The Hundred Records of the Temple of National Purity

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

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The Hundred Records of the Temple of National Purity Three hundred and twenty silk Dharma robes with a flying dragon (feilong) [pattern].

Two pitchers of cat-cow curds.

One tub of "radiant" [rock] salt.

Mentor of the Right Zhangheng declares separate offerings for Guanding: A statue of Maitreya (Mile) of golden thread, along with attendant bodhisattvas and surrounded by sagely monks. Seven sutra platforms woven with [images of] fifty-three buddhas. Two woven sutra sacks.

One hundred pieces of xunlu incense.

One set of curd-mixed incense.

Also, the letter of declaration should be given to the assembly in a box. Also, Caike, Personnel Manager and Administrator of Yangzhou, is to go [to Mount Tiantai] to sponsor a memorial rite [for Zhiyi] and a feast for a thousand monks. 82. The Tiantai Assembly Congratulates the

Great Lord, Crown Prince [Yuan Guang],

on Ascending the Throne in the

Fourth Year of Renshou (604)

The monk Zhiyue and the assembly [of monks on Mount Tiantai] express their congratulations. We have furtively heard that the golden wheel[-turning world ruler has attained his] purple jeweled [throne], and that this has been passed on from realm to realm, and your royalty was conferred at the time of the overlapping li ☵ (or ䷝, no. 30 of the Yijing hexagrams) and minor yang (shaoyang double hexagram).

We submissively consider that the sagely actions of the imperial bodhisattva will bring about peace due to your enthronement and bring great blessing to [the world of] the four seas, and that both clerics and laypeople in the entire country will rejoice. Those who seek to cross over [to the other shore of awakening] cannot but celebrate with joy. We respectfully dispatch the monk envoy Zhizao to present our felicitations.

Respectfully submitted, the third day of the eleventh month of the fourth year of Renshou (604).

Presented by the monk Zhizao of Tiantai Temple in Linhai prefecture, Kuozhou.

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83. A Decree from the

Great Lord

The Emperor enquires respectfully, "Are the monk and Dharma Master Zhiyue and others at Tiantai Temple in Kuozhou doing well at this time of lingering cold [in the early spring]? The monk envoy Zhizao arrived and we have received your meaningful letter." The thirteenth day of the first month of the first year of Daye (605).

Minister Weishang, Pillar of State (zhuguo), Head of the Interior, and Duke of Juguo.

Minister Yu Shiji, Area Commander-in-Chief and Director of the Secretariat. Minister Feng Deyi, Assistant to the Head of the Interior. Assistant Feng Deyi announced the decree to the monk envoy Zhizao, "You, Master [Zhizao], were able to come so far despite the painful cold along the way. When you return to the temple [on Mount Tiantai], may you pronounce the message from the Emperor to the great assembly of those who delight in practicing the path, so that they may not lose the aspirations of their former master (Zhiyi)."

Archer of the Right Su announced the donation of five hundred items to Tiantai Temple. The treasurer of Yangzhou sent the army of Xiang Deyuan to deliver these goods to the temple.

84. The Assembly on Mount

Tiantai Expresses Gratitude

[for Donations]

Zhiyue and the monks of Tiantai Temple express [their gratitude]. The envoy Zhizao has returned and presented his report of the imperial decree of the thirteenth day of the first month, and about the donations of five hundred items. We have attentively gathered the assembly [of monks] before the Buddha [image in the temple] and respectfully greeted the envoys [who delivered the donations] and offered invocations [on their behalf]. [Zhi]yue and the others have the pleasure of and rejoice in coming into contact with a sagely era [with an enlightened ruler]. We humbly accept your compassionate decree and delight for the resulting prosperity. We have also received your substantial gifts and [are grateful for] your repeated and gracious 131

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

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donations. We have furtively considered that the lands and waters of the wheel-turning ruler (i.e., the current Sui emperor) are already awakened [to the benefits of this rule] and it is difficult to erase, not to mention the reverent receipt of marvelous goods from the Imperial Office. This all relies on your compassionate decree. Again, we have received the power of the Buddha and will strive to exhaust our hearts, to follow our teacher's instructions, concentrate on cultivating our rituals and recitations, and respond to the fertile [grace] of the Emperor. Although we are not worthy of the tremendous favors that have come our way, we respectfully attend to the envoy from Yangzhou and convey our gratitude as we receive them. Respectfully submitted, the seventeenth day of the third month of the fifth year of Daye (605). 85. A Message from the Temple Assembly

[on Mount Tiantai] on the Occasion of

the Arrival of the Imperial Carriage

at the Palace at Jiangdu

The monk Zhiyue and the temple assembly [of monks on Mount Tiantai] greet you. At this time of the mid-autumn chill, we humbly ponder the wellbeing and good fortune of his majesty, the Emperor. [Zhi]yue and the other monks were quick to receive the encompassing favor of your compassionate grace, and the mountain assembly has attained constant peace of mind and respectfully serves the country by practicing the path. We have humbly heard that the imperial carriage will make its rounds in Jiangdu. The monks are dancing with joy and we anxiously await [your arrival]. We respectfully dispatch the monk envoy Zhizao to welcome you and hear your instructions. Respectfully submitted. The thirtieth day of the eighth month of the first year of Daye (605).

86. The Monk Envoy [Zhizao's]

Response to Inquiries

[1.] On the nineteenth day of the ninth month [of the first year of Daye (605)], the monk envoy Zhizao was in the Hualin ("Flowery Forest") Park in Chuzhou to deliver greetings [to the Emperor]. Secretarial Receptionist Li Dafang delivered the [emperor's] decree, "You, the teacher [Zhizao], did well in 132

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coming down a distant path. Your journey must have been very arduous. We will meet the teacher upon arriving in Yangzhou."

[2.] On the twenty-sixth day of the ninth month [of the first year of Daye (605)], the monk envoys of all the provinces were gathered together in front of the Great Tusk Palace (Dayadian). An official from Piguo announced the imperial decree, "We bow before the teachers [of the Dharma]. It is gradually becoming chilly; you teachers have each been persistent in following the path [of the Buddha]. I, [Yuan Guang,] a disciple [of Zhiyi], have made my rounds to my old [former] dwellings [in Yangzhou], and you teachers have done well in seeking and coming to meet us. May you teachers go in peace." [3.] On the twentieth day of the eleventh month [of the first year of Daye (605)] Secretary Li Dafang introduced [Zhizao] into the palace and orally transmitted the [Emperor's] pronouncement, "May the teacher [Zhizao] be seated on the high seat."

After he was seated the Attendant Gentleman of the Yellow Gate [and Mentor of the Right] Zhangheng announced the imperial declaration, "Are the teachers and the assembly of monks at your former master's (i.e., Zhiyi) temple [on Mount Tiantai] harmonious or not? Do they quarrel with each other or not?"

[Zhi]zao stood, wishing to answer, but [Zhangheng] declared, "The teacher may sit. The teacher may stay seated and does not need to stand." [Zhi]zao then replied, "The entire assembly of disciples [of Zhiyi on Mount Tiantai] are [always] sweeping and cleaning the temple of our former master. Both senior and junior monks are harmonious, like water and milk. They devote their lives in service to the country by following the path [of the Buddha]. None dare to quarrel over this and that; they are always cautious and wary [of such quarreling]."

[Zhangheng] declared, "Good."

Zhangheng also made a pronouncement, "The temple of the teachers [such as Zhizao] is the temple of your former master (Zhiyi). Are the ways of following the path there [on Mount Tiantai] the same or different as other places?" [Zhizao] responded, "The Dharma teachings of our former master have some differences from other temples. There are ritual practices at six times [during 133

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the day], and sitting in meditation four times [a day] (see section 1, regulation 2), at separate places and using different practices. The places of worship are constantly conducting ritual practices in honor of the Great Lord (the Emperor)." [Zhangheng] declared, "Very good. Very good."

Zhangheng again made a pronouncement, "The teacher [Zhizao] and others [of Mount Tiantai] have already formed an assembly that is following the path. They need not accept monks from the north or visiting monks from other provinces; privately ordained (unofficial) monks should be avoided at all costs, as well as the frequent counterfeit [monks], who should both be rejected." [Zhizao] responded, "The one temple on Mount Tiantai is a place protected by the heavens. The temple has established permanent regulations (see section 1) and will not allow foreign or visiting monks. Also, we prefer to die before accepting privately ordained monks."

[Zhangheng] declared, "Fine."

Zhangheng again made a pronouncement, "[The Emperor,] a disciple [of Zhiyi], caused forty-nine people to leave home and be guided by the former master (Zhiyi), to stay at the temple and carry out their [priestly] duties, and then to be taken over [by you]. You, the teacher (Zhizao), should examine them, and those who have an aspiration for the path should be registered [as official monks]. They are not [to be included among the so-called] privately ordained monks.

[Zhizao] responded, "So be it."

Zhangheng again made a pronouncement, "So, after [the various propitious signs] has the mausoleum of our former master (Zhiyi) been opened again?" [Zhizao] responded, "Since the mausoleum was opened by imperial decree in the first year of Renshou (605), it has not been reopened." [Zhangheng] declared, "I understand."

Zhangheng again made a pronouncement, "Even after returning to the temple [on Mount Tiantai] you should not open the former master (Zhiyi's) mausoleum again. [If you do reopen it,] certainly a great disaster will occur." [Zhizao] responded, "So be it."

[Zhangheng] declared, "The disciple [of Zhiyi, the Emperor,] wishes that a stone memorial be built in honor of the former master (Zhiyi). Do you have any documentation on the former master [Zhiyi, to serve as a basis for the inscription]?

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[Zhizao] responded, "From the time of his birth until his inevitable finish, marvelous wonders continued without end. His disciple Guanding has recorded these events in a document of one fascicle. This is kept on the mountain (Tiantai) and has not yet been submitted [to the Emperor]." [Zhangheng] declared, "Very good. Very good. The disciple [of Zhiyi, the Emperor,] truly wishes to build a memorial for his former master (Zhiyi), so the teachers [of Mount Tiantai] should immediately dispatch an envoy to deliver [the document]."

[Zhizao] responded, "So be it."

Zhangheng again made a pronouncement, "Where is Guanding?" [Zhizao] responded, "Master Guanding is at the temple [on Mount Tiantai]. Ordinarily he would depart and visit you for an audience, but he has suffered from dysentery for over forty days and is not able to travel." [Zhangheng] declared, "Fine."

Zhangheng again made a pronouncement, "The monks such as the teacher [Zhizao] are at the temple [on Mount Tiantai], are they not? They do not just register their names as being at the temple but physically dwell someplace else?" [Zhizao] responded, "Since our former master (Zhiyi) was in this world we have had the tenfold regulations [see section 1]. If someone has their name registered at the temple but actually live apart [from the mountain/temple], that means they are not dwelling together [with the community]." [Zhangheng] declared, "Very good. Very good."

Zhangheng again made a pronouncement, "Does the teacher's temple have any leaks or skewed [beams], or not?"

[Zhizao] responded, "When the temple was first built it was already the beginning of spring—not an appropriate season for gathering bamboo and lumber—so up to today there are various leaks. Officials from Linhai are constantly inspecting and making repairs."

[Zhangheng] declared, "Good. If there is anything that is not yet rectified, the disciple [of Zhiyi, the Emperor,] will dispatch envoys to inspect [the situation and make repairs]." [Zhizao] responded, "So be it."

Zhangheng again made a pronouncement, "The materials granted to you, the teacher, should be provided as clothing and property for the various teachers [and monks of Mount Tiantai], and not used for other purposes. They are provided 135

87. A Decree on Establishing the Name of the Temple of National Purity (Guoqingsi)

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for the sake of creating meritorious benefit, as per the intent of [the Emperor,] the disciple [of Zhiyi]. This disciple's support of the teachers differs from that of others. He will certainly continue to supply [such support] unceasingly. The temple monks [of Mount Tiantai] should not seek [support] elsewhere and harm [your reputation] after [the passing of] your former master (Zhiyi)." [Zhizao] responded, "So be it."

Zhangheng again made a pronouncement, "The disciple [of Zhiyi, the Emperor,] will dispatch an envoy [to accompany] the teacher [Zhizao] and others when they return to the temple [on Mount Tiantai], create meritorious benefits for your former master (Zhiyi), finalize [the ordination of] the homedeparted ones seeking to cross over [to awakening], and open [Zhiyi's] mausoleum. This will certainly bring about great and unusual [events]. The teacher [Zhizao] should quickly return [to Mount Tiantai] and finalize these meritorious benefits. The teacher and others should follow after the envoys." [Zhizao] responded, "So be it." Then Zhizao and the others arose and took their leave.

[Zhangheng] declared, "The disciple [of Zhiyi, the Emperor,] has finished responding to the statements of the great assembly."

[Zhizao] responded, "So be it."

Taking his leave, [Zhizao] went to Qiling Temple.

Liu Guyan of the Secretarial Office made a pronouncement, "Our intent is to officially produce a memorial for the Wise One (Zhiyi). If it cannot be produced officially, then my resolve has not been achieved. I should state to the monk envoy to quickly take and deliver a pronouncement [to this effect], so that a memorial can be established by the second month [of the year]. I declare that fifty monks of Yangzhou province be instructed. Is there any teacher who is superior to the Wise One (Zhiyi) with regard to the [Buddhist] sutras and treatises?"

87. A Decree on Establishing

the Name of the Temple of

National Purity (Guoqingsi)

In the past I founded a temple for the Wise One (Zhiyi), and tentatively named it after the mountains. Now we should establish a new name. Is there a superior 136

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title to be found in the sutras and treatises? You should each state your opinion, and I myself will choose among them.

88. A Report to the Emperor on

[the Name] "National Purity"

The report to the Emperor by the monks (in response to the request in section 87)—the precepts masters and associated people—was that a noble title for the temple would be "Gate of Meditation" (Chanmen) or "[Temple of] the Five Pure Suddhāvāsa Deities" (Wujingju). Before these titles were presented to the Emperor, however, the monk envoy Zhizao suggested, "In the past, in the Chen era, there was a meditation master, Dingguang, whose virtues were incalculable, and after his death his spirit appeared to the Wise One (Zhiyi) in a dream, saying, 'Now you wish to construct a temple but it is not yet the right time. When the three countries become one family and one with great power appears, then he should bring about a temple for the sake of [you,] the meditation master. If a temple is completed the country will be purified, and so it should be called the Temple of National Purity.' I have heard that there is a decree seeking to establish the name of the temple [on Mount Tiantai], and I cannot remain silent. I humbly make this report and present this suggestion."

Secretarial Receptionist Li Dafang passed the message up to the Emperor, who decreed, "This is an auspicious spiritual sign for our former master (Zhiyi). We should use it. Take the plaque from the Great Tusk Palace (Dayadian), fill it with yellow ochre, inscribe it with [the name of the temple] written in large seallike characters, and dispatch an envoy to place it at the temple gate." End of Fascicle 3 of The Hundred Records

of the Temple of National Purity

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89. A Decree concerning Dharma

Names for Forty-nine Ordinands

A decree from the Emperor. The Emperor respectfully enquires after Dharma Master Zhiyue and other monks of the Temple of National Purity in the province of Kuozhou. The monk envoy Zhizao has arrived bearing a letter, which [the Emperor] has taken to heart. Tiantai is a blessed place and a superb environment. Therefore I have established a temple there in honor of the Wise One (Zhiyi). The Dharmic conditions are profound and the honorable teacher's uprightness is weighty. We wish to follow the founder's legacy, holding to it respectfully without failing. May the pure actions of a bodhisattva last for a long time and yet still be new.

Nevertheless, it has been a long time since the Noble One (either Śākyamuni or Zhiyi) passed away and Buddhist followers have become corrupt; they seek after profits and do not sever their mundane connections. They relish sweet and rich food and thus break the precepts. While such impure offenses increase, how can [the Buddhist community] be called a "field of merit"? Teachers [of the Buddhist Dharma] should be apart from such conditioned phenomena, seek the supreme path, reject the contaminations of the mundane world, and reflect on what is elegant and refined. Thus they should train in what is yet unlearned and cultivate pure practices, so that these Dharma matters of the disciples will all return to harmonious unity, and the prohibitory precepts of the buddhas will finally be honored and followed. Again, this temple [derived from] a fortunate manifestation of reasons revealed through mysterious senses [in a dream] to the previously awakened one (Zhiyi) that the name should be the Temple of National Purity, so that donations should be given along with joyful congratulations. It is wintertime and very cold; may you maintain the purity of your health. I, the Emperor, have been traversing [the country] inspecting local customs, and have reached Jiangdu [near Tiantai]. Gazing at the mountains and rivers, my troubled thoughts have deepened. Therefore I have dispatched Associate Secretarial Receptionist Lu Zhengli to go and present this trivial [gift of a 139

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90. A Report of Gratitude from the Community of the Temple of National Purity

The Hundred Records of the Temple of National Purity

plaque for the temple gate]. When the envoy Lu Zhengli arrives at the temple he will announce the decree and present the gift to the temple. The twenty-ninth day of the tenth month of the first year of Daye (605). I, [the Emperor,] decree the ordination of forty-nine people to leave their homes [and become monks].

[A list of donations:]

Two tubs of xunlu incense (frankincense).

The construction of dirt walls on four sides, built with a roofed gate of five spaces.

Provisions for a [vegetarian] feast for a thousand monks, two thousand sections of materials, and a thousand tubs of rice.

[Accompanied by:] Minister Weishang, Pillar of State (zhuguo), Head of the Interior (neishiling), and Duke of Juguo.

Minister Yu Shiji, Area Commander-in-Chief and Director of the Secretariat (neishi shilang).

Minister Zhang Qianwei, Area Commander-in-Chief, Grand Master for Closing Court (zhaosan dafu), and Assistant to the Head of the Interior (neishi sheren).

After the shaving of the heads of the forty-nine people for their ordination, as decreed, the envoy [Lu Zhengli] should ask for the creation of Dharma names for the monks. Guanding should follow the rules of the community and establish names on the basis of six options: [with regard to the auspicious signs of national purity, with regard to leaving home, with regard to establishing vegetarian feasts, with regard to the donation of rice, with regard to (temple building) repairs, and with regard to the admonishments of the imperial decree]. The envoy will record and report them [to the Emperor]. [The names of the forty-nine ordinands are as follows:] [1.] Rui, Xiang, Gan, Che, Ying, Yan, Guang, and Sheng: these eight names, based on the auspicious signs of [the Temple of] National Purity, should all be topped with the character ling ("spiritual"), [giving the names Lingrui, Lingxiang, and so forth].

[2.] Ji, Jing, Zhen, Shi, Kong, Ru, Ji, Sheng: these eight names are based on the action of leaving home [and becoming a monk], and should all be topped with the character dao ("path"), [giving the names Daoji, Daojing, and so forth]. 140

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[3.] You, Jie, Ding, Hui, Yan, Zhi, Kai, Jue: these eight names are based on providing [pure] vegetarian feasts, and should all be topped with the character jing ("pure"), [giving the names Jingyou, Jingjie, and so forth]. [4.] Ming, Li, Bian, Xi, An, Zhu, Kan, Le: these eight names are based on the action of the donation of rice, and should all be topped with the character hui ("blessing"), [giving the names Huiming, Huili, and so forth]. [5.] Ji, Ye, Zong, Ben Yin, Guo, Yan, Jing: these eight names are based on the action of [temple building] repairs, and should all be topped with the character zheng ("correct/right"), [giving the names Zhengji, Zhengzong, and so forth]. [6.] Fang, Miao, De, Yuan, Zun, Pu, Xian, Xing: these eight names are based on the admonishments of the imperial decree, and should all be topped with the character si ("individual"), [giving the names Sifang, Simiao, and so forth]. [These six lists of eight names together add up to forty-eight names.] The final [forty-ninth] person should be called Jixiang ("Auspicious"). 90. A Report of Gratitude

from the Community of the

Temple of National Purity

A report from the monk Zhiyue and the assembly of the Temple of National Purity on Mount Tiantai.

Associate Secretarial Receptionist Lu Zhengli arrived and presented a declaration that, according to the decree of the nineteenth day of the tenth month (see section 89) and in line with the instructions of the compassionate Emperor, an auspicious name was presented to the temple along with donations of two thousand sections of materials, a thousand tubs of rice and two tubs of xunlu incense (frankincense), a vegetarian Dharma feast for a thousand monks, the ordination of forty-nine home-departed ones, and repairs for the temple building. Immediately the assembly [of monks] gathered to burn incense and chant [in grateful celebration].

We respectfully consider that the virtue of your noble rule unites that of heaven and earth, that you nurture [the people of] all the lands as if they are your children, peacefully reconcile [all those of] the four seas, and help to propagate the transformative teachings of the Buddha and thus save and liberate sentient beings. The light of your grace is great, and is truly beyond compare [like that of a buddha].

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

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I, [Zhi]yue, and others, though we wear the Dharma robes, cannot be said to shine in our practices. Though we attended to our former master [Zhiyi], we often act contrary to his guidelines and we reproach ourselves day and night, with no place to take our rest. We humbly submit to the intent of your decree and will accept and uphold it. However, ordinary and inferior [people] cannot know the great wisdom of a bodhisattva.

In the past, at the time of the Chen dynasty, I was told intimately by the teacher [Zhiyi], "When the three countries are united there will be a person of great authority who will build a temple [on Mount Tiantai]. If the temple is built, the country will become purified. This must be called the Temple of National Purity." At that time [such things as the make-up of] chariots and scripts were not yet unified, so people could not understand what was being said [to each other], and since that time the doubts they embraced could not be cleared up. On receiving the decree conferring the name "National Purity," to the temple, however, which matched the original auspicious sign, the mountain monks and people [of the Tiantai area] were delighted and rejoiced. We now know for the first time that the aspirations of the bodhisattvas [Zhiyi and the Emperor] were revealed to be mutual, whether to attain the results of the five preliminary grades [by Zhiyi] or to govern with a myriad opportunities [by the Emperor]. They brought to light the three noble matters (Buddha, Dharma, and Sangha in the case of Zhiyi's case; the three relationships of master, father, and teacher in the case of the Emperor), benefited the nation, and brought joy to sentient beings. Thus we are fortunate in hearing of the fulfillment of this auspicious sign. Gazing up at the temple plaque, it is as if we have attained the path of awakening. We have all received your compassionate grace, as if all under the sun were equally moistened [by the rain], and yet on the other hand Tiantai has onesidedly experienced a vast lushness. Well-dressed officials visit us one after the other, and delicious foods of rice and grain are gathered in large piles.

I, [Zhi]yue, and others, are not proficient in the three types of learning (precepts, meditative concentration, and wisdom) and find it difficult to accept even one [donated] meal, not to mention overflowing mounds of rice and other goods. How can we respectfully repay [such donations]? We cannot help but feel a profound dread and are concerned about extending our offenses. May we all rely on your compassion and forgiveness; we have exhausted 142

Fascicle 4

our foolish sincerity and humbly accept the rewards from the North Star (i.e., the emperor).

Although Mount Tiantai was mysterious and secluded, and from long ago subsisted on its own, now we are blessed with prosperity and peace and the establishment of the Temple of National Purity. Forty-nine people left their homes [and were ordained] in one day, cutting off their hair and extinguishing obstacles [to awakening]. This is truly extraordinary! May their mental powers increase and progress, and their learning be renewed daily. May each thought be perfumed with merit, so that they may serve the Emperor and country. Again, a thousand monks assembled for a vegetarian feast; both ordinary and noble [people] gathered like clouds. The light of the sun shone brilliantly and the monks rejoiced. We look up to and reflect that our former master [Zhiyi's] sublime virtue was beyond comprehension. His supranormal powers will be felt in response [to our needs] and will certainly enlighten us. In the afternoon [after the vegetarian feast], the mausoleum [with Zhiyi's remains] was opened for the sake of the envoy, and this was accompanied by an extraordinary and holy auspicious sign that was seen by the envoy and others—public and private, monk and layperson. I, [Zhi]yue, and others were filled with a mixture of joy and sorrow. We respectfully report this to you. We respectfully report; the twenty-fourth day of the eleventh month of the first year of Daye (605).

Reported by the monk [Zhi]yue and others of the Temple of National Purity in the country of Zuozhou.

91. An Oral Decree Given to a

Hundred Officials on the Decree

and Report of Congratulations

The envoy Lu Zhengli has returned and proclaimed, "We opened the former master [Zhiyi's] mausoleum and tomb but did not see any remains." He also presented a one-fascicle report of events [in Zhiyi's life]. The hundred officials all congratulated him. Now I proclaim to all the officials, "The Wise One (Zhiyi) was my bodhisattva precepts master who performed many marvels. He constantly said to me, 'If one is certain to attain the path, then after attaining the path one must protect the country and benefit all the people.' When he [passed away and] reached nirvana, he remained sitting in a stone 143

92. An Oral Decree for the Donation of Banners

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room, his form unchanged. I dispatched the envoy Zhang Qianwei in the first year of Shouyuan (601) to go and see this, and [his majestic form] was just like in the past. Then I recently dispatched Lu Zhengli to go, and he carefully opened the mausoleum door. Although it had been closed and tightly sealed there was nothing there (i.e., Zhiyi's physical remains were gone), and though I inquired about the remains there was nothing to be seen. The numinous body had already been transformed; it was not an empty claim that he (Zhiyi) had attained the path [and become a buddha]. The promise of his protection and benefits is certainly not in vain.

I now have received a one-fascicle report of events [in Zhiyi's life] (the biography written by Guanding), which all the officials can contemplate. Envoys will be dispatched to each province, each with a copy [of this text], which will be distributed as they return to their offices. 92. An Oral Decree for the

Donation of Banners

The monk Zhizao, on the twenty-seventh day of the second month of the third year [of Daye, 607], was invited to the palace and given an oral decree for a donation of one thousand and twenty-five banners. 93. A Decree for Constructing

a Stone Memorial Epitaph for

the Temple of National Purity

A Stone Memorial Epitaph for Meditation Master [Zhiyi], the Wise One, of the Tiantai Temple of National Purity.

Minister Liu Guyan of the Sui, Director of the Palace Library, Officer of the Interior directly under the Emperor, Secretariat, in deportment equivalent to three offices, humbly accepted this decree [to compose an epitaph in honor of Zhiyi].

I, Minister [Liu Guyan], have heard (from the commentaries to the Book of Changes, the Xicizhuan) that "when images were achieved in heaven" they were preserved in the teachings of the classics and the apocrypha, and "when forms were achieved on the earth" they fashioned an equal partition of the land. The twofold deportments [of heaven and earth, yin and yang] are already such, and the three capacities [of heaven, earth, and human beings] 144

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are likewise clear. The superior sages succeeded to the ultimate and thus wise rulers were able to spread the teachings. Those who are already awakened transmit the path, and those in alignment ascend to sagehood. Therefore [non-Buddhist activities and traditions such as] ordering a carriage to Mount Kongtong [to learn about how to rule a country], bending the light of the Shanjuan caves, clarifying the deeds in the historical records, widely disseminating the wind-like recitations of Chi[songzi], mining for quality within the nine districts, and mounting the void in all six directions (north, south, east, west, heaven above, and earth below): these all are alike in being expedient means [of limited but not ultimate worth] in hoisting up [and saving others] and temporarily maintaining a "free and unfettered" (xiaoyao) existence. In the end, however, one is overcome by pain and emptiness and wanders in the cycle of birth and death. These [activities] do not achieve [the teachings and results of the Buddha and of Zhiyi concerning] nonarising and nonperishing; neither going nor coming; neither true nor void; neither thuslike nor different; the permanence, bliss, selfhood, and purity [of nirvana]; the solid quietude and tranquility [of awakening]; and the liberation that is incomprehensible. Here in Guangdong, our great Sui Emperor [Yang Guang], with his Dharma name "Zongchi," transports himself as if thawed by the sun of the Buddha, auspicious signs emanate from the pure palace, and with the keen insight of a Dharma King he should be the lord of this world of Jambudvīpa. With the seal of the Tang and carrying out its business, [Yao] succeeded Gaoxin [as emperor], was established as a sage, and chose able people [to assist him]; the Zuo [imperial line decending from Yao] prospered and the Ji [family of the Zhou dynasty] commenced. He was granted free reign by Heaven and embraced great virtue and sheltered the small-minded. Rare in the world, he received the Mandate of Heaven, so that [China] was civilized within, and [in the lands outside its borders] all was supple and orderly. [As it says in the Xicizhuan, Yang Guang] "knew what was subtle and knew what was manifest," and deeply penetrated into the "mysterious mirror" [of peoples' minds]. He was accomplished in both military and cultural matters. After losing control in the Yongjia [disaster in 311], the country crumbled and was divided [into north and south], and was at the mercy of the assertive and strong, each one staking their claim as a ruler. Propriety and music became submerged and without a proper place; [auspicious treasures such as] tortoises 145

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and jade were destroyed or transferred to other places. Texts and rules were divided and fought over for about thirty generations. Heaven itself regretted these disasters and the evil harvest had its day.

[On the other hand,] the Emperor [Yang Guang] amply followed the Way (dao) while at [his palace in] Fenyang [after he ascended the throne], and his traces shone brightly as he went from place to place (or "while at his Daidi palace before ascending the throne"). The land was divided up propitiously and marvelous achievements were made known. In his time, the numinous plans of Gaomiao (Emperor Wen of the Sui) were deeply concerned with unifying the country, and he focused on taking up the yue halberd ax in battle [to reunite China under his rule]. The Emperor said, "This is so! The ruler considers his ministers the way a parent considers their children." Thus he demonstrated his authority in all the land (lit., "ten thousand li"), inquired after the nine types of punishment for crimes, in one fell swoop stabilized the area left [that is, south] of the Jiang, and again drove his carriage out so that all remaining ashes [of resistance] were buried. Those within the country competed to offer tribute, and those outside the country were cut off [from interfering].

Even though Jiu and Xie combined to form the five [ancient] ministers [under Emperor Shun] and Zhoudan was among the ten raucous ministers, [compared to] the great achievements of the roots and branches [of this lineage] in the ancient past, we have much of which to be abashed. A firm foundation [as solid as a rock] has great merits, and it is not right for it not to be a model. I raise up the three abilities of the rod-like [imperial] clan and the nine types of officials: their basis is benevolent compassion, their contribution is to voice their instructions, their actions follow the essential Way, and their essence is to be spontaneous (wuwei).

[The sage of Mount] Gushe suddenly went dark (i.e., Zhiyi passed away) and still our thoughts are deep [in mourning], like the pounding of azure waves, reminiscent of crossing over by boat. Come to think of it, [Śākyamuni,] the one who is able to care for others and is fully awakened, descended to this sahā land, our world [that requires] much endurance. [Then there are those like Zhiyi] who "entered the path through faith" and "gave priority to keeping the pure precepts," as clarified in the text of the Brahmā's Net [Sutra]. This was profoundly transmitted to sentient beings, and [Zhiyi as] the Master 146

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of the Nation (guoshi) and treasure of the sangha community was certainly endowed with both meditative concentration and wisdom. Such was the great meditation master of Mount Tiantai near Kuaiji. When he was born the room was filled with a numinous light and both of his eyes had double pupils. This meditation master's Dharma name was Zhiyi. His family was the Chen of Yingchuan, which had a long history in Taiqiu and prospered with many sons. At the decline and fall of Sima (of the Eastern Jin dynasty in 420) they took refuge in Huarong [to the west]. His father Qizu served the Liang [as Area Commander-in-Chief] Commissioned with Extraordinary Powers and Cavalier Attendant-in-Ordinary. He was enfeoffed as the Marquis of Yiyang prefecture.

Meditation Master [Zhiyi] possessed an elegant demeanor and extraordinary insight. While he was [still young and] losing his baby teeth he [already] possessed rare qualities, and as the years passed he could recite the Lotus Sutra as a young student. His father wished for him to marry and prayed that he would dwell nearby. He mastered the Confucian teachings and historiographic materials. He was also profoundly adept in the ways of the "Archivist Under the Pillar" (Laozi) and the "Trenchant One" (Zhuangzi). When the Zhugong Palace collapsed (at the end of the Liang dynasty), he was reduced to poverty (lit., "eating only rough vegetables"), and upon reaching maturity and attaining the frail crown [of manhood] he became a home-departed one [and ordained as a Buddhist monk] at Guoyuan Temple in Changsha. He guarded the precepts as if they were a bright jewel, and his calm mind was like still waters. One by one he attended to the Buddhist sutras and treatises, and he was able to attain the gist [of a text] upon only one hearing, and could then transmit it orally. The Xiangtan area was limited and narrow, however, so his great capabilities could not be realized. He left Hengyang and walked peacefully on the banks of the Ru River. He then went to Mount Dasu and sought to practice under Meditation Master Huisi. When the meditation master saw him he exclaimed, "I remember in the past on Vulture Peak (Gṛdhrakūṭa) we heard together [the preaching of] the Lotus Sutra. Please come to my Samantabhadra meditation hall, and I will explain for your sake the four practices for attaining peace [from the Lotus Sutra]." [Zhiyi] remained [in the hall] for two weeks reciting the "Medicine King" chapter [of the Lotus Sutra]. When he reached the phrase about all buddhas joining in praising [the Medicine King for his 147

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sacrifice], he serenely entered into a state of samadhic concentration and aroused clear wisdom. He arose and reported to his teacher. His teacher [Huisi] said, "If not you, this would not be experienced; if not me, this would not be recognized. The samadhic concentration you entered is a preliminary skillful means for realizing the lotus samādhi, and the dhāraṇī for retaining what is heard. Even if I were to indulge a thousand groups of a billion types of teachers of letters, I would not find anyone with your wise eloquence or who matches your abilities. You are the first and foremost among those who preach the Dharma."

[Zhiyi] also tasted of the Benevolent Kings [Sutra] and the [Sutra of the Bodhisattva's] Necklace, and from [the teachings] of Nāgārjuna and Aśva ghoṣa he established [the practices of] threefold contemplation and [the doctrinal classification of the] fourfold teachings, and stated the basic gist of his school as the key to the Mahayana. His attainments [allowed him to] control his inner [feelings] and he shared what he had learned. His knowledge contained the riches of the past, as when Aśoka established the true teachings. His numinous abilities allowed him to know the future, as in mirroring the destruction of the great Dharma by [Emperor] Wu of the [Northern] Zhou. Therefore he tread lightly in high places, ascended Mount Tiantai, traversed many famous mountains, and made for Mount Lushan.

Prince Xiao of Qin (Yangjun) was installed as governor in Huaihai (Yangzhou). He dispatched a letter [to Zhiyi] humbly requesting an audience (see section 23). In response to the envoy, however, [Zhiyi] said, "Although I wish to see you I fear that the conditions are not right." A great wind had been blowing for many days and monstrous bandits were fighting. Thus both land and sea lanes were obstructed, so he (Zhiyi) remained safe and secure on Kuangxiu (Mount Lushan).

Then the dragon flags [of the forces of the future emperor Yang Guang] triumphed over the troubles [of rebellion in Huaihai] and he replaced Prince Xiao to rule over this area. [Yang Guang] sincerely extended an invitation [to Zhiyi], and, like following the flow [of the river] and with the wind at his back, in a few days [Zhiyi] quickly arrived and had a meeting [with Yang Guang]. A teacher-disciple relationship was established and it was like [the eight princely sons in the Lotus Sutra, such as] Shanyi ("Good Intent") facing the sublime light [emanating from the Buddha], or like [the ruler] Gaozong 148

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employing Fushuo [as his advisor]. [Zhiyi] firmly and repeatedly declined [Yang Guang's request that he remain at the palace] (see sections 29-31), and finally he could not agree [to stay and returned to Mount Tiantai]. In the eleventh year of Kaihuang (591), the year of Xinhai (the fortyeighth year of the sexegenary cycle), the twenty-third day of Xinchou (the ninth day of the sexegenary cycle [of the eleventh month] of Huangzhong), an unobstructed great feast [for monks] was sponsored at Datingsi [in the Governor's palace] in Yangzhou (see section 26). [Here Yang Guang] respectfully received the bodhisattva precepts (ten major and forty-eight minor precepts), abandoned his honorary official titles, and, based on the [Buddhist] canons of the masters [such as Śākyamuni and Zhiyi], discarded the dragonthemed imperial robes and put on the "robes of patience" [of a monk or follower of the Buddha], thus leaving behind the scepter of secular authority and instead [committing to] transmitting the scent of the [Buddhist] precepts. He perfectly aroused an initial aspiration [for awakening], and paid homage to all the buddhas. At that time the heavens and earth were in prosperous harmony and the sun and moon were adorned like flowers, a peaceful wind wafted in the garden yard, and the sky was pure with a restful air. The woods flowered with the seven components of awakening (mindfulness, discernment, diligence, joy, serenity, concentration, and equanimity), and the ponds sparkled with the water of eight kinds of purity (i.e., water that is sweet, fresh, soft, light, pure, scentless, clean, and nourishing) [like the ponds in the Pure Land]. The transformations spread both inside and outside, matters were akin to that of the palace of King Aśoka, the teachings were like turning the wheel of the Dharma, and its principles matched [in profundity] the treasured depth of a cavern. Both civil and military officials were shaded with the cloud of compassion; they rejoiced with great joy, were sustained with deliverance, were solemn in their clarity, and yielded in their obedience. Sutras [such as the Necklace of Precious Stones (T.1485:1020c1-3)] explain the "precepts for maintaining restraint," "the precepts for practicing all good deeds," and "the precepts for benefiting sentient beings"; thus one manifestly arouses the threefold vows [to realize the truth for all sentient beings, to preach the Dharma to all sentient beings, and abandon one's life to serve the Dharma], accepts and follows the ten true and correct precepts [such as not killing, not stealing, and so forth], and realizes that all visible 149

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forms are included in the realm of emptiness. When Dharma services referred to here (i.e., the precept ordination held for Yang Guang) came to an end, the seven rare treasures (gold, silver, lapis lazuli, moonstone, agate, coral, and amber) were all abandoned, and [Zhiyi] left the dwelling to go outside the palace and join the community of meditators in the pure forest. He was given donations to cover the four [necessary] matters (clothing, food, bedding, and medicine; see section 77), such that he (Zhiyi) doubted that he had fulfilled the Prince's wishes.

Upon reflection, I think that to do the utmost in honoring your teacher (or "Shishi, an official of the Zhou dynasty, in doing his utmost to do what was proper") will certainly result in a fine reputation, like Yiyin being called "the one in charge of weighing [policies]" (aheng) or Luwang being called "like a father" (shangfu). Thus he (Yang Guang) examined the Bodhisattva [Stages] Sutra and called his teacher "Zhizhe" ("Wise One"). He prudently relied on the golden mouth [of Śākyamuni and Zhiyi], and devoutly manifested their jewellike magnificence. Thus, choosing an auspicious day, [Yang Guang] himself went forth to pay homage [to Zhiyi]. Although Youxiong (the Yellow Emperor) climbed Mount Juci [in an act of religious devotion], and the Han emperor visited the Heshang ("Above the River") [hermit for advice, Yang Guang] scorned these precedents [and wanted to do better]. The Wise One (Zhiyi) based his external practices on his inner [insight], supported by the profound instructions of the buddhas. His true wisdom and skillful means overlapped and was shared with that of the bodhisattvas. [The actions of Yang Guang were like] the gifts of Indra that embrace faith and understanding, and the protection of the Benevolent Kings (Renwang) that reach far and are of broad benefit.

Despite his reservations, [Zhiyi] announced that he was leaving to return to his old [abode] on Mount Tiantai. [Yang Guang] solicitously requested him to remain, repeatedly diverging from [Zhiyi's] noble intent, but [Zhiyi was adamant] like the four white-haired [hermits] who subsisted on herbs in the southern mountains, or the two Shus (Shu Guang and Shu Shou) who scattered their gold in the area of the Donghai Eastern Sea [instead of remaining in the employ of the emperor]. You can first say that you have departed from the world upon shaking a monk's staff and separating from the dust [of the secular world]. The glory of the Confucians with their gentle words is insufficient. 150

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With all due respect, my impression is that the Shiming and Tiantai [mountains], with marvelous peaks to the east of the Shan area (in southwest Zhejiang), rise up above the clouds and both should be eulogized. Jinting [Peak] in the south of Yin (Zhejiang) is steep and reaches to the heavens. Gazing up [from the peak], one can almost touch the shining sun; like a stone slab it weighs down the earth, and looking down [from the peak] one can gaze on the vast azure sea [to the east]. The rosy clouds of the dawn and the evening mist flow past; the snowy clouds are brushed away like wispy sleeves. Fabulous birds soar above the superlative rainbow. Flowers and fruits vie to flourish, causing confusion about the seasons; herbs and grasses bourgeon, such that they can be categorized into a hundred million types. Daoyou dwelled here and witnessed its fruits; even Gongfu (Sunchuo) was not able [to express its beauty in his "poetic exposition" on the Tiantai mountains]. The foundations of [Guoqing] Temple originally were associated with the Shifeng district [of Tiantai], and the peak was named Folong (Buddha Hill). Originally Meditation Master Dingguang was here, miraculously appearing and disappearing. At first he dwelled on this peak and always addressed his disciples, "Before long there will be a superior good friend and teacher who will lead an assembly of followers to gather on this mountain." Soon the Wise One (Zhiyi) crossed over rivers and lakes [to arrive at Tiantai], and somehow [people] came and gathered. Suddenly one could hear the sounds of temple bells and stone chimes reverberate in the mountain valleys. When [Ding]guang was asked about the origin of these sounds, he answered, "This is [the sound of] a ghaṇṭā (jianchui) bell, a sign for monks to assemble and take up a dwelling place. Do you not remember in the past when I raised my hand and invited you?" The Wise One (Zhiyi) immediately understood. When he was fifteen years of age, while performing prostrations as homage to the buddhas, he saw dimly, as in a dream, an extremely tall mountain rising near the shores of a great sea. A monk who looked like the present Master [Ding]guang raised his hand and motioned for him to arise, saying, "You should dwell in this place; you should meet your end here." [Zhiyi] saluted him with words both sad and glad, and cried great tears of joy. He then made his way to the south of Folong (Buddha Hill) and searched for a temple site. He also saw the five peaks surrounding [the future site of the Guoqing Temple precincts], equal [in majesty] to Vulture Peak (Gṛdhrakūṭa), with two creeks 151

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joining and flowing into each other, like the mountain streams of Jinyun. Pushing aside the shrubbery and opening a path, he repaired and thatched the roof [of the old buildings] with floss-grass and reeds. The forest of merit (i.e., the temple) was constantly perfumed with campaka. The temple walls exuded patience and the doors did not require bars or keys. Monkeys howled, insects hummed, and the springs made music with their vibrations. [Birds and animals] flew and ran to hear the Dharma, and they safely inhabited the verandas and stairways [of the temple grounds].

To the southwest [of Guoqingsi] are the branches of the Yongfeng River, which have split off from the source of the Zhe[jiang] (rivers) and flow east until they meet the sea. The waves of the tides come and go along hundreds of li (kilometers), and the main occupation of the villagers had always been fishing. Upon their gradual conversion [to Buddhism], they burned their nets and abandoned their traps. Instead they cultivated fields and planted fruit trees, resulting in abundant riches. Many of those with deep faith and understanding became monks (śramaṇas). Wherever the compassionate teachings [of Buddhism] spread, the results were the same.

After Master Dingguang had passed away and was no more, the people wished to build a large [memorial temple in his honor]. Suddenly [in a dream, Zhiyi] saw a monk who looked to be about the age of Master Dingguang. Facing [Zhiyi] he said to the Wise One, "Though you wish to build a temple now is not the time. When the three kingdoms are united and there is someone with great power, he will be able to establish a temple. The temple will make the country pure, so it should be called Guoqingsi, "Temple of National Purity" (see section 88). These words were vague and obscure; who could believe them? How could such an omen be anticipated? However, it was mysteriously accepted to be this way, and [this vision] was achieved with the coming of our Prince [Yang Guang]. His reign lasted for many years, and his filial nature was genuine. He entered the capital and visited his seniors, then returned to Jiangdu. Immediately he ordered his ministers [who were like his boat and oars] to invite [Zhiyi] to his tranquil place [of residence in Jiangdu] and greet him. When the envoys arrived [at Tiantai] (see sections 61-62), [Zhiyi] directly packed his luggage and said to the great assembly, "Since I take seriously the intent of those above me (i.e., Prince Yang Guang), I dare not refuse [his request for me to visit]. If I go I may not return. Therefore this may be a long 152

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separation." He said to his close disciples, "You should complete the temple (Guoqingsi) at the southern foot of Folong (Buddha Hill). The foundations of the halls should match my plans." His attendants replied, "If we have no master how can we complete it?" He again said, "The Prince will surely see to the building for me. You will see this [completed], but I will not see it." Having walked for hundreds of li, he (Zhiyi) arrived at Shicheng Temple in Shanxian. At the temple there was a stone statue a hundred feet (chi) tall, painted gold, which had been sculpted by Nanpingyuan Xiangwang, the Grand Steward (taizai) of the Liang. There were many numinous traces here. Therefore this place was where symptoms of illness appeared and [Zhiyi] reclined on his right side [in the same position as at the Buddha's final nirvana]. Suddenly the windblown clouds changed color and the forest of pine and cinnamon trees thrust up like a heavenly choir whose voices entered the door of his quarters. He (Zhiyi) arose and sat [in meditation] and pressed his palms together; his divine form was splendid and joyful. He addressed his attendants, "Avalokiteśvara (Guanyin) has come to welcome me; it will not be long before I pass." His disciple Zhilang entreated him, "The Buddha allows wise and virtuous ones at the time of death to state the stage they have attained. Please shed your light clearly, so that we can properly pay our respects." Zhiyi answered, "I have attained only the stages of the five preliminary grades of the disciples." For the record, the five preliminary grades are the stages of prior preparation before [the practice and attainment of] the lotus samādhi. This claim has a mysterious union with what was said in the past by Master Huisi. Then [Zhiyi] asked for a brush, composed a verse, and dictated his will (see sections 60 and 66), whose wording was appropriate and to the point. It was a profound telling of superior circumstances and his cryptic comings and goings, and he promised that he would be a shadow guardian. He compiled sections of his Xuanyi commentary on the Vimalakīrti-sūtra and at that time sent it [to the Prince] (see section 65). Then he asked for his saṃghāṭī monk's robe, put it on with his own hands, and turned his body to face the west. His spirit was transported [and he passed away] while sitting in the proper position. [He had lived] sixty turnings of the seasons.

A vegetarian feast was held for a period of ten days. [During that time Zhiyi's body] was perspiring while still sitting upright in the lotus position; pearl-like beads gathered at the edge of his hairline and glistened like dew 818b

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on his chest, demonstrating that phenomena originally do not arise [because all is empty] and yet now are not [totally] extinguished. He was returned to Folong [on Mount Tiantai] borne on a bed made of ropes; it was light to carry, as if floating in space. At that time the fragrant sacrarium was opened and all was the same as before.

When the first epitaph was delivered by the postal envoys [reporting Zhiyi's death to Yang Guang, the Prince's] heart was shaken. He forsook his wealth [by donating to the monastery] in honor of [Zhiyi's] virtuous merit, which was [quickly] passed on from post to post so that a mausoleum for his relics could be built. Although the temple (Guoqingsi) remained on its original land, all of the old parts were renewed. The reddish rooms and violet halls were imbued with the spirit of the state; they resembled the high Trāyastriṃśa Heavens, and like Vulture Peak and Mount Gurupāda quietly and spontaneously became a seat for awakening (bodhimaṇḍa). Famous craftsmen comparable to Ban and Chui competed to show off their skill with tools, sons [of the Buddha] among the common people came [to Mount Tiantai to help with the construction], and it was completed in no time. With the support of the deities, it was if it emerged suddenly [like the jeweled stupas welling up from the ground in the Lotus Sutra]. The foundations of the temple halls spread out below craggy peaks with the tall mountains in the background. Looking up one gets dizzy, and looking down one can observe how exquisite it is—even better than a painting. [It was as if] Prabhūtaratna (Duobao) apportioned his seat [in his stupa with Śākyamuni] and both shared the necklace of precious stones, and the celestial crowns and flagpoles lined up like Buddhist temple banners.

[Here on Mount Tiantai] the golden boxes and jeweled tablets [of the Buddhist scriptures] are constantly made available in public places; [the practices of] meditation, chanting, and the restraints [on evil action through keeping the precepts] are no different from what was taught by the master (Zhiyi). This should be called the place where austerities (dhūta) are completed, the pure place of Amitābha (Mituo), always full like Lake Anavatapta and forever solid like Mount Sumeru. Thus the light [of enlightened rule] recurs, the calendar is [properly] compiled, and heaven and earth are peaceful. Now it is the ninth month of the first year of Daye (605). The imperial palanquin has fortuitously arrived in Huaihai (Yangzhou); [the Emperor] 154

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casts his eyes to the south of the Huanghe (Yangtze River, Jiangnan) and gazes forlornly at Tiantai Peak. He gathers together eminent monks in Yangzhou and queries them all, "The Wise One (Zhiyi) established this temple [on Tiantai], which provisionally received its name from the mountain. You should each state your opinion [for a proper name] and I will choose one with care" (see section 87). Although many days passed, no suggestions were submitted. Then one of the Tiantai Temple monks, Zhizao, presented a recommendation and came to explain how in the past Master Dingguang had suggested the name Guoqing ("National Purity"). A Grand Scribe (taishi) examined these words and confirmed that in the time of the [Northern] Zhou, at the beginning of Jiande period (572-578), before [the lands of] the eight directions were unified and when the three states (Chen, Northern Zhou, and Northern Qi) were still in opposition—now more than forty years ago—this sagely testimony was a remote record, a sure premonition of an enlightened time. Thus the editorial director (zhuzuo) was summoned and provided [this information], and the left scribe (zhoshi) wrote an imperial order that the full [name of Guoqingsi] be inscribed [on a plaque] for the temple gates with seal-like characters (see section 88). Thus an attendant was dispatched to send off Zhizao in order to lay the foundations of this enterprise. Going forward to the twenty-fourth day of the eleventh month, the monks were invited to gather for a memorial service on the death of their former master (Zhiyi). When they knelt and opened the stone chamber [of the mausoleum], they saw only a vacant bed and an empty blanket [but no body], along with some moss and spider webs. The monks wailed in anguish, just as when [Zhiyi] had first passed away. Officials and civilians grasped one another's others wrists [in despair] as if they no longer had anything on which to rely. Again, the thousand monks who had assembled for the Dharma service were each registered but when setting up for the feast and counting the participants, suddenly there was one too many. When the supervisor made the rounds again, this time there was an even thousand. Then, when the feast approached and they were accepting offerings, again there was one thousand and one. The steward was startled and could not explain these occurrences. Could it not be that the transformed body of the former master (Zhiyi) came to receive the state offerings? Imperial Minister [Lu Zhengli] returned and reported on these matters (see section 91).

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These mysterious appearances and ethereal numinous traces were a matter of wonderment to hundreds of officials and became renowned in the whole world of the four seas. It is indeed marvelous! The appearance of the Dharma has not yet perished. The buddha seeds steadily continue and many sages can still be experienced. The Great Teacher (Zhiyi) adapts and changes, his sublime powers are difficult to know, his divine plans [for Guoquingsi] continue forever, and its auspicious foundations will exalt the country. Intermingling, flourishing, and blazing brightly, they (i.e., the Mount Tiantai community and the state) will surely thrive. In the past the Golden Dragon King praised the virtuous qualities of the Buddha, and the elder Accumulator of Jewels (Ratnarāśi) donated canopies in his honor. The fame of Fan Wuzi still lives among the people and Zang Wenzhong's words are still passed on and do not decay. Even more so are the superior results [of Śākyamuni] under the bodhi tree and at the blessed grounds of our teacher's gate [on Mount Tiantai]. Thus we respectfully build a memorial that reaches to the clouds and whose expression is as solid as a diamond. I (Liu Guyan) was ordered by the Emperor to weave together these words. Writing words and recording affairs is something done by historiographers, but [interpreting the Dharma is comparable to] scattering flowers and linking flowers is the grand performance of a Dharma Store [such as Zhiyi]. At the risk of repeating myself, I again express these matters in verse: The [eight] trigrams were transcribed from the Dragon Chart, Implanting the Five Classics.

The Golden Wheel [of the Buddha] saves [beings] from drowning, Stops [evil] and expands the ten good deeds.

How can there be one like our Emperor,

Planting virtue far and wide?

Returning to the source to purify the basis (or "where the basis is pure"), The path home is now made manifest.

With our wise men of old shining like a mirror,

How can nets and traps be shallow?

When the heavens were made and the grasses obscured,

The sun and moon rose in the sky.

The tall mountains are in shadow,

And the vast seas sparkle.

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Tigers roar and the wind blows, Dragons dance and generate clouds. Accomplished people begin gradually Cultivating what is right and following it. Be humble and basically open; Take to heart your teachers as models. Who can stand alone?

In carefully gazing at the conqueror (Zhiyi), Who was perfumed with the discipline of meditation and had contemplated quietude,

Like the frozen peace of winter. His honing of goodness was like the welling up of a spring, As ice melts in the spring. If we have a stone craftsman like Jiang[bo]shi We can weave ropes upright and straight. If we have an anchorage,

Our boats can be tethered there. Approaching devoutly and zealously, Accepting joyfully and carefully, Able to be assisted in all activities, Mixing with and perfecting the One Vehicle. Along with the six types of shakings There are exaltations in all directions. Those of the same voice [such as the Prince and Zhiyi] are in mutual agreement;

They have faith and receive signs. Those with perfect sincerity experience the numinous And their path merges with the portents (as in the vision of Dingguang who foretold the name of Guoqingsi). How profound is the Wise One (Zhiyi), There are no limits to the surging waves [of his teachings]. The Emperor's teacher poured forth [his teaching and compassion] But longed to return to Tiantai. Here, on this mountain slope, Here, on this river shore, 819a

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The peaks and cliffs tall and remote. The sun [on rising in the east] bathes the [mythical] fusang tree; The moon pierces a thicket of cinnamon trees. Above the throngs the Wucai constellation of stars, Close by are the plans of Emperor Yu. The windblown mists cascade like torrents of water; The residences are draped red with the haze of the morning and evening.

[Zhiyi] was full of benevolence and wisdom; he could escape [the ways of the world],

And take shelter [and pass his time] in the forests of the mountains. It is not that his words are unrewarded, For already the echos of his voice [are well known and] have been tallied,

Nor are his virtues without recompense, For his image is equally well known. When he first chose his wholesome hut of twining vines And sincerely took refuge [in the Three Treasures] with fond devotion, Manifesting genuine faith in Master Dingguang, He fulfilled the promise made long ago, When, indistinct and rather obscure, The form [of Dingguang appeared] in days of yore [in a dream] as in a mirror,

Saying the temple should be called "National Purity" (Guoqing). When the door of the mausoleum was furtively opened Who would have thought that our teacher (Zhiyi) Had so swiftly attained peace in the Pure Land! The Dragon Tower [of the Prince] recorded the morning But the Crane Gate [of the mausoleum] showed no sign [of his passing].

In the distant past the imperial prince [Jeta] In his grief built the temples at the Jetavana gardens, Acting at the end as he did at the beginning, Reverencing his teacher and honoring the Buddhist Way. 158

Fascicle 4

Gauging the position of the sun and taking into account the directions, Observing the stars and adjusting for the darkness, Pillars were positioned and foundations carefully laid, Repeatedly planing wood to make walls [for the temple]. The rocky crags were like the petals of a lotus flower, A spring burst forth and flowed to Peach Blossom Valley. The "window of the sages" is cool in the summer; The meditation room is warm in the winter. The jeweled stairs are like a tame leopard, The golden pagodas are the dwellings of phoenix-like birds. The wind blows soft on the jeweled bells, The pearled banners twist in the sky. The many grains put forth buds,

And the forests flourish for thousands of miles. Magic mushrooms aid the joy of meditation, As well as ambrosia in a heavenly goblet. These wonderful foundations tamped the terrain For a pure region that astonishes the soul. Gold was distributed to purchase a garden, Resplendent like a celestial palace. The good fortune from these creations; How can its worth be measured?

[The temple buildings are] circular and abundant, penetrating and sharp, Marvelously adorned in their construction. Prasenajit smelted [an image of the Buddha], And Udayana chiseled and carved [an image]. The golden visage like the full moon, The pearl-like ūrṇā tuft of hair [between the eyebrows] clear as the frost,

They render the magnificence [of the Buddha], Like opening up the Dragon Palace. Dharma heirs are thus informed;

Their upright thoughts extinguish obstacles. The arrangement of stars is already serene; The way of the Prince is already pure; 159