大唐貞元續開元釋教錄 1.7.5

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',