The Hundred Records of the Temple of National Purity

66. A Letter from the Prince in Reply to [Zhiyi’s] Testament

The Hundred Records of the Temple of National Purity

for the sake of the country, and for the sake of sentient beings. If you could be mindful of this, you will be repaid with merit.

These [instructions were] given orally on my deathbed; my words are exhausted and my strength has reached its limit. As the time draws near, I find that I yearn for many things. Also, [may you know] the detailed sayings of great and good friends concerning the attainment of awakening. By a monk (Zhiyi). The eleventh month of Kaihuang 17 (597). 66. A Letter from the Prince

in Reply to [Zhiyi's] Testament

Your disciple of the bodhisattva precepts Zongchi pays homage and bows down before you. Guanding and Puming, close disciples of the Teacher and Wise One of Tiantai (Zhiyi), have arrived and delivered your seven-page testament dated the twenty-first day of the eleventh month of the seventeenth year of Kaihuang (597), with forty-six characters in your own hand, along with the Commentary on the Vimalakīrti-sūtra in thirty-one fascicles, the rhinoceros horn scepter, the lotus incense burner, and so forth (see section 65). I knelt down and read [the Commentary] carefully and my heart was moved. It was as if the relics of the Buddha are there solemnly adorned, and the meritorious sounds [of the Buddha's teachings] are all included therein. It is reminiscent of the physical awakening of [Mahā]kāśyapa on Mount Langji (Gurupāda; "Buddha's Foot") in the distant past, and of Tanguang's peaceful meditation recently on Tiantai. Truly, again, when the Tathāgata [passed away] in the śāla tree forest, the four groups [of the Buddha's followers] (monks, nuns, laymen, and laywomen) wailed with grief, and the teachings of the Great Nirvana Sutra and the Last Testament (sutras taught at the time of the Buddha's death; see T. 375 and T. 389) were held in high esteem. How much more so five hundred years later do [we need] the four kinds of refuge [or bodhisattvas] that save us from drowning. We profoundly follow the Buddha's intention: he dwelled in the world in the same way as ordinary people, yet truly desired [to enter] nirvana, which was a manifestation of an exceedingly rare matter.

You (Zhiyi) yourself have already clearly attained the level of the five preliminary grades [of a disciple] and the ten stages of faith, and Amitābha (Amituo) and Avalokiteśvara (Guanyin) have appeared and guided you 104

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onward. Departure [through death] is forever, which increases my sorrow and yearning. I sought awakening in this life, and it is a great joy that I was entrusted with [and initiated into the precepts by you]. Regretfully, I was not able to receive your favor concerning the Commentary on the Vimalakīrtisūtra, and though I hoped to study it and compensate for my faults, seeking to reflect on troublesome points, we did not realize the opportunity [to receive your direct instruction]. I must be satisfied with the attainment reached from what I have heard previously from afar, as it is not the case that awakening is shallow or profound.

In any case, in time, many great sages appeared after the death of the Buddha, some early and some late, making the path shine in other lands, coming from the darkness to manifest the dawn, and then leave the world. Fortunately, we were blessed with the Great Master (Zhiyi) due to good karmic relations from former lives when we must have accumulated the opportunity for such familiarity. This passionate love will reach into the next life, and certainly make felt its influence, and I will not abandon the vows manifested in detail in your writings. I will maintain sincerity, and earnestly rely on your spiritual precepts. I kneel and accept this Commentary on the [Vimalakīrti-]sūtra, the scepter, and the incense burner, respectfully bow, worship in the westerly direction, vow verbally and in my heart to take the fascicle rolls firmly in my hands, and value them to the end. On the eighteenth day of this month I saw in an auspicious dream that you had finished ferrying people [across to the realm of awakening] and were disembarking from a ship. I merely hope that one day soon you will come to be on a flowering lotus blossom (or "preach the Lotus Sutra") in the jeweled pond [of the Pure Land]. But for now dwell in the pure precinct [of a temple] and console those nearby with their defiled "muddy" minds. From age to age and life to life, may we not lack masters and disciples so that the ordinary are reformed and ascend to nobility, nor fail to provide attendants [to maintain Zhiyi's legacy].

However, the meaning [of your Commentary] has hooked us profoundly (or "inserted its hooks deeply"), and your testament is deep and broad. I fear, however, that even if one applies a whip to an old horse, in the end it does not advance even one step. I entreat you to pour the ghee like scented milk, illuminate the dark [and deep] well, and make manifest the true gold [of the 811a

105

The Hundred Records of the Temple of National Purity

Buddha Dharma]. Then, upwardly with supernormal powers and downwardly with all spiritual strengths, consulting separately with renowned monks to provide the flavor of the Dharma, this will greatly benefit all sentient beings everywhere. Then there will be no disagreements over what is provided and [people] in the same way will rise to the other shore [of awakening], honoring [your legacy as] the highest and most superior.

Guanding has delivered the final part of the Commentary on the Vimala kīrti-sūtra in thirty-one fascicles, up to the [eighth] chapter on "The Buddha Path." I have respectfully received it, will have it prepared [and bound], and will read it carefully. You have asked that what I received previously—[earlier rough versions of] the Xuanyi commentary and textual comments [on the Vimalakīrti-sūtra, the Wenju]—be turned over to your disciples to be burned, so I gave them to the envoy and had them burned as you requested. The rhinoceros horn scepter and the lotus incense burner symbolize our distant separation. I will certainly use these without negligence for a long time for religious ceremonies. Now I have given you a finely glazed tile incense burner to use for offerings in the stone niche [for a buddha image]. According to your testament, you have discovered a very agreeable place at the foot of Mount Tiantai and wish to construct a temple for the sake of helping [future generations], and have begun cutting trees and clearing the forest and establishing the foundations. Now I will dispatch Minister of War Wanghong to construct the temple, with everything according to your design. A temple requires an official plaque and the establishment of an auspicious name, and in this matter also I will not act contrary to your instructions. [The temple] on Buddha Hill (Folong) [of Mount Tiantai] used for austerities will also each be left as before.

Concerning the transfer of ten monks at Yuquan Temple in Jingzhou to maintain [the temple on] Tiantai: the present assembly now on the mountain is comprised for the most part of people from the Zhugong Palace. They already are under orders and I will not let them be scattered. But, how can it be that ten monks are sufficient?

Concerning your request for using the fields of abandoned temples for enterprises supporting [the temple on Tiantai]: I have also commanded Wanghong to present fertile fields and good land to provide substantial assistance [to the Tiantai establishment]. This year additional supplies will be provided; 106

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one collection of sutras will be sent, and in accordance with Dharmic needs and for the sake of our master (Zhiyi), various vessels, bells, banners, incense, and so forth will be offered. Money will also be presented to be used to defray daily expenses.

The [King Aśoka] pagoda in the region of Mao, the stone images in Wu, the Maitreya [image] in Yanxian, and the place where you lay ill will all be adorned as you requested. Yuquan Temple in Jingzhou has already been constructed, and is thus an exception to the other places of practice. I have already been allowed to be a patron for Daming Temple in Tanzhou, and Shizhu Temple in Jingzhou. I will never act contrary to your intentions. Concerning your new instructions for me to construct a memorial for Master Nanyue (Huisi), I have already ordered the secretariat and scholar Li Guyan to write a prologue and I myself will compose the inscription. As you have recommended, guilty monks will be punished and innocent ones treated with equanimity in accordance with their actions, as taught in the Great Nirvana Sutra. The sutras contain truly sincere [and relevant] passages. The correct way to rule a country is expounded in the Golden Light Sutra. I will support the Three Treasures (Buddha, Dharma, and Sangha) and certainly not be neglectful. Also, I will see to the cultivation of a compassionate mind in order to nurture the people. Even dogs and horses are aware of their nurturer; how could people forget their obligations? I have learned from non-Buddhist books the teaching that if you value benevolence, you will be tolerant. Buddhist scriptures have as their gist [the ideal of] great compassion. The words are different but the principle they point to is the same. If there is no emperor the country cannot function, and if there are no bodhisattvas how can sentient beings be saved?

Also, those monks who are not yet registered will be pardoned when they appear [to be registered], and I will offer an imperial mandate to that effect. May you return from the next world in response to a perceived opportunity, as it is said [in the Yijing], "Following heaven and in accordance with the time of heaven"; [thus will I follow your will].

As for the shipping and transferring of food supplies, this is deeply involved with military and political matters, and your recent account [of affairs] has not yet been reported to me by the local administrator. Eventually steps will certainly be taken in conformity with your desired results. 107

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67. The Prince Dispatches an Envoy to Tiantai with a Letter Seeking the Establishment of Merits

The Hundred Records of the Temple of National Purity

In acceding to your requests, this has also been effective in illuminating the minds of others. As one can see from my replies so far, I will not act contrary to your intentions and will always seek to cultivate virtue and bring fortune and prosperity to the people of the land.

Guanding and Puming were invited for an audience, where it was reported that you rest peacefully in seated meditation. I greatly regret having lost the chance to again receive your teachings. I respectfully consider your power of meditation as comparable to the towering Mount Sumeru as you come to the end of your life as a monk.

I earnestly desire that a palanquin bear you to Jiangyang and that you return to Chanzhong Temple, so that all clergy and laypeople may bow down and all people and gods pay reverence [to you] before sending you off again to the mountain temple.

May I, with your help, be able to open my mind's eye. I deeply desire the power of the [Buddhist] path that I may not go against your teachings. However, in order to repay my heavy debt [to you], I will carefully keep my vows and truly state my reliance [on you], and thus will truly repay [this debt]. The two monks [Guanding and Puming] will now return to you, and I have casually presented this report. I pay homage to you from afar with my heart full of sighing. I respectfully bow before you. The twentieth day of the first month of the eighteenth year of Kaihuang (598).

67. The Prince Dispatches an Envoy

to Tiantai with a Letter Seeking

the Establishment of Merits

Your disciple of the bodhisattva precepts Zongchi bows before all buddhas of the past, present, and future in the ten directions, before the entire honorable Dharma, before the noble assembly of those of the three vehicles (śrāvakas, pratyekabuddhas, and bodhisattvas), before the heavenly immortals and dragon gods in the upper realms, before those who can read others' minds and have insight into the path and who provide protection through various manifestations, and before those who are extended through space immeasurably [in both this world and the next] of hidden and manifested realms. I earnestly ask all buddhas and bodhisattvas to never abandon their vows, to be teachers of humans and gods, and save sentient beings. Again, may 108

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priests and masters throughout the ages provide the model and lead those who come after them [to awakening], not unlike the Buddha. The importance of respecting your superiors is found in detail in the sutras and vinayas. If there are no enlightened guides, how can one be saved from this sea of suffering? If there is no reward for substantial virtue, how can one harvest the field of merit? One should banish deplorable activity and respectfully rely on the Buddha's words.

Tiantai (Zhiyi), the Wise One, my teacher of the precepts, crossed over the Shan peaks and passed away at Shicheng Temple. When I first heard this report I was overcome with grief. I respectfully recall that his superior deeds were increasingly complete and widely influential. The Buddha was able in his last moments to explain the content of his attainments [in the Nirvana Sutra]. Now, upon opening that which was written by his attendant, [the Guanxinlun, Zhiyi's final statement,] [I see that] it is vast and unique, and says, "I (Zhiyi) am at the level of the five preliminary grades of disciples." This matter is based on the Lotus Sutra (T.9:44a), and the text on the ten stages of the faithful mind is detailed in the Necklace of Precious Stones (T.1485:1011c7). Here it says that a voice echoed strangely in space and permeated the mountain monk quarters, and [Zhiyi] removed his cloak and said "Avalokiteśvara (Guanyin) has come!" It was verified that he had joined the assembly of the elect, seen Amitābha (Mituo) face to face, quietly returned to the gods, peacefully sat as one who is awakened in this body, and his solemn expression did not change for a month. Moreover, unless you have fulfilled [the six perfections] from charity to wisdom and profoundly kept the Buddha Dharma in order to arouse the aspiration for awakening among sentient beings, you cannot appear and leave the hidden and manifested realms [of this world and the next]; this is not possible for just anyone. Only the noble sage is consistent from beginning to end. Even if we eloquently praise the master's virtue and wisdom with millions and billions of verses, finally we would not be able to exhaust [his requisite praise]. At the beginning of the summer retreat I dispatched a message to the mountain (Tiantai) to the effect that I would like to meet him when the retreat was over, and when the retreat was completed I was worried that the poisonous airs of the valley would take away your attention and that your spirit would mingle with the frost and snow. As Beidu ("Bowl Crossing") crossed the 109

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68. A Letter of Condolence from the Prince to the Assembly [of Monks on Tiantai]

The Hundred Records of the Temple of National Purity

mirror-like waters, so [Zhiyi] arrived at the foot of the Shan mountains where he was again forced by his illness to lie down. Before three days had passed his spirit ascended to the Pure Land. In the end I was not able to see him or hear his voice again, nor consult with him on the meaning of the Dharma. Nor was he able to further state his commentary on the meaning of the Vimalakīrti-sūtra. Truly the roots of karmic misdeeds are deep and beyond our comprehension. I must remember your previous teachings that I have already received, and supplement them with [the writings] that arrived later. Soon I will establish a ceremony [for lectures on the Vimalakīrti-sūtra] at Zhiyi's former dwelling at Chanzhong Temple in this prefecture [in Yangzhou].

I will also construct a temple in the precincts of Mount Tiantai. However, the place for practice on this mountain, [Xiuchansi,] is not yet suitable for concentrated cultivation. Now, upon respectfully perusing the other document [of your testament] (see section 65), the incomprehensible matters of the Buddha Dharma are presented and I was moved and deeply impressed by its unending sincerity. Now, based on your testament, I will gather the assembly [of monks] on the peak of Folong (Buddha Hill) for a ceremonial feast. May we receive the power of the Three Treasures (Buddha, Dharma, and Sangha) and quickly attain [the Pure Land in] the west. The Wise One (Zhiyi) has realized the assurance of [entering] the Pure Land. From life to life and age to age, for a long time may we rely on the Great Master (Zhiyi) and may those disciples who have not yet attained it quickly attain liberation before the Buddha, not abandon their connection [to these good conditions], and reach awakening. I also beseech to confess with all my power for the sake of the disciples. May [all delusions from] fundamental ignorance to the present obstacles of delusion that are as numerous as the sands of the Ganges River—the passionate afflictions, dark delusions, the five obstacles (covetousness, anger, sloth, envy, and doubt), the ten fetters (lack of conscience, shamelessness, envy, parsimony, remorse, drowsiness, frivolity, slackness, wrath, and hypocrisy), and that which causes the growth of the eighty-four thousand dustlike defilements that cause one to transmigrate in this samsaric realm— may they be influenced by an accumulation of virtues and merit, may all offenses be removed by the light of wisdom, just like the frost and dew [that are dissolved by the sun], may all goodness be available everywhere, may 110

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the rain of the Dharma fall and moisten [everyone], may the supranormal powers of those on the path bless the imperial household, and may the Prince prosper forever and expansively protect the myriad people. The twenty-ninth day of the first month, the eighteenth year of Kaihuang (598).

68. A Letter of Condolence from

the Prince to the Assembly

[of Monks on Tiantai]

The twenty-ninth day of the first month. Zongchi bows before you, saying, "All things are impermanent; this is the law of arising and perishing." Even all the buddhas and pratyekabuddhas [eventually] abandon their impermanent bodies, but I am not able to overcome my sorrow and regret that the spirit of the Great Master and Wise One (Zhiyi) has passed away, and my thoughts of yearning and grief are difficult to bear. Now that he is gone forever, what can we do, oh, what can we do?

The two attendants Guanding and Puming have brought the last testament and the Treatise on Contemplating the Mind (Guanxinlun), the Commentary on the Vimalakīrti-sūtra, the rhinoceros horn scepter, the lotus incense burner, and Dharma Master Zhiyue's letter representing the entire assembly (see section 66). Upon seeing these I was struck with even more remorse, wishing that [Zhiyi] was still alive [to share his] virtuous message. He left behind these relics and his spirit passed away to the spiritual realm. Auspicious omens were brightly manifested, so clear that they were self-explanatory, and the remains of his entire body remain peacefully seated even now. His awakening was not the small (inferior) fruit of the śrāvaka; rather, the concentration he realized was at the great level of a bodhisattva. I have heard that he early attained the lotus samādhi, fulfilled the turning of the Dharma wheel that is irreversible, saw Amitābha (Amituo), Avalokiteśvara (Guanyin), and Mahāsthāmaprāpta (Dashizhi) face to face, and with the knowledge of past lives illuminated this land. How can the four groups of disciples (monks, nuns, laymen, and laywomen) not make efforts [to continue his legacy]? If I consider my own inadequacies I am not able to repay him [fully], but at least I will respect and honor him and I will certainly not forget his last wishes. I will surely construct a temple according to his plans and at 111

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69. A Letter of Thanks from the Assembly on Mount Tiantai

The Hundred Records of the Temple of National Purity

his designated place. We already have the example of when Sudatta drew ropes [to plan and build the dwelling for Śākyamuni and his disciples at Jetavana] and the gods assisted [in laying the foundations of] the ends of the earth. The necessary roads are already there. This [temple] should be constructed and renovated all according to his noble intentions. In the past when Confucius died, his disciples watched over his grave for three years, and his disciple Zigong did so for six years. How much more so should a temple be established to plant forever the foundation for blessings. The monks who reside in this area should be prudent and not disperse. However, why should those who plan [to follow] the path suffer from lack of food? In seeking rebirth, the western [Pure Land of Amitābha] is not far, but certainly if one is indolent the jeweled pond is extremely distant.

Now I have dispatched an envoy who will with respectful sincerity perform ceremonies on the peak of Folong (Buddha Hill on Mount Tiantai) to cultivate blessings and establish purification. The details are in the vows (see section 67) which I have abbreviated and have restated the gist here. The two monks will now return [to Tiantai], entrusted especially with this letter of condolence. Spoken by Yang Guang. The fifth day of the eleventh month. (Translator's note: this date is wrong; it should be the twenty-ninth day of the first month as noted at the beginning of the text and in the following letter.) 69. A Letter of Thanks from the

Assembly on Mount Tiantai

The Tiantai monk Zhiyue greets you for the entire assembly. Minister of War Wanghong has arrived and the monk envoys Guanding and Puming have also returned [to Mount Tiantai]. We have received your message of the twenty-ninth day of the first month (section 68), with your offering of condolence, along with words of your kind offering of sympathy and goodwill. I respectfully burned incense and knelt to read [your message] before the gate of [Zhiyi's] mausoleum. Your words are mournful and my mind and spirit burst with grief. I will follow [Zhiyi's] testament and accept as my burden to carry on [the legacy of] he who has passed away. When the Master was still with us he always taught us, "If we now establish the temple foundations, the Prince will construct it. This is not something 112

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that you insignificant monks can manage. There is another man of great power and influence who will later accomplish this work. I regret that I will not see the completion of the temple." At that time we were not able to understand the reasons for this, but now that you have agreed to sponsor the construction the above prophecy has been fulfilled. The accomplishment of this obscure sign is beyond conceptual understanding.

The Dharma treasure of the storehouse of sutras is the boat for crossing to the transworldly realm, the teacher of all buddhas, and the guide that leads all sentient beings to cross the ford [to the other shore of awakening]. It will be preserved forever on Folong (Buddha Hill), and kept as a refuge. The gifts of bells, banners, incense, and so forth will be used in memorial services, and the beating of the Dharma drum will admonish and awaken [sentient beings], benefit humans and gods, and complete the merits from a thousand-monk Dharma ceremony. I humbly consider that the compassion of [Zhiyi's] departed spirit has been appreciated far and wide. I respectfully read your vows publicly on a ceremonial day. The Dharma assembly, with trembling hearts, seeks to enter the sea of vows. Provisions have been given with your support and you have gracefully supplied fields, so our basic provisions are inexhaustible and the life-power of your gifts is unlimited. We have caused you much trouble and I do not know how to respond to your graciousness.

You have given instruction to support the monks who are here now and that they should not disperse. I humbly suggest that this vast support is a heavy responsibility while attempting to complete the temple, but the members of this community will remain as they are. [Zhiyi's remains are] kept solemnly in the mausoleum; how can we think of leaving? How much more so, having received your grand instructions, are we anxious to earnestly maintain it. We should respectfully control our passions and redouble our efforts. However, the assembly has lost the presence [of our master Zhiyi] and has long fallen away from his compassionate vows, but we welcome the past connections with rejoicing, and again accept your protection and support. Joy and sorrow intermingle and I shed tears as I attend to this message. Respectfully, on the fifteenth day of the second month, the eighteenth year of Kaihuang (598).

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70. A Letter from the Prince upon Dispatching an Envoy to Tiantai to Establish a Commemoration of the Anniversary [of Zhiyi’s Death]

The Hundred Records of the Temple of National Purity 70. A Letter from the Prince upon Dispatching

an Envoy to Tiantai to Establish a

Commemoration of the Anniversary

[of Zhiyi's Death]

The seasons of a year have turned, like the sun and moon pass [one after the other]. Already almost a year has passed since the Wise One (Zhiyi) passed away. I recall this with profound sorrow and pain and, unable to control my feelings, recall it with longing and deep distress, so that I cannot bear to stay still.

Now 1 have dispatched Minister of Letters Wu Jingxian to go [to Mount Tiantai] and establish a commemorative ceremony to offer blessings for the departed, and to take care of various matters.

Yang Guang bows before you. The eighteenth year of Kaihuang (598). 71. A Message from the Assembly

on Tiantai Expressing Thanks

for the Meritorious [Offerings]

A message from the Tiantai monk Zhiyue for the entire assembly. Minister of Letters Wu Jingxian has arrived and presented your instructions for establishing a commemorative ceremony on the anniversary of our Master's death. An assembly of five hundred monks gathered like the clouds, and though the realm of the dead is far away the sympathetic resonance surely found its way. We monks (Zhiyue and others) are not ready to be reduced to dust [and pass away], yet quickly this anniversary has come. We yearn for the compassionate gaze [of our Master] and bow down choked with sorrow, wiping away our tears as we accept our meal, unworthily accepting your offerings. I respectfully convey this message of thanks.

72. A Message of Congratulations

from the Tiantai Assembly

A message by Zhiyue, a disciple of the former Wise One (Zhiyi) for the entire assembly of Tiantai Temple.

I humbly reflect that [due to] Your Honor's sagacity you have been presented by the Emperor with the venerable position of Crown Prince. The 114

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people rejoice and the entire country celebrates. There are none among the clergy and laity who do not dance and clap their hands [for joy]. How much more do we monks [here at Tiantai]—who have from an early date received your protection and support and presented abundantly with your compassionate grace—find ourselves unable to express our true and sincere joy. I have respectfully dispatched the monk envoys Guanding, Zhizao, and so forth to present this message and report to you. I present this message respectfully. (Translator's note: this should be dated 600 or 601.) 73. A Message of Thanks from the

Tiantai Assembly upon Completion

of the Building of the Temple

The third day of the tenth month of the first year of Renshou [601], reported by the assembly of monks [represented by] Zhiyue, a monk and disciple of the departed Wise One (Zhiyi) of Tiantai Temple.

I have humbly heard that after Nāgārjuna passed away, temples were built in India [in his honor], and after Baozhi died the Liang lavishly constructed Kaishan Temple. Truly the results of your original bodhisattva vow will become manifest as with the above [two situations]. We disciples can only express our praise.

I humbly reflect that the Master (Zhiyi) who passed away had perfected virtues that were difficult to comprehend, was a teacher of gods and humans, entered nirvana while in a tranquil meditative state, and manifested rare events. Even if one opens and examines the sutras and vinayas, it is only once in a thousand years [that there is the opportunity to come across someone like Zhiyi,] whose sublime virtues shine forth clearly and raise up a noble age. I humbly reflect that in honor of our teacher and to accentuate the path, a temple (Guoqingsi, "Temple of National Purity") has been renovated. The place of its construction is in a very scenic mountainous area. Our former master once said, "This land should certainly be kept for a good occasion." Upon reflecting on this statement, the location is very suitable for the present [temple construction]. That is, the temple is located within five peaks and between the flow of two mountain torrents. The large temple buildings are ornately decorated and the monks' dwellings magnificently solemn, as if it were a pure land used for a gathering of the immortals. Since the completion 115

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74. The Replies of the Monk Envoys to the Questions of the Crown Prince

The Hundred Records of the Temple of National Purity

[of the temple] our former master constantly [lends his presence by] "hanging down his shadow and echoes." Though the noble realm [of the Buddha] is far away, if there is sympathy [for awakening] there will be a response. Already, after the temple buildings were raised up, rare mystical signs have appeared. Thus it is indicated that the buddhas are all the same in offering magnanimous acceptance.

We monks (Zhiyue and others) are ignorant and weak, and were unworthily accepted into the ranks of (Zhiyi's) disciples. Our family backgrounds are nothing to be proud of, and we must diligently apply our mental powers. We constantly cultivate confessional ceremonies at a separate place within the temple, and regularly cultivate meditation and paying homage [to the buddhas (see section 1)]. May all of us be permeated with cultivation [of the path] and present you with the rewards of your noble grace, although we cannot expect to please you.

I have respectfully dispatched Guanding and Zhizao to present this message and relay our thanks.

Respectfully submitted.

74. The Replies of the Monk Envoys

to the Questions of the Crown Prince

The first three days of the eleventh month of the first year of Renshou (601). Mentor of the Right Zhangheng proclaimed to the monk envoys Guanding and Zhizao that they were invited to come into the Prince's inner chambers. The Prince himself asked the following questions.

Question: Have there been any unusual spiritual signs after your former master's death?

Answer: Our former master (Zhiyi) passed away and entered extinction while sitting in the lotus position on the twenty-fourth day of the eleventh month of the seventeenth year of Kaihuang (597). On the sixteenth day of the fourth month of the eighteenth year (598), the monks were meditating, each on their own straw mats, in the early evening. Just as they were attempting to concentrate their thoughts, a monk named Daoxiu saw the figure of our former master. He was clothed in his original robe and held a bamboo staff in his hand. He entered from the western door, stopped for a short time, and then departed through the eastern door. Daoxiu jumped up in surprise 116

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and bowed down in homage, but as he completed his bow [Zhiyi's form] disappeared. The entire assembly asked Daoxiu, "What is the meaning of this disturbance?" whereupon Daoxiu explained the circumstances in detail. All of the monks in the assembly were awestruck.

The Prince commented: "Very strange, very strange. Is there anything else?" [The monks] answered: On noon of the second day of the eleventh month of the eighteenth year (598), two men, the soldier Fang Bonu of Yiquanin village in the Xuren district, Muyang prefecture in Haizhou (Jiangsu), and the soldier Wei Bosheng of Dongzhao village in the Mouling district, Zhao prefecture in Xuzhou (Jiangsu), were cleaning the room that our former master once used. They saw a monk roll up the bamboo screen at the door of the room, enter the room quickly, and then let down the screen by hand. The two men suspected that this was an unusual psychic event and went into the room to find out what was happening but were unable to see anyone. Astonished [by this event], they reported to the monks and explained about the above incident.

The Prince commented: "This is very strange indeed. Is there anything else?" [The monks] answered: On the eighth day of that month, a man named Qiubiao from Lianshui prefecture in Haizhou (Jiangsu) was in the mountains [of Folong] cutting lumber. In the morning and evening he had worshiped at the mausoleum [of Zhiyi] seeking peace of mind, and this continued day after day. Just after noontime he wished to lie down when suddenly he saw a monk who pushed open the door with his staff and entered. Biao hastened to rise but [the monk] had already come up to his bed and said, "Keep trying and surely you will attain peace." Biao answered "Yes, yes," and knelt before him. Upon rising he saw [the monk] go out the door, circumambulate Xiuchan Temple once, face the Buddha Hall, and raise his staff slightly. After waving [his staff] he went out the gate, and after advancing about twenty steps he disappeared and could not be seen again. Biao followed after him and looked around everywhere, and at dawn went to the monks and reported [what had happened]. The monks asked him what kind of robe he had worn, and [Biao] answered that it was a cotton robe with [an image of] a kite. The monks led him into [the room with] the bed made of scented wood and showed him the monk's robe that [Zhiyi] used to wear regularly when he was alive. Biao said, "The color and form were exactly like this."

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

The Hundred Records of the Temple of National Purity

The Prince commented, "Very strange. Is there anything else?" [The monks] replied: On the twenty-sixth day of the eleventh month of the nineteenth year [of Kaihuang (599)] a native of the area named Zhangzao was worshiping at the mausoleum and said, "I am one who formerly received incense and candles [from Zhiyi]; may I attain liberation from age to age." He heard the snapping of fingers but could see no one around him. He prayed again, saying, "If this is truly a psychic sign, may there be another snapping of fingers," whereupon he heard it again. Zao reported this auspicious sign in detail [to the temple monks].

The Prince commented, "Very strange. Is there anything else?" [The monks] replied: On the nineteenth day of the third month of this year (601), Sengjiao of Yongjia prefecture (Zhejiang) had heard [Zhiyi's] voice while he was still alive and heard an unusual psychic sign after he died, and therefore paid a visit to the mausoleum to perform confession. He circumambulated the mausoleum a thousand times, and knelt in worship a thousand times. In late morning the outer door of the mausoleum suddenly opened of its own accord, and a light shone forth from the mausoleum lighting up the surrounding area, illuminating the valley and forest so that the branches and leaves of the tree could all be seen clearly. The assembly did not know what this light was and came dashing out to ask about it. Jiao also came running back and reported this to the assembly, to which they all responded with great joy and homage. After a while the light faded back into the darkness and the people did not see this sign again.

The Prince commented, "Very strange. I would like to open up the mausoleum tomb. Is there not a way [to open the mausoleum] explained in the sutras or treatises?"

[The monks] replied: "I, Guanding, am ignorant and of little talent, and do not know what the other sutras and treatises say, but I have heard that the Lotus Sutra (T.9:33b26-29) explains that Śākyamuni Tathāgata opened the stupa of Prabhūtaratna (Duobao, "Many Treasures") [Buddha] with his own right hand, and the eightfold assembly saw the entire body [of Prabhūtaratna]. The Prince's desire to open the mausoleum tomb is profoundly in keeping with the teachings of the sutra. It has been a long time since we monks have been separated [from our master Zhiyi], and we have perceived strange and special auspicious signs. These have aroused a great longing, like hunger or thirst. If it is permitted to 118

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open and make manifest [the contents of the tomb] to again worship and honor [Zhiyi's] noble spirit, I would not regret it even if my life were to come to an end." At this [Guanding] shed tears, choked with emotion. The Prince commented, "The envoys should return to the mountain (Tiantai), perform a purification ceremony, and open [the tomb]. Then both of you return here again and report back to me without regard to the hardships." [The monks] replied, "So be it."

The twenty-first year of Kaihuang or the first year of Renshou [601], the year that the Jin Emperor [Yang Guang] accepted the title of Crown Prince. 75. Crown Prince [Yang Guang]

Pays Homage to [Zhiyi's]

Departed Spirit

In the first year of Renshou (601) of the Sui, the year of the rooster, the fiftyeighth year of the sexegenary cycle, the seventeenth day of the twelfth month on the day of the tiger, Crown Prince Zongchi, the keeper of bodhisattva precepts and disciple [of Zhiyi], bows before you. I respectfully report to my former master, the Wise One of Mount Tiantai Temple, whose full-body relics are kept in his mausoleum tomb. I have heard that the lives of the people rely on the unity of the three relationships (with one's father, teacher, and ruler). They act as a noble model for achieving wisdom and merit. If Yan Hui had not met Confucius, would he be [praised as being] close to [attaining the Way]? If Yinxi had not encountered Laozi, could he have reached old age in peace? How much more [important] is it for riding on the boat of prajñā-wisdom in hopes of reaching the other shore of awakening. Without having clear guidance, how can one reach the place of treasures [as with the group of travelers in the "Conjured City" chapter of the Lotus Sutra]? Again, it is due to a trustworthy guide that one can reach [the final goal of] the Dharma City. [The Mahayana ideal of] so-called "benefiting self and benefiting others" includes benefiting both [other] people and oneself; a master and disciple together fulfill [the virtues of] wisdom and the severance [of passionate afflictions]. So, again, I have heard that Shufu [resigned from his post,] saying he was [too] old, and the Crown Prince presented him with gold; the teacher Huanshi retired to his home and wore mourning clothes. These are examples of those who stayed within the realm of their conditions and scarcely repaid 119

813b

The Hundred Records of the Temple of National Purity

their debt of obligation. But can it be said that they fulfilled their ultimate bounds [of duty] and exhaustively requited the influence of their teachers? I, [Zhiyi's] disciple, have in my past deeds planted the roots of virtue, quickly accepted the teachings of the path, physically kept the precepts and mentally [sought] wisdom, secretly polishing the clear jewel [of the Dharma]; [I am] like grain that grows on dry fields [after the harvest] or water chestnuts in the cold [of winter] that have been exhaustively moistened by the dew. Though, again, time flows forever and we cannot overcome [the continuous interplay of] arising and perishing, our existence is one of constantly being subdued by [the activities of] moving, staying, sitting, and laying down. Here, though filled with dark faults, I have been mistakenly set up in the fine position [of Crown Prince]. It is to be greatly feared that my ascension will expose that I am not a proper vessel and am without talent. Again, I offer a clear proclamation that in the past I became an official [in Yangzhou], for a while stayed as a supervisor, and then returned to the imperial residence. I watched over Mount Tiantai, from where monk envoys came and went as if the earth was dancing, and auspicious signs at the mausoleum [of Zhiyi's tomb] occurred repeatedly. The body was divided [like a body of transformation] as intended in the stupa of Prabhūtaratna, the golden light from the tuft of hair [between the Buddha's eyebrows] broke through the darkness, the sound of fingers snapping occurred from moment to moment, and there was a voice in an empty room: these are but individual examples that can be called manifestations of [Zhiyi's] response (see section 74). These four [examples] are difficult [to explain]; how can they not be rare [auspicious] events? Even after the end of Tanguang's sitting [in meditation for fifty-three years], even since [Tan]you registered as a monk, even after the travels (the "flying staff") of Xinggong, they were nothing to speak of in comparison to these [auspicious signs]. Even among the sacred mountain ranges there are no examples like these. How marvelous! This is the foundation that shows the path of awakening of our Great Master (Zhiyi)! Indeed, is it not so!? This is like the annual recompense [from the harvest] of our good fields. The [Classic of] Poetry (Shijing) says, "There are no words that are not requited, no virtue that is not rewarded." A sutra says, "Knowing grace and repaying grace: this is the way of all buddhas [and the practice of bodhisattvas]" (Great Collection of Jewels, T.11:500a9).

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In recent years, although I have followed the regulations and reconstructed the temple, I am ashamed that the monetary donations have not been greater. I would like to stay at [Tiantai] mountain and place my mind in a pure state like you all, and thus adorn the superior [Pure] Land. Fortunately, the assembly of monks is without fault, practices diligently without quitting, is profoundly assisted by the power [to overcome] dark [ignorance], and has human merits of which many are envious.

Now I have dispatched the supernumerary official and Gentleman Cavalier Attendant and Secretarial Receptionist Zhang Qianwei, along with the monk envoys Guanding and so forth, to return to Mount [Tiantai] to perform a [Dharma] assembly at the temple, to bow their heads at the feet of the current great assembly [of monks] and the immeasurable [bodhisattvas and so forth] both hidden and manifest and all of the Three Treasures (Buddha, Dharma, and Sangha) in all ten directions in the three times (past, present, and future), and through this merit pay homage to the Teacher, the Wise One (Zhiyi). May their true awakening be quickly realized, endowed with a manifested awakening as when one approaches the moment of death, as if one has already attained birth in the peaceful state [of the Pure Land]. The recent auspicious signs of the lengthy manifestation of Amitābha (Amituo), the visitation of Avalo kiteśvara (Guanyin), and the connection with Mahāsthāmaprāpta (Dashizhi), who turn their gaze and look to the east [from the western Pure Land], do not abandon this secular sahā world of ours but turn to look at [our world of] the southern continent of Jambudvīpa, show that they have mercy on [those of us in] China. The vast and great oceans do not yield to the flow of minor rivers; the towering peaks of Mount Song and Mount Hua are content without being compared to minute mounds of dirt. Despite these meager offerings, may [the Buddha] let down his gracious acceptance, send his limitless Dharma body, exhaustively provide the ambrosia [of the Dharma teachings], and appear in immeasurable transformations so that all may advance to [the highest level of awakening that is like] ghee. The feast of nirvana cannot be fathomed; the taste of prajñā-wisdom cannot be depleted. I have exhausted my mental powers and follow the path of my master; I have dissolved my passionate afflictions and completed my vows. From the present time into the future I will elevate his unending grace, and the retinue of my national family will all enter the Great Vehicle (Mahayana Buddhism). 121

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

The Hundred Records of the Temple of National Purity

He (Zhiyi) may secretly come and go but constantly [lends his presence by] "hanging down his shadow and echoes." The dustlike afflictions and various obstacles and fetters are dissolved, removed, hidden, and blocked, and [realized to be] ultimately empty and perfectly complete like the Dharma realm; this is due to the superior powers of our Great Master (Zhiyi), and the burden is carried by the buddhas. I, the disciple [of Zhiyi], wish to chew on compassion, extract [wisdom from] the storehouse of the Tathāgata, and seek liberation without being apart from words. The nature of words is itself liberation; may I be like the lotus blossom without attachment to the world, always perform good practices to realize emptiness, penetrate all phenomena, and be without obstruction. I bow my head [to Zhiyi, who], like emptiness, is without reliance on anything.

76. A Vow by the Crown Prince to

Offer a Ceremonial [Vegetarian]

Meal on Mount Tiantai

Zongchi [Yuan Guang], the Crown Prince and disciple of the bodhisattva precepts, pays homage and bows down before the Buddha as Dharma, Buddha as reward, and Buddha as manifestation. The Dharma is the teacher of all buddhas: the Dharma body, manifestation bodies, and the [historical] transformation bodies. Since the Dharma is constant, all buddhas are also constant. The Buddha is constant, the Dharma is constant, and the Sangha is constant. Everything in the world is empty [of substantial being], but reality is not empty [of conventional being]. All the buddhas have sublime existence, even though reality is nonexistent, nonexistent yet existing, nonempty yet empty, extremely quiescent and peaceful. Only upon realizing this can it be called the attainment of bliss. Ordinary sentient beings have inferior karmic recompense, so they are all born into extreme suffering. Those who are thus deluded are as born blind and [already elderly] with white hair. Those who find themselves in this situation are like dark pearls in an image of a net (or "like [old and blind] Xiangwang [finding] the lost jewels"). I, the disciple (of Zhiyi), fortunately could rely on superior conditions, having planted my meager [good karmic] causes in the past through [the practice of the six perfections from skillful] means to the perfection of wisdom, 122

Fascicle 3

and thus was born in a Buddhist family and my imperial parents raised me with loving-kindness in the womb of the teachings [of the Buddha]. I received graceful treatment like that of the eight princes from the Buddha Sun and Moon Light (Candrasūryapradīpa) (in the "Introduction" to the Lotus Sutra, T.9:3c-4a), and was encouraged like the sixteen novices by Victorious Through Great Penetrating Wisdom (Mahābhijñājñānābhibhū) Buddha (in the chapter on the "Conjured City" in the Lotus Sutra, T.9:22a). In addition, in the past I arrived at the Huai [River by] sea seeking the teachings of Śākyamuni, and invited Meditation Master Zhiyi—the Wise One and former master—to confer the bodhisattva precepts to me at Jiangdu. Through this I was opened to awakening and had something to rely on. Dreams of pillars, [like that of Confucius a week before he died, where he made an offering to the gods between two pillars,] teach us a lesson; the crossbeams [symbolic of wise people] are the first to collapse. I join my palms in reverence and peacefully sit in meditation that indicates my extinction [of passions]. For many years until today (four years after Zhiyi's death) I have solemnly reflected on [the auspicious occurrences related to Zhiyi (see section 74), such as] the manifestations of his dignified form, the continuous appearance of blazes of light, and the sound of snapping fingers that echo through the mausoleum. The envoy monks have reported on these matters that caused people far and near to rise up in [joyful] dance. Thus all have felt the power of the Buddha, Dharma, and Sangha. These manifestations have occurred due to mutual relations and response [between Zhiyi and his followers] to induce and invite sentient beings, like drawing water from a well. I have respectfully made a clear declaration but have temporarily abstained from direct rule of the country and making the rounds for consolation in the Huaihai area, yet I have sought to be diligent in recompensing my debt to the grace of the Buddha, and thought in a small way to repay the path of my master (Zhiyi). So now, in this first year of Renshou of the Great Sui dynasty (601), the seventeenth day of the twelfth month of the Xinyou year of the rooster, the fifty-eighth year of the sexegenary cycle, I reverently dispatch the supernumerary official Gentleman Cavalier Attendant and Secretarial Receptionist Zhang Qianwei to visit the temple of Mount Tiantai and respectfully sponsor a vegetarian feast [as a memorial service]. This will be prepared 123

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77. An Imperial Decree to the Assembly of Monks on Mount Tiantai

The Hundred Records of the Temple of National Purity

with the water of eight [virtues, like the water in the pond in Amitābha's Pure Land] and with more than a hundred flavors, in hopes that it will all be comparable to the final offering [made to Śākyamuni just before his death] by Cunda (Chuntuo), or like the remote invitation by Vimalakīrti [who offered a meal to his visitors]. The appearance and aroma should be fine and soft, spreading out in all directions. Those who rejoice at this tasty banquet are not limited to a hundred million [people], but also divine sages and dragon spirits will gather like clouds in anticipation, and those who maintain the world will all seek to line up like a matrix of the stars. This can be accepted and received as a gift to the teacher's disciples, as part of the body of the Wise One (Zhiyi). A sutra (Dazhidulun, T.25:63a1-2) says, "By faith one can enter [the sea of the Buddha Dharma], and through wisdom one can cross [to the other shore]." May the ambrosia [of the Buddha Dharma] be dispersed [widely] so that all will be saved from the sea of suffering; may this defiled land be transformed to be the same as a pure land; may the heavens and earth be overlaid and for a long time transformed into the golden wheel [of the highest layer that forms the foundation of our world]; may the seven mausoleums of the six ancestors [surrounding the Emperor] long keep the [imperial] Jade Throne at peace; may the roots and branches of hundreds of generations be perpetuated and prosper for thousands of years; may men and women, both black (monastic) and white (laypeople), all be imbued with the Mahayana; may all beings who traverse in the waters, land, and sky realize their buddhanature. Even fitting Mount Sumeru into a mustard seed is not as difficult as fulfilling these [vows]. Even if the time spent on a single meal is like a great kalpa [of immeasurable time], why should we think it strange? A frog in a well is not aware of the rivers flowing into the sea, and how can a mosquito's eyebrows know [the expanse of] a roc's wings?

I now, through this repentance and prayers, dissolve the ice [of my offenses]; I now, through my sincerity, wish for all beings everywhere to enter the sea of vows and arouse [the aspiration for] the mind of awakening. The "mind of awakening" is the mind of Buddha: it seeks below to save sentient beings and seeks above the fruit of buddhahood. This is unattainable physically, and unattainable mentally. Being unattainable is the mind of awakening. Being unattainable is to attain the unattainable. I bow and take refuge in the Three Treasures (Buddha, Dharma, and Sangha) in the ten directions. 124

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77. An Imperial Decree to the

Assembly of Monks

on Mount Tiantai

The monastic envoys Guanding and Zhizao have arrived and we have seen your letter of the third day of the eleventh month (see section 74). It reports on the auspicious manifestations at the mausoleum [of Zhiyi], such as the appearance of his [physical] form, the blazes of light, and the sound of snapping fingers whose echo rings in our minds. These are truly mysterious powers that bring about such transformations to appear in many ways; these are exceedingly rare events experienced by those of sensitivity with certain conditions. Careful recollection of those who have passed with proper memorial rituals involves a deep sense of admiration. Long ago [the passing of Śākyamuni under] the twin śāla trees signified an extinction that was not a [real] extinction. He alone appeared along with Prabhūtaratna (Duobao) when the stupa emerged [from underground, as revealed in Chapter 15, "Welling Up out of the Earth," in the Lotus Sutra]. Kāśyapa's physical remains were divided here on Mount Gurupāda [after his death], and the shadow of Śākyamuni remained [to preach the Dharma] on Vulture Peak. The light [that blazed at Zhiyi's mausoleum is like that] which emerged from the tuft of hair between [Śākyamuni's] eyebrows [at the beginning of the Lotus Sutra before he started preaching the Dharma], and the sound of snapping fingers within the mausoleum [is proof of the continuing efficacy of Zhiyi's example]. How can it not be that even a reflection of the [Buddha's] teachings is able to save unlimited [sentient beings]? These are great causes and conditions for hearing from a good teacher.

From long ago in the past we carefully followed a master (Zhiyi) whose virtuous sounds entered our ears and whose divine light entered our eyes. Let us rely on these auspicious signs, and thus make a connection with awakening [to the Buddha's wisdom]. Having respectfully accepted the imperial declaration and being consoled with regard to the surrender of the south [to the rule of the Sui], the Dharma followers on the mountain (Tiantai) assembly share our will and are our friends, and have become comrades, as if we all ride in the same boat. I hope that you are victorious on the path, despite the extreme cold at the end of the year. Tiantai is a famous mountain and it is 125

78. The Tiantai Assembly Expresses Gratitude

814b

The Hundred Records of the Temple of National Purity also close to the sea. The great forest (Guoqing Temple) has been repaired, although its pavilions leave much to be desired. Even if services are offered three times [a day, in the morning, at noon, and in the evening], the four matters [of the necessities of a monk (clothing, food, bedding, and medicine)] are inadequate. May they enjoy meditative bliss and be one with delight in the Dharma. During this period may they respect virtue and mutually listen to each other as we exchange communications. Now I have dispatched the supernumerary official and Gentleman Cavalier Attendant Zhang Qianwei, and had the monk envoys return to Mount [Tiantai] to sponsor memorial services at the old site [of Xiuchansi]. May all share the same sweet nectar [of the Dharma] and be able to transform their rough and crude [passions]. Also, by relying on [the Buddha of the Land of] the Accumulation of Fragrances (Xiangji), may they unlock the awakening of the path. This letter cannot exhaust my words and in retrospect it is not all [I want to convey]. Yang Guang bows before you. The monk envoys Guanding and so forth have received and now offer the following items.

The seventeenth day of the second month of the first year of Renshou (601).

One white-stone incense burner [with three strips of incense]. One copper temple bell.

One kite[-patterned monastic] robe. Two sleeveless kite[-patterned monastic] robes. Seven forty-nine-foot (chi) banners. One yellow silk waistrobe.

Two hundred felt rugs.

Two silk cloth shoulder robes. One hundred small banners.

Two he measures of blended incense. One basket of walnuts.

Three hundred pieces of clothing. One cluster of dried fruit.

One cluster of rock salt.

Six pitchers of curds.

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78. The Tiantai Assembly

Expresses Gratitude

The monk Zhiyue, disciple of the departed Wise One (Zhiyi), and the entire assembly of Tiantai Temple express their thanks. The envoy and Secretarial Receptionist Zhang Qianwei arrived and carefully prepared the previously mentioned matters and saw to it that all were perfectly pure. He immediately lined up in front of the mausoleum containing the relics of our former master (Zhiyi), proclaimed in full the reason for his coming (i.e., the imperial decree), and announced [the contents of] the offerings.

Again, the Dharma feast for a thousand monks, if I may humbly note, was assiduous in providing broad protection [from evil karma], and was fertile in encouraging compassion that embraced all. The incense burners were sublime and were of divine and grand workmanship. The large bells were refined and their vibrations gathered together both common and holy people. Superior banners stretched out [in the wind], appearing like those that hang in Brahma's palace. The curds, salt, and peach [offerings] were, if you please, equivalent to those from [the pure land] Accumulation of Fragrances (Xiangji) [offered by Vimalakīrti]. The Dharma robes were purely decorated, without attachment and free of the dust [of passions, like when the heavenly flowers in the Vimalakīrti-sūtra did not "stick" to the bodies of the bodhisattvas because they were without conceptual attachments]. The felt rugs were lush and people gazed on them with amazement. The thousand monks gathered like the clouds, spreading out and filling the mountain yard [of the temple on Mount Tiantai]. The light of the ruler that descended here shone in the forests and valleys [of Mount Tiantai] and was humbly received at the mausoleum [of Zhiyi]. Certainly the supranormal powers [of the miraculous appearances of Zhiyi's spirit] will be accepted, having been manifested to the assembly of the holy [monks on Mount Tiantai]. May the sea of vows be so adorned.

Those who seek to cross over [to the other shore of awakening] are ordinary and insignificant; [sometimes they are] inadvertently bathed in [the Buddha's] grace and repeatedly moistened with compassion, such that it is difficult for them to respond and they are overwhelmed. Everyone should act reverently, just as if traversing [carefully and dangerously] between ice and swords. We 127

79. Another Letter from Crown Prince [Yuan Guang]

The Hundred Records of the Temple of National Purity

do not deserve your favor; we respectfully offer our gratitude. With deepest respect.

814c

The sixth day of the first month of the second year of Renshou (602). 79. Another Letter from

Crown Prince [Yuan Guang]

Guanding and Zhizao have arrived and we have received the letter from the temple assembly [of Mount Tiantai] (see section 78). The offerings are light but the Dharma teachings are weighty. The perfection of giving brings to perfection the virtue of wisdom; without being endowed with both conditions, how can one attain liberation? Both giving and receiving reach their ideal in being beyond words, so there is no need for a response or to refuse [the offering]. Yuan Guang bows before you.

Mentor of the Right Wanghong reports this list of offerings to [the assembly of monks at] Mount Tiantai:

One hundred and sixty silk Dharma robes of a flying dragon (feilong) [pattern].

One hundred and fifty banners.

One stone of "radiant" [rock] salt.

Five pitchers of curds.

80. Expressions of Gratitude from

the Assembly on Mount Tiantai

The monk Zhiyue and the assembly [of monks on Mount Tiantai], disciples of the Wise One (Zhiyi) formerly of Tiantai Temple, express their thanks. We have, over and over and repeatedly been blessed by your joyful giving [of offerings]. The monk envoys have returned and we have again received your graceful gifts. The various colors of the superior banners adorn the temple eaves, and the silk Dharma clothing brightens the appearance of the monks. The five pitchers of curds fill our bodies and drive away illness. The tub of radiant [rock salt] can be applied both as medicine and food. Those who seek to cross over [to the other shore of awakening usually] wear dirty rags while in the mountains and fields and seeking alms, but now their clothing is warm and flowery. The flavor of their food is rare and sweet. They are not 128

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able to appreciate it by themselves and our fear increases that we are not worthy of accepting [your largesse]. We respectfully communicate our gratitude. Respectfully submitted. The fifteenth day of the fourth month of the second year of Renshou (602).

81. Letters from Crown Prince [Yuan Guang]

on Disseminating the Commentary

on the Vimalakīrti-sūtra

Zhangheng, Mentor of the Right, declares that "two teachers, the monks Huizhuang and Falun of the Huiri Daochang ("Wisdom Like the Sun") meditation hall, lectured on the Vimalakīrti-sūtra in the Eastern Palace [of the Crown Prince], completely relying for their interpretation and textual commentary on the Wise One (Zhiyi's) Commentary [on the Vimalakīrti-sūtra]. The two sessions in one day were attended and carefully listened to by [the Prince] himself. He has ordered the comptroller-general of Yangzhou to dispatch Administrator Zhangxie to Mount Tiantai to find a person who fully comprehends the Wise One (Zhiyi's) interpretation of the Lotus [Sutra], and to bring [a copy of] this commentary (Zhiyi's Fahuaxuanyi, or Commentary on the Vimalakīrti-sūtra) back to the Capital."

The envoy arrived at the temple [on Mount Tiantai], and the temple sent Guanding in response to the request of the envoy. The Commentary was delivered and an official made a copy. After the copy was finished Guanding checked it, and after it was examined it was taken to and received by the palace. Mentor of the Right Zhangheng declares that Guanding was invited to have an audience [with Prince Yuan Guang] on the eighteenth day of the eighth month of the second year of Renshou (602).

The declaration [of Yuan Guang] says, "I, a disciple, take seriously the teachings of our former master (Zhiyi), and therefore am suffering pain [over his passing]. You (Guanding), a teacher, are also acting on behalf of the Dharma. In order that you do not have to speak of [such suffering], I am now dispatching Duan Zhixing, Area Commander-in-Chief, to accompany the teacher [Guanding] back to the temple and bow before the great assembly [on Mount Tiantai]. I was fond of and relied on the Dharma of our former master (Zhiyi) to practice the path. May you not lose the aspirations [of our master Zhiyi]. Go in peace, along with the following offerings: 129