大唐貞元續開元釋教錄 2.6

English (machine translation) 2.6

Language: English

2.6.1

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...'

2.6.2

Because its meaning is profound and wondrous, a separate translation was made to circulate. Second, clarifying the present one: it was translated during the Dali era of our Great Tang. As for its original beginning: the former Military Commissioner of Fufang and Vice Censor-in-Chief, Du Mian, Duke of Zheng State, submitted a memorial offering one myriad strings of cash from his fief to request the translation of various Mahāyāna sūtras for the sake of the state. An edict approved his memorial. Thereupon, he requested the Tripiṭaka Master of Vast and Great Wisdom from Daxingshan Temple, whose taboo name was Amogha, in Chinese Bukong (Amoghavajra), to translate this sūtra and dozens of other works. All of them entered the canon by imperial decree and were circulated at home and abroad. Now, the venerable Tripiṭaka master had lofty and deep learning and art, and his divine bearing was elevated and far-reaching. In the three mysteries of Yoga, he walked alone in South India; exclusively devoted to the One Vehicle, he was unanimously praised in the Eastern Xia. He understood the secular treatises of both lands and was especially skilled in phonology; he had penetrated the dhāraṇīs of the five divisions and wondrously exhausted the seals of the Dharma. Therefore, his translations truly captured their reality. Yet this sūtra is of the Mahāyāna of Dharma-nature, and its literary meaning is brilliant and clear. Although its translation has been around for a long time, the world has not yet received and upheld it; it was like a bright pearl tied inside one's garment, or gold and treasure concealed within a chamber. Who else but the Great Master could have brought it forth? Qianzhen was fortunate to be included among the translators and also participated in polishing the style. Consequently, receiving his direction, I composed a commentary to praise it. Thinking secretly of my foolishness and ignorance, I feel ashamed before the ancient sages. Yet, as others shamelessly present themselves to later worthies, I venture to exhaust my humble sincerity to offer this coarse and clumsy work.
There was also the Vice Director of the Ministry of Justice's Bureau of Accounts, Li Duan, who composed a preface to the commentary, which says: 'In the past, the Tathāgata used the exceedingly profound, wondrous Way to deliver sentient beings who were difficult to transform. He opened immeasurable Dharma-gates and expounded boundless Dharma teachings, enabling them to abide in them according to what their capacities could awaken to, and to dedicate themselves according to what their natures found peaceful. Though their paths were different, their destination was the same. Therefore, although the Tripiṭaka is branched and divided, one can see that it returns to the source; although the Five Vehicles are differentiated into streams, one can see that they return to the root. Now, the marks of all dharmas are none other than emptiness. Past, future, and present are fundamentally empty. Coming to the penetration of the school and the tallying of principle, all is empty. Whether by various sutra teachings or by various parables, one must establish meaning on empty space to merge with Suchness. Thus we know that this sūtra is the storehouse of all Buddhas. If so, it is like a poor man finding a treasury of jewels, or a thirsty person coming upon a flowing spring. This is what is meant by having one's wishes fulfilled; this is what is meant by obtaining what one sought. How much more so than a precious moon pearl! How much more so than the taste of sweet dew!
His Majesty, the Baoying Yuansheng Wenwu Emperor, commanding the fortune of the Wise Kalpa, greatly promoted Buddhist affairs. The Tripiṭaka Master of Vast and Great Wisdom, Amoghavajra, obtained mindfulness and dhāraṇī, and penetrated deeply into the true mark of reality. He traveled throughout India, showing how firm was his sincerity in seeking the Dharma; he did not consider China too distant, showing how vast was his aspiration to transmit the Dharma. Having obtained this Sanskrit manuscript, he undertook this translation again. The sacred words are ever more detailed and complete; the supreme meaning is ever more consummate and penetrating. The Sthavira and Great Virtue of Xingshan Temple, Qianzhen, is comprehensive in learning, renowned for his broad eloquence, skilled in expounding the essentials of the Dharma, and especially refined in the gate of emptiness. At the start of the translation, he personally received the imperial words; in the course of expounding them, he specifically received the entrustment. By words he explained the principle; having attained the principle, he then forgot the words. Relying on dharmas he realized emptiness; emptiness having become clear, he then abandoned dharmas. If the Dharma is indeed gradual, can words ever cease? Thereupon, he unfolded its school, proclaimed its meaning, searched out its key essentials, and gathered its ultimate import. Compiling them into a commentary, it has four fascicles in total. This was surely to open learning for later generations and accomplish the unexcelled cause—how could it be merely names, enumerations, chapters, and sentences?'
The Dharma Master's taboo name was Qianzhen; his lay surname was Wang, and his style name was Yizhang. He belonged to a distinguished family of Taiyuan, and his family had lived for generations in Chongdao Village, Shuofang County, Xia Prefecture. His deceased father, Zhenshi, was the second son of the Duke. While in his school years, his studies were devoted to the ancient classics, while he also loved Buddhist scriptures and recited them without pause. Just as he reached weak adulthood, there was
an imperial decree to ordain monks. The Dharma Master's aspirations were naturally lofty; he took the examination on scriptures. On the eighth day of the first month in the twentieth year of Emperor Xuanzong's Kaiyuan era, the decree arrived, and on the twenty-fourth day of the ninth month his ordination was completed. His name having been submitted to the throne, he resided in Lingjue Temple of his home prefecture. By the following year, he received the full precepts. From then on, he listened to and studied the sūtras and treatises, carefully investigating the origin of the schools; as summer went and winter came, the scrolls never left his hand. He translated scriptures and wrote works until the end of his life. He also composed the Commentary on the Sūtra on the Merits and Adornment of the Buddha Realm of the Great Holy Bodhisattva Mañjuśrī in three fascicles. The Great Virtue Śramaṇa Qianzhen, translator and expositor of Daxingshan Temple in the Upper Capital, stated in his commentary: 'This sūtra has three translations in all. First, in the first year of the Daxi era of the Western Jin, translated by Zhu Fahu (Dharmarakṣa), entitled Sūtra on the Purification of the Buddha Land of Mañjuśrī in two fascicles, also called Sūtra on Purifying the Buddha Land. Its literary style is mostly archaic, its words concise, and its principle profound. Second, in the first year of the Jiushi era, a gengzi year, of the Heavenly Empress of the August Tang, translated by the Khotanese Tripiṭaka Master Śikṣānanda (whose Tang name was Xixue) at the Qingchan Temple in the capital, entitled Sūtra of Mañjuśrī's Prediction in three fascicles. Dharma Master Xuanfan was the scribe, and Dharma Master Fuli polished the style. Its literary style resembles the Avataṃsaka, and the Sanskrit meaning approaches skillful brevity. In this commentary, I have collated and drawn from this sūtra. Third, the one translated in the sixth year of the Dali era of the present Sagely Tang. I humbly consider that His Majesty, the Baoying Yuansheng Wenwu Emperor, has received the imperial mandate from Heaven, and the people have turned toward the precious chart. His virtue is as deep as Heaven and Earth; his brightness equals the sun and moon. With benevolence and forbearance, he leads all creatures; the barbarians revere his virtue and offer their sincerity. His kindness and grace extend to the Dharma-gate, and the true teaching follows his influence and propagates its transformation. Formerly, the Military Commissioner of Fufang and Vice Censor-in-Chief, Du Mian, submitted a memorial offering one myriad strings of cash from his fief to request the translation of various Mahāyāna sūtras for the state. An enlightened decree descended upon the Jetavana, and the Sanskrit sounds opened on the palm leaves. Thereupon, he requested the Tripiṭaka Master of Vast and Great Wisdom from Daxingshan Temple, whose taboo name was Amogha, in Chinese Bukong, to translate this sūtra and dozens of others. An enlightened decree was also issued ordering that an image of the Great Holy Bodhisattva Mañjuśrī be placed in each Buddhist monastery throughout the realm to manifest sagely virtue. Another decree appointed Bodhisattva Mañjuśrī as the sthavira; all of this was due to the Tripiṭaka Master of Vast and Great Wisdom. Now, the venerable Tripiṭaka master had investigated Yoga to the utmost and understood the seals of the Dharma completely; his bodily, verbal, and mental karmas were cultivated in secrecy; his learning of precepts, concentration, and wisdom was clearly mastered; and he was thoroughly acquainted with the characters and phonology of both Tang and Sanskrit. His translation of this sūtra conformed well to the sagely intention, possessing both literary elegance and substance, shining brightly. Qianzhen's knowledge and wisdom are foolish and crude, and my learning and skills are mediocre and shallow. Fortunately joining the pure assembly, I was mistakenly included among the translators; for the Ākāśagarbha Sūtra, I contributed vainly to polishing the style, and also received his direction to compose a commentary in praise. Although its prose and meaning are crude, it has already been circulated in the capital. As for the present composition, it certainly has its cause. There is the Great Virtue Chan Master Daochao of Jin'ge Temple, whose learning reached the source of the Dharma and whose conduct tallied with the foundation of the mind. Having personally beheld the numinous realm and secretly received sagely compassion, he stayed for a long time on Mount Qingliang and repeatedly promoted pure karma. Furthermore, at the site of the manifestation of Jin'ge, he built a stūpa. Soon

2.6.3

[Li Duan] came to the capital out of a causal affinity to pay homage to the Dharma. Taking this sūtra as the primary matter and the Great Sage as the original teacher, nothing could surpass this in exalting the sagely virtue. Thereupon he prostrated himself before the tripiṭaka master and preceptor, vowing to transmit the Dharma gate of the Great Sage. Not considering Qianzhen to be mediocre and empty, he further implored the preceptor to invite him to compose [a commentary]. The preceptor, disregarding [Qianzhen's] former baseness, also ordered him to praise and explain this sūtra. Privately fearing that it would be difficult to accord with the true doctrine, how could he dare not exert his foolish stammering? It was the eighth year of the Dali era, the year guichou, in the eleventh month of winter [773 CE]. The master's learning penetrated the internal and external; the nature and characteristics [of dharmas] were fully luminous to him. He investigated the abstruse and profound, meticulously examined doctrinal principles, plumbed the depths of past and present, and compared the close and the distant. Distinguishing differences and similarities, he resolved them into a single principle. His eloquence was like a surging spring; his thought entered into serene stillness. Applying his direct brush, he committed to record this peerless masterpiece, compiling three fascicles to serve as a standard, so that in the present and the future there would eternally be no net of doubts. He also composed:

*The Meaning of Arousing the Bodhicitta*, in one fascicle;
*Precepts for Arousing the Bodhicitta*, in one fascicle (including the three collections of pure precepts and the precepts of the ten wholesome dharmas), thirteen sheets in total.

The above were both by the scripture-translating Bhadanta Qianzhen. Personally attending upon the tripiṭaka master and preceptor, he was shown the secret teachings, entered the maṇḍala, ascended the abhiṣeka platform, and received the seal of attaining Buddhahood. Revering and inquiring into the esoteric essentials, he thereupon gathered these texts, hoping they would circulate forever and be transmitted without cessation.

The above, together with the commentaries on the *Humane Kings Sūtra*, total five works in twelve fascicles, the commentaries and explanations sharing the first wrapper.

The appraisal states: The master left home in the twenty-sixth year of Kaiyuan [738 CE] at the age of nineteen. Arriving at the following year, he ascended the platform and received the complete precepts. Extensively investigating the sūtras and treatises across Guannei and Hedong, he traversed four reigns, propagating the wondrous tenets. He served as an administrator of the Xingshan and Baoshou monasteries, encouraging and admonishing the two assemblies of monks and nuns in the capital. His worldly years were seventy-one; his monastic years were forty-nine. On the fourteenth day of the fifth month in the fourth year of the Zhenyuan era, the year wuchen [788 CE], he left his final instructions to his disciples. On the twenty-first day, resting on his right side with feet stacked and his head pillowed on his hand, he serenely recited [the name of] Amitābha and passed away in the Dharma Transmission Hall of his home cloister at Daxingshan Temple.

*Determined Commentary on the Dharmaguptaka Vinaya*, in ten fascicles.

Respectfully examining the *Dharmaguptaka Vinaya*: in Sanskrit, *Dharmagupta*; in the language of Qin, *Fazang* (Dharma Treasury). In the fifth year of the Hongshi era of the Yao Qin, the year renyin [403 CE], there was the tripiṭaka master from Kaśmīra, Buddhayaśas (in the language of Qin, *Jueming* [Awakened Brightness]), who recited the Sanskrit text from memory, and Zhu Fonian served as scribe, completing forty-five fascicles. In the eleventh year, the year wushen [409 CE], Zhi Faling brought another Sanskrit manuscript from the western regions, and they re-collated it at Zhong Temple in Chang'an. In the fourteenth year, xinhai [411 CE], the translation was completed, with the śramaṇa Huibian and others serving as scribes, making sixty-one fascicles (now combined into sixty fascicles). Later, Vinaya Master Daofu composed a commentary in six fascicles. In the Northern Qi, Vinaya Master Huiguang composed a commentary of one hundred and twenty sheets. Next, Vinaya Master Daoyun prepared a commentary in nine fascicles. Next, Vinaya Master Daohui compiled a commentary in seven fascicles. Down to the Sui dynasty, Vinaya Master Fayuan drafted a commentary in ten fascicles.

When our Great Tang arose like a dragon and unified the realm, the four quarters were free from trouble, and the Three Jewels shone with increased brilliance. There was Vinaya Master Zhishou, who composed a commentary in twenty-one fascicles. Next, there was Vinaya Master Huiman, who composed a commentary in twenty fascicles. Each had its time, but their circulation has ceased. Initially, under Emperor Gaozu Shenyao, in the first year of the Wude era, the year wuyin [618 CE], Vinaya Master Fali of Riguang Temple in Xiangzhou composed a commentary, which was completed in the ninth year, bingxu [626 CE], divided into ten fascicles altogether. It took the *Tattvasiddhi-śāstra* (*Chengshi lun*) as its doctrinal basis; this is what is now called the 'Old Commentary.' Coming down to the first year of Xianheng of the Great Emperor Gaozong Tianhuang, the year gengwu [670 CE], there was Vinaya Master Huaisu (lay surname Fan) of Western Taiyuan Temple (now called Western Chongfu Temple), who compiled the *Notes Opening the Dharmaguptaka Vinaya Tradition* in ten fascicles. It took the *Mūlasarvāstivāda Abhidharmamahāvibhāṣā-śāstra*, the *Abhidharmakośa-śāstra*, and the like as its doctrinal basis; this is what is now called the 'New Commentary.'

When it came to Emperor Daizong Ruiwen Xiaowu, he received the Buddha's entrustment, deeply admired the Buddhist gate, faithfully prioritized the Mahāyāna, and venerated the esoteric teachings. Seeing that the students who transmitted the two commentaries were as numerous as a forest, clinging to their partisan views and repeatedly giving rise to disputes, the sagely compassion took pity on them, seeking to extinguish the source of conflict and make them blend harmoniously as one flavour without discord, like water and milk. Arriving at the thirteenth year of the Dali era, the year wuwu [778 CE], on the twenty-seventh day of the eleventh month, he dispatched the palace commissioner, Inner Attendant Li Xiancheng, to proclaim an imperial decree to Liu Chongxun, Commissioner for Cultivating Merit at the Temples and Monasteries of the Capital, General of the Guard of the Pacification Army, General of the Right Dragon-Martial Guard in charge of military affairs, concurrently Acting Minister of the Court of Imperial Entertainments, Pillar of State, and Founding Count of Pengcheng County:

'Regarding the Old Commentary and New Commentary on the *Dharmaguptaka Vinaya*, it is appropriate to order Platform Bhadantas such as Rujing to establish and determine a single text at the Vinaya Cloister of Anguo Temple to be circulated.'

On that day, the commissioner's office recorded the decree and transmitted an official dispatch to the fourteen Platform Bhadantas of the Two Streets to assemble fully at Anguo Temple at dawn on the twenty-ninth day. On the thirtieth day, Zhao Fengquan of the Gate Office announced and delivered a dispatch concerning food provisions in accordance with an imperial decree: 'The Palace Provisions Service requests vegetarian food along with fruits for one thousand two hundred and sixty people, and the morning gruel is to be provided as a separate matter in addition. These are to be delivered together directly to Anguo Temple to support the fourteen monks including Huiche and Rujing, sufficient for ninety days of vegetarian food. Respectfully dispatched.' Further, on the first day of the twelfth month, Inner Attendant Li Xiancheng proclaimed an imperial decree bestowing twenty-five coils of tea, one thousand sheets of rattan paper, fifty writing brushes, and five sticks of ink to supply the needs of Bhadanta Rujing and the others in determining the Vinaya commentary, respectfully asking after the Bhadantas: 'Are you all well?' On the same day, he also ordered Inner Attendant Li Xiancheng to proclaim an imperial decree: 'At the Vinaya Commentary Determination Cloister of the Three Directors of Anguo Temple, absolutely no monks or laity may enter without permission; if anyone violates this, record their names and memorialize the throne.'

At that time, the Platform Bhadantas—Tansui of Tianchang Temple, Chongrui of Jingzhu Temple, Daosui of Ximing Temple, Baoyi of Anguo Temple, Xingci of Ximing Temple, Shenlang of Anguo Temple, Chaozheng of Chongfu Temple, Zhizhao of Anguo Temple, Rujing of Jianfu Temple, Weigan of Qinglong Temple, Xizhao of Zhangjing Temple, Chaoji of Anguo Temple, Huiche of Baoshou Temple, and Yuanzhao of Ximing Temple—having received the gracious decree, felt profound awe and trembling hesitation. They submitted a memorial offering thanks, saying:

'The śramaṇa Tansui and others of the Daoist Platform for Determining the Dharmaguptaka Vinaya Commentary at the Great Anguo Temple state: We humbly have received the proclamation of the imperial decree by Palace Commissioner Li Xiancheng, bestowing food provisions, fragrant tea, paper, brushes, ink, and the like, to supply the food and materials for determining the Vinaya commentary. Tansui and the others received sagely favour early on and undeservedly dwell within the Buddhist gate; yet we have been unable to practice the principle of the Six Harmonies and have departed from the tenet of a single flavour. A command has come from Heaven, ordering us to assemble together, and rare delicacies have been granted, with the added honour of paper and ink. What good fortune do we humble monks possess to be repeatedly drenched in Heavenly grace! Lacking a stairway to hold up the sun, how can our gratitude have any limit? We humbly pray that the Heavenly'

2.6.4

May your majestic authority spread afar, causing [all] to accord with the Vinaya school. With this slight sincerity, we offer support to the imperial throne. Unable to bear our utmost trepidation, we respectfully entrust the palace commissioner Li Xiancheng to present this memorial expressing our gratitude for your hearing. Śramaṇa Dansui and others respectfully speak with true dread and true fear.

Emperor Baoying Yuansheng Wenwu replied:
Masters, your virtue is manifest through your reliance on the scriptures, and your achievement surpasses self-enlightenment. Inheriting the profound intent of the Snow Palace (the Buddha), you serve as a vessel across the burning house. The Vinaya observances of the Four-Part [Vinaya] are the lock and key of the One Vehicle; they must return to a comprehensive synthesis, ending divergent schools forever. We have therefore ordered the officials in charge to supply funds and provisions; we await the completion of [this] work akin to Aśvaghoṣa's system. What you have thanked [us for] is noted.

On the same day, one hundred bhadantas of the Three Learnings among the Buddhist community of the capital presented a memorial of thanks, saying:
Śramaṇa Faluan, sthavira of Great Anguo Temple, and others of the Buddhist community of the capital state: Faluan has heard that when the four rivers enter the ocean, they retain no separate names; though the two commentaries are each presented, they must return to the one reality. We prostrate ourselves before Your Majesty, Emperor Baoying Yuansheng Wenwu: Your brilliance kindles the torch of the Dharma, and you broadly open the mystic portal. You have issued an extraordinary edict from the Ninefold Palaces, utilizing all resources so that the school of the Four-Part Vinaya's jewel of precepts may become harmonious without dispute. You have further ordered that the compilation take place at Great Anguo Temple. Humbly receiving the imperial grace, we were granted incense, tea, provisions, paper, and brushes to shed luster upon our Dharma companions. With divine favor bestowed from heaven, our gratitude knows no bounds. You have ordered that they be unified into a single commentary, cutting away redundancies; the mutual peril of the snipe and the clam is dispelled, leaving the fisherman empty-handed. Such is the sage will, pouring down like rain and gathering like clouds. Śākyan disciples numerous as the sands of the Ganges abandon the notion of self in the emptiness of phenomena; the thousand-petaled King of Flowers takes on new birth in the stamens of awakening. Unable to bear our utmost joy and celebration, we respectfully entrust the palace commissioner Li Xiancheng to present this memorial expressing our gratitude for your hearing. Śramaṇa Faluan respectfully speaks with true joy and true exuberance.

The rescript of Emperor Baoying Yuansheng Wenwu stated:
Masters, you are teachers of pure practice and leaders of the royal capital. Your path holds secret the true and profound; your achievements run deep in the Vinaya. The meanings of the Four-Part [Vinaya] commentary do not differ in their source; unified into a coherent text, they await weaving into compilation. The provisions from the authorities are truly the established rule. What you have thanked [us for] is noted.

At that time, when about to jointly determine [the text], the fourteen people who discussed and oversaw the tasks each recognized their assigned duties among the assembly's distribution:
Bhadanta Rujing of Great Jianfu Temple was responsible for editing, polishing, and joint determination.
Huiche of Baoshou Temple was co-editor, polisher, and joint determinator.
Yuanzhao of Ximing Temple was scribe, corrector of characters, and joint determinator.
Baoyi of Anguo Temple was scribe, compiler of text, and joint determinator.
Śramaṇa Chaoji was scribe, verifier of meaning, and joint determinator.
Chongrui of Jingzhu Temple, Daosui and Xingci of Ximing Temple, Dansui of Tianchang Temple, Chaozheng of Chongfu Temple, Shenlang and Zhizhao of Anguo Temple, Weigan of Qinglong Temple, and Xizhao of Zhangjing Temple were all verifiers of meaning and joint determinators.
Together they discussed the title: by imperial decree, it was designated *Fascicle of the Jointly Determined Commentary on the Four-Part Vinaya*; within the first fascicle, it was simply entitled *Commentary on the Four-Part Vinaya, Fascicle One*. The altar-presiding bhadantas of the capital established this as the title in obedience to the imperial decree.

On that day, the official of rank Yang Chongyi proclaimed the imperial words: "The three administrators of the two temples of Xingtang and Wenguo, together with the overseer monks of the Pure Land Chan cloister, shall adorn the place of practice and order fifty-four monks of religious practice to revolve the scriptures, practice repentance, and circumambulate during the six periods of the day, beginning from the first day of this month until they conclude on the first day of the second month of next year. Let the relevant office properly supply all matters above, such as their vegetarian provisions, incense, lamp oil, tea, and medicine. May each be pure and sincere. Inquire if the masters are faring well."

On the same day, the Office of the Right Yintai Gate and Zhao Xiari proclaimed an official document conveying the imperial words: "The Bureau of the Imperial Kitchen requested vegetarian meals, fruit platters, porridge rice, and raw ingredients for sixty-four people, all furnished from its own resources. Let them immediately confer with Master Daji to supply and deliver them to the Pure Land Cloisters of the two temples of Xingtang and Wenguo, according to each on a daily basis, constantly supplied from the second day of this month until they cease on the second day of the second month of next year. Respectfully dispatched."

On this day, the fourteen bhadantas who jointly determined the commentary on the Four-Part Vinaya, by imperial order, divided to attend the places of practice at the two temples to revolve scriptures and circumambulate on behalf of the state.

On the fifth day of that month, the official of rank Yang Chongyi proclaimed the imperial words: "Are Overseer Bhadanta Feixi, Bhadanta Dansui in special charge of recitation, and the others of Wenguo Temple faring well? You have toiled in overseeing. You should increase your sincerity in chanting and circumambulating, universally for the sake of all living beings."

On the twenty-fifth day of the first month of the fourteenth year, the official of rank Yang Chongyi again proclaimed the imperial words: "Are Overseer Altar-Presiding Bhadantas Dansui, Feixi, and others of Wenguo Temple faring well? You have toiled in overseeing. As for the place of practice where scriptures are revolved and Vinaya Master Zhencao chants the scriptures, it is fitting to extend it until the tenth day of the second month, when it will conclude with the provision of a vegetarian banquet."

On the twenty-eighth day, the palace commissioner and Palace Attendant Li Xiancheng proclaimed the imperial words: "To the altar-presiding bhadantas of the Four-Part Vinaya at the recitation place of practice at Wenguo Temple: In the three learnings of the Buddhist tradition, the mind-seal is transmitted to attain unexcelled bodhi, and the learning of the precepts serves as the foundation. When the place of practice concludes, you should immediately proceed to Great Anguo Temple to compile the commentary. After its completion, it shall circulate throughout the Ten Circuits."

On the eighth day of the second month, the official of rank Yang Chongyi proclaimed the imperial words: "To Overseer Bhadantas Dansui, Feixi, and others of the place of practice at Great Wenguo Temple: This place of practice should conclude on the tenth day. A vegetarian feast for one thousand monks shall be provided." When it concluded on the tenth day, the imperial commissioner distributed incense, and each of the fifty-four bhadantas was presented with three bolts of silk as a donation.

After the place of practice was completed and the celebratory feast came to an end, the bhadantas rejoiced together and submitted a memorial of gratitude, stating: "Śramaṇa Feixi and others say: Feixi has heard that the Golden Wheel ascends to transform humanity through the ten good deeds, and the Great Sage applies his mind to hold all living beings in thought. We humbly reflect that Your Majesty has deeply penetrated the subtle and profound; your bright virtue alone is fragrant. You proclaim edicts in the Jetavana and summon dragons and elephants to Wenguo. According to the number fifty-four, tens of millions of verses of scripture were revolved; prostrations were performed in the golden halls, and pure vegetarian meals were held in the jade chambers. Either ascending the seat to chant texts of sweet dew, or circumambulating with steps resembling lotus blossoms. Chan Master Daji personally attended each Dharma assembly, reverently holding the censer. We monks have bathed in the sage transformation and respond to the imperial grace. We have further received heavenly compassion shedding luster on our Dharma companions: imperial incense and jade silks are arrayed in abundance in the Brahma palace, and precious foods and money fall down like snow upon the Pure Land. Unable to bear our extraordinary gratitude, we respectfully entrust the palace commissioner Yang Chongyi to present this memorial expressing our gratitude for your hearing. Śramaṇa Feixi and others respectfully speak with true joy and true celebration."

Emperor Baoying Yuansheng Wenwu replied:
Masters, you have entrusted your steps to the black-robed sangha and cultivated the wonderful teaching. The vegetarian donations bestowed are meant to broaden superior causes. What you have thanked [us for] is noted.

On that day, the bhadantas who jointly determined the commentary on the Four-Part Vinaya, having received the imperial order, assembled at Anguo [Temple] after the vegetarian meal. Only Bhadanta Dansui of the place of practice violated the deadline and failed to arrive. The list of attending bhadantas was submitted to the commissioner's office. On the twenty-second day, the commissioner overseeing merit-making in all temples and monasteries of the capital issued an official notice to the Vinaya bhadantas:

2.6.5

Chongrui and others. An official communication from the Academy for Jointly Authorizing the Vinaya Commentaries by Imperial Order at Da'anguo Temple stated: Received a memorial from the altar-attending Bhadanta Chongrui and others, stating: “On the twenty-eighth day of the first month, the palace commissioner Li Xiancheng proclaimed an imperial decree ordering that as soon as the bodhimaṇḍa ended, we should proceed to Da'anguo Temple. Of the fourteen compilers, thirteen, including Chongrui and others, arrived on that very day; only the Bhadanta Dansui of Tianzhang Temple has not come to this day. Nothing has been compiled, and the days and months are dragging on. Although we already reported this in a memorial earlier, he has still not assembled. Fearing that our superiors and inferiors may place blame on the cause of this delay, [we subsequently] received a report from Dansui stating that he had suddenly fallen ill with chest pain. As Vinaya Master Dansui is ill, let the thirteen Bhadantas, including Vinaya Master Chongrui, who have currently arrived, carry out the compilation and joint authorization in accordance with the decree and then submit it.” Hence this communication. Dispatched on the twenty-second day of the second month of the fourteenth year of Dali.
Administrative Assistant, former Vice-Prefect of Shouzhou, Liu She; Commissioner, Grand General of the Militant Guards and Acting General of the Right Dragon-Martial Army, Liu Chongxun.
At that time, the Bhadantas, having first received the heavenly favor and further received the commissioner's official communication, single-mindedly and profoundly investigated the vinaya texts. Twice each day they burned incense and twice went up to compile [the text]. Where the new chapter had reason, its doctrine was based on the new chapter; where the old commentary was more reasonable, its doctrine followed the old commentary. Where both commentaries had evidence, both interpretations were preserved; where neither commentary had support, they relied separately on the sūtras and vinaya texts. Delving deeply and meditating profoundly, they broadly examined the vinaya, months passing and days going by without leisure to rest.
On the sixteenth day of the fifth month, the imperial person was unwell, and a decree was issued for one hundred temples in the capital to begin lectures. By the twenty-first day, the compilation of the commentary was nearly halfway complete. The Baoying Yuansheng Wenwu Emperor suddenly abandoned the myriad realms; monastic and lay wept and wailed, silencing the eight musical instruments as though mourning their own deceased parents. On the twenty-third day, the Crown Prince reverently received the testamentary decree and ascended the precious throne. On the twenty-fourth day, an imperial decree told Chongxun: “The hundred lecture-seats and various meritorious deeds instituted by the late sage should all continue to be inspected and administered as before.”
On the twenty-fifth day of the intercalary fifth month, Liu Chongxun, Commissioner for Administering Meritorious Deeds at the Temples and Abbeys of the Capital, submitted a memorial requesting to abolish the post of Commissioner for Meritorious Deeds of the Capital. The Emperor reviewed the memorial and considered it utmost impartial. Soon after, he issued an imperial ink decree saying: “You guard the Forbidden Army, holding a heavy responsibility as claws and teeth, working diligently day and night, your post being to patrol. The practice of the Buddhist teachings is entirely different from military affairs. Temples and abbeys throughout the realm are subordinate to the departments and bureaus of the Ministry [of Rites], and next to the prefectures and counties. It is not appropriate to create a separate commissioner title for overseeing them. Reviewing what you have submitted, We consider it of the utmost impartiality. What you have requested concerning the abolition of the Commissioner for Meritorious Deeds of the Capital is approved, and all subordinate offices under this commission shall be discontinued accordingly.” On that day it was proclaimed to the relevant bureau: “Imperial decree: the internal and external Commissioners for Meritorious Deeds shall both be abolished.”
From this time on, monks and nuns were all placed under the Bureau of Sacrifices, and the matter of jointly authorizing the vinaya commentary was likewise returned to it; the bureau urged them on, waiting to submit a memorial.
On the first day of the first month of the fifteenth year of Dali, the gengshen year, the honorific title of Holy, Divine, Civil, and Martial Emperor was conferred upon the present sovereign, and the era was changed to the first year of Jianzhong. On the sixteenth day, jimao, of the fifth month, the draft was completed. Reaching the first day, jiawu, of the sixth month, they began the initial collation with the Bhadantas. On the fifteenth day, wushen, the śramaṇa Yuanzhao was ordered to begin transcribing the presentation copy according to the newly fixed character standards of the Dali era from the Directorate of the National University: twenty-four lines per sheet, twenty-five characters per line. On the twenty-eighth day, gengyin, of the seventh month, the first month beginning with guihai, the initial proofreading of the draft was finished. On the third day, guisi, of the tenth month, the month beginning with xinmao, the transcription of the presentation copy was completed, divided into ten fascicles, using 566 sheets of paper, totaling 330,104 words. Further, on the seventh day, dingmao, of the eleventh month, the month beginning with xinyou, they again began repeatedly finalizing the text with the Bhadantas, checking and collating the draft, the presentation copy, and the duplicate copy against one another; on the twenty-seventh day, the joint authorization was concluded. On the twelfth day of the twelfth month, the month beginning with xinmao, it was submitted with a report to the Bureau of Sacrifices.
“The Academy for Jointly Authorizing the Vinaya Commentaries by Imperial Order at Da'anguo Temple requests to present ten fascicles of the newly and jointly authorized commentary on the Dharmaguptaka Vinaya:
The above: Rujing and others respectfully received the decree of the twenty-seventh day of the eleventh month of the thirteenth year of Dali, ordering that the old and new commentaries on the Dharmaguptaka Vinaya be jointly authorized into a single version for circulation. Yet Rujing and the others have no merits to boast of, being ordinary talents of the run of the mill. We were undeservedly chosen by the late court to take part in the revision. Holding our brushes and thinking deeply, we checked every passage thrice, turning day into night and letting months succeed hours. Beginning on the twenty-second day of the second month of last year and completing the work on the sixteenth day of the fifth month of the current first year of Jianzhong, we repeatedly collated and transcribed it with the Bhadantas until it was done. Relying on the two previous commentaries, which were divided into old and new, we have now merged them into a single tradition. Tracing their key linkages, we have compiled it into 566 sheets, divided into ten fascicles: above, to fulfill Daizong's decree for unifying the texts; in the middle, to uphold the vinaya piṭaka's principle of extinguishing disputes; below, to yield the twofold benefit for future students. We truly hope it will serve as an enduring model. We respectfully append the original imperial decree and report as above, requesting that it be memorialized to the throne, humbly awaiting the imperial will.”
On that day, Supernumerary Bureau Director Fang You decided: “Send forward a memorial detailing the purports of the old and new commentaries.”
On the thirteenth day of the first month of the second year of Jianzhong, a memorial was submitted to the Bureau of Sacrifices: “The Academy for Jointly Authorizing the Vinaya Commentaries by Imperial Order at Da'anguo Temple requests to present ten fascicles of the newly and jointly authorized commentary on the Dharmaguptaka Vinaya (one set consisting of 566 sheets).
An Exegesis of the Dharmaguptaka Vinaya, one set in sixty fascicles.
The above: in obedience to the imperial decree, we submit this memorial detailing the purports of the old and new commentaries. We humbly submit: the maintenance and protection of the Buddhist teachings depends upon the vinaya rules. As the root text is difficult to understand, its meaning must be explained by commentaries. Now, after deliberation among Rujing, Huiche, and others, where the old commentary was more reasonable, its doctrine followed the old commentary; where the new chapter had reason, its doctrine was based on the new chapter; where both commentaries had text, both interpretations were preserved. We respectfully submit this memorial, humbly requesting imperial disposition.”
At that time, the Bureau of Sacrifices submitted a memorial, and an imperial edict was issued for its circulation.
Newly Authorized Commentary on the Dharmaguptaka Vinaya, ten fascicles.
The above: The Bureau of Sacrifices memorialized: “We have received a report from the monks Rujing and others of Anguo Temple, stating: ‘On the twenty-seventh day of the twelfth month of the thirteenth year of Dali, the Palace Attendant Li Xiancheng orally proclaimed an imperial decree ordering that the aforementioned vinaya commentary be jointly authorized at the vinaya academy of the said temple. Now that the compilation and authorization are completed, we request that it be memorialized to the throne.’ We humbly submit: The Buddhist teachings are subtle and profound, and their expressions are rarely plumbed to the end. The two versions of the old commentaries already consist of copious texts, and what has now been compiled has also followed and adopted them. Since it was compiled in accordance with an imperial decree, there must be instructions. We humbly request that both be allowed to circulate side by side, leaving it to the preference of scholars.”
The imperial decree: “It shall be referred to the relevant bureau.”
On the twenty-second day of the second month of the second year of Jianzhong, Grand Commandant, concurrently Secretariat Director, Imperial Father, Prince of Fenyang Commandery, Acting Secretariat Vice Director, and Equalizer of Matters with the Secretariat-Chancellery, Minister Yang Yan proclaimed; Grand Master of the Silver-Green Karuṇā-Splendor, Acting Secretariat Drafter, concurrently Vice Minister of Rites, Compiler of the Institute of Historiography, and Pillar of State, Minister Yu Shao executed.

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大唐貞元續開元釋教錄 — Classical Chinese