御請來目錄 1.26

1.26

佛舍利八十粒（就中金色舍利一粒）
刻白檀佛菩薩金剛等像一龕
白緤大曼荼羅尊四百四十七尊
白緤金剛界三昧耶曼荼羅尊一百二十尊
五寶三昧耶金剛一口
金銅鉢子一具二口
牙床子一口
白螺貝一口
右八種物等。本是金剛智阿闍梨從南
天竺國持來。轉付大廣智阿闍梨。廣智
三藏又轉與青龍阿闍梨。青龍和尚又
轉賜空海斯乃傳法之印信萬生之歸
依者也。
健陀縠子袈裟一領
碧瑠璃供養鋺二口
虎珀供養鋺一口
白瑠璃供養椀一口
紺瑠璃箸一具
右五種。亦是青龍阿闍梨之所付也。空
海去延曆二十三年季夏之月。隨入唐
大使藤原朝臣。同上第一船發赴咸陽。
其年八月到福州著岸。十二月下旬到
長安城。宣陽坊宮宅安置。二十四年仲
春十一日。大使等旋軔本朝。唯空海孑
然准勅留住西明寺永忠和尚故院。於
是歷城中訪名德。偶然奉遇青龍寺東
塔院和尚法諱惠果阿闍梨。其大德則
大興善寺大廣智三藏之付法弟子也。
德惟時尊道則帝師。三朝尊之受灌頂。
四眾仰之學密藏。空海與西明寺志明
談勝法師等五六人。同往見和尚。和向
乍見含笑。喜歡告曰。我先知汝來。相待
久矣。今日相見大好大好。報命欲竭。無
人付法。必須速辨香花入灌頂。速辨香
花入灌頂壇。即歸本院營辦供具。六月
上旬入學法灌頂壇。是日臨大悲胎藏
大曼陀羅。依法拋花。偶然著中台毘盧
遮那如來身上。阿闍梨讚曰。不可思議
不可思議。再三讚歎。即沐五部灌頂。受
三密加持。從此以後。受胎藏之梵字儀
軌。學諸尊之瑜伽觀智。七月上旬更臨
金剛界大曼荼羅。重受五部灌頂。亦拋
花得毘盧遮那。和尚驚歎如前。八月上
旬亦受傳法阿闍梨位之灌頂。是日設
五百僧齋普供四眾。青龍大興善寺供
奉大德等。竝臨齋筵悉皆隨喜。金剛頂
瑜伽五部真言密契相續而受。梵字梵
讚間以學之。和尚告曰。真言祕藏經疏
隱密。不假圖畫不能相傳。則喚供奉丹
青李真等十餘人。圖繪胎藏金剛界等
大曼陀羅等一十鋪。僉集二十餘經生。
書寫金剛頂等最上乘密藏經。又喚供
奉鑄博士楊忠信趙吳。新造道具一十
五事。圖像寫經漸有次第。和尚告曰。吾
昔髫齓之時。初見三藏。三藏一目之後。
偏憐如子。入內歸寺如影不離。竊告之
曰。汝有密藏之器。努力努力。兩部大法
祕密印契因是學得矣。自餘弟子若道
若俗。或學一部大法。或得一尊一契。不
得兼貫。欲報岳瀆昊天罔極。如今此土
緣盡不能久住。宜此兩部大曼荼羅。一
百餘部金剛乘法。及三藏轉付之物。竝
供養具等。請歸本鄉流轉海內。纔見汝
來恐命不足。今則授法有在。經像功畢。
早歸鄉國以奉國家。流布天下增蒼生
福。然則四海泰萬人樂。是則報佛恩報
師德。為國忠也。於家孝也。義明供奉此
處而傳。汝其行矣傳之東國。努力努力。
付法殷懃。遺誨亦畢。去年十二月望日。
蘭湯洗垢。結毘盧遮那法印。右脇而終。
是夜於道場持念。和尚宛然立前告曰。
我與汝久有契約。誓弘密藏。我生東國
必為弟子。委曲之言更不煩述。阿闍梨
付囑受法之由大體如是。
梵夾三口
右般若三藏告曰。吾生緣罽賓國也。少
年入道經歷五天。常誓傳燈來遊此間。
今欲乘桴東海無緣志願不遂。我所譯
新華嚴六波羅蜜經及斯梵夾將去供養。
伏願結緣彼國拔濟元元。恐繁不一二。
夫釋教浩汗無際無涯。一言弊之唯在二利
期常樂之果自利也。濟苦空之因利他也。空
願常樂不得也。徒計拔苦亦難也。必當福智
兼修定慧竝行。乃能濟他苦取自樂。修定多
途有遲有速。翫一心利刀顯教也。揮三密金
剛密藏也。遊心顯教三僧祇眇焉。持身密藏
十六生甚促。頓中之頓密藏當之也。是故無
畏三藏捨王位而忘味。代宗皇帝屈北極而
不厭。龍智和尚八百不老。崇惠禪師摧邪支
傾。法之不思議豈過斯藏乎。慕覺之徒願聞
未聞。頌曰。

Eighty grains of the Buddha's śarīra (among which is one golden-colored śarīra);
One niche carved in white sandalwood with images of buddhas, bodhisattvas, vajra-beings, and others;
Four hundred and forty-seven deities of the mahā-maṇḍala on white silk;
One hundred and twenty deities of the Vajradhātu samaya-maṇḍala on white silk;
One five-gem samaya-vajra;
One set of gilt-bronze alms bowls (two pieces);
One ivory bench;
One white conch shell.
The eight items above were originally brought by Ācārya Vajrabodhi from South India and transmitted to Ācārya Mahāprājña. Tripiṭaka Master [Mahā]prājña in turn transmitted them to the Qinglong[si] Ācārya. Upādhyāya Qinglong in turn bestowed them upon Kūkai. These are indeed the seals of faith of the transmission of the Dharma and the refuge of myriad sentient beings.
One patchwork robe of Gandharan gauze;
Two offering bowls of green lapis lazuli;
One offering bowl of amber;
One offering bowl of white lapis lazuli;
One pair of chopsticks of deep-blue lapis lazuli.
The five items above were also bequeathed by Ācārya Qinglong. In the late summer month of the twenty-third year of Enryaku, Kūkai accompanied the Ambassador to the Tang, Fujiwara no Ason, boarding the first ship and setting out for Xianyang. In the eighth month of that year, we made landfall in Fuzhou. In the late twelfth month, we reached the city of Chang'an and were lodged in a residence in the Xuanyang Ward. On the eleventh day of the second month of the twenty-fourth year, the Ambassador and his party turned their carriages back to our court. Only Kūkai remained, solitary, permitted by imperial decree to take up residence in the former cloister of Upādhyāya Eichū at Ximingsi. Thereupon, visiting celebrated virtues throughout the city, I chanced to meet the Upādhyāya of the East Pagoda Cloister of Qinglongsi, whose Dharma name was Ācārya Huiguo. That great virtue was the Dharma-transmitting disciple of the Tripiṭaka Master Mahāprājña of Daxingshansi. His virtue was honored by his times, and his Path was that of imperial preceptor. Three courts venerated him and received abhiṣeka; the fourfold assembly looked up to him and studied the Secret Piṭaka. Together with the Dharma Masters Zhiming and Tansheng of Ximingsi and five or six others, Kūkai went to see the Upādhyāya. Seeing me, the Upādhyāya broke into a smile and joyfully said: "I knew beforehand that you would come, and I have waited for you long! Meeting today is most auspicious, most auspicious. My life-span is on the verge of exhaustion, and I have had no one to transmit the Dharma to. You must quickly prepare incense and flowers to enter the abhiṣeka! Quickly prepare incense and flowers to enter the abhiṣeka maṇḍala!" I immediately returned to my cloister and prepared the offerings. In the first ten days of the sixth month, I entered the maṇḍala for the Dharma-learning abhiṣeka. On that day, coming before the Great Compassion Garbhadhātu mahā-maṇḍala, I cast a flower in accordance with the ritual: by chance it fell upon the body of the Tathāgata Vairocana in the central court. The ācārya praised: "Inconceivable, inconceivable!" Repeating his praise again and again, he immediately bathed me in the abhiṣeka of the five families and conferred the empowerment of the three mysteries upon me. From then on, I received the Sanskrit characters and ritual manuals of the Garbhadhātu and studied the yoga contemplative wisdom of the various deities. In the first ten days of the seventh month, I again came before the Vajradhātu mahā-maṇḍala and received the abhiṣeka of the five families once more. Casting a flower, I again obtained Vairocana. The Upādhyāya expressed amazement as before. In the first ten days of the eighth month, I also received the abhiṣeka for the rank of Dharma-transmitting ācārya. On that day, a feast for five hundred monks was held, providing universal offerings to the fourfold assembly. The court-attending great virtues of Qinglongsi and Daxingshansi all came to the banquet, and all rejoiced in harmony. Successively, I received the mantras and secret mudrās of the five families of the Vajraśekhara Yoga, studying the Sanskrit characters and Sanskrit hymns alongside them. The Upādhyāya said: "The sūtras and commentaries of the Secret Piṭaka of mantras are obscure and hidden; unless one relies on paintings, they cannot be transmitted." He then summoned court-attending painters such as Li Zhen and more than ten others to paint ten panels of the Garbhadhātu, Vajradhātu, and other mahā-maṇḍalas. He gathered over twenty scribes to transcribe the supreme vehicle Secret Piṭaka sūtras of the Vajraśekhara and others. He also summoned the court-attending bronze founders Yang Zhongxin and Zhao Wu to forge anew fifteen ritual implements. The images and scripture transcriptions gradually took shape in order. The Upādhyāya said: "Long ago, in my youth, I first saw the Tripiṭaka Master [Amoghavajra]. After looking at me once, the Tripiṭaka Master loved me like a son; entering the palace or returning to the temple, I never left his side like a shadow. He whispered to me: 'You are a vessel of the Secret Piṭaka; make effort, make effort!' Thus did I learn the great Dharma of the Two Realms and the secret mudrās. Other disciples, whether monastic or lay, have either studied the great Dharma of one realm or obtained only one deity and one mudrā; they have not mastered both together. Wishing to requite the boundless grace of mountains, rivers, and high heaven, and since my affinity with this land is now exhausted and I cannot remain long, you should take these two mahā-maṇḍalas, the more than one hundred scriptures of the Vajrayāna, the objects transmitted by the Tripiṭaka Master, and the offering implements, and request to return with them to your native land to disseminate them within the realm. When I first saw you come, I feared my life would not suffice; now that the transmission of the Dharma has its recipient, and the scriptures and images are completed, you should return early to your homeland to serve your state, spreading them across the realm to increase the fortune of the people. Then the four seas will be at peace and myriad people will rejoice. This is to repay the Buddha's benevolence and the master's virtue; it is loyalty to the state and filial piety to one's family. Court-attendant Yiming will transmit [the teaching] here; you must go and transmit it to the Eastern Country. Make effort! Make effort!" His conferral of the Dharma was earnest, and his final instructions were complete. On the full moon day of the twelfth month of last year, he washed away defilements with scented orchid water, formed the Dharma-mudrā of Vairocana, and passed away lying on his right side. That night, while reciting and meditating in the bodhimaṇḍa, the Upādhyāya appeared vividly before me and said: "I have long had a pact with you, vowing to propagate the Secret Piṭaka. I shall be reborn in the Eastern Country and will surely be your disciple." These detailed words need not be recounted further. Such is the general account of my reception of the Dharma and the ācārya's entrustment.
Three bundles of Sanskrit palm-leaf manuscripts.
Regarding the above, Tripiṭaka Master Prajña said: "My birthplace was the kingdom of Kaśmīra. In my youth I entered the Path and traveled through the five regions of India. Always vowing to transmit the lamp, I traveled here to this land. Now I wish to take a raft across the Eastern Sea, but lack the karmic conditions, so my vow remains unfulfilled. Take the new translation of the Avataṃsaka and the Ṣaṭpāramitā-sūtra made by me, as well as these Sanskrit palm-leaf manuscripts, to offer to them. I humbly pray that a connection will be formed with that country to rescue the myriad common folk." Fearing verbosity, I do not list them one by one.
Now, the Buddhist teachings are vast, without bound or limit. To summarize them in a word, they consist only of the two benefits: aspiring to the fruit of permanent bliss is benefiting oneself; rescuing from the cause of suffering and emptiness is benefiting others. To wish in vain for permanent bliss without practice will not attain it; merely planning to eliminate suffering is also difficult. One must cultivate both fortune and wisdom, practicing both concentration and insight together; only then can one relieve the suffering of others and secure bliss for oneself. The paths for cultivating concentration are many, having the slow and the quick. Playing with the sharp sword of the one mind is the exoteric teachings; wielding the vajra of the three mysteries is the Secret Piṭaka. Letting the mind wander in the exoteric teachings, three asaṃkhyeya kalpas are distant and vague; maintaining oneself in the Secret Piṭaka, sixteen lifetimes are exceedingly brief. The sudden among the sudden: the Secret Piṭaka corresponds to this! Therefore, Tripiṭaka Master Śubhakarasiṃha renounced his royal throne and forgot all delicacies; Emperor Daizong bowed his imperial person [before the master] without weariness; Upādhyāya Nāgabodhi lived eight hundred years without growing old; Chan Master Chonghui crushed heresy and propped up what was falling. How could any inconceivable Dharma surpass this Piṭaka? May those who yearn for enlightenment hear what they have not yet heard. A verse says: