貞元新定釋教目錄 17.4.3

17.4.3

乘理趣曰六波羅蜜。陛下信崇特令翻譯。
功勤靡輟今帙告終。特賜幡花又令重進。微
僧為幸驚寵伏深。臣家西蕃得居中國。名
參戎禁榮及私門。父子相歡實慚天地。僧人
何德更蒙。委曲洪私願為修持福資皇祚臣
之多幸。誓死答恩載喜載歡。無任抃躍之至。
謹詣光順門奉表陳奏以聞。臣好心誠惶誠
恐頓首頓首謹言。皇帝批曰。卿之表弟早悟
大乘。遠自西方來進上國。宣六根之奧義。
演雙樹之微言。念以精誠所宜欽重。是令翻
譯俾可流行。卿夙茂忠功職司禁衛。省覽表
疏具見乃懷所謝知。洎十二月二日將軍王
希遷宣奉勅醴泉寺僧思惟院。宜與罽賓
國進梵本六波羅蜜僧般若安置。又至二十
三日勅。右神策軍判官內謁者監馮國清宣
送罽賓國僧般若院八尺床三張各夾帖及
席褐官絁縟。白禪氈。白副手巾二枚。銅水
瓶一。鐵鍋二枚。三斗釜一口。白瓷椀十枚。茶
瓶一枚。蒲團一枚。新茶二十串。并茶碾
子一副。於進經日先奉恩旨。令再譯六波羅
蜜經中真言契印法門。唐梵相對進來者。至
五年二月四日繕寫畢功。與沙門良秀等進
上。勅賜茶三十串。復以西明寺沙門圓
照。於翻譯時承旨筆受。經中讚佛節節之中
皆有八萬四千六百六十三種那羅延力。
雖見此說未識其由。因請般若三藏法師翻
茲祕典。名曰佛說大花嚴長者問佛那羅延
力經。宣布譯語筆受潤文及證義。沙門並同
六波羅蜜經更無增減。即貞元四年二月十
五日繕寫功畢。纔一紙餘。時為修疏忩遽未
得上聞。謹具委由勅編入。洎六年七月二
十五日勅賜三藏名號及紫袈裟。勅罽賓國
進梵夾六波羅蜜經。沙門般若宜賜名般若
三藏仍賜紫衣。復有千福寺講論大德沙門
智柔。戒行精苦好樂大乘。傳花嚴經及大佛
頂。又常諷味般若心經。此經羅什翻譯名曰
大明呪經。玄奘法師當往西方臨發之時神
人授與。路經砂磧險難之中。至心諷持災障
遠離。是大神呪。斯言不虛。後得梵夾譯出
無異。唯少序分及後流通。次於開元末年法
月三藏復譯此經。二文並有。今遇般若三藏
甲具有此。則與法月經同本異譯也。誠心懇
請重出真文。未及參詳三藏出使。八月十一
日證義潤文繕寫功畢。修表進上意願流行。
沙門智柔言。伏以聖智宏深藉弘演而彌廣。
真源妙極假言象而方傳。斯乃眾聖師宗群
經本母。曩者沙門玄奘已譯流行雖義滿無
遺然文虧首。從昨遇罽賓國僧般若親覩梵
文。固請傳通重加贊翼。始知鷲巖精舍實啟
金言。諷者除疑真風更遠。伏惟陛下。親承
佛囑善無不從。道洽生靈人無不化。智柔不
揆庸淺輒獻愚誠。冀補皇風願資聖壽。伏乞
俯垂天監覽此金文。如或可從伏請頒示中
外。則一切迷生永劫幸甚。不任罄竭丹誠之
至。謹附表陳進以聞。沙門智柔。貞元六年
八月十一日千福寺御注金剛經寶幢院撿校
功德沙門智柔表進。皇帝批曰。
般若心經大乘祕旨。頃者玄奘譯翻字義已
周。其於首從或未詳備近因罽賓國僧般若
來至中華。傳此遺文足相翼贊。師所陳請深
為允愜。今依來奏用廣真經。
大方廣佛花嚴經一部四十卷
右一部四十卷其本見在。
昔漢明帝金人入夢。出使求佛法於西方。今
我皇聖化感通。南天竺王獻梵經於上國。雖
代有今古。而信重無殊。論其感通不可同
年語也。伏惟皇帝威加北狄。澤被東夷。南
及八蠻。西洎天竺有覺德行四國順之。詩之
所言即其事也。故獻經願文曰。南天竺烏茶
國深信最勝善逝法者。修行最勝大乘行者。
吉祥自在作清淨師子王。上獻摩訶支那大
唐國大吉祥天子大自在師子王中大王手自
書寫。大方廣佛花嚴經百千偈中所說善財
童子親近承事佛剎極微塵數善知識行中五
十五聖者善知識入不思議解脫境界普賢行
願品。謹奉進上。伏願大國聖王福聚高大超
須彌山。智慧深廣過四大海。十方國土通為
一家。書此經功德。願集彼無量福聚。等虛空

… vehicle of the principle and purport, termed the 'six pāramitās.' Your Majesty reverently believed in it and specially decreed that it be translated. Without pausing in laborious exertion, the wraps have now been completed. You specially bestowed banners and flowers, and further commanded that it be presented again. For an insignificant monk this is fortunate indeed, and I am deeply humbled in prostrating before such favour. My family is from the Western Barbarians, yet has come to reside in the Middle Kingdom. Having my name entered among the palace guards, the honour extends to my private household. Father and son rejoice together, feeling truly ashamed before Heaven and Earth. What virtue does a monk possess to receive further such meticulous and immense grace? I wish to cultivate and uphold [the teaching] so that its merit may support the imperial reign; this is my great fortune. Vowing to repay this kindness with my life, I am filled with joy and delight, unable to contain the utmost leaping of my heart. I have respectfully proceeded to the Guangshun Gate to submit this memorial and report it to your hearing. Your servant Haoxin, with true trepidation and true fear, bows his head, bows his head, and respectfully speaks." The Emperor endorsed it, saying: "Your cousin early on realized the Mahāyāna, and came from the distant West to enter our Superior State, proclaiming the profound meaning of the six sense bases and expounding the subtle words spoken beneath the twin trees. Considering his sincerity, he ought to be respected and honoured. It is for this reason that I ordered the translation, so that it may circulate. You, sir, have long excelled in loyal merit and held office in the palace guard. Reading your memorial, I fully see your feelings, and what you have thanked me for is noted." Then on the second day of the twelfth month, General Wang Xiqian announced the imperial decree: "The monk's Contemplation Courtyard at Liquan Monastery should be assigned to accommodate Prajñā, the monk from the country of Kashmīr who presented the Indic text of the Six Pāramitās." Further, on the twenty-third day, an imperial decree [was issued]: Feng Guoqing, Administrative Assistant of the Right Shence Army and Palace Attendant Director, announced the delivery to the courtyard of the monk Prajñā of the country of Kashmīr of: three eight-foot beds, each with double-layered pads, mats, coarse woolen covers, and official coarse silk mattresses; white meditation felts; two pairs of white hand towels; one bronze water flask; two iron pots; one three-dǒu cauldron; ten white porcelain bowls; one tea kettle; one cattail cushion; twenty strings of new tea; and one set of tea grinders. On the day the scripture was presented, an imperial decree had previously been received, ordering a re-translation of the dharma gate of mantras, mudrās, and seals within the Six Pāramitās Scripture, presenting them with the Chinese and Indic placed side by side. On the fourth day of the second month of the fifth year, the copying was completed, and it was presented together with the śramaṇa Liangxiu and others. An imperial decree bestowed thirty strings of tea. Furthermore, because the śramaṇa Yuanzhao of Ximing Monastery had received the order to serve as scribe during the translation, and within the scripture's praises of the Buddha every single passage had the 'eighty-four thousand six hundred and sixty-three kinds of Nārāyaṇa's strength'—though seeing this statement, he did not know its origin. He therefore requested Tripiṭaka Master Prajñā to translate this secret text, titled the *Sūtra Spoken by the Buddha on the Elder of the Great Avataṃsaka Asking the Buddha About Nārāyaṇa's Strength*. The śramaṇas who proclaimed and translated the words, served as scribes, polished the text, and certified the meaning were entirely the same as those for the *Six Pāramitās Sūtra*, without addition or subtraction. On the fifteenth day of the second month of the fourth year of Zhenyuan, the copying was completed; it was only a little over one sheet. At that time, due to the rush of writing the commentary, it could not yet be reported to the throne. The details are respectfully recorded, and an imperial decree ordered it to be included [in the catalogue]. Then, on the twenty-fifth day of the seventh month of the sixth year, an imperial decree bestowed the title of Tripiṭaka and a purple kāṣāya: "An imperial decree: Concerning the śramaṇa Prajñā of the country of Kashmīr who presented the Indic pothi of the *Six Pāramitās Sūtra*, it is appropriate to bestow upon him the name 'Tripiṭaka Prajñā' and further bestow purple robes." Furthermore, there was the śramaṇa Zhirou, a venerable lecturer at Qianfu Monastery, whose vinaya practice was rigorous and ascetic, and who was fond of the Mahāyāna, transmitting the *Avataṃsaka-sūtra* and the *Śūraṅgama-sūtra*, and also constantly chanting and reciting the *Heart Sūtra*. This scripture had been translated by Kumārajīva under the title *Great Illumination Dhāraṇī Sūtra*. When Master Xuanzang was about to depart for the Western Regions, a divine being bestowed it upon him. When passing through the perilous sand dunes, he chanted and maintained it with wholehearted devotion, and disasters and obstacles were kept far away. It is a 'great divine spell'—these words are not false. Later, when he obtained an Indic pothi, the translation he produced did not differ, only lacking the introductory section and the concluding transmission section. Next, at the end of the Kaiyuan era, Tripiṭaka Master Dharmacandra again translated this sūtra, and both texts had them. Now meeting Tripiṭaka Master Prajñā, whose pothi completely possessed this, it was the same text but a different translation from Dharmacandra's sūtra. With sincere earnestness, he requested that the authentic text be produced again. Before they could examine it thoroughly, the Tripiṭaka Master was dispatched on an embassy. On the eleventh day of the eighth month, the certification of meaning, polishing of style, and copying were completed, and a memorial was prepared and presented, desiring its circulation. Śramaṇa Zhirou said: "I humbly consider that the sagely wisdom is vast and profound, relying on propagation to become all the more widespread; the wondrous ultimate of the true source borrows words and images to be transmitted. This is the master and model of all saints, the root and mother of the host of scriptures. Formerly, the śramaṇa Xuanzang translated and circulated it; although the meaning was complete and without omission, its text lacked the beginning and end. Recently, meeting the monk Prajñā of Kashmīr and personally viewing the Indic text, I firmly requested its transmission and again added support. Only then did we know that the Vulture Peak monastery truly opened the golden words; those who chant it have their doubts dispelled, and the true style travels even farther. I humbly reflect that Your Majesty has personally received the Buddha's entrustment and follows every good; your Dao reaches sentient beings, and among people none are untransformed. Zhirou, not reckoning his own mediocrity and shallowness, presumptuously presents his foolish sincerity, hoping to assist the imperial style and wishing to support the sagely longevity. I humbly beg that the Heavenly Gaze bend down to view this golden text; if it may be permitted, I humbly request that it be promulgated within and without [the court], so that all deluded beings through eternal kalpas may be exceedingly fortunate. Unable to contain the utmost pouring out of my sincere devotion, I respectfully attach this memorial and submit it for your hearing. Śramaṇa Zhirou. On the eleventh day of the eighth month of the sixth year of Zhenyuan, submitted by Śramaṇa Zhirou, Overseer of Merit at the Baizhang Courtyard of the Imperial Commentary on the Vajracchedikā-sūtra at Qianfu Monastery." The Emperor endorsed it, saying: "The *Heart Sūtra* contains the secret purport of the Mahāyāna. Formerly, Xuanzang's translation was already comprehensive in words and meaning, but regarding its beginning and end, it was perhaps not fully detailed. Recently, because the monk Prajñā of Kashmīr came to China transmitting this surviving text, it is sufficient to assist and support it. What the master has requested is deeply agreeable and fitting. Now, following the submitted memorial, let it be used to broaden the authentic scripture." *The Great and Vast Buddha Avataṃsaka Sūtra*, one work in forty fascicles. The above work in forty fascicles currently exists. In the past, Emperor Ming of the Han dreamed of a golden man, and dispatched envoys to seek the Buddha's teaching in the Western Regions. Today, our Emperor's sagely transformation resonates and connects, so that a king of Southern India presented an Indic sūtra to the Superior State. Though the ages differ in past and present, the reverent faith is without distinction; yet discussing their resonance and connection, they cannot be spoken of in the same year! I humbly reflect that the Emperor's might extends over the Northern Di, his benevolence blankets the Eastern Yi, reaches south to the Eight Man, and extends west to India. Having enlightened virtue and conduct, the four kingdoms submit to it; what the *Book of Odes* speaks of is precisely this matter. Thus the vow text presenting the scripture says: 'The one who deeply believes in the teaching of the supreme Sugata, who cultivates the supreme Mahāyāna practice, the Auspicious Sovereign, King of Pure Lions of the Country of Oḍra in Southern India, presents this, hand-copied by himself, to the Great Auspicious Son of Heaven of the Great Country of Mahācīna and the Great Tang, the Great King among Great Sovereign Lion Kings: the "Chapter on the Practices and Vows of Samantabhadra Entering the Inconceivable Realm of Liberation of the Fifty-five Holy Good Spiritual Friends", within the practice of the youth Sudhana attending and serving good spiritual friends numbering as the finest dust motes of Buddha-lands, expounded in the hundreds of thousands of gāthās of the *Great and Vast Buddha Avataṃsaka Sūtra*. It is respectfully presented. We humbly pray that the Great Kingdom's Sagely King's accumulation of merit may be exalted and surpass Mount Sumeru, and his wisdom be deep and wide, surpassing the four great oceans, and that the lands of the ten directions may become as one family. Through the merit of copying this sūtra, may we gather that measureless accumulation of blessings, equal to empty space…