貞元新定釋教目錄 14.3.5

14.3.5

羅剎。黑風苦霧常守護此山上珍寶。非是禮
聖迹人。不可昇上得入此山。和上於山下焚
香頂禮發弘誓願。願見昔佛在世說法之時
山神。發願已畢天開霧散猛獸潛藏。遂與弟
子於山北面近東渡水。而上却轉向西北又
西南尋谷攀藤接葛。異種孤危至山中腰。近
次北面有一泉水流出。其中總是紅頗黎瑟
瑟金銀諸寶。又多寶性草及曼陀羅花優鉢
羅花。時逢龕窟皆是先靈修道之處。山中香
花草木不可稱計。不停不滯七日攀緣方至山
頂。尋求靈跡見一圓石。可高四五尺許方廣
可有二丈。佛之右足隱在石上見有損缺。心
即生疑謂之非是佛跡。仰天號泣憶昔如來。
遂感五色雲現及有圓光佛跡相輪分明顯
現。聞有聲言。此真佛跡。但為往代眾生將
來業重留此跡耳。聞已歡喜香花供養。入
定一日。從定出已七日旋遶。把石尋緣行道。
其佛跡外石上有數石盞。亦中然燈。時有野
人將甘蔗子椰子蕉子署藥等來施和上。
時弟子見之四散奔走。和上言曰。此來供養
非損汝輩。便取所施與授三歸戒。其野人將
小石施佛跡上打碎取喫。何謂如是損其心
上。云治心痛。從此驗知佛跡漸損。其上多
風不可久住頂上四望去。其山下五六十里
外周有山圍繞。狀如城壁。山上總是白雲。國
人號名楞伽城山。山外西北連師子國界。餘
是大海。當觀望之時。和上不覺失脚砌下臨
崖便住。不損毫毛。當知是佛不思議力。弟子
等驚喜不已。遂復道而還。所有靈跡重禮辭
迴。來去經一年却至南天竺國。具述上事聞
於國王。王又請留宮中供養經一月日。和上
白王。貧道先發誠願。彼支那國禮文殊師利
并傳佛法。即日辭王。王曰。唐國途逕絕遠
大海難渡不得可到。住此教化足獲利益。再
三請住。和上宿志不移。王曰。必若去時差
使相送兼進方物。遂遣將軍米准那奉大般
若波羅蜜多梵夾。七寶繩床。七寶金釧。寶
鈿耳璫。雜物衣甲。綵緤。沈水。龍腦。諸物香
藥等。奉進唐國。願和上撿校加持得達彼國。
發來之日王臣四眾。香花音樂送至海濱。和
上東向遙禮文殊。西禮觀音菩薩。便與徒眾
告別登舶入海。得好風便一日一夜渡海。却
到師子國勃支利津口。逢波斯舶三十五隻
其國市易珍寶。諸商主見和上同心陪從。師
子國王室哩室囉聞和上再至。又迎宮中一
月供養。苦留不住。重禮佛牙便即進路。王使
道俗香花音樂餞送海岸。和上至發行日。是
諸商主並相隨渡海。經一月至佛逝國。佛逝
國王將金傘蓋金床來迎和上。緣阻惡風停
留五月。風定之後方得進發。經過諸國小小
異物及以海難洪波雜沸不可具述。計去。
唐界二十日內。中間卒逢惡風忽發雲氣。升
闇毒龍鯨鯢之屬交頭出沒。是諸商舶三十
餘隻。隨波流泛不知所在。唯和上一舶以持
隨求得免斯難。又計海程十萬餘里逐波汎
浪。約以三年緣歷異國種種艱辛。方始得至
大唐聖境。行至廣府重遭暴雨。時節度使使
二三千人乘小船數百隻。并以香花音樂海
口遠迎。至開元八年中初到東都。親得對見
所有事意一一奏聞。奉勅處分使令安置四
事供養。僧徒請法王公問道。從是隨。
駕往復兩都。至十一年方事翻譯。於資聖寺
薦福道場。所翻譯成四部七卷。時庚午歲開
元十八年。已入開元釋教錄也。至十九年後
又譯出。
金剛頂經瑜伽修習毘盧遮那三麼地法一卷
千手千眼觀世音菩薩大身呪本一卷
千手千眼觀自在菩薩廣大圓滿無礙大悲心
陀羅尼呪本一卷
不動使者陀羅尼祕密法一卷
右四部四卷其本見在。
南天竺國三藏沙門跋日羅（二合）菩提（唐言金剛合）譯。
至二十四年隨駕西京。二十九年有勅放歸
本國。行至東都現疾告終。天寶二年癸未之
歲二月辛未朔二十七日丁酉龍門起塔。時
有逸人混倫翁。撰文書字題云。
大唐東京大廣福寺故金剛三藏。塔銘并序
詞曰。
至道幽深玄宗湛邃。百靈間出大聖時遊。化

rākṣasas, dark winds, and bitter mists constantly guard the rare jewels on this mountain. Those who are not pilgrims to the sacred traces cannot climb up or enter this mountain." The upādhyāya burned incense at the foot of the mountain, bowed his head in reverence, and made a great vow: "May I see the mountain deity from the time when the Buddha of old was in the world preaching the Dharma!" Having finished making his vow, the sky opened, the mist dispersed, and the ferocious beasts concealed themselves. Thereupon, together with his disciples, he crossed the water on the northern side towards the east and climbed upwards, turning then to the northwest and again to the southwest, following ravines, climbing by vines and grasping creepers through strange and perilous terrain, until reaching the mountainside. Nearby on the north side, there was a spring flowing forth, in which were entirely red crystal, se-se gems, gold, silver, and various jewels. There were also many precious medicinal herbs, as well as mandārava flowers and utpala flowers. From time to time they encountered niches and caves, which were all places where spiritual beings of old had cultivated the Path. The fragrant flowers, herbs, and trees on the mountain were beyond count. Climbing without stopping or delaying for seven days, they finally reached the summit. Searching for the spiritual traces, he saw a round stone, roughly four or five cubits high and some twenty cubits in square width. The Buddha's right footprint was embedded on the stone, appearing somewhat broken and damaged. In his heart, doubt arose, thinking it might not be the Buddha's footprint. Looking up to heaven, he wept aloud, reminiscing about the Tathāgata of old. Thereupon, five-coloured clouds appeared in response, along with a circular halo; the wheel-mark of the Buddha's footprint became clearly manifest. A voice was heard saying: "This is indeed the true footprint of the Buddha. It was left solely because the heavy karma of future sentient beings would bring about past generations' [welfare]." Having heard this, he was filled with joy, made offerings of incense and flowers, and entered samādhi for one day. Having emerged from samādhi, he circumambulated for seven days, grasping the stone and circumambulating to practice the Path. Outside the Buddha's footprint on the stone were several stone cups, which also held burning lamps. At that time, a native came carrying sugarcane, coconuts, plantains, wild yams, and other medicines to offer to the upādhyāya. At that time, seeing him, the disciples fled in all directions. The upādhyāya said: "He has come to make offerings, not to harm you." He then took what had been offered and conferred the three refuges and precepts upon him. The native took a small stone, struck it against the Buddha's footprint to break it into pieces, and took it to eat. When asked why he did this to damage its center, he said it cured heart pain. From this, one knew by verification that the Buddha's footprint had gradually become damaged. Up there, winds were frequent, so they could not stay long. Gazing around from the summit in all four directions, fifty to sixty li below the mountain, it was entirely surrounded by mountains, like city walls. Upon the mountains were entirely white clouds. The people of the country call it Mount Laṅkā City. Outside the mountain, to the northwest, it adjoins the border of the Lion Country (Siṃhala); the rest is the great ocean. While gazing out, the upādhyāya unwittingly lost his footing on the steps; facing the cliff, he stopped, without a hair being harmed. One should know this was the Buddha's inconceivable power. The disciples' surprise and joy were boundless. Thereupon they returned by the same route, bowing again in reverence to all the spiritual traces as they departed. Going and returning took a year, after which he returned to South India. He reported all the above matters in full to the king. The king again invited him to stay in the palace and made offerings to him for a month. The upādhyāya said to the king: "This poor monk previously made a sincere vow to pay homage to Mañjuśrī in the land of China and transmit the Buddha's teachings." He took leave of the king that very day. The king said: "The route to the Tang country is exceedingly distant, and the great ocean is difficult to cross; you may not be able to reach it. Staying here to teach and transform would be of sufficient benefit." He pleaded with him repeatedly to stay, but the upādhyāya's long-held aspiration did not waver. The king said: "If you must go, I shall dispatch envoys to escort you and also present local tributes." He thereupon dispatched General Miquna to present an Indic palm-leaf manuscript of the Mahāprajñāpāramitā, a cord-bed of the seven treasures, golden armlets of the seven treasures, earrings inlaid with jewels, various robes and armours, patterned silks, aloeswood, camphor, and various fragrant drugs, to be presented to the Tang country, wishing that the upādhyāya oversee and bless them so that they might reach that land. On the day of departure, the king, ministers, and the fourfold assembly, with incense, flowers, and music, escorted him to the seashore. The upādhyāya faced east and paid homage from afar to Mañjuśrī, and faced west to pay homage to Avalokiteśvara Bodhisattva; then, bidding farewell to his disciples, he boarded the ship and entered the ocean. Encountering a favourable wind, he crossed the sea in a day and a night and arrived back at the port of Bozhili in the Lion Country. He met thirty-five Persian ships trading jewels in that country. The merchant chieftains, seeing the upādhyāya, accompanied him with one mind. The king of the Lion Country, Śrīśrī, hearing that the upādhyāya had arrived again, once more welcomed him into the palace for a month of offerings. He pleaded bitterly for him to stay, but could not; [Vajrabodhi], having again paid homage to the Buddha's Tooth Relic, immediately set out on the road. The king dispatched monastics and laypeople with incense, flowers, and music to send him off at the coast. On the day the upādhyāya set sail, all these merchant chieftains also crossed the sea with him. After one month, he arrived at the country of Fo shi (Śrīvijaya). The king of Śrīvijaya brought a golden parasol and a golden couch to welcome the upādhyāya. Delayed by adverse winds, he stayed for five months; only after the winds settled could he set out. The various small, strange things of the countries he passed through, and the marine perils with swelling waves churning up violently, cannot be fully recounted. Calculating that he was within twenty days of the Tang border, in between they suddenly encountered an adverse wind; clouds abruptly arose, rising into darkness, and creatures such as venomous dragons and whales appeared and disappeared, crossing heads. Over thirty of the merchant ships were swept away by the waves, their whereabouts unknown. Only the upādhyāya's ship was spared this disaster by his reciting the Mahāpratisarā [dhāraṇī]. Calculating the sea voyage to be over a hundred thousand li, tossed by the waves and surges, it was approximately three years of traveling through various foreign lands with all kinds of hardships before he finally arrived in the sacred realm of the Great Tang. Reaching the Guangzhou prefecture, he again encountered torrential rain. At that time, the military commissioner dispatched two to three thousand men aboard several hundred small boats, who, with incense, flowers, and music, went far to welcome him at the mouth of the sea. In the middle of the eighth year of Kaiyuan, he first arrived in the Eastern Capital (Luoyang), received an imperial audience in person, and memorialized every matter. By imperial decree, orders were issued to accommodate him with the four requisites of support. Monks requested the Dharma, and princes and dukes inquired about the Path. From then on, he accompanied the imperial entourage back and forth between the two capitals. Only in the eleventh year did he undertake translation. At Zisheng Monastery and the Jianfu Bodhimaṇḍa, he translated four works in seven fascicles. In the gengwu year, the eighteenth year of Kaiyuan, these were already entered into the Kaiyuan Catalogue of Buddhist Teachings. After the nineteenth year, he further translated:
Jingangding jing yuqie xiuxi Piluzhena sanmodi fa (Method for the Cultivation of the Vairocana Samādhi in the Vajraśekhara-yoga), in one fascicle;
Qianshou qianyan Guanshiyin pusa dashen zhou ben (Original Text of the Great Body Dhāraṇī of Thousand-Armed and Thousand-Eyed Avalokiteśvara Bodhisattva), in one fascicle;
Qianshou qianyan Guanzizai pusa guangda yuanman wu'ai dabeixin tuoluoni zhou ben (Original Text of the Vast, Perfect, Unobstructed, Great Compassionate Mind Dhāraṇī of Thousand-Armed and Thousand-Eyed Avalokiteśvara Bodhisattva), in one fascicle;
Budong shizhe tuoluoni mimi fa (Secret Ritual of the Acala Messenger Dhāraṇī), in one fascicle.
The four works above in four fascicles are extant in text.
Translated by the Tripiṭaka Śramaṇa Vajrabodhi of South India (in the Tang language called Jingangzhi).
In the twenty-fourth year, he accompanied the imperial entourage to the Western Capital. In the twenty-ninth year, an imperial decree granted his release to return to his native country. Reaching the Eastern Capital, he manifested illness and announced his decease. On the twenty-seventh day dingyou, following the first day xinwei of the second month of the guizhi year, the second year of Tianbao, a stūpa was erected at Longmen. At that time, the recluse Hunlun Weng composed the inscription, the title of which reads:
"Stūpa Inscription with Preface for the Late Tripiṭaka Master Vajra of Daguangfu Monastery in the Eastern Capital of the Great Tang."
The text reads:
"The Supreme Path is profound and deep; the Mysterious School is clear and remote. The hundred spirits appear at intervals; the Great Sages occasionally wander. Their transformation