[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐貞元續開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2156) › 1.7.8 # 大唐貞元續開元釋教錄 1.7.8 大唐貞元續開元釋教錄 1.7.8 - **Language:** Classical Chinese ### [1.7.8](https://indike.org/pramana/in.bauddha.taisho.2156.1.7.8) 餘緇素不可具陳。七日平晨又陳表謝。草土 沙門惠朗等言。昨六日先師茶毘之夕。聖慈 哀悼追贈司空。仍諡號大辯正廣智不空三 藏和上。照宣國禮寵光神道。三公之贈有越 舊章。和上之稱先經未載。是知高天之澤。浸 江海而無涯。幽途之靈。蒙日月而下照。凡日 弟子數千眾人。悲感聖恩無任戴荷。謹附中 使李憲誠。奉表陳謝以聞。沙門慧朗等誠惶 誠愧謹言。 大曆九年七月七日大興善寺草土沙門慧朗 等表上。 寶應元聖文武皇帝批曰。 和上發迹五天周遊萬里。宣演正法拯悟生 靈。涅槃歸常。考行崇諡禮經斯在。煩以謝恩。 同日又奉勅語僧慧朗等。專知檢校院事。兼 及教授後學。一尊一契有次第者聞奏。其日 又奉勅語僧慧勝。和上在日阿師子偏得意 旨。今聞於塔所焚香火守護。先於和上邊受 得普賢念誦法。與朕同尊。努力進修三年滿 後即來對朕與商量本尊法。所請任依。是時 也火滅已後收得遺身。髏頂等中皆有舍利。 光明瑩淨皎若琉璃。具以上聞。聖情哀悼。內 宮稽首置在道場。至十五日。又勅句當京城 諸寺觀修功德。使開府儀同三司右龍武軍 大將軍知軍事上柱國涼國公李元琮。故大 辯正廣智不空三藏和上。塔所修造宜令且 停。別擇好地起修。洎八月二十八日。又勅語 元琮。故大辯正三藏。茶毘得舍利。令於當寺 院造舍利塔三。造塔畢建立豐碑。銀青光祿 大夫御史大夫上柱國馮翊縣開國公嚴郢撰 文。銀青光祿大夫彭王傳上柱國會稽郡開 國公徐浩書字。論曰。自古高僧碩德寵遇殊 恩。生時則榮。歿則已矣。今大辯正三藏和上。 則不如是。生承恩渥歷事三朝。授以列卿品 加特進。及臥疾也勞問相仍。中使名醫晨夕 相繼。特加開府封肅國公。洎乎薨焉。上彌震 悼輟朝三日。錫贈增優。授以司空。諡大辯正。 仍號和上。先古未聞。城外茶毘寺中起塔。不 日不月悉成就焉。兼樹豐碑紀其德行。冠絕 今古首出僧倫。亞相作文。王傅書字。斯乃萬 代不朽也。此之所述略舉大綱。若欲具知。備 如贈司空大辯正廣智三藏表制集中廣說。 今上聖神文武皇帝朝所翻經。 大乘理趣六波羅蜜多經十卷　一百六十紙 大花嚴長者問佛那羅延力經一卷　二紙 般若波羅蜜多心經一卷　二紙 右三部經共十二卷同一帙。 般若三藏續翻。譯經圖紀曰。昔秦主姚氏有 連理樹生於廟庭。龜茲羅什踐西涼而入貢。 今我皇睿哲。合蔓苽生於御苑。罽賓龍象汎 南海以來朝。手持梵經六波羅蜜。大臣聞奏。 帝俞其言。制委有司精選碩德。就西明寺譯 訖奏聞者。即般若三藏法師其人矣。法師梵 名般剌若（唐言智慧）。北天竺境迦畢試國人也（言罽賓者訛略） 姓喬答摩氏（言瞿曇者訛略不正）。頴悟天假。七歲發心。違 侍二親歸依三寶。時依大德名調伏軍。誦四 阿含滿十萬頌。阿毘達摩二萬頌。餘又乃隨 師詣迦濕蜜。至年二十具足律儀誦。薩婆多 近四萬頌。及俱舍論誦二萬八千。并大婆沙 兼受其義七年。此國學習小乘。至二十三詣 中天竺那爛陀寺。受學大乘。唯識瑜伽中邊 等論。及聲明論與金剛經因明醫明工律論 等並。依智護進友智友三大論師時乃。遊從 雙林八塔往來。瞻禮一十八年時聞南天尚 持明藏。遂便往詣諮稟未聞。有灌頂師厥名 法稱授瑜伽教入曼茶羅三密護身五部契印。 如是承奉住經一年。誦滿三千五百餘頌。甞 聞支那大國文殊在中。東赴大唐誓傳佛教。 汎海東邁駕險乘航。垂至廣州風飄却至執 師子國之東隅。又集資糧堅修航舶備歷南 海。路次國中二十二年。垂至廣府。風吹舶破 平沒數船。始從五更洎平日出。或漂或溺。賴 遇順風。所持資財梵夾經論。遭此厄難不知 所之。及至海壖已在岸上。於白沙內大竹筒 中。宛若有神。歎未曾有。是知大乘理趣六波 羅蜜經。與大唐國中根緣熟矣。東行半月方 > The rest of the monastics and laypeople cannot be detailed in full. At dawn on the seventh day, another memorial of gratitude was submitted. The śramaṇa in mourning garb, Huilang and others, stated: “Yesterday, on the sixth day, the evening of our late master's cremation, the Sage’s compassion in mourning conferred the posthumous title of Minister of Works (Sikong), along with the posthumous title of Preceptor, Tripiṭaka Master Amoghavajra of Great Eloquence and Correct Broad Wisdom (Dabianzheng Guangzhi). Illuminating and proclaiming state rites, this bestows glory upon his spirit-path. The posthumous gift of one of the Three Excellencies surpasses past precedents; such an appellation of ‘Preceptor’ is unprecedented in earlier records. Thus we know that the moisture of high Heaven is vast and boundless as the rivers and seas, and the spirit in the dark paths receives illumination from the sun and moon above. All ordinary and daily disciples, several thousand strong, are filled with grief and gratitude for the Sagely benevolence, beyond our capacity to bear. We respectfully entrust this to the Palace Envoy Li Xiancheng to submit this memorial expressing our gratitude. Śramaṇa Huilang and others speak with sincere trepidation and shame.” On the seventh day of the seventh month of the ninth year of Dàlì, the śramaṇa in mourning garb Huilang and others of Daxingshan Temple submitted this memorial. The Baoying Yuansheng Wenwu Emperor endorsed: “The Preceptor set out from the Five Indies and traveled ten thousand leagues. He proclaimed and expounded the True Dharma to rescue and awaken sentient beings. Returning to the eternal realm through nirvāṇa, examining his conduct to bestow an exalted posthumous title accords with the ritual canons; there is no need to trouble yourselves with expressing thanks.” On the same day, an imperial decree was issued to the monk Huilang and others: “Take exclusive charge of overseeing the affairs of the cloister, and also instruct junior students. If there are sequential lineages for each deity and each mudrā, submit them to the throne.” On that day, another imperial decree was issued to the monk Huisheng: “During the Preceptor’s lifetime, you, Ācārya, uniquely comprehended his intentions. Now I hear that you burn incense and keep watch at the stūpa site. Previously, you received the Samantabhadra Recitation Ritual from the Preceptor, which is the same principal deity as Mine. Strive diligently in practice, and after three years are complete, come before Me to discuss the ritual of this principal deity. Whatever you request shall be granted.” At that time, after the fire was extinguished, his bodily relics were gathered; within the skull and crown there were relics (śarīra), bright, pristine, and luminous like vaiḍūrya. All of this was reported to the throne. The Sage's heart was grieved and mournful; within the inner palace, they bowed with heads to the ground and placed them in the sanctuary (bodhimaṇḍa). On the fifteenth day, another decree was issued to Li Yuancong, Commissioner for Overseeing the Cultivation of Merit at Temples and Monasteries in the Capital, Specially Advanced and Acting Grand Officer of the Dignified Three Ranks with the Opening of an Office, Grand General of the Right Dragon Martial Army in charge of military affairs, Upper Pillar of State, and Duke of Liang Commandery: “Regarding the construction at the site of the stūpa for the late Tripiṭaka Master Preceptor Amoghavajra of Great Eloquence and Correct Broad Wisdom, it should be temporarily halted, and another fine plot of land chosen for its construction.” When it came to the twenty-eighth day of the eighth month, an imperial decree was again issued to Yuancong: “The relics obtained from the cremation of the late Tripiṭaka Master of Great Eloquence are to have three relic stūpas built for them in the courtyard of that temple. Once the stūpas are completed, erect a massive stone monument. Yan Ying, Grand Master of the Silver-Blue Radiance and Golden Seal, Censor-in-Chief, Upper Pillar of State, and Founding Duke of Fengyi County, is to compose the text. Xu Hao, Grand Master of the Silver-Blue Radiance and Golden Seal, Preceptor to the Prince of Peng, Upper Pillar of State, and Founding Duke of Kuaiji Commandery, is to inscribe the calligraphy.” The assessment says: “Since antiquity, eminent monks of grand virtue have received extraordinary imperial favor; in life they were honored, but in death, that was the end. Now, regarding the Tripiṭaka Master Preceptor of Great Eloquence, this was not the case. In life he received imperial grace, serving across three reigns; he was appointed among the ranks of ministers and his rank elevated to Specially Advanced. When he took to his sickbed, solicitous inquiries came one after another; palace envoys and famous physicians succeeded one another day and night; he was exceptionally granted the Opening of an Office and enfeoffed as Duke of the State of Su. When he passed away, His Majesty was even more deeply shaken and grieved, suspending imperial audience for three days. His posthumous honors were exceptionally generous, being granted the title of Minister of Works, the posthumous title of Great Eloquence, and even addressed as Preceptor—unheard of in ancient times! Cremated outside the city, his stūpa erected within the temple, completed without taking days or months. Moreover, a magnificent stele was erected to record his virtuous conduct, surpassing both past and present, standing foremost among the monastic community. The Associate Minister composed the text, and the Prince's Preceptor wrote the calligraphy; this indeed shall be immortal for ten thousand generations.” What is narrated here merely provides a general outline; if one wishes to know the full details, they are fully expounded in the Collected Memorials and Edicts for the Posthumously Bestowed Minister of Works, Tripiṭaka Master Amoghavajra of Great Eloquence and Correct Broad Wisdom. Scriptures translated during the reign of the present Sagely, Spiritual, Literary, and Martial Emperor \[Dezong\]: The Mahāyāna Sūtra of the Six Pāramitās of the Principle, in ten fascicles, one hundred and sixty sheets. The Sūtra of the Great Flower-Adornment Elder Inquiring of the Buddha on Nārāyaṇa's Strength, in one fascicle, two sheets. The Heart Sūtra of the Prajñāpāramitā, in one fascicle, two sheets. The above three scriptures, totaling twelve fascicles, share the same wrapper. Sequentially translated by Tripiṭaka Master Prajñā. The Illustrated Record of Translated Scriptures states: In antiquity, under the Qin ruler of the Yao clan, interlocking branches grew in the temple courtyard, and Kumārajīva of Kucha trod upon Western Liang to enter as tribute. Now our Emperor is sagacious and wise; intertwining gourds grew in the imperial garden, and a dragon-elephant of Jibin crossed the southern seas to arrive at court. Holding in his hands the Sanskrit scripture of the Six Pāramitās, the ministers reported it to the throne. The Emperor approved their words, issuing an edict commanding the authorities to carefully select men of eminent virtue and proceed to Ximing Temple to finish translation and submit it to the throne—this was none other than the Tripiṭaka Dharma Master Prajñā himself. The Dharma Master's Sanskrit name was Prajñā (which means ‘Wisdom’ in Tang Chinese). He was a person from the country of Kapiśa in the territory of Northern India (to call it Jibin is an erroneous abbreviation). His clan name was Gautama (to say Qutan is an erroneous and inaccurate abbreviation). Endowed by nature with outstanding intelligence, at the age of seven he generated the resolve, departed from serving his two parents, and took refuge in the Three Jewels. At that time he relied upon a venerable one named Vinayasena (Tiaofujun), reciting the four Āgamas to a total of one hundred thousand verses, and Abhidharma to twenty thousand verses. Furthermore, he followed his teacher to Kaśmīra. Upon reaching the age of twenty, he received the full monastic precepts, reciting the Sarvāstivāda \[vinaya\] nearly forty thousand verses, the Abhidharmakośa-bhāṣya reciting twenty-eight thousand, and the Mahāvibhāṣā, simultaneously receiving its doctrinal meaning for seven years. Having studied Hīnayāna in this country, at the age of twenty-three he proceeded to Nālandā Monastery in Central India. He received instruction in Mahāyāna: the treatises on Vijñaptimātratā, Yoga, the Madhyāntavibhāga, and others, as well as the treatises on linguistic science (śabdavidyā), the Diamond Sūtra, hetuvidyā (logic), cikitsāvidyā (medicine), and arts, vinaya, treatises, and so on. He relied upon the three great treatise masters Jñānagupta (Zhihu), Guṇamati (Jinyou), and Jñānamitra (Zhiyou). At that time, he traveled between the Twin Sal Trees and the Eight Stūpas, paying homage for eighteen years. Hearing that Southern India still held the Vidyādhara Pitaka, he thereupon went there to inquire about what he had not yet heard. There was an abhiṣeka master named Dharmakīrti who transmitted the Yoga teachings, entry into the maṇḍala, the three mysteries for bodily protection, and the mudrās of the five divisions. Serving him thus, he stayed for a year, reciting in full more than 3,500 verses. Having heard that in the great country of China Mañjuśrī resided, he traveled east toward the Great Tang, vowing to transmit the Buddha’s teachings. Sailing the seas eastward, facing dangers aboard ship, just as he was approaching Guangzhou, winds blew him back to the eastern corner of Siṃhala. Gathering provisions once more and repairing his ship solidly, he traversed all of the South China Sea. Along the way, he was detained in countries for twenty-two years. Just as he approached the prefecture of Guangzhou, a wind blew and wrecked the vessel, instantly sinking several boats. From the fifth watch until sunrise, drifting or drowning, thankfully they encountered a favorable wind. The resources, Sanskrit pothi manuscripts, scriptures, and treatises he carried met with this disaster, their whereabouts unknown. When he reached the seashore and was already on dry land, \[he found them\] within a large bamboo cylinder amidst the white sand, as if protected by a divinity, which was marveled at as unprecedented. Thus one knew that the affinities of the Mahāyāna Sūtra of the Six Pāramitās of the Principle were mature in the Great Tang country. Traveling east for half a month, he then > — English (machine translation) (machine translation) - [Previous: 1.7.7](https://indike.org/pramana/in.bauddha.taisho.2156.1.7.7) - [Next: 1.7.9](https://indike.org/pramana/in.bauddha.taisho.2156.1.7.9) - [Up: 1.7](https://indike.org/pramana/in.bauddha.taisho.2156.1.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2156~en-mt.1.7.8) — English, machine translation ## Linked texts (1) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.16.5.5) — 圓照, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2156.1.7.8](https://indike.org/pramana/in.bauddha.taisho.2156.1.7.8) · Pramāṇa