上顯戒論表
Petitions on Putting Forward the Kenkairon
(JPN: Jō Kenkairon Hyō)
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Translated into English by Rev. Jikai 慈海 Tyler Dehn
©Translation by Jikai Tyler Dehn @ The Saichō Repository 最澄典藏 Project, licensed under CC BY-NC-ND 4.0. Available at: [insert URL of specific text page].
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上顯戒論表（一心戒文大同小異）
Petition on Putting Forward the Kenkairon
(Largely the same [as the record of Venerable Kōjo in] the “[Denjutsu] Isshinkaimon”, but containing minor differences.)
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| The śramaṇa Saichō [wishes to] relate [the following]: Last year (i.e. 819 A.D.) on the twenty-seventh day of the tenth month, the Venerable Kōjo was entrusted with showing and passing on to Saichō, the memoranda of the Monastic Affairs [Ministry] in response [to our proposals]. [They were extremely thorough, like when] the heavens rain down, and flow into every nook and cranny, [in such a way that] the withered trees are made luscious [once more]. I humbly received them with shame and trepidation, for I had nowhere to hide [myself away] (無地自容). I, Saichō, [therefore proceed with] genuine reverence and sincere humility, [out of simultaneous feelings of] apprehension and exhiliration. | 沙門最澄言。去年十月二十七日。附僧光定。僧綱所上表對等文。給示最澄。天雨流洽。枯木更榮。捧戴慙愧。悚踊無地。最澄誠惶誠恐以懼以忻。 | 沙門最澄言: 去年十月二十七日，附僧光定，僧綱所上表對等文，給示最澄。 天雨流洽，枯木更榮。捧戴慙愧，悚踊無地。最澄誠惶、誠恐，以懼、以忻。 |
| I, Saichō, have heard [the following things said]: In Southern Sindhu (i.e. India) Nāgārjuna put together the eight negations in order to refute wrong-views; in Eastern India Aśvaghoṣa established the one-mind in order to clarify The Path; Dharmapāla exegeted the verses [of Vasubandhu] to eliminate [all] mistaken attachment to [the concept of] śūnyatā (durgṛhītā śūnyatā); Bhāvaviveka composed a treatise to oppose [erroneous] clinging to existence; Vasubandhu compiled a treatise to cleanse [beings] of the five faults; and Sāramati authored a tract to reveal the one ultimate [truth]. [Within the] abhidharma of the Mahāyāna, Asaṅga’s Prakaranāryavāca [Treatise] (T. 1602), [and in the] abhidharma of the Hīnayāna, Saṃghabhadra’s Pradīpikā [Treatise] (T.1563), are unmatched vehicles for the destruction of wrong-views and the revealing of the truth. | 最澄聞。南天龍樹。織八不而破邪。東印馬鳴。立一心而開道。護法釋頌斷惡取空。淸辯造論遮有所得。天親製論洗五 過失。堅慧作論顯一究竟。大乘論則無著顯揚。小乘論則衆賢顯宗。破邪顯正。不勝載車。 | 最澄聞: 南天龍樹，織八不而破邪; 東印馬鳴，立一心而開道; 護法釋頌，斷惡取空; 淸辯造論，遮有所得; 天親製論，洗五過失; 堅慧作論，顯一究竟。大乘論則，無著《顯揚》; 小乘論則，衆賢《顯宗》，破邪、顯正，不勝載車。 |
| For the same reasons, Falin of the Tang Dynasty censured [the Daoist official] Fuyi in his Refutation of Errors [Treatise] (T. 2109); Sengzhao of the Qin Dynasty demonstrated that prajñā is a non-knowing [that knows all]; the abbot [Fa]bao of Tai, authored the Buddha-Nature Treatise (T. 1610); and Huizhao of Zizhou composed the Sun of Wisdom Treatise (T. 1863) [to stave off errors]. In this manner such individuals have proliferated in abundance, generation after generation [in China also]. | 是以。唐朝法淋制傅奕於破邪。秦代僧肇示般若於無知。寶臺上座作佛性論。緇州慧沼造慧日論。如是等類。歴代繁興。 | 是以，唐朝法淋，制傅奕於破邪; 秦代僧肇，示般若於無知; 寶臺上座，作佛性論; 緇州慧沼，造慧日論。如是等類，歴代繁興。 |
| And I now humbly submit, that His Majesty has received heaven’s mandate to ascend the throne so as to rule nobly once more, and to provide auspicious unity to [this] nation governed by the True Dharma (saddharma). [For], the present Dharma Flower School was promoted and directed by [the late former] Emperor Kammu, for the purpose of the nation’s stability. [And this is why,] its two [yearly] ordinands have been designated Mahāyāna Home-leavers, based on the doctrines of the Dharma Flower [Sūtra]. | 伏惟。陛下承天踐祚。聖政惟新。正法理國與靈合契。今斯法華宗者。登駕桓武皇帝爲國所建也。其兩箇度者。依法華宗定大出家。 | 伏惟: 陛下承天踐祚，聖政惟新，正法理國，與靈合契。今斯法華宗者，登駕桓武皇帝，爲國所建也。其兩箇度者，依法華宗定大出家。 |
| The students of [these] Perfect and Sudden [Teachings,] do not seek after the Three Carts outside the gate; of what use then, could the constraints of the Goat Cart [have for them]!? They take no delight in the Conjured City midway along the road; how much more so then, would this be the case with rambling detours!? On the morning that they inherit the wealth, they know [He is their father,] and know that they [are His] children; why would they then, behave like strangers [in their own home]!? And why would they then, remove the excrement [like unrelated menial workers]!? [What’s more,] on the night that they’re rewarded for their efforts, they understand that they will receive the Jewel from the top-knot; on what grounds then, would they hope for a [trifling] palace!? And for what reason would they seek out a [paltry] castle!? [And all of this] makes abundantly clear, that the Dharma transmitted by his late Majesty [Emperor Kammu] is without compare in past or present. [Consequently,] it will protect the nation and benefit beings for [future] aeons like dust, for how could it ever be diminished (lit. wither/decay)!? | 夫圓頓學人不求三車於門外。何用羊車之威儀。無樂化城於中路。豈過迂迴之徑哉。付財之晨。知父知子。何客作爲。何除糞爲。賞功之夕。解髻授珠。由何望宅。因何求城。明知。先帝傳法。古今無比。護國利生。塵劫豈朽哉。 | 夫圓頓學人，不求三車於門外; 何用羊車之威儀!? 無樂化城於中路; 豈過迂迴之徑哉!? 付財之晨，知父、知子; 何客作爲!? 何除糞爲!? 賞功之夕，解髻授珠; 由何望宅!? 因何求城!? 明知，先帝傳法，古、今，無比。護國、利生，塵劫，豈朽哉!? |
| Presently, the [Tendai] School of the Mountain Lineage establishes the Three Trainings of the Perfect [Teachings], in the interests of [creating] a bodhisattva-sangha. [To this end, we] humbly requested imperial assent [for our proposals, and] so [our] Four-clause Regulations were given to the [Ministry] of Monastic Affairs. Hearing that other schools were in agreement [with us,] the Monastic Superintendent (i.e. head of the ministry of monastic affairs) with the intent of maintaining the Dharma in its current state, thereupon raised up his sword of knowledge, and wielded a plethora of rebuttals, to destroy the firmness of their resolve [in supporting us]. They requested that the drum of debate [be sounded], submitted a petition to the inner circle [of the court], and secretly awaited imperial assent. | 今依山家宗。定圓三學。望菩薩僧。謹請天制。則四條式。給僧綱等。聞異宗和。是時僧統存護法志。高振智劒。群釋執破石心。請有論鼓。表進内裏。密待天制。 | 今依山家宗，定圓三學，望菩薩僧。謹請天制，則四條式，給僧綱等。聞異宗和，是時僧統存護法志，高振智劒，群釋執，破石心。請有論鼓，表進内裏，密待天制。 |
| Upon this, His Majesty’s mind [remained] open and broad, [and he showed] neither favouritism nor enmity [to either party]. [When their] petitions were submitted they were [also] sent to [our] mountain, which contrary [to what my have been expected,] rekindled ashes which had grown cold! | 於是。帝心廣博。都無愛憎。表奏給山。更煖死灰。 | 於是，帝心廣博，都無愛憎。表奏給山，更煖死灰! |
| I have respectfully considered their petitions and responses [to us]. [But] they merely restated what [our] mountain lineage had said, and did not contribute any of the Noble Teachings [to refute us]. Showing no fondness for extensive-analysis, [they simply] rejected that there could be three [kinds of] temple in Japan, [without offering a defence for their position]. They did not consult the new ordnances [of Emperor Taizong, and yet,] they reject [the placing of] Mañjuśrī in the seat of honour. They [say that the] bell should be sounded without differentiation (i.e. there should be one monastic order which partakes of the offerings equally), yet pull back in shame from raising the flagpole [of monastic responsibility]. [They say that] the Dharmadhātu is [a single] home [for the entire sangha], [and yet in doing so] they have fallen deeply into the errors Faxian [identified]. The twisted words of their accusations, in fact malign their [own] Preceptor [Jianzhen; constitute] the hindrance of [causing one’s own] teachings to become contradictory (自教相違); and even conflict with the transmission from their teachers! | 謹按表對。但陳山家詞。無述聖教。不愛博覽。泯三寺於日本。無諮新制。遮上座於文殊。鳴鐘無遮還耻竿升。法界爲家。深墮銑破。倒言之詰。反罵和上。違教之妨。亦乖師傳。 | 謹按表對。但陳山家詞，無述聖教。不愛博覽，泯三寺於日本。無諮新制，遮上座於文殊。鳴鐘無遮，還耻竿升。法界爲家，深墮銑破。倒言之詰，反罵和上; 違教之妨; 亦乖師傳! |
| In the past, the five theses of Mahādeva, were not based upon the words of the Buddha (buddhavacana), [and this indeed resulted in schism]. [However,] the Four-clause Regulations of the present Mount Hiei relies upon the Noble Teachings. [Therefore, the charge that we’re causing schism is unfounded.] On the contrary, if you ask [the monks of Nara] about their rules, they’ll proclaim that “we’re Mahāyānists” while insisting that the seat of honour remain as Piṇḍola’s . They were previously dissatisfied with [my training in] the provinces [of China rather than the capital]; why is it then that they trust [their own masters who train in the countryside] at Hiso!? And if they will not allow us to provisionally designate [our monastics as ‘bodhisattvas’], then who is it that [they accept as] ‘true’ [Arhats in their stead]!? | 昔大天五事。無依佛説。今叡山四條。有據聖教。又問律儀則稱我大乘。定上座則還向賓頭。已嫌邊州。豈信比蘇。若不許假名。誰爲眞實者哉。 | 昔大天五事，無依佛説。今叡山四條，有據聖教。又，問律儀，則稱: “我大乘”，定上座則還向賓頭。已嫌邊州，豈信比蘇!? 若不許假名，誰爲眞實者哉!? |
| I personally believe that the yearly-allotment [of students, should be given to all of] the five schools [of Tendai, Hossō, Sanron, Kegon and Risshu; not just our own school]. [And they should all act as] the virtuous-commanders of the nation, and the very components of [ethical] human relationships [in society]. [They should serve as] vessels for the two oceans [of water and birth-and-death, and constitute] the ladder-rungs [up the banks] of the Other Shore. By cultivating together, and functioning together, their [distinctive] flavours will [harmoniously] combine [like] salt and plums (which together make umeboshi). And by expounding alongside each other, and transmitting [the Dharma] alongside each other, their voices will [be made strong like] gold and stone. How could one [instead] be amenable [only] to their own school, and disregarding other schools value only what goes into [their own] ear and comes out of [their own] mouth!? One cannot quell their own mind, if they do not exert unbiased efforts; how then is one to cast off the hardship of impermanence!? | 竊以。年分五宗也。國家之良將。人倫之資粮。兩海之舟航。彼岸之梯隥。倶行倶用。則味同鹽梅。同説同傳。則聲等金石。何黨自宗。忽遏諸宗。但貴耳入口出。不得治内心。若無清虚之功。何排非常之難。 | 竊以，年分五宗也。國家之良將，人倫之資粮。兩海之舟航，彼岸之梯隥。倶行、倶用，則味同，鹽、梅。同説、同傳，則聲等金石。何黨自宗，忽遏諸宗，但貴耳入口出!? 不得治内心，若無清虚之功; 何排非常之難!? |
| Presently in our Kōnin [era, we] have been debating the Teachings of the Śākyamuni, in order to determine what is incomplete, and what is complete. [And so] there can be no doubt that this is the [right] time for the practise of [the complete teachings] to arise; and there can be no doubt that this is the [appropriate] day for the cultivation of [the complete teachings] to be discerned. | 今我弘仁。論於釋教。定於徧圓。道之必可興之時。行之必可擇之日。 | 今，我弘仁，論於釋教，定於徧、圓。道之，必可興之時; 行之，必可擇之日。 |
| [To wit,] the rules of the Hīnayāna [are those which] are to be shared [by practitioners of both] the Piṭaka and Common [Teachings]. [Whereas,] the Three Sets of [Precepts from the] Brahma’s Net Sūtra [are those which] are to be limited to [the practitioners of both] the Distinct and Perfect [Teachings]. However [if instead], the present ordinands of the Perfect School receive the rules of the Hīnayāna, they will forget the Three Sets of the Perfect [Precepts], and vying for name and fame, every one of them will turn back from the [wisdom that is] without-outflow (i.e. pure or amala prajñā). | 小乘律儀。通於藏通。梵網三聚。局於別圓。而今圓宗度者。受小乘律儀。忘圓三聚。爭求名利。各退無漏。 | 小乘律儀，通於藏、通。梵網三聚，局於別、圓。而今圓宗度者，受小乘律儀，忘圓三聚，爭求名、利，各退無漏。 |
| [And this is why] in the fourteen year period from the second year of Daidō (807 A.D.) until the eleventh year of Kōnin (820 A.D.), twenty eight ordinands were admitted to the Two Courses, [and yet] each for various reasons has scattered to the various directions, [such that] the group which have remained on the mountain is made up of less than ten individuals! [And therefore we can conclude that] while the Perfect Precepts have not yet been instituted, there is no basis [on which to establish] the dhyāna-concentrations. And in seeing the cart in front of us go off course, we should adjust our bearings [accordingly]. | 自去大同二年至于弘仁十一年。合一十四箇年。兩業度者二十八口。各各隨縁散在諸方。住山之衆。一十不滿。圓戒未制。禪定無由。見前車傾。將改後轍。 | 自去大同二年，至于弘仁十一年，合一十四箇年，兩業度者，二十八口，各各隨縁，散在諸方，住山之衆，一十不滿! 圓戒未制，禪定無由。見前車傾，將改後轍。 |
| [This is the reason why] in the thirty seventh year of the sixty-year-cycle (kōshi) [called the] eleventh year of Kōnin (820 A.D.), for the sake of transmitting the Perfect Precepts I composed the Kenkairon (i.e. the Clarifying the Precepts Treatise) in three fascicles, the Buppō Kechimyaku[fu] (i.e. the Lineage Charts of Buddha-Dharma) in one fascicle, and humbly submitted them to Your Majesty. | 謹以弘仁十一載歳次庚子。爲傳圓戒。造顯戒論三卷。佛法血脈一卷。謹進陛下。 | 謹以: 弘仁十一載歳次庚子，爲傳圓戒，造顯戒論三卷、佛法血脈一卷，謹進陛下。 |
| I once again request, that the students of the two courses of this Perfect School of Tendai, receive the Precepts of the Perfect Teachings in accord with the traditions of our school, and be designated as bodhisattva-sanghans. [Furthermore, I request that] they undertake the cultivation of the bodhisattvas for a period of twelve years [in which they’re] not to leave Mount Hiei, and [during which they] are obligated to cultivate and train in the Four Kinds of Samādhi. | 重願天台圓宗兩業學生。順所傳宗授圓教戒。稱菩薩僧。勤菩薩行。一十二年。不出叡山。四種三昧。令得修練。 | 重願，天台圓宗兩業學生，順所傳宗，授圓教戒，稱菩薩僧。勤菩薩行，一十二年，不出叡山，四種三昧，令得修、練。 |
| In this way, may the Precepts and Meditative-concentrations of the One Vehicle be eternally-transmitted in our land, and may the [true] diligence [undertaken] in the mountains and forests be taken up in future aeons [like grains] of dust. May the merit from this, extinguish the myriad misfortunes, may His Majesty’s lifespan be without limit, and in maintaining this, may the people be at peace in stability. | 然則。一乘戒定。永傳本朝。山林精進。遠勸塵劫。奉此功徳。以滅群凶。上茲聖壽無疆。承此兆人清泰。 | 然則，一乘戒、定，永傳本朝，山林精進，遠勸塵劫。奉此功徳，以滅群凶，上茲聖壽無疆，承此兆人清泰。 |
| I, Saichō, beg pardon for [the limitations in my] knowledge of the practices, and express shame at [the paucity of my] understanding of the vidhāna (i.e. the rules & regulations of the precepts). [I therefore] humbly submit my foolish musings with increasing anxiety and trepidation. | 最澄識謝一行。學恥毘壇。謹獻愚誠。倍増戰汗。 | 最澄識謝一行，學恥毘壇。謹獻愚誠，倍増戰汗。 |
| Should the advanced petition be acceptable, I ask that a written edict be issued (i.e. a direct command issued by the court, rather than one discussed and passed) . [Though] I am unworthy of [the task of] transmitting the profundity of the precepts, I humbly submit this petition of what I have heard… [With] genuine reverence and sincere apprehension; respectfully: This twenty ninth day of the second month of the eleventh year of Kōnin (820 A.D.); Submitted by the śramaṇa Saichō. | 若允許進表。請降墨勅。無任傳戒之深。奉表陳請以聞。誠惶誠懼謹言。 弘仁十一年二月二十九日(820 A.D.) 沙門最澄上表。 | 若允許進表，請降墨勅。 無任傳戒之深，奉表陳請以聞。誠惶、誠懼，謹言: 弘仁十一年二月二十九日(820 A.D.) 沙門最澄上表。 |
右一章天台霞標所録。
上顯戒論表一首
A Petition on Putting Forward the Kenkairon
(i.e. an alternative version of the text)
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| The śramaṇa Saichō [wishes to] relate [the following]: Last year (i.e. 819 A.D.) on the twenty-seventh day of the tenth month, the Head of the Bureau of Construction and minister of the fifth rank, Fujiwara no Kore’ō, was ordered by decree to advise [Mount Hiei] of the memoranda from the Monastic Affairs [Ministry] in response [to its proposals], and make Dharma Master Saichō aware [of their content]. And so the monk of the mountain, Kōjo, was entrusted with showing and passing them on to [myself,] Saichō of Mount Hiei. [They were extremely thorough, like when] the heavens rain down, and flow into every nook and cranny, [in such a way that] the withered trees are made luscious [once more]. I humbly received them with shame and trepidation, for I had nowhere to hide [myself away] (無地自容). I, Saichō, [therefore proceed with] genuine reverence and sincere humility, [out of simultaneous feelings of] apprehension and exhiliration. | 沙門最澄言。去十月二十七日。内匠頭從五位下藤原朝臣是雄。奉宣口勅。僧綱等表對。令覽最澄法師。即附山僧光定。給叡山最澄。天雨流洽。枯木更榮。捧戴慙愧。悚踊無地。最澄誠惶誠恐。以懼以忻。 | 沙門最澄言: 去十月二十七日，内匠頭從五位下藤原朝臣是雄，奉宣口勅，僧綱等表對，令覽最澄法師。即附山僧光定，給叡山最澄。 天雨流洽，枯木更榮。捧戴慙愧，悚踊無地。最澄誠惶、誠恐，以懼、以忻。 |
| I, Saichō, have heard [the following things said]: In Southern Sindhu (i.e. India) Nāgārjuna put together the eight negations in order to refute wrong-views; in Eastern India Aśvaghoṣa established the one-mind in order to clarify The Path; there exist [materials by] Dharmapāla [intended to] eliminate [all] mistaken attachment to [the concept of] śūnyatā (durgṛhītā śūnyatā) from the minds of the many; Bhāvaviveka, the one who treasured śūnyatā, [composed a treatise] to oppose [erroneous] clinging to existence, amongst the myriad views; Vasubandhu Bodhisattva carved Buddhas and compiled treatises to cleanse [beings] of the five faults; and Sāramati Bodhisattva authored the Ratnagotra Śāstra to reveal the one ultimate [truth]. Of the Indian treatises which destroy wrong-views and reveal the truth, and of the treatises of the Mahāyāna and Hīnayāna, these are unmatched conveyances! | 最澄聞。南天龍樹織八不而破邪。東印馬鳴立一心而開道。存有護法斷惡取空於群心。貴空淸辯遮有所得於諸見。天親 菩薩造佛造論洗五過失。堅意菩薩作寶性論顯一究竟。印度之論。破邪顯正。大小之論。不勝載車。 | 最澄聞: 南天龍樹，織八不而破邪; 東印馬鳴，立一心而開道; 存有護法，斷惡取空，於群心; 貴空淸辯，遮有所得，於諸見; 天親菩薩，造佛、造論，洗五過失; 堅意菩薩，作寶性論，顯一究竟。印度之論，破邪、顯正，大、小之論，不勝載車。 |
| For the same reasons, Falin of the Tang Dynasty wrote the Refutation of Errors [Treatise] (T. 2109) to defeat the views of [the Daoist official] Fuyi; Sengzhao of the Qin Dynasty wrote the [Prajñā] is a Non-knowing Treatise, to demonstrate the meaning of the True Characteristic; the abbot [Fa]bao of Tai, composed the Buddha-Nature Treatise (T. 1610); and Huizhao of Zizhou composed the Sun of Wisdom Treatise (T. 1863) [to stave off errors]. In this manner such individuals have proliferated in abundance, generation after generation [in China also]. | 是以。唐朝法琳製破邪論伏傅 奕之見。秦代僧肇作無知論示實相之義。寶臺上座著佛性論。緇州慧沼造慧日論。如是等類。歴代繁興。 | 是以，唐朝法琳，製破邪論，伏傅奕之見; 秦代僧肇，作無知論，示實相之義; 寶臺上座，著佛性論; 緇州慧沼，造慧日論。如是等類，歴代繁興。 |
| And I now humbly submit, that His Majesty has received heaven’s mandate to ascend the throne so as to rule nobly once more, and to provide auspicious unity to [this] nation governed by the True Dharma (saddharma). | 伏惟陛下。承天踐祚。聖政 惟新。正法理國與靈合契。 | 伏惟陛下: 承天踐祚，聖政 惟新，正法理國，與靈合契。 |
| NOTE OF CLARIFICATION (i.e. an explanation of what Saichō means to imply is the Emperor’s duty now): the Diadem of the Bodhisattva’s Former Deeds Sūtra (T. 1485) states: “Furthermore, if a Dharma Master is able to teach and transform [even] a single person in all the world, by having him leave-home and accept the Bodhisattva Precepts; the merit of this Dharma Master surpasses that of constructing eighty four thousands stūpas. How much more so is this the case, [if he can do this with] two, three, or even a hundred or a thousand? The meritorious recompense [from this] could not be measured! Those Dharma Masters [who transmit the Bodhisattva Precepts, together with] their husband, wife or the [other] six blood-relations, may be master to each other, and confer [the precepts to one another]. And those who receive these precepts, will enter the Sphere of the Buddhas, be counted among the Bodhisattvas, and transcend the three [incalculable] aeons of suffering in Birth-and-Death [required for Buddhahood in the Hīnayāna]. Therefore, you should receive them. [And so, those who] take them and then violate them, are better off than those who do not take them [and yet] do not violate them! [That is to say,] those who take them and violate them, are called ‘bodhisattvas’; [but] those who do not take them and violate them, are called ‘tīrthikas’ (i.e. ‘non-buddhists’). To wit, one who receives one of these precepts, is called a ‘one-precept bodhisattva’, and likewise on up to ‘two-precept’, ‘three-precept’, ‘four-precept’, and ‘ten-precept’ [takers] who will be called ‘full precept receivers’. ” (HERE ENDS THE SŪTRA QUOTE) | 謹案菩薩瓔珞本業經下卷云。又復法師。能於一切國土中。教化一人。出家受菩薩戒者。是法師。其福勝造八萬四千塔。況復二人三人乃至百千。福果不可稱量。其師者。 夫婦六親。得互爲師授。其受戒者。入諸佛界菩薩數中。超過三劫生死之苦。是故應受有而犯者。勝無不犯。有犯名菩薩。無犯名外道。以是故。有受一分戒名一分菩薩。乃至二分三分四分十分名具足受戒。已上經文。 | 謹案: 《菩薩瓔珞本業經》下卷云: 又復法師，能於一切國土中，教化一人，出家受菩薩戒者，是法師，其福勝造八萬四千塔。況復二人、三人、乃至百、千? 福果不可稱量! 其師者， 夫婦六親，得互爲師授。其受戒者，入諸佛界菩薩數中，超過三劫生死之苦。是故，應受。有而犯者，勝無不犯! 有犯名菩薩; 無犯名外道。以是故，有受一分戒，名一分菩薩。乃至二分、三分、四分、十分，名具足受戒。(已上經文。) |
| [These] words which have been spoken from the Golden Mouth [of the Buddha himself] (buddhavacana), are like the cries of the Kalaviṅka bird, for this voice surpasses that of all other birds. [In light of these words, even] a śrāmaṇera who has generated the Great Resolve [is superior to] the one who carries the bowl of the Arhat (i.e. a beginner Mahāyānist is superior to an advanced Hīnayānist). Who could hear this Dharma and [still] not generate the Great Resolve!? | 金口所説。迦陵鳥㲉*鳴。聲勝於諸鳥。發大心沙彌。荷鉢於羅漢。誰聞是法不發大心。 | 金口所説，迦陵鳥㲉*鳴，聲勝於諸鳥。發大心沙彌，荷鉢於羅漢。誰聞是法不發大心!? |
| The present Dharma Flower School [was established by the late] Emperor Kammu, for the purpose of the nation’s stability. [And this is why,] its two [yearly] ordinands [have been designated Ekayāna home-leavers. | 今斯法華宗。桓武皇帝。爲國所建也。其兩箇度者。一乘出家。 | 今斯法華宗，桓武皇帝，爲國所建也。其兩箇度者。一乘出家。 |
| They do not seek after the Three Carts outside the gate; of what use then, could the constraints of the Goat Cart [have for them]!? They take no delight in the Conjured City midway along the road; how much more so then, would this be the case with rambling detours!? On the day [recounted in Chapter 4 of] the Dharma Flower [Sūtra], they know their father, and know their mother; why would they then, behave like strangers [in their own home]!? And why would they then, remove the extrement [like unrelated menial workers]!? [What’s more,] the reward for their great efforts, are the Jewel [from the top-knot in Chapter 14], and the medicine [given by the father in Chapter 16]; why would they not play with these!? And why would they not accept them!? [And all of this] makes abundantly clear, that their merit in benefitting beings is without compare in past or present. And their efforts to protect the nation [will extend into [future] aeons like dust, for how could it ever be diminished (lit. wither/decay)!? | 不求三車於門外。何用羊車之 威儀。無樂化城於中路。豈過迂迴之徑哉。法華之日知父知母。何客作爲。何除糞爲。大功之賜有珠有藥。以何不翫。何因不服。明知。利生之徳古今無比。護國之功塵劫豈朽哉。 | 不求三車於門外; 何用羊車之 威儀!? 無樂化城於中路; 豈過迂迴之徑哉!? 法華之日，知父知母; 何客作爲!? 何除糞爲!? 大功之賜，有珠、有藥，以何不翫!? 何因不服!? 明知，利生之徳，古、今，無比。護國之功，塵劫，豈朽哉!? |
| [The entirety] of the Brahma’s Net Vinaya Piṭaka, has not yet been translated by the Great Tang [Dynasty]. Nevertheless, the fundamental mind-ground precepts [therein] have long been transmitted there. | 梵網律藏。未翻大唐。 雖然。心地戒本傳授久矣。 | 梵網律藏，未翻大唐。 雖然，心地戒本，傳授久矣。 |
| Presently, based on the traditions of [our] Mountain Lineage, we have merely lodged the regulations of our school (ekakula). [And to this end, we] humbly requested imperial assent [for our proposals, as] His Majesty [can] adjudicate [disputes in the interest of] harmony. When our Regulations were given to the Monastic Superintendant (i.e. head of the ministry of monastic affairs), [He] and the six [other] monastic-ministers deliberated on it, and raised up the sword of knowledge in [their] ignorance, [and provided] a plethora of careful rebuttals. They [whipped up] waves of one-sided arguments in the debate-arena. And submitted petition to the inner circle [of the court], and secretly awaited our school’s downfall. | 今依山家傳。但案一家式。謹請天裁。聖上問和。給式僧統。于時六綱剋念。振智劒於不知。群釋用心。傾辯波於論庭。表奏進内。密待宗傾。 | 今依山家傳，但案一家式。謹請天裁，聖上問和。給式僧統，于時六綱剋念，振智劒於不知，群釋用心。傾辯波於論庭。表奏進内，密待宗傾。 |
| Upon this [however,], His Majesty’s mind [remained] open and broad, and He instead sent [us] the ministry’s petitions. | 於是。帝心廣博。更給綱表。 | 於是，帝心廣博，更給綱表。 |
| I have carefully contemplated their petitions and responses [to us]. [But] they merely restate the words of Hīnayānists, and are lacking in both substance and reason. Showing no fondness for extensive-analysis, [they simply] rejected that there could be three [kinds of] temple in Japan, [without offering a defence for their position]. They did not consult the new ordnances [of Emperor Taizong, and yet,] they reject [the placing of] Mañjuśrī in the seat of honour. They open up the gate and sound the bell, and though they clamour for non-segregation [between members of the sangha], their actions are to calculate and restrict the growth [of the sangha] (i.e. draw boundaries around it). [They support] non-segregation [within the sangha] but pull back in shame [with their actions]. [They say that] the Dharmadhātu is [a single] home [for the entire sangha, but this refers to] the [perceptual-]abode of the contemplating-mind (觀心之境界), [whereas] the monastic quarters established [in the world] are the residence for the physical body; [because they confuse the two,] they have fallen deeply into the errors Master Faxian [identified]. They go against the ordinances in the Brahma’s Net [Sūtra, but] the twisted words of their accusations, in fact malign their [own] Preceptor [Jianzhen; constitute] the hindrance of [causing one’s own] teachings to become contradictory (自教相違); and therefore they violate the profundities of their own [teachings]. | 謹案表對。但陳小家詞。義理都無。不愛博覽。泯三寺於日本。無諮新制。遮上座於文殊。闡門鳴鐘。雖唱無遮。然行笇限升。無遮還恥。法界爲家。觀心宅建立僧房。是修身處。墮銑師破。乖梵網制。倒言之詰。返罵和上。違教之妨。故犯内祕。 | 謹案: 表對，但陳小家詞，義理都無。不愛博覽，泯三寺於日本。無諮新制，遮上座於文殊。闡門鳴鐘，雖唱無遮，然行笇限升。無遮還恥。法界爲家，觀心宅，建立僧房，是修身處; 墮銑師破。乖梵網制，倒言之詰，返罵和上; 違教之妨，故犯内祕。 |
| In the past, Mahādeva concealed his shameful [intentions,] and comitting offenses he earned the enmity of others. [However] presently, Mount Hiei presents a pearl [openly], and seeks the Direct Path (jikidō) of cultivation. They deceive disciples [by comparing this] to the five theses [of Mahādeva, while] we with our request for the Four-clauses [concerning] the Buddha Precepts, is in accord with [both] the principle and phenomena of heaven; how could [the two] be equally worthless!? On the contrary, if you press them on their rules, they’ll proclaim that “we’re Mahāyānists” while insisting that the seat of honour remain as Piṇḍola’s. Fear the forked-tongues of bats! [To wit,] they always say [that I only studied in] the provinces [of China], yet are without indignity [towards the countryside of] Hiso [where they train]!? And if they are against us provisionally designating [our monastics as ‘bodhisattvas’], then who is it that [they accept as] ‘true’ [Arhats in their stead]!? | 昔大天隱恥犯過人忌。今叡山顯玭求直道行。彼誑弟子於五事。此請佛戒四條。理事天懸。何得儡同。又降律儀則稱我大乘。定上座則還向賓頭。恐蝙蝠兩舌矣。輒噵邊州。無傾比蘇。若嫌假名之菩薩。誰爲眞實之聲聞。 | 昔大天，隱恥犯過人忌。今叡山，顯玭求直道行。彼誑弟子於五事，此請佛戒四條，理事天懸; 何得儡同!? 又，降律儀則稱: “我大乘”，定上座則還向賓頭。恐蝙蝠兩舌矣! 輒噵邊州，無傾比蘇!? 若嫌假名之菩薩，誰爲眞實之聲聞!? |
| [And so to say that these] six monastic-ministers promote and uphold the precepts, [whereas] Mount Hiei rejects and violates the them, is itself in violation of the seventh grouping (七聚) [of the Vinaya] (i.e. durbhāṣita/ 惡說) within [Buddhism], and defiance towards the Path of the Junzi outside it [in the secular world]. | 引持戒向於六綱。推犯戒與於叡山。此則内犯第七篇。外背君子道。文義相違具載別論。 | 引持戒向於六綱，推犯戒與於叡山，此則内犯第七篇，外背君子道。文、義，相違具載別論。 |
| I personally believe that the yearly-allotment [of students, should be given to all of] the five schools [of Tendai, Hossō, Sanron, Kegon and Risshu; not just our own school]. [And they should all act as] the virtuous-commanders of the nation, and the very components of [ethical] human relationships [in society]. [They should serve as] vessels for the two oceans [of water and birth-and-death, and constitute] the ladder-rungs [up the banks] of the Other Shore. By cultivating together, and functioning together, their [distinctive] flavours will [harmoniously] combine [like] salt and plums (which together make umeboshi). And by expounding alongside each other, and expounding and transmitting [the Dharma] alongside each other, their voices will [be made strong like] gold and stone. How could one [instead] be amenable [only] to their own school, and disregarding other schools value only what goes into [their own] ear and comes out of [their own] mouth!? One cannot quell their own mind, if they do not exert unbiased efforts; how then is one to cast off the hardship of impermanence!? | 竊以。年分五宗也。國家之良將。人倫之資粮。兩海之舟航。彼岸之梯隥。倶行倶用。則味同鹽梅。同説同説同傳則 聲等金石。何黨自宗。忽遏諸宗。但貴耳入口出。不能治内心。若無清虚之功。何排非常之難。 | 竊以，年分五宗也。國家之良將，人倫之資粮。兩海之舟航，彼岸之梯隥。倶行、倶用，則味同，鹽、梅。同説、同説、同傳，則聲等金石。何黨自宗，忽遏諸宗，但貴耳入口出!? 不能治内心，若無清虚之功; 何排非常之難!? |
| Presently in our Kōnin [era, we] have been debating the Teachings of the Śākyamuni, in order to determine what is incomplete, and what is complete. [And so] there can be no doubt that this is the [right] time for the practise of [the complete teachings] to arise; and there can be no doubt that this is the [appropriate] day for the cultivation of [the complete teachings] to be discerned. | 今我弘仁。論於釋教。定於徧圓。道之必可興之時。行之必可擇之日。 | 今，我弘仁，論於釋教，定於偏、圓。道之，必可興之時;行之，必可擇之日。 |
| [To wit,] the rules of the Hīnayāna [are those which] are to be shared [by practitioners of both] the Piṭaka and Common [Teachings]. [Whereas,] the Three Sets of [Precepts from the] Brahma’s Net Sūtra [are those which] are to be limited to [the practitioners of both] the Distinct and Perfect [Teachings]. However [if instead], the present ordinands of the Perfect School receive the rules of the Hīnayāna, they will forget the Three Sets of the Perfect [Precepts], and vying for name and fame, will strive to scatter [upon arriving at the Conjured] City. | 小乘律儀通於藏通。梵網三聚。局於別圓。而今圓宗度者。受小乘律儀。忘梵網三聚。爭求名利。競散城邑。 | 小乘律儀，通於藏、通。梵網三聚，局於別、圓。而今圓宗度者，受小乘律儀，忘梵網三聚，爭求名、利，競散城邑。 |
| [And this is why] in the period from the second year of Daidō (807 A.D.) until the ninth year of Kōnin (818 A.D.), twenty eight ordinands were admitted to the Two Courses, [and yet] the group which have remained on the mountain is made up of less than ten individuals! And in seeing the cart in front of us go off course, we should adjust our bearings [accordingly]. | 自去大同二年至于弘仁九年。兩業度者二十四口。住山之衆一十不滿。見前車傾。將改後轍。 | 自去大同二年，至于弘仁九年，兩業度者，二十八口，住山之衆，一十不滿! 見前車傾，將改後轍。 |
| [This is the reason why] in the thirty eighth year of the sixty-year-cycle (kigai) [called the] tenth year of Kōnin (819 A.D.), for the sake of transmitting the Perfect Precepts I composed the Kenkairon (i.e. the Clarifying the Precepts Treatise) in three fascicles, the Buppō Kechimyaku[fu] (i.e. the Lineage Charts of Buddha-Dharma) in one fascicle, and humbly submitted them to Your Majesty. | 謹以弘仁十載歳次己亥。爲傳圓戒。造顯戒論三卷。佛法血脈一卷。謹進陛下。 | 謹以: 弘仁十載歳次己亥，爲傳圓戒，造顯戒論三卷、佛法血脈一卷，謹進陛下。 |
| I once again request, that the students of the two courses of this Perfect School of Tendai, receive the Precepts of the Perfect Teachings in accord with the traditions of our school. [Furthermore, I request that] for a period of twelve years their fundamental abode will be the mountain, [during which time] they’re not to leave this mountain, and will be obligated to cultivate and train in the Four Kinds of Samādhi. | 重願。天台圓宗兩業學生。順宗示授戒。依本住山。一十二年令不退山。四種三昧。各令修練。 | 重願，天台圓宗兩業學生，順所傳宗，授圓教戒。依本住山，一十二年，令不退山，四種三昧，令得修、練。 |
| In this way, may the Precepts and Meditative-concentrations of the One Vehicle be eternally-transmitted in our land, and may the [true] diligence [undertaken] in the mountains and forests be taken up in future aeons [like grains] of dust. May the merit from this, extinguish the myriad calamities, may His Majesty’s lifespan be without limit, and in maintaining this, may the people be at peace in stability. | 然則。一乘戒定永傳本朝。山林精進遠勸塵劫。奉此功力。以滅群兇。上茲聖壽無疆。承此兆人精泰。 | 然則，一乘戒、定，永傳本朝，山林精進，遠勸塵劫。奉此功徳，以滅群兇，上茲聖壽無疆，承此兆人清泰。 |
| I, Saichō, beg pardon for [the limitations in my] knowledge of the practices, and express shame at [the paucity of my] understanding of the vidhāna (i.e. the rules & regulations of the precepts). [I therefore] humbly submit my foolish musings with increasing anxiety and trepidation. | 最澄識謝一行。學恥毘壇。謹 獻愚誠倍増戰汗。 | 最澄識謝一行，學恥毘壇。謹獻愚誠，倍増戰汗。 |
| Should the advanced petition be acceptable, I ask that a written edict be issued (i.e. a direct command issued by the court, rather than one discussed and passed) . Because I am unworthy of [the task of] transmitting the profundity of the precepts, I humbly and sincerely submit this petition of what I have heard… Saichō, with genuine reverence and sincere apprehension; respectfully: This twenty first day of the eleventh month of the eleventh year of Kōnin (820 A.D.) | 如允許進表。請降墨勅。依無任傳戒之深。謹奉表陳請以聞。最澄誠惶誠恐謹言。 弘仁十一年十一月二十一日。 (820 A.D.) | 若允許進表，請降墨勅。 依無任傳戒之深，謹奉表陳請以聞。最澄誠惶、誠懼，謹言: 弘仁十一年十一月二十一日。 (820 A.D.) |
右一章顯揚大戒論縁起所録。