The Hundred Records of the Temple of National Purity

94. The Stone Memorial at Yuquan Temple

The Hundred Records of the Temple of National Purity 819b

The path has already reached agreement; For what should we be anxious? The thoughts of the Emperor are wise and abstruse, Profound and penetrating, without emotion. Things are originally empty and pure, And this emptiness is always accompanied by things. Repeatedly taking the precepts With the true refinement of meditation and wisdom, Concern with reaching out [to others] is a clear reflection [of compassion];

Making offerings from afar is evidence of sincerity. The great assembly sprinkles incense, And pays homage at the gate of the mausoleum; All bodies sit in meditation, The door is gravely shuttered as with a spider's web. Kāśyapa (the past buddha) and [Zhiyi] on Folong (Buddha Hill) Are equally renowned in this good present eon (bhadrakalpa). The mysterious increase [by one figure] in the number of monks at the meal

Is an omen indicating our prosperity. The fields of our physical activity are watered by the rain [of Zhiyi's teachings];

They blossom like flora in our hearts. At the present time we plant together, And in the future we will share in their growth [to perfect buddhahood].

Like hanging up a mirror

Reflecting and illuminating our current lives; Like a sundial illumined by the sun With no deficit or gain.

With mastery over supranormal powers, Playfully advancing to the Fragrant City [of buddhahood], We will have complete awakening, Shining brightly and clearly. 160

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94. The Stone Memorial

at Yuquan Temple

Compiled by Huangfu Pi, Director (Ling)

of Dangyang Prefecture

It has undoubtedly been heard that all began based on the original qualities of yang, and the sun, moon, and stars manifested their forms in the heavens; all arose based on the way of yin, and thus were created the forms of all things on earth. The rulers thus established their states, and the wise sages let forth their prose. The renowned teachings [of Confucius] arose but they were not all the same; proper deportment was systematized but there were differences. In drawing the hexagrams and contemplating their yao lines, their symbolism is grasped in general and applied according to the times. Binding together the warp and knowing the woof, the mien of government is realized. Great propriety is the same as [achieving] harmony, and great music equivalent to [gaining] composure. [With propriety] that which is above is peaceful and the people are well governed; [with music] the wind shifts and the ordinary is transformed. This is a brief description of matters during our life. But if we should speak of and ask questions about [matters] after death, Confucius has nothing to say.

[Neither is there any ultimate benefit in following the way of the Dao.] Even though [you drink] the falling snow [of cinnabar] and fly in the sky, [partake of] the murky frost [of cinnabar] and brush over [the tips of] the trees, imbibe the golden elixir nine times, swallow chalcedony (jade marrow) and float on the clouds for a thousand years, ride the nine-colored dark dragon and journey through the Milky Way, control the swans of the three mountains, leisurely enjoy the heights and are allowed access to the jeweled gates of the Imperial palace—if you do not gaze into the [Buddhist] gate of liberation, in the end you are destined to remain in the realm of passionate afflictions. Only the true awakening [of a buddha] is deep and profound. The sublime reality of being-as-it-is neither arises nor perishes, is devoid of marks, cannot be explained in words, responds in accordance with conditions and dispositions, and conventionally takes on colors and forms. [Buddhas and bodhisattvas such as Avalokiteśvara (Guanyin)] perceive sounds in accordance 161

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with [the experiences of] sentient beings and this causes their voices to preach [the Dharma]. Therefore, they have silver bodies a thousand feet tall, or sixteen-foot-tall physical bodies of purple gold. The eight sections of the Prajñāpāramitā sutras explain the meaning of the four methods of instruction (siddhānta), of autonomy in supranormal powers, and how to, with an inexhaustible power of wisdom, guide and transform [other sentient beings], disclose and indicate [the Buddha Dharma], and awaken [sentient beings] to enter [realization of buddhahood]. Those who take refuge [in the Buddha Dharma] will convert and exhaustively arouse the aspiration for awakening, and all will ascend to the constant bliss [of nirvana]. Thus, even the markaṭa monkeys who built a stupa were eventually reborn in the Trāyastriṃśa Heavens, and the wild geese who carried flowers [in their beaks as an offering while listening to the preaching of the Buddha] could be reborn in the Pure Land of Amitābha (Amituo). How can it be that only the śramaṇa Rizang traversed the correct path, and the youth Candraprabha alone saw the Tathāgata? Beings of the four kinds of birth (i.e., through an egg, a womb, moisture, and by spontaneous transformation) attain liberation through these causes, [such as building stupas, hearing the Dharma preaching, following the path, and meeting the Buddha]; those of the six destinies rely on this to have a springlike revival [in the Pure Land]. These [causes] are truly the great cart [that carries one to buddhahood and is the reward for escaping] the burning house, the great raft for crossing the murky river [from this shore to the other shore].

Accordingly, in the era of the bright rulers of the Zhou dynasty, a shadow covered the fixed [North] Star (i.e., the Buddha Dharma was still unknown); Emperor Ming of the Han dynasty had a resplendent dream [of a golden deity identified as the Buddha] as bright as the sun. An envoy was dispatched to the western regions, and thus the teachings [of Buddhism] gradually advanced to the eastern capital [of Luoyang]. A statue [of the Buddha] was placed in the Nangong Southern Palace, and [the Emperor] stated his intent that [his audience should] face north. Kāśyapa Mātaṅga (Moteng) entered Luoyang and Kumārajīva journeyed to the land of the Qin [and transmitted the Buddha Dharma]. [Due to the influence of Buddhism,] the renowned teachings [of Confucius] became broader and the Way [of Daoism] blazed brighter. With towers for sutras, pavilions for statues, jeweled stupas, and 162

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mountains of incense [such as xiangshan], elegance overflowed on the craggy mountains and gorgeousness filled the capital city.

How could it be that during the Zhenjun period of the Latter (Northern) Wei (during the 446 persecution) and then during the Jiande period of the Latter (Northern) Zhou (in 574), stupas were first removed [during the Wei] and then again Buddhist monasteries were annihilated [during the Zhou]? Their structures were all abandoned and destroyed and the texts scattered to the wind. The exquisite temple bells failed to ring and the jeweled chimes lost their voices. The elders who had cultivated meditation curled up their tongues and did not converse. Wise men of old who had kept the precepts changed their appearance [by returning to lay life] and one by one hid in the shadows. The path of controlling one's mind was cut off from the world; the way for drawing up the water [of the Buddha Dharma] was lacking in those times; there was no ferry for departing from the secular world [and becoming a monk]; the great hope of the people was lost.

Our great Sui emperor ascended to supremacy and ruled the world, grasping the mirror [of soothsaying] and making plans. With a father's love toward all people, he ruled the red district [of the Han] (i.e., China). Heaven and earth are in agreement with regard to his great virtue; the sun and moon approve of his recurring light. Thunder beats like drums [in his praise] and [his reign is] moistened by the wind and rain. He eliminates violent disturbances so that there is great peace. He expands to the four corners [of the world] so his court embraces all lands. His perfection of virtue creates delight [with music], and his stable rule systematizes propriety [and ritual]. He takes the correct path spontaneously and the whole world is orderly. Now, [after the persecutions have ended and the Sui emperor is ruling,] the road to nirvana is accessible, the gate of prajñā-wisdom is open, the twelve sections of the Buddhist texts are proclaimed, and four thousand years of the Dharma flow forth. The diligent elders can again abandon secular life and take refuge as monks, novices can dwell in a pure [temple] and maintain a mind for keeping the precepts. Not only is the wheel of the Dharma turning again, but the pounding of the Dharma drum has returned. The world surrounded by the four seas is thus without fear, and all the people collectively have something on which to rely. [The appearance of Zhiyi was like] using feathers to ride a crane [on Mount Weiyu]; the entire land yearned to be 163

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taught [by him]. Thus when he came to court there was an auspicious omen of the fine gift of mystical birds, which was a portent for all to gather. This is truly lofty and majestic! It is not in the realm of knowledge that can be conceptually grasped. How vast and overwhelming! How can it be spoken of, or exhausted?

Yuquan Temple has its foundations on (i.e., gets its name from) this [Yuquan] Mountain [in Jingzhou]. Meditation Master Zhiyi performed a divination to choose this place as his dwelling. The proper name was promulgated by imperial decree, and a tablet was placed on the gate of the mountain temple. Ah, the lofty heights and rocky slopes, the rugged crags and sheer cliffs! The peak makes one suspect a covering; the mountain range resembles capsized boats. Its appearance is like that of the tremendously powerful and extraordinarily mysterious qiongqi creatures; its form is comprised of treacherous and steep cliffs. The knolls curve and embrace to form a wall; the waters coil to bond into pallid stalactites. The leaves of the green maple trees sway and the golden dawn shines from afar. The branches of the emerald willows shake and hang low over the jeweled marsh. Monkeys shriek above the white clouds, and warblers twitter among the blue-green trees. The sun and moon are covered and hidden [by the mountain heights], and the rain is dispersed and collected. In front one can contemplate the course of the Huanghe (Yangtze) River, and turning back one can gaze on the highlands of Jingzhou. To the left is the grave mound of King Zhao, and to the right passes the gorges of the Ba Valley.

Meditation Master [Zhiyi's] original family name was Chen; he was a man from Yingchuan. Naturally endowed from birth, as a youth he shaved his head and became a Buddhist monk. He followed his teacher [Huisi] on Nanyue, and accumulated practices of the Buddhist path on Mount Tiantai. The echoes of his astute wisdom and his vast talents were not just limited to their spread in the Jiangnan area (south of the Huanghe River). The voice of his crucial knowledge of capacities and his sublime eloquence was definitely heard in Heshuo (north of the Changjiang [Yellow] River). The adopted son of Emperor [Wen of Sui], the Prince of Jin and Minister of War [Taiweigong Jinwang] (Yang Guang), was naturally endowed with filial devotion and empathy, and his feelings embraced compassion. He was a talented minister and talented son, assisting the state and assisting his family. 164

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He accumulated ingenious and wonderful wisdom and bestowed a mind of boundless love. He spread gentlemanly manners like the wind, and the grasses of the common people were thus laid flat [by his example and teachings]. In the past the false Chen dynasty raised a rebellion and thus received a reprimand; troops were employed and [Yang Guang] brilliantly directed a [military] strategy and established power in Jianghai (along the river to the sea in southeastern China), ultimately conquering and pacifying Jinling (the capital of the Chen), and bringing peace by planting his copper pillars. The three Wu territories [around the Huanghe (Yangtze) River] had been shrouded in mist, but now the dust was cleared for the hundreds of Yue local communities. The teacher (Zhiyi) swiftly crossed the [Huanghe] River [from Tiantai] and the bodhisattva precepts were finally conferred by him to the Prince (Yang Guang). When the teacher came here he practiced Buddhist austerities, and by imperial proclamation a temple was built.

Here people of aptitude from various hinterlands who yearned for this path [offered by Zhiyi] mobilized like clouds. Monks of austere practices from other municipalities got wind of the flavor [of this place] and gathered like the rain. The teacher (Zhiyi) guided people to the truth with refined words, and his discussion of the profound [teachings] thoroughly explicated their meaning. His words illuminated the [ten] limbs of meditation and his mind opened up the basis for concentration. The obscure gist and expansive meaning [of the Buddha Dharma] is inexhaustible, like trying to scoop out all the water in the sea [with a cup]. His eloquent phrases and clear expressions resemble the natural pouring forth of a waterfall. Although already overflowing with friendly companions, many competed to take refuge [with Zhiyi]. Young followers were faced with severe limitations but did not turn back. Then, together, the faithful patrons and the experts who had accumulated good works each donated a single piece of timber and a single tile. Relying on this assembled power, the construction [of the temple was completed] as if by divine might, and finishing the decorations did not take even a day. As time passed, further endeavors were added, such as multistoried towers, bright pavilions, numerous halls, and linked monk quarters. There were dissimilar shapes for the cold and the hot [seasons], and different parameters for the yin and yang. The carved eaves and the decorated arches were high and precipitous, competing for the heights. The chiseled base stones and 165

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engraved foundations were stable and hard like rocky cliffs. The wind and light drift out of the doors and windows, and the clouds and mist arise among the pillars and beams [of the temple buildings]. Flowers make a dazzling display on gold bowls and their fragrance blends with the jeweled trees. The unique features [of the Buddha] are exquisitely portrayed, tranquil as a mountain of gold; the true forms are skillfully copied, resembling a full moon. The temples are built on three layers of pillars, bells that ring spontaneously are hung, halls are [decorated with] the flowering of thousands of lotus petals, the base [of the buddha image is covered with] offerings of flying lotus flowers, the candlelight is never extinguished and its brightness is like the pouring out of the sea (or "exceeds the brightness of the flow into the sea"), the temple flagpoles are hung low with banners lifted up.

The auspicious kuśa grass, soft and smooth, [upon which Śākyamuni was seated under the bodhi tree] flourishes in the garden. The aroma of incense, wafting gently with the wind, abundantly fills the temple hall. Obliquely passing from a cavern, a concentrated spring flows forth; its hue resembles lapis lazuli and it tastes of ambrosia. Its waves pitch against the incense tripod, and its current rushes past the main temple hall. By imbibing its waters one can be rid of sickness, and sprinkling it on the body heals disease. The shape of the stone pillars and copper beams cast shadows on the lotus pond. The scent of the peach blossoms and chrysanthemums at the water's edge, like those in Peach Blossom Valley, floats over the Nai Garden [of the monastery, as in the Vimalakīrti-sūtra]. It should be said that this mountain is similar to Vulture Peak and the temple is the same as [the dwelling of] Revata. Their emergence resembles that of the Dragon Palace. One suspects that the Deer Park itself came flying here.

Indeed, it seems that the previous [Chen] ruler chiseled his name only to claim the state as his own and usurp power, but we now carve this monument to forever record the path of awakening. I was appointed as an official (zai) affiliated with the district where the temple dwellings are situated in the mountains. Although this text is meant to express my intent, the words I have written are inadequate. I now say in verse:

The two deportments [of heaven and earth, yin and yang] are widely distributed;

The four energies (qi) perfuse and saturate [all things]. 166

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The realms cluster by kind, And things are apportioned by group. Penetrating in wisdom, penetrating in sagacity, Is the bright prince and bright ruler. [The way of Confucius involves] establishing teachings in accordance with opportunity,

Offering culture while observing change. Blissful music already created, Ritual deportment already systematized. Intimacy and peculiarity settled, Doubt and obstruction resolved. Plans unfurled, matters discussed, Lyrics enjoined, examples clarified. Only teaching about one life, And not discoursing on the three times (past, present, and future). [Daoism involves] the jade-like writings of Xuandu (the dwelling of immortals),

The silver (Daoist) texts of the purple palace [of the immortals]. The liberation of [the spirit from] a corpse leaves behind only bones, [After performing Daoist practices, such as] drinking fluids and swallowing essences.

Riding a dragon for ten thousand periods, Controlling a swan for a thousand years. In the end this does not result in realizing the true features [of life and death],

But rather [you remain with] the dusty senses [of passionate afflictions].

Only the Great Hero (the Buddha) Is placid and dwells forever, Neither arising nor perishing, Neither coming nor going.

The thousands of teachings [of the Buddha] are of sublime intent; He preached [the Dharma consistently] with a single sound, Liberating sentient beings, Until entering nirvana among the twin śāla trees [in Kuśinagara]. 167

The Hundred Records of the Temple of National Purity Through a dream Liu Shan, Emperor of the Han, The Zhou ruler, became aware [of the Buddha]. The brightness of the fixed [North] Star was concealed And the light of the full moon was limpid [because the Buddha Dharma was yet unknown],

But then the image [of the Buddha] was shown to the eastern lands [of China],

And it was pointed out that there was a sage (i.e., the Buddha) in the west.

[For crossing] the ocean of vows with compassion, The Well-gone One (Sugata, the Buddha) is the ferry. Faxian returned to China [after visiting India]; And Mātaṅga (Moteng) entered Luoyang. Flowers were scattered in the sutra towers And incense flowed in the pavilions of statues. The teachings of Śākyamuni flourished, And the Buddhist community (sangha) prospered. Dew glistened like pearls on the banners, And the jeweled bells tinkled in the wind. The actual ruler [of the Latter Wei] and in the Jiande period [of the Latter Zhou],

Made efforts to extinguish the path [of the Buddha]; Beings of the four types of birth perished, And the Three Treasures (Buddha, Dharma, and Sangha) were destroyed.

Our emperor [of the Sui] is enlightened with regard to the noble [way of the Buddha];

His virtuous qualities are like the azure sky. He broadly extends the sublime Dharma And reestablishes true deportment. When the Chen family usurped the imperial title, The Emperor was livid and conquered them, Clearing the mist surrounding the We territories, And purifying the Min and Yue districts. 168

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Thus he (Yang Guang) could meet the Wise One (Zhiyi), Inviting him from far away in the mountain gardens. Pearls floated in the Milky Way of the Han; Jade emerged from deep within Jingzhou. The flowering peaks are steep crags, The stone caverns penetrate to the deeps. The chrysanthemums at the water's edge are fragrant, The fine jade-like spring trickles forth. The eddies swirl through the valley, The veiled peaks resemble [overturned] boats. He (Zhiyi) arrived appropriately and sat restfully, His feet touching the ground [while traveling] was somber. His sublime eloquence was accomplished; He profoundly exhausted prajnā-wisdom. Black-robed [monks and nuns] and laypeople gathered like clouds, [As Zhiyi's teaching] flowed forth like a river. Some donated lumber,

Others threw in tiles.

Not a day [had passed since] the work began [on the temples], Turning into great structures. It was like the reemergence of the Dragon Palace, The reopening of the Deer Park. The mountain range reaches to the purple crowns of [Mount] Zigai, The [nearby] Huanghe (Yangtze) River embraces [the fort of] Huangniu.

To the west is a view of the moon over [Ba] Valley, The east joins with the grave mound of King Zhao. The scent of sandalwood surrounds [the temples]; The environs are of sapphire forests. The spring windows and summer lattices, [Look out on the] water flowing past the temples and the mountainous pavilions.

The seats [for meditation] are like lotus blossoms, Stone mirrors are hung in the stupas. 820c

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95. Letter [to Zhiyi] from Xiao Cong, Ruler of the Later (Western) Liang Dynasty

The Hundred Records of the Temple of National Purity The special features [of a buddha are reflected in the statues], such as The white tuft of hair [between the eyebrows] and the gleaming head of violet hair.

The silver swallows hover,

[Fish with] brocade scales swim about. The monkeys climbing in the trees sooth the mind, And the fearful pigeons are settled in the shadows. Ah! The wise ruler [Yang Guang]

Was ordered to "mend fences" [by subjugating the unruly districts]. His naturally endowed virtues

Included both filial piety and sincerity. Even [Zhou]dan (Duke of Zhou) and [Zhaogong] Shi (Duke of Shao) were not in his company;

How could Jian [Liude of the Han] and Ping [Liucang of the Han] be thought comparable?

Outside he lined up the bridles [of the warhorses]; Inside he arranged bells and tripods. He constructed these Buddhist temples And fulfilled the requests for funding. The mountainous halls of the demon Māra And the luxuriant slopes of Mount Sumeru [are difficult to overcome]. Soon we will see the end of this era (kalpa); Suddenly we will be faced with the fires of the end times! To what shall we compare this shore [of our lives]? All should escape this cycle of life and death. The hard gold metal-like stone [of this memorial] will not decay. Though heaven and earth should come to an end, What is engraved here

Will forever stand witness to the majestic truth. 95. Letter [to Zhiyi] from Xiao Cong, Ruler of the Later (Western)

Liang Dynasty

From afar I pay my respects to your noble grace, not yet having the opportunity to approach you. Disenchanted, I look to the west (where Zhiyi resides 170

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at Yuquan Temple), and a day seems like the passing of a year. I have been informed that you have put an end to your wanderings and are staying at Yuquan, have built a temple, and that eminent monks have gathered like clouds and assembled from afar to seek the path [of the Buddha Dharma]. The mountain forests are a superior place for dwelling and help in attaining the joy of meditation. The immediate [building of the temple] in this way should be admired for a long time, like the wind and clouds. The [winter] cold and the [summer] heat should be moderated, and I will support continued maintenance [of the temple]. If I could now return with the supranormal power [of absolute freedom of movement like that of the Buddha], I would dare to request an audience, [but lacking that] if we could meet through the medium of posting letters, I would like to keep in touch. Xiao Cong bows before you.

96. Letter [to Zhiyi] from Cai Zheng,

Military Commander of the

Former Chen Dynasty

Since the fall and occupation [of the Chen capital, Jinling,] east of the Huanghe (Yangtze) River, Jiangdong, I, your disciple (Cai Zheng), was sent as a hostage to the capital (Chang'an). I have not been able to maintain rituals of devotion for over five years. How can the earnestness of my true sincerity be conveyed in a letter? It goes without saying that the mountains and rivers are long and far away [like my separation from you].

Master Zhisui received an order and therefore arrived at the imperial court [in Chang'an]. The Emperor showed his grace and he (Zhisui) was able to meet the noble ruler. Both the new and the old respectfully welcomed his arrival, and those from both north and the south showed their admiration. It could even be said that they cried out, "Behold the envoy, behold the envoy!" Confucius used this phrase as an expression of high admiration (Analects 14:26). With respect I state my overwhelming trust and take consolation in showing my respect from afar. As the heavens are high and the air pure, I wish you—the embodiment of the Buddhist path—to have good health. May you nestle in the true and unfathomable [state of concentration], the quiescence of the four stages of dhyanic meditation. May the bridge of your harvest span the smoky clouds, and may you feast on the joy of the 171

97. Letter from Meditation Master Tanxian of Chang’an

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Dharma. Certainly this is not something that lay followers are capable of praising sufficiently.

I, Zheng, am declining due to my age, and matters are pressing, so I must seek to convey my intent. My brothers, nephews, children, and grandchildren pass the time and spend their days [in trivial pursuits such as] piling up mounds of dust and pounding the earth [with their shoes in a playful rhythm], thus using up their remaining years. Although we have already experienced both scarcity and success many times nothing remains constant, and now we are ashamed of our poverty. I only wish to have a quick audience [with you]; truly my heart sighs [with regret].

My humble wish is for your precious well-being. If again there is communication and if you meet the envoy, allow me to inquire after matters of life and death.

The seventeenth day of the ninth month of Kaihuang 13 (593). Cai Zheng, Palace Attendant of the former Chen dynasty, General for Security on the Right, Secretariat Director, General of the Palace Guard, Great Rectifier of South Yongzhou (Luoyang), Dynasty-founding Marquis of Xinchang Prefecture, and disciple from Jiyang, bows down before you in obeisance. 97. Letter from Meditation Master

Tanxian of Chang'an

The thirteenth day of the ninth month of Kaihuang 13 (593). Tanxian, a [meditation] master of Xingguo Temple in the capital (Chang'an), bows down at the feet of Meditation Master [Zhiyi] of Mount Tiantai. Considering respectfully your lofty renown, your strides on the path, your resemblance to a senior monk [such as Fotucheng] in deportment, being of profound virtue and deep wisdom, it seems as if Mitian ("He who Pervades Heaven"; Dao'an) has reappeared. I prostate myself and pay homage to you in thoughts and words, touching your feet [in prostration] to express my true sincerity. I stand and gaze longingly at the mountain (Tiantai) in the east, yearning with a thirst for the appearance of your light [through a visit]. The time has come for the recurring cold [of winter]; I hope that you have prepared a good dwelling. Sentient beings are difficult to control; may you be diligent in your efforts save them and disseminate [the Buddha Dharma]. It has been 172

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reported that you have traveled far to Jingzhou and the Zhen area to benefit beings and propagate [the Buddha Dharma] among many. Your thoughts dwell on the blue creek of Qingxi, and your feet and heart are sufficiently at ease. My hope is that the distant light of your virtue be shared and thus expand your elevated sincerity. May your practices of teaching and guiding go around from place to place so that they may cover and moisten [many beings] with superior benefits.

May the precious path of [Buddhist] virtue continue to form and simply be supported. I solemnly bow before you. I openly wait on he who is the ghee [and best among men, Zhiyi], wishing that you will accept my tenuous intentions (or "I simply accept the ghee [of your teachings] and hope to receive your minute instructions").

98. Receipt of a Letter from Huiyan

and Others of Daoyin Temple

In my opinion, the sublime truth [of the Buddha Dharma] is deep and mysterious, beyond words and images, saves beings by allowing for a response according to various capacities, and is conveyed through the discourse of real and mundane [truths]. Since hiding his demeanor [by passing into nirvana] at the white-as-a-swan trees [in the Śālavana Grove of Kuśinagara], [the Buddha was] placed in a gold coffin and his traces were darkened. His subtle words were entrusted [to his disciples] to be passed on, and his esoteric teachings made into conventional [words] (i.e., written in texts) to be broadly disseminated. Therefore there are five types of Dharma masters (i.e., those who keep, read, recite, expound, and copy the sutras) and four kinds of bodhisattvas on whom we can rely. Thus, after [the Buddha's death] there continued many successors who followed in his footprints for hundreds of years. In the meantime there were also times when the gleam of the torch of wisdom was hidden [through the persecutions of Buddhism], but the current of the Dharma always flowed. In addition, great scholars with wise thoughts [like Huisi] also wished to exhaustively understand the nature and origin [of all things], but "nature" cannot be exhausted, and how can one easily understand origins? People are already deluded concerning the texts about the deer and goat [vehicles] (i.e., the inferior paths of śrāvakas and pratyekabuddhas); they have doubts about the teachings concerning rabbits and horses, [just as śrāvakas 173

99. The Monks and Laypeople of Jingzhou Request a Commentaryon the Lotus Sutra

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and pratyekabuddhas are not able to cross a river while an elephant-like buddha can]. If the great mind [of Mahayana and the Buddha, like the ox vehicle and the elephant,] is not explained conventionally [so that people can understand], then in the end people will long revert to having obstructions [of ignorance and passionate afflictions].

I look up to Meditation Master [Zhiyi], whose abundant virtue is clear and elevated and who strides on the surface of all currents. His extraordinary abilities and internal mystery surpasses that of the [sagacious] poets. Even if you did not return home with a robe of brocade, still it is seen that you return to the basics clutching the pearl [of the Buddha Dharma] in your heart. Owing to the heavens being pure, the earth cleaned up, and the ruler pacifying the barbarians, the four assemblies (monks, nuns, laymen, and laywomen) incline their hearts [to your teaching of the Buddha Dharma] and the common people are respectfully grateful. Each person wishes to listen and all think of hearing [your teaching]. Fortunately they are moistened by the cloud of wisdom, are not stingy about what is as yet unheard, and the lion's roar (of the Buddha and Zhiyi's teaching) is broadly propagated and admired among those who yearn for it. You have temporarily moved the traces of the wolf's tracks [on Mount Kukkuṭapāda to your temple so that it is a place one can enter nirvana], and expediently opened the gate for attaining the concentration of total cessation. Please condescend to respond to the minds and hearts of the assembly [of monks], and have compassion toward their prayerful request. A classical text (the Analects of Confucius) says, "If you hear [of the way] in the morning, you can die in the evening." Even one phrase of your explanation of the Dharma colors the spirit, and it is not necessary to strain for many months or engage for many years, striving to see and hear [the Dharma]. All who have already heard of the one truth have certainly received the jewel in the garment, and those who have not yet aroused the aspiration for awakening can know about converting [to the Buddhist path]. Both the wise and the foolish can dance for joy, and both the ordinary and the noble can rejoice. How can the Dharma not be disseminated when you are the pillar and girder, the boat and oar (or "the boat's rudder") for sentient beings? How can it not be accepted that you are the leader?

I respectfully dispatch Dharma Master Daozhen of Shizhu Temple to take refuge and sit at your feet, and fully convey the thoughts of the assembly. 174

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It is our earnest wish that your resources well up like a fountain, and our intense hope is that [your teachings will] reverberate like a great bell. Therefore we present this dusty request, as all yearn to dance with joy [upon hearing your teaching].

99. The Monks and Laypeople of

Jingzhou Request a Commentary

on the Lotus Sutra

Chen Zixiu and the disciples of the bodhisattva precepts at the eastern crag of Daoyin Temple respectfully bow down before you.

In my humble opinion, the Dharma teachings are nondual and the truth is beyond words, but [they are taught] in response to diseased [minds] and in accordance with capacities, using conventional terms appropriate for teaching [the Dharma]. Even if you constantly dwell in a state of quiescent extinction, you can still generally display a dignified demeanor. Without arising from the seat of awakening (or the meditation hall) one can rise freely to discuss the broad and narrow meanings [of the Buddha Dharma] and manifest its shallow and deep traces. All of these are like a ford and a pillar for conscious beings, a boat and an oar for sentient beings. These discourses are for guiding people and are not possible without giving priority to skillful means. When words provide support by taking people by the hand, it is not possible without using parables as a basis. The children in the [burning] house (in the parable in the Lotus Sutra) become conscious of [the promise of] three carts and rush out [of the house]. The poor son (in the parable in the Lotus Sutra) is hired to remove dung [as a ploy, since he has not yet recognized his father]. With respect, I think that you, Meditation Master [Zhiyi], occupy an incomparable level [of attainment], you harbor a heart and mind of universal scope, your way penetrates the three kinds of emptiness, and your knowledge ascends the hundred types of Dharma teachings. We therefore wish to receive your blessing of preaching on a section of the Lotus Sutra. [The officials] Zhanqin and Shaobo are said to have made only minute contributions, yet they expanded government policy in the shade of the crabapple tree and proclaimed manners under the willow tree. How much more [is the contribution of Zhiyi] in personally transmitting the idea of the "three dots" [∴] (i.e., the "three yet one, one yet three" pattern basic to Tiantai Buddhism), and in 175

100. Baogong of Qixia Temple on Mount Jiang Presents an Invitation

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greatly cultivating the six perfections (giving, morality, patience, effort, meditation, and wisdom). We certainly hope that you will condescend to visit us and will deign to stay [and share] your heart and mind, so that we can study diligently under your guidance. Emperor Gaozu of Han (Liubang) was like clear water when he composed the [poem] "Great Wind"; [the common people of] the mulberry trees [around the country] praised him, with no room for remaining silent.

[In like manner,] may both the noble and humble, those above and below, all come to know the One Vehicle [of Mahayana Buddhism], and that both the large leaves and small branches (i.e., people with varying capacities) be equally covered with the mist and moisture of compassion. [Zhiyi's teaching] is like digging a well on a high plain [as expounded in the Lotus Sutra], and soon one sees a great spring burst forth; it is like [the parable of the "jewel in the garment" in the Lotus Sutra about] the drunk man who was addled and confused until [his friend] returned and he found out about the jewel [that had been sewn into his garments] long before.

Therefore, I have stated everyone's feelings, not knowing if I was able to state them completely. I respectfully ask [for your response]. The tenth day of the eighth month of Kaihuang 13 (593).

100. Baogong of Qixia Temple

on Mount Jiang Presents

an Invitation

Baogong and others in the assembly of Qixia Temple bow down before you. May I be so bold as to say that we respect and admire your clear virtue. As time passes like ashes [falling from the twelve holes] of a flute, things change repeatedly. Ever since our meeting, many seasons of heat and cold have passed. If we could sit at your feet and feed on the premier Dharma, we would thus be granted the teachings [of the Buddha]. Still waters flow quietly and without restriction [like the practice and attainment of cessation]; the learned peaks [of contemplation and insight] are high and without limit. Attaining such cessation and contemplation means insight into the vast meaning [of the Buddha Dharma] (as explained in the Mohezhiguan). The texts of Nāgārjuna and Aśvaghoṣa are inexhaustible; their truths are deep as a cave and they are the ultimate in profundity and sublimity. 176

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Although I (Baogong) am not astute, I have attended lectures since I was young, and played around a bit in the north and south under Dharma masters of the (Buddhist) sutras and treatises for over thirty years. Although I sought the deep purport (of the Buddha Dharma), I have not [fully realized it and become] awakened. Contemplating the vast sea of Dharma teachings and considering the few years remaining in my life, I am like a broken plate tilted in hope [of receiving your teaching], thus to find joy in filling my empty stomach. Thus, as Dao'an met the eminent master Fotucheng and decided to face north [and study with him], and as Huiyong met the excellent master Huiyuan and thus came to build Donglin Temple, it should be known that serving an excellent person leads to attaining repose in a superior state. Although I am scatterbrained and shallow, I humbly respect accomplished people of the past. Yet, Qixia Temple where I dwell was once the home of Ming Zhengjun of the Song dynasty, Sengshao, the founder of this temple. The mountains are engraved with Buddhist images and the crags are carved out with spacious rooms, as if [Vulture Peak] had flown over [from India], and it is not embarrassing to compare it to [the stupas that] emerge out of the ground [along with Prabhūtaratna (Duobao) in the Lotus Sutra]. Its springs and forests are cool and elegant, and its temple buildings loop around and around [the mountain]. The tops of the cinnamon trees are fragrant in the spring, and the clouds through the windows provide repose during the day. I myself in the past took part in noble practices here; you could use it for rest from your wanderings. Therefore, the temple assembly collectively and sincerely invites you (Zhiyi) of dignified virtue to a long stay [at this temple]. We wish to contemplate your timeworn wisdom at our side as you deign to descend to these temple dwellings. Relying on the experience of [your preaching concerning] the sutras, you should certainly plant your traces in this place. The gardens and fields owned as basic commercial holdings [of this temple] are listed in a separate document. Along with Secretariat Liu Guyan, we respectfully bear witness to these claims. May all of this region be as solid as a diamond and last as long as Vulture Peak. May the treasure of the Dharma be transmitted and be as imperishable as Mount Kukkuṭapāda.

Respectfully submitted by Baogong and others, the sixth day of the eighth month of Kaihuang 15 (595).

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101. A Letter from Liu Guyan, Director of the Palace Library

The Hundred Records of the Temple of National Purity

101. A Letter from Liu Guyan,

Director of the Palace Library

Your disciple Liu Zhengshan (Guyan), having accomplished his work, respectfully bows down before you. It is now warm and calm; how are you doing? As the noble embodiment [of the Buddha], how is your physical condition and daily life? I humbly hope you enjoy the bliss of meditation and the joy of the Dharma. Since I received a letter from you last year, I have retained it faithfully to this day. I also received the gift of the ten-fascicle Xuanyi (Zhiyi's commentary on the Vimalakīrti-sūtra). When I visited the Renshou Palace I read through it eight times. My crude uncertainties were generally satisfied, but the finer points are difficult to resolve. I have not yet finished copying the new six fascicles [of the Commentary on the Vimalakīrti-sūtra], along with the eight scrolls of the textual commentary [on the Lotus Sutra (Fahuawenju)], but I will study them in a few days (see section 65).

The great ruler (Jin Wang) now dispatches the envoy Xiao Tongguo to convey this letter's intent and personally receive your reply. He will urgently make enquiries; may you reply that you will certainly come [to visit]. I humbly beg that at the end of the summer [retreat] you will directly make the journey by boat [as we await your coming as our reliable boat and oar to guide us]. It is my earnest wish that in my remaining lifetime I can fill my heart and mind by hearing and receiving [your teaching]. I repent of my laziness and stupor in past days. Respectfully submitted. 102. Letters from Dharma

Master Jizang

(Three letters.)

[1.] I, Jizang, respectfully state that Jingshang has arrived and I have received word of your intentions. My modest feelings have been consoled. How are you, the noble embodiment [of the Buddha], faring with your slight fever? Having received your letter I humbly wish that you are sleeping and eating better than normal, and that your teaching is not adversely affected. When I, Jizang, was still rough [and young] I followed the crowd [of the assembly of monks to visit you] but did not have a personal audience [with you], and 178

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my humble wish to have an intimate bond with you only increases. May you cherish [your health]. I will now dispatch Zhizhao to return to you with this message. Although insufficient, I respectfully post [this letter]. [2.] I, Jizang, respectfully state that Jingshang has arrived. We have received the master (Zhiyi's) compassionate message and cannot but dance for joy. I have long had a heartfelt desire to kneel before you and receive the ambrosia and the Dharma bridge [of your teachings]. I, Jizang, have reflected on my own awkward way with words, and cannot bear to teach others (or "I find myself lazy and dull, not worthy of your guidance"). However, were the sun of the Buddha to set [upon your death], the people's eyesight would be extinguished. Without the broad patience of the great teacher (Zhiyi), how can we defeat and overcome [our inadequacies]? I humbly wish that your cloud of compassion be disseminated widely, so that the ignorant stagnation [of the people] will be enlightened [by your teaching].

I, Jizang, respectfully should reduce my delusions by receiving your instruction and guidance. I dedicate my life even into the far kalpa-age to come, that it is my humble wish for the great master (Zhiyi) to intimately let down his traces and offer his teachings. When the summer [retreat] is over, may we immediately have an audience. Now I will dispatch the envoy Zhizhao to consult with you. Respectfully posted.

[3.] I, Jizang, respectfully state that Jingshang has arrived. For many days I have had visions in dreams. Again, even after Jingshang's arrival I have yet again had these dreams. Zhizhao will orally convey the details. Jingshang will call on you after his return so please consult with him. Respectfully posted. 103. A Statement from Dharma

Master Jizang Requesting

Lectures on the Lotus Sutra

Jizang of Jiaxian Temple, in Kuaijixian, Wuzhou, respectfully bows down before you. I have heard that Dao'an climbed a mountain called Cuiwei ("Precipitous and Lofty") to preach the Dharma, and Huiyuan settled on a peak named Kuangxiu (Lushan) to calmly meditate. Yet these [two mountains] are not as vast and magnificent as these [Tiantai] peaks that touch the Milky Way and are aligned with the clouds of the dawn; the valleys run deep with 179

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104. The Wise One Zhiyi’s Testament and a Statement to Xie Baguo, Commandant (Zhenjiang) of Linhai County, with Regard to [the Ritual of] Releasing Living Beings into a Pond

The Hundred Records of the Temple of National Purity

cascades of waterfalls [and the mist] reaches to the sky and baptizes the sun. Chicheng (the "Red City" leading to Tiantai) with its cinnabar waters (the Shifeng brook) is a harbor worthy of being a dwelling for sages and immortals. The incense burners of the Buddha Hill (Folong) indicate that it is a blessed place for attaining the noble fruit [of awakening]. Also, here one can become an expert in the beauty of the sutras; all of these marvels are extolled in (Gongfu) Sunchuo's "Poetic Exposition" [on the Tiantai mountains]. The Wise One (Zhiyi) dwelled here for more than twelve (actually twenty) years. His disciples trained in both [the practice of] meditation and [study for] wisdom, and the flow of his teaching reached both near and far. In the past, heroic monks who shared their lifetimes were somewhat capable in understanding the Dharma of the sutras, but those of pure spirit and outstanding talent [like Zhiyi] transmitted the practice of meditation. If you were not a participant in exhaustively studying the path and your virtue was not equal to an imminent buddha [like Maitreya], how could you profoundly and clearly understand the sutras and treatises and illuminate both concentration and wisdom? It is just as when after the Duke of Zhou (Zhoudan) died, Confucius appeared in the world; and when Aśvaghoṣa's manifestation [in this world] came to an end, Nāgārjuna took his place. In this way both Buddhist and non-Buddhist traditions did not collapse and there were people who believed and expanded [the teachings]. The light of Mahayana Buddhism was manifested, abstruse teachings were disclosed, and [the teachings of the Buddha that lasted] for five hundred [years after his death] and then for [another] thousand years truly remained until this day. Nanyue (Huisi) was a wise sage and Tiantai (Zhiyi) had clear wisdom. In the past the three activities [of refuge in the Buddha, Dharma, and Sangha] were maintained, and now two honorable ones (Huisi and Zhiyi) transmit the legacy. Not only did they sprinkle the ambrosia [of the Buddha Dharma] in China but they also struck the Dharma drum in India! They have innate knowledge and sublime awakening [concerning the Dharma]; there has truly not been such an assembly [of good teachings] ever since the classics such as the poetry in the time of the Wei and the Jin. The master teacher Śākyamuni responded to the doubts of the young bodhisattvas, and Sudhana sought the path from Dharma King Vairocana. I would like to follow in their footsteps, truly considering and admiring your instruction. 180

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Sincerely, and along with over a hundred monks in an assembly of meditators, we respectfully request the Wise One and Great Master [Zhiyi] to lecture on and explain the Lotus Sutra. This text is [crucial and of great import,] like the throat and heart for the assembly of monks, and is the key to the gate of all sutras. We humbly beg you to reveal the knowledge and insight of the Buddha [as found in the Lotus Sutra] and shine a light on our deep darkness, indicate the true and real path, and brighten our murky night. All together, people who have not yet had the chance to hear [about this Dharma] will come from three thousand lands, and those born after life in a hundred kalpa-ages will be able to follow the great meaning [found in the Lotus Sutra]. Lumber will be split and a platform will be erected [for holding ordination ceremonies] to join with the precepts in preparation for your coming. [The people, just like] mountain weeds, will tremble and flatten and become equal on the fields of the dark (heavens) and yellow (earth). The grandeur of the cinnamon trees [on the mountain crags], the jade pistils [that are the food of the immortals], and the flourishing of chrysanthemum flowers on the riverbanks inspire the hearts and minds of the disciples (śrāvakas), although it somewhat impairs the embrace of pratyekabuddhas. I, Jizang, am honored and grateful for your previous message. Although I am chagrined and apprehensive to inquire again, I am determined to challenge my fears and [again] respectfully invite you [to come]. The twenty-first day of the eighth month of Kaihuang 17 (597). 104. The Wise One Zhiyi's Testament and a

Statement to Xie Baguo, Commandant (Zhenjiang)

of Linhai County, with Regard to [the Ritual of]

Releasing Living Beings into a Pond

When I, a poor follower of the path, was young I sought the quiet aspirations of a Buddhist mendicant and vowed to abandon the clamorous dust [of the secular world]. I had a slight insight into [the truths of] suffering and emptiness, and determined to follow the freedom and broadmindedness [of the Buddhist path]. Thus I left the western valleys of my old home [in Shanzhou where I was born], eventually gathered some disciples, and rested from my wanderings at Tiantai, residing there for twelve years. 181

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These [Tiantai] mountain streams flow into the Huanghe (Yangtze) River and eventually connect to the seacoast. Here fishers use traps, placed next to each other to block the water, to catch fish. There is much slaughter of life; the amount [of fish that are] broiled and fried cannot be calculated and many young lives are snuffed out. This is a matter of great grief. Again, both private people and public officials, in their comings and goings, often met the fate of drowning [as a karmic result of taking the lives of fishes], such that the number of their deaths could not be counted.

I, a poor mendicant, though thoughtless and without power, made a vow to speak out and try to rescue [these living beings]. So, exhorting [my disciples,] the mountain monks, we sold our robes and other things to support the local people such as Kong Xuanda, thus taking over the fishing activity. Instead [this area] became a pond for releasing living beings (i.e., the fish). The enterprise of fishing was transformed and this area was changed to waters where the Dharma flows. Hence Ji Shang'er, Head of the Interior of Linhai near the sea, who earnestly respected the Dharma, invited me to lecture on the Golden Light Sutra. When we reached the chapter on "Flowing Water," upon hearing these sublime words patrons such as Yang Gonghe all abandoned their occupation of fishing, totaling about fifty-five places. In the end the waters and land were moistened and blessed, and both people [on the land] and insect-like lower animals [such as the fish in the waters] were relieved of their burden [of bad karma]. You have also heard [the phrase in the Golden Light Sutra,] "when flowers rained down and filled the room," this was in response to the grace of the Elder; when the bright pearl illuminated the night, this was due to the virtue of Suihou [for saving a serpent who repaid the deed by presenting him with a great pearl]. It is therefore certain that if you plant [good seeds through] sublime actions and cultivate them, you will spread a fragrant wind in later times [when the plants mature]. Blessings will not be denied and good results will not be absent. You can depend on these matters as explained clearly here.

A decree was declared by the previous Chen [rulers]: "In this area of the Huanghe (Yangtze) River there are no delicacies such as squid. In support of your request, may this area be a pond of merit forever." Xu Xiaoke, chancellor of the National University, had planted virtuous roots in previous lives and was blessed with both talent and rank, and when he heard of this accumulation 182

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of good deeds [of releasing living beings to avoid killing] he inquired after establishing a great stone monument (see section 21). He hoped that this would serve as a great foundation, as solid as the mountain cliffs, and vowed that this grand work would last as long as the sun and moon. Thus in the past the Chen family ruled the area, not more than a few thousand square miles (li) east of the Huanghe (Yangtze) River (Jiangdong), but in this way yearned to do good and forget their regrets.

I respectfully reflect on his majesty, Emperor (Wendi), taking hold of the golden wheel [for imperial rule] over the entire world of the eight directions, and gripping the jeweled mirror [of the world-ruler cakravartin] to govern all the four classes of people (i.e., scholars, farmers, artisans, and merchants). Wind and rain come in a timely fashion; horses and cattle face inward. I believe that the way [of Emperor Wendi] is greater than that of Yao and Shun, and his virtue surpasses that of Xuan[yuan] (the Yellow Emperor, Wuyuan Huangdi) and [Emperor Fu] Xi. In addition, you yourself practice the ten good deeds and treat the people equally as your own children. You yourself have adhered to the four universal vows [of a bodhisattva] and seek to save all living beings. It is written even in non-Buddhist texts about not consuming eggs and [the meat of animals such as] fawns, but in Buddhist texts rescuing even ants and fish is considered. When all under heaven is prosperous, how much more should we spare [life in] one source of a river! Your grace permeates the whole country; could not a few hundred li be set apart [in which killing fish would be banned]? But [now] the lake of lotuses (i.e., the pond for releasing fish) has changed to become a place to roast and cook [fish]. Soldiers act as they please to injure and kill, and the offspring of the aquatic animals suffer grievously, their bodies are separated from their heads and their bones and flesh rot and break down. As a poor mendicant monk, I appeal to the heart of the Emperor. How can this be, how can this be!?

Only His Highness Jin Wang follows the path [of the Buddha] both now and in the past. He is impartial in both cultural and military matters, even the two southern [dukes of Zhou and Zhao] do not measure up to his achievements. He has many talents and skills; even the two Xian [princes, Liude of Hejianwang and Liufu of Peixian,] cannot be the equal of such virtue. His fertile deeds reach beyond the west of the mountains, and his heroic voice circulates to the left of the Huanghe (Yangtze) River. He controls the land 183

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at Huaihe (near the sea in Yangzhou) and leads the people of the Wu and Kuaiji [districts]. Despite the unworthiness of this poor mendicant monk, he bowed and showed courtesy to me, showed himself to be a model for the world, and erroneously burdened me the with the title of "Teacher of Men," and I explained in detail the source of these matters. Therefore, he deigned to proclaim a decree [to prohibit taking the lives of fish], which I have respectfully received, so no one should dare violate it. In case there is another rigorous envoy who possesses and presents a decree to destroy the stone monument that was placed [by the Chen], so that people can once again conduct their [fishing] business, this poor mendicant (Zhiyi) will immediately shake my staff, throw on my robe, take up my umbrella, put on my walking shoes, and travel far to the capital, and upon reaching the palace I would submit a report, even if I were to lose my neck and my body is crushed for the sake of all living beings. Not to mention, the command of his highness in general refers to catching fish from the sea in the Jiangnan area and there are no sea fishes in the river valleys and mountain streams. If one opens and inspects the text of his order the matters are not related to each other, especially with regard to this place.

If one wishes to indeed destroy [the practice of] releasing life and bring back the business of killing and harming [fish], then [it must be said that] this is a path certainly not to be chosen in this age of great peace. If soldiers are given free rein to use traps and collect fish in a net, this is like people's possessions being snatched away or officially allowing for burglary. If by interpreting the imperial [order], you (Xie Baguo) wish to have the soldiers and local farmers ignore the practice of releasing life, [you should consider my experience] in the past when this poor mendicant (Zhiyi) traveled to the west. My path crossed through Yuezhou, where the clerk Wang Xuanwu made a bond with burning incense (i.e., converted to Buddhism) and accepted the Mahayana. However, the people of this area were not involved in farming or sericulture but mostly had occupations involving slaughter and hunting. The scholar Tanjian invited me to lecture, so I stayed there for a while. [As a result,] people in five districts of this region all abandoned their occupations [that involved killing animals], a total of more than a thousand households. These matters were reported to the court and a decree was announced officially recognizing this. Since then auspicious omens have frequently appeared in 184

Fascicle 4

Yuezhou. An envoy of the ruler awarded [Wang] Xuanwu double his usual [salary]. The marvelous wisdom of the Emperor is elevated and bright, and responds as appropriate. How can he allow snatching away the good deeds of people [releasing fish to save their lives] so that soldiers and the locals can enjoy the taste [of fish] in their mouths? If District Defender [Xie Baguo, commandant of Linhai,] asserts [that it is fine to allow fishing rather than protect the pond for releasing living beings], I am afraid this is a perverse view. The rivers and streams [of Tiantai] are narrow and small and do not compare to the great expanse of Yuezhou. Also, there are only coarse fish here, never like the type in the open sea.

His Majesty Jin Wang is extraordinarily talented in both cultural and military matters, and therefore he was appointed [by the Emperor] to govern all the area of Jiangnan [south of the Huanghe (Yangtze) River], to make decisions over all matters great and small without exception. If now you do not follow these words of warning you will become one who does not listen to the instructions of the ruler. If you say that you are following the judgment of the local district as to what is right and wrong, and do not follow that of Jin Wang, how will these words sound in the ears of the ruler? The great ruler has personally expressed his intent in an official order to allow the opening [of the pond] for releasing living beings. What excuse is there for private actions to obstruct and suppress this?

I, a poor mendicant monk, had two reasons to retire and return to the secluded mountains [of Tiantai]. The first is the great meritorious works of the great ruler (Jin Wang) in restoring the old temples. The second is that I searched through the rivers and streams to find and establish a place of merit [for a pond to release living beings]. Along with the patrons [who made these works possible], we sought to establish [the basis for attaining] a faraway awakening. Here, those who faced death were adorned instead with an everlasting vow [to save their lives]; the felicitous protection from one person can serve as a foundation of firm rock so that tens of thousands of fishes can blissfully forget their worries.

It has already been a long time since I, a poor mendicant monk, have frequently received your favored support with supplies and other materials, and the influence of powerful people. On each occasion I thought [to repay your kindness by] going to visit you, but such a journey has not yet come to pass. 185

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I have heard distant rumors of the considerable transmission of the wise [Buddhist] teachings, that within your borders there are three unusual yet meritorious happenings, [such as harmful insects not coming into the country, birds and animals converting to Buddhism, and children showing great benevolence,] the people [are wealthy and] sing the songs of having five silk trousers, good manners are relished and sincerely enjoyed. However, one's reign soon comes to an end and the possible overturning [of your intentions] is not far away. I only hope a good beginning will lead to a good ending and your fine reputation will be complete. When you grasp the shaft of your carriage [to retire], may people lie down on the tracks [in a display of support to try and hold you back], and may it be that wise ones of the past will not be ashamed. I, a poor mendicant monk, reflect on the nine considerations (seeing and hearing clearly, etc.), and tread carefully around the three matters of reflection (on loyalty, trustworthiness, and exercising what has been learned). The people in the north live long and prosper. How can they not, since they have compassion and cause little harm, and thus they all live to a marvelous (i.e., old) age? Many of the common people along the eastern sea die young; their occupations of fishing and hunting shorten their lives. This rustic poverty can be seen in the world and should be taken as a warning and lesson. If, at this time, the life of the Triple Refuge (Buddha, Dharma, and Sangha) is undone and instead the material body of the five aggregates is nourished, this will devastate the flowering of [rebirth in] the Pure Land and heavily obstruct the arousing of unlimited [awakening]. This is contrary to how things should be, and I fear it is not the way to nourish life.

The fortifications of other provinces do not border on rivers and the sea but are placed among high plains; there are no lands that are occupied with fishing and one does not hear of death [at a young age]. In other districts, people who fall ill and return to their home villages do not necessarily rely on aquatic beings (fish) to sustain their own physical lives. Nor is it encouraged to catch [fish] as an occupation. How much more [unacceptable it is] to abolish the release of other living beings and instead supply soldiers [with fish as food]. You, the enlightened commandant (Xie Baguo), should be calm and pure, praised by those near and far, even without receiving even one coin [in taxes] and leaving the calf behind [instead of claiming it for oneself]. Kuaican nourished a swan and in return was gifted with precious pearls; Kongyu released 186

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a turtle and eventually he wore a golden seal (symbolizing his appointment as a duke). If you as a patron do not reject the intended orders of the ruler Jin Wang, and do not act contrary to the words of this poor mendicant monk (Zhiyi), then the flow of the Dharma will again pour forth and the Emperor's way will be accepted and proclaimed. Virtue is certainly rewarded and the lack of goodness is not rewarded (or "it is not the case that goodness is not rewarded"). The jeweled ornaments and carved bow [of a government official] are extended without being requested, the golden seal and purple ribbon are rewarded when deemed appropriate.

Now I am dispatching my disciple Puming, who will bring the letter in response to former matters. Only you, the enlightened commandant (Xie Baguo), are responsible for the affairs of this land and control the peacefulness of the military soldiers. You should certainly act according to instructions [of the Emperor], as the grass is blown by the wind.

May the letter written by this poor mendicant monk (Zhiyi) be announced to all people and be a lesson to the soldiers, so that they honor the teaching of the nine phrases (i.e, do not start a rebellion, do not rely on wealth, do not be pampered, do not violate one's peers, do not flaunt courtesy, do not be arrogant, do not be angry, do not act without virtue, and do not act contrary to righteousness), do not begin to trespass, rectify their thoughts of ten evil deeds, and for a long time be blessed with good fortune. This matter will be taken up orally by my trusted envoy so I will not go into detail here. Declared by the śramaṇa monk Zhiyi.

End of Fascicle 4 of The Hundred Records

of the Temple of National Purity

187