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
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
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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。 |
To be continued…