to recite Sanskrit sūtras. The Sanskrit words were intricate and precise, yet hearing them once, he lost none. [Vajrabodhi] then permitted him to enter the maṇḍala altar and conferred on him the precept of generating the bodhicitta. When he had just reached the age of fifteen, [Vajrabodhi] had him leave home. At twenty, he took full ordination under the Sarvāstivāda and became a great monk (bhikṣu). Thoroughly versed in the characteristics of the vinaya, knowing them he did not abide in them; wishing to study the treatise on phonology (śabdavidyā) and fathom the Yoga school, he informed his former master. His master did not grant it at first. At night, [his master] dreamed that the images of Buddhas and Bodhisattvas all came walking, and said, 'What I dreamed indicates that the Dharma treasury has someone to whom it may be entrusted.' Thereupon he transmitted to him the three mysteries and expounded the five wisdoms; what usually required twelve years of work was accomplished in six months. In the autumn of the twenty-ninth year of the Kaiyuan reign (741), after the former master grew weary of the age and entered his stūpa, an edict ordered [Amoghavajra] to carry the state credentials as an envoy to Siṁhala. White waves stretched like mountains; huge aquatic beasts bestrode the seas; great surges boiled and welled; ferocious winds violently agitated. Whenever difficulties arose, he brandished the vajra pestle, recited the Pratisarā Dhāraṇī, repelled the disasters, and all became tranquil; the vessel reached that country. His monk disciples Hanguang and Huibian witnessed this with their own eyes. The king of Siṁhala went out to the suburbs to welcome him, made offerings in his palace for seven days, bathed the Great Master with vessels of pure gold, and proceeded on his elbows and knees to inquire after his health, maintaining the Indian protocol. The king's relatives, prime ministers, and court officials exhausted their reverence and respect. In that country, there was the holy man Samantabhadra Ācārya, whose stage was adjacent to the holy ground and whose virtue was revered in that age. [Amoghavajra] went to seek guidance from him, fully expressing his utmost sincerity, and presented offerings of gold, cowries, and jewels. [The Ācārya] said, 'What I treasure is the mind, not these treasures.' Soon he conferred upon him the five hundred-odd Sanskrit manuscripts of secret scriptures, sūtras, and treatises containing the Eighteen Assemblies of the Vajraśekhara Yoga and the five-division abhiṣeka mantras of the Mahāvairocana Great Compassion Garbhadhātu. Everyone considered that he had obtained the authentic lineage. On another day, the king staged an elephant-taming display to test the Great Master. The Great Master formed the Buddha-Eye seal, abided in the samādhi of loving-kindness, and recited mantras to turn them back. The elephants tumbled over and could not advance. The king held him in great awe and marvel. How did this differ from [the Buddha's] subduing the drunken elephant with his fingers? Thus one knows that the flowers of the Saptaparṇa originally have no fragrance, and how could the lodge of the five aggregates harbor a self or a person? In samādhi he demonstrated his ability and wisdom. In the sixth year of the Tianbao reign (747), returning from Siṁhala, Xuanzong invited him to enter [the palace] to erect an altar and personally conferred abhiṣeka upon [the Emperor]. He resided at Jingying Temple. At that time, a severe drought caused concern at the ramparts. The Great Master formed an altar, and right on time, oil-dark clouds arose on all four sides, pouring down a torrential rain. Thereupon, the Emperor brought forth precious caskets from the inner palace and bestowed a purple kaṣāya and two hundred bolts of silk to honor his spiritual efficacy. Or when there were disasters of great winds uprooting trees, or pestilence from the evil stars losing their tracks, he only had to raise his mind and silently recite, and the response was like an echo or shadow. In the thirteenth year (754), an imperial decree ordered him to go to Wuwei at the request of Military Commissioner Geshu Han, who had sent an envoy. He established a great arena, conferring the five-division abhiṣeka and the Vajradhātu Mahāmaṇḍala method upon the Indian monk Hanguang and lay disciples such as Li Yuancong, Commander of the Opening of the Office. At that time, the ground of the arena trembled greatly. The scattered flowers of those with karmic obstacles did not fall, but adhered to the canopy above, like swarms of bees tasting the fragrant stamens, unable to be driven away, falling only after the rite was concluded. How could it be so spiritual as this? In the tenth month, an imperial decree summoned him back to the capital to reside at Daxingshan Temple. When, during the Zhide reign, Emperor Suzong had his temporary headquarters at Lingwu, the Great Master secretly submitted the scripture of the eight-direction divine banners of Acalanātha, and precisely set the date for recovering the capital, which proved true like a tally. In the Qianyuan reign, he was invited into the inner palace to perform homa and personally conferred abhiṣeka [on the Emperor]. Abundant favors arrived repeatedly, far beyond standard etiquette. Soon he was ordered to chant and recite at Zhiju Temple, whereupon he moved the jade uṣṇīṣa hair of the principal deity to suddenly shine with great brilliance, illuminating the cliffs and valleys. And when our Baoying [Emperor, Daizong,] ascended the court to drive the golden-wheel chariot, his sagely virtues accumulated ever more; serving [Amoghavajra] as his master, he revered the Way. He granted him the rank of Specially Advanced, Court of Imperial Regalia Acting Chamberlain, and added the title of Vast Wisdom. Personally receiving the secret subtleties, auspiciousness arrived. Either Samantabhadra poured forth divine light in the purple hall, where the six palaces rendered homage; or Mañjuśrī manifested auspicious signs at the Golden Pavilion, worshipped by the myriad-chariot Emperor; or while translating the Sanskrit texts of the Ghanavyūha and State Protection, clouds flew in five colors; or while rendering the palm-leaf gāthās of the Ākāśagarbha, mist enveloped a thousand monks. The Great Master undertook the imperial command to ascend Mount Qingliang (Wutai), and receiving imperial grace, returned to the imperial city. All these efficacy and responses are difficult to describe fully. One realizes then that the flower in empty space inherently has no birth or death; how could the function of Thusness have coming or going? In total, the sūtras translated on various occasions in obedience to imperial edicts amounted to eighty-three works in one hundred and twenty scrolls; all have been promulgated and entered into the canon catalogue. He also petitioned that all temples under Heaven regard Mañjuśrī as the seat-leader, and accordingly establish courtyards and erect images to protect the realm and express deep reverence. In the eighth year of the Dali reign (773), there was an imperial decision: at the original courtyard of Xingshan, the Golden Pavilion of Mañjuśrī was built anew. Palace funds were issued from within, and the artisans came eagerly like children; precious parasols hung from the highest heavens, and imperial incense was also bestowed by the One Man. The dust-mote-like multitudes seemed to well forth from the earth; music of the Heavenly realm seemed to descend from the sky. On the eleventh day of the sixth month of the ninth year (774), an edict promoted the Great Master to Commander of the Opening of the Office Equal in Rank to the Three Excellencies, enfeoffed him as Duke of the State of Su, with a fief of three thousand households, while the rest remained as before. Honorific inquiries were attentive and generous; imperial favors and splendor were frequent. The Supreme Pole lowered its reverence to perform the rites of a disciple; banners, images, jade, and silks were bestowed; imperial letters filled boxes, and palace couriers succeeded one another in view. Since ancient times, there has never been one with such pure faith as our Sovereign, nor with such sincere loyalty as our Master! From the age of twenty until he reached his seventies, for over fifty years, the Great Master performed the four-period chanting and recitation in the arena daily, ascending to the imperial palace above and descending to the common couch below, without an instant's interruption. The cold pines among ten thousand peaks that brave severe frost to stay dark green may serve to illustrate his upright discipline. Moreover, entering vermilion gates was to him like thatched doors; for five or three years he wore clothes like quails' feathers. Though he rode among fine steeds, he constantly abided in the purity of the nine samāpattis. Standing alone and unapproachable, he was one with Great Pervading Wisdom; the many-colored maṇi jewel originally has no fixed hue; colors cease on their own, what do they do to me? Truly, he was the profound artisan of the mantras, the great treasure of the Dharma King! Alas! A bodhisattva manifests in response to attain the non-abiding mind; the Tathāgata in the sala grove crossed over the multitudes of sentient beings. Manifesting a slight illness, he knew on his own the time of his departure. On the fifteenth day of that month, he accordingly ordered his disciples to submit a memorial taking his leave and entrusted his subsequent affairs. Shaving his hair and bathing, he lay on his right side with feet folded, and serenely passed away. His worldly age was seventy; his Dharma age was fifty. At that time, torrential rain poured down, but a small square of sky cleared. Grief and lamentation filled the nine-tiered palace; the court was suspended for three days. Bestowed were three hundred bolts of silk, two hundred bolts of cloth, three hundred thousand cash, four hundred piculs of rice and flour combined, sesame oil, firewood, charcoal, and provisions outside of the various seven-day memorial feasts. In addition, two million two hundred and fifty thousand cash was granted to erect a spiritual stūpa for the realm to look up to. Furthermore, an imperial edict appointed Li Xiancheng, a High-Grade eunuch, to manage, and Li Yuancong, Commissioner of Merit and Virtue and Commander of the Opening of the Office Equal in Rank to the Three Excellencies, to supervise. On the sixth day of the seventh month, he was granted a ritual burial at Shaoling Plain south of Feng. On that day, the Secretariat-Chancellery issued an imperial directive posthumously granting him the title of Minister of Works, with the posthumous name of Tripitaka Master and Upādhyāya Amoghavajra of Great Eloquence, Rectitude, and Vast Wisdom. In addition, Liu Xianhe, Court Attendant of the Inner Palace, was dispatched to proclaim the eulogy and offer sacrifices. Incense wood was issued from the inner palace to burn his spiritual coffin, fulfilling the rites of cremation. That the temple pond dried up and its flowers withered was the portent of the end; dreaming of the banner tilting and the pavilion collapsing was the moment of alarming warning. The signs of the twin groves turning white and the sensation of cave waters flowing backward—how are these confined to former times? The prime ministers and hundred officials who had once received the Dharma seal all wept with grief. His disciples, such as Daji, Monk of Daxingshan Temple, Imperially Appointed Regular Commissioner of Merit and Virtue and Concurrent Palace Attendant, together with the fourfold disciples numbering tens of thousands, lamented that the great night had grown dark again and grieved that the lamp of wisdom was permanently extinguished. Not considering me lacking in talent, they ordered me to record his fragrant virtue. I, Feixi, unworthily attended the seat of Kumārajīva, presumptuously receiving the gathering of the Qin Emperor; imagining the weeping of Gao Chai, it is completely like the sight of tears of blood over fallen blossoms. To express the exposition of the inexpressible, I praise the dragon among dragons. The verse says: