佛祖統紀 44.23

44.23

○西天沙門眾德來朝。進舍利梵經菩提印○中天竺沙門覺（稱法）戒來朝。進舍利梵夾金剛座真容菩提樹葉。召見便殿尉勞甚厚。館於譯經院。稱進讚聖頌。詔惟淨譯之。稱謂學士楊億曰。入此國見屠殺猪羊市肆懸肉。痛不忍觀。西竺食肉五辛者驅出城。故無貨者。心不欲久居此。願至五臺禮文殊即還本土。晉公丁謂問之曰。數萬里遠來更何所為。稱曰。并欲禮宣律師塔耳。及還詔賜金襴袈裟奉安金剛座。及賜裝錢茶果○四明知禮法師。初與沙門異聞。於南湖保恩聚徒講道。是年賜額延慶。乃作誡誓辭二篇。俾長為講貫天台宗教之所。其言吾宗有五德者。吾將授以居之。後後之謀莫不咸然。五德者。一曰舊學天台勿事兼講。二曰研精覃思遠於浮偽。三曰戒德有聞正己待物。四曰克遠榮譽不屈吾道。五曰辭辯兼美敏於將導。

The Western Indian monk Zhongde came to court, presenting relics, Sanskrit scriptures, and a Bodhi seal. / The Central Indian monk Juejie (also called Dharma) came to court, presenting relics, Sanskrit manuscripts, a true likeness of the Vajrāsana, and leaves from the Bodhi tree. He was granted an audience in the side hall, where the imperial consolation was most generous, and he was lodged in the Scripture Translation Institute. Juejie presented verses praising the sage; an imperial decree ordered Weijing to translate them. Juejie said to Academician Yang Yi: 'Upon entering this country, I have seen the slaughter of pigs and sheep and meat hanging in the marketplaces; the pain makes it unbearable to watch. In Western India, those who eat meat and the five pungent roots are driven out of the city, so none sell them. My heart does not desire to stay here long; I wish to go to Mount Wutai to pay homage to Mañjuśrī and then return to my native land.' Ding Wei, Duke of Jin, asked him: 'Coming tens of thousands of li from afar, what else do you wish to do?' Juejie said: 'I also wish to pay homage to the stūpa of Vinaya Master Xuan.' When he returned, an imperial decree bestowed on him a gold-laced kāṣāya to enshrine at the Vajrāsana, as well as travel funds, tea, and fruit. / Dharma Master Zhili of Siming initially gathered disciples with the monk Yiwen at Bao'en in Nanhu to lecture on the teachings. In this year, the name-plaque Yanqing was bestowed. Thereupon he composed two essays of admonitory oaths to make it a perpetual place for lecturing on and transmitting the Tiantai doctrinal tradition. He said: 'If someone in our school possesses the five virtues, I shall pass it to him to reside here; the plans of later generations should also all follow this.' The five virtues are: first, being well-grounded in Tiantai and not concurrently lecturing on other schools; second, exercising precision and profound contemplation, distancing oneself from superficial falsehood; third, possessing a reputation for moral virtue, rectifying oneself in treating others; fourth, being able to distance oneself from fame and honor, never bending our path; fifth, possessing both fine rhetoric and debate, agile in guiding others.