大唐貞元續開元釋教錄 2.6.7

2.6.7

等各賜絹二十匹。捧戴兢惕誠躍誠歡。超悟
聞。遇深道淺有識知慚。賞重効微。無顏以措。
伏惟陛下。道遵釋典理達色空。以微僧忝跡
釋流早專經論。勤修義疏演此妙音。徒肆探
賾之勤。豈測精玄之旨。聖恩曲被賜賚荐臻。
煥乎縑緗出於御府。霈然渥澤榮此緇門。恩
當一時名茂千古。循涯揣分上答無階。冀崇
講習之功。願助山河之福。無任感戴之至。謹
附中使馮幼昇。奉表陳謝以聞。沙門超悟誠
惶誠恐謹言。又於是日修表上聞。請置新經
院額。并請抽僧。講習住持有闕續填。望為恒
式。聖恩允許所請皆依。至十九日。中書門下
頒宣制曰。醴泉寺西北角本住院一所請為國
置六波羅蜜經院。兼請抽僧七人常令講習。
右沙門超悟奏。伏奉去年四月十九日詔。令
與僧般若等詳譯此經。又續奉進止。於千福
寺講讚兼修義疏。今已繕寫奉進訖。伏以。經
義精深必資開示。學徒聽習須有指歸。今請
置六波羅蜜經院。仍抽有義行僧七人。常令
講誦。有闕續填。乞賜名額。庶得弘宣睿旨演
暢真宗。如聖恩允許。請宣付所司。勅旨依奏
貞元五年七月十九日太尉兼中書令臣晟宣
中書侍郎同平章事臣竇參奉中書舍人奉勅
旨如右牒到奉行。貞元五年七月二十日司
徒兼侍中馬燧。門下侍郎同平章事董晉給
事中鄭雲逵祠部牒醴泉寺大德超悟法師牒
奉中書門下勅如右牒。至准勅故牒貞元五年
七月二十八日令史趙業牒。主事張曇。主客
員外郎判裴佶　箋云。又進狀曰。翰林使內
給事張孝順奉宣勅旨語。大德超悟法師。所
請院額。至今月二十三日。於右銀臺門迎候
至。是日也。鼓聲纔發陳列威儀。嚴飾寶車幡
花法事綵車音樂。詣銀臺門。鼓響連天笙簫
合韻。御牒內出。遙望子亭中使內給事張孝
順。奉宣勅旨。語大德超悟法師。所請額者。以
六波羅蜜經院為名。至宜領取。僧等瞻仰作
禮歡喜遍身。頂戴遷於寶車安置。於是教坊
使內常侍李嘉興命。簫韶內教。陳六樂以導
前。法事威儀。繼八音而列次。伏覩御扎題額。
乾象垂形。虎踞龍𨀛。蛇驚鳳舞。祥烏瑞鵲。無
以等其神。戲海群鴻。不足方其聖。萬姓瞻睹。
五眾爭馳。車馬駢闐。觀斯勝美兩兩相謂。慶
此嘉祥。咸言善哉。我皇至聖。欽崇佛教雅尚
釋門。去歲翻經。今年製疏特賜名額垂範千
齡。劫石有窮斯跡無盡。出於廣孝巡繞皇城。
己午之間至醴泉寺。爾乃僧尼畢萃。供設無
遮食訖簫韶歡娛竟日。僧等得未曾有。渥澤
荐臻捧戴屏營。又陳表謝曰　沙門超悟言。
伏見今月二十三日中使張孝順奉宣進止。賜
超悟所居院御書院額。為六波羅蜜經院。特
迴宸眷載錫嘉名。捧荷殊私誠歡誠喜。伏以。
此經久祕曠代未傳。大道將興膺期而啟。陛
下。聖心懸解已序真宗。睿藻彰施更揮仙翰。
瑞鵲俳佪於金牓。祥烏照曜於蓮宮。誠天人
之所護持。亦帝王之宗極。微僧何幸屢荷天
休。惟以佛乘上延聖曆不勝感戴之至。謹詣
右銀臺門奉表陳謝以聞。沙門超悟誠惶誠
恐謹言。
貞元五年七月二十四日。醴泉寺沙門超悟
上表。
大乘理趣六波羅蜜多經疏十卷（各分上下以為二十卷）
大乘理趣六波羅蜜多經疏義例訣一卷
大乘理趣六波羅蜜多經疏義目一卷
沙門智通等言。伏奉四月十五日少監馬欽
漵特宣聖旨。令僧道岸智通修新譯大乘理
趣六波羅蜜經疏義進來者。智通聞。聖人隱
跡有跡。所以明功。至道忘言立言。所以垂教。
言之不惑三極。寧聞於兩致跡之不殊。萬緣
同歸於一貫。伏惟皇帝陛下。執大象以膺曆
數。乘飛龍以統乾元。闢天衢以啟時。法日御
而垂化。是用因時演教。順化行政。使儒釋交
備內外兼崇。合為化源大拯甿庶。苟有叶於
皇極。事無滯於嚮方大矣哉。天下慶幸智通
等。誠歡誠喜載欣載躍。智通等。識謝時賢學
慚緇侶。竊陪師訓謬齒討論。愧無入室之能。

…and others twenty bolts of silk each. Receiving this upon our heads, we are fearful and apprehensive, truly leaping with joy, truly rejoicing. Chaowu has heard: when encountering the profound, shallow understanding makes one aware of self-shame; when rewards are heavy but merit is slight, one is at a loss for where to turn one's face. We prostrate ourselves before Your Majesty, whose Way follows the Buddhist scriptures and whose principle penetrates form and emptiness. Seeing that this humble monk presumptuously belongs to the Buddhist order, having early specialized in the scriptures and treatises, I diligently composed an exegesis to expound these wondrous sounds. In vain did I exert effort in exploring the depths—how could I comprehend its fine and profound tenets? Yet the imperial favour was specially bestowed, and the gifts were repeatedly presented. Resplendent are the patterned silks originating from the imperial storehouses; overflowing is the generous bounty bringing glory to this Buddhist monastery. This grace marks an era, and its renown will flourish for a thousand ages. Reflecting on my bounds and measuring my station, there is no ladder by which to requite it above. I hope only to elevate the efficacy of lectures and practice, and wish to support the blessings of the mountains and rivers. Unable to bear my supreme gratitude, I respectfully present this memorial of thanksgiving through the palace commissioner Feng Yousheng, to be brought to [the imperial] hearing. Śramaṇa Chaowu, with true fear and true dread, respectfully speaks.

Furthermore, on this day, a memorial was composed and submitted, requesting that a name plaque be established for the courtyard of the new scripture, and also requesting that monks be selected to lecture, study, reside, and uphold [the text], with vacancies to be continuously filled, hoping that this be made a permanent regulation. The imperial favour granted approval; all that was requested was complied with.

On the nineteenth day, the Secretariat-Chancellery promulgated the imperial edict, which said:

“Regarding the one residence originally inhabited by monks in the northwestern corner of Liquan Temple, it is requested to establish on behalf of the state a Six Pāramitās Scripture Courtyard, and it is also requested that seven monks be selected to constantly lecture and study [there].

The śramaṇa on the right, Chaowu, submitted:
‘I prostrated and received the imperial decree of the nineteenth day of the fourth month of last year, ordering me, together with the monk Prajñā and others, to examine and translate this scripture. Furthermore, I subsequently received imperial instructions to lecture and praise [it] at Qianfu Temple, as well as to compose an exegesis. Now it has already been copied and respectfully submitted. I humbly consider that the scriptures' principles are precise and profound, and must rely on exposition; when students listen and practice, they must have a destination to return to. I now request that a Six Pāramitās Scripture Courtyard be established, and that seven monks of doctrinal conduct be selected to constantly lecture and recite [it], with vacancies to be continuously filled. I beg that a name plaque be granted, so that Your Majesty's sagacious intention may be widely propagated and the true lineage expounded. If the imperial favour permits, I request that this be promulgated and assigned to the relevant offices.’

Imperial rescript: ‘Approved as requested.’

Promulgated on the nineteenth day of the seventh month of the fifth year of Zhenyuan [789 CE] by Minister Li Sheng, Grand Commandant and Director of the Secretariat;
Received by Minister Dou Can, Vice Director of the Secretariat and Joint Manager of Affairs with the Secretariat-Chancellery;
Secretariat drafter received imperial instructions as stated above; upon arrival of the official dispatch, carry it out.

On the twentieth day of the seventh month of the fifth year of Zhenyuan, Ma Sui, Minister of Education and Director of the Chancellery; Dong Jin, Vice Director of the Chancellery and Joint Manager of Affairs with the Secretariat-Chancellery; and Zheng Yunkui, Supervising Secretary.

Official dispatch from the Bureau of Sacrifices to Master of the Law Chaowu, bhadanta of Liquan Temple:
Official dispatch: received the imperial instruction from the Secretariat-Chancellery as stated above; carry it out upon arrival of the dispatch, in accordance with the decree. Therefore dispatched.

Dispatched on the twenty-eighth day of the seventh month of the fifth year of Zhenyuan by Record Keeper Zhao Ye;
Managing Officer Zhang Tan;
Pei Ji, Vice Director of the Reception Bureau, presiding.”

The note says: Another memorial was submitted, stating: “Zhang Xiaoshun, Palace Attendant of the Hanlin Academy, respectfully announced the imperial instruction, telling the bhadanta and Master of the Law Chaowu: ‘Regarding the courtyard plaque requested, on the twenty-third day of this month, await and receive it at the Right Yintai Gate.’”

When this day arrived, no sooner had the sound of the drums commenced than the formal procession was laid out, with fully adorned precious carriages, banners, flowers, ritual paraphernalia, brocade carriages, and music, proceeding to the Yintai Gate. The sound of drums shook the heavens, and the panpipes and flutes played in harmonious unison. The imperial dispatch was brought out from within. Looking toward the Ziting pavilion from afar, Zhang Xiaoshun, Palace Attendant and Commissioner of the Inner Palace, respectfully announced the imperial decree, telling the bhadanta and Master of the Law Chaowu: “Regarding the plaque requested, it is named the ‘Six Pāramitās Scripture Courtyard.’ Receive it upon arrival.”

The monks looked upward, paid reverence, and were filled throughout their bodies with joy. Carrying it upon their heads, they placed it upon the precious carriage. Thereupon Li Jiaxing, Palace Attendant and Commissioner of the Imperial Academy of Music, ordered the Shao music of the inner court to display the six kinds of musical forms to lead the way, while the ritual paraphernalia followed after the eight tones in an orderly sequence.

Looking up respectfully at the imperial handwriting on the inscribed plaque: the form of heaven was revealed; tigers crouched and dragons leapt; snakes started and phoenixes danced. Auspicious crows and portentous magpies could not equal its spirit; flocks of geese sporting upon the sea could not compare to its sagacity. The common people looked upon it; the five assemblies of disciples rushed toward it. Carriages and horses crowded together. Viewing this supreme beauty, they spoke to one another two by two, celebrating this auspicious sign. All said, “Excellent! Our August Emperor is supremely sagacious. He reveres and honors the Buddhist teaching, elegantly esteeming the school of the Śākya. Last year he translated the scriptures; this year he composed the commentary, and specially granted a named plaque to bequeath a model for a thousand ages. Though the aeon-rock may be exhausted, this trace shall never end!”

Coming forth from Guangxiao, [the procession] circled around the imperial city. Between the hours of the Snake and the Horse [midday], they arrived at Liquan Temple. Thereupon monks and nuns gathered completely; an unobstructed great feast was set forth. After eating, the Shao music brought rejoicing and entertainment throughout the whole day. The monks obtained what they had never had before; the generous favours arrived repeatedly, and they received them with reverence and trembling.

Another memorial of thanks was submitted, saying:
“Śramaṇa Chaowu states: I have humbly observed that on the twenty-third day of this month, Palace Commissioner Zhang Xiaoshun respectfully announced the imperial command, granting an imperially inscribed plaque for the courtyard where Chaowu resides, naming it the ‘Six Pāramitās Scripture Courtyard.’ Specially turning the imperial favor, You repeatedly bestowed a fine name. Holding and bearing this extraordinary grace, I am truly glad and truly joyous. I humbly consider: this scripture was long hidden, not transmitted for remote ages. Now that the Great Way is about to flourish, it is revealed in response to the destined time. Your Majesty, with sagacious mind naturally comprehending, has already prefaced the true lineage; and with sagacious literary brilliance displayed, You further wielded the divine brush. Portentous magpies linger around the golden plaque; auspicious crows shine brightly over the lotus palace. It is truly what gods and humans protect and uphold, and likewise the supreme pinnacle of monarchs and emperors. What fortune does this humble monk have to repeatedly receive heaven's blessing? Only through the Buddha vehicle may I extend Your Majesty's reign above. Unable to bear my supreme gratitude, I respectfully proceed to the Right Yintai Gate to present this memorial of thanks to be brought to [imperial] hearing. Śramaṇa Chaowu, with true fear and true dread, respectfully speaks.”

On the twenty-fourth day of the seventh month of the fifth year of Zhenyuan [789 CE], śramaṇa Chaowu of Liquan Temple submitted this memorial.

*Exegesis on the Mahāyāna Adhyardhaśatikā Six Pāramitās Sūtra*, ten fascicles (each divided into upper and lower parts to make twenty fascicles)
*Principles and Formulas of the Exegesis on the Mahāyāna Adhyardhaśatikā Six Pāramitās Sūtra*, one fascicle
*Table of Contents of the Exegesis on the Mahāyāna Adhyardhaśatikā Six Pāramitās Sūtra*, one fascicle

Śramaṇa Zhitong and others state: “We respectfully received the special announcement of the sagacious imperial decree from Junior Director Ma Qinxu on the fifteenth day of the fourth month, ordering the monks Dao'an and Zhitong to compose the exegesis and meaning of the newly translated *Mahāyāna Adhyardhaśatikā Six Pāramitās Sūtra* and submit it. Zhitong has heard: the sage conceals his traces, but when traces appear, it is that by which merit is illuminated; the ultimate Way transcends words, but establishing words is that by which teaching is bequeathed. When words do not delude the three poles, how could one hear of two different courses? When traces do not differ, the myriad conditions return together to a single unity. We humbly consider that His Majesty the Emperor holds the Great Image to receive the dynastic calendar, mounts the flying dragon to govern the primal creative force, opens the heavenly paths to initiate the seasons, and emulates the chariot of the sun to bestow transformation. Thereby You expound the teachings in accordance with the times, and implement governance conforming to transformation, bringing both Confucianism and Buddhism to mutual completeness and revering both the internal and the external, joining them into a source of transformation to greatly deliver the common people. Provided it accords with the August Ultimate, matters are nowhere obstructed in their direction. How great this is! The entire world rejoices and considers itself fortunate. Zhitong and the others are truly glad and truly joyous, rejoicing once and leaping again. Zhitong and the others: in our understanding we fall short of contemporary sages; in our learning we are put to shame before our fellow monks. Having stealthily accompanied our masters' instruction, we presumptuously took part in discussions, ashamed that we lack the capacity to enter the inner chamber.”