國清百錄 3.37

3.37

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.