國清百錄 2

English (machine translation) 2

Language: English

2.2

13. A Handwritten Rescript from Empress Shen, Consort of the Young Sovereign

"Prostrations to the Marvelously Awakened One. I now dispatch the palace preceptor Xu Dafan to go, bow his head, and ask to receive the transmission of incense and fire, requesting the bestowal of a bodhisattva name, hoping to rely on cultivation to become a kinsperson of bodhi. Respectfully prostrating." Zhiyi replied with a decree naming her Bodhisattva Oceanic Wisdom (Sāgaramati).

2.4

"Empress Shen's monthly offerings: ten jin each of frankincense and sandalwood, one dou of yellow sawdust, five hundred sheets of fine paper, ten candles, five shi of Chinsong Stream rice, and one thousand copper coins."

2.5

"The above items are to be offered month by month to Guangzhai Monastery. Twelfth day of the third month."

2.6

14. A Petition Requesting the Precepts from the Crown Prince of the Young Sovereign

2.7

"[Chen] Yuan prostrates himself. Respectfully I reflect that the way of transformation is without fixed form, saving beings according to their capacities, protecting the realm, guiding devas and humans, shining brilliantly, and lodging its traces among friends. The sign of the monk entering dreams has long been manifested; the upādhyāya's arrival and the virtue of the high seat shine forth. Therefore, I turn my mind toward the seven purifications and thirst for the four reliances, hoping that the three self-refuges may be extended and the five precepts may be made permanently firm. I have observed that in both inner and outer teachings, Great and Small Vehicles, honoring the Way and respecting the teacher has long been esteemed. I prostrate myself in the hope that you will deign to grant my request and form a karmic connection lifetime after lifetime, fulfilling this original vow so that it grows day by day. On the fifteenth day of this month, a Dharma assembly for one thousand monks will be held in the Chongzheng Hall, reverently inviting you to be the bodhisattva precept master. I respectfully dispatch Clerk Liu Xuan to convey briefly my sincerity, which is far from being fully expressed. Disciple Yuan prostrates himself. Thirteenth day of the first month."

2.8

"The Crown Prince's monthly offerings: one case of frankincense, thirty jin of sandalwood, one stack of medium rattan paper, one dou of ghee, and two thousand copper coins."

2.9

"The above dispatch is for monthly offerings to Guangzhai Monastery."

2.10

15. Personal Letters from Prince of Yongyang of the Chen (Three Letters in Total)

2.11

"The autumn air is chilling; I hope your practice is peaceful and joyous. Your disciple is meager and lacking, unable to govern the Way, and wishes to invite you so as to rely on your guidance. I now dispatch my attendant Chen Wenqiang to go and explain the details. Your disciple Chen Bozhit prostrates himself. Tenth day of the eighth month."

2.12

"The Prince's second letter: In my youth I revered the true and upright, and as I grew older I became even more devoted. In the intervals of prefectural affairs, I occasionally find time to apply my mind, but ever since arriving here I have truly cherished admiration for you. In my previous letter, I invited the Master to come to the garrison to preach, but have not yet received your reply. Truly, my longing heart, waiting to listen, does not forget for an instant. I again send this messenger, fully hoping you will change your mind, and hope you will bring your disciples, whether few or many. Therefore, as I reported before, I have already instructed men to transport your belongings; awaiting your arrival, our meeting and conversation will be soon. Your disciple Chen Bozhi prostrates himself."

2.13

The Prince's Third Letter. The messenger returned from the mountain and gave a full account of your lofty sentiments. That my regional sincerity bore no fruit is an even deeper regret. I had known that the mountains and waters suit your nature, and that for the sake of beings you would put aside attachments, yet still you must patiently endure. I now dispatch [messengers] to welcome and receive you, eagerly awaiting your luminous presence. The disciple Chen Bozhi bows with folded hands. Korean kelp, ginseng, and other items are sent herewith; though these things are humble, please do not turn them away.

2.14

Sixteenth: The Prince of Yongyang's Supplication on the Conclusion of the Lecture

2.15

The bodhisattva-precepts disciple Chen Jingzhi kowtows and bows with folded hands. To the ever-abiding Three Jewels of the ten directions, the hidden and the manifest, the realms of darkness and empty space, the present ordinary beings and sages: I humbly consider that the Dharma King's Dharma-power pities the ignorant fools of the three realms, and with unconditioned and undefiled [nature] he opens the profound scriptures of the One Vehicle. Its deep tenet transcends all praises, so we look up to the lotus to establish its name; its real wisdom is unfathomable, so we borrow the precious jewel to illustrate the principle. Diligently he guides and embraces [sentient beings], beginning with the causes and conditions of the one great matter; pointing to the palm and giving verbal instruction, he ultimately brings those of the Small Vehicle to awakening and understanding. Catching Mount Sumeru and hurling worlds is not yet difficult; unlocking the secret and guiding the multitude of living beings—this is truly not easy. Master Zhiyi of Tiantai roams through the Dharma gates and is thoroughly versed in the groves of dhyāna; the knots of conditioned existence he has already severed, and the patience of the unproduced has become manifest before him. Humbly we have prevailed upon his august presence to come and propagate the ultimate teaching; high galleries and layered halls have broadly opened the Qi palace, holy assemblies gather like clouds, and crowds of immortals collect like mist, together revering the radiance of the transmission of the lamp, together gathering the flow of the suspended river. Dharma companions rejoice and celebrate; divine spirits leap with joy. This disciple drifts on the winds of karma and sinks in the waters of craving; though I have tasted the joy of the Dharma, the mind of delusion has not been dispelled; in vain do I revere the bliss of dhyāna, yet in the end I harbor the anxieties of distraction and agitation. But the solar orb races on, and the reins of Xihe cannot be halted; the moon mirror turns its carriage, and the shadow of Chang'e is hard to detain. No sooner had the golden casket been opened than the precious scrolls were rolled up. The Dharma wheel halts its chariot—when can the teaching of the Vulture Peak be expected again? The pure chanting ceases its sound, and the songs of Mount Yu have just fallen silent. There is parting and there is meeting; how can sighs express it? Cherishing the Dharma and revering the Dharma, [my tears] flow like water without end. Respectfully, on the thirteenth day of this month, for the merits of concluding the lecture, we reverently establish a Dharma assembly and ordain people to leave the household life. Furthermore, Bodhisattva Avalokiteśvara, the Great Being of the Dharma-body, rescues from peril, delivers from hardships, and benefits humans and devas; we reverently fashion his numinous image, which is cast this very day. May this blessed goodness serve above to assist the imperial shrine's holy spirit. Furthermore, reverently for the present Sovereign: may his imperial meals surpass the ordinary and he remain ever secure; may the Bodhisattva Empress Dowager of the Virtuous Palace find delight in waking and resting; may the Crown Prince enjoy ten thousand blessings in his daily life; and may all princes and princesses preserve auspicious celebrations. Lastly, extending to this disciple's own person and to sons such as Chen, all inner and outer relatives, and all causes and conditions: may life be long and body and mind joyful. We pray only to glorify the Three Jewels and thoroughly penetrate the five vehicles. May precepts be as bright as the autumn moon, and meditation as pure as the spring pond. Life after life, together with the master and all monastic and lay members of the audience, having seen, heard, felt, and known, may we always form good friendships, always convey and deliver beings just like Jñānākara, and serve the Tathāgata Mahābhijñājñānābhibhū just as Bhaiṣajyarāja attended the thunder-voiced completely awakened one. May we either behold rebirth in the Land of Utmost Bliss, or abide in the palace of Tuṣita Heaven. Together may we sweep away the practices of the three vehicles, and together advance toward the path of the One Vehicle. May bodhisattvas numerous as the sands of the Ganges be our companions, and realms numerous as the sands of the Ganges be where we perform Buddha-work. May we attain mastery over dharmas, attain mastery over the mind, cultivate together the seven factors of awakening, and together tend toward sambodhi. Space may have an end, but this vow is inexhaustible. Humbly we hope that the hidden and manifest will bear witness; may the enemies and intimates of the Dharma realm enter together into the ocean of vows, dedicating it toward Sarvajñā, for the sake of having nothing to attain.

2.16

Seventeenth: Personal Letter of the Prince of Yongyang Entrusted to the Two Dharma Masters Zhenguan and Huipei (Pei was the master within the Śākya clan for Xiao, Prince of Dong. Guan came from Liang and Xiang; the Prince of Yongyang of Zhejiang once served him as teacher.)

2.17

Jinghui bows with folded hands. The snowfall has returned and the cold is severe; I hope that your prostrations and repentances have not overly tired you. This disciple is dazed and disorderly. Dharma Master Zhenguan wishes to enter the mountain to gather his thoughts in dhyāna stillness; I now present his letter respectfully to Master Pei. Furthermore, he is currently packing his bags and waiting for the weather to clear a little, whereupon he will immediately set out on the road. Now, Master Guan not only has doctrinal understanding, but also recites the Lotus Sūtra; having brightened the lamp of wisdom, he is now calming the waters of concentration. Humbly I consider that the master's virtue equals that of Dao'an and Huiyuan, and his path surpasses that of Sengguang and Huayou; near and far tilt their hearts toward him, and at the shaking of his staff they gather like clouds, carrying on the Semblance Dharma when it is on the verge of falling to rescue the darkened and benighted, and manifesting the lingering light of the sun of wisdom to save the degenerate times. In addition, Shan-yin of the Kong family has renounced good fields to provide for cultivation and plowing, and Baonü of the Yao family has renounced pure wealth to supply provisions and vegetables. The meditation hall is about to be repaired, and provisions in the granary need not be feared to run short. As for all the various good causes and conditions, we also rejoice accordingly. This disciple, inferior and slight though I am, offers support with utmost sincerity; I pray that you will not worry about material provisions and the continual maintenance of the disciples. Relying on this blessed karma, I hope to dispel troubles and toils; leaning on this perfuming cultivation, I hope to receive unseen protection. The disciple Chen Jinghui bows with folded hands.

2.18

The Prince Sends Scriptures and Images into Tiantai: one gilded bronze seated image, one set of the Mahāparinirvāṇa Sūtra, one hundred candles, twenty large banners, one hundred bolts of silk, the pure person Baishi, and the pure person Agan.

2.19

The above is the document.

2.20

Eighteenth: The Supplication of Invitation by Shen Junli, Duke of Tongyi of Chen

2.21

The bodhisattva-precepts disciple Shen Junli of Wuxing bows with folded hands. I have heard that the Great Vehicle is that which Great Beings ride upon. Lofty, broad, and universally conveying, it goes straight to the bodhimaṇḍa, and further serves as the four reliances circulating through the six destinies. Humbly I consider that your virtue is profound and you deeply accord with the scripture's text. At the beginning of the five vows, I request you to open the title of the Lotus Sūtra, and within one summer retreat proceed to explain and analyze it. Monastics and laity all look up and wait in expectation for your fine discourse; in your loving-kindness and compassion to benefit others, do not violate your original vow. Respectfully I bow with folded hands.

2.22

Nineteenth: Letters of Xu Ling, Left Vice Director of the Department of State Affairs of Chen (Xu Ling's letters were the most numerous, but the disciples vied to take them away, so upon seeking them out only three sheets along with a letter of vows were obtained.)

2.23

Xu Ling bows with folded hands. Yesterday I participated in the Dharma assembly of Ceremonial Equal Shen, and partook of the nectar and the fearless roar, where the assembly all took refuge and submitted. Lighting the torch of the True Dharma to illuminate those not yet awakened, I congratulate myself that in my remaining years I have encountered this marvelous exposition. I shall soon consult and lay out my thoughts in person; herein I do not fully convey my heart. Respectfully I bow with folded hands.

2.24

Xu Ling bows with folded hands. The sentiments of my attentive admiration are difficult to set forth in full. Master Ba arrived, and I was blessed with your instruction of the twentieth day of the third month, which comforted the longing of accumulated years. In this wheat-cooling season, how is your physical condition? I hope that day after day you enjoy surpassing well-being, and that in the mountains through spring and summer there are no other obstacles or vexations. I have been slow to respond to your kind words. In the past two or three years, old age has suddenly arrived upon this disciple: eyes and ears are deaf and dim, mental energy is confounded and blocked, so that I am no longer as people should be. In addition, last year my sixth son died young, and the agonizing grief turned into an illness from which I have not yet recovered; just in the middle of this month there was yet another mourning. Year after year being thus, my desperate distress deepens further; I consider that for my remaining life there can no longer be much time left, and having no way to pay my respects in person, how can my tethered admiration be spoken? Venerable Master Zao is now returning, so I state this letter without formal sequence. The disciple Xu Ling bows with folded hands.

2.25

Xu Ling bows with folded hands. The news of releasing living beings spread like the stars, and the official court rejoices exceedingly in this affair. As Master Ba will recount this orally in full, I do not respectfully inquire at length. We only await Master Ba's arrival at court; having preserved the life-force [of beings] in several hundred li of waters, such merit is beyond calculation, and our rejoicing is boundless. Herein I do not inquire in detail. The disciple Xu Ling bows with folded hands.

2.26

The Five Vows of Xu Ling of Chen, Presented to Dhyāna Master Zhizhe. Xu Ling bows with folded hands. This disciple longs to escape the cage, but has no way to feather into flight. Since my roots of goodness are weak, I hope to adorn them through the power of vows. First, I vow that at the end of life correct mindfulness will be accomplished; second, I vow not to pass again through hell and the three bad destinies; third, I vow to return immediately among humans, taking rebirth in a place neither high nor low; fourth, I vow to leave the household life in youth and virgin purity and observe the precepts in accordance with the Dharma; fifth, I vow not to fall into being a monk of worldly vulgarity. Relying on this resolve of vows to urge me on in the dusk of the west, I now write this sincere declaration, humbly praying for your confirmation. Xu Ling bows with folded hands.

2.27

Twentieth: Letters of Mao Xi, Minister of Personnel of Chen (Five letters in total)

2.28

The longing of my continuous thoughts over accumulated years cannot easily be expressed in words. Learning that this summer you are practicing the path at the Stone Image, I rejoice and envy you without end. I have also heard that you wish to construct a bodhimaṇḍa at Tiantai, which should take place after the summer ends. The disciples near and far who take refuge will naturally become ever more numerous; pacifying your mind in the forest and wilds, rejoicing in the Dharma to delight yourself, may meditation and lectures continue without interruption. The gate of forty-two letters was sent along; though I kept it for a long time, having finished reading it I do not understand it, and having no opportunity to consult and inquire, my regret accumulates all the more. From Nanyue there is also news from time to time; Dhyāna Master Zhaozhen is at the peak of the sacred mountain, and the disciples are no different from when the Great Master was alive. Master Shan is lecturing on the Mahāprajñāpāramitopadeśa on the mountain; they too are downcast and wait eagerly for you to return and regulate the Great Dharma. If not, returning to Mount Zhong or Mount She is also a place to lodge the mind; why must you go far away to establish a bodhimaṇḍa? I hope you will not forget the people of the borderlands of the capital. How could you know that my dedicated heart and longing have never ceased accumulating? Having had no occasion to meet your face, I gaze toward the east with heavy sighs. The messenger Jingde is now returning, so I state this letter incompletely. The disciple Mao Xi bows with folded hands.

2.29

This disciple's younger brothers and sons all enjoy peace and well-being. The second holds office in Poyang Commandery, the third serves as Marshal to the Prince of Yuzhang, the fourth is Minister of the Court of Judicature and Revision, the fifth has entered the palace offices as Bureau Director of State Revenue, and the eldest son is still in the Eastern Palace as Secretariat Drafter. Humbly receiving your gracious care, on account of you being a great good friend and great fellow practitioner, I take the liberty to consult from afar once again.

2.30

Xi's Next Letter. The autumn weather is still hot; how is your health on the path? Has your meditation and prostrations not impaired your virtue? This disciple's old age and illnesses succeed one another, decoctions and medicines have had no effect, and in addition I am unable to rest at leisure, growing increasingly weary. Humbly learning that you have moved to Folong, I forever fear that I will no longer behold your countenance, and my sorrow and sighs are both deep. Humbly I consider that your original work is vast deliverance; if you guard a solitary empty cliff alone, I fear this would run counter to the bodhisattva's intent of universal cover. Recently I discussed and evaluated this with Xu of Danyang and various good friends: taking them equally as mountains, what difference is there between Mount Zhong and Tiantai? I definitely hope that you will give careful thought thrice, and not remain attached to this or that. In the capital there is all the more reason to discuss the master's affairs; Master Ba will explain the circumstances in detail. I wish you revere your Dao and virtue. The disciple Mao Xi bows with folded hands.

2.31

Xi's Next Letter. I have just received news from Nanyue; the mountain assembly is safe and well. This disciple has replied, setting forth the details; when later letters arrive, there should be further word. I now respectfully send two pieces of letter-paper incense, two jin of frankincense, and three hundred betel nuts. Being unable to obtain much, these merely express my heart; please do not find fault. The disciple Mao Xi bows with folded hands.

2.32

Another Letter by Xi. Congratulating the lecture. Now, humbly partaking of your exposition, your instruction is vast and easy. Monastics and laity praise and savor it; prajñā shines brightly—how could clumsy words express and describe it? The disciple Mao Xi bows with folded hands.

2.33

Twenty-first: Stele Inscription on Releasing Living Beings by Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai

2.34

Composed by Xu Xiaoke of Donghai, Attendant Gentleman of Cavalcade in Ordinary and Chancellor of the Directorate of Education under the Chen dynasty:

Now, the Great Change has no physical form, and thereby all kinds of beings completely flourish; the Great One has no name, and thereupon the consummate person establishes teachings. Looking up to observe [the heavens] and looking down to take model [from the earth], gathering from afar and seeking from all around, combining the three powers [of Heaven, Earth, and Man], and blowing through myriad things to sustain existence. Establishing the terrace and tripod of ministerial offices, the Five Sacred Peaks then act as guardians; distinguishing the directions of lords and governors, the Four Rivers thereupon divide their flows. Opening the Yi Gorges to survey the eight horizons, cutting through the Dragon Gate to dam the nine marshes. Sowing through familiarity with hazards, he thereby benefited the people; divining the site and assessing the convergence at the Luo River, they established rulers and chiefs—great indeed is the timely application of the Kan hexagram (Water)!

Our August Emperor, sage-like in his achievements, concentrates his spirit as he mounts the charts and wields the imperial talismans. Non-acting and desireless, his Way accords with Mount Fenyang; with hands folded and robes hanging, his virtue elevates utmost governance. The astral portents are correct and bright, and the ash in the pitch-pipes harmonises with the seasons; beyond our borders there are no perils, and within the seas all is well-ordered. Imbuing both Chinese and barbarians with the refined songs and eulogies, he surpasses the flourishing harmony of former eras—so towering and sublime that it is difficult to praise him adequately.

As for gloriously initiating the models of the Dharma and magnificently unfurling the Tree of Enlightenment, his transforming influence makes manifest the ten virtues and broadly delivers the four modes of birth. Dhyāna Master Zhiyi of Xiuchan Monastery on Mount Tiantai, living simply on wild vegetables and coarse robes, has practiced austere self-discipline; upholding and proclaiming the imperial influence, he holds together the semblance age. The Dhyāna Master's secular surname was Chen, and he was a native of Yingchuan, being a descendant of the Gui lineage. As one of the 'four friends' who astonished the assembled company, his fame resounded far and wide with many praises; bearing ministerial nobility like the 'six strange strategies', his clan recorded virtue for generations. His grandfather Quan passed away early. His father, Qi, served the Liang as Commissioner Bearing Credentials, Cavalcade Attendant, and Founding County Marquis of Yiyang.

The Dhyāna Master entered the monastic life in his youth; he was intelligent, sharp, and quick to awaken. He lodged in Jing and the Gorges, and travelled to transform You and Bing. Coming from the north to the south, he practiced both dhyāna and wisdom in tandem. Delving into the supreme sites of Yu's Cave, he divined his dwelling on Mount Tiantai. The Path of White Chickens opened up; the Crag of Green Marrow unfolded. Clambering up cassia branches to tie his thatched hut, he took quiet rest in detachment. In the groves where five willows intertwine, the scent of sandalwood was already fragrant; where a three-tiered pagoda appeared, the hue of crystal finally hung. Celestial music at the cloudy crag sounded of itself without being beaten; the golden countenance in the stone chamber left its shadow without bodily form. Outstanding peaks soar aloft, and surges roll boundlessly; great billowing waves and clam-mist blanket the distance and envelop the void. Lofty pines in deep chasms pierce the clouds and veil the sun; soaring birds and roaming beasts gather in flocks, nurturing rare and miraculous creatures. Jade hidden beneath the earth is readily discerned by observing a bent staff; pearls submerged in the deep are distinguished by sighting circular currents. Bodhisattvas of supernormal powers and wish-fulfilling śramaṇas shake their tin staves to enchant springs, or soar through the sky to dance with their almsbowls; immortals receiving cinnabar elixir drift on rapid torrents, arriving from time to time; perfected ones fleeing officialdom ride whirling winds, circling back as they come. The land is grand and magnificent, and sacred prophecies reside here.

The Dhyāna Master’s foundation of merit and wisdom brought renown, illumination, and benefit. The Fierce and Courageous General and Governor of Linhai, Ji Shang'er—a scion of Zixun, whose lineage was renowned for generations in esoteric arts, having ascended to immortality by selling medicine as heard in former Han times—split the tally of office to serve as governor. In this enlightened time, he requested the turning of the wheel of the Dharma and the preaching of the Suvarṇaprabhāsa Sūtra in one set. The former General of the Cloud Cavalry and Governor of Linhai, Chen Sizhan, together with his nephew Chen Yaoqing and others, were natives of this region; wearing the embroidered robes of military nobility, they held privileged status in their home commandery. They respectfully invited the Dhyāna Master to next preach the Saddharmapuṇḍarīka Sūtra. A round fan of white ivory initially opened the gate to the repository of Vinaya; a jade-handled chowrie flanked the elucidation of the stanzas of the king of sūtras. Tying the pearl was first taught so that drunk relatives would sober up; the dream-drum was about to sound so that doubts about Brahmā and Māra were dispelled.

He thereupon elucidated both admonition and encouragement, and broadly distinguished between calamity and blessing. Shang'er subsequently exhorted and encouraged the owners of bamboo fishing-stakes, such as Yan Xuzu and Lord Yang He, along with other worthies. About a hundred gentlemen established their vows of faith; with redoubled sincerity and earnest diligence, white karma was brought into harmony and completion. Lamenting past burdens like the fish caught at the Tang tree, and sighing over future conditions like angling at the Pu River, each of them renounced their bamboo stake businesses, fish weirs, and the like, amounting to sixty-three sites in all. Beneath the trees of dual conditions, cries of 'Sadhu!' resounded from above; upon the seat of fifty days, the snapping of fingers was heard from afar. The boundless great sea was instantly purified and silenced; limitless living beings together enjoyed safety and joy. Holding worlds in the palm of one's hand does not surpass what is inconceivable; grasping empty space in one's fist is not yet termed rare.

His Highness the King of Guiyang, of noble imperial stock, whose thoughts cultivate harmony and balance, venerates both Confucius and Śākya; pouring forth doctrines like a cascading torrent, he beat the rhythm to attest [to the truth], and displaying the form of a half-moon, his deep mind rejoiced accordingly. The five marquises and three heroes offered no dissent, and both the white-haired elderly and blue-collared scholars leapt with joy together. Storing this in seal script upon plain silk, writing it on green tablets with cast-off bamboo slips, they erected this upright stele so that his fragrant reputation would never be severed. Even if mountains should cease and seas should shift, the beauty of this benevolent giving will still be transmitted; though the tortoise indicates good fortune and the milfoil bad, the merit carved in stone will not be destroyed.

I, Xiaoke, am ashamed of having a tenth of the requisite talent, and my learning is deficient even in the three periods of leisure; having long abandoned the spring and autumn hunts, I have discarded ink and cutting. How could writing on a sash or drawing on the ground represent this? Even if Zhang's pond were wholly blackened, how could it match these wondrous words? The stone at Mount Xian was engraved in vain, for it could not truly cause tears to fall. Looking up to the supreme goodness that perfumes the mind, and admiring the pure voice of the mountains and waters, with my humble intention and brief words, I offer this inscription:

2.35

Setting the positions and contemplating the images, dividing the Great Ultimate and opening the Primal Chaos;
Vast and boundless, it is great; murky and azure, it is supreme.
Fertilising rivers and weeping torrents, earth's veins and the source of the Yellow River;
For dredging and channeling, they consulted Yu; for taking the models, there was Xuanyuan.
Ah, the virtue of the Kan hexagram reaches the utmost of the Earthly origin!
Pure customs fill this joyful land, where the sovereign presides over the universe.
Bright and clear is his filial governance; august and serene is the sacred ruler.
His Way crowns the present age; his achievements surpass ancient times.
Good fortune accords with auspicious omens; beauty equals the striking of the stone chimes.
Benevolence moistens flora and fauna; beneficence reaches the distant boundaries.
Of the lofty clan of the Śākya lineage, in body he relied on a gourd and coarse robes.
Not longing for enfeoffment or jade tallies, he turned his mind to the dyed garments.
Renouncing worldly conditions and worries, he retreated to the secluded valley;
His resolve rested in the pines and bamboo, his form like dried wood.
The seven factors of awakening skilfully guide; the five dhyānas are pure and solemn.
There is no place too distant to reach, no thought that is not subdued.
The generals and governors of the realm shoulder seals while extinguishing guilt;
Virtuous ladies and noble men surrender civilian occupations and precious wealth.
If one does not broaden the ten illuminations, how could one pursue a hundredfold gain?
Seeing nothing to desire, one forgets concerns and has no dependence.
Each abandoning currency, together they form an ocean of Buddhahood.
Breaching the vast, dim expanse, gazing afar, there is only emptiness.
The Wind Master brings rain; Liezi stirs the wind.
North of the giant Kun fish's scales, east of the extreme bounds;
Distant waters hold the sun; layered waves mount Penglai.
Above the earth is Bi (Holding Together); beneath the mountain is Meng (Youthful Folly).
The Jing is clear and the Wei is turbid, paying court and assembling together.
Tiantai stands as a node of integrity; its forests and springs whisper softly.
Its summit is flanked by the three luminaries; its perilous peak has nine turns.
Waterfalls pour from on high, their divine aspect graceful and pure;
Resounding like rushing thunder, white as pristine snow;
Not freezing in the depths of winter, never exhausted by parching drought.
The stone bridge is far and remote, pierced through by the morning sun;
Looking up, one halts at the blue heavens; looking down, one faces the cinnabar cavern.
The bird-paths communicate with clouds; human tracks are completely severed.
The Bohai Gulf is difficult to border; sentient beings swim against and with the flow.
Crying out and in peril, by tens of millions;
Flapping their gills and wagging their tails, gazing at each other in their natural state.
On the stone walls no nets are hung; left to themselves, no hooks pull them;
Singing sculls quietly glide; resounding cauldrons cease their stench of meat.
When practices are perfected and karma is vast, propagating life is the foremost;
Snapping trees was a sincere standard; darkening the enclosure was an admonition.
Cengshen and the numinous crane; Jingkang and the divine tortoise;
Following resonance, the bright pearl; Yuqi and the covered carriage.
Auspicous meetings have reliable tokens; underwater leaps depend on this.
Alas, the setting sun at the Abyss of Yu! Waves and billows easily shift.
Lofty banks become deep valleys; Penglai's sea turns into mulberry fields.
How many brushes against the stone remain? In what year will the mustard seeds be exhausted?
The great earth will crumble; Mount Sumeru will be thoroughly ablaze;
Winds overturn the golden circle; fires reach the First Dhyāna.
Ah! The water-nature—its retribution turns forever complete.

2.36

Imperial Edict of Emperor Wen, High Ancestor of the Sui, Number Twenty-two

2.37

The Emperor respectfully inquires after Dhyāna Master Zhiyi of Guangzhai Monastery. We hold deep respect and faith in the Buddhist teachings. Formerly, during the time of Emperor Wu of the Northern Zhou when the Buddha-Dharma was destroyed, We made a resolve and vowed that We must protect and maintain it. When We received the Mandate from Heaven, We thereupon revived it; reverently relying on divine power, the wheel of the Dharma turned anew, and sentient beings of the ten directions all obtained benefit. Recently, because the Chen dynasty was cruel, chaotic, and tyrannical, so that the common people of the southeast could not endure the bitter toil, We therefore ordered generals and dispatched troops to eliminate harm for the people. The region of Wu and Yue has now been cleared and pacified, and monastics and laypeople are settled in peace, which deeply accords with Our intent. We revere the true Dharma and succour the populace, wishing that the field of merit may endure forever and the ford and bridge be limitless.

Master, since you have already left the worldly net to cultivate yourself and transform others, We sincerely hope that you will encourage and advance the ranks of the Saṅgha to strictly maintain the prohibitive precepts, causing those who see them to submit in reverence and those who hear to immediately generate goodness; only then will you fulfill the mind of the Great Way, and this constitutes the vocation of renunciation. If the body wears the clerical robes while the mind is tainted by secular dust, not only will sentient beings have nowhere to take refuge, but We also fear that slanders will once again be cast upon the gate of the wondrous Dharma. You ought to mutually exhort one another so as to align with Our intent. The spring days are growing gradually warmer; is your religious person comfortable? Sixteenth day of the first month of the tenth year of Kaihuang. Li Delin, Lord of Anping and President of the Chancellery, prostrated himself to report. Li Yuancao, Master of the Hall and Vice Director of the Chancellery, proclaimed it. Pei Ju, Drafter of the Chancellery, executed it.

2.38

Letters from King Xiao of Qin, Number Twenty-three (two letters in total)

2.39

In the severe cold of late winter, how is your religious person? With your arduous and exhausting Dharma duties, are you fatigued or refreshed? Fangdeng Monastery in Anzhou has been established on behalf of the Emperor, and Our desire to urge the Dharma Master to travel there to practice the Way is beyond words. We have already commanded the relevant authorities to make arrangements and provide supplies, hoping you will keep spiritual practice in mind and not hesitate to undertake this beneficial journey. Our reverence for your virtue is profound. Sent without fully expressing myself. Disciple Yang Jun bows his head. Seventeenth day of the twelfth month.

2.40

Second Letter:

My admiration deepens ever more. It is extremely hot; how is the Dhyāna Master's religious person? Does your cultivation not weary your mind? Having no opportunity to meet, my longing is truly deep. I hope you take care of your virtue. Sent without fully expressing myself. Disciple Yang Jun bows his head. Nineteenth day of the fifth month. We respectfully offer aloeswood and other items as listed separately; when they arrive, please inspect and accept them.

2.41

Ten catties of aloeswood, ten catties of jianxiang incense, and a small quantity of frankincense.

2.42

The above notice humbly extends this offering.

2.43

The Prince of Jin's Initial Letter of Invitation, Number Twenty-four

2.44

As the golden wind governs the season and the jade dew tempers the climate, is your religious person well and at peace, practicing in comfort? The Dharma Master has elevated his aspirations on renowned mountains and lodged his mind in wisdom and concentration; the Dharma-gate brings quiet joy, and your precept-practice is thoroughly cultivated. Your glorious reputation is widely spread, and We have long heard of your virtuous name. Our admiration for your character has long accumulated, and Our yearning for the Way has grown arduous; We hope to rely on you as a boat and raft to part the clouds and mist. We have therefore dispatched an envoy to travel there and invite you, hoping you will make the light journey to enrich Our open heart. We await your arrival so that Our fond wishes may not be disappointed. Disciple Yang Guang bows his head.

2.45

The Prince's Letter on Repairing Chanzhong Monastery, Number Twenty-five

2.46

We are fully aware of your modest and humble intent. However, wherever a person of high virtue wanders and dwells, every place is peaceful; yet Dharma buildings and monastic quarters must be made entirely solemn and proper. The sūtras say that of the four requisites of offering, not one may be neglected. We have already instructed the relevant authorities to repair them, and We hope you will unreservedly accept this offering. Disciple Yang Guang bows his head.

2.47

The Prince's Document of Receiving the Bodhisattva Precepts, Number Twenty-six

2.48

Yang Guang, disciple, Bearer of the Tally, Upper Pillar of the State, Grand Defender, Area Commander-in-Chief of Yangzhou in Charge of All Military Affairs, Regional Inspector of Yangzhou, and Prince of Jin, bows his head. I reverently invoke all Buddhas of the ten directions and three periods of time, the root teacher Śākyamuni Tathāgata, the next successor Maitreya who is to descend into this land, all the revered sūtras, the immeasurable Dharma-jewel, all the revered great-power Mahāsattvas from the initial resolve upward to the Diamond [stage] and downward, the pratyekabuddhas, individually liberated and clearly awakened, the twenty-seven worthy and noble ones, those with the divine eye of others' minds and the eye of the Way up to the summit of the three existences, the eighteen Brahmā kings, the devaputras of the six desire [heavens], Śakra Lord of the Devas, the Four Great Heavenly Kings, the devas, ṛṣis, nāgas, and spirits, flying and soaring, hidden and manifest, who uphold the world and produce great benefit, protect stūpas, defend the Dharma, guard our bodies and preserve our lives, and the immeasurable good spirits who safeguard the pure precepts: may they all, in the space of a single thought-moment, rely on the Buddha's spiritual power to assemble together at this bodhimaṇḍa, bear witness to the disciple's vows, and accept the disciple's merit. I humbly consider that when consciousness stirs in darkness, that very thing is the Tathāgata-nature; when one falls headlong into ignorance, the fundamental existence is not yet manifested. When principles and numbers reach their limit, things turn back: wishing to manifest the future fruit, one must accumulate the cause. Thus did the Tamer and World Hero pass through life and death; using grass and wood as counting rods, [his lives] could not be reckoned; their aggregation like sands of the Ganges is indeed hard to conceive; only after being deeply tainted by worldly toils could he feel revulsion and detachment. When the Dharma King initiated his transformation, he fundamentally converted bodhisattvas, just as when the sun rises it first illuminates the high mountains, according with the capacities of their faculties as an expedient means, just as all the diverse streams pay homage to the great sea. The disciple has inherited an accumulation of goodness and was born into the imperial family; early on I hastened to heed the family instructions and was steeped from youth in the bequeathal of teachings. Where blessings and principles converge, the wondrous mechanism must be awakened to: feeling ashamed of the ruggedness of the small path, I long to wander at ease in the Great Vehicle; laughing at resting in the conjured city, I vow to sail a boat to the other shore. Yet for the myriad practices of the Great Being, the good of the precepts comes first; among the ten receptions of the bodhisattva, exclusive adherence is supreme. It is like building a palace: one must rely on the foundation; trying to build it in empty space will never succeed. Disregarding my own mediocre ignorance, I have also heard that the gates of Confucius, Laozi, and Śākya all rely on smelting and casting: without standards and models, to what could I look up? Truly, Śākyamuni the Muni was originally the preceptor (upādhyāya), and Mañjuśrī secretly served as the ācārya, yet one must rely on human teachers to visibly transmit [the precepts]. The holy transmission proceeds from near to far, and through resonance it penetrates. Sadāprarudita exhausted his marrow for the sake of the inexhaustible; the youth Sudhana forgot his body in the Dharmadhātu. There is clear scriptural evidence; how could I dare invent my own view? With deep faith in the Buddha's words, I respectfully follow the clear guide. Dhyāna Master Zhiyi of Tiantai is a dragon and elephant of the Buddha's Dharma; having left home while still a pure youth, his precept-jewel is perfectly pure; approaching sixty years of age, the waters of his concentration are deep and clear; through tranquility he brings forth wisdom and dwells peacefully in unhindered eloquence; putting others before himself, his modesty and yielding form a prevailing style; his reputation is heard everywhere, and he is a good friend to all. For this reason, the disciple sent my devout sincerity afar and commanded a vessel to invite him from afar, constantly fearing that unfavorable conditions might lead to obstacles and delays. Once he arrived, my heart's path became open and unobstructed, and as the clouds and mists were swept away, my afflictions dissolved. Respectfully, on this twenty-third day of the eleventh month of the eleventh year of Kaihuang, having arranged a vegetarian meal for a thousand monks at the Area Command's Jincheng, I respectfully invited the Dhyāna Master to confer the bodhisattva precepts. The precept is called 'filial piety' and also called 'restraint'; through the perfections of expedient means and wisdom, one returns to parents and reveres the ultimate. With these superior blessings, I reverently dedicate them to assist the Most Sovereign Empress, to create great adornment, to share the Tathāgata's compassion, to universalize all Buddhas' love, and to regard the four kinds of beings equally as an only child. On this very day, the disciple plants the karma of Rāhula, to be reborn in the Buddha's house life after life, like the eight princes of Candrasūryapradīpa, like the sixteen novices of Mahābhijñājñānābhibhū; may our retinue and karmic connections become Dharma companions together, all departing the stream of existence and reaching the unconditioned realm, equitably practicing the six perfections, harmoniously dwelling in the four immeasurables, liberating the inexhaustible sentient beings without end, tying the knot of the great resolve (saṃnāha) at the initial aspiration, and ultimately meeting disasters with great compassion. Vast and distant like the Dharmadhātu, ultimate like empty space, fully accomplished, may all be fulfilled in the ocean of vows. Yang Guang bows in reverence.

2.49

The robes and items given as alms by the Prince to the Precept Master: One patched kāṣāya of the holy lineage; one waist of yellow patterned shele fabric; thirty tun of floss silk. One kāṣāya of uniche southern cloth; one pair of yellow silk-cloth socks; forty bolts of thin silk. One uniche silk-cloth one-shouldered vest; one sleeping mattress of yellow pongee; thirty chan of cloth. One uniche silk-cloth sitting cushion; one black gauze mosquito net; two hundred sheets of paper. One uniche silk-cloth skirt; one pair of purple-thread boots; fifty strings of cash. One quilt of uniche cloud-and-dragon damask; one mat of dragon-beard rush; ten sticks of wax candles. One uniche gauze head-cap; one Sumeru felt rug; one bronze inkstone; one Goryeo blue sitting-cloth; one pair of black leather shoes; two sticks of ink. One yellow silk-cloth back-and-front vest; one pillow of southern nanmu wood; one box of blended incense. One iron khakkhara (presently extant). One ivory tube; one chowry; one black-varnished iron almsbowl (with bag); two mottled bamboo writing brushes; one set of bronze sevenchest sticks; one rhinoceros horn ruyi scepter (with case); one curved armrest of white sandalwood; three bronze nesting bowls; one brass incense burner box; one landscape-carved rope chair; one bronze washing basin. One set of bronze incense-fire tongs; one cheek-rest of white sandalwood; one bronze kundikā; one knee-clasp of nanmu wood; one fly whisk of bitter bamboo; one iron pair of scissors; one figured-wood table with cushion. One fingernail knife with rhinoceros-horn mount; one iron razor. One armrest cushion of yellow silk cloth; one red sandalwood towel box; one pair of iron tweezers; one white earthenware spittoon (with cage and cloth); one persimmon-core brush rest; one bronze candleholder. One brass-mounted persimmon-core sūtra stand; one letter-knife with rhinoceros-horn mount; one white round fan. 'Strict master, honored teaching' (the above four characters in claw script); 'Joyful giving, making offerings' (the above four characters in dragon script); 'Residual breath of habitual afflictions' (the above four characters in hanging-needle script); 'Pratyekabuddhas encroach and cut off' (the above four characters in falling-dew script); 'All ascend to eternal joy' (the above four characters in flying-white script); 'How could they equal the bodhisattva' (the above four characters in inverted-shallot script); 'The one who gives and the one who receives' (the above four characters in fish script); 'Śrāvakas realize this' (the above four characters in tadpole script); 'Precepts, concentration, and wisdom perfected' (the above four characters in seal script); 'Suffering, origin, cessation, and path' (the above four characters in great seal script); one paper-bark screen (in claw, seal, dragon, fish, tadpole, flying-white, falling-dew, and inverted-shallot scripts). One pure youth, Shanxin, aged eleven.

2.50

The above dispatch is dated the twenty-third day of the eleventh month of the eleventh year of Kaihuang. (The Prince received the precept-name Bodhisattva Zongchi [Dhāraṇī]. When writing letters, he used his Dharma name: 'Disciple Zongchi bows in reverence'.)

2.51

Letter of Thanks from the Prince, No. 27

2.52

Liu Guyan returned, reverently reporting that your decree instructed the six kinds of abandonment and donation, as well as the retention [of items] for personal use. The alms given by the disciple on that day were still mean and meager, not matching my long-held wish. Since your instructions are that redistributing them will make the merit even more supreme, the field of merit of compassion and respect is profoundly equal, which is indeed not something my obscured understanding could fully perceive; in every matter I reverently comply with what you retain. Since they are not numerous, I wish you will always retain and use them; hence I send this response. Respectfully, I bow in reverence.

2.53

Letter of Inquiry from the Prince, No. 28

2.54

Disciple Zongchi bows in reverence. On this winter-solstice precept occasion, everyone in the secular world rejoices together. I humbly trust that as you exhale and inhale dhyāna and wisdom, you are in auspicious harmony with the season. Since receiving the precepts, the disciple has been roughly able to cultivate quiet composure. I respectfully send this to inquire of your health. Respectfully, I bow in reverence.

2.55

Letter from the Prince Requesting Him to Stay, No. 29

2.56

Disciple Zongchi bows in reverence. I have just received your instructions stating that you must go to Jingchu. The phrasing from beginning to end reverently displays your lofty aspirations. However, I have only just formally received the pure precepts; my past perplexities have not had time to be consulted and resolved. The ācārya and upādhyāya are spoken of in the sūtras as supreme fields [of merit]: though the seeds have been sown, the fine sprouts have not yet been established. I was just intending to dedicate body and mind to extending offerings forever, hoping to rely on your good guidance to cleanse away worldly toils daily, so that for all our shared connections there would be a place of reliance. This would also transport us together as a boat, yielding immense benefit. Why must the Tathāgata's teaching and guidance be restricted to returning to India? A bodhisattva's response to conditions fundamentally has no fixed direction. I deeply hope that you will be magnanimous and receive things with an open mind; delaying your departure to grant me an audience, we may consult in person with deference. Respectfully, I bow in reverence.

2.57

Opening the Office Liu Guyan conveyed the oral instruction: 'Is Zhizhe leaving for good, or will there be a time of return? The disciple's wish is not to be far separated from you; if it is possible for you to return, I would not dare detain you now. Near the command garrison there are mountains: please reside wherever you please. Furthermore, I wish to invite you to stay until the eighteenth day of the second month, when we can cross Yanling Garrison together and proceed to Qixia for an excursion, to bid you farewell there.'

2.58

Second Letter from the Prince Requesting Him to Stay, No. 30

2.59

Disciple Zongchi bows in reverence. Having received your decree stating you must take your leave tomorrow, the second day, before preparations are complete, I am plunged into deep sighs and sorrow. Day and night for the past few days, the disciple has pondered this thoroughly: since Zhizhe's arrival, you have not spent a single summer retreat here, and the road to Jing and Tan is far while the retreat is drawing near; the waves of the river are vast and billowing, making the journey difficult to schedule. Having left here and not yet reached your destination, lodging midway for the summer retreat will also be difficult. Moreover, according to the sūtras and vinaya, providing four requisites for monks during the one summer retreat yields immeasurable fields of merit, not to mention the power of the teacher's Way and the great assembly! Shallow and meager worldlings fundamentally rely on supreme conditions; the bodhisattva's great compassion should accept the worthy offerings. As late spring is about to depart and early summer is about to arrive, to suddenly miss the ninety days and discard the four requisites in vain—in cultivating the mind and according with principle, this is emotionally unsettling. Now I wish to beseech you to stay and spend the summer here before sending you off, hoping you will not drift and be exposed midway. If you doubt the noise and humidity of the city and must rely on forests and valleys, spending the retreat on Mount She would also be suitable. When the Dharma year is about to end, I will order Jiangzhou in advance to prepare boats, so that heading south out of Shitou and floating west will be all the easier. Having taken advantage of the refreshing season and caught a favorable wind, the suitability of leaving or staying will accord with both practical matters and principle. Between here and there, I reverently await your choice of one. My thoughts cannot be exhausted; how could my words fully express them? Respectfully, I bow in reverence. First day of the third month.

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國清百錄 — Classical Chinese