貞元新定釋教目錄 15.4.6

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…”