[In Saichō’s On Submitting the Kenkairon, (Jōkenkaironhyō) he writes]

I believe that the five schools which receive yearly ordinands should be the guardians of the nation and a resource for the people. They should (serve as) boats to cross the oceans of birth and death, and as steps leading to the other shore. Thus when the schools practice and work together, they should blend as harmoniously as salt and plums. When the monks preach or teach together, their voices should be like the golden speech of the Buddha. How then can monks support only their own school and suppress other schools? The monastic leaders in Nara respect only what enters the ears and (immediately) comes out of the mouth. They do not try to cultivate their minds at all.

If no one practices purely and selflessly, then how can we prevent calamities from occurring? We are currently debating about which of the Buddha’s teachings are Perfect and which are provisional. This is the time for the (true) way to arise; it is the day to choose the correct practice. Now, the Hinayāna precepts are for those who follow Hinayāna or Common teachings. The threefold Fan wang precepts are for those who follow the Unique or Perfect teachings.

Now, when novices of the Perfect School are compelled to take the Hinayāna precepts, they forget about the Perfect threefold precepts and vie for fame and profit. Thus they all backslide in their practice. From the second year of the Daido era to the eleventh year of the Konin era, a total of fourteen years, we have had 28 monks in our two courses. But for a variety of reasons, they have scattered and gone to different places. Not even 10 remain on Mount Hiei. Because the Perfect precepts have not yet been put into effect, the foundation for proper meditation does not exist. When we see the mistakes of our predecessors, we should correct them in order to benefit those yet to come.