The Hundred Records of the Temple of National Purity

5. Repentance Based on the Golden Light Sutra (Suvarṇaprabhāsa-sūtra)

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The Hundred Records of the Temple of National Purity

who have not maintained ethical conduct, or have committed the ten evil deeds, can remove their defilements and retrieve their pure status. Next, they should make this vow and finish the repentance:

I bow singlemindedly and worship the Three Treasures as invoked above. After finishing this worship, circumambulate according to proper practice. After circumambulating either three or seven times, chant the Triple Refuge [in the Buddha, Dharma, and Sangha]. After this is finished, one [of the ten] should ascend a high seat and chant the Sutra on [Petitioning] Avalokiteśvara. The above ceremony is to be conducted in the morning [before noon] and in the early evening. At the other [four] times, you should sit in meditation and worship the buddhas while following the regular liturgies. These are the regulations for a single day and night, and should be conducted likewise from the second to the seventh of the seven-day periods (i.e., every day, each week). 5. Repentance Based on

the Golden Light Sutra

(Suvarṇaprabhāsa-sūtra)

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

Adorn the place of practice and prepare a separate seat for chanting the sutra. Line up banners, flowers, and so forth as described above. Set up an altar for the Goddess of Merit (Lakṣmī or Mahāśrī) to the left of the Buddha altar. If the place of practice is expansive [and has enough room], also set up an altar for Sarasvatī (Dabian) and an altar to the right for the four heavenly kings. Burn incense and scatter flowers in front of each altar, and offer fruit and vegetables, to the best of your ability. Also, offer various fruits and vegetables on a dish to the side, in preparation for scattering and sprinkling in all directions. Every day bathe and put on new pure robes. The sutra says, "For seven days and seven nights," and you should utilize one of the six auspicious days of abstinence as the opening day. At noon on the first day, each person should take an incense burner, and one person should chant as follows: "With respect toward all, we singlemindedly bow and pay homage to all the Three Treasures (Buddha, Dharma, and Sangha), which abide constantly everywhere in the ten directions." Then everyone in the assembly should 20

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kneel, carefully holding the incense and flowers, and make offerings in the prescribed manner. Silently contemplate and finish the offerings, then orally chant the following: "May this cloud of incense and flowers pervade the entire universe in the ten directions." Follow the prescribed manner as described above. After saying these words you should make the following petitions:

I singlemindedly petition the original teacher, the Buddha Śākyamuni. I singlemindedly petition the Buddha Akṣobhya (Achu) in the east. I singlemindedly petition the Buddha True Marks (Ratnasaṃbhava; Bao xiang) in the south. I singlemindedly petition the Buddha Immeasurable Life (Amitāyus; Wuliangshou) in the west.

I singlemindedly petition the Buddha Sublime Voice (Madhura-svaranirghoṣa; Weimiaosheng) in the north. I singlemindedly petition the World-honored One Jeweled Flowers Like Lapis Lazuli.

I singlemindedly petition the Buddha Superior Jewel (Ratnaketu; Baosheng). I singlemindedly petition the Buddha with features of undefiled fire like the Luminous King (Vidyārāja; Mingwang) Jewel Light (Ratnaprabha; Baoguang). I singlemindedly petition the Buddha Radiance Like a Golden Flame. I singlemindedly petition the Buddha Store of Gold Illuminating Like a Hundred Lights.

I singlemindedly petition the Buddha Golden Mountain Jeweled Canopy. I singlemindedly petition the Buddha with Attributes of Golden Flowers and Flaming Light.

I singlemindedly petition the Buddha Great Torch.

I singlemindedly petition the Buddha with Attributes of Jewels. I singlemindedly petition all buddhas in the Golden Light Sutra and of the past, present, and future in the ten directions. I singlemindedly petition [all buddhas in] the twelve sections of the Mahayana scriptures that are like a sea of golden light. I singlemindedly petition the bodhisattva mahāsattva Attributes of Faith. I singlemindedly petition the bodhisattva mahāsattva Golden Light. I singlemindedly petition the bodhisattva mahāsattva Treasure House of Gold.

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6. The Vaipulya Repentance

The Hundred Records of the Temple of National Purity

I singlemindedly petition the bodhisattva mahāsattva Constant Compassion. I singlemindedly petition the bodhisattva mahāsattva Superior Dharma. I singlemindedly petition all bodhisattva mahāsattvas in the Golden Light Sutra and in the past, present, and future in the ten directions. I singlemindedly petition Śāriputra, and all voice-hearers (śrāvakas), those enlightened on their own through contemplating dependent coarising (prat yeka buddhas), and wise and noble monks. I singlemindedly petition Brahman, the deities of the thirty-three Trāyastriṃśa heavens, the four [heavenly] kings who protect the world, the deva guardians of the secrets [of Vairocana], Pañcika, Sarasvatī, Lakṣmī, and Hāritī, [ruler] of the south and the Mother of Demons with her retinue of five hundred; may they all become great bodhisattvas. I also petition the deities of this land. (Repeat the petitions three times.)

Also, state the intent of your repentance as established in your mind, and state freely according to your capacity for wisdom. After doing this, chant three times "The World-honored One Jeweled Flowers Like Lapis Lazuli, the Golden Light Sutra (Suvarṇaprabhāsa-sūtra), and the Goddess of Merit (Lakṣmī)."

After chanting three times, take the tray with various [fruits and vegetables] and pass it around for all to partake. State the passage [in the Golden Light Sutra] from "Pūrṇa Maitrāyaniputra" to "all that I seek is provided by the Goddess of Merit (Lakṣmī)" (T.16:345b8-18). After doing this, chant "paying respect to all," then pay homage to each [of the deities]. After petitioning and paying homage to the Three Treasures as described above, then circumambulate [the altar] three times. After circumambulating, chant the taking of refuge in the Three [Treasures]. After chanting, everyone is seated and partakes of the meal. This is the liturgy for the morning. At other times follow the regular liturgy. Chant only the Golden Light Sutra. 6. The Vaipulya Repentance

(Abbreviated in five chapters; the rest of the text through contemplative wisdom.) 1. Exhortations to Cultivate This Method

The [Great and Broad (Vaipulya) Dhāraṇī Sutra] says:

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After I [the Buddha] leave the world, this Vaipulya scripture will be present in Jambudvīpa. This is like the sun and moon illuminating the world, and sentient beings experiencing their blessings and thereby able to see in all four directions.

"Jambudvīpa" is this realm of ignorance. To hear the Vaipulya Sutra and have a profound awareness about causes and conditions is like perceiving everything in the four directions when you see [by the light of] the sun and moon. Therefore, know that the sublime Dharma in this profound sutra is able to indicate the attributes of this world; that is, it indicates what is the path and what is not the path. Worldly "suffering" and "the cause of suffering" are not of the path; the world-transcending "path" and "extinction" [of the causes of suffering] are of the path. These four truths are all clearly illuminated by this Vaipulya Sutra.

The sutra says: "This Vaipulya Sutra has immeasurable power, and is able to lead all human, divine, asura-like, hellish, and hungry ghost-like beings to reach the place of awakening. In this way the text is exceedingly precious. It is able to extinguish all great offenses and karmic retributions"—how can it not but indicate worldly causality? Why is this so? These five destinies are mentioned in order to clarify suffering. Also, it says "the extinguishing of offense and [evil] karma"—how can this not be about the causes of suffering? The sutra also says:

If you are able to cultivate this practice, you can attain the entire treasure. You can attain a middling portion of the treasure just by reading and chanting. You can attain a small part of the treasure by offering flowers and incense. . . .

Up to [the section on] those of the two vehicles receiving a prophecy of eventual buddhahood—how can this not be about the causes and effects with regard to transcending the world?

To penetratingly comprehend the four truths and clearly understand phenomena and reality, [you should cultivate this practice] as explained previously [in the sutra]. I should now explain how this practice converts the three obstacles [to awakening]. The sutra says: If you offend against the Triple Refuge [in the Buddha, Dharma, and 23

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Sangha] or the six grave [precepts], or against the twenty-four bodhisattva precepts, or against the various precepts for the laymen, laywomen, monks, and nuns, then you should try to repent sincerely and it will not be the case that you cannot recover.

You should know that the Vaipulya Sutra is able to extinguish all evil karma and the obstacles of offensive [behavior], decidedly and without doubt. Again the sutra says:

Those in the extremely evil destinies of retribution, such as that of hell and hungry ghosts, can attain the path of awakening through the power of this sutra, and transform their ugly and vulgar form. It also says:

If [a sentient being commits the five heinous offenses and] the body breaks out with leprosy, you should singlemindedly repent. If so, it will not be the case that you are not able to remove the leprosy.

Thus you should know that this sutra is able to convert all obstacles of karmic retribution due to committing serious offenses. The earnest words from the golden mouth of the Buddha are certainly not vacuous. If you practice this true Dharma, first the bodhisattvas Kuśala (Huaju, "Flower Garland") and Avalokiteśvara (Guanshiyin, "He Who Hears the Cries of the World"), then Treasure King (Ratnarāja; Baowang) and the Buddha Śākyamuni will come, [and so on] to the seventh day when all the buddhas and their retinues will assemble. The Dharma will be preached in accordance with your capacity and you will arouse the aspiration for awakening and never retrogress. You should know that this sutra is able to destroy the obstacles of passionate afflictions. Since these are such clear passages, no one should have any doubt.

Therefore the practitioner should "with the attributes of quiescent extinction practice the six perfections and . . . though it is not something [substantial] to be sought [since all 'things'] are empty, including nirvana], therefore I will seek this true Dharma of the Buddha." "In accordance with my will I will be reborn in the realm of sublime bliss," and in front of all the buddhas destroy all of my passionate afflictions, escape from the husk of ignorance, 24

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be forever separated from suffering, complete the noble path, climb the bodhisattva stages, save all sentient beings, and become like a father and a mother to the vast realm of this triple world. If it were not for the Vaipulya Sutra the power of compassion would not be available. This is analogous to the sun and moon "wishing" to remove the darkness and cause all things to grow. This sutra is also like this. It is able to extinguish that which is not of the path, and manifest the correct path. This is the Great Dharma King, good medicine, a priceless jewel, a rich and happy land. If you hear this sutra, it is like a prisoner hearing of being pardoned, like a sick person meeting a doctor, like a poor person obtaining treasure, like a traveler coming home— their joy and excitement are all the same.

Do not refrain from sacrificing your bodies or even your lives, not to mention other matters, for the sake of the Dharma. You should know that no small merit follows hearing this sutra. Whoever hears this Dharma will not fail to arouse the aspiration for awakening, except those who are ignorant or are foolish and lacking in wisdom.

Therefore it is said:

If Mañjuśrī preaches for a kalpa, teaching all and leading them to rise to the highest of the [bodhisattva] stages, it does not compare with the smaller portion of treasure [attained through the practice of this Vaipulya Sutra]. How much more so for the greater portion. Also:

Even if all śrāvakas and pratyekabuddhas, and bodhisattvas in the ten stages of faith and in preparation for buddhahood, numerous as the sands of the Ganges River, in the same way enter deep meditation, the merit is not equal to a portion [of the merit gained from keeping the practice of this sutra]. Also:

[T]he offering to the Tathāgata of all the treasures of this world in the four continents under heaven does not compare to offering and feeding a meal to a person upholding this sutra.

Is there anyone who can doubt this? The seven buddhas of the past appear as witnesses that it is true and not vacuous. The tathāgatas of the past, present, and future all attained the path of buddhahood due to this Dharma. 25

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2. The Preparations

The practitioner, after already hearing of the great authority and power of the Vaipulya Sutra, wishes to increase his life span and cause thoughts to grow in the Dharma. This is analogous to being resurrected from the dead, and should be considered as your mother. How can you not establish a firm commitment upon arousing the aspiration for awakening? You should rebuke yourself and languish [in the knowledge] that for immeasurable eons you did not cultivate that which is essential for escaping [the bonds of passion and ignorance]; be ashamed and repent of it. If you have committed a severe offense be sincerely dismayed, as if you are hanging over a cliff. Contemplate what is required to quickly extract the poisoned arrow, and diligently make efforts to heal the serious disease of passionate afflictions. If you do this sincerely and so that it is no longer difficult, then be mindful of these matters and take refuge in the twelve dream kings, and seek to have an auspicious dream. If there is none, there will be no benefit from this practice, so earnestly redouble your efforts and do not forget to eat and drink. Upon seeing a single king [in a dream], you have permission [to go ahead with this practice]. After this experience, gather together all the necessary equipment. Though it is not permitted to crush your bones or sell your body, strive to destroy your greed. If there is already a meditation hall, clean and purify it further. If there is none you should build one. The toilet, kitchen, bath, and so forth should all be convenient. There are no limits on the amount of flowers, incense, oil, fruit, and vegetables [used for offerings]. If you are unable [to make offerings] every day, there should be enough for the beginning and end [of the retreat]. If you cannot do it on your own, then seek outside assistance. Follow the sutra's instructions closely; one new robe is required; if there is no new robe, then wash [an old one]. Rely on a Vinaya master who has a lucid understanding of both the internal and external [precepts], repent of your offenses, and receive the twenty-four precepts [as listed in the sutra (T.21:645c-646b)]. Receive the spells and recite them, then recite the names of the ten buddhas [as given in the sutra (T.21:650c3-5): Immeasurable Life (Amitāyus), Śākyamuni, Vipaśyin, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, Kāśyapa, King of Roaring Thunder of the Past, and Secret Dharma Treasury]; the ten Dharma princes [(T.21:650b9-12): Śākyamuni, Mañjuśrī, Ākāśagarbha, Avalokiteśvara, Vaiśravaṇa, Ākāśa ("Space"), Breaker of Darkness, Universal Hearer, 26

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Wonderful Form, Great Emptiness, and True Thusness]; and the twelve dream kings (T.21:652a-b). Memorize and do not forget them.

Abandon all attachments to desires of sight, sound, scent, taste, and touch; arouse a mind that is profoundly adverse to evil. Know that [desires of] sight are like molten gold, sounds are like a poisonous drum, scents are like an evil wind, flavors are like boiling honey, and tactile sensations are like viperous snakes—you should not be attached to any of these, for being attached to them will surely bring you harm.

Also, sever connections with the performance of all secular responsibilities, lifestyles, affairs, and arts. Do not seek to participate in these activities, nor should you yearn for them. Exhaust them at the source so that they do not lead to disruptive distractions. Also abandon greed, anger, and delusion and other negative attitudes. Do not contemplate other thoughts and seek worldly pleasures but aspire only for supreme and pure awakening and, thought by thought, one after the other, enter the realm of goodness. 3. The Method of Practice

Bring to completion all of the above preparations, be guided, refine yourself, thirst after and yearn [for awakening]—do not begrudge life or limb. Set a date and time and perform the ceremonies at the meditation hall. There are two days in the month [the eighth and the fifteenth, that are appropriate] for the commencement of this practice. The number of colleagues, or "companions on the path," should be no more than ten. Smear scented mud on the earth, lay out the "circular altar" [with twentyfour images] and adorn it with colorful pictures, in imitation of a pure land. Burn incense, scatter flowers, and hang five-colored parasols and various silk banners. Petition the twenty-four images, prepare various foods of a hundred flavors, wash three times in one day, put on a new robe, hold the incense burner in your hand, and singlemindedly and with a single purpose make a bow. Then kneel with both knees and be mindful of these thoughts: May this cloud of incense permeate the universe in the ten directions and everywhere rain down all treasures, all flavors, clothing, and utensils. May stately towers and palaces sing with the voice of the Dharma. May offerings be made to the Noble Ones above, and to sentient beings below. May we receive the supranormal power of the Buddha and benefit all 27

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The Hundred Records of the Temple of National Purity sentient beings, so that all will enter the path of the Buddha and become equal with the emptiness that is the Dharma realm itself. After being mindful of these thoughts, petition the Three Treasures (Buddha, Dharma, and Sangha). Verbalize the following thoughts while tears flow down your cheeks and, as if facing your death, seek the great power of a buddha: I singlemindedly petition and pay homage to the Buddha Treasure King (Ratnarāja; Baowang) (and the ten buddhas included in the sutra); I singlemindedly petition and pay homage to the father and mother of the Vaipulya, the Great Tanchi Dhāraṇī (mohe tanchi tuoluoni); I singlemindedly petition the ten Dharma princes and [the bodhisattva] Kuśala (Flower Garland) and [the Buddha] Roaring Thunder. I singlemindedly petition and pay homage to Śāriputra and all śrāvakas and pratyekabuddhas.

I singlemindedly petition Brahman, Indra, and the twelve dream kings. (All together make these petitions three times.)

Next, praise the Buddha:

The wisdom of the World-honored One is like empty space, All-perceiving the coming and going of all sentient beings, Seeing and hearing all in the ten directions.

We should bow and pay reverence to the Dharma King. Next, after bowing to the ten buddhas and the ten Dharma princes one by one, kneel and make public your repentance, plaintively weep tears of regret, repent in front of the Three Treasures; be truly sincere, without flattery, without covering up your trespasses. This should be explained freely in accordance with your capacity. Next, make a vow as follows:

May I, together with my friends and enemies in the universe, be reformed, be cleansed, be perfumed with the cultivation of the practices, and become pure.

Next, circumambulate [the central altar] a hundred and twenty times and chant the spells a hundred and twenty times, one spell for each circumambulation, with a voice neither too loud nor too subdued, and at an appropriate speed. 28

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After finishing circumambulating and reciting, you should bow to the ten buddhas and the ten Dharma princes. Briefly repent, make a vow, then retreat, sit, and ponder, concentrating on the single aspect of reality. The method for contemplation is given in a different text.

After pondering these things, arise again and readjust your robes, make a single bow before the Buddha, and again circumambulate and chant the spells one hundred and twenty times. After chanting and circumambulating, bow to the Three Treasures, repent your own offenses, then return to sitting and pondering. After accomplishing everything, make another single round and then begin again. However, from the second day, omit the petitions. The rest of the matters should be conducted to the end for seven days. 4. Mental Attitudes That Are Contrary to or In Accord with Nirvana or Samsara

The four major transgressions and the five heinous offenses make one a corpse in the sea of buddhahood. According to the Hinayana sutras, [committing these offenses are] like cutting down the tāla (palm) tree—it will not grow back. Therefore you cannot repent and be forgiven these [offenses]. According to the Mahayana sutras, forgiveness and cleansing [of these offenses] is permitted. This is like a spell that causes a withered plant to bloom, or like resurrecting a dead person. However, if this practice is to be done, it must be done sincerely.

With regard to reality itself, there is no such thing as being contrary to or in accordance with it, but with regard to phenomena there are such things as differences or conformity. For example, if we speak of evil, it is contrary to nirvana but it is in accord with samsara. Briefly, there are ten [mental states that are contrary to or in accord with nirvana or samsara]. [First, ten mental states that are contrary to nirvana:] 1. To be intoxicated with the delusions of ignorance, and so arouse attachment to objects with which you come in contact. 2. For your inner mind to be intoxicated, so that when you are seduced by an evil friend you become absorbed in delusions and an evil mind—contrary to the Dharma—is inflamed. 3. Evil conditions are prevalent both internally and externally, mentally and physically, so that you destroy both your own goodness and destroy the 29

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good in others, and you do not have joyful thoughts upon perceiving good deeds.

4. You do not cultivate goodness, but only follow after evil—physically, verbally, and mentally doing as you please, and not refraining from evil. 5. The evil deeds that are performed are not yet widespread but your evil thoughts are rampant, so that all pleasures are stifled and all suffering is conferred.

6. Evil thoughts follow one after the other without ceasing day or night, so that the thoughts in your mind are only evil and from the beginning cannot be put to an end.

7. Defects are covered over and transgressions hidden. Inside you yearn for wicked deception, while on the outside you appear wise and good. 8. Wickedness is strong and constantly maintained, so that you increasingly commit transgressions and you do not fear evil destinies. 9. You are foolish and brawl like a goat yet you are not ashamed, and ultimately you have no sense of remorse. 10. You deny causality, do not believe in good and evil, sever all good dharmas, and become an icchantika [devoid of any goodness and faith and lacking buddha-nature].

These ten mental states have ignorance as their basis—they increase and multiply until ultimately you become an icchantika, cling to samsara, enter darkness from darkness, and weave bonds of karmic deeds until there is no hope for liberation. This is called "being contrary to [good mental attitudes] and in accordance with samsara."

[Second, ten mental attitudes states that are in accord with nirvana:] If you are conscious of the beginning and end of ignorance and now wish to repent, cultivate goodness, and reform from evil, then you should oppose that which leads to cyclic rebirth in samsara and be in accord with nirvana. Foster the following ten states of mind as a remedy.

1. Properly believe in causality. The performance of good deeds results in good; the performance of evil results in evil. Even though there is no immediate reward in the present, future resultant rewards will not be lost. Although thoughts are extinguished one after the other, the karma from good and evil is never annihilated. Faith is the mother of virtue; faith is the first 30

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gate for entering the path, for adhering to nirvana, and for reversing and destroying the faithless mind of the icchantika.

2. You should have a sense of shame: [be ashamed] that your transgressions are unworthy of a human being. Be ashamed that your transgressions are unworthy of divine protection, and repent of your faults. These are called "pure deeds." These are practices of those of the three vehicles—the trans worldly pure deeds. By being ashamed [of past misdeeds], shameless evil deeds are reversed and destroyed.

3. Fear that which is transient. Life is like rivers in the mountains [that alternately flow full with water and then dry up], like a temporary loan [that must be repaid]. When your breathing stops and you transmigrate according to your karma, you go alone into the darkness. Who can tell whether this is positive or negative? Only your good deeds count, and you become grist for the mill of dangerous [destinies]. You should struggle against the foam [of the transient world], not taking needless time for even eating and breathing. This is what it means to contemplate transiency, to reverse and destroy a reliance on eternalism, and have a lack of fear concerning the evil destinies. 4. If you confess and repent your trespasses will be extinguished. Consider the branches and leaves of a tree that wither if the roots are exposed. Through repentance the "covered vault" of hidden offenses are reversed and destroyed. 5. Sever the thoughts that continue [from past evil deeds and thoughts], and ultimately reject evil. Determine to be brave, like a mighty sword. This is what it means to be determined to reverse and destroy [thoughts that] continue [from past evil deeds]. 6. Arouse the aspiration for awakening, universally dispense bliss, vow to relieve all suffering, permeate the universe, and reverse and destroy the pervasively evil mind.

7. Cultivate virtue to compensate for faults. Strive to practice physically, verbally, and mentally, and do so diligently, without ceasing. This is what it means to cultivate virtue and to reverse and destroy physical, verbal, and mental [karma] so that you do not perform any evil deeds. 8. Keep the correct Dharma and do not let non-Buddhists and demons thwart the Buddha Dharma, but vow and seek to make it clear. This is what it means to keep [the Dharma] and to reverse and destroy all things that hinder good deeds.

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9. Be mindful of the immeasurable virtue, supranormal power, and wisdom of the buddhas in the ten directions, and appeal for their protection. This is what it means to be mindful of the Buddha and to reverse and destroy having the thoughts of an evil friend in your mind.

10. Contemplate the fact that the nature of transgressions is empty. Transgressions are born from the mind. If the mind can be conceptually understood, then trespasses also cannot be otherwise. [However,] my mind is in itself empty, so how can trespasses have substantial being? Trespasses and righteousness in themselves are without self-being—neither internal nor external nor somewhere in between, they have no eternal self-existence but merely conventionally named existence. The mind of conventional names gives the names "trespasses" and "righteousness." Names are empty; if you return to the basis, ultimately they are "pure." This is what it means to have insight into the emptiness of the nature of trespasses, to reverse and destroy ignorance, perversion, and attachment. The extinction of ignorance means the extinction of volitional impulses. The extinction of all volitional impulses means the extinction of the cycle of life and death, and the great tree of twelvefold conditioned arising is felled. It is also called transworldly causality, and this is the meaning of "being able to see clearly in all four directions." 5. Manifesting the Symbolic Significance of This Method

The practitioner has already become conscious of the ten mental attitudes that are contrary to or in accord with [nirvana or samsara], and thus can correctly contemplate the mind through the passing of all things, that each and every condition manifests the supreme Dharma. Thoughts follow one after the other without interruption in the path of contemplation, and you enter the gate of nonduality.

[Here are descriptions of various terms that appear in the Great and Broad (Vaipulya) Dhāraṇī Sutra:]

That which is called the "vaipulya (fangdeng) spells" refers to contemplating the true marks of reality. Reality is beyond description but it is not indescribable. Depending on the four kinds of capacities of sentient beings, four methods are constructed to describe the true marks of reality. Therefore it is called a "method" (fang). Although such descriptions are verbally constructed, these descriptions are not [ultimately complete] descriptions. To not be [ultimately complete] 32

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verbalizations means that they are empty. Because they are empty they are not perceived as descriptions or nondescriptions, are without limits, and are without a middle. Therefore they are called "equal" (deng).

Also, when described within the limits of the capacities of sentient beings, these spells are described as spells [to be used against] the three obstacles. The way to use the spells is ultimately indescribable, and the trespasses for which the spells are effective are also ultimately indescribable. There is no substantial trespass, therefore no substantial samsara. There is no substantial spell, so there is no substantial nirvana. These are ultimate and pure; therefore they are called the fangdeng ["method for equality" (the Chinese translation of vaipulya)] spells.

To "smear perfumed mud on the earth and adorn with colored pictures. . ." means as follows: "The earth" represents the nature of the Dharma. "Incense" represents virtuous qualities. "Pictures" manifest wisdom. Virtue and wisdom are the two adornments of the Dharma body.

The "five-colored parasols" represent the five aggregates. These are not identical with buddha-nature, but neither are they separate from buddha-nature. They arouse the unconditioned compassion that permeates and covers all. The "twenty-four images" represent the forward and reverse contemplation of twelvefold causes and conditions. Of the twenty-four links, there is the forward contemplation of twelvefold [causes and conditions], from the first to the last, which leads to awakening insight into threefold buddha-nature. The reverse contemplation of twelvefold [causes and conditions], from the last to the first, leads to awakening insight into threefold buddha-nature. That is, the links of ignorance, passion, and attachment correspond to buddhanature as complete cause; the links of volitional action and existence correspond to buddha-nature as conditional cause; and the links of consciousness, name-and-form, and so on correspond to buddha-nature as direct cause of buddhahood. The twenty-four buddhas are those who are awakened with regard to these twenty-four links of causes and conditions. The "hundred-flavored food" represents the idea that all dharmas include Dharma joy and the taste of meditative ecstasy of the Middle Way. "Wash three times in one day" represents coming in contact with the one single reality by cultivating the three samādhis, putting an end to the detritus 33

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of the delusions of ignorance, to the innumerable and minute dust-like delusions, and to deluded views and attitudes, thus manifesting the pure Dharma body. "Putting on a new robe" represents the fact that the patience that comes from attaining quiescence "covers" the meanness of the two extremes [of annihilationism and eternalism, nihilism and substantialism, hedonism and asceticism, and so forth].

"Circumambulating one hundred and twenty times" represents the ten kinds of contemplating twelvefold conditioned arising; these ten kinds of contemplations make up one hundred and twenty links. These are all included in the threefold path of cyclic samsara:

[1] Passion and attachment correspond to the path of passionate afflictions; [2] Volitional activity and existence correspond to the path of karma; and [3] Consciousness, name-and-form, and so forth correspond to the path of suffering.

You circulate among these paths from one to the other, so that the constant contemplation of these objects is represented by circumambulating one hundred and twenty times. One spell destroys one link, thus destroying the threefold path [of cyclic samsara]. The destruction of the threefold path means the destruction of the three kinds of obstacles. The sutra says, [1] "Arouse aspiration for awakening and attain the state of nonretrogression." This bears witness to destroying the obstacle of passionate delusions. [2] "Even if you break all the precepts, it is not the case that you cannot return to the holy life." This bears witness to the destruction of the obstacle of karma. [3] "The healing of white leprosy" bears witness to the destruction of the obstacle of karmic retribution.

Contemplating the chanting of spells, you perceive that the sound is "unobtainable." It is like an echo in an empty valley—it has no substantial self-existence. Contemplating the feet that do the circumambulating, you perceive that the feet are "unobtainable." They are like clouds and shadows that neither come nor go. If you sit and ponder, pondering a single thought in the mind, [you perceive that this thought] does not arise internally from the mind organ alone, nor did it arise in conjunction with external objects, nor did it arise separately, nor did it arise due to the arising of a previous thought, nor did it arise due to the fact that the previous thought neither arose nor was extinguished; 34

7. Instructions for Temple Administrators [by Zhiyi]

Fascicle 1

also, it does not arise from arising, nor does it arise from nonarising, nor is it an arising that is both arising and nonarising, nor is it an arising that is neither arising nor nonarising. Ultimately there is no single thought [with substantial self-being]. It is not possible to know from what a thought arises, merely that there is the arising [of a thought] that is so named. The name is neither internal nor external nor in the middle, so a name is not a name [with self-existence]. Therefore "contemplating thoughts" is like this. All dharmas that arise in the mind are also like this. Contemplating all dharmas, you perceive that everything is as the sutras say. When you have this insight, the answers to "What is the self?", "What deeds are performed by the self?", "What is a trespass?", and "What is virtue?" [are answered: all are empty of self-existence]. With the power of this contemplation and insight, you are immediately and fully awakened and wisdom concerning emptiness is completely clarified, as the cool nature of water is clearly known only by one who drinks it. Others cannot perceive this. The virtues of wisdom and samādhi that are thus attained are all indescribable. When you are awakened in this way, you are conscious of the obstacles [to awakening] and it is not necessary to conceptually discriminate them. If you have not advanced to this stage but have merely attained the "virtues with regard to phenomena," you should refrain from speaking and not talk about it in front of others. [Why?] If you speak publicly you will bring into effect the trespasses that obstruct the path, such as moral blindness, immorality, leprosy, and stubborn ignorance.

The practitioner will also bring into effect trespasses that obstruct the path, if you abandon your vow in the middle of the seven days. The reason is that this is a betrayal of the fundamental mind, a betrayal of all buddhas, and a betrayal of all sentient beings. Thus you should take this seriously and restrain yourself. If there is anything that you cannot understand about these features during the period of practice, you should directly consult the Vaipulya master. 7. Instructions for Temple

Administrators [by Zhiyi]

I (Zhiyi) strove diligently from the time I was young and experienced many hardships. I traveled and studied, without resting in winter or summer, for over thirty years throughout the provinces of Jing[zhou], Yang[zhou], 35

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The Hundred Records of the Temple of National Purity

Yong[zhou], and Yu[zhou in central and southern China], wearing only a single donated robe. When I received alms—from the Emperor above or the people below—I did not accept even one fruit or one thread for myself personally. Even after I entered the community I had not even the slightest thought [for such mundane matters], let alone about breaking [the precepts and rules]. The reason is that I honor the treasure that is the sangha. If one is able to increase benefits [for the sangha], that person is like a garden of sweet dew, but one who harms or takes away from [the sangha] is like a garden of thorns and briars. Whether you are weary or hurt, or are caused to rise or fall, you should have the intent to benefit [the sangha]. [This should be so obvious that] it does not require many words.

The arousal of the aspiration for awakening comes in accordance with deeds that are done. So, chant [the sutras], listen and learn, give lectures, circumambulate, repent, make offerings, perform physical labor, and refrain from quitting before the task is finished. If you quit you are defying your original (fundamental) mind, and if you try to perform the same task again you will encounter difficulty when you reach the point where you previously quit and the practice will never be completed. The obstacles that appear in this life will be even more pervasive in obstructing the path later. Therefore, practitioners should greatly abhor [the idea of quitting] and should exhaust their strength to have a good beginning and see it through to the end. If your karmic deeds are tranquil, then your karmic recompense will also be perfect and complete. Your intention should be realized.

In the past there was a temple with many hundreds of masters and disciples. The noon and evening meditation [sessions] and lectures were never neglected. There was a pure layman who secretly heard the preaching of the Dharma. After hearing this he decided that every time he raised his fan or washed, he would meditate and cultivate the following thought: "With a pure mind I will blow away unrighteousness, and with the pure water of meditation I will wash away impurity." He carefully contemplated these thoughts as he went about his work. One time he was in charge of the oven. He gazed at the fire as it burned the kindling wood and, contemplating how it was exhausted with every passing thought, he realized the transiency [of this world] and how fast it all passes away. He knelt down before the oven and quietly entered a concentrated samādhi, while the fire died down and the hot water turned 36

Fascicle 1

cold. The temple administrator, afraid that the monks' rice gruel would be spoiled, reported this to his superior. The superior said, "This is extraordinary! The assembly should have patience and refrain from touching and alarming him; let him be until he rises of his own accord." A few days later he finally emerged [from his meditative state], went to see the superior, and reported on his awakening in detail. What he said of the Dharma was very profound. The superior interrupted him and said, "What you have said until now is all within the realm of my experience. However, you are speaking of things now of which I myself do not know. Do not say any more." Then [the superior] instead asked, "Are you not extremely knowledgeable about your past lives?" [The layman] answered, "I know a little." Again [the superior] asked, "What offenses in the past caused to you to be born in such a humble position, and what good deeds caused you to attain awakening so quickly?" [The layman] answered, "In a previous life this humble body was the teacher of today's group of elder monks, and the master of the younger monks' master. What is [now] studied by these monks is all what I have instructed in the past. At that time I had many private visitors, but I always kept the rules and never violated [the rules of] the assembly. Once I unexpectedly had some sudden visitors, and I took a small vegetable and forgot to return it in kind. Therefore I was reprimanded, and now I am a servant of the assembly. It has not been long since this happened. So, with a little practice I attained awakening easily. The offenses and good deeds of my previous life were like this." When the assembly heard this they were not able to suppress their grief. With such a good mirror-like example, how can we not be restrained [in our actions]? The meditation master Zhao, my colleague, was most superior in the ascetic practice of meditation among those assembled on Mount Nanyue [under Huisi]. However, he took one pinch of the assembly's salt and used it in his drink at the noontime meal. The amount taken was not much, so he did not take it seriously. Later while he was practicing the Vaipulya [samādhi], he suddenly saw the features [of the salt] arise before him. It had grown in three years to become tens of tubs [of salt]. He hastened to make restitution by selling his robe, buying salt, and repaying it to the sangha. This incident did not happen a long time ago, nor is it just a rumor. This should serve as an example for you to not do things you must later regret and confess. 37

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8. The Decree of Xuandi, Emperor of the Chen, Denying Permission [for Zhiyi] to Enter Mount Tiantai

The Hundred Records of the Temple of National Purity

Though I have few virtues, many people come to visit from near and far. We are separated by sharp cliffs and the way is difficult to traverse. Many of the old and infirm come and go and are met and seen off by the use of a donkey. These people are my guests, so I prepare the proper hospitality, and I see to it that no harm comes to them here. I am the leader of the assembly and received the donkey [as a donation], but since I have abandoned [such possessions] on entering the sangha, they are no longer mine and I am not free to use them as I please. But what can I say to those who are not me? Therefore I have prepared these instructions, and other matters should all be handled accordingly.

8. The Decree of Xuandi, Emperor

of the Chen, Denying Permission

[for Zhiyi] to Enter Mount Tiantai

In the capital [Jinling (present-day Nanjing)], there are teachers who propagate the Buddhist Tripiṭaka teachings, but they all lean to one extreme and it is unusual for one to be endowed with [proficiency in both meditation and wisdom]. I have heard that Waguan [Temple] is very prosperous and dignified, which can be a source of profound comfort. I hereby declare that you should remain [in the capital] and instruct the people. Why should you make haste [to cultivate] only your own good? [I have dispatched my envoy] Caoyi once or twice to verbally explain, so that you can learn of my intentions in detail. The first day of the fourth month, Minister (Cai) Jingli. 9. A Decree of Emperor Xuandi in

the Ninth Year of Taijian (577)

concerning Offerings

Meditation Master Zhiyi is a courageous hero of the Buddha Dharma, the most distinguished of present-day teachers. He instructs both monks and laypeople and is the object of hope for the nation. I hereby declare that [a portion of] the tribute from Shifengxian [in the Tiantai area] be applied to support the assembly [of monks on Mount Tiantai]. Two households shall be exempt in order to provide firewood and water. The officials in charge shall carry out [this decree].

The sixth day of the second month, Minister (Cai) Jingli. 38

Fascicle 1

10. A Decree of Emperor Xuandi

Granting the Temple Name in

the Tenth Year of Taijian (578)

The Archer of the Left Xuling has reported to the Emperor that Meditation Master Zhiyi has established Mount Tiantai as a famous peak for sitting in meditation, and it is declared that this be named Xiuchansi ("Temple for the Cultivation of Meditation").

The first day of the fifth month in the tenth year of Taijian (578), Minister (Cai) Jingli.

11. Decrees from Chen Shaozhu

in the Third Year of Zhide (585)

(All together five decrees.)

[The first decree of Shaozhu:]

The chill of early spring is still keen. How is your health? Are you not exhausted from sitting in meditation and the practice of circumambulation? In the capital Buddhist ceremonies are performed regularly, but we hope that we can cooperate to propagate them further. Now I have dispatched my minister Zhao Junqing with these orders. He will greet you, and it is my wish that you will be able to depart [Mount Tiantai and come to the capital.] The eleventh day of the first month, written down respectfully by Minister (Cai) Zheng. The details will be pronounced orally by [Minister Zhao] Junqing. I sincerely hope that our views concur and that you will quickly arrive [at the capital].

The second decree of Shaozhu:

I have received a report from my envoy Zhao (Junqing) and have considered the answer in your letter. I understand that you wish to dwell in the forests and fields and that you also suffer from illness, so you prefer to stay at your temple on Mount Tiantai rather than come to the capital. I will not bother you with details. The high peaks and deep valleys are suitable for recluses, but are not necessarily appropriate for the manifestation of the Buddha Dharma. In addition, there are many doctors and medicines available in the capital. If you are ill it is even more desirable [that you come to the 39

799b

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

The Hundred Records of the Temple of National Purity

capital]. Therefore I have dispatched former Secretary Zhuzhou to greet you. May you accompany him and depart for the capital. I only hope that the flow of the Dharma will not stagnate. May we meet again soon. The eighth day of the second month, written down respectfully by the minister Zheng. The details will be described orally by Zhuzhou. The third decree of Shaozhu:

Although I have already dispatched envoys twice, I have yet to receive a satisfactory reply. I am devoted to the Three Treasures [of Buddha, Dharma, and Sangha], therefore I repeatedly invite you [to come to the capital]. Now I have again dispatched Daosheng of Longgongsi who will repeat the details to you face-to-face.

[Recorded] the twenty-eighth day of the second month by the minister Zheng.

Shaozhu's decree to Prince Yongyang, Governor of Dongyang province: I have heard that you have welcomed Meditation Master [Zhiyi] in your province and are greatly propagating the Dharma. This is exceedingly in tune with my heartfelt desires. Now I wish to welcome [Zhiyi] to the capital, and to have you communicate my resolve [to him].

[Recorded] the tenth day of the first month by the minister Zheng. A decree of welcome to greet those on the road at Ling (Tingzhen, near Shanghai):

Recently I received a report from Prince Yongyang and learned that Meditation Master [Zhiyi] was finally able to yield in his [pursuit of] virtue [in the mountains] and [agreed] to follow my envoy to the capital. This is a matter for great rejoicing, and I look forward to meeting him soon. During the journey the roads are perilous and your feet especially become tired (or "your efforts are sufficient"). I have now dispatched Minister Huang Jibao to greet him. However, it is still unknown in which temple he wishes to dwell. I think that the envoy should be informed [concerning this matter] and that [the envoy] return [to the capital] in advance so that the way can be improved and arrangements made for a dwelling. I look forward to meeting and speaking with him soon, so I will not go into great detail.

[Recorded] the twenty-fourth day of the third month by the minister Zheng. 40

Fascicle 1

12. The Oral Decrees of Shaozhu to Be

Declared by Official Chen Jianzong

Upon [Zhiyi's] Arrival at the

[Southern] Kaiyang Gate

(Altogether twelve decrees.)

[1.] To Meditation Master [Zhiyi]: Your virtuous self must be very tired after many days of travel by boat. Secretary Chen Jianzong is dispatched with a palanquin certainly hoping that you will reach Zhijing Temple. The twenty-sixth day of the third month.

[2.] A decree orally declared [to Zhiyi] at Zhijing Temple: You must be anxious from being kept waiting. Since quiet meditation requires leisure and escape [from distractions], Lingyaosi was cleaned and prepared as a temporary center for sitting [in meditation]. Secretary Luochan is dispatched with this decree. During the fourth month.

[3.] A decree orally declared [to Zhiyi] at Lingyao Temple: There is no greater power to protect the country than to proclaim [the Dharma]. You are invited to the Great Imperial Palace (Taijidian) to expound the message of the Great Treatise (Dazhidulun) and give lectures when you return to the temple. The official Shi Wenqing has been dispatched to discuss the presentation of these lectures as "Dharma offerings." [4.] A decree orally declared [to Zhiyi] at Lingyaosi by Secretary Luochan: We have sent one [buddha] image of pure gold [on a stand of about five inches], a copy of the Treatise (Dazhidulun), a desk decorated with the image of a roaring tiger, a whisk made of mountain goat's hair with a handle [in a box], an incense burner with a tiger's profile [in a box], and two servants from the eastern fields.

[5.] Another decree orally declared by Luochan: It is not permitted to yield the servants. They should remain in the mountains for you to use, so do not trouble to send them back.

[6.] A decree orally declared by Luochan: We are sending monthly supplies of the following offerings: one set of summer clothes; five duan (about six meters) of fine abaca cloth; ten rolls each of silk and linen cloth; ten jin (about thirteen pounds) of cotton; two dou ("bushels," about ten gallons, or thirtysix liters) of grain; five shi ("stone"; one stone equals ten dou) or a month's 41

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The Hundred Records of the Temple of National Purity

supply of white rice; three thousand in cash (copper) coins; and as much fruit and vegetables as needed. These will be sent out monthly to three official scribes and thirty disciples, but everyone else will be supplied with summer clothing. These offerings are made in accordance with ancient customs. [7.] A decree orally declared by Luochan: It is not allowed that you reject the monthly offerings. These monthly offerings are insignificant and not worthy of being rejected. If you accept these offerings, this will function to sustain my mindful intent of virtuous qualities [and thus grant beneficial karma]. [8.] A decree orally declared by Luochan: It is not permitted to reject the gifts of clothing. Your offering of [teaching] the Dharma is inexhaustible, while the material gifts are soon exhausted. What was sent is not much. Disregard your reluctance and accept them. The twenty-fourth day of the ninth month. [9.] A decree orally declared by Luochan: An offering of two thousand betelnuts; one hundred jiezi (meaning unknown); one grassy seat. [10.] A decree orally declared by Luochan requesting a lecture: The nation has performed the Benevolent Kings (Renwang) ceremony twice a year from ancient times. You are invited to Taijidian Palace to present this lecture, and take responsibility for being in charge of conducting this Dharma ceremony. I now send Secretary Luochan to inquire after your intention. [11.] A decree orally declared: You are requested to lecture on the Benevolent Kings (Renwang) Sutra at Guangzhaisi. Now I wish to "abandon my body" to this temple and thus make a large offering to benefit the sangha. I respectfully request that you lecture on the Benevolent Kings Sutra. On that day I myself wish to be in the audience. Now I dispatch Official Li Shanqing, who knows the details and will pass them on to you.

[12.] A decree orally declared concerning the renovation of Guangzhaisi: Guangzhai [Temple] is the place where Emperor Wu of the Liang stayed when he was heir-apparent. It is in need of much repair, so I have now decreed that renovations be made and work proceed in accordance with [your instructions or wishes]. See Luochan for details, who will state my intent [to you]. End of Fascicle 1 of The Hundred Records

of the Temple of National Purity

42

Fascicle 2

13. A Hand-carried Summons

from Shaozhu's Empress Shen

I bow down with respect to the sublimely awakened (Zhiyi). Now I have dispatched an internal administrator, Xu Dafan, to pay respects and request that you transmit the incense fire [of the bodhisattva precepts]. I wish that you would bestow a bodhisattva name upon me, so that I may cultivate and be perfumed with all virtues and join the retinue of the awakened ones. I humbly bow before you. In response, the name "Bodhisattva of Wisdom like the Sea" (Haihui Pusa) was granted.

Empress Shen's monthly offerings: ten jin (packets of about sixteen ounces) each of xunlu (kunduruka; frankincense), shen (agaru; aloe), and sandalwood incense; one dou (bushel) of yellow grain; five hundred sheets of fine paper; ten torch candles, five stone of chisongjian ("red pine stream") rice; one thousand cash (copper coins). These items are to be supplied to Guangzhaisi every month. [Dated] The twelfth day of the third month.

14. A Letter from the Crown Prince

of Shaozhu Requesting the

Bestowal of the Precepts

I, Yuan, bow down before you (Zhiyi). If considered carefully, your propagation (of the Dharma) is unlimited, saving beings according to their capacities, protecting the country, and uplifting divine and human beings. The shining light [of the Buddha] was made manifest, and his traces were entrusted to close colleagues. A bhikṣu appeared in a dream [beckoning to Zhiyi] and the promised image appeared after a while. Your deportment, high station, and virtue became manifest. With an outstanding heart and mind you attained the seven purities, and longed for the four types of reliance. I desire to propagate taking refuge in the Three Treasures (Buddha, Dharma, and Sangha), and have long kept the law of the five precepts (prohibitions against killing, stealing, lustfulness, false speech, and imbibing intoxicants). I have learned a little about both 43

15. Letters Written by the Hand of Prince Chen Yongyang

800b

The Hundred Records of the Temple of National Purity

Buddhist and non-Buddhist teachings, and about the great and small vehicles. I have taken the path seriously and respected the [Buddhist] teachers for a long time.

It is my humble wish that you accept my request and I pass on my basic desire, which increases daily, that we make a karmic connection that will last for generations. On the fifteenth of this month at Chongzhengdian Palace we will sponsor a Dharma assembly for a thousand monks. I respectfully request that you act as the bodhisattva precept master. I humbly dispatch my head secretary Liuxuan. Though briefly, I speak sincerely, and there is much that remains unsaid. Your disciple Yuan bows to you. The thirteenth day of the first month. The Crown Prince makes the following monthly offerings; one he (about three and a half ounces) of xunlu (kunduruka) incense, thirty jin of sandalwood incense, one bunch of medium wisteria paper, one dou (bushel) of butter, and two thousand cash (copper coins). These items are to be supplied every month to Guangzhaisi.

15. Letters Written by the Hand

of Prince Chen Yongyang

(Includes three letters.)

[The first letter from the Prince:]

The autumn air is crisp and cold; I hope that your practice is serene. I, your disciple, have few virtues and am unable to master the path. It is my earnest desire that you will come in this direction and share your guidance. Now I have dispatched Minister Chen Wenqiang who will share with you all the details. Your disciple Chen Bozhi (Prince Yongyang) bows before you. The tenth day of the eighth month.

The second letter from the Prince:

I, your disciple, have served the correct and true [Dharma] from when I was a child, [my faith] growing increasingly strong. When I have time off from affairs of state I turn my attention [to the Buddhist path]. However, since [I heard of] your coming I have an earnest request. In a previous letter we requested you to come to town to lecture but we have not yet received your reply. This is truly disheartening; I earnestly wait for your coming and there is not a moment when I can put this out of my mind. We have again 44

Fascicle 2

dispatched this letter and hope that you will certainly change your mind. Please bring with you a few or many of your students. As said previously, we will have people ready at the boatyard to await your arrival. We look forward to meeting and speaking with you. Your disciple Chen Bozhi bows before you. The third letter from the Prince:

The envoys have returned to the mountains; I gaze up to you [with respect]. My sincere desires are unfulfilled, which I deeply regret. I know that [the purity and serenity of] the mountain water matches your inherent nature, but for the sake of sentient beings you should forget this longing [for seclusion in the mountains] and should tranquilly have patience [with the worldly bustle of the city]. Now I have dispatched an envoy to meet you and eagerly await your arrival. Your disciple Chen Bozhi bows to you. You have sent back the Goryeo (Korean) seaweed, carrots, and so forth, but I have returned them again to your side.

16. A Letter from Prince Yongyang

Requesting a Lecture

The disciple of bodhisattva precepts Chen Jingzhi (Prince Yongyang) pays respect and humbly bows before the Three Treasures (Buddha, Dharma, and Sangha) that abide constantly everywhere, the obscure yet clear profound [meaning of] emptiness that is manifested to ordinary people and sages. If considered humbly, the Dharma King's power of [preaching] the Dharma shows pity on the ignorance of those in the triple world, is undefiled and unconditioned, and reveals the deep (profound) teachings of the One Vehicle [of the Lotus Sutra]. Its profound essence transcends verbal expression, so [the symbol of] the name of the "lotus flower" is established. True wisdom is difficult to comprehend, so the analogy of the jewel [sown in the garment] is borrowed to explain reality, and [the Buddha] diligently strove to disseminate [the Dharma] and convert [sentient beings]. First [the Buddha] performed great deeds [by accomplishing his one great purpose in appearing in the world], explaining verbally with analogies and so forth, finally leading those of the small vehicle to awakening. This is more difficult even than picking up Mount Sumeru and throwing it across the great trichiliocosm (of the universe). To reveal the secret [of the true nature of reality] and guide sentient beings [to awakening] is not as easy as this feat.

45

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The Hundred Records of the Temple of National Purity

The ācārya master Zhiyi of Tiantai has both penetrated Buddhist teachings and mastered meditation, is freed of the bonds of conditioned things, and manifests the patient tranquility that comes from knowing the nonarising of all things. I entreat you to come and clarify the ultimate teachings. The noble assembly will gather like clouds and renunciants will flock like mist in the palace with its high eaves and wide expansive rooms. They will all receive the light of the Dharma transmission, and together draw from the flow of an unending stream. The monks will rejoice and the divine spirits [of heaven and earth] will dance [with joy].

Your disciple (Yongyang) is buffeted by the winds of karma and sinking in the waters of passion. Even though I take joy in the Dharma, I cannot rid my heart of its shroud of ignorance. Though I yearn for the bliss of dhyāna meditation, in the end I embrace distracting thoughts. However, the sun is like a driven horse, and the driver Xihe (i.e., dawn) never pulls in the reins. The mirror-like moon revolves above the eaves, and the shadowy light of the moon is difficult to halt. It is like opening a golden box and putting in treasured scrolls [never to be read again]. If the turning of the wheel of the Dharma is stopped, how can the sermons on Vulture Peak [such as the Lotus Sutra] be heard? If the pure voices come to an end, the songs of Mount Yushan are stopped. There is separation and there is reunion, I say with a sigh, but my love and respect for the Dharma flows without ceasing. With respect, I humbly establish [and sponsor] a Dharma assembly for the merit of your lecture on the thirteenth day of this month, for people who will leave home and become renunciants. Also, we will make and offer a figure of the bodhisattva Avalokiteśvara (Guanyin), a great being of the Dharma body who rescues us from disasters and benefits human and divine beings, and cast it on this same day. Utilizing the meritorious blessings from this act, the above merit will be expended for the noble (ancestral) spirits in the pure mausoleum. Also, it will be offered to the Most Honorable [Emperor] of the present day, may he always be in good health. May the rising and retiring of Degong, the Bodhisattva Empress [Shen], be at ease, and all the actions of the Crown Prince be blessed. May all princes and lords maintain happiness so that the inner and outer attendants of myself and my son Chen, in all their conditions, have long life and have pleasure in body and mind. I merely wish to manifest and propagate the Three Treasures (Buddha, Dharma, and Sangha), 46