大唐貞元續開元釋教錄 2.6.1

2.6.1

仁王護國般若波羅蜜多經疏三卷
右青龍寺翻經講論大德沙門良賁。奉詔
修述。疏云。此經凡有四譯。第一晉大始三
年。月氏三藏法護譯為一卷。名仁王般若。
第二後秦弘始三年。三藏法師鳩摩羅什。
秦云童壽於長安西明閣逍遙園譯為兩
卷。名仁王護國般若波羅蜜。第三梁承聖
三年。西天竺優禪尼國三藏波羅未陀。梁
云真諦。於洪府寶因寺譯為一卷。名仁王
般若。并疏六卷。然則晉本初翻方言尚隔。
梁朝所譯隱而不行。秦時所翻流傳宇內。
自古高德疏義寔繁。百座相仍崇護國矣。
粵惟。巨唐肅宗皇帝。重昌堯化。革弊救焚。
至憂黎元。澡心齋戒。請南天竺執師子國
灌頂三藏。名阿目佉。唐言不空。翻傳眾經
以安社稷。茲願未滿仙駕歸天。我今寶應
皇帝。再造乾坤禮樂惟新。明白四達恭嗣
先訓。恩累請焉。永泰元年歲在乙巳。詔譯
斯經。仍勅觀軍容使開府魚朝恩。兼統其
事。於南桃園翻譯。起自月朔終乎月望。於
承明殿灌頂道場。御執舊經對讀新本。詔
曰。新經舊經理甚符順。所譯新本。文義稍
圓。斯則金言冥契於聖心。佛日再生於鳳
沼。翻傳先後其在茲歟。三藏言善兩方教
傳三密。龍宮演奧邃旨聞天。佛日再中。真
風永扇。良賁學孤先哲。有點清流。叨接
翻傳。謬膺筆受。幸揚天闕親奉德音。令於
大明宮南桃園修疏贊演。宸光曲照不容
避席。竊玄珠於貝葉。但益慚惶。捧白璧於
丹墀。寧昇報効。仰酬皇澤。俯課忠勤。既竭
愚誠庶昭玄造矣。
法師諱良賁。俗姓郭氏。陝府虞邑人也。功
踐緇門。尋師訪道。外博經史儒墨九流。內
習佛經五乘八藏。若性若相教義周圓。奉
詔翻經兼修疏義。裁成三卷京邑傳通。時
永泰二年繕寫云畢。修表進上請以流行。
詞曰。沙門良賁言。伏奉今年二月十一日
恩命。令在內於南桃園修撰新譯仁王般
若經疏。微僧寡學懼不稱旨。洗心滌慮扣
寂求音。發明起自於天言。加被仰憑於佛
力。咸約經論演暢真乘。亦猶集群玉於崑
山。納大川於溟海。火生於木。與七曜而俱
明。識轉於體。與一相而等照。成道者法也。
載法者經也。釋經者疏也。廣度群有同於
大通。是菩提心如陛下意。謹以今月八日
繕寫畢功。文過萬言。部有三卷。流施竊慚
於愚見。裁成冀答於聖恩。并陀羅尼念誦
儀軌一卷。承明殿講密嚴經對御記一卷。
今並同進。輕塵玄鑒祇畏無任。謹奉表陳
進以聞。沙門良賁誠歡誠懼謹言。
永泰二年十一月八日奉詔內修撰疏沙門良
賁上表。
寶應元聖文武皇帝答曰。
法師。智炬高明詞峯逈秀。親憑梵夾弘闡微
言。幽𭭻真宗演成章疏。開如來之祕藏。示群
有之迷津。貫玉聯珠鉤深致遠。再三披閱頗
謂精詳。傳之招提永為法寶也。
是日迺墨詔褒美新疏流通。光庇釋門勸勵
後學。洎章敬寺梵宇初成。執疏伏膺。常數百
眾。雖紙貴如玉無以加焉。或在安國伽藍敷
揚亦爾。皆官給飲食以供聽徒。數年之間歸
者如市。至大曆七祀正月十六日。不空三藏
奏請入目。勅旨依奏。仍宣付中外。並編入一
切經目錄。如上卷中說。法師昔大曆六年徙
居集州。教授傳經不遑寧止。至十二年三月
十日。春秋六十一。僧夏二十九。微疾不興而
卒於彼。遺身還京上都城東置墳塔矣。即十
三年也。其表中云。陀羅尼念誦儀軌一卷。承
明殿講密嚴經對御記一卷。昔修撰訖隨表
上聞。留在紫宸未宣中外訪本不獲。故闕列
名。如或得之請書於左。大集大虛空藏菩薩
所問經疏四卷。
上都大興善寺。翻經講論大德沙門潛真述
疏云。一述古者。按晉世雜錄及開元釋教錄
云。一西秦沙門聖堅。或云法堅。或云堅公。譯
一本名方等主虛空藏經。或加云所問經。或
云勸發菩薩莊嚴菩提經。二北涼曇無讖三
藏譯方等大集經六十卷。與漢支讖及姚秦
羅什出者並同。此即大集經之一分也。以理

Commentary on the Humane Kings Prajñāpāramitā Sūtra, in three fascicles.
Compiled and composed under imperial decree by the monk Liangben, a Bhadanta of translation and doctrinal lecturer of Qinglong Temple.
The commentary states: "This sūtra has in total four translations. First, in the third year of the Taishi era of the Jin [dynasty], the Yuezhi tripiṭaka master Dharmarakṣa translated it in one fascicle, entitled the Humane Kings Prajñā. Second, in the third year of the Hongshi era of the Later Qin, the tripiṭaka master Kumārajīva—called Tongshou in Qin—translated it in two fascicles at the Ximing Pavilion in the Xiaoyao Garden of Chang'an, entitled the Humane Kings Protecting the Country Prajñāpāramitā. Third, in the third year of the Chengsheng era of the Liang, the tripiṭaka master Paramārtha—translated into Liang as Zhendi—of the realm of Ujjayinī in Western India, translated it in one fascicle at Baoyin Temple in Hongfu, entitled the Humane Kings Prajñā, along with a commentary in six fascicles. However, the Jin version was the initial translation and still hindered by regional vernacular; what was translated during the Liang dynasty remained concealed and did not circulate; and what was translated during the Qin circulated throughout the realm. From ancient times, the commentaries and explanations by eminent worthies have been truly numerous, and one hundred seats [of expounding] have succeeded one another in revering it to protect the country.
Reflecting back: Emperor Suzong of the Great Tang rekindled the transformative rule of Yao, reforming evils and rescuing the country from conflagration. Deeply anxious for the common folk, he cleansed his mind and observed the precepts, inviting the abhiṣeka tripiṭaka master from Siṃhala in Southern India, named Amoghavajra—rendered in Tang as Bukong—to translate and transmit numerous scriptures so as to bring peace to the altars of state. Before this wish could be fully realized, the imperial chariot departed for the heavens. Our present Baoying Emperor reconstructed the universe; rites and music are entirely renewed. With luminous and far-reaching wisdom, respectfully continuing the ancestral teachings, his grace repeatedly requested it. In the first year of the Yongtai era, the year being yisi [765 CE], an imperial edict ordered the translation of this sūtra, and further commanded the Commissioner of the Palace Armies and Grand Master of the Palace with Open Entitlement, Yu Chaoen, to oversee the matter concurrently. The translation took place in the Southern Peach Garden, beginning on the first day of the month and concluding on the fifteenth. At the abhiṣeka bodhimanḍa in the Chengming Hall, His Majesty held the old scripture and read it against the new text. An edict declared: 'The new scripture and old scripture are profoundly consonant in principle; the newly translated text is slightly more rounded in phrasing and meaning.' Thus the golden words secretly accorded with the sage mind, and the sun of the Buddha rose anew over the imperial ponds. The priority and posterity of translation and transmission indeed lie in this!
The tripiṭaka master excelled in the languages of both realms, and transmitted the teachings of the three mysteries. As the dragon palace unfolded its profundities, the profound purports reached the imperial ears. The sun of the Buddha reached its zenith once more, and the true winds forever blew. Liangben’s scholarship falls short of the ancient sages, tarnishing the pure stream. Unworthily participating in the translation and transmission, I mistakenly assumed the duty of scribe. Fortunately praised before the Heavenly Palace, I personally received the virtuous command, being ordered to compile a commentary and assist its exposition in the Southern Peach Garden of Daming Palace. With the imperial radiance shining specifically upon me, I could not recuse myself from the seat. Illicitly seeking the dark pearl among the palm leaves, I felt only increasing shame and dread; presenting a white jade onto the cinnabar steps, how could I ever repay such favors? Looking up to requite the imperial grace and looking down to exert my loyal diligence, having exhausted my foolish sincerity, I hope to manifest the profound creation."
The Dharma master's taboo personal name was Liangben; his secular surname was Guo, a man of Yu County in Shan Prefecture. Applying his efforts to the monastic gate, he sought teachers and inquired into the Way. Externally, he had wide expertise in the classics, histories, Confucianism, Mohism, and the nine schools of thought; internally, he practiced the Buddhist scriptures, the five vehicles, and the eight treasuries. In both the nature and the characteristics [of phenomena], his grasp of doctrine was fully rounded. Having received an imperial decree to translate scriptures and concurrently compose a commentary, he completed it in three fascicles, which circulated throughout the capital. In the second year of the Yongtai era, the transcription was completed, and he submitted a memorial presenting it to request its circulation.
The memorial read: "The śramaṇa Liangben speaks. Humbly receiving on the eleventh day of the second month of this year the imperial decree ordering me to compile, within the palace at the Southern Peach Garden, a commentary on the newly translated Humane Kings Prajñā Sūtra: this insignificant monk of meager learning feared falling short of the imperial intention. Washing my mind and cleansing my thoughts, I knocked upon the silence to seek the sound. Illumination originated from the imperial words; divine assistance relied upon the Buddha's power. Relying entirely on scriptures and treatises, I expounded the true vehicle, just as gathering gems on Mount Kunlun or receiving great rivers into the vast ocean. Fire is born from wood and shines alongside the seven celestial bodies; consciousness transforms into the substance and illumines equally alongside the single characteristic. That which accomplishes the Way is the Dharma; that which records the Dharma is the sūtra; that which explains the sūtra is the commentary. Widely crossing over all beings to bring them together into the great comprehension is the bodhicitta that accords with Your Majesty's intention. Respectfully, on the eighth day of this month, the transcription was completed. The text exceeds ten thousand characters and comprises three fascicles. In circulating it, I feel secretly ashamed of my foolish views; in finishing it, I hope to respond to the imperial grace. Together with the Recitation Ritual of the Dhāraṇī in one fascicle and the Imperial Audience Record of Expounding the Ghanavyūha Sūtra at the Chengming Hall in one fascicle, they are now presented together. Lightly defiling the profound mirror, I am overwhelmingly awestruck. Respectfully presenting this memorial to submit and report, the śramaṇa Liangben speaks with sincere joy and sincere fear, respectfully."
On the eighth day of the eleventh month of the second year of the Yongtai era, the śramaṇa Liangben, who compiled the commentary inside [the palace] by imperial decree, presented this memorial.
The Baoying Yuansheng Wenwu Emperor replied: "Dharma Master, your torch of wisdom is lofty and luminous, and the peaks of your eloquence are supremely transcendent. Personally relying on the Sanskrit manuscripts, you have broadly clarified the subtle words; profoundly elucidating the true lineage, you have composed a commentary. You have unlocked the secret store of the Tathāgata and shown the lost crossing to all beings. Stringing jade and connecting pearls, you hook the deep and reach the distant. Reading it repeatedly, I consider it quite refined and precise. Transmit it to the monasteries to forever serve as a Dharma treasure!"
On that day, an imperial edict in ink praised the new commentary and its circulation, shedding light on the Buddhist order and encouraging subsequent students. When the Sanskrit monastery of Zhangjing Temple was newly established, those holding the commentary and taking it to heart regularly numbered several hundred. Even if paper became as expensive as jade, nothing could surpass it. When it was expounded at Anguo Monastery, it was likewise; food and provisions were all provided by the authorities to supply the audience. Within a few years, those flocking to it were like a bustling market.
On the sixteenth day of the first month of the seventh year of the Da-li era [772 CE], the tripiṭaka master Amoghavajra submitted a petition requesting its entry into the catalogue. The imperial decree complied with the petition, further proclaiming it to be transmitted inside and outside [the court], and compiled together into the catalogue of the entire Tripiṭaka, as described in the fascicle above.
Formerly, in the sixth year of the Da-li era [771 CE], the Dharma master moved his residence to Jizhou, teaching and transmitting the scriptures without any rest. On the tenth day of the third month of the twelfth year [777 CE], at the age of sixty-one, and twenty-nine years as a monk, he passed away there from a slight illness. His remains were returned to the capital, and a tomb and stupa were established east of the capital city, in the thirteenth year [778 CE].
His memorial states: 'The Recitation Ritual of the Dhāraṇī in one fascicle and the Imperial Audience Record of Expounding the Ghanavyūha Sūtra at the Chengming Hall in one fascicle.' In the past, after their compilation was completed, they were reported along with the memorial; kept within the Zichen Palace, they were not proclaimed inside and outside [the court], and searches for the manuscripts have been unsuccessful. Therefore, they are omitted from the listings. If they should ever be obtained, please record them to the left.
Commentary on the Mahāsaṃnipāta Mahāgaganagañja Bodhisattva Paripṛcchā Sūtra, in four fascicles.
Composed by the monk Qianzhen, a Bhadanta of translation and doctrinal lecturer of Daxingshan Temple in the superior capital.
The commentary states: 'First, regarding recounting the past: according to miscellaneous records of the Jin period and the Kaiyuan shijiao lu, first, the Western Qin śramaṇa Shengjian—also called Fajian, or Jian Gong—translated one version entitled Fangdeng zhu xukongzang jing, or with the addition of Paripṛcchā Sūtra, or called Quanfa pusa zhuangyan puti jing. Second, the Northern Liang tripiṭaka master Dharmakṣema translated the Fangdeng daji jing in sixty fascicles, which is identical to those produced by the Han Lokakṣema and the Yao Qin Kumārajīva. This is one section of the Mahāsaṃnipāta Sūtra. In terms of principle...'