天台法華宗年分縁起
The Sources giving rise to the [Regulations for] the Annually-allotted Ordinands of the Tendai Dharma Flower School (Tendai Hokke Shū)
(JPN: Tendai Hokke Shū Nenbun Engi)
ATTRIBUTION
Translated into English by Rev. Jikai 慈海 Tyler Dehn デイーン
©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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Text Overview:
The Tendai Hokke Shū Nenbun Engi or The Sources giving rise to the [Regulations for] the Annually-allotted Ordinands of the Tendai Dharma Flower School (Tendai Hokke Shū), is in fact, three documents. Namely:
- A Petition Requesting Continued [Support] for All the Schools heading towards Extinction, and the Further Inclusion of the Dharma Flower School (Hokke Shū) or 請續將絶諸宗更加法華宗表一首.
- A Petition Rejoicing in the Internal Inquiry [regarding] the Fixing of Annually-allotted [Ordinands at a total of] twelve persons, for All the Schools or 賀内裏所問定諸宗年分一十二人表一首.
- Ministerial Decision [regarding] the Further Inclusion of the Dharma Flower School (Hokke Shū), and the Fixing of the Number of Annually-allotted Ordinands or 更加法華宗年分二人定諸宗度者數官符.
The collection as a whole is constituted by ‘responses‘ to Master Saichō’s Regulations for the Students of the Mountain Lineage 山家學生式 (TEXT 3). The first document is written by Saichō himself, and reads as an assurance that while the proposals in the Regulations for the Students of the Mountain Lineage, are specifically intended for the Tendai Dharma Flower School, he intends for this new school to ‘supplement‘ the existing schools, rather than displace them. That is to say, Saichō states plainly, that he would not stand for the proposed admission of the Tendai School, as a replacement for the annual-allotments of the other extant traditions. We can imagine therefore, that this was written in response to the concerns expressed by other lineages, as a reassurance. To this end, Master Saichō reiterates his core contention that the nation is richer, when the methods (i.e. schools) available to its people, are as varied as the individual heart.
The second document is written two days after the first, by the representatives of various Nara traditions, endorsing Saichō’s original proposals in light of the clarification provided (in the first document). It is true that Saichō’s ideas received a degree of criticism as well, but this document shows that even high-ranking monastic officials, did not necessarily see his proposals as being especially egregious.
And the final document is issued one day later by the Court, confirming the government’s receptivity to the proposals, and advising of subsequent government policy from this day forward.
TEXTS:
請續將絶諸宗更加法華宗表一首
A Petition Requesting Continued [Support] for All the Schools heading towards Extinction, and the Further Inclusion of the Dharma Flower School (Hokke Shū)
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
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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 schools 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 for [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。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 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。 |
賀内裏所問定諸宗年分一十二人表一首
A Petition Rejoicing in the Internal Inquiry [regarding] the Fixing of Annually-allotted [Ordinands at a total of] twelve persons, for All the Schools
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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 schools 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 teachings 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, to 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。 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。 | 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: 」 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。 |
更加法華宗年分二人定諸宗度者數官符
Ministerial Decision [regarding] the Further Inclusion of the Dharma Flower School (Hokke Shū), and the Fixing of the Number of Annually-allotted Ordinands
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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. | 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。 | 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。 |
| 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. For 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. 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. 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 to 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. | 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。 | 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。 |
| 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 are to reattempt to ordain [someone]. Therefore, it is impermissible for that [course/annual-allotment], to snatch [the placement] of this [course/annual-allotment, as 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]. | 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。 | 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。 |
| 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]. | 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。 | 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。 |
| 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.). | 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）。 | 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.)。 |
原本： 寛延二（己已）年刊行與學生式合本全一卷（1749）。
對校本。
イ本 小部集釋所録。
口本 文化八年刊行三式貫註所録（1811）。