代宗朝贈司空大辨正廣智三藏和上表制集 4

English (machine translation) 4

Language: English

4.1

Compiled by the śramaṇa Shi Yuanzhao of Ximing Temple in the Upper Capital, Chang'an.

4.2

A total of nineteen pieces; three rescript responses; twenty-two pieces altogether.

An edict requesting the appointment of monks for recitation in each of the two practice halls in the precinct of Daxingshan Temple: one piece
An edict, notice, and dispatch conferring the title of Specially Advanced with the Dignity Equal to the Three Authorities and enfiefing him as the Duke of the State of Su: one piece
A memorial stating feelings [and farewell] by the Tripiṭaka Master and Upādhyāya on his deathbed: one piece (with imperial reply)
An edict granting funeral donations upon the Upādhyāya's recent demise: one piece
An imperial edict commanding the filial disciples to maintain the Dharma teachings: one piece
An imperial edict commanding the filial disciples on wearing mourning dress and the funeral rites: one piece
An imperial handwritten decree bestowing rice and flour upon the filial disciples, selecting land [for the stūpa], etc.: one piece
Eulogy with preface for the Upādhyāya's portrait: one piece
An edict bestowing silk for erecting the sacred stūpa: one piece
A memorial expressing gratitude for the silk granted to build the stūpa: one piece (with imperial reply)
A sacrificial prayer by Lady Zhang, Mistress of Deng State: one piece
A sacrificial prayer by the disciple bhikṣu Huisheng: one piece
A sacrificial prayer on the fifth day by Chief Minister Li: one piece
An edict bestowing the title of Minister of Works and a posthumous title: one piece
Stele inscription on the deeds of the Tripiṭaka Master of Vast Wisdom: one piece (composed by the śramaṇa Feixi)
Eulogy on the portrait of the Tripiṭaka Master and Upādhyāya Amoghavajra of Vast Wisdom: one piece (composed by Feixi)
A sacrificial prayer on the sixth day sent by imperial command via an inner envoy: one piece
A sacrificial prayer on the sixth day by Chief Minister Yuan: one piece
A memorial expressing gratitude for the posthumous conferral of the title Minister of Works and the posthumous title: one piece

4.4

An edict requesting the appointment of monks for recitation in each of the two practice halls in the precinct of Daxingshan: one piece.

4.5

The disciple monks Huilang, Huichao, Huican, Huihai, Huijian, Huijue, and Huihui. For the aforesaid monks, it is requested that they constantly recite for the nation in the abhiṣeka arena of the precinct. Monks Huigan, Huiguo, Huiyan, Huiyun, Huixin, Huizhen, Huisheng, Huishen, Huiying, Huixing, Huiji, Huijun, Huixian, and Huiying.

4.6

For the aforesaid monks, it is requested that they constantly chant the imperially bestowed Complete Canon of Sūtras for the nation under the pavilion of the Great Holy Mañjuśrī.

4.7

Memorialised by the previous Specially Advanced, Acting Court of Imperial Regalia Chamberlain, Tripiṭaka śramaṇa of Daxingshan Temple, Amoghavajra of Vast Wisdom:
Having resided in this monastery for more than twenty years, I established practice halls to conduct recitations for the nation, and the numinous responses have not been single, beyond description in words. For the Pavilion of the Great Holy Mañjuśrī, imperial decrees granted funds for construction, which is now nearing completion. Now that Sanskrit manuscripts have been installed and the imperial scriptures are also present, it is proper in principle to propagate and uphold them so as to assist great blessings. Huilang and the others, twenty-one people in all, have long investigated the secret treasury and deeply attained the True Vehicle. Their vinaya practice is complete and bright; they are standard models within the Dharma gate. I hope that, in accordance with the aforesaid, they may be commanded constantly to recite and chant the sūtras. If later there are vacancies, I request that monks of clear spiritual practice be chosen to fill them, so that the lamp of the Dharma will not cease and the sacred lifespan will be boundless.

4.8

The Secretariat-Chancellery dispatches to Amoghavajra of Vast Wisdom:

4.9

The dispatch has received the imperial command: it is approved. When the dispatch arrives, act according to the edict. Hence this dispatch.

4.10

Dispatch of the sixth day of the sixth month of the ninth year of Da Li [774].

4.11

Vice Director of the Secretariat and Equaliser of Affairs, Yuan Zai.

4.12

Vice Director of the Chancellery and Equaliser of Affairs, Wang Jin.

4.13

Minister of War and Equaliser of Affairs, Li Baoyu.

4.14

Minister of Works concurrently Commissioner of the Secretariat.

4.15

An edict promoting him to Dignity Equal to the Three Authorities and enfiefing him as Duke of the State of Su: one piece.

4.16

Imperial Edict: When the Great Dao operates, it unites diverse forms; the ultimate governance of kings universally returns to the True Dharma. Just as the conjured city brings people to equal attainment, why should the paths of Confucianism and Buddhism differ? Therefore, the emperors and kings of previous eras never failed to venerate the Dharma teachings and broadly propagate them in step with the times. Specially Advanced, Acting Court of Imperial Regalia Chamberlain, Tripiṭaka śramaṇa of Daxingshan Temple, Amoghavajra of Vast Wisdom, is our ancestral teacher and a ferry for mankind. Transcending in the recitation of the three trainings, he sits detached from grasping at views; cultivating and upholding the ten thousand practices, he constantly manifests transformation and extinction. Holding to the vinaya, he abandons bondage; safeguarding precepts as comportment, he carries forward the resolve to illuminate the good teachings. He came to accept the invitation of human kings. When We were in the previous court, We heard the essentials of the Dao early on; and when charged with the succession, We constantly took refuge in him. Whenever holding scriptures in the inner palace, he opened the Dharma before the dais. Leaning on the armrest resembled the ritual of the Jiaoxu academy; following the wind was like the inquiry at Mount Kongtong. And his wondrous voice expounded fully, his esoteric practices maintained within. Awaiting inquiry like a bell, all who approached were enlightened. He washed away ignorance and delusion, subduing the enemies of Māra. Devas and humans purified their hearts at the gate of deliverance; dragons and spirits accepted offices under his divine seal. Truly, calamities and epidemics were dispelled by his qi, and fortune brought good omens. This was indeed greatly to Our benefit; how could it be limited merely to personal blessing? We once conferred titles to express high courtesy so that he could serve as Our teacher; as the taste of the Dao flourished and deepened, Our profound debt became all the greater, and his name is recorded in previous records. Now, the wondrous realm has adorned lands, and the inner ranks have distinctions among fruition stages. How great is the honouring of virtue! Respectfully complying with the contemporary statutes, he may be granted the title of Specially Advanced with the Dignity Equal to the Three Authorities, and enfiefed as Duke of the State of Su, with a fief of three thousand households. The rest remains as before.

4.17

Eleventh day of the sixth month of the ninth year of Da Li [774].

4.18

Grand Master of the Silver-Blue and Glorious Happiness, Vice Director of the Secretariat, and Equaliser of Affairs, Yuan Zai.

4.19

Proclaimed by the Minister of Works concurrently Commissioner of the Secretariat.

4.20

Carried out by Secretariat Drafter Yang Yan.

4.21

Receiving the imperial edict as on the right. When the dispatch arrives, carry it out.

4.22

A day of the sixth month of the ninth year of Da Li [774].

4.23

Director of the Chancellery: Vacant.

4.24

Grand Master of the Gold and Purple and Glorious Happiness, Acting Vice Director of the Chancellery, and Equaliser of Affairs, Wang Jin.

4.25

Gentleman of Court Discussion, Acting Supervising Secretary Zhao Juan.

4.26

[blank] day of the sixth month, Duty Officer at the time.

4.27

Director of the Left Bureau [of the Department of State Affairs].

4.28

Grand Master of the Gold and Purple and Glorious Happiness, Minister of Personnel, Supreme Pillar of State, Founding Duke of Pengcheng Commandery, Yan. Vice Minister of Personnel: Vacant.

4.29

Left Assistant Director of the Department of State Affairs: Vacant.

4.30

Notice to: Tripiṭaka śramaṇa of Daxingshan Temple, Amoghavajra of Vast Wisdom, Specially Advanced with the Dignity Equal to the Three Authorities, Duke of the State of Su, with a fief of three thousand households:

4.31

Having received the imperial command as on the right, when the directive arrives, carry it out.

4.32

Administrative Officer Guangyuan.

4.33

Clerk Fu Sheng.

4.34

Issued on the [blank] day of the sixth month of the ninth year of Da Li [774].

4.35

A memorial stating feelings and farewell on his deathbed by the Tripiṭaka Master and Upādhyāya: one piece.

4.36

The śramaṇa Amoghavajra states: Amoghavajra served his late teacher in youth, over two twelve-year cycles ago. Having received heavenly favor early on, for over thirty years I have expounded the Yoga Dharma gate and received the gracious consideration of successive sagely monarchs. Since Your Majesty ascended the throne, exceptional benevolence has grown ever deeper, granting me the yellow pavilion to reside in and descending from the purple palace to inquire about the Dao. Favours have accumulated repeatedly, day after day and month after month. Though I exerted my sincere devotion, how could I repay one ten-thousandth of it? But dew and lightning are hard to halt; willows easily wither. Ever since I took to my bed, from spring to summer, Your Majesty has been deeply concerned, inquiring after me repeatedly, with inner envoys and famous physicians seeing each other on the roads. Yet when an illness reaches the vitals, even acupuncture and medicine can hardly restore life; how could a mortal body subject to arising and ceasing be made firm by attachment and longing? Suddenly since last night, I felt my strength abruptly fail, and my body seemed no longer mine; my breath gasped from moment to moment, and my consciousness gradually grew faint. Parting forever from the Sacred Court, I cannot bear my longing and devotion. Amoghavajra has now passed beyond middle age, so this is not a premature death. Only, in the past I crossed the southern seas and travelled through the Five Indias, seeking what had not been heard and learning what had not been understood; I obtained one hundred thousand verses of the Vajraśekhara Yoga, dhāraṇīs of various divisions, and over five hundred thousand verses of scriptures and treatises. I hoped to translate them all to make a small repayment to the nation's favour. Why has my lifelong wish not been completed while my life has suddenly run out? This is what Amoghavajra regrets. I humbly pray that Your Majesty descend the compassionate benefit of the buddhas and deign to fulfill the wishes of men below. Amoghavajra previously submitted the Sūtra of the Buddha-Realm of the Great Holy Mañjuśrī; Your Sagely Mind then permitted its dissemination within and outside [the court]. I humbly pray you take pity and remember my deathbed words, in the hope of bringing blessing to the imperial house and multiplying auspiciousness for myriad kalpas. This would truly be the glory of a monk in life and in death. The five-pronged vajra bell and pestle transmitted from my late master, along with a silver dish, bodhi seeds, a crystal rosary, and a box, are all respectfully presented along with this memorial. Facing the paper, my tears flow in grief. Parting forever from the sagely era, I am overwhelmed with longing. Respectfully, through the Supervisory Envoy Li Xiancheng, I present this memorial to express my farewell and submit it for hearing. The śramaṇa Amoghavajra, in sincere sorrow and sincere devotion, respectfully speaks.

4.37

Memorial submitted on the fifteenth day of the sixth month of the ninth year of Da Li [774] by the Tripiṭaka śramaṇa of Daxingshan Temple, Amoghavajra of Vast Wisdom, Specially Advanced with the Dignity Equal to the Three Authorities, Acting Court of Imperial Regalia Chamberlain, Duke of the State of Su.

4.38

Rescript of Emperor Baoying Yuansheng Wenwu:

4.39

"The Upādhyāya's practice ascended the ten stages; he came from the Five Indias. He expounded Yoga and propagated the Sanskrit manuscripts. Having travelled ten thousand li, he served through three courts. He translated the holy words of old, receiving the transmissions directly from his masters. Meeting the flourishing fortune of the Xiawu, he continued the flame of the preceding fuel. Expanding the bodhisattva heart, he fell ill for the sake of sentient beings; Our inquiries lingered, and the imperial grief deepened. All is approved according to what has been requested." At that time, when the Tripiṭaka Master and Upādhyāya Amoghavajra of Vast Wisdom—Specially Advanced with the Dignity Equal to the Three Authorities, Acting Court of Imperial Regalia Chamberlain, and Duke of the State of Su—submitted his memorial to state his feelings, the Sagely Benevolence shed tears, and an ink rescript was swiftly dispatched, granting all that was requested according to the Upādhyāya's wishes. Having expressed his mind, he single-mindedly practiced contemplation, lay on his right side with feet crossed, and peacefully died. His disciples wailed and yearned; an inner envoy memorialised the Emperor. The Sacred Sovereign grieved exceptionally deeply and suspended court audiences for three days. Thereupon an inner envoy was dispatched to the saṅghārāma to comfort the assembly of disciples and bestow funeral donations.

4.40

By imperial decree: three hundred bolts of silk and two hundred bolts of cloth are to be sent to the precinct of the late Tripiṭaka Master Amoghavajra of Vast Wisdom at Daxingshan Temple to serve as funeral donations.

4.41

Proclaimed on the sixteenth day of the sixth month of the ninth year of Da Li [774].

4.42

An edict commanding the filial disciples to maintain the Dharma teachings: one piece.

4.43

By imperial edict to the filial disciples: The Upādhyāya was National Preceptor to three generations, and his disciples are quite numerous. You must live in mutual harmony, abide in Yoga contemplative practice, and cultivate in accordance with the original teaching. If there are any who dispute or violate this, record their names and submit a memorial.

4.44

Proclaimed on the sixteenth day of the sixth month of the ninth year of Da Li [774] by Li Xiancheng, Director of the Palace Visitors Bureau.

4.45

An edict commanding the filial disciples on wearing mourning dress and the funeral rites: one piece.

4.46

By imperial edict to the filial disciples: Regarding wearing mourning dress, weeping, funeral comportment, erecting a sacred stūpa, and drawing his portrait, other than these, let all be done in accordance with his last testament.

4.47

Proclaimed on the eighteenth day of the sixth month of the ninth year of Da Li [774] by inner envoy Li Xiancheng.

4.48

A handwritten decree granting the filial disciples rice and flour, selecting land, the burial date, etc.: one piece.

4.49

By handwritten decree: Bestow upon the filial disciples provision grain, rice, and flour, and also select land for the stūpa and the date of burial: five cartloads of white rice, five cartloads of non-glutinous rice, five cartloads of white flour, ten cartloads of firewood, seven dan of oil, and three cartloads of charcoal. All shall be requisitioned through the capital; if any is lacking according to the original memorial, let it be disbursed separately.

4.50

Eulogy with preface on the Upādhyāya and Tripiṭaka Master's portrait: one piece.

4.51

Eulogy (with preface) on the portrait of the Tripiṭaka Master and Upādhyāya of Vast Wisdom of the Great Tang.

4.52

Composed by his disciple, Grand Master of Palace Leisure, Acting Junior Supervisor of the Left, Yan Ying.

4.53

The Upādhyāya's taboo name was Amoghavajra; His Holy Majesty revered him as the Tripitaka Master of Vast Wisdom. He was an heir in the Dharma transformation of the late Vajrabodhi, the ācārya of South India. Formerly, Vairocana Buddha transmitted the unsurpassed, secret, supreme Great Vehicle teaching of Yoga to Vajrasattva. Only after several hundred years did Vajrasattva find Nāgārjuna Bodhisattva and transmit it to him. Several hundred years later, Nāgārjuna transmitted it to Nāgabodhi Ācārya. Several hundred years later, Nāgabodhi transmitted it to Vajrabodhi Ācārya. Vajrabodhi shook his khakkhara, came east, and transmitted it to the Upādhyāya. From the Dharmakāya Tathāgata down to the Upādhyāya, only six persons have transmitted this path. The Upādhyāya left home while still a young boy. Exceptionally intelligent and outstanding, he served diligently and laboured bitterly day and night without rest. Whatever passed his ears or met his eyes, he recited it all without omission. Hearing one, he understood ten, as if informed by spirits. His former master sighed and said: 'My path has gone east!' After the former master passed away, the Upādhyāya sailed across the sea, travelling to such lands as India and Siṁhala. He went to Nāgabodhi Ācārya and further obtained the rituals of the eighteen assemblies of Yoga, the secret treasury of the five divisions, and the transmitted scriptures of the three vehicles, examining every one of their subtleties. His physical appearance was like other men, but his mind was equal to a Buddha's. In the beginning of the Tianbao era he returned to the upper capital. Xuanzong revered and treated him with profound respect. He subsequently became National Preceptor to three reigns, going in and out of the forbidden portals. His Holy Majesty repeatedly invited him to the inner palace, seeking instruction like one standing downwind. The Upādhyāya's abstruse words brought fertile nourishment, and the emperor's reverence grew deeper day by day. In the ninth year of Dali he manifested illness and took to his bed. Imperial emissaries arrived one after another, and the attendant physicians tested his medicines without a single day missed. By gracious imperial decree, while lying ill, he was granted the rank of Specially Advanced with the Same Marks as the Three Excellencies, Acting Court of Imperial Regalia Chamberlain as before, enfeoffed as Duke of the State of Su, with an estate of three thousand households. He repeatedly declined, but was not permitted. On the fifteenth day of the sixth month, he suddenly bathed in orchid water, changed into clean garments, presented a memorial bidding farewell to the sovereign, and peacefully passed away. His springs and autumns were seventy; his monastic years were fifty. His Holy Majesty, struck with grief, suspended the court for three days. In the temple where the Upādhyāya resided there was a lotus pond several tens of mou in circumference. Without any surrounding inflow, sweet springs welled up from its center, sweet as nectar and clear as a mirror, constantly full winter and summer. When the day of the Upādhyāya's transformation arrived, the pond's water dried up the evening before. Though different from the twin trees turning white, the sympathetic resonance was the same. Now, the Dharma-body is firm and solid, without coming or going. Responding to mundane conditions, it manifests in the human world; witnessing the factors of enlightenment, it returns to nirvāṇa. How could ordinary minds fathom it? His painted likeness is as if alive; the roofbeam has collapsed. Composing a preface to his original deeds and recording his many fine sayings, I re-proclaim this meaning and compose a hymn of praise: / The supreme vehicle of Yoga, the secret gate, / Crosses beyond all dhyāna concentrations and swiftly enters the Buddha's body. / The direct heirs of the Dharma transformation number six to this day. / Reverently we think of the Upādhyāya, appearing in response to the times, / Expounding the teaching and saving the world like hoisting the sun and moon. / Preceptor to three sages, an udumbara flowering anew. / Just as the sweet dew poured down, nirvāṇa would not wait. / All of us later learners sink our minds in a sea of sorrow. / His painted portrait is truly lifelike; looking up in reverence, he seems present.

4.54

Imperial Edict Bestowing Silk for Building the Spiritual Pagoda, one piece

4.55

By Imperial Decree: Seven hundred and fifty-two bolts of silk are to be bestowed upon the courtyard of the late Tripitaka Master and Upādhyāya of Vast Wisdom Amoghavajra at Daxingshan Temple, to defray the cost of building a spiritual pagoda for the late master.

4.56

Proclaimed by the Palace Attendant Wei Shouzhong on the twenty-eighth day of the sixth month of the ninth year of Dali.

4.57

Memorial of Gratitude for the Imperial Bestowal of Seven Hundred and Fifty-Two Bolts of Silk to Build the Pagoda, one piece (with imperial reply)

4.58

The monk of the straw and earth Danzhen and others state: Today the Palace Attendant Wei Shouzhong reverently proclaimed the gracious imperial edict bestowing seven hundred and fifty-two bolts of silk to defray the cost of the late master's pagoda. Holding up this exceptional decree, all are touched by grief and honour; it provides a place to show our reverence, and the śarīra pagoda begins to rise. We humbly reflect that his subtle words still remain, adding blessing to the sagely court. This is because Your Majesty's Way is exalted and manifest; how could it be summoned by the filial devotion of his disciples? Danzhen and the others are overcome with breast-beating grief and deep gratitude. We respectfully submit this memorial to express our gratitude and make this known. Danzhen and the others, in genuine sorrow and genuine trepidation, respectfully state.

4.59

Twenty-eighth day of the sixth month of the ninth year of Dali.

4.60

Submitted by the monk of the straw and earth Danzhen of Daxingshan Temple.

4.61

Rescript of the August Emperor Baoying Yuansheng Wenwu:

4.62

The Upādhyāya was a leader among the dark-robed sangha, who broadly proclaimed the wondrous purport. That he has returned forever to quiescent extinction brings Us truly deep yearning. The distant day has its date; the translation of his spirit is now at hand. For donating silk to build the pagoda, what need is there for thanks?

4.63

Funeral Eulogy on the Day of Burial by Lady Zhang, Mistress of Deng State, one piece

4.64

On the fifth day, renyin, of the seventh month, wuxu, beginning on the new moon, in the year jiayin, the ninth year of Dali, Lady Zhang, Mistress of Deng State, respectfully offers a libation of milk and medicine to sacrifice to the spirit of the late State Bhadanta, the Tripitaka Master and Upādhyāya Amoghavajra: / We humbly reflect that the Upādhyāya, through kalpas of practice, has already transcended the bounds of the three realms; manifesting a body to carry out transformation, he constantly roams among billions of lands. He transmitted the teaching of images in coming to the east, and offered subtle words to the Northern Pole. He brought enlightenment to the ninefold court; the Lord of Ten Thousand Chariots showed pious respect. Bestowing priceless incense, conferring priceless gems, he was about to mould the common folk and burnish their intelligence, bringing peace to the imperial destiny upon the heavenly stairs, and conveying all living beings to the other shore. / How could we foresee that the river never halts its flow, the sun does not stay at noon, he would manifest extinction like an ordinary man, and his return to the real would be so abrupt! Alas, how sorrowful! Grief and weeping shake our robes; tears fall across the court and markets. The sweet dew is withdrawn and the orchid and daylily wither; the swirling wind rises and the rivers and seas surge with waves. Whom shall learners and non-learners consult and receive instruction from? Alas, how sorrowful! / This disciple, blessed with a revered husband, has unworthily received this state title. The three karmas are easily accumulated, but a single good is hard to achieve. Relying on the Upādhyāya's vast compassion, he specially bestowed instruction and guidance. When receiving the Dharma from him, my mind was truly alarmed and fearful. Inwardly I examined arrogance and folly; outwardly I condemned luxury and indulgence. Although not even a ten-thousandth has been cast off, through the nine transformations I came to understand his words. / Suddenly we are parted forever; painful longing accumulates in vain. Bidding farewell to the imperial capital, the white carriage departs; gazing upon the Wild Goose Pagoda, white dew forms. About to express my sorrow with this meagre offering, I hope his spirit will regard my slight sincerity. Alas, how sorrowful! May he humbly deign to accept this offering.

4.65

Funeral Eulogy by the Disciple Bhikṣu Huisheng, one piece

4.66

On the fifth day, renyin, of the seventh month, wuxu, beginning on the new moon, in the year jiayin, the ninth year of Dali, the monastic disciple Huisheng respectfully offers a libation of milk and medicine, venturing to announce it to the spirit of the late Upādhyāya: / I humbly consider that filial devotion to parents is matched by that between master and disciple. How much more so when serving him intimately, deeply moved by prior karma! I attended his table and staff for more than twenty years, ashamed of my foolishness and dullness, yet bathed in his extraordinary favour. His kindness bore me like the earth; his virtue sheltered me like heaven. His wisdom illuminated me like the sun; his Dharma moistened me like a spring. / Why in a single morning did heaven tear apart? Why midway on the road did the earth overturn? Why in a single day did the sun set? Why midway on the road did the spring run dry? Wherever my eyes turn, tears brim; clutching and wailing, my breath chokes. Though arising and ceasing are the norm, yet bitterness and sorrow intertwine. The Brahmā voice has ceased at once; the revered face is gone forever. Disciples look at one another: upon what shall the Dharma assembly rely? Alas, how sorrowful! May he humbly deign to accept this offering.

4.67

Funeral Eulogy by Prime Minister Li on the Day of Burial of the Tripitaka Upādhyāya, one piece

4.68

On the fifth day, renyin, of the seventh month, wuxu, beginning on the new moon, in the year jiayin, the ninth year of Dali, Li Baoyu, Minister of War and Joint Manager of Affairs with the Secretariat-Chancellery, respectfully offers the oblation of incense and flowers to sacrifice to the spirit of the late Tripitaka Great Upādhyāya: / Now, as a vessel of the Dharma and an exemplar of Śākya's teaching, unless a living being is a solitary awakened one, he cannot aspire to the sagely path; unless he exalts virtue and broadens his undertakings, he cannot lead the gate of meditation. / We humbly reflect that the Upādhyāya spiritually comprehended the treasury's root, secretly attained the mantras, fully merged in inner illumination, and his wisdom held cool clarity. Existing yet identical to emptiness, he manifested thought while forgetting form. The flower gathered in the royal palace; the lamp was transmitted to the pure realm. Our sagely ruler widely sought the teaching's models, consulting and learning from him as his master, relying on benevolence and supporting virtue. He expounded the secret tenets and clarified compassionate consciousness. Dragons and devas proved efficacious; ghosts and monsters concealed themselves. Responding to the times in the world, he set this wind-power in motion. Why did he weary of suffering and show us the cessation of his form? / Alas, life must have an end, and his spirit has departed. The pagoda surges forth to appear; the twin trees turn pale. On the astray path not yet returned, the later learners grieve in vain. Looking back on our first meeting, this sorrow has no end. May he humbly deign to accept this offering.

4.69

Imperial Edict Posthumously Granting the Rank of Minister of Works and the Posthumous Title 'Great Eloquence and Rectitude' to the Tripitaka Master and Upādhyāya, one piece

4.70

Decree: Quiescent extinction being bliss is how one returns to the real. Entrustment having affinity is how one honors his title. In cultivating the precedents of the past, one might give a forced name. The late Specially Advanced with the Same Marks as the Three Excellencies, Acting Court of Imperial Regalia Chamberlain, Duke of the State of Su, Tripitaka Master of Daxingshan Temple, of Vast Wisdom, Amoghavajra, was abundant in virtue and lofty in the Way, one whom We revered as master. His mind was sealed with the secret Dharma; his practice transcended the gates of liberation. In its subtleties he had teachings; in its vastness he was without characteristics. The moisture of a single rain universally soaked the multitude of living beings; the transmission of a hundred lamps everywhere illumined correct enlightenment. Comprehending principles in all directions, he was broadly versed in Confucian and Daoist learning. His accord with the feelings of the sages matched like tally halves. For years We stood downwind before him to receive instruction. The raft of compassion does not linger; the roofbeam has collapsed. His fine voice is severed forever; Our shock and grief are exceedingly deep. We追-honor him with the rites for a master in the office of discussing the Way, and further confer a posthumous title to match reality to the name. He may be posthumously granted the rank of Minister of Works, and further given the posthumous title Tripitaka Master and Upādhyāya of Great Eloquence, Rectitude, and Vast Wisdom, Amoghavajra.

4.71

Fifth day of the seventh month of the ninth year of Dali.

4.72

Minister of Education and concurrently Secretariat Director, Prince of Fenyang Commandery, Commissioner;

4.73

Proclaimed by the official Yuan Zai, Vice Director of the Secretariat, Joint Manager of Affairs, Founding Duke of Yingchuan Commandery;

4.74

Executed by the official Sun Su, Secretariat Drafter.

4.75

The Imperial Decree received is as above; upon arrival of this document, execute accordingly.

4.76

Sixth day of the seventh month of the ninth year of Dali.

4.77

Director of the Chancellery (vacant); the official Wang Jin, Grand Master of the Golden Purple with Light, Vice Director of the Chancellery, Joint Manager of Affairs, Upper Pillar of State; the official Zhao Juan, Grand Master of Court Discussion, Acting Supervising Secretary.

4.78

[…]th day of the seventh month, Director of Affairs at the time.

4.79

(One edition reads:) Director of the Left Bureau.

4.80

Yan, Grand Master of the Golden Purple with Light, Minister of Personnel, Upper Pillar of State, Director of the Left Bureau, Founding Duke of Pengcheng Commandery.

4.81

Vice Minister of Personnel (vacant).

4.82

Left Vice Director of the Department of State Affairs (vacant).

4.83

Notice posthumously granting the rank of Minister of Works, Tripitaka Master and Upādhyāya of Great Eloquence, Rectitude, and Vast Wisdom, Amoghavajra.

4.84

The Imperial Decree is as above; upon arrival of the tally, execute accordingly.

4.85

Guangyuan, Administrative Officer.

4.86

Si Cheng, Scribe.

4.87

Clerk-Scribe.

4.88

Director […], Clerk-Scribe […], Clerk-Scribe.

4.89

Issued on the sixth day of the seventh month of the ninth year of Dali.

4.90

Stele of the Late Bhadanta, Specially Advanced with the Same Marks as the Three Excellencies, Acting Court of Imperial Regalia Chamberlain, Duke of the State of Su, Tripitaka Master and Upādhyāya of Vast Wisdom of Daxingshan Temple of the Great Tang

4.91

Composed by the Śramaṇa Feixi, by imperial order Probationary Overseer of the Lotus Arena of the Two Pagoda Courtyards of Qianfu and Anguo [Temples].

4.92

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:

4.93

Words and explanations are themselves mantras;
Heaven gave birth to our Master to turn the palm leaves.
The gates of the Dragon Palace fathomed the original source;
The elephant-carriage moved through winding roads, immortal music abundant.
'What was to be done is done; I shall enter extinction,'
Leaving behind in vain Sanskrit manuscripts and flower garlands.
The crowned Emperor's grief deepened as all gathered for the funeral;
People wailed and the earth trembled, how clamorous the sound!
The vajra pestle was seen in dreams to the Western realm,
Signifying our Master's journey to the Land of Peace and Sustenance.
The son of the Dharma King startled the ox-drawn cart,
Crossing over birth and death forever, vanquishing demonic foes.

4.94

Erected on the dingyou day, the sixth day of the seventh month, the jiayin year, the ninth year of the Dali reign (774).

4.95

Eulogy on the Portrait of the Late Tang Posthumous Minister of Works, Tripitaka Master and Upādhyāya Amoghavajra of Great Eloquence, Rectitude, and Vast Wisdom of Daxingshan Temple

4.96

Composed (and calligraphed) by his abhiṣeka disciple, the monk Feixi of Caotang Temple on Mount Zige

4.97

The Emperor's abhiṣeka ācārya,
His Way transmitted to the upper realm, his home originally Gṛdhrakūṭa.
His countenance like a dragon, his person like jade;
Palm leaves in hand, his gaze fixed on Sanskrit letters.
His mind like the bright moon, its light reflecting in the jade pool;
Shedding his mortal coil like a cicada, he is painted in the Qilin Pavilion.

4.98

The three mysteries are silent and desolate;
The nine-tiered palace is in mourning.
Pipes, flutes, and four-horse chariots,
All follow the enlightened edict.

4.99

Ten thousand miles of clouds look mournful; a thousand mountains of pines grieve;
How could the azure heavens bear to take our ancestral master?
Looking upon his snow-white countenance, there is neither indication nor explanation;
Transmitted through boundless kalpas, where else could this be found?

4.100

A Sacrificial Eulogy Delivered by Imperial Envoy Liu Xianhe

4.101

On the guimao day, the sixth day of the seventh month whose first day was wuxu, the jiayin year, the ninth year of the Dali reign (774), the Emperor dispatches Liu Xianhe, Court Attendant of the Inner Palace, with offerings of incense and tea, to reverently sacrifice to the spirit of the late Tripitaka Master and Upādhyāya of Great Eloquence, Rectitude, and Vast Wisdom. Oh spirit! Your wisdom and understanding were bright and clear; your natural endowment intelligent and penetrating. Early on, you cultivated pure conduct, naturally knowing superior causes. Outstanding across the Five Indias, you traveled ten thousand miles. Your mind held the ocean treasury; your voice communicated with both Chinese and foreigners. Palm leaves transmitted the scriptures; Yoga expounded the teachings. Broadly benefiting the myriad people, you served across three reigns. The Way lies beyond words; the principle is without trace. Nirvāṇa is eternally serene; the supreme sages return together to it. Burning incense and bathing your body, you ended along with the transformation. I received the definitive meaning; our rites fulfilled those of master and disciple. At the hour of eternal farewell, profound is my shock and grief. May your spirit look upon this offering of incense and tea.

4.102

A Sacrificial Eulogy by Chancellor Yuan [Zai] on the Day of the Tripiṭaka Master and Upādhyāya's Burial

4.103

On the sixth day, guimao, of the seventh month, wuxu, being the new moon, in the ninth year of Dali, the cyclical year jiayin, I, Yuan Zai, Vice Director of the Secretariat and Joint Manager of Affairs with the Secretariat-Chancellery, respectfully make offerings of incense and flowers to sacrifice to the spirit of the late Great Master and Upādhyāya, the Tripitaka Master. Alas! Lodging the bodily form to travel and transform is like the wind turning a wheel; the great elements of earth and water all constitute our body. The consummate person knows existence yet does not cling to it, entrusting himself to the realm of quiescent extinction; he attains liberation and is ever detached from the defiling dust of affection. Ah, the Great Master continued the Buddha's lucid causes; his profound discernment was unified with awakening. His vast compassion coincided with benevolence; form and mind were mutually penetrated. His accomplishments and learning were ever renewed. Resplendent was our Sovereign, who secretly accorded with the Dao; supreme virtue arose in due time, and the true school commenced its fortune. Expecting him to continue through later ages, he truly transmitted the esoteric seals. Unifying his mind in the tranquil hall, the Emperor descended from the throne to extend inquiries; facing east toward the venerable master, he advanced three times with the compliant wind. As the Sage alone amasses blessings, he aids the spirit to encounter auspiciousness. All of us fourfold assembly followed like clouds to the bodhimanda; next receiving the entrustment, we look up and bear the ferry and bridge. How can one say his retribution has run out? The ultimate of our school is thus lost. Alas! The Dharma-body is perfectly luminous (yuanzhao), bridging before and after; it does not depend on physical form to be born, nor does it exist merely through conditions coming together. When we meet again on the Vulture Peak, our seats will have endured for eons. Sorrowfully longing for his divine presence, we forever cherish his compassionate guidance. May he accept this offering!

First 103 of 110 passages. Read on

Linked texts (1)

代宗朝贈司空大辨正廣智三藏和上表制集 — 圓照, Classical Chinese