國清百錄 3.37

3.37

菩薩戒弟子總持和南。十方三世諸佛，一切尊法三乘聖眾，上界天仙龍神，他心道眼護持應現，畟塞虛空無量幽顯，切聞諸佛菩薩不捨本誓，為天人師拔濟含識。次令和尚闍黎代作宗範，引接後來與佛無異，資敬之重具在經律，不有明導豈濟苦海，匪報厚德豈收福田。遺行可追。謹依佛語。菩薩戒先師天台智者，來踰剡嶺遷化石城，初聞訊至哀情摧勔，敬惟勝行逾滿熙連。佛許臨終自說所得，今開侍者所書，巨有異相，稱我位居五品弟子事在《法華》，十住信心誠文具《瓔珞》，於是空聲異響遍滿山房，索披大衣云觀音來至，驗知入決定聚面覩彌陀。諍攝遷神安坐身證，及移晦朔容相儼然，斯蓋無量劫來檀慧具足，深護佛法發起群生，非夫顯誨出沒，其孰能於此歟。有始有終者，其唯聖人乎。設以辯才千萬億偈，讚師福慧終不能盡。夏初遣信到山，期法歲竟迎接。僧臘既滿。尚疑谿谷毒厲，意取氣交霜雪杯渡鏡水，及屆剡下便承臥痾，豈言信次騰神淨域，遂不獲重覩音容、再諮法味。維摩義疏蘊而莫宣，良由宿障根深致違心契，已誨於前須補于後。近於此州禪眾舊居仰為設會，并就天台指畫之地創造寺塔，而於彼山頭陀之處未獲熏修，今夤覽別書囑寄佛法不思議事，感歎銘矜無已之誠。今遣往於佛隴峯頂，集眾結齋，願承三寶之力速達西方。智者證知淨土記莂，生生世世長為大師弟子，未得佛前早相度脫，不棄緣感弘到菩提。并乞眾力為弟子懺悔，自從無明住地以來，至于今日恒沙惑障，煩惱迷昏五蓋十纏，輪迴界內八萬四千塵勞增長，願憑積慶及茲功德，眾罪霜露慧日消除，眾善普會法雨洋溢，神通道力照藹皇家，寶祚靈長覃被億兆。開皇十八年正月二十九日。

The bodhisattva-precept disciple Zongchi bows in homage. To the Buddhas of the ten directions and the three times, all the venerable Dharma, the holy assemblies of the Three Vehicles, the devas, ṛṣis, and nāga deities of the upper realms, who protect and manifest with other-minds knowledge and the eye of the Way, filling space without limit, hidden and manifest: I have heard that the Buddhas and bodhisattvas do not abandon their original vows, serving as teachers of devas and humans to rescue sentient beings. Next, they cause the upādhyāyas and ācāryas to serve as models across generations, guiding and receiving latecomers no differently from the Buddha. The gravity of honoring and respecting them is fully present in the sūtras and vinaya; without a luminous guide, how could one cross the ocean of suffering? Without repaying their profound virtue, how could one reap the field of merit? The bequeathed deeds can be pursued; I respectfully rely on the Buddha's words. The bodhisattva-precept late master, Tiantai Zhizhe, crossed the Shan mountain ridges and passed away at Shicheng. When I first heard the news arrive, grief broke through and overcame me; reverently contemplating his supreme deeds, they surpassed the crossing of the Hiraṇyavatī River. The Buddha permitted that at the approach of death one may speak of one's own attainments. Now, opening what the attendant recorded, there were immense extraordinary signs: he stated that his rank resided in the five grades of disciples, the matter being found in the Lotus Sūtra, and that the faithful mind of the ten abodes is fully attested in the text of the Yingluo jing. Thereupon, unearthly voices and extraordinary sounds filled the mountain chambers; he called for his great robe to be put on, saying that Avalokiteśvara had arrived, proving that he had entered the stage of definite assurance and beheld Amitābha face to face. With serene composure his spirit departed, sitting peacefully in personal realization; even as the new and full moons shifted, his countenance remained majestic. This was entirely because for immeasurable kalpas he had perfected dāna and prajñā, profoundly protecting the Buddha's Dharma and inspiring all living beings. Without manifesting teachings in his appearances and disappearances, who could achieve this? Only a sage can have both a beginning and an end! Even if with the eloquence of thousands of myriads of koṭis of gāthās one were to praise the Master's merit and wisdom, one could never exhaust it. At the beginning of summer, I sent a messenger to the mountain, expecting to welcome him when the Dharma year ended. When the monastic rains retreat was completed, I still feared the noxious mists of the ravines, intending to wait for the season of frost and snow to cross the Mirror Water with a cup; but when I reached Shan, I heard that he had fallen ill. Who could have thought that in the space of a message his spirit would soar to the Pure Land, so that I was unable to behold his voice and countenance again or consult once more on the flavor of the Dharma? The commentary on the Vimalakīrtinirdeśa was concealed and not expounded; this was truly due to past hindrances rooted deeply, bringing about a breach of the heart's covenant. Having instructed me before, I must make amends afterward. Recently, I respectfully held an assembly at the old residence of the dhyāna community in this prefecture, and founded a monastery and stupa at the site laid out by Tiantai; yet at the dhūta site on that mountain, I have not yet been able to practice cultivation. Now, reverently reading your farewell letter entrusting the inconceivable matter of the Buddha's Dharma, my sighs, engraving, and grief are of an unending sincerity. Now I send [messengers] to the summit of Folong Peak to assemble the multitude and hold a fast, wishing that, by relying on the power of the Three Jewels, he may swiftly reach the Western Direction. May Zhizhe bear witness to the prophecy of the Pure Land, so that life after life, generation after generation, I may perpetually remain the Great Master's disciple, and before attaining buddhahood, be delivered early by him, not abandoning the responsiveness of our conditions, grandly reaching bodhi. And I beg the power of the assembly to perform repentance for this disciple: from the ground of fundamental ignorance up to the present day, with defilement-hindrances numerous as the sands of the Ganges, blinded by afflictions, the five hindrances and ten fetters, cycling within the realms, eighty-four thousand worldly dusts multiplying. I pray that relying on this accumulated celebration and these merits, all sins will vanish like frost and dew before the sun of wisdom, all goods will universally gather, the Dharma rain will overflow, and the spiritual power of the Way will shine upon and illuminate the Imperial House, so that the precious reign may endure long and extend to hundreds of millions. Kaihuang 18th year, first month, twenty-ninth day.