The Hundred Records of the Temple of National Purity

17. A Letter from the Hand of Prince Yongyang Entrusted to the Two Dharma Masters Zhenguan and Huipei

Fascicle 2

penetrate the five vehicles (human, divine, śrāvaka, pratyekabuddha, and bodhisattva; or human, divine, śrāvaka and pratyekabuddha, bodhisattva, and buddha), be completely clear like the autumn moon with regard to the precepts, and pure in meditation like a spring pond. From age to age may you (Zhiyi) and the members of the audience, both monks and laypeople, perceive, hear, be awakened to, and know [the Buddha Dharma], always associate with good friends, and constantly seek to save [sentient beings]. May you have "accumulated wisdom" [like Zhiji] and pay homage to Zhisheng ("Superior Knowledge"; Mahābhijñā-jñānābhibhū) Tathāgata. May you also be awakened like the Medicine King encountering the Leiyin ("Roaring Thunder") Tathāgata, or see birth in a blissful realm, or be in the palace of Tuṣita Heaven. May all be cleansed of the practices of the three vehicles and completely face the path of the One Vehicle. May the bodhisattvas as numerous as the sands of the Ganges River be your companions, may you perform buddha-like activities in realms as numerous as the sands of the Ganges River, and may you attain mastery of the Dharma and the mind. May you all be the same in cultivating the seven components of awakening (mindfulness, discernment, diligence, joy, serenity, concentration, and equanimity) and together obtain perfect awakening (saṃbodhi). There are limits to space, but this vow is inexhaustible. May you attain clear awakening concerning that which is hidden and manifest, and with your friends and enemies in the entire universe enter the desired sea [of wisdom], face toward the universal wisdom [of buddhahood], and attain the realm in which there is no attachment and nothing left to be attained. 17. A Letter from the Hand of Prince

Yongyang Entrusted to the Two Dharma

Masters Zhenguan and Huipei

(Huipei was a household priest of the Eastern prince Xiaoyi [Emperor Yuan of Liang]; Zhenguan was from Zhejiang of Liangxiang (Hunan), a former teacher of Prince Yongyang.)

Jinghui (or Jingzhi, Prince Yongyang) humbly bows before you. Again there is snow and the cold is severe. May your religious practice of meditation and repentance rituals not adversely affect your health. I, your disciple, am confused and without principles. Dharma Master Zhenguan wishes to enter the mountain 47

18. A Letter of Request from Shen Junli, Director of Pasturage (Chen Yitonggong) Official

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The Hundred Records of the Temple of National Purity

[Tiantai] to gather his thoughts and attain the quiescence of meditative concentration. Now he will take this letter and present it to you. Huipei also will make the proper preparations and begin his journey at an appropriate time when the weather improves [in the early spring in the third month]. Moreover, Zhenguan is one who not only understands the meaning but also can chant the Lotus Sutra. His is lucid wisdom, serene and clear like calm waters. I respectfully suggest that you, an ācārya, are equal in virtuous [scholarly] qualities to [Dao]an and [Hui]yuan, and surpass [Ding]guang and [Tan]you in [cultivating] the path. People near and far incline their minds [toward you], and when you travel [and "shake your staff"] people gather like clouds. You should save people from the darkness of ignorance that accompanies this age of the semblance Dharma, manifest the remaining light of the (Buddha's) sunlike wisdom, and help decadent worldly [people]. [For you to leave the capital to go to Mount Tiantai is] like abandoning the good fields in the shadows [to the north] of Mount Kong to cultivate new fields, or like rejecting pure offerings from elegant noble maidens and instead being given salted vegetables. If you practice in the meditation hall [in the capital], you need not worry that the granary may be empty. I will gladly look after all these matters for your welfare. Your disciple [Yongyang] is inferior and weak, but I am sincere in making offerings. Please do not be concerned about supplies for the assembly of your followers, for I will take care of it. By accepting this good deed, I will relieve you of [mundane] worries, and by taking on this task I hope to gain blessings for the afterlife. I, Chen Jinghui, humbly bow before you. The Prince sends sutras and images to Tiantai: One gilt bronze seated image; one copy of the Nirvana Sutra; one hundred sticks of candles; twenty large banners; one hundred rolls of silk; the servant Baishi; the servant Agan. Sealed as above.

18. A Letter of Request from

Shen Junli, Director of Pasturage

(Chen Yitonggong) Official

Shen Junli of Wuxing, a disciple of the bodhisattva precepts, bows before you. I have heard that the Great Vehicle (Mahayana) is the vehicle of great heroes (bodhisattvas). It is tall and wide, carries everyone directly to the place of awakening, and also [is the vehicle] for creating the four reliances 48

Fascicle 2

and traversing throughout the six destinies [from hell to gods to save others]. I respectfully consider that the virtuous one (Zhiyi) is profoundly proficient in the scriptures. As the first of five vows I request that you reveal [by lecturing on the meaning of] the title of the Lotus Sutra. Please analyze and explain it during the course of one summer [retreat]. Monks and laypeople will all look up with respect and eagerly await your excellent lecture. Having compassion and benefiting [sentient beings] is no different from the original vow [of a bodhisattva to save all beings]. I respectfully and humbly bow before you. 19. Letters from Xuling, Archer

of the Left of the Chen

Xuling's letters were most numerous, but the disciples wrangled over them and took them away. I searched for them but only three letters and [a list of] vows were found.

[1.] Xuling bows humbly before you. The other day we enjoyed the ambrosia [of your lecture on the Buddha Dharma] at the Dharma feast sponsored by Shen [Junli], the Yitong [Official]. The fearless lion's roar [of your lecture] won the respect of the entire audience, lit the torch of the true Dharma, and enlightened all who were as yet unawakened. I am delighted that in my advanced years I could encounter such a sublime lecture, inquire about certain matters, and consult with you. I cannot fully express my thoughts, but respectfully bow before you. [2.] Xuling bows humbly before you. It is difficult to fully express my thoughts of reverence. The official [Hui]ba arrived and I received [a report on] your intentions on the twentieth day of the third month. This has comforted me after waiting for so many years. Now, [at this time of] coldness when the barley [matures in the fourth month], how is your physical well-being? I hope that you are feeling well all day, and that you will not have any vexing distractions during the spring and summer [or all year round] in the mountains. Please respond with your thoughts. I, your disciple, have aged suddenly in the past two or three years, to the point where my eyes have become dim, my ears deaf, and my heart heavy, so that I hardly feel human. In addition, last year my sixth child died young, and my sorrow led to an illness that has yet to heal. During this month also there has been a grievous event. In this way, recently there has 49

20. Letters from Maoxi, Head of the Civil Office of the Chen

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The Hundred Records of the Temple of National Purity

been repeated and profound suffering and sorrow. If I consider the life remaining to me, there will not be much more. I was not able to sufficiently pay my respects [to you]; how can I express my esteem for and desire to see you? [Zhi]zao will now return. I could not express [what I want to say] so I leave the letter blank. Your disciple Xuling bows humbly before you. [3.] Xuling bows humbly before you. I have heard a little about your proposal for releasing living beings. The court is very pleased with this matter. You can hear the details from [Hui]ba, so I will refrain from giving a long report. Wait until [Hui]ba can get away from the court. The hundreds of li [of the wide expanse] of the waters [of the pond where the fish are to be released] will benefit from this source of life. The merit from this cannot be calculated and our joy is immeasurable. I cannot adequately report the details. Your disciple Xiling bows humbly before you. [4.] Chen Xuling offers five vows to Meditation Master Zhiyi. Xuling bows humbly before you. I have considered resigning from my [stifling, binding] official post, but have not been able to set myself free [and fly like a sage]. My good roots are minute and weak; I hope to adorn them with the power of vows. First, I vow to fulfill [a rebirth of] proper concentration when I pass away. Second, I vow to never again be reborn in the three evil destinies such as hell. Third, I vow to return to the human realm and be reborn in a position that is neither high nor low. Fourth, I vow to be a homedeparted novice and accept the precepts in accordance with the Dharma. Fifth, I vow not to degenerate into a worldly monk. With a mind and heart based on these vows I will plan [the remainder of my life that is ebbing away like the sun] sinking in the west. I now write down my sincere intentions and respectfully seek your approval. Xuling bows humbly before you. 20. Letters from Maoxi, Head

of the Civil Office of the Chen

(Altogether five letters.)

[1.] It is not easy to express what I have yearned for over so many long years. I have been informed that during this summer [retreat] you stayed and practiced at the place with the stone image [of Maitreya in Shanxian], which brings me great joy. Also, I hear that you desire to construct a temple, a place for 50

Fascicle 2

meditation, on Mount Tiantai by the end of the summer. Many students and followers should gather from near and far. You should be able to find peace in the forests, find pleasure in the joy of the Dharma, and continue your meditations and lectures without interruption. I have kept close [a copy of] the Gate of Forty-two Letters and though I took much time to read it to the end, I could not understand it. I am not able to consult and ask you about the meaning [of this text], which has increased my regret. At Nanyue they had the meditation master Xinzhao on the mountain, and so the disciples had it no different from when the great master [Huisi] was there. The good man [Xinzhao] lectured on the Great Treatise on the mountain, and he also anxiously awaits your return [to the capital] as a head monk to bind together the great Dharma. Could you not return to Mount Sheshan in the Zhongling ridge [in Jiangsu]? Here there are also places you could rest your mind. Why is it necessary to go to a meditation hall far away [on Mount Tiantai]? Please do not forget those of us in the capital. How can people in rustic areas understand this mind [of mine] that beckons you without a moment's relief (or "who could expect the people in the provinces to appreciate the bodhisattva-like virtues of a man like Zhiyi")? Since I am not able to meet you I can only face east and cry in agony, and respect your virtuousness [from afar]. The envoy will now return and [I cannot express my feelings], so I leave the letter blank and incomplete. Your disciple Maoxi bows humbly before you. [2.] Myself (Maoxi) and all my brothers, children, and so forth are all fine and at peace. My second [son] has been appointed to [a post in] the district of Poyang. My third [son] is a minister of war under the Prince of Yuzhang. My fourth [son] is the minister of foreign affairs. My fifth [son] has entered the court to serve in the Finance Ministry. My eldest son is in the Eastern Palace [with the Crown Prince], where he serves as a secretary. May you watch over us with grace, and as a great and good friend [of ours] and a fellow student [of Huisi], [allow me to] consult [you] for help from afar. [3.] Maoxi's next letter: The autumn colors [can be seen] but it is still warm. How is your physical health? I hope you do not feel any adverse effects from your [strenuous] practice of meditation. I suffer from both old age and disease and medicine is not effective. Nor have I been able to take a rest, so I am much troubled.

51

21. The Monument Inscription concerning the Release of Living Beings by Meditation Master Zhiyi of Xiuchansi (Temple for Cultivating Meditation) on Mount Tiantai

801c

The Hundred Records of the Temple of National Purity

I have heard that you moved your dwelling to the Buddha Hill (Folong) [on Mount Tiantai]. I fear that we will not face each other again for a long time, and this grieves me deeply. May I humbly point out that your original task (or responsibility) is to save many people, and for you to stay alone in solitude is, I fear, contrary to the broad purpose of a bodhisattva [to help others]. Recently I discussed this matter with Xu Danyang (Xuling) and many good friends. What is the difference between the Zhongling peaks [near the city] and Tiantai? They are both equally singular mountains. Please consider this carefully and do not be hindered by this or that. As for the capital, there are a few [good] reasons for Master [Zhiyi to stay there]. Master [Hui]ba will give an oral explanation of the details. Meanwhile, please take care. Your disciple Maoxi bows humbly before you.

[4.] Maoxi's next letter. I have just received your letter from Nanyue. The assembly [of people] on the mountain is peaceful. I have answered and mentioned various matters in detail. In a later letter they will probably mention other matters [such as your entrance to Mount Tiantai]. Now I present to you two incensed tablets, two jin (about thirty-two ounces) of xunlu incense (frankincense), and three hundred betelnuts. It is not much, just an expression of my goodwill; please do not be offended. Your disciple Maoxi bows humbly before you. [5.] Maoxi's next letter, expression of thanks for a lecture. We are fortunate to have received and feasted on your lecture. Your instruction was smooth and natural so that both monks and laypeople appreciated it and prajñā-wisdom was illuminated. How can I adequately express it with clumsy words? Your disciple Maoxi bows humbly before you.

21. The Monument Inscription concerning

the Release of Living Beings by Meditation

Master Zhiyi of Xiuchansi (Temple for

Cultivating Meditation) on Mount Tiantai

Compiled by Xu Xiaoke of Donghai (Eastern Sea),

Chancellor of the National University and

Cavalier Attendant-in-Ordinary of the Chen

The Great Ultimate is without form, and therefore it pervades all things. The great unity [of all things] is nameless, and those who comprehend this establish 52

Fascicle 2

their teachings on this basis. One bows down to upwardly contemplate the truth, taking what is afar yet seeking what is near. The movements of all three (heaven, earth, and human beings) together arouse and support the myriad phenomena. To establish governmental administration is to bring about peace among the five great mountains [of China as a whole], and if local officials control matters in all [four] directions, the flow of the four rivers is kept apart [and stable]. Bursting through the pass of Yique, one can see to all eight corners [of the land]; when the Dragon's Gate of the Mount Longmen peaks is chiseled (or plugged), the nine swamps [of the world] are sealed. By sowing [good seeds] and controlling risk, one benefits the people. The signs [of the five elements of fire, water, wood, metal, and earth] were divined by the Emperor and his ministers to determine the building of the capital. That which is attained at the time of a threshold is great. Our Emperor has become a sage and has concentrated his spirit and foreseen the future, as the path of the unconditioned and nondesire was realized [by Emperor Yao] at Fenyang. [The state of peaceful acquiescence when] your arms are folded and your robe is hanging loose is one of superior virtue for attaining [successful] governance. The heavenly bodies are proper and bright, the climate well foreseen, there is no concern [of invasion] from abroad, and the domestic situation is under control. Tasteful customs (or both local customs and imperial elegance) are [accepted among both] the Chinese and the barbarians, and elegance and harmonious governance flourishes as in the past. This loftiness [of the Emperor and his reign] is rare and should be praised. To reach [an awakening like] the flourishing of the bodhi tree and a revelation of the Dharma that is like light, one should teach and manifest the ten good deeds and broadly save the four kinds of living things (i.e., born from a womb, from an egg, from moisture, or through transformation). Meditation Master Zhiyi of Xiuchanshi on Mount Tiantai cultivated simple (vegetarian) training on his own and subjected himself to painful austerities. He received the respect of the Emperor and maintained an upright life in this [corrupt] age of the semblance [Dharma]. This meditation master's secular name was Chen. He was from the Yingchuan River area, a descendant of the Gui. Four friends sat startled on hearing of six fine and extraordinary things from far away, then they successively attained court ranks. His grandfather and wise ancestor [Chen] Quan died young, and his father [Chen] Qizu was 53

802a

The Hundred Records of the Temple of National Purity

appointed as an envoy of the Liang, became a cavalier attendant, and was a duke in Yiyang prefecture.

The meditation master (Zhiyi) left home [for the religious life] when he was a young boy. He was very bright and quickly attained awakening. He dwelled temporarily in the gorges of Jing[zhou] and traveled for instruction in the You (Mount Daxian) and Bing (Mount Nanyue) areas, from north to south, cultivating both dhyāna meditation and wisdom. He explored the caves of Yuxue and finally chose Mount Tiantai as his dwelling. A white chicken appeared on the road and a lovely blue glow illumined the way through the craggy cliffs; he "grasped the cinnamon tree" [and climbed Mount Tiantai] to build a temple, and there took his rest in solitude. The forest had five intertwined willow trees and was filled with the scent of sandalwood. There was a three-storied stupa from which colorful crystals were suspended. From the clouds on the edge of the cliff divine music emerged naturally without any musical instruments (such as drums). A rock cave contained no golden image (of the Buddha), but its shadow could be seen. There are superb peaks and towering cliffs. The large raging waves [of the ocean seen from the peak] are like vast billows spewn forth by shellfish. The sky is vast and all-encompassing. The huge rocks are shaded by the clouds suspended on tall pine trees. Rare birds and animals soar and gather, fly and run, flock and grow. Treasured jewels stored in the earth can be easily discerned with a crooked staff, and pearls deep in the lake can be seen clearly in the flowing eddies. Bodhisattvas with supranormal powers and monks with wish-fulfilling abilities swing their staffs [and thus meet each other], and bring forth magical springs, fly in the sky, and cause their begging bowls to dance. Sages who have received cinnabar [and attained immortality] appear floating on the rapids. Seekers of the truth who have avoided official ranks come from afar riding on the whirlwind. That land is vast and elegant, and the mysterious sign [of the prophecy that Zhiyi would climb this mountain] came to pass. The meditation master (Zhiyi's) virtues and wisdom was a tool [for their cultivation], and the light of his voice benefited [many].

Ji Shang'er, the vigorous General and Ruler of Linhai, was descended from a noble family. He transmitted alchemical techniques from generation to generation, selling medicine and ascending to the status of a sage. It has been heard that from the ancient times of the Han, one who "splits the seal" (i.e., rules the 54

Fascicle 2

land) becomes governor. At this time of enlightened peace, he arranged for a turning of the wheel of the Dharma, that is, a lecture on a section of the Golden Light Sutra. Chen Sizhan, the previous "cloud-horseman" (yunqi) general and governor of Linhai, along with his nephew Chen Yaoqing and other people from this area—all adorned with noble raiments showing their family's superior rank—humbly requested that Meditation Master [Zhiyi] next lecture on the Lotus Sutra. He took a fan made of white elephant tusks and first expounded on the teaching of the Vinaya rules, and then holding a whisk with a jeweled handle he explained the verses of this king of the sutras (Lotus Sutra). The jewel hidden in the garment [like the analogy in the Lotus Sutra] was revealed for the first time, all friends were awakened from their intoxicated slumber, the dream-like drum sounded out [the Dharma spontaneously], and it seemed as if the gods and demons [of this world] were banished. Due to these two [lectures], both instruction and admonitions were clarified, misfortune and blessing were broadly explained, and thus Shang'er urged and instructed the owners of fishnets and traps, and wise men such as Yan Xuzu, Yang Gonghe, and so forth, and all of the nobles to make a faithful vow to follow these instructions and agree to sincerely and diligently perform good deeds [and refrain from taking life]. Their regret [from previously taking life by fishing] was as if good governance had come again, and they grieved over the conditions that had led to fishing in the waters of Pu. [The people of] each of a total of sixty-three places abandoned making nets and fishing. These two conditions [of the lectures on the Golden Light Sutra and the Lotus Sutra, like Śākyamuni] under the bodhi tree are like calling out "Well done!" and the sound of clapping could be heard from the seats [of the listeners] for fifty days. Limitless sentient beings together were relieved of their burdens and became peaceful, as if the unlimited and vast ocean became clear and calm in an instant. [Compared to this accomplishment,] it is not difficult to conceive holding the universe in one's palm, and grasping empty space in one's hands would not be called a rare achievement.

The honorable Guiyang Wang [who ordered that fishing be prohibited] was a noble of high rank, considerate of attaining peace, and honored both Confucius and Śākyamuni. The proclamation of the gist [of the Dharma teachings] flowed forth like a river and gave clear witness to its dignity. The form of the half moon was revealed, and he rejoiced deeply in his mind. The 55

802b

The Hundred Records of the Temple of National Purity five types of rulers and three ministers would not find anything to criticize, and both young and old should dance for joy. Even if this is recorded on cloth or bamboo, it will eventually be erased, but if a stone monument is erected [the worthy message of] its fragrant voice will not vanish. Even if a mountain stops the flow of the sea, the beautiful [legacy] of Huishi will still be passed on. Good and evil fortune foretold by turtle shells or divining rods last longer if carved into metal.

My talents are only a tenth of what they should be, and my ability to learn is insufficient [to study only] during the three free times (during the evening, in winter, and when it is raining) and must be supplemented, like hunting in the spring and autumn. I have not done any writing for awhile; how can I write [this inscription] when I can barely scribble notes and doodles? Though I put water in my inkwell and make ink, I cannot compose a sublime text. I vainly rub my inkstone and am not able to [compose an inscription that would] cause tears to flow. I merely look up with awe at superior virtue, yearn for the clear sound of the mountain waters, and attempt to express my humble feelings with this inscription:

[Inscription on the Monument]

Establishing the levels [of heaven and earth] one perceives the images [of divination];

The chaos of the Great Ultimate is manifested, Vast and expansive, luxuriant and noble, Like a graceful river and a large fast-flowing river, Like the underground rivers and the source of the Yellow River (Changjiang);

Guidance is sought from [the legendary Emperor] Yu In arranging for official ranks.

Ah, the virtues of water!

Can the virtues of earth measure up to them? The simple customs and blissful land [of the people], The Emperor rules over and dwells among them With enlightened and filial government. The noble Emperor is majestic and solemn, His present rule is supreme,

56

Fascicle 2

His virtues greater than those of old. We rejoice and celebrate these auspicious signs; To share this joy, we play music. Showering benevolence for animals and plants, His favor extends to distant places. The noble one of the Śākya family [Zhiyi] Supports his body with vegetables and [water from] a gourd. He does not yearn for jade tablets [symbolizing court titles], But takes refuge in a dyed [black monk's] robe. He refuses to take on secular airs And his words are circulated in deep valleys. His resolve is entrusted to the pines and bamboo, And his form is like a withered tree. He provides good guidance with the seven components of awakening. He is pure and respectful concerning the five approaches to meditation. No matter how far, there is no place he does not reach, And there is no concept he has not mastered. Generals and the country's ministers By accepting his seal have erased their offenses. These gentle women and good men

Have precious treasures as their livelihood. If one scatters wide the ten bright [good deeds] These will effortlessly increase a hundredfold; One will not perceive anything to desire And will forget the yearning for things to cling to. All of the people have abandoned their source of livelihood [by giving up fishing]

And all fulfill [the path of] the Buddha [that is vast] as the sea. When the dark state of ignorance is opened wide And one only gazes up at the empty sky, Pingshi (the god of the wind) will send the rain And Liezi will raise the wind,

North of where the leviathan dwells, To beyond the extremely far east

At the distant waters where the sun rises, 57

22. An Imperial Rescript from Emperor Wen, Founder of the Sui Dynasty

The Hundred Records of the Temple of National Purity 802c

Wave after wave follows one after the other. On the earth people look up [to the Emperor and Zhiyi] And at the foot of the mountain they are subject to them. The pure Jing River and the turgid Wei River Both flow into the sea and become the same. Mount Tiantai maintains the [eight patterns of] divination links. The forest stirs and the springs burst forth. The sun, moon, and stars line up along the peak. The paths wind around the dangerous cliffs. A tall waterfall cascades down;

Its divine form is elegant and clear. It roars like thunder,

And its foam is like pure snow.

It does not freeze even in the dead of winter Nor dry up in the heat of summer. A stone bridge spans a wide expanse And gleams in the morning light. Gazing up, one sees the blue sky; Bowing down, one peers into the pool [at the foot of the waterfall]. The birds fly up through the passages of the clouds. There are roads impenetrable for people to cross. Even the expansive gulf of Bohai does not compare. The sentient beings (fish) swim up- and downstream Noisily, swiftly,

By the thousands and tens of thousands, Beating their gills and wagging their tails. They (human beings and fish) face each other spontaneously. Nets are not hung on the walls.

[The fish] are not strung up with hooks. The singing on the boats while dragging up the nets has been stilled. The grating of the board [for preparing fish] and the smell of raw meat has ceased.

Of the fulfilment of great deeds, Saving life is most supreme.

Cutting down trees should also be regulated 58

Fascicle 2

And there should be admonitions against cages. Cengcan received a divine gift from a crane [that he had rescued]; Jingkang [was rewarded for saving] the divine tortoise. By following their feelings [to help these beings, they received] bright jewels,

And at that time received a noble reward. These are symbols of fortunate encounters; [The tortoise] sinking [into the sea] and [the crane] rising [to the sky] relied on [the saving of life].

When the sun sets,

The large and small waves easily shift; Tall cliffs become deep valleys,

The mulberry fields stretch like a sea to [the legendary land of Mount] Peng[lai].

A [mountainous] rock remains after how many rubbings? How many years are required to remove all the sesame seeds [that make up a kalpa]?

The great earth eventually crumbles,

And even Mount Sumeru eventually will be hollowed out. The wind will topple the ring of metal [at the base of the universe], And the fire [at the end of a kalpa] will burn [everything] up to the realm of the first dhyāna concentration. Ah, the virtues of the water [that brings the world back to life, And symbolizes the life saved by the release of fish back into the pond,] Will bring its reward, constantly perfect. 22. An Imperial Rescript from

Emperor Wen, Founder of

the Sui Dynasty

The Emperor respectfully questions Meditation Master Zhiyi of Guangzhai Temple. I respectfully believe and am a devout follower of the Buddha's teaching. Previously, during the reign of Emperor Wu of the Northern Zhou, the Buddha Dharma was persecuted. [At that time] I aspired for and made a vow that I would surely allow and protect the Buddha Dharma. When I accepted the Mandate of Heaven [and became emperor] I immediately restored 59

23. Letters from Prince Xiao of the Qin

The Hundred Records of the Temple of National Purity

[Buddhism] and sought supranormal powers to help to make the Dharma wheel turn again, and thus assure benefits for sentient beings everywhere. Recently, however, the Chen have been oppressive and violent. The people to the southeast faced hardship and could not bear their suffering. Thus, I commanded my generals and sent soldiers to relieve the people of this burden. The lands of Wu and Yue have now been purified, and both clergy and laity are at peace. This is in profound accord with my will. I honor the true Dharma and seek to save the people, and desire that the field of merit (the Buddhist sangha) continues forever and that the pillar of our lives (i.e., the Buddha's teachings) never comes to an end. You, our teacher (Zhiyi), have already been freed from worldly bonds, have cultivated practices for yourself [to master self-control], and can teach other people. You should seek to encourage other monks to strictly keep the precepts, so that people who see them will follow reverently and people who hear of them will be inspired to [perform] good deeds. Certainly, emulating a mind that follows the great path (of the Buddha) is the true vocation of those who leave their homes [to follow the Buddhist path]. It is not proper for sentient beings to take refuge in the religious who are tainted with vulgar impurities. Unfortunately, this will lead to slandering the teachings of the sublime Dharma. Let us encourage each other, and may you be of like mind with me. The spring days will gradually become warm. May you be of good health in your practice.

The sixteenth day of the first month of the tenth year of Kaihuang (590). Declared by Li Delin, Minister of Peace and Harmony, Head of the Interior. Presented by Li Yuancao, Minister of Peace (wuanzi) and attendant to Head of the Interior (neishi sheren), and acted on by Peiju, assistant to the Head of the Interior.

23. Letters from Prince Xiao

of the Qin

(Two letters.)

[1.] It is near the end of winter, when the cold is severe. How is your health? I hope you are not strained by the diligent performance of your religious duties. I have prepared a temple, Fangdengsi, in An province, which was 60

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established in honor of the Emperor. Would it be possible for the Dharma Master [Zhiyi] to come and practice the path here? It is very difficult to put this into words, but I have already given orders to an official and dispatched him with this request. I seek this for the sake of being pervaded with cultivating [the Buddha Dharma] and not for any other benefit. I deeply respect the virtues of the path and cannot sufficiently express [my wishes]. Your disciple, Yangjun, bows humbly before you. The seventeenth day of the twelfth month. [2.] The next letter. My devotion is deepening daily. How is your health in the extreme heat [of summer]? I hope you are not strained by your practice. We have not yet succeeded in completing our plans [and have not received a positive reply from you]. I deeply desire to attain precious virtues and cannot sufficiently express [my wishes]. Your disciple Yangjun bows humbly before you. The nineteenth day of the fifth month.

I present you with gifts of aloe incense and so forth as listed below. Please examine and accept them:

Ten jin (about sixteen ounces) of aloe incense.

Ten jin of musk incense.

A small amount of xunlu incense (frankincense).

These small offerings, as listed above, are presented to you. 24. The First Letter of Invitation

from Jin Wang (Yang Guang)

It is the season for autumn winds and jewel-like dew. Is your physical condition restful and harmonious, and your practice peaceful? Your (Zhiyi's) bold intent is to remain on the famous mountain (Tiantai) for your mind to dwell on wisdom and meditation, to quietly enjoy the Dharma teachings, and to cultivate the moral life. I have received word long ago of your reputable virtue. I have admired your deportment for a long time and have striven to partake in the flavor of the path. I hope that you will entrust yourself to a boat [and come visit me] to enlighten [my ignorance that is like] clouds and fog. Therefore, I have dispatched an envoy to you to make this request. I hope that you can easily comply and will moisten my empty heart [through your presence and teachings]. I eagerly await your arrival. May you not adamantly refuse my eager wish. Your disciple Yang Guang bows humbly before you. 803a

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

The Hundred Records of the Temple of National Purity

803b

25. A Letter from Prince [Yang Guang]

on the Provision of Chanzhong Temple

I have deeply examined your modest rejection. Though a great man may disport himself in comfort at any place he happens to be, nevertheless [matters concerning] temples and monks should be exhaustive and strict. The sutras say that four kinds of offerings (clothing, food and drink, bedding or shelter, and medicine) should be provided without exception. I have already instructed officials to renovate [Chanzhong Temple]. Please overlook your reluctance and accept this offering. Your disciple Yang Guang bows humbly before you. 26. The Prince's Request to

Receive the Bodhisattva Precepts

Yang Guang, Supervisor General, supreme pillar of the nation, Great General and Military Commander of Yang Province, Governor of Yang Province, Jin Prince, and disciple [of Zhiyi], bows down and pays homage. I serve and petition all the buddhas everywhere in the ten directions at all three times (past, present, and future), the original teacher Śākyamuni Tathāgata, the future buddha Maitreya (Mile) who will surely descend to this land [from Tuṣita Heaven], all noble sutras that contain the immeasurable Dharma treasure, all noble bodhisattva mahāsattvas with conventional bodies who have advanced beyond the stage of first aspiration and are before the stage of the vajra [diamondlike mind of a buddha], the pratyekabuddhas who are awakened through [insight into causes and] conditions, the twenty-seven types of wise and noble ones who are clearly awakened and have liberated themselves, those who have the [six kinds of supranormal] ability [such as] reading others' minds and the [penetrating] eyesight of the path and thus have attained the supreme peak in the triple world (desire, form, and formless realms), the eighteen kings of the Brahma heavens [of the realm of form] and the six divinities of the realm of desires, the heavenly lord Indra, the four great heavenly kings (guardians of the four quarters of the universe), divine sages [devas and ṛṣis] and dragon gods, yakṣa demons that fly up and appear and disappear, those who rule the world and bring about great benefit—who protect the temples and guard the Dharma, and protect people's bodies and guard their lives— and the immeasurable good gods who maintain the pure precepts. I seek and 62

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desire that all will receive the supranormal power of the Buddha in an instantaneous thought-moment, and all gather together at the meditation hall to be witnesses to my vow and accept my virtuous deeds.

If considered carefully [one perceives that] the nature [or seed] of the Tathāgata can sprout unconsciously in darkness. We are sunk in ignorance and our originally existent [potential buddha-nature] is not yet manifest, but this principle will "return" [and come to the fore]. Ultimately matters will return [to their original potential]. If one wishes to bring about future results [such as attaining the awakening of a buddha], one must accumulate the proper causes. The Hero Who Tamed the World (Buddha) passed through many births and deaths—beyond measurement, like counting the plants and trees, like gathering the sands of the Ganges River, difficult to comprehend—and finally was able to be liberated from deeply ingrained suffering. The King of the Dharma's teaching career began with the saving of bodhisattvas [as in the Avataṃsakasūtra]. This is analogous to the rising sun first illuminating [the peak of] a tall mountain. Then he provided conventional teachings and skillful means in accordance with people's capacities and ability to understand. This is like all the rivers that eventually flow into the great sea.

I, [your disciple,] in the past accumulated good deeds and so was born into a royal family, quickly mastered the instructions of my family, and early in life gradually learned the bequeathed teachings [of the Buddha]. I gathered together the meritorious truths and the sublime opportunities for attaining awakening. I shamefully [avoided] narrow paths in torturous mountain terrain and sought a superior gentle ride on the Great Vehicle. I laughed to see that I had stopped at the conjured city [only partway on the path] and vowed to take the boat to the other shore [of awakening]. However, the sundry practices of the bodhisattvas begin with the wholesomeness of [keeping the moral] precepts. The ten precepts of a bodhisattva are the best way for maintaining [a moral life]. This is analogous to building a palace; first it is necessary to establish the foundation. If one mistakenly erects it on empty space it will never be firmly constructed. One cannot measure one's own foolishness. I have also heard that the ways of Confucius, Laozi, and Śākyamuni are all helpful in molding [human beings], and none is the fundamental rule [for all the others]. On what shall I place my trust? [As it is written in the Contemplation of Samantabhadra Sutra,] Śākyamuni Buddha is the basic master, 63

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and Maitreya is the teacher [who guides us] in the darkness. One must rely on a teacher to manifest the transmission and pass on the noble [precepts and teachings], and advance from the feelings that are near to finally penetrating far [until achieving the penetrating insight of awakening]. [In the Aṣṭasāhasrikā-prajñāpāramitā-sūtra] Sadāprarudita ["Everweeping"] exhausted his marrow [in offering] to Dharmodgata, and [in the Avataṃsakasūtra] Sudhana lost his physical body in the Dharma realm. This appears clearly in the sutras so this is not an empty hypothesis. I profoundly trust the Buddha's words, so I will follow his clear guidance.

Meditation Master Zhiyi of Tiantai is a dragon and an elephant of the Buddha Dharma. He left home at a young age and is perfect and pure like a pearl in keeping the precepts. He is almost sixty years of age and his meditative concentration is like deep pure water. He aroused wisdom through quiet serenity, and he rests in an unobstructed state. He puts the interests of other beings first and his own last, maintaining a modest composure. His fame is widespread and many people know of him. I, his disciple, therefore pay him my respects and invited him to come from afar. I have often feared that our relationship will be disrupted by various obstacles, but finally this is realized. Suddenly my desires are fulfilled, my cloud-like doubts have dissipated, and my afflictions have melted away.

I respectfully will now sponsor a vegetarian feast for a thousand monks at the governor's palace, on the twenty-third day of the eleventh month of the eleventh year since the founding of the [Sui] dynasty (Kaihuang 11; 591), and humbly receive the bodhisattva precepts from Meditation Master Zhiyi. The precepts are called "filial piety," and are also called "restraints" [in the Brahmā's Net Sutra]. One takes refuge in and serves skillful means and wisdom as if they were one's parents. With these superior virtues one serves the Emperor and Empress. Be greatly adorned with the Tathāgata's compassion and widely disseminate the compassionate love of all the buddhas, perceiving with equanimity the four kinds of living beings as if they were your only child. May I, your disciple, on this day become in deed like Rāhula (Śākyamuni's son), so that life after life and from age to age I may be reborn in the Buddha's family, and like the eight princes [and sons] who followed [the Buddha] Sun and Moon Light (in the Introduction of the Lotus Sutra) and the sixteen novices [and sons] who were followers of [the Buddha] Victorious 64

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Through Great Penetrating Wisdom (in the chapter on the "Conjured City" in the Lotus Sutra). Their conditions as part of the retinue [of the Buddha] led them to become followers of the Dharma, completely escaping the flow of existence [of this samsaric world], and achieving the unconditioned realm. May I perfect the six virtues (charity, morality, patience, effort, meditation, and wisdom), calmly maintain the four states of equality (kindness, compassion, joy, and equanimity), never be slack in saving and liberating the inexhaustible number of sentient beings, gird in my beginner's mind the armor [of the four universal vows], and finally face difficulties with great compassion. May I be vast and far-reaching like the Dharma realm, ultimately like empty space, fully accomplish [buddhahood], and completely fulfill the sea of vows. Yuan Guang bows humbly before you.

The gifts presented by the Prince to the master of the precepts: One monk's robe for one of noble lineage. One undergarment with a yellow crest. Thirty tun (one hundred eighty rolls) of cotton cloth. One robe of yuninan cloth. One set of yellow thread stockings. Forty bolts of silk. One monk's robe made of yuninan cloth. One mattress made with yellow silk threads. Thirty chan (unknown unit of measure) of cloth (or "cloth for thirty meditation [cushions]"). One set of sitting mats made of cloth of yuni thread. One mosquito net made of black gossamer. Two hundred sheets of paper. One undergarment made of cloth of yuni thread. One pair of shoes covered with purple cloth. Fifty strings of a thousand cash coins. One blanket with a cloud and dragon design made of yuni [cloth]. One seat made from a dragon's beard. Ten candles. One cap made of thin yuni silk. One woolen rug with a design of Mount Sumeru. A copper inkstone. One set of blue sitting cloths from Korea. One pair of black leather shoes. Two ink sticks. One vest of yellow thread cloth. One camphor wood pillow. Some blended incense. One steel staff [still in stock]. One flute made of elephant tusk. One whisk. One shiny black steel bowl [with a bag]. Two spotted bamboo brushes. One set of copper ladles and chopsticks. One scepter made of rhinoceros horn [with a box]. One armrest made of white sandalwood. Three matching copper bowls. One set of brass incense burners and incense box. One seat with a scenic [mountains and rivers] design. One copper ash rake. One set of copper ladles and sticks for lighting incense. One seat made of white sandalwood. One copper washbasin. One piece of knobby camphor wood for placing between the 65

27. A Letter of Thanks from Prince [Yang Guang]

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knees. One fly whisk made of "peach" bamboo. One pair of steel scissors. A desk made of bulrush and fine wood, with a cushion. One nail clipper with a rhinoceros design. One steel razor. One coat made of yellow thread cloth. One stationery box set made of purple sandalwood. One set of steel tweezers. One white tile spittoon [with a container]. One brush case of black persimmon wood. One set of copper candlesticks. One set of brass decorated persimmon wood racks for holding sutras. One paper cutter with a rhinoceros decoration. One white fan. One set of folding screens made of grain husk paper [with characters written in the claw, seal, dragon, fish, tadpole, quick-and-white, hanging dew, inverted scallion, and other calligraphy styles, inscribed with the following phrases:] "The Teacher adorned with the Noble Teachings" (written in the "claw" style); "Give and make offerings with joy" (written in the "dragon" style); "Remove the traces of passions" (written in the "suspended needle" style); "the conquering [of passions] by pratyekabuddhas" (written in the "hanging dew" style); "all ascend to constant bliss" (written in the "quick-and-white" style); "How like a bodhisattva!" (written in the "inverted scallion" style); "able to accept offerings" (written in the "fish" style); "the awakening of a śrāvaka" (written in the "tadpole" style); "the completion of precepts, concentration, and wisdom" (written in the "seal" style); "suffering, the causes of suffering, extinction of suffering, and the path" (written in the "large seal" style).

By the servant Shanxin in the eleventh year [since the founding of the Sui dynasty].

As listed above, the twenty-third day of the eleventh month of the eleventh year of Kaihuang (591). [The Prince received the Dharma name Zongchi Bodhisattva, and immediately was documented as Zhiyi's disciple. Zongchi bows humbly before you.]

27. A Letter of Thanks from

Prince [Yang Guang]

Liu Guyan has returned and I have received your message. He has reported that you have received and accepted the sixty kinds of gifts. The gifts that I, your disciple, respectfully offered to you on that day (the twenty-third of the eleventh month of 591) are crude and meager, and not as much as I truly intended. But my intentions have already been requited and the merits [from 66

Fascicle 2

making these gifts] will fully increase. The offerings of compassion and respect are profound and equal. Of course I am not able to perceive everything due to my limited intelligence. I am indebted to you in many matters. The gifts are not many but please accept them and use them constantly. Thus has the envoy reported. I respectfully bow before you.

28. A Letter Concerning

the Prince's Visit

Your disciple Zongchi bows humbly before you. All the people are celebrating during the season just before winter (end of November). This is probably a time of respite from your cultivation of meditation and wisdom. I, your disciple, since accepting the precepts have achieved a state of quiescent control. I respectfully wish to pay you a visit. I respectfully and humbly bow before you. 29. A Letter from Prince [Yang Guang]

Requesting [Zhiyi] to Remain

Your disciple Zongchi bows humbly before you. I have here a message from you saying that you would like to dwell in the Jing[zhou] and Chu[zhou] areas. I have said all that I could and have paid respects to your noble demeanor. It has not been long, however, since I received the pure precepts, and I have not yet had the time to consult with you concerning the doubts and questions I have held from the past. Ācārya teachers and monks are compared to "superior fields [of merit]" in the sutras, but though seeds have been sown good shoots have yet to sprout. I would like to make offerings to you both physically and mentally for a long time. All people rely on good guidance to daily wash away their passionate afflictions, and all share the same conditions in wanting to rely on you. If two boats sail together their profits expand. Why should the saving guidance of the Tathāgata be limited to India? The activity for conversion [of others] by the bodhisattvas is not originally limited to one place. I deeply wish that you simply accept my requests. I await your reply and express my regards, wishing to meet you face-to-face to consult with you concerning my humble [feelings]. I respectfully bow before you.

Official Liu Guyan verbally stated this message as follows. The Wise One (Zhiyi) now intends to go far away. When do you intend to return? Your disciple does not wish for you to leave and go far away. If you are able to return 67

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

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soon, we will not try to stop you. You may dwell in peace in a nearby mountain in the Zhen area. Also, please stay a while longer and on the twenty-eighth of the second month I will accompany you to the mountainous area of Zhen as far as Qixia [Temple], where we will part ways.

30. A Letter in Which Prince

[Yang Guang] Again Requests

Zhiyi to Remain

Your disciple Zongchi bows before you. I have received your message. We must part tomorrow though my cultivation [of the Buddha Dharma] is insufficient, which makes me deeply distressed. Yesterday I considered and reflected on this day and night. Not even one summer has passed since you, Wise One (Zhiyi), came here. On top of this, the road through Jing and Tan is far. The time of summer retreat is soon upon us, the waves of the Huanghe (Yangtze) River are vast and wide, and it will be difficult to plan your trip. If you leave here and if you must enter the summer retreat before arriving at your destination, it would be difficult to halt [and find a place for the retreat]. Also, the sutras and vinayas say that the merit from supporting a monk during even one summer retreat is immeasurable. How much more so for the power of you and your assembly! An ordinary person [like myself] is shallow and weak, and must depend on superior conditions [such as the opportunity to make offerings to the monks]. Please accept my offerings with the great compassion of a bodhisattva. Spring is passing and soon it will be the beginning of summer. [If you are on the road,] the three-month [summer retreat] will have to be interrupted, and the four kinds of offerings will be fruitless. You should cultivate the mind in accordance with principle, or one's feelings will not be peaceful.

Now I wish to ask you to stay to past the summer retreat and have sent a messenger [to relay this request]. It is our hope that you will not be caught in the midst of [travel on] the road or blown about in the wind or like dew. If you still have doubts that the capital is too tumultuous, you should be able to find refuge in the forests and valleys by spending the summer retreat in the convenience of Mount Sheshan. When the retreat is completed, a boat can be prepared at Jiangzhou. If you go south to Shitou and then go west, this is the easiest. When the autumn comes you can expect a favorable wind. 68

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The circumstances will be favorable and all conditions met. I would like to hear whether you choose this or that option (i.e., whether Zhiyi will remain or depart). I cannot fully express my thoughts and words fail me. I respectfully bow before you. The first day of the third month.

31. A Letter from the Prince

Allowing [Zhiyi] to Leave

Your disciple Zongchi bows before you. Again I have now received your message concerning your previous intentions. How can I oppose your performance of meritorious deeds? I respectfully honor your request. I will immediately give orders to the officials to dispatch envoys. Please make your plans and let me know the day of departure. I hope that the conclusion of your summer retreat is not far off, and may you ride on the flow of the autumn waters [of the Huanghe River]. May you favor me with an answer telling of your return and may this certainly come to pass. I will then rejoice and cease my mournful sighing. I respectfully bow before you.

32. A Letter from the Monks

of Jiangzhou Protesting the

Destruction of Temples

Huiwen of Fengcheng Temple, Faling of Longguang Temple, and Zhisheng of Guangzhai Temple respectfully bow before you. We have seen with our own eyes, and as we watch emissaries of the government bear warrants and destroy abandoned temples. There are not [only] a few [temples] that have been destroyed, whether they are intact or abandoned and whether or not there are any monks. Upon reflection we realize that Great Prince Bodhisattva [Yang Guang] has loftily and clearly cultivated his [Buddhist] faith, supported and established the Three Treasures (Buddha, Dharma, and Sangha), and saved beings with compassion and benevolence. How can one disseminate and protect the Buddha Dharma without having consideration for stupas and temples? However, the monks in this area are all terror-stricken by the sudden destruction that they have seen.

Though the noble virtue of the Great Prince shines like the morning sun and the people look up to him, there is no way for us to communicate with him. Upon reflection we realize that if you, Meditation Master and Wise One 69

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

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[Zhiyi], venerated by both the clergy and laity, would put in a word of encouragement, all would work out to the good. We, Huiwen and the others, are just ordinary people, so we appeal to you. Please employ your great compassion to convey this message to His Highness, so temples that have not yet been destroyed may remain safe and intact. We depend on receiving your help, and thus present this request to you. We respectfully bow before you. The eighth day of the second month of the twelfth year of Kaihuang (592). 33. Zhiyi's Letter [to the Prince]

Stating the Request of the

Jiangzhou Monks

Now I have received a letter from Vinaya Master Huiwen of Fengcheng Temple in Jiangzhou. I respectfully offer it to you [enclosed] separately. Upon respectful reflection one can see that you guard and maintain the Three Treasures and practice the compassion of a bodhisattva, but in recent years bandits have run amok, burning and destroying temples. We have relied on your great power to restore [Buddhism] from its endangered state. The Buddha Dharma is finally safe and intact, the clergy and laity have obtained benefits, sutras and images have been collected and are distributed everywhere, the crossroads are filled with people intoning your virtues, and the streets filled with those who have obtained blessings. Even in the past, when you fought with the Chen, you were able to maintain a mind [devoted to the Dharma]. How much more so should the light [of the Buddha Dharma] be made manifest now that the wars are over and the culture is prospering. As Huiwen has written, the destruction of the temples must be due to many of the local officials misunderstanding [your intentions], leading to consternation and distress among the monks. I am constantly aware that I am unworthy of your friendship. If I were concerned only with my own life, how could I dare to appeal to the secular authorities? Rather, [I speak out] particularly because this is related to the Buddha Dharma and is of great importance for the fragrant light [of offerings for Buddhism]. I am just anxious that the path may be darkened, so I disregard my present security and seek the future welfare [of the Buddha Dharma]. If I do not state my foolish thoughts then the four kinds of offerings [that we have received from you] for the past three years would have been in vain. Who could do such a thing? Who could do such a thing?

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The local officials are merely zealous in the execution of their duties, and do not take into consideration the causes and effects [of their actions] and future [retribution from] good and evil [deeds]. Therefore I ask that His Highness, endowed with noble virtues, will trod the path that leads to universal peace, so that prosperity will abound at a high level without precariousness, that bodhisattva practices will be cultivated, that you will be the pillar for the Buddha Dharma and the moat [protecting] the Three Treasures, that blessings will expand throughout [the land of] the four seas, and that the [Buddha's] teachings will prosper for all generations.

It may be said that there are too many temples for too few areas and so the state will not accept [my request], but a skillful devising of various means would allow the establishment [of these temples]. If it is necessary to construct and build walls and moats, the Jiangnan area [south of the Huanghe River] has bamboo and timber that can be felled easily. It is my fervent hope that you will disseminate and assist [the Buddha Dharma] and rescue [the temples] that are about to be lost. If old temples survive, new blessings will increase further. May you have mercy and offer your grace both in hidden and manifest ways. It is with profound trepidation that I intrude upon your attention with this matter of the [Buddha] Dharma. I, a monk, say these things respectfully. The eleventh day of the third month [of Kaihuang 12 (592)]. 34. The Prince's Reply to

[the Monks of] Jiangzhou

Your disciple Zongchi bows humbly before you. I have received your esteemed proposal and the message of the Jiangzhou monks has been delivered. If I may say so, monks wish to dwell in monasteries and their food is derived from almsbegging, so the temples are built based on the support of local villages. In recent years I received an imperial decree and have been busy waging a military campaign, saving the people and punishing the guilty. I have unified the area east of the Huanghe [River, the country] within the seas is at peace, stupas are set up at the boundaries, and the markets go about their business, as you can clearly see. However, the adherents of the former dynasty that I have conquered have no shame, and the Miao people, the longtime ["barbarian"] inhabitants, act dangerously like mantises or dragonflies in arbitrarily burning and destroying temple compounds. In this way building after building 805a

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35. A Letter [from Zhiyi] about Temples on Kuangshan (Lushan)

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falls to ruin, the ringing of the temple bells ceases, even the cries of [household animals such as] chickens and dogs are not heard. Temples are destroyed like the burning house [in the parable in the Lotus Sutra], and even if one carries his bowl [and makes his rounds to beg for food] he returns almost emptyhanded. The assembly of monks has no refuge, and is in a truly pitiable state. In this area good lands (or "fields that support the sangha") are exhausted, and it will surely become arid wasteland. The remaining temple compounds have stayed as they were without being destroyed, and the surviving monks were allowed to dwell there. However, corridors and eaves of empty [unoccupied temples] were sometimes torn down and utilized elsewhere, or they were used as government offices. Sometimes logs and planks were borrowed temporarily to build fortifications. If an unoccupied temple was still in good condition with sound corridors, it was borrowed for use as a warehouse or as an office. In a year or two when the people regain their resources, timber from the upper Huanghe [River] will be brought downstream, and [the temples] will be newly restored. In fact, the local officials have been ordered to provide detailed lists, so you need not worry that some will be omitted. I fear that monks in outlying areas are not able to know about this and have a distorted view, and thus suddenly make these charges. I certainly hope that you will explain this to them and keep them all safe in your palm. It has been a long time [since we last met], and very frustrating since my longing [to see you] is very deep. I respectfully bow before you.

35. A Letter [from Zhiyi] about

Temples on Kuangshan (Lushan)

Donglin Temple on Lushan in Jiangzhou was founded during the Eastern Jin dynasty by Dharma Master Huiyuan from Yanmen. Huiyuan was an outstanding disciple of the preeminent Dao'an. Dao'an was a disciple of Fotucheng. These three virtuous men were comparable to the sun, moon, and stars. They established the true Buddha Dharma and were all inconceivably great personages. Huiyuan quietly mastered both the incomplete (Hinayana) and complete (Mahayana), both the conventional and true [Buddhist teachings], and also was well versed in the non-Buddhist teachings of the three mysteries (Laozi, Chuangzi, and the Book of Changes). His virtuous qualities were known afar, and his praises reached as high as the sky. First he visited the 72

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foot of the mountain [Lushan], and dwelled in one of the forests. He practiced austerities together with and under [the tutelage of] the meditation master Yeshe (Dharmayaśas), sometimes speaking and sometimes remaining silent, cultivating contemplation of [Amitābha's Pure Land in] the west. Eventually he established a monastery to the right of the forest, which is the origin of its name as "the temple east of the forest" (Donglinsi). Huiyuan himself constructed the two pavilions, Prajñā and Buddha-shadow. Xie Lingyun dug ponds in three places and Liang Xiaoyuan constructed multi storied towers. Thus the temple compound was grandly adorned and attained its present state. As for Fengding Temple, the meditation master Huijing of the Qi was moved by the invitation from the people of the mountain to dwell on these peaks. Next, Huigui of the Liang climbed the mountain later and built a temple there. There is a spring on the peak that suddenly dried up. Huigui burned some incense and performed prayers, whereupon a clear stream sprang forth, and ambrosia rained from the sky on the day of [Buddha's entering] nirvana (fifteenth day of the second month). In this way our virtuous predecessors left their marks, and [Lushan's] fame has been passed on without ceasing. The mist is pure and spreads among the pines and it is peaceful throughout [the mountain]. Both public officials and private people can come and go and find it conducive to tranquility. When you worked a great transformation to the left of the Huanghe [River] [to establish the Sui dynasty] I came to this mountain and stayed for awhile at Donglin Temple. At times I visited [Fengding Temple at] the peak and thus passed the days, joyfully forgetting my troubles. However, the temple compounds at the foot of the mountain are very close to the post road, and the coming and going of travelers causes much disruption. I now petition you to become a patron of both of these temples, and by bestowing your influence bring peace to the minds of the assembly. They will repay this great favor by strictly observing worship ceremonies and chanting. Also, could you instruct the local government office to forever forbid the lodging of public officials and private persons? [I, Zhiyi,] a monk, respectfully state this request. 36. A Letter with the Prince's Reply

concerning Lushan

Your disciple Zongchi bows humbly before you. Your instructions that I should become a patron of Donglin Temple and Fengding Temple on Mount 73

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