貞元新定釋教目錄 15.4.6

15.4.6

墨勅　依。洎廣德二年歲在甲辰正月二十
三日。三藏沙門不空奏　大興善寺與定國
寺僧懷感等四十九人充大德。有闕續填。伏
乞矜放諸雜差科。
天恩允許請宣付所司。
勅旨依奏。又至十月十三日奉為皇帝降誕。
度無名僧惠通等一七人。至十九日　勅旨
依奏　廣德三年歲在乙巳正月一日改為永
泰元年。歲仍乙巳。再譯仁王護國般若波羅
蜜多經二卷。右一部二卷大興善寺三藏沙
門不空所奏。此當第四譯也。此經自晉至唐
凡有四譯。一晉武帝太始三年月支三藏法
護譯為一卷。名仁王般若經。二後姚秦興弘
始三年三藏法師鳩摩羅什秦言童壽。於長
安草堂寺逍遙園西明閣譯為二卷。名仁王
護國般若波羅蜜經。方言尚隔。三梁元帝承
聖三年西天竺優禪尼國三藏波羅末陀梁云
真諦。於洪府寶田寺譯為一卷。名仁王般若
經。隱而不行。三藏和上詳覽晉經校於梵本。
文義脫略華夷語乖。錄表上聞再請翻譯。此
即第四譯也。
制曰。仁王經望依梵甲再譯梵文。
右興善寺三藏沙門不空奏。伏以如來妙旨
惠洽生靈。仁王寶義崇護。
國家。前代所譯理未融通。潤色微言事歸
明聖。伏惟。
寶應元聖文武皇帝陛下。睿文啟運濬哲乘
時。弘闡真言宣揚像教。
皇風遠振佛日再明。每為黎元俾開講誦其
仁王經。望依梵甲再譯舊文。貝葉之言永無
漏略。金口所說更益詳明。仍請僧懷感飛
錫子隣建宗歸性義嵩道液良賁潛真應真
慧靈法崇超悟惠靜圓寂道林等。於內道
場所翻譯。福資。
聖代澤及含靈。寇盜永清寰區允穆。傳之曠
劫救護實深。
中書門下　牒祠部。
牒。奉　勅宜依。牒至准　勅。故牒。
永泰元年四月二日　牒。
中書侍郎同平章事杜　鴻漸。
中書侍郎同平章事元　載。
黃門侍郎同平章事王　縉。
撿校侍中李　使。
撿校右僕射平章事　使。
撿校左僕射平章事　使。
中書令郭子儀　使。
尚書祠部。
仁王經望依梵甲再譯舊文。興善寺沙門三
藏不空。
牒。奉中書門下　勅牒如牒。至准勅。故牒
永泰元年四月四日令史張濟牒。
主事楊　獻。
郎中崔　漪。
時也永泰元年四月二日。
恩旨頒下令譯斯經。爰集京城義學大德應
制翻譯。一十七人。三藏大興善寺沙門三藏
不空譯梵本。大聖千福法花寺沙門法崇證
梵本義。翻經大德青龍寺主沙門良賁筆受
兼潤文。大安國寺沙門子隣潤文。大安國寺
兼西明寺上座沙門懷感證義。荷恩寺沙門
建宗。大聖千福法花寺沙門飛錫。大薦福寺
沙門義嵩。大興善寺上座沙門潛真。資聖寺
沙門道液。大興唐寺沙門超悟。保壽寺沙門
應真。西明寺都維那沙門歸性。大興善寺主
沙門慧靈。西明寺沙門慧靜等並證義。保
壽寺沙門圓寂梵音。大興唐寺沙門道林讚
唄。崇福寺沙門義秀校勘。寺主沙門弘照撿
校。典內侍省內閽上柱國臣馬奉獻判官儒
林郎行內侍省掖庭局官教博士員外置同
正員臣楊利全副使特進右驍衛大將軍上
柱國東陽郡開國公臣駱奉仙駕使開府儀
同三司兼左監門衛大將軍仍兼知。處置神
策軍兵馬事知內侍省事內飛龍廐弓箭等
使上柱國馮翊郡開國公臣魚朝恩兼統其事
翰林學士常袞柳枕等同崇翻譯。粵惟聖
唐肅宗文明武德大聖大宣孝皇帝。重昌
堯化。革弊救焚。至憂黎元。澡心齋戒。請南
天竺執師子國灌頂三藏法諱智藏號曰不
空。翻傳眾經以安社稷。茲願未滿仙駕歸
天。洎。
代宗睿文孝武皇帝。重明舜日再造乾坤。禮
樂惟新四聰明達。恭嗣先訓恩累請焉　勅
於大明宮南桃園翻譯。起自月朔終乎月望。
於承明殿灌頂道場。
御執舊經對讀新本。
詔曰。惟新舊經理甚符順所譯新本文義
稍圓。斯則金言冥契於。
聖心。佛口再生於鳳。
詔。翻傳先後其在茲歟。三藏言善兩方教傳
三密。龍宮演奧邃旨聞天。
佛日再冲真風永扇。諸大德等學該三藏識
達五明。性相圓通內外精博。恭膺。

Imperial Rescript: Approved. Then, in the second year of Guangde, the year being jiachen, on the twenty-third day of the first month, the Tripiṭaka śramaṇa Amoghavajra memorialized: “Let forty-nine monks, including Huaigan from Daxingshan Monastery and Dinguo Monastery, fill [vacancies as] Great Virtues (bhadantas), with subsequent vacancies filled as they occur. We humbly request that they be mercifully exempted from all miscellaneous corvée levies. We request that the celestial favor grant approval and proclaim this to the relevant authorities.”
An imperial rescript was issued: “According to the memorial.” Furthermore, on the thirteenth day of the tenth month, on the occasion of the Emperor’s birthday, seventeen nameless monks, including Huitong, were ordained. On the nineteenth day, an imperial rescript was issued: “According to the memorial.” In the third year of Guangde, the year being yisi, on the first day of the first month, the era name was changed to the first year of Yongtai, the year remaining yisi. The Renwang huguo boreboluomiduo jing (Humane King Sutra on Protecting the State) in two fascicles was re-translated. The one work in two fascicles above was memorialized by the Tripiṭaka śramaṇa Amoghavajra of Daxingshan Monastery. This was the fourth translation. From the Jin to the Tang, there were four translations of this sutra: First, in the third year of Taishi of Emperor Wu of the Jin, the Yuezhi Tripiṭaka Dharmarakṣa translated it in one fascicle, entitled Renwang bore jing. Second, in the third year of Hongshi of the Later Qin, under the Yao ruler Xing, the Tripiṭaka Master Kumārajīva (called Tongshen [Child of Long Life] in Qin) translated it into two fascicles at the Ximing Pavilion in the Xiaoyao Garden of Caotang Monastery in Chang’an, entitled Renwang huguo boreboluomi jing; dialectal differences still separated it [from the original]. Third, in the third year of Chengsheng of Emperor Yuan of the Liang, Paramārtha (called Zhendi in Liang), a Tripiṭaka Master from the kingdom of Ujjayinī in Western India, translated it into one fascicle at Baotian Monastery in Hongzhou, entitled Renwang bore jing; it remained concealed and did not circulate. The Tripiṭaka Master (upādhyāya) scrutinized the Jin translations and collated them with the Indic text. The wording and meaning suffered from omissions and discrepancies, and the Chinese and foreign languages conflicted. He prepared a memorial to report this to the throne, requesting a re-translation. This was the fourth translation.
An imperial edict stated: “It is requested that the Humane King Sutra be re-translated from the Indic texts according to the Indic folios.”
The above was memorialized by the Tripiṭaka śramaṇa Amoghavajra of Xingshan Monastery: “Humbly considering that the Tathāgata’s marvelous purport extends its favor to all living beings, and the precious meaning of the Humane King elevates and protects the State; yet the translations of former dynasties have not harmonized the principles. Polishing the subtle words is an affair that belongs to the enlightened and sage [ruler]. Humbly we reflect that His Majesty, the Emperor of the Baoying, Yuansheng, Wenwu Era, with insightful letters initiates good fortune and with profound wisdom seizes the moment, vastly propounding the true words and proclaiming the figurative teachings, causing the imperial custom to shake afar and the sun of the Buddha to shine brightly once more. Constantly, for the sake of the common people, he causes the lecture and recitation of this Humane King Sutra to take place. It is requested that the old text be re-translated according to the Indic folios, so that the words of the palm leaves will forever be free of omissions and the utterances of the Golden Mouth will be increasingly detailed and clear. Furthermore, it is requested that the monks Huaigan, Feixi, Zilin, Jianzong, Guixing, Yisong, Daoye, Liangbi, Qianzhen, Yingzhen, Huiling, Fachong, Chaowu, Huijing, Yuanji, and Daolin translate it in the Inner Bodhimanda. May this merit assist the Sage Dynasty and bestow grace upon sentient beings; may bandit rebels be eternally purged and the whole realm be harmonious. Handing it down through immense kalpas will provide truly deep deliverance and protection.”
The Department of the Grand Secretariat and Chancellery dispatched an official communication (die) to the Ministry of Rites (Bureau of Sacrifices):
“Communication: We have received an Imperial Decree: ‘It shall be approved.’ When the communication arrives, act in accordance with the Imperial Decree. Therefore, this communication is issued.”
First year of Yongtai, fourth month, second day. Dispatched by:
Du Hongjian, Vice Director of the Grand Secretariat and Joint Manager of Affairs with the Secretariat-Chancellery;
Yuan Zai, Vice Director of the Grand Secretariat and Joint Manager of Affairs with the Secretariat-Chancellery;
Wang Jin, Vice Director of the Chancellery and Joint Manager of Affairs with the Secretariat-Chancellery;
Envoys of the Acting Palace Grandee Li;
Acting Right Vice Director and Joint Manager of Affairs;
Acting Left Vice Director and Joint Manager of Affairs;
Envoy Guo Ziyi, Secretariat Director;
Department of Sacrifices of the Department of State Affairs.
“It is requested that the Humane King Sutra be re-translated from the old text according to the Indic folios.” By the śramaṇa Tripiṭaka Amoghavajra of Xingshan Monastery.
“Communication: We have received an Imperial Decree through the Grand Secretariat and Chancellery, as stated in the communication. Upon arrival, act in accordance with the Imperial Decree. Therefore, this communication is issued.”
First year of Yongtai, fourth month, fourth day. Dispatched by the Clerk Zhang Ji;
Administrative Officer Yang Xian;
Director Cui Yi.
At that time, on the second day of the fourth month in the first year of Yongtai, the gracious decree was promulgated, ordering the translation of this sutra. Thereupon, the Great Virtues of textual learning in the capital were assembled to translate according to the decree, seventeen persons in all. The Tripiṭaka Master, śramaṇa Tripiṭaka Amoghavajra of Daxingshan Monastery, translated the Indic text; śramaṇa Fachong of the Dasheng Qianfu Fahua Monastery certified the meaning of the Indic text; the Great Virtue for text-translation and Abbot of Qinglong Monastery, śramaṇa Liangbi, recorded the words (bishi) and polished the style; śramaṇa Zilin of Da’anguo Monastery polished the style; the Sthavira (shangzuo) śramaṇa Huaigan of Da’anguo Monastery and Ximing Monastery certified the meaning; śramaṇa Jianzong of He’en Monastery, śramaṇa Feixi of Dasheng Qianfu Fahua Monastery, śramaṇa Yisong of Dajianfu Monastery, Sthavira śramaṇa Qianzhen of Daxingshan Monastery, śramaṇa Daoye of Zisheng Monastery, śramaṇa Chaowu of Daxingtang Monastery, śramaṇa Yingzhen of Baoshou Monastery, Karmadāna (duweina) śramaṇa Guixing of Ximing Monastery, Abbot śramaṇa Huiling of Daxingshan Monastery, and śramaṇa Huijing of Ximing Monastery all certified the meaning; śramaṇa Yuanji of Baoshou Monastery checked the Indic phonetics; śramaṇa Daolin of Daxingtang Monastery led the chanting; śramaṇa Yixiu of Chongfu Monastery collated [the text]; the Abbot śramaṇa Hongzhao supervised. Ma Fengxian, Official of the Palace Domestic Service, Palace Gatekeeper, and Pillar of State; Yang Liquan, Judge, Court Gentleman for Confucian Learning, Acting Erudite of Official Training in the Yeting Bureau of the Palace Domestic Service, Supernumerary with Regular Status; Luo Fengxian, Vice Envoy, Specially Advanced, Senior General of the Right Valiant Guard, Pillar of State, and Founding Duke of Dongyang Commandery; Yu Chao’en, Royal Chariot Envoy, Specially Advanced, Grand Master of the Palace with Open Court, Concurrently Senior General of the Left Gate Guard, concurrently in charge of managing the soldiers and cavalry of the Shence Army, in charge of affairs of the Palace Domestic Service, Envoy of the Inner Flying Dragon Stables, Bows and Arrows, and Pillar of State, Founding Duke of Fengyi Commandery, jointly supervised the undertaking. The Hanlin Academicians Chang Gun, Liu Zhen, and others together honored the translation. Reflecting back: Emperor Suzong of the Sage Tang, the Enlightened, Martial, and Virtuous, Great Sage, Great Proclaimer, Filial Emperor, renewed the transformative rule of Yao, reformed abuses and rescued the people from distress. With utmost concern for the common people, he cleansed his mind and observed the precepts, inviting the consecration Tripiṭaka Master from the Lion Country (Siṃhala) in Southern India, whose Dharma taboo name was Zhizang and title was Amoghavajra, to translate and transmit various sutras in order to bring peace to the state altars. Before this vow was fully accomplished, his celestial chariot departed for heaven. Then, Emperor Daizong, the Sagely, Cultured, Filial, and Martial Emperor, brought forth once more the brilliance of Shun’s sun, remaking heaven and earth. Rites and music were renewed, and his insight reached to all four quarters. Respectfully carrying forward the ancestral teachings, he repeatedly made invitations with royal favor. An imperial decree ordered the translation to take place in the Southern Peach Garden of the Daming Palace. It began on the first day of the month and concluded on the fifteenth day of the month. In the consecration bodhimanda of the Chengming Hall, the Emperor held the old sutra in his hands and read it against the new text.
An edict was issued: “Looking into the old and new sutras, the principles match well, while the newly translated text has slightly more complete phrasing and meaning. Thus, the golden words secretly coincide with the Sage Mind, and the Buddha’s mouth speaks again through the phoenix edict. Is it not truly so regarding the sequence of translations and transmissions? The Tripiṭaka Master is proficient in the languages of both realms and transmits the three mysteries. As the profundities were expounded from the Dragon Palace, the profound purport was heard by Heaven. The sun of the Buddha ascends again, and the wind of truth blows eternally. The Great Virtues have learning that encompasses the Tripiṭaka and knowledge that masters the five sciences; their understanding of nature and characteristics is comprehensive, and they are thoroughly versed in both inner and outer learning. Respectfully receiving…”