貞元新定釋教目錄 15.4.3

15.4.3

天恩下降弘教三藏及弟子等放還本鄉。出
自西京至于東洛。大師遘疾遂致薨焉。即其
年八月十五日也。卜擇吉日安葬龍門。飲血
茹茶銜哀啜泣。如犢失母斯其喻焉。制命
有限難以久停。拜辭墳塋即赴前所。年始
三十遭此險艱漸屆廣州附舶前進。遇好風
便更不停留。未逾一年到師子國。王聞唐使
禮接殊常。便令安置於佛牙寺因茲重學祕
密總持。三密護身五部契印。曼荼羅法三十
七尊。瑜伽護摩備皆精練。經餘三歲寢食無
安。時彼國王稽首來請。憑獻方物往至。
大唐。所謂七寶燈樹花緤藥草沈檀龍腦等。
并自所獲金剛頂瑜伽經及大小乘論梵夾。
與一小使彌陀。天寶五年歲在庚戌還至
𨵗。下恩。
旨遂令居淨影寺。四事祇給出自天心。宰輔
近臣往來接武。奉詔翻譯開灌頂壇。士庶星
馳呈疑問道。九載己丑復有。
恩旨放令却歸。發自京都路次染疾。不能
前進寄止韶州。日夜精勤卷不釋手。扶疾翻
譯為國為家。至癸巳天寶十二載。河西節
度使御史大夫西平郡王哥舒翰奏。不空三
藏行次染患養疾韶州。令河西邊陲請福疆
場。上依所請　勅下韶州。追赴長安止保壽
寺。制使勞問錫賚重重。四事祇供悉皆天
賜。憩息踰月令赴河西。至武威城住開元寺。
節度使迎候是物皆供。請譯佛經兼開灌頂。
演瑜伽教置荼羅。使幕官寮咸皆諮受。五
部三密靈往實歸。時西平王為國請譯金剛
頂一切如來真實攝大乘現證大教王經三
卷。行軍司馬禮部郎中李希言筆受。又譯菩
提場所說一字頂輪王經五卷。及一字頂
輪王瑜伽經一卷。并一字頂輪王念誦儀軌
一卷。並節度判官監察侍御史田良丘筆受。
又承餘隙兼譯小經。至十三載甲午十月使
牒。安西追僧利言河西翻譯時。四鎮伊西庭
節度使安西副大都護攝御史大夫知節度
事上柱國封常清給家乘馬兩匹日馳六驛。
十一月二十二日發安西域。路次烏耆摩
賀延磧轉次行。過交河伊吾進昌酒泉屆武
威郡。即十四載二月十日也。
使司安置於龍興寺及報德寺。同崇譯經。其
年七月禍起范陽。時西平王奉。
勅追入。加官拜相部領潼關。十月上竊陷河
洛。明年元日有制。皇太子監國。洎乎五月
　勅下河西追三藏入朝。住興善寺令開灌
頂。轉禍禳災未遑止寧。潼關失守六月旬有
二日胡馬入關。
玄宗巡狩南幸成都。
肅宗撫軍建號靈武旋歸。整教迴駕鳳翔三
藏雖陷賊中竊申報國。潛使來往具獻丹誠。
肅宗崇佛度僧孝理天下。纔踰周載咸洛底
寧。
宗社復安萬姓歡慶。復還宮寢緇素又安。即
至德二載丁酉十月二十三日也。三藏明日
陳表賀焉。
大興善寺三藏沙門智藏言。竊聞。
惟天為大。非　元聖無以順　天行誅。惟王
法天。非　興王無以代天育物。伏惟。
陛下功超玄極道冠混元。纘　堯寶圖復
禹不績。自頃元兇已殄殘蘖猶迷。
陛下義待倒戈　恩先善伐。暫勞貔虎永
滅貔狼。自京輦肅清樓臺望幸。
陛下俯從人欲仰叶天心。山川不移園苑如
舊。今　鑾輿既降聖政惟新。方將昭報昊穹
濟斯仁壽。道上皇汾陽之駕。類。
上帝圓丘之壇。演沙劫而轉法輪。朗千界而
懸佛日。智藏久霑王化重覩漢儀。生成已多
報効何冀。不勝𠒎藻之至。謹詣銀臺之門。
奉表陳賀以聞。輕黷。
宸嚴伏深戰越。沙門智藏誠惶誠恐謹言。
肅宗文明武德大聖大宣孝皇帝批曰。狡猾
之流久為殘暴。天壓其禍卒以敗亡。顧城闕
而依然。臨士庶而咸若。感慰之至深在朕
懷。所賀知。上還西京士庶咸賀。復收東洛緇
素歡康。二十七日就銀臺門又陳賀表。乃為
言曰。
大興善寺三藏沙門智藏言。伏承官軍獻捷
收復東京。逆黨氷銷王師獨剋。生靈慶快抃
躍失圖。智藏聞。逆德者亡。已孽難逭。乘於竹
葉。允是格言。自狂胡亂華向經三載。神怨人
憤惡稔貫盈。
陛下旰食宵衣單醪等膳。遂使股肱畢力熊

Imperial favor was bestowed, releasing the Tripiṭaka master of propagation and his disciples to return to their native land. Departing from the Western Capital [Chang'an], they reached the Eastern Capital [Luoyang]. The master fell ill and subsequently passed away; this was on the fifteenth day of the eighth month of that year. An auspicious day was chosen by divination, and he was buried at Longmen. Weeping blood and tasting bitterness, choking back grief and sobbing aloud, like a calf that has lost its mother—such was the comparison. The imperial command had a time limit and could not be long delayed. Paying respects and bidding farewell to the tomb, [Amoghavajra] set off for his destination. At the age of barely thirty, having encountered these trials and hardships, he gradually reached Guangzhou and boarded a ship to proceed. Meeting favorable winds, he did not linger. Within less than a year, he reached the Lion Country [Siṃhala/Sri Lanka]. When the king heard of the Tang envoy, his welcome and reception were extraordinary, and he ordered him to be accommodated at the Monastery of the Buddha's Tooth. Thereupon, [Amoghavajra] re-studied the secret dhāraṇīs: the protection of the body by the three mysteries, the seals and mudrās of the five divisions, the maṇḍala rites of the thirty-seven deities, and yoga and homa fire rituals—all of which he thoroughly mastered. After more than three years, scarcely resting or eating in peace, the king of that country bowed his head and came to request, presenting regional products to be offered up on going to the Great Tang: namely, seven-jeweled lamp-trees, cotton textiles, medicinal herbs, aloeswood, sandalwood, borneol camphor, and so forth, along with the Indic palm-leaf manuscripts he himself had acquired of the Vajraśekhara Yoga scriptures and Mahāyāna and Hīnayāna treatises, together with a minor envoy, Mituo. In the fifth year of Tianbao, the year being gengxu [746], he returned to the imperial court. By imperial decree, he was ordered to reside at Jingying Monastery. The four requisites were provided directly from the imperial mind. Chief ministers and close officials came and went in close succession. In obedience to imperial decrees, he translated texts and opened the initiation altar. Gentry and commoners rushed like shooting stars to present their questions and inquire after the Way. In the ninth year, jichou [750], there was another imperial decree permitting him to return [home]. Departing from the capital, he fell ill en route and, unable to proceed further, lodged in Shaozhou. Day and night he worked diligently, the scrolls never leaving his hands; nursing his illness, he translated for the sake of the state and the court. In the twelfth year of Tianbao, the year being guisi [753], the Military Commissioner of Hexi, Censor-in-Chief, and Prince of Xiping Commandery, Geshu Han, memorialized: 'Tripiṭaka Amoghavajra fell ill on the road and is recuperating in Shaozhou. May he be ordered to the Hexi frontier to pray for blessings on the borders.' The Emperor granted what was requested, and an edict was sent down to Shaozhou ordering him to hasten to Chang'an, where he stayed at Baoshou Monastery. Imperial envoys conveyed solicitous inquiries and bestowed lavish rewards, and the four requisites were entirely imperial gifts. After resting for over a month, he was ordered to proceed to Hexi. Reaching the city of Wuwei, he resided at Kaiyuan Monastery. The military commissioner welcomed him and provided all supplies, requesting him to translate Buddhist scriptures and also open an initiation altar, expound the Yoga teachings, and establish the maṇḍala. The commissioners and staff officials all sought his counsel and received [the teachings]; the five divisions and three mysteries were spiritually realized and truly attained. At that time, the Prince of Xiping requested on behalf of the state the translation of the Vajraśekhara All-Tathāgata Realization of the Great Vehicle Scripture of the King of Great Teachings in three volumes, with Administrative Aide to the Army and Gentleman of the Ministry of Rites Li Xiyan as recorder. He also translated the Scripture of the King of the One-Character Uṣṇīṣa Wheel Spoken at the Bodhimaṇḍa in five volumes, as well as the One-Character Uṣṇīṣa-cakra Yoga Scripture in one volume, and the Ritual for the Recitation of the One-Character Uṣṇīṣa-cakra in one volume, with Military Commissioner Judge and Investigating Censor Tian Liangqiu as recorder. Moreover, availing himself of spare moments, he additionally translated minor scriptures. In the tenth month of the thirteenth year, jiawu [754], an official dispatch was sent to Anxi summoning the monk Liyan to Hexi for translation work. Feng Changqing, Military Commissioner of the Four Garrisons and Yixiting, Vice Grand Protector of Anxi, Acting Censor-in-Chief, Administrator of the Commission, and Upper Pillar of State, provided two private post-horses to ride at the speed of six relay stations a day. On the twenty-second day of the eleventh month, he departed the region of Anxi. Traveling via Wuqi [Qarašahr] and across the Great Sand Sea of Moheyan, passing through Jiaohe, Yiwu, Jinchang, and Jiuquan, he arrived at Wuwei Commandery on the tenth day of the second month of the fourteenth year [755]. The commissioner's office lodged him at Longxing Monastery and Baode Monastery to participate jointly in the translation of scriptures. In the seventh month of that year, catastrophe arose in Fanyang [the An Lushan Rebellion]. At that time, the Prince of Xiping was summoned by imperial decree, promoted to chancellor, and put in command of Tongguan. In the tenth month, the rebels seized Luoyang. On New Year's Day of the following year, an edict was issued appointing the Crown Prince to supervise the state. In the fifth month, an imperial edict was sent down to Hexi summoning the Tripiṭaka master to court; he took up residence at Xingshan Monastery and was ordered to open an initiation altar. While averting calamities and praying for relief, before peace was restored, Tongguan fell; on the twelfth day of the sixth month, the barbarian cavalry entered the pass. Emperor Xuanzong made an imperial tour south to Chengdu. Emperor Suzong took command of the troops, took the imperial title at Lingwu, and shortly returned. Reorganizing his forces, he turned his entourage back to Fengxiang. Although the Tripiṭaka master was trapped among the rebels, he secretly pledged his devotion to the state, sending clandestine messengers back and forth to present his sincerity. Emperor Suzong venerated the Buddha, ordained monks, and governed all under heaven with filial piety; in barely a year, both the Western and Eastern capitals were settled and pacified. The dynastic altars were secured once more, and all the people rejoiced. The Emperor returned to the imperial palaces, and both clergy and laity found peace again. This was on the twenty-third day of the tenth month of the second year of Zhide, the year being dingyou [757]. On the following day, the Tripiṭaka master submitted a memorial of congratulation: 'Zhizang [Amoghavajra], Tripiṭaka śramaṇa of Daxingshan Monastery, states: I have humbly heard that heaven alone is great, and none but the primal sage can follow heaven to execute punishment; the king alone models himself on heaven, and none but the rising king can act on behalf of heaven to nurture living beings. Prostrate I reflect: Your Majesty's achievements surpass the mysterious heights, and your virtue crowns primal creation; continuing the treasured charts of Yao, you have restored the unaccomplished works of Yu. Since recent times, the arch-criminals have already been annihilated, though remnant outlaws are still deluded. Your Majesty righteously waited for their spears to turn, and your benevolence took precedence over virtuous chastisement; temporarily exerting the panther and tiger troops, you eternally extinguished the ravenous wolves. Since the capital has been purified, the pavilions and towers have longed for the imperial presence. Your Majesty bowed to the desires of the people and looked upward in harmony with the mind of heaven; the mountains and rivers have not moved, and the parks and gardens are as of old. Now that the imperial carriage has arrived, the sagely governance is renewed. You are about to make glorious report to the azure heavens and bring succor to this age of benevolence and longevity. You guide the Retired Emperor's chariot as at Fanyang, and offer sacrifice to the Supreme Lord on the Round Altar; expounding through sands of kalpas, you turn the Dharma wheel, and illuminating a thousand realms, you suspend the Buddha sun. Zhizang has long been bathed in the royal transformative influence, and now witnesses once again the rites of the Han; having received so much life and nurture, what hope could I have of requiting it? Unable to restrain my utmost joy, I have respectfully come to the Silver Terrace Gate to present this memorial offering congratulations. Lightly profaning the imperial majesty, prostrate I am deeply trembling. The śramaṇa Zhizang, with sincere fear and sincere trepidation, respectfully states.' Emperor Suzong, Civil, Martial, Sagely, Grandly Proclaiming and Filial, endorsed it in his own hand: 'Those deceitful rogues were long cruel and tyrannical; heaven crushed their catastrophe, and they met their ruin. Looking upon the city walls and palace gates, they remain as before; presiding over scholars and commoners, all are in harmony. The depth of my gratitude and solace is deeply within my breast. Your congratulations are noted.' The Emperor having returned to the Western Capital, gentry and commoners all offered congratulations; upon the recovery of the Eastern Capital, clergy and laity rejoiced. On the twenty-seventh day, at the Silver Terrace Gate, [Amoghavajra] again presented a memorial of congratulation, saying: 'Zhizang, Tripiṭaka śramaṇa of Daxingshan Monastery, states: I have humbly received word that the government forces have reported victory and recovered the Eastern Capital; the rebellious faction has melted away like ice, and the royal army alone has triumphed. Living beings rejoice and leap with joy, scarcely knowing how to contain themselves. Zhizang has heard: