貞元新定釋教目錄 16.5.4

16.5.4

聞。天恩允許請降墨勅依。大廣智不空三藏
和上。本諱智藏。號不空金剛。梵曰阿目佉跋
日囉（二合）本西域人也。昔事大弘教金剛智
三藏和上稟受真言。二十四年摳衣請益。大
師歿後還詣五天。梵本瑜伽備皆披閱。周遊
遍覽旋赴帝京或化河西或居嶺表。或居關
內或處王宮。翻譯真經不遑寢食。屬天寶未
歲胡馬入關。至德二年剋復京洛。和上親承
聖旨為灌頂師。妃主降階六宮羅拜。三朝寵
遇恒建道場詳考幽微卷不釋手。內宮譯者
隨竟上聞。或已宣行或留中禁。其已得者具
錄如前。其未獲者一心求訪耳。和上精勤不
怠多歷歲時。洎大曆九年示有微疾制使勞
問。天降名醫針藥相仍曉夕繼至。疾將未損
宸極不安。天慈曲臨錫以官封。大曆九年六
月十一日勅。大道之行同合於異相。王者至
理總歸於正法。方化城之齊致。何儒釋之殊
途。故前代帝王罔不崇奉法教弘闡與時偕
行。特進試鴻臚卿大興善寺三藏沙門大廣
智不空我之宗師人之舟檝。超悟三學坐離
於見取。修持萬行常示於化滅。執律捨縛護
戒為儀。繼明善教之志來受人王之請。朕往
在先朝早聞道要。及當付囑常所歸依。每執
經內殿開法前席。馮几同膠序之禮。順風比
崆峒之問。而妙音圓演密行內持。扣待如說
自涯皆晤。滌除昏妄調伏魔怨。天人洗心於
度門。龍鬼受識於神印。固以氣消災厲福
致吉祥。實惟弘我之多。寧止利吾之美。甞有
命秩用申優禮而得師。為盛味道滋深。思復
強名載明前志。夫妙界有莊嚴之土。內品有
果地之殊。本乎尚德敬順時典。可開府儀同
三司仍封肅國公食邑三千戶。餘如故。三藏
和上再蒙恩寵官封增新。然氣力轉微無由
謁見。至十五日開府儀同三司肅國公三藏
沙門大廣智不空修表上辭。文曰。沙門不空
言。不空幼事先師已過二紀。早承天澤四十
餘年。演瑜伽之法門奉累聖之恩䀎。自從陛
下臨御殊私轉深。賜黃閤以宴居。降紫微
而問道。積恩重疊日月相繼。雖復精懇豈酬
萬一。而露電難駐蒲柳易衰。一從伏枕自春
徂夏。陛下深睠存問再三。中使名醫相望道
路。但以膏肓之病。雖針藥而難生。生滅之質
寧戀惜而能固。忽從昨夜已來。頓覺氣力
彌惙身非己有。瞬息掩忽心神浸微。違謝聖
朝不任戀慕不空者年過中壽未為夭逝。但
以往時越度南海周遊五天。尋其未聞集其
未解所得金剛頂瑜伽十萬頌。諸部真言及
經論等五十餘萬頌。冀總翻譯少答國恩。何
夙願之未終。忽生涯之已盡。此不空所以為
恨也。伏惟陛下。降諸佛之慈惠。下從人之所
願。不空先進大聖文殊佛剎經。聖情尋許頒
示中外。伏願哀愍念臨終之一言。冀福皇家
滋吉祥之萬劫。實為僧人生死榮幸。五鈷金
剛鈴杵先師所傳。并銀盤子菩提子及水精
念珠并合子並謹隨表進奉。臨紙涕泣悲淚
交流。永辭聖代不勝戀慕之至。謹附監使李
憲誠奉表陳辭以聞。沙門不空誠悲誠戀謹
言。大曆九年六月十五日開府儀同三司肅
國公三藏沙門大廣智不空上表。寶應元聖
文武皇帝批曰。和上行登十地來自五天。敷
演瑜伽宣流梵夾。周遊萬里踐歷三朝。光
澤聖言親承師授。當下武之興運。繼前薪之
火傳。而弘菩薩心為眾生。病彌留有問震悼
增深。宜依所請也。爾時開府儀同三司試
鴻臚卿肅國公大廣智不空三藏和上上表陳
情。聖恩垂涕墨制旋降。所請皆依和上情禮。
獲申一心觀行。右脇累足怗然而薨。弟子號
踊無算。中使奏聞聖上宸悼殊深廢朝三日。
爰降中使詣于僧藍。宣慰眾徒乃錫賻贈。
絹三百匹。布二百端。白米粳米各五車。白麵
亦爾。柴十車。油七石。炭三車。並如京宣。索
如無准擬奏來當別支送。至其月二十八日
勅。內侍韋守宗送絹七百五十二匹。充先師
造靈塔直。洎七月五日追贈司空。聖睠殊深。
又錫諡號勅。寂滅為樂。所以歸於真。付囑有

…[The above request] has been heard. We beseech that imperial grace grant permission and issue an inked imperial edict approving it. Upādhyāya Amoghavajra, the Tripiṭaka Master of Great and Broad Wisdom, had the original taboo name of Zhizang and the style Amoghavajra (in Sanskrit: Amoghavajra). He was originally a native of the Western Regions. In the past, he served the Tripiṭaka Upādhyāya Vajrabodhi of Great Propagation of the Teaching, receiving the mantras from him. For twenty-four years he lifted his robes to seek further instruction. After the Great Master passed away, he returned to the Five Indias, where he thoroughly read through the Indic texts of yoga. He travelled and inspected everywhere, and then returned to the imperial capital, teaching at times in Hexi, residing at times in Lingbiao, staying in the Guanzhong region, or dwelling within the royal palace. In translating the authentic scriptures he found no leisure for sleep or food. Towards the end of the Tianbao era, the barbarian horsemen breached the passes. In the second year of Zhide, the twin capitals [Chang'an and Luoyang] were recovered. The Upādhyāya personally received the sacred decree to act as the consecration master; imperial consorts and princesses descended the steps, and the ladies of the six imperial palaces bowed in rows. Favoured and treated well across three reigns, he constantly established bodhimaṇḍas, closely investigating the profound and subtle, never setting the scrolls from his hand. Those translated within the inner palace were reported to the throne as soon as they were finished; some were already promulgated, while others were retained within the forbidden palace. Those that have already been retrieved are fully recorded as above; those that have not yet been obtained are being sought with a focused mind. The Upādhyāya was diligent and unflagging through many passing years. Coming to the ninth year of Dali, he manifested a slight illness, and an imperial commissioner was sent to convey comforting inquiries. Renowned physicians were dispatched by Heaven, with acupuncture and medications applied continuously day and night. As his ailment showed no sign of abating, the Imperial Presence became unsettled. Heaven’s benevolence graciously extended downward, bestowing an official title and fief upon him. An imperial edict of the eleventh day of the sixth month in the ninth year of Dali stated: 'The practice of the Great Way unites across divergent aspects; the supreme governance of kings entirely returns to the True Dharma. Just as the Parable of the Conjured City leads to the same destination, how could Confucianism and Buddhism follow divergent paths? Thus, there were none among the monarchs of past eras who did not revere the teachings of the Dharma and widely promote them in step with their times. Amoghavajra of Great and Broad Wisdom, Specially Advanced, Acting Chamberlain for the Court of State Ceremonial, Tripiṭaka śramaṇa of Da Xingshan Monastery, is our patriarch and master, a boat and oar unto men. He has transcended to realize the threefold learning, detaching in stillness from attachment to views; he cultivates the myriad practices, constantly manifesting transformation and extinction. Upholding the vinaya, he discards fetters; guarding the precepts, he makes them his demeanor. Continuing the resolve to illuminate the good teachings, he came to accept the invitation of the sovereign of men. Formerly, during the previous reign, We heard the essentials of the Way early on; upon receiving the charge, We have constantly taken refuge in him. Whenever We held the scriptures in the inner palace and he expounded the Dharma before Our seat, leaning on the armrest was like the etiquette of the ancient schools, and yielding with the wind was compared to the inquiry at Kongtong Mountain. His wondrous voice was completely expounded, while secret practices were maintained within. When questions were posed, he responded in accordance with the teachings, and everyone understood according to their capacity. He cleansed delusion and absurdity, and subdued the hordes of Māra. Devas and humans cleansed their minds at the gate of deliverance; dragons and ghosts accepted the imprint of the divine seal. Truly, through this, pestilence and calamities have subsided, and good fortune has brought auspiciousness. Indeed, he has greatly promoted Our cause; how could it be limited merely to benefiting Our person? We previously bestowed ranks and stipends to express exceptional courtesy, and receiving such a master has made the flavor of the Way grow ever deeper. Desiring again to give a conventional name, We thereby clarify Our former intent. Indeed, the wondrous realm has its adorned lands, and the inner ranks possess the distinction of the fruit stage. Rooted in esteeming virtue and respectfully complying with the contemporary statutes, he may be appointed Grand Master of Splendid Happiness with the Opening of the Office and Equaling the Three Excellencies, and enfeoffed as the Duke of the State of Su, with an enfeoffment of three thousand households. The rest remains as before.' The Tripiṭaka Upādhyāya once again received imperial grace and favor, with his official ranks and enfeoffment newly added. However, his physical strength was waning, leaving him unable to seek an audience. On the fifteenth day, Amoghavajra of Great and Broad Wisdom, Grand Master of Splendid Happiness with the Opening of the Office and Equaling the Three Excellencies, Duke of the State of Su, and Tripiṭaka śramaṇa, prepared a memorial of farewell, which read: 'The śramaṇa Amoghavajra speaks: When Amoghavajra was young, he served his late master for more than two decades, and has early on received heavenly favor for over forty years. Expounding the teaching of Yoga, I have served the gracious mandates of successive sages. Since Your Majesty ascended the throne, exceptional benevolence has grown ever deeper, granting yellow-curtained halls for restful residence, and descending from the purple pavilion to inquire about the Way. The accumulated kindness has multiplied day after day. Although I was utmost in sincerity, how could I repay one ten-thousandth? Yet dew and lightning are hard to halt, and reeds and willows easily wither. Ever since I took to my bed, from spring into summer, Your Majesty has looked upon me with deep affection, inquiring after my health time and again. Imperial messengers and renowned doctors looked towards one another along the roads. However, for a terminal illness, even acupuncture and medicine can hardly restore life; how could a physical form subject to arising and ceasing be preserved by lingering attachment? Suddenly, since last night, I acutely felt my strength failing and my body no longer my own. In an instant, darkness descends, and my spirit gradually wanes. Parting from the sacred dynasty, I cannot bear the yearning and affection. As Amoghavajra has passed the middle span of life, it cannot be called an untimely death. However, in former times, crossing the Southern Seas and roaming through the Five Indias, I sought what had not been heard and gathered what had not been understood, obtaining one hundred thousand verses of the Vajraśekhara-yoga, as well as over five hundred thousand verses of various divisions of mantras, sūtras, and treatises. I hoped to translate them all to repay a fraction of the nation's kindness. Why must my lifelong aspiration remain unfulfilled, while my span of life suddenly reaches its end? This is what Amoghavajra deeply regrets. I humbly beseech Your Majesty to bestow the compassionate kindness of all Buddhas and deign to grant the people's wishes. Amoghavajra previously presented the Scripture on the Buddha-field of the Great Sage Mañjuśrī; Your Majesty graciously granted permission to promulgate it within and without. I humbly pray that, taking pity, You remember this one statement at my death, hoping to bring blessings upon the imperial house and augment auspiciousness for ten thousand kalpas; it will truly be the glory and privilege of this monk in life and death. The five-pronged vajra bell and pestle transmitted from my late master, along with a silver platter, bodhi seeds, a crystal rosary, and a box, are all respectfully presented along with this memorial. Facing the paper, my tears flow in sorrowful succession. Bidding eternal farewell to this sacred era, I cannot overcome my utmost yearning. Respectfully entrusted to the Commissioner-Director Li Xiancheng to present this memorial of farewell for Your hearing. The śramaṇa Amoghavajra speaks with true sorrow and longing.' On the fifteenth day of the sixth month of the ninth year of Dali, the memorial was submitted by Amoghavajra of Great and Broad Wisdom, Grand Master of Splendid Happiness with the Opening of the Office and Equaling the Three Excellencies, Duke of the State of Su, and Tripiṭaka śramaṇa. The Emperor Baoying Yuansheng Wenwu endorsed it: 'The Upādhyāya’s practice has ascended the ten stages; he arrived from the Five Indias, expounding the Yoga teachings and circulating the palm-leaf manuscripts. Journeying ten thousand miles, he served through three dynasties, illuminating the sacred words and personally receiving the lineage transmission. Meeting the rising fortunes of the imperial line, he carried forward the flame of the torch passed down from before. Broadening the bodhisattva mind, he acts for the sake of sentient beings. When his illness lingered, inquiries were made, and Our grief and mourning deepened. All that has been requested shall be granted.' At that time, the Upādhyāya Amoghavajra of Great and Broad Wisdom, Grand Master of Splendid Happiness with the Opening of the Office and Equaling the Three Excellencies, Acting Chamberlain for the Court of State Ceremonial, Duke of the State of Su, and Tripiṭaka śramaṇa, having submitted the memorial to convey his sentiments, imperial tears were shed and the inked decree was swiftly issued. All of his requests were granted according to the Upādhyāya’s feelings and etiquette. Having been permitted to express his single-minded contemplative practice, he lay on his right side with feet folded, and peacefully died. His disciples wailed and stamped their feet without measure. When the imperial commissioner reported this, the Emperor was profoundly grieved and suspended court audience for three days. Thereupon an imperial commissioner was sent to the saṅghārāma to comfort the assembly, and funeral gifts were bestowed: three hundred bolts of thin silk, two hundred bolts of cloth, five cartloads each of white rice and nonglutinous rice, likewise of white flour, ten cartloads of firewood, seven piculs of oil, and three cartloads of charcoal, all announced as in the capital. If anything requested is not ready, submit a memorial and it will be separately dispatched. On the twenty-eighth day of that month, an edict was issued for the Palace Attendant Wei Shouzhong to deliver seven hundred and fifty-two bolts of thin silk to cover the cost of building a stupa for the late master. On the fifth day of the seventh month, he was posthumously conferred the title of Minister of Works (Sikong), with deep imperial regard. An edict bestowing a posthumous title was also issued: 'Quietude and extinction are bliss; this is how one returns to the true. The transmission of the charge has…'