摩尼光佛教法儀略

In 731 CE, Emperor Xuanzong of the Tang dynasty ordered a Persian Manichaean priest named Fuduo Dan to compose a summary of his foreign religion for the imperial Academy of Assembled Worthies. The result was this short catechism — the earliest surviving Chinese Manichaean document and one of the most remarkable exercises in religious translation ever written.

The Compendium presents Manichaeism entirely in Buddhist garments. Mani is called "the Buddha of Light." His cosmology of Light and Darkness is described using Buddhist terms — dharma body, nirvāṇa, liberation, the burning house. The text quotes the Mahāmāyā Sūtra and the Laozi Huahu Jing to argue that Mani's coming was prophesied by both the Buddha and Laozi, placing Manichaeism within a Chinese framework of religious legitimacy. It lists Mani's seven canonical books, the five grades of Manichaean clergy, the regulations for temples, and the doctrine of the Two Principles and Three Periods — the beating heart of Manichaean theology.

The Chinese text survives as Pelliot chinois 3884, recovered from the Dunhuang Mogao Caves, and is preserved in the Taishō Shinshū Daizōkyō (vol. 54, no. 2141A). It is one of only three Chinese Manichaean manuscripts known to exist. Prior English translations — by Haloun and Henning (1952), Lieu (1992), and others — are locked in paywalled academic journals. This is the first freely available English translation from the Classical Chinese.

The Land of Incarnation, Names, and Religious Teaching — First

"Fo Yisede Wulushen" — this is the sacred pronunciation of the homeland. Translated, it means "Messenger of Light." He is also called "Dharma King of Complete Wisdom." And also "Mani, the Buddha of Light." These are all variant names for our Dharma Body of Transformative Response — the Great Wisdom of Light, the Supreme Physician-King.

When he was about to appear in the world, the two luminaries descended their spirit-light, dividing radiance into three bodies. Out of great compassion he arose to oppose the armies of Māra. He personally received the pure teaching and command of the Lord of Light. Then he was born through transformation — therefore he is called "Messenger of Light." Pure in truth, penetrating in wisdom, resolving all doubt through keen discernment — therefore he is called "Dharma King of Complete Wisdom." Responding from emptiness, luminously holy, with observation and awakening brought to completion — therefore he is called "Mani, the Buddha of Light."

"Light" — because he illumines both inner and outer. "Great Wisdom" — because he reaches the utmost of humanity and heaven. "Supreme" — because his station is exalted above all. "Physician-King" — because he dispenses the medicine of the Dharma.

Thus: the Old Lord entrusted his conception to the Great Sun, which poured forth its essence. Śākyamuni received his embryo with the Sun-Wheel lending its form. The spiritual sustenance is the same root — the three sages, how do they differ? Their accomplished natures persist and persist — a single thread, all awakened to the Way.

According to the Persian Bābīl Long Calendar, from the beginning of creation there have been twelve epochs dividing the ages. By the eleventh epoch, named Naguan, lasting 227 years, Śākyamuni appeared. By the twelfth epoch, named Moxie, lasting 527 years, Mani, the Buddha of Light, was born in the royal palace of the land of Sulin, under King Badi, born of Lady Manyam of the Jinsajian clan. In the Bābīl Long Calendar, this corresponds to the eighth day of the second month of the thirteenth year of Jian'an under Emperor Xian of Han.

The correspondence is seamlessly aligned. As for receiving the heavenly sign and conceiving, fasting and keeping strict purity during pregnancy — this is because of innate purity. He was born through transformation from the chest. He stood apart from the world, without equal among his kind. Nine divine proofs, five numinous omens were fulfilled — his birth was no ordinary thing.

Moreover, with the Three Vows, Four Quiescent Bodies, Five Truths, Eight Kinds of Fearlessness, and all virtues perfectly complete — how could words exhaust them? From heaven to humanity, he uproots suffering and bestows joy. Praising his virtue, we speak thus.

Were it not so, how could one be born in a royal palace, with spirit crystallized in the wisdom of the Way? His illuminated teaching is rooted in truth; his wisdom and intention are uniquely upright. His essence stands alone in excellence. His measure encompasses heaven and earth. His insight penetrates sun and moon. He opened the great meaning of the Two Principles. He showed that each self-nature is distinct. He expounded the profound doctrine of the Three Periods. He discerned how causes and conditions converge like tiles fitting together.

He punished the crooked and upheld the straight. He stirred the murky and raised the clear. His words: concise. His reasoning: direct. His conduct: upright. His realisation: true.

Within sixty years he opened and revealed the skilful means. He moved the Four Holy Ones to lend their power. He launched the Seven Books as vessels for crossing. He answered the Three Palaces and established the Three Honoured Ones. He modelled the Five Lights and arrayed the Five Grades. His wondrous gate is unique and extraordinary. His blessings cover both the living and the dead.

According to the Mahāmāyā Sūtra: "One thousand three hundred years after the Buddha's passing, the kāṣāya shall turn white and shall not take dyed colour."

The Sūtra on the Ocean of Buddha-Contemplation Samādhi says: "When Mani, the Buddha of Light, appears in the world, he shall constantly bestow light and thereby perform the Buddha's work."

The Sūtra of Laozi's Conversion of the Barbarians says: "I ride the natural luminous Way-breath and fly into the kingdom of Sulin in the land of the Western King. I appear as a prince. I leave the household and enter the Way. I am called Mani, and I turn the great wheel of the Dharma. I preach the teachings of sūtras, precepts, vinaya, samādhi, and prajñā — even the Three Periods and the Gate of the Two Principles. From the Realm of Light above to the Dark Paths below, all sentient beings shall cross over by this."

"After Mani, when the years approach five-nines, my teaching shall flourish." Five-nines is forty-five — four hundred and fifty years — the teaching is due to reach China.

In the second year of Taishi under the Jin dynasty, on the fourth day of the first month, he ceased his transformation. His body returned to the true quiescence. His teaching flowed to all nations. He continued to transform all living beings. From the Taishi era of Jin to the present nineteenth year of Kaiyuan, counting 460 years — the records of proof align. The holy traces shine forth. His teaching reveals the bright principle and is used to dispel the darkness of delusion.

His Dharma opens the two natures, using discernment as the gate. Therefore the sūtra says: "If a person abandons discernment, then all dharmas are destroyed. If there be a practitioner — he should not dwell with such a one."

It also says: "Birds return to the empty sky. Beasts return to the forest. Meaning returns to discernment. The Way returns to nirvāṇa."

If one does not verify the root principle, where then shall one take refuge? The gate of practice is true and real. Its fruit is the realisation of the Three Palaces. When one's nature is free from ignorance, it is called the One Characteristic. In this present teaching, it is called liberation.

Briefly raising these finer points to indicate progressive cultivation — the foreign original is quite complete. This has not been elaborately recorded here.

Regulations on Appearance — Second

Mani, the Buddha of Light: his crown is rounded with the twelve victorious marks of the Light Kings. His body is endowed with the Great Light and immeasurable secret meanings. His wondrous form is uniquely surpassing — among humans and devas, none can compare. He wears a white shawl, emulating the Four Pure Dharma Bodies. He sits on a white seat, symbolising the Five Diamond Grounds. The merging and separation of the Two Realms, the import of beginning and end — all are present in his true visage. One who beholds it may comprehend. All the numinous marks, hundreds and thousands of excellent wonders, are truly difficult to describe in full.

Regulations on Scriptures and Images — Third

Seven books in all, plus one chart.

First: the Great Responsive Wheel Section — the "Sūtra of Wisdom that Penetrates to the Root and Source of All Dharmas."

Second: the Xuntihè Section — the "Sūtra of the Treasury of the Pure Life."

Third: the Niwàn Section — the "Sūtra of the Vinaya Treasury," also called the "Sūtra of the Medicine Treasury."

Fourth: the Āluózàn Section — the "Sūtra of the Secret Dharma Treasury."

Fifth: the Bōjiāmódìyè Section — the "Sūtra that Proves and Illuminates the Teaching of the Past."

Sixth: the Jùhuǎn Section — the "Sūtra of the Great Warrior."

Seventh: the Āfúyìn Section — the "Sūtra of Praise and Prayer."

The Great Gate Bearing Wings, One Chart — the "Great Chart of the Two Principles."

The above seven great sūtras and chart: when Mani, the Buddha of Light, was about to descend into the age, the assembly of saints praised and aided him. He came forth in response to those with karmic connection. On the day the Dharma was established, it was transmitted and received through the five grades. During the remaining sixty years he proclaimed the true Dharma. His various disciples recorded matters as they occurred. These are not listed here.

Regulations on the Five Grades — Fourth

First: Twelve Mùzhē — "Those Who Bear the Dharma and Teach the Way."

Second: Seventy-two Sàbōsài — "Attendants of the Dharma," also called Fúduō.

Third: Three Hundred and Sixty Mòxīsìdé — "Masters of the Dharma Hall."

Fourth: Āluóhuǎn — "All Purely Good People."

Fifth: Nòushāyàn — "All of Pure Faith Who Listen."

From the Elect upward, all wear white crown and garments. Only the Hearers — this one grade — are permitted to continue wearing their former garments. These five positions receive and rely upon one another. All follow the teaching's commands. They firmly uphold the prohibitions and precepts. This is called the road of liberation.

If a Teacher violates the precepts, he must not be permitted to bear the teaching's authority. Even if he is thoroughly versed in the seven books and his eloquence is outstanding — because there is transgression, the five positions shall not accept him. As a tree flourishes entirely because of its root, if the root is exhausted, the tree will surely wither.

If one of the Elect violates the precepts, regard him as dead. Announce it publicly so that all know. Expel him from the community. Though the ocean is vast, it does not harbour a dead body. If anyone conceals this, they are equally guilty of breaking the precepts.

Regulations on Temples — Fifth

One Hall of Scriptures and Images. One Hall of Fasting and Lectures. One Hall of Rites and Confession. One Hall of Instruction. One Infirmary for Sick Monks.

The above five halls are established. The community of the faithful dwells together. They diligently cultivate good deeds. None may establish private rooms, kitchens, or storehouses. Each day they eat the fasting meal. Sitting in solemn order, they await alms. If there are no almsgivers, they go begging to sustain themselves. They employ only Hearers and must not keep slaves, servants, or domestic animals — such things are contrary to the Dharma.

In every temple, three respected heads are selected:

First: the Āfúyìnsà — "Head of Praise and Prayer," who oversees all Dharma affairs.

Second: the Hūlúhuàn — "Head of Teaching," who oversees encouragement and exhortation.

Third: the Èhuàn Jiànsài Bōsài — "the Monthly Superintendent," who oversees all offerings and alms. All must follow their commands. None may act on their own authority.

Regulations on Going Forth — Sixth

First: Discern the Two Principles

Those who seek to go forth from the household must know the two principles of Light and Darkness, whose natures and dispositions are vastly separated. If one cannot discern and recognise them, how can one practise?

Next: Illuminate the Three Periods

One: the Initial Period. Two: the Middle Period. Three: the Final Period.

The Initial Period: Before there was heaven and earth, there was only the distinction of Light and Darkness. The nature of Light is wisdom. The nature of Darkness is ignorance. In all their movements and stillnesses, none do not oppose each other.

The Middle Period: Darkness having invaded Light, it indulges its passions in wild pursuit. Light comes and enters Darkness, entrusting its substance as change progresses. The great affliction — one grows weary and seeks departure from the burning house of the physical body. One aspires to escape. Toiling in body to save one's true nature — the holy teaching confirms this. To take the false for the true — who would dare accept such a command? One must discern and refute. Seek the conditions of liberation.

The Final Period: The work of teaching and transformation is complete. Truth and falsehood return to their roots. Light returns to the Great Light. Darkness returns to the accumulated Darkness. The Two Principles are each restored. Both return to their proper places.

Next: Contemplate the Four Quiescent Dharma Bodies

Colophon

This is a Good Works Translation of the 摩尼光佛教法儀略 (Móní Guāng Fó Jiào Fǎ Yí Lüè), the earliest Chinese Manichaean document, composed in July 731 CE by the Persian Manichaean priest Fuduo Dan (拂多誕, probably a transliteration of Parthian "Fristag") at the command of Emperor Xuanzong of Tang. The text was submitted to the imperial Academy of Assembled Worthies (集賢院) as an official summary of Manichaean doctrine for the court.

The Chinese text is itself a translation from a Parthian or Middle Persian original, now lost. It is one of three Chinese Manichaean manuscripts recovered from the Dunhuang Mogao Caves (Pelliot chinois 3884), preserved in the Taishō Shinshū Daizōkyō, vol. 54, no. 2141A. The text breaks off at the end of Section Six after introducing the Four Quiescent Dharma Bodies — whether through manuscript damage or deliberate abbreviation (the title 儀略 means "abbreviated regulations") is debated by scholars.

The Compendium is remarkable for its deliberate syncretism: Mani is presented as a Buddha, his cosmology is expressed in Buddhist terminology, and his advent is "prophesied" by quotations from the Mahāmāyā Sūtra, the Ocean of Buddha-Contemplation Samādhi Sūtra, and the Laozi Huahu Jing. The text identifies Laozi, Śākyamuni, and Mani as "three sages" of a single truth — a bold claim of religious equivalence designed for an audience that revered both the Buddha and the Old Lord.

Transliterated proper names — Mùzhē (慕闍, Mōzak/Teacher), Sàbōsài (薩波塞, Esposag/Bishop), Mòxīsìdé (默奚悉德, Mahištag/Presbyter), Āluóhuǎn (阿羅緩, Ardāwān/the Elect), Nòushāyàn (耨沙喭, Niyōšāgān/Hearer) — preserve the Parthian and Middle Persian terms for the five grades of Manichaean clergy. These identifications follow Henning (1947) and Lieu (1992).

The seven canonical books listed in Section Three correspond to Mani's known canon: the Great Gospel, the Treasury of Life, the Pragmateia (Treatise), the Book of Mysteries, the Book of Giants, the Epistles, and the Psalms and Prayers. The transliterated Chinese titles provide invaluable evidence for the original Parthian titles.

Translated from Classical Chinese for the Good Work Library by the New Tianmu Anglican Church, 2026. No reference English translations were consulted. The translation is independently derived from the Chinese text. Haloun and Henning (1952, Asia Major), Lieu (1992), and Chavannes and Pelliot (1911/1913, Journal Asiatique — in French) were not used.

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Source Text: 摩尼光佛教法儀略

Chinese source text from the Taishō Shinshū Daizōkyō (大正新脩大藏經), vol. 54, no. 2141A, based on Pelliot chinois 3884. Accessed via the CBETA-derived mirror at ccubk14.brinkster.net. Presented here for reference, study, and verification alongside the English translation above.

摩尼光佛教法儀略一卷

開元十九年六月八日大德拂多誕奉詔集賢院譯

託化國土名號宗教第一

佛夷瑟德烏盧詵者(本國梵音也)譯云光明使者。又號具智法王。亦謂摩尼光佛。即我光明大慧無上醫王應化法身之異號也。當欲出世。二耀降靈分光三體。大慈愍故應敵魔軍。親受明尊清淨教命。然後化誕故云光明使者。精真洞慧堅疑克辯故曰具智法王。虛應靈聖覺觀究竟故號摩尼光佛。光明所以徹內外。大慧所以極人天。無上所以位高尊。醫王所以布法藥。則老君託孕太陽流其晶釋迦受胎日輪協其象資靈本本三聖亦何殊成性存存一貫皆悟道。按彼波斯婆毘長曆自開闢初有十二辰掌分年代。至第十一辰名訥管代二百二十七年。釋迦出現。至第十二辰名魔謝管代五百二十七年。摩尼光佛誕蘇鄰國跋帝王宮金薩健種夫人滿豔之所生也。婆毘長曆當漢獻帝建安十三年二月八日而生。泯然懸合矣。至若資稟天符而受胎。齋戒嚴潔而懷孕者。本清淨也。自胸前化誕。卓世殊倫。神驗九。徵靈瑞五應者生非凡也。又以三願四寂五真八種無畏眾德圓備。其可勝言。自天及人拔苦與樂諛德而論矣。若不然者曷有身誕王宮神凝道慧。明宗真本智謀特正。體質孤秀。量包乾坤。識洞日月。開兩元大義。示自性各殊。演三際深文。辯因緣瓦合。誅耶祐正。激濁揚清。其詞簡。其理直。其行正。其證真。六十年內開示方便。感四聖以為威力。騰七部以作舟航。應三宮而建三尊。法五明而列五級。妙門殊特。福被存亡也。按摩訶摩耶經云。佛滅度後一千三百年。袈裟變白。不受染色。觀佛三昧海經云。摩尼光佛出現世時。常施光明。以作佛事。老子化胡經云。我乘自然光明道氣。飛入西那王界蘇鄰國中。示為太子。捨家入道。號曰摩尼轉大法輪。說經戒律定慧等法。乃至三際。及二宗門。上從明界下及幽塗。所有眾生皆由此度。摩尼之後。年垂五九。我法當盛者。五九四十五。四百五十年。教合傳於中國。至晉太始二年正月四日乃息化。身還歸真寂。教流諸國。接化蒼生。從晉太始至今開十九歲計四百六十年。證記合同。聖跡照著。教闡明宗用除暗惑。法開兩性分別為門。故釋經云。若人捨分別。是則滅諸法。如有修行人。不應共其住。又云。烏歸虛空。獸歸林藪。義歸分別。道歸涅槃。不覈宗本。將何歸趣。行門真實。果證三宮。性離無明。名為一相。今此教中。是稱解脫。略舉微分。以表進修。梵本頗具。此未繁載。

形相儀第二

摩尼光佛。頂圓十二光王勝相。體備大明無量祕義。妙形特絕。人天無比。串以素帔。倣四淨法身。其居白座。像五金剛地二界合離。初後旨趣。宛在真容。觀之可曉。諸有靈相百千勝妙。寔難備陳。

經圖儀第三　凡七部并圖一。

第一大應輪部　譯云徹盡萬法根源智經

第二尋提賀部　譯云淨命寶藏經

第三泥萬部　譯云律藏經亦稱藥藏經

第四阿羅瓚部　譯云祕密法藏經

第五缽迦摩帝夜部　譯云證明過去教經

第六俱緩部　譯云大力士經

第七阿拂胤部　譯云讚願經

大門荷翼圖一　譯云大二宗圖

右七部大經及圖。摩尼光佛當欲降代。眾聖贊助。出應有緣。置法之日。傳受五級。其餘六十年間宣說正法。諸弟子等隨事記錄。此不載列。

五級儀第四

第一十二慕闍　譯云承法教道者

第二七十二薩波塞　譯云侍法者亦號拂多

第三三百六十默奚悉德　譯云法堂主

第四阿羅緩　譯云一切純善人

第五耨沙喭　譯云一切淨信聽者

右阿羅緩已上並素冠帽。唯耨沙喭一位聽仍舊服。如是五位稟受相依。咸遵教命。堅持禁戒。名解脫路。若慕闍犯戒。即不得承其教命。假使精通七部才辯卓然。為有愆違。五位不攝如樹滋茂皆因其根。根若憊者樹必乾枯。阿羅緩犯戒。視之如死。表白眾知逐令出法。海雖至廣不宿死屍。若有覆藏。還同破戒。

寺宇儀第五

經圖堂一　齋講堂一　禮懺堂一　教授堂一　病僧堂一

右置五堂。法眾共居。精修善業。不得別立私室廚庫。每日齋食。儼然待施。若無施者。乞丐以充。唯使聽人勿畜奴婢及六畜等非法之具。

每寺尊首詮簡三人。

第一阿拂胤薩　譯云讚願首專知法事。

第二呼嚧喚　譯云教道首專知獎勸。

第三遏換健塞波塞。譯云月直。專知供施。皆須依命。不得擅意。

出家儀第六

初辯二宗。

求出家者。須知明暗各宗。性情懸隔。若不辯識。何以修為。

次明三際。

一初際　二中際　三後際

初際者。未有天地。但殊明暗。明性智慧。暗性愚癡。諸所動靜。無不相背。

中際者。暗既侵明。恣情馳逐。明來入暗。委質推移。大患厭離。於形體火宅。願求於出離。勞身救性。聖教固然。即妄為真。孰敢聞命。事須辯折。求解脫緣。

後際者。教化事畢。真妄歸根。明既歸於大明。暗亦歸於積暗。二宗各復。兩者交歸。

次觀四寂法身。

Source Colophon

Chinese source text from the Taishō Shinshū Daizōkyō (大正新脩大藏經), Volume 54, Number 2141A. Based on the Pelliot chinois 3884 manuscript recovered from Cave 17 of the Dunhuang Mogao Caves, Gansu Province, China. The Taishō edition was edited by Takakusu Junjirō and Watanabe Kaigyoku (Tokyo, 1924–1934). Digital text accessed via the CBETA-derived mirror at ccubk14.brinkster.net, decoded from Big5 encoding. This text is in the public domain.

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