貞元新定釋教目錄 15.4.7

15.4.7

[When the previous text broke off, the emperor] commanded that the True Vehicle be translated.
The imperial benevolence had descended specially upon [me], leaving no room for decline or excuse. Moreover, now comparing the previously translated prose of the Mahāyāna Ghanavyūha-sūtra against the Indic text of verse-conclusions, I have now translated the gāthās according to the palm-leaf manuscripts. Copying and adorning them, I respectfully present them together [to the throne]. In Your Majesty's grace, imperial prefaces were composed and placed at the beginning of each sūtra. While palace officials were perusing them, they had not yet been proclaimed to those inside and outside the court. At that time, Eminent Monk Chengru and others of the capital, yearning for the sweet dew as the thirsty yearn for broth, submitted a memorial, presenting their petition as follows: On the eighth day of the eighth month of the first year of Yongtai, Senior Monk, Platform-Presiding Eminent Monk, and Śramaṇa Chengru and others of Da’anguo Monastery submitted a memorial. Śramaṇa Chengru and others state: Chengru has heard that when the sun and moon move through the six directions, those seeking their illumination are insects; when sweet dew falls from the nine heavens, those hoping for its moisture are plants and trees. Truly, it is said that heaven and earth cover and support without interruption, nurturing and fostering without partiality, so that mosquitoes and gnats can sport in the long wind, and frogs and turtles can swim in the boundless sea. Humbly we consider: Your Majesty, the Baoying Yuansheng Wenwu Emperor, whose blessings have been received through dust-mote kalpas and whose faith has been planted across Gangetic sands, your majesty strikes fear into the demonic realms and your fame flows through Buddha-lands. With the gravity of the precious throne, you exalt the subtlety of the precious verses; with the honor of the golden wheel, you broadcast the teaching of the golden mouth. How could the hundreds of kings and thousands of emperors be spoken of in the same breath? Chengru and the others, having fortunately encountered this prosperous era, are unworthy denizens of the Dark Gate. We constantly contemplate reciting [the scriptures] in order to repay the imperial beneficence. We respectfully have learned that recently an imperial decree commanded the Tripiṭaka [Master] Amoghavajra, doctrinal monks, and others to re-translate the Benevolent Kings Prajñāpāramitā-sūtra, where doctrine and principle are both evident, and ultimate nature and phenomenal characteristics are fully integrated. Kept sealed in the dragon palace, it has not yet been promulgated to the deer park. We monks, braving death, venture to present this request. We humbly pray that the Heavenly Compassion will reveal this Dharma-jewel, and that, in accordance with the sūtra, one hundred Dharma masters may be invited and one hundred high seats established, to proclaim together its phrases and meaning, and jointly eradicate baleful vapors. Such is our foolish sincerity; decision rests with the Sagely Will. Unable to bear our extreme yearning and thirsty anticipation, we respectfully proceed to the Right Yintai Gate, presenting this memorial to petition and report. Lightly braving the Heavenly Majesty, we are bowed with deep trembling. Respectfully spoken.
The Baoying Yuansheng Wenwu Emperor endorsed it as follows:
"The true scripture of the Benevolent Kings has refined principles and profound significance; its transformation flows through the Worthy Kalpa, bringing blessings to the populace. That you masters all wish to expound it to assist in bringing peace to the state—the so-called opening of lectures—shall be granted in due course."
An imperial decree was issued: On the twenty-third day, at the two monasteries of Zisheng and Ximing, a total of one hundred seats shall be established; one hundred Dharma masters shall be invited to lecture on the Benevolent Kings Sūtra, and one hundred eminent monks shall chant the Ghanavyūha-sūtra and others. Incense, flowers, food, drink, drums, music, strings, and songs shall all be provided by the relevant authorities, with no lack permitted. At that time, continuous autumn rains poured down without stopping. The relevant authorities reported to the throne, requesting a postponement of the date. On the twenty-second day of the eighth month of the first year of Yongtai, General of the Left Gate-Guarding Guard and Administrator of the Palace Domestic Service Liu Qingtan proclaimed the imperial order: "Regarding the one hundred seats at the two monasteries, where it was previously ordered to welcome the scriptures on the twenty-third day, due to the torrential rains it is appropriate to change the date to the twenty-sixth day to welcome the scriptures and open the lectures. The provisions from the various offices should be coordinated with designated personnel and prepared in accordance with the rescheduled date." When the rescheduled date arrived, the heavens were still raining without clearing. An imperial decree further postponed it to the first day of the ninth month. On this day, eminent monks from both the eastern and western streets arranged pure banners, flowers, standards, canopies, and jeweled carriages. Music from the Court of Imperial Sacrifices, the Pear Garden Imperial Troupe, and the Two Instruction Quarters went to the Yintai Gate, where myriad performances resounded profusely. At that time, Commissioner of Military Inspection, Concurrently in Charge of the Shence Army Troops and Horses, Specially Promoted Grand Master of Splendid Happiness with Equal Ceremonial Privileges, Concurrently Senior General of the Left Gate-Guarding Guard, Administrator of the Palace Domestic Service, Imperial Commissioner of Flying Dragon Stables, Bows and Arrows, etc., Upper Pillar of the State, and Founding Duke of Fengyi Commandery Yu Chao’en, along with the Commissioners of the Six Armies, formed ranks. Heavenly dragons and the eight classes of ghosts and spirits escorted the new scriptures as they emerged from the Imperial Palace. Just as the scriptures emerged, variegated clouds floated in the sky, luxuriant and clustered, shining brilliantly to display an auspicious sign. When the scriptures were opened at both monasteries during the hours of si and wu (9 a.m. to 1 p.m.), the myriad commoners rejoiced in their hearts, and only then did the auspicious clouds vanish. Clergy and laity looked up in admiration, receiving extraordinary felicity. Tripiṭaka [Master] Amoghavajra submitted a memorial of gratitude. On the second day of the ninth month of the first year of Yongtai, Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery submitted a memorial thanking [the Emperor] for the imperially composed sūtra preface and celebrating the auspicious clouds, saying: Śramaṇa Amoghavajra states: Amoghavajra's practice lacks that of the former exemplars, and his learning falls short of past sages. Having unworthily received the imperial decree to translate the true scripture, it was as if treading on spring ice, or standing beside a deep ravine. Humbly I consider: Your Majesty has unveiled the sun of wisdom and spread the shade of the cloud of compassion; your sagely thought soars like the wind, and your imperial compositions possess jade-like elegance. Personally composing the preface and narration, you illuminate the trichiliocosm, showering Dharma-rain across the nine heavens and erecting supreme banners at the one hundred seats. The majestic demeanor and imperial escort were just as when Śākya descended Vulture Peak; the crowds of gentry and commoners were like Prasenajit going to Rājagṛha. Auspicious clouds presented good omens, and joyous vapors floated in the sky; this manifests the harmony of the Three Terraces and accords with boundless blessings. Unable to bear the utmost gratitude, I respectfully present this memorial to offer congratulations and report. Śramaṇa Amoghavajra, in true joy and delight, respectfully speaks.
The Baoying Yuansheng Wenwu Emperor endorsed it as follows:
"The Master came from afar from the lotus palace, personally bearing the palm leaves. Expounding the dark teaching, you benefit and deliver the populace. The translation being completed, gods and humans assemble together. Brightening the clear autumn scenery, five-colored auspicious clouds unfolded. Propounding the True Vehicle accords with the wondrous principle; one must rely on pointing fingers to comprehend the metaphor, having early established the bond between teacher and student. Witnessing this sympathetic resonance, my crown-reverence deepens even more."