貞元新定釋教目錄 16.4

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: