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The Hundred Records of the Temple of National Purity

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BDK English Tripiṭaka Series THE HUNDRED RECORDS OF THE TEMPLE OF NATIONAL PURITY (Taishō Volume 46, Number 1934) Translated by Paul L. Swanson BDK America, Inc. 2022

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A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In the long history of Buddhist transmission throughout East Asia, translations of Buddhist texts were often carried out as national projects supported and funded by emperors and political leaders. The BDK English Tripiṭaka project, on the other hand, began as a result of the dream and commitment of one man. In January 1982 Dr. NUMATA Yehan, founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), initiated the monumental task of translating the complete Taishō shinshū daizōkyō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee included the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, (late) ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, (late) NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, (late) TAMARU Noriyoshi, (late) TAMURA Kwansei, (late) URYŪZU Ryūshin, and (late) YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred and thirty-nine texts for the First Series of the project, estimated to be one hundred printed volumes in all. The texts selected were not limited to those originally written in India but also included works composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Given the huge scope of this project, accomplishing the English translations of all the Chinese and Japanese texts in the Taishō canon may take as long as one hundred years or more. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue until completion, even after all the present members have passed away.

vii

Publisher’s Foreword

Editorial Foreword

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven. He entrusted his son, Mr. NUMATA Toshihide with the continuation and completion of the English Tripiṭaka project. Mr. Numata served for twenty-three years, leading the project forward with enormous progress before his sudden passing on February 16, 2017, at the age of eighty-four. The Committee previously lost its able and devoted first Chairperson, Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. In October 1995 the Committee elected Professor MAYEDA Sengaku (then Vice President of Musashino Women's College) as Chairperson, and upon the retirement of Professor Mayeda in July 2016, the torch was passed to me to serve as the third Chairperson. Despite these losses and changes we, the Editorial Committee members, have renewed our determination to carry out the noble ideals set by Dr. NUMATA. Present members of the Committee are Kenneth K. Tanaka (Chairperson), MAYEDA Sengaku, ICHISHIMA Shōshin, KATSURA Shōryū, MINOWA Kenryō, SAITŌ Akira, SHIMODA Masahiro, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the translated texts. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged with Bukkyō Dendō Kyōkai America, Inc. (BDK America), and BDK America continues to oversee the publication side of the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo.

At the time of this writing, in July 2017, the project has completed about sixtyfive percent of the seven thousand one hundred and eighty-five Taishō pages of texts selected for the First Series. Much work still lies ahead of us but we are committed to the completion of the remaining texts in order to realize the grand vision of Dr. Numata, shared by Mr. Numata and Professor Hanayama, to make the Buddhist canon more readily accessible to the English-speaking world. Kenneth K. Tanaka

Chairperson

Editorial Committee of

the BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Managing Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK America English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword Kenneth K. Tanaka vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Paul L. Swanson xvii The Hundred Records of the Temple of National Purity Introduction Compiled by the Sui Monk Guanding 3 Preface by the Monk Youyan of Danqiu 5 Fascicle 1

1. The Establishment of [Ten] Regulations, with an Introduction 7 2. Liturgy for Respectful Homage (with Introduction) 3. Liturgy for Regular Homage to All Buddhas 4. Liturgical Repentance for Petitioning Avalokiteśvara (Guanyin) 5. Repentance Based on the Golden Light Sutra (Suvarṇaprabhāsa-sūtra) 6. The Vaipulya Repentance 22 7. Instructions for Temple Administrators [by Zhiyi] 10 16

8. The Decree of Xuandi, Emperor of the Chen, Denying Permission [for Zhiyi] to Enter Mount Tiantai 38 9. A Decree of Emperor Xuandi in the Ninth Year of Taijian (577) concerning Offerings 38

10. A Decree of Emperor Xuandi Granting the Temple Name in the Tenth Year of Taijian (578) 11. Decrees from Chen Shaozhu in the Third Year of Zhide (585) 39 39

12. The Oral Decrees of Shaozhu to Be Declared by Official Chen Jianzong Upon [Zhiyi's] Arrival at the [Southern] Kaiyang Gate 41 Fascicle 2

13. A Hand-carried Summons from Shaozhu's Empress Shen 43 xi

Contents

14. A Letter from the Crown Prince of Shaozhu Requesting the Bestowal of the Precepts 43

15. Letters Written by the Hand of the Prince Chen Yongyang 16. A Letter from Prince Yongyang Requesting a Lecture 44 45

17. A Letter from the Hand of Prince Yongyang Entrusted to the Two Dharma Masters Zhenguan and Huipei 47 18. A Letter of Request from Shen Junli, Director of Pasturage (Chen Yitonggong) Official 48

19. Letters from Xuling, Archer of the Left of the Chen 20. Letters from Maoxi, Head of the Civil Office of the Chen 49 50

21. The Monument Inscription concerning the Release of Living Beings by Meditation Master Zhiyi of Xiuchansi (Temple for Cultivating Meditation) on Mount Tiantai 52 22. An Imperial Rescript from Emperor Wen, Founder of the Sui Dynasty 59

23. Letters from Prince Xiao of the Qin 24. The First Letter of Invitation from Jin Wang (Yang Guang) 60 61

25. A Letter from Prince [Yang Guang] on the Provision of Chanzhong Temple 62

26. The Prince's Request to Receive the Bodhisattva Precepts 27. A Letter of Thanks from Prince [Yang Guang] 28. A Letter Concerning the Prince's Visit 62 66

29. A Letter from Prince [Yang Guang] Requesting [Zhiyi] to Remain 67

30. A Letter in Which the Prince [Yang Guang] Again Requests Zhiyi to Remain 68

31. A Letter from the Prince Allowing [Zhiyi] to Leave 69 32. A Letter from the Monks of Jiangzhou Protesting the Destruction of Temples 69

33. Zhiyi's Letter [to the Prince] Stating the Request of the Jiangzhou Monks 70

34. The Prince's Reply to [the Monks of] Jiangzhou 35. A Letter [from Zhiyi] about Temples on Kuangshan (Lushan) 36. A Letter with the Prince's Reply concerning Lushan 37. Letters from the Prince to Three Temples on Kuangshan (Lushan) 71 72

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Contents

38. A Letter of Thanks from the Prince for Instruction in the Dharma 39. A Letter from the Prince upon Dispatching an Envoy to Lushan 40. A Letter from the Prince Again Dispatched to Lushan 75 76

41. A Letter from the Prince Dispatched by Envoy to Tanzhou (in Hunan) 78

42. A Letter from the Prince Dispatched by Envoy to Jingzhou Province 78

43. Letters from the Prince Dispatched from the Capital 79 44. A Decree of Emperor Wen Bestowing the Title on Yuquansi in Jingzhou 81

45. Letters Dispatched by the Prince When He Was at the Capital 82 46. A Letter Dispatched by the Prince While on the Road with the Emperor on the Way to Dongyue (Eastern Peak, Mount Tai) 82 47. A Letter from the Prince upon Returning to Zhen and Dispatching an Envoy 83

48. A Letter from the Prince with Thanks for a Crown and Asking for a Commentary [on the Vimalakīrti-sūtra] 84 49. A Letter [from Zhiyi] Denying the [Prince's] Request for a Commentary 86

50. A Letter from the Prince Requesting the Commentary Again 87 Facsicle 3

51. A Letter from Prince [Zongchi] Thanking [Zhiyi] for His Commentary [on the Vimalakīrti-sūtra] 89

52. A Letter from the Prince concerning the Temples in Jingzhou 89 53. A Letter [from Zhiyi] Repeating His Intention to Return to Mount Tiantai 90

54. A Letter from the Prince in Reply 91

55. A Letter from the Prince to Da Xiru, National Pillar and Regional Commander of Jingzou, Qi County 91 56. A Letter concerning Leaving Home [and Becoming a Monk] to Save People 92

57. A Letter [from Zhiyi] in Response to the Amnesty of Prisoners 58. A Letter [from Zhiyi] in Response to the Receipt of Gifts 92 94

59. A Letter from the Prince in Which an Invitation to the City Is Postponed Due to Rain 94

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Contents

60. A Letter Inviting [Zhiyi] to the City 94 61. A Letter from the Prince upon Dispatching an Envoy to Visit Mount Tiantai 95

62. A Letter from the Prince upon Dispatching an Envoy to Enter Mount Tiantai 96

63. A Letter from the Prince Inquiring about [Zhiyi's] Illness 64. Statement on a Vow 65. [Zhiyi's] Testament Presented to the Ruler of Jin 66. A Letter from the Prince in Reply to [Zhiyi's] Testament 96 96

104

67. The Prince Dispatches an Envoy to Tiantai with a Letter Seeking the Establishment of Merits 108 68. A Letter of Condolence from the Prince to the Assembly [of Monks on Tiantai] 111

69. A Letter of Thanks from the Assembly on Mount Tiantai 112 70. A Letter from the Prince upon Dispatching an Envoy to Tiantai to Establish a Commemoration of the Anniversary [of Zhiyi's Death] 114

71. A Message from the Assembly on Tiantai Expressing Thanks for the Meritorious [Offerings] 114 72. A Message of Congratulations from the Tiantai Assembly 114 73. A Message of Thanks from the Tiantai Assembly upon Completion of the Building of the Temple 115 74. The Replies of the Monk Envoys to the Questions of the Crown Prince 116

75. Crown Prince [Yang Guang] Pays Homage to [Zhiyi's] Departed Spirit 119

76. A Vow by the Crown Prince to Offer a Ceremonial [Vegetarian] Meal on Mount Tiantai 122

77. An Imperial Decree to the Assembly of Monks on Mount Tiantai 78. The Tiantai Assembly Expresses Gratitude 79. Another Letter from Crown Prince [Yuan Guang] 80. Expressions of Gratitude from the Assembly on Mount Tiantai 125 127

128

81. Letters from the Crown Prince [Yuan Guang] on Disseminating the Commentary on the Vimalakīrti-sūtra 129 xiv

Contents

82. The Tiantai Assembly Congratulates the Great Lord, Crown Prince [Yuan Guang], on Ascending the Throne in the Fourth Year of Renshou (604) 130

83. A Decree from the Great Lord 131

84. The Assembly on Mount Tiantai Expresses Gratitude [for Donations] 131

85. A Message from the Temple Assembly [on Mount Tiantai] on the Occasion of the Arrival of the Imperial Carriage at the Palace at Jiangdu 132

86. The Monk Envoy [Zhizao's] Response to Inquiries 132 87. A Decree on Establishing the Name of the Temple of National Purity (Guoqingsi) 136

88. A Report to the Emperor on [the Name] "National Purity" 137 Fascicle 4

89. A Decree concerning Dharma Names for Forty-nine Ordinands 139 90. A Report of Gratitude from the Community of the Temple of National Purity 141

91. An Oral Decree Given to a Hundred Officials on the Decree and Report of Congratulations 143

92. An Oral Decree for the Donation of Banners 144 93. A Decree for Constructing a Stone Memorial Epitaph for the Temple of National Purity 144

94. The Stone Memorial at Yuquan Temple 161 95. Letter [to Zhiyi] from Xiao Cong, Ruler of the Later (Western) Liang Dynasty 170

96. Letter [to Zhiyi] from Cai Zheng, Military Commander of the Previous Chen Dynasty 97. Letter from Meditation Master Tanxian of Chang'an 98. Receipt of a Letter from Huiyan and Others of Daoyin Temple 171 172

173

99. The Monks and Laypeople of Jingzhou Request a Commentary on the Lotus Sutra 175

100. Baogong of Qixia Temple on Mount Jiang Presents an Invitation 101. A Letter from Liu Guyan, Director of the Palace Library 102. Letters from Dharma Master Jizang 176 178

178

Contents

103. A Statement from Dharma Master Jizang Requesting Lectures on the Lotus Sutra 179

104. The Wise One Zhiyi's Testament and a Statement to Xie Baguo, Commandant (Zhenjiang) of Linhai County, with Regard to [the Ritual of] Releasing Living Beings into a Pond 181 Additional Material Appended in the Song Period Chronological Record of the Traces of the Great Meditation Master and Wise One Zhiyi 189

Postscript to the Hundred Records Glossary of Chinese Names, Places, and Titles 192 195

Bibliography 247

Index 249

A List of the Volumes of the BDK English Tripiṭaka (First Series) 271 xvi

Translator's Introduction

The Hundred Records of the Temple of National Purity (Ch. Guoqing bailu, Jp. Kokusei hyakuroku) is a collection of documents concerning the life and activities of Tiantai Zhiyi (538-597), the founder of the Tiantai tradition and one of the most creative and influential figures of East Asian Buddhism. It was compiled and edited by Guanding (561-632), one of Zhiyi's disciples who also edited many of the major works by Zhiyi, such as the Mohezhiguan (Great Cessation and Contemplation, T. 1911) and the Fahuaxuanyi (Profound Meaning of the Lotus Sutra, T. 1716). The collection, as included in the Taishō canon (T.1934: 793a-824a), contains one hundred and four sections plus an introduction and preface, and in addition a chronological outline of Zhiyi's life and a postscript appended during the Song period (1185). It is an extremely valuable source of historical documentation on the life and times of Zhiyi and provided the primary basis for all subsequent biographical works, as well as information on other figures and events of China in the sixth and early seventh centuries. Here is a brief outline of the contents:

I. Introduction by Guanding and Preface by Youyan

II. Guidelines on Buddhist Practice (Sections 1-7)

Regulations (1), Liturgies (2-6), Instructions (7)

III. Correspondence concerning Zhiyi with Chen Dynasty and Other Officials (Sections 8-23)

Imperial Decrees (8-12)

Various Requests (13-23)

IV. Correspondence concerning Zhiyi and Yang Guang (eventual Sui Emperor) (Sections 24-92)

During Zhiyi's Life (24-66)

After Zhiyi's Death (67-92)

V. Miscellaneous Items

Stone Memorial Inscriptions (93-94)

xvii

Translator's Introduction

Various Letters and Requests (95-103)

Zhiyi's Testament with Regard to the Ritual Release of Living Beings (104)

VI. Material Appended in the Song Period (1185)

Chronological Record of Zhiyi's Life and Postscript

Despite the title "Hundred Records," the work includes one hundred and four sections, and many sections contain more than one item; for example, section 11 contains five items, section 12 twelve items, section 19 three letters, section 20 five letters, and section 102 three letters. There is some controversy concerning whether or not the original compilation consisted of exactly one hundred "records" or sections. Rosan Ikeda, in Kokusei hyakuroku no kenkyū 国清百録の研究 (Studies on the Guoqing bailu) (Tokyo: Daizō Shuppan, 1982), takes the traditional stance that the "hundred" in the title, as in many cases in Chinese use, refers to "about a hundred" and is not necessarily an exact figure. Jinhua Chen argues vociferously (and often persuasively) in Making and Remaking History: A Study of Tiantai Sectarian Historiography (Tokyo: The International Institute for Buddhist Studies of the International College for Advanced Buddhist Studies, 1999) that the collection "was originally composed of exactly one hundred documents" and that, for various reasons, sections 100 and 102-104 were added later. Except for a few comments below, the details of this matter will not concern us, as our task here is to produce an English translation of the Taishō edition (introduction, preface, sections, and the additional two items appended in the Song period).

As is clear from the outline above, the bulk of the contents (and thus the core of the collection) consists of historical documents of various correspondence and official decrees and such. As Guanding points out in his Introduction, "the monk Zhiji collected the Teacher's correspondence and [imperial] orders concerning his (Zhiyi's) coming and going, but he passed away before he could sufficiently edit them. . . . I have come to see his manuscripts and continued the work, further adding explanations of practices [such as liturgies] based on the sutras" (presumably sections 1-7). Although these documents reveal support and admiration for Zhiyi among many powerful people of various sorts (including of the Chen, Liang, and Sui), a majority of these (sections 24-92) involve Zhiyi's relationship with Yang Guang—an important patron from the time he was a powerful prince xviii

Translator's Introduction

(Jin Wang). Yang Guang's support continued as he ascended the throne as the second emperor of the Sui dynasty and after Zhiyi's death (sections 67-92). This was valuable in planting the roots of the Tiantai tradition. The sections (1-7) on "practices" added by Guanding provide significant details on regulations and liturgies that supplement such information in other works such as the Mohezhiguan. Three lengthy sections (21, 93, 94) are detailed literary expositions on memorial inscriptions that were particularly difficult to render into English. Two extensive sections (21 and 104) celebrate Zhiyi's efforts to establish a pond for the "release of living beings (fish)" and thus liberate people from the evil karma from taking life. Finally, among the most famous items are three letters and a statement (sections 102 and 103) attributed to Jizang (549-623), a master of the Sanlun tradition, that have Jizang showing great deference to Zhiyi and requesting him to give a lecture on the Lotus Sutra for his group. There are reasons to believe that at least some of these letters are spurious and were added later (perhaps by Guanding himself) to support Tiantai prominence over other schools, and that it would have been unnatural for Jizang to have paid such deference to Zhiyi. Recent research, however, suggests that Guanding borrowed much from Jizang's commentaries on the Lotus Sutra while editing some of Zhiyi's works, rather than the other way around. Others (including Ikeda) claim that it would have been appropriate for Jizang (a person of foreign origin, whose parents were from Parthia) to have shown such polite regard toward the older Zhiyi. In any case, the documents are part of the Taishō text, and are translated here without reference to such issues.

Finally, a few words about translation style. The BDK English Tripiṭaka Project policy of aiming for straightforward English translations without extensive annotation requires certain modifications in order to maintain a readable English text, and I have resisted the temptation to add annotation. Many of the documents in the Hundred Records are written with a dense and literary style, with many nuances that are not easily conveyed in an English translation. I have attempted to come up with a natural English rendering that conveys (as much as possible) the meaning of the original Chinese, and can be understood through the translation alone. This often required adding information that is not explicit (but often implicit) in the original Chinese, resulting in what some may call a paraphrase rather than a literal translation. Even so I feel that some of my translations are somewhat stilted by the attempt to avoid straying too far from the literary style xix

Translator's Introduction

of the text (as in the translation of the memorial inscriptions), and the polite wording in many of the letters may seem excessive and grating to the Western ear. Parentheses contain information that is not explicit in the Chinese but obvious from the context, for example, "the Wise Master (Zhiyi)" or "the tenth year of Kaihuang (590)." Square brackets are used for interpolations, information necessary to make the passage more intelligible without the addition of notes, for example, "for the stability and benefit [of the temple and monks]" or "if he without reason violates [something as insignificant as] one fine hair." For easier identification I often provide both the Sanskrit and Chinese rendering of Buddhist names, for example Avalokiteśvara (Guanyin), Maitreya (Mile), Vairocana (Lushena), and Sudhana (Shancai). In some instances of names of buddhas and bodhisattvas with long and meaningful titles I give the translation, for example "Buddha Victorious Through Great Penetrating Wisdom (Mahābhijñājñānā bhi bhū)" and "Bodhisattva Great Eloquence (Mahāpratibhāna; Dabian)." There are many names of people and places, both famous and unknown, and allusions to classical Chinese figures, tales, texts, and events that are impenetrable to the ordinary English reader without an education in the Chinese classics. The Glossary provides identification and minimal details on people, places, events, concepts, and so forth that appear in the text without any explanation. Acknowledgments

My work would have been impossible without the detailed studies published by Rosan Ikeda, whose publication is centered on the Hundred Records in traditional yomikudashi and a translation in modern Japanese, along with very detailed annotation and discussion. His work includes careful analysis of the history and contents of the text, specifics on the major figures who appear in the text, critical textual analysis, a detailed index, and so forth. Since his translation is based on a different manuscript than the one in the Taishō canon, the final "Chronological Record" and "Postscript" from the Song period are not included in his work. The best study of the life of Zhiyi in English is Leon Hurvitz's Chih-i (538-597): An Introduction to the Life and Ideas of a Chinese Buddhist Monk (Bruxelles: Institute Belge des Hautes Études Chinoises, 1980, reprint). Many of the sections in the Hundred Records are undated and often not in chronological order (although sections 24-92 concerning Yang Guang are roughly chronological), and Hurvitz has carefully stitched together the events of Zhiyi's life and times, with reference xx

Translator's Introduction

mostly to the Hundred Records but also other historical documents, such as Guanding's Records of the Great Master the Wise One of Tiantai (Zhiyi) of the Sui 隋天台智者大師別傳 (T.2050:191-197). Many of the sections of the Hundred Records are partially translated or summarized in his expansive account, which serves as an invaluable source to gain an overview and put this work in context. I have relied on Charles Hucker's Dictionary of Official Titles of Imperial China (Palo Alto, CA: Stanford University Press, 1985) to translate official titles and have appended the Hucker reference number to these items in the Glossary. Some titles sound archaic (e.g., "Gentleman Cavalier Attendant and Secretarial Receptionist"), but given that I have no expertise in this area Hucker's renderings appear authoritative in the field.

Daniel Stevenson's work on Zhiyi's liturgical texts, especially his Ph.D. dissertation, "The T'ien-t'ai Four Forms of Samadhi and Late North-South Dynasties, Sui, and Early T'ang Buddhist Devotionalism" (Columbia University, 1987), provided a solid model for my translations. He also shared some of his unpublished translations with me; my translations of sections 2-6 owe much to his pioneering work.

Some sections (2, 3, 4, and 6) have appeared previously with some annotation as "Supplementary Texts" in the Appendices of Clear Serenity, Quiet Insight, vol. 3 of my translation of the Mohezhiguan, T'ien-t'ai Chih-i's Mo-ho Chihkuan (Honolulu: University of Hawai'i Press, 2018). The passages have been modified somewhat to fit BDK style.

I would like to thank Liang Xiaohong of Nanzan University for checking the Pinyin and names and places in the translation and Glossary, saving me from some embarrassing mistakes as well as identifying some local pronunciations that differed from the Pinyin found in the usual dictionaries. Finally, Thomas Juelch assisted and advised me concerning many difficult passages, especially on non-Buddhist matters, and provided his partial and tentative translation of the fourth fascicle (sections 89-104). I look forward to the fruition in the near future of his proposal to prepare a fully annotated translation of the Hundred Records along with other biographical sources on Zhiyi's life and work. I would also like to thank the BDK reviewers of the translation, who pointed out some mistakes (especially concerning references to classical Chinese texts or stories) and inconsistencies and offered useful suggestions for a better translation. xxi

THE HUNDRED RECORDS OF THE TEMPLE OF NATIONAL PURITY

Introduction

Compiled by the Sui Monk Guanding

The Teacher [Zhiyi] first secluded himself on Mount Tiantai in the seventh year of Taijian of the Chen dynasty (575), in the year of the goat, the thirtysecond year of the sexegenary cycle. The mountain peak on which he dwelled was, in the past, called Buddha Hill (Folong). According to the local people, it is said that many of those who traverse these mountains see images of the Buddha, and this has been passed down and the name is based on these stories. [The temple on this location] was named Xiuchansi, "Temple for Cultivating Meditation," by decree of Emperor Xuandi of the Chen in the tenth year of Taijian (578), in the year of the dog, the thirty-fifth year of the sexegenary cycle. The official envoy Maoxi wrote the name with seal-style characters on a plaque and sent it, and the plaque was hung on the temple gate. In the eighteenth year of Kaihuang since the founding of the great Sui dynasty (598), in the year of the horse, the fifty-fifth year of the sexegenary cycle, Taiwei Jinwang (the Prince of Jin, Minister of War) founded a temple for our Teacher at the foot of the mountain. This temple was called "Tiantai" after the name of the surrounding mountains. In the first year of Daye (605), in the year of the ox, the second year of the sexegenary cycle, when the Prince [of Jin] ascended the highest honor [and became emperor], he decreed to the eminent monks in the Jiangyang area, saying, "In the past I founded a temple for the Wise One (Zhiyi), and tentatively named it after the mountains. Now we should establish a new name. Is there a superior title to be found in the sutras and treatises? You should each state your opinion, and I myself will choose among them." The monks presented two names. The first was Chanmen, "Gate of Meditation," and the second was Wujingju, "Five Pure Suddhāvāsa Deities." Before presenting these suggestions to the Emperor, the monk envoy Zhizao suggested the auspiciousness of the name Guoqing, "National Purity." [Emperor Yang] decreed, "This is an auspicious spiritual sign for our Teacher (Zhiyi). We should use it." He decreed that the large plaque from the Great Tusk Palace in the capital Jiangdu be taken, filled with 3

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Preface

The Hundred Records of the Temple of National Purity

yellow ochre, and the name of the temple written in large seal-like characters. Lu Zhengli, both a monastery clerk and an official for the imperial family, was dispatched and [the plaque was] delivered and hung on the temple gate. The title "National Purity" (Guoqing) dates from this time. The Teacher [Zhiyi] was born in the midst of a mysterious light, and passed away sitting in the lotus position. While dwelling here [on Mount Tiantai] he gained insight into the sublime Dharma, and leaving [the mountain and going to the capital] he became the Emperor's teacher. Details are contained in three biographical works: by Falun of Zhugong, by Zhiguo of Huiji, and [the Records of the Great Master the Wise One of Tiantai (Zhiyi) of the Sui (T.2050:191-197)] by Guanding of Guoqing. Also, the monk Zhiji collected the Teacher's correspondence and [imperial] orders concerning [Zhiyi's] comings and goings, but Zhiji passed away before he could sufficiently edit them, and the effect of his brush was lost along with his spirit. I have come to see his manuscripts and continued the work, further adding explanations of practices [such as liturgies] based on the sutras. All together there are one hundred [and four] sections. It is called the Hundred Records of the Temple of National Purity (Guoqing bailu), and it will remain for future generations so that they may know the magnificent virtues revealed therein. 4

Preface

By Monk Youyan of Danqiu

The circumstances are neither glorious nor fine, but I merely append what I have seen and heard in order to guide people to be alert and to proceed toward the good path [of the Buddha Dharma]. Therefore I cannot but record this and leave it behind for future generations.

In the past our founder, the wise Meditation Master [Zhiyi], was one of the original group of noble people [to hear the preaching of the Lotus Sutra] on Vulture Peak. When the Chen and Sui dynasties emerged in the world, he took the place of the Buddha in proclaiming the mysteries [of the Buddha Dharma], serving as the eyes for human and divine beings. He directly guided the minds and hearts of people in more than sixty provinces. Endowed with the Buddha's knowledge and insight, he augmented their cultivation of the perfect practices so that they were not far from attaining the sublime fruit [of awakening]. Apart from his teachings on the Dharma, other matters were entrusted to and gathered together by the honorable Zhang'an Guanding, who compiled them all into about one hundred sections and named the collection "National Purity" [after Guoqing Temple]. During the Tiansheng period [of the Song dynasty (1023-1032)] it was respectfully received by the court and included in the official Tripiṭaka canon. Previously it was sealed into the cases of the canon, and therefore ordinary people were unlikely to get access to it.

Meditation Master [Zhiyi] passed away in the seventeenth year of Kaihuang [since the founding of the great Sui dynasty] (597), in the year of the snake, the fifty-fourth year of the sexegenary cycle. It has now been a full five hundred years to the fourth year of Shaosheng (1097). In spring of the following year Chen Zongyi of Siming began plans to publish a printed edition [of the Hundred Records], and as a result the Emperor, nobles, monks, and laypeople were able to read it. By having this text included in the Buddhist section we can know Meditation Master Zhiyi and that he was an outstanding hero [of the Buddha Dharma]. Although we cannot see him face to face, by reading 793b

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The Hundred Records of the Temple of National Purity these documents we can gain insight into his mind, and by perceiving his mind we can see his face all the better. This preface was written by imperial command and therefore it is placed at the head [of the compilation].

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Edited by the Sui Monk Guanding

1. The Establishment of

[Ten] Regulations, with

an Introduction

A new garment without holes does not need to be mended with thread. Pure and good people who have planted the seeds of good karma in the past do not need to be punished. I became a Buddhist monk at a young age, and dwelled in the capital Jinling in my middle age. When I first entered Tiantai (in 575), many Dharma disciples gathered from various places to practice the Buddhist path. It was not necessary to encourage their activities on the path with gentle words, let alone establish regulations to respectfully restrain them. Later when I reentered Tiantai (in 595) and saw the state of their late studies, they were like young monkeys or horses—without any restraints to control them they would become increasingly [worse] by the day and month. In order for them to accomplish their goal, it was necessary to control one even if two are lost. These regulations are like a whip made of bulrush that shames; I do not mean to cause anyone to suffer. Thus I instruct all of the students by briefly explaining ten articles. If disturbances arise later, the group should together judge whether to add or delete regulations. 1. The abilities of various people are not the same. Some may be able to attain the path by practicing alone. Some must rely on others for liberation. Those who rely on others should cultivate three kinds of practices. First, sit in meditation in a temple hall; second, perform repentance at a special place; and third, come to know the affairs of the sangha. One who cultivates these three practices is to be fully bestowed with the three robes and six personal belongings of a monk. One who cultivates even one of these practices should be admitted [to the sangha]. If you lack these garments and personal belongings and do not cultivate even one of these practices, you should not be allowed to stay. 2. The monks who sit in meditation in a temple hall should, as their regular duty, sit in meditation four times during the day and pay homage to the 7

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buddhas six times every day. You should not miss even one of these ten times of meditation and homage. Monks involved in "other activities" (or "in activities elsewhere") should limit this to three days, and otherwise should keep the communal practices of all ten times [of six for rituals and four for meditation]. If you are late for one time of paying homage, you must as a punishment bow three times and confess in front of the assembly. If you completely miss one time, as a punishment you must bow ten times and confess in front of the assembly. If you completely miss all six times, the punishment shall be decided by the temple authorities. The same goes for the four times of meditation. Exceptions are made for times of illness. There is no punishment if you tell your superior in advance.

3. The monks must wear the proper garments during the six times of paying homage. The coat should have no designs or patterns, and even unpatterned silk garments are not acceptable. When the bell is struck thrice, all should gather quickly and spread out their mats, take out incense burners, and kneel together. Do not chant before the call for chanting, and do not chatter and make small talk of your own accord. When bowing your head or snapping your fingers [during the ritual], do not drag your footwear in haste or bow out of order. All these matters should be punished by having the person bow ten times and confess to the assembly.

4. The meaning of "other activities" is that if you are lax in practicing with the assembly, you are encouraged to diligently cultivate the four samādhis. If you are tentatively relegated to another place of practice, however, but this is not worthy of the intent of "other activities," an investigation will determine the truth of the matter and punishment will be decided by the temple authorities.

5. The temple administrator basically is responsible for the stability and benefit [of the temple and monks]. If, on the contrary, he brings about harm, damaging the group to benefit himself, relying on his own selfish feelings, and if he without reason violates [something as insignificant as] one fine hair, even if done for the sake of the assembly, and he is not able to disclose it, an investigation will determine the truth and he should not be allowed to stay. 6. For the two mealtimes, all who are not physically ill or need not lay down immediately after eating due to illness or who have already recovered from illness must assemble in the temple dining hall and should not be allowed 8

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to seek meals [elsewhere]. As for eating utensils, when you join the assembly it is permitted to use steel or ceramic utensils. As for the two utensils used for vegetables and oil, small bowls, spoons, and chopsticks, it is not allowed to have any made of bone, ivory, bamboo, wood, gourd, lacquer, leather, or shells. All of these are inappropriate for use in the temple dining hall. Also, you should not strike your bowl, make slurping or sucking noises, or make conversation while eating. You should not individually seek out and bring your own vegetables and consume them alone in the midst of the assembly. Those who violate [this regulation] should be punished by having them bow three times and confess in front of the assembly.

7. A minor rule for a fully ordained monk or nun: whether near or far or inside or outside the temple, never secretly partake of fish, meat, spicy food, or alcoholic beverages, or eat at the wrong time. If this is suspected and the truth discovered, that person will not be allowed to stay [with the assembly]. In the case of a serious disease, however, those who are examined and have received instructions from a physician, or have gone outside the temple to seek healing, are exempt from punishment.

8. The word "sangha" implies harmonious unity. Harmony implies flexibility and patience; unity implies righteousness and tolerance. You should not quarrel or raise your voice and use offensive language, letting your face change color. Both parties in a dispute should be punished by having them bow thirty times and confess in front of the assembly. If you do not respond [in kind to the abusive language], you should not be punished. If you physically attack each other, whether or not any injury is caused, you should not be allowed to stay [in the assembly]. If you do not raise your hands [in anger and instead turn the other cheek], you should not be punished. 9. If you violate the [ten] major [prohibitions], you should be judged according to the Vinaya rules. If you arbitrarily slander another, the slandered person should not be punished but the slanderer should not be allowed to stay [in the assembly]. If the trespass is by a student before entering the assembly, the supervisor should not hold it [against him], because this student is not yet an accepted member [of the assembly]. If one who calls himself a monk and has already entered the community violates a major prohibition or slanders another, he should be punished as outlined above. 9

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2. Liturgy for Respectful Homage

The Hundred Records of the Temple of National Purity

10. These regulations are established on the basis of the sutras, as medicine is prescribed upon perceiving a disease. But if the medicine is not accepted it will be vomited out, and what is the benefit? If those who are told to confess in accordance with the above nine articles and confess often, but are without remorse and are not able to reform themselves, these people are like those who vomit up their medicine. They should be expelled from the assembly. If they can be rehabilitated, they can be accepted again later into the assembly. If they violate all the regulations and refuse to repent, they are lawless people. People who do not follow the regulations of the assembly should not be allowed to stay.

2. Liturgy for Respectful

Homage

(With Introduction.)

This ceremony is properly based on the Treatise on the Ten Stages (Daśa bhūmika-vibhāṣā-śāstra) of Nāgārjuna, and also enriched with the teachings of the sutras. During the single day and night [of its performance] it can be abbreviated [or expanded] as appropriate to the time. The Respectful Homage Liturgy may be omitted in the early morning and noon [rituals], and the threefold regular ceremonies utilized. This Respectful Homage Liturgy may be utilized in the late afternoon and the [threefold] ceremonies omitted. In the early evening, the entire liturgy of homage to the ten buddhas of noontime is used. In the mid- and late nighttime, the Liturgy for Regular Homage is used. Singlemindedly pay homage to the constantly abiding Three Treasures [of Buddha, Dharma, and Sangha]. Solemnly hold incense and flowers and make offerings in accordance with the prescribed method, saying: May this cloud of incense and flowers universally permeate the world in all ten directions, and may each and every one of the buddha lands be adorned with the grandeur of immeasurable incense so that I may complete the path of the bodhisattva and fulfill the fragrant realization of a tathāgata. After finishing the offerings, practice the path of paying homage [by circumambulating the images of the buddha(s)] according to proper ceremony. When this practice is done, pay homage to the constantly abiding Three Treasures, praise the Buddha, and utter vows. Speak these vows: 10

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May his color be like the gold in the river that flows from [the fruit of] the jambū tree [on Mount Sumeru], his face purer than the full moon, his body radiant with the glow of wisdom. May he illumine an unlimited extent, conquer a host of demonic forces, and instruct well all human and divine beings. May I ride on the ship of the eightfold correct [path] and be able to save those who are difficult to save. Those who hear the names [of the buddhas] can attain the state of nonretrogression. Thus I bow down and pay homage.

Praise the virtues of the buddha(s) as follows so that all divine and supernormal beings in the triple world, the seven ministries of the imperial court, teachers, parents, patrons who build temples, and all of your enemies and friends will encounter the truth and together fulfill the fruit of buddhahood. Then the head priest is to preach freely according to the power of his wisdom. [Praise for the buddhas:]

I pay homage to Vairocana (Piluzhena) in the land of eternally quiescent light, and to all buddhas who pervade the universe.

I pay homage to Rocana (Luzhena) of the Lotus Sea, and to all buddhas who pervade the universe.

I pay homage to Śākyamuni (Shijiamouni) of the sahā world, and to all buddhas who pervade the universe.

I pay homage to the Tathāgata of good virtue in the realm of the aśoka tree without sorrow to the east, and to all buddhas who pervade the universe. I pay homage to the Buddha of sandalwood-like virtue in the realm of joy to the south, and to all buddhas who pervade the universe. I pay homage to the Buddha of immeasurable brightness in the realm of good names to the west, and to all buddhas who pervade the universe. I pay homage to the Tathāgata of virtuous attributes in the immobile realm to the north, and to all buddhas who pervade the universe. I pay homage to the Buddha of virtue without sorrow in the realm of the bright moon to the southeast, and to all buddhas who pervade the universe. I pay homage to the Tathāgata of jeweled charity in the realm of many attributes to the southwest, and to all buddhas who pervade the universe. I pay homage to the Tathāgata of lotus-like virtue (Padmaśrī; Huade) in the realm of many sounds to the northwest, and to all buddhas who pervade the universe.

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The Hundred Records of the Temple of National Purity I pay homage to the Buddha who practices the way of the three vehicles in the realm of repose to the northeast, and to all buddhas who pervade the universe.

I pay homage to the Tathāgata of bright virtue in the vast realm below, and to all buddhas who pervade the universe.

I pay homage to the Buddha of vast and various virtues in the realms of the moons above, and to all buddhas who pervade the universe. I pay homage to the Buddha Vipaśyin (Piposhi) [who attained awakening] under the aśoka tree, and to all buddhas who pervade the universe. I pay homage to the Tathāgata Śikhin (Shiqi) [who attained awakening] under a lotus plant, and to all buddhas who pervade the universe. I pay homage to Viśvabhū (Pishoushi) [who attained awakening] under the twin śāla bodhi tree, and to all buddhas who pervade the universe. I pay homage to the Buddha Krakucchanda (Jiaqiucuntuo) [who attained awakening] under the śirīṣa tree, and to all buddhas who pervade the universe. I pay homage to the Buddha Kanakamuni (Jianahanmouni) [who attained awakening] under the udumbara tree, and to all buddhas who pervade the universe.

I pay homage to the Tathāgata Kāśyapa [who attained awakening] under the nyagrodha fig tree, and to all buddhas who pervade the universe. I pay homage to the Tathāgata Maitreya [who will attain awakening] under the nāga bodhi tree, and to all buddhas who pervade the universe. I pay homage to the relics, images, mausoleums, and jeweled stupas. I pay homage to the Buddhist scriptures in twelve sections, the pure and sublime Dharma.

I pay homage to all noble ones and monks who have attained the paths of the three vehicles.

I pay homage to all buddhas, who are constantly abiding, in hope that Brahman, Indra, the four [heavenly] kings, the eight kinds [of supranormal beings] (devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas), those officials who protect the country and defend the Dharma, and all divine beings, may with authority and power manifest and support Buddhist activity. I pay homage to all buddhas, who are constantly abiding, in hope that the dragon kings may cause the wind and rain to come at the proper time to moisten and sustain living things. 12

Fascicle 1

I pay homage to all buddhas, who are constantly abiding, in hope that the guardian deity of Mount Tiantai, the deity's retinue, and all the spirits at the foot of the mountain and in the forests and fields may assist the monasteries and bring about great benefits.

I pay homage to all buddhas, who are constantly abiding, in hope that the spirits of Emperor Wu (Wuyuan huangdi), Empress Dowager Yuanming, and those of the seven ministries may traverse to the Pure Land and enter the [highest bodhisattva] stage of the Dharma cloud.

I pay homage to all buddhas, who are constantly abiding, in hope that his highness the noble Emperor and his rule may endure, that his reign will last forever, that he may look down with compassion on all lands, and that he may preserve and protect all living beings.

I pay homage to all buddhas, who are constantly abiding, in hope that the body of the Empress may be adorned with all attractive features, and that she may support a thousand sages.

I pay homage to all buddhas, who are constantly abiding, in hope that the Crown Prince may protect the country and bring peace to the people, and that good fortune will continue for all ages.

I pay homage to all buddhas, who are constantly abiding, in hope that the host of ministers who serve at the court and the many civil servants of five ranks and in the hundreds of ministries may assist the imperial family, work hard, and fulfill their duties.

I pay homage to all buddhas, who are constantly abiding, in hope that parents who have passed away, teachers and masters throughout the ages, monks, nuns, laymen, and laywomen, and patrons, with the twofold blessings of property and the Dharma, may quickly transcend this sea of suffering and forever cross this river of passions.

I pay homage to all buddhas, who are constantly abiding, in hope that patrons who have provided for our basic needs, patrons who have passed away, and all monks who have gone on to the next world may quickly perfect the six virtues and be completely endowed with the seven properties [required for cultivating the path (faith, morality, a sense of shame, humility, willingness to listen, rejection of worldly pleasures, and wisdom)]. I pay homage to all buddhas, who are constantly abiding, in hope that the local authorities and imperial envoys, the heads of the six local government 794c

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The Hundred Records of the Temple of National Purity

offices and their employees, the military commandant of this prefecture, and the men and women of the five local villages may follow the good natural ways, like the wind and rain, so that the entire country may prosper and be at peace. I pay homage to all buddhas, who are constantly abiding, in hope that all those who caused harm while clearing new farmland and fields, and who worked and lived in kitchens and warehouses since the founding of this temple, may not receive evil retribution when they have passed away and return to dust.

With a sincere mind I repent of my transgressions, so that both those who are close to me and those who despise me (helpers and adversaries) throughout the world, and the nature of my consciousness, will be equanimous, and that the three obstacles [to awakening (karma, passions, and retribution)] be severed and removed. These can be exhaustively removed with the knowledge of the innumerable buddhas of the ten directions. I now publicly expose all my black and evil deeds. Three [obstacles] in three [ways, (bodily, verbally, mentally)] makes nine types; these arise through three passionate afflictions [of covetousness, anger, and ignorance]. I repent of all offenses in this life and in previous lives. If I am to receive retribution for my deeds by being reborn in the three evil destinies (hell, hungry ghosts, and animals), may I in this life make atonement and thus not enter the evil destinies.

After making confession, pay homage to all the buddhas as follows. With a sincere mind I petition all buddhas in the ten directions and all who have presently attained the path: I now ask them to turn the wheel of (preach) the Dharma and bring peace to all sentient beings. To all buddhas in the ten directions, if they desire to put an end to their worldly life, I now bow my head and petition them to abide longer in this world. After making this petition, pay homage to all the buddhas: With a sincere mind I have appropriate joy concerning all the blessings derived from charity; from the practices of keeping the precepts and cultivating meditation; from the people who have cultivated all physical, verbal, and mental practices in the past, present, and future; and from 14

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those who have studied and fulfilled [the paths] of the three vehicles. I rejoice over all the good fortunes of all ordinary people. After rejoicing, pay homage to all the buddhas:

With a sincere mind I transfer all my merits, fusing them all for the sake of all sentient beings, so that they may turn and face the path of the Buddha. Offenses should be confessed in this way, and the blessings from petitions and rejoicing are transferred so that [people] turn toward awakening. After transferring merit, pay homage to all the buddhas: With a sincere mind I make this vow: May all sentient beings without exception arouse the aspiration for awakening and concentrate their minds constantly on contemplating all the buddhas of the ten directions. Also, may all sentient beings forever destroy their passionate afflictions, perfectly perceive their buddha-nature, and become like Mañjuśrī (Miaode) and other [bodhisattvas].

After making vows, take refuge in and pay homage to all the buddhas as follows: Chant all of the above. After chanting, sing Sanskrit verses. After singing Sanskrit verses, perform repentance. After repentance, respectfully pay homage to the buddhas as follows:

I take refuge in the Buddha. I vow to experience and understand the great path [of the Buddha] along with all sentient beings, and arouse the unsurpassed mind of awakening.

I take refuge in the Dharma. I vow to enter deeply into the store of the sutras along with all sentient beings, and attain wisdom [that is vast] like the sea.

I take refuge in the Sangha. I vow to organize the great multitude of sentient beings, and be in harmony and unobstructed unity with them. I vow to perform pure physical, verbal, and mental deeds with all sentient beings, respectfully follow the honored teachings, and cherish the Buddha, Dharma, and Sangha.

Next, if there is time, explain the above verses, and when finished chant them according to your inclination.

3. Liturgy for Regular Homage to All Buddhas

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3. Liturgy for Regular

Homage to All Buddhas

(The paying of respect, chanting of vows, and so forth are the same as in the previous section.)

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana (Lushena) of Buddhagayā. I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana at the Hall of the Dharma of Universal Light.

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana in Trāyastriṃśa Heaven [of the thirty-three gods].

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana in Yamadeva Heaven. I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana in Tuṣita Heaven. I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana in Paranirmitavaśavartinodevāḥ Heaven.

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana met again at the Hall of the Dharma of Universal Light.

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana [who preached the Dharma to] Sudhana (Shancai) in the Jetavana Grove.

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who taught the Dharma completely and immediately at nine times in seven places.

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who is the store of precepts that are immobile like space.

I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who is the store of meditative concentration that is immobile like space. 16

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I pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who is the store of wisdom that is immobile like space.

I take refuge in the Buddha and pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who has attained the good mind of awakening and will never retrogress. I take refuge in the Dharma and pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who has universal wisdom and has entered the gate of great concentration. I take refuge in the Sangha, and pay homage to all the buddhas of the past, present, and future in the ten directions, and to the Buddha Vairocana who has put an end to useless disputes and has entered the sea of great harmony. I vow to perform pure physical, verbal, and mental deeds with all sentient beings, respectfully follow the honored teachings, and cherish the Buddha, Dharma, and Sangha.

4. Liturgical Repentance for

Petitioning Avalokiteśvara

(Guanshiyin)

(Only the ritual ceremony is recorded. The contemplation of wisdom will be explained in a separate text.)

The sutra [on petitioning Avalokiteśvara] says, "For three weeks (three times seven) or for seven weeks (seven times seven)." You should always choose one of six auspicious days of abstinence to begin. Adorn the meditation hall, spread incensed mud on the ground, hang up various kinds of banners and parasols, and place the buddha images facing south, except for the image of Avalokiteśvara, which should face east. Replace your tooth-cleaning stick [made from a willow branch] and pure water (symbols of Avalokiteśvara) daily, and burn incense and scatter flowers. There are to be ten practitioners. Then make seats on the ground facing west. If the ground is damp, use a low stool. Remove your pure robes, wash thoroughly to the left and right and the places of excretions, and then put on clean clothes. You must make offerings daily to your full capacity. If you are not able to perform [these preparations] even from the first day, then you will not be able to finish the practices. Each of [the ten] should take an incense burner 17

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The Hundred Records of the Temple of National Purity and singlemindedly and with a single intent face the west, and fall flat on the ground in five-limbed prostration. With a clear voice chant as follows: We singlemindedly bow our heads and venerate the original teacher, the World-honored Śākyamuni;

We singlemindedly bow our heads and venerate the World-honored Buddha of Infinite Life (Amitābha) in the west; We singlemindedly bow our heads and venerate the world-honored seven buddhas [of the past];

We singlemindedly bow our heads and venerate all the world-honored buddhas in the ten directions;

We singlemindedly bow our heads and venerate the dhāraṇī for eliminating poison, the dhāraṇī for destroying the obstacles of bad karma, the dhāraṇī of the spells of the six-syllable phrases; We singlemindedly bow our heads and venerate all the honored Dharma teachings in the ten directions;

We singlemindedly bow our heads and venerate the bodhisattva mahāsattva Avalokiteśvara (Guanshiyin);

We singlemindedly bow our heads and venerate the bodhisattva mahāsattva Mahāsthāmaprāpta (Dashizhi);

We singlemindedly bow our heads and venerate all bodhisattva mahāsattvas in the ten directions;

We singlemindedly bow our heads and venerate the śrāvakas, pratyekabuddhas, and wise and noble monks.

After finishing the paying of reverence—burning incense and scattering flowers and saying these words—each and every member of the assembly should kneel, carefully maintain the incense and flowers, and make offerings in accordance with the prescribed method. After making an offering to the Three Treasures in the entire universe in the ten directions, contemplate and then verbally pronounce the following pledge: May this cloud of incense and flowers disperse throughout the entire universe in the ten directions as an offering to all buddhas, the honorable Dharma, all bodhisattvas, and the immeasurable assembly of all disciples, arouse a platform of clear light, pass through unlimited realms and unlimited 18

Fascicle 1

buddha lands to be received and used to perform the deeds of a buddha, and may it perfume all sentient beings, causing them all to arouse the aspiration for awakening.

After finishing this offering, face west seated in the lotus position, concentrate your thoughts, and count your breaths, so that your mind will not be distracted. Do not count the breaths that are windy, coarse, or constricted. For the sake of sentient beings, continue for the period of ten thoughts. After counting ten, contemplate the buddhas of the ten directions and the seven [past] world-honored buddhas as follows: their physical bodies are in reality the sublime buddha bodies, like space. Also, contemplate sentient beings with a compassionate mind. When contemplating these thoughts in this way, meditate singlemindedly as explained above. After contemplating for a while, gently and gradually suspend the practice. One person should light incense, and everyone should kneel and make the following petition: I singlemindedly petition and take refuge in the original teacher, the Buddha Śākyamuni.

(Petition three times the Three Treasures as listed above.) After making these petitions, say:

I am now endowed with [a tooth-cleaning stick made from] a willow branch and pure water [like Avalokiteśvara], and my only vow is to have great compassion and sympathy and accept [my responsibility to act like Avalokiteśvara and save sentient beings]. (repeat three times) Next, chant thrice the names of the Three Treasures and the name of Avalokiteśvara. Next, press your palms together and say the verses [in the sutra beginning with the phrase], "May I be saved from my suffering" to the end of the verse, and the four lines of prose that follow the verses in the sutra. Next, chant the dhāraṇī spells for neutralizing poison and removing harm. After chanting the spells, chant seven lines from the sutra (either three or seven times). Next, chant again the names of the Three Treasures and chant the dhāraṇī spells for destroying the obstacles of bad karma. Next, chant again the names of the Three Treasures, and then chant the spells of the sixsyllable phrases [from the Sutra on Petitioning Avalokiteśvara]. Then, with your own power of wisdom, publicly repent and perform penance. Those 19

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).