大宋僧史略 3.41

3.41

盛經七寶案也。其制度以雜瓌珍間填成之。款其足高其緣。所置之經即仁王護國也。所覆之巾即上深紅羅也。使中宮謹愿者馬上平持舒徐而啟行。望乘輿可百步。以為前道也。此之儀制未知始端。如秦譯經云。作七寶案。以經置上。若王行時。常於其前。足滿百步。令千里內七難不起。若王住時。作七寶帳置經。供養如事父母。如事帝釋。唐譯本云。置經寶案。若王行時。常導其前。所在住處。作七寶帳。餘文大同。今疑行此。為後秦邪。為唐世邪。輿服志無文。諸朝史闕載。然則既亡明據。可以理求。蓋唐代宗永泰中。不空三藏重譯後置也。不空嘗誦此經中呪。感天王子領神兵解安西城羗胡之圍。又祈晴雨多驗。于時可以請依經置案以象其前驅。祕其事故。史氏莫知也。唐紀云。永泰中羗胡𡨥邊。京城戒嚴。又因星變。內出仁王經兩卷。與付資聖西湖二佛寺。開百座仁王道場。撿此知。永泰為始也。又或百座法筵時。帝親臨御。壇儀中合用寶案置經引駕。因而不廢也。有云。玄宗累置百座道場。莫起開元中邪。今謂明皇薄於釋氏。難行斯法也。然雖薄於釋氏。而且厚於好奇。兩說之中。與其代宗可矣。又未知經是何本。若是舊譯。則玄宗以前。如用新經。則代宗為始也。自後諸帝或設而不作。則說案上無經。或置而勿論。則云儀注合用。此蓋弗知而不加鄭重矣。今大宋法物克全用之引導群下。迎望見此。知駕近百步矣語其功也。與辟惡之車殊形而共致焉。

This is a seven-jeweled table that holds scriptures. Its structure is made by inlaying various precious gems. Its legs are carved and its rim is raised. The scripture placed upon it is the *Benevolent Kings Protecting the State*, and the cloth covering it is superior dark red gauze. A reverent and conscientious attendant from the inner palace holds it level on horseback, proceeding slowly to lead the way, about one hundred paces ahead of the imperial carriage, serving as the front guide. The origin of this ceremonial institution is unknown. As the scripture translated under the Qin states: 'Make a seven-jeweled table and place the scripture upon it. When the king travels, it should always be in front of him, fully one hundred paces ahead, ensuring that the seven disasters do not arise within a thousand leagues. When the king stays, make a seven-jeweled canopy to house the scripture, making offerings to it as if serving one's parents or serving Śakra.' The Tang translation says: 'Place the scripture on a jeweled table. When the king travels, it should always lead before him. In the place where he stays, make a seven-jeweled canopy.' The rest of the text is largely the same. Now, it is questioned whether this practice began under the Later Qin or during the Tang dynasty. The *Treatise on Carriages and Robes* contains no text on it, and the histories of various dynasties lack any record. Thus, having no clear evidence, one may seek it through reasoning. It was probably instituted after Tripiṭaka Master Amoghavajra retranslated it during the Yongtai reign era of Emperor Daizong of the Tang (765–766 CE). Amoghavajra once chanted the dhāraṇī in this scripture and moved the heavenly prince to lead divine troops to lift the siege of Anxi city by the Qiang and barbarians; moreover, his prayers for clear skies and rain were frequently verified. At that time, he could have requested to set up a table according to the scripture to symbolize the advance vanguard. Because the matter was kept secret, the historians did not know of it. The *Tang Annals* states: 'During the Yongtai reign era, the Qiang and barbarians invaded the borders, and martial law was imposed on the capital. Furthermore, due to an astral anomaly, two fascicles of the *Benevolent Kings Scripture* were brought out from the palace and delivered to the two Buddhist monasteries of Zisheng and Xihu to open a hundred-seat Benevolent Kings ritual site.' Examining this, we know that the Yongtai era was the beginning. Or perhaps when the hundred-seat Dharma banquet was held, the emperor attended in person, and according to the ritual manual, a jeweled table was required to carry the scripture to guide the imperial carriage, and thus it was not abolished thereafter. Some say: 'Emperor Xuanzong repeatedly set up hundred-seat ritual sites; could it have started during the Kaiyuan era?' Now I say that Emperor Xuanzong was indifferent toward Buddhism, so it would have been difficult to implement this practice. Although he was indifferent toward Buddhism, he was nevertheless fond of novel curiosities; between the two theories, attributing it to Daizong is preferable. Furthermore, it is not known which version of the scripture was used. If it was the old translation, it would be before Xuanzong; if the new scripture was used, it began with Daizong. Ever since, various emperors either prepared it without performing it, saying there was no scripture on the table, or instituted it without discussion, saying the ceremonial regulations required it. This was because they did not understand it and did not treat it with solemnity. Now the ritual paraphernalia of the Great Song fully employ it to guide the masses below. Looking ahead, when seeing this, they know the imperial carriage is approximately one hundred paces away. Speaking of its function, though differing in form from the carriage that dispels evil, it achieves the same result.