貞元新定釋教目錄 16.4

16.4

勅下西明百座大德。同赴資聖寺百座道場。永泰元年九月十七日。高品李希逸奉勅。應先西明寺百座法師大德。並赴資聖寺佛殿為國轉經行道。其資聖寺百座法師良賁五十座。依前講說仁王般若護國密嚴等經普及蒼生。其京城諸寺觀僧道等並二時於當處轉經行道。仍令三綱差了事僧專知撿校。務在精修不得疏怠。爾時兩街大德百座法師准勅咸皆萃資聖寺。二時講唱兩上轉經行道。午時及與日暮。供設音樂無易。於初夜後夜悉集大講堂內。齊聲稱念摩訶般若波羅蜜多。為國為家願無憂懼。京城寺觀轉念亦然。時制使關內河中副元帥司。徒兼中書令上柱國汾陽郡王郭子儀杖節出師。親總戎律發于帝里。洎彼涇陽馮恃天威。賴茲經力兩軍交對。列陣相望。鉦鼓發聲劍戟如雪。時汾陽王單騎直出挺立軍前。感激一言懷恩屏退西戎北狄各自相攻。浹旬之間王國大定。是知仁王護國般若。真經聖心佛心子育萬姓其義一也。然後收軍整律振旅還京親對。天顏特蒙賜賚。勅資聖寺百座道場。取閏十月二十三日。設無遮齋以成慶散。是日也寺南門外陳布道場盡正一坊。東西街內弈幕雲布幡花麗天。尊容煥然光照人里。飯僧既畢。六樂爭陳百戲充衢歌吹盡日。京城大德各䞋三十。不空三藏賜九百匹絹帛錦綵以充數焉侍者小僧各十五匹。又特降恩旨賜資聖寺講堂。名為永泰善法之堂。御札題牓。此即萬古千秋法門故事也。自蕃戎入境。夜集僧徒於大講堂齊聲念摩訶般若波羅蜜多。一志一心更無異想。未盈累月果得清平。此乃聖力經威感斯福應。翻經百座錫賚珍財。自佛法東流莫尚於茲日也。至十一月一日恩旨荐臻　勅不空三藏和上。故金剛三藏可贈開府儀同三司。仍賜號大弘教三藏。已如前述。同日又降鴻恩延及不空三藏。勅不空三藏蓮宮釋種香界導師。性表真如學精祕藏。承紺園之妙旨開示四依。譯金口之微言津梁六趣。身持梵夾遠涉流沙。傳燈益明甘露溥潤。散慈雲於火宅揚慧日於幽塗。頃者躬問勝因弘示方便。永決疑網滋予智芽。雖出塵之心齊謝於名位。而褒崇之典式旌於賢哲。俾應嘉命用叶朝章。可特進試鴻臚卿。仍賜號大廣智不空三藏。伏聞母以子貴俗禮恒規。師因弟榮釋門罕有。恭受榮命喜懼感懷捧戴屏營。陳表謝曰。永泰元年十一月五日特進試鴻臚卿。三藏大興善寺沙門大廣智不空表進。詞曰。三藏沙門不空言。奉今月一日制錫。故大和上金剛三藏可贈開府儀同三司仍贈號大弘教三藏。不空特進試鴻臚卿仍賜號大廣智不空三藏。一雨自天潤流根葉。圓毫發艶照及幽明。捧戴傍惶悲喜交集。不空誠歡誠喜以悽以懼不空聞。十號者表德之殊稱。九卿者象河之重位。故大和上道洽傳燈。誠以彰其遺烈不空法慚紹搆。虛並荷於鴻私。猶燕石之混光。同齊竽之濫吹。榮兼存歿寵及師資祇奉兢驚瞻言靦恧。況出家落彩本志榮辱潔誠報國僧者通規。陛下廣運金輪曲收瓦礫。引安禪於中禁。旌褒崇之殊禮。雖負山無力而踐跡近賓。虧高謝之法流。點少欲之清躅。是以面奏三讓言煩九重。冀殷鑒於懇誠。豈礭然之不拔。羊車稚子慚廣智而茫然。鹿苑卑材愧鴻臚而甚矣。無任感戴之至。謹奉表陳謝以聞。沙門不空誠歡誠喜謹言。寶應元聖文武皇帝批曰。和上道祕雙林功超正覺。遠從天竺來布真言。頃得歸依親承付囑。褎崇之典禮秩攸先。俾增印綬之榮。式重師資之敬。兼申寵贈庶表追榮也。表謝已訖答制又宣。存歿哀榮但增感慰。次譯。

An imperial decree was issued ordering the one hundred eminent masters of the Ximing Monastery to proceed together to the hundred-seat bodhimaṇḍa at the Zisheng Monastery. On the seventeenth day of the ninth month in the first year of the Yongtai era, Li Xiyi, a high-ranking palace official, received the imperial decree: 'The one hundred Dharma masters and eminent monks who were previously at the Ximing Monastery shall all proceed to the Buddha Hall of the Zisheng Monastery to chant sūtras and practice the path for the sake of the state. Fifty of the hundred Dharma masters at the Zisheng Monastery, led by Liangben, shall lecture as before on such scriptures as the Benevolent Kings Prajñā, the State-Protecting, and the Ghanavyūha, extending their benefit to the myriad people. Monks and Daoist priests of the various monasteries and abbeys throughout the capital shall likewise chant scriptures and practice the path twice daily at their respective places. The three monastery officers are further ordered to dispatch competent monks to take special charge of inspecting and supervising, making diligent cultivation their priority, and allowing no remissness.' At that time, following the imperial decree, the eminent masters of the two streets and the hundred-seat Dharma masters all assembled at the Zisheng Monastery. Twice daily they lectured and chanted, and twice they recited scriptures and circumambulated the path. At noon and at dusk, offerings of music were presented without alteration. In the early night and the late night, all gathered in the grand lecture hall, chanting in unison the name of Mahāprajñāpāramitā, praying that the state and the people would be free from anxiety and fear. In the monasteries and abbeys of the capital, the recitations were conducted likewise. At that time, the Imperial Commissioner, Deputy Commander-in-Chief of Guannei and Hezhong, Minister of Works, concurrently Director of the Secretariat, Supreme Pillar of State, and Prince of Fenyang Commandery, Guo Ziyi, holding his imperial tally, marched forth with the army. Personally directing military discipline, he departed from the imperial capital. Arriving at Jingyang, relying upon the heavenly prestige [of the Emperor] and depending on the power of this sūtra, the two armies confronted each other, arrayed in opposing formations. Gongs and drums sounded, and swords and halberds gleamed like snow. Thereupon the Prince of Fenyang rode forth alone, standing firm before the battle line. Moved by a single word of his, Huai'en retreated, and the Western Rong and Northern Di attacked one another. Within ten days, the royal kingdom was completely pacified. Thus one knows that with the true scripture of the Benevolent Kings State-Protecting Prajñā, the sagely mind [of the Emperor] and the Buddha-mind nurture the myriad commoners as their children; their intent is one and the same. Thereafter, gathering the troops and ordering the ranks, [Guo Ziyi] led his victorious army back to the capital and personally appeared before the Imperial Countenance, where he was granted exceptional imperial bounties. An imperial decree was issued to the hundred-seat bodhimaṇḍa of the Zisheng Monastery, fixing the twenty-third day of the intercalary tenth month to hold an unrestricted feast to celebrate its conclusion. On that day, outside the south gate of the monastery, the bodhimaṇḍa was laid out across the entire ward. Within the east and west streets, curtains were arrayed like clouds, and banners and flowers adorned the heavens. The venerable forms [of the Buddhas] were magnificent, their light illuminating the mortal realm. After the feeding of the monks was concluded, the six musical ensembles competed in performance, and the myriad entertainments filled the thoroughfares, with singing and playing throughout the entire day. The eminent monks of the capital were each gifted thirty [bolts of silk]; the Tripiṭaka Master Amoghavajra was bestowed nine hundred bolts of silk, brocade, and patterned fabric to complete the number; and his attendant novices were each given fifteen bolts. Furthermore, a special decree of imperial grace bestowed upon the lecture hall of the Zisheng Monastery the name 'Hall of the Good Dharma of the Yongtai Era', inscribed on a plaque by the imperial brush. This was indeed a precedent for the Dharma gate for ten thousand ages and a thousand autumns. Ever since the barbarians invaded the borders, the monks had gathered at night in the grand lecture hall to chant Mahāprajñāpāramitā in unison, with one will and one mind, harboring no other thoughts. Before multiple months had elapsed, peace and stability were indeed attained. This was indeed the sagely power and the majesty of the scripture evoking this auspicious response. Bestowing precious riches upon the hundred-seat translation assembly—ever since the eastward transmission of the Buddha-Dharma, nothing has surpassed this day. When it came to the first day of the eleventh month, decrees of grace arrived repeatedly: An imperial decree was issued regarding the preceptor, Tripiṭaka Master Amoghavajra: 'The late Tripiṭaka Master Vajra[bodhi] may be posthumously awarded the title of Specially Advanced with the Dignity of the Three Excellencies Opening an Office (Kaifu Yitong Sansi), and further granted the posthumous title of Tripiṭaka Master of Greatly Propagating the Teaching,' as related above. On the same day, great favor was extended to Tripiṭaka Master Amoghavajra. The imperial decree stated: 'Tripiṭaka Master Amoghavajra: A scion of the Śākya in the lotus palace, a guide in the fragrant realm. His nature manifests True Suchness, and his learning is consummate in the secret canon. Receiving the profound intent of the Jetavana, he reveals it to the four refuges; translating the subtle words from the golden mouth, he serves as a ferry across the six realms. Personally bearing Sanskrit folios, he traversed the flowing sands from afar. The lamp he transmits shines with increasing brilliance; his sweet dew pours forth universal moisture. He scatters the clouds of compassion over the burning house and raises the sun of wisdom upon the dark paths. Recently, We in person inquired of him concerning superior causes, and he broadly revealed expedient means, forever severing the net of doubt and nurturing Our sprouts of wisdom. Although his world-renouncing mind is indifferent to fame and position, the statutes of praise and honor are meant to distinguish the wise and worthy. To make him answer the splendid appointment and accord with the court regulations, he may be made Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial (Honglu Qing), and further granted the title of Tripiṭaka Master of Great and Vast Wisdom Amoghavajra.' [Amoghavajra reflected:] 'I have heard that a mother is honored on account of her son according to the common worldly etiquette, but a master's glory deriving from his disciple is rare in the Buddhist gate.' Reverently receiving the honorable appointment, feeling both joy and trepidation, holding it up with great deference, he presented a memorial of gratitude, which said: 'On the fifth day of the eleventh month in the first year of the Yongtai era, the Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, Tripiṭaka Śramaṇa of Daxingshan Monastery, Amoghavajra of Great and Vast Wisdom, submits this memorial. Its words run: The Tripiṭaka śramaṇa Amoghavajra states: Having received the imperial edict of the first day of this month, granting that my late great preceptor, Tripiṭaka Master Vajra[bodhi], be posthumously awarded the title of Opening an Office with the Dignity of the Three Excellencies and further posthumously titled Tripiṭaka Master of Greatly Propagating the Teaching; and that Amoghavajra be made Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, and further granted the title of Tripiṭaka Master of Great and Vast Wisdom Amoghavajra. A single rainfall from heaven moistens both roots and leaves; the radiant curl of hair shines forth, illuminating both the hidden and the manifest realms. Holding [the decree] aloft with trepidation, sorrow and joy mingle together. Amoghavajra feels genuine rejoicing and happiness, along with grief and fear. Amoghavajra has heard: The Ten Epithets are distinct designations signifying virtue; the Nine Ministers are weighty ranks reflecting the Heavenly River. My late great preceptor's realization was consummate in transmitting the lamp; it is indeed fitting to make manifest his remaining achievements. But as for Amoghavajra, in the Dharma I am ashamed to succeed him, yet I vainly receive this immense favor. It is like the stone of Yan blending its lustre [with jade], or like the pipe-player of Qi insincerely joining the ensemble. The honor extends to both the living and the deceased; the imperial favor reaches both master and disciple. Respectfully receiving it with awe and alarm, when I look upon myself I am filled with shame. Moreover, renouncing family and shaving the hair is originally aimed at transcending glory and disgrace; repaying the state with pure sincerity is the general principle of a monk. Your Majesty widely turns the golden wheel, yet deigns to gather up broken tiles and gravel, inviting me to tranquil meditation within the imperial palace and honoring me with the extraordinary ritual of praise. Although I lack the strength to bear a mountain, my footsteps draw near to an honored guest. This compromises the sublime tradition of world-renunciation and stains the pure traces of having few desires. For this reason, in my personal audience I declined three times, troubling the Ninefold Court with my words, hoping that Your Majesty would deeply consider my sincere plea; how could I have been stubbornly unyielding? A child in a goat-cart, I am bewildered and ashamed before the title of Vast Wisdom; a humble talent of the Deer Park, I feel exceedingly unworthy of the Chief Minister of State Ceremonial. Unable to bear my extreme gratitude and respect, I respectfully present this memorial of thanks to make it known. The śramaṇa Amoghavajra speaks with true rejoicing and joy.' The Baoying Yuansheng Wenwu Emperor endorsed: 'The preceptor's realization is secret like the Twin Sala Trees; his achievements transcend right awakening. Coming from afar from India, he disseminated the mantras. Recently, having taken refuge in him, We personally received the entrustment. The statutes of honoring him take precedence in the ritual ranks. May this increase his glory with seal and ribbon, and thereby show reverence for the master-disciple relationship; at the same time, We extend this posthumous gift to express remembrance and honor.' When the memorial of thanks was completed, the imperial reply was again proclaimed. Sorrow and glory for the departed and the living only increased appreciation and comfort. Next to be translated: