大唐貞元續開元釋教錄 1

English (machine translation) 1

Language: English

1.7 — 10 parts

1.1

Compiled by the scripture-translating altar-attendant śramaṇa Yuanzhao of Ximing Temple in the jiaxu year [794 CE]; Fascicle One.

Composed in response to imperial command across four reigns: translated sūtras, śāstras, and recitation rituals, along with compiled commentaries, records, stelae, memorials, catalogues, and collections, total three hundred and forty-three fascicles (three hundred and forty-five fascicles including catalogues); [comprising] one hundred and ninety-three fascicles of sūtras, śāstras, and recitation rituals; sixty-four fascicles of commentaries and exegeses on sūtras and śāstras; and eighty-six fascicles of newly collected ancient and modern edicts, stelae, memorials, and records of the Zhenyuan era (eighty-nine fascicles including the catalogue).

1.3

One hundred and sixty-two fascicles of sūtras, śāstras, and recitation rituals.

1.4

During the reign of Xuanzong, the tripiṭaka master Vajrabodhi—posthumously bestowed the title of Specially Advanced, Acting Grand Master of the Palace with the Same Dignity as the Three Excellencies, and given the posthumous title of Great Tripiṭaka Master of Vast Propagation of the Teaching—translated scriptures that have already entered the catalogue, totaling one work in four fascicles, namely:

1.5

Recitation Ritual Abridged from the Vajraśekhara Yoga (also called a sūtra), in four fascicles; eighty-one sheets.
The above has already been entered into the Kaiyuan shijiao lu and is not included in the present count. Scriptures translated during the reign of Xuanzong that were omitted and did not enter the ancient and modern catalogues total five works in six fascicles.

1.6

Sūtra of the Greatly Powerful Mingwang Ucchuṣma, in three fascicles; thirty-five sheets.
Essential Gate of Miraculous Efficacy in the Magical Arts of the Greatly Fulfilled Dhāraṇī of Supernatural Power Spoken by Ucchuṣma, in one fascicle; five sheets.
Method of the Hundred Transformations of the Dharma-Restraint of Ucchuṣma, in one fascicle; three sheets.
The above three works, totaling five fascicles, were all translated by the tripiṭaka śramaṇa Ajitasena (translated into Tang as "Wunengshengjiang") of North India.

1.7.1

Heart Sūtra of the Prajñāpāramitā Treasury of Universal Wisdom, in one fascicle; two sheets.
The above was translated in the twenty-sixth year of Kaiyuan by the tripiṭaka śramaṇa Dharmacandra of East India; the śramaṇa Liyan translated the Sanskrit and served as scribe. It is currently at Guangzhai Temple; [he was an] Academician Awaiting Orders in the Hanlin Academy. A copy of this sūtra was also placed in the case marked with the character long in the Prajñā Sūtra division.
Method of Practicing the Vairocana Samādhi of the Vajraśekhara Sūtra Yoga, in one fascicle; fifteen sheets.
Root Text of the Great Body Mantra of the Bodhisattva Avalokiteśvara with a Thousand Arms and a Thousand Eyes, in one fascicle; two sheets.
Root Text of the Dhāraṇī-Mantra of the Vast, Perfect, Unimpeded Great Compassion Heart of the Bodhisattva Avalokiteśvara with a Thousand Arms and a Thousand Eyes, in one fascicle; three sheets.
Secret Method of the Dhāraṇī of the Envoy Acala, in one fascicle; eleven sheets.
The above four works, totaling four fascicles, were translated by the tripiṭaka śramaṇa Vajrabodhi (translated into Tang as "Jingangzhi") of South India; the śramaṇa Zhizang served as scribe. Zhizang later changed his name in accordance with his appellation to Amoghavajra (translated into Tang as "Bukong Jingang"), or simply Amogha. Those works for which Zhizang served as scribe are all catalogued in the Dali catalogue. The tripiṭaka master Vajrabodhi died on the fifteenth day of the eighth month of the twenty-ninth year of Kaiyuan at Guangfu Temple in the Eastern Capital; details are fully clarified in his biographical record and stupa epitaph.
The eight works above together constitute one case of ten fascicles.
During the Dali era of the reign of Daizong, the tripiṭaka master Amoghavajra—Specially Advanced, Acting Chamberlain for the Honglu Qing, of Great Vast Wisdom—memorialized that the scriptures translated across the three reigns since Xuanzong, Suzong, and the present Emperor total seventy-seven works in one hundred and one fascicles, along with a comprehensive catalogue in one fascicle.
King of the Great Teachings of the Truth of the Vajraśekhara Yoga Sūtra, in three fascicles; forty-three sheets.
Vajraśekhara Yoga Prajñā Adhyardhaśatikā Sūtra, in one fascicle; eight sheets.
Sūtra on the Vyākaraṇa of the Bodhisattva Avalokiteśvara, in one fascicle; thirteen sheets.
Yoga Rosary Sūtra, in one fascicle; two sheets.
Marvelous Uṣṇīṣa Sūtra, in three fascicles; sixty-eight sheets.
Heart Sūtra of the Supreme Mingwang Bodhisattva Avalokiteśvara, in one fascicle; twenty-two sheets.
The above six works, totaling eleven fascicles, share the first case.
Vajraśekhara Yoga Bodhisattva Mañjuśrī Sūtra, in one fascicle; two sheets.
Haritāra Arolik Sūtra, in one fascicle; twenty-one sheets.
Praise of the Vows and Conduct of Samantabhadra, in one fascicle; five sheets.
Praise on Inquiring of the Dharmakāya by the Bodhisattva Kṣitigarbha, in one fascicle; five sheets.
Sūtra of the Arising of Boundless Gates, in one fascicle; ten sheets.
Great Mahāśrīdevī Sūtra, in one fascicle; seven sheets.
Trisamaya Sūtra, in one fascicle; fourteen sheets.
Eleven-Faced Avalokiteśvara Bodhisattva Sūtra, in three fascicles; twenty-four sheets.
The above eight works, totaling ten fascicles, share the second case.
Sūtra on the Twelve Names of Śrīdevī, in one fascicle; two sheets.
Guide to the Eighteen Assemblies of the Vajraśekhara Yoga, in one fascicle; nine sheets.
Gate of the Dharma Distinguishing the Holy Stations of the Thirty-Seven Honored Ones of the Vajraśekhara Yoga, in one fascicle (with preface); thirteen sheets.
Ekākṣara Uṣṇīṣacakrarāja Sūtra Spoken at the Bodhimaṇḍa, in five fascicles; seventy-eight sheets.
Ratnakaraṇḍaka Sūtra, in one fascicle; six sheets.
Vajrāyus Dhāraṇī Sūtra, in one fascicle; two sheets.
The above six works, totaling ten fascicles, share the third case.
Mahāmāyūrī Vidyārājñī Sūtra, in three fascicles; fifty sheets.
Great Cloud Rain-Requesting Sūtra, in two fascicles; fourteen sheets.
Rain of Jewels Dhāraṇī Sūtra, in one fascicle; five sheets.
Jāṅgulī Maiden Sūtra, in one fascicle; four sheets.
Rice Seedling Simile Sūtra, in one fascicle; eight sheets.
Great Jewel Vast Pavilion Sūtra, in three fascicles; forty-five sheets.
The above six works, totaling eleven fascicles, share the fourth case.
Bodhimaṇḍa Alaṃkāra Sūtra, in one fascicle; twenty-two sheets.
Dhāraṇī Sūtra for Eliminating All Illnesses, in one fascicle; one sheet.
Dhāraṇī Sūtra for Cleansing All Eyes, in one fascicle; two sheets.
Dhāraṇī Sūtra for Bestowing upon Flaming-Mouth Hungry Ghosts, in one fascicle; four sheets.
Sūtra of the Names of the Thirty-Five Buddhas, in one fascicle; two sheets.
Eight Great Bodhisattvas Maṇḍala Sūtra, in one fascicle; three sheets.
Parnaśabarī Avalokiteśvara Bodhisattva Dhāraṇī Sūtra, in one fascicle; eight sheets.
Hārītī Mother Sūtra, in one fascicle; three sheets.
Vaiśravaṇa Heavenly King Sūtra, in one fascicle; four sheets.
Sūtra of the Samantabhadra Dhāraṇī Spoken by the Bodhisattva Avalokiteśvara, in one fascicle; seven sheets.
The above ten works, totaling ten fascicles, share the fifth case.
Sūtra on the Chapter of Mañjuśrī's Inquiring into the Syllabary, in one fascicle (titled Chapter Fourteen of Mañjuśrī's Inquiring into the Syllabary); three sheets.
Recitation Ritual of the Heart of the Lotus Division of the Vajraśekhara, in one fascicle; thirty-three sheets.
Vajraśekhara Yoga Recitation Ritual of Avalokiteśvara with a Thousand Arms and a Thousand Eyes, in one fascicle; twenty-eight sheets.
Recitation Ritual Manual of the Amitāyus Tathāgata, in one fascicle; twelve sheets.
Recitation Ritual of the Akṣobhya Tathāgata, in one fascicle; ten sheets.
Recitation Ritual of the Uṣṇīṣavijayā, in one fascicle; eight sheets.
Recitation Ritual of the Bodhisattva Samantabhadra in the Supreme Beginning Yoga of the Vajraśekhara, in one fascicle; thirteen sheets.
Recitation Ritual of the Bodhisattva Vajrarāja, in one fascicle; twelve sheets.
Recitation Ritual of Samantabhadra Vajrasattva, in one fascicle; twelve sheets.
Practicing Ritual Manual of the Five Secrets of the Vajraśekhara Yoga, in one fascicle; twelve sheets.
The above ten works, totaling ten fascicles, share the sixth case.
Vajrāyus Recitation Ritual, in one fascicle; three sheets.
Ekākṣara Uṣṇīṣacakrarāja Yoga Sūtra, in one fascicle; six sheets.
Recitation Ritual Manual of the Ekākṣara Buddhoṣṇīṣacakrarāja, in one fascicle; twelve sheets.
Humane Kings Prajñā Recitation Ritual, in one fascicle; fifteen sheets.
Cintāmaṇicakra Recitation Ritual, in one fascicle; eight sheets.
Recitation Ritual of the Bodhisattva Mahāgaganagañja, in one fascicle; five sheets.
Recitation Ritual of the Yoga Lotus Division, in one fascicle; seven sheets.
Contemplation Practice Ritual Manual of the Heart Mantra of the Noble Bodhisattva Avalokiteśvara, in one fascicle; six sheets.
Recitation Ritual of Avalokiteśvara-Tārā Yoga, in one fascicle; thirteen sheets.
Amṛtakuṇḍalī Yoga Recitation Ritual, in one fascicle; eighteen sheets.
The above ten works, totaling ten fascicles, share the seventh case.
Contemplation Gate on the Forty-Two Syllables of the Avataṃsaka Entry into the Dharma Realm Chapter, in one fascicle; six sheets.
Praise and Homage to the Dharmakāya by Mañjuśrī, in one fascicle; three sheets.
Ritual for Receiving the Bodhicitta Precepts, in one fascicle; three sheets.
Homage to the Thirty-Seven Honored Ones of the Vajraśekhara Yoga, in one fascicle; four sheets.
Exegesis on the Prajñā Adhyardhaśatikā Sūtra, in two fascicles; thirty-two sheets.
Exegesis on the Seventeen Honored Ones of the Great Maṇḍala, in one fascicle; three sheets.
Homa Ritual of the Vajraśekhara Yoga, in one fascicle; eight sheets.
Catalogue of Dhāraṇīs of All Divisions, in one fascicle; four sheets.
Pratītyasamutpāda-śāstra of the Mahāyāna, in one fascicle; ten sheets.
Saptakoṭibuddhamātṛ Dhāraṇī Sūtra, in one fascicle; nineteen sheets.
The above ten works, totaling eleven fascicles, share the eighth case.
Sūtra Inquired by the Bodhisattva Mahāgaganagañja, in eight fascicles; one hundred and seven sheets.
The above single work, totaling eight fascicles, shares the ninth case.

1.7.2

Renwang jing, two fascicles (with preface), imperially composed; thirty-five sheets.
Miyan jing, three fascicles (with preface), imperially composed; fifty-one sheets.
Renwang niansong yigui, one fascicle; nineteen sheets.
Renwang jing shu, three fascicles (this commentary is counted as transferred below into the case of commentaries and records).
Memorialized by the above Special Defender, Acting Chamberlain for the Reverent Reception of Foreign Guests, Tripiṭaka Śramaṇa Daguangzhi Bukong:
Ever since my youth, I served my former master, the Great Dharma-Propagating Tripiṭaka Upādhyāya, for twenty-four years, receiving the teachings of the Yoga gateway. Later, I travelled through the Five Indias, seeking out what I had not yet received as well as various sūtras and treatises, and pursued further study. In total, I obtained more than five hundred Sanskrit texts of Yoga and mantra sūtras and treatises, [wishing] on behalf of the state to translate the sacred words in detail and broadly foster blessings and protection. In the fifth year of Tianbao, I returned to the Supreme Capital and was received by Emperor Xuanzong. By gracious decree, I established an abhiṣeka bodhimaṇḍa within [the palace], and permission was granted to translate all the Sanskrit sūtras I had brought. When Emperor Suzong matched Heaven and succeeded the sages, I received a special imperial decree to establish homa and abhiṣeka rituals in the Inner Bodhimaṇḍa, and also to translate scriptures for the state, assisting in propagating the imperial transformation. Repeatedly receiving the gracious edicts of the two sage [emperors], I was tasked with searching for and gathering all the Sanskrit manuscripts of previous tripiṭaka masters; where threads were broken and pages lost, I was ordered to repair and supplement them; and where works had not yet been translated, to continue translating them and memorialize the results. Humbly I consider that Your Majesty has succeeded to the imperial destiny, offering great shelter to all sentient beings, broadly opening fields of merit, and rekindling the brightness of the sun and moon. The waves of Your grace reach far, the rain of the Dharma flows widely; the four seas set their hearts on You, and all the ten directions flourish. Thus we know that the Buddha's entrustment truly rests with the sage ruler. Unworthily receiving Your abundant grace, Bukong feels profound honor and fortune. Thinking deeply of this, how can I repay the state? Formerly I received the sacred decrees of the late emperors commanding me to expound the subtle words, and now I have received Your Majesty's gracious command, reverently complying with their bequeathed wishes, again dispatching me to translate and benefit the multitude of beings. Although I have been diligent and earnest through the four seasons, I have not repaid one ten-thousandth. Therefore, toiling from morning to evening, I have carefully translated mantras and Mahāyāna scriptures, hoping to contribute my meager drops to support the imperial way above. The Vajraśekhara Yoga gateway translated herein is the swift path to attaining Buddhahood; those who practice it will surely transcend the ordinary realm at once and reach the other shore. The mantras of the other divisions are the upāya of the Buddhas, manifold in their types. The Mahāyāna scriptures translated are all intended above to support the state, quell disasters and dangers, prevent the stars from straying, and keep the wind and rain in season, relying with reverence on the Buddha's power to assist and establish the state. Compiling all that has been translated from the Kaiyuan era up to the present sixth year of Dali, there are altogether one hundred and one fascicles in seventy-seven works, together with a general catalogue in one fascicle, noting the names of the monastics and laymen who served as scribes. Having completed the transcription, I now respectfully present them on the occasion of the Imperial Birthday, in the modest hope that the blessings of the mantras will long protect the sacred person, and the mighty power of the Mahāyāna will perpetually bring peace to the state's borders. Among the untranslated Sanskrit sūtras, wherever there are any that protect the state and bless sentient beings, I shall continue to translate them and report to the throne. I am overcome with the utmost devotion. An imperial edict was issued granting the memorial, ordering that it be promulgated within and outside the court, and that all [the works] be entered into the catalogue of the entire canon. On the sixteenth day of the first month of the seventh year of Dali, proclaimed by Minister, Situ and concurrently Director of the Chancellery Ziyi; received by Minister, Vice Director of the Secretariat and 平章事 (Joint Manager of Affairs) Yuan Zai. The Secretariat Drafter received the imperial edict, ordering that action be taken in accordance with the above official dispatch upon its arrival. On the tenth day of the first month of the seventh year of Dali, Wang Jin, Palace Grandee, Vice Director of the Chancellery and Joint Manager of Affairs; official dispatch from the Bureau of Sacrifices of the Office of Remonstrance to Tripiṭaka Master Daguangzhi Bukong, communicating that the imperial edict was received as in the above dispatch, and upon arrival this dispatch is issued in accordance with the edict. On the ninth day of the second month of the seventh year of Dali, dispatched by present Clerk Huangfu Quan; Manager Liu Yi; Vice Director and Assessor Wang Sui.
Formerly, on the twelfth day of the tenth month of the sixth year of Dali, the Special Defender, Acting Chamberlain for the Reverent Reception of Foreign Guests, Tripiṭaka Śramaṇa Daguangzhi Bukong submitted a memorial. On the twenty-second day of that month, the Palace Emissary Li Xiancheng respectfully proclaimed the imperial edict, bestowing upon Tripiṭaka Master Bukong brocades, colored silks, and thin silks totaling eight hundred bolts, and thirty bolts of colored silk to each of the ten Bhadantas who assisted in translating the scriptures. Thereupon, on the following day, the Bhadantas submitted an expression of gratitude, Śramaṇa Qianzhen and others stating: 'Humbly, on the twenty-second day of this month, Palace Emissary Li Xiancheng arrived and respectfully proclaimed the sacred decree that the ten Bhadantas who translated the scriptures are each bestowed thirty bolts of colored silk. Qianzhen has heard: The one who bequeaths the teachings is the Dharma King, who manifests his traces as sovereign over the three realms; the one who implements the teachings is the human lord, who transmits them as master of the four seas. Without the Dharma King, there would be no means to reveal the text of the four lines; without the human lord, there would be no means to expound the principle of the One Vehicle. Humbly we consider that:
His Majesty, the Baoying Yuansheng Wenwu Emperor, possesses virtue matching Heaven and Earth, and his grace extends to plants and trees; turning the wheel, he governs the peak of realm, and anointed with abhiṣeka, he is called the honored one. Operating the gateway of compassion and upāya, he assumes the station of entrustment and propagation. The eighty scriptures translated, including the Renwang, Ākāśagarbha, and Ghanavyūha, are all the supreme teachings of the perfect voice, the true exposition of the precious realm. Free from going and coming, the present body is the eternally abiding body; without extinguishing and without arising, all Buddhas are the Buddhas of one's own mind. Pointing to empty space as the treasury, manifesting forms as adornment, expounding the inexhaustibility of Yoga, realizing the unfathomability of mantras. If not for one who combines both talent and practice, and thoroughly fuses samādhi and wisdom, how could one illuminate the profound and subtle, and propagate the secret mysteries? Upādhyāya Tripiṭaka Master Daguangzhi Bukong is skilled in the languages of both lands, and his practice penetrates the three mysteries. Receiving the empowering power of the Pure and Full Tathāgata, and meeting the auspicious conditions of propagation and protection by the Baoying enlightened ruler, the principles and meanings have thereby become lucidly clear, and the sentences and phrases brilliantly radiant. We, Qianzhen and the rest, are but fine dust on Vulture Peak, small leaves in the Jeta Grove; our knowledge is crude and rustic, our learning and skills mediocre and shallow. Fortunate to receive the heavenly regard, we have unworthily taken part in the translation of scriptures. Relying on the sacred power condescendingly bestowed upon us, and having received polishing and embellishment, the works are now completed. Although called foolish and blind, we still feel joy and solace; how much more so when we accord with the celestial benevolence above, obtaining permission for promulgation within and outside the court, and are furthermore bestowed fine and colored silks to bring glory to our clumsy selves! All of us within the Dharma gateway are beyond joyful, unable to bear the extraordinary weight of our gratitude. We respectfully submit this memorial via Palace Emissary Li Xiancheng to express our thanks and report to the throne. Respectfully submitted.'
On the twenty-third day of the tenth month of the sixth year of Dali, memorial submitted by the scripture-translating Bhadanta, Sthavira Śramaṇa Qianzhen of Daxingshan Temple, and others.
The Baoying Yuansheng Wenwu Emperor endorsed in imperial rescript:
'You masters have profound and pure practice of the Way, and vast and far-reaching wisdom. Translating and circulating the profound import of the Three Vehicles and the bequeathed texts of the thousand leaves, you bring benefit to both family and state. In slightly extending these gifts, you have gone to the trouble of expressing gratitude.' At that time, on the twelfth day of the tenth month of the sixth year of Dali, a memorial was submitted requesting inclusion in the catalogue. Thereupon the Baoying Yuansheng Wenwu Emperor, having examined the memorial and comprehended it fully, proclaimed it as before. Valuing the master, he replied to the memorial, saying: 'The Upādhyāya long served the former dynasty, propagating the wondrous'

1.7.3

teachings, expounding these palm leaves to widely show the way across the ford of delusion. Having succeeded to the great design and respectfully received the sagacious purpose, the Master further engaged in detailed translation; now the scrolls and fascicles are successively completed, to perpetually deliver all living beings, which is deeply worthy of praise and admiration. The scriptures he translated should be proclaimed and distributed to both the inner [court] and outer [realm], and entered into the Catalogue of All Scriptures."

At that time, the Tripiṭaka Master Bukong (Amoghavajra) of Great Broad Wisdom, having received the imperial autograph rescript and its promulgation for circulation, leaped with joy and trepidation, and presented a memorial offering thanks, saying:
"Śramaṇa Bukong speaks: The Palace Commissioner Li Xiancheng, reverently declaring the sagacious purpose, delivered an imperial edict transmitting the Catalogue of Newly Translated Scriptures, and an imperial edict responding to the memorial presenting the scriptures, specially commanding that they be put into effect both within and without, and furthermore entered into the Catalogue of All Scriptures. Holding them above my head, I leap with delight, overwhelmed with grateful joy; with true fear and dread, I sigh again and am twice ashamed. Prostrate, I reflect: Your Majesty, receiving the entrustment of the Dharma King, fulfills the hopes and aspirations of human hearts; holding the esoteric seal of Samantabhadra, you enact the correct teachings of the Son of Heaven. In an instant, you brighten the sun of wisdom across the eight directions; in a moment, you pour great benevolence upon the myriad things. This is truly the greatest fortune of all under heaven—how much more so for Bukong! Yet the sacred scriptures that Bukong has translated over more than forty years, since the three reigns, have aided the cultivation of merit with the aspiration to propagate them, above to assist the royal house, below to moisten all living beings. How could I have expected that this lifelong aspiration would be fulfilled in a single day? The sagacious favor is vast and great, difficult to repay in countless kalpas; furthermore, to be specially granted permission to translate whatever remaining untranslated Sanskrit manuscripts there are redoubles my sorrow and joy. I dare to exhaust my heart and strength to comply with the sagacious purpose, continuing translation and offering them up; I am overcome with joy, awe, and the utmost gratitude. Respectfully, through the Palace Commissioner Li Xiancheng, I present this memorial to be heard. Śramaṇa Bukong speaks with true joy and true shame."
On the twenty-seventh day of the first month of the seventh year of Dali, Bukong, the Tripiṭaka Śramaṇa of Great Broad Wisdom, Specially Advanced and Probationary Chamberlain for the Court of State Ceremonial, presented this memorial.

The Baoying Yuansheng Wenwu Emperor endorsed it, saying:
"The Master has long verified bodhi and entered the insight of the Buddhas. The scriptures and treatises translated by him all penetrate the subtle and profound. Hereby We command that they be put into effect, so that the illumination of wisdom may be transmitted, promulgated throughout the realm, and widely deliver all sentient beings. It has not yet shed light across the vessel of compassion; do not trouble yourself to offer further thanks."

Having completed his memorial of thanks, he again received an imperial order to translate the Buddha-land of the Great Sage Mañjuśrī. Diligent and unceasing, the scrolls were again completed, and he submitted a memorial presenting them:
Sūtra on the Meritorious Adornments of the Buddha-land of the Bodhisattva Mahāsattva Mañjuśrī, one work in three fascicles, fifty-one sheets.
Right [text]: Bukong previously received an imperial order commanding the translation of this sūtra.
With celestial grace specially deigning to shine upon us, it has all been completed. Comparing and collating Chinese and Sanskrit, detailing and settling the sounds of words, the years, months, places, the scribes and certifiers of meaning, the names of monastics and laity,
all have been inscribed within the scrolls. Mañjuśrī's deeds, causes, and conditions—from his initial resolve until his realization of correct awakening, and his adornment of the pure land—are fully recorded in this sūtra. The principle-substance of the Buddhas, the practice-gates of the Bodhisattvas, the sentient beings of the Dharma realm, and the unproduced true reality are clearly manifested; its merits are vast and great, rarely matched by other scriptures. We pray that this supreme cause will above assist the sagacious reign. Prostrate, we beg that it be proclaimed throughout the realm to bring fortune to living beings. We especially hope for celestial favor: wherever a newly established Mañjuśrī Hall is located,
seven monks for large temples and three monks for small temples shall long chant, explain, recite, and practice in the Mañjuśrī Hall for the state, filling any vacancies successively, so that the lamp of Dharma may continue to shine unceasingly; among spirits and the multitude of beings, who would not rejoice? Fortunately coinciding with the day of the Cakravartin's advent, when gods and humans rejoice and celebrate together, we hope this great blessing will above add to the mountain of your longevity, wishing to add the stream of Dharma to the sagacious ocean. Respectfully, in accordance with the document, we submit this to be heard. If celestial grace permits,
we request the bestowal of an imperial autograph edict.
On the thirteenth day of the tenth month of the eighth year of Dali, Bukong, the Tripiṭaka Śramaṇa of Great Broad Wisdom, Specially Advanced and Probationary Chamberlain for the Court of State Ceremonial, presented this memorial. On that month and day, while the Tripiṭaka Master was in the inner chapel, an imperial edict bestowed on the Tripiṭaka Master brocade, damask, silk, and other textiles totaling seven hundred bolts, and to the ten translation virtuous monks, including Qianzhen, each was bestowed thirty bolts of brocade and damask to serve as offerings.
Ritual Manual on the Yoga Contemplation-Wisdom of Accomplishing the King of the Sūtra of the Lotus of the Wonderful Dharma, one fascicle (twenty-five sheets).
The above, together with the preceding Humane Kings and Ghanavyūha Sūtras, makes five works in ten fascicles in total, belonging to the tenth case.

Regarding the newly translated Humane Kings Sūtra for Protecting the State, it was requested by memorial in the first year of Yongtai.
"Petition for Re-translating the Old Text of the Humane Kings Sūtra Based on the Palm-Leaf Manuscript."
Bukong, Tripiṭaka Śramaṇa of Xingshan Temple, memorials: Prostrate, I reflect: The Tathāgata's wondrous intent extends wisdom to living beings; the treasured Humane Kings Sūtra exalts its meaning in protecting the state. What was translated by previous generations was not thoroughly integrated in its principles; polishing the subtle words belongs properly to the enlightened sage. Prostrate, I reflect: Your Majesty, the Baoying Yuansheng Wenwu Emperor,
with sagacious culture has opened good fortune, and with profound wisdom has availed the time, vastly expounding the true words and proclaiming the likeness teachings. The imperial breeze stirs from afar, and the sun of the Buddha brightens anew. Constantly for the common people you initiate lectures and recitations. Regarding the Humane Kings Sūtra, I hope that based on the Sanskrit palm leaves,
the old text may be translated anew. The words on the palm leaves will forever be without omission, and what was spoken from the golden mouth will be all the more detailed and clear. I further request that the monks Huaigan, Feixi, Zilin, Jianzong, Guixing, Yichong, Daoye, Liangben, Qianzhen, Yingzhen, Huiling, Fachong, Chaowu, Huijing, Yuanji, Daoxiu, and others translate together in the inner chapel,
to provide blessings for the sagacious era and confer favor upon all sentient beings. May rebels and bandits be forever purged, and the realm be truly tranquil; transmitted through vast kalpas, its rescue and protection will be truly profound.

The Department of Chancellery and the Department of Secretariat dispatch to the Ministry of Sacrifices: Dispatched: An imperial edict was received commanding that it be followed as requested. Upon receipt of this dispatch, it is dispatched according to the edict.
Dispatch of the second day of the fourth month of the first year of Yongtai. Du Hongjian, Vice Director of the Secretariat and Concurrent Chancellor. Yuan Zai, Vice Director of the Secretariat and Concurrent Chancellor. Wang Jin, Vice Director of the Chancellery and Concurrent Chancellor. Special Commissioner Li, Acting Minister of the Imperial Household. Commissioner, Acting Vice Director of the Right and Chancellor. Commissioner, Acting Vice Director of the Left and Chancellor. Commissioner Guo Ziyi, Secretariat Director. Ministry of Sacrifices of the Department of State Affairs. "Petition for Re-translating the Old Text of the Humane Kings Sūtra Based on the Palm-Leaf Manuscript," by Śramaṇa Bukong of Xingshan Temple.

The dispatch respectfully complies with the edict dispatch of the Secretariat and Chancellery as stated above; upon the receipt of the dispatch, it is dispatched according to the edict. On the fourth day of the fourth month of the first year of Yongtai, Clerk Zhang Ji dispatched. Director Yang Xian, Bureau Director Cui Yi. The gracious decree was issued, thereupon commanding Liangben and other virtuous masters of doctrinal learning from the capital, along with Hanlin Academicians Chang Gun and others, to carefully translate the Humane Kings Sūtra and collate the Ghanavyūha and other scriptures in the Southern Peach Garden of the Daming Palace. On the fifteenth day of the fourth month, the translation was completed and presented.

The sagacious benevolence composed a preface inscribed at the head of the scripture; having been perused within the inner palace, it had not yet been proclaimed to the inner [court] and outer [realm]. At that time, the virtuous elders of the capital longed for the amṛta as if thirsting for soup; they drew up a memorial and submitted it, which said:
"Śramaṇa Chengru and others say: Chengru has heard that the sun and moon move through the six directions, seeking to illuminate...

1.7.4

[When thunder sounds in the springtime, what hopes for warmth] are insects; when rain and dew descend from the nine heavens, what longs for moisture are the grasses and trees. As it is said, when heaven and earth cover and support without interruption, nurturing without partiality, then gnats can frolic in the great wind, and frogs and flies can swim in the boundless sea. Humbly we reflect:
Your Imperial Majesty the Baoying Yuansheng Wenwu Emperor, your auspicious blessings continue across dusty kalpas, and your faith is planted as numerously as the sands of the Ganges. Your majesty awes the realm of Māra, and your fame flows through the buddha-lands. With the gravity of the precious throne, you exalt the subtleties of the precious verses; with the dignity of the golden wheel, you give flight to the teachings from the golden mouth. How could the hundreds of kings and thousands of emperors be spoken of in the same breath? Chengru and the others have had the good fortune to meet this prosperous era and unworthily reside within the mystic gate. We constantly think of reciting and chanting [scriptures] to repay the imperial favor. Humbly we have received word that there was recently an imperial decree requesting Tripiṭaka Master Amoghavajra, doctrinal śramaṇas, and others to retranslate the Humane Kings Prajñāpāramitā Sūtra. Both its teachings and principles are prominent; its essence and characteristics are fully complete. Sealed away in the dragon palace, it has not yet been promulgated in the deer park. The monks and others, braving death, venture to submit this request: We humbly pray that your heavenly compassion will display this Dharma treasure, and moreover, wishing to follow the sūtra, we request that one hundred Dharma masters be invited and one hundred high seats be set up, together to proclaim its phrases and meanings and jointly extinguish the baleful vapors. Such is our foolish sincerity; the decision rests solely with the sage's will. Incapable of enduring our extreme yearning and eager thirst, we respectfully proceed to the Right Yintai Gate to present this memorial stating our request. Rashly braving the heavenly majesty, we prostrate ourselves in profound trembling and trepidation. Respectfully spoken.
Memorial submitted on the eighth day of the eighth month of the first year of Yongtai by the Sthavira of the Great Anguo Temple, Platform-Attending Bhadanta Śramaṇa Chengru and others.
The Imperial Rescript of the Baoying Yuansheng Wenwu Emperor in reply stated:
"The true scripture of the Humane Kings has refined principles and profound meanings. Its edification flows through the Wise Kalpa, and its blessings and benefits enrich the common people. Since you masters all wish to expound it to assist in bringing peace to the state, the request to open the lectures is granted according to your petition." There was an imperial decree selecting the twenty-third day to set up a total of one hundred seats at the two temples of Zisheng and Ximing, inviting one hundred Dharma masters to lecture on the Humane Kings Sūtra and one hundred bhadantas to recite the Ghanavyūha and other scriptures. The incense, flowers, food, drinks, drums, music, and singing were all to be provided by the responsible officials and were not to be lacking.
At the time, autumn rains fell in torrents without ceasing, so the responsible officials memorialized requesting an extension of the date. An imperial decree was received concerning the hundred seats at the two temples: "It was previously ordered that the scriptures be welcomed on the twenty-third day; because of the soaking rain, it is appropriate to change this to the twenty-sixth day to welcome the scriptures and open the lectures. The provisions from the various offices should be coordinated through designated personnel and prepared in accordance with the changed date." On the twenty-second day of the eighth month of the first year of Yongtai, General of the Left Gate-Guarding Guard and Manager of the Bureau Liu Qingtan proclaimed [this order]. But when the new date arrived, the rains had not yet cleared, so an imperial decree extended it further to the first day of the ninth month. On that day, the bhadantas of the two sectors made ready immaculate banners, flowers, canopies, and jeweled carriages; the music of the Court of Imperial Sacrifices, the Palace Pear Garden Troupe, and the two entertainment bureaus proceeded to the Yintai Gate, where myriad spectacles were performed in abundance. At that time, Commissioner of Military Inspection, Disposer of Troops and Horses for the Shence Army, Specially Advanced Equal in Rank to the Three Excellencies, Senior General of the Left Gate-Guarding Guard, Director of the Palace Domestic Service, Commissioner of the Inner Flying Dragon Stables, Bows, and Arrows, Pillar of State, and State-Founding Duke of the Pingyi Commandery Yu Chaoen, along with the commissioners of the Six Armies, formed ranks; the devas, nāgas, and the rest of the eight classes of ghosts and spirits escorted the new scripture out from the Great Interior. Just as the scripture emerged, varicolored clouds floated in the sky, luxuriant and abundant, visibly displaying an extraordinary auspicious omen. When it reached the hour of the horse, the two temples opened the sūtra, the ten thousand people rejoiced in their hearts, and the auspicious clouds then vanished; clergy and laity gazed upward, receiving uncommon bliss. Tripiṭaka Master Amoghavajra submitted a memorial expressing gratitude, which read: "Śramaṇa Amoghavajra speaks: Amoghavajra’s virtue falls short of former cultivators, and my learning is inferior to past sages. Yet I have undeservedly received the imperial decree to translate the true scripture. It is as if treading on spring ice, or standing beside a deep abyss. Humbly I reflect: Your Majesty has brushed open the sun of wisdom and spread the shade of the compassionate cloud. Your sagacious thoughts soar like the wind, and your dragon-like script is lustrous as jade. You personally composed the preface and exposition, illuminating the great chiliocosm. You shower the Dharma rain from the nine heavens and plant superior banners upon the hundred seats. Your dignified comportment and bearing are just as when Śākya descended Vulture Peak; the scholars and commoners crowding together resemble Prasenajit visiting Rājagṛha. The propitious clouds present auspicious omens, and joyful vapors float in the sky, fully demonstrating the pacification of the realm and naturally coalescing boundless blessings. Unable to bear my extreme gratitude, I respectfully submit this memorial to present my congratulations. Śramaṇa Amoghavajra speaks with true joy and true delight."
Memorial submitted on the second day of the ninth month of the first year of Yongtai by Tripiṭaka Śramaṇa Amoghavajra of the Great Daxingshan Temple.
The Baoying Yuansheng Wenwu Emperor replied:
"You, Master, came from afar from the lotus palace and personally sealed the palm-leaf manuscripts. Expounding the mystic teaching to benefit and save the common folk, once the translation was completed, devas and humans gathered in harmony. The clear sky of the three autumn months brightened, and auspicious five-colored clouds unfurled. You have expounded the true vehicle, harmonizing with the subtle principle. Long ago, through your instructions, a master-disciple relationship was established; seeing this miraculous resonance, my reverent devotion deepens all the more."
At that time, the commissioners of the Left and Right Six Armies, seeing these auspicious clouds, also submitted a memorial offering congratulations. The wording read: "Your servant Xianzhi and others speak: Yesterday, upon welcoming the newly translated Humane Kings Prajñāpāramitā Sūtra for Protecting the Country, auspicious clouds manifested in response, presenting omens in five colors and scattering across the entire sky. Enfolding the sun of wisdom they grew ever more radiant, following the auspicious wind they heralded a sage. Humbly we reflect: Your Majesty relies on the Great Way for all things and approaches the state with supreme virtue. Your refined sincerity moves the spiritual powers, and spiritual responses descend accordingly. Your servants undeservedly hold posts in the imperial guard and have long been steeped in your pure edification; personally witnessing these auspicious signs, we are exceedingly fortunate and overjoyed. Respectfully proceeding to the Right Yintai Gate, we submit this memorial to present our congratulations. Your servant Xianzhi and others, with true dread and true fear, kowtow, kowtow, and respectfully speak."
Memorial submitted on the second day of the ninth month of the first year of Yongtai by Specially Advanced, Senior General of the Right Longwu Army, Director of Military Affairs, Pillar of State, and Duke of Xu State, your servant Liu Xianzhi, and others.
The Baoying Yuansheng Wenwu Emperor replied:
"The secret treasury was transmitted early to the non-dual gate; restating its meanings, we hope to broaden its teachings. About to unfurl the texts of the palm leaves, we hereby opened the assembly of the lotus palace. The sky floated with auspicious colors, and the sun shone on propitious clouds, manifesting spiritual powers and revealing auspicious omens of peaceful harmony, a joyous comfort shared by all. Your congratulations are noted." From this first day until the end of the bright half of the month, the sūtra was lectured upon in both locations and the practice of the Way was performed during the two periods. Food, drinks, tea, and medicine were all supplied by the responsible offices, and the six pitches and five notes did not cease day or night. On the sixteenth day, Ximing Temple concluded the purification retreat; drums, music, singing, and myriad spectacles filled the day. When the lectures at Ximing concluded, a memorial was submitted offering congratulations, which read: "Sthavira of Ximing Temple, Śramaṇa Huaigan and others speak: Having specially received the imperial mandate to open the hundred seats and lecture on the Humane Kings Prajñā Sūtra for Protecting the Country, with the scripture cycle completed and the celebratory vegetarian feast concluded today, all living beings are clapping hands and dancing with boundless joy. Humbly we reflect that Your Majesty has recreated heaven and earth, your brightness matching the sun and moon. In the leisure of letting your robes hang loose, you retranslated the true scripture. The sage's mind and the Buddha's mind return to the same principle; the Chinese language and the Sanskrit speech are not separated by different lands. The verses strung like flowers are heard in full, and the monks transmitting the lamp can be seen. Within the boundaries of the golden cords, Maitreya descends to be born; inside the Jade Capital, the Wheel-Turning King appears. In the lovely scenery of autumn skies, the crops are soon to be harvested; varicolored clouds float in the sky, and baleful vapors must [surely be dispelled...]

1.7.5

exhausted. Our sovereign is supremely sage; the Buddha's power is supremely compassionate; the Dharma moistens [beings countless as] the sands of the Ganges, bringing great fortune to all under heaven. We, Huaigan and the others, unworthy dwellers beneath the Jetavana trees, leap for joy without bounds. We bow our heads and burn incense, having no means adequately to requite your majesty. The merits and numbers are sealed and submitted on a separate list. We respectfully present this memorial to offer our thanks and make this known. In true joy and true gladness, we respectfully speak.
Presented on the fifteenth day of the ninth month of the first year of Yongtai by the sthavira śramaṇa Huaigan of Ximing Temple and others.
The response of the Emperor Baoying Yuansheng Wenwu stated:
Masters, you have expounded and propagated the true scripture and vastly proclaimed its wondrous purport, thereby nourishing benevolent longevity and delivering and protecting living beings. Now that the Dharma assembly is concluded, we shall rejoice together.
At that time, Pugu Huai'en turned his back on the heavenly grace, rallied the barbarian hordes from afar in Lingwu, and pressed upon Jingyang. The bhadanta Dharma masters of the hundred seats at Ximing all went to Zisheng [Temple]. An imperial decree was received: 'The bhadanta Dharma masters of the hundred seats originally at Ximing Temple shall all proceed to the Buddha hall of Zisheng Temple to transmit the scriptures and practice the path on behalf of the state. The fifty seats among the Dharma masters of the hundred seats at Zisheng Temple, including Liangben, shall as before expound the Humane Kings Prajñā, the State-Protecting Ghanavyūha, and other scriptures, extending benefits to all the common people. The monks and Daoists of all temples and abbeys in the capital shall also circumambulate chanting the scriptures and practice the path twice a day at their respective places. The three monastic officers shall be ordered to dispatch capable monks to take exclusive charge of inspection, insisting on diligent practice and tolerating no slackness. Li Yuancong, Jia Mingguang, and others shall take exclusive charge of management.'
On the seventeenth day of the ninth month of the first year of Yongtai, Li Xiyi, Court Eunuch of High Rank, proclaimed this. Thereupon, the bhadantas of the two streets and the Dharma masters of the hundred seats, in accordance with the decree, all assembled at Zisheng Temple. Twice a day they expounded and chanted, twice going up to circumambulate chanting the scriptures and practice the path. At noon and at dusk, the provisions and music offered were no different from the beginning. After nightfall, they all gathered in the great lecture hall, and the entire assembly in unison chanted 'Mahāprajñāpāramitā', praying on behalf of the state and the royal house that there be neither anxiety nor dread. In the temples and abbeys of the capital, the chanting and recitation were carried out likewise.
At that time, the Imperial Commissioner, Vice Marshal of Guannei and Hezhong, Situ, concurrent Secretariat Director, and Upper Pillar of State, King of Fenyang Commandery Guo Ziyi, bearing his tally of office, set forth with his troops. Personally commanding the army, he departed from the imperial capital and reached Jingyang. Relying on the heavenly awe and depending upon the power of these scriptures, the two armies faced each other in aligned battle arrays, with gongs and drums sounding and swords and halberds gleaming like snow. Then the King of Fenyang rode forth alone on his steed and stood upright before the army; moved by a single word, Huai'en withdrew. The western Rong and northern Di turned to attack one another, and within ten days the royal realm was grandly pacified. From this it is known that in the Humane Kings State-Protecting Prajñā True Scripture, the sage mind and the Buddha mind are one in nurturing the myriad people as children—their purport is identical.
Afterward, gathering the army and reorganizing the ranks, he led the victorious troops back to the capital, personally faced the heavenly countenance, and was specially bestowed gifts. An imperial decree ordered that the hundred-seat bodhimaṇḍa of Zisheng Temple hold an unrestricted feast on the twenty-second day of the intercalary tenth month to celebrate the conclusion. On that day, a bodhimaṇḍa was set out outside the south gate of the temple, filling an entire ward along the east-west street. Tents spread out like clouds, and banners and flowers adorned the heavens. The venerable images shone radiantly, casting their light across the human realm. When the meal for the monks was finished, the six musics competed in display, the hundred spectacles abounded, and songs and flutes played all day. The bhadantas of the capital were each rewarded with thirty [bolts of silk], and the tripiṭaka master Amoghavajra was bestowed nine hundred bolts of fine silk, brocade, and colored cloth to complete the number. His attendants and junior monks each received fifty bolts. Moreover, an imperial decree was specially issued bestowing upon the lecture hall of Zisheng the name 'Hall of the Good Dharma of Yongtai'. This was an event in the Dharma gate that will endure for myriad ages.
From the time the barbarian Rong entered the borders, the assembly of monks gathered at night, reciting Mahāprajñāpāramitā together in this hall; before months had passed, tranquility was indeed achieved. This was the blessed response stimulated by the imperial power and the scripture's majesty. In rewarding the hundred seats of the translation with precious goods, nothing has surpassed this day since the eastward transmission of the Buddha's teaching. On the first day of the eleventh month, imperial decrees arrived in succession. An imperial decree was issued to the ācārya, tripiṭaka master Amoghavajra: 'The late tripiṭaka master Vajra possessed natural talents that were preeminent, and his endowed constitution was harmonious and serene. His understanding penetrated the four modes of birth, and his mind relied on the six perfections. Thereupon from the Western Regions, staff in hand, he came east. With pure conduct adorning his person, he delivered beings with a compassionate heart. The flower of enlightenment shone externally, and the torch of wisdom was bright within. Guiding the masses of the deluded, he realized complete quiescence. Having secretly transmitted the Dharma seal, he manifested the concealment of nirvāṇa. His robe and bowl remain in vain, while his noble renown has departed forever. His teachings can be handed down to posterity, and propriety demands that honors be paid at the end. It is fitting to proclaim a fine title, matching it with an honorary posthumous award. He may be posthumously granted the rank of Specially Advanced, Opening the Office with Equal Rank to the Three Excellencies, and moreover bestowed the title "Tripiṭaka Master of Great Propagation of the Teaching".'
On the same day, great imperial grace descended once again, decreeing to tripiṭaka master Amoghavajra: 'A descendant of Śākya in the lotus palace, a guide in the realm of incense, your nature manifests true suchness, and your learning is refined in the secret treasury. Receiving the wondrous purport of the dark-blue garden, you demonstrate the four reliances; translating the subtle words of the golden mouth, you provide a bridge across the six destinies. In person carrying the Sanskrit leaves, you crossed the flowing sands afar; transmitting the lamp, it grew ever brighter; the sweet dew moistened all widely. You scatter clouds of compassion over the burning house and elevate the sun of wisdom upon the dark paths. Recently, We in person inquired into the superior causes, vast purport, and skillful means, forever severing the net of doubts and nourishing Our sprouts of wisdom. Although a mind that transcends dust renounces fame and rank equally, rites of praise and honor must mark the worthy and wise, matching auspicious appointments to accord with court regulations. You may be granted the title of Specially Advanced, Probationary Chamberlain for the Court of the Imperial Clan, and moreover bestowed the title "Tripiṭaka Master Amoghavajra of Great and Vast Wisdom".'
I humbly reflect: that a mother is honored on account of her son is the constant rule of worldly propriety; that a master is honored on account of his disciple is rare in the Śākya gate. Having reverently received these honorable commands, filled with joyful and fearful sentiments, holding them up with trepidation, I submit a memorial offering thanks, stating: Śramaṇa tripiṭaka master Amoghavajra says: I received the imperial decrees issued on the first day of this month. The late Great Ācārya, the tripiṭaka master Vajra, is to be granted Opening the Office with Equal Rank to the Three Excellencies, and posthumously bestowed the title Tripiṭaka Master of Great Propagation of the Teaching. Amoghavajra is granted Specially Advanced, Probationary Chamberlain for the Court of the Imperial Clan, and moreover bestowed the title Tripiṭaka Master Amoghavajra of Great and Vast Wisdom. A single rain from heaven moistens both roots and leaves; the perfect white hair emits luster, illuminating both the hidden and the manifest. Holding them up with hesitation, sorrow and joy mingle together. Amoghavajra is truly glad and truly joyful, yet grief-stricken and fearful. Amoghavajra has heard that the Ten Epithets are distinct titles expressing virtue, and the Nine Chamberlains are weighty positions reflecting the river of the state. The late Great Ācārya's Way was pervasive in transmitting the lamp; it is indeed right to make manifest his leftover merits. Amoghavajra's lineage is ashamed of inheriting his mantle, yet I have received immense imperial favour without warrant. It is like the stone of Yan mingling its luster [with jade], or like the pipe of Qi blowing falsely [in the ensemble]. Honor embraces both the living and the deceased; favor extends to both master and disciple. Respectfully receiving this with fear and trembling, looking upon your words I am overwhelmed with shame. Furthermore, leaving home and shedding colors originally entails forgetting honor and disgrace; pure sincerity in requiting the state is the common rule for monks. Your Majesty, vastly turning the Golden Wheel, has condescended to gather mere rubble, inviting me to meditate in peace within the palace and honoring me with exceptional rituals of praise. Though I lack the strength to bear a mountain, I have set foot among the intimate guests, impairing the Dharma stream of noble renunciation and staining the pure traces of having few desires. For this reason, in personal audience I made three declinations, troubling the Ninefold Court with my words, hoping for an insightful examination of my sincere heart; how could I be obstinately unyielding? A child in a goat cart feels ashamed before 'Great Wisdom',

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大唐貞元續開元釋教錄 — Classical Chinese