國清百錄 2.108

2.108

總持和南。前揆菩薩天冠率爾式之樣，深嫌不工，即用呈簡。爰逮今製思出神衿，圖比目連、妙逾郢匠，開士五明此居其一。金剛種智茲焉標萬，是智因地化物不可思議，接引隨方奚能盡達。冠尊於身，端嚴稱首，跪承頂戴，覽鏡徘徊有飾陋容，增華改觀。弟子多幸謬稟師資，無量劫來悉憑開悟，色心無作觸仰勝緣，度脫舟航何慮不果。但戒為基址，信實行先。保解毘尼，昔年虔受。身雖疎漏心護明珠，而定品禪枝屏散歸靜。猥以凡薄荷國鎮蕃，為子為臣難虧難怠，豈藉四緣能入三昧。此非臆斷，實荷誠說。經稱非禪不智、非智不禪，定解相資能證無漏。又電光斷結其例甚多，慧解脫人厥朋不少。即日欲服膺智斷、率先名教，永汎法流兼同治國，未知底滯可開化不？師嚴道尊可降意不？宿世根淺可發萌不？菩薩應機可逗時不？若未堪敷化，且暫息緣；如可津梁，便開祕藏。書云「民生在三，事之如一。」況覃釋典而不從師。今之慊言備瀝素欵，成就事重，請棄飾辭。謹和南。六月二十一日。

Zongchi bows in veneration. Previously, when I roughly sketched the model of a bodhisattva's heavenly crown, I was deeply dissatisfied with its lack of craftsmanship, yet I presented it for your inspection. When this present design arrived, its conception emerged from a divine heart; its design rivals Maudgalyāyana's, and its subtlety surpasses the master of Ying. Among the five sciences of a great being, this occupies one. Here the adamantine seed-wisdom manifests tenfold; this wisdom's transformation of beings on the causal ground is inconceivable, and how could its skillful means of guiding according to conditions ever be fully fathomed? The crown is honoured above the body, its dignity befitting the head; kneeling to receive and wear it, I linger before the mirror, adorning my humble appearance and bringing added splendour to my view. Your disciple is most fortunate to have erroneously received your discipleship; for immeasurable eons, I have relied entirely on your awakening. As physical and mental non-action encounter supreme conditions, why should I worry that the vessel of liberation will not reach its goal? However, precepts are the foundation, and faith is the forerunner of practice. Preserving the understanding of the vinaya, I devoutly received them in past years. Though my body is flawed and careless, my mind protects the bright jewel; yet regarding the dhyāna branches of the concentrations, which cast aside distraction and return to serenity, in my humble unworthiness I bear the burden of the state and govern a province. As a son and as a subject, it is hard to falter or slacken; how could I rely on the four conditions to enter samādhi? This is not my arbitrary conjecture; I truly rely on your sincere discourse. The sūtra says: 'Without dhyāna there is no wisdom; without wisdom there is no dhyāna.' Concentration and understanding support each other to realize the outflow-free state. Furthermore, instances of severing defilements in a flash of lightning are numerous, and those liberated through wisdom are not few. Today, I wish to embrace wisdom and severance and take the lead in famous teachings, sailing forever upon the Dharma stream while also governing the state. Yet I do not know: can my stagnant limitations be opened and transformed? Can the revered master and honoured Way condescend to my level? Can my shallow roots from past lives sprout anew? Can the Bodhisattva accord with my capacity and match the moment? If I am not yet fit to receive your teaching, please pause conditions for a while; but if I may be ferried across, then please open the secret treasury. The Book says: 'The people live in reliance upon three, serving them as one.' How much more so when extending to the Buddhist scriptures, should one not follow a teacher? Today's sincere words fully lay bare my plain intentions; the matter of accomplishing this is weighty, so please cast aside decorative words. Respectfully bowing in veneration. Sixth month, twenty-first day.