TEXT 23

刊行顯戒論序並跋

The Prefaces & Colophon to Published Editions of “The Treatise Revealing the Precepts”

(JPN: Kankō Kenkairon Jo narabi Hatsu)

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].

You may share this work freely with attribution (as above), but no modifications or commercial use is allowed without express permission from Jikai Tyler Dehn. See USE/ATTRIBUTION for more information.

Text Overview:

The current document consists of three separate writings, appended to printed editions of Saichō‘s Kenkairon or “Treatise Revealing the Precepts” in 1419 A.D. and 1748 A.D., and the Kenkairon Engi or “Sources for The Treatise Revealing the Precepts” in 1716 A.D..

DOCUMENT 1: 顯戒論後書 The Colophon to “The Treatise Revealing the Precepts”:

The first document is a colophon attached to the end of a printed edition of the Kenkairon or “Treatise Revealing the Precepts” in 1419 A.D.. It details the causes for this particular wood-block edition coming to fruition, and on first glance it seems to be a rather common eulogisation of the Precepts. However, the following line is perhaps illustrative of the context in which this was undertaken:

是以，再興一論之印板，將致三卷之弘道。

For this reason, we have restored the woodblocks of this treatise to bring about the propagation of its three fascicles.

That is to say, if such a text needed to be ‘restored’ and reprinted, we can surmise that this was possibly undertaken during a time of monastic indiscipline.

DOCUMENT 2: 校正顯戒論序 The Preface to the Critical Edition of “The Treatise Revealing the Precepts”:

This document once again eulogises the Precepts, and in particular Master Saichō‘s understanding of them. It further explains that by the 1690’s, many of Master Saichō‘s disciplinary prohibitions and stipulations had fallen into disuse. Though the text does not attribute this to a particular cause, it does speak of the:

邪説浸熾

inundation by the flames of heretical teachings…

We can read this merely as a lamentation on the disintegration of monastic discipline. But it is hard not to read the word ‘flames‘ or ‘blaze’ 熾, and not hear an implicit reference to the Siege of Mount Hiei (30/09/1571 A.D.) at the hands of the Warlord Oda Nobunaga 織田 信長, in which the entirety of the Enryakuji Temple Complex 延暦寺 was burned to the ground, and 3,000-4,000 people were slaughtered. Furthermore, the dating of this document coincides with the period in which Enryakuji was reconstructed, and so it is likely a lamentation concerning the very real burning, and the ensuing loss of texts, monastic training spaces, and sect centralisation.

DOCUMENT 3: 弘顯戒論縁起序 The Preface for the Propogation of the “Sources for The Treatise Revealing the Precepts”:

The final document is a preface not to the Kenkairon, but to the Kenkairon Engi or “Sources for The Treatise Revealing the Precepts”. This is a collection of proof-texts which are understood to undergird the Kenkairon itself, and contain a wealth of important information concerning Master Saichō‘s journey to China. This preface tells us that at the Burning of Mount Hiei the Kenkairon Engi was lost in its entirety.

Luckily, Archbishop Ryō’un of Tō’eizan 東叡凌雲大僧正 found a copy of the first fascicle (of an original two fascicle work), in the possession of a Nichi’en Shōnin of Myōkokuji Temple 妙國日圜上人- and it is this first fascicle which was reprinted at the writing of this document, and is now included in the Collected Works of Dengyō Daishi Saichō 傳教大師全集. The name Nichi’en 日圜 as well as the title Shōnin 上人, strongly suggest that this was a Nichiren tradition monastic, rather than a Tendai one. We therefore owe a great debt to this person, without whom we would no longer have even this portion of the Kenkairon Engi.

TEXTS:

顯戒論後書

The Colophon to “The Treatise Revealing the Precepts”

ENGLISH	UNPUNCTUATED TEXT	PUNCTUATED TEXT
Let it be [understood] that the ascendance or decline of Dharma-practice, correlates with the degree to which the prātimokṣa is upheld or violated; and the rapidity or sluggishness [with which one achieves] the Fruit of Awakening, is concomitant with the weightiness or lightness [of one’s regard for] śīla!   [Among] all the Bhagavāns of the three times, there is not a one who did not rely upon the precepts to become a Buddha! [And among] the [Bodhisattva]  Mahāsattvas of the ten directions, there is none who did not take the precepts as their teacher! They [should therefore,] be regarded as the very basis for the Vast Road to Bodhi; and as the vessel [for crossing over] the Great Ocean of Birth-and-Death (saṃsāra).	夫以。道業昇沈擬準木叉之持毀。覺果遲速。相從尸羅之輕重者乎。三世諸尊無不依戒成佛。十方大士無不以戒爲師。菩提曠路已爲資粮。生死大海亦爲船筏。	夫以，道業昇、沈，擬準木叉之持、毀; 覺果遲、速，相從尸羅之輕、重者乎!    三世諸尊，無不依戒成佛! 十方大士，無不以戒爲師!  菩提曠路，已爲資粮; 生死大海，亦爲船筏。
For this reason, we have restored the woodblocks of this treatise to bring about the propagation of its three fascicles.   May faithful persons of like-mind and common-effort, and those with wholesome karmic connections, personally consider and understand the immense benefit that is the Three-sets and Ten-major [Precepts], for they are sufficient for the rescuing and liberating of the myriad beings in the Six Destinies and Four Births!	是以再興一論之印板。將致三卷之弘道。仰羨同志合力人與善結縁輩。恣量解。三聚十 重之巨益飽濟度六越四生之群品焉。	是以，再興一論之印板，將致三卷之弘道。   仰羨同志合力人，與善結縁輩，恣量、解，三聚、十重之巨益，飽濟度六越四生之群品焉!
Reverentially recorded, On the occasion of a midsummer day during the Jihai Year of the Ōei [Era] (1419 A.D.),   By the Proselytizer and Lesser-bhikṣu, Kei.	於時應永歳次己亥中夏日 （1419） 勸進小比丘繼　謹誌。	於時應永歳次，己亥中夏日 (1419 A.D.) 勸進小比丘繼　謹誌。

校正顯戒論序

The Preface to the Critical Edition of “The Treatise Revealing the Precepts”

ENGLISH	UNPUNCTUATED TEXT	PUNCTUATED TEXT
The Path of the Buddhas [consists of] nothing more than śīla, samādhi and prajñā! Nevertheless, in the preservation of this Buddha-Dharma, it is śīla that forms its fundamental-basis.     In former days our Dengyō Daishi [Saichō, seeing] that at that time a ripening of the capacity for the Mahāyāna had occurred, investigated the texts on the three kinds [of temple in the Western Regions (i.e. India & Central Asia), and composed The Four-clause Regulations (part of TEXT 3). [Therein,] as a response to the memoranda [submitted by the Monastic Affairs Ministry (僧綱) ], he petitioned for Mount Hiei to be an exclusively Mahāyāna training-space (dōjō), and residence for beginner bodhisattvas. The six monastic-ministers of Nara [then] argued against it and [sought] Imperial intervention [to prevent] this. Therefore, [Saichō] authored the Treatise Clarifying the Precepts (i.e. Kenkairon/ TEXT 6) to explain the aforementioned [proposed regulations].   Subsequently, after the extinction (i.e. passing) of the Great Master, [the Emperor] decreed that [Mount Hiei would indeed] be a residence for beginner bodhisattvas, and what’s more, erected a Precept Platform Hall for the Ekayāna [there]. As a result, the Three Trainings of the Perfect and Sudden [School] spread throughout the [four] seas (i.e. everywhere). Oh, how splendid it was!	佛之爲道。戒定慧而已矣。而其住持佛法。戒爲之本。昔我傳教大師。當大乘根熟之 運。稽西域三寺之文。爲四條式。隨表上進。請以比叡山。爲一向大乘道場。住初修業 菩薩。南都六統。論奏沮之。則著顯戒論。以上陳焉。乃大師滅後。勅住初修業菩薩。 又建一乘戒壇院。於是乎圓頓三學流布海内。於戲盛哉。	佛之爲道，戒、定、慧而已矣! 而其住持佛法，戒爲之本。   昔我傳教大師，當大乘根熟之運，稽西域三寺之文，爲《四條式》。隨表上進，請以比叡山，爲一向大乘道場，住初修業菩薩。南都六統，論奏沮之，則著《顯戒論》，以上陳焉。   乃大師滅後，勅住初修業菩薩，又建一乘戒壇院。於是，乎圓頓三學，流布海内。於戲，盛哉!
Alas, in the intervening period thereafter [beings became] inundated by the flames of heretical teachings, the Perfect Precepts gradually fell into disuse, and the Orthodox Teachings of the Śākyamuni endured by but a thread.   Thereupon, there was the Venerable Myōryū (c. 1690s A.D.), who faithfully observed the Prohibitions of the Buddhas, and who promoted and clarified [the teachings] in accord with the Patriarchs – so that subsequent students were able to correct the errors of the past. His efforts were great indeed!   And yet, [he was] still unable to reinstate the [Great Master’s] specific stipulation of a twelve-year period of residence upon the Mountain (十二年籠山行 ). The Venerable Reikū (c. 1700s A.D.) was aggrieved by this, and petitioned the Great Lord Daimyō to [reinstate] the twelve-year period of residence upon the Mountain based on the old stipulations, [in order to ensure that future students] of the two courses of Vairocana and Śamatha-vipaśyanā are each able to cultivate [the practices of their respective course].	然而中葉以降。邪説浸熾。 圓戒稍廢。迦文正教。不絶如線。時則有妙立和尚。遵奉佛制。倡明祖訓。俾後之學者。 得去邪歸正。功亦偉矣。而獨一紀住山之規。猶未及復。靈空和尚。有慨於此。乃請 大明大王。一紀住山。專依舊規。舍那止觀兩業。各隨宜修習。	然而，中葉以降，邪説浸熾， 圓戒稍廢，迦文正教，不絶如線。   時則有妙立和尚，遵奉佛制，倡明祖訓，俾後之學者，得去邪歸正; 功亦偉矣!    而獨一紀住山之規，猶未及復。靈空和尚，有慨於此，乃請大明大王，一紀住山，專依舊規，舍那、止觀兩業，各隨宜修習。
Great Lord Sūhō regarded this “Treatise on Clarifying the Precepts” as an important work supporting [our] tradition, but [found that] the copies circulating at that time, [contained] numerous mistakes and omissions in words and characters. He therefore specifically commanded the monastic assembly of the two courses (i.e. the Tendai School) to thoroughly examine the various editions, and collate a critical edition, so that it may be transmitted forevermore!	崇保大王。以顯戒論 篇即扶宗之大典。而現行之本。文字多訛謬。特命兩業僧衆。廣訪諸本。參互校正。將 以傳之無窮也。	崇保大王，以《顯戒論》篇即扶宗之大典，而現行之本，文字多訛謬。特命兩業僧衆，廣訪諸本，參互校正，將以傳之無窮也!
On the completion of the critical version being carved into wood[blocks], this document was written to ensure that the reader knows the greatness of the book which they now behold, [and to further appreciate] the vibrance of the Late Great Lord Sūhō’s faith.   Humbly prefaced, By the Former Tendai Prelate, Imperial Prince of the First Rank, Lord Shun, On the twenty first day of the third month, of the Bōnin [Year] of the Kan’nen [Era] (1748 A.D.).	校正卒業上木。因書此令讀者知此篇所頼之大與先大王崇信 之篤。 寛延戊辰三月二十一日（ 1748）　　　　　 前天台座主一品公遵親王謹序。	校正卒業上木，因書此，令讀者知此篇所頼之大，與先大王崇信之篤。 寛延戊辰三月二十一日(1748 A.D.)　　　 前天台座主一品公遵親王謹序。

弘顯戒論縁起序

The Preface for the Propagation of the “Sources for The Treatise Revealing the Precepts”

ENGLISH	UNPUNCTUATED TEXT	PUNCTUATED TEXT
The Dharma Flower Sūtra, is the Ultimate Essential Path of all the Buddhas, for it causes all sentient beings to open up the Knowledge (Jñāna) and Insight (Darśana) of the Buddhas!	法華經者諸佛究竟之要道。而令一切衆生開佛知見者也。	法華經者，諸佛究竟之要道，而令一切衆生開佛知、見者也!
Fifteen hundred years or more after the Buddha’s Extinction, the National Preceptor Tiantai Zhizhe [Zhiyi] gained (lit. ‘opened-up’) awakening due to this Sūtra. He expounded upon its Sublime Meaning, and this was [then] compiled together by Zhang’an [Guanding], exegeted and expanded by Jingxi [Zhanran], and passed on down to Daosui.	佛滅後一千五百餘年。天台智者國師。依經開悟。演説妙義。章安結集之。荊溪翼張之。傳授道邃。	佛滅後一千五百餘年。天台智者國師，依經開悟。演説妙義，章安結集之，荊溪翼張之，傳授道邃。
It is at that time, that in order to propogate this Path our Patriarch Dengyō Daishi [Saichō] [crossed an ocean of] ten thousand li in search of the Dharma, and not shrinking from the dangers of mighty swells, he was able to pay his respects to Master Daosui, and learn the teachings and contemplations 教觀 [from him].  Continuing on down from [Master] Zhizhe, he (i.e. Saichō) was the Eighth Patriarch [of Tiantai], and the Founding Patriarch of our school (i.e. Japanese Tendai). [And so,] that which he extolled was the Perfect and Sudden Teachings [of the Tiantai] School, and the propagation of the Bodhisattva Precepts.   At that time, the Monastic Superintendent Gomyō (749 – 834 A.D.) and so forth, submitted memoranda condemning it, but the Great Master [Saichō] then refuted them by composing the “Treatise Clarifying the Precepts” in three fascicles. [At this,] the Monastic Superintendent was left tongue-tied and speechless.	以弘其道。時吾祖傳教大師。萬里求法。不憚鯨波之險。謁見邃師。禀受教觀。自智者推而下之則第八祖。而於此方則本宗之始祖也。其所唱也。宗圓頓教。弘菩薩戒。於是僧統護命等上表以抑之。大師乃彈之造顯戒論三卷。僧統遂結舌亡詞。	以弘其道，時，吾祖傳教大師，萬里求法，不憚鯨波之險，謁見邃師，禀受教、觀。自智者推而下之，則第八祖， 而於此方則本宗之始祖也。其所唱也，宗圓頓教，弘菩薩戒。   於是，僧統護命等上表以抑之。大師乃彈之，造《顯戒論》三卷。僧統遂結舌，亡詞。
From that time onwards, the students gathered from all directions [to Tendai in numbers] exceeding three thousand. And the popularity of the Dharma Assemblies [on the Mountain], were the match of the Practice-centre at Nālandā!	爾來學徒輻輳。不翅三千人。其法筵之盛。不讓於施無厭道場。	爾來學徒輻輳，不翅三千人。其法筵之盛，不讓於施無厭道場!
Nevertheless, as the years and months grew long, the Patriarch’s stipulations fell into disuse. [And so,] our Dharma-Prince Daimyō [was compelled by his very] innate capacity and distinction, to reinvigorate the Correct Path. And yet, he exhausted himself in the evaluation of men’s [capacities]. [And it was therefore,] only recently that an edict was issued to This Mountain fortuitously [coinciding with] the will of the entire assembly, that Great Master [Imperial Prince Lord] Shun [was able to restore] the regulation of a twelve-year period of residence on The Mountain.   From all of this, it is to be known that the Precept Platform of the Mahāyāna is at its core, not mere fabrication!	但歳月既久。祖規廢矣。吾大明法親王。天機秀發。張皇正道。猶且銓品才能。永盡其用焉。近降令本山。幸闔衆有志者。遵大師一紀住山之制。則知大乘戒壇本非虚構焉。	但歲月既久，祖規廢矣。吾大明法親王，天機秀發，張皇正道。猶且銓品才能，永盡其用焉。近降令本山，幸闔衆有志者，遵大師一紀住山之制。   則知大乘戒壇，本非虚構焉!
Alas, many of the works authored by Great Master [Saichō] are no longer extant! The “Sources for Clarifying the Precepts” is one such work. The Archbishop Ryō’un of Tō’eizan long wished to see it, and unexpectedly obtained its first fascicle from Nichi’en Shōnin of Myōkoku[ji Temple]. Consequently, he ordered that I proofread and prepare all of the woodblocks [for it].	惜乎。大師所述之書不存者多矣。顯戒縁起。是其類也。東叡凌雲大僧正久冀見之。偶獲其上卷於妙國日圜上人。乃命余校閲而繍諸梓。	惜乎，大師所述之書不存者多矣! 《顯戒縁起》，是其類也。 東叡凌雲大僧正，久冀見之，偶獲其上卷，於妙國日圜上人。乃命余校閲而繍諸梓。
Some have [challenged us on this text] by asking: “how do you explain that according to the Commentary of Genkyō, this text [was written] to reconcile the challenges of Shinkō of Tōdaiji, and yet the [content of] the present [text is different]?”   My answer is that: “when perusing the Biography of Great Master [Saichō] compiled by Ninchū and the commentarial texts, they’re not [always] the same, [and this does not invalidate them]. And there could also be a separate text which rebuts [Shinkō], which we do not yet know of!”   This is why I have written [an account of this text] from start to finish, that it may spread it [everywhere].	或問。依元享釋書。斯書乃會東大深公之難。而今不然者何也。 余曰閲仁忠所撰大師傳與釋書不同。或別有反詰之書。未可知也。因書其顛末而流通之。	或問: 依元享釋書，斯書乃會東大深公之難，而今不然者何也? 余曰:  閲仁忠所撰大師傳與釋書不同。或別有反詰之書，未可知也!    因書其顛末而流通之。
Recorded in reverence on the occasion of, An autumn day, in the ninth month of the founding year of the Kyōhō [Era] (1716 A.D.) By the śramaṇa Ninkai, of the Ryūki [Temple] in the Southern Valley of Mount Hiei.	時享保元歳次景申秋九月日（ 1716）　　　 叡山南溪龍喜沙門忍鎧和南書。	時，享保元歳次，景申秋九月日(1716 A.D.) 叡山南溪龍喜沙門忍鎧和南書。