大唐故大德贈司空大辨正廣智不空三藏行狀
Biography of Tripitaka Master Bukong
前試左領軍衛兵曹參軍輸林待詔臣趙遷
Zhao Xuan
皇帝灌頂大師法號不空。以普賢行願。傳大菩提心金剛智印。奉佛教令。拔濟群品。持大法寶。為時而來。翼贊三朝。近三十載。大師本西良府。北天竺之波羅門族也。先門早逝。育于舅氏。便隨母姓。初母康氏之未娠也。有善相者言曰。爾後畢生菩提薩埵。言訖不見。大奇之。遂沐浴換衣。斷語持念。未經三日。坐而假寐。夢佛微笑。雙目光流。入母人頂。忽而驚寤。遍體流汗。因覺有身。香燈已後。夜室如晝。十二月而生。生而能言。風神出凡。精氣殊眾。六波羅密。四無量心。宛若生知。非關師授。唯佛與佛。乃能究焉。昔者婆伽梵毘盧遮那。以金剛頂瑜伽祕密教王真言法印。付屬金剛手菩薩。垂近千載。傳龍猛菩薩。數百年後。龍猛傳龍智阿遮梨耶。後數百年。龍智傳金剛智阿遮利耶。金剛智傳今之大師。雖源一流派分。蓋數十人而已。家嫡相繼。我師承其六焉。初大師隨外氏觀風大國。生年十歲。周遊巡歷武威太原。十三事大弘教。祖師道悉談章波羅門語論。輒背文而諷誦。剋日而洞悟。祖師大奇。他日與授菩提心戒。引入金剛界大曼茶羅。驗之擲花。知有後矣。十五初落髮。二十進具戒。善一切有部律。曉諸國語。識異國書。先翻經常使譯語。對唐梵之輕重。酌文義之精華。討習聲論十二年功六月而畢。誦文殊願。一載之限。再夕而終。後於祖師處。哀祈瑜伽五部三密。求之三載。未遂夙心。為法之故。欲歸天竺。是日宿于新豐逆旅。祖師此夜偶然而夢。京城諸寺佛菩薩像。悉皆東行。忽而驚悟。令疾命還。及聞迴至。祖師大喜。我之法藏。盡將付汝。次於他晨。為與傳授五部之法。灌頂護摩阿闍梨教。大日經悉地儀軌。諸佛頂部眾真言行。一一傳持。皆盡其妙。後數年。祖師奉詔歸國。大師隨侍。至河南府。祖師示疾而終。是時開元二十九年仲秋矣。影塔既成。以先奉先師遺言。令往師子國。至天實初。到南海郡。信舶未至。採訪劉巨鱗。三請大師。哀求灌頂。我師許之。權於法性寺。建立道場。因劉公也。四眾咸賴。度人億千。大師之未往也。入曼荼羅。對本尊像。金剛三密。以加持。念誦經行。未踰旬日。文殊師利現身。因誠大願不孤。夙心已遂。便率門人含光惠𮗿僧俗三七。杖錫登舟。採訪已下。舉州士庶大會。陳設香花。遍于海浦。蠡梵栝于天涯。奉送大師。凡數百里。初至訶陵國界。遇大黑風。眾商惶怖。作本天法。[橠-多+(口/一)]之無効稽首膜拜。哀求大師。惠𮗿小師。亦隨慟叫。大師告曰。今吾有法。爾等勿憂。遂右執五智菩提心杵。左持般若佛母經。申作法加持。誦大隨求。纔經一遍。惠𮗿亦怪之。風優海澄。師之力也。後又遇疾風。大鯨出海。噴浪若山。有甚前患。商人之輩。甘心輸命。大師哀愍。如舊念持。亦令惠𮗿。誦娑竭羅龍王經。未移時剋。眾難俱弭。次達海口城。師子國王。遣使迎之。大師見王。王大悅。便請大師住宮。七日供養。每日常以真金浴斛。滿貯香水。王為大師。躬自澡浴。次及太子后妃輔相。如王禮大師。他日尋普賢阿闍梨等。奉獻金寶錦繡之屬。請開十八會金剛頂瑜伽法門毘盧遮那大悲胎藏。建立壇法。并許門人含光惠𮗿。同授五部灌頂。大師自爾。覺無常師。遍更討尋諸真言教。并諸經論五百餘部。本三昧諸尊密印。儀形色像。壇法標幟。文義性相。無不盡源。他日王作調象戲。以示國人。登高望之。無敢近目。大師密誦佛眼真言。并結大印。住於慈定。當衢而立。狂象十餘。數步之內。頓倒忙走。舉國奇之。又遊五天。巡歷諸國。事跡數繁。闕而不記。天寶五載。還歸上京。進師子國王尸羅迷伽表。及金瓔珞。般若梵甲。諸寶白㲲等。奉勅令權住鴻臚寺。他日有詔。請大師入內。建立曼荼羅。為玄宗皇帝。五部灌頂。是年移住淨影寺。是歲也終夏愆陽。帝請大師入內祈雨。制日時不得賖。雨不得暴。大師奏大孔雀明王經壇法。未盡三日。膏澤彌洽。皇帝大悅。自持寶箱。賜大師紫袈裟。帝為披擐。并賜絹二百疋。後有大風卒起。勅令大師止風。大師請一銀瓶。作加持法。須臾風止。帝殊器重。後有池鵝。誤觸瓶倒。風擊如前。勅令再止。隨止隨効。帝倍加敬。恩命號為智藏。八載恩旨。許歸本國。垂驛騎之五疋。到南海郡。後勅令且住。十二載。 勅令赴河瀧節度御史大夫哥舒翰所請。十三載。到武威。住開元寺。節度已下。至于一命。皆授灌頂。士庶之類。數千人眾。咸登道場。與僧弟子含光。授五部法。次與今之功德使開府李元琮。授五部灌頂。并授金剛界大曼茶羅。是日也道場地大動。大師感而謂曰。此即汝心之誠所致也。十五載夏。奉詔還京。住大興善寺。至德中。鑾駕在靈武風翔。大師常密使人問道。奉表起居。又頻論剋復之策。肅宗皇帝。亦頻密諜使者。到大師處。求祕密法。并定收京之日。果如所料。乾元中。帝請大師。於內建立道場。及護摩法。帝授轉輪王七寶灌頂。上元末。皇帝聖躬不康。請大師。以大隨求真言。拂除七遍。聖躬萬福。帝特加殊禮。大師表請入山。李輔國勅令終南山智矩寺修功德。念誦之夕。大樂薩埵。舒毫發光。以相驗之。位隣悉地。大師又曰。眾生未度。吾安自度之。遂已先聖登遐。今皇御宇。渥恩日甚。錫賚便繁。今略述而已。仁王密嚴二經。皇帝特製經序。勅命頒行之日。慶雲大現。舉朝表賀。編之國史。永泰元年十一月一日。制授大師特進試鴻臚卿。號大廣智三藏。大曆三年。大師於興善寺立道場。賜瑞錦褥十二領。繡羅幡三十二口。價直千萬。又賜二七日入道場大眾齋糧。近侍大臣諸禁軍使。勅令入灌頂道場。道俗之流。別有五千餘眾。四年冬。大師奏。天下寺食堂中。特置文殊師利為上座。恩制許之。須宣宇內。五年夏五月。詔請大師。往太原臺山修功德。是歲也有彗出焉。法事告終。妖星自伏。季秋屆于京師。皇上以所乘師子。聽并御鞍轡。遣中使出城迎大師。大師固辭。恩命不許。乃乘之入對。皇上大悅。并僧俗弟子。咸賜內殿齋飯。錫賚束帛甚厚。六年春玉二月。 勅賜大師道場繡羅幡二十四口。繡縵天一。并繡額一。十月聖誕日。大師進前後所譯經。有勅宣示中外。編入一切經目籙。并僧俗弟子等。都賜物五百一十疋。七年春。勅賜絹一百疋。是歲春夏旱。有詔。請大師祈雨。中使李憲誠。奉宣恩旨。若三日內雨足。是和上功。非過三日關和尚事。大師受制。建立道場。一日已終。及依法祈請。亦不過限。大雨豐足。皇帝大悅。設千僧齋。并僧弟子衣七副。以報功也。冬大師奏。造文殊閣。聖上自為閣主。貴妃韓王。華陽公主贊之。凡出正庫財。約三千萬數。特為修崇。八年春。賜大師絹二百疋。充乳藥。五月奉勅。譯薩路荼王經一卷。賜絹二百二十疋。冬十二月十四日。上文殊閣梁。一切費用。皆是恩旨。別有錫賚。相望道路。九年春正月。賜綵六十疋。夏四月。賜絹三百疋。充衣鉢。六月十一日。有詔。就加開府儀同三司。封肅國公。食邑三千戶。餘如故。累讓不許。諸弟子相次馳賀。大師不悅曰。聖眾儼如。舒手相慰。白月圓滿。吾之去時。柰何臨終。更竊名位。附令懇讓。大師自去。冬臘中夜。命弟子趙遷。持筆硯。吾欲略一涅槃荼毘儀軌。使爾後代。准此送終。遷稽首三請。伏乞慈悲。且久住世。大師笑而不許。自春及夏。停飧輟寢。宣揚妙法。誡勗門人。每語乃普賢行願出生無邊門經。勸令誦持。再三歎息。其先受法者。偏使屬意觀菩提心本尊大印真詮阿字。了法不生證大覺身。若指諸掌。慰誨勤勤悲喜交集。汝等於法。宜踰身命。是所聞者斯不易焉。吾思往日。涉險冐危。為法委身。窮歷拜國。周遊往返。十餘萬里。爾等當思此意。速此修行。無殉利以辱身。勿為名而喪道奉我臨終之誠。成爾書紳之勗。以大曆九年六月十五日午時。浴香水。換新服。端居正容。命草辭表。北面瞻望。東首倚臥。住大印身定中便去。神雖往而容貌如舊。氣將盡而色澤逾鮮。斯法力之加。豈死相而能壞。行年七十。僧臘五十。僧弟子惠朗。次承灌頂之位。餘知法者。蓋數十人而已。聖上哀悼。輟朝三日。念師資之啟沃。觀遺跡而惻愴。絹三百匹布二百端。米麵四百石。油七石。柴十五車。炭三車。賜錢四十萬。又賜造塔錢二百餘萬。齋七供養。仍別支給。日日中使予慰存問。勅功德使李元琮知喪事。初大師之將終。眾相先現。諸僧夢千仞寶幢。無故摧倒。文殊新閣。忽然崩壞。大振院宇。比至驚悟。聲猶在耳。金剛智杵飛空上。大興善寺後。池水盡枯涸。林竹生實。庭花變色。諸事異相。近數十條今略序之。餘皆不錄。昔者如來滅度。雙林改白。文宣歿世。泗水逆流。雖古今之有殊。驗徵應之不異也。七月六日。就塔所。具荼毘之禮。隨喜者億千萬數。是日有詔。使高品劉仙鶴就致祭。并贈司空諡曰大辨正廣智不空三藏和上。尊其德也。荼毘火滅。於餘燼中。凡得舍利數百粒。八十粒進入內。又於頂骨中。有一粒。半隱半現。後有勅。令於大興善寺舊住院中。起舍利塔。特賜造塔錢萬餘貫。承後諸弟子在院者。聖恩愛及如大師在日。皇上據四海之圖籍。十有三年矣。所賜大師手詔數十首。皆聖人密旨。並却進奉。遠自先朝。至今聖代。所有黑制卷軸盈篋。錫賚束帛。不知其數。累年繫月。積若岳。未甞言貯畜。輒不謀於生計。今並不書。每在中禁。建立道場。頗積年歲。傳授法印。加持護摩。殄除災異。增益吉祥。祕密之事。大師未曾輒有宣爾。今並不列於行狀。諸類事跡。其徒寔繁。蓋存於別傳。付法弟子。輸誠國家。則在於遺書進奉。陳博情蓋題於辭表。大師自開元。至今大曆。翻譯經法。凡一百二十餘卷。諸佛示權。摧魔護國。非臣下堪聞者。緘在於天宮。普賢行門。菩提般若。是瑜伽修行者。須宣於人代。大師據灌頂師位。四十餘年。入壇弟子。授法門人。三朝宰臣。五京大德。緇素士流。方牧岳主。農商庶類。蓋億萬計。其登戒壇。二千弟子。一切有部。獨為宗師。嗚呼大師。訓人之道。其徒不一。泯合二諦。適于眾因。先觀性以示方。非妄投而虛力。以大海之法寶。隨所受而適心。以雪山之妙藥。故應病而令服。是以有蘇悉地毘盧遮那金剛頂經諸真言部。若戒定慧。頓漸半滿。大師之教也。如是大師。其存也三朝帝師。其歿也萬人哀痛。教法懸於日月。生死霑於雨露。二七僧人。常入天宮之會。三千門士。猶承聖上之恩。且佛教東來。向近二千載。傳勝法。沐光榮。實未有與大師同年而語者也。諸弟子等所痛。夜室光沈。釋門喪寶。天柱中折。濟舟忽覆。氾氾苦海。將何所依。淚盡繼血。心摧魄喪。小子遷執巾棒錫九載于茲。握筆持硯八年而已。叨居翻譯之次。竊承祕奧之躅。大師所有行化之由。會親稟受。平生之日。命令序述。在於侍奉。未暇修纂。況乃奉臨終遺言。固辭不獲。臨之氣盡。悲淚難裁。乩諸故事。十無在一。謹狀。
**Statement of Accomplishments for the Imperial Preceptor, Dharma Master Bukong**
The Emperor’s Master of Esoteric Rites, Dharma Master Bukong, practiced the conduct and vows of Samantabhadra and transmitted the vajra wisdom seal of the Great Bodhi Mind. Following the Buddha's command to rescue all beings, he came to his era bearing the great Dharma treasure. For nearly thirty years he supported three successive imperial reigns.
Master Bukong was originally from the Brahmin caste in North India, from the region of Xiliangfu. His father died early, and he was raised by his maternal uncles, taking his mother’s family name. Before his mother, Lady Kang, conceived him, a skilled physiognomist told her, “You will give birth to a Bodhisattva.” Having said this, he vanished. She was amazed. She then bathed, changed clothes, stopped speaking, and held a single-minded intention. Within three days, sitting in a drowsy state, she dreamed the Buddha smiled, light streaming from his eyes into the top of her head. She awoke startled, body drenched in sweat. Knowing she was pregnant, from then on—by fragrance and lamp—her room was bright as day at night. She gave birth after twelve months. The child could speak at birth. His divine demeanor was extraordinary, his spirit and energy far surpassing others. The Six Perfections and the Four Immeasurable Minds came to him as if innate, not taught by any master. Only a Buddha can truly know another Buddha.
Long ago, the Bhagavan Vairocana entrusted the Vajra Pinnacle Yoga, the Secret Dharma King’s mantra seals, to Vajrasattva. After nearly a thousand years, they were transmitted to Nagarjuna. Several hundred years later, Nagarjuna passed them to Ācārya Nāgabodhi. Again after centuries, Nāgabodhi transmitted them to Ācārya Vajrabodhi. Vajrabodhi then transmitted them to our Master. Although they share one source, the lineage branched out, numbering only a few dozen individuals at most. As direct heirs in succession, our Master was the sixth recipient.
As a young boy, Master Bukong traveled with his maternal relatives to observe the great civilization of China. At age ten, he journeyed through Wuwei and Taiyuan. At thirteen, he served the great Huaien Monastery’s founding master, studying the Siddham letters and Brahmin treatises. He could recite from memory after one look at a text, achieving full comprehension within a fixed period. The founding master was astounded. Later, he conferred the Bodhi Mind Precept upon him and initiated him into the Vajra Realm Great Mandala. Testing him by tossing a flower, the master knew the boy had a great future.
At fifteen, Master Bukong first shaved his head. At twenty, he received full ordination. He thoroughly understood the Mulasarvastivada Vinaya, knew many languages, and recognized foreign scripts. Initially, he served as translator for the founding master's scripture translations, balancing Chinese and Sanskrit nuances, refining the essence of meaning. He studied śabda-vidyā (Sanskrit grammar) for twelve years in just six months. Reciting the Mañjuśrī Prayer, a one-year vow was completed in two nights. Later, he pleaded with his master to teach the Five Sections of Yoga and the Three Secrets, but after three years of seeking, his goal remained unfulfilled. Devoted to the Dharma, he decided to return to India. His last night was spent at an inn in Xinfeng. That night, the founding master dreamed that all the Buddha and Bodhisattva statues in the monasteries of the capital were traveling east. Waking in surprise, he quickly sent orders for the boy to be recalled. When he heard his disciple had turned back, the master was overjoyed. “My Dharma treasury will be given entirely to you,” he said. The next morning, he fully transmitted the Five Sections of Yoga, abhiṣeka (empowerment) rites, homa fire ceremonies, Ācārya teachings, the Mahāvairocana Sūtra siddhi rituals, and the many mantra practices of the Buddha Crown groups. Master Bukong mastered them all completely.
Several years later, the founding master received an imperial order to return to his home country. Master Bukong accompanied him to Henan Prefecture, where his master fell ill and passed away in the late autumn of the twenty-ninth year of the Kaiyuan Era. After the stūpa was built for his master, obeying his dying wishes, he set out for Sri Lanka. By the early Tianbao Era, he reached Nanhai Commandery. Before his ship arrived, the regional governor Liu Julin three times requested Master Bukong to perform abhiṣeka. Our Master consented, and a sacred site was established at Fāxìng Temple, thanks to Governor Liu. The fourfold assembly all benefited, and he ordained countless beings.
Before his journey, Master Bukong entered the Mandala and, before the principal deity, applied the Three Secrets of Vajra empowerment. Chanting and meditative walking continued for no more than ten days when Mañjuśrī appeared to him. Feeling assured that his great vow was not in vain and his long-cherished wish was fulfilled, he led his disciples Hanguang, Huiguang, and twenty-one others—monastics and laypeople alike—took up their staffs, and boarded the ship. The governor and the entire prefecture’s officials and citizens held a great farewell ceremony, with incense and flowers spread across the seashore and conch shells resonating to the horizon. They escorted our Master for several hundred li.
Entering the realm of Java, they encountered a fierce black storm. Terrified, the merchants tried their own native rituals, but to no avail. Prostrating themselves, they begged our Master for help. His young disciple Huiguang also wailed in distress. Our Master told them, “I have a method; do not worry.” Holding the Five-Wisdom Bodhi Mind Vajra in his right hand and the Prajñāpāramitā Sūtra in his left, he performed the empowering method and chanted the Mahāpratisarā Mantra. After just one recitation, even Huiguang was amazed: the wind calmed and the seas settled. This was our Master’s power. Later, they encountered another gale, and a great whale surfaced, spraying waves like mountains—even worse than before. The merchants resigned themselves to death. Our Master, compassionate, chanted and held his concentration as before. He also had Huiguang recite the Sāgara Nāgarāja Sūtra. In no time at all, all dangers ceased.
Soon reaching the port city of Sri Lanka, the king sent emissaries to welcome him. Meeting the king, our Master delighted him. The king invited him to stay in the palace for seven days of offerings. Each day, the king personally filled a golden bath vessel with fragrant water and bathed our Master. The crown prince, queen, ministers, and officials treated him with the same royal respect. Later, our Master sought out Bodhisattva Ācāryas and others, offered them gold, jewels, and fine brocades, and requested that they open the eighteen sections of the Vajra Pinnacle Yoga Dharma and the Mahāvairocana Great Compassion Womb Mandala rites. He was permitted, along with his disciples Hanguang and Huiguang, to receive the Five-Section Abhiṣeka together. From then on, our Master considered himself without a single teacher; he sought out all mantra teachings and over five hundred sūtras and treatises. In the original Samādhi of all honored ones, secret seals, physical forms and colors, Mandala layouts and symbols, and the nature and characteristics of doctrines—he exhausted every source.
Another time, the king held an elephant display for the nation. From a high vantage, no one dared watch up close. Our Master silently recited the Buddha-Eye Mantra, formed the great mudrā, and abided in loving-kindness concentration, standing on the road. More than ten mad elephants, within a few steps, collapsed and fled in panic. The whole kingdom marveled. He also traveled throughout the Five Indian regions, visiting many countries. His numerous deeds are too many to detail and thus omitted.
In the fifth year of the Tianbao Era, he returned to the capital and presented the Sri Lankan king’s tribute—a golden necklace, a Brahmā armor from the Prajñāpāramitā, various jewels, and white cotton cloth. By imperial decree, he was temporarily housed at the Honglu Temple. Later, there was an edict to invite our Master to the palace to establish a Mandala. He performed the Five-Section Abhiṣeka for Emperor Xuanzong. That same year, he moved to the Jingying Temple. That summer, there was a drought. The Emperor asked our Master to pray for rain within the palace, stipulating: “On time, not delayed; gentle, not violent.” Our Master presented the Mahāmāyurī Vidyā-rājñī Sūtra Mandala rite. Within three days, abundant sweet rain fell. The Emperor, overjoyed, personally took a treasure chest, bestowed a purple robe on our Master, and draped it over him, also giving two hundred bolts of silk.
Later, a sudden gale arose. The Emperor decreed our Master to stop the wind. Our Master requested a silver vase, performed the empowerment rite, and the wind stopped in a moment. The Emperor deeply valued him. Afterwards, a pond goose accidentally knocked over the vase, and the wind blew as before. The Emperor ordered it stopped again, and it instantly ceased. The Emperor’s reverence redoubled, and he granted him the honorific title Zhizang (Wisdom Treasury). In the eighth year, an imperial order allowed him to return to his homeland. Five post horses were assigned. Upon reaching the Nanhai Commandery, however, an order came for him to stay. In the twelfth year, he was commanded to go to the Hedong Jiedushi region at the request of the Censor-in-Chief Geshu Han. In the thirteenth year, he reached Wuwei, residing at the Kaiyuan Monastery. Officials from the Jiedushi down to the lowest rank received abhiṣeka. Thousands of people—officials and commoners—all entered the sacred site. He transmitted the Five-Section Dharma to his monastic disciple Hanguang. Then, he performed the Five-Section Abhiṣeka for Li Yuanzong, the future Commissioner of Meritorious Works, and transmitted the Vajra Realm Great Mandala. That day, the ground of the sacred site shook. Our Master, moved, said, “This is due to the sincerity of your heart.”
In summer of the fifteenth year, he was ordered back to the capital and resided at the Daxingshan Monastery. During the Zhide Era, while the Emperor was at Lingwu and Fengxiang, our Master regularly sent secret messengers to inquire about his condition and submit memorials. He repeatedly discussed strategies for recovery. Emperor Suzong also frequently sent secret agents to our Master to seek esoteric Dharma and determine the date to recapture the capital. Everything happened as predicted. In the Qianyuan Era, the Emperor invited our Master to establish a sacred site at the palace and perform the Homa rite. The Emperor received the Cakravartin’s seven-treasure abhiṣeka. At the end of the Shangyuan Era, the Emperor was unwell. He asked our Master to use the Mahāpratisarā Mantra to purify him seven times. The Emperor fully recovered and offered special honors. Our Master requested to retreat to the mountains, but Li Fuguo decreed him to cultivate merit at the Zhiju Monastery on Zhongnan Mountain. One night of chanting, Mahāsattva appeared, radiating light from his fine hair. Checking this sign, our Master knew he was near the Siddhi. Yet he said, “Beings are not yet saved; how can I save myself?” Thus he remained.
When the preceding emperor passed and the new emperor came to the throne, imperial favor grew daily, with constant gifts. I provide only a brief outline. For the Renwang and Mijiao (Ghanavyūha) Sūtras, the Emperor personally wrote the prefaces. The day they were decreed for publication, auspicious clouds appeared. The entire court offered congratulations, and this was recorded in the national histories.
On the first day of the eleventh month in the first year of the Yongtai Era, the Emperor appointed our Master as Tejin, Acting Minister of the Court of State Ceremonial, and gave him the title Tripitaka Master Daguangzhi (Great and Broad Wisdom). In the third year of the Dali Era, our Master established a sacred site at the Xingshan Monastery. The Emperor bestowed twelve exquisite brocade cushions, thirty-two embroidered silk banners worth tens of millions, and provisions for the assembly’s two-week retreat. High officials and palace guards were ordered to enter the abhiṣeka sacred site. Another five thousand people—monastics and laypeople—participated.
In winter of the fourth year, our Master proposed that a special seat for Mañjuśrī Bodhisattva be placed as the chief elder in the dining halls of all monasteries nationwide. The Emperor approved, and this was announced across the empire. In the fifth year, in summer, an imperial decree requested our Master to go to Mount Wutai in Taiyuan to cultivate merit. That year, a comet appeared. Once the Dharma rites concluded, the ominous star vanished of its own accord. Returning to the capital in late autumn, the Emperor sent his personal lion-carriage with full outfitting, dispatching a palace emissary to welcome our Master outside the city. Our Master firmly declined, but the imperial command was not to be refused. So he rode it to the imperial audience. The Emperor was overjoyed. All his monastic and lay disciples were invited to dine at the palace; many rolls of silk were bestowed.
In the spring of the sixth year, in the second lunar month, an imperial decree bestowed upon our Master’s sacred site twenty-four embroidered silk banners, one embroidered canopy, and one embroidered tablet. On the tenth month, the Emperor’s birthday, our Master offered all the sūtras translated up to that time. An edict was issued to announce them at home and abroad, and to include them in the general catalogue of Buddhist scriptures. Together, his disciples received a total gift of 510 bolts of silk. In the spring of the seventh year, an imperial order gave 100 bolts of silk. That spring and summer, there was drought. The Emperor summoned our Master to pray for rain. Palace envoy Li Xiancheng conveyed the imperial decree: “If rain falls sufficiently within three days, it is the master’s merit; if it exceeds three days, it concerns the master.” Our Master accepted the decree, established a sacred site, and within a day completed the rain-praying rite. Indeed, it did not exceed the limit. Heavy, abundant rain fell. The Emperor was overjoyed, held a feast for a thousand monks, and presented seven sets of robes to our Master’s disciples to honor his achievement.
In winter, our Master proposed building a Mañjuśrī Pavilion. The Emperor himself took the role of patron, with assistance from the Honored Consort, Prince Han, and Princess Huayang. About thirty million was drawn from the national treasury solely for this construction. In spring of the eighth year, our Master was given two hundred bolts of silk for milk and medicine. In the fifth month, ordered to translate the Samrājñānāvadāna Sūtra, he received another 220 bolts of silk. In winter, on the fourteenth day of the twelfth month, the main beam of the Mañjuśrī Pavilion was raised. All expenses were covered by imperial favor, with additional gifts pouring in.
In spring of the ninth year, the first month, sixty bolts of colored silk were given. In summer, the fourth month, three hundred bolts of silk were given to cover robe and bowl costs. On the eleventh day of the sixth month, an edict appointed him Defender-in-Chief with the privileges of the Three Dukes, granted the title Duke Suguo with a fief of three thousand households, retaining all previous titles. He repeatedly declined but was not permitted. His disciples rushed to congratulate him. Our Master, displeased, said: “The holy assembly is solemn; they extend hands in comfort. The white moon is complete—this is my time to go. Why seek fame and position at life’s end?” He ordered a sincere refusal.
That winter, during the middle of the month, our Master summoned his disciple Zhao Qian and asked for brush and ink: “I wish to compile a brief ritual for cremation after my nirvāṇa, so that future generations may follow it for my funeral.” Zhao Qian prostrated himself three times, begging with folded hands: “Have compassion; please remain long in this world.” Our Master smiled but did not consent. From spring to summer, he stopped eating and sleeping, proclaimed the wonderful Dharma, and exhorted his disciples. He often taught the Samantabhadra Conduct Vows Sūtra, urging them to recite and uphold it, sighing repeatedly. To those who had previously received teachings, he particularly emphasized focusing on the Bodhi Mind, the principal deity’s great seal, the true nature of the syllable A, understanding that dharmas are unborn, and realizing the great enlightenment body—pointing to it as clearly as a palm. His consolation and instruction were earnest, mixing sadness and joy. “You should value the Dharma above your own bodies and lives. What you have heard—do not treat lightly. I recall traveling in peril, risking my life for the Dharma, passing through many lands across over a hundred thousand miles. Remember this intent; cultivate quickly. Do not sacrifice honor for profit or lose the path for fame. Respect my final words. Let them be your armor.”
On the fifteenth day of the sixth month in the ninth year of the Dali Era, at noon, he bathed in fragrant water, changed into fresh robes, arranged himself upright, had a farewell memorial drafted, looked northward toward the palace, then lay down with his head to the east, and rested in the Samādhi of the Great Mudrā. His spirit departed, but his features remained as in life; his breath ceased, yet his complexion grew even brighter. Such was the power of Dharma—how could death’s signs ruin it? He was seventy years of age, with fifty years of monastic seniority. His monastic disciple Huilang succeeded to the position of abhiṣeka master. The others who had mastered the Dharma numbered only a few dozen.
The Emperor grieved deeply, suspending court for three days. Reflecting on his lifelong role as teacher and advisor, viewing his remains brought profound sorrow. He granted three hundred bolts of silk, two hundred bolts of coarse cloth, four hundred bushels of rice and flour, seven measures of oil, fifteen wagon-loads of firewood, three wagon-loads of charcoal, four hundred thousand cash, and over two million cash for constructing a stūpa. For the memorial feasts over seven weeks, separate provisions were made. Daily, a palace messenger was sent to offer condolences. The Commissioner of Meritorious Works, Li Yuanzong, was ordered to oversee the funeral.
Before our Master’s passing, many signs appeared. Monks dreamed of a thousand-staff jeweled banner collapsing for no reason. The newly built Mañjuśrī Pavilion suddenly crashed, shaking the monastery compound. Upon waking, the crash still echoed in their ears. The Vajra of Wisdom flew into the sky. Behind the Daxingshan Monastery, the lake water completely dried up. Groves fruited unusually. Garden flowers changed color. Over a dozen such omens occurred; I briefly list these and omit the rest. Anciently, when the Tathāgata entered nirvāṇa, the twin sāla trees turned white. When Confucius passed away, the Si River flowed backward. Although times differ, such signs of divine response remain the same.
On the sixth day of the seventh month, at the stūpa site, the cremation ceremony was held. Those joyfully attending numbered in the millions. That day, an imperial decree sent the high-ranking eunuch Liu Xianhe to offer sacrifices. Posthumous honor was given—the title Minister of Public Works and the appellation Tripitaka Harmonious Lord of Great Discernment, Broad Wisdom, and Constancy. Thus was his virtue celebrated.
When the cremation fire died, several hundred ś
應安三年二月一日以或本令寫之重以保壽院古本校點了 權少僧都賢寶(生卅八)
Copied on the first day of the second month in the third year of the Ōan era, using one source text. Later collated against the ancient manuscript of Hōju-in Temple. Junior Lesser Archbishop Kenpō(age 38)
延享四丁卯歲夷刻 八修補畢
[Shelf Number] Carved by Yi in the fourth year of the Enkyō era (Ding-Mao year); completed with eight rounds of repairs.
僧正 賢賀(俗壽六十四)
Senior Monk Xian He (Age: 64 years)