The Hundred Records of the Temple of National Purity

37. Letters from the Prince to Three Temples on Kuangshan (Lushan)

The Hundred Records of the Temple of National Purity

Lushan in Jiangzhou have been received. The mountain peak is large and tall, and rivers and lakes abound at its foot. The prominent peak shines with the reflection of the sunlight on the clouds. It is a place where immortals come and stay, and these recluses never leave. Even more, it is a place where Dharma Master Huiyuan dwelled, the location of ponds dug by Xie Lingyun and multistoried towers built by Liang Xiaoyuan. Here Master Huiyuan cultivated a tranquil mind and experienced spiritual powers on the mountaintop. You, Wise One (Zhiyi), have rested there, following in the footsteps of previous sages. These teachers are glorious and the path honorable, truly a matter worthy of great rejoicing. I regret that I am unworthy and lacking in future benefits, so I will cultivate merits to eventually attain eternal bliss. Concerning the fact that both of these temples are very close to the post road, and the coming and going of travelers causes much confusion, I shall send a command to this district and order that lodging will be forbidden, except for public and private official envoys. The local officials will be ordered to immediately put this edict into effect. I respectfully bow before you. The first day of the third month. 37. Letters from the Prince

to Three Temples on

Kuangshan (Lushan)

[1.] [Letter to Zhiyi at Donglin Temple:] How is your health during this very warm period? Is the assembly [of monks] doing well? Dharma Master Huiyuan of Yanmen was one of the four kinds of bodhisattvas on whom we can rely, who "flew down" from the northern districts and made his dwelling on this southern mountain (Lushan). Since then famous virtuous personages have dwelled here one after the other. The Wise One (Zhiyi) has perceived this and has asked me to become a patron of these temples. Upon reflection, I realize that I am unworthy and cannot help you sufficiently, but have received guidance and encouragement, which is truly a cause for profound rejoicing. This is written to accept [the honor of being a patron] with respect for your virtue. Yang Guang bows before you. The twenty-first day of the third month. [2.] Letter to Change Temple: Springtime is almost over. How is your health? Is the assembly of monks pure and good? The Buddhist temples of Kuangshan (Lushan) were established by Dharma Master Huiyuan. The master of this 74

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Dharma master was the preeminent Dao'an. Fotucheng was Dao'an's master. These wonderfully virtuous personages followed one after the other, and none were superior [to them]. The dragon-like (Mahayana) canon east of the Huanghe [River] is all based on [the work of] Huiyuan. From the time Huiyuan first visited Lushan—from the (Eastern) Jin through the Liang dynasty—there was only Donglin Temple. Along with the decadence and fall of the Chen, Change Temple was also established, and the monks reveled in controversy. How can this be called a harmonious community? The Wise One (Zhiyi) dwelled here [for a while], and he desires that these two temples, Donglinsi and Changesi, should return to their [original] harmonious unity [as one temple]. This desire is as vast as the ocean, like the vow [of a bodhisattva]. May there be no disagreement. I have dispatched an envoy to convey this message. Yang Guang bows before you. The twenty-first day of the third month. [3.] Letter to Fengding Temple: I hope the temple assembly is doing well in this warm, late spring season. I hope you are fully enjoying the ecstasy of meditation and the joy of hearing the Dharma. The scent of incense and the smoke of the mist on the peak are both far away. The Wise One (Zhiyi) has guided me to a superior place and since this is within the realm of my authority, he has asked me to be a patron. I truly and profoundly rejoice [at this opportunity], while also feeling ashamed [of my unworthiness]. I will do my best to respectfully and diligently [fulfill my duties]. Yang Guang bows before you. The twenty-first day of the third month.

38. A Letter of Thanks from the Prince

for Instruction in the Dharma

Your disciple Zongchi bows before you. I have received your message and today the period of religious observance ends. May you immediately board a boat [and return here]. We are separated by long distances and I feel increasingly lonesome. You have shared some of your doctrine but the meaning of the text is very profound, and it is difficult to comprehend its fundamental meaning. However, through the skillful means of [your] teaching methods, I should be able to realize awakening and attain benefits. I respectfully acknowledge receiving your guidance, and will always accept and keep it. May I rely on [your guidance that is like] a bridge for crossing the ford, and 75

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39. A Letter from the Prince upon Dispatching an Envoy to Lushan

The Hundred Records of the Temple of National Purity

never retrogress. I seek to embrace the true path, receive the vast protection [of the Buddha], and when performing deeds always seek to follow the correct path. Please provide me again with good medicinal instruction. Having benefited from your blessing and compassion, I will try to follow [your instructions]. I respectfully bow before you. 39. A Letter from the Prince upon

Dispatching an Envoy to Lushan

Your disciple Zongchi bows before you. The trustworthy Zhuan Zhongshen has returned and I received your letter of the beginning of last month, which has comforted me despite your long absence. May your health be harmonious during this season of intense heat. I hear that you passed through Sheshan and the peaks of Zhong, found the temples peaceful and good, and the assembly of monks harmonious and respectful. Thereupon the twenty monks [accompanying Zhiyi] stayed temporarily at Kaishan Temple. Then you advanced to Kuangyue (Lushan) where you kept the summer retreat, reunified Donglinsi and Changesi into one temple, and caused rejoicing among all at Fengding Temple [on the peak of Lushan]. I have respectfully followed your instructions, kept the meritorious practices, attempted to avoid physical indiscretions, and joyfully accepted the rain of the Dharma in the form of the blessings of the Golden Light Sutra, which is increasingly profound. I, your disciple, left on the fourteenth day of last month and first visited Zhufang, where the climate caused me to become indisposed. This was during the season of [intense heat like] flowing gold, which was very unsuitable for recuperation. Every day was unbearable but on the twenty-ninth, after coming to Shitou, I somewhat recovered my health. Since parting from you at the riverside of the Huanghe, my feelings have been directed toward Pengli (Lake Poyang near Lushan, where Zhiyi is spending the summer retreat); a day seems like a year, and there is not a moment when I have forgotten you. Please, even before the summer retreat is dissolved, make preparations for your journey, and when the summer retreat is complete immediately head west by boat. During this period may you accede to my request and attempt to meet again soon. It is not only that I, your humble disciple, desire your support and assistance, but I deeply fear that the novice monks studying meditation and wisdom all earnestly remember you with high esteem [and also 76

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seek your instruction]. When Xuanni (Confucius) was in Chen he sighed and returned from Wei. I am not the only one who would be pleased if you changed your mind. I have now dispatched Chief Secretary Wangguan to go and serve your needs. Also, I offer [the gifts] listed separately. You need not be reluctant [to accept them]. I will be brief and not excessively wordy. I respectfully bow to you. The first day of the seventh month.

Six Dharma robes.

One hundred hu (tubs) of salt.

One hundred hu of rice.

Of the items listed above, the salt and rice are all to be given out of the public warehouses of Jiangzhou. Wangguan wrote and sealed this with the official seal and delivered the letter.

40. A Letter from the Prince

Again Dispatched to Lushan

Your disciple Zongchi bows before you. The messenger from Donglinsi mountain temple has arrived and I received your letter dated on the eighth day of the eighth month, which has served to console my yearning. I hear that you have already gone to Hengshan (Nanyue), which is very proper but [the day we can meet again] is increasingly far away. When you finish with your Dharma affairs, please come back down the Huanghe River and I hope to certainly meet you by the end of the year. I, your disciple, have crossed the Yangtze River and moved to a new dwelling at the beginning of the ninth month. There are still many areas under construction, and I have yet to resettle completely. In your letters I see that you are very diligent in performing your religious duties, which truly puts me to shame. I have begun construction of the Huiri Daochang meditation hall in the outer precincts of the palace, and have supported here the meditation master Zhao and others, including Dharma Master [Fa]lun of Jiangling who came from afar. In the inner precincts [of the palace] I have constructed the Fayun Daochang meditation hall, where the meditation master Jue of Tanzhou (Hunan) and others are supported. In other words, I have done meritorious works one after the other, and though I deeply wish to help you this is difficult from so far away.

I have dispatched people to Jiangzhou with supplies for the sangha, but did you find any of this useful? Concerning the salt and rice that was sent 77

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

The Hundred Records of the Temple of National Purity

previously, I made arrangements for the rice to be sent around to Donglin Temple and that the salt should be forwarded [to you]. Except for those items of which you have more than enough, I will make further offerings. Now I will have one of the mountain monks [of Donglinsi] return to you and travel with these greetings, and will also dispatch another envoy to return [with your message]. Please consider plans to return here. As the Huanghe River and the mountains are far apart, how can I adequately express my sincere desires? I respectfully bow before you. The tenth day of the tenth month. 41. A Letter from the Prince

Dispatched by Envoy to

Tanzhou (in Hunan)

Your disciple Zongchi bows before you. The year is coming to an end. During this season of severe cold I hope you are constantly peaceful in cultivating the joy of sitting and walking in meditation. Recently I have been constantly ill. We have been unable to meet for a long time and I have thoughts only for our reunion. It is my impression that your performance of good meritorious deeds is already finished. Now I have dispatched a trustworthy messenger who will greet and meet you with due respect. May you quickly ride down the current [of the Huanghe River and return here] so that I may inquire concerning our delayed meeting. The fifteenth day of the eleventh month. 42. A Letter from the Prince

Dispatched by Envoy to

Jingzhou Province

Your disciple Zongchi bows before you. I hope you are well during this warm and comfortable season. I have heard that you have completed your religious observances at Hengyue (Mount Nanyue) and have fulfilled your meritorious deeds at Jiangling. I do not know how to express my feelings of supreme joy. I, your disciple, have just arrived in Shanzhou for a seasonal imperial audience. My yearning to meet you increases with time. Therefore I will dispatch an envoy to greet you. May you quickly proceed down the road and I await the opportunity to meet you during the latter part of next month. May your travels proceed quickly as I cannot adequately express [my desires]. I respectfully bow to you. The twenty-second day of the second month.

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43. Letters from the Prince

Dispatched from the Capital

(Altogether six letters.)

[1.] Your disciple Zongchi bows before you. Many years have passed since we parted, and I suffer from yearning [to meet you]. I have reentered the capital, and increasingly long to see you again. The Wuguan barrier is an obstacle between us, but Jing[zhou] is closer than Wu. Having stayed for a while at Shanzhou, and having dispatched an envoy to inquire after you, the envoy returned with your reply and explained it in detail. Not only am I advancing in years but I am also beset by illness. Please conclude matters connected with the summer retreat and consider putting an end to it. I will return to the city [in Yangzhou] before too long, so please come down the [Huanghe] River and meet me at [the capital of] Jiangzhou. It may be that you should cultivate the fruits of noble virtue day and night, and there may be situations that prevent this, but please do not trouble yourself with these conditions and many busy tasks. I respectfully bow before you. The tenth day of the ninth month. [2.] Your disciple Zongchi bows before you. The monk-envoy Zhisui arrived and presented your letter dated the second day of the fifth month, which served to comfort my anxiety. I have heard that you completed the performance your meritorious deeds at Hengyue (Nanyue) and then went on to Jing[zhou] and [Mount] Wu. I am deeply disturbed by the report that you had some trouble during your journey. I, your disciple, entered the court from the Jiang capital, but when I arrived at the Shan barriers I became dizzy and stopped at Qiyang. My stomach also was unsettled, so at the end of last month I returned to the capital. I wish to give a report of you but because of my fatigue I will not have an audience until the end of this month. [I yearn to see you,] like one who gazes at distant clouds. Please take care of yourself. The envoy (Zhisui) will now return [to you]. I cannot adequately express myself. I respectfully bow before you.

[3.] Your disciple Zongchi bows before you. I received your message that you have constructed a temple and are cultivating the path at the foot of Mount Yuquan at the border of Dangyang prefecture and Jingzhou. A diagram of the topography was presented to me in detail. I humbly suggest that, just 79

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44. A Decree of Emperor Wen Bestowing the Title on Yuquansi in Jingzhou

804c

The Hundred Records of the Temple of National Purity

as when [Sudatta] bought a garden [for Śākyamuni and his disciples] and built [the Jetavana vihāra] covering the grounds completely with gold, and built [a place of retreat] for enshrining the three noble objects [of Buddha, Dharma, and Sangha] so that they would continue for all generations, no amount of praise does sufficient honor [to your meritorious deed] and no calculation is able to measure [its merit]. Who would consider this lightly, thinking that [the temple] could be built quickly? Upon rereading your message, I am speechless and have no place to stand. I have already explained matters to the Emperor, and since reason is on your side he should not be able to refuse it. If you prepare a proposal and immediately submit it to the Emperor, he will approve an excellent title [for the temple]. The name will be marked as a meditation hall with the Emperor's crown, and its praises will resound throughout the world. This good news cannot be conveyed adequately with words. I respectfully bow before you. [4.] Your disciple Zongchi bows before you. I received your message about composing a memorial inscription for the meditation master of Hengyue (Huisi of Nanyue). "Guo Youdao had no shameful words" [in composing a famous memorial] and the superior virtues [of Huisi] are analogous to this. Although I am embarrassed, I have consulted the writings of Lu Shiheng for reference. You have already encouraged me to complete it and I have not succumbed to discouragement, but I fear that the exquisite ways of Handan are difficult to imitate. I will return to Zhen (Jiangsu) to cure my illness and consider all these matters further. As I reread the biography [of Huisi], many parts are [marvelous] beyond comprehension, and even [his teachers] Fotucheng and Dao'an did not outdo him. I bow before you. [5.] Your disciple Zongchi bows before you. I have presented you with one robe of wanchun ("ten thousand springs") tree bark. It is said that of the four sets presented from a foreign country during the time of Liang Wudi (Emperor Wu of the Liang dynasty), only this one remains, the one used by Dharma Master Wuqiong of Jianchu Temple. If one respectfully examines the teachings of the bodhisattva precepts, a robe that is worn [by a monk] should be dyed in off-colors. Indeed this is [made from] a magnificent and natural tree, in which the wonderful colors are "heaven-made." This corresponds to the description [of what a monk's robe should be like], and no further work on 80

Fascicle 2

outer appearances is required. "Ten thousand springs" is a name that symbolizes long life. These "two wings" [of natural color and the pattern of ten thousand springs] are good symbols. Wear it long and well, constantly using it twice a month for the bimonthly poṣatha (repentance) ceremonies and not limiting its use to just the New Year. You should wear the robe of the Tathāgata and profoundly carry the burden of compassionate exhortation. I respectfully bow before you.

[6.] Your disciple Zongchi bows before you. Ten items, such as five-colored banners and a brocade incense burner stand, are promptly presented as shown in the enclosed list. These only faintly signify my sincerity and are a weak expression of generosity. At least it is a humble attempt to follow [your virtuous contributions]. I respectfully bow before you. Two five-colored banners of forty-nine chi (feet). Two five-colored speckled gauze sutra wrapping cloths. Fifty rolls of silk. Ten brocade incense burner stands. Two jin (one jin equals sixteen ounces) of xunlu incense (frankincense). Ten razors. One [black] kite robe. Ten iron bowls for oil. Seven jin of xionghuang (yellow face cream). Five blue rugs with a Mount Sumeru design. 44. A Decree of Emperor Wen

Bestowing the Title on

Yuquansi in Jingzhou

The Emperor respectfully addresses Meditation Master Zhiyi of Xiuchan Temple. I have examined your letter and carefully considered your excellent intent. I hope you are doing well during this early autumn season when the heat is still severe. Are you cultivating the joy of meditation and thus consoled and content? The naming of the temple, which you requested, should be granted in accordance with your petition. Master Zhisui will return with instructions to convey this message.

The twenty-third day of the seventh month of the thirteenth year of Kaihuang (593). Announced by Minister Xiu, Prince of Shu and Head of the Interior; presented by Minister Li Yuancan, Minister of Peace (wuanzi) and assistant to the Head of the Interior (neishi shilang); acted on by Minister Zheng Ziliang, assistant to the Head Clerk and rank of changtannan ("long self-possessed man"). 81

45. Letters Dispatched by the Prince When He Was at the Capital

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The Hundred Records of the Temple of National Purity

45. Letters Dispatched by the Prince

When He Was at the Capital

(Altogether two letters.)

[1.] Your disciple Zongchi bows before you. It is already a long time since we parted, and my anxious feelings of yearning are truly deep. It is not long before the New Year. I await the opportunity to meet you. In early spring I will again dispatch envoys. I respectfully bow before you. The twenty-fourth day of the ninth month.

[2.] The Prince is in the capital and again dispatches envoys. Your disciple Zongchi bows before you. I have received your recent occasional messages, which have served to console my anxious feelings. I hope that you are healthy during the spring warmth. The establishment of Yuquan Temple, the adornment of the place of meditation, the gathering of practitioners, and the daily renewal of quiescent wisdom causes profound joy that is difficult to put into words. I, your disciple, began using the sanshisan ("three stone powder") medicine and finally recovered from my fatigue. I will return from abroad [to Yangzhou] in mid-autumn. I ask that when your summer retreat is over you may come down the river so that I may have the opportunity to meet you. Do not go back on your promise. Meanwhile, please take care. Now I will dispatch the military commander Lu Ziyu to respectfully serve you. I respectfully bow before you.

46. A Letter Dispatched by the Prince While

on the Road with the Emperor on the Way

to Dongyue (Eastern Peak, Mount Tai)

(Altogether two letters.)

[1.] Your disciple Zongchi bows before you. I hope that you are in good spirits during this season of mid-autumn when it is turning cold. I, your disciple, will soon accompany the Emperor on a journey. I have not yet had the opportunity to meet you, which increases my frustration. Please do me the favor [of meeting with me]. I respectfully dispatch this message. I respectfully bow to you. [2.] A letter while on the road. Zongchi bows before you. During this season of increasingly severe cold weather I sincerely hope that you are in good spirits, are happy whether active or at rest, and that your daily life is peaceful 82

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and joyful. I, your disciple, am on a trip as an attendant to the Emperor, but am encouraged from afar by your eminent strength and the journey is peaceful. I hope the time is not far off when I can meet you and speak to you face to face. May you take [this request] to heart. I cannot declare in detail [all that I want to say]. I respectfully bow before you. The nineteenth day of the tenth month.

47. A Letter from the Prince

upon Returning to Zhen

and Dispatching an Envoy

Your disciple Zongchi bows before you. The spring has arrived with the New Year, and I hope that you are healthy. Your meditative ecstasy and Dharma joy have all been accomplished and you have returned to the way one should be, thus you can clearly guide all [people]. I respectfully recall that I traveled for a while to the west [along the Huanghe River] from Jiangdu, first arriving at Hengyue (Nanyue) and receiving the blessing of your grace. Next I proceeded to the Zhugong Palace [in Jiangling], where I paid due respect to the place of your birth, and where I respectfully received this appeal. May you traverse the Huanghe River and cross at the Yangzi [bridge (or ford)]. I have explained in detail the request for your return and received your acceptance, so you may return and see the waves [of the river].

Since then many years have passed and the cold and hot seasons have come and gone. I respectfully heard that your meritorious deeds are completed, but being separated by such a distance it is difficult to convey my praises. I, your disciple, am richly blessed. Having been born in a Buddhist household, I was taught in my home not only poetry and manners but I also received the turning of the wheel [of the teachings of the Buddha (Dharma)], truly reflecting on them both day and night. Now I am accompanying the Emperor's procession, having departed from the capital, and am staying at Luoyang. We also stayed at Lixia. The Chaiwan firewood ceremonies are based on the Book of Yu, and the imperial audiences and tours are abundantly set forth in the Statutes of Ji. The imperial charter is in accordance with those of old, and both men and gods follow his guidance as the wind blows, and honor his rule. At Dongdai (the Eastern Peak of Mount Tai), on the eleventh day of this month—a propitious day—official ceremonies were performed. At this time 83

48. A Letter from the Prince with Thanks for a Crown and Asking for a Commentary [on the Vimalakīrti-sūtra]

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The Hundred Records of the Temple of National Purity

heaven and earth were pacified, the sun and moon increased in brightness, propitious energy and mysterious lights lit up the vicinity and even to a far distance. Mystical plants competed to grow on the mountains and in the valleys, trees lined up by the palace, and the deaf, dumb, blind, and lame were cured spontaneously without a doctor. Those who cared for the elderly or for little children were [blessed] in the same way even though they had made no preparations. The Emperor's ministers all saw these things; it is not empty grandiloquence. It is said that if one thing is established it affects all places [in the entire world]. It is not necessary for me to repeat how valuable you are as a teacher. I, your disciple, follow your lead, and will leave the imperial company and will certainly reach Yangzhou by the end of the second month. I will send an envoy to greet you, and I request again that you return [to Yangzhou]. I certainly hope to meet you and pay my respects before the spring comes to an end. Meanwhile, please take care. I will continue to serve your needs. I respectfully bow before you. The twentieth day of the first month. 48. A Letter from the Prince with

Thanks for a Crown and Asking for a

Commentary [on the Vimalakīrti-sūtra]

Your disciple Zongchi bows before you. In the past I had planned for a bodhisattva crown, but deeply disliked its forced style and lack of artistry, so I presented it to you for your comments. Just now it has been returned having been remade. It seems in conception to be a sublime work, and its design is comparable to that of [the powers of] Maudgalyāyana (Mulian). In subtlety it is comparable to the workmanship of Ying craftsmen. This [artistic workmanship] is counted among the five skills of a bodhisattva. The diamondlike wisdom [of a buddha] is completely manifested in this object. This wisdom, on the causal stages for transforming all beings, is beyond conceptual understanding. The inducements [of the Buddha] lead beings [to awakening], and can be exhaustively attained. A crown makes the body noble; it is the most supreme among grand adornments. I knelt and had it placed on my head. Looking in a mirror I walked this way and that, and it made my ignoble visage more dignified. It was as if the light increased and altered my appearance. I, your disciple, am greatly blessed and unworthy of receiving your instruction. For immeasurable eons I will always rely on your enlightened [guidance]. 84

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If I am spontaneous in body and mind [in accepting the precepts] and rely on such superior conditions [conducive to awakening], how can I not attain the result that comes from taking the boat to cross [from this shore] to liberation? With only the precepts as a foundation and faith as the precursor of true practice, I keep the Vinaya, as I respectfully accepted [the bodhisattva precepts] in a previous year. I am physically unstable, but mentally I keep the [the precepts like] bright gems. In addition, with various meditative practices I seek to remove distractions and retain quiescence. I am vulgar and shallow, but I must bear the burdens of the country, pacify the barbarians, and for the sake of the people and the government I cannot be negligent or careless. How can I avail myself of the four conditions to enter into samādhi? This is not an arbitrary matter but is truly supported by the sincere teachings [of the Buddha]. The [Dharmatara Meditation] Sutra says, "If not through dhyāna meditation it is not wisdom; if it is not [based on] wisdom it is not [true] dhyāna meditation" (T.618:300c24-26). Samadhic meditation and understanding [wisdom] are mutually supportive, through which one is able to realize undefiled [awakening]. Again, there are many examples of severing the bonds [of passion and delusion] in a flash of lightning, and there are not a few people who are liberated through wisdom. Some day soon I desire to take to heart [the twin virtues of both] wisdom and severance [of passionate afflictions], enthusiastically promote the teachings [of the Buddha], float forever on the flow of the Dharma, and at the same time rule the country. I do not know if it is possible for those who stagnate in their ignorance to realize the flowering of awakening. Will the Teacher not turn his attention [to me] and graciously grant his noble instruction? Is it not possible for the shallow roots from past lives to germinate [and bring forth fruit]? Is it not possible for a bodhisattva to respond according to his capabilities to the demands of the times? If you do not feel capable of disseminating the teachings [of the Buddha], then rest a while from your task [of preaching]. If you are to be like a bridge for [crossing] the ford, then again reveal the secret storehouse [of the Buddha's teaching]. A text says, "Among the people there are three [objects of respect: father, teacher, and ruler]. These [three] objects are as one." How much more so [is this true] with regard to Buddhist scriptures if one does not follow a teacher? Now I must be content to say that I have fully expressed my true feelings. I respectfully bow before you. The twenty-first day of the sixth month. 85

49. A Letter [from Zhiyi] Denying the [Prince’s] Request for a Commentary

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The Hundred Records of the Temple of National Purity

49. A Letter [from Zhiyi]

Denying the [Prince's] Request

for a Commentary

In reply to the letters I have frequently received from you, [I must admit that] you have been zealous in seeking the Dharma. The good deeds of this humble man (Zhiyi) are limited to merely saving one person [himself], but the dissemination of the path by you, the benevolent Prince, brings hope to all sentient beings. As it were, [the Prince, like] a bodhisattva on the highest stages, was born in a suitably noble home and therefore aspired to promote the great path. How can this be measured? To what can it be compared? As a poor mountain monk, my basic wish for a long time has been to stay at my old abode on Mount Tiantai and I have never abandoned this intent. All in all, since the world has become peaceful and pleasant, I again seek to remain in the dark forests and wish to cultivate the path away from the bustling city. Though unworthy, I have recently received support from people as if I am a model and teacher of all, but I wish that my solitary refuge be considered and that the time is not right. Still more, the noble Prince has shone his light down and again sent his appeal [to me], but reflecting on my mediocre capability I cannot bear to undertake this task. Although poor in following the path, I received instruction from my master and acquired a little wisdom and some meditative skill, but my ears did not hear and my eyes did not perceive, and I am like the dew that happened to rest on the flower. My ability to interpret the sutras and treatises is quite shallow and I relied on meditative practice to cultivate samadhic concentration. Compared to "professional" scholars with regard to the analysis of numerous texts, my efforts are not mature, although the meaning is not different [from their interpretations]. I am not the Tathāgata with his clear and accomplished wisdom and superior and perfect talents. Who, then, is able to accomplish both [wisdom and meditation]? How much more so now that it is a long time since the Noble One has left [the world], and those who are clearly awakened are exceedingly rare. By accepting your graceful support and yet going contrary to your profound appeal, I fear that I have invited punishment in the next world and offended the noble Prince. But I especially wish that you will again use your numinous discernment to find a different person of superior intelligence who can fragrantly realize the sublime 86

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fruit [of awakening], without bringing about a severance [between us]. A sutra says that if you memorize one verse, this will not decay for eons. [As it says in the Dazhidulun (T.25:63a1-3),] "Wisdom, like the great sea, can be entered through faith." I know for certain that wisdom is most supreme for a profound understanding of Mahayana, to dwell constantly in the Buddha Dharma, and to easily fulfill virtuous qualities, but I continue to embrace my ignorant nature. I humbly seek your views, and though I continue to state my mediocre opinion, finally I am unable to adequately express it. I, a monk, inscribe this. 50. A Letter from the

Prince Requesting the

Commentary Again

Your disciple Zongchi bows before you. I have received your reply, in which you were extremely humble. It has been a long time since I began following you and I feel a dimness as if I had lost a sense of myself. It strikes me that scholarship requires following a teacher, to deduce things and discuss matters, progressively seek the conditions for the Dharma truth, and establish it in one's mind. If you study the Abhidharma you become stagnant with regard to [the concept of] existence and attached to feelings. If you cultivate the Sanlun (Madhyamaka) tradition, you become excessively involved in emptiness. If [you concentrate on] the Chengshilun, though you straddle both [the Mahayana teaching of emptiness and the Hinayana teaching on phenomena], you are still entangled in the Hinayana. If [you choose] the Great Treatise of Bodhisattva Stages (Bodhisattvabhūmi-sūtra), then you penetrate the gist of only one sutra. If you onesidedly cultivate them one by one, even a monk would have difficulty exhaustively completing them all; how much more so for a layperson who wishes to well cultivate both [wisdom and meditation]? At this time there is no other place [in the world] that has more Dharma masters specializing in the Abhidharma or the Chengshilun, but unfortunately [their understanding is] not based on meditative practice and so many provoke confrontational minds. Guṇavarman wrote a wise verse, "Accomplished people do not have differences." Upon reflection one can see that you have diligently cultivated good roots, which cannot be attained in just one life, so upon first studying you quickly achieved a noble state. Meditation Master Nanyue (Huisi) affectionately accepted you as his disciple, and you are 87

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supreme in preaching the Dharma, with no one who can surpass you. The meditation master [Xin]zhao has come and reported on these matters in detail. At that time my heart rejoiced, and my mind was made up. You, the Wise One (Zhiyi), joined the Chen in the past and were a model for this country, gathering large crowds [for lectures] at Waguan Temple, and inspiring much debate. [Hui]rong, with a powerful voice, was the first to have his "horns broken," and though the two Qiongs (Wuqiong and Baoqiong) followed after him, both were defeated [in debate]. This was celebrated by Master [Da]ren, who said it was extraordinary. The first time that I, your disciple, invited you, and at the time of the distinguished gathering [where I received the bodhisattva precepts], I was inspired by your fearless [preaching], and your interpretation of difficult issues flowed forth effortlessly. I listened affectionately, and the audience all looked on with reverence. I have also heard that you were in Jingchu (Jingzhou and Chuzhou) and lectured on the Lotus Sutra (these lectures/commentaries became the Fahuaxuanyi and the Mohezhiguan) and that there were none who did not take refuge in you, even among the eminent senior monks.

Therefore it is known that without [the practice of] meditation there is no wisdom, and that you act as the golden mouth [of the Buddha]. According to what I hear from eminent monks here, your fusion [of teachings] is incisive, comparable to all the rivers flowing into the great sea. This sort of comprehensive explanation is primary for attaining the intent of the Buddha. I, your disciple, [should have requested this of you] immediately, but I did not ask and my regret is like that of Maitreya (Mile). Who is there now that I can ask? I merely request that you "help those who have not yet attained [awakening] to attain it, and save those who are not yet saved" (see the Necklace of Precious Stones Sutra, T.1485:1013a20-22). May your eloquence be unlimited and may your Dharma offerings be inexhaustible. Again, I am dispatching Liu Guyan to pay our respects. I respectfully bow before you. The twenty-fifth day of the sixth month.

End of Fascicle 2 of The Hundred Records

of the Temple of National Purity

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Fascicle 3

51. A Letter from Prince [Zongchi]

Thanking [Zhiyi] for His Commentary

[on the Vimalakīrti-sūtra]

Your disciple Zongchi bows before you. I received your letter and the first fascicle of your commentary [on the Vimalakīrti-sūtra]. I humbly kneel down and accept this Dharma treasure, and have roughly perceived its gist. I had not yet heard of the "inner and outer" (worldly and transworldly) methods of instruction, and as a result I now know that Nāgārjuna is a substitute for the Buddha, [his teachings] beyond conceptual understanding. What you have now written cannot be perceived and understood [as clear or obscure] by the physical eye. I will respectfully study it again and await the opportunity to meet you. I humbly bow before you.

52. A Letter from the Prince

concerning the Temples

in Jingzhou

Your disciple Zongchi bows before you. Two temples in Jingzhou, Yuquansi and Shizhusi, have recently been ordered to be examined, and already now a letter of instructions has been sent to the regional commander at Jiangling. That office will be in control and ultimately should follow the urgent needs of the monks' representative[s]. I, your disciple, have received the pure (bodhisattva) precepts, and due to the causes and conditions from my former lives I seek to know the truth. You have manifested to me the perfection of wisdom and composed the first part of the commentary on the meaning [of the Vimalakīrti-sūtra], so I could rely on your guidance and face toward the gate of wisdom. I request that you dwell in Qixia Temple as in past years. Then you could practice contemplation, and yet be close by. If I could plan on leaving in the morning [to meet with you] and returning in the evening, this would be no different than if you lived in the city. A peaceful mind is of fundamental importance for practicing the path. [Having you nearby] is preferable to the difficult and distant journey on the road to Tiantai. I plead 89

53. A Letter [from Zhiyi] Repeating His Intention to Return to Mount Tiantai

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with you to reconsider. For the sake of others, please yield your own [desire to return to Mount Tiantai]. Bodhisattvas are bestowers [of grace and compassion]; may you not act contrary to the teachings of the scriptures. In any case, the acceptance of the servant Shanxin into the sangha shows that there is no barrier to salvation, and it is a matter for rejoicing. I respectfully bow before you. The twenty-seventh day of the seventh month. 53. A Letter [from Zhiyi]

Repeating His Intention to

Return to Mount Tiantai

Concerning your previous inquiries about [my return to] Mount Tiantai, I thought I would decide after hearing your advice. Now I have received your reply that my long-cherished desire is not to your liking. You say that Qixia Temple is very near, but this is not in accordance with my heart's original vow. Mount Tiantai is where I want to face my final days, so I continue in my resolve to carry out this intent. I have already instructed my disciples that if my life does not continue until the time [when I reach Mount Tiantai], and I pass away some day, then my body should be given to the birds and the remaining bones cremated and sent to Mount Tiantai. I vow that in the next life I will return [to dwell] in the valleys of the mountain and fulfill the cultivation of my practices for the benefit of other people. Also, I feel shame and humility in submitting the commentary [on the Vimalakīrti-sūtra]. My aspiration for awakening weighed heavy on my mind, so I responded to the task in a mediocre and trifling way. Please show compassion and allow me to go, do not press me [to stay].

I should say that managing [the community on] Mount Tiantai is fundamentally for the purpose of [benefiting all beings in] the ten directions [that is, the whole world], for the peace and establishment of the community of monks, and not solely for my own personal benefit. I wish to construct a temple where I made renovations in past years. If the form fits the conditions, an incense lamp [for example] lasts a long time. Therefore I wish to make renovations. I would like to use various means to make our paths cross and be compatible. Concerning the acceptance and elevation of servants, and another matter that I requested [of the Prince] and previously inquired of you—that is, to have you pick a name for the temple and become its patron— 90

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I feared troubling you too much so I did not request these at the same time. The establishing of relationships here and there [that is, the gradual building up of virtuous deeds] eventually grows into great virtue. I hope that you have seen fit to show your grace with regard to Yuquansi and Shizhusi. For this reason alone I await your instructions and so dispatch a priestly envoy. May you show your enlightened grace. Though the three temples are a faraway burden, and even if the temples are not yet finished, your merit [from naming them] will be fully complete. I do not know how to thank you for your frequent messages. Written by a monk (Zhiyi), the twentieth day of the third month. 54. A Letter from the

Prince in Reply

Zongchi bows before you. Another message from you grants me further benefits from your benevolence and compassion. The carefree mind of a bodhisattva has the ability to respond according to the needs [of sentient beings]. Who would not mourn if this original vow bore no fruit? I should say that there were not enough days for adherence to the path [with you] and I am still far [from mastering the Dharma]. I rely deeply on your guidance to reveal and indicate [the Dharma] and to realize awakening. [The three temples of] Yuquansi, Shizhusi, and your original dwelling on Mount Tiantai can be [re]constructed due to your superior virtue. I will surely be a supporter like the shadows and echoes [of the retinue of bodhisattvas and such who surround the Buddha]. May they last forever, like a diamond. I have sent a message to Jiangling and instructed Kuaiji (Zhiguo) and other officials to take care of this matter. In time I will dispatch [another envoy]. I respectfully bow to you. The twenty-ninth day of the seventh month.

55. A Letter from the Prince to Da Xiru,

National Pillar and Regional

Commander of Jingzou, Qi County

Meditation Master Zhizhe (Zhiyi) is noble in virtue and well known. In recent years he graciously went out of his way to confer the bodhisattva precepts on me. Now we are restoring Shizhu Temple in this province and constructing Yuquan Temple to the west, and at your request I have become a patron of these [two temples]. I have also heard that you officials have built up many 91

56. A Letter concerning Leaving Home [and Becoming a Monk] to Save People

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good relationships and are working to disseminate the Mahayana, which makes me very happy. The master (Zhiyi) has dispatched the two priestly envoys, Zhiguo and Facai, and on returning these [temples] will be managed by Dharma Master Facan and Dharma Master Daohui of Yuquan Temple, and Dharma Master Daozhen of Shizhu Temple. I think that we should put our minds together in being shadows and echoes [of the retinue of bodhisattvas and such who surround the Buddha], encourage fulfillment of the wonderful deeds [of practicing the Buddha Dharma], extend merit both publicly and privately, and have blessings both in this world and the next. I extend to you Dharma blessings from afar. Also, [forgive my] lack of seasonal greetings. From Yang Guang, the second day of the eighth month.

56. A Letter concerning Leaving

Home [and Becoming a Monk]

to Save People

It is my strong impression that on a propitious day of this month, a bodhisattva (the Prince) responded to [the needs of] the world and offered virtuous merits for the sake of the Emperor and Empress, molding and copying numinous images, and saving people by having them depart from their homes [to become monks].

The causes and conditions that contribute [to awakening in] this present life and the fortunate karma [for the future] is immeasurable. I have accepted the five novices as my disciples, that is, I have acceded to your wishes that I be their teacher in explaining [and initiating them into] the precepts. They are still young in years, so I will certainly choose a virtuous monk in whom they can take refuge as their mentor. You have also contributed some robes, which were presented to the community and which we received gladly. Respectfully written by a monk (Zhiyi). The nineteenth day of the seventh month.

57. A Letter [from Zhiyi] in

Response to the Amnesty

of Prisoners

Secretariat and scholar Liu Guyan has conveyed your message. The Golden Light Sutra (Suvarṇaprabhāsa-sūtra) ceremonies have come to an end, and 92

Fascicle 3

like the pure and perfect completeness of the full moon, you have graciously liberated [and given amnesty] to prisoners and those in exile, and pardoned those sentenced to flogging. The former Secretariat, Pan Huida, Official Zhang Siniang, and so forth, altogether forty-five people, were given amnesty, which 1 respectfully inquired about concerning the details. It is said that if one person [such as the Buddha] advances many people are benefited (Dazhi du lun, T.25:59c1-2), and to rule the secular world by performing good deeds is comparable to a cakravartin ("wheel-turning world ruler"). It is proposed in this sutra (Golden Light Sutra, T.16:338b1-3) that "if the king's law is violated and people are shackled in chains, they should all be liberated from their suffering." It also says in the Sutra of Consecration (T.1331:535b21-22), "The king should pardon people who are persecuted. If the people are liberated from their chains, the king will obtain good fortune, the world will be harmonious, the rain will moisten [the earth] in its season, and the people will have peace." Your pardon matches the teaching of these sutras. These indeed are [seeds] planted, which will grow as a basis for virtue and are the roots and power of compassionate goodness.

I undeservedly have received many blessings and humbly accept this great connection. I will encourage the community of monks to perform purifications and cleanse [our bodies and minds]. The rain poured down by the dragon king sweetly moistens [the earth] for all everywhere. On this occasion of opening the prison gates and release from the shackles, from among the prisoners and those in exile who were pardoned, who would not dance for joy in your palace gardens and praise your grace with thanksgiving? Also in addition [I have heard that] victory banners were hung on the pagodas, people climbed to a high place and scattered flowers, incense was burned brightly, [the pardoned prisoners were] gathered together and offerings made, the Dharma was preached and manifested, and everyone was led to face toward goodness. Monks such as Fayun, though they wore Dharma robes, were not able to properly cultivate their minds and physically violated the state laws and became defiled monks. Considering the above matters, I tremble with profound shame. They will confess before the assembly for seven days and receive instruction from early morning to late night. After a temporary expulsion they will be led to feel ashamed through being instructed and admonished. Respectfully written by a śramaṇa (Zhiyi). The sixteenth day of the tenth month.

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58. A Letter [from Zhiyi] in Response to the Receipt of Gifts

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58. A Letter [from Zhiyi] in

Response to the Receipt of Gifts

Secretariat Liu Guyan has reported your message. My Dharma years are now full, and you have shown consideration for my well-being, along with a gift of a newly produced golden-colored incense burner and its box, one Dharma robe, one hundred rolls of cotton and silk, thirty candles, two thousand sheets of paper, and superior kitchen fruits and other edibles. Things do not dwell [and remain the same] for even a moment, and the seasons follow one after another. I have grown old and easily become plaintive, and it is difficult to maintain a contemplative mind. Happily I can rely [on you] to propagate and establish the true Dharma. I reflect on my lack of precept-keeping and wisdom, and truly I am apprehensive over that which is difficult to overcome. The incense burner rises like a mountain peak, the lotus blossom [carved on the box] is breathtaking. [The robe that symbolizes] patience is without blemish, so I can perform my peaceful practices. It says in a sutra that if one experiences [awakening], spontaneity will constantly abide. I will wait for nighttime to light the candles, and the paper will be used for [the commentary on] the Vimalakīrti-sūtra. Truly you have given according to your capacity and I have neglected to thank you, being involved in Dharma-related matters. The food and silk will both enrich the monastery and will certainly bring about much merit. My thanks cannot be expressed in words.

Written respectfully by a monk (Zhiyi). The fifteenth day of the seventh month.

59. A Letter from the Prince in

Which an Invitation to the City

Is Postponed Due to Rain

Zongchi bows before you. I had invited you to come from afar but the long rains have blocked it. If it clears up by tomorrow I will dispatch another message. I respectfully bow before you. The twenty-sixth day of the seventh month. 60. A Letter Inviting

[Zhiyi] to the City

Zongchi bows before you. I hope you are healthy and well during the season of extreme cold. I, your disciple, have just returned, and have not yet had 94

Fascicle 3

time to extend an invitation from afar. My longing for you is deeper than before. I now will dispatch [someone] to inquire after you and I hope that I can see you soon. I respectfully bow to you. The sixteenth day of the ninth month.

61. A Letter from the Prince

upon Dispatching an Envoy

to Visit Mount Tiantai

Zongchi bows before you. I hope you are well and relaxed during this early and clear spring season [of the fourth month]. May you be adorned with blessed virtues and wisdom, in full bloom as appropriate for the season. It is not long since I, your disciple, have returned, and soon I must go away again. Recently I have received two volumes from you, and thus virtuous merits have been conferred on me. The Xuanyi (commentary on the Vimala kīrti-sūtra) has been abbreviated [from ten to six fascicles], and you have begun the first part of the Wenju (textual explanation on the opening of the Vimalakīrti-sūtra). The old will become new, and the crude become sublime. It will certainly entice [people to understand the Dharma] and clear away the smoke and clouds [of ignorance].

Spring is almost over, and the summer retreat about to commence. Even though it goes against the teaching of the sutras, I would bear the heat and go to greet you. Or, when the white dew gathers in the evening [in the ninth month] and when the autumn wind blows down the leaves, you should certainly take a boat [from Mount Tiantai to here,] and I will go to greet you at Jiangyang [north of the Huanghe River]. You have been working hard on your writings for many years; may the obstacles to prajñā-wisdom [be overcome] and may your desired accomplishment arrive soon. May every day and month bring you closer to completion, so that I may receive your instruction. I have rashly offered the gifts listed separately, and thus manifest my respect for you. It is a nonverbal way to show my respect. Please accept them magnanimously. Meanwhile, may you maintain your virtuous deeds. I will continue to send messages. I respectfully bow before you. Ten robes. Two "dragon beard" seat mats. Two Mount Sumeru[-patterned] felt rugs. Three bottles of gyak cow cheese. One he (tenth of a pint) of xunlu incense (frankincense).

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

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62. A Letter from the Prince

upon Dispatching an Envoy

to Enter Mount Tiantai

Zongchi bows before you. The frost is already severe, the hot [summer season] of mosquitoes is long gone, and soon it will be the season when [everything] freezes over. May you have well-regulated and agreeable [health]. I have now dispatched [an envoy] to greet you. I honor you, without exaggerating, and respectfully bow before you. The twenty-second day of the ninth month. 63. A Letter from the Prince

Inquiring about [Zhiyi's] Illness

Zongchi bows before you. I have heard that you left Tiantai and arrived at Shicheng Temple, but suffer from an illness and have not yet recovered. [It is said that] when a bodhisattva falls ill he can face that illness and heal it, and my yearning to meet you increases my concern. I have now dispatched the doctor Li Ying to go and treat you. If he can help a little to relieve the illness, I hope that you can continue slowly on your journey. I look forward to when our time of meeting face to face is not far off. I respectfully bow before you.

64. Statement on a Vow

May the two images of [the past buddhas] Vipaśyin (Weiwei) and Kāśyapa (Jiaye) at Wu prefecture be restored together, may the crumbling King Aśoka stupa at Maoxian be restored, and may the ten-meter stone image of Maitreya (Mile) in Shanxian where the gold color has peeled off be newly adorned. I beseech you to cultivate merit [by restoring these items] at the three places mentioned above.

A monk (Zhiyi) writes this respectfully.

I worship and bow down before all the buddhas of past, present, and future. In my humble opinion, the Dharma body has no form but is manifested in accordance with the capabilities [of people to realize it]. The Pure Land is not destroyed but people perceive it to be consumed by flames. [The two images now at Wu prefecture,] which came floating down the Hudu River; the spiritual stupa that burst up out of the ground; and the heavenly music 96

Fascicle 3

that floats like a dream around the peak of Shanshan—the noble events at these three places appeared time after time in the past, present, and future. The power of the roots of compassion and goodness have benefited this land. As the years have passed, however, the traces of the sages have faded. If the images of the buddhas disappear, the good roots of sentient beings will have nothing to depend upon.

I, due to good fortune in past lives, have gratefully relied on the Dharma teachings. Though my virtue is slight and my actions unworthy of emulation, I have undeservedly become known among both clergy and laity. When I look at my reflection I am ashamed, and do not know what to do with myself. Upwardly I am ashamed that I was not able to contribute to manifesting the Three Treasures (Buddha, Dharma, and Sangha), and downwardly I am ashamed that I had little power to lift up the multitudinous beings. How can I make amends, though I carve up my flesh and bones! Fortunately I have encountered an enlightened age, when the authorities support the light of the Buddha. I wish to place my reliance on the imperial aspirations, and also receive strength from the multitude, and would encourage those with the proper karmic conditions to restore these three places. First, in order to propagate and manifest the Buddha Dharma in the past, present, and future; next, for the protection of the country of the great Sui; and finally, for the sake of all sentient beings in the universe. If the stupas and images are adorned they will continue to prosper without end, and this will serve as recompense for the Buddha's grace. When these places are bright and new the country will naturally become supremely beautiful, and thus the blessings of earth and water will be recompense for the Prince. If anyone sees or hears [of these deeds] and arouses the aspiration for awakening, then all receive benefit and the seeds of supramundane karma are planted.

However, though I had this in mind for a long time, there are conditions that obstructed fruition. On this occasion when I face the westward journey [toward death], my ailment worsens. It is not that I am strongly attached to my weak physical body that is like a poisonous vessel, for I primarily offer my body and life to the Three Treasures. I respectfully obey the will of the gods. If my life is to continue in this form and I can bring forth good things for sentient beings without defiling the Buddha Dharma, then I will humbly obey [your entreaty], and hope that this illness be quickly removed and that 97

65. [Zhiyi’s] Testament Presented to the Ruler of Jin

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I can act to quickly complete this vow. If my life span is not yet exhausted but I am beset by demonic obstructions that hinder the good roots of sentient beings or defile the Buddha Dharma, why should I remain in this world? May I quickly perish and become ashes. After I perish, I entrust all my vows to later men to cultivate and establish. I pray that the Three Treasures will be established and that [my vows] quickly attain perfect completion. Previously I made these vows at Golden Light (Jinguangming) Temple on Folong (Buddha Hill on Mount Tiantai). Now I repeat them before the stone image [of Maitreya] and again state my unworthy request. I humbly ask that a helping hand be offered for both noble and ordinary [ignorant people]. I respectfully write this on the twenty-first day of the eleventh month of the seventeenth year of Kaihuang (597).

65. [Zhiyi's] Testament Presented

to the Ruler of Jin

I (Zhiyi), deficient in the Way, early encountered superior conditions [conducive to practicing the Buddha Dharma], and when I first aspired for awakening, upwardly I set the goal of achieving the patience that comes from realizing the nonarising of all things, and downwardly I sought purity of the six senses. My physical, verbal, and mental actions were diligent and I sought all my life to attain these goals. However, my misdeeds in former lives were profound, bringing on various obstacles and difficulties. Though inwardly I lacked true virtue, outwardly I was conferred with vain praise. Disciples gathered insistently and lay patrons came of their own accord. Before long I was unable to escape far off to a remote region, and I also vacillated between dissenting and assenting to others, causing torment and confusion for myself. I wandered from the path and became deficient in practice and did not attain that which should be attained. How can I compensate for these regretful results? Facing upwardly I am a burden to the Three Treasures (Buddha, Dharma, and Sangha), and facing downwardly I am ashamed in the depths of my heart. This is my first regret.

In this way I fell short of the noble Dharma and realized that it was not my lot. Wishing, however, to pass on the meditative techniques and wisdom of my master to other students, I stayed at the Chen capital [Jiankang], disseminating the Dharma for eight years. Of all who came to study, some were 98

Fascicle 3

awakened easily but forgot quickly [or quickly disappeared], and others understood in part but then [sought to] benefit [only] themselves. Having no talent for helping others, I spread the teachings in vain, [and despite the warning of my master] I merely caused "a severance in the lineage." First, I am lacking in my own practice. Next, my [efforts to] benefit others were in vain. Again, I failed to follow the guidance of my master, which was precious as a hundred pieces of gold. This is my second regret.

However, I now face my twilight years and constantly yearn for the sublime path. Thinking of encountering an enlightened age, I sought to meet with external support. First, I received the four kinds of alms (clothing, food and drink, bedding, and medicine), and was encouraged in my waning years. Forty of us, including teachers and disciples, practiced the path for around three hundred days in Jiangdu. I again opened my heart and welcomed visitors, [hoping that] if I met one who could attain awakening easily I could repay the Prince's kindness. However, I did not perceive even one who sought meditative concentration and wisdom. Suddenly I reached the conclusion that I lacked both [the necessary] things and appropriate conditions. I undeservedly received trust and alms but was ineffective in guiding beings to salvation. This is my third regret. I also had this thought. I have no suitable conditions in this place (Jiangdu), but there may be another place [that is more appropriate]. First, responding to the requests from Jing and Tan [in Jingzhou], I sought to repay my debt to the land [of my birth]. The Great Prince, with vast compassion, showered me with approval, so that through my deeds in Xiangtan [in Jingzhou] I could crudely express my insignificant thoughts. Although there were many who made a connection [and converted to Buddhism], who can be entrusted with this work [as my successor]? At first I said that those with the right conditions did not come. Now [I know that] even if I go to seek them they cannot be found. My expectations were misguided. This is my fourth regret. At the Dharma assembly in Jingzhou the audience consisted of a thousand monks and three hundred students of meditation. The prefectural officials were concerned and afraid, saying that we violated the national codes. Why would I gather a crowd and use them to trouble the officials? Thus those who in the morning gathered like clouds, in the evening scattered like the rain. Even if there were good sprouts [among them], they were not allowed to 99

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grow. In this I was not capable of controlling the situation and was not able to bring about harmony. This is my fifth regret.

After I again went to Jiangdu, your noble mind attached great weight to the Dharma, and you commanded me to compose a commentary on the Vimalakīrti-sūtra. With no regard for my own ignorance I recklessly stated my biased opinions. When the first part of the Xuanyi (Zhiyi's commentary on the Vimalakīrti-sūtra) was completed, I formally entered your presence and was again given permission to return east [to Mount Tiantai]. The monks at Wu and Kuai[ji] all rejoiced to listen and learn [the Dharma], but within the mountains there was an emptiness and it was not possible to gather a multitude. Disciplining my mind, I awaited the emergence of one who sought the Dharma, but in my waning years I became weak in partaking in the conversion [of others]. Now the opportunity [for such people] to emerge has been cut off and conditions [conducive to the] Dharma are exhausted. This is my sixth regret.

I dwelled on the mountain (Tiantai) for two summers, working exclusively on the Xuanyi (Commentary on the Vimalakīrti-sūtra, T. 1777). I then proceeded to explain the text of the [Vimalakīrti-]sūtra up to the [eighth] chapter on "The Buddha Path," for a total of thirty-one fascicles (Wenju, T. 1778). Since I paid no attention to my physical health, I finally came down with a high fever. For over one hundred days I wrestled with my illness while editing and revising [my work]. At the end of this summer, expecting that there would be a summons I prepared my things and waited for the time to come. On the seventeenth day of last month an envoy arrived at the mountain and stayed for only one night. In a hurry, we wished to quickly proceed down the road at the break of dawn. On our way we passed Shanshan peak, and then reached Shicheng Temple, where my illness became even more severe and I was unable to proceed further.

This commentary [on the Vimalakīrti-sūtra] was given orally and made into a book. I went through it myself once, but not all of the sutra and treatise passages have been checked and there are still many mistakes, so it is not worthy of wide circulation. It was made for the sake of the Prince but I am ashamed of its coarseness. I have instructed my disciples to copy the later volumes. Please, except for the Xuanyi and textual notes (Wenju) that I sent to you previously, I ask that these be handed over to my disciples to be burned. 100

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I wish that you open and read it once and perceive its general intent with your heavenly wisdom. Others should not be allowed to see it. I, deficient in the path, will take leave [of this world] and return to ashes and dust. May you keep your mind and heart on the Buddha Dharma and seek those of superior virtue, so that the doctrines will not be abandoned. Deeply probe the Buddha's teachings, so that your rule may be progressively enlightened. Universal practice and universal learning—these are the actions of a bodhisattva. The Tathāgata entered extinction and passed on the Dharma to the ruler of the country, and I can entrust to you (the Emperor) the gates of wisdom. Joyfully I can go to my extinction, because there is glory that remains after death. Though long years were spent on my writings the meaning of the text is still disorganized, so I am disappointed and ashamed of myself. Throughout my life my concern has been all for the sake of the Buddha Dharma, for the sake of the country, and for the sake of sentient beings. Now I can respectfully entrust the teachings and these three concerns [for Dharma, country, and sentient beings] completely [to your care], and my six senses can be released. Even after my life span is exhausted, if I have any spiritual power I vow to guard over the Emperor's territory like a shadow. May the Dharma be propagated in response to the Emperor's grace, in keeping with our fundamental intent. A bodhisattva's vow is sincere and not deceitful. The meaning of [your bodhisattva vows made by] lighting incense is profound. I do not know how to thank you. May you, when contemplating bubbles or a mirage, know that conditioned things are all transient, and that it is impossible to meet without ever separating. One should merely strive to keep the precepts, be charitable, and struggle with the four mountains [of birth, old age, sickness, and death]. Quickly seek the way of liberation, and then how could you injure the Dharma or have your noble yearning be troubled? The lotus incense burner and scepter made of rhinoceros horn (see section 26) were gifts from the Prince. Now I take my leave with these [as mementoes]. May the incense of your virtue spread far and may your rule [symbolized by the scepter] be preserved for a long time.

Even after the death of the great master of Nanyue (Huisi), there is still no inscribed monument [to his memory]. You have previously given your approval and agreed to do this yourself. Please do not forget this intention. The teacher Nanyue established Daming Temple in Tanzhou. The expansive 101

The Hundred Records of the Temple of National Purity

810b

Dao'an established Shangming Temple in Jingzhou. Previously you have agreed to protect [these temples], and I request that you honor these former men of virtue by becoming a patron. I, deficient in the path, have been in this world for sixty years, and have yet to produce any meritorious deeds. In my waning years I have become weak and lack vigilance. I have also received repeated gifts of incense. Recently in Jingzhou Yuquan Temple was constructed and Shizhu Temple was restored, for which we received your letter of support (see section 55). You sent a letter of instruction with the monks to Da Xiru, regional commander in Qi county, but this official of Qi died in Xiakou and the message has not gotten through. Your compassionate grace is already sufficient but I ask that you become a patron for Yuquan Temple. Now a humble dwelling [hut] has been prepared at the temple on the peak of Mount Tiantai, and at the foot of the mountain there is a place that is much to my liking. Again I would like to establish another temple building. First the trees must be felled and the foundations laid, and I have instructed my disciples to construct it, but it is regretful that my eyes may become darkened before I can see the completion of the temple. [Mount] Tiantai has not yet received an official plaque [to hang on the gate of the temple] (see section 1). May we receive an official name. May ten monks who are registered at Yuquan Temple in Jingzhou be transferred to dwell at the temple at Tiantai. Also, may the fields of abandoned temples become the property of Tiantai. An illustration of the temple and the vows concerning the stone image [of Maitreya] (see section 54) are all presented for your perusal. The peaceful prosperity of your noble reign is regulated by your imperial grace, and like the pure land of a bodhisattva, it is beyond conceptual understanding. Something I have pondered is that shipping fees for the tax crops shipped between all the provinces has increased three- to fivefold. The official charges are small but the private expenses are great. Carrying out the law must follow some deep standard of which I, deficient in the path, am not aware, so I have suddenly and recklessly spoken of the country's codes. But it seems to me that it is good to ship [grain] to provinces that have no grain, but shipments to provinces that have grain should not require private expenditures. This is only my private opinion, perhaps not perceiving the reality [of the situation], so if the codes prove to be an obstacle please do not pay attention to this suggestion. If there is any merit 102

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in these suggestions, may you consider and act on it and lead the people to contented reliance [on your rule].

The land is the Emperor's land, and the people are the Emperor's people. May you rule with a compassionate heart and gently nurture the people. Even dogs and horses are conscious of their trainer; how can people forget their debt of gratitude? I have heard that in the past Qi Gaoshi (Emperor Wenxuan, founder of the Northern Qi) saw how having the soldiers carry coal made them emaciated, and he had pity on them for their suffering. He released them to become monks but only one person was happy to leave [and become a monk]. The Lord of Qi praised this, "People all love [and are passionately attached to] their wives and children. Who wants to live alone in a lonely dwelling, staring at the four walls, and be one's own servant in the mountain forests?" In light of this, it is truly difficult to find those who would leave home [to become a monk]. Now the world is vast and large, regulated and at peace, but there are few home-departed ones. Old monks are passing away; every day their number decreases. As for registering [as a monk], some pursue their studies in accordance with their conditions, and some cultivate the [Buddhist] path in the mountain forests and do not register their names. It seems that there is some concern and worry about this, but there are not many examples of this. May all who have experience [as monks] be allowed to register, so that people may become a home-departed one seeking to cross over [to awakening], and then the assembly of monks will increase, the Buddha Dharma will prosper, and immeasurable merit will be attained. In the past there were countries established on three sides (i.e., the Northern Zhou [Sui], the Northern Qi, and the Chen) so people were required to serve as soldiers, but now the world is at peace and unified, so the cultivation of letters and happiness is the proper order of the day. Also, in this age of the latter Dharma many monks are involved in various unsuitable activities but I hope you will not interfere with people's intentions. How much more so for those who keep the laws. If the Emperor maintains the country's laws and also supports the Buddha's teachings, punishing the guilty and respecting the innocent, and arouses a mind of incomprehensible equanimity, the merits will be immeasurable. I have wished to present these matters to you face to face but I will probably not have that opportunity and hope that eventually they will be accomplished. This also is for the sake of the Buddha Dharma, 103

810c