大唐貞元續開元釋教錄 2.6.2

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