TEXT 157

道邃和尚付法文

The Dharma Transmission Document from Venerable Daosui

(JPN: Dōsui Kashō Fuhōmon)

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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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ENGLISH	UNPUNCTUATED TEXT	PUNCTUATED TEXT
[Composed by] the bhikṣu monk Daosui.	比丘僧道邃。	比丘僧道邃。
I bow down my head in reverence and prostrate to Great Master Tiantai [Zhiyi]!	稽首頂禮天台大師。	稽首頂禮天台大師!
Verily, the Dharma King (Dharma Rāja) appears in the world, and expounds with One Voice. [And yet, because] the capacity [of beings] is not the same, that which they hear is in fact, different. This is why the provisional and true doctrines are mixed together in various texts. And the works of the Mahāyāna and Hīnayāna grow thick in their respective lineages. Yet [if one] seeks that upon which they [all] depend, it does not go beyond the One Truth.   This is why the [Dharma Flower] Sūtra says [in Chapter 2]:   “Though I reveal various paths, these are in truth, the Buddhayāna.”   And also [why it] says [in Chapter 10]:   “[This Sūtra] opens up the skilful methods, and reveals the True Characteristic [of all dharmas].”   This is symbolised by the myriad streams entering [the one] ocean; or illustrated with the Dharma-gate of Non-duality. [When] the two attainments [of cultivation of] oneself and the [transformation of] others [is accomplished], they arrive at the same Secret Treasury. And this [returning to the one] is the very purpose for which This [Dharma Flower] Sūtra was composed.	竊以。法王出世。一音演説。機感不同。所聞蓋異。故權實之義。接於諸部。大小之文。森然殊流。要其所歸。無越一實。故曰雖示種種道其實爲佛乘。又曰開方便門示眞實相。喩之以衆流入海。標之以不二法門。自他兩得。同詣祕藏。此經所由作之。	竊以，法王出世，一音演説。機感不同，所聞蓋異。故權、實，之義，接於諸部。大、小，之文，森然殊流。要其所歸，無越一實。   故曰: “雖示種種道，其實爲佛乘。”   又曰:   “開方便門，示眞實相。”     喩之以衆流入海;標之以不二法門。自、他，兩得，同詣祕藏。此經所由作之。
And so, although the Dharma Net was torn asunder when [He entered] Extinction at the Crane Grove [in Kuśinagara]; [and though] the Schools bifurcated and scattered [when His] Supranormal Power was hidden away- nevertheless, the realisation of the Three Contemplations in a Single-thought is to be gained as simply as turning over one’s hand!   Indeed, this single phrase of the“Three Contemplations in a Single-thought”, has as its fundamental essence the non-arisen; it is able to go beyond cause-and-effect; it permanently abides without extinction; and pervades all places.   [In the same way] it should [also] be known that the phrase “Shining independently [with] the Truth of Heaven”, entails the Three Truths from the very beginning. For the three are identical with the one characteristic; yet they are neither the one, nor can they be said to be different [from the one]. The one characteristic is all characteristics, [for] to ‘have characteristics’ is identical to ‘not having characteristics’. And ‘not having characteristics’ is identical to being ‘uncharacterised’, because it is ‘not the absence of characteristics’! Hence, there is the single phrase “only a Buddha together with a Buddha” know that all dharmas are the essence of the teachings (lit. ‘foundation of the teachings’). And within the [individual] significance of all dharmas, all conceptual proliferation (prapañca) may be ended. Though we name it “a single thought”, this does not encompass its meaning or significance; and though we call them “three contemplations”, this is inadequate as either censure or praise for it.	所以雖洎鶴林滅而法綱散。神足隱而宗殊塗。不若只是得一心三觀而取證如反掌。而一言一心三觀者。本體不生。能離因果。常住不滅。遍一切處。當知。天眞獨朗之一言。本來所具之三諦也。三即一相。亦非一亦曰非異。一相一切相。相即不相。即不相即非相。非無相故。此謂一言。唯佛與佛。知一切法教本。一切法義中。一切戲論息也。雖名一心。不通義理。雖稱三觀。不及毀讚。	所以，雖洎鶴林滅而法綱散，神足隱而宗殊塗，不若只是得一心三觀，而取證如反掌!   而一言 “一心三觀” 者，本體不生，能離因果，常住不滅，遍一切處。   當知，“天眞獨朗” 之一言，本來所具之三諦也。三即一相，亦非一，亦曰非異。一相一切相，相即不相。即不相即非相，非無相故! 此謂一言，“唯佛與佛”，知一切法教本。一切法義中，一切戲論息也。雖名“一心”，不通義、理; 雖稱“三觀”，不及毀、讚。
This is why the [Dharma Flower] Sūtra says [in Chapter 2]:   “All dharmas have the characteristic of quiescent extinction, and cannot be expressed in words…”   And why [the same chapter] also says:   “All the Buddha Honoured Ones of the Two Perfections, know that dharmas are forever without nature, [and] that the Seeds of Buddhahood arise from conditions; therefore they expound the Ekayāna.”   When we speak of the “Three Contemplations in a Single-thought”, this is nothing more than [all of] this in a “single phrase”!	是以經曰。諸法寂滅相。不可以言宣。又曰。諸佛兩足尊。知法常無性。佛種從縁起。是以説一乘。説一心三觀。只在斯一言而已。	是以經曰:  “諸法寂滅相， 不可以言宣。”   又曰: “諸佛兩足尊，知法常無性，佛種從縁起，是以説一乘。”   説“一心三觀”，只在斯一言而已!
And so, the patriarchs of yore have transmitted from generation to generation the following:  In the past Great Master Zhizhe (Zhiyi) in the 17th year of Sui Kaihuang (597 A.D.), on the 24th day of the eleventh month in the early morning, told all of the disciples:   “two hundred odd years after my passing, I will be reborn in an eastern land, to propagate the Buddha-Dharma. If this comes to pass, there will first be a display of auspicious portents. ”   He then threw a single Dharma-key into the air, which immediately flew up into the sky. Though the assembly watched carefully, in the end they did not know where it had landed.    And now these prophetic words have their significance! For I have met with Tripiṭakācārya Saichō, and if he is not the Servant of the Tathāgata, how could he have endured such hardships!?	於是古徳相傳曰。昔智者大師。隋開皇十七年仲冬二十四日早旦。告諸弟子曰。吾滅度後二百餘歳。生於東國興隆佛法。若有感應。先呈瑞靈。則一法鑰投空。倏忽入空。擧衆雖慕瞻。終不知所届。而今聖語有徴。遇最澄三藏。不是如來使豈有堪艱辛乎。	於是，古徳相傳曰: 昔智者大師，隋開皇十七年，仲冬二十四日早旦，告諸弟子曰:   “吾滅度後二百餘歳，生於東國，興隆佛法。若有感應，先呈瑞靈。”   則一法鑰投空，倏忽入空。擧衆雖慕瞻，終不知所届。   而今聖語有徴! 遇最澄三藏，不是如來使，豈有堪艱辛乎! ?
This being so, I open-up the doctrines [of the Dharma Flower Sūtra] and reveal the innermost [intricacies of our Tiantai School], by transmitting the Dharma to him (以法傳心 ). [Though our] propagation [efforts] will be separated by a vast ocean, and our meeting [here again] is unfathomable, we both uphold the Wisdom of the Buddhas, [and so shall] meet again in the Dragon Flower [Assembly of Maitreya].	然則。開宗示奧。以法傳心。化隔滄海。相見杳然。共持佛慧。同會龍華。	然則，開宗、示奧，以法傳心。化隔滄海，相見杳然，共持佛慧，同會龍華。
On the fifteenth day (dingmao) of the second month (which began on a guichou day), of the twenty-first year of the Zhenyuan (805 A.D.) era of the Great Tang:   The Tiantai śramaṇa Daosui, bestowed this document on the Japanese Tripiṭakācārya Saichō.	大唐貞元二十一年 (805 A.D.)歳次乙酉二月朔（癸丑）十五日丁卯。天台沙門道邃告附日本國最澄三藏。	大唐貞元二十一年 (805 A.D.)，歳次乙酉，二月朔(癸丑)，十五日(丁卯): 天台沙門道邃，告附日本國最澄三藏。

天台霞標所録。