X88n1654_惠果和尚行狀
卍新續藏第 88 冊 No. 1654 惠果和尚行狀
No. 1654
大唐青龍寺三朝供奉大德行狀
先師諱惠果和尚。俗姓馬氏。京兆府萬年縣歸明鄉人也。幼年九歲。便隨聖佛院。故三朝國師內道場持念賜紫沙門諱曇真和尚。立志習經。至年十七。為緣和尚。常在內道場。持念不出。乃于興善寺三藏和上。求授大佛頂隨求等真言。年十九。三藏邊教授灌頂散華。得轉法輪菩薩。和上云。我于南天竺國。散花得此尊。如今無異。異於吾后。弘傳總持大教。如我無異。又大曆八年。三月上旬。 敕于慈恩寺。置方等道場。聖佛院和上。奉慈恩寺 來。置方等道場。微僧有二童子。年滿二十。堪授具戒。未敢專擅與出家剃頭。伏乞聖慈。許臣歸寺。與二童子。並授戒衣缽。來賜刀一口。于青龍大佛殿前。授 來與和上二童子剃頭。賜袈裟衣缽各兩副。度官告住寺。天使和上送至慈恩寺訖。卻入內謝 敕。臣一界微僧。謝聖慈賜與二童子出家授戒衣缽剃刀。官告及天使送至慈恩寺道場。授戒處訖。微僧不勝頂賀。授戒訖。年廿二。又于無畏三藏和上弟子玄超和上邊。求授大悲胎藏毗盧遮那大瑜伽大教。及蘇悉地大瑜伽法。及諸尊瑜伽等法。一一親垂旨授。又于大興善寺三藏和上邊。求授
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 88 冊 No. 1654 惠果和尚行狀
No. 1654
大唐青龍寺三朝供奉大德行狀
先師諱惠果和尚，俗姓馬氏，京兆府萬年縣歸明鄉人。幼年九歲，便跟隨聖佛院，故三朝國師內道場持念賜紫沙門，法號曇真的和尚，立志學習佛經。到十七歲時，作為緣和尚，常在內道場持唸佛經不出。于興善寺三藏和尚處，請求傳授大佛頂隨求等真言。十九歲時，三藏邊教授灌頂散華，得到轉法輪菩薩（Dharmacakra-pravartana）。和尚說：『我于南天竺國，散花得到此尊，如今無異。希望我圓寂后，你能弘傳總持大教，如我一般。』又大曆八年（773年）三月上旬，皇帝敕令在慈恩寺設定方等道場。聖佛院和尚奉慈恩寺的命令前來，設定方等道場。微僧有兩個童子，年滿二十，可以授予具足戒，但未敢擅自為他們出家剃頭。伏請聖上恩準臣歸寺，為這兩個童子一併授予戒衣缽。賜刀一把，在青龍大佛殿前，授予和尚為兩個童子剃頭。賜袈裟衣缽各兩副，度牒官告讓他們住在寺里。天使和尚送到慈恩寺后，返回宮內謝恩。臣一介微僧，感謝聖上賜與兩個童子出家授戒衣缽剃刀，官告及天使送到慈恩寺道場授戒處。微僧不勝感激。授戒完畢，二十二歲時，又于無畏三藏和尚的弟子玄超和尚處，請求傳授大悲胎藏毗盧遮那大瑜伽大教，及蘇悉地大瑜伽法，及諸尊瑜伽等法，一一親自傳授。又于大興善寺三藏和尚處，請求傳授。
【English Translation】 English version 卍 New Continued Collection, Volume 88, No. 1654, Biography of Monk Huiguo
No. 1654
Biography of the Great Virtue Who Served Three Dynasties at Qinglong Temple of the Great Tang Dynasty
My late teacher, the Venerable Huiguo, whose secular surname was Ma, was a native of Guiming Township, Wannian County, Jingzhao Prefecture. At the young age of nine, he followed the Venerable Tan Zhen, a purple-robed Shramana (Buddhist monk) who held recitations in the inner Daochang (ritual space) of the Holy Buddha Temple and was a national teacher for three dynasties. He resolved to study the scriptures. At the age of seventeen, as a 'cause monk,' he constantly stayed in the inner Daochang, reciting scriptures without leaving. He requested the transmission of the Great Buddha's Crown Supratishthita (Mahabuddha-ushnisha-supratishthita) Dharani and other mantras from the Tripitaka Master at Xingshan Temple. At the age of nineteen, the Tripitaka Master personally performed the Abhisheka (initiation) and scattered flowers, and he attained the Dharmacakra-pravartana Bodhisattva (Dharmacakra-pravartana). The Master said, 'I obtained this deity by scattering flowers in South India. Now, there is no difference. I hope that after my passing, you will propagate the all-embracing Great Teaching, just as I have done.' Furthermore, in the early third month of the eighth year of the Dali era (773 AD), the imperial decree ordered the establishment of a Fangdeng (Vaipulya) Daochang at Ci'en Temple. The Venerable of the Holy Buddha Temple came by order of Ci'en Temple to establish the Fangdeng Daochang. This humble monk has two young disciples, both twenty years old, who are qualified to receive the complete precepts, but I have not dared to ordain and shave their heads without authorization. I humbly request Your Majesty's permission for me to return to the temple and bestow the monastic robes and bowls upon these two young disciples. Grant a knife to be used in front of the Great Buddha Hall of Qinglong Temple to shave the heads of the two young disciples. Grant two sets of Kasaya (robes) and bowls each, and official documents allowing them to reside in the temple. The angelic monk escorted them to Ci'en Temple and then returned to the palace to express gratitude to the imperial decree. This humble monk thanks Your Majesty for granting the two young disciples ordination, monastic robes, bowls, and a razor, and for sending the official documents and the angelic monk to the ordination site at the Ci'en Temple Daochang. This humble monk is overwhelmed with gratitude. After the ordination was completed, at the age of twenty-two, he requested the transmission of the Great Compassion Garbhadhatu (Garbhadhatu) Vairocana Great Yoga Teaching, the Susiddhi Great Yoga method, and the Yoga methods of various deities from the Venerable Xuan Chao, a disciple of the Tripitaka Master Amoghavajra. Each was personally instructed. He also requested transmission from the Tripitaka Master at Daxingshan Temple.
金剛頂大瑜伽大教王經法。諸尊瑜伽密印。親承指示。先師在內所得。恩賜等書將奉上三藏和上。充授法之恩。每於閣下。節食邀期。時念凡經數遍。年廿五。特奉恩旨詔命入內。于長生殿。當時有來喚。對問。師有何功效。夾天云。微僧未有功效。奉 來便誡當時。喚童子八人。考召加持 恩命所問。盡皆成就。轉瓶合竹。並得成就。 帝乃大喜。至大曆十年。于當寺。別 來賜東塔院一所。置毗盧遮那灌頂道場。七僧持念。至大曆十一年。加持代宗皇帝。應時便差。 敕賜紫衣一對。口奏不敢受。應時卻進。 敕云。朕已賜師紫衣。何得不受。奏云。一界微僧。賜紫不勝頂荷。即合便受。伏緣和上先皇賜紫。弟子不合與師齊。帝云。師大孝。是朕之錯。 敕云。他宗異姓上。存遵奉孝敬之心。於此以後。堪為國師。遂賜褐衣一對。奉 敕加持。花陽公主。三日得差。後於申未之問。公主忽然不語。 皇帝與宮人等。一向前。和上奏云。時熱。望階下與宮人等。暫向微僧加持即令得差。其公主便差。言詞分明。皇帝大悅。賜絹一百疋。衣一對。謝 敕。臣一界微僧。謝聖慈賜絹及衣。不勝頂賀。(三日口奏移公主)大曆年中。所有恩賜錢物。一千餘貫。盡修塔下功德。大曆十三年。奏請前後兩度巡南臺。依師所奏。
和上于觀音臺。持念。夜久之間。大聖觀音。于大月輪中。現大身相。光明由如白日。祥雲皎潔。同時數百千人。遙共瞻禮。大曆十三年。 敕長生殿內道場三朝傳法灌頂歿故三藏和上。 敕語惠果。三藏和上歿后。將為佛法無去時。聞師學得大法。總在緣國事□和上所邊。授得唸誦法門。多有廢忘。佗日降舉問道。即是師位。大曆十三年十月十五日。高李憲誠宣。建中年初。有□□國僧辨弘。從本國。將銅鈸一具。奉上聖佛院。螺兩具。銅□瓶四。□奉上和上。充供養。求授胎藏毗盧遮那大法。建中二年。新羅國僧惠日。將本國信物。奉上和上。求授胎藏金剛界蘇悉地等。並諸尊瑜伽三十本。已來授訖。精通后時。卻歸本國。廣弘大教。精誠絕粒持念。悉地現前。遂白日沖天。其國王宮中瞻禮。求乞其法。空中□言西大唐國。有秘密法法有青龍寺。同年新羅國僧悟真。授胎藏毗盧遮那及諸尊持念教法等。至貞元五年。往于中天竺國。□毗盧遮那經梵夾余經。吐藩國身歿。當院弟子僧義明。義滿。義澄。同時于和上。求授毗盧遮那胎藏蘇悉地等經三十本。貞元五年。奉 敕于當寺大佛殿□。令七僧祈雨。第七日夜雨足。各賜絹一束。茶十串表謝。奉 敕于右衛。龍迎真身入內。貞元六年四月□曰。奉 敕令僧惠果入內
【現代漢語翻譯】 現代漢語譯本 （惠果）和尚在觀音臺持念。過了很久，大聖觀音在大月輪中顯現巨大的身相，光明如同白晝，祥雲潔白。當時有數百千人，遠遠地共同瞻仰禮拜。（唐）大曆十三年（778年），敕令長生殿內道場三朝傳法灌頂圓寂的三藏和尚，敕語惠果，三藏和尚圓寂后，將擔心佛法沒有去處。聽說你從緣國事□和尚那裡學得大法，總是在（他）身邊。傳授的唸誦法門，多有廢忘。他日降臨舉薦問道，就是你的位置。（唐）大曆十三年十月十五日，高李憲誠宣。 （唐）建中初年，有□□國僧人辨弘，從本國將銅鈸一副，奉上聖佛院，螺兩副，銅□瓶四，□奉上和尚，充當供養。求授胎藏毗盧遮那（Vairocana）大法。（唐）建中二年，新羅國僧人惠日，將本國信物，奉上和尚，求授胎藏金剛界蘇悉地等，並諸尊瑜伽三十本。已經傳授完畢，精通后，卻歸本國，廣弘大教。精誠絕食持念，悉地（Siddhi）現前，於是白日沖天。其國王宮中瞻仰禮拜，求乞其法。空中□言西大唐國，有秘密法在青龍寺。同年新羅國僧人悟真，授胎藏毗盧遮那及諸尊持念教法等。至（唐）貞元五年（789年），往于中天竺國，□毗盧遮那經梵夾余經，在吐蕃國身歿。當院弟子僧人義明、義滿、義澄，同時于和尚處，求授毗盧遮那胎藏蘇悉地等經三十本。（唐）貞元五年，奉敕于當寺大佛殿□，令七僧祈雨。第七日夜雨足，各賜絹一束，茶十串表謝。奉敕于右衛，龍迎真身入內。（唐）貞元六年（790年）四月□日，奉敕令僧惠果入內
【English Translation】 English version The monk (Huiguo) went up to the Guanyin platform and recited mantras. After a long time, the Great Sage Guanyin appeared in the great moon wheel, with a great body of light like the white sun, and auspicious clouds shining brightly. At that time, hundreds of thousands of people, from afar, together looked up and paid homage. In the 13th year of Dali (778) of (Tang Dynasty), an edict was issued for the ordination of the deceased Tripitaka monk in the Changsheng Hall, who had transmitted the Dharma and performed abhiseka for three days. The edict spoke to Huiguo, saying that after the Tripitaka monk passed away, there would be concern that the Buddha's Dharma would have nowhere to go. It is said that you learned the great Dharma from the monk of Yuanguo □, always by his side. The mantra recitation methods that were transmitted have been mostly forgotten. One day, when you are recommended and questioned, that will be your position. On the 15th day of the tenth month of the 13th year of Dali (778), Gao Li Xiancheng announced. In the early years of Jianzhong (Tang Dynasty), there was a monk Bianhong from □□ country, who brought a set of copper cymbals from his country and offered them to the Holy Buddha Temple, along with two conch shells, four copper □ bottles, and □ offered to the monk as offerings. He sought to be taught the great Dharma of the Womb Realm Vairocana (Vairocana). In the second year of Jianzhong (Tang Dynasty), the Silla monk Hyeil brought items of faith from his country and offered them to the monk, seeking to be taught the Womb Realm, Vajra Realm, Susiddhis, and thirty volumes of yoga of various deities. Having been taught and mastered them, he returned to his country to widely propagate the great teachings. With sincere fasting and mantra recitation, Siddhi (Siddhi) manifested, and he ascended to the sky in broad daylight. The king and his court paid homage and sought the Dharma. A voice in the air □ said that in the Western Great Tang Dynasty, there is a secret Dharma at Qinglong Temple. In the same year, the Silla monk Wujin was taught the Womb Realm Vairocana and the mantra recitation teachings of various deities. In the 5th year of Zhenyuan (789) of (Tang Dynasty), he went to Central India, □ Vairocana Sutra Sanskrit manuscripts and other sutras, and died in Tubo. The disciples of the temple, monks Yiming, Yiman, and Yicheng, at the same time sought from the monk thirty volumes of sutras on the Womb Realm Vairocana and Susiddhis. In the 5th year of Zhenyuan (Tang Dynasty), by imperial decree, at the Great Buddha Hall of the temple □, seven monks were ordered to pray for rain. On the seventh night, the rain was sufficient, and each was given a bundle of silk and ten strings of tea as a token of gratitude. By imperial decree, at the Right Guard, the true body was welcomed into the palace. On the □ day of the fourth month of the 6th year of Zhenyuan (790) of (Tang Dynasty), by imperial decree, the monk Huiguo was ordered to enter the palace.
。于長生殿。為國持念。在內七十餘日。放歸。每人賜絹卅疋。茶廿串。后乃分番上下。□賜四時衣物。三節料。當年杜相公黃裳韋相公親言受灌頂。學持念。再奏請巡臺。奉 敕宜依。充觀音寺大德。貞元九年。后至十三年。義恒。義一。義政。義□。義操。義云。智興。義慜。行堅。圓通。義倫。義播。義潤。俗弟子吳殷。開丕等。約五十人學法。貞元十四年。五月大旱。五月上旬。奉 敕祈雨。七日。在內道場。專精持念。祈雨日足。 恩賜絹一束。茶十串。謝。臣僧等。索無功行。天降甘雨。皇帝感化。僧等謝絹及茶。不勝頂賀。貞元十五年。八月下旬。加持皇太子。三日得差。各賜絹廿疋。吳綾五十疋。茶廿串。臣等一界微僧。謝聖慈賜綾絹及茶。不勝頂賀。十六年冬十一月十六日。神威軍焦護軍。請和上軍宅供養。並和上寫真。裝飾送院。十八年。和上得族漸重。進狀請退。恩命放歸。且令寺將息。 朕意欲存終始。贊即不得。其年八月中旬。舍衣缽。付屬義明等七人授用。貞元十九年。日本國僧空海。奉 敕將摩衲及國信物五百餘貫文。奉上和上。盡將修飾道場供養。求授大悲胎藏金剛界。並諸尊瑜伽教法。經五十本。登時見境界梵阿字日月輪。現入口中。貞元廿一年。八月五日。改為永貞元年。十二
【現代漢語翻譯】 現代漢語譯本：在長生殿，為國家祈福持念，在宮內七十多天後被放回。每人賜絹三十匹，茶二十串。後來改為輪流值班，賞賜四季衣物和三節的物料。當年杜相公黃裳、韋相公親自表示接受灌頂，學習持念。再次奏請巡視寺廟，奉皇帝的命令照辦。擔任觀音寺大德。貞元九年（793年）到十三年（797年），義恒、義一、義政、義□、義操、義云、智興、義慜、行堅、圓通、義倫、義播、義潤，俗家弟子吳殷、開丕等約五十人學習佛法。貞元十四年（798年）五月大旱，五月上旬，奉皇帝的命令祈雨，七天，在宮內道場，專心致志地持念，祈雨應驗。皇帝恩賜絹一束，茶十串。臣僧等自認為沒有功德，是上天降下甘雨，皇帝的感化。僧人等感謝賞賜的絹和茶，不勝感激。貞元十五年（799年）八月下旬，為皇太子加持，三天後痊癒，各賜絹二十匹，吳綾五十匹，茶二十串。臣等一界微僧，感謝皇上慈悲賞賜綾絹和茶，不勝感激。貞元十六年（800年）冬十一月十六日，神威軍焦護軍，請和尚到軍宅供養，並裝飾和尚的住所送往寺院。貞元十八年（802年），和尚的家族逐漸顯貴，上書請求告老還鄉，皇帝恩命放歸，並且讓寺廟好好照顧他。朕希望他能有始有終，贊同他也不得。那年八月中旬，捨棄衣缽，囑託義明等七人繼承使用。貞元十九年（803年），日本國僧人空海（Kukai），奉皇帝的命令將摩衲（袈裟）及國信物五百餘貫文，奉獻給和尚，全部用來修飾道場供養，請求傳授大悲胎藏金剛界（Garbhadhatu and Vajradhatu Mandalas），以及諸尊瑜伽教法，經書五十本。當即見到境界，梵文阿字（A字）日月輪（Sun and Moon Wheel）顯現在口中。貞元二十一年（805年）八月五日，改為永貞元年（805年），十二
【English Translation】 English version: In the Changsheng Hall (Hall of Eternal Life), they held recitations and prayers for the country. After more than seventy days in the palace, they were released. Each person was given thirty bolts of silk and twenty strings of tea. Later, they were divided into shifts, and were given seasonal clothing and materials for the three major festivals. In that year, Chancellor Du Huangshang and Chancellor Wei personally expressed their acceptance of the Abhisheka (灌頂, empowerment) and learned the practice of recitation. They requested again to inspect the temples, and the emperor ordered it to be done accordingly. He served as a senior monk (大德) at Guanyin Temple (Avalokiteśvara Temple). From the ninth year of the Zhenyuan era (793 AD) to the thirteenth year (797 AD), Yiheng, Yiyi, Yizheng, Yi□, Yicao, Yiyun, Zhixing, Yimin, Xingjian, Yuantong, Yilun, Yibo, Yirun, and lay disciples Wu Yin, Kai Pi, and others, about fifty people, studied the Dharma. In the fourteenth year of the Zhenyuan era (798 AD), there was a severe drought in May. In early May, they were ordered by the emperor to pray for rain for seven days in the inner Daoguan (道場, place for religious practice), focusing intently on recitation. The prayer for rain was answered. The emperor bestowed a bundle of silk and ten strings of tea. The monks expressed that they had no merit, and it was a blessing from heaven and the emperor's influence that brought the rain. The monks thanked the emperor for the silk and tea, and were extremely grateful. In the fifteenth year of the Zhenyuan era (799 AD), in late August, they performed blessings for the crown prince, who recovered in three days. Each was given twenty bolts of silk, fifty bolts of Wu silk, and twenty strings of tea. We, humble monks, thank the emperor for his compassionate gift of silk and tea, and are extremely grateful. On the sixteenth day of the eleventh month in the winter of the sixteenth year of the Zhenyuan era (800 AD), Jiao, the military protector of the Shenwei Army, invited the abbot to his military residence for offerings, and decorated the abbot's residence and sent it to the temple. In the eighteenth year (802 AD), the abbot's clan gradually became prominent, and he submitted a request to retire. The emperor granted his request and allowed him to return home, and ordered the temple to take good care of him. 'I wish him to be consistent to the end, and I cannot but agree with his request.' In the middle of August of that year, he gave up his robes and alms bowl, entrusting Yi Ming and seven others to inherit and use them. In the nineteenth year of the Zhenyuan era (803 AD), the Japanese monk Kukai (空海), by order of the emperor, presented the Kasaya (摩衲) and national credentials worth more than five hundred strings of cash to the abbot, using them all to decorate the Daoguan (道場, place for religious practice) for offerings, requesting to be taught the Garbhadhatu (大悲胎藏界) and Vajradhatu Mandalas (金剛界), as well as the Yoga teachings of the various deities, and fifty volumes of scriptures. Immediately, he saw the realm, the Sanskrit letter A (梵阿字) and the Sun and Moon Wheel (日月輪) appearing in his mouth. On the fifth day of the eighth month of the twenty-first year of the Zhenyuan era (805 AD), it was changed to the first year of the Yongzhen era (805 AD), twelve
月十五日。北首掩終。至元和元年正月十七日。弟子道俗約千餘人。送葬。至孟村龍原大師塔側。厥後至寶曆二年八月二十一日。義一。深達。義丹。浐川之側。表藺村。建塔移葬。開成四年。正月十三日。日本國僧圓行。將法衣信物。
(寫本批云)
承安元年(大歲辛卯)八月二十五日戌克書畢
(中川本也)
觀應元年九月晦日。于東寺西院僧坊。書寫之訖。為一具抄中□□之也。
大法師䟦佗羅摩抳
【現代漢語翻譯】 現代漢語譯本 （某年）十二月十五日，在北方結束了（某人的）生命。到了元和元年（806年）正月十七日，弟子和信徒大約一千多人，送葬。到達孟村龍原大師塔旁。後來到了寶曆二年（826年）八月二十一日，義一、深達、義丹在浐川旁邊，表藺村，建造佛塔並遷移安葬。（到了）開成四年（839年）正月十三日，日本國僧人圓行，送來了法衣和信物。
（寫本批註說）
承安元年（1171年，太歲辛卯）八月二十五日戌時書寫完畢
（中川本也這樣記載）
觀應元年（1350年）九月最後一天，在東寺西院僧坊，書寫完畢。作為一套抄本中的一部分。
大法師䟦佗羅摩抳 (Batuoluomani)
【English Translation】 English version December 15th. (Someone) passed away in the north. By January 17th of the first year of Yuanhe (806), more than a thousand disciples and followers held a funeral procession. They arrived at the side of the Longyuan Master's pagoda in Mengcun. Later, on August 21st of the second year of Baoli (826), Yi Yi, Shenda, and Yi Dan, beside the Chan River, at Biaolin Village, built a pagoda and moved the remains for burial. On January 13th of the fourth year of Kaicheng (839), the Japanese monk Yuanxing brought Dharma robes and tokens of faith.
(The manuscript annotation says)
Completed writing at the hour of Xu (7-9 PM) on August 25th of the first year of Cheng'an (1171, the year of Xīnmǎo)
(Also recorded in the Nakagawa manuscript)
Completed copying on the last day of September in the first year of Kannō (1350), at the monks' quarters of the West Precinct of Tō-ji Temple. As a part of a set of copies.
Great Dharma Master Batuoluomani