顯戒論緣起
The Sources giving rise to “The Treatise Revealing the Precepts (i.e. Kenkairon)”
(JPN: Kenkairon Engi)
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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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Preface & Table of Content
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
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| Preface to the Soucres giving rise to “The Treatise Revealing the Precepts”: “The Treatise Revealing the Precepts” was composed by [myself,] Sange [Saichō], to reveal the Perfect Jewel [of the Precepts], [and to act] as a ‘shadow’ and ‘echo’ responding to His Majesty’s [presence and voice]. [Whereas] the present “Sources giving rise to [“The Treatise Revealing the Precepts”]” brings together new documents, to demonstrate the sources for “[The Treatise] Revealing the Precepts”. Were this text to become lost, then I fear that the stubborn and bias opponents [of my treatise,] would bring about the severing of the Noble One’s transformative [teachings]. And this is why [these] two fascicles have been respectfully submitted, and called the “The Sources giving rise to” [“The Treatise Revealing the Precepts”]. Respectfully submitted to the Government Clerk and Chronicler, by Saichō with genuine reverence and sincere apprehension, on the occasion of late spring in the third month, of the twelfth year of Kōnin (821 A.D.). | 顯戒論縁起序。 顯戒論者影響對奏。爲顯圓珠。山家所造也。今斯縁起者。拾其新文示顯戒由者也。若墜此文。恐偏執者。將斷聖化。是故名縁起。兩卷謹進。 史記官。最澄誠恐誠懼謹上。時大日本國弘仁十二年季春三月（ 821）也。 | 顯戒論縁起序 顯戒論者，影響對奏，爲顯圓珠，山家所造也。今斯縁起者，拾其新文，示顯戒由者也。若墜此文，恐偏執者，將斷聖化。是故名縁起，兩卷謹進。 史記官，最澄誠恐、誠懼，謹上。時大日本國弘仁十二年，季春三月(821 A.D.)也。 |
| First Fascicle of “The Sources giving rise to The Treatise Revealing the Precepts”: A compilation, of gathered, assembled and collected (漆 =黏著) documents: 1) A Memorial Expressing Thanks for Imperial Permission to Dispatch the Dharma Seeker. 2) A Memorial Expressing a Request for a Translator of the Vernacular for the Dharma Seeker. 3) A Certificate from Mingzhou of the Great Tang, [for] Travel to Mount Tiantai in Taizhou. 4) Poems of Mutual Farewell at Taizhou. 5) A Document from Venerable Daosui on the Transmission of the Bodhisattva Precepts. 6) A Record of the Deeds of the Transmitter of the Dharma of Tiantai, Venerable Daosui. 7) A Document on the Path and Virtue of The Seventh Patriarch Venerable Daosui. 8) A Brief Catalogue for the Dharma Seeker in Taizhou with the Words of Lu Chun. 9) A Certificate of the Great Tang [for] Travelling from Mingzhou to Yue County. 10) A Letter from the Great Tang Ācārya Jizhao, of the Longxingsi Temple in Yuezhou. 11) The Dharma Transmission Document from the Great Tang Ācārya Shunxiao, of the Lingyansi Temple on Mount Tai. 12) A Brief Catalogue of the Dharma Seeker in Yuezhou with the Words of Zheng Shenze. 13) A Document Indexing the Sūtra and Commentaries Presented. 14) Proclamation by the Court Attendant on the Establishment of the First Abhiṣeka Platform in the Great Nation of Japan, and the Selecting of Disciples to Receive the Dharma. 15) The Government Verification Granted to the Dharma-seeker to the Tang, Saichō, of the True [Dharma transmissions he has received] 16) The Ordination Certificate for the Monastic Gishin, on Receiving the Complete Precepts in the Great Tang. 17) The Government Verification Presented to the Monastic Gishin, at Taizhou in the Great Tang. 18) The Government Verification [Presented] to the Monastic Gishin, at Mingzhou in the Great Tang, as well as to the Ambassadors Dispatched to the Tang. 19) The Government Verification Granted to the Dharma-seeker and Vernacular-translator Monk to the Tang, Gishin, of the True Dharma transmissions [he has received]. 20) The Government Verification of the Transmission of the Three kinds of Samaya. 21) A Petition Requesting the Addition of the New Dharma Flower School. 22) A Petition Requesting the Addition of Annual Ordinands to be Set at Twelve, by the Monk Superintendants. 23) Ministerial Decision [regarding] the Fixing of Annual Ordinands for All Schools, and The Respective Sectarian Courses. 24) The Student Name-register for the Annually-allotted Ordinands of the New Tendai Dharma Flower School. | 顯戒論縁起卷上 合參拾漆首。 謝勅差求法使表一首。 請求法譯語表一首。 大唐明州向台州天台山牒一首。 台州相送詩一首。 傳菩薩戒道邃和上書一首。 天台傳法道邃和上行迹一首。 第七祖道邃和上道徳述一首。 台州求法略目録并陸淳詞一首。 大唐明州向越府牒一首。 大唐越州龍興寺寂照闍梨書一首。 大唐泰嶽靈巖寺順曉阿闍梨付法文一首。 越州求法略目録并鄭審則詞一首。 進經疏等表一首。 大日本國初建灌頂道場定受法弟子内侍宣一首。 賜向唐求法最澄傳法公驗一首。 大唐受具足戒僧義眞戒牒一首。 大唐台州給僧義眞公驗一首。 大唐明州僧義眞公驗并遣唐大使公驗一首。 賜向唐求法譯語僧義眞傳法公驗一首。 傳三部三昧耶公驗一首。 請加新法華宗表一首。 加年分度者定十二人僧統表一首。 定請諸宗年分度者自宗業官符一首。 新宗天台法華宗年分學生名帳。 | 顯戒論縁起卷上 合、參、拾、漆首。 謝勅差求法使表一首01。 請求法譯語表一首02。 大唐明州向台州天台山牒一首03。 台州相送詩一首04。 傳菩薩戒道邃和上書一首05。 天台傳法道邃和上行迹一首06。 第七祖道邃和上道徳述一首07。 台州求法略目録并陸淳詞一首08。 大唐明州向越府牒一首09。 大唐越州龍興寺寂照闍梨書一首10。 大唐泰嶽靈巖寺順曉阿闍梨付法文一首11。 越州求法略目録并鄭審則詞一首12。 進經疏等表一首13。 大日本國初建灌頂道場定受法弟子内侍宣一首14。 賜向唐求法最澄傳法公驗一首15。 大唐受具足戒僧義眞戒牒一首16。 大唐台州給僧義眞公驗一首17。 大唐明州僧義眞公驗并遣唐大使公驗一首18。 賜向唐求法譯語僧義眞傳法公驗一首19。 傳三部三昧耶公驗一首20。 請加新法華宗表一首21。 加年分度者定十二人僧統表一首22。 定請諸宗年分度者自宗業官符一首23。 新宗天台法華宗年分學生名帳24。 |
Final Fascicle: (NO LONGER EXTANT) 25) A Petition Requesting [Permission] to Transmit the Perfect Mahāyāna Precepts in the Tendai Dharma Flower School. (NO LONGER EXTANT) 26) Protocol for the Request to Transmit the Perfect Mahāyāna Precepts in the Tendai Dharma Flower School. (NO LONGER EXTANT) 27) A Memorial Submitted by the Monastic Superintendent of Dai’anji Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) 28) A Memorial Submitted by the Monastic Superintendent of Saidaiji Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) 29) A Memorial Submitted by the Monastic Superintendent of Tōdaiji Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) 30) A Memorial Submitted by the Monastic Superintendent of Yakushiji Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) 31) A Memorial Submitted by the Monastic Superintendent of Yamashinadera Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) 32) A Memorial Submitted by the Monastic Superintendent of Gangōji Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) 33) A Treatise Submitted by Venerable Keishin of the Tōdaiji Temple in the Southern Capital [of Nara]. (NO LONGER EXTANT) | 卷下。 請天台法華宗傳圓大乘戒表一首。 請天台法華宗傳圓大乘戒式一首。 南都西大寺進僧統一首。 南都東大寺進僧統牒一首。 南都大安寺進僧統牒一首。 南都藥師寺進僧統牒一首。 南都山階寺進僧統牒一首。 南都元興寺進僧統牒一首。 南都東大寺進景深和上論一首。 | 卷下。 請天台法華宗傳圓大乘戒表一首25 【内容缺】。 請天台法華宗傳圓大乘戒式一首26 【内容缺】。 南都西大寺進僧統一首27 【内容缺】。 南都東大寺進僧統牒一首28 【内容缺】。 南都大安寺進僧統牒一首29 【内容缺】。 南都藥師寺進僧統牒一首30 【内容缺】。 南都山階寺進僧統牒一首31 【内容缺】。 南都元興寺進僧統牒一首32 【内容缺】。 南都東大寺進景深和上論一首33【内容缺】。 |
謝勅差求法使表一首01
A Memorial Expressing Thanks for Imperial Permission to Dispatch the Dharma Seeker 01
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| I, the śramaṇa Saichō, [wish to] relate [the following]: I have humbly received the Imperial Decree dispatching us as Dharma-seeking envoys, and making us responsible for the promotion of the Path of the Dharma. I, Saichō, am unworthy of [this] edict, [but] I will shoulder [this responsibility, even though] I know not what to do (lit. ‘where to place [myself]’). I have merely secluded myself in the mountains, [and so] I have no knowledge of advancing or retreating (i.e. strategising and politics). My intellect is dull and meagre ( 錐刀 = 微薄 HDC), and I am not yet [capable of even] distinguishing beans from barley! Nevertheless, with a sincerity that rushes off [as one who] seeks out the [source of a] fragrance; and faith that climbs high [like a] snowy peak, I will rouse this feeble mind to meet the Imperial Command! Overwhelmed with utmost reverence and timidity, I respectfully entrust [this] memorial to the Lesser Counselor, Overseer of the Guards, Noble of the Lower Fifth Rank, and Court Minister, Ōtomo no Iruka, as a statement of my humble gratitude, for Your Majesty’s consideration. [That I may] slight or offend [Your Majesty’s] dignity, I am overcome with profound anxiety. Respectfully related, a petition submitted by the śramaṇa Saichō: On the thirteenth day of the ninth month, Of the twenty-first year of Enryaku (802 A.D.). | 沙門最澄言。伏奉勅旨。差求法使。任興法道。最澄荷非分詔。 罔知攸措也。但身隱山中不知進退。才拙錐刀未別菽麥。雖然。追尋香之誠。仰雪嶺之信。勵微劣之心。答天朝之命。不任悚荷之至。謹附少納言近衞將監從五位下大友朝臣入鹿。奉表陳謝以聞。輕犯威嚴。伏深戰慄謹言。 延暦二十一年九月十三日（ 802） 沙門最澄上表。 | 沙門最澄言: 伏奉勅旨，差求法使，任興法道。最澄荷非分詔，罔知攸措也。但身隱山中，不知進退; 才拙錐刀，未別菽麥! 雖然，追尋香之誠，仰雪嶺之信，勵微劣之心，答天朝之命! 不任悚荷之至，謹附少納言、近衞將監、從五位下、大友朝臣入鹿，奉表陳謝以聞。輕犯威嚴，伏深戰慄，謹言。 延暦二十一年九月十三日(802 A.D.) 沙門最澄上表 |
請求法譯語表一首02
A Petition Requesting a Vernacular Translator for the Dharma Seeker 02
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| I, the śramaṇa Saichō, have heard it said that: [Master] Kumārajīva of the State of Qin crossed the flowing sands [of the Taklamakan Desert] in search of the Dharma; and [Master] Xuanzang of the Tang Dynasty went over the Congling Ranges to seek out a teacher. Neither of them put constraints on the time [these goals might require], for the attainment of the practices was the [only] end-point. And for this reason, they studied the regional dialects of the Western Regions, [in order to] transmit the Dharma Treasury (dharmakośa) to the Eastern Lands. [Nevertheless,] I have respectfully considered that this journey in search of the Dharma, is constrained by [both] its departure and return [voyages]. And the scrolls of the Dharma-gate which I seek, exceed several hundred. Therefore, I will be required to enquire extensively [across] various regions [of Tang China] and meet with their peoples. I, Saichō, have not studied Spoken Chinese, and I am ignorant in the translation of languages. The translators on the four ships must work alongside the [diplomatic] envoys, and we will each separate [when we] go in pursuit of That Way. It follows then [that making use of them] is not possible. I [therefore] take the liberty of fore-planning an alternative means of making inquiries on our search, so that we might be able to achieve our aims. The śrāmaṇera Gishin who took ordination this year, studied spoken Chinese from an early age, and has some familiarity with the Language of the Tang. As a capable youth he is wise, [and has already become] somewhat acquainted with the sūtras and śāstras. I humbly beseech [Your Majesty to exercise] your exceptional inner divine grace, for I request that in addition to his [role as an] attendant, Gishin be assigned as an interpreter [to this] Dharma-seeker, and that we might be further permitted to study the Doctrines of the Teachings together. If this comes to pass, then investigating and enquiring into the Doctrines of the Tiantai School will be easy, and the Noble Ones of that place will be able to communicate their sentiment without difficulty. And should there still be [questions] remaining [at the end of this trip], then they must be entrusted to the [other long-term] students remaining abroad, [who can continue] the investigation over the years! Overwhelmed by my extreme triviality and limitations, I respectfully submit this petition for Your Majesty’s consideration. [Though I am] exceedingly anxious and fearful, I respectfully relate [the aforementioned]. On the twentieth day of the tenth month, Of the twenty-first year of Enryaku (802 A.D.). A petition submitted by the śramaṇa Saichō. | 沙門最澄聞。秦國羅什度流沙而求法。唐朝玄弉踰葱嶺以尋師。 並皆不限年數得業爲期。是以習方言於西域。傳法藏於東土。伏計此度求法。往還有限。所求法門。卷逾數百。仍須歴問諸州得遇其人。最澄未習漢音。亦闇譯語。忽對異俗難述意緒。四船通事。隨使經營。相別訪道。遂不可得。竊慮。分途問求。乃可有得所志之旨。當年得度沙彌義眞。幼學漢音。略習唐語。少壯聰悟。頗渉經論。仰願殊蒙天恩。傔從之外。請件義眞。爲求法譯語。兼復令學義理。 然則。天台義宗。諮問有便。彼方聖人。通情不難。若猶有所殘者。須屬留學生。經年訪求矣。不任區區之至。謹奉表以聞。伏増戰汗。謹言。 延暦二十一年十月二十日（ 802） 沙門最澄上表。 | 沙門最澄聞: 秦國羅什，度流沙而求法; 唐朝玄弉，踰葱嶺以尋師。 並皆不限年數，得業爲期。是以，習方言於西域，傳法藏於東土。 伏計此度求法，往還有限; 所求法門，卷逾數百。仍須歴問諸州，得遇其人。最澄未習漢音，亦闇譯語。忽對異俗，難述意緒。 四船通事，隨使經營，相別訪道。遂不可得。竊慮，分途問求，乃可有得所志之旨。 當年得度沙彌義眞，幼學漢音，略習唐語。少壯聰悟，頗渉經、論。仰願殊蒙天恩，傔從之外，請件義眞，爲求法譯語，兼復令學義理。 然則，天台義宗，諮問有便; 彼方聖人，通情不難。若猶有所殘者，須屬留學生，經年訪求矣! 不任區區之至，謹奉表以聞，伏増戰汗，謹言。 延暦二十一年十月二十日 (802 A.D.) 沙門最澄上表。 |
大唐明州向台州天台山牒一首03
A Certificate from Mingzhou of the Great Tang, [for] Travel to Mount Tiantai in Taizhou 03
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| A Certificate from Mingzhou [bearing] Felicitations: The Dharma seeking monastic Saichō, of the Nation of Japan is going to Mount Tiantai on pilgrimage. [He] carries: – A Golden-lettered set of the Sublime Dharma of the Lotus Flower Sūtras. [That is,]: –A complete Golden-lettered Sublime Dharma of the Lotus Flower Sūtra. (in eight fascicles, with golden-lettering on the outside ). –A Golden-lettered Infinite Meanings Sūtra, in one fascicle. –And a Golden-lettered Contemplation of Samantabhadra Sūtra, in one fascicle. (The aforementioned ten fascicles are contained together in a sealed box. Saichō was ordered to advise that: this [box] has been strictly sealed by the Crown Prince of the Nation of Japan, and it is not permitted to be opened until arrival [at Mount Tiantai]). As well as (屈=集中): – The Commentary of Ten Bhadantas [Who lectured at Mount Hiei], in ten fascicles. – The Treatise on the Debates Among the Bhadantas, of his land, in two fascicles. – Ten Crystal mālās. – A Statue of Varuṇa Bodhisattva in a sandalwood niche. (one chi in height (approx. one foot)). The letter from the aforementioned Saichō advises that: all of these things will be taken to Mount Tiantai as offerings. The Court (naigubu) Monastic Saichō, the Śrāmaṇera Gishin, and the attendant Tajihi no Fukunari [will be travelling] with their personal effects, documents and Commentaries totaling approximately two hundred catties [in weight]. A document received from Liu Chenggui, the Officer in charge of the Guards advises that: “I have received the letter of the monastic Saichō of the Nation of Japan, [regarding] his intention to travel to Mount Tiantai for pilgrimage, [and he] has gradually recovered [from his] illness. [And so they] set out on the fifteenth day of the current month. Please see the above enclosed [report].” The Governor has issued an order to officials that they are to provide official papers, and that the respective counties along the route are to provide boats and [assistance] in carrying their baggage onwards. Persons are to act in accordance with this Advisory Certificate. Certificate [written] by the Chronicler Sun Jie on the twelfth day of the ninth month, of the twentieth year of Zhenyuan (804 A.D.). [Signed by] the Administrator of Revenue, Sun Wanbao. | 禮 明州牒 日本國求法僧最澄往天台山巡禮。 將金字妙法蓮華經等。 金字妙法蓮華經一部 （八卷。外標金字）。 金字無量義經一卷。 普賢觀經一卷。 （已上十卷。共一函盛封。令最澄稱。是日本國春宮永封。未到不許開折）。 屈十大徳疏十卷。 本國大徳諍論兩卷。 水精念珠十貫。 檀龕水天菩薩一躯（高一尺）。 右得僧最澄状稱。總將往天台山供養。供奉僧最澄。沙彌僧義眞。從者丹福成。文書鈔疏及隨身衣物等。總計貳佰餘斤。牒得勾當軍將劉承規状稱。得日本國僧最澄状。欲往天台山巡禮。疾病漸 可。今月十五日發。謹具如前。者使君判付司給公驗。并下路次縣。 給船及擔送過。者准判謹牒。貞元二十年九月十二日史孫階牒（ 804）。 司戸參軍孫萬寶。 | 禮 明州牒: 日本國求法僧最澄，往天台山巡禮。 將: 金字《妙法蓮華經》等。 金字《妙法蓮華經》一部 (八卷，外標金字)。 金字《無量義經》一卷。 《普賢觀經》一卷。 (已上十卷，共一函盛封。令最澄稱: 是日本國，春宮永封，未到不許開折)。 屈《十大徳疏》十卷。 本國《大徳諍論》兩卷。 水精念珠十貫。 檀龕水天菩薩一躯 (高一尺)。 右得僧最澄状稱: 總將往天台山供養。 供奉僧最澄、沙彌僧義眞、從者丹福成，文書鈔疏及隨身衣物等，總計貳佰餘斤。 牒得勾當軍將劉承規状稱: 得日本國僧最澄状，欲往天台山巡禮，疾病漸可。今月十五日發。謹具如前。 者使君判付司給公驗，并下路次縣，給船及擔送過。 者准判謹牒。 貞元二十年九月十二日，史孫階牒。 (804 A.D.) 司戸參軍孫萬寶。 |
台州相送詩一首04
Poems of Mutual Farewell at Taizhou 04
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| A Preface to the Farewells Sending the Sage Saichō, Back to the Land of Japan: | 送最澄上人還日本國叙。 | 送最澄上人還日本國叙。 |
| All of the Buddhas of the Past have pulverized their very flesh unto dust, and sacrificed themselves to vicious tigers for the sake of the Dharma! And having hear Their stories, I now bear witness to such a man (i.e. Saichō)! Having planted wholesome roots (kuśalamūla) in lives past, the Japanese śramaṇa Saichō, already knew of the illusory and shadow-like [nature of the world]. [And so,] though he dwelt in the world, he was not attached [to it]; and though he [looked upon all as] equal to empty-space (ākāśa), he did not fixate [on even this]. Amidst the conditioned (saṃskṛta) he realised the unconditioned (asaṃskṛta); and enmeshed in the afflictions (kleśa) he attained liberation (vimokṣa). As a result of hearing that the Great Master Zhiyi of China had transmitted the Mind-seal of the Tathāgata on Mount Tiantai, he set off bearing [gifts of] gold to cross over the great ocean. He was not afraid of the tempests sent down from the heavens, nor did not he shrink from the lightning flashes bearing down angrily [upon them]. He forsook his body, and yet his body remained; and he set his thought upon That Dharma (i.e. Tiantai), and that Dharma was obtained. Great Indeed is this Dharma-seeker! On the twenty sixth day of the ninth month of the twentieth year of Zhenyuan (804 A.D.), he reached the coastal area [of Taizhou] and had an audience with the Governor (大守= 太守) Lord Lu [Chun] (陸淳). [Saichō] presented [to him] fifteen taels of gold, two hundred sheets of elegant paper [from] Chikushi [in Kyushu], two writing brushes [from] Chikushi, four blocks of ink [from] Chikushi, a small knife, two patterned brocades, two fire-flints, eight large stones, nine pieces of fragrant wood, and a string of crystal beads. Lord Lu was well-versed in the deep-meaning of the principles of Confucius, and had gathered myriad skills from across the country; he was pure like ice [that is kept safe] in a pouch, and he was as bright as the moon on a frostbitten [evening]. He gave the nine items of the paper and so forth to all of the attendants, [but] returned the gold to the Master. The Master’s interpreter [Gishin then] requested that the value of the gold be exchanged for paper, to be used in writing out [the works teaching] Tiantai’s Calming and Contemplation (śamatha-vipaśyanā), and Lord Lu agreed to this. He then ordered the wise descendant-disciple of the Great Master [Zhiyi], named Daosui, to gather the scribes and copy them out, and this was completed within a month. His Eminence [Dao]sui also disclosed [to Master Saichō] the doctrines of the School in their entirety! And having happily sought [the master’s] guidance, Saichō paid his obeisance, and took his leave [of Master Daosui]. On the first auspicious [day] of the third month [of 805 A.D.], the Far off Land [of Japan] emitted its light intensely, [and so we] poured fresh tea to bid farewell to [our friend], and facing into the spring winds saw him off into the distance. The Sage returned to his homeland to present his findings, [for he now] knows the preeminence of the Noble Ones of our Tang [Lands]. Written on a Yi-day in the twenty first year of Zhenyuan (805 A.D.), By Wuyi, the Commander of the Cavalry in Taizhou. | 過去諸佛。爲求法故。或碎身如塵。或捐躯強虎。嘗聞其説。今覩其人。日本沙門最澄。宿植善根。早知幻影。處世界而不著。等虚空而不凝。於有爲而證無爲。在煩惱而得解脱。聞中國故大師智顗。傳如來心印於天台山。遂齎黄金渉巨海。不憚陷天之駭浪。不怖映日之驚鼈。外其身而身存。思其法而法得。大哉之求法也。以貞元二十年九月二十六日臻於海郡。謁大守陸公。獻金十五兩。筑紫斐紙二百張。筑紫筆二管。筑紫墨四挺。刀子一。加斑組二。火鐵二。加大石八。蘭木九。水精珠一貫。陸公精孔門之奧旨。薀經國之宏才。清比氷嚢。明逾霜月。以紙等九物。達於庶使。返金於師。師譯言請貨金貿紙用書天台止觀。陸公從之。乃命大師門人之裔哲曰 道邃。集工寫之。逾月而畢。邃公亦開宗指審焉。最澄忻然瞻仰。作禮而去。三月初吉。遐方景濃。酌新茗以餞行。對春風以送遠。上人還國謁奏。知我唐聖君之御宇也。 貞元二十一年已日 台州司馬呉顗叙（805）。 | 過去諸佛，爲求法故，或碎身如塵，或捐躯強虎! 嘗聞其説，今覩其人! 日本沙門最澄，宿植善根，早知幻影。處世界而不著，等虚空而不凝。於有爲而證無爲，在煩惱而得解脱。 聞中國故大師智顗，傳如來心印，於天台山，遂齎黄金渉巨海。不憚陷天之駭浪，不怖映日之驚鼈。外其身而身存，思其法而法得。大哉之求法也! 以貞元二十年九月二十六日，臻於海郡，謁大守陸公。獻金十五兩、筑紫斐紙二百張、筑紫筆二管、筑紫墨四挺、刀子一、加斑組二、火鐵二、加大石八、蘭木九、水精珠一貫。 陸公精孔門之奧旨，薀經國之宏才，清比氷嚢，明逾霜月。以紙等九物，達於庶使，返金於師。師譯言請貨金貿紙用書天台止觀，陸公從之。乃命大師門人之裔哲曰道邃，集工寫之，逾月而畢。邃公亦開宗指審焉! 最澄忻然瞻仰，作禮而去。 三月初吉，遐方景濃，酌新茗以餞行，對春風以送遠。上人還國謁奏，知我唐聖君之御宇也! 貞元二十一年已日， 台州司馬呉顗叙 (805 A.D.)。 |
詩
The [Farewell] Poems
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| (Composer Unknown): For the essential meaning he crossed over vast seas, in search of the Classics of Contemplative-practice. Wondering about his homeland in the morning he turned to the sun, and tracing out his route in the evening, he looked to the stars. Attaining the Dharma brought joy to his heart, and riding on the vessel [home,] his body will find its ease. With a single-thought he arrives in Fusang (i.e. Japan), so why must he wear out his body in the wind and rain!? | （贈者不明） 重譯越滄溟。來求觀行經。問郷朝指日。尋路夜看星。得法心念喜。乘杯體自寧。扶桑一念到。風水豈勞形。 | (贈者不明) 重譯越滄溟，來求《觀行經》。 問郷朝指日，尋路夜看星。 得法心念喜，乘杯體自寧。 扶桑一念到，風水豈勞形!? |
| By the Adjutant Clerk of Taizhou, Meng’guang: Last year he came in search [of the Dharma], and in this new year he returns having received that Dharma. The myriad fragrances follow after the Pattra-leaf, and the One Rain [of the Ekayāna] moistens the Meditation-robes. The white ship is light atop the waves, and it sails away with its back to the setting sun. From afar we will know when he arrives in his homeland, for the meeting of fellow Dharma-transmitters is rare indeed! | 台州録事參軍孟光。 往歳來求請。新年受法歸。衆香隨貝葉。一雨潤禪衣。素舸輕翻浪。征帆背落暉。遙知到本國。相見道流稀。 | 台州録事參軍孟光 往歳來求請，新年受法歸。 衆香隨貝葉，一雨潤禪衣。 素舸輕翻浪，征帆背落暉。 遙知到本國，相見道流稀。 |
| By Mao Huan, Magistrate of Lin-county in Taizhou: [Coming across] a thousand li to search for the texts on the teachings, we are pained by parting at the beginning of spring. [Though] the Characteristic of non-abiding has not yet been bestowed [upon him], he returns with the lines and odes of the Patriarchs. Lifting the brush he writes barbarian thoughts, yet in burning incense he wonders about Chinese manners. Do not speak of great oceans broad, for it should be understood in accord with Beidu! | 台州臨縣令毛渙。 萬里求文教。王春愴別離。未傳不住相。歸集祖行詩。擧筆論蕃意。焚香問漢儀。莫言滄海闊。杯度自應知。 | 台州臨縣令毛渙 萬里求文教，王春愴別離。 未傳不住相，歸集祖行詩。 擧筆論蕃意，焚香問漢儀。 莫言滄海闊，杯度自應知! |
| By the County-best and Presented Scholar, Cui Mu: A Single Leaf has come from the East, making its way through vast oceans. From afar he has thought of That Land Nearest the Sun, [and now he will] return propelled by the waves and buffeted by the winds. When we discuss the Dharma our vernaculars diverge, but when we share sūtras the written words are the same. O when will he return to his native abode, and establish the School of the Profound Methods? | 郷貢進士崔暮。 一葉來自東。路在滄溟中。遠思日邊國。却逐波上風。問法言語異。傳經文字同。何當至本處。定作玄門宗。 | 郷貢進士崔暮 一葉來自東，路在滄溟中。 遠思日邊國，却逐波上風。 問法言語異，傳經文字同。 何當至本處，定作玄門宗? |
| By the Presented Scholar Quan Jishi of the Bureau of Learning: Our Home is near to Fusang, [and yet] the spray and waves stretch onwards without end! He came seeking verses on Pattra-leaves, [but he] went far beyond the Dragon Palace in the sea. The water’s currents flow back to his abode, and so the boat sails far yonder to the East. [If] we think of each other [across] the vast waters without end, then in a dream our souls shall meet. | 廣文館進士全濟時。 家與扶桑近。煙波望不窮。來求貝葉偈。遠過海龍宮。流水隨歸處。征帆遠向東。相思渺無畔。應使夢魂通。 | 廣文館進士全濟時 家與扶桑近，煙波望不窮! 來求貝葉偈，遠過海龍宮。 流水隨歸處，征帆遠向東。 相思渺無畔，應使夢魂通。 |
| By the Tiantai śramaṇa Xingman: Though of different lands and native tongues distinct, the Dharma-Nature of the Contemplating Mind is the same [for all]. When he came it was in search of the [other] half of the verse, but returning from his stay he has awakened to True Emptiness. Having flipped through the pattra-leaves of sūtras and their commentaries, [he now] goes back East of the great ocean. O when will he return to his native land, and follow in the footsteps of the Great Master’s ways? | 天台沙門行滿。 異域郷音別。觀心法性同。來時求半偈。去罷悟眞空。貝葉翻經疏。歸程大海東。何當到本國。繼踵大師風。 | 天台沙門行滿 異域郷音別，觀心法性同。 來時求半偈，去罷悟眞空。 貝葉翻經疏，歸程大海東。 何當到本國，繼踵大師風? |
| By the Tiantai Disciple who has returned to the Truth, Xu Lan: By the heights of the Path his heart was turned towards the Truth, and by the depths of Virtue his mind was made decisively firm. Unafraid of great waves far-reaching, in China he sought the conditions of the Dharma. His diligence is recognizable to all, and the vastness of his learning is on par with all the heavens. When he arrives back in the Land of Fusang (Japan), he will be received by the people and embraced by the warmth of the sea. | 天台歸眞弟子許蘭。 道高心轉實。徳重意唯堅。不懼洪波遠。中華訪法縁。精勤同忍可。廣學等彌天。歸到扶桑國。迎人擁海燸。 | 天台歸眞弟子許蘭 道高心轉實，徳重意唯堅。 不懼洪波遠，中華訪法縁。 精勤同忍可，廣學等彌天。 歸到扶桑國，迎人擁海燸。 |
| By the Tiantai Monk Huanmeng: Hurrying back along the road to Fusang, he returns to ride his old leafy boat. Above the tides he sees the setting sun, as tumbling waves seek to swallow the heavens. [When you] intended to stay did it [really last] more than a day? And in your wandering about were we apart for a year? Though far away [from there] he takes up the Dharma of India, and goes back in order to transform beings. | 天台僧幻夢。 刧返扶桑路。還乘舊葉船。上潮看𣷽日。翻浪欲陷天。求宿寧逾日。雲行詎隔年。遠將乾竺法。歸去化生縁。 | 天台僧幻夢 刧返扶桑路，還乘舊葉船。 上潮看𣷽日，翻浪欲陷天。 求宿寧逾日? 雲行詎隔年? 遠將乾竺法，歸去化生縁。 |
| The Former Directorate of Education and Lecturer of the Classics, Lin Yun: He sought to obtain the Sublimity of the True Vehicle, but his pleas to go back are all the more filled with emotion. Having attained the Profound Gate to the Mind-ground, thoughts of home in the [Land] Nearest the Sun arose. Enacting Brahmā-like compassion that spreads out [like] clouds [in the sky], he floats in his vessel on the clear ocean at high-tide. As soon as he reaches the Other Shore, the Venerable will be welcomed with the scattering of flowers! | 前國子監明經林暈。 求獲眞乘妙。言歸倍有情。玄關心地得。郷思日邊生。作梵慈雲布。浮杯漲海清。看看達彼岸。長老散華迎。 | 前國子監明經林暈 求獲眞乘妙，言歸倍有情。 玄關心地得，郷思日邊生。 作梵慈雲布，浮杯漲海清。 看看達彼岸，長老散華迎! |
傳菩薩戒道邃和上書一首 05
A Document from Venerable Daosui on the Transmission of the Bodhisattva Precepts 05
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| My sorrow has grown [since our] sudden parting. I have thought of you several times [over] the spring, for I do not know whether you made it to your ship’s destination or not, in peace and good [spirits]!? The Bodhisattvas who transmitted the Dharma in the past, suffered great hardships. [And so] how could [those who] propagate it today, be without difficulty and want (虛困)!? Each passing day I, Daosui, grow older. And I have yet to [achieve] any of the various [things I’d hoped to accomplish]. Both my mind and physical-form are worn out, and the cutting-wind [of death] is not far off. [So] I contemplate the floating clouds and moon [upon] the water, just to banish [my thoughts] of the next birth! [Though our] propagation [efforts] will be separated by a vast ocean, and our meeting [here again] is unfathomable, we each vow to to transmit and uphold it together, [for our] goal is the Wisdom of the Buddhas. Take heart! The last messenger came and went, [and so I know not] with [any] certainty when we will be able to send letters from afar [again,] informing each other [of events]!? Because of this, I have entrusted and sent off these short enclosed words [to you]. Sent by the Bodhisattva Precept Master and Tiantai śramaṇa Daosui, addressing the Tripiṭakācārya Saichō of Japan. With the same felicitations as above to the practitioner Gishin; may we each together propagate the Teachings of the School all over! On the twenty first day of the third month, (in the Inner Palace). (805 A.D.) | 乍別増悵。春憶數行。不知平善達船所否。過去傳法菩薩。備受艱辛。今日弘揚。寧無勞虚也。邃。日向衰老。諸皆未能。色心倶頽。刀風非遠。觀浮雲水月。以遣餘生耳。化隔滄海。相見杳然。各願傳持共 期佛慧也。勉旃。先進奉使向來。何當定發信遠相報。因然投施往。略附數字。傳菩薩戒師天台沙門道邃。告日本國最澄三藏處。義眞行者。意不殊前。各各相共弘揚宗教也。 三月二十一日（後宮）（ 805）。 | 乍別，増悵。春憶數行，不知平善達船所否!? 過去傳法菩薩，備受艱辛。今日弘揚，寧無勞虚也!? 邃，日向衰老，諸皆未能。色、心倶頽，刀風非遠。觀浮雲水月，以遣餘生耳! 化隔滄海，相見杳然，各願傳持共，期佛慧也。勉旃! 先進奉使向來，何當定發信遠相報!? 因然投施往，略附數字。 傳菩薩戒師天台沙門道邃，告日本國最澄三藏處。義眞行者，意不殊前;各各相共弘揚宗教也! 三月二十一日（後宮）。(805 A.D.) |
天台傳法道邃和上行迹一首 06
A Record of the Deeds of the Transmitter of the Dharma of Tiantai, Venerable Daosui 06
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| The Deeds of Venerable Daosui (also called the Record of the Deeds行業記): Recorded by the Tiantai śramaṇa Ganshu (or Qianshu), of the Great Tang. | 道邃和上行迹 大唐天台沙門乾淑述。 | 道邃和上行迹 大唐天台沙門乾淑述。 |
| The Venerable’s secular surname was Wang, [and though he] was a descendant of the [Wang’s of] Langya [in Shandong], his childhood home was the Western Capital [of Chang’an, where he was a member of a family of] officials (lit. ‘brocade wearers’). The family’s successive-generations cannot be provided. He was himself, consequently appointed as a Censor of Discipline, [but] he refused the orders of the Zheng Faction, and followed a teacher to study The Path. At twenty four years of age, he finally proceeded to Full [Ordination] (upasaṃpadā). In the Land of Qin he studied the Precepts, and once he understood [what constituted their] observance and their violation, he [then] pondered the Mahāyāna. Subsequently, he was copying out the Commentary on the Dharma Flower [Sūtra] by [Master Kuiji of] Ci’en, whereupon one evening he saw a monk in a dream, who said to him: “Why do you not hearken to the doctrines of the Perfect and Sudden School of Tiantai!?” | 和上俗姓王氏。瑯琊苗裔。桑梓西京繍衣。繼氏不可具。委身乃授監察御史。鄭組辭策。從師學道。年二十四。方乃進具。於秦地學戒。既達持犯。思大乘。遂寫慈恩法華疏。於夜夢見一僧。而語曰。何不聽於天台圓頓宗旨。 | 和上俗姓王氏，瑯琊苗裔，桑梓西京繍衣。繼氏不可具。委身乃授監察御史，鄭組辭策，從師學道。 年二十四，方乃進具。於秦地學戒，既達持犯，思大乘。遂寫慈恩《法華疏》，於夜夢見一僧，而語曰： 「何不聽，於天台圓頓宗旨!?」 |
| When the morning came, he went to various people and told them the content of his dream. The various people [all] said: “Since you’ve had [such a] dream, how could it not be a sign!? I’ve heard that [the Master] Zhanran is presently at the Miaole Si [Temple in] Changzhou, intensively transmitting and propagating These Teachings! ” At the time [however,] although he heard their words, he did not yet take them as completely true. Later, he came to believe them, for he finally knew that they were not false. And so he abandoned what he was copying, shook his Khakharaka-staff (Shakujō) and headed south. On arriving at the Fayun Si [Temple] in Yangzhou, he intended to stay [there]. [When] ten days [had passed,] he again saw a monk in a dream who spoke saying: “The lectures on the Sūtra at Miaole [Si Temple] are already about to reach the Chapter on Skilful Means, so you should go quickly now!” | 至明旦。乃向衆人陳説夢事。衆人曰。既有夢。 豈無其徴。承常州妙樂寺湛然。今盛傳弘此教。時雖聞其語。未爲的實。後有信至。方知不虚。乃捨所寫。振錫南行。到揚州法雲寺欲住。旬日又夢見一僧。語曰。妙樂講經。已欲至方便品。今可速往。 | 至明旦，乃向衆人陳説夢事。衆人曰： 「既有夢，豈無其徴!? 承常州妙樂寺湛然，今盛傳弘此教!」 時雖聞其語，未爲的實。後有信至，方知不虚。乃捨所寫，振錫南行。到揚州法雲寺，欲住。旬日，又夢見一僧，語曰： 「妙樂講經，已欲至《方便品》，今可速往!」 |
| This caused him to then rush to his destination, and as a result he [saw] that it was just as in his dream. He [studied] the practices together with [Zhanran] for five years, undertaking nothing else [during that time]. And he extended his days with candles, [until these] rarest of practices had been completed. At that point, he took leave of his Master to cultivate independently, about which his Master said: “According to the place [in which you] reside, proclaim and transmit [The Teachings] in conformity with their capacities. [In this way], even if you’re cultivating the practice by yourself, it will also bring benefit [to others].” | 因乃馳趣。果如其夢。集業五年。更無他事。以燭繼晝。麟角業成。乃辭師獨行。師曰。隨方而住。隨分宣傳。縱自修行。亦爲利益。 | 因乃馳趣，果如其夢。 集業五年，更無他事。以燭繼晝，麟角業成。乃辭師獨行，師曰： 「隨方而住，隨分宣傳。縱自修行，亦爲利益。」 |
| Consequently, [when he] arrived back in Yang County, he received requests from people to lecture upon the Dharma Flower [Sūtra] (T 262), [and Zhiyi’s Great] Calming and Contemplation (T 1911), Profound [Meaning of the Dharma Flower Sūtra] (T 1716), and Words [and Phrases of the Dharma Flower Sūtra] (T 1718); he delivered each several times. Later on, he proceeded to [Mount] Tiantai, and on the road at Yuezhou he met with the Censor, Sir Duan. Afterwards, Prefect Lu who administered Shezhou, [also came and] paid his respects to the Venerable. And finally, in the twelfth year of Zhenyuan (796 A.D.) he entered Tiantai, and dwelt upon the mountain for nine years. [During that time,] he lectured upon the Dharma Flower [Sūtra] (T 262), [Zhiyi’s Great] Calming and Contemplation (T 1911), Profound [Meaning of the Dharma Flower Sūtra] (T 1716), and Words [and Phrases of the Dharma Flower Sūtra] (T 1718) etc; never once failing to do so across the six periods of cultivation [in the day and night]. [Moreover,] he recited the entire Dharma Flower [Sūtra], and the Precepts of the Mahā and Hīna yānas once daily; never failing to complete them. | 遂却至揚府。被人請講法華。止觀。玄文。各得數遍。後入天台。於路至越州。見御史端公。後除歙州刺史。陸參拜爲和上。後至貞元十二年。入天台居山九年。講法華。止觀。玄文等。未曾有闕六時行道。法華一部。 大小乘戒。日常一遍。未嘗不周。 | 遂却至揚府，被人請講《法華》、《止觀》、《玄》、《文》，各得數遍。 後入天台，於路至越州，見御史端公。後除歙州刺史，陸參拜爲和上。 後至貞元十二年，入天台，居山九年。講《法華》、《止觀》、《玄》《文》等; 未曾有闕，六時行道; 《法華》一部、 大、小，《乘戒》，日常一遍，未嘗不周。 |
| In the twentieth year [of Zhenyuan] (804 A.D.), the Prefect of Taizhou requested that he come down to Longxing [Si Temple] and lecture upon the Dharma Flower [Sūtra and Zhiyi’s Great] Calming and Contemplation. [This continued] until the second month of this year (805 A.D.), [at which point] he temporarily paused [the lectures] because [Prefect Lu Chun] had assigned him the task of [transmitting] the Teachings of Our Land [to the Japanese Monk, Saichō]. However I, Ganshu, began following the Venerable in the tenth year [of Zhenyuan] (794 A.D.). [I therefore do not] fully know of events before this, and can only [provide] a brief description [of them here]. | 二十年。台州刺史。請下龍興。講法華止觀。至今年二月。因勾當本國教門。且暫停耳。但乾淑隨和上。 始得十年。在前之事。悉不具知。略書而已。 | 二十年，台州刺史，請下龍興，講《法華》、《止觀》。至今年二月，因勾當本國教門，且暫停耳。 但乾淑隨和上，始得十年。在前之事，悉不具知，略書而已。 |
第七祖道邃和上道徳述一首07
A Document on the Path and Virtue of The Seventh Patriarch Venerable Daosui 07
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| The [great] Eastern Sea could be drained (lit. ‘exhausted’), and the [vast] Blue Sky could be rolled up; and yet the Path and Virtue of Meditation Master [Dao]sui could never be matched! And the Great Flux (at the beginning of creation) could be set in motion, [to give rise to] the ten thousand forms; yet the wisdom wielded by [this] Master could never be reckoned! In the wuyin year of the Zhenyuan [Era] (i.e. 798 A.D.), I became the Commissioner of Pacification (宣慰使 ) in Linhai [County of Taizhou]. [As such, I] have regarded the Peaks of [Tian]tai as sacred guardians of our region, and fervently longed to travel there. Last year, the hundred cities [of this region] were blessed with plenty, [and so] in accord with my personal desires [I was granted] respite from government duties, enabling me to climb [and meet] the worthy ones [atop the mountain]! | 東海可際。青天可捫。邃禪師道徳不可准矣。太易可始。萬像。師慧用不可量矣。余貞元戊寅歳。作慰臨海。以台岳爲域中靈鎭。竊慕遊之。前年百城寛貸。俯侚私欲。輟以公事。俾獲登賢焉。 | 東海可際，青天可捫; 邃禪師道、徳，不可准矣! 太易可始，萬像，師慧用不可量矣! 余貞元戊寅歳，作慰臨海。以台岳，爲域中靈鎭，竊慕遊之。前年百城寛貸，俯侚私欲，輟以公事，俾獲登賢焉! |
| At the Guoqingsi [Temple], I was able to observe the compassionate disposition of the Meditation Master [Daosui, for] the three poisons did not arise [in him]. [And I was also able to] evaluate the Meditation Master’s Dharma-teachings, [for] the six impurities did not enter into it. Our Master’s nature is just as the wild crane’s: for he dwells [amongst] the white clouds, [and though] he is not of the same kind as common beings, nor is he bound by [their mundane] world, he comes in order to benefit [these] beings, [and then] goes back because [he is] without [discriminating] thoughts. Far-reaching [like] an unladen boat, [when he] meets with a snag he pauses. And so, [students from] here and there gather together, to sit in meditation at Folong; for even the frosts [seem] to cluster at its hall! This temple occupies the eastern peaks of Tiantai, which are none other than the Jindi ridge. [Whereas] Great Master Zhizhe [Zhiyi] dwelt on the summit of Yindi. [These] mountains are pure, [their] environs unparalleled; their grasses and treas are lush and fresh, for they have not been touched by beast or bird. | 於國清寺。獲覩禪師慈状。三毒不生。按禪師法語。六塵不入。我師情同野鶴。身居白雲。不與俗物群。不爲世間縛。來緣利物。去本無心。曠然虚舟。遇坎斯止。爰自他部宴坐於佛隴。伽藍霜亦繁矣。茲寺據天台東峰。即金地羅才。智者大師。住銀地之嶺。山清境異。草木鮮潤。凡禽獸曾所不臻。 | 於國清寺，獲覩禪師慈状，三毒不生，按禪師法語，六塵不入。我師情同野鶴; 身居白雲，不與俗物群，不爲世間縛，來緣利物，去本無心。曠然虚舟，遇坎斯止。爰自他部，宴坐於佛隴，伽藍霜亦繁矣! 茲寺據天台東峰，即金地羅才。智者大師，住銀地之嶺。山清境異，草木鮮潤，凡禽獸曾所不臻。 |
| Should an individual who confuses the lofty and the lowly, and hides immorality within [attempt] to enter [the mountain]; or should one who secretly consumes the pungent foods and blood [try] to approach, [then] raging winds, thunderclaps, wild beasts and poisonous snakes will immediately arise in response. And therefore it should be known, that [even] the environs beyond the [Buddha] statues [and sanctuaries], are also safeguarded by the manifest-power of the noble ones (āryas). The blessed precincts [of this] Cinnabar Hill are the eternal gathering-ground for transcendent sages. [And so,] if one were not a supreme-being of substantial virtue, how could he make this his dwelling!? The Senior [monk Daosui] comprehends the teachings of [all of] the twelve kinds [of Buddhist text], and he embraces the myriad sayings of the hundred [secular] philosophers. [When he] possesses knowledge [on something] then he voices it; [and yet] in response to phenomena he is always quiescent. In speaking to others [he does so] with respect, and to the kind and humble he speaks with [like] kindness. [And so,] the kind refer to him as ‘kind’; and the wise refer to him as ‘wise’. Pouring into him, he is never ‘filled’; and drawing out of him, he is never ‘drained’. O, how great and exalted is this ferry-man of the worlds multitudes! | 其有互卿輕進之徒。苞藏不善。或竊茹葷血而來者。飄風震雷。猛獸毒蛇。應時輒至。則知。像外之境。靈聖共持。丹丘 福庭。羽客恒集。自非至人碩徳。豈是而窟宅焉。長老通十二部教。該百氏群言。有知則鳴。對境恒寂。爲人言依於敬。與仁下言依於仁。仁者謂之仁。智者謂之智。注之不滿。酌之不竭。巍巍乎衆世之 津梁也。 | 其有互卿輕進之徒，苞藏不善，或竊茹葷血而來者，飄風震雷，猛獸毒蛇，應時輒至。則知，像外之境，靈聖共持。 丹丘福庭，羽客恒集。自非至人碩徳，豈是而窟宅焉!? 長老通十二部教，該百氏群言。有知則鳴，對境恒寂。爲人言依於敬，與仁下言依於仁。仁者謂之仁; 智者謂之智。注之不滿; 酌之不竭。巍巍乎衆世之津梁也! |
| It has been over twenty years that I, Shenze, have taken refuge in the teaching of emptiness. [But] overcome by external taints, I still do not fathom the essence (lit. ‘source’) of my mind. Today I have returned again, not to seek praise or position, but genuinely only in the hope of a single sprinkling of sweet ambrosia (amṛta) upon the field [that is] my person! Alas, the extent of his Path and Virtue, and the range of his Merit and Activity, is to one ensnared by the fetters [such as I], measurable in only the slightest way! [And so] I bow my head to this Mountain of Emptiness, which is beyond my comprehension! During the first ten days of the ninth month in Autumn, this was recorded and carved into woodblock, by Lu Shenze of the County of Bailu. | 審則。志歸空門二十餘歳。客塵所覆。未了心源。今日再來不求状座。眞希甘露一灑身田而已。其於道徳之薄厚。功用之遠近。籠累者。髣髴而輕重哉。稽首空山不知所得。秋九月上旬。百淥郡盧審則。刻木而述之。 | 審則，志歸空門二十餘歳，客塵所覆，未了心源。今日再來，不求状座，眞希甘露一灑身田而已! 其於道、徳，之薄厚; 功、用之遠近，籠累者，髣髴而輕、重哉! 稽首空山，不知所得! 秋九月上旬，百淥郡盧審則，刻木而述之。 |
台州求法略目録并陸淳詞一首 08
A Brief Catalogue for the Dharma Seeker in Taizhou with the Words of Lu Chun 08
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| To the Folongsi [Temple] of Mount Tiantai, in Taizhou, Great Tang [Empire]. [The Japanese monastics] seek to obtain the Commentaries and Sub-commentaries of the Tiantai Dharma Flower School totaling one hundred and two works in two hundred and forty fascicles. The [detailed] catalogue for these, is found in a separate fascicle [to this]. | 向大唐台州天台山佛隴寺。求得天台法華宗疏記等合一百二 部二百四十卷。其目録者別有一卷也。 | 向大唐台州，天台山佛隴寺。求得天台法華宗疏記等合一百二部，二百四十卷。 其目録者，別有一卷也。 |
| As to the words of Lu Chun, the Prefect of Taizhou, it reads [as follows]: The Ācārya Saichō, Though his body is of a different land, His true essence is of the same source. With extraordinary innate understanding, The things with which he came into contact he fully comprehended, [As he came] from afar in search of the Sublime Teachings of Tiantai. Moreover, on meeting with the Dragon-Elephant (hastināga)[Dao]sui, [He received] all of the ten thousand practices in a single thought-moment, And completed the different paths with the Three Contemplations. He personally received the secret [essence], [Which is the] Principle that transcends verbal expression, Yet he was anxious that the students of [his] foreign land would be unable to believe it. | 即其台州刺史陸淳之詞曰。最澄闍梨。形雖異域。性實同源。特禀生知。觸類懸解。遠求天台妙旨。又遇龍象邃公。總萬行於一心。了殊途於三觀。親承祕密。理絶名言。猶慮他方學徒。未能信受。 | 即其台州刺史陸淳之詞曰： 最澄闍梨，形雖異域，性實同源。 特禀生知，觸類懸解，遠求天台妙旨。 又遇龍象邃公，總萬行於一心，了殊途於三觀。 親承祕密，理絶名言，猶慮他方學徒，未能信受。 |
| [And so, Saichō] requested that the official-seal of this region [of Taizhou] guarantee it; how could we not immediately provide this proof!? The twentieth day of the second month of the twenty first year of Zhenyuan (805 A.D.). | 所請當州印記。安可不任爲憑。 貞元二十一年二月二十日（ 805）。 | 所請當州印記，安可不任爲憑!? 貞元二十一年二月二十日 (805 A.D.)。 |
| Provided by Lu Chun, The Privy Councillor, Great Lord, Official Representative [of the Empire], Commander of all Troops in Taizhou, Prefect of Taizhou, And Senior Pillar of State. | 朝議大夫使持節台州諸軍守台州刺史上柱國陸淳給。 | 朝議、大夫使、持節、台州諸軍守、台州刺史、上柱國，陸淳給。 |
| [To] the Ambassadors of the Nation of Japan to the Tang: Fujiwara no Kadonomaro, The Official Representative, Great Lord, Of the Upper-grade of the Senior Fourth Rank, Grand Council Senior Minister of the Right, And Prefect of Echizen. Kasa no Tadzukuri, The Authorised Magistrate, Vernacular Translator, Of the Upper-grade of the Senior Sixth Rank, And Official of Bizen. Yamada no Oba, Recorder, Of the Upper-grade of the Senior Sixth Rank, Lesser Clerk of the Ministry of Ceremonies, And Great Inspector of Ise of the Sixth Class of Merit. Kamitsukeno no Hidehito, Clerk, Of the Upper-grade of the Senior Sixth Rank, Grand Council Lesser Official of the Left, And Inspector of Hitachi. | 日本國入唐使。 持節大夫使從四位上行太政官右大辨兼越前守藤原朝臣葛 野麻呂。 準判官兼譯語正六位上行備前掾笠臣田作。 録事正六位上行式部省少録兼伊勢大目動六等山田造大庭。 録事正六位上行太政官左少史兼常陸省上毛野公穎人。 | 日本國入唐使： 持節、大夫使、從四位上行、太政官右大辨、兼越前守，藤原朝臣葛野麻呂。 準判官、兼譯語、正六位上行、備前掾，笠臣田作。 録事、正六位上行、式部省少録、兼伊勢大目勳六等，山田造大庭。 録事、正六位上行、太政官左少史、兼常陸省，上毛野公穎人。 |
大唐明州向越府牒一首 09
A Certificate of the Great Tang [for Travelling from] Mingzhou to Yue County 09
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| Certificate from Mingzhou: In accord with the appeal [previously] made by the Japanese Dharma-seeking monk Saichō, I am advising of his present intention to undertake a pilgrimage in search of the Dharma, to the Longxingsi [Temple] and the Fahuasi [Temple] in Yuezhou. [The group in question will consist of] the Dharma-seeking monks Saichō, and Gishin, the practitioner Tajihi no Fukunari, and the officially authorised text-copyists. I have received the document [containing] this appeal of the Japanese Dharma-seeking monk Saichō, advising me that in addition to the list of texts which he came to Taizhou in search of, [there are] more than one hundred and seventy fascicles of [other] sūtras and commentaries which [he still] does not have. And the books of these are present and complete at the Longxingsi [Temple] and the Fahuasi [Temple] in Yuezhou. Saichō and the others will themselves travel to these temples, with the intention of taking copies [of them]. We request that you follow the directives of his official papers, and the Governor has issued orders that this be passed on to local officials. [This is hereby] dispatched and to be known in full, according to the above-noted appeal, and officials are to act according to [this] judgement. Respectfully Sent: Certificate [written] by the Chronicler Sun Jie on the sixth day of the fourth month, of the twenty first year of Zhenyuan (805 A.D.). [Signed by] the Administrator of Revenue, Sun Wanbao. | 明州牒。 準日本國求法僧最澄状。稱今欲巡禮求法往越州龍興寺并 法華寺等。求法僧最澄義眞行者丹福成經生眞立人。 牒得日本國求法僧最澄状。稱往台州所求目録之外。所缺一百七十餘卷經并疏等。其本今見具足在越州龍興寺并法華寺。最澄等。自往諸寺欲得寫取。伏乞公驗處分。者使君判付司住去牒 知。仍具状牒上。使者準判者謹牒。 貞元二十一年四月六日（ 805）。史孫階牒司戸參軍孫萬寶。 | 明州牒： 準日本國求法僧最澄狀，稱今欲巡禮求法，往越州龍興寺、并法華寺等。求法僧最澄、義眞、行者丹福成、經生眞立人。 牒得日本國求法僧最澄状，稱往台州所求目録之外，所缺一百七十餘卷經并疏等。其本今見具足，在越州龍興寺、并法華寺。 最澄等，自往諸寺，欲得寫取。伏乞公驗處分，者使君判付司住去。牒知：仍具状牒上，使者準判者。謹牒。 貞元二十一年四月六日(805 A.D.)。 史孫階、牒司戸參軍孫萬寶。 |
大唐越州龍興寺寂照闍梨書一首 10
A Letter from the Great Tang Ācārya Jizhao, of the Longxingsi Temple in Yuezhou 10
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| Master Chaosu has arrived [swiftly, for] the letter with which he was entrusted [brought him] profound solace as he hastened through the mud. Last night [there was] a delightful shower, [and so] the only movement was [Chaosu’s] steps upon the pristine [ground]. [In such fine conditions,] the frailty and infirmities of Jizhao (i.e., myself), are all the more unworthy of mention. In discussing the Japanese Ācārya’s [intention to] purchase the six precious items, one may say that these are rare and uncommon [even] in the Tang Empire, [and therefore,] are always difficult to acquire. [To wit,] yesterday he was insistent that they be purchased, but in the end he came back without having attained what he previously spoke of. [That is,] the practitioner [Saichō] brought seven taels of gold, [but these] were actually ‘blue-gold’(i.e. a silver and gold alloy– not ‘pure gold’). [And so] immediately thereafter, the practitioner had to go with Chaosu to the gold smithy to sell it, and the expected price was guaranteed to be thirty coins. In the end [though,] the sale was not successful, and it has been difficult to proceed or redirect! I had intended to firmly rebuke the [goldsmith for not honouring the deal], but if he would not [honour] the intentions of a Japanese Bhadanta [like Saichō,] then he would [surely] also not honour it with anyone else [such as myself]! Today I mistakenly thought (將謂=將爲) the transactions [could be completed] by relying on all of the summer offerings. [But I realised that] if we use just these things, then its value may be twenty one thousand [coins], and so I fear that the deal will [still] not be completed. Therefore I have specially dispatched a messenger (lit. ‘wild goose’) to rush this message [to you, in order] to receive a bit of guidance, and have them return with a response. I humbly present [these] few words as substitution for the in-person discussion that I am unable to provide. A message sent at daybreak on the eighteenth day, by the bhikṣu Jizhao, [via his] disciple and attendant, to advise about the Two Bhadantas [of the Land] of the Eastern Sun (Japan). Due to the urgency, this explanation is incomplete. An additional message will contain the full circumstances. Sincerely… | 超素師至。任書深慰馳濁。夜來佳雨。惟動履清適。寂照衰疾。殊不足言。所論日本國闍梨。贖六事寶器。可謂唐國珍奇。卒不易得。昨日矢口道贖。却收前言不得。行者將金七兩。乃是青金。尋令行者 共超素至金匠處沽之。有價應至三十要錢。卒賣不集。難爲進退。望私地苦言之。若非日本大徳意。亦不贖與他。今日將謂。交易便充夏供。若只與此物。可直二十一千。恐交易不成。故特令鴻雁馳状取一指南。迴人埀示。謹奉數字。以代面言不具。比丘寂照状通 十八日曉師弟總持侍者。 爲申仰日東二大徳。迫以講時不果。別状惟悉下情。謹空。 | 超素師至，任書深慰馳濁，夜來佳雨，惟動履清適。寂照衰疾，殊不足言。 所論日本國闍梨，贖六事寶器，可謂唐國珍奇，卒不易得。昨日矢口道贖，却收前言不得。 行者將金七兩，乃是青金。尋令行者，共超素至金匠處沽之，有價應至三十要錢。卒賣不集，難爲進退! 望私地苦言之，若非日本大徳意，亦不贖與他。今日將謂，交易便充夏供。若只與此物，可直二十一千，恐交易不成。 故特令鴻雁馳状取一指南，迴人埀示。謹奉數字，以代面言不具。 比丘寂照状通，十八日曉，師弟總持侍者。 爲申仰日東二大徳。 迫以講時不果，別状惟悉下情。 謹空。 |
大唐泰嶽靈巖寺順曉阿闍梨付法文一首 11
The Dharma Transmission Document from the Great Tang Ācārya Shunxiao, of the Lingyansi [Temple] on Mount Tai 11
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| In the Tathāgata Mahāvairocana’s Maṇḍala of the Thirty-seven Honoured Ones (i.e. Vajradhātu Maṇḍala): A Vaṃ Raṃ Hūṃ Khaṃ is the Higher Class of Siddhi; A Vi Ra Hūṃ Khaṃ is the Middling Class of Siddhi; A Ra Pa Ca Na is the Lower Class of Siddhi. [With] Abhiṣeka the Three Samaya were transmitted, and from the Ācārya Śramaṇa Shunxiao the dharmas of the [Maṇḍala] Drawings and Mudrās [were conferred]. On the eighteenth day of the fourth month of the twenty first year of Zhenyuan (805 A.D.) in the Great Tang: the Bhadanta of the Practise-space (dōjō) [designated for the] Safe-guarding of the Nation, [known as] the Lingyansi [Temple] of Mount Tai; the Inner Court Monk and Śramaṇa Shunxiao, entrusted the Three Samaya and its documentation to the disciple Saichō, at the Practise-space (dōjō) atop Mount Feng in Yue County. During the Kaiyuan period (713 – 741 A.D.) of the Great Tang [Dynasty] there was a Mahātripiṭakācārya (i.e. Great Tripiṭaka Master) who had been a prince of the Land of Bhāraṭa (i.e. India), and had the Dharma-name Śubhakarasiṃha (637 – 737 A.D.). He transmitted the Great Wheel of the Dharma from the Great Nālandā Temple in the Buddha’s Homeland, to the Land of the Great Tang, where he bestowed the transmission upon his disciple, the monk Yilin, who was himself a National Preceptor and a Mahācārya (i.e. Great Ācārya). At one hundred and three years of age, [Master Yilin] now resides in the Kingdom of Silla (i.e. Korea), [but he] transmitted the Dharma by turning the Great Dharma Wheel, and bestowing it upon his Great Tang (i.e. Chinese) disciple, the monk Shunxiao. This [Shunxiao] is a Bhadanta (i.e. virtuous) and Ācārya of the Practise-space (dōjō) [designated for the] Safe-guarding of the Nation. He subsequently bestowed the turning of the Great Dharma Wheel upon his Japanese disciple, the monk Saichō. And this monk Saichō, is the fourth person to be bestowed with the transmission [of this Dharma-lineage]. Recorded on the nineteenth day of the fourth month, of the twenty-first year of Zhenyuan (805 A.D.) . May the Buddha-Dharma remain forever and ever! A record of the transmission from the Ācārya, Śramaṇa Shunxiao, to Saichō. | 毘盧遮那如來三十七尊曼荼羅所。 阿鑁藍吽欠。上品悉地。 阿尾羅吽欠。中品悉地。 阿羅波者那。下品悉地。 灌頂傳授三部三昧耶阿闍梨沙門順曉。圖樣契印法。大唐貞元二十一年四月十八日。泰嶽靈巖寺鎭國道場大徳内供奉沙門順曉。於越府峰山頂道場。付三部三昧耶。牒弟子最澄。 大唐國開元朝。大三藏婆羅門國王子法號善無畏。從佛國大那蘭陀寺。轉大法輪。至大唐國。轉付囑傳法弟子僧義林。亦是國師大阿闍梨一百三歳。今在新羅國轉大法輪。又付唐弟子僧順曉。是鎭國道場大徳阿闍梨。又付日本國弟子僧最澄。轉大法輪。僧最澄是第 四付囑傳授。唐貞元二十一年四月十九日書記 （805）。令佛法永永不絶。阿闍梨沙門順曉。録付最澄。 | 毘盧遮那如來三十七尊曼荼羅所: 阿鑁藍吽欠，上品悉地。 阿尾羅吽欠，中品悉地。 阿羅波者那，下品悉地。 灌頂傳授三部三昧耶，阿闍梨沙門順曉，圖樣契印法。 大唐貞元二十一年四月十八日，泰嶽靈巖寺鎭國道場大徳、内供奉沙門順曉，於越府峰山頂道場，付三部三昧耶，牒弟子最澄。 大唐國開元朝，大三藏婆羅門國王子，法號善無畏。 從佛國大那蘭陀寺，轉大法輪，至大唐國，轉付囑傳法弟子僧義林，亦是國師、大阿闍梨。 一百三歳，今在新羅國轉大法輪。又付唐弟子僧順曉。是鎭國道場大徳、阿闍梨。 又付日本國弟子僧最澄，轉大法輪。僧最澄，是第四付囑傳授。 唐貞元二十一年四月十九日書記 (805 A.D.)。 令佛法永永不絶! 阿闍梨、沙門順曉，録付最澄。 |
越州求法略目録并鄭審則詞一首 12
A Brief Catalogue of the Dharma Seeker in Yuezhou with the Words of Zheng Shenze 12
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| Having journeyed to the Longxingsi [Temple] of Yuezhou in the Great Tang, [Saichō] sought and obtained one hundred and two works in one hundred and fifteen fascicles, [covering the] Mantra (lit. ‘true word’/ Shingon; i.e. esoteric) and the traces of various [other] teachings. [He also obtained the following implements and certificate]: Abhiṣeka Implement: one Five-pronged Vajra [made of] white brass (lit. ‘white copper’, but likely a brass alloy); Abhiṣeka Implement: one Five Pronged Vajra Bell [made of] white brass; Abhiṣeka Implement: two Vajra Wheels [made of] white brass; Abhiṣeka Implement: two Karman Vajras [made of] white brass; The Abhiṣeka Dharma Transmission: the Certificate [Attesting to] the Bestowal of the [Esoteric] Dharma, [from] the Ācārya, Venerable Shunxiao. Abhiṣeka Implement: one Samaya Vajra [made of] white brass. The Words of the Prefect of Mingzhou, Zheng Shenze: [In the Zhong Ni 仲尼 Section of the Liezi 列子,] Confucius says: “I have heard that there is a Sage (i.e. the Buddha) [among the People] of the West (i.e. India). His teachings have Wuwei (non-action) and Purity as their basis, [and so, being] unsullied and unattached is its excellence. It transforms beings, [makes them] fully replete with merit, and eventually it they become Perfectly Luminous.” The Ācārya Saichō was born with an inherent capacity for understanding, [for he] comes from a Nation of Propriety. [Crossing] a thousand li in search of the Dharma, he regarded dangers as if they were banal, and shrunk not from difficulty and hardship. [With] supranormal protection, he scaled the Peaks of Tiantai in the south, and floated across the Waters of Jing Lake in the west. He mastered [lit. ‘got to the end of’] the Dharma-gates of Zhizhe [Zhiyi], and probed the supranormal secrets of Abhiṣeka (i.e. both Tiantai and Esoteric Teachings). He deserves the titles of ‘Dragon-Elephant (hastināga) of the Dharma Gates’, and ‘Blue Lotus Emerging from the Pond’! Taking hold of this Mahāyāna, he will return to transmit it in his Native Land, [and so] he sought this document of verification to act as his proof. In the past, Lu of Taizhou already gave him verification documents. Therefore I present an honest account here, of what I observed [myself, to go with Lu’s account]. Written on the fifteenth day of the fifth month of the twenty first year of Zhenyuan (805 A.D.), by the Lord of the Privy Council, Official Representative [of the Empire], Commander of All Troops in Mingzhou, Prefect of Mingzhou, and Senior Pillar of State, Zheng Shenze of Rongyang. | 向大唐越州龍興寺。求得眞言等并雜教迹等一百二部一百一 十五卷。 灌頂道具白銅五鈷拔折羅壹口。 灌頂道具白銅五鈷金剛鈴壹口 灌頂道具白銅金剛輪貳口。 灌頂道具白銅羯摩拔折羅貳口。 灌頂傳法阿闍梨順曉和上付法印信。灌頂道具白銅三昧耶拔 折羅壹口。 明州刺史鄭審則之詞。 孔夫子云。吾聞。西方有聖人焉。其教。以清淨無爲爲本。不染不著爲妙。其化人也。具足功徳。乃爲圓明。最澄闍梨。性禀生知之才。來自禮義之國。萬里求法。視險若夷。不憚難勞。神力保護。南登天台之嶺。西泛鏡湖之水。窮智者之法門。探灌頂之神祕。可謂法門龍象。青蓮出池。持此大乘。往傳本國。求茲印信。猶以爲馮。昨者。陸台 州已與題記。故具所覩爰申直筆。 大唐貞元二十一年五月十五日朝議郎使持節明州諸軍守明 州刺史上柱國榮陽鄭審則書 （805）。 | 向大唐越州龍興寺，求得眞言等，并雜教迹等一百二部、一百一十五卷。 灌頂道具: 白銅五鈷拔折羅壹口; 灌頂道具: 白銅五鈷金剛鈴壹口; 灌頂道具: 白銅金剛輪貳口; 灌頂道具: 白銅羯摩拔折羅貳口; 灌頂傳法: 阿闍梨順曉和上付法印信。 灌頂道具: 白銅三昧耶拔折羅壹口。 明州刺史鄭審則之詞 孔夫子云: 「吾聞:西方有聖人焉。其教，以清淨無爲爲本，不染不著爲妙。其化人也，具足功徳，乃爲圓明。」 最澄闍梨，性禀生知之才，來自禮義之國。萬里求法，視險若夷，不憚難勞。神力保護，南登天台之嶺，西泛鏡湖之水。窮智者之法門，探灌頂之神祕。 可謂法門龍象，青蓮出池! 持此大乘，往傳本國，求茲印信，猶以爲馮。 昨者，陸台州已與題記。故具所覩，爰申直筆。 大唐貞元二十一年五月十五日，朝議郎、使持節、明州諸軍守、明州刺史、上柱國、榮陽鄭審則書(805 A.D.)。 |
| [To] the Ambassadors of the Nation of Japan to the Tang: Fujiwara no Kadonomaro, The Official Representative, Senior Ambassador, Of the Upper-grade of the Senior Fourth Rank, Grand Council Senior Minister of the Right, And Prefect of Echizen. Kasa no Tadzukuri, The Authorised Magistrate, Vernacular Translator, Of the Upper-grade of the Senior Sixth Rank, And Official of Bizen. [Yamada no] Oba, Recorder, Of the Upper-grade of the Senior Sixth Rank, Lesser Clerk of the Ministry of Ceremonies, And Great Inspector of Ise of the Sixth Class of Merit. Kamitsukeno no Hidehito, Clerk, Of the Upper-grade of the Senior Sixth Rank, Grand Council Lesser Official of the Left, And Inspector of Hitachi. | 日本國入唐使。 持節大使從四位上行太政右大辨兼越前藤原朝臣葛野丸 准判官兼譯語正六位上行備前掾。笠臣田作。 録事正六位上行式部省少録兼伊勢大目動六等。大庭。 録事正六位上行太政官左少史兼常陸省。上毛野公穎人。 | 日本國入唐使 持節、大使、從四位上行、太政右大辨、兼越前，藤原朝臣葛野丸。 准判官、兼譯語、正六位上行、備前掾、笠臣田作。 録事、正六位上行、式部省少録、兼伊勢大目動六等，大庭。 録事、正六位上行、太政官左少史、兼常陸省，上毛野公穎人。 |
進經疏等表一首 13
A Document Indexing the Sūtra and Commentaries Presented 13
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| I, the śramaṇa Saichō, [wish to] relate [the following]: Saichō has heard it said [in the Biography of Xuanzang,] that: “[Though] the six lines of the [Hexagrams in the Yijing] delve into the mysterious, [their] scope is limited to [that which] arises and perishes; the hundred things [may] be accurately named, [but one] would not yet have approached the realm of Suchness (tathatā)!” [And in the same vein,] how can one open up the adapted methods of the Three Vehicles by resorting to the Provisional Teachings of others!? Or reveal the Bodhimanda of the One Vehicle by relying on their own True Teachings!? And yet, the one who has explained the meaning of these Perfect Teachings so difficult to expound, is Tiantai [Zhiyi]; and the one who has spread the path of this Sublime Dharma so difficult to transmit, is Your Sagely Highness (i.e. the Emperor). I humbly submit, that Your Majesty has inherited [this] spirit, has emerged [powerfully, like] thunder, holds the fates [in his hand], and ascends to the ultimate! The Northern Barbarians come to [your] court every year to pay their respects properly; and the Eastern Primitives have in former years bowed their heads (北首=北頭 / 北面) in acknowledgement of your virtue. It is due to this, that [Your Majesty] pours his thoughts into the Perfect School [of Tiantai/Tendai], longs for the One Vehicle with his heart, and proclaims that the Sublime Dharma is to be regarded as the Great Guide. And it is as a result of this, that the Sublime, Perfect and Ultimate Teachings have responded to Your Majesty’s capacity by shining forth clearly; and the esoteric rites of the Abhiṣeka have replied to Your Highness’s karmic-conditions by being brought to completion. | 沙門最澄言。最澄聞。六爻探頤。局於生滅之場。百物正名。未渉眞如之境。豈若隨他權教。開三乘於機門。隨自實教。示一乘於道場哉。然則。圓教難説。演其義者天台。妙法難傳。暢其道者聖帝。伏惟 陛下。纂靈出震。撫運登極。北蕃來朝請賀正於毎年。東夷北首知歸徳於先年於是屬想圓宗。緬懷一乘。紹宣妙法。以爲大訓。由是妙圓極教。應聖機而煕顯。灌頂祕法。感皇縁而圓。 | 沙門最澄言: 最澄聞: 「六爻探頤(賾)，局於生滅之場; 百物正名，未渉眞如之境!」 豈若隨他權教，開三乘於機門!? 隨自實教，示一乘於道場哉!? 然則，圓教難説，演其義者天台; 妙法難傳，暢其道者聖帝。 伏惟陛下，纂靈出震，撫運登極! 北蕃來朝、請，賀正於毎年; 東夷北首，知歸徳於先年。 於是，屬想圓宗，緬懷一乘，紹宣妙法，以爲大訓。由是，妙圓極教，應聖機而煕顯; 灌頂祕法，感皇縁而圓。 |
| I, Saichō, had the honour of being dispatched in search of the Dharma, and looking far and wide for the tracks of the sacred. I went and climbed the Peaks of Tiantai, and personally copied out the manifest-embodiments of the teachings (i.e. the texts which contain the teachings). The sūtras, commentaries and records which I acquired total two hundred and thirty works in four hundred and sixty fascicles. Now I [have] ten fascicles of sūtras to present [to you]; namely: A Gold-lettered Sublime Dharma of the Lotus Flower Sūtra in seven fascicles; A Gold-lettered Vajracchedikā Prajñāpāramitā Sūtra (i.e. Diamond Sūtra) in one fascicle; A Gold-lettered Bodhisattvapiṭaka Sūtra (T. 316) in one fascicle. And a Gold-lettered Amitāyurdhyāna Sūtra in one fascicle. [I also present the following items]: One scroll [depicting] the true-likeness of Great Master Tiantai Zhizhe [Zhiyi]; One of Great Master Tiantai [Zhiyi’s] Meditation-weights; An Incense Burner from Mount Tiantai [which is] delivered as a gift from the Deity [of that mountain]; Four strips of Cypress Wood measuring a shaku [each] (i.e. 30.7cm); And one white-horn Ruyi Sceptre [to be used when] expounding the Dharma. | 最澄奉使求法。遠尋靈蹤。往登台嶺。躬寫教迹。所獲經并疏及記等。總二百三十部四百六十卷。且見進經一十卷。名曰金字妙法蓮華經七卷。金字金剛般若經一卷。金字菩薩藏經一卷。金字觀無量壽經一卷。及天台智者大師靈應一張。天台大師禪鎭一頭。天台山香爐神送程。及柏木久尺四枚。説法白角如意一。 | 最澄奉使求法，遠尋靈蹤。 往登台嶺，躬寫教迹。所獲經、并疏及記等，總二百三十部、四百六十卷。 且見進經一十卷，名曰: 金字《妙法蓮華經》七卷、 金字《金剛般若經》一卷、 金字《菩薩藏經》一卷、 金字《觀無量壽經》一卷; 及天台智者大師靈應一張、 天台大師禪鎭一頭、 天台山香爐神送程、 及柏木久尺四枚、 説法白角如意一。 |
| I have humbly dispatched my disciple to respectfully present [these texts and items,] to the [Imperial] Sūtra Treasury. However, Your Majesty’s discernment shines radiantly, and perfects and completes the Two Gates [of the Perfect Teachings & Esoteric Teachings]. [And therefore, these things] are unable [to express] the depths of my sincere admiration. [And so] I respectfully submit them with trepidation. Sincerely, On the fifteenth day of the seventh month of the twenty fourth year of Enryaku (805 A.D.), Submitted up by the śramaṇa Saichō. | 謹遣弟子經藏奉進。 但聖鑑照明二門圓滿。不任誠懇之至。奉表戰慄。謹言。 延暦二十四年七月十五日 （805） 沙門最澄上表。 | 謹遣弟子經藏奉進。 但聖鑑照明，二門圓滿。 不任誠懇之至，奉表戰慄。 謹言。 延暦二十四年七月十五日 (805 A.D.) 沙門最澄上表。 |
大日本國初建灌頂道場定受法弟子内侍宣一首 14
Proclamation by the Court Attendant on the Establishment of the First Abhiṣeka Platform in the Great Nation of Japan, and the Selecting of Disciples to Receive the Dharma 14
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| The Proclamation from the Inner-[Court] Attandant: Great clarity is drawn from a stone-[stele]; a deep green is derived from indigo; the aggregate of [many] brooks is an ocean; and a the piling up of dirt constitutes a mountain. [In the same way,] This Path should be pursued without rejecting its bearer (lit. its person); and This Skill should be imparted without regard for the receiver’s appearance. For this reason, Lord Indra humbled himself to receive the Dharma from a fox in its burrow; and acolyte of the Snowy [Mountains] (雪山童子 ) gave up his body, to seek The Way from the rākṣasa. All of these are instances of [treating one’s] life as insignificant and the Dharma as weighty, [in order to] extensively benefit self and others. The ways of this land, [are such that] attachment to self (lit. ‘self-pride’) remains strong, [and conversely,] the willingness to respect teachers is not yet robust. In the past, though exalted-masters of India condescended to visit [this place,] we made no effort to inquire into or receive [their teachings. [And so,] the Ship [of the Dharma] ran aground on this shore to no purpose, and consequently, the True-word (Mantra) and Sublime Dharma [teachings] were ended without transmission. O how lamentable! How lamentable indeed! | 内侍宣。若夫大明出石。深緑生藍。涓集成海。塵積爲岳。其道可求。不擇其人。其才可取。不論其形。故帝釋屈尊。受法坑狐。雪子捐躯。訪道羅刹。皆是所以輕生重道。廣利自他。此間風俗。我慢之執猶 深。尊師之志未厚。昔天竺上人。自雖降臨。不勤訪受。徒遷壑舟。遂令眞言妙法。絶而無傳。深可歎息。深可歎息。 | 内侍宣: 若夫大明出石，深緑生藍，涓集成海，塵積爲岳; 其道可求，不擇其人; 其才可取，不論其形。 故帝釋屈尊，受法坑狐; 雪子捐躯，訪道羅刹。皆是所以輕生重道，廣利自他。 此間風俗，我慢之執猶 深，尊師之志未厚。昔天竺上人，自雖降臨，不勤訪受; 徒遷壑舟，遂令眞言、妙法，絶而無傳。深可歎息! 深可歎息! |
| [And so,] it is only now that the Ācārya Saichō has crossed over the ocean waves, received the instructions passed down by Amoghavajra (不空金剛 ), and become intimate with the uncertainty of impermanence, that we can hope that This Dharma will be transmitted [here]. | 方今最澄闍梨。渉溟波。受不空之貽訓。近畏無常。冀此法之有傳。 | 方今最澄闍梨，渉溟波，受不空之貽訓，近畏無常，冀此法之有傳。 |
| Additionally, the two meditation masters of Ishikawa (光意Kō’i) and Mifu (圓澄 Enchō), are well endowed with virtuous-conditions, for they have safeguarded my person. Availing [myself again] of these two bhadantas, I hope that the Buddha-Dharma will [once again] flourish. [That is to say, I] request that they stand in my stead, humbling themselves and giving up their bodies, guiding their disciples to investigate and examine the teachings in the sūtras, and receive the transmission of This Dharma, that they may safeguard the nation and benefit and bring joy to sentient beings. Do not fear the condemnation of the world! As to the other members of the assembly, take only those who are earnest (lit. those who ‘advance’) and do not retain those who waver (lit. those who retreat). I emplore you to carefully investigate the intentions [of the participants], and that the names of both groups: the earnest and waverers, be checked, confirmed, and recorded. [Also,] that they be made to affix their signatures to it, [and that this then] be entrusted to the envoy for submission. [This is to be] obediently enforced. Composed by the Lesser Minister Abo no Hironari, with respectful obeisance. On the twenty-seventh day of the eighth month of the twenty-fourth year of Enryaku (805 A.D.). And respectfully proclaimed by Lesser Assistant of the Ministry of Ceremonies, Waki no Hirose. | 然石川。檉生二禪師 者。宿有芳縁。守護朕躬。憑此二賢。欲昌佛法。宜相代朕躬。屈尊捐躯。率弟子等。尋檢經教。受傳此法。以守護國家。利樂衆生。不可憚世間之誹謗也。自餘諸衆。唯取其進。勿遮其退者。乞照察此 趣。簡定進退二衆暦名。令加其署。附使進上謹勒。造宮少進阿保廣成敬和南。 延暦二十四年八月二十七日 （805） 奉宣式部少輔和氣廣世。 | 然石川，檉生二禪師者，宿有芳縁，守護朕躬。憑此二賢，欲昌佛法; 宜相代朕躬，屈尊捐躯，率弟子等，尋檢經教，受傳此法，以守護國家，利樂衆生。不可憚世間之誹謗也! 自餘諸衆，唯取其進，勿遮其退者。乞照察此趣，簡定進退二衆暦名，令加其署，附使進上。謹勒。 造宮少進阿保廣成敬和南。 延暦二十四年八月二十七日(805 A.D.) 奉宣式部少輔和氣廣世。 |
賜向唐求法最澄傳法公驗一首 15
The Government Verification Granted to the Dharma-seeker to the Tang, Saichō, [Confirming] the True [Dharma transmissions he has received] 15
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| [From the] Ministry of [Civil] Governance [Regarding] the monk Saichō, of Kokushōji [Temple]: The aforementioned (lit. “to the right”) [monastic] resided on a peak to the east of [the City of] Heian (i.e. Kyoto), [known as] the Hiei Range. [There, he] diligently cultivated the practices for five and ten years (i.e. 15 years), investigating the Secret Methods of the Incantations (i.e. dhāraṇī/mantra), and absorbing [himself] in the Exalted traces (i.e. the ‘texts’) of Tiantai. In the twenty-third year of Enryaku (804 A.D.), during the fourth month of [that] jiashen [year], he received authorisation to cross the seas in search of The Path, [and so he] headed to the Guoqingsi [Temple] in Taizhou, which was the location of Venerable Daosui. [There, he] sought and obtained over two hundred fascicles [of texts on] the Methods of Tiantai. | 治部省。 國昌寺僧最澄。 右住於平安東嶽比叡峰。精進練行十有五年。搜念誦之祕法。慕天台之高跡。延暦二十三年歳在甲申四月。奉詔渡海求道。詣於台州國清寺。智者大師第七弟子道邃和尚所。求得天台法門二百餘卷。 | 治部省 國昌寺僧最澄: 右住於平安東嶽比叡峰，精進練行十有五年，搜念誦之祕法，慕天台之高跡。 延暦二十三年歳，在甲申四月，奉詔渡海求道，詣於台州國清寺，智者大師第七弟子道邃和尚所。求得天台法門二百餘卷。 |
| On his return [journey,] at the Longxingsi [Temple] in Yuezhou he encountered Shunxiao, the third [generation] disciple of the Indian Tripiṭakācārya (i.e. Great Tripiṭaka Master) and Inner Court Monk Amoghavajra, of the Practise-space (dōjō) [designated for the] Safe-guarding of the Nation. By entering the Abhiṣeka Platform, he received the Three Kinds of Siddhi Dharmas. [Furthermore,] there he attained over thirty fascicles [of texts on] the Methods of the Dhāraṇīs, and over ten Drawings of the various Maṇḍalas, [as well as] the items for Esoteric Pūjās (lit. Items for the ‘Offerings of the Incantations’). | 還於越州龍興寺。遇天竺不空三藏第三弟子鎭國道場内供奉順曉和尚。入灌頂壇。受三部悉地法。并得陀羅尼法門三十餘卷。種種曼荼羅圖樣十有餘基。念誦供具等。 | 還於越州龍興寺，遇天竺不空三藏第三弟子鎭國道場内供奉順曉和尚。入灌頂壇，受三部悉地法，并得陀羅尼法門三十餘卷，種種曼荼羅圖樣十有餘基，念誦供具等。 |
| He was given the seals [of verification from] the Prefect of Taizhou, Lu Chun, and the Prefect of Mingzhou, Zheng Shenze. And in the twenty-fourth year[of Enryaku] (805 A.D.), during the sixth month of [that] yiyou [year], he returned [to Japan] to report back [on his mission]. Thereupon, [the Court] decreed that the relevant officials were to transcribe seven copies of the Dharma Flower, and Vimalakīrti [sūtras] [as well as] their commentaries etc, and to select six intelligent students from the Sanron and Hossō [Schools] to discuss them with each other [and him]. | 取台州刺史陸淳。明州刺史鄭審則印署。以二十四年歳在乙酉六月。還來復命。即詔有司。令寫法華維摩等經疏七通。選三論法相學生聰悟者六人。更相講論。 | 取台州刺史陸淳，明州刺史鄭審則印署，以二十四年歳在乙酉六月，還來復命。 即詔有司，令寫法華、維摩、等經疏七通，選三論、法相學生聰悟者六人，更相講論。 |
| Moreover, on the first day of the ninth month of that same year, there came the command [that he] erect a Dedicated Altar (i.e. dhātu-maṇḍala/本尊壇) for an Assembly to Mahāvairocana [Buddha] at the Takaosanji [Temple on] Mount Kiyotaki, so that the Sublime Dharma of the Samaya [could] be transmitted [there]. There were eight individuals in total who received the abhiṣeka. And through the power of their austerities, their aspiration [came to] fruition and they quickly [achieved their] aim. The recompense for their noble-merits, was the subsequent propagation of This Path. | 又以同年九月一日。有勅於清瀧峰高雄山寺。造毘盧遮那都會大壇。令傳授三昧耶妙法。所灌頂者總有八人。苦行之力。果志早歸。聖徳所感。遂弘此道。 | 又以同年九月一日，有勅於清瀧峰高雄山寺，造毘盧遮那都會大壇，令傳授三昧耶妙法。所灌頂者總有八人。苦行之力，果志早歸，聖徳所感，遂弘此道。 |
| And now by proclamation of the Great Minister of the Right: It is declared and decreed that the officials are to give official documentation [recognizing all this,] to the two monks who entered the Tang (i.e. Saichō & Gishin) to receive the Dharma, that they might increase their efforts with diligence; expand and advance the Buddha-Dharma; firmly protect the Nation; and benefit and bring joy to myriad beings! The officials are to uphold this edict, and obediently carry out the aforementioned (lit. ‘as [found] at the right’). On the sixth day of the ninth month of the twenty-fourth year of Enryaku (805 A.D.). The Senior Minister of the Lower-grade of the Fourth Rank, Waki no Ason Irukamaro. The Junior Minister of the Lower-grade of the Fifth Rank, Fujiwara no Asom Tomohito. | 今被右大臣宣。稱奉 勅入唐受法僧二人。宜令所司各與公驗。彌勤精進。興隆佛法。擁護國家。利樂群生。者省依宣旨奉行如右。 延暦二十四年九月十六日（805）。 從四位下行大輔和氣朝臣入鹿麻呂。 少輔從五位下行藤原朝臣友人。 | 今被右大臣宣: 稱奉勅入唐受法僧二人，宜令所司各與公驗，彌勤精進，興隆佛法，擁護國家，利樂群生。 者省依宣旨奉行如右。 延暦二十四年九月十六日 (805). 從四位下行大輔和氣朝臣入鹿麻呂。 少輔從五位下行藤原朝臣友人。 |
大唐受具足戒僧義眞戒牒 16
The Precept Certificate for the Monastic Gishin, on Receiving the Complete Precepts in the Great Tang 16
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| The Ordination Certificate (lit. ‘Precept Certificate’) from the Guoqingsi [Temple], Taizhou, in the Great Tang: It was humbly requested that: A Bhadanta and Precept Master from the Guoqingsi [Temple] in this province, act as the Preceptor (Upādhyāya)- [Venerable] Han was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Longxingsi [Temple] in this province, act as the Karmācārya as well as [the supervisor of] the [three] robes, medicines and almsbowl- [Venerable] Guangbao was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Guoqingsi [Temple] in this province, act as an Honoured Witness – [Venerable] Wenju was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Guoqingsi [Temple] in this province, act as the Instructing [Ācārya] – [Venerable] Daojun was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Puzhuangyansi[Temple] in this province, act as an Honoured Witness – [Venerable] Zhongkang was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Changlesi[Temple] in this province, act as an Honoured Witness – Gong Yanduan was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Guoqingsi [Temple] in this province, act as an Honoured Witness – [Venerable] Qinglan was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Guangmingsi[Temple] in this province, act as an Honoured Witness – [Venerable] Huizhao was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Xingzhengsi[Temple] in Wuzhou, act as an Honoured Witness – [Venerable] Huan/Heng was present [to fulfill this role]. It was humbly requested that: A Bhadanta and Precept Master from the Damingsi[Temple] in Wuzhou, act as an Honoured Witness – [Venerable] Shaoyan was present [to fulfill this role]. | 大唐國台州國清寺戒牒所。 奉請當州國清寺大徳律師爲和上 翰赴。 奉請當州龍興寺大徳律師爲羯磨兼衣藥鉢 光寶赴。 奉請當州國清寺大徳律師爲尊證 文擧赴。 奉請當州國清寺大徳律師爲教授 道濬赴。 奉請當州普莊嚴寺大徳律師爲尊證 仲康赴。 奉請當州長樂寺大徳律師爲尊證 功言端赴。 奉請當州國清寺大徳律師爲尊證 清瀾赴。 奉請當州光明寺大徳律師爲尊證 慧昭赴。 奉請婺州興政寺大徳律師爲尊證 亘赴。 奉請婺州大明寺大徳律師爲尊證 少言赴。 | 大唐國台州國清寺戒牒所。 奉請當州國清寺大徳律師爲和上，翰赴。 奉請當州龍興寺大徳律師爲羯磨兼衣藥鉢，光寶赴。 奉請當州國清寺大徳律師爲尊證，文擧赴。 奉請當州國清寺大徳律師爲教授，道濬赴。 奉請當州普莊嚴寺大徳律師爲尊證，仲康赴。 奉請當州長樂寺大徳律師爲尊證，功言端赴。 奉請當州國清寺大徳律師爲尊證，清瀾赴。 奉請當州光明寺大徳律師爲尊證，慧昭赴。 奉請婺州興政寺大徳律師爲尊證，亘赴。 奉請婺州大明寺大徳律師爲尊證，少言赴。 |
| The aforementioned bhikṣu Gishin bowed his head in supplication to the the bhadanta monastics [above, and addressed] their eminences [saying]: “It is because I, Gishin, [have accumulated] a great deal of good in past-lives, [that I have now] encountered the supreme conditions [for awakening]. I have abandoned the false and cleaved to the true, diligently praying [to receive] the Precepts. Relying on these [precepts], may this cause the Unsurpassed Lineage of the Buddhas (Buddha-gotra) spread and flourish! And based on these [precepts], may the dense forest of the afflictive-taints be annihilated! I have now received the merciful aid of gaining and being conferred with śīla. By taking this Dharma into one’s heart, the river of merit flows ceaselessly, [for you] have already ascended to the Pure Prohibitions. My joy and celebration [for this good fortune] is beyond [expression]. And I humbly pray that the presence of my name [herein] forever constitutes proof of the Precepts.” Respectfully announced, On the seventh day of the twelfth month of the twentieth year of Zhenyuan (804 A.D.). The Ordination Certificate of the bhikṣu Gishin. | 右比丘義眞稽首和南大徳僧足下。但義眞。宿因多幸。得遇 勝縁。棄妄守眞。精祈戒品。庶使無上佛種。藉此敷榮。塵勞稠林。因茲殄滅。今蒙悲濟。秉授尸羅。納法在心。福河流注。已登清禁。慶賀無任。伏乞。示名永爲戒驗。謹牒。 貞元二十年十二月七日 （804） 比丘義眞牒。 | 右比丘義眞稽首和南大徳僧足下: 「但義眞，宿因多幸，得遇 勝縁。棄妄守眞，精祈戒品。庶使無上佛種，藉此敷榮! 塵勞稠林，因茲殄滅! 今蒙悲濟，秉授尸羅。納法在心，福河流注，已登清禁。 慶賀無任。伏乞，示名永爲戒驗。謹牒。」 貞元二十年十二月七日 （804） 比丘義眞牒。 |
| “[Though] born and raised in Fusang (i.e. Japan), you have come home to Daxia (i.e. China). And in seeking the Dharma of Vulture Peak, you have been entrusted with the Perfume of the Precepts. You must maintain and uphold them with firm resolve, and perpetuate the Three Jewels! To cross a great ocean you must preserve your floatation device! And when the Rākṣasa [on that ocean] come looking, you must not permit [them entry] in even the slightest way! [In maintaining these standards] you will arrive at The Other Shore, and perfect the Dharmakāya!” [The above was the] exhortation of Preceptor Han. | 生長扶桑。歸宗大夏。靈山求法。傳付戒香。當須堅志護持。紹隆三寶。將度大海。必惜浮嚢。羅刹來求。微塵莫許。得到彼岸成就法身。 和尚翰示。 | 「生長扶桑，歸宗大夏。靈山求法，傳付戒香。當須堅志護持，紹隆三寶! 將度大海，必惜浮嚢! 羅刹來求，微塵莫許! 得到彼岸，成就法身!」 和尚翰示。 |
越州求法略目録并鄭審則詞一首大唐台州給僧義眞公驗一首 17
The Government Verification Presented to the Monastic Gishin, at Taizhou in the Great Tang
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| [Presented to] the Dharma-seeking monastic of the Kingdom of Japan, Saichō; and the Dharma-seeking translator-monk Gishin. The aforementioned (lit. ‘to the right’) Gishin, fully receiving (lit. ‘profoundly received’) the benevolent support of the gentlemen of the interior, concluded his reception of the Complete Precepts at the Guoqingsi [Temple] on Mount Tiantai, in Tangxing County, Taizhou, The Great Tang [Empire]. [The Japanese therefore] respectfully requested a seal and certificate as official verification [of this]. [And so this] document is offered. On the first day of the third month of the twenty-first year of Zhenyuan (805 A.D.) in the Great Tang,[this] petition [was submitted by] the Dharma-seeking monastic of the Kingdom of Japan, Saichō. And official recognition was granted on [the same] first day of the third month. Seal [and certification] granted by the Prefect of Taizhou, Lu Chun. | 日本國求法僧最澄。求法譯語僧義眞。 右義眞。深蒙郎中慈造。於大唐台州唐興縣天台山國清寺。受具足戒已畢。謹請公驗印信。謹牒。 大唐貞元二十一年三月一日 （805） 日本國求法僧最澄牒。 任爲公驗三月一日。台州刺史陸淳 （給）印。 | 日本國求法僧最澄，求法譯語僧義眞。 右義眞，深蒙郎中慈造，於大唐台州唐興縣天台山國清寺，受具足戒已畢。 謹請公驗印信。謹牒。 大唐貞元二十一年三月一日(805)，日本國求法僧最澄牒。 任爲公驗三月一日。 台州刺史陸淳 （給）印。 |
大唐明州僧義眞公驗并遣大唐使公驗一首 18
The Government Verification [Presented] to the Monastic Gishin, at Mingzhou in the Great Tang, as well as to the Ambassadors Dispatched to the Tang
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| [Presented to] the Dharma-seeking monastic of the Kingdom of Japan, Saichō; and the monk Gishin who received the Full Precepts at Tiantai. Certificate for the monk Gishin: On the seventh day of the twelfth month of last year, [Gishin] concluded his reception of the Complete Precepts at the Guoqingsi [Temple] on Mount Tiantai, in Tangxing County, Taizhou, in the Great Tang [Empire]. [The Japanese therefore] requested the seal and certificate of official verification [for this] from the present prefecture [of Mingzhou], in order to carefully combine it with the official verification from Taizhou. [And so this] document is offered. The particulars of this petition are as stated above. [And this] document is offered [as verification]. On the fifth day of the fourth month of the twenty-first year of Zhenyuan (805 A.D.) [this] petition [was submitted by] the Dharma-seeking monastic, Saichō. [This] official confirmation was granted on the eight day of the fourth month, and provided by the Prefect of Mingzhou, Zheng Shenze; [To] the Ambassadors of the Nation of Japan to the Tang: Fujiwara no Kadonomaro, The Official Representative, Senior Ambassador, Of the Upper-grade of the Senior Fourth Rank, Grand Council Senior Minister of the Right, And Prefect of Echizen. Kasa no Tadzukuri, The Authorised Magistrate, Vernacular Translator, Of the Upper-grade of the Senior Sixth Rank, And Official of Bizen. Yamada no Oba, Recorder, Of the Upper-grade of the Senior Sixth Rank, Lesser Clerk of the Ministry of Ceremonies, And Great Inspector of Ise of the Sixth Class of Merit. Kamitsukeno no Hidehito, Clerk, Of the Upper-grade of the Senior Sixth Rank, Grand Council Lesser Official of the Left, And Inspector of Hitachi. | 日本國求法僧最澄。 天台受具足戒僧義眞。 牒僧義眞。去年十二月七日。於大唐台州唐興縣天台山國清寺。 受具足戒已畢。謹連台州公驗。請當州公驗印信。謹牒牒件状如前。謹牒。 貞元二十一年四月五日 （805） 求法僧最澄牒。 任爲憑據四月八日明州刺史鄭審則給。 日本國入唐使。 持節大使從四位上行太政官右大辨兼越前守藤原朝臣葛野麻呂。 准判官兼譯語正六位上行備前掾笠臣田作。 録事正六位上行式部少録兼伊勢大目動六等山田造大庭。 録事正六位上行太政官左少使常陸少目上毛野公穎人。 | 日本國求法僧最澄，天台受具足戒僧義眞。 牒僧義眞: 去年十二月七日，於大唐台州唐興縣天台山國清寺，受具足戒已畢。 謹連台州公驗，請當州公驗印信。謹牒。 牒件状如前。謹牒。 貞元二十一年四月五日(805)，求法僧最澄牒。 任爲憑據，四月八日，明州刺史鄭審則給: 日本國入唐使: 持節、大使、從四位上行、太政官右大辨、兼越前守，藤原朝臣葛野麻呂。 准判官、兼譯語、正六位上行、備前掾，笠臣田作。 録事、正六位上行、式部少録、兼伊勢大目動六等，山田造大庭。 録事、正六位上行、太政官左少使、常陸少目，上毛野公穎人。 |
賜向唐求法譯語僧義眞公驗一首 19
The Government Verification Granted to the Dharma-seeker and Vernacular-translator Monk who travelled to the Tang, Gishin, of the True [Dharma transmissions he has received]
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| [From the] Ministry of [Civil] Governance [Regarding] the monk Gishin (25 years of age, and one year since his renunciation): The aforementioned (lit ‘to the right’) monastic studied Spoken Chinese with the Dentō Hosshi Jiken, of Tōdaiji [Temple]. He further learnt Dharmalakṣaṇa (i.e. Yogācāra ) [doctrines] with the Dentō Jūi Jion, of Kōfukuji [Temple]. He [has also] sat the annual-allotment examination, passed and taken ordination. Thereafter he climbed the Peak of Hiei and reverently devoted himself to the Teachings of Tiantai. By Imperial Decree, he was specially assigned to the Ācārya Saichō as a Dharma-seeking vernacular translator. At the Guoqingsi [Temple] in Taizhou, he paid obeisance to the bhadantas and received the Complete Precepts of the Śrāvaka. Furthermore, in the presence of Venerable Daosui he received the Bodhisattva Precepts of the Mahāyāna. Additionally, at the Longxingsi [Temple] in Yuezhou, he and the Ācārya Saichō met the Venerable Shunxiao, [with whom] they entered the Abhiṣeka Platform and received the Three Kinds of Siddhi Dharmas. And now by proclamation of the Great Minister of the Right: It is declared and decreed that the officials are to give official documentation [recognizing all this,] to the two monks who entered the Tang (i.e. Saichō & Gishin) to receive the Dharma, that they might increase their efforts with diligence; expand and advance the Buddha-Dharma; firmly protect the Nation; and benefit and bring joy to myriad beings! The officials are to uphold this edict, and obediently carry out the aforementioned (lit. ‘as [found] at the right’). On the sixth day of the ninth month of the twenty-fourth year of Enryaku (805 A.D.). Imperial Prince of the Fourth Ministerial Rank, Kazurawara. The Senior Minister of the Lower-grade of the Fourth Rank, Waki no Ason Irukamaro. The Junior Minister of the Lower-grade of the Fifth Rank, Fujiwara no Asom Tomohito. | 治部省。 僧義眞（年二十五臘一）。 右僧就東大寺傳燈法師位慈賢習漢語。又就興福寺傳燈住位 僧慈蘊學法相。被年分試。及第得度。更登比叡之峰。鑽仰天台之教。有詔特賜最澄闍梨。爲求法譯語。於台州國清寺。屈大徳受聲聞具足戒。又於道邃和尚所。受大乘菩薩戒。又於越州龍興寺。 共澄闍梨。遇順曉和尚。入灌頂壇。受三部悉地法。今被右大臣宣。 稱奉勅入唐受法僧二人。宜令所司各與公驗。彌勤精進。興隆佛法。擁護國家。利樂群生。者宣旨奉行如右。 延暦二十四年九月十六日 （805）。 卿四品葛原親王。 從四位下行大輔和氣朝臣入鹿麻呂。 少輔從五位下藤原朝臣友人。 | 治部省。 僧義眞 (年二十五，臘一): 右僧，就東大寺傳燈法師位慈賢，習漢語。又就興福寺傳燈住位僧慈蘊，學法相。被年分試，及第得度。 更登比叡之峰，鑽仰天台之教。 有詔，特賜最澄闍梨，爲求法譯語。於台州國清寺，屈大徳受聲聞具足戒。又於道邃和尚所，受大乘菩薩戒。又於越州龍興寺，共澄闍梨，遇順曉和尚，入灌頂壇，受三部悉地法。 今被右大臣宣: 稱奉勅入唐受法僧二人，宜令所司各與公驗，彌勤精進，興隆佛法，擁護國家，利樂群生。 者宣旨奉行如右。 延暦二十四年九月十六日（ 805）。 卿四品葛原親王。 從四位下行、大輔，和氣朝臣入鹿麻呂。 少輔、從五位下，藤原朝臣友人。 |
傳三部三昧耶公驗一首 20
The Government Verification of the Transmission of the Three kinds of Samaya
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| [From the] Ministry of [Civil] Governance In the Tathāgata Mahāvairocana’s Maṇḍala of the Thirty-seven Honoured Ones (i.e. Vajradhātu Maṇḍala): The Higher Class of Siddhi [is transmitted with] A Vaṃ Raṃ Hūṃ Khaṃ. The Middling Class of Siddhi [is transmitted with] A Vi Ra Hūṃ Khaṃ. The Lower Class of Siddhi [is transmitted with] A Ra Pa Ca Na. [With] Abhiṣeka the Three Samaya were transmitted, and the Ācārya; the Bhadanta of the Practise-space (dōjō) [designated for the] Safe-guarding of the Nation, [known as] the Lingyansi [Temple] of Mount Tai; the Inner Court Monk; the Śramaṇa Shunxiao, [also conferred] the dharmas of the [Maṇḍala] Drawings and Mudrās. [This] was at the Practise-space (dōjō) atop Mount Feng in Yue County. During the Kaiyuan period (713 – 741 A.D.) of the Great Tang [Dynasty] there was a Mahātripiṭakācārya (i.e. Great Tripiṭaka Master) who had been a prince of the Land of Bhāraṭa (i.e. India), and whose the Dharma-name Śubhakarasiṃha (637 – 737 A.D.). He transmitted the Great Wheel of the Dharma from the Great Nālandā Temple in the Buddha’s Homeland, to the Land of the Great Tang, where he bestowed the transmission upon his disciple, the monk Yilin, who was himself a National Preceptor and a Mahācārya (i.e. Great Ācārya). At one hundred and three years of age, [Master Yilin] now resides in the Kingdom of Silla (i.e. Korea), [but he] transmitted the Dharma by turning the Great Dharma Wheel, and bestowing it upon his Great Tang (i.e. Chinese) disciple, the monk Shunxiao. This [Shunxiao] is a Bhadanta (i.e. virtuous) and Ācārya of the Practise-space (dōjō) [designated for the] Safe-guarding of the Nation. He subsequently bestowed the turning of the Great Dharma Wheel upon his Japanese disciple, the monk Saichō. And this monk Saichō, is the fourth person to be bestowed with the transmission [of this Dharma-lineage]; may the Buddha-Dharma remain forever and ever! [This is] a record of the transmission from the Ācārya, Śramaṇa Shunxiao, to Saichō. Recorded on the sixteenth day of the fourth month, of the twenty-first year of Zhenyuan (805 A.D.) . [Furthermore,] in the twenty-fourth year of Enryaku (805 A.D.), which was a kinototori year, there came the edict to raise a Dedicated Altar (i.e. dhātu-maṇḍala/本尊壇) for an Assembly to Mahāvairocana [Buddha] at the Takao Practise-space on Mount Kiyotaki. The Ācārya Saichō was [also] commanded to give the transmission to the monastic Kōen, of Daianji [Temple]. Those entrusted with the Abhiṣeka were eight individuals in total, and they together constitute the fifth [generation of disciple] bestowed with it. And now by proclamation of the Great Minister of the Right: It is declared and decreed that the officials are to give official documentation [recognizing all this,] to the two monks who entered the Tang (i.e. Saichō & Gishin) to receive the Dharma, that they might increase their efforts with diligence; expand and advance the Buddha-Dharma; firmly protect the Nation; and benefit and bring joy to myriad beings! By complying with this edict, officials will [come to know] the successive generations of the transmission stretching from Sindhu to the Great Tang, and on to Our Court. Obediently carry out the aforementioned (lit. ‘as [found] at the right’). On the sixteenth day of the ninth month of the twenty-fourth year of Enryaku (805 A.D.). Imperial Prince of the Fourth Ministerial Rank, Kazurawara. The Senior Minister of the Lower-grade of the Fourth Rank, Wake no Ason Irukamaro. The Junior Minister of the Lower-grade of the Fifth Rank, Fujiwara no Asom Tomohito. | 治部省。 毘盧遮那如來三十七尊曼荼羅所。 上品悉地。阿鑁藍吽欠。 中品悉地。阿尾羅吽欠。 下品悉地。阿羅波遮那。 灌頂傳授三部三昧耶阿闍梨泰嶽靈巖寺鎭國道場大徳内供奉沙門順曉圖樣契印法。於越府峰山頂道場付。大唐國開元朝。大三藏婆羅門國王子法號善無畏。從佛國大那蘭陀寺。傳大法 輪。至大唐國。轉付屬傳法弟子僧義林。亦是國師大阿闍梨一百三歳。今在新羅國。傳法轉大法輪。又付大唐弟子僧順曉。是鎭國道場大徳阿闍梨。又付日本弟子僧最澄。轉大法輪。最澄是第四付屬傳授。令佛法永永不絶。阿闍梨順曉録付最澄。 大唐貞元二十一年四月十六日（ 805）。 延暦二十四年歳次乙酉九月七日。有勅於清瀧峰高雄道場。 起都會大壇。命最澄阿闍梨。傳授大安寺僧廣圓。預灌頂者。總有八人。是皆第五付屬也。今被右大臣宣。稱奉勅受法僧等。宜令所司各與公驗。彌勤精進。興隆佛法。擁護國家。利樂群生。者省依宣旨連天竺大唐及聖朝傳授次第。奉行如右。 延暦二十四年九月十六日 （805）。 卿四品葛原親王。 從四位下行大輔和氣朝臣入鹿麻呂。 少輔從五位下藤原朝臣友人。 | 治部省。 毘盧遮那如來三十七尊曼荼羅所: 上品悉地，阿鑁藍吽欠。 中品悉地，阿尾羅吽欠。 下品悉地，阿羅波遮那。 灌頂傳授三部三昧耶，阿闍梨泰嶽靈巖寺鎭國道場大徳、内供奉，沙門順曉，圖樣契印法。於越府峰山頂道場付。 大唐國開元朝，大三藏婆羅門國王子，法號善無畏。 從佛國大那蘭陀寺，傳大法輪，至大唐國，轉付屬傳法弟子僧義林，亦是國師、大阿闍梨。 一百三歳，今在新羅國，傳法轉大法輪。又付大唐弟子僧順曉。是鎭國道場大徳、阿闍梨。 又付日本弟子僧最澄，轉大法輪。最澄是第四付屬傳授，令佛法永永不絶! 阿闍梨順曉，録付最澄。 大唐貞元二十一年四月十六日（ 805）。 延暦二十四年，歳次乙酉，九月七日，有勅於清瀧峰高雄道場，起都會大壇。命最澄阿闍梨，傳授大安寺僧廣圓。預灌頂者，總有八人，是皆第五付屬也。 今被右大臣宣: 稱奉勅受法僧等，宜令所司各與公驗，彌勤精進，興隆佛法，擁護國家，利樂群生。 者省依宣旨，連天竺、大唐、及聖朝傳授次第。 奉行如右。 延暦二十四年九月十六日（ 805）。 卿四品葛原親王。 從四位下行、大輔，和氣朝臣入鹿麻呂。 少輔、從五位下，藤原朝臣友人。 |
請加新法華宗表一首 21
A Petition Requesting the Addition of the New Dharma Flower School.
(SAME AS TEXT 2)
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| I, the śramaṇa Saichō, [wish to] relate [the following]: Saichō has heard it said that: One cannot catch a bird, with a net that has but one hole. [Given this,] how then could [just] a pair of schools suffice for the drawing in of all [beings]!? There [remains] only the names of some schools, for those [who’re qualified] to transmit the techniques [cultivated by them,] have rapidly disappeared! [Therefore,] I sincerely pray: that [just as] the twelve musical notes regulate [music], the number of annually-allotted ordinands [be made] fixed [as a standard], and that the rule of the Six Pāramitās [be used to appropriately] apportion those individuals, who’re being granted the techniques of the various schools, [respectively]. In this way, [just as both] the sun and the moon’s (lit. ‘two shining planets/stars’) radiance [illuminates beings, let] the school’s individually ordain two individuals [to do the same]. [Namely,]: -Two persons [for] the Kegon School; -Two persons [for] the Tendai Hokke School; -Two persons for the Ritsu School; -Three persons [for] the Sanron School– [i.e.] with an additional person [to study] the Hīnayāna Jōjitsu School; -Three persons [for] the Hossō School – [i.e.] with an additional person [to study] the Hīnayāna Kusha School. In this regard, the excellence of Your Majesty’s virtue in bestowing Dharma, stands unmatched in the past and present; and the need of [these] Dharma-riches by myriad beings, is forever fulfilled across [future] aeons [like] dust-particles. [Though I] am the most unqualified among the unqualified, I humbly offer this petition for [Your Majesty’s] consideration. [And that I may] slight or offend [Your Majesty’s] dignity, I am overcome with profound anxiety. Respectfully related, the petition submitted by the śramaṇa Saichō: On the third day of the first month, Of the twenty-fifth year of Enryaku (806 A.D.). | 沙門最澄言。最澄聞。一目之羅。不能得鳥。一兩之宗。何足普汲。徒有諸宗名。總絶傳業人。誠願準十二律呂。定年分度者之數。法六波羅蜜。分授業諸宗之員。則兩曜之明。宗別度二人。華嚴宗二人。 天台法華宗二人。律宗二人。三論宗三人。加小乘成實宗。法相宗三人。加小乘倶舍宗。然則陛下法施之徳。獨秀於古今。群生法財之用。永足於塵劫。不任區區之至。謹奉表以聞。輕犯威嚴。伏深戰越。 謹言。 延暦二十五年正月三日 （806） 沙門最澄上表。 | 沙門最澄言: 最澄聞: 一目之羅，不能得鳥。一兩之宗，何足普汲!? 徒有諸宗名，忽絶傳業人! 誠願: 準十二律呂，定年分度者之數，法六波羅蜜，分授業諸宗之員。則兩曜之明，宗別度二人: 華嚴宗，二人; 天台法華宗，二人; 律宗，二人; 三論宗，三人，加小乘成實宗; 法相宗，三人，加小乘倶舍宗。 然則，陛下法施之徳，獨秀於古、今; 群生法財之用，永足於塵劫。 不任區區之至，謹奉表以聞; 輕犯威嚴，伏深戰越。 謹言: 延暦二十五年，正月三日， (806 A.D.). 沙門最澄上表。 |
加年分度者定十二人僧統表一首 22
A Petition Requesting the Addition of Annual Ordinands to be Set at Twelve, by the Monk Superintendants
(SAME AS TEXT 2)
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| I, the Dentō Daihosshi Shōgu and others relate: This month on the fourth day, the Middling Minister of the Third Rank, Fujiwara no Uchimaro, with imperial permission, graciously showed to us the petition submitted by the monastic Saichō of the Kokushōji [Temple] which stated: “[Therefore,] I sincerely pray: that [just as] the twelve musical notes regulate [music], the number of annually-allotted ordinands [be made] fixed [as a standard], and that the rule of the Six Pāramitās [be used to appropriately] apportion those individuals, who’re being granted the techniques of the various schools, [respectively]. In this way, [just as both] the sun and the moon’s (lit. ‘two shining planets/stars’) radiance [illuminates beings, let] the school’s individually ordain two individuals [to do the same].” The World Honoured One alone is venerated as ‘The Great King of Medicine’, [because He] provides the teaching according to the person, [and thereby] removes their suffering and gives them bliss. [Within] the Eighty-four thousand Dharmas there are provisional and true [teachings], and though they appear to diverge at their beginnings, in the end they are all a Single Method. It is because the illnesses of sentient beings differ, that the medicines provided are not the same. [If one] desires to rescue sentient beings, the discarding of even a single [method,] is impermissible. For they all [should be] encouraged and promoted, to aid the multitudes of the confused! [And therefore,] the presently submitted epistle [of Master Saichō] is intended to sound the Dharma-drum. [For when] the Sun of the Buddha is about to vanish, [we must] rattle the halberd of the Noble-ones, and once more hit the mark; [and when] the Dharma-net is in danger of being rent asunder, [we must] mend it with the rope of the wise, that it may further remain! What’s more, [should it be accepted, then] beginning from the present year and on until the ends of future time, those ordained year after year will constitute an infinite and inexpressible cluster of merit, which in its entirety will gather to Your Majesty’s person. [Among] Śākyans (i.e. buddhists) young and old, who would not clap and dance [with joy at this]!? We cannot bear the utmost joy which has been elicited by this, [and so we] humbly submit this petition of what we have heard. The Dharma Master Shōgu and others, with genuine reverence and sincere apprehension; respectfully: This fifth day of the first month, in the twenty-fifth year of Enryaku (806 A.D.). [SIGNED BY]: The Lesser Monastic-administrator Shōgu, of the Dentō Daihosshi rank. The Lesser Monastic-administrator Jōtō, of the Dentō Daihosshi rank. The Precept Master Nyohō, of the Dentō Daihosshi rank. The Precept Master Shūtetsu, of the Shugyō Daihosshi rank. The Student who Studied Abroad in the Great Tang, Eichū, of the Dentō Daihosshi rank. | 傳燈大法師勝虞等言。今月四日。中納言從三位藤原朝臣内麻呂。奉勅賜示國昌寺最澄上表云。誠願準十二律呂。定年分度者之數。法六波羅蜜。分授業諸宗之員。則兩曜之明。宗別度二人者。仰惟無上世尊是大醫王。隨類設教。拔苦與樂。八萬法藏。有權有實。始雖似殊。終皆一揆。衆生之病既異。所與之藥不同。欲濟有 情。廢一不可。悉皆勸勵。乃拯群迷。今垂疇咨欲鳴法鼓。佛日將沒。揮聖戈。更中。法綱殆絶。添叡索以復續。加以始自當年盡未來際。 歳歳所度。無量無表功徳之聚。總集聖躬。釋門老少誰不抃躍。無任隨喜歡荷之至。謹奉表以聞。法師勝虞等。誠惶誠懼。謹言。 延暦二十五年正月五日 （806）。 少僧都傳燈大法師位 勝虞。 少僧都傳燈大法師位 常騰。 律師傳燈大法師位 如寶。 律師傳燈大法師位 修哲。 大唐留學傳燈大法師位 永忠。 | 傳燈大法師，勝虞等言: 今月四日，中納言從三位，藤原朝臣内麻呂，奉勅賜示國昌寺僧最澄上表云: 「誠願: 準十二律呂，定年分度者之數，法六波羅蜜，分授業諸宗之員。則兩曜之明，宗別度二人者: 」 仰惟無上世尊，是大醫王，隨類設教，拔苦與樂。八萬法藏，有權、有實，始雖似殊，終皆一揆。衆生之病既異，所與之藥不同。欲濟有情，廢一不可。悉皆勸勵，乃拯群迷! 今垂疇咨，欲鳴法鼓。佛日將沒，揮聖戈而更中; 法綱殆絶，添叡索以復續! 加以，始自當年，盡未來際，歳歳所度，無量無表功徳之聚，總集聖躬。釋門老少，誰不抃躍!? 無任隨喜歡荷之至，謹奉表以聞。 法師勝虞等，誠惶、誠懼，謹言: 延暦二十五年，正月五日。(806 A.D.). 少僧都傳燈大法師位: 勝虞。 少僧都傳燈大法師位: 常騰。 律師傳燈大法師位: 如寶。 律師修行大法師位: 修哲。 大唐留學傳燈大法師位: 永忠。 |
定諸宗年分度者自宗業官符一首 23
Ministerial Decision [regarding] the Fixing of Annual Ordinands for All Schools, and The Respective Sectarian Courses
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| The Ministerial Decision of the Council of State [issued to] the Ministry of Administrative Affairs: The number, division and curriculums for Annually-allotted Ordinands should be [as follows]: Two individuals for the Kegon Course: – Both must study the system in the “Essence of the Five Teachings”. Two individuals for the Tendai Course: – One individual must study the Mahāvairocana Sūtra. – One individual must study the “Great Calming and Contemplation”. Two individuals for the Vinaya Course: – Both individuals must study the “Brahma’s Net Sūtra”, or the śrāvakabhūmi [section of the] “Yogācārabhūmi Śāstra”. Three individuals for the Three Treatise (Madhyamakan) Course: – Two individuals must study the Three Treatises (i.e. Madhyamaka Śāstra; Dvādaśanikāya Śāstra; Śata Śāstra). – And one individual must study the “Satyasiddhi Śāstra”. Three individuals for the Dharma-characteric (Yogācāran) Course: – Two individuals must study the “Vijñaptimātratāsiddhi Śāstra”. – And one individual must study the “Abhidharmakośabhāṣya”. The aforementioned conditions are proclaimed by the Great Minister of the Right as Imperial Decree. In the prevention of disaster and the growth of blessings, the Teachings of the Buddha are most supreme; and in guiding beings towards the good and what is beneficial, there is nothing which is like This Path. It is only out of a desire that all sentient beings awaken to the principle of the One Suchness, that all Buddhas appear in the world. Nevertheless, the capacities of sentient beings are either sharp or dull, and therefore, that which is expounded by the Tathāgata is either sudden, or gradual. And the myriad sūtras and śāstras divide, and their contents are unalike; yet although their entrances may differ, they aim [for the single goal] of Bodhi. For it is just like a Great Doctor, in his giving medicines according to [the respective] illnesses; the prescriptions given vary in ten thousand [ways, but] they all exist to save lives. Presently, wishing to cause the Buddha-Dharma to prosper, and t bring happiness and benefit to the myriad beings, each and every one of these courses [must be preserved,] for not a one can be allowed to fall away. Just as the twelve musical notes regulate [music], [likewise,] the number of ordinands will be fixed; the respective courses will be encouraged; and they will all be led to strive together in their study. Furthermore, each [ordinand] must depend upon the commentarial-literature of his own course, [as well as] study the two works of the Dharma Flower and Golden Light [sūtras], in the [original] Chinese, and in Kundoku. [Regarding] the content of the sūtras and śāstras, questions on their great import [will be posed to the potential ordinand, in] ten sections, and those who comprehend five or more, will then be permitted to ordain. Even if within a particular course [in a given year], there are no [candidates] who pass [this testing], its allotment is to be left vacant, and no ordination is to be conducted that year. The Bureau of [Civil] Governance (治部省 ) and the Office of Monastic Affairs are to inform each other of the situation, record it, wait for a person that is suitable, and in a later year will reattempt to ordain [someone]. Therefore, it is impermissible for that [course/annual-allotment], to snatch [the placement] of this [course/annual-allotment, for it would result in] the end of the course in question. [However,] if there is [a candidate who’s] study of the doctrines is exceptional, he should not be excluded [from eligibility to ordain, merely on the grounds of not being able to read the] Chinese [base-text]. After having received the precepts, all [ordinands of every course] must first be made to study and recite the two texts on the precepts, as well as to memorise the whole Karman Fascicle of the Commentary on the Dharmaguptaka Vinaya (lit. ‘four-part’). They will then [once again] be tested, in twelve sections; ten sections on their own course-matter, and two sections on the Precepts. Those who comprehend seven or more [sections] will be accordingly appointed to the [positions of] Doctrinal Expositers, Senior Lecturers, and Provincial Lecturers. Though one may comprehend their own course-matter, if they do not cultivate the Precepts, then they are not permitted to be appointed or utilised [by the State]. This Bureau [of Civil Governance (治部省)] should accept this, and accordingly make it known. From here onwards and forevermore, this will be the permanent process. Upon receipt of [this] decision, enact it accordingly. The Councillor of State, Senior Minister of the Fourth Rank and Lesser Grade, Acting Great Minister of the Left, Sugano no Mamichi. [Recorded by the] Lesser Clerk of the Left, and Lord of Kamo County, Tatsunaga. On the twenty sixth day of the first month, of the twenty fifth year of Enryaku (806. A.D.). | 太政官符治部省。 應分定年料度者數并學業事。 華嚴業二人（并令讀五教指歸綱目）。 天台業二人（一人令讀大毘盧遮那經。一人令讀摩訶止觀）。 律業二人（并令讀梵網經。若瑜伽聲聞戒）。 三論業三人（二人令讀三論。一人令讀成實論）。 法相業三人（二人令讀唯識論。一人令讀倶舍論）。 右被右大臣宣。稱奉勅攘災殖福。佛教尤勝。誘善利生。無如斯道。但夫諸佛所以出現於世。欲令一切衆生悟一如之理。然衆生之機。或利或鈍。故如來之説。有頓有漸。件等經論。所趣不同。開門雖異。遂期菩提。猶大醫隨病與藥。設方萬殊。共在濟命。今欲興隆佛法。利樂群生。凡此諸業。廢一不可。宜準十二律呂。定度者之數。分業勤催。共令競學。仍須各依本業疏。讀法華金光明二部漢音 及訓。經論之中。問大義十條。通五以上者。乃聽得度。縱如一一業中無及第者。闕置其分。當年勿度。者省寮僧綱。相對案記。待有其 人。後年重度。遂不得令彼此相奪廢絶其業。若有習義殊高。勿限漢音。受戒之後。皆令先必讀誦二部戒本。諳案一卷羯磨四分律鈔。更試十二條。本業十條。戒律二條。通七以上者。依次差任立義 複講及諸國講師。雖通本業。不習戒律者。不聽任用。者省直承知。依宣行之。自今以後。永爲恒例。符到奉行。 參議正四位下行左大辨菅野朝臣眞道。 左少史賀茂縣主立長。 延暦二十五年正月二十六日（ 806）。 | 太政官符，治部省: 應分定年料度者數，并學業事: 華嚴業二人 (并令讀《五教指歸》綱目)。 天台業二人 (一人令讀《大毘盧遮那經》。一人令讀《摩訶止觀》)。 律業二人 (并令讀《梵網經》。若《瑜伽聲聞地》)。 三論業三人 (二人令讀《三論》。一人令讀《成實論》)。 法相業三人 (二人令讀《唯識論》。一人令讀《倶舍論》)。 右被，右大臣宣稱奉勅。 攘災殖福，佛教尤勝; 誘善利生，無如斯道。但夫諸佛所以出現於世，欲令一切衆生，悟一如之理。然衆生之機，或利、或鈍，故如來之説，有頓、有漸。件等經、論，所趣不同;開門雖異，遂期菩提。譬猶大醫，隨病與藥; 設方萬殊，共在濟命。 今欲興隆佛法，利樂群生，凡此諸業，癈一不可。宜準十二律，定度者之數; 分業勸催，共令競學。 仍須各依本業疏，讀《法華》、《金光明》二部，漢音及訓。經、論之中，問大義十條，通五以上者，乃聽得度。縱如一一業中，無及第者，闕置其分，當年勿度。 省寮、僧綱，相對案記，待有其人，後年重度。遂不得令彼此相奪，廢絶其業。若有習義殊高，勿限漢音。 受戒之後，皆令先必讀誦二部戒本，諳案一卷《羯磨》，《四分律鈔》。更試十二條; 本業十條，戒律二條。通七以上者，依次差任立義、複講及諸國講師。雖通本業，不習戒律者，不聽任用。 者省，宜承知依宣行之。自今以後，永爲恒例。符到奉行。 參議正四位下，行左大辨，菅野朝臣眞道。 左少史，賀茂縣主立長。 延暦二十五年正月二十六日(806 A.D.)。 |
新宗天台法華宗年分學生名帳一首 24
The Student Name-register for the Annually-allotted Ordinands of the New Tendai Dharma Flower School
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| The Student Name-register for the Annually-allotted Ordinands of the Tendai Dharma Flower School: [During the period] from the second year of Daidō (807 A.D.) until the eleventh year of Kōnin (820 A.D.) over the span of 14 years, a total of 28 individuals [were ordained in Tendai]. The monastic Kōkai, monastic Kōnin, monastic Kōchi, and monastic Kōbō; The aforementioned four individuals are from the four year period of the second (807 A.D.), third (808 A.D.), fourth (809 A.D.), and fifth years (810 A.D.) of Daidō. They were ordinands for the Tendai Dharma Flower School’s Vairocana Tantra Course. The monastic Kōchū, monastic Kōjō, monastic Kōzen, and monastic Kōshū; The aforementioned four individuals are from the four year period of the second (807 A.D.), third (808 A.D.), fourth (809 A.D.), and fifth years (810 A.D.) of Daidō. They were ordinands for the Tendai Dharma Flower School’s Great Śamatha-vipaśyanā [Treatise] Course. The monastic Tokuzen (Vairocana Tantra Course), The monastic Jinpū (Śamatha-vipaśyanā [Treatise] Course), The aforementioned two individuals are the yearly-allotted ordinands [for the] second year of Kōnin (811 A.D.). The monastic Tokushin (Vairocana Tantra Course), The monastic Tokuen (Śamatha-vipaśyanā [Treatise] Course), The aforementioned two individuals are the yearly-allotted ordinands [for the] third year of Kōnin (812 A.D.). The monastic Enshin (No [Designated] Course), The monastic Enshō (Śamatha-vipaśyanā [Treatise] Course), The aforementioned two individuals are the yearly-allotted ordinands [for the] fourth year of Kōnin (813 A.D.). The monastic Enshū (Vairocana Tantra Course), The monastic Ennin (Śamatha-vipaśyanā [Treatise] Course), The aforementioned two individuals are the yearly-allotted ordinands [for the] fifth year of Kōnin (814 A.D.). The monastic Dō’e (Vairocana Tantra Course), The Ekayāna Śrāmaṇera Gen’e (Śamatha-vipaśyanā [Treatise] Course), The aforementioned two individuals are the yearly-allotted ordinands [for the] sixth year of Kōnin (815 A.D.). The monastic Jōken (No [Designated] Course), The monastic Jōshi (Śamatha-vipaśyanā [Treatise] Course), The aforementioned two individuals are the yearly-allotted ordinands [for the] seventh year of Kōnin (816 A.D.). | 天台法華宗年分得度學生名帳。 自大同二年（807）至于弘仁十一年（820）。合一十四箇年。合貳拾捌口。 僧光戒。僧光仁。僧光智。僧光法。 已上四人。大同二年三年四年五年。合四箇年。天台法華宗 遮那經業得度者。 僧光忠。僧光定。僧光善。僧光秀。 已上四人。大同二年三年四年五年。合四箇年。天台法華宗 摩訶止觀業得度者。 僧徳善（遮那經業） 僧仁風（止觀業）。 已上二人。弘仁二年。年分得度者。 僧徳（遮那業） 僧徳圓（止觀業）。 已上二人。弘仁三年。年分得度者。 僧圓眞（無業） 僧圓正（止觀業）。 已上二人。弘仁四年。年分得度者。 僧圓修（遮那業） 僧圓仁（止觀業）。 已上二人。弘仁五年。年分得度者。 僧道慧（遮那經業） 一乘沙彌玄慧（止觀業）。 已上二人。弘仁六年。年分得度者。 僧正見（無業） 僧正思（止觀業）。 已上二人。弘仁七年（816）。年分得度者 | 天台法華宗年分得度學生名帳: 自大同二年（807），至于弘仁十一年（820），合一十四箇年，合貳拾捌口。 僧光戒、僧光仁、僧光智、僧光法。 已上四人，大同二年、三年、四年、五年、合四箇年。天台法華宗，遮那經業得度者。 僧光忠、僧光定、僧光善、僧光秀。 已上四人，大同二年、三年、四年、五年、合四箇年。天台法華宗，摩訶止觀業得度者。 僧徳善（遮那經業）。 僧仁風（止觀業）。 已上二人，弘仁二年，年分得度者。 僧徳眞（遮那業）。 僧徳圓（止觀業）。 已上二人，弘仁三年，年分得度者。 僧圓眞（無業）。 僧圓正（止觀業）。 已上二人，弘仁四年，年分得度者。 僧圓修（遮那業）。 僧圓仁（止觀業）。 已上二人，弘仁五年，年分得度者。 僧道慧（遮那經業）。 一乘沙彌玄慧（止觀業）。 已上二人，弘仁六年，年分得度者。 僧正見（無業）。 僧正思（止觀業）。 已上二人，弘仁七年（816），年分得度者。 |
原本： 享保元年景申冬十月（1716）出版本全一卷。
對校本。
イ本 享保改元歳出版本全一卷。
ロ本 天台霞標所録文。
Here completes the extant Fascicle One. The editor’s remark on the loss of Fascicle Two, and quotations from this second fascicle found in Nichiren’s 雙紙要文 by Rev. Jikai with the kind assistance of Dr. Jacqueline Stone, are below:
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| Editor remark: The text originally had two fascicles, an upper and lower. But now the lower [second] fascicle is lost, and only the titles [of the documents it contained] are extant. O how regrettable [this is]! | 編者云。本書本有上下兩卷。而今缺下卷。唯存題目耳。惜哉。 | 編者云 : 「本書本有上、下兩卷。而今缺下卷，唯存題目耳。惜哉！」 |
Extant Quotes from Second Fascicle
(From Nichiren’s collection of quotes in his: 雙紙要文 )
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| The Second Fascicle of The Conditions for “The Treatise Revealing the Precepts” states: “That which the poor man eats, is poison to the Wheel-turning King (cakravartīrāja). And therefore, [that which is] ‘vigorous’ for the Hīnayāna, is ‘indolent’ for the Bodhisattva.” (End Quote) | 顯戒論緣起下卷云。 貧人所食輪王毒。故小乘精進菩薩嬾墮。文 | 《顯戒論緣起》下卷云： 貧人所食，輪王毒。故小乘精進，菩薩嬾墮。(文) |
| It further states: “Now, in accord with the Dharma Flower [Sūtra], we do not permit the standards of the Hīnayāna.” | 又云。 今順法花不許小儀。 | 又云： 今順《法花》，不許小儀。 |
| It further states: “[An opponent might argue]: engaging in skilful means, [even] lowering one’s head and raising one’s hands are causes for Buddhahood. How much more so is this the case with the Hīnayāna Tripiṭaka practices!? How could practising them not be a cause for Buddhahood!? [And you should respond]: it is simply that the cause which is comparatively close [to Buddhahood] is the Mahāyāna, and that cause which is comparatively distant [from Buddhahood] is the Hīnayāna. The cultivations of [their] Tripiṭaka- these are ‘distant’, not ‘close’; and the Great Precepts of the One Vehicle and One Thousand Buddhas- these are ‘close’, not ‘distant’. And this is why even though [the focus of] the Dharma Flower [Sūtra] is to open-up the Path of the Bodhisattva, it firmly prohibits [them from sharing the] same hall [with the Hīnayānists]. If they were both [supposed to] enter the same [halls together], then why [would the Buddha] establish the Great and the Provisional [at all]!? It should be clearly understood that the intent of the Dharma Flower [Sūtra here] is that [although] all of the various dharmas are indeed causes of Buddhahood, the ‘distant’ is to be curbed and the ‘close’ is to be raised up. Verily, although the seven roads [all] reach the capital, the ‘distant’ [route] must be distinguished from the ‘close’ [route]. And [the same is true of the] ‘steep’ and ‘level’ [paths]. One must not fail to discern them.” | 又云。 入此方便低頭舉手向為佛因。何況小乘三藏行。何行不佛因。但因隨近為大乘。因隨遠為小乘。三藏行是遠不近。一乘千佛大戒是近不遠。是故法花經。雖開菩薩道堅制同堂。若同入大權何故立。明知法花大意。一切諸法雖許佛因防遠興近。夫七道雖通都。遠近必有別険夷定有異。不可不簡択。 | 又云： 入此方便，低頭舉手，向為佛因。何況小乘三藏行!? 何行不佛因!? 但因隨近為大乘，因隨遠為小乘。三藏行，是遠不近；一乘千佛大戒，是近不遠。是故《法花經》，雖開菩薩道，堅制同堂。若同入大、權，何故立!? 明知《法花》大意：一切諸法，雖許佛因，防遠興近。夫七道雖通都，遠、近必有別，険、夷定有異。不可不簡択。 |
| It further states: “[An opponent might call you a hypocrite and say that you claim]: “our perfectly wise bhadantas may seem to go against the standards of the Hīnayāna, but this is profound study of the dharmas of the Mahāyāna.” [But] why do they speak [such] scornful words? Such deceitful and insinsere follower fill our time, and they rebuke the subtle cultivations of the Bodhisattvas.“ (End Quote) | 又云。 我圓智大德。雖似違小儀深學大乘法。何謂輕蔑言。如是姧許徒。充滿時間斥菩薩細行。文 | 又云： 我圓智大德，雖似違小儀，深學大乘法。何謂輕蔑言!? 如是姧許徒，充滿時間，斥菩薩細行。(文) |
| [And finally,] the Second Fascicle of The Conditions for “The Treatise Revealing the Precepts” states: “A bhikṣu who breaks the precepts does not hinder the causes of the One Vehicle. Why do you open your mouth to protect against [trivial] mistakes!? A Hīnayānist [may] uphold the precepts, and a Bodhisattva [may] break the precepts. But you should know that even though Jayamati who upheld the precepts, he was no match for the skilful ways of [the Bodhisattva] Faculty of Joy.” | 緣起下云。 破戒比丘不障一乘因。何開口護瑕。小乘持戒菩薩破戒。當知。雖有勝意之持戒不如喜根之巧度。 | 《緣起》下云： 破戒比丘，不障一乘因。何開口護瑕!? 小乘持戒，菩薩破戒。當知：雖有勝意之持戒，不如喜根之巧度。 |