貞元新定釋教目錄 16

English (machine translation) 16

Language: English

16.5 — 5 parts

16.1

Compiled by Śramaṇa Yuanzhao of Ximing Monastery in the Western Capital

16.2

General Compilation of the Catalogue of Scriptures, Part One, Number Sixteen

At that time, the Commissioners of the Left and Right Six Armies, witnessing these auspicious clouds, presented a memorial to offer congratulations. On the third day of the ninth month of the first year of Yongtai, Specially Promoted, Senior General of the Right Dragon-Martial Guard in Charge of Military Affairs, Upper Pillar of the State, Duke of Xu, Subject Liu Xianzhi and others submitted a memorial. Subject Xianzhi and others state: Yesterday, when welcoming the newly translated Benevolent Kings Prajñāpāramitā-sūtra Protecting the State, auspicious clouds appeared in response, presenting good omens in five colors, their radiance dispersing across the entire sky. Embracing the sun of wisdom, they were ever more vivid; following the auspicious wind, they manifested sagely virtue. Humbly we consider that Your Majesty, through the Great Way, benefits all beings, and through supreme virtue, oversees the realm; your pure sincerity moves the spirits, and numinous responses descend accordingly. Your subjects, unworthily serving in the imperial guard, have long bathed in your pure influence and personally witnessed these auspicious omens, feeling boundless rejoicing and good fortune. We respectfully proceed to the Right Yintai Gate, presenting this memorial to offer congratulations and report. Subject Xianzhi and others, in true fear and dread, bow their heads and prostrate themselves, respectfully speaking. The Baoying Yuansheng Wenwu Emperor endorsed it as follows: "The gate of non-duality early transmitted the secret treasury; reiterating its principles expands its words. About to unfold the text of palm leaves, we opened the gathering of the lotus palace. An auspicious hue floated in the heavens, and auspicious clouds adorned the sun. Manifested through spiritual penetrations, its auspicious response is made clear. Being an omen of peace and harmony, our rejoicing and comfort are shared. The congratulation is acknowledged." From this first day until the end of the bright fortnight, lectures on the scripture were held twice daily, and the path was practiced at the two appointed times. Food, drink, tea, and medicine were all provided by the relevant authorities. The six pitch-pipes and five musical notes did not cease day or night. On the sixteenth day, the fast concluded at Ximing [Monastery]. Drums, music, strings, songs, and myriad entertainment performances lasted throughout the day. When the lectures at Ximing concluded, a memorial offering congratulations was presented. On the tenth day of the ninth month of the first year of Yongtai, Senior Monk Śramaṇa Huaigan and others of Ximing Monastery submitted a memorial. Senior Monk Śramaṇa Huaigan and others of Ximing Monastery state: Having specially received the imperial command to open one hundred seats and lecture on the Benevolent Kings Prajñāpāramitā-sūtra Protecting the State, today the scripture cycle is completed and the celebratory vegetarian feast has ended. All living beings are exceedingly overjoyed. Humbly we consider that Your Majesty has renewed heaven and earth, your brilliance matching the sun and moon; in the leisure of reigning with hands folded, you have re-translated the true scripture. The sagely mind and the Buddha-mind converge on the single principle; Chinese words and Indic speech are not separated by distant realms. The garland-verses have been fully heard, and the lamp-transmitting monks can be seen. In this gold-corded realm, Maitreya descends to be born; within the Jade Capital, the Wheel-Turning King appears. The clear autumn sky is beautiful, and the harvest is about to ripen; variegated clouds float in the sky, and baleful vapors will surely be completely eradicated. Our sovereign's supreme sagacity and the Buddha's supreme compassion provide Dharma-nourishment across sands of the Ganges, bringing great fortune to all under heaven. Huaigan and the others unworthily dwell in the Jetavana, our joy boundless. Prostrating and burning incense, by what steps could we repay you? The counts of merits are presented separately sealed in a document. Respectfully we present this memorial to express thanks and report. Śramaṇa Huaigan and others, in true joy and delight, respectfully speak. The Baoying Yuansheng Wenwu Emperor endorsed it as follows: "You masters have expounded the true scripture and broadly proclaimed its wondrous principles, thereby nourishing benevolence and longevity, and rescuing and protecting living beings. Now that the Dharma assembly has ended, we shall rejoice together." At that time, the Prince of Daning Commandery, Pugu Huai'en, [though] ranked among the nobility and reaching the position of Grand Preceptor, rebelled against imperial favor, gathering the barbarians from afar in Lingwu and aggressively advancing upon Jingyang.

16.4

An imperial decree was issued ordering the one hundred eminent masters of the Ximing Monastery to proceed together to the hundred-seat bodhimaṇḍa at the Zisheng Monastery. On the seventeenth day of the ninth month in the first year of the Yongtai era, Li Xiyi, a high-ranking palace official, received the imperial decree: 'The one hundred Dharma masters and eminent monks who were previously at the Ximing Monastery shall all proceed to the Buddha Hall of the Zisheng Monastery to chant sūtras and practice the path for the sake of the state. Fifty of the hundred Dharma masters at the Zisheng Monastery, led by Liangben, shall lecture as before on such scriptures as the Benevolent Kings Prajñā, the State-Protecting, and the Ghanavyūha, extending their benefit to the myriad people. Monks and Daoist priests of the various monasteries and abbeys throughout the capital shall likewise chant scriptures and practice the path twice daily at their respective places. The three monastery officers are further ordered to dispatch competent monks to take special charge of inspecting and supervising, making diligent cultivation their priority, and allowing no remissness.' At that time, following the imperial decree, the eminent masters of the two streets and the hundred-seat Dharma masters all assembled at the Zisheng Monastery. Twice daily they lectured and chanted, and twice they recited scriptures and circumambulated the path. At noon and at dusk, offerings of music were presented without alteration. In the early night and the late night, all gathered in the grand lecture hall, chanting in unison the name of Mahāprajñāpāramitā, praying that the state and the people would be free from anxiety and fear. In the monasteries and abbeys of the capital, the recitations were conducted likewise. At that time, the Imperial Commissioner, Deputy Commander-in-Chief of Guannei and Hezhong, Minister of Works, concurrently Director of the Secretariat, Supreme Pillar of State, and Prince of Fenyang Commandery, Guo Ziyi, holding his imperial tally, marched forth with the army. Personally directing military discipline, he departed from the imperial capital. Arriving at Jingyang, relying upon the heavenly prestige [of the Emperor] and depending on the power of this sūtra, the two armies confronted each other, arrayed in opposing formations. Gongs and drums sounded, and swords and halberds gleamed like snow. Thereupon the Prince of Fenyang rode forth alone, standing firm before the battle line. Moved by a single word of his, Huai'en retreated, and the Western Rong and Northern Di attacked one another. Within ten days, the royal kingdom was completely pacified. Thus one knows that with the true scripture of the Benevolent Kings State-Protecting Prajñā, the sagely mind [of the Emperor] and the Buddha-mind nurture the myriad commoners as their children; their intent is one and the same. Thereafter, gathering the troops and ordering the ranks, [Guo Ziyi] led his victorious army back to the capital and personally appeared before the Imperial Countenance, where he was granted exceptional imperial bounties. An imperial decree was issued to the hundred-seat bodhimaṇḍa of the Zisheng Monastery, fixing the twenty-third day of the intercalary tenth month to hold an unrestricted feast to celebrate its conclusion. On that day, outside the south gate of the monastery, the bodhimaṇḍa was laid out across the entire ward. Within the east and west streets, curtains were arrayed like clouds, and banners and flowers adorned the heavens. The venerable forms [of the Buddhas] were magnificent, their light illuminating the mortal realm. After the feeding of the monks was concluded, the six musical ensembles competed in performance, and the myriad entertainments filled the thoroughfares, with singing and playing throughout the entire day. The eminent monks of the capital were each gifted thirty [bolts of silk]; the Tripiṭaka Master Amoghavajra was bestowed nine hundred bolts of silk, brocade, and patterned fabric to complete the number; and his attendant novices were each given fifteen bolts. Furthermore, a special decree of imperial grace bestowed upon the lecture hall of the Zisheng Monastery the name 'Hall of the Good Dharma of the Yongtai Era', inscribed on a plaque by the imperial brush. This was indeed a precedent for the Dharma gate for ten thousand ages and a thousand autumns. Ever since the barbarians invaded the borders, the monks had gathered at night in the grand lecture hall to chant Mahāprajñāpāramitā in unison, with one will and one mind, harboring no other thoughts. Before multiple months had elapsed, peace and stability were indeed attained. This was indeed the sagely power and the majesty of the scripture evoking this auspicious response. Bestowing precious riches upon the hundred-seat translation assembly—ever since the eastward transmission of the Buddha-Dharma, nothing has surpassed this day. When it came to the first day of the eleventh month, decrees of grace arrived repeatedly: An imperial decree was issued regarding the preceptor, Tripiṭaka Master Amoghavajra: 'The late Tripiṭaka Master Vajra[bodhi] may be posthumously awarded the title of Specially Advanced with the Dignity of the Three Excellencies Opening an Office (Kaifu Yitong Sansi), and further granted the posthumous title of Tripiṭaka Master of Greatly Propagating the Teaching,' as related above. On the same day, great favor was extended to Tripiṭaka Master Amoghavajra. The imperial decree stated: 'Tripiṭaka Master Amoghavajra: A scion of the Śākya in the lotus palace, a guide in the fragrant realm. His nature manifests True Suchness, and his learning is consummate in the secret canon. Receiving the profound intent of the Jetavana, he reveals it to the four refuges; translating the subtle words from the golden mouth, he serves as a ferry across the six realms. Personally bearing Sanskrit folios, he traversed the flowing sands from afar. The lamp he transmits shines with increasing brilliance; his sweet dew pours forth universal moisture. He scatters the clouds of compassion over the burning house and raises the sun of wisdom upon the dark paths. Recently, We in person inquired of him concerning superior causes, and he broadly revealed expedient means, forever severing the net of doubt and nurturing Our sprouts of wisdom. Although his world-renouncing mind is indifferent to fame and position, the statutes of praise and honor are meant to distinguish the wise and worthy. To make him answer the splendid appointment and accord with the court regulations, he may be made Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial (Honglu Qing), and further granted the title of Tripiṭaka Master of Great and Vast Wisdom Amoghavajra.' [Amoghavajra reflected:] 'I have heard that a mother is honored on account of her son according to the common worldly etiquette, but a master's glory deriving from his disciple is rare in the Buddhist gate.' Reverently receiving the honorable appointment, feeling both joy and trepidation, holding it up with great deference, he presented a memorial of gratitude, which said: 'On the fifth day of the eleventh month in the first year of the Yongtai era, the Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, Tripiṭaka Śramaṇa of Daxingshan Monastery, Amoghavajra of Great and Vast Wisdom, submits this memorial. Its words run: The Tripiṭaka śramaṇa Amoghavajra states: Having received the imperial edict of the first day of this month, granting that my late great preceptor, Tripiṭaka Master Vajra[bodhi], be posthumously awarded the title of Opening an Office with the Dignity of the Three Excellencies and further posthumously titled Tripiṭaka Master of Greatly Propagating the Teaching; and that Amoghavajra be made Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, and further granted the title of Tripiṭaka Master of Great and Vast Wisdom Amoghavajra. A single rainfall from heaven moistens both roots and leaves; the radiant curl of hair shines forth, illuminating both the hidden and the manifest realms. Holding [the decree] aloft with trepidation, sorrow and joy mingle together. Amoghavajra feels genuine rejoicing and happiness, along with grief and fear. Amoghavajra has heard: The Ten Epithets are distinct designations signifying virtue; the Nine Ministers are weighty ranks reflecting the Heavenly River. My late great preceptor's realization was consummate in transmitting the lamp; it is indeed fitting to make manifest his remaining achievements. But as for Amoghavajra, in the Dharma I am ashamed to succeed him, yet I vainly receive this immense favor. It is like the stone of Yan blending its lustre [with jade], or like the pipe-player of Qi insincerely joining the ensemble. The honor extends to both the living and the deceased; the imperial favor reaches both master and disciple. Respectfully receiving it with awe and alarm, when I look upon myself I am filled with shame. Moreover, renouncing family and shaving the hair is originally aimed at transcending glory and disgrace; repaying the state with pure sincerity is the general principle of a monk. Your Majesty widely turns the golden wheel, yet deigns to gather up broken tiles and gravel, inviting me to tranquil meditation within the imperial palace and honoring me with the extraordinary ritual of praise. Although I lack the strength to bear a mountain, my footsteps draw near to an honored guest. This compromises the sublime tradition of world-renunciation and stains the pure traces of having few desires. For this reason, in my personal audience I declined three times, troubling the Ninefold Court with my words, hoping that Your Majesty would deeply consider my sincere plea; how could I have been stubbornly unyielding? A child in a goat-cart, I am bewildered and ashamed before the title of Vast Wisdom; a humble talent of the Deer Park, I feel exceedingly unworthy of the Chief Minister of State Ceremonial. Unable to bear my extreme gratitude and respect, I respectfully present this memorial of thanks to make it known. The śramaṇa Amoghavajra speaks with true rejoicing and joy.' The Baoying Yuansheng Wenwu Emperor endorsed: 'The preceptor's realization is secret like the Twin Sala Trees; his achievements transcend right awakening. Coming from afar from India, he disseminated the mantras. Recently, having taken refuge in him, We personally received the entrustment. The statutes of honoring him take precedence in the ritual ranks. May this increase his glory with seal and ribbon, and thereby show reverence for the master-disciple relationship; at the same time, We extend this posthumous gift to express remembrance and honor.' When the memorial of thanks was completed, the imperial reply was again proclaimed. Sorrow and glory for the departed and the living only increased appreciation and comfort. Next to be translated:

16.5.1

The Sūtra of the Questions of the Bodhisattva Mahāgaganagañja (Eight Fascicles)
The above work in eight fascicles. In accordance with the imperial edict of the eighteenth day of the sixth month of the first year of Yongtai, Du Mian, Defence Commissioner of Fufang and other prefectures, Specially Advanced, Probationary Chief Minister of the Court of Imperial Sacrifices, Commissioner with Imperial Tally in Charge of All Military Affairs of Fu Prefecture, Prefect of Fu Prefecture, concurrently Vice Censor-in-Chief, Upper Pillar of the State, and Duke of the State of Zheng, submitted a memorial: "Regarding the actual fief of one hundred households in Xuan Prefecture granted to me by imperial decree on the nineteenth day of the fifth month of the first year of Baoying: your subject originally had no meritorious service, yet has unduly received imperial favor and undeservedly stepped into honored rewards. Wishing to repay the imperial benevolence, I now transfer all revenue from after the first year of Baoying up to before the first year of Yongtai, estimated at over ten thousand strings of cash, and request to divert it toward generating merit on behalf of the state. Of this, more than two thousand five hundred strings from the fief for the first year of Baoying had previously been collected and brought to the capital, and handed over to Tripiṭaka Master Amoghavajra of Xingshan Monastery to aid the translation of Buddhist scriptures. I request that the cash from the fief revenue collected be applied to provide offerings for the fasting assemblies at the practice hall, and for expenses of food, copying, and translation. For that which has not yet arrived, I have first dispatched my younger brother Dan to receive and collect it. I hope you will instruct the relevant authorities respectively to dispatch and continue forwarding the provisions. As there may be Indic palm-leaf manuscripts of Buddhist scriptures that remain untranslated, I hope to see them translated into Chinese; and although ancient versions exist, their rendered meaning is not exhaustive. I particularly hope for the Heavenly Grace to entrust General Li Yuancong of the Longwu Army to manage this together with the Tripiṭaka Master and the Senior Virtuous Qianzhen of Xingshan Monastery, and to jointly select ten Senior Virtuous scholars of doctrinal learning from the capital to take part together in translating and verifying the texts. Let twenty-one copies of each be written and promulgated to all circuits and large monasteries of the capital, so that they may be transmitted through a thousand worlds and circulated for ten thousand years, causing those who refuse to submit as subjects to have their bee-and-scorpion forms annihilated, and the wild invaders to have their wolf-and-dhole tracks swept away. Humbly I pray that Your Majesty may receive boundless fortune and meet with boundless felicity; then this foolish subject's humble sincerity and lifelong vow will be fulfilled. I particularly hope that Your Imperial Benevolence will grant your subject's request." An imperial decree was issued: "Approved as requested."

From this point, various Mahāyāna scriptures were translated: first the Renwang jing (Humane Kings Sūtra) and the Ghanavyūha-sūtra, as well as the Renwang jing recitation method and recitation kalpa. On the twelfth day (bingwu) of the eleventh month of the second year of Yongtai (bingwu), the era was changed to the first year of Dali, the year remaining bingwu. Next, the Gaganagañja-sūtra was translated. From the Jin to the Tang, this scripture underwent a total of five translations. First, Śramaṇa Shengjian—also called Fajian, or Jian Gong—of the Western Qin made the initial translation in one text entitled Fangdeng zhu xukongzang jing (Mahāvaipulya Master Ākāśagarbha Sūtra), also called Suowen jing (The Sūtra of the Questions), or Quanfa pusa zhuangyan puti jing (Sūtra on Exhorting the Arousal of Bodhisattvas' Adornment of Bodhi). Second, Tripiṭaka Master Dharmakṣema of the Northern Liang also translated the Mahāvaipulya Mahāsaṃnipāta-sūtra in sixty fascicles; its contents agree with those produced by Lokakṣema of the Han and Kumārajīva of the Yao Qin. This text is precisely one portion of the Mahāsaṃnipāta-sūtra. In older catalogues it was incorporated into the Mahāsaṃnipāta-sūtra; now, because its principles and meaning are deep and subtle, it was translated again separately.

Then, on the nineteenth day of the twelfth month of the fourth year of Dali, Tripiṭaka Master Amoghavajra and the Senior Virtuous of the capital submitted a joint memorial. Soon an imperial decree was issued concerning the Great Holy Bodhisattva Mañjuśrī. The Senior Virtuous of the Right Sector of the capital, the Specially Advanced, Probationary Chief Minister of the Court of Imperial Entertainments, the Tripiṭaka Śramaṇa of Daxingshan Monastery, Great Master of Vast Wisdom Amoghavajra, and others memorialized: "Humbly dwelling within the monastic gates, we have long cultivated pure conduct, studying and translating the sacred canons and penetrating deeply into the esoteric gates. The Great Holy Bodhisattva Mañjuśrī is he through whom the Mahāyāna esoteric teachings are all disseminated. Now enshrined on Mount Wutai, his blessings nourish the myriad commoners. Humbly we reflect that Your Majesty, the Divine Sage Emperor of Baoying, has virtue harmonizing with heaven and earth and brightness matching the sun and moon, your boundless fortune bringing well-being to our living people. We humbly request that from now on, throughout all dining halls in the empire, an image of Mañjuśrī be specially placed above that of Piṇḍola to serve as the seat of honor. The sacred scriptures fully contain clear evidence for this: even the Tathāgata of the Saṃghika received his instructions, and whoever has left household life should certainly lift his hem [in reverence]; Samantabhadra and Avalokiteśvara still hold whisks and act as attendants; Śrāvakas and Pratyekabuddhas also hold brooms and stand behind. This is the case throughout the five regions of India, and is not merely our humble opinion. We further request that this be established permanently as an immutable rule." The Department of the Chancellery and Secretariat issued a directive to the Bureau of Sacrifices: "By imperial decree: The Great Holy Bodhisattva Mañjuśrī, son of the Dharma King, is uniquely honored in awe-inspiring virtue and serves as a guide for all Buddhas. Cleansing the minds and eyes of the multitude and bringing peace to our myriad people, his virtue is boundless. Without honoring and revering him, toward whom should people look up? Now that the Senior Virtuous of the capital have submitted this earnest and compassionate memorial, which accords elegantly with the sacred scriptures, what is requested should be granted. When this directive arrives, let it be in accordance with the decree. Issued accordingly."

This Sūtra of the Questions of the Bodhisattva Gaganagañja is precisely the fifth translation, made during the Dali era of Emperor Daizong Ruiwen Xiaowu. The Specially Advanced, Probationary Chief Minister of the Court of Imperial Entertainments, Tripiṭaka Śramaṇa of Daxingshan Monastery, the Great Master of Vast Wisdom Amoghavajra, proclaimed and translated the Indic text. We humbly consider that the Tripiṭaka Upādhyāya's learning and arts were lofty and profound, his spiritual bearing distinguished and transcendent. In the three mysteries of Yoga, he walked alone across South India; dedicated exclusively to the One Vehicle, he was unanimously praised throughout the Eastern Realm. He was enlightened in the secular treatises of the two regions, and particularly adept in linguistic science (śabda-vidyā); he mastered the mantras of the five divisions and wondrously exhausted the Dharma seals. Commissioned by imperial decree to translate, he skillfully captured the authentic meaning. Yet although this scripture is Mahāyāna of the Dharma-nature, with its textual logic clearly illuminated, and though translated long ago, it had not been received and upheld in the world—like a bright pearl tied inside one's garment, or gold and jewels hidden within a chamber. Who else but this Great Master could bring it to light? The former Defence Commissioner of Fufang and concurrently Vice Censor-in-Chief, Duke of the State of Zheng, Du Mian, served his lord with loyalty and brought peace to his parents with filial piety; prizing righteousness and despising wealth, he donated his fief revenue and requested the translation. He also requested that Senior Virtuous masters of the threefold training in the capital jointly venerate the Dharma assembly: the Senior Virtuous lecturer and Superior (sthavira) Śramaṇa Zifu of Da'anguo Monastery served as amanuensis; the Superior Śramaṇa Qianzhen of Daxingshan Monastery polished the text; the Senior Virtuous Platform Master and Superior Śramaṇa Chengru of Ximing Monastery verified the meaning; the Senior Virtuous lecturer and Superior Śramaṇa Fengguo of Zhangjing Monastery, the Senior Virtuous Platform Master and Śramaṇa Feixi of Qianfu Monastery, the Senior Virtuous lecturer and Śramaṇa Shenxiao of Shengguang [Monastery], the Abbot (vihārasvāmin) Śramaṇa Daoye of Ximing Monastery, the Rector (karmadāna) Śramaṇa Guixing of Ximing Monastery, the Senior Virtuous Platform Master and Śramaṇa Rujing of Dajianfu Monastery, and the Abbot Śramaṇa Yuanjing of Daxingshan Monastery, all jointly verified the meaning. The Senior Virtuous translator of the spoken language, Śramaṇa Fachong of Qianfu Monastery, verified the Indic text. In addition, the Mahāgaganagañja Bodhisattva Recitation Method in one fascicle was translated. They examined and collated it repeatedly, trimming away superfluities; the cases and wrappers were adorned so brilliantly as to dazzle the human eye.

On the twelfth day of the tenth month of the sixth year of Dali, the Specially Advanced, Probationary Chief Minister of the Court of Imperial Entertainments, Tripiṭaka Śramaṇa, Great Master of Vast Wisdom Amoghavajra, respectfully presented it along with a memorial on the occasion of Emperor Daizong's birthday. Śramaṇa Amoghavajra stated: "From my early youth, Amoghavajra served my late master, the Great Dharma-Propagating Tripiṭaka Upādhyāya [Vajrabodhi], receiving and upholding the Yoga Dharma gates for twenty-four years. Later, I traveled through the five regions of India, searching for what I had not yet received, and relearning and restudying various sūtras and śāstras. In total, I obtained more than five hundred Indic texts of Yoga and mantra sūtras and treatises. I respectfully translate the sacred words for the sake of the state, broadly venerating blessings and protection. In the fifth year of Tianbao, I returned to the Supreme Capital and received the grace of Emperor Xuanzong—"

16.5.2

decreed to establish a bodhimanda within the palace, permitting all the Indic scriptures brought to be translated. Emperor Suzong, matching Heaven and succeeding the sage [emperors], specially issued imperial edicts to establish the methods of homa and abhiṣeka within the palace bodhimanda, and further translated scriptures for the state to aid in propagating the imperial transformation. Repeatedly receiving the gracious edicts of the two sage [emperors], all Indic texts of previous Tripiṭaka [masters] were ordered to be searched out and gathered; where the binding cords had fallen loose, orders were given to repair them, and those that had not yet been translated were to be translated in succession and memorialised to the throne. I prostrately reflect that Your Majesty has succeeded to the imperial destiny, offering great shelter to all sentient beings, broadly opening the fields of merit, and rekindling the brilliance of the sun and moon. The waves of imperial grace extend afar, and the rain of Dharma flows divided [into many streams]; the four seas set their hearts upon [you], and all realms rejoice and offer support. Truly we know that the Buddha's entrustment indeed rests with the sage ruler. Unworthily receiving your abundant favour, Amoghavajra's honour is truly deep; day and night he contemplates how to repay the state. Formerly I received the late emperor's sacred command ordering me to expound the subtle words, and again I have received Your Majesty's gracious decree, reverently complying with his testamentary wishes, sending me once more to translate so as to benefit and save the multitude of beings. Although I have been diligent through the four seasons, I have not repaid one ten-thousandth. Therefore, humbly from morning to evening, I have carefully translated mantras and Mahāyāna scriptures, hoping to offer a tiny drop to support the imperial way above. The Vajraśekhara Yoga teachings that have been translated are the swift path to achieving Buddhahood; practitioners will surely be able to suddenly transcend ordinary realms and reach the other shore. The other classes of mantras are the expedient means of the various Buddhas, having diverse lineages. All the Mahāyāna scriptures translated are meant above to assist the state and quell disasters and perils, so that the stars do not err and wind and rain are timely, relying with reverence on the Buddha's power to aid and bring about the state's success. I have respectfully compiled all those translated earlier and later, from the Kaiyuan era up to the present sixth year of Dali, totaling 101 fascicles in seventy-six works, together with a catalogue in one fascicle, and with the names of the monastic and lay scribes appended, all copied out. I respectfully present them on the morning of [Your Majesty's] imperial birthday, hoping that the blessed protection of the mantras may forever protect the sacred person, and the mighty power of the Mahāyāna may eternally bring peace to the state's borders. As for the untranslated Indic scriptures, whatever possesses the power to protect the state and moisten living beings shall be translated in succession and memorialised to the throne. Unable to bear my utmost devotion, I respectfully present this memorial for imperial notice. Śramaṇa Amoghavajra speaks with true fear and trepidation. The Baoying Yuansheng Wenwu Emperor endorsed it, saying: 'The upādhyāya has long served the previous court, propagating and expounding the wondrous teaching, unfolding these palm leaves to guide broadly through the ferry of delusion. We have inherited the grand plan and reverently upheld the sagely intentions. The upādhyāya has further undertaken detailed translation, and now the rolls have been successively completed; eternally saving living beings is deeply praiseworthy. Let this be promulgated to the inner and outer [realms] and incorporated into the catalogue of all scriptures.' On the twenty-second day of that month, the palace commissioner Li Xiancheng reverently proclaimed the imperial edict: 'The Great Worthies have laboured greatly in translation recently. Tripiṭaka Master Amoghavajra shall be granted a total of eight hundred bolts of brocade, patterned silk, plain silk, and so forth; the ten Great Worthies who translated the scriptures together shall each be granted thirty bolts of patterned silk. We respectfully inquire of the Worthies: as it gradually grows cold, may you all be in good health.' Thereupon the Great Worthies sent thanks on the following day. On the twenty-third day of the tenth month of the sixth year of Dali, the Great Worthies translating the scriptures, including Śramaṇa Qianzhen, the sthavira of Da Xingshan Monastery, submitted a memorial. Śramaṇa Qianzhen and the others said: 'We prostrately received the sacred decree proclaimed by the palace commissioner Li Xiancheng on the twenty-second day of this month, granting thirty bolts of patterned silk to each of the ten Great Worthies translating the scriptures. Qianzhen has heard that the one who bequeaths the teaching is the Dharma King, who reigns over the three realms and manifests his traces; the one who carries out the teaching is the ruler of men, who rules over the four seas and circulates [the teaching]. Without the Dharma King, there would be no way to reveal the text of the four verses; without the ruler of men, there would be no way to expound the principle of the One Vehicle. We prostrately reflect that Your Majesty, the Baoying Yuansheng Wenwu Emperor, possesses virtue matching Heaven and Earth, and grace extending to the grasses and trees. Turning the wheel [of the law], you govern the ultimate, consecrated as the most venerated. Mobilising the gate of compassion and expedient means, you assume the station of entrustment and broad propagation. Now, the eighty works of scriptures translated, including the Renwang, the Ākāśagarbha, and the Ghanavyūha, are all the supreme teaching of the perfect voice, the true exposition of the precious realm. Neither coming nor going, this very body is the eternal body; neither ceasing nor arising, all Buddhas are the Buddha of one's own mind. Pointing to empty space as the storehouse, manifesting forms in adornment, expounding Yoga without end, knowing mantras without exhaustion. If one were not gifted with both talent and conduct, and completely harmonised in samādhi and wisdom, how could one uncover the hidden subtleties and broadly proclaim the secret mysteries? The Tripiṭaka Upādhyāya Daguangzhi Amoghavajra has excellent speech in both tongues and conduct that penetrates the three mysteries; he has obtained the empowering grace of the Pure and Full Tathāgata and met with the conditions of broad protection from the enlightened Baoying sovereign. For this reason, the principles are made clear, and the sentences are brilliantly displayed. We, Qianzhen and the others, are merely fine dust on Vulture Peak, small leaves of the Jeta Grove; our knowledge and wisdom are wild and uncultivated, our learning and arts mediocre and shallow. Fortunate to receive the heavenly regard, we were improperly included among those translating the scriptures; receiving the sacred power looking down upon us, and obtaining the final polish, the work was brought to completion. Though called foolish and blind, we nonetheless feel congratulations and solace; how much more so when we accord with the imperial compassion in permitting promulgation within and without, and being further granted patterned silk to illuminate our dullness! All those within the Dharma gate are overwhelmingly fortunate; unable to bear our extraordinary gratitude, we respectfully submit this memorial via the palace commissioner Li Xiancheng to express our thanks. Respectfully spoken.' The Baoying Yuansheng Wenwu Emperor endorsed it, saying: 'The masters' practice of the Way is profound, and their wisdom and knowledge vast. The profound purports of the three vehicles, the bequeathed volumes on ten leaves, have been translated and circulated to benefit the state. We merely express slight gifts; it is troublesome that you have come to express thanks.' On the twenty-seventh day of the first month of the seventh year of Dali, the Specially Advanced, Probationary Chamberlain for the Court of Dependencies, Tripiṭaka Śramaṇa Daguangzhi Amoghavajra of Da Xingshan Monastery, having received the imperial rescript specially permitting circulation, rejoiced and trembled, presenting a memorial of thanks. Śramaṇa Amoghavajra said: 'The palace commissioner Li Xiancheng reverently proclaimed the sacred decree, sending one imperial rescript concerning the catalogue of newly translated scriptures, and one imperial rescript answering the memorial presenting the scriptures, specially ordering them to be put into effect within and without, and moreover incorporated into the catalogue of all scriptures. Reverently upholding them, I leap and rejoice with gratitude, unable to contain my true delight and true trepidation, sighing and feeling ashamed again and again. Prostrately I reflect that Your Majesty has received the entrustment of the Dharma King, fulfilling the wishes in people's hearts; holding the secret seal of Samantabhadra, you practice the orthodox teachings of the Son of Heaven. In an instant, the sun of wisdom shines brightly over the eight directions; in a moment, great moisture pours down upon all things. This is the great fortune of all under heaven, and how much more so for Amoghavajra! Moreover, as for the sacred scriptures translated by Amoghavajra over more than forty years across three reigns, assisting in cultivating merit, the intention has been to propagate them—assisting the royal house above and moistening living beings below. How could I have expected that my longstanding wish would be fulfilled in a single day? The sacred grace is so vast that it is hard to repay in countless kalpas; how much more so when you have specially permitted the translation of all untranslated Indic texts! My sorrow and joy are redoubled, and I dare to exhaust my mind and strength. Reverently receiving the sacred decree, I shall translate them in succession and present them to the throne. Unable to bear my joy, trepidation, and gratitude, I respectfully present this memorial via the palace commissioner Li Xiancheng for imperial notice. Śramaṇa Amoghavajra speaks with true joy and shame.' The Baoying Yuansheng Wenwu Emperor endorsed it, saying: 'The upādhyāya has long realised bodhi and entered the Buddha's knowledge and vision. The scriptures translated all penetrate the subtle and refined. Thereupon We order them to be put into effect, so as to transmit the benevolent illumination, promulgate them throughout the world, and broadly save sentient beings. This has not yet glorified'

16.5.3

The vessel of compassion has repeatedly arrived, expressing thanks." Moreover, on the sixteenth day of the tenth month of that year, the Secretariat-Chancellery sent an official dispatch to Tripiṭaka [Master] Amoghavajra. The dispatch stated: "By imperial decree: within the monasteries of monks and nuns in the capital and throughout the realm, a superior location is to be selected in each to establish a Great Holy Mañjuśrī Bodhisattva Cloister. The chief administrative officials of each respective prefecture and superior prefecture are tasked with managing repairs and supervising the sculpting of Mañjuśrī statues with decorative polychrome painting. When the work is completed, drawings are to be made and submitted with a memorial. No separate construction outside the monasteries is permitted. Upon receipt of this dispatch, act in accordance with the imperial decree. Thus dispatched." On the twenty-seventh day of that month, the Tripiṭaka śramaṇa, Great Wide Wisdom Amoghavajra, submitted a memorial expressing thanks, which stated: "The śramaṇa Amoghavajra states: I humbly have seen the special decree of the sixteenth day of this month, ordering that within the monasteries of monks and nuns in the capital and throughout the realm, a superior location is to be selected in each to establish a Great Holy Mañjuśrī Bodhisattva Cloister, along with sculpting Mañjuśrī statues with decorative polychrome painting. Amoghavajra has heard that only when a sage establishes the law does his virtue move heaven; his moisture nourishes living beings, suspended like the sun and the moon. Amoghavajra is truly joyful, truly grateful, rejoicing and leaping with delight. Humbly I reflect that Your Majesty has inaugurated the profound creation of the Dharma King and opened an extraordinary field of merit, erecting the true likeness of Mañjuśrī so that all under heaven may gaze upon it with reverence. For the monastic assembly, this is an especially deep and splendid blessing. Furthermore, the Holy One Mañjuśrī is the ancestral teacher of all Buddhas; through his great compassionate vow he does not take complete enlightenment, and by guiding beings through the Mahāyāna, his benefits are boundless. Śākyamuni Tathāgata previously made an advance prophecy that the scriptures and teachings of the One Vehicle would flourish in China, and that a most sage emperor would certainly govern the realm through the Mahāyāna. In over eight hundred years, across successive generations of emperors, there have been many sages and worthies, yet truly none have equaled Your Majesty. How fortunate is Amoghavajra to be born to meet this sage court, receiving a share in cultivating the Mahāyāna and serving Mañjuśrī! Constantly reciting this holy one's mantras on behalf of the state, every recitation has received his protective care. The gracious virtue received is exceedingly deep. Day and night I ponder it, with no means to requite it from above. Unexpectedly, heavenly compassion has spread universally, deigning to enrich my long-cherished sincerity. Forgetting sleep and neglecting meals, I am overwhelmed with sorrow and joy. Unable to bear my supreme gratitude, I respectfully present this memorial through the palace messenger Yang Guizhen to offer congratulations and report. Amoghavajra speaks with sincere joy and delight." The Baoying Yuansheng Wenwu Emperor endorsed: "The Great Holy Mañjuśrī has long attained complete enlightenment; he rescues mortals across the three realms and subdues the venomous dragons at the Five Peaks. His path of loving-kindness and compassion is profound, and his work of vast salvation is far-reaching. Therefore We have ordered the followers of Śākya together to take refuge in this. As a grand master from the Indic region, you, Tripiṭaka Master, should be deeply comforted and gratified. Your congratulations are noted." Coming to the eighth day of the first month of the eighth year of Dali, the Secretariat-Chancellery decreed regarding the newly translated Da xukongzang jing (Master Qianzhen, a venerable monk of Xingshan Monastery, requested to lecture on it at Baoshou Monastery; and Master Daoye, a venerable monk of Zisheng Monastery, requested to lecture on it at Ximing Monastery): "The aforementioned Specially Advanced, Probationary Chief Minister of the Court of State Ceremonial, Tripiṭaka śramaṇa of the Great Xingshan Monastery, Great Wide Wisdom Amoghavajra, has memorialized: 'The aforementioned scripture was promulgated by imperial decree, yet has not been expounded. If it is not praised, how can the sage's merit be displayed? The aforementioned venerable monks have both completed writing commentaries. We request that in the eastern and western wards, one monastery in each regularly lecture on this scripture, hoping that the river of blessings will flow secretly to support the sage's longevity.' The dispatch decreed: 'Approved as requested.' Upon receipt of this dispatch, act in accordance with the imperial decree. Thus dispatched." Prior to this, in the sixth year, there was an imperial decree requesting the Tripiṭaka Master to translate the Scripture on the Virtues and Adornments of the Buddha-Realm of the Great Holy Mañjuśrī Bodhisattva. According to what is stated in the transmission records, this scripture has undergone three translations from the Jin to the Tang. The first was translated in the gengxu year, the first year of the Taixi era of Emperor Hui of the Western Jin, by Dharmarakṣa, under the title Scripture on Purifying and Adorning the Buddha Land of Mañjuśrī in two rolls, also titled Scripture on Adorning and Purifying the Buddha Land. Its literary style is mostly archaic, its language concise, and its principles abstruse. The second was translated in the gengzi year, the first year of the Jiushi era of Heavenly Empress of the Imperial Tang, by the Khotanese Tripiṭaka [Master] Śikṣānanda (meaning 'Delighting in Study' in Chinese) at Qingchan Monastery in the capital, under the title Scripture of the Prophecy Bestowed on Mañjuśrī in three rolls. Dharma Master Xuanfan served as the scribe, and Dharma Master Fuli polished the style. Its composition resembles the Avataṃsaka-sūtra, and its Indic intent is close to ingenious brevity. The third is that translated in the sixth year of the Dali era under Emperor Daizong Ruiwen Xiaowu. The venerable monks assisting in translation were the same as those for the Ākāśagarbha-sūtra. The Palace Censor Du Mian gave up his fief income to request its translation. In the fifth month of the eighth year, the mounting and copying were just completed. On the morning of the Dragon Boat Festival, it was presented sealed in a jeweled case. Śramaṇa Amoghavajra stated: 'Having humbly received the gracious decree to translate the Scripture on the Virtues and Adornments of the Buddha-Realm of the Great Holy Mañjuśrī Bodhisattva, through heavenly power and protection the rolls have been completed. The names of the monastics and laymen who verified meanings and served as scribes, as well as the dates and locations, are all listed at the end of the text. Now, on the morning of the Dragon Boat Festival, I respectfully present it. Amoghavajra is filled with sincere joy and awe. Amoghavajra has heard that the one who initiates the teaching is the Tathāgata, while the one who propagates it is the sovereign. Who else but a sage ruler could implement Buddha-work? Humbly I reflect that Your Majesty turns the sun and moon along the ecliptic and bestows rain and dew upon the common people. Nourishing the sentiments of all things, the monastic assembly is particularly blessed. Reflecting upon my own station, I know not how to requite this. However, this scripture is the root source of the myriad practices and the sublime designation of the Pure Land; the bodhisattva's great vows, the adornments of merit, samādhis, supernormal powers, and the Tathāgata's seal of Dharma are all fully present within it. Even momentarily hearing it and rejoicing brings boundless merit; how much more so the limitlessness of the merit from reading, chanting, accepting, and upholding it! I hope that these Dharma benefits may requite one ten-thousandth of your grace. We specially hope for heavenly kindness to order that, at large monasteries throughout the realm, seven monks, and at small monasteries, three monks, constantly expound, lecture, read, and recite it for the state in the newly established Mañjuśrī Cloisters. When there are vacancies, they should be continuously filled, ensuring that the sound of the Dharma continues without interruption and the transmission of the lamp never ceases, forever bringing peace to all under heaven and long protecting the sage's person. Unable to bear my sincere aspiration, I respectfully present this memorial to report.' Śramaṇa Amoghavajra speaks with sincere awe. Furthermore, coming to the thirteenth day of the tenth month, the Tripiṭaka śramaṇa, Great Wide Wisdom Amoghavajra, submitted with a formal statement: 'Scripture on the Virtues and Adornments of the Buddha-Realm of the Great Holy Mañjuśrī Bodhisattva, one work in three rolls (together with a jewel-inlaid case). The aforementioned Amoghavajra previously received the imperial command to translate this scripture now. Heavenly grace having deigned to attend, it has entirely been accomplished. Collating Chinese and Indic texts, the words and sounds were determined in translation. The dates, locations, and the names of the monastics and laymen who served as scribes and verified meanings are all inscribed in the rolls. The origins and circumstances of Mañjuśrī's deeds, beginning from the initial resolve of the mind up to the attainment of complete enlightenment and the adornment of the Pure Land, are fully recorded in this scripture. The principle and essence of all Buddhas, the practice gates of bodhisattvas, and the unborn true reality of sentient beings in the Dharma realm are clearly revealed. Its merit is vast, rarely matched by other scriptures. We pray that this superior cause will support the sage's throne from above, and humbly beg that it be proclaimed throughout the realm to bring blessings to living beings. We specially hope for heavenly kindness, so that in the newly established Mañjuśrī Cloisters, seven monks in large monasteries and three monks in small monasteries will constantly expound, recite, and practice it for the state within the Mañjuśrī Cloisters. When there are vacancies, they should be continuously filled, thereby causing the lamp of Dharma to shine in unbroken succession. Among spirits, deities, and all kinds of beings, who would not rejoice? Fortunately, meeting the morning of the Wheel-Turning King's birthday, on this day when devas and humans joyfully offer congratulations and rejoice together, we hope these great blessings will augment the mountain of longevity from above, and pray to add the flow of the Dharma into the sage ocean. Respectfully following this formal statement, I present it to

16.5.4

…[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…'

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貞元新定釋教目錄 — 圓照, Classical Chinese