Chinese
。师之力也。后又遇疾风。大鲸出海。喷浪若山。有甚前患。商人之辈。甘心输命。大师哀愍。如旧念持。亦令惠辩。诵娑竭罗龙王经。未移时克。众难俱弭。次达海口城。师子国王。遣使迎之。大师见王。王大悦。便请大师住宫。七日供养。每日常以真金浴斛。满贮香水。王为大师。躬自澡浴。次及太子后妃辅相。如王礼大师。他日寻普贤阿阇梨等。奉献金宝锦绣之属。请开十八会金刚顶瑜伽法门毗卢遮那大悲胎藏。建立坛法。并许门人含光惠辩。同授五部灌顶。大师自尔。觉无常师。遍更讨寻诸真言教。并诸经论五百余部。本三昧诸尊密印。仪形色像。坛法标帜。文义性相。无不尽源。他日王作调象戏。以示国人。登高望之。无敢近目。大师密诵佛眼真言。并结大印。住于慈定。当衢而立。狂象十余。数步之内。顿倒忙走。举国奇之。又游五天。巡历诸国。事迹数繁。阙而不记。天宝五载。还归上京。进师子国王尸罗迷伽表。及金璎珞。般若梵甲。诸宝白㲲等。奉敕令权住鸿胪寺。他日有诏。请大师入内。建立曼荼罗。为玄宗皇帝。五部灌顶。是年移住净影寺。是岁也终夏愆阳。帝请大师入内祈雨。制日时不得赊。雨不得暴。大师奏大孔雀明王经坛法。未尽三日。膏泽弥洽。皇帝大悦。自持宝箱。赐大师紫袈裟。帝为披擐。并赐绢二百疋。后有大风卒起。敕令大师止风。大师请一银瓶。作加持法。须臾风止。帝殊器重。后有 池鹅。误触瓶倒。风击如前。敕令再止。随止随效。帝倍加敬。恩命号为智藏。八载恩旨。许归本国。垂驿骑之五疋。到南海郡。后敕令且住。十二载。 敕令赴河泷节度御史大夫哥舒翰所请。十三载。到武威。住开元寺。节度已下。至于一命。皆授灌顶。士庶之类。数千人众。咸登道场。与僧弟子含光。授五部法。次与今之功德使开府李元琮。授五部灌顶。并授金刚界大曼茶罗。是日也道场地大动。大师感而谓曰。此即汝心之诚所致也。十五载夏。奉诏还京。住大兴善寺。至德中。銮驾在灵武风翔。大师常密使人问道。奉表起居。又频论克复之策。肃宗皇帝。亦频密谍使者。到大师处。求秘密法。并定收京之日。果如所料。乾元中。帝请大师。于内建立道场。及护摩法。帝授转轮王七宝灌顶。上元末。皇帝圣躬不康。请大师。以大随求真言。拂除七遍。圣躬万福。帝特加殊礼。大师表请入山。李辅国敕令终南山智矩寺修功德。念诵之夕。大乐萨埵。舒毫发光。以相验之。位邻悉地。大师又曰。众生未度。吾安自度之。遂已先圣登遐。今皇御宇。渥恩日甚。锡赉便繁。今略述而已。仁王密严二经。皇帝特制经序。敕命颁行之日。庆云大现。举朝表贺。编之国史。永泰元年十一月一日。制授大师特进试鸿胪卿。号大广智三藏。大历三年。大师于兴善寺立道场。赐瑞锦褥十二领。绣罗幡三十二口。价直千万。又赐二七日入道场大众斋 粮。近侍大臣诸禁军使。敕令入灌顶道场。道俗之流。别有五千余众。四年冬。大师奏。天下寺食堂中。特置文殊师利为上座。恩制许之。须宣宇内。五年夏五月。诏请大师。往太原台山修功德。是岁也有彗出焉。法事告终。妖星自伏。季秋届于京师。皇上以所乘师子。听并御鞍辔。遣中使出城迎大师。大师固辞。恩命不许。乃乘之入对。皇上大悦。并僧俗弟子。咸赐内殿斋饭。锡赉束帛甚厚。六年春玉二月。 敕赐大师道场绣罗幡二十四口。绣缦天一。并绣额一。十月圣诞日。大师进前后所译经。有敕宣示中外。编入一切经目箓。并僧俗弟子等。都赐物五百一十疋。七年春。敕赐绢一百疋。是岁春夏旱。有诏。请大师祈雨。中使李宪诚。奉宣恩旨。若三日内雨足。是和上功。非过三日关和尚事。大师受制。建立道场。一日已终。及依法祈请。亦不过限。大雨丰足。皇帝大悦。设千僧斋。并僧弟子衣七副。以报功也。冬大师奏。造文殊阁。圣上自为阁主。贵妃韩王。华阳公主赞之。凡出正库财。约三千万数。特为修崇。八年春。赐大师绢二百疋。充乳药。五月奉敕。译萨路荼王经一卷。赐绢二百二十疋。冬十二月十四日。上文殊阁梁。一切费用。皆是恩旨。别有锡赉。相望道路。九年春正月。赐彩六十疋。夏四月。赐绢三百疋。充衣钵。六月十一日。有诏。就加开府仪同三司。封肃国公。食邑三千户。余如故。累让不许。诸弟子 相次驰贺。大师不悦曰。圣众俨如。舒手相慰。白月圆满。吾之去时。柰何临终。更窃名位。附令恳让。大师自去。冬腊中夜。命弟子赵迁。持笔砚。吾欲略一涅槃荼毗仪轨。使尔后代。准此送终。迁稽首三请。伏乞慈悲。且久住世。大师笑而不许。自春及夏。停飧辍寝。宣扬妙法。诫勖门人。每语乃普贤行愿出生无边门经。劝令诵持。再三叹息。其先受法者。偏使属意观菩提心本尊大印真诠阿字。了法不生证大觉身。若指诸掌。慰诲勤勤悲喜交集。汝等于法。宜逾身命。是所闻者斯不易焉。吾思往日。涉险冒危。为法委身。穷历拜国。周游往返。十余万里。尔等当思此意。速此修行。无殉利以辱身。勿为名而丧道奉我临终之诚。成尔书绅之勖。以大历九年六月十五日午时。浴香水。换新服。端居正容。命草辞表。北面瞻望。东首倚卧。住大印身定中便去。神虽往而容貌如旧。气将尽而色泽逾鲜。斯法力之加。岂死相而能坏。行年七十。僧腊五十。僧弟子惠朗。次承灌顶之位。余知法者。盖数十人而已。圣上哀悼。辍朝三日。念师资之启沃。观遗迹而恻怆。绢三百匹布二百端。米面四百石。油七石。柴十五车。炭三车。赐钱四十万。又赐造塔钱二百余万。斋七供养。仍别支给。日日中使予慰存问。敕功德使李元琮知丧事。初大师之将终。众相先现。诸僧梦千仞宝幢。无故摧倒。文殊新阁。忽然崩坏。大振院宇。比至惊悟。声犹在 耳。金刚智杵飞空上。大兴善寺后。池水尽枯涸。林竹生实。庭花变色。诸事异相。近数十条今略序之。余皆不录。昔者如来灭度。双林改白。文宣殁世。泗水逆流。虽古今之有殊。验徴应之不异也。七月六日。就塔所。具荼毗之礼。随喜者亿千万数。是日有诏。使高品㔁仙鹤就致祭。并赠司空谥曰大辨正广智不空三藏和上。尊其德也。荼毗火灭。于余烬中。凡得舍利数百粒。八十粒进入内。又于顶骨中。有一粒。半隐半现。后有敕。令于大兴善寺旧住院中。起舍利塔。特赐造塔钱万余贯。承后诸弟子在院者。圣恩爱及如大师在日。皇上据四海之图籍。十有三年矣。所赐大师手诏数十首。皆圣人密旨。并却进奉。远自先朝。至今圣代。所有黑制卷轴盈箧。锡赉束帛。不知其数。累年系月。积若岳。未尝言贮畜。辄不谋于生计。今并不书。每在中禁。建立道场。颇积年岁。传授法印。加持护摩。殄除灾异。增益吉祥。秘密之事。大师未曾辄有宣尔。今并不列于行状。诸类事迹。其徒寔繁。盖存于别传。付法弟子。输诚国家。则在于遗书进奉。陈博情盖题于辞表。大师自开元。至今大历。翻译经法。凡一百二十余卷。诸佛示权。摧魔护国。非臣下堪闻者。缄在于天宫。普贤行门。菩提般若。是瑜伽修行者。须宣于人代。大师据灌顶师位。四十余年。入坛弟子。授法门人。三朝宰臣。五京大德。缁素士流。方牧岳主。农商庶类。盖亿万 计。其登戒坛。二千弟子。一切有部。独为宗师。呜呼大师。训人之道。其徒不一。泯合二谛。适于众因。先观性以示方。非妄投而虚力。以大海之法宝。随所受而适心。以雪山之妙药。故应病而令服。是以有苏悉地毗卢遮那金刚顶经诸真言部。若戒定慧。顿渐半满。大师之教也。如是大师。其存也三朝帝师。其殁也万人哀痛。教法悬于日月。生死沾于雨露。二七僧人。常入天宫之会。三千门士。犹承圣上之恩。且佛教东来。向近二千载。传胜法。沐光荣。实未有与大师同年而语者也。诸弟子等所痛。夜室光沈。释门丧宝。天柱中折。济舟忽覆。氾氾苦海。将何所依。泪尽继血。心摧魄丧。小子迁执巾棒锡九载于兹。握笔持砚八年而已。叨居翻译之次。窃承秘奥之躅。大师所有行化之由。会亲禀受。平生之日。命令序述。在于侍奉。未暇修纂。况乃奉临终遗言。固辞不获。临之气尽。悲泪难裁。乩诸故事。十无在一。谨状。 应安三年二月一日以或本令写之重以保寿院古本校点了 权少僧都贤宝(生卅八) 延享四丁卯岁夷刻 八修补毕 僧正 贤贺(俗寿六十四) 现代汉语译本：他登上戒坛，两千弟子，一切有部（Sarvāstivāda，佛教部派之一）都以他为宗师。呜呼大师，教导人的方法，他的门徒不尽相同，泯合二谛（世俗谛和胜义谛），适应各种根器的众生。先观察根性以指示方向，不是随意施力而徒劳无功。用大海般的法宝，随着所接受的而适应心意；用雪山上的妙药，所以应病而给药服用。因此，有《苏悉地经》、《毗卢遮那经》、《金刚顶经》等诸真言部，无论是戒、定、慧，顿悟、渐悟、半满之教，都是大师的教诲。像这样的大师，活着的时候是三朝帝师，去世的时候万人哀痛。教法的光辉如日月般悬挂，生死都沾溉着雨露般的恩泽。二七（十四）位僧人，常入天宫之会；三千门徒，仍然承受着圣上的恩泽。况且佛教东来，至今已近两千年，传扬殊胜的佛法，沐浴着光荣，实在没有能与大师同年而语的人。诸位弟子等所悲痛的是，夜室的光芒沉寂，释迦牟尼佛的教门丧失了珍宝，擎天之柱从中折断，救济之舟忽然倾覆，茫茫苦海，将要依靠什么？眼泪流尽继之以血，心摧毁而魂魄丧失。小子我追随大师执巾棒锡杖九年，握笔持砚八年而已。忝居翻译之位，私下承受秘奥的足迹。大师所有行化的缘由，都曾亲自禀受。平生之时，大师命令我序述，因为侍奉在侧，没有空闲修纂。况且奉临终遗言，坚决推辞而不能推辞。临终气息将尽，悲伤的眼泪难以抑制，记载的诸多故事，十无一在。谨此陈述。 应安三年（1370年）二月一日，用其他版本命令写下，又用保寿院的古本校对完毕。权少僧都贤宝（生于三十八年）。 延享四年（1747年）丁卯岁，夷刻，八处修补完毕。 僧正贤贺（俗寿六十四）。
English
English version: He ascended the ordination platform, and two thousand disciples, all of the Sarvāstivāda (a school of Buddhism), regarded him as their master. Alas, Great Master, his methods of teaching people were diverse among his disciples, harmonizing the Two Truths (conventional truth and ultimate truth) to suit the various capacities of beings. He first observed their nature to indicate the direction, not wasting effort by casting it randomly. He used the Dharma treasures like the great ocean, adapting to their minds according to what they received; he used the wondrous medicine from the Snow Mountains, thus prescribing medicine according to the illness. Therefore, there are the Susiddhikara Sūtra, the Vairocana Sūtra, the Vajraśekhara Sūtra, and various mantra sections, whether it be precepts, samādhi, and prajñā, sudden or gradual enlightenment, complete or partial teachings, all are the teachings of the Great Master. Such a Great Master, when alive, was the preceptor of three emperors; when he passed away, ten thousand people mourned. The brilliance of his teachings hangs like the sun and moon, and even life and death are moistened by his dew-like grace. Twenty-seven monks constantly attend the assemblies in the heavenly palace; three thousand disciples still receive the grace of the Holy Emperor. Moreover, since Buddhism came to the East, it has been nearly two thousand years, transmitting the supreme Dharma and bathing in glory, and there has truly been no one who can be spoken of in the same breath as the Great Master. What the disciples grieve is that the light of the night chamber has dimmed, the Śākya's (釋迦) gate has lost its treasure, the pillar of heaven has broken in the middle, and the boat of salvation has suddenly capsized. In the vast sea of suffering, what shall we rely on? Tears are exhausted and replaced by blood, the heart is destroyed and the soul is lost. This humble one has followed the Great Master, holding his towel, staff, and alms bowl for nine years, and holding the pen and inkstone for only eight years. I have presumptuously occupied the position of translator, secretly inheriting the traces of the esoteric. All the reasons for the Great Master's activities of transformation were personally received. In his lifetime, the Great Master ordered me to preface his works, but because I was serving by his side, I had no time to compile them. Moreover, I received his dying words, and I firmly declined but could not refuse. As his breath was about to expire, sorrowful tears were difficult to restrain, and the many stories recorded are almost entirely missing. I respectfully report this. On the first day of the second month of the third year of Ōan (1370), I was ordered to write this using other versions, and then I proofread it against the old text from Hōshuin (保寿院). Provisional Junior Monastic Administrator Kenpō (賢宝) (born in the 38th year). In the fourth year of Enkyō (1747), the year of Dingmao, it was engraved by the barbarians, and eight places were repaired. Monk Administrator Kenga (賢賀) (secular age 64). --------------------------------------------------------------------------------