Scripture (書)

Writings of Monk Keqin of the Ming Dynasty

On the first day of the ninth month, the Abbot of Waguan Teaching Monastery, Keqin, bows respectfully and sends this letter to the Venerable Chief Seat of Enryaku-ji.

The Way flourishes through obtaining suitable people and declines through losing them; affairs succeed through purposeful action and fail through inaction. This is a firm principle throughout past and present.

Since the teachings of our Buddha entered China, the people of China have all discussed them—some discussing the schools, some discussing the sutras—each having their own teachers. When our Tiantai patriarch was born during the Chen and Sui dynasties, he organized the entire Tripitaka into five periods and eight teachings, opening the great path and establishing the orthodox transmission of one school, so that both within and beyond the seas all received the Buddha's audible teachings. How magnificent!

During the Dali era of the Tang, up to the Venerable Xingdao as the tenth patriarch, the Japanese Master Saichō obtained the Way through him. He personally copied the commentaries and treatises of the school to bring back. This was the beginning of the transmission to Japan.

During the late Tang and Five Dynasties, warfare arose in the Central Plains. The great and small texts were all lost to calamity; the famous monasteries of the ancestral patriarchs mostly shifted to other schools. Though several prefectures south of the Yangtze relied on Qian Liu and remained unchanged, even Waguan in Jinling no longer belonged to our school. The transmission of one family was nearly extinguished.

When Qian Liu's son, King Zhongyi, sent envoys east to seek the teaching texts, Master Yi from Goryeo presented them upon entering the court. By the Song dynasty's establishment, with sagely rulers and worthy ministers, heaven also firmly gave birth to the Venerable Siming Zhili, who mended the incomplete texts, searched out the lost works, further elaborated and clarified them, causing a flourishing revival from this.

Japan had the Dharma Bridge Superior, named Genshin, who hearing of his attainment, listed twenty-seven difficult questions and sent Jōchō to inquire. The Venerable answered each question as it was asked, like stars and sun shining brightly. I wonder if his handwritten responses still survive?

During the Southern Song under Emperor Ningzong, Master Shunjō first transmitted the Yogic Esoteric teachings from Japan to China. He visited Beifeng at Hangzhou's Ling Mountain and also fully comprehended its essence. These were all great men of their generation.

I observe that the Buddha's teachings initially were transmitted from Tiantai to Japan. Examining the rulers of Tang and Song and their exchanges with Japan, they cultivated amity as close as father and son. Was it not because our disciples sought the Way with singular dedication, and the rulers of China, seeing their loyalty and trustworthiness, rejoiced in their country's propriety and righteousness, thereby valuing their friendship? Otherwise, why among the countries east of the sea, Japan alone was so intimate and deeply connected? Thus, the disciples of Tiantai not only broadly spread the Buddha's teachings, benefiting sentient beings, but also assisted the king's transformation, bestowing grace upon the people.

When the Mongols presumptuously entered Cathay, destroyed the Song, and established themselves, Japan, angered by the barbarians' dog-and-swine behavior, immediately made them an enemy. Since then, those studying the teachings ceased coming to China. Only those coming for Chan practice sailed back and forth across the sea, their vessels seen continuously. I wondered why the people of one country differed so between past and present in communication and obstruction.

Now our Great Ming Emperor, divine and sagely, mighty and martial, has driven out the barbarian hordes and restored the former lands of the Song. The Central Plains pacified, the borders also settled, he then turned his spirit to the inner canon, wishing to revitalize it. Therefore, on the full moon of the first month this spring, he issued an edict summoning over a thousand eminent masters of the three schools to hold a Universal Salvation Assembly at Jiangshan Monastery in the capital.

The Emperor personally observed fasting and precepts for a month, prohibiting slaughter throughout the land, and further led the civil and military officials to the altar to pay homage. He also commanded the composition of musical pieces, ordering musicians to perform them as offerings to the Buddha. The assembly saw auspicious light illuminating the sky, and a night rain of five-colored substances shaped like pearls. The Emperor was greatly pleased.

Chan Master Bai'an of Tianjie, as an elder of our school, was repeatedly summoned to discuss sutras and treatises, and his responses met the imperial will. Consequently, Waguan was restored as a Tiantai Teaching Monastery, and the assembly recommended me to lead it.

About two years prior, the Emperor had three times sent envoys to Japan to Prince Kaneyoshi, who each time detained them. At that time, Prince Kaneyoshi sent a monk named Zulai to court with congratulations. The Emperor summoned Chan Master Tianning, Abbot Zuchan, and me, Abbot Keqin of Waguan Teaching Monastery, and commanded: "We have three times sent envoys to Japan, intending to meet its Emperor Chōmei. Now Kaneyoshi's coming is not our original intent. Because the barrier prohibitions cannot be passed except by monks, we wish to command you two to secretly convey our intention to inform him: 'China has changed its ruler, established the title Great Ming, changed the era name to Hongwu. Previously, because edicts were sent, all were blocked by Kaneyoshi. Now we secretly send you two to inform the King. The people of your great country repeatedly violate our borders; the King should prohibit this. Trade is obstructed; the King should open it. Follow the precedents of Tang and Song, restoring amity as before.'"

He further commanded: "We hear that its ruler, ministers, and all above and below know to revere the Buddha and honor the monks. Without you monks, trust cannot be gained. Should they have Chan or Teaching monks wishing to visit the Way in China, let them all come without restriction. Only you two shall go! Do not neglect!" He then bestowed the three robes and eighteen pure articles essential for use.

Fearing that upon arrival language would be incomprehensible, he selected Chan monks from Kantō residing in China: the Elder Chunting Shou of Dongshan and the Keeper of the Canon Quan Zhongxun of Zhongzhu, who had traveled extensively and possessed conduct, ordering them to assist the journey.

I consider that undertaking state missions is prohibited by the Buddha. To act without benefit to the Buddha's teachings yet violate the Buddha's precepts—even if I died, I would not do it. Now the Emperor, considering me trustworthy, sends me; thus I uphold the precept against false speech. Persuading others to prohibit raiding upholds the precept against stealing. Cultivating amity between two countries, enabling merchants to communicate, people to live in peace, and soldiers not to cross borders upholds the precept against killing. Upholding the Buddha's precepts while serving as the Emperor's envoy means being an envoy of the Buddha. Therefore, upon accepting the command, I did not decline for this reason.

Moreover, I heard that Mount Hiei, the foremost monastery of the country, is headed necessarily by a person of the royal clan or great families. Relying on this as fellow members of the same school, if they are willing to assist my task, then the Tiantai school members can accomplish affairs for both countries. The rulers of both countries will surely treat our school accordingly. I also did not decline for this reason.

The commentaries and records of our ancestral patriarchs were lost during the Five Dynasties. Although Master Yi came from Goryeo, much was still incomplete. If I go and inquire with the chief monastery's head, I may obtain and respectfully bring them back. Future readers of these texts will surely say: "Such a text was obtained by so-and-so, brought by so-and-so." This would be a merit of reviving the teaching texts not solely attributed to Master Yi of Goryeo. I also did not decline for this reason.

Those studying the teachings have long been out of communication. If lately I go and they come, then after masters like Chōnin, there will be successors. I also did not decline for this reason.

Therefore, on the twentieth day of the fifth month, we boarded a ship at Siming. In three days we reached the Goto Islands; in five days we arrived at Hakata. Above, no alarming winds; below, no terrifying waves. If my mind were not thus, how would the Buddhas' and patriarchs' divine spirits grant such safety, stability, and speed?

Upon landing, we heard the country's command was about to dispatch troops to subdue the Kaneyoshi territory and unify the land. I thought my task would be accomplished without added effort. Unexpectedly, we were made to stay at Shōfuku-ji, trading robes for food, waiting on tiptoe for orders over a hundred days, yet still profoundly unreplied. I do not know what deliberations cause your great country's summoned ministers to doubt and detain us thus.

Moreover, Prince Kaneyoshi sent one Zulai to China, who was immediately provided by officials with food supplies, land transport with carriages and horses, water transport with boats, until reaching the capital, lodged at the Hostel of Assembly, feasted every three days, with congratulatory envoys from north and south seated below him. The Emperor personally attended court to receive and comfort him, without the slightest doubt or question. Why? The Emperor considered Zulai a monk, and Japan had former Song friendship, thus treating him with heartfelt trust.

Kaneyoshi's division is his own division; China's treatment of Zulai was universally as an envoy of Japan. Though I certainly do not expect treatment equal to Zulai, the Emperor, commanding even a single envoy, still wishes to communicate with all directions. Now, because your great country possesses integrity and righteousness, once admired the Song and opposed the barbarians, and also reveres the Buddha and honors monks, he specially sent me to gain trust. Now instead of trust, there is doubt—does this mean monks are inferior to laymen? That my several persons are inferior to one Zulai? That China, using propriety, receives Japan's discourtesy? How shall I fulfill my mission?

I have heard that the Venerable's Way is complete and virtue perfect, fortune abundant and wisdom sufficient, and moreover you are of the country's great families, trusted and obeyed by many among the rulers and chief ministers. I earnestly hope you will, above, consider the country's safety and danger; below, reflect on the religion's flourishing and decline; convey my intention to the King and inform the senior ministers; then arrange an audience, so as not to fail in what was previously stated. Not only would I gain a reputation for trustworthiness, but the Venerable would also have praise for accomplishing beauty. Therefore I say: the Way flourishes through obtaining suitable people and declines through losing them; affairs succeed through purposeful action and fail through inaction. This refers to this.

Delayed excessively long, provisions and funds nearly exhausted, I now send Elder Dongshan to hasten the command. Though born under different conditions and not having had intercourse, our hearts sharing peace are not unclose. Thus I dare present my discourse to you. I hope you will not reject or exclude.

Herewith is presented one scroll of a Tiantai sacred image, the work of a famous artist of the former Song, inscribed by Chan Master Xutang. Respectfully sent together with this letter. A separate list details the incomplete commentaries and records. I hope you will examine it within.

Awaiting orders by the seashore, gazing and longing extremely. It is not appropriate to say more.

Keqin pays reverence.

Tianning, Zuchan, with reverence.

Now, the number of lost teachings from the Tiantai canon is listed below.

Having presented all these before me,

Hongwu Fifth Year, Ninth Month, Day Waguan Temple, Kegin, respectfully presented

From Master Gaozu Wuyi down to Master Yuanpu, there are twenty-seven transmissions in total. Prior to Zhuan, all the collateral branches had no transmission lineage. Among the ten disciples under Beifeng, three or two lineages were transmitted together to China, with the Shanyuan lineage being especially flourishing. Nevertheless, their essential tenets and monastic regulations were as if emerging from a single gate.

The Venerable Bhikkhu Kegin, Dharma Heir, Respectfully Presents

In the fifth year of the Hongwu era, the cyclical year being renzi, corresponding to the first year of the Bunshō era under Emperor Chōkei of the Southern Court, and the fifth year of the Ōan era under Emperor Go-En'yū of the Northern Court, Prince Sonmichi of the Shōren-in served as the head of the Tendai school.

The Continued General Study of Documents states: In the winter, during the tenth month of the fourth year of the Hongwu era of the Ming dynasty, the King of Japan, Ryōkai, dispatched his monk Sora to the court, presenting memorials, tribute of horses, local products, and nine accompanying monks to pay homage. An imperial edict bestowed patterned silks in response.

The Min Shu records in its one hundred forty-sixth volume: In the second year of Emperor Gaozu's reign, he dispatched the envoy Yang Zai to admonish its king, Ryōhō, presenting him with an imperial edict. Ryōhō sent his minister, the monk Sora, to present a memorial declaring himself a subject, and dispatched the monks Chūyū, Kokkin, and eight others to escort him back to the country. This was in the fourth year of the Hongwu era.

In the fiftieth volume of the "Compendium of Books," it is recorded: In the second year of the Hongwu reign, Japanese pirates raided Shandong and the coastal counties, and also attacked Huai'an. In the third year, an imperial edict was bestowed upon their king, Yoshiyori. In the fifth year, the monks Zuchan of the Tianning Temple in Mingzhou and Wuyi of the Waguan Temple in Nanjing were dispatched to enlighten him. The king sent envoys to accompany the two monks to present tribute.

The Collected Works of Emperor Gaozu states: When our dynasty first restored the Central Plains, we were determined to establish deep relations with Japan. This led to the mission of the monks Kequin and Zhongyou.

The *Collected Works of Jiuling Mountain Retreat* states: The monk Chan of Tianning Temple, sent as an envoy to Japan, obtained a Qinglong inkstone and requested an inscription. The inscription reads: Admirable is this inkstone, produced in the eastern lands. Possessing a numinous source, it knows where to return. Alas, the people of this world, why do they not reflect?

Dream Observation Collection says: Sending Diligence Without Negligence to Japan(Compiled by Fuchun Monk Rulan).

The Comprehensive History of the Buddhas and Patriarchs states:

Continuation of the "Comprehensive Records of the Buddhas and Patriarchs" states: