山家學生式
Regulations for the Students of the Mountain Lineage
(JPN: Sange Gakushō Shiki)
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 Sange Gakushō Shiki or Regulations for the Students of the Mountain Lineage, is in fact, three documents. Namely:
- The Six-clause Regulations 六條式, also called: Announcement of the Regulations for the Annually-allotted Students of the Tendai Dharma Flower School (Tendai Hokke Shū)天台法華宗年分學生式一首.
- The Eight-clause Regulations 八條式, also called: Remonstrance in Favour of the Regulations for the Annually-allotted Students of the Tendai Dharma Flower School (Tendai Hokke Shū) 勸獎天台宗年分學生式
- The Four-clause Regulations 四條式, also called: Regulations for the Annually-allotted Students of the Tendai Dharma Flower School (Tendai Hokke Shū) which direct one away from the Hīnayāna, and towards the Mahāyāna 天台法華宗年分度者回小向大式
As the aforementioned short-form titles intimate, each of these documents is made up of a number of proposed regulations, which are to be observed by disciples of the Tendai School. These three documents were submitted to the Court in hopes of receiving official approval on the 13/05/818, 27/08/818, and the 10/03/819 respectively. They therefore give not only a detailed picture of Master Saichō’s vision for the Tendai tradition, but also the way in which this vision was refined over a period of approximately ten months, through debate and subsequent reformulation. Subsequent centuries would see oscillation between strict adherence to them on one hand, and lax interpretive liberties on the other. Indeed, there are perhaps many details concerning their practical application which are known now, only to the cold embers of Mount Hiei’s libraries, razed in 1571 A.D.. What is certain about these documents, is that they were directed primarily towards The Court, and therefore, if we simplistically envisage a monastic community being bound by these few stipulations, we would be more than a few degrees off! It should be noticed that all of the regulations here outlined, concern the public duties, official-recognition requirements, and the outward face, of the Tendai School and its monastic assembly.
六條式 The Six-clause Regulations:
The first document dated the 13/05/818 A.D., can be divided into three sections:
- The Indivisibility of Civic & Religious Flourishing; the central importance of study-and-practise (教觀); and the Kinds of Buddhist Monastic.
- The Six Regulations.
- The Religious Community has a duty to serve the Nation; the Nation has a duty to support Religious Institutions which generate Treasures of the Nation.
Controversy:
The opening section begins with the famous “treasure of a nation” 國寶 dialogue. These are amongst the most famous of Saichō‘s words, and include the Tendai School’s motto: “Light up a Corner!/Light up a single corner!” 照于(千)一隅. What’s even more remarkable, is that is survives in The Master’s own hand as a “national treasure” 國寶, seen to the right.
But as can be seen to the left, scholarship has brought this famous motto in for considerable scrutiny. The second character of the formula (照于/千一隅) has traditionally been read in Japanese gloss (一隅を照らす) as the particle ‘于’, whereas scholarship has pointed out that Saichō‘s second character more closely resembles ‘千’ or “one thousand”. If we are to read it in the former manner, we end up with: “Light up a single corner!“. And if in the latter: “Light up a thousand individual corners!” (if no extra context is added). There is naturally a great difference between one and a thousand, and so it seems important that we determine which it is intended to represent! To do this, we must look to a number of sources informing this discussion.
A Chinese Story:
《周紀二》資治通鑑：
十四年，齊威王、魏惠王會田于郊。惠王曰：「齊亦有寶乎？」威王曰：「無有。」惠王曰：「寡人國雖小，尚有徑寸之珠，照車前後各十二乘者十枚! 豈以齊大國而無寶乎!？」威王曰：「寡人之所以為寶者與王異。吾臣有檀子者，使守南城，則楚人不敢為寇，泗上十二諸侯皆來朝。吾臣有盼子者，使守高唐，則趙人不敢東漁于河。吾吏有黔夫者，使守徐州，則燕人祭北門，趙人祭西門，徙而從者七千餘家。吾臣有種首者，使備盜賊，則道不拾遺! 此四臣者，將照千里，豈特十二乘哉！」惠王有慚色。
Second Fascicle of the Record of Zhou from the Zizhi Tongjian
In the 14th year of the Duke Wei of [the State of] Qi, the Duke Hui of [the State of] Wei met [Duke Wei] in a field outside of the city. Duke Hui asked: “Does the [State of] Qi possess treasures?” Duke Wei responded: “We do not.” Duke Hui [then] said: “Though our state is small, even we have ten jewels of an inch in diameter, [which sparkle so profoundly,] that each is able to illuminate the area in front and behind of twelve chariots! How could it be that a large state like Qi does not have [at least such] treasures!?” Duke Wei responded: “What we would regard as ‘a treasure’ is different from what [you,] Duke Hui, [would consider ‘a treasure’.] Our minister Lord Tan defends south of the city, and so the citizens [of the State of] Chu do not dare to raid us, and the twelve feudal lords above [the river] Si all come to our court [as vassals]. Our minister Lord Fen defends the Gaotang [Palace], and so the citizens [of the State of] Zhao do not dare to even go fishing east of that river. Our official Sir Qian defends Xuzhou, and so the citizens of Yan make offerings at the North Gate, the citizens of Zhao make offerings at the West Gate, and the retainers of the seven thousand other noble-houses migrate here. [Amongst] our ministers are these kinds of leaders, who ensure that we are prepared against thievery, [to the extent that people don’t even] take things [discarded] on the road! These four ministers are capable of illuminating a thousand li (miles; kilometres); how much more is this than twelve chariots alone!” Duke Hui was humiliated [by this exchange].
Analysis:
Simplifying a great deal, the aforementioned story tells a tale of two dukes from differing States. The Duke of the smaller State says that “even we have ‘treasures‘ in the form of jewels!“. The implication being that the larger State must by contrast have a great many such ‘treasures‘. But the minister from the larger State points out that the great ministers and generals they possess, are the ‘true treasures‘ to be valued. Unlike the ‘jewel-treasures’ which can illuminate the area around twelve chariots with their sparkling, these great ministers and generals are able to illuminate a thousand li (i.e. miles; kilometres) with their protection! Surely, this is proof that Master Saichō meant: “Light up a thousand individual corners!” (照千一隅) or something like “Light up a thousand li and defend a corner!” (照千守隅), for in this story we have ‘illuminate a thousand li‘ (照千里)!? Indeed, many scholars have so concluded, such as Kimura Shūshō (木村周照) and Sonoda Kōyū (薗田香融).
Tendai Stubbornness!?
And yet, the Tendai School’s Kangaku’in (天台宗勧学院) has maintained that the school’s position is to preserve the reading of: “Light up a single corner!” (照于一隅). It is worth us asking why the school has not modified its position? But we must also be aware of the fact that the Tendai School does not reject the reading: “Light up a thousand individual corners!” or “Light up a thousand [li, and defend] a corner!” (照千守一隅). It merely refuses to reject “Light up a single corner!” (照于一隅), as an equally valid alternative reading. To understand why, I urge you to return to our Chinese tale above. Notice, how it is, that these great generals and ministers were able to ‘illuminate a thousand li‘ (照千里). Careful examination of the excerpt, makes clear that each of these ministers and generals defends a corner of the State of Qi. With one in the southern corner, and one in each of the other corners, they’re ‘true treasures‘, whose influence radiates outwards like a light illuminating a thousand li.
That some scholars do not notice this, is not our business here. But it is because of this, that the Tendai School’s official position on the motto 照于(千)一隅 is that Master Saichō intended for both readings, in order to highlight that it is by illuminating a single corner, that a thousand li comes to be defended [and vice versa]!
While Master Saichō was aware of the pre-Buddhist origins of this imagery, he was not merely absorbing a common tale into the Tendai mythos, but rather, making a “head-nod” to those familiar with the Tiantai tradition:
Master Zhiyi (in the Mohe Zhiguan):
《摩訶止觀》卷5：「第七、正修止觀者。前六重依修多羅以開妙解，今依妙解以立正行。膏明相賴，目足更資。行解既勤，三障、四魔紛然競起；重昏巨散，翳動定明。不可隨，不可畏。隨之，將人向惡道；畏之，妨修正法。當以觀觀昏，即昏而朗；以止止散，即散而寂。如猪揩金山，眾流入海；薪熾於火，風益求羅耳。此金剛觀，割煩惱陣；此牢強足，越生死野。慧淨於行，行進於慧。照潤導達，交絡瑩飾。一體二手，更互揩摩。非但開拓遮障，內進已道；又精通經論，外啟未聞。自匠匠他，兼利具足。人師國寶，非此是誰？而復學佛慈悲，無諸慳悋，說於止觀，施於彼者。即是開門傾藏，捨如意珠。此珠放光而復雨寶，照闇豐乏，朗夜濟窮。馳二輪而致遠，翥兩翅以高飛。玉潤碧鮮，可勝言哉？」(CBETA 2024.R2, T46, no. 1911, pp. 48c28-49a15)
[In this] seventh [section, I will discuss] the proper cultivation of Calming and Contemplation [itself]. In the former six sections I disclosed the Sublime Understanding of it based on the sūtras, and so I will now establish its proper cultivation, on the basis of this Sublime Understanding. The oil and the flame rely upon each other, and one’s eyes and feet likewise aid each other. When practise and understanding are [pursued] with equal diligence, the three obstructions and the four demons both arise together. They gravely darken and seriously scatter [the mind, and thereby] obscure one’s understanding and unseat one’s concentration. You must not follow them, and you must not fear them. For if you follow them they will lead you to the evil paths, and if you fear them they will interfere with your cultivation of the True Dharma. Should you observe the darkness with [the practice of] Contemplation, then the darkness will dissipate. [And should you] halt the scattering with [the practise of] Calming, then the scattering will cease. It is just as the boar that rubs against [and gradually reveals] the Mountain of Gold; and the myriad streams which [eventually] enter the ocean; or just as the fuel which is [slowly] consumed in the fire; and the wind which stirs the insects! This Adamantine Contemplation [of understanding] crushes the army of the afflictions, and these strong and sturdy legs [of practise] carry one beyond the wilderness of birth and death! Wisdom purifies practise, and practise advances wisdom. Illuminating and enriching; guiding and penetrating; they intermingle and adorn each other. [It is just as] the two hands of a single body which rub and clean each other. This is not merely the clearing away of one’s obstacles, and the internal progression of one’s path. But also the thorough familiarity with the scriptures and treatises, that outwardly reveals [to others] what they have not heard before! By refining oneself, and refining others, mutual benefit is achieved. [If such a person] is not the teacher of mankind and the treasure of a nation, then who could be!? And so study the compassionate mercy of the Buddhas for it is without all miserliness, and expound Calming and Contemplation that you might be of service to others. This is none other than opening the lid and tipping the chest, so that the wish-fulfilling jewel comes forth! This jewel can radiate light and further pour down treasures; illuminate the darkness and make abundant the meagre; brighten the night and save the destitute! Travelling on two wheels one goes far, and soaring on a pair of wings one flies high. Could the appearance of such a vivid gem ever be exaggerated in words!?
Master Zhanran’s Commentary:
《止觀輔行傳弘決》卷5：人師等者，歎也! 行解具備，堪為人師，是國之寶。後漢靈帝崩後，獻帝時有牟子深信佛宗。譏斥莊老，著論三卷三十七篇。第二十一救沙門談是非中，立問云：“老子曰：‘知者不言，言者不知。’又云：‘大辯若訥。’又曰：‘君子恥言過行。’設沙門知至道，何不坐而行之？空談是非，虛論曲直，豈非德行之賊耶？答：老亦有言：‘如其不言，吾何述焉？’知而不言，不可也；不知不言，愚人也。能言不能行，國之師也；能行不能言，國之用也；能行能言，國之寶也。三品之內，唯不能言不能行，為國之賊。”今云自匠匠他，故云國寶。牟子又云：“懷金不現人，誰知其內有瑋寶？披繡不出戶，孰知其內有文彩？馬伏櫪而不食，則駑與良同群；士含音而不談，則愚與智不分。”今之俗士，智無髦俊而欲不言，辭不說一夫而自若大辯。若斯之徒，坐而得道者，如無目欲視，無耳欲聽，豈不難乎？故今自行滿，須以教利人。譬能說行，堪為國寶。如春秋中，“齊威王二十四年，魏王問齊王曰：‘王之有寶乎？’答：‘無。’魏王曰：‘寡人國雖小，乃有徑寸之珠十枚，照車前後各十二乘。何以萬乘之國而無寶乎？’威王曰：‘寡人之謂寶與王寶異。有臣如檀子等，各守一隅，則使楚、趙、燕等不敢輒前。若守寇盜，則路不拾遺。以此為將，則照千里，豈直十二乘車耶？’魏王慚而去。”此即能說能行之國寶也。(CBETA 2025.R1, T46, no. 1912, p. 279a13-b11)
“Teachers of mankind” etc, is [said by Master Zhiyi] in praise [of such individuals]! One who is fully endowed with practice and understanding is fit to be a ‘teacher of mankind’, and is indeed, ‘a treasure of the nation’.
After the passing of Emperor Ling of the Latter Han [Dynasty], there was a Mouzi [during] the time of Emperor Xian, who had a profound faith in Buddhism. He censured Zhuangzi and rebuked Laozi, by authoring a treatise in three fascicles and twenty seven books (i.e. 理惑論). In the twenty first [book, in] the “Defence of the Śramaṇas Debating Right & Wrong” [section], he sets up a question by asking:
“Laozi said: “One who knows, does not speak; and one who speaks, does not know.”
Furthermore, it is said that “great eloquence can seem stilted”; or said that “the Junzi (gentleman) is ashamed [when his] words outstrip his actions.”
And so, when the śramaṇas are aware of the Ultimate Truth, why [then] do they not sit, and practise it!? Vainly discussing right and wrong, and frivolously debating good and evil (lit. ‘crooked’ & ‘straight’); are they not ‘traitors’ to virtuous conduct!?”
[And he then] answers [this by saying]:
“Laozi also said (actually Confucius‘ disciple 論語 17:19): “ if you did not speak [Master], [then what would there be for your lowly disciples] to pass on!? ”
[Therefore,] knowing but not speaking, is impermissible… and if one does not know and does not speak, he is a fool. [One who is] able to speak but not able to act, is a teacher of the nation; [one who is] able to act but not able to speak, is a functionary of the nation; [and one who is] able to act and able to speak, is a ‘treasure of the nation’. Amongst these three, it is only those who are unable to speak and unable to act, who’re the ‘traitors to the nation’.”
And herein [Master Zhiyi] says that “[one who] refines himself, and refines others, is thereby said to be a ‘treasure of the nation’.”
Mouzi went on to say:
“[If one] has a heart of gold [but] does not reveal it to others, who would know that you possessed precious treasures within!? [If one] wears an embroidered-garment [but] does not go beyond the door, who is to know that therein can be [found] a beautiful pattern!? [And if a strong] horse rests in the stables but does not eat, then this good [animal] will be put together with the lame ones; [and so it is, that] if a scholar has heard much but does not speak of it, then the fools and the wise, will become indistinguishable [from each other]! ”
[Nevertheless] secular scholars at present, are without [even] a hair of genius to their wisdom, and still they wish to remain silent [like a sage]; and though they do not speak of their positions to a single person, they take themselves as they are, to be great debaters! The followers of such ones as these, [even if] they sit and attain the Path, are like those without eyes who desire to see; and those without ears who wish to hear. How could this not be a tragedy!?
And this is why here, [Zhiyi says that] those who have completed the cultivation for themselves, must benefit others with the teachings. [That is to say,] an exemplar who is able to speak and able to act, is fit to be a ‘a treasure of the nation’.
It is just like in the Spring and Autumn [Annals where it says]:
“In the twenty fourth year of Duke Wei of [the State of] Qi, a Duke of Wei asked this Duke of Qi: “Does the Duke’s [State] possess treasures?” And the Duke [of Qi] responded: “We do not.” The Duke of Wei [further] asked: “Though our state is small, even we have ten jewels of an inch in diameter, [which sparkle so profoundly,] that each is able to illuminate the area in front and behind of twelve chariots! How could it be that a State of ten thousand chariots [like yours] is without treasures!?” To which the Duke Wei [of Qi] responded: “What you have called ‘a treasure’ is different from the ‘treasures’ that we have. We have ministers like Lord Tan, who each defend a corner [of the Nation], and Officials [like] Chu, Zhao,and Yan before whom no one dare’s [act] rashly. Given that they defend us against plundering, [the people don’t even] take things [discarded] on the road! And it is such leaders as these, [who’re able] to illuminate a thousand li; how much more is this than twelve chariots alone!” The Duke of Wei was humiliated and withdrew.””
[Individuals] such as these, are identical to the ‘treasures of the nation’ who’re able to speak and able to act!
八條式 The Eight-clause Regulations:
The second document is dated 27/08/818, and has no preamble, diving straight into the proposed regulations. It is very likely therefore, that it was responding to very specific concerns regarding the original proposals. Alternatively, it is equally possible that in Japanese fashion, the initial proposal was seen as unacceptable, and was therefore met with complete silence. In either case, Saichō‘s second clarification here, should be seen as addressing potential issues which could arise as natural conclusions of the original proposals.
四條式 The Four-clause Regulations:
And finally, the third document (10/03/819), reads as far more confident and developed. Gone are the somewhat ambiguous terms of the earlier documents, like “Precepts of the Children of the Buddhas” (佛子戒), and “Mahāyāna Precepts” (大戒); and in, are the specific: “Ten Major and Forty-eight Minor Precepts” (十重、四十八輕戒) and “Full Monastic Precepts of the Mahāyāna” (大乘大僧戒).
These three documents known as the Sange Gakushō Shiki or Regulations for the Students of the Mountain Lineage, are on the one hand: a vision for a bodhisattva Sangha (菩薩僧伽) which serves the people; and on the other: a coded outline of essential components that Saichō intended to be fundamental to the Japanese Tendai School, forevermore (such as study-and-practise 教觀). The Great Master felt that Church & State worked best in tandem, and we would do well to use this as an opportunity to reflect on our own ideas about the separation of these two…
TEXTS:
六條式
The Six-clause Regulations
OR
天台法華宗年分學生式一首
Announcement of the Regulations for the Annually-allotted Students of the Tendai Dharma Flower School (Tendai Hokke Shū)
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| What manner of thing is a ‘treasure of the nation’ ? Bodhicitta (lit. Mind that aspires for the Way) is a treasure! [And therefore,] those individuals who’re in possession of bodhicitta, are to be referred to as the ‘treasures of the nation’. | 國寶何物。寶道心也。有道心人。名爲國寶。 | 國寶何物? 寶道心也! 有道心人，名爲國寶。 |
| And this is why in days of yore the man [known as Duke Wei of Qi (齊威王 ),] said: “[as for] ten jewels an inch in diameter, these are not the ‘treasures of a nation’. [Those who] ‘illuminate a single corner’ (OR: ‘illuminate a thousand [li and defend a] corner’); these are ‘the treasures of the nation’.” It is also why the scholar of yore [known as Mouzi (牟子 ),] said: “[one who is] able to speak [but] not able to act, is a teacher of the nation. [One who is] able to act [but] not able to speak, is a functionary of the nation. [One who is] able to act and able to speak, is a ‘treasure of the nation.’ Amongst these three, it is only those who are unable to speak and unable to act, who’re the ‘traitors of the nation’.” | 故古人言。徑寸十枚。非是國寶。照于(千)一隅。此則國寶。古哲又云。能言不能行。國之師也。能行不能言。國之用也。能行能言。國之寶也。三品之内。唯不能言不能行。爲國之賊。 | 故古人言: “徑寸十枚，非是國寶。照于(千)一隅，此則國寶。” 古哲又云: “能言、不能行，國之師也。能行、不能言，國之用也。能行、能言，國之寶也。三品之内，唯不能言、不能行，爲國之賊。” |
| And so, those children of the Buddhas who have bodhicitta, are labeled ‘bodhisattvas’ in the West (i.e. India), and called Junzi in the East (i.e. China). They take the bad upon themselves, and give the good to others; [this is] the highest form of compassion. | 乃有道心佛子。西稱菩薩。東號君子。惡事向己。好事與他。忘己利他。慈悲之極。 | 乃有道心佛子，西稱菩薩; 東號君子。惡事向己，好事與他，忘己利他; 慈悲之極。 |
| Within the teachings of the Śākyan, [there are] two kinds of home-leaver. The first, is the Hīnayāna kind. And the second, is the Mahāyāna kind. Children of the Buddhas [who’re in possession of] bodhicitta, are this [second] kind [of home-leaver]. In our Eastern Islands, we only have the Hīnayāna model, and do not yet have the Mahāyāna kind. As the Great Way (mahāpatha) has yet to spread, Great Beings (mahāsattva) are difficult to produce [here]. I [therefore] sincerely pray [in line with] the late Emperor [Kammu’s] wishes, that the Tendai [School’s] annually-allotted [students] be forevermore of the Mahāyāna kind, and that they be regarded as a bodhisattva-sangha. | 釋教之中。出家二類。一小乘類。二大乘類。道心佛子。即此斯類。今我東州。但有小像。未有大類。大道未弘。大人難興。誠願。先帝御願。天台年分。永爲大類。爲菩薩僧。 | 釋教之中，出家二類。一，小乘類。二，大乘類。道心佛子，即此斯類。今我東州，但有小像，未有大類。大道未弘，大人難興。誠願: 先帝御願，天台年分，永爲大類，爲菩薩僧。 |
| Should this come to pass, [then] the cohort of nine monkeys [which plagued] the dreams of King Kṛki, shall scatter. And of the Five Carriages [mentioned to] The Mother of Enlightenment [Mañjuśrī], the numbers of the latter three will be increased (i.e. of the Mahāyāna). With this mind [of bodhicitta], and this prayer [to establish a bodhisattva-sangha in hand,] we will not forget [Mahādānā’s] scooping out [of the waters of] the ocean, [to alleviate the people of his nation]. And we will benefit the present, and future aeons without end! | 然則枳王夢猴。九位列落。覺母五駕。後三増數。斯心斯願。不忘汲海。利今利後。歴劫無窮。 | 然則，枳王夢猴，九位列落。覺母五駕，後三増數。斯心斯願，不忘汲海，利今利後，歴劫無窮! |
| The Two Annually-allotted Ordinands The former Emperor [Kammu of] Kashiwabara, added transmitters of the Tendai Dharma Flower School [to the usual allotments] for the first time [in 806]. | 年分度者二人 柏原先帝新加天台法華宗傳法者。 | 年分度者二人（柏原先帝，新加天台法華宗傳法者）。 |
| ① As a rule, the annually-allotted [ordinands] of the Dharma Flower School of Tendai, from the 9th year of Kōnin (818 A.D.) and forevermore until the ends of time, are to be regarded as of the Mahāyāna kind. They will not be removed from the [lay] register of names, but will be granted the additional designation of ‘son of the Buddhas’. [However,] on receiving the Perfect Ten Good Precepts, they will be regarded as Bodhisattva śrāmaṇera, and we will request that the governmental seal be affixed to their Ordination [documents]. | 凡法華宗天台年分。自弘仁九年。永期于後際。以爲大乘類。不除其籍名。賜加佛子號。授圓十善戒。爲菩薩沙彌。其度縁請官印。 | ① 凡法華宗天台年分，自弘仁九年，永期于後際，以爲大乘類。不除其籍名，賜加佛子號。授圓十善戒，爲菩薩沙彌，其度縁請官印。 |
| ② As a rule, [these ordinands of] the Mahāyāna kind, will be granted the Precepts of the Children of the Buddhas, and be regarded as bodhisattva-monks in the year of their ordination. [And for this,] the governmental seal will be requested for their Precept Certificate (i.e. proper ordination document). Having received the Mahāyāna Precepts, they will be required to abide on the mountain (i.e. Mt. Hiei) for a period of twelve years, and are not to go beyond the gates of the mountain. [During this period,] they will cultivate and study [one of] the Two Courses. | 凡大乘類者。即得度年。授佛子戒爲菩薩僧。其戒牒請官印。 受大戒已。令住叡山。一十二年。不出山門。修學兩業。 | ② 凡大乘類者，即得度年，授佛子戒，爲菩薩僧，其戒牒請官印。 受大戒已，令住叡山，一十二年，不出山門，修、學，兩業。 |
| ③ As a rule, those in the Śamatha-vipaśyanā Course, will year after year and everyday, [be required to] extensively read, and extensively lecture upon: the Dharma Flower ( T. 262), Golden Light (T. 663- T. 665), Benevolent Kings (T. 245), [the Dhāraṇīs for the] Protection [of the Ruler of the Realm] (T.997守護國界主陀羅尼經) and the various Mahāyāna [scriptures, which are] collectively [recognised as] the “sūtras for safeguarding the Nation”. | 凡止觀業者。年年毎日。長轉長講法華・金光・仁王・守護。諸大乘等。護國衆經。 | ③ 凡止觀業者，年年毎日，長轉長講: 法華、金光、仁王、守護、諸大乘等，護國衆經。 |
| ④ As a rule, those in the Vairocana Course, will year after year and everyday, [be required to] extensively reflect upon the Mahāvairocana (T. 848), Mahāmāyūrīvidyārājñī (T. 982), Amoghapāśakalparāja (T. 1092), Uṣṇīṣavijayadhāraṇī (T. 967), and the various Mantra [scriptures, which contain] “mantras for safeguarding the Nation”. | 凡遮那業者。歳歳毎日。長念遮那・孔雀・不空・佛頂。諸眞言等。護國眞言。 | ④ 凡遮那業者，歳歳毎日，長念遮那、孔雀、不空、佛頂、諸眞言等，護國眞言。 |
| ⑤ As a rule, students of the two courses will for a period of twelve years, be appointed to their [respective] duties in accord with their performance in study and practise. One who is able to speak and able to act, will reside permanently upon the mountain and be regarded as the leaders of the assembly, for they are the ‘treasures of the nation’. One who is able to speak [but] unable to act, will be a ‘teacher of the nation’. And one who is able to act [but] unable to speak, will be a ‘functionary of the nation’. | 凡兩業學生。一十二年。所修所學。隨業任用。能行能言。常住山中。爲衆之首。爲國之寶。能言不能行。爲國之師。能行不能言。爲國之用。 | ⑤ 凡兩業學生，一十二年，所修、所學，隨業任用。 能行、能言，常住山中，爲衆之首，爲國之寶。 能言、不能行，爲國之師。能行、不能言，爲國之用。 |
| ⑥ In the case of the ‘teachers of the nation’ and the ‘functionaries of the nation’, as per governmental directives, they will be sent to take up [the roles] of dharma-transmitters and provincial-lecturers [respectively]. | 凡國師國用。依官符旨。差任傳法及國講師。 | ⑥ 凡國師國用，依官符旨，差任傳法，及國講師。 |
| During the period of their appointment, the provincial-lecturers will [be given] the materials for their annual retreat robes from what has been collected by the provincial office. And they will be evaluated and managed jointly, by the provincial governors and district administrators. | 其國講師。一任之内。 毎年安居法服施料。即便收納當國官舍。國司郡司。相對檢校。 | 其國講師，一任之内，毎年安居法服施料，即便收納，當國官舍。國司郡司，相對檢校。 |
| As for those who would be functionaries within the provinces, they’re to repair watering-holes, repair drainage-ditches, cultivate uncultivated land, mend embankments, build bridges, build pontoons, plant trees, plant flax, grow hemp, grow grasses, dig wells and draw water. | 將用國裏。修池修溝。耕荒理崩。造橋造船。殖樹殖𮐸。蒔麻蒔草。穿井引水。 | 將用國裏，修池、修溝、耕荒、理崩、造橋、造船、殖樹、殖𮐸、蒔麻、蒔草、穿井，引水。 |
| [If both of these individuals are able to] benefit the nation, benefit its people, lecture upon the sūtras, cultivate their minds, and abstain from engaging in farming and trading [for personal profit], then beings with bodhicitta will continually arise beneath the heavens (i.e. in the world); and the Path of the Junzi will remain unbroken forever. | 利國利人。講經修心。不用農商。然則。道心之人。天下相續。君子之道。永代不斷。 | 利國、利人、講經、修心、不用農、商，然則，道心之人，天下相續，君子之道，永代不斷。 |
| The aforementioned six-clause regulations have Compassion as their basis. They lead sentient beings to the Great (i.e. Mahāyāna); they [cause] Buddha-Dharma to remain long [in the world]; they [ensure that] the nation remains perpetually stable; and they [guarantee] that the Lineage of the Buddhas [continues] unbroken. | 右六條式。依慈悲門。有情導大。佛法世久。國家永固。佛種不斷。 | 右六條式，依慈悲門。有情導大，佛法世久，國家永固，佛種不斷。 |
| With utmost sincerity and conviction, I submit these regulations for the Perfect School [of Tendai], and humbly beseech the Court for its ruling. Respectfully: This thirteenth day of the fifth month of the ninth year of Kōnin (818 A.D.); The śramaṇa Saichō, who formerly sought the Dharma in the Tang [Lands]. | 不任慺慺之至。奉圓宗式。謹請天裁。謹言。 弘仁九年五月十三日 (818 A.D.) 前入唐求法沙門最澄（上）。 | 不任慺慺之至，奉圓宗式，謹請天裁。謹言: 弘仁九年五月十三日(818 A.D.) 前入唐求法沙門最澄（上）。 |
八條式
The Eight-clause Regulations
OR
勸獎天台宗年分學生式
Remonstrance in Favour of the Regulations for the Annually-allotted Students of the Tendai Dharma Flower School (Tendai Hokke Shū)
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| ① As a rule, within the Tendai School, the number of individuals who [intend to be] admitted to [one of the two] courses, will be fixed at twelve. [And the prerequisite period of study and cultivation] is set at six years. [In light of the fact that] in a given year two individuals may be removed [from this number when they’re admitted to the courses], two [more] individuals may be [subsequently] added. [In regards to] the examination [process] for these students [wishing to be] admitted to the courses, the learned-assembly of the Tendai School will all gather together in the Study Hall, [and the student will be] tested on their exegesis of the two scriptures of the Dharma Flower, and Golden Light [sūtras]. Should they attain the appropriate grade [from this examination,] their name will be recorded in the registry, and on the [same] day of said testing, notification will be sent to the authorities. Should they then [later] complete the six years of [prerequisite] training, their prior examination performance will be counted. [But] if they do not complete the [prerequisite] training, then their prior examination performance will not be counted. If there are individuals who withdraw or are removed [from the prerequisite training,] both the name of the withdrawn [or removed], and the name of the individual who will replace them [will be sent to] the authorities, nullifying [the previous] notification [of examination results]. | 凡天台宗。得業學生。數定一十二人者。六年爲期。一年闕二人。即可補二人。 其試得業生者。天台宗學衆。倶集會學堂。試法華。金光明。二部經訓。若得其第。具注籍名。試業之日。申送官。若六年成業。預試業例。若不成業。不預試業例。若有退闕。具注退者名并應補者名。申替官。 | ① 凡天台宗，得業學生，數定一十二人者，六年爲期。一年闕二人，即可補二人。 其試得業生者，天台宗學衆，倶集會學堂，試法華，金光明，二部經訓。 若得其第，具注籍名，試業之日，申送官。 若六年成業，預試業例。 若不成業，不預試業例。 若有退闕，具注退者名，并應補者名，申替官。 |
| ② As a rule, the food and clothing for students [who wish to be] admitted to the courses, must be provided from their own means. [Nevertheless,] should his mind be sharp and in accord with the Dharma, and should his physical body be in good order while his food and clothing are insufficient- then he will be given a letter from this temple to practise begging in the nine directions, [in order to] sustain the cultivation of his person. | ② 凡得業學生等衣食。各須私物。若心才如法。骨法成就。但衣食不具。施此院状。行檀九方。充行其人。 | ② 凡得業學生等衣食，各須私物。若心才如法，骨法成就，但衣食不具，施此院状，行檀九方，充行其人。 |
| ③ As a rule, should the mind and nature of a student [wishing to be] admitted to the courses be contrary to the Dharma, or if he does not follow the various proscriptions, then notification will be sent to the authorities, and based on these regulations he will be removed. | ③ 凡得業學生。心性違法。衆制不順。申送官。依式取替。 | ③ 凡得業學生，心性違法，衆制不順，申送官，依式取替。 |
| ④ As a rule, students [intending to] enter the courses, will in the year of their admittance [to said courses,] be required to take the Mahāyāna Precepts. Having taken the Mahāyāna Precepts, for a period of twelve years he is not to go beyond the gates of the mountain, [and during this period] he is obligated to study and cultivate, diligently. For the first six years, the wisdom derived from hearing (śruta-mayī-prajñā) will be [treated as] primary, [while the wisdoms derived from] reflection (cintā-mayī-prajñā) and cultivation (bhāvanā-mayī-prajñā) will be [treated as] secondary. Within [each] day, two-thirds [of his time will be dedicated to] ‘inner disciplines’ (i.e. the study of Buddhism), and one-third [will be dedicated to] ‘external disciplines’ (i.e. to the study of non-buddhist subjects). Extensive lectures will be his practise; and [giving] the gift of the Dharma (dharmadāna) will be his work. For the last six years, the [wisdoms derived from] reflection (cintā-mayī-prajñā) and cultivation (bhāvanā-mayī-prajñā) will be [treated as] primary, [while the wisdom derived from hearing (śruta-mayī-prajñā) will be [treated as] secondary. [Within the] Śamatha-vipaśyanā Course: one is fully obligated to repeatedly cultivate the Four Kinds of Samādhi. [And within the] Vairocana Course: one is fully obligated to repeatedly cultivate the recitation and visualisation of the Three Divisions [of the Garbhadhātu Maṇḍala]. | 凡此宗得業者。得度年。即令受大戒。受大戒竟。一十二年。不出山門。令勤修學。初六年聞慧爲正。思修爲傍。一日之中。二分内學。一分外學。長講爲行。法施爲業。後六年思修爲正。聞慧爲傍。止觀業。具令修習四種三昧。遮那業。具令修習三部念誦。 | ④ 凡此宗得業者，得度年，即令受大戒。 受大戒竟，一十二年，不出山門，令勤修、學。 初六年，聞慧爲正，思、修，爲傍。一日之中，二分内學，一分外學。長講爲行，法施爲業。 後六年，思、修，爲正。聞慧爲傍。 止觀業: 具令修習四種三昧。遮那業: 具令修習三部念誦。 |
| ⑤ As a rule, annually-allotted students of the Tendai School, and those who come to the Ichijō Shikan-In [temple] on Mount Hiei of their own accord, will not be removed from the name-registry of their original temple. Rather, they will be [additionally] included in the various temples of Ōmi which have [excess] food that can be sent. It is only with regards to summer and winter Dharma-robes, that by relying on the methods of the Mahāyāna [he may] beg in the various directions [in the interests of] covering his body, and ensuring that he does not turn back from his work. From this moment onwards he must firmly maintain these procedures, make his abode among thatched huts, and take his seat among the leaves of the bamboo. [For in regarding his own] life as insignificant and the Dharma as worthy of respect, he will ensure that the [Buddha-]Dharma long abides, and the nation is safeguarded. | 凡比叡山。一乘止觀院。天台宗學生等年分。并自進者。不除本寺名帳。便入近江有食諸寺。令送供料。但冬夏法服。依大乘法。行檀諸方。蔽有待身。令業不退。而今而後。固爲常例。草菴爲房。竹葉爲座。輕生重法。令法久住。守護國家。 | ⑤ 凡比叡山，一乘止觀院，天台宗學生等年分，并自進者，不除本寺名帳。便入近江有食諸寺，令送供料。但冬、夏法服，依大乘法，行檀諸方，蔽有待身，令業不退。 而今而後，固爲常例，草菴爲房，竹葉爲座。輕生重法，令法久住，守護國家。 |
| ⑥ As a rule, with the exception of [those students who’re] annually-allotted to another school, those who’ve been granted ordination and taken the full [precepts], and who [then] desire to reside on the mountain for twelve years of their own accord cultivating and studying the two courses, are required to write down their original temple and the name of their master. They must then properly obtain the paperwork from the temple of this mountain, and submit it with the government officials. Having steadfastly completed the twelve years [of training], he has fulfilled the conditions of the yearly-allotted [students] of our school, and will be recorded as being granted the rank of ‘Dharma Teacher’ (Hōshi). [Alternatively,] should he be remiss in these regulations, he will be sent back to his original temple. | 凡有他宗年分之外。得度受具者。自進欲住山十二年。修學兩業者。具注本寺并師主名。明取山院状須安置官司。 固經一十二年竟。準此宗年分者。例賜法師位。若闕式法。退却本寺。 | ⑥ 凡有他宗年分之外，得度受具者，自進欲住山十二年，修、學，兩業者，具注本寺，并師主名。明取山院状，須安置官司。 固經一十二年竟，準此宗年分者，例賜法師位。若闕式法，退却本寺。 |
| ⑦ As a rule, students who abide on the mountain steadfastly for the period of twelve years, and study and practise in accord with these regulations, will be awarded the rank of ‘Great Dharma Teacher’ (Daihōshi). If however, he has not completed his course, but has steadfastly remained on this mountain abode for a period of twelve years, then he will be awarded the rank of ‘Dharma Teacher’ (Hōshi). Should a student of this school not follow the sect’s regulations, and not remain within the temples of the mountain; or if though he remains on the mountain, he frequently violates the various rules; or if the number of years [he has completed] is insufficient, then his name will be foreveremore crossed out and removed from the Tendai School with the authorities. And he will be sent back to his original temple. | 凡住山學生。固經一十二年。依式修學。慰賜大法師位。若雖其業不具。固不出山室。經一十二年。慰賜法師位。 若此宗者。不順宗式。不住山院。或雖住山。屢煩衆法。年數不足。永貫除官司天台宗名。本寺退却。 | ⑦ 凡住山學生，固經一十二年，依式修、學，慰賜大法師位。若雖其業不具，固不出山室，經一十二年，慰賜法師位。 若此宗者，不順宗式，不住山院，或雖住山，屢煩衆法，年數不足，永貫除官司天台宗名，本寺退却。 |
| ⑧ And as a rule, the temples of this Tendai School will appoint two individuals as ‘lay-stewards’ (Zoku Bettō) contracted to keep watch of rulings and administer [affairs]. They will both ensure [the maintenance] of the prohibitions against theft, sedition, alcohol, women etc, preserve the Buddha-Dharma, and safeguard the nation. | 凡此天台宗院。差俗別當兩人。結番令加檢校。兼令禁盜賊酒女等。住持佛法。守護國家。 | ⑧ 凡此天台宗院，差俗別當兩人，結番令加檢校。兼令禁盜、賊、酒、女等、住持佛法，守護國家。 |
| With the regulations of these aforementioned eight-clauses, the Buddha-Dharma will be preserved, the nation will be profited, the myriad beings will be guided, and later generations will increase in righteousness. I humbly beseech the Court for its ruling. Respectfully: This twenty-seventh day of the eighth month of the ninth year of Kōnin (818 A.D.); The śramaṇa Saichō, who formerly sought the Dharma in the Tang [Lands]. | 以前八條式。爲住持佛法。利益國家。接引群生。後生進善。謹請天裁。謹言。 弘仁九年八月二十七日(818 A.D.)。 前入唐求法沙門最澄（上）。 | 以前八條式，爲住持佛法，利益國家，接引群生，後生進善。謹請天裁。謹言: 弘仁九年八月二十七日(818 A.D.)。 前入唐求法沙門最澄（上）。 |
四條式
The Four-clause Regulations
OR
天台法華宗年分度者回小向大式
Regulations for the Annually-allotted Students of the Tendai Dharma Flower School (Tendai Hokke Shū) which direct one away from the Hīnayāna, and towards the Mahāyāna
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| (A collection of multiple topics.) ① As a rule, there are three [kinds of] Buddhist temple: The first kind, are the exclusively Mahāyāna temples, which are those temples in which beginner bodhisattva-monks reside. The second kind, are the exclusively Hīnayāna temples, which are those temples in which thoroughly Hīnayāna preceptors (vinayadhara) reside. And the third kind, are the dual-cultivation of the Mahāyāna and Hīnayāna temples, which are those temples in which well-cultivated bodhisattva-monks [may] reside. Now, the annually-allotted students of the Tendai Dharma Flower School, are those beginners who both turn their minds [away from the Hīnayāna] and towards the Mahāyāna, [and so,] they should reside deep in the mountains at the Halls for the Four Kinds of Samādhi (i.e. the exclusively Mahāyāna temples) for a period of twelve years. [And therefore,] after they have completed their course, they may nominally receive the precepts and ordinances of the Hīnayāna, and are permitted to temporarily reside in dual-cultivation temples (i.e. because they’re now well-cultivated) because it is of benefit to others. | 合肆條。 凡佛寺有三。 一者一向大乘寺 初修業菩薩僧所住寺。 二者一向小乘寺 一向小乘律師所住寺。 三者大小兼行寺 久修業菩薩僧所住寺。 今天台法華宗。年分學生。並回心向大初修業者。一十二年。令住深山四種三昧院。得業以後。利他之故。假受小律儀。許假住兼行寺。 | 合肆條。 ① 凡佛寺有三: 一者，一向大乘寺: 初修業菩薩僧，所住寺。 二者，一向小乘寺: 一向小乘律師，所住寺。 三者，大小兼行寺: 久修業菩薩僧，所住寺。 今天台法華宗，年分學生，並回心向大，初修業者，一十二年，令住深山，四種三昧院。得業以後，利他之故，假受小律儀，許假住兼行寺。 |
| ② As a rule, the seat of honour at Buddhist temples can be arranged in two ways [in line with the customs of] the Mahāyāna, or Hīnayāna [respectively]: The first [arrangement], is that of exclusively Mahāyāna temples, [wherein] the Bodhisattva Mañjuśrī is placed in the seat of honour. The second [arrangement], is that of exclusively Hīnayāna temples, [wherein] the Venerable (Bharadvāja) Piṇḍola is placed in the seat of honour. And the third [arrangement], is that of the dual-cultivation of the Mahāyāna and Hīnayāna temples, [wherein] Mañjuśrī and Piṇḍola are both placed in the seat of honour. [That is to say,] Piṇḍola takes the seat of honour on the Poṣadha Day of the Hīnayāna, and they sit [in accord with] the Hīnayāna procedures. And Mañjuśrī takes the seat of honour on the Poṣadha Day of the Mahāyāna, and they sit [in accord with] the Mahāyāna procedures. These seating-procedures have not yet been implemented in this land [of Japan] (i.e. until now, all temples in Japan have only placed Piṇḍola in the seat of honour). | 凡佛寺上座。置大小二座。 一者一向大乘寺 置文殊師利菩薩。以爲上座。 二者一向小乘寺 置賓頭盧和尚。以爲上座。 三者大小兼行寺 置文殊與賓頭盧兩上座。小乘布薩日。賓頭盧爲上座。坐小乘次第。大乘布薩日。文殊爲上座。坐大乘次第。此次第坐。此間未行也。 | ② 凡佛寺上座，置大、小，二座: 一者，一向大乘寺: 置文殊師利菩薩，以爲上座。 二者，一向小乘寺: 置賓頭盧和尚，以爲上座。 三者，大小兼行寺: 置文殊與賓頭盧，兩上座。小乘布薩日，賓頭盧爲上座，坐小乘次第。大乘布薩日，文殊爲上座，坐大乘次第。 此次第坐，此間未行也。 |
| ③ As a rule, there are two [kinds of] Buddhist precepts (pratimokṣa): The first kind, are the Full Monastic Precepts of the Mahāyāna, which mandate Ten Major and Forty-eight Minor Precepts. These are to be regarded as Full Monastic Precepts. The second kind, are the Full Monastic Precepts of the Hīnayāna, which mandate Two hundred and fifty odd Precepts. These are [also] to be regarded as Full Monastic Precepts. | 凡佛戒有二。 一者大乘大僧戒 制十重四十八輕戒。以爲大僧戒。 二者小乘大僧戒 制二百五十等戒。以爲大僧戒。 | ③ 凡佛戒有二: 一者，大乘大僧戒: 制十重、四十八輕，戒。以爲大僧戒。 二者，小乘大僧戒: 制二百五十等戒。以爲大僧戒。 |
| ④ As a rule, the Buddha [established] two [procedures for the] conferring of the precepts: The first, is [the procedure for conferring] the Mahāyāna Precepts. [In other words,] the invitations to the three masters (tri-ācārya) and witnesses [is made] based on the [Contemplation of ] Samantabhadra [Bodhisattva] Sūtra (T. 277). [That is to say,] Śākyamuni Buddha is invited to act as the Preceptor of the Bodhisattva Precepts; Mañjuśrī Bodhisattva is invited to act as the Karmācārya for the Bodhisattva Precepts; Maitreya Bodhisattva is invited to act as the Instructing Ācārya for the Bodhisattva Precepts; all of the myriad Buddhas of the ten directions are invited to act as the Witnessing Masters for the Bodhisattva Precepts; and all of the myriad Bodhisattvas of the ten directions are invited to act as the fellow student practitioners. A single master is to be invited to transmit the precepts in-person, and they’re to be regarded as the present-embodiment of the [aforementioned] masters. If there is no [in-person] master to transmit the precepts, one should be invited from the [immediate] surrounding of one thousand li (i.e. approx. 500 kilometres). If there is no one capable of conferring the precepts within one thousand li, then [one must] with utmost sincerity confess and repent [of his misdeeds, at which] he will surely attain an auspicious sign [confirming the purification of his karma]. Thereupon, he may take the oaths and receive the precepts by himself before an image of a Buddha. Now, the annually-allotted students of the Tendai Dharma Flower School, are those beginners who both turn their minds [away from the Hīnayāna] and towards the Mahāyāna, [and so, the] Mahāyāna Precepts which have been heretofore expounded [should be] administered to them. They will then be regarded as full monastics. The second, is [the procedure for conferring] the Hīnayāna Precepts. [In other words,] masters are invited to [act as the] ten in-person teachers to utter the Four Announcements (jñapti-caturtha-karman) [etc], based on the Hīnayāna Vinaya (which in East Asia is specifically the Four Part Vinaya 四分律 T. 1428). [That is to say,] a request is made to ten bhadanta who purely uphold the Vinaya, [for three] to act as the three masters (tri-ācārya), [and seven] to act as the seven witnesses. Should a single individual be lacking from this, then one is unable [to receive the] precepts. Now, the annually-allotted students of the Tendai Dharma Flower School, are those beginners who both turn their minds [away from the Hīnayāna] and towards the Mahāyāna, [and so, they’re] not permitted to receive these precepts. The exception to this, [is the case of those who’re] well-cultivated. | 凡佛受戒有二。 一者大乘戒 依普賢經。請三師證等。請釋迦牟尼佛。爲菩薩戒和上。請文殊師利菩薩。爲菩薩戒羯磨阿闍梨。請彌勒菩薩。爲菩薩戒教授阿闍梨。 請十方一切諸佛。爲菩薩戒證師。請十方一切諸菩薩。爲同學等侶。請現前一傳戒師。以爲現前師。若無傳戒師。千里内請。若千里内無能授戒者。至心懺悔。必得好相。於佛像前。自誓受戒。 今天台年分學生。并回心向大初修業者。授所説大乘戒。將爲大僧。 二者小乘戒。 依小乘律。師請現前十師白四羯磨。請清淨持律大徳十人。爲三師七證。若闕一人不得戒。 今天台年分學生。并回心向大初修業者。不許受此戒。除其久修業。 | 凡佛受戒有二: 一者，大乘戒: 依普賢經，請三師，證等。 請釋迦牟尼佛，爲菩薩戒和上。 請文殊師利菩薩，爲菩薩戒羯磨阿闍梨。 請彌勒菩薩，爲菩薩戒教授阿闍梨。 請十方一切諸佛，爲菩薩戒證師。 請十方一切諸菩薩，爲同學等侶。 請現前一傳戒師，以爲現前師。若無傳戒師，千里内請。若千里内無能授戒者，至心懺悔，必得好相。於佛像前，自誓受戒。 今天台年分學生，并回心向大，初修業者，授所説大乘戒。將爲大僧。 二者，小乘戒: 依小乘律，師請現前十師，白四羯磨。請清淨持律大徳十人，爲三師、七證。若闕一人，不得戒。 今天台年分學生，并回心向大，初修業者，不許受此戒。除其久修業。 |
| Verily, [the message that] the bodhisattvas are the ‘treasures of the nation’, is conveyed by the Dharma Flower Sūtra; [and the truth that] the Great Vehicle is for the benefit of others, is expounded [across] the Mahāyāna [scriptures]! If not with the Mahāyāna sūtras, by what means could the seven calamities everywhere be overcome!? [And likewise,] if not by the bodhisattva-saṃgha, who else indeed could extinguish the darkness of future calamity!? The virtues of benefiting others, and the power of great compassion, is praised by all the Buddhas, [and they the cause] for the rejoicing of gods and men. [But] the hundred monks [who recite] the Benevolent Kings Sūtra (T. 345) [to stave off disaster,] must make use of the power of prajñā (prajñā-bala) [in order to be effective]. And the eight bhadanta [who recite] the Mahāmegha Sūtra (T. 991) [to bring forth the rains, must] likewise submit [to the force of] the Mahāyāna precepts [in order to bring about the intended result]. [And this is why I say, that if] it is not [by looking to] the bodhisattvas that the ‘treasures of the nation [are to be found] and the nation is to be benefitted, then [by looking] to whom [should we accomplish this]!? In the Path of the Buddhas they are called ‘bodhisattvas’, and in the secular custom, they are named ‘Junzi’. | 竊以。菩薩國寶。載法華經。大乘利他。摩訶衍説。彌天七難。非大乘經。何以爲除。未然大災。非菩薩僧。豈得冥滅。利他之徳。大悲之力。 諸佛所稱。人天歡喜。仁王經百僧。必假般若力。請雨經八徳。亦屈大乘戒。國寶國利。非菩薩誰。佛道稱菩薩。俗道號君子。 | 竊以，菩薩國寶，載法華經，大乘利他，摩訶衍説 ! 彌天七難，非大乘經，何以爲除!? 未然大災，非菩薩僧，豈得冥滅!? 利他之徳，大悲之力，諸佛所稱; 人天歡喜。 仁王經百僧，必假般若力。 請雨經八徳，亦屈大乘戒。 國寶國利，非菩薩誰? 佛道稱菩薩，俗道號君子。 |
| These precepts are grand and lofty [indeed, for] they integrate as one, the lay and ordained. And this is why the Dharma Flower Sūtra lays out two kinds of bodhisattva. Mañjuśrī Bodhisattva and the bodhisattvas Maitreya and so forth, are all home-leaver bodhisattvas (i.e. ordained). [Whereas,] Bhadrapāla and the five hundred bodhisattvas are all ‘home-remaining bodhisattvas’ (i.e. lay). In the Dharma Flower Sūtra it lays out [these] two kinds of individual, [but] it regards them as an assembly of a single kind (i.e. all members are equal as bodhisattvas). It does not go into [whether or not they are] bhikṣu [or not, but rather] regards them [all] as Great Beings (mahāsattvas). | 其戒廣大。眞俗一貫。故法華經。列二種菩薩。文殊師利菩薩。彌勒菩薩等。皆出家菩薩。跋陀婆羅等五百菩薩。皆是在家菩薩。法華經中。具列二種人。以爲一類衆。不入比丘類。以爲其大類。 | 其戒廣大，眞、俗，一貫。故法華經，列二種菩薩。文殊師利菩薩、彌勒菩薩等，皆出家菩薩。 跋陀婆羅等、五百菩薩，皆是在家菩薩。法華經中，具列二種人，以爲一類衆。不入比丘類，以爲其大類。 |
| Presently, this kind of bodhisattva has not yet been promulgated in this land. And so I humbly beseech His Majesty to support the new establishment of this Great Path, and the transmission of the Mahāyāna precepts during this Kōnin era, so that it may benefit the present and the future. This will be firmly inlayed into the inside (lit. belly) of the great bell [at Mount Hiei], [to preserve our] school’s regulations into future and distant aeons like grains of dust. I humbly beseech the Court for its ruling. Respectfully: This fifteenth day of the third month of the tenth year of Kōnin (819 A.D.); The śramaṇa of the Tendai Dharma Flower School, Saichō, who formerly entered the Tang [Empire in search of the Dharma]. | 今此菩薩類。此間未顯傳。伏乞陛下。自維弘仁年。新建此大道。傳流大乘戒。利益而今而後。固鏤大鐘腹。遠傳塵劫後。仍奉宗式。謹請天裁。謹言。 弘仁十年三月十五日 (819 A.D.)。 前入唐天台法華宗沙門最澄（上）。 | 今此菩薩類，此間未顯傳。伏乞陛下，自維弘仁年，新建此大道，傳流大乘戒，利益而今而後。固鏤大鐘腹，遠傳塵劫後，仍奉宗式。謹請天裁。謹言: 弘仁十年三月十五日 (819 A.D.)。 前入唐天台法華宗沙門最澄（上）。 |
原本： 寛延二年（1749）比叡山淨土院藏版本一卷。
對校本。
イ本 寛文五年（乙巳）（1665）開版本小部集釋一卷。
ロ本 文化八年（1811）法明律院藏版本敬光師三式貫註一卷。
編者云。本書題號者暫從於通稱而存焉。
對校本 明治三十年（1897）延暦寺版本一卷。
“Just as the radiant light of the Sun and Moon,
Is able to eliminate the dark of gloom,
These people coursing in the world,
Are able to extinguish the dimness in Sentient Beings.”
CH.21 The Sublime Dharma of the Lotus Flower Sūtra
如日月光明 能除諸幽冥
斯人行世間 能滅眾生暗
妙法蓮華經
如來神力品第二十一