佛祖統紀 44.23

44.23

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.