貞元新定釋教目錄 15

English (machine translation) 15

Language: English

15.4 — 7 parts

15.1

Compiled by the śramaṇa Yuanzhao of Ximing Monastery in the Western Capital

15.2

Comprehensive Summary Catalogue of All the Scriptures, Part One, Section 15

15.3

Scriptures translated during the three reigns of Xuanzong, Suzong, and Daizong

Vajraśekhara-yoga King of Great Teachings on the Realization Sūtra, in three fascicles (the title inside the sūtra reads: Vajraśekhara Sūtra of All the Tathāgatas' King of Great Teachings on the Manifest Realization of the Compendium of Mahāyāna Truth).
Vajraśekhara-yoga Prajñā Principle Sūtra, in one fascicle (the title of the sūtra reads: Mahāsukha-vajra-amogha-samaya Sūtra, "Chapter on the Principle of Prajñāpāramitā").
Sūtra of the Prophecy Given to Avalokiteśvara Bodhisattva, in one fascicle (the title of the sūtra reads: Sūtra of the Great and Vast Mañjuśrī Spoken by the Buddha, "Chapter Thirty-One: The Prophecy Given to Avalokiteśvara Bodhisattva").
Yoga Rosary Sūtra, in one fascicle (the title inside the sūtra reads: Vajraśekhara-yoga Rosary Sūtra, Excerpted in Brief from the Ten Million Verses).
Extraordinary Uṣṇīṣa Sūtra, in one fascicle (the title inside the sūtra reads: Ekākṣara Extraordinary Uṣṇīṣa Sūtra, "Chapter on the Manifestation of Awe-Inspiring Power").
Avalokiteśvara Bodhisattva Supreme Vidyārāja Heart Sūtra, in one fascicle (the title inside the sūtra reads: Vajra Terror Gathering Extensive Kalpa, Sūtra of Avalokiteśvara Bodhisattva's Heart Vidyārāja Supreme in the Three Times, "Chapter One: Introduction").
Vajraśekhara-yoga Mañjuśrī Bodhisattva Sūtra, in one fascicle (the title inside the sūtra reads: "Chapter on the Unity of Phenomena," also named "Ritual for the Five-Syllable Spell").
Ārya-Tārā-arolika Sūtra, in one fascicle (the title inside the sūtra reads: Ārya-Tārā Dhāraṇī, "Chapter Fourteen: Arolika").
Praise of Samantabhadra's Aspirations, in one fascicle.
Praise of the Dharmakāya as Inquired by Kṣitigarbha Bodhisattva, in one fascicle (the title inside the sūtra reads: Praise of the Dharmakāya as Inquired by Kṣitigarbha Bodhisattva from the Hundred-Thousand-Verse Mahāsaṃnipāta-sūtra).
Sūtra on Arising from the Gate of the Boundless, in one fascicle (the title inside the sūtra reads: Sūtra of the Dhāraṇī of Arising from the Gate of the Boundless).
Mahāśrī-devī Sūtra, in one fascicle (the title inside the sūtra reads: Immaculate Mahāyāna Sūtra of the Twelve Mudrās and One Hundred and Eighty Names of Mahāśrī-devī Spoken by the Buddha).
Trisamaya Sūtra, in one fascicle (the title inside the sūtra reads: Trisamaya Recitation Chapter of the Acala Messenger).
Eleven-Headed Avalokiteśvara Bodhisattva Sūtra, in three fascicles (the title inside the sūtra reads: Eleven-Headed Avalokiteśvara Bodhisattva Secret Heart Mantra Kalpa).
Sūtra of the Twelve Names of Śrī-devī, in one fascicle.
Vajraśekhara-yoga Compendium of the Eighteen Assemblies, in one fascicle (the title inside omits the words "Eighteen Assemblies").
Vajraśekhara-yoga Exposition of the Holy Stations of the Thirty-Seven Deities Dharma Gate, in one fascicle (together with preface; the sūtra calls it "Preface to the Dharma Gate of Cultivation and Realization").
Sūtra of the Ekākṣara Cakravartin Uṣṇīṣa Spoken at the Bodhimaṇḍa, in five fascicles.
Jewelled Casket Sūtra, in one fascicle (the title inside the sūtra reads: Jewel Casket Dhāraṇī Sūtra of the Secret Whole-Body Relics of the Heart of All Tathāgatas).
Vajrāyuṣ-dhāraṇī-sūtra, in one fascicle (the title inside the sūtra reads: Sūtra of the Vajrāyuṣ Dhāraṇī of All Tathāgatas).
Mahāmāyūrī-vidyārājñī-sūtra, in three fascicles (the title inside the sūtra reads: Buddhamātā Mahāmāyūrī-vidyārājñī-sūtra, with an invocation ritual at the beginning, placed before the first fascicle of the text).
Great Cloud Rain Request Sūtra, in two fascicles (the title inside the sūtra reads: Great Cloud Wheel Rain Request Sūtra).
Jewel Rain Dhāraṇī Sūtra, in one fascicle (the title inside adds the two characters "Buddha Spoken").
Jāṅgulī Maiden Sūtra, in one fascicle (the title inside adds the character "Buddha Spoken").
Rice Seedling Parable Sūtra, in one fascicle (the title inside the sūtra reads: Mahāyāna Rice Seedling Parable Sūtra on Dependent Origination Spoken by Maitreya Bodhisattva).
Great Jewelled Broad Pavilion Sūtra, in three fascicles (the title inside the sūtra reads: Sūtra of the Secret Dhāraṇī of the Great Jewelled Broad Pavilion Abiding in Excellence).
Bodhimaṇḍa Adornment Sūtra, in one fascicle (the title inside the sūtra reads: Bodhimaṇḍa Adornment Dhāraṇī Sūtra).
Dhāraṇī Sūtra for Dispelling All Illnesses, in one fascicle.
Dhāraṇī Sūtra for Purifying All Eyes, in one fascicle (the title inside the sūtra reads: Dhāraṇī Sūtra for Purifying All Eye Diseases).
Dhāraṇī Sūtra for Giving to Flaming-Mouth Hungry Ghosts, in one fascicle (the title inside the sūtra reads: Sūtra of the Dhāraṇī for Rescuing Flaming-Mouth Hungry Ghosts Spoken by the Buddha).
Thirty-Five Buddhas Names Sūtra, in one fascicle (the title inside the sūtra reads: Confessional Text of the Names of the Thirty-Five Buddhas Spoken by the Buddha, Excerpted from the Upāli-paripṛcchā-sūtra).
Eight Great Bodhisattvas Maṇḍala Sūtra, in one fascicle.
Parṇaśavarī Avalokiteśvara Bodhisattva Dhāraṇī Sūtra, in one fascicle (the title inside omits the word "Dhāraṇī").
Hārītī Sūtra, in one fascicle (the title inside the sūtra reads: Mantra Ritual of Hārītī).
Vaiśravaṇa Heavenly King Sūtra, in one fascicle.
Sūtra of the Samantabhadra Dhāraṇī Spoken by Avalokiteśvara Bodhisattva, in one fascicle.
"Chapter on Mañjuśrī's Inquiries on the Letters of the Alphabet," in one fascicle.
Vajraśekhara Lotus Family Heart Recitation Ritual, in one fascicle.
Vajraśekhara-yoga Thousand-Armed and Thousand-Eyed Avalokiteśvara Recitation Ritual, in one fascicle (the title inside the sūtra adds: "Bodhisattva Practice Kalpa").
Amitāyus Tathāgata Recitation Kalpa, in one fascicle (the title inside the sūtra reads: "Kalpa for Cultivating Contemplative Practice and Offerings").
Akṣobhya Tathāgata Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Recitation and Offering Ritual").
Uṣṇīṣa-vijayā Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Recitation Kalpa of the Uṣṇīṣa-vijayā Dhāraṇī").
Vajraśekhara Prathama-yoga Samantabhadra Bodhisattva Recitation Ritual, in one fascicle.
Vajrarāja Bodhisattva Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Secret Recitation Kalpa").
Samantabhadra Vajrasattva Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Yoga Recitation Kalpa").
Vajraśekhara-yoga Five Secrets Practice Kalpa, in one fascicle (the title inside the sūtra reads: "Recitation Kalpa for the Practice of the Five Secrets of the Vajra Bodhisattva").
Vajrāyuṣ Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Dhāraṇī Recitation Ritual").
Ekākṣara Cakravartin Uṣṇīṣa Yoga Sūtra, in one fascicle (the title inside the sūtra reads: Ekākṣara Cakravartin Uṣṇīṣa Yoga Sūtra of the Yoga Ekākṣaroṣṇīṣa-cakra-mantrāntara Kalpa).
Ekākṣara Buddha Cakravartin Uṣṇīṣa Recitation Kalpa, in one fascicle (the title inside omits the character "Buddha").
Humane Kings Prajñā Recitation Ritual, in one fascicle.
Cintāmaṇicakra Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Avalokiteśvara Cintāmaṇicakra Bodhisattva Recitation Ritual").
Mahākāśagarbha Bodhisattva Recitation Ritual, in one fascicle.
Yoga Lotus Family Recitation Ritual, in one fascicle.
Noble Avalokiteśvara Bodhisattva Heart Mantra Contemplative Kalpa, in one fascicle (the title inside the sūtra reads: "Yoga Contemplative Kalpa").
Avalokiteśvara Tārā Yoga Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Vajratārā Bodhisattva Recitation Ritual").
Amṛtakuṇḍalī Yoga Recitation Ritual, in one fascicle (the title inside the sūtra reads: "Offering, Recitation, and Accomplishment Kalpa of Amṛtakuṇḍalī Bodhisattva").
Contemplation Gate of the Forty-Two Syllables for Entering the Dharmadhātu of the Avataṃsaka, in one fascicle (the title inside the sūtra reads: "Mahāvaipulya Buddha Avataṃsaka-sūtra").
Mañjuśrī's Praise of and Reverence to the Dharmakāya, in one fascicle (the title inside the sūtra reads: "Great Holy Mañjuśrī's Praise of and Reverence to the Dharmakāya, with Preface").
Procedure for Receiving the Bodhicitta Precepts, in one fascicle (the title inside the sūtra reads: "Text of Receiving Precepts and Confession According to the Supreme Vehicle Teaching, from the Presence of Ācārya Samantabhadra Bodhisattva").

15.4.2

Tributes to the Thirty-Seven Deities of the Vajraśekhara Yoga, in one fascicle (the inner title reads: Text of the Supreme Vehicle Samādhi Tributes and Confession to the Buddhas, with Variant Names, of the Vajradhātu Great Bodhimaṇḍa Vairocana Tathāgata's Body of Self-enjoyment, His Personally Realized Inward Wisdom, and His Retinue of Dharmakāyas, from the Vajraśekhara-sūtra);
Commentary on the Prajñā Naya, in one fascicle (the title reads: Commentary on the Prajñāpāramitā Naya of the Great Pleasure Vajra Non-Empty Real Samaya Sūtra);
Exposition of the Seventeen Deities of the Great Maṇḍala, in one fascicle (the inner title reads: Exposition of the Meaning of the Great Maṇḍala of the Seventeen Deities Including the Great Delight Non-Empty Samaya Real Vajra Bodhisattva, from the Prajñāpāramitā Naya Sūtra);
Homa Ritual of the Vajraśekhara Yoga, in one fascicle (the inner title reads: Kalpa);
Catalogue of the Comprehensive Dhāraṇī Division, in one fascicle (the inner title reads: Essential Catalogue of the Various Divisions of the Dhāraṇī Gate);
Pratītyasamutpāda Treatise of the Mahāyāna, in one fascicle (stated in the text to be composed by the Ārya Ullaṅgha);
Saptakoṭibuddhamātṛ Dhāraṇī Sūtra, in one fascicle (the inner title reads: Cundī Dhāraṇī Sūtra Spoken by the Mother of Seven Koṭis of Buddhas);
Sūtra of the Questions of the Great Ākāśagarbha Bodhisattva, in one fascicle;
Benevolent Kings Sūtra, in two fascicles (the inner title reads: Prajñāpāramitā Sūtra for Benevolent Kings Protecting Their Countries, with an imperial preface);
Dense Array Sūtra, in three fascicles (the inner title reads: Mahāyāna Dense Array Sūtra, with an imperial preface);
Recitation Kalpa of the Benevolent Kings, in one fascicle (the inner title reads: Preface to the Dhāraṇī Recitation Kalpa of the Prajñāpāramitā Sūtra for Benevolent Kings Protecting Their Countries, composed by Huiling, the Translation-Assisting Bhadanta and Śramaṇa of Daxingshan Monastery);
Sūtra on the Adornment of the Merits of the Buddha-fields of the Great Holy Mañjuśrī Bodhisattva, in three fascicles;
Yoga Contemplative Wisdom Kalpa of the Sovereign Accomplishment of the Lotus Sutra of the Wondrous Dharma, in one fascicle;
Recitation Kalpa of the Mahāsukha Vajrasattva, Abridged from the Vajraśekhara Supreme Primordial Yoga Sūtra, in one fascicle;
Practicing Accomplishment Kalpa of the Mahāsukha Vajrasattva, in one fascicle (extracted from the Śrī Supreme Primordial Sovereign Teaching Yoga Sūtra);
Accomplishment Method of the Great Yakṣiṇī Hārītī and Her Beloved Sons, in one fascicle (also named the Method of Mother Hārītī);
Universally Radiant Mahāpratisarā Dhāraṇī Sūtra, in two fascicles (the inner title reads: Universally Radiant, Pure, Blazing, Wish-fulfilling Jewel-Sealed Mind, Invincible Great Vidhyārāja Pratisarā Dhāraṇī Sūtra);
Supreme Characteristics of the Mañjuśrī Five-Syllable Mantra Spoken in the Vajraśekhara Trailokyavijaya Sūtra, in one fascicle;
Gāthās of the Five-Syllable Dhāraṇī, in one fascicle (with Sanskrit characters);
Immediate Great Divine Efficacy Recitation Ritual of the Holy Yamāntaka, the King of Awe, in one fascicle;
Fundamental Sovereign Teaching of the Garuda King Chapter of Mañjuśrī Bodhisattva, in one fascicle;
Great Consecration Radiance Mantra of Amoghapāśa Vairocana Buddha, in one fascicle (extracted from chapter 28 of the Amoghapāśa Sūtra);
Kalpa Sūtra of the Accomplishment of the Holy Caṇḍa Wrathful Vajrakumāra Bodhisattva, in three fascicles;
Kalpa of the Great Wrathful Ucchuṣma, in one fascicle;
Sūtra Spoken by the Buddha on Mārīcī, in one fascicle;
Kalpa of Achieving Buddhahood through Recitation at All Times and Places of the One-Syllable Uṣṇīṣacakra Yoga from the Vajraśekhara Sūtra, in one fascicle;
Sūtra on the Discourse of Kingly Law and Governance Spoken by the Buddha for King Udayana, in one fascicle;
Great Vaipulya Tathāgatagarbha Sūtra, in one fascicle;
Sūtra Spoken by the Buddha on the Ekajaṭā Deity Dhāraṇī, in one fascicle;
Swiftly Efficacious Method of the Garuḍa Possession Spoken by Maheśvara Deva, in one fascicle;
Abridged Recitation and Concomitant Practice Ritual of the Mahāvairocana-sūtra, in one fascicle (also named the Essential Practice Ritual of the Five-Part Abridged Recitation);
Abridged Exposition of the Seven-Part Recitation and Concomitant Practice Ritual of the Mahāvairocana-abhisambodhi-vikurvitādhiṣṭhāna-sūtra, in one fascicle;
Soapberry Sūtra, in one fascicle;
Yoga Kalpa and Offering Ritual of Mañjuśrī Bodhisattva from the Vajraśekhara Sūtra, in one fascicle (also named the Five-Syllable Recitation Ritual of Mañjuśrī; fourteen sheets if including the Sanskrit characters);
Five-Syllable Yoga Ritual of the Youth Mañjuśrī Bodhisattva, in one fascicle (with Sanskrit characters);
Great Kalpa of the Vajraśekhara Trailokyavijaya, in one fascicle (the inner title reads: Chapter on the Great Lotus Maṇḍala of All Tathāgatas with the Mind Mantra of Avalokiteśvara Bodhisattva Spoken in the Great Kalpa of Trailokyavijaya of the Dharma King's Teaching, from the Vajraśekhara);
Sūtra on Auspicious and Inauspicious Times, Days, Good and Evil Constellations and Planets Spoken by Mañjuśrī Bodhisattva and the Ṛṣis, in two fascicles (the lower fascicle contains a preface);
Practice Ritual of the Avalokiteśvara-rāja Tathāgata from the Vajraśekhara Sūtra, in one fascicle;
Treatise on Generating the Anuttarasamyaksaṃbodhi Mind from the Vajraśekhara Yoga, in one fascicle (also named the Contemplative Practice and Cultivation of the Bodhicitta Spoken in the Yoga Dhāraṇī Teachings);
Exposition of the Syllabary Chapter of the Yoga Vajraśekhara Sūtra, in one fascicle;
Contemplative Practice and Recitation Kalpa for Cultivating the Prajñāpāramitā Bodhisattva, in one fascicle;
Commentary on the Prajñā Dhāraṇī of the Benevolent Kings, in one fascicle;
Recitation Portal of the Lotus Family for the Accomplishment of Avalokiteśvara's Great Compassion Yoga, in one fascicle (also named the Accomplishment of the Great Compassionate Avalokiteśvara);
Ritual of the Image Painting and Altar-Site of the Great Mayūrīvidyārājñī Spoken by the Buddha, in one fascicle;
Ritual Kalpa Chapter on the Recitation of the Supreme Seal-Holding Holy Acala the Great Wrathful King from the Vajrapāṇi Radiance Consecration Sūtra, in one fascicle;
Mārīcīdevā Garlands Sūtra, in one fascicle;
Ritual of the Great Holy Deva, the Joyous Dual-Bodied Vināyaka, in one fascicle;
Cintāmaṇicakra Yoga of Avalokiteśvara Bodhisattva, in one fascicle;
Abridged Recitation Ritual of the Golden Wheel King Uṣṇīṣa, in one fascicle;
Most Profound Secret Gate of the Accomplishment of the Vajrayoga Trailokyavijaya, in one fascicle;
Recitation Kalpa for the Practice of Samantabhadra in the Paranirmitavaśavartin Naya Gathering of the Vajraśekhara Yoga, in one fascicle (this one fascicle was originally missing from the previously presented tally of sūtras).
The above one hundred and ten works, comprising one hundred and forty-three fascicles, are extant texts.
As for the Upādhyāya, Tripiṭaka Master Amoghavajra of the Great Tang—Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, Granted the Title of Kai-fu yi-tong san-si, Enfeoffed as the Duke of the State of Su, Posthumously Awarded the Office of Sikong, and Bestowed the Posthumous Name of Great Eloquent Correctness and Great Extensive Wisdom—he was a native of the Lion Country in South India. His Dharma name was Zhizang, and he was known as Amoghavajra. Because his clan name has not been heard, it is not recorded here. Reckoning [his birth], he was born in the first year of the Shenlong era of the Great Tang, the yisi year [705 CE]. Endowed by nature with intelligence, he aspired to the Way while still young. Leaving his parents far behind, he shaved his hair and donned the dyed robes. By the sixth year of the Kaiyuan era, the wuwu year [718 CE], when he was just fourteen years of age, he met the Tripiṭaka Master Vajrabodhi, who was propagating the teachings in the country of Jāva, and served him as his master. Accompanying his master across the Southern Sea, he sailed through danger, amidst frightening waves and surging billows, [following him] like a shadow following a form. Only in the eighth year of the Kaiyuan era did they reach the Eastern Capital of Luoyang. In the twelfth year, the jiazi year [724 CE], upon reaching the age of twenty, he received full ordination (upasampadā) at Guangfu Monastery according to the Sarvāstivāda stone ordination platform. Thenceforth, he listened to and studied the vinaya rules and the Chinese and Indic sūtras and treatises, translating their words alongside his master, gradually gaining mastery over them. He accompanied the imperial cortege between the two capitals and engaged in translation in response to imperial edicts. Never departing from his master's side, he lifted his robes and approached his seat to seek instruction, not neglecting his inquiries for even a moment. This continued until the nineteenth year, the xinwei year [731 CE].

15.4.3

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:

15.4.4

[like] tigers contending to be first. The plans in the ancestral temple left nothing out; divine merit needed no second trial. With this splitting of bamboo and meeting their turning of halberds, in a single military campaign three victories arrived in succession; in ten days both capitals were completely restored. This is truly
Your sagacious counsels operating broadly, your heroic strategy being extraordinary, and Your Sagely power upholding [the realm] surpassing all the rulers.
You are just about to perform the solemn sacrifice at the Eastern Peak, clearly making report to
the High Heavens. That Zhizang can personally preserve this luminous age and stand waiting to behold the grand ritual fills him with utmost joy and exultation. Respectfully going to the Right Yintai Gate, he presents a memorial offering congratulations for imperial hearing. In lightly braving
Your Imperial Majesty's presence, he prostrates in profound trepidation. The śramaṇa Zhizang, with true joy and true delight, respectfully speaks."
The Emperor's endorsement stated: "We have noted your congratulations."
At that time, both capitals had been restored, the palace halls remained as before, and the myriad people were revived.
The Retired Emperor was in Shu. The imperial retinue was welcomed and escorted from Chengdu. It was the first day of the twelfth month of the second year of Zhide.
Emperor Suzong, out of deep veneration for the Tripiṭaka Master, would not address him by his personal name, and from this time forward referred to him only by his title. On the following morning, he presented a memorial offering congratulations for imperial hearing, which stated:
"The śramaṇa Amogha speaks. Amogha has heard that the Way is prioritized only by emperors; when the sovereign Way is pervasive, divine merit operates without contrivance. Filial piety is the root of virtue; when supreme virtue flourishes, one receives the primordial talismans. Humbly I reflect that
Your Majesty, receiving Heaven's mandate, succeeds Yao, and according to the people's wishes, restores Yu's realm. Without altering things, the two poles [of Heaven and Earth]
are pure and upright. Before twelve days had elapsed, both capitals were settled in peace. Your merit reaches the Great Sky; Your virtue surpasses all rulers. In the east you receive the homage of all the lords, and in the west you welcome the Retired Emperor. Wearing the imperial robes, you further guide
the imperial carriages; clearing the celestial steps, you invite
the sovereign chariot. Heavenly Father and Heavenly Son,
prior to Heaven and posterior to Heaven. Leaving the palace gates, [they] return again to the Nine Enclosures. Rectifying the cosmic order, [you] once more give peace to the myriad people. Truly this is the Retired Emperor's transmitted instructions, whose merit reaches higher than the Primordial Lord; Your Majesty rides the times, and Your supreme virtue ranks first among founding kings. It is fully enough to shine brilliantly in the historical records and gaze high above Tang and Yu. Born to meet
this prosperous age, Amogha happens to witness this glorious spectacle, and is filled with boundless joy and gladness. Respectfully going to the Yintai Gate, he presents a memorial offering congratulations for imperial hearing. In lightly braving
Your Imperial Majesty's presence, he prostrates in increasing trepidation. The śramaṇa Amogha, with true joy and true delight, respectfully speaks."
The Emperor's endorsement stated:
"Having swept clean the miasmic vapors and settled the cosmic realm, the Sagely Monarch has returned to bring peace to the palace halls. Morning and evening We present Our respects, with unusually deep joy and celebration. We have noted your congratulations."
On the eighth day of that month, the honorable title was bestowed: Emperor of Luminescent Heaven, Civil and Martial, Great Sage, and Filial Influence. This was conferred by the edict of the Retired Emperor.
On the third day of the first month of the third year of Zhide, wuxu, Tripiṭaka Master Amogha hosted a vegetarian feast in his own cloister.
By imperial grace, precious incense was bestowed, accompanied by consolation. He drafted a memorial respectfully thanking the imperial grace to express his feelings, vowing to translate sūtras and śāstras for
the State, so that the Yoga esoteric teachings might quell calamities and eliminate disasters. His memorial stated:
"The śramaṇa Amogha speaks. The palace commissioner Wu Youyan arrived and conveyed the imperial decree: because Amogha was hosting a vegetarian feast in his cloister today, precious incense was specially granted, accompanied by
the imperial envoy. The vast benevolence is bestowed in detail; my joy and exultation are beyond description. Amogha is truly joyful and truly delighted. Amogha has taken refuge in the flow of the Dharma, and the imperial favor has broadened the esoteric teachings. Wandering alone for tens of thousands of li, I studied across the Five Indias.
Focusing my contemplation upon the ten directions, I paid homage to the Buddhas of the Kusumatalagarbha; devoting myself to the five divisions, I plumbed the mantras of the Jetavana. Whenever arranging syllables and contemplating the mind, I cast myself down to pray for attainment. Borne along by the power of my great vows, I met with the advent of a wheel-turning king. Having maintained pure sincerity for ten years, I finally encountered the luminous sage. In earlier years, before the mysterious gate had opened,
Your Majesty was cultivating virtue in the Spring Palace. Early on, I received Your virtuous words and was favoured with visits of inquiry; You also bestowed incense and medicines, secretly dispatching them for empowerment. When Your Majesty made the Northern Tour, though Amogha was unable to accompany You as an attendant, my disciple, the monk Hanguang and others, returned from the western lands and were able to personally meet
the imperial carriage. Amid the ruggedness of the military campaign, they heard the deliberations on establishing the succession. Though Amogha's body was trapped in barbarian lands, my mind was ever turned towards the palace gates. Frequently receiving secret edicts, my offerings all reached You. Your Majesty's sagacious counsel operated alone, and the power of the Dharma secretly aided it; the bands of villains were dispersed, and the imperial celestial image returned to rectitude. Amogha's humble person again was favored by the court's grace. In the tenth month, the palace was purified to establish an assembly for repelling māras; at the New Year, an honorable title was offered, and [Your Majesty] came to the abhiṣeka altar. The upper palaces were coated and adorned; the separate halls were incensed and cultivated. Having already permitted translations and also the ordination of monks, the moistening benevolence is already deep; on what day can I ever repay it? Respectfully, during the three periods of the day I shall bathe the images, and every half-month perform the homa, hoping that
the thirty-seven deities will protect the territory of the Enlightened Monarch, and the sixteen protectors will augment
the divine might of the Sagely Sovereign, with longevity like the Southern Mountain, everlasting without limit. Unable to bear my extreme gratitude and joy, I respectfully submit this memorial to present my thanks for imperial hearing. The śramaṇa Amogha, with true joy and true delight, respectfully speaks."
The Emperor of Luminescent Heaven, Civil and Martial, Great Sage, and Filial Influence endorsed it, saying:
"The Master manifested his person in the western regions and opened the Dharma in the Central Realm. Regarding your past great vows, Our mind fully knows them. Walking along the Ganges sands, you brought about great merit; having had to trek [such distances], you constantly bore in mind causes and conditions, and had monks inquire about the Way and express vows. Now the lotus is utmost pure, and the pattra leaves are proclaimed once more; the subtle and wondrous Buddha is unfathomable. To honor the Unimpeded, this powdered incense is bestowed. Maintain and practice it with diligence; you shall be non-retrogressing. We have noted your thanks."
On the fifth day of the second month of that year, the third year of Zhide was changed to the first year of Qianyuan, the year still being wuxu. On the twelfth day of the third month, the Tripiṭaka Master memorialized to request searching for Indic manuscripts to repair and translate them. Soon an imperial decree
was issued, stating: "In the Central Capital's Cien, Jianfu, and other monasteries, as well as the Eastern Capital's Shengshan, Changshou, and other monasteries, and in monasteries, cloistered residences, villages, and quarters throughout various prefectures and counties, there are Indic manuscripts brought by the former Tripiṭaka Masters Xuanzang, Yijing, Śubhakarasiṃha, Bodhiruci, Baosheng, and others. The Tripiṭaka Master śramaṇa Amogha of the Right Daxingshan Monastery memorializes: 'The aforementioned Indic manuscripts and others, having been received from earlier Tripiṭaka masters, remain largely untranslated. The months and years have grown deep; the cords and ribbons are mostly broken; that they are submerged and falling into ruin is truly lamentable. If not repaired, it is feared we would violate the sacred teachings. Recently having received
Your gracious command permitting translation, the task relies on investigation and verifying subtle words. I request permission to inspect, collect, and search for them wherever they may be. For those among them that are damaged or incomplete, they shall be repaired according to their needs; for those suitable to be propagated to aid the State and spread conversion, they shall be translated in succession and memorialized for imperial hearing. The merit supporting the Sagely Person is most extraordinary. May the Heavenly Grace grant permission, and please order it announced to the relevant offices.' The imperial decree approved the memorial."
The luminous decree granted the permission. Searching wherever they might be, first from the Indic manuscripts obtained in South India, approximately over one thousand fascicles of works were counted. On the eleventh day of the sixth month, a detailed petition was submitted for imperial hearing. Soon an edict
was promulgated, stating: "Eighty works, including the Dhāraṇī teachings and the Vajraśekhara-yoga-sūtra, and twenty works of Mahāyāna and Hīnayāna sūtras and śāstras, totaling one thousand two hundred fascicles. The Tripiṭaka Master śramaṇa Amogha of the Right Daxingshan Monastery memorializes: 'Amogha has heard that he who succeeds Emperor Yao inherits the imperial throne; he who receives the Buddha's entrustment transmits the Buddha's teachings. Examining this maxim, it has never changed; it flows and flourishes through ten thousand generations, branching out its leaves and spreading its boughs. Amogha, with staff in hand and water bottle carried, journeyed across the heavenly [realms]

15.4.5

[…] India. Traveling through valleys and mountains, he journeyed far across many lands. Wherever he encountered sacred traces, he offered his utmost sincerity and paid obeisance. Whenever he heard of scripture and teachings, he exhausted every plea of fervent petition. Searching out the subtle and profound, he penetrated broadly into the deep and secret teachings. Though his sincere mind was plain and humble, his vow was to propagate them widely. Thus he obtained the aforementioned scriptures and treatises. Yet since arriving at the central capital, he had not yet translated them. Missing was their copying, and their reception and practice had lapsed. He especially hoped that the Dragon's [Imperial] compassion would grant permission for them to be translated, so that the Dharma assembly might be spread anew and the path of maintenance cleared, and that the Buddha-sun, risen once more, might further expand the achievement of promulgation. Heavenly grace granted permission, and it was promulgated to the authorities in charge, with the imperial decree following the memorial.

Furthermore, on the third day of the ninth month of that year, he presented merits, submitting a memorial with the details above, which read:

'One amber image of Ratnasaṃbhava Tathāgata. One copy of the Mahāpratisarā-dhāraṇī written in Indic script.

To the right: In former times, when the Yellow River ran clear, an auspicious era commenced; a grasping lightning flash signaled good omen. Coinciding with the Double Ninth festival, there was born a sage of a thousand years. Because Your Majesty truly received the precious throne, the statue bears the name "Ratnasaṃbhava" [Treasure-born]. Because Your Majesty, giving rise to thought, brings about immediate comprehension, the luminous spell bears the designation "Pratisarā" [According to Prayer]. That the image can shine with brilliant radiance completely penetrating is like Your Majesty illuminating the four quarters. That the luminous spell can awe and subdue demonic adversaries is like Your Majesty subduing ten thousand states with awe. Respectfully examining the Vajraśekhara-sūtra, when all Tathāgatas attain unexcelled complete enlightenment, they all receive the initiation of Ratnasaṃbhava. So it is that Your Majesty's profound merit accords with heaven and governs the state with the true Dharma, with deeds and seasons coalescing like tallies fitting together. We humbly hope that, slightly cultivating reverent mindfulness, [Your Majesty] will seal and wear it. Then the holding of the luminous spell will surely shed its radiance around, broadly extending supreme transformation to the land of Donghu, while the root deity extends protection, prolonging the sage's longevity to that of the Southern Mountains. Incapable of bearing the utmost rejoicing, [I] respectfully present it along with this memorial. Lightly desecrating the royal screen and imperial pendants, I am overcome with trembling and dread. Respectfully presented.'

The Qianyuan Guangtian Wenwu Dasheng Xiaogan Emperor endorsed it, saying:
'The appearances and forms of the Buddhas are as rare to behold as the udumbara. The secret treasury and divine mantras of the Tathāgatas are beyond conception. The Master has broadly opened the school of Emptiness and is capable of upholding the secret seals. Using this true Dharma to widely protect Our person, to faithfully receive and practice it is of profound benefit.'

Reaching the leap-fourth month, fourteenth day of Qianyuan 3, the Palace Grounds Patrol Commissioner, Defender-Lieutenant of the Right Internal Guard Corps, Supernumerary Staff Member Treated as Substantive, Awarded the Purple and Gold Fish Bag, Internal Flying Dragon Messenger in Active Duty, official Shi Yuancong, submitted a memorial requesting that an initiation bodhimaṇḍa be cultivated at Daxingshan Monastery:

'To the right: Your servant has observed in private that the methods for crossing over disasters and warding off difficulties do not surpass the secret Mahāyāna. Of the approaches of the Mahāyāna, initiation is supreme. Now, falling in the leap-summer month when the hundred flowers are in full bloom, I humbly hope that the Tripiṭaka [Master] Amoghavajra may be ordered to cultivate an initiation bodhimaṇḍa for the state at the aforementioned monastery. It contains teachings for extinguishing calamity and increasing benefits; it possesses the power to subjugate and bring rejoicing. Upholding this power of merit to eradicate all villains, it will above augment the sage's longevity without boundary, and relying on this, the myriad people will enjoy purity and peace. Your servant originally has no talent or virtue, yet has been favored with imperial duty. Respectfully offering my humble sincerity, my trembling and sweating are redoubled. If heavenly grace should grant your servant's memorial, I request a black-ink imperial edict in accordance.'

On the nineteenth day of the leap-month, the era was changed to the first year of Shangyuan, still the year Gengzi. On the twenty-fifth day of the eighth month, Li Fuguo, Palace Attendant Opening Office with Equal Three Dignities and Adjudicator of Field Armies, announced the imperial decree: 'The Tripiṭaka [Master] Amoghavajra and three monk disciples should cultivate merit at Zhiju Monastery.'

On the twenty-first day of the ninth month of the second year, Xinchou, a general amnesty was granted throughout the realm. The titles of Qianyuan Guangtian and others were removed, leaving only the address 'Emperor.' The title of Shangyuan was also abolished, calling it simply 'the second year.' Taking the new moon of the eleventh month as the beginning of the year, it was called simply 'the first year.' Furthermore, the designations of the first, second, third, and fourth months were abolished, taking the earthly branch of the month's orientation as their designations: the first year, Renyin, Month of Establishing Zi, Month of Establishing Chou, Month of Establishing Yin, Month of Establishing Mao, Month of Establishing Chen, Month of Establishing Si. On the fifth day [of the Month of Establishing Si], the Retired Emperor passed away after his testamentary decree was concluded. Reaching the fifteenth day, Chuzhou presented a jade disc. On this day, the era was changed to the first year of Baoying, still the year Renyin. The fourth and fifth months and so on all reverted to standard numbering. Emperor Suzong decreed that the Crown Prince act as regent of the realm, and graciously pardoned all prisoners. On the eighteenth day of that month, Emperor Suzong passed away after his testamentary decree was concluded. On the twentieth day, Daizong ascended the imperial throne. On the sixteenth day of the fifth month, a general amnesty was granted throughout the realm.

Reaching the thirteenth day of the tenth month, the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery presented a memorial offering: one carved white sandalwood image of Mārīcī (translated here as 'Awe-Inspiring Light') and one copy of the Mahoṣṇīṣa-dhāraṇī written in Indic script.

'To the right: Amoghavajra, fortunate to have met with the holy dynasty early on and served its glorious brightness, then encountered the dawn of [Your Majesty's] birth, and further met with the day of [Your Majesty's ascension as] the Golden-Wheel King. Humbly we consider: Your Majesty's life extends the precious throne, and the revered statue bears the name "Awe-Inspiring Light." Because Your Majesty stands at the head of a hundred kings, the mantra bears the title "Buddha-Crown" [Uṣṇīṣa]. Respectfully examining the Mahoṣṇīṣa: when all Tathāgatas attain unexcelled complete enlightenment, they all receive this mantra; even down to the imperial rank of the Golden Wheel, none fail to follow and practice it. Humbly we consider: Your Majesty, receiving Heaven's will, has ascended the throne, and the sage's governance is renewed. Governing the state with the true Dharma accords with the spiritual realm. We humbly hope that, slightly cultivating reverent mindfulness, [Your Majesty] will seal and wear it. Then it will broadly extend supreme transformation to the Eastern Region, and prolong the sage's longevity to that of the Southern Mountains. Incapable of bearing the utmost rejoicing, [I] respectfully present it along with this memorial. Lightly desecrating the royal screen and imperial majesty, I am overcome with trembling and dread. Respectfully spoken.'

The Emperor endorsed it, saying:
'The auspicious sandalwood image and the authentic palm-leaf text—South India is far away, and they are difficult to encounter in the central realm. The Superior One, with compassionate pity, has brought them sealed and protected; not keeping them secret to the Saṃgha, he has transmitted them to the imperial gates. Gaining what was never before had brings genuine comfort to Our heart.'

On the tenth day of the seventh month of Baoying 2, the reign title of Baoying Yuansheng Wenwu Emperor was bestowed; the year was Guimao. On the eleventh day of the seventh month, the era was changed to the first year of Guande; the year was still Guimao. On the fourteenth day of the eleventh month, the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery requested to establish an initiation bodhimaṇḍa for the state:

'To the right: Amoghavajra has heard that Vairocana encompasses ten thousand realms, and the secret seals and true tallies swallow all scriptures. In accordance with their teachings, there are the sudden and the gradual. "Gradual" refers to the Śrāvakas of the Hīnayāna ascending the altar as a place of learning; "sudden" refers to the initiation Dharma gate for Bodhisattva-Mahāsattvas. This is the level path to reaching the ultimate, the authentic station for entering Buddhahood. "Crown" [mūrdhan/uṣṇīṣa] refers to the crown of the head, representing the supreme loftiness of great practice. "Initiation" [abhiṣeka] refers to pouring on and upholding, clarifying the protective mindfulness of all Buddhas. Transcending and attaining release—what does not proceed from this? For this reason, disciplining oneself and serving diligently without sparing day or night, vowing in intention to praise and admire—how could one dare to be negligent? It is hoped that during midsummer and the three long-fast months of each year, [an initiation platform] may be erected according to the sūtras, adorning pure flowers to open awakening, causing those with consciousness to return to truth. Thus may the frontiers be quieted, and the sage's person enjoy myriad longevities. Incapable of bearing the utmost sincerity, I respectfully proceed to the Right Yintai Gate to present this memorial of request for imperial awareness. If heavenly grace should permit it, I pray it be decreed.'

15.4.6

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…”

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貞元新定釋教目錄 — 圓照, Classical Chinese