T46n1937_四明尊者教行錄
大正藏第 46 冊 No. 1937 四明尊者教行錄
No. 1937
四明尊者教行錄卷第一(並序)
四明石芝沙門宗曉編
陳隋兩國師天臺智者。悟法華經旋陀羅尼。嗣法性宗。以無礙辯才。剖判三世佛乘。開闢一家教觀。人到於今承之。外有諸懺製法兩朝敕文建寺碑刻等。門弟子章安禪師。集之完成的書。號國清百錄。特蒙仁宗皇帝賜入大藏。同佛典誥流行。至是殆無餘蘊矣。然吾祖之道化被六十州。盛于隋唐。衰於五代。法不終否。至人利見。石晉天福中有通公法師。(諱義通)來自高麗。南參
螺溪(即天臺山螺溪院𦏁寂法師也)盡得天臺一宗之道。復欲杭海。大帥錢公固留之(錢諱惟治。吳越王之子。時判明州也)。遂傳洪于明之寶云(寶云乃福州運使顧承徽舍宅造寺。以處於師)。法席大開。得二神足而起家。一曰法智師(諱知禮)。一曰慈雲師(諱遵式)。法智尸延慶道場。中興此教。時稱四明尊者。慈雲建靈山法席。峙立解行。世號天竺懺主。慈雲生乾德二年。終明道之初。歷一百二十載。五世孫(慧觀)師。裒其遺文。成金園三集。行於世。法智生建隆改元。終天聖六祀。距今已一百七十有五年矣。所撰記鈔三十餘萬言。學者共宗。復有教門義章問答
【現代漢語翻譯】 現代漢語譯本： 《四明尊者教行錄》卷第一（並序）
四明石芝沙門宗曉 編
陳朝和隋朝的國師天臺智者大師，領悟了《法華經》的旋陀羅尼（一種咒語）。繼承了法性宗，以無礙的辯才，剖析判別三世諸佛的教法，開創了一家（天臺宗）的教觀體系。人們直到今天還在傳承它。此外還有各種懺法儀軌、兩朝的敕文、建造寺廟的碑刻等等。他的門下弟子章安禪師，將這些收集起來編完成的書籍，名為《國清百錄》。特別蒙受仁宗皇帝恩準收入大藏經，與佛經一起流傳。到了這個時候，幾乎沒有什麼遺漏了。
然而，我們祖師（智者大師）的道化普及六十州，在隋唐時期最為興盛，在五代時期衰落。佛法不會永遠衰敗，有德之人終會出現。石晉天福年間，有位通公法師（法名義通）從高麗而來，南下參訪螺溪（即天臺山螺溪院的𦏁寂法師），完全得到了天臺宗的道統。後來想要去往杭海，大帥錢公堅決挽留他（錢，名惟治，是吳越王的兒子，當時主管明州）。於是（義通法師）在明州的寶云寺傳法（寶云寺是福州運使顧承徽捐獻住宅建造的寺廟，用來安置義通法師）。法席大開，得到了兩位傑出弟子而使宗派興盛起來，一位是法智師（法名知禮），一位是慈雲師（法名遵式）。法智師在延慶道場主持，中興了天臺宗，當時被稱為四明尊者。慈雲師建立了靈山法席，樹立了解行並重的榜樣，世人號稱天竺懺主。慈雲師生於乾德二年，卒于明道初年，享年一百二十歲。他的五世孫（慧觀）師，收集他的遺文，編成《金園三集》，流傳於世。法智師生於建隆改元，卒于天聖六年，距離現在已經一百七十五年了。他所撰寫的記、鈔有三十多萬字，學者們共同尊崇。還有關於教門義理的文章問答。
【English Translation】 English version: The Teachings and Practices of Venerable Siming, Volume 1 (with Preface)
Compiled by Shramana Zongxiao of Shizhi, Siming
The national teacher of the Chen and Sui dynasties, the wise Master Tiantai, comprehended the Dhāraṇī (a type of mantra) of the Lotus Sūtra. He inherited the Dharma-nature school and, with unimpeded eloquence, analyzed and distinguished the teachings of the Buddhas of the three times, establishing the teaching and contemplation system of his own school (Tiantai). People still inherit it today. In addition, there are various repentance rituals, imperial edicts from two dynasties, inscriptions on steles for building temples, and so on. His disciple, Chan Master Zhang』an, collected these and compiled them into a book called 'The Hundred Records of Guoqing'. It was specially granted by Emperor Renzong to be included in the Tripiṭaka (Great Treasury of Scriptures), circulating alongside the Buddhist scriptures. By this time, almost nothing was left out.
However, the teachings of our ancestral master (Master Zhiyi) spread to sixty prefectures, flourishing most in the Sui and Tang dynasties, and declining in the Five Dynasties period. The Dharma will not be forever in decline; virtuous people will eventually appear. During the Tianfu period of the Later Jin dynasty, there was a Dharma Master Tonggong (Dharma name Yitong) who came from Goryeo (Korea). He traveled south to visit Luoxi (that is, Dharma Master 𦏁ji of Luoxi Monastery on Mount Tiantai), and fully obtained the lineage of the Tiantai school. Later, he intended to go to Hanghai, but Grand Commander Qian firmly retained him (Qian, personal name Weizhi, was the son of the King of Wuyue, and at that time was in charge of Mingzhou). Thus, (Dharma Master Yitong) transmitted the Dharma at Baoyun Monastery in Mingzhou (Baoyun Monastery was built by Gu Chenghui, the transport commissioner of Fuzhou, who donated his residence to build the temple to house Dharma Master Yitong). The Dharma assembly flourished, and he gained two outstanding disciples who revitalized the school. One was Dharma Master Fazhi (Dharma name Zhili), and the other was Dharma Master Ciyun (Dharma name Zunshi). Dharma Master Fazhi presided over the Yanqing Daochang (Dharma assembly), revitalizing the Tiantai school, and was known at the time as Venerable Siming. Dharma Master Ciyun established the Lingshan Dharma assembly, setting an example of equal emphasis on understanding and practice, and was known to the world as the Repentance Master of Tianzhu. Dharma Master Ciyun was born in the second year of the Qiande era and passed away in the early years of the Mingdao era, living to the age of one hundred and twenty. His fifth-generation descendant, Master (Huiguan), collected his surviving writings and compiled them into the 'Three Collections of Jinyuan', which circulated in the world. Dharma Master Fazhi was born in the first year of the Jianlong era and passed away in the sixth year of the Tiansheng era, which is now one hundred and seventy-five years ago. The commentaries and notes he wrote amount to more than 300,000 words, and are revered by scholars. There are also articles and question-and-answer sessions on the doctrines of the teachings.
釋妨巨儒高釋往返書啟等。斷簡殘篇存者流逸。嗚呼。師一心講懺傳持四十年。脅不沾床。其應緣染翰。寧可以數量計。縱刊之於木石。書之於竹帛。亦千萬之一耳。(宗曉)末學無似。叨預教庠。竊睹師之垂言。雖片文隻字。咸為釋氏之法。豈得以任其蕪沒哉。於是劇意訪求。僅得一百餘篇。以類銓次析為七卷。目之曰四明尊者教行錄。四明乃所生得道轉法輪地。世珍其為人。咸以是而稱之。臺宗戶牖莫不依教立行以行顯教。庶教行二途成修行一轍。師嘗勖眾言。吾之或出或處。或語或默。未始不以教觀之旨為服味為杖幾。今錄取以教行為名。亦尊者之志焉。大哉斯文既就。愿與國清百錄天竺金園。鼎足而行。貽諸後代。共期祖道也。其乎未盡者。后賢隨見聞而續之。斯又盡善美矣。旹嘉泰二年壬戌歲臘月既望比丘(宗曉)謹序。
尊者年譜
大宋太祖皇帝初登寶位。改周顯德七年為建隆。元年庚申。此年正月。太祖受周恭帝禪。謹按胡昉撰塔銘並門人則全實錄。師壽六十九。示滅天聖六年戊辰歲。若準趙清獻公所作行業記。則雲天聖五年歸寂。誤矣。今逆推甲子。師乃當庚申年降誕。豈非真人應運而賢哲間生乎。師諱(知禮)。字約言。真宗特賜法智大師之號。時稱四明尊者。俗姓金。前漢金日磾之
【現代漢語翻譯】 現代漢語譯本： 《釋妨巨儒高釋往返書啟等》。斷簡殘篇，遺存下來的已經散失。唉！老師一心講經說法，傳持戒律四十年，從不躺臥安睡。他因應機緣所寫的文章，怎麼可以用數量來計算呢？即使將它們刊刻在木石上，書寫在竹帛上，也只是千萬分之一罷了。（宗曉）我作為後學晚輩，有幸在學校學習，私下裡看到老師留下的言論，即使是片言隻字，都符合釋迦牟尼的教法，怎麼可以任憑它們荒廢埋沒呢？於是竭盡心意訪求，僅僅得到一百餘篇，按照類別整理編次，分為七卷，命名為《四明尊者教行錄》。四明是老師出生、得道、轉法輪的地方，世人珍視他的人品，都用這個地名稱呼他。天臺宗的門人弟子沒有不依據教義來確立修行，用修行來彰顯教義的，希望教義和修行兩條途徑成為修行的一條道路。老師曾經勉勵眾人說，『我或出或處，或語或默，沒有不以教觀的宗旨作為滋養，作為依靠的。』現在選取『教行』作為書名，也是爲了尊重尊者的志向啊。這篇大作已經完成，希望它能與國清寺的《百錄》、天竺寺的《金園集》鼎足而立，流傳給後代，共同期望繼承佛祖的道統。至於其中未盡之處，希望後世賢達根據見聞來補充，那就更加完美了。時嘉泰二年壬戌歲臘月十六日比丘宗曉謹序。 尊者年譜 大宋太祖皇帝初次登上皇位，將後周顯德七年改為建隆元年，為庚申年。這一年正月，太祖接受了周恭帝的禪讓。根據胡昉撰寫的塔銘以及門人則全的實錄記載，老師享年六十九歲，于天聖六年戊辰年圓寂。如果按照趙清獻公所作的行業記，則說是天聖五年圓寂，這是錯誤的。現在反推甲子，老師應當是庚申年降生的。這難道不是真人應運而生，賢哲相繼出現嗎？老師名(知禮)，字約言，真宗皇帝特賜法智大師的稱號，當時人們稱他為四明尊者（Siming Zunzhe），俗姓金，是前漢金日磾（Jin Midi）的後代。
【English Translation】 English version: 'Collected Writings of Eminent Scholar Shi Fang, Including Letters and Prefaces'. The surviving fragments are scattered and lost. Alas! The master single-mindedly lectured on the scriptures and upheld the precepts for forty years, never lying down to rest. The writings he produced in response to circumstances cannot be quantified. Even if they were engraved on stone and wood, or written on bamboo and silk, they would only represent a fraction of the whole. (Zongxiao) I, as a humble junior, have the privilege of studying at the academy. I have privately observed that the master's words, even a single phrase or word, are in accordance with the teachings of Shakyamuni, so how can I allow them to be neglected and buried? Therefore, I have made every effort to seek them out, and have only obtained over a hundred pieces, which I have classified and arranged into seven volumes, entitled 'Teachings and Practices of Venerable Siming'. Siming (Mount Siming) is the place where the master was born, attained enlightenment, and turned the wheel of Dharma. People cherish his character and refer to him by this place name. The disciples of the Tiantai school all establish their practice based on the teachings, and manifest the teachings through their practice, hoping that the two paths of teaching and practice will become one path of cultivation. The master once encouraged the assembly, saying, 'Whether I go out or stay in, whether I speak or remain silent, I always take the principles of teaching and contemplation as my nourishment and my staff.' Now, choosing 'Teachings and Practices' as the title is also to honor the venerable's aspirations. This great work has been completed, and I hope that it can stand alongside the 'Hundred Records' of Guoqing Temple and the 'Golden Garden Collection' of Tianzhu Temple, to be passed down to future generations, and to jointly aspire to inherit the Buddha's lineage. As for what is incomplete, I hope that future sages will supplement it based on their knowledge and experience, which would be even more perfect. Respectfully inscribed by the Bhiksu Zongxiao on the sixteenth day of the twelfth month of the Renxu year of the Jiatai era. Chronicle of the Venerable's Life In the first year of the Jianlong era, Emperor Taizu of the Great Song Dynasty ascended the throne for the first time, changing the seventh year of the Xiande era of the Later Zhou Dynasty to the first year of Jianlong, which was the Gengshen year. In the first month of this year, Emperor Taizu accepted the abdication of Emperor Gong of Zhou. According to the inscription on the pagoda written by Hu Fang and the actual records of his disciple Zequan, the master lived to the age of sixty-nine and passed away in the Wuchen year of the Tiansheng era. According to the record of deeds made by Zhao Qingxian, it is said that he passed away in the fifth year of Tiansheng, which is incorrect. Now, tracing back the Jiazi cycle, the master should have been born in the Gengshen year. Is this not a true person born in response to the times, and sages appearing in succession? The master's name was (Zhi Li), his courtesy name was Yueyan, and Emperor Zhenzong specially bestowed upon him the title of Great Master Fazhi. At that time, people called him Venerable Siming (Siming Zunzhe), his secular surname was Jin, and he was a descendant of Jin Midi (Jin Midi) of the Former Han Dynasty.
遠裔(西漢書曰。金日磾匈奴休屠王之子。夷狄亡國。羈虜漢武。而篤敬忠孝。七世內侍。本以休屠作金人為祭天主故。因賜姓金氏)後代為鄞人也。父諱經。母李氏。初以嗣息未生。誠志祈佛。偶夜夢。梵僧遺一子云。是羅睺羅。泊生因以為名。
二年辛酉 三年壬戌 乾德元年癸亥 二年甲子 三年乙丑
四年丙寅。時年七歲。塔銘曰。師年七歲屬母喪。謂劬勞匪易報。且號泣而不絕。由茲厭俗。急於出家。其父異之。遂不奪其志。始投太平興國寺僧(洪選)為弟子。天竺作師指要鈔序云。師在童子受經。便能思義。天機特發。不曰生知之上性者乎。
五年丁卯 六年戊辰 是年改開寶元年 二年己巳 三年庚午 四年辛未 五年壬申 六年癸酉
七年甲戌。時年十五。塔銘曰。師年十五受具戒。而專探律部 八年乙亥
九年丙子。是年太宗皇帝即位。改太平興國元年。
二年丁丑 三年戊寅
四年己卯。時年二十歲。行業記曰。二十從本郡寶云通法師。傳天臺業觀。始三日首座謂之曰。法界次第汝當奉持。師曰。何謂法界。座曰。大總法相。圓融無礙者是也。師曰。既圓融無礙。何有次第。座無對。居一月。自講心經。人皆駭聽。而驚傳之。
五年庚辰。實
【現代漢語翻譯】 現代漢語譯本：金羅睺羅（遠裔：根據《西漢書》記載，金日磾是匈奴休屠王的兒子。這些夷狄之人在國家滅亡后，被羈押成為漢武帝的奴隸，但金日磾卻以篤敬忠孝著稱，七世都在朝廷內侍奉。最初，休屠族用金人來祭祀天主，因此漢武帝賜姓金氏）的後代是鄞縣人。他的父親名叫金經，母親是李氏。起初，因為沒有子嗣，他們誠心祈求佛祖。一次夜裡，李氏夢見一位梵僧送給她一個孩子，說：『這是羅睺羅。』等到孩子出生后，就用羅睺羅作為他的名字。 二年辛酉，三年壬戌，乾德元年癸亥，二年甲子，三年乙丑。 四年丙寅，當時金羅睺羅七歲。塔銘上說：『金羅睺羅七歲時母親去世，他認為母親養育的恩情難以報答，因此號啕大哭不止。從此厭惡世俗，急切地想要出家。』他的父親認為他與衆不同，於是沒有阻止他的志向。最初，他投奔太平興國寺的僧人洪選為弟子。《天竺作師指要鈔序》中說：『金羅睺羅在童年時學習經書，就能思考其中的含義，他的天賦異於常人，這難道不是天生就具有的上等根性嗎？』 五年丁卯，六年戊辰，這年改元開寶元年，二年己巳，三年庚午，四年辛未，五年壬申，六年癸酉。 七年甲戌，當時金羅睺羅十五歲。塔銘上說：『金羅睺羅十五歲時受具足戒，並且專門研究律部。』八年乙亥。 九年丙子，這年太宗皇帝即位，改元太平興國元年。 二年丁丑，三年戊寅。 四年己卯，當時金羅睺羅二十歲。《行業記》記載：『二十歲時，金羅睺羅跟隨本郡寶云寺的通法法師學習天臺宗的觀法。剛開始三天，首座對他說：『《法界次第》你應該奉持。』金羅睺羅問：『什麼是法界？』首座說：『大總法相，圓融無礙就是法界。』金羅睺羅說：『既然圓融無礙，為什麼還要有次第？』首座無言以對。金羅睺羅在那裡住了一個月，自己講解《心經》，人們都震驚地聽著，並且驚歎地傳頌這件事。』 五年庚辰，實際上
【English Translation】 English version: Jin Luohoula (Yuanyi: According to the Book of Han, Jin Ridi was the son of the Xiongnu Xiutu king. These Yi-Di people were imprisoned as slaves of Emperor Wu of Han after their country was destroyed, but Jin Ridi was known for his sincerity, respect, loyalty, and filial piety, serving in the court for seven generations. Initially, the Xiutu tribe used golden statues to worship the Lord of Heaven, so Emperor Wu of Han bestowed the surname Jin). His descendants were from Yin County. His father's name was Jin Jing, and his mother was Li. Initially, because they had no children, they sincerely prayed to the Buddha. One night, Li dreamed that a Brahma monk gave her a child, saying, 'This is Rahula.' When the child was born, they named him Luohoula. The second year Xin-You, the third year Ren-Xu, the first year of Qiande Gui-Hai, the second year Jia-Zi, the third year Yi-Chou. The fourth year Bing-Yin, when Jin Luohoula was seven years old. The inscription on the pagoda says: 'When Jin Luohoula was seven years old, his mother died. He believed that his mother's kindness was difficult to repay, so he cried incessantly. From then on, he hated the secular world and eagerly wanted to become a monk.' His father thought he was different, so he did not stop him from pursuing his ambition. Initially, he went to the monk Hongxuan of Taiping Xingguo Temple as a disciple. The preface to 'Essentials of the Indian Master's Teachings' says: 'When Jin Luohoula was a child, he could think about the meaning of the scriptures, and his talent was extraordinary. Isn't this the superior nature that he was born with?' The fifth year Ding-Mao, the sixth year Wu-Chen, this year was changed to the first year of Kaibao, the second year Ji-Si, the third year Geng-Wu, the fourth year Xin-Wei, the fifth year Ren-Shen, the sixth year Gui-You. The seventh year Jia-Xu, when Jin Luohoula was fifteen years old. The inscription on the pagoda says: 'When Jin Luohoula was fifteen years old, he received the full precepts and specialized in the study of the Vinaya.' The eighth year Yi-Hai. The ninth year Bing-Zi, this year Emperor Taizong ascended the throne and changed the era name to the first year of Taiping Xingguo. The second year Ding-Chou, the third year Wu-Yin. The fourth year Ji-Mao, when Jin Luohoula was twenty years old. The 'Record of Conduct' says: 'At the age of twenty, Jin Luohoula followed the Dharma Master Tongfa of Baoyun Temple in this county to study the Tiantai school's contemplation methods. After only three days, the chief monk said to him: 'You should uphold the 'Order of the Dharmadhatu'.' Jin Luohoula asked: 'What is the Dharmadhatu?' The chief monk said: 'The great general Dharma appearance, perfect and unobstructed, is the Dharmadhatu.' Jin Luohoula said: 'Since it is perfect and unobstructed, why is there an order?' The chief monk was speechless. Jin Luohoula stayed there for a month and lectured on the Heart Sutra himself. People were shocked to hear it and exclaimed in admiration.' The fifth year Geng-Chen, in reality
錄曰。師在寶云及二載。厥父偶夢。其跪于通之前。通執瓶水注于口。自爾圓頓之旨一受即了。
六年辛巳。時年二十二。行業記云。師居寶云方三年。常代通師講。入文消義。益闡所學。
七年壬午 八年癸未 雍熙元年甲申 二年乙酉 三年丙戌 四年丁亥
端拱元年戊子。師聽讀寶云十載。即值本講歸寂。石塔記云。通公壽六十二。端拱元年傾逝(知禮遵式)。子衿之高者。
二年己丑 三年庚寅。是年改淳化元年。
二年丁卯。師年三十二。即中選住持。實錄云。淳化辛卯。受請于乾符寺。綿歷四祀。于保恩院。戒誓辭云。予居寶云。既值鶴林。始遷乾符寺西偏小院(乾符寺中改承天寺。今為能仁寺。西偏小院即今法華也)有寢無廟。學徙爰止。盈十莫容。又觀其密邇阛阓。誠非久宜。遂徙此城東南隅。指要序曰。師主乾符講席。諸子悅隨。若眾流會海。
三年壬辰 四年癸巳 五年甲午 至道元年乙未
二年丙申。使帖云。至道二年七月。內院主僧居朗顯通。舍保恩院與(知禮)。永作十方住持。傳演天臺智者教法。戒誓辭云。院丙申秋承舊。越十年陳修。己酉告成。石公勒石紀之。逮壬子凡十七年。咸安來學。
三年丁酉。保恩院記云。先是此院締造
【現代漢語翻譯】 現代漢語譯本： 錄曰：大師在寶云寺住了大約兩年。他的父親曾經做了一個夢，夢見大師跪在（智者）通（Zhi Tong）的面前，通拿著瓶子往大師的嘴裡灌水。從那以後，大師對於圓頓教義，一接受就完全明白了。 六年辛巳年，當時大師二十二歲。《行業記》記載，大師在寶云寺住了三年，經常代替通師講經，深入經文，消除疑義，更加闡發所學。 七年壬午年，八年癸未年，雍熙元年甲申年，二年乙酉年，三年丙戌年，四年丁亥年。 端拱元年戊子年。大師聽寶云寺講經十年，正趕上本寺講師圓寂。《石塔記》記載，通公享年六十二歲，端拱元年去世（知禮（Zhi Li）、遵式（Zun Shi））。（他們是）學子中的佼佼者。 二年己丑年，三年庚寅年。這年改年號為淳化元年。 二年丁卯年，大師三十二歲，被選中住持寺院。《實錄》記載，淳化辛卯年，大師接受邀請到乾符寺。經歷了四年，又到了保恩院。《戒誓辭》記載，我住在寶云寺，正趕上鶴林寺（的僧人來訪）。開始遷到乾符寺西邊的小院（乾符寺後來改為承天寺，現在是能仁寺。西邊的小院就是現在的法華）。只有睡覺的地方，沒有廟宇，學生們就住在這裡，滿了都容不下。又看到這裡靠近市場，實在不適合長久居住。於是搬到城東南角。《指要序》記載，大師主持乾符寺的講席，學生們高興地跟隨，就像眾水匯入大海。 三年壬辰年，四年癸巳年，五年甲午年，至道元年乙未年。 二年丙申年。使帖記載，至道二年七月，內院主僧居朗顯通，將保恩院舍給（知禮），永遠作為十方住持，傳揚天臺智者（Tian Tai Zhi Zhe）的教法。《戒誓辭》記載，保恩院在丙申年秋天繼承舊業，經過十年修繕，在己酉年宣告完成。石公刻石記載這件事。到壬子年，一共十七年，咸安（Xian An）來學習。 三年丁酉年。《保恩院記》記載，此前這座寺院開始建造。
【English Translation】 English version: The record says: The master stayed at Baoyun Temple for about two years. His father once had a dream in which the master was kneeling in front of (the wise) Zhi Tong, who was holding a bottle and pouring water into the master's mouth. From then on, the master fully understood the doctrine of perfect and sudden enlightenment as soon as he received it. In the sixth year, Xin Si, the master was twenty-two years old. The 'Industry Record' states that the master lived in Baoyun Temple for three years, often lecturing in place of Master Tong, delving into the scriptures, dispelling doubts, and further expounding on what he had learned. The seventh year, Ren Wu; the eighth year, Gui Wei; the first year of Yongxi, Jia Shen; the second year, Yi You; the third year, Bing Xu; the fourth year, Ding Hai. The first year of Duangong, Wu Zi. The master listened to lectures at Baoyun Temple for ten years, just in time for the death of the temple's lecturer. The 'Stone Pagoda Record' states that Tong Gong lived to be sixty-two years old and passed away in the first year of Duangong (Zhi Li, Zun Shi). (They were) the best among the students. The second year, Ji Chou; the third year, Geng Yin. In this year, the reign title was changed to Chunhua first year. The second year, Ding Mao, the master was thirty-two years old and was selected to be the abbot of the temple. The 'Veritable Records' state that in the Xin Mao year of Chunhua, the master accepted an invitation to Qianfu Temple. After four years, he went to Baoen Monastery. The 'Precept Vow' states that I lived in Baoyun Temple and happened to be visited by monks from Helin Temple. I began to move to the small courtyard on the west side of Qianfu Temple (Qianfu Temple was later changed to Chengtian Temple, which is now Nengren Temple. The small courtyard on the west side is now the Lotus Flower Hall). There was only a place to sleep, no temple, and the students lived here, and it was full and could not accommodate more. Also, seeing that it was close to the market, it was really not suitable for long-term residence. So I moved to the southeast corner of the city. The 'Essentials Preface' states that the master presided over the lectures at Qianfu Temple, and the students happily followed, like many streams flowing into the sea. The third year, Ren Chen; the fourth year, Gui Si; the fifth year, Jia Wu; the first year of Zhidao, Yi Wei. The second year, Bing Shen. The envoy's post states that in the seventh month of the second year of Zhidao, the head monk of the inner courtyard, Ju Lang Xiantong, gave Baoen Monastery to (Zhi Li) to be the abbot of the ten directions forever, propagating the teachings of Tiantai Zhi Zhe. The 'Precept Vow' states that Baoen Monastery inherited the old business in the autumn of Bing Shen, and after ten years of renovation, it was completed in the Ji You year. Shi Gong carved a stone to record this event. By the Ren Zi year, it had been seventeen years, and Xian An came to study. The third year, Ding You. The 'Record of Baoen Monastery' states that this monastery was built earlier.
年深。頹毀日甚。以至道三年。乃與餘杭釋異聞。戮力經營。適值丹丘僧覺圓。發心陳力。三載訖役。觀其土木瑰麗金碧交輝。先佛殿而後僧堂。昭其序也。右藏教而左方丈。便於事焉。
真宗皇帝即位改咸平。元年戊戌。
二年己亥。時年四十歲。實錄云。師自咸平二年已后。專務講懺。當坐不臥。足無外涉。修謁都遣。
三年庚子。是歲大旱。師與天竺懺主祈雨有感。行業記云。歲大旱。師與遵式同修光明懺。祈雨約三日。不降當然一手以供佛。佛事未竟。雨已大浹。慈雲行業記云。咸平三年。四明大旱。師入懺摩。祈雨約三日。不雨當自焚。如期果應。太守蘇為異之。題石紀其事。
四年辛丑 五年壬寅
六年癸卯。是歲日本國師遣僧問難。本序曰。咸平六年癸卯歲。日本國僧寂照等。赍本國天臺山源信禪師于天臺教門致相違問目二十七條。四明(知禮)憑教略答。隨問書之。
景德元年甲辰。時年四十五。撰十不二門指要鈔。序紀歲月云。景德元年甲辰正月九日敘 二年乙巳。
三年丙午。是歲師上錢唐昭公十義書。序曰。景德三年[萉-巴+(日/(句-口+匕))]月。四明(知禮)。謹用為法之心。問義于浙陽昭上人。
四年丁未。是歲上昭公觀心
【現代漢語翻譯】 現代漢語譯本： 多年以來，寺廟逐漸破敗。到了至道三年（宋太宗年號），（知禮大師）於是與餘杭的釋異聞一起，竭盡全力經營修繕。恰逢丹丘的僧人覺圓，發心貢獻力量，歷時三年完成工程。觀看那土木建築的宏偉壯麗，金碧色彩交相輝映，先是佛殿而後是僧堂，彰顯了其秩序。右邊是藏經樓而左邊是方丈室，方便了日常事務。 真宗皇帝即位，改年號為咸平。咸平元年為戊戌年。 咸平二年為己亥年，（知禮大師）時年四十歲。《實錄》記載，大師自咸平二年以後，專心致力於講經和懺悔，常坐不臥，足不出戶，謝絕一切拜訪。 咸平三年為庚子年，當年大旱。大師與天竺的懺主一起祈雨，得到了感應。《行業記》記載，當年大旱，大師與遵式一同修持光明懺，祈雨約定三天。如果三天不降雨，就自焚一手以供佛。佛事尚未結束，大雨已經滂沱而下。《慈雲行業記》記載，咸平三年，四明（知禮）大旱。大師入懺摩，祈雨約定三天，不降雨就自焚。如期應驗。太守蘇為對此感到驚異，題寫碑石記載此事。 咸平四年為辛丑年，咸平五年為壬寅年。 咸平六年為癸卯年。當年日本國師派遣僧人前來問難。《本序》記載，咸平六年癸卯歲，日本國僧人寂照等，帶著本國天臺山源信禪師提出的關於天臺教門中存在相違之處的問目二十七條，四明（知禮）依據教義略作解答，並隨問題記錄下來。 景德元年為甲辰年，（知禮大師）時年四十五歲。撰寫《十不二門指要鈔》。序言記錄年月說，景德元年甲辰正月九日敘。 景德二年為乙巳年。 景德三年為丙午年。當年大師向錢唐的昭公呈上《十義書》。序言說，景德三年[萉-巴+(日/(句-口+匕))]月，四明（知禮），謹以弘揚佛法之心，向浙陽的昭上人請教義理。 景德四年為丁未年。當年向昭公呈上《觀心》。
【English Translation】 English version: Over the years, the temple gradually fell into disrepair. In the third year of Zhidào (era name of Emperor Taizong of Song), (Master Zhili) then worked with Shi Yiwen of Yuhang to do their best to manage and repair it. It happened that the monk Jueyuan of Danqiu made a vow to contribute his strength, and the project was completed in three years. Looking at the magnificent earth and wood architecture, the gold and green colors shone together, first the Buddha hall and then the monks' quarters, highlighting its order. The scripture library is on the right and the abbot's room is on the left, which facilitates daily affairs. Emperor Zhenzong ascended the throne and changed the era name to Xianping. The first year of Xianping was the year of Wuxu. The second year of Xianping was the year of Jihai, and (Master Zhili) was forty years old at that time. The 'Veritable Records' state that since the second year of Xianping, the master has devoted himself to lecturing and repentance, often sitting without lying down, never leaving his residence, and refusing all visits. The third year of Xianping was the year of Gengzi, and there was a severe drought that year. The master and the repentance master of Tianzhu prayed for rain and received a response. The 'Industry Records' state that there was a severe drought that year, and the master and Zunshi jointly practiced the Guangming Repentance, praying for rain for about three days. If it did not rain in three days, he would burn off one of his hands as an offering to the Buddha. Before the Buddhist service was over, the heavy rain had already poured down. The 'Ciyun Industry Records' state that in the third year of Xianping, Siming (Zhili) suffered a severe drought. The master entered repentance and prayed for rain for about three days, and if it did not rain, he would burn himself. It came true as scheduled. The prefect Su Wei was amazed by this and inscribed a stone to record the event. The fourth year of Xianping was the year of Xinchou, and the fifth year of Xianping was the year of Renyin. The sixth year of Xianping was the year of Guimao. In that year, the Japanese national teacher sent monks to ask questions. The 'Preface' states that in the year of Guimao, the sixth year of Xianping, the Japanese monks Jizhao and others brought twenty-seven questions from the Japanese Tendai Mountain Master Yuanshin regarding the inconsistencies in the Tendai teachings. Siming (Zhili) gave a brief answer based on the teachings and recorded them along with the questions. The first year of Jingde was the year of Jiachen, and (Master Zhili) was forty-five years old at that time. He wrote 'Essentials of the Ten Non-Dual Gates'. The preface records the year and month, saying, 'Written on the ninth day of the first month of Jiachen, the first year of Jingde'. The second year of Jingde was the year of Yisi. The third year of Jingde was the year of Bingwu. In that year, the master presented the 'Book of Ten Righteousnesses' to Zhao Gong of Qiantang. The preface says, 'In the [萉-巴+(日/(句-口+匕))] month of the third year of Jingde, Siming (Zhili), with the heart of promoting the Dharma, humbly asked Shangren Zhao of Zheyang for the meaning of the teachings'. The fourth year of Jingde was the year of Dingwei. In that year, 'Guānxīn (Contemplation of the Mind)' was presented to Zhao Gong.
二百問書。序曰。景德四年。四明比丘(知禮)。謹用為法之心。問義于浙陽昭講主。
大中祥符元年戊申
二年己酉。時年五十歲。建保恩院落成。戒誓辭云。院己酉告成。石公紀之。記末曰。待問通守竹符函親松柄。會茲院告厥成功。遂抽毫而為識。時大中祥符二年己酉四月六日立。
三年庚戌。是年恭奉聖旨。改保恩額。為延慶院。據四明圖經曰。保恩院周廣順二年建。皇朝大中祥符三年改為延慶院。紹興十四年改院為寺。使帖曰。大中祥符三年七月。內僧(知禮)。經使府陳狀乞申奏天聽。永作十方住持。長講天臺教法。當年十月。內準中書劄子。奉 聖旨依。
四年辛亥。是年師再狀經州乞給。使帖備錄上項。聖旨上石永為照據。使帖曰。(知禮)續于大中祥符四年三月。內經州著狀。乞備寫聖旨並前後使帖。鐫上石刻。永作十方傳教住持。是年七月十七。給帖立石。
五年壬子。是年師與異聞師。撰十方傳教住持戒誓辭。立石永誡非理妄占。斯文真是寺萬代十方住持之本也。
六年癸丑。是年二月十五日。建立唸佛施戒會。師于祥符五年十月。親制疏文。至今誘化。此會抵今凡一百九十載不廢。往古來今其被化者。不知幾何人哉。
七年甲寅。時制觀經融心
【現代漢語翻譯】 現代漢語譯本： 《二百問書》。序言說：景德四年，四明比丘（知禮），以虔誠求法之心，向浙陽昭講主請教義理。
大中祥符元年戊申
二年己酉，時年五十歲。建保恩院落成。戒誓辭云：『保恩院在己酉年建成。石公記錄此事。』記錄末尾說：『等待問詢通守竹符函親松柄。適逢此院建成，於是提筆記錄。』時間是大中祥符二年己酉四月六日。
三年庚戌。這年恭奉聖旨，將保恩院的名稱改為延慶院。根據《四明圖經》記載：保恩院是周廣順二年建造的，皇朝大中祥符三年改為延慶院，紹興十四年改院為寺。使帖上說：『大中祥符三年七月，內僧（知禮）通過使府陳述情況，請求上奏天聽，永久作為十方住持，長久講授天臺教法。』當年十月，中書省下達札子，奉聖旨照準。
四年辛亥。這年知禮法師再次上狀，通過州府請求下發使帖，詳細記錄上述事項。聖旨刻在石頭上，作為永久的憑據。使帖上說：『（知禮）繼續在大中祥符四年三月，通過州府上狀，請求詳細抄寫聖旨以及前後的使帖，鐫刻在石頭上，永久作為十方傳教住持的依據。』這年七月十七日，下發使帖並立石。
五年壬子。這年知禮法師與異聞法師共同撰寫了《十方傳教住持戒誓辭》，立石以永久告誡那些不合理地妄圖侵佔寺院的人。這篇文章是寺院萬代十方住持的根本。
六年癸丑。這年二月十五日，建立唸佛施戒會。知禮法師于祥符五年十月親自撰寫疏文，至今仍然以此來引導教化。這個唸佛施戒會至今已經有一百九十多年沒有中斷。從古至今，被其教化的人，不知道有多少啊。
七年甲寅。當時制定《觀經融心》。
【English Translation】 English version: The 'Two Hundred Questions Book'. The preface states: In the fourth year of Jingde (era), the Bhiksu (monk) Zhi Li (知禮) of Siming (四明), with a sincere heart for seeking the Dharma (法), inquired about the meaning of the teachings from Lecturer Zhao (昭) of Zheyang (浙陽).
The first year of Dazhong Xiangfu (era), Wushen (戊申).
The second year, Jiyou (己酉), at the age of fifty. The Bao'en Monastery (保恩院) was completed. The vow states: 'The Bao'en Monastery was completed in the year Jiyou. Shi Gong (石公) recorded this event.' The end of the record says: 'Waiting to inquire about the prefect Zhu Fu Han Qin Song Bing (竹符函親松柄). Coinciding with the completion of this monastery, I thus took up my pen to record it.' The date was the sixth day of the fourth month of Jiyou in the second year of Dazhong Xiangfu.
The third year, Gengxu (庚戌). In this year, respectfully following the imperial decree, the name of Bao'en Monastery was changed to Yanqing Monastery (延慶院). According to the 'Siming Tu Jing' (四明圖經): Bao'en Monastery was built in the second year of Guangshun (廣順) of the Zhou Dynasty. In the third year of Dazhong Xiangfu of the Imperial Dynasty, it was changed to Yanqing Monastery. In the fourteenth year of Shaoxing (紹興), the monastery was changed into a temple. The official document states: 'In the seventh month of the third year of Dazhong Xiangfu, the inner monk Zhi Li, through the envoy's office, presented a petition requesting to report to the imperial court, to permanently serve as the abbot of the ten directions (十方住持), and to lecture on the Tiantai (天臺) teachings for a long time.' In the tenth month of the same year, the Central Secretariat issued an official document, following the imperial decree.
The fourth year, Xinhai (辛亥). In this year, the master Zhi Li again submitted a petition through the state, requesting the issuance of an official document, fully recording the above items. The imperial decree was engraved on stone as a permanent record. The official document states: '(Zhi Li) continued in the third month of the fourth year of Dazhong Xiangfu, through the state, to submit a petition, requesting a detailed copy of the imperial decree and the previous and subsequent official documents, to be engraved on stone, to permanently serve as the basis for the abbot of the ten directions to propagate the teachings.' On the seventeenth day of the seventh month of this year, the official document was issued and the stone was erected.
The fifth year, Renzi (壬子). In this year, Master Zhi Li and Master Yiwen (異聞) jointly wrote the 'Vows of the Abbot of the Ten Directions for Propagating the Teachings' (十方傳教住持戒誓辭), erecting a stone to permanently warn against unreasonable and falsely occupying the monastery. This text is truly the foundation for the abbot of the ten directions of the monastery for all generations.
The sixth year, Guichou (癸丑). On the fifteenth day of the second month of this year, the Nianfo Shijie Assembly (唸佛施戒會) was established. In the tenth month of the fifth year of Xiangfu, Master Zhi Li personally wrote a memorial, which continues to be used to guide and transform people. This assembly has continued uninterrupted for more than one hundred and ninety years. From ancient times to the present, the number of people who have been transformed by it is unknown.
The seventh year, Jiayin (甲寅). At that time, the 'Guan Jing Rong Xin' (觀經融心) was created.
解。序末題云。大中祥符七年甲寅重陽日敘。是年師又有教門雜問七章。門人自仁答 八年乙卯。
九年丙辰。時年五十七。實錄云。師年五十七。誓願修法華懺。三年懺滿。焚身供養妙經。誓生凈土。
天禧元年丁巳。塔銘曰。天禧改元之初。師年及耳順。乃謂其徒曰。半偈亡軀。一句投火。聖人之心為法如是。吾不能捐捨身命以警發懈怠。胡足言哉。於是結十僧。修法華懺三年。懺滿共焚。是時翰林學士楊億。駙馬都尉李遵勖。皆當朝文雄勛盛。每響師通悟。必望風推挹。其年詔賜紫袈裟。皆二公論薦之所授也。又聞遺身。而楊公致書。確請住世。往復數番。至於專委州將保護。由是願行不得而施矣。又著消伏三用章。出絳幃三十問。門人(仁岳)答。皆紀於此年也。
二年戊午 三年己未
四年庚申。實錄云。天禧四年。駙馬李遵勖。錄行實奏上。特賜法智大師號。是年京師僧職高流二十三人。各賦一詩紀贈于師。待制晁說之作序刊石。后擇鄰詩題曰。庚申季秋望日書。
五年辛酉。時年六十二。是年朝廷宣賜命修懺法。行業記曰。真宗知師名。遣中貴至所居。命修法華懺法。厚有賜予。中貴俞源清也。師因俞子欲知懺法旨趣。為述修懺要旨。人到於今受其賜。又撰別行玄疏記
【現代漢語翻譯】 現代漢語譯本： 解。序言末尾題寫道：『大中祥符七年甲寅重陽日敘』。那一年，法師還有《教門雜問》七章，由門人自仁回答。八年乙卯。 九年丙辰，時年五十七歲。《實錄》記載：『法師五十七歲，發誓修持《法華懺》，三年懺滿，焚身供養《妙法蓮華經》，誓願往生凈土。』 天禧元年丁巳，塔銘上說：『天禧改元之初，法師年屆六十歲，於是對他的弟子們說：「半偈捨身，一句投火，聖人之心為法如此。我不能捐捨身命以警醒懈怠，又有什麼可說的呢？」』於是召集十位僧人，修持《法華懺》三年，懺滿一同焚身。當時翰林學士楊億，駙馬都尉李遵勖，都是當朝文采斐然、功勛卓著之人，每每敬佩法師的通達領悟，必定望風推崇。那一年朝廷詔賜紫袈裟，都是兩位大人推薦的結果。又聽說法師要捨身，楊億公寫信，懇切請求法師住世，往復多次，甚至專門委派州將保護，因此法師的誓願無法施行。又著《消伏三用章》，出《絳幃三十問》，由門人（仁岳）回答，都記錄在這一年。 二年戊午，三年己未。 四年庚申，《實錄》記載：『天禧四年，駙馬李遵勖，記錄法師的行實上奏朝廷，特賜法智大師的稱號。』那一年京師僧職高位者二十三人，各自賦詩一首贈送給法師，待制晁說之為詩作序並刻在石碑上。后擇鄰的詩題為：『庚申季秋望日書』。 五年辛酉，時年六十二歲。那一年朝廷宣旨命法師修持懺法。《行業記》記載：『真宗皇帝得知法師的名聲，派遣內侍到法師的住所，命法師修持《法華懺法》，給予豐厚的賞賜。』內侍是俞源清。法師因為俞源清的兒子想知道懺法的旨趣，為他講述修懺的要旨，人們到如今都受到他的恩賜。又撰寫《別行玄疏記》。
【English Translation】 English version: Explanation: The inscription at the end of the preface reads: 'Written on the Double Ninth Festival, Jia Yin year, the seventh year of Dazhong Xiangfu (1014 AD)'. In that year, the Master also had seven chapters of 'Miscellaneous Questions on Teachings', answered by his disciple Ziren. Yi Mao year, the eighth year (of Dazhong Xiangfu, 1015 AD). Bing Chen year, the ninth year (of Dazhong Xiangfu, 1016 AD), at the age of fifty-seven. The Veritable Records state: 'The Master, at the age of fifty-seven, vowed to practice the Dharma Flower Repentance (Fahua Chan), and after three years of repentance, he would burn his body as an offering to the Wonderful Dharma Lotus Sutra (Miaofa Lianhua Jing), vowing to be reborn in the Pure Land.' Ding Si year, the first year of Tianxi (1017 AD), the inscription on the pagoda says: 'At the beginning of the Tianxi reign, the Master reached the age of sixty. He then said to his disciples: 'Half a verse sacrifices the body, a single phrase throws into the fire. The heart of the sage is like this for the Dharma. If I cannot give up my life to awaken the indolent, what more is there to say?'' Thereupon, he gathered ten monks to practice the Dharma Flower Repentance for three years, and after the repentance was completed, they would burn their bodies together. At that time, the Hanlin Academician Yang Yi (a high-ranking scholar), and the駙馬都尉(Imperial Son-in-Law Commandant) Li Zunxu (a high-ranking military officer), were both prominent figures in the court, renowned for their literary talent and meritorious service. They always admired the Master's understanding and insight, and invariably praised him. In that year, the court bestowed upon him a purple袈裟(kasaya, a Buddhist robe) by imperial decree, which was granted upon the recommendation of the two officials. Upon hearing of the Master's intention to sacrifice his body, Yang Gong (Yang Yi) wrote a letter earnestly requesting the Master to remain in the world, repeated several times, and even specially commissioned the state general to protect him, thus the Master's vow could not be carried out. He also wrote the 'Chapter on Subduing and Vanquishing the Three Uses' and issued the 'Thirty Questions from the Crimson Tent', answered by his disciple (Ren Yue), all of which were recorded in this year. Wu Wu year, the second year (of Tianxi, 1018 AD). Ji Wei year, the third year (of Tianxi, 1019 AD). Geng Shen year, the fourth year (of Tianxi, 1020 AD). The Veritable Records state: 'In the fourth year of Tianxi, the Imperial Son-in-Law Li Zunxu, recorded the Master's deeds and presented them to the court, and the Master was specially granted the title of Dharma Wisdom Master (Fazhi Dashi).' In that year, twenty-three high-ranking monks in the capital each composed a poem to commemorate and present to the Master, and Chao Shuo-zhi, a court attendant, wrote a preface for the poems and had them engraved on a stone tablet. The title of Hou Zelin's poem was: 'Written on the fifteenth day of the late autumn of Geng Shen year'. Xin You year, the fifth year (of Tianxi, 1021 AD), at the age of sixty-two. In that year, the court issued an edict ordering the Master to practice the repentance Dharma. The Record of Conduct states: 'Emperor Zhenzong learned of the Master's reputation and sent a court eunuch to the Master's residence, ordering the Master to practice the Dharma Flower Repentance, and bestowed generous rewards.' The court eunuch was Yu Yuanqing. Because Yu Yuanqing's son wanted to know the essence of the repentance Dharma, the Master explained to him the key points of practicing repentance, and people to this day receive his blessings. He also wrote the 'Separate Practice Profound Commentary Record (Biexing Xuanshu Ji)'.'
。序題曰。天禧五年八月旦。又撰觀經妙宗抄。序題曰。天禧五年重陽下筆序。
乾興元年壬戌
二年癸亥。是年仁宗皇帝即位。改天聖元年。是年制光明拾遺記。紀云。天聖元年四月望日序。師又為潘屯田。作夢魚跋。又出問幃試問四十二章。考試學子。又答禪宗泰師佛法十問 二年甲子。
三年乙丑。真宗天禧初。有詔天下立放生池。師欲廣聖化。每遇佛生朝。募眾行放生業。於是立放生碑。樞密劉筠撰文。太守殿撰曾會立石。天聖三年七月十五日。霅溪僧(仁岳)書。師是年一夜忽夢。相公入院。翌日即曾大守之子到。後果符此夢。乃魯國宣靖公也。由此楚國黃夫人置恒產供眾。又上書曾太守乞申奏後園地。永在伽藍。亦此年也。
四年丙寅。是年師有授辭授門弟子(文璨)。石刻見存。
五年丁卯。師制光明文句記六卷。於是歲題曰天聖五年[萉-巴+(日/(句-口+匕))]月三日記。然此記師迫歸寂。不及終帙。而後門人廣智(尚賢)法師。續記贊佛一品。方為足本。
六年戊辰。是年師年六十九示滅。準實錄等。天聖六年正月五日戌時。師端身跏坐。召大眾說法畢。驟稱彌陀佛號數百聲。奄然而逝。露龕示身。經二七日。爪發俱長。顏貌如生。復過七日。遷於
【現代漢語翻譯】 現代漢語譯本：序題寫道：『天禧五年八月旦』。又撰寫《觀經妙宗抄》，序題寫道：『天禧五年重陽下筆序』。
乾興元年壬戌
二年癸亥。這年仁宗皇帝即位，改元天聖元年。這年撰寫《光明拾遺記》，書中記載：『天聖元年四月望日序』。師父又為潘屯田作《夢魚跋》。又出《問幃試問四十二章》考試學子。又回答禪宗泰師佛法十問。二年甲子。
三年乙丑。真宗天禧初年，有詔令天下設立放生池。師父想要弘揚聖化，每逢佛誕日，便募集大眾舉行放生法事。於是立放生碑，樞密劉筠撰寫碑文，太守殿撰曾會立石，天聖三年七月十五日，霅溪僧（仁岳）書寫。師父這年一夜忽然夢見相公入院，第二天曾太守的兒子就到了，後來果然應驗了這個夢。他是魯國宣靖公。由此楚國黃夫人購置恒產供養大眾。又上書曾太守，請求將後花園的土地，永遠留在伽藍（寺廟）。也是這年。
四年丙寅。這年師父有授辭授門弟子（文璨）。石刻至今尚存。
五年丁卯。師父製作《光明文句記》六卷。于這年題寫道：『天聖五年[萉-巴+(日/(句-口+匕))]月三日記』。然而這部記述，師父因將要圓寂，沒能完成全部內容。後來門人廣智（尚賢）法師，續記贊佛一品，才成為完整的版本。
六年戊辰。這年師父六十九歲示寂。根據實錄等記載，天聖六年正月五日戌時，師父端身跏趺而坐，召集大眾說法完畢，隨即稱念彌陀佛號數百聲，安然而逝。露龕示身，經過二七日（十四天），爪發都長長了，顏貌如生。又過了七日，遷於
【English Translation】 English version: The preface states: 'Written on the first day of the eighth month of the fifth year of Tianxi (天禧)'. He also wrote 'Guan Jing Miao Zong Chao (觀經妙宗抄, A Commentary on the Subtle Principles of the Contemplation Sutra)', the preface states: 'Started writing the preface on the Double Ninth Festival of the fifth year of Tianxi (天禧)'.
The first year of Qianxing (乾興), Renxu (壬戌).
The second year, Guihai (癸亥). In this year, Emperor Renzong (仁宗) ascended the throne and changed the era name to the first year of Tiansheng (天聖). In this year, 'Guangming Shiyi Ji (光明拾遺記, Records of Gleanings on Light)' was written, which records: 'Preface written on the fifteenth day of the fourth month of the first year of Tiansheng (天聖)'. The master also wrote 'Dream Fish Postscript' for Pan Tuntian (潘屯田). He also issued 'Questions for the Examination of Students on the Forty-two Chapters Sutra'. He also answered the ten questions on Buddhist Dharma from Zen Master Tai (泰師). The second year, Jiazi (甲子).
The third year, Yichou (乙丑). In the early years of Tianxi (天禧) of Emperor Zhenzong (真宗), an imperial decree was issued to establish release ponds throughout the country. The master wanted to promote the holy teachings, and every Buddha's birthday, he would raise funds to carry out the practice of releasing lives. Therefore, a stele for the release of lives was erected, with the inscription written by the Privy Councilor Liu Yun (劉筠), and the stone erected by the Prefectural Scholar Zeng Hui (曾會). Written by the monk Renyue (仁岳) of Zhaxi (霅溪) on the fifteenth day of the seventh month of the third year of Tiansheng (天聖). In this year, the master suddenly dreamed one night that the Prime Minister entered the courtyard, and the next day the son of Prefect Zeng (曾) arrived, which later proved to be true. He was Duke Xuanjing of Lu (魯國宣靖公). Because of this, Lady Huang of Chu (楚國黃夫人) purchased permanent property to support the Sangha. He also wrote to Prefect Zeng (曾), requesting that the land of the back garden be permanently kept in the Sangharama (伽藍, monastery). This was also in this year.
The fourth year, Bingyin (丙寅). In this year, the master had a disciple (Wencan 文璨) who received the precepts. The stone inscription still exists.
The fifth year, Dingmao (丁卯). The master created six volumes of 'Guangming Wenju Ji (光明文句記, Commentary on the Words and Sentences of Light)'. In this year, it was inscribed: 'Recorded on the third day of [萉-巴+(日/(句-口+匕))] month of the fifth year of Tiansheng (天聖)'. However, this record was not completed by the master due to his impending passing. Later, the disciple Guangzhi (尚賢, Abundant Wisdom), Dharma Master Shangxian (尚賢), continued to record the chapter on praising the Buddha, which then became a complete version.
The sixth year, Wuchen (戊辰). In this year, the master passed away at the age of sixty-nine. According to the actual records, on the fifth day of the first month of the sixth year of Tiansheng (天聖), at the hour of Xu (戌) (7-9 PM), the master sat upright in the lotus position, summoned the assembly to finish speaking the Dharma, and then recited the name of Amitabha Buddha (彌陀佛) hundreds of times, and passed away peacefully. His body was displayed in an open coffin. After two seven-day periods (fourteen days), his nails and hair had grown long, and his appearance was as if he were alive. After another seven days, he was moved to
南門之外。將阇維。次先聞異香馥郁。火滅得舌根不壞。舍利五色不知其數。(舍利猶藏以琉璃瓶。奉安大悲閣上)越五年。至明道二年七月二十九日。奉靈骨。起塔于崇法院之左。
(宗曉)伏讀三朝僧傳。十科選佛西聖之法取材盡矣。而吾祖法智以道供職。眇觀著述洪演興起大教。義解為首。造寺造像。營福次之。生於舌根舍利滅后儼然。神異有餘。遺身之際。雖為楊文公勸請而止。豈以一時固阻外其道耶。矧復嘗然三指以供佛。斯亦捨身之支派也。大哉往古高僧十法師其一而四焉。豈與夫事佛徒勞于百載者。同日而語乎。
(舊本取指要別行玄記妙宗鈔拾遺記光明句記大悲行法六序。附入此中。此既隨文見行於世。因得以略)。
授菩薩戒儀 結唸佛會疏
交法師授辭(附入) 璨法師授辭
放生文 夢魚記(潘屯田作)
跋夢魚記
敕放生池碑銘(舊有石刻)
菩薩戒儀(十二科)
第一求師授法 第二策導勸信 第三請聖證明 第四授三歸依 第五召請聖師 第六白佛乞戒 第七懺悔罪愆 第八問無遮難 第九羯么授戒 第十略說戒相 第十一發弘誓願 第十二結撮迴向
第一求師授法
夫欲受此菩薩戒者。必先請師策導開解。於一
【現代漢語翻譯】 現代漢語譯本： 在南門外，將要進行阇維（火葬）。之後先聞到奇異的香味，非常濃郁。火滅后發現舌根沒有燒壞，舍利（遺骨）呈現五種顏色，數量多得數不清。（舍利仍然用琉璃瓶收藏，供奉在大悲閣上）過了五年，到明道二年七月二十九日，恭敬地將靈骨取出，在崇法院的左邊建造佛塔。
(宗曉)我仔細閱讀了《三朝僧傳》，其中十科選佛和西聖的方法已經取材完畢。而我的祖師法智以道義來供職，從細微處觀察，通過著述來弘揚興起佛教大教，以義理解釋為首要任務，建造寺廟和佛像，營建福報是次要的。他生有舌根舍利，在滅度后依然莊嚴，具有神奇的異象。在他臨終之際，雖然因為楊文公的勸請而停止了（不捨身），難道是因為一時的固執而阻礙了他的道行嗎？更何況他還曾經燃三指來供佛，這也是捨身的一種方式啊。偉大啊，往昔的高僧十法師，他一人就具備了其中的四種。難道可以和那些事佛百年卻徒勞無功的人相提並論嗎？
（舊本中選取了《指要別行玄記》、《妙宗鈔拾遺記》、《光明句記》、《大悲行法六序》，附在此處。這些內容既然已經隨著經文在世間流傳，因此可以省略。）
《授菩薩戒儀》、《結唸佛會疏》
《交法師授辭》（附入）、《璨法師授辭》
《放生文》、《夢魚記》（潘屯田作）
《跋夢魚記》
《敕放生池碑銘》（舊有石刻）
《菩薩戒儀》（十二科）
第一，求師授法；第二，策導勸信；第三，請聖證明；第四，授三歸依；第五，召請聖師；第六，白佛乞戒；第七，懺悔罪愆；第八，問無遮難；第九，羯磨授戒；第十，略說戒相；第十一，發弘誓願；第十二，結撮迴向。
第一，求師授法
想要受此菩薩戒的人，必須先請一位法師來策勵引導，開解說明。
【English Translation】 English version: Outside the South Gate, the cremation (Jadhamana, 阇維) was about to take place. Beforehand, an unusual and rich fragrance was detected. After the fire extinguished, the tongue root remained intact, and the relics (Sarira, 舍利 - remains/relics) appeared in five colors, countless in number. (The relics were still stored in a crystal bottle and enshrined in the Great Compassion Pavilion). After five years, on the 29th day of the seventh month of the second year of the Mingdao era, the spiritual bones were respectfully taken out, and a pagoda was built to the left of the Chongjue Temple.
(Zongxiao) I have carefully read the 'Biographies of Monks of Three Dynasties,' and the methods of the Ten Categories for Selecting Buddhas and the Western Saints have been fully utilized. However, my ancestor, Dharma Master Fazhi, served with the Way, observed from a subtle perspective, and promoted the great teachings of Buddhism through his writings, with the interpretation of meaning as the primary task, followed by building temples and statues, and cultivating blessings. He was born with tongue-root relics, and remained dignified even after his passing, possessing miraculous phenomena. At the time of his death, although he was stopped from self-immolation by Duke Yang Wen, could it be that temporary obstinacy hindered his path? Moreover, he once burned three fingers to make offerings to the Buddha, which is also a form of self-sacrifice. Great indeed are the eminent monks of the past, the Ten Dharma Masters, he alone possessed four of them. How can he be compared to those who serve the Buddha for a hundred years but achieve nothing?
(The old version included 'Essential Points of Separate Practice of the Profound Record,' 'Notes on the Subtle Doctrine Commentary,' 'Records of Omissions,' 'Notes on the Light Verse,' and 'Six Prefaces to the Great Compassion Practice Method,' attached here. Since these contents are already circulating in the world along with the scriptures, they can be omitted.)
'Ritual for Receiving the Bodhisattva Precepts,' 'Petition for Establishing a Buddha Recitation Society'
'Words of Conferral by Dharma Master Jiao' (attached), 'Words of Conferral by Dharma Master Can'
'Essay on Releasing Life,' 'Record of a Dream of Fish' (by Pan Tuntian)
'Postscript to the Record of a Dream of Fish'
'Imperial Inscription for the Stele of the Release Life Pond' (old stone inscription)
'Bodhisattva Precepts Ritual' (Twelve Sections)
First, Seeking a Teacher to Impart the Dharma; Second, Encouraging Faith; Third, Inviting Saints to Witness; Fourth, Bestowing the Three Refuges; Fifth, Summoning the Holy Teachers; Sixth, Requesting the Precepts from the Buddha; Seventh, Repenting of Sins and Transgressions; Eighth, Asking About Obstacles; Ninth, Karma for Bestowing the Precepts; Tenth, Briefly Explaining the Characteristics of the Precepts; Eleventh, Making Great Vows; Twelfth, Concluding and Dedicating Merit.
First, Seeking a Teacher to Impart the Dharma
Those who wish to receive these Bodhisattva precepts must first invite a Dharma Master to encourage and guide them, and to explain and elucidate.
切境起慈悲心。若非此人。戒無由發。今為現前大眾。恭請某人。作授大乘菩薩戒師。各須一心隨我陳請。若至某甲處。當稱自己名。
大德一心念。我某甲今于大德所。乞授一切菩薩凈戒。惟愿不辭勞倦哀憫聽受。
第二策導勸信
現前同會清凈大眾。既共伸請欲求戒法。先鬚髮于信心。信心若成。三學任運具足。三身四智佛果圓常。決定可期。更無疑慮。一者深信一切眾生皆有佛性。二者須信勤修勝行而證菩提。三者諦信咸登佛果常樂我凈。故經云。大眾心諦信。汝是當成佛。我是已成佛。常作如是信。戒品已具足。華嚴云。信是道源功德母。長養一切諸善根。斷除疑網出愛河。開示涅槃無上道。是知若發信心必納得戒。戒為萬行之先鋒六度之基址。如造屋宅。先固其基。若無基址。徒架虛空。必不成就。戒是大道之資糧。濟海之船筏。生死大海非戒莫渡。莊嚴法身以戒為瓔珞。破除熱惱以戒作清涼。戒經云。戒如明日月。亦如瓔珞珠。微塵菩薩眾由是成正覺。諸人者須信所受菩薩凈戒。乃是十方三世諸佛成道根本。諸大菩薩修行軌範。戒經偈云。如過去諸佛。及以未來者。現在諸世尊。皆共尊敬戒。薩遮尼乾子經云。如來功德身。以受戒為本。以持戒為始。又云。若不持戒。尚乃不得疥癩野
【現代漢語翻譯】 現代漢語譯本： 在斷絕塵境時生起慈悲之心。如果不是這個人（指授戒師），戒法就無法生髮。現在爲了在場的大眾，恭敬地禮請某人（指具體的授戒師）作為傳授大乘菩薩戒的戒師。大家務必一心一意地跟隨我陳述請求。如果到了稱呼某甲（指授戒師）的地方，應當稱呼自己的名字。
大德請一心憶念。我某甲（自己的名字）現在於大德處，懇請傳授一切菩薩清凈戒。唯愿您不辭勞苦，哀憫地聽受。
第二，策勵引導，勸令生信
在場的各位清凈大眾，既然共同發出請求，想要獲得戒法，首先必須發起信心。信心如果成就，戒、定、慧三學自然具足，法身、報身、化身三身和成所作智、妙觀察智、平等性智、大圓鏡智四智，圓滿常住，必定可以期望，更無任何疑慮。第一，深信一切眾生皆有佛性（Buddha-nature）。第二，必須相信勤奮修行殊勝的行持，從而證得菩提（Bodhi）。第三，真實地相信都能登上佛果，常樂我凈。所以經典上說：『大眾要用心諦信，你們是當來成佛，我是已經成佛，常常作這樣的信解，戒品就已經具足。』《華嚴經》（Avatamsaka Sutra）說：『信是道源功德母，長養一切諸善根，斷除疑網出愛河，開示涅槃（Nirvana）無上道。』由此可知，如果發起信心，必定能夠納受戒體。戒是萬行之先鋒，六度（Six Perfections）之基址。如同建造房屋，先要穩固地打好地基。如果沒有地基，徒勞地在虛空中搭建，必定不能成就。戒是通往大道的資糧，是渡過大海的船筏。生死大海，沒有戒就無法渡過。用戒作為瓔珞來莊嚴法身，用戒作為清涼來破除熱惱。《戒經》說：『戒如明日月，亦如瓔珞珠，微塵菩薩眾，由此成正覺。』各位應當相信所受的菩薩清凈戒，乃是十方三世諸佛成道的根本，諸大菩薩修行的軌範。《戒經》偈語說：『如過去諸佛，及以未來者，現在諸世尊，皆共尊敬戒。』《薩遮尼乾子經》（Satyaka Nigantha Sutra）說：『如來（Tathagata）功德身，以受戒為本，以持戒為始。』又說：『若不持戒，尚且不能得到疥癩野…』
【English Translation】 English version: Generate compassion from the perspective of detachment. If it were not for this person (referring to the Preceptor), the precepts could not arise. Now, for the sake of the present assembly, we respectfully invite so-and-so (referring to the specific Preceptor) to serve as the Preceptor for bestowing the Great Vehicle Bodhisattva Precepts. Each of you must wholeheartedly follow me in making this request. When you reach the place of mentioning so-and-so (the Preceptor), you should state your own name.
Virtuous One, concentrate your mind. I, so-and-so (your own name), now request from the Virtuous One the bestowal of all pure Bodhisattva Precepts. I only hope that you will not decline the labor and will compassionately listen and accept.
Second, Encouragement and Guidance to Foster Faith
The present assembly of pure individuals, having jointly expressed the desire to seek the Dharma of precepts, must first generate faith. If faith is established, the three learnings (precepts, concentration, and wisdom) will naturally be complete, and the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and four wisdoms (Great Perfect Mirror Wisdom, Wonderful Observing Wisdom, Equality Wisdom, Accomplishing Wisdom) of the Buddha-fruit will be perfect and constant, and can certainly be expected, without any further doubts. First, deeply believe that all sentient beings possess Buddha-nature. Second, one must believe in diligently cultivating superior practices to attain Bodhi. Third, truly believe that all will ascend to the Buddha-fruit, with permanence, bliss, self, and purity. Therefore, the sutra says: 'The assembly should attentively believe that you are those who will become Buddhas, and I am already a Buddha. Always maintain such faith, and the qualities of precepts will already be complete.' The Avatamsaka Sutra says: 'Faith is the source of the Path and the mother of merit, nurturing all good roots, cutting off the net of doubt and emerging from the river of love, revealing the unsurpassed path of Nirvana.' It is known that if faith is generated, one will surely receive the precepts. Precepts are the vanguard of all practices and the foundation of the Six Perfections. Like building a house, one must first solidify the foundation. Without a foundation, building in empty space will surely not succeed. Precepts are the provisions for the Great Path, the boat for crossing the sea. Without precepts, one cannot cross the sea of birth and death. Adorn the Dharma-body with precepts as ornaments, and dispel heat and vexation with precepts as coolness. The Precept Sutra says: 'Precepts are like the bright sun and moon, also like jeweled ornaments. Countless Bodhisattvas attain perfect enlightenment through them.' All of you must believe that the pure Bodhisattva Precepts you receive are the root of enlightenment for all Buddhas of the ten directions and three times, and the model for the practice of all great Bodhisattvas. The verse in the Precept Sutra says: 'Like the Buddhas of the past, and those of the future, the World Honored Ones of the present, all together respect the precepts.' The Satyaka Nigantha Sutra says: 'The Tathagata's body of merit is based on receiving precepts and begins with upholding precepts.' It also says: 'If one does not uphold precepts, one will not even be able to obtain scabies…'
干之身。況功德法身。月燈三昧經云。雖有色力及多聞。若無凈戒如禽獸。雖處卑下少聞見。能持凈戒名勝士。華嚴經云。戒是無上菩提本。應當具足持凈戒。若能堅持于凈戒。是則如來所讚歎。涅槃經云。欲見佛性證大涅槃。必須深心修持凈戒。梵網經云。眾生受佛戒。即入諸佛位。若不受此戒。外道邪見人。畜生與木頭。平等無有異。故知不受菩薩戒者。縱學佛法勤苦修行經千萬劫。只名眾生。欲脫生死。欲破業障。欲成菩提。欲證佛果。終無得理。是故西天國王登位。百官上任。並先受此菩薩戒。蓋欲饒益境邑人民故也。諸仁者寧可受已毀犯。則不可不受。縱或受已毀犯。還是佛之弟子。若不受者。名為外道。故經云。瞻卜華雖萎。猶勝一切華。破戒諸比丘。猶勝諸外道。在會大眾諸佛子等。六道之中無量眾生。受三途苦。不聞佛法。縱得為人。或處邊夷。或遭亂世。或迷聲色。或報愚癡。或著邪見。佛法難遇。誰肯信從。今共喜慶。識知善惡。知有戒法可受。知有凈土可生。可謂萬劫難逢千生一遇。法華經云。佛法難值。時亦難遇。宿福深厚。生值佛法。諸人須念。無常迅速。生死難期。一旦命終。識神無主。欲受佛戒。無由可得宜各精進。努力求之。撥棄世緣。齋戒唸佛。功成事辦。必得超往安養凈土。各
【現代漢語翻譯】 現代漢語譯本： 關於干之身（四大假合之身）。更何況是功德法身。《月燈三昧經》說：『即使有好的容貌、體力以及廣博的見聞，如果沒有清凈的戒律，就如同禽獸一般。即使身處卑微，見聞不多，能夠持守清凈的戒律，也堪稱為殊勝之人。』《華嚴經》說：『戒是無上菩提的根本，應當具足持守清凈的戒律。如果能夠堅持清凈的戒律，就會受到如來的讚歎。』《涅槃經》說：『想要見到佛性，證得大涅槃，必須以深切的心修持清凈的戒律。』《梵網經》說：『眾生受持佛戒，即進入諸佛的位列。如果不受持此戒，就是外道邪見之人，與畜生和木頭沒有差別。』因此可知，不受菩薩戒的人，縱然學習佛法，勤苦修行千萬劫，也只能稱為眾生。想要脫離生死，想要破除業障，想要成就菩提，想要證得佛果，終究是不可能的。所以西天的國王登基，百官上任，都先受持此菩薩戒，是爲了饒益境內的百姓。各位仁者，寧可受戒後有所毀犯，也不可不受戒。縱然受戒後有所毀犯，仍然是佛的弟子。如果不受戒，就被稱為外道。所以經中說：『瞻卜花即使凋謝，也勝過一切其他的花。破戒的比丘，也勝過一切外道。』在座的大眾，各位佛子，六道之中的無量眾生，承受三途的痛苦，聽不到佛法。縱然得到人身，或者身處邊遠地區，或者遭遇亂世，或者沉迷於聲色，或者遭受愚癡的果報，或者執著于邪見，佛法難以遇到，誰肯信從呢？今天我們共同歡喜慶賀，能夠識別善惡，知道有戒法可以受持，知道有凈土可以往生，這可謂是萬劫難逢，千生一遇。 《法華經》說：『佛法難以值遇，時節也很難遇到，宿世的福報深厚，才能生逢佛法。』各位須要謹記，無常迅速，生死難料，一旦命終，識神無主，想要受持佛戒，就沒有機會了，應該各自精進，努力求之，拋棄世俗的牽絆，齋戒唸佛，功成事辦，必定能夠超脫往生安養凈土。各位！
【English Translation】 English version: Concerning the physical body (the body composed of the four elements). How much more so the Dharma body of merit. The 'Moon Lamp Samadhi Sutra' says: 'Even if one has good looks, strength, and extensive learning, if one does not have pure precepts, one is like a beast. Even if one is in a humble position and has little learning, one who can uphold pure precepts is called a superior person.' The 'Avatamsaka Sutra' says: 'Precepts are the root of unsurpassed Bodhi; one should fully uphold pure precepts. If one can adhere to pure precepts, one will be praised by the Tathagata.' The 'Nirvana Sutra' says: 'To see the Buddha-nature and attain Great Nirvana, one must deeply cultivate and uphold pure precepts.' The 'Brahma Net Sutra' says: 'When sentient beings receive the Buddha's precepts, they enter the ranks of all Buddhas. If they do not receive these precepts, they are like heretics with wrong views, no different from animals or wooden blocks.' Therefore, it is known that those who do not receive the Bodhisattva precepts, even if they study the Buddha's teachings and diligently practice for countless kalpas, are only called sentient beings. If they want to escape birth and death, break through karmic obstacles, achieve Bodhi, and attain Buddhahood, it is ultimately impossible. Therefore, when kings in the Western Regions ascend the throne and officials take office, they first receive these Bodhisattva precepts, intending to benefit the people of their territories. All of you, it is better to receive the precepts and then violate them than not to receive them at all. Even if you violate them after receiving them, you are still disciples of the Buddha. If you do not receive them, you are called heretics. Therefore, the sutra says: 'Even a withered Champak flower is better than all other flowers. A precept-breaking Bhikshu is better than all heretics.' All of you in attendance, all Buddha-sons, the countless sentient beings in the six realms, suffering in the three evil paths, do not hear the Buddha's teachings. Even if they obtain human form, they may be in remote areas, or encounter chaotic times, or be infatuated with sounds and sights, or suffer the retribution of ignorance, or be attached to wrong views. The Buddha's teachings are difficult to encounter; who would be willing to believe and follow them? Today, we rejoice together, able to discern good and evil, knowing that there are precepts to receive and that there is a Pure Land to be reborn in. This can be said to be a rare opportunity in ten thousand kalpas, encountered once in a thousand lifetimes. The 'Lotus Sutra' says: 'The Buddha's teachings are difficult to encounter, and the time is also difficult to meet. With deep roots of past blessings, one is born to encounter the Buddha's teachings.' All of you must remember that impermanence is swift, and birth and death are uncertain. Once life ends, the consciousness has no master. If you want to receive the Buddha's precepts, there will be no opportunity. You should each be diligent and strive to seek it, abandon worldly attachments, practice vegetarianism, observe the precepts, and recite the Buddha's name. When your efforts are accomplished, you will surely be able to transcend and be reborn in the Pure Land of Bliss. All of you!
獲長生。受勝妙樂。然戒有多種。五戒八戒名近住解脫。若受是戒。但只近獲人天果報。小乘二百五十戒名別別解脫戒。若受此戒。持一一條。各得解脫。然雖出離生死愛河。但趣小乘阿羅漢果。不能證得常住佛性廣化眾生。今此菩薩三聚凈戒。若受之者。報圓佛果。相好無邊。三達五眼。十力無畏。一切功德無不具足。即於此身。一念之中訖至成佛。具足八種殊勝功德。一者趣道場殊勝。當知受菩薩戒者。如大鵬鳥。舉翅高飛。能至十萬九千餘里。菩薩發心受此大戒。能越六趣二乘徑。趣無上菩提。坐于道場。二者發心殊勝。若人一念發大悲智之心。受菩薩戒。超過二乘境界。如昔有沙彌。侍一羅漢而行。忽發菩提心。求受菩薩戒。此阿羅漢返生恭敬。為擔衣缽。讓路而行。三者福田殊勝。假使有人。供養滿閻浮提大阿羅漢。不如供養一發心受菩薩戒者。以彼運心廣大故。四者功力殊勝。若受小乘戒者。猶如螢火。但能自照。受菩薩戒者。狀似日光當午。一切普照。五者滅罪殊勝。諸人莫疑受戒不能堅持而不敢受。經云。受戒后破犯猶勝外道。不受戒者。外道邪見。永沉惡道。無有出期。破戒之人。以戒威力故。設墮惡道。受罪輕微。若墮地獄中。作地獄中王。若墮畜生類。作畜生中王。若墮餓鬼數。作鬼神中王。
【現代漢語翻譯】 現代漢語譯本 獲得長生，享受殊勝美妙的快樂。然而戒律有多種，五戒、八戒名為近住解脫（Upavasatha-sila，在家居士受持的戒律）。如果受持這些戒律，只能獲得人天果報。小乘的二百五十戒名為別解脫戒（Pratimoksha，聲聞比丘所受持的戒律）。如果受持此戒，持守每一條，都能得到解脫。然而雖然能夠脫離生死愛河，但只能達到小乘阿羅漢的果位，不能證得常住的佛性，廣度眾生。現在這菩薩三聚凈戒（Trisamvara，菩薩所受持的三種戒律，即攝律儀戒、攝善法戒、饒益有情戒），如果有人受持，就能獲得圓滿的佛果，具足無邊的相好，三達（Trividya，宿命通、天眼通、漏盡通）、五眼（Pancacaksu，肉眼、天眼、慧眼、法眼、佛眼），十力（Dasabala，如來所具有的十種力量）、無畏（Vaisaradya，佛的四種無畏），一切功德無不具足。就在此身，一念之間直至成佛，具足八種殊勝的功德。 第一，趣道場殊勝。應當知道受菩薩戒的人，如同大鵬鳥，展開翅膀高飛，能到達十萬九千多里。菩薩發心受持此大戒，能夠超越六道（Gati，天、人、阿修羅、地獄、餓鬼、畜生）和二乘（Sravaka-yana & Pratyeka-buddha-yana，聲聞乘和緣覺乘）的途徑，趨向無上菩提，安坐于道場。 第二，發心殊勝。如果有人一念發起大悲智之心，受持菩薩戒，就能超過二乘的境界。如同過去有一位沙彌（Sramanera，出家男子），侍奉一位阿羅漢而行。忽然發起菩提心，請求受菩薩戒。這位阿羅漢反而生起恭敬心，為他擔衣缽，讓路而行。 第三，福田殊勝。假使有人，供養充滿閻浮提（Jambudvipa，我們所居住的這個世界）的大阿羅漢，不如供養一位發心受菩薩戒的人。因為他的用心廣大。 第四，功力殊勝。如果受持小乘戒的人，猶如螢火蟲，只能照亮自己。受持菩薩戒的人，就像正午的陽光，普照一切。 第五，滅罪殊勝。諸位不要懷疑受戒后不能堅持而不敢受戒。《經》中說，受戒后破戒，也勝過外道不接受戒律。外道邪見，永遠沉淪在惡道，沒有脫離的期限。破戒的人，因為戒律的威力，即使墮入惡道，所受的罪也輕微。如果墮入地獄中，會成為地獄中的王。如果墮入畜生類，會成為畜生中的王。如果墮入餓鬼道，會成為鬼神中的王。
【English Translation】 English version To obtain longevity and enjoy supreme bliss. However, there are various precepts. The Five Precepts and Eight Precepts are called Upavasatha-sila (precepts observed by lay practitioners). If one observes these precepts, one can only attain the rewards of humans and devas. The 250 precepts of the Hinayana are called Pratimoksha (precepts observed by monks). If one observes these precepts, each one brings liberation. However, although one can escape the river of birth and death, one can only attain the fruit of an Arhat in the Hinayana, and cannot realize the permanent Buddha-nature to widely transform sentient beings. Now, these Bodhisattva's Three Pure Precepts (Trisamvara, the three sets of vows undertaken by Bodhisattvas: the vow to restrain from evil, the vow to do good, and the vow to benefit sentient beings), if one receives them, one will attain the perfect fruit of Buddhahood, possessing boundless auspicious marks, the Three Vidyas (Trividya, knowledge of past lives, divine eye, and extinction of outflows), the Five Eyes (Pancacaksu, physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye), the Ten Powers (Dasabala, the ten powers of a Tathagata), the Four Fearlessnesses (Vaisaradya, the four kinds of fearlessness of a Buddha), and all merits will be fully possessed. In this very body, in a single thought, one will attain Buddhahood, possessing eight kinds of supreme merits. First, the superiority of approaching the Bodhi-mandala. Know that one who receives the Bodhisattva precepts is like a great Peng bird, spreading its wings and flying high, able to reach over 109,000 li. A Bodhisattva who aspires to receive these great precepts can transcend the paths of the Six Realms (Gati, realms of gods, humans, asuras, hell-beings, hungry ghosts, and animals) and the Two Vehicles (Sravaka-yana & Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Realizer Vehicle), and approach unsurpassed Bodhi, sitting in the Bodhi-mandala. Second, the superiority of aspiration. If a person in a single thought generates the mind of great compassion and wisdom, and receives the Bodhisattva precepts, they will surpass the realm of the Two Vehicles. It is like a Sramanera (novice monk) in the past, attending an Arhat on a journey. Suddenly, he generated the Bodhi-mind and requested to receive the Bodhisattva precepts. This Arhat instead arose reverence, carrying his robes and bowl for him, and yielding the path. Third, the superiority of the field of merit. Suppose there is someone who makes offerings to all the great Arhats filling Jambudvipa (the world we live in), it is not as good as making offerings to one who has aspired to receive the Bodhisattva precepts, because their mind is vast. Fourth, the superiority of power. If one receives the precepts of the Hinayana, it is like a firefly, only able to illuminate itself. One who receives the Bodhisattva precepts is like the midday sun, illuminating everything universally. Fifth, the superiority of extinguishing offenses. Do not doubt that you cannot uphold the precepts after receiving them and therefore dare not receive them. The Sutra says that breaking the precepts after receiving them is still superior to non-Buddhists not receiving the precepts. Non-Buddhists with heretical views will forever sink into the evil paths, with no hope of escape. A person who breaks the precepts, because of the power of the precepts, even if they fall into the evil paths, the suffering they receive will be light. If they fall into hell, they will be the king of hell. If they fall into the animal realm, they will be the king of animals. If they fall into the realm of hungry ghosts, they will be the king of ghosts.
若在人間。作人中王。若生天上。作天中王。生生之處。不失王位。經云。有犯名菩薩。有戒可破故。無犯名外道。無戒可破故。六者受胎殊勝。受戒之人若在胞胎。常為天龍善神而共守護。七者神通殊勝。受戒之人以持戒力故。能攪長河為酥酪。變大地作黃金。能於一念中超越千生。能於一日內度無數眾。八者果報殊勝。受戒之人即是菩薩當生蓮華藏海受法性身。一得真常永不退轉。如上廣引諸經。為諸佛子開發行門。愿今諸人各於此座。納得清凈戒法。永作津樑。為見佛因。作凈土業。
第三請聖證明
現前大眾。我今既為說法開導。須懷忻仰。向下更為迎請聖眾。降臨道場。證明護念。汝等各須專秉一心隨我音聲奉請(先啟白)。
維太歲某年某月日。南閻浮提大宋國某州縣某處。今有眾多男女。各發精誠。同稟凈戒。邀迎三寶一切聖賢。愿賜護持。即希感降。
一心奉請。盡虛空界微塵剎中。一切諸佛真應二身。一切道法。大小兩乘。三乘等侶。一切聖賢。惟愿聞今奉請。降臨道場。證明受戒。
一心奉請。護法諸天。功德大辯。梵釋四王。龍鬼八部。天靈地祇。日月星宮。江河淮濟。名山大川。州城分野。社稷聰明。守護齋戒。正直神司。惟愿聞今奉請。降臨道場。堅守加
【現代漢語翻譯】 現代漢語譯本：如果（受戒之人）在人間，就能成為人中之王；如果生在天上，就能成為天中之王。生生世世都不會失去王位。《經》中說：『有犯戒的叫做菩薩，因為有戒可破；沒有犯戒的叫做外道，因為沒有戒可破。』第六，受胎殊勝。受戒的人如果在母胎中，常有天龍善神共同守護。第七，神通殊勝。受戒的人因為持戒的力量，能夠攪動長河變為酥酪，變大地為黃金，能在一念之間超越千生，能於一日之內度化無數眾生。第八，果報殊勝。受戒的人就是菩薩，當生於蓮華藏海，受法性之身。一旦得到真常，就永遠不會退轉。如上廣泛引用各種經典，為各位佛子開發修行之門。愿今天各位都能在此座上，納受清凈戒法，永遠作為（眾生）渡河的橋樑，作為見佛的因緣，作為往生凈土的資糧。
第三，請聖證明
現前的大眾，我現在既然為大家說法開導，大家須懷著歡喜仰慕之心，接下來更要迎請聖眾，降臨道場，證明護念。你們各自須專心一致，跟隨我的聲音奉請（先啟白）。
維太歲某年某月日，南閻浮提（Sān்ba-dvīpa，我們所居住的這個世界）大宋國某州縣某處。今有眾多男女，各自發精誠之心，共同稟受清凈戒律，邀請三寶（佛、法、僧）和一切聖賢，愿賜予護持。希望能夠感應降臨。
一心奉請，盡虛空界微塵剎中，一切諸佛真應二身，一切道法，大小兩乘，三乘等侶，一切聖賢。惟愿聽聞今日奉請，降臨道場，證明受戒。
一心奉請，護法諸天，功德大辯，梵釋四王（catvāro mahārājāḥ，佛教的護世四天王），龍鬼八部（aṣṭa-nāgarāja，佛教中八類非人護法神），天靈地祇，日月星宮，江河淮濟，名山大川，州城分野，社稷聰明，守護齋戒，正直神司。惟愿聽聞今日奉請，降臨道場，堅守加護。
【English Translation】 English version: If (the one who receives the precepts) is in the human realm, they will become the king among humans; if they are born in the heavens, they will become the king among the heavens. In every birth, they will not lose their royal position. The Sutra says: 'One who violates precepts is called a Bodhisattva, because there are precepts to be broken; one who does not violate precepts is called a heretic, because there are no precepts to be broken.' Sixth, the auspiciousness of conception. If a person who has received the precepts is in the womb, they are constantly protected by dragons, gods, and benevolent spirits. Seventh, the auspiciousness of supernatural powers. Because of the power of upholding the precepts, a person who has received the precepts can stir the long river into ghee, transform the earth into gold, transcend thousands of lifetimes in a single thought, and liberate countless beings in a single day. Eighth, the auspiciousness of karmic rewards. A person who has received the precepts is a Bodhisattva, destined to be born in the Lotus Treasury Sea, receiving the Dharma-nature body. Once they attain true constancy, they will never regress. As quoted extensively from various sutras above, to develop the path of practice for all Buddha's disciples. May all of you today, on this seat, receive the pure precepts, and forever be a bridge (for beings) to cross the river, as a cause for seeing the Buddha, and as provisions for being born in the Pure Land.
Third, Inviting the Saints to Witness
The present assembly, now that I have expounded the Dharma and enlightened you, you must cherish joy and admiration. Next, we will invite the holy assembly to descend upon the Dharma assembly, to witness and protect. Each of you must concentrate your mind and follow my voice to invite (first, make a report).
On this day of this month of this year, in this place of this county of this state of the Great Song Kingdom in Jambudvipa (Sān்ba-dvīpa, the world we live in). Today, many men and women, each with sincere hearts, jointly receive the pure precepts, inviting the Three Jewels (Buddha, Dharma, Sangha) and all the sages and worthies, wishing for their protection. May they be moved to descend.
With one mind, we invite all Buddhas, in their true and responsive bodies, in the dust-mote realms of the exhausted space, all the Dharma, the Great and Small Vehicles, the companions of the Three Vehicles, all the sages and worthies. May they hear our invitation today, descend upon the Dharma assembly, and witness the receiving of precepts.
With one mind, we invite the Dharma-protecting devas, the meritorious and eloquent, the Four Heavenly Kings (catvāro mahārājāḥ, the Four Guardian Kings of Buddhism), the Eight Classes of Dragons and Spirits (aṣṭa-nāgarāja, eight types of non-human Dharma protectors in Buddhism), the spirits of heaven and earth, the sun, moon, and stars, the rivers, the famous mountains and great rivers, the divisions of states and cities, the intelligent deities of the land and grain, the upright deities who guard the precepts. May they hear our invitation today, descend upon the Dharma assembly, and firmly protect us.
護。
一心奉請。十方法界六道四生。三才九類。一切含情。現前受戒合道場人。住居香火本命星辰。生身父母上代宗親。惟愿承三寶力。俱到道場。同沾戒善。
第四授三歸依
上來召請三寶百靈。降臨道場。同資戒善。當知此戒不間男子女人。凡聖普會。幽顯同沾。乃至畜生。但解法師語者。皆得受之。不同小乘但盡形壽。此菩薩戒。從今一受直至成佛。永無失墜。此下更為大眾。翻邪向正。受三歸依法。當知三寶乃一切眾生之敬田。若能至誠恭敬歸向。則能發生一切善法功德。然三寶者有乎多種。一曰住持三寶。二曰別相三寶。三曰一體三寶。言住持者。泥龕塑畫是佛寶。黃卷赤軸是法寶。剃髮染衣是僧寶。言別相者。修行契證妙覺果德法報應化名佛寶。所說八萬四千法藏十二部經名法寶。等覺已還三乘聖賢名僧寶。言一體者。上至諸佛。下至蠢動。無不具此三寶也。所謂實相妙體即一而三。名秘密藏。如世珍琦。通名為寶。即今諸人本有覺性是佛寶。此性無染清凈是法寶。此性柔和無諍是僧寶。今勸諸人。不得自輕。人人本具斯理。一一鹹得成佛。如來由修證此一體三寶故。而能運大神通。興諸佛事。此之三寶在汝身中。如水凝冰。棄冰求水。無有是處。若欲融冰。善宜方便。擬趣佛果。
【現代漢語翻譯】 現代漢語譯本： 護。
一心奉請。十方法界六道四生（六道：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道；四生：胎生、卵生、濕生、化生）。三才九類（三才：天、地、人；九類：佛教將眾生分為九類），一切有情眾生。現在前來受戒的道場眾人，以及居住地的香火神祇，本命星辰，生身父母和歷代宗親。惟愿仰仗三寶（佛、法、僧）的力量，都來到道場，一同獲得戒律的利益。
第四 授三歸依
上面召請了三寶和諸位神靈，降臨道場，一同積累戒律的功德。應當知道這個戒律不分男女，凡人和聖人都普遍參與，顯性和隱性的眾生都一同受益。乃至畜生，只要能聽懂法師的語言，都可以受持。這不同於小乘戒只到生命結束為止，這個菩薩戒，從今天受持開始直到成佛，永遠不會失去。下面更為大眾，轉變邪念，歸向正道，受持三歸依法。應當知道三寶是一切眾生種福田的地方。如果能夠至誠恭敬地歸依，就能產生一切善法功德。然而三寶有多種：一是住持三寶，二是別相三寶，三是一體三寶。所謂住持三寶，泥塑木雕的佛像是佛寶，寫在黃色卷軸上的經書是法寶，剃了頭髮穿著僧衣的出家人是僧寶。所謂別相三寶，修行證悟了妙覺果德、法身、報身、應化身，稱為佛寶。所說的八萬四千法藏、十二部經，稱為法寶。等覺菩薩以及三乘聖賢，稱為僧寶。所謂一體三寶，上至諸佛，下至蠕動的眾生，沒有不具備這三寶的。所謂實相妙體，即一而三，名為秘密藏。如同世間的珍寶，統稱為寶。就是現在各位本有的覺性是佛寶，這個覺性沒有污染，清凈光明是法寶，這個覺性柔和，沒有爭端是僧寶。現在勸告各位，不要輕視自己，人人本來就具備這個道理，人人都可以成佛。如來就是因為修證了這個一體三寶，所以能夠運用大神通，興辦各種佛事。這個三寶就在你們的身中，如同水凝結成冰，拋棄冰去尋找水，是沒有這樣的道理的。如果想要融化冰，最好使用方便的方法。想要達到佛的果位，
【English Translation】 English version: Protect.
With one mind, I invite. The ten directions, the six realms and four births (Six realms: the realms of gods, humans, asuras, animals, hungry ghosts, and hell; Four births: born from the womb, born from eggs, born from moisture, and born by transformation). The three realms and nine categories (Three realms: heaven, earth, and man; Nine categories: Buddhism divides sentient beings into nine categories), all sentient beings with feelings. Those present at the Dharma assembly to receive the precepts, the local deities of their residences, their natal stars, their parents, and their ancestors. May they, by the power of the Three Jewels (Buddha, Dharma, Sangha), all come to the Dharma assembly and share in the merits of the precepts.
Fourth: Transmission of the Three Refuges
We have invited the Three Jewels and all the spirits to descend upon this Dharma assembly and together accumulate the merits of the precepts. Know that these precepts are not limited to men or women, but are universally available to both ordinary and enlightened beings, visible and invisible beings alike. Even animals, if they understand the Dharma master's words, can receive them. This differs from the Hinayana precepts, which only last for the duration of one's life. These Bodhisattva precepts, once received, last until one attains Buddhahood and will never be lost. Now, for the sake of the assembly, we will turn away from wrong views and towards the right path, receiving the Three Refuges. Know that the Three Jewels are the fields of merit for all sentient beings. If one can sincerely and respectfully take refuge in them, one can generate all good dharmas and merits. However, there are various kinds of Three Jewels: first, the Dwelling Three Jewels; second, the Distinctive Three Jewels; and third, the Unified Three Jewels. The Dwelling Three Jewels are: clay or wooden Buddha images are the Buddha Jewel; yellow scrolls and red-axis scriptures are the Dharma Jewel; and those who have shaved their heads and wear monastic robes are the Sangha Jewel. The Distinctive Three Jewels are: the cultivation and realization of the wonderful enlightenment, the Dharma body, the Reward body, and the Manifestation body are called the Buddha Jewel. The eighty-four thousand Dharma teachings and the twelve divisions of scriptures are called the Dharma Jewel. Bodhisattvas of Equal Enlightenment and the sages of the Three Vehicles are called the Sangha Jewel. The Unified Three Jewels are: from the Buddhas above to the smallest creatures below, none lack these Three Jewels. The true nature of reality is one and yet three, called the Secret Treasury. Like precious jewels in the world, they are all called treasures. The inherent awareness that each of you possesses is the Buddha Jewel. This nature is undefiled and pure, which is the Dharma Jewel. This nature is gentle and without strife, which is the Sangha Jewel. Now I urge you all not to underestimate yourselves. Everyone inherently possesses this principle, and everyone can attain Buddhahood. It is because the Tathagata cultivated and realized this Unified Three Jewels that he was able to wield great supernatural powers and perform all kinds of Buddha activities. These Three Jewels are within you, like water congealing into ice. To abandon the ice and seek water is not the way. If you want to melt the ice, it is best to use skillful means. If you want to attain the fruit of Buddhahood,
非修不克。今既覺知此體。正向此寶作歸依處。
弟子(某甲)愿從今日盡未來際。歸依佛兩足尊。歸依法離欲尊。歸依僧眾中尊(三說)。
上來雖為歸依。若不結歸。法不圓滿。理須三番結歸。
弟子(某甲)歸依佛竟。歸依法竟。歸依僧竟(三說)。
從今已往。稱佛為師。更不歸依邪魔外道。惟愿三寶哀憐攝受。慈憫故(三說)。
第五召請聖師
上來已受三歸依竟。而(某)但為傳戒之人。今當更為現前大眾。奉請釋迦世尊等五座聖師。降臨道場。向諸佛菩薩之前。求哀懺悔。問于遮難。方堪秉法。然請師之法理合自陳。想汝未能。我今教汝。汝當虔心。切莫容易。
弟子(某甲)一心奉請釋迦如來。為得戒和尚。我依和尚故。得受菩薩戒。慈慜故。
弟子(某甲)一心奉請文殊師利菩薩。為羯么阿阇梨。我依羯么阿阇梨故。得受菩薩戒。慈慜故。
弟子(某甲)一心奉請彌勒菩薩。為教授阿阇梨。我依教授阿阇梨故。得受菩薩戒。慈慜故。
弟子(某甲)一心奉請十方諸佛。為尊證師。我依尊證師故。得受菩薩戒。慈慜故。
弟子(某)一心奉請諸大菩薩。為同學侶。我依同學侶故。得受菩薩戒。慈慜故。
第六白佛乞戒
【現代漢語翻譯】 現代漢語譯本： 不通過修行是無法證得的。現在既然已經覺悟了這個身體的真相，就應該把這個寶貴的自性作為歸依之處。
弟子（某甲）愿從今日起直到未來，歸依佛兩足尊（佛是具足智慧和福德的至尊）。歸依法離欲尊（法是遠離貪慾的至尊）。歸依僧眾中尊（僧是所有僧眾中的至尊）（重複三次）。
以上雖然已經做了歸依，如果不做結歸，這個法就不圓滿。所以必須三次結歸。
弟子（某甲）歸依佛完畢。歸依法完畢。歸依僧完畢（重複三次）。
從今以後，稱佛為老師，不再歸依邪魔外道。只希望三寶（佛、法、僧）哀憐我，攝受我，慈悲憐憫我（重複三次）。
第五，召請聖師
以上已經受了三歸依。而我（某）只是傳戒的人。現在應當為現前的大眾，奉請釋迦世尊（Sakyamuni Buddha）等五座聖師，降臨道場。在諸佛菩薩面前，求哀懺悔，詢問是否有受戒的障礙，才能秉持戒法。然而，請師的方法理應自己陳述，想必你們還不能。我現在教你們，你們應當虔誠，切莫輕率。
弟子（某甲）一心奉請釋迦如來（Sakyamuni Tathagata），為得戒和尚（preceptor）。我依靠和尚的緣故，才能得受菩薩戒。因為和尚的慈悲憐憫。
弟子（某甲）一心奉請文殊師利菩薩（Manjushri Bodhisattva），為羯么阿阇梨（karma acharya，羯磨阿阇梨是教授戒律儀軌的阿阇梨）。我依靠羯么阿阇梨的緣故，才能得受菩薩戒。因為羯么阿阇梨的慈悲憐憫。
弟子（某甲）一心奉請彌勒菩薩（Maitreya Bodhisattva），為教授阿阇梨（teaching acharya，教授阿阇梨是教授戒法內容的阿阇梨）。我依靠教授阿阇梨的緣故，才能得受菩薩戒。因為教授阿阇梨的慈悲憐憫。
弟子（某甲）一心奉請十方諸佛，為尊證師（honorable certifying teachers）。我依靠尊證師的緣故，才能得受菩薩戒。因為尊證師的慈悲憐憫。
弟子（某）一心奉請諸大菩薩，為同學侶（fellow practitioners）。我依靠同學侶的緣故，才能得受菩薩戒。因為同學侶的慈悲憐憫。
第六，稟白佛陀，祈求戒律
【English Translation】 English version: It cannot be attained without cultivation. Now that you have realized the truth of this body, you should take this precious nature as your refuge.
Disciple (name) vows from this day until the end of future, to take refuge in the Buddha, the Honored One with two feet (Buddha is the supreme being with both wisdom and merit). To take refuge in the Dharma, the Honored One free from desires (Dharma is the supreme being free from greed). To take refuge in the Sangha, the Honored One among the assembly (Sangha is the supreme being among all assemblies) (repeat three times).
Although the refuge has been taken above, if the conclusion is not made, the Dharma will not be complete. Therefore, it is necessary to conclude the refuge three times.
Disciple (name) has completed taking refuge in the Buddha. Has completed taking refuge in the Dharma. Has completed taking refuge in the Sangha (repeat three times).
From now on, I will regard the Buddha as my teacher and will no longer take refuge in demons or heretical paths. I only hope that the Three Jewels (Buddha, Dharma, Sangha) will have compassion on me, accept me, and have mercy on me (repeat three times).
Fifth, Inviting the Holy Teachers
The Three Refuges have been taken above. However, I (name) am only the one who transmits the precepts. Now, for the present assembly, I shall invite Sakyamuni Buddha (Sakyamuni Buddha) and the other five Holy Teachers to descend upon this sacred ground. Before all the Buddhas and Bodhisattvas, we will seek repentance, and inquire about any obstacles to receiving the precepts, so that we may be qualified to uphold the Dharma. However, the method of inviting the teachers should be stated by yourselves, but I suppose you are not yet able to do so. I will teach you now, and you should be sincere and not be careless.
Disciple (name) wholeheartedly invites Sakyamuni Tathagata (Sakyamuni Tathagata) to be my Preceptor. I rely on the Preceptor to receive the Bodhisattva precepts. Because of the Preceptor's compassion.
Disciple (name) wholeheartedly invites Manjushri Bodhisattva (Manjushri Bodhisattva) to be my Karma Acharya (karma acharya, Karma Acharya is the Acharya who teaches the rituals of precepts). I rely on the Karma Acharya to receive the Bodhisattva precepts. Because of the Karma Acharya's compassion.
Disciple (name) wholeheartedly invites Maitreya Bodhisattva (Maitreya Bodhisattva) to be my Teaching Acharya (teaching acharya, Teaching Acharya is the Acharya who teaches the content of precepts). I rely on the Teaching Acharya to receive the Bodhisattva precepts. Because of the Teaching Acharya's compassion.
Disciple (name) wholeheartedly invites all the Buddhas of the ten directions to be my Honorable Certifying Teachers (honorable certifying teachers). I rely on the Honorable Certifying Teachers to receive the Bodhisattva precepts. Because of the Honorable Certifying Teachers' compassion.
Disciple (name) wholeheartedly invites all the great Bodhisattvas to be my Fellow Practitioners (fellow practitioners). I rely on the Fellow Practitioners to receive the Bodhisattva precepts. Because of the Fellow Practitioners' compassion.
Sixth, Reporting to the Buddha and Requesting the Precepts
上來所請五座聖師。具大慈悲他心道眼。憐愍眾生。拔苦與樂。必降道場。更為諸人。白佛乞戒。汝等各須志誠對佛合掌諦聽作白(下座白佛)。
仰白五座聖師十方盡虛空遍法界一切諸佛大地菩薩僧。此娑婆世界某國州縣諸弟子等。求我恭白諸佛菩薩乞受三聚凈戒。此諸弟子已是真實發菩提心。能生深信。於此凈戒誓願學行。惟愿諸佛諸大菩薩。憐慜施與三聚凈戒(三白竟歸本座)。
第七懺悔罪愆
上來恭白聖師已竟。將受戒法。疇念。汝等自從無始已來煩惱厚重。無惡不為。身心不凈。然此戒法乃是白凈之法。身器清凈方堪求受。是故應當求哀懺悔。如洗故衣方堪受色。矧乎如來滅度二千餘年。正法隱沒。邪風廣扇生。當此時。雖見佛聞法。不生信樂者有之。良由無明所覆見網交纏。若不改往修來。何由還源複本。以是因緣。今日道場同於佛前。發露罪根。各須一心志誠懺悔。
弟子(某甲)至心懺悔。自從無始至於今日。未識佛時。未聞法時。未遇僧時。不信因果。汩沒死生。動身口意。無惡不為。遇不善緣。近惡知識。乃至焚燒塔寺。誹謗大乘。侵損常住。污梵誣僧。犯諸禁戒。作不律儀十惡五逆輕重罪愆。身業不善。行殺盜淫。口業不善。妄言綺語惡口兩舌。意業不善。
【現代漢語翻譯】 現代漢語譯本： 現在開始迎請五位聖師（指戒和尚、羯磨阿阇黎、教授阿阇黎等五位），他們具有廣大的慈悲心和他心通的道眼，憐憫眾生，拔除眾生的痛苦並給予快樂。他們必定會降臨道場，為你們各位，向佛陀祈請戒律。你們各自必須以至誠之心，面對佛陀合掌，仔細聆聽（下座者向佛陀稟白）。
恭敬地稟告五位聖師、十方盡虛空遍法界一切諸佛、大地菩薩僧。此娑婆世界某國州縣的諸位弟子等，祈求我恭敬地稟白諸佛菩薩，乞求授予三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒）。這些弟子已經是真實地發起了菩提心，能夠生起深刻的信心，對於這清凈的戒律誓願學習和奉行。惟愿諸佛、諸大菩薩，憐憫並施與三聚凈戒。（稟白三遍后回到本座）。
第七 懺悔罪過
以上恭敬地稟告聖師已經完畢，接下來將要接受戒法。仔細想想，你們自從無始以來，煩惱深重，沒有不做的惡事，身心不清凈。然而這戒法乃是清白潔凈之法，只有身器清凈才能求受。因此，應當求哀懺悔，如同洗滌舊衣服才能接受染色。更何況如來滅度已經兩千多年，正法隱沒，邪風廣泛盛行。在這樣的時代，即使見到佛、聽聞佛法，也不生起信樂的人也有。這是由於無明所覆蓋，見解之網相互纏繞。如果不改正過去的錯誤，修習未來的善行，如何能夠返回本源？因此，今日在道場中，一同在佛前，發露罪根，各自必須一心至誠地懺悔。
弟子（某甲）至誠懺悔。自從無始以來直到今日，未認識佛時，未聽聞佛法時，未遇到僧時，不相信因果，沉溺於生死輪迴。動身口意，沒有不做的惡事。遇到不善的因緣，親近惡知識，乃至焚燒塔寺，誹謗大乘，侵損常住（寺院財產），玷污清凈的比丘，誣陷僧人，違犯各種禁戒，做出不合戒律的十惡、五逆、輕重罪過。身業不善，行殺盜淫。口業不善，妄言、綺語、惡口、兩舌。意業不善。
【English Translation】 English version: Now, we invite the five venerable masters (referring to the Preceptor, the Karmacharya, the Acarya, etc.), who possess great compassion and the divine eye of knowing others' minds. They have compassion for all beings, removing their suffering and giving them joy. They will surely descend upon this sacred ground to request the precepts from the Buddha on behalf of all of you. Each of you must sincerely face the Buddha, join your palms, and listen attentively (the one who descends from the seat makes a report to the Buddha).
Respectfully reporting to the five venerable masters, all Buddhas throughout the ten directions, pervading all of space and the Dharma realm, and the great Bodhisattvas and Sangha. The disciples of a certain country, state, and county in this Saha world, request me to respectfully report to all Buddhas and Bodhisattvas, seeking to receive the Three Pure Precepts (the precepts of restraining from evil, cultivating good, and benefiting sentient beings). These disciples have already truly generated the Bodhi mind and are able to generate deep faith. They vow to learn and practice these pure precepts. May all Buddhas and great Bodhisattvas have compassion and bestow the Three Pure Precepts. (Reporting three times and returning to the seat).
Seventh: Repenting of Transgressions
Having respectfully reported to the venerable masters, we are now about to receive the precepts. Consider carefully, since beginningless time, your afflictions have been heavy, and there is no evil you have not committed. Your body and mind are impure. However, these precepts are pure and clean, and only a pure vessel can receive them. Therefore, you should seek to repent with sorrow, just as washing old clothes is necessary before they can be dyed. Moreover, more than two thousand years have passed since the Tathagata entered Nirvana, the Proper Dharma is hidden, and evil winds are widely prevalent. In such times, there are those who, even when seeing the Buddha and hearing the Dharma, do not generate faith and joy. This is because they are covered by ignorance and entangled in the net of views. If you do not correct past mistakes and cultivate future good deeds, how can you return to the source? Therefore, today in this sacred ground, together before the Buddha, reveal the roots of your sins. Each of you must sincerely repent with one mind.
Disciple (name) sincerely repents. From beginningless time until today, when I did not know the Buddha, did not hear the Dharma, did not encounter the Sangha, I did not believe in cause and effect, and I was immersed in the cycle of birth and death. Moving my body, mouth, and mind, there was no evil I did not commit. Encountering unwholesome conditions, associating with evil friends, even burning pagodas and temples, slandering the Mahayana, encroaching upon the permanent dwelling (monastery property), defiling pure monks, falsely accusing the Sangha, violating various precepts, committing unwholesome deeds, the ten evils, the five rebellious acts, and minor and major transgressions. My bodily karma was unwholesome, engaging in killing, stealing, and sexual misconduct. My verbal karma was unwholesome, engaging in false speech, embellished speech, harsh speech, and divisive speech. My mental karma was unwholesome.
起貪瞋癡。殺父。殺母。殺阿羅漢。破和合僧。出佛身血。自作教他。見聞隨喜。如是等罪無量無邊。今日披陳發露懺悔。惟愿三寶同賜哀憐。令我罪根一念霜融悉皆清凈。
第八問無遮難
上來奉為諸人行懺悔法。身器清涼堪受凈戒。當受此戒。準經所說。若有七遮。即不得受。良由七種逆罪能障凈戒。併名為遮。我今一一垂問。汝等有即言有。無即言無。當如實答。
汝曾出佛身血否(答云無。此下列同此答)。汝曾殺父否。汝曾殺母否。汝曾殺得戒和尚否。汝曾殺阿阇梨否。汝曾破羯么轉法輪僧否。汝曾殺阿羅漢否。
第九羯么授戒
喜汝諸人無上七種遮難。已是納戒之器。眾聖同慶凡俗俱忻。千生萬劫得幸遭逢。今則正當羯么受戒。須知此戒乃是十方三世諸佛菩薩積劫熏修。無量功德之所成就。汝等諸人當起深心生乎難遭之想。必使此法一念圓成。今正是時。切在翹勤傾仰。如器盛物。不得差泄。以是因緣。諦聽諦聽。
佛子(某甲)一眾人等諦聽。汝今於我所。求受一切菩薩凈戒一切菩薩學處。所謂攝律儀戒。攝善法戒。饒益有情戒。此諸凈戒此諸學處。過去一切菩薩。已受已學已解已行已成。未來一切菩薩。當受當學當解當行當成。現在一切菩薩。今受今學今解今
【現代漢語翻譯】 現代漢語譯本： 生起貪婪、嗔恨、愚癡。殺害父親。殺害母親。殺害阿羅漢（Arahan，已證悟的聖者）。破壞僧團的和合。使佛陀流血。自己做，教唆他人做，見聞后隨喜。像這樣的罪過，無量無邊。今日全部披陳出來，發露懺悔。只願三寶（Buddha，Dharma，Sangha）一同賜予哀憐，使我的罪根像霜遇到陽光一樣融化，全部清凈。
第八問：有無遮難
上面是為各位行懺悔之法，身體清凈涼爽，堪能接受凈戒。當要接受此戒時，按照經典所說，若有七種遮難，就不能得受。因為這七種逆罪能夠障礙凈戒，都被稱為遮難。我現在一一垂問，你們有就說有，沒有就說沒有，應當如實回答。
你是否曾使佛陀流血？（回答：沒有。以下列舉的都如此回答）。你是否曾殺害父親？你是否曾殺害母親？你是否曾殺害得戒和尚（Upadhyaya，戒師）？你是否曾殺害阿阇梨（Acarya，導師）？你是否曾破壞羯磨（Karma，業）轉法輪僧？你是否曾殺害阿羅漢？
第九羯磨授戒
慶幸你們各位沒有以上七種遮難，已經是能夠納戒的法器。眾聖同聲慶賀，凡俗都感到歡欣。千生萬劫難得遭遇，現在正是羯磨受戒的時候。須知此戒是十方三世諸佛菩薩積累劫數熏修，無量功德所成就的。你們各位應當發起深心，生起難遭難遇的想法，務必使此法在一念之間圓滿成就。現在正是時候，務必翹勤傾仰，如器皿盛放物品，不得有絲毫差錯泄露。因為這個因緣，仔細聽，仔細聽。
佛子（某甲）等眾人仔細聽。你們現在於我這裡，求受一切菩薩凈戒、一切菩薩學處，也就是攝律儀戒（Samvara-sila），攝善法戒（Kusala-dharma-sila），饒益有情戒（Sattvartha-kriya-sila）。這些凈戒，這些學處，過去一切菩薩，已經受持、已經學習、已經理解、已經奉行、已經成就。未來一切菩薩，將要受持、將要學習、將要理解、將要奉行、將要成就。現在一切菩薩，現在受持、現在學習、現在理解
【English Translation】 English version: Arousing greed, hatred, and delusion. Killing one's father. Killing one's mother. Killing an Arahan (Arahan, an enlightened saint). Disrupting the harmony of the Sangha (Sangha, monastic community). Shedding the blood of the Buddha (Buddha, the enlightened one). Doing it oneself, instigating others to do it, rejoicing upon seeing or hearing about it. Such sins are immeasurable and boundless. Today, I lay them all bare and confess with repentance. I only wish that the Triple Gem (Buddha, Dharma, Sangha) would bestow compassion, causing the roots of my sins to melt away like frost in the sun, becoming completely pure.
Eighth Question: Absence of Obstacles
Above, I have performed the repentance ritual for everyone, making your bodies pure and cool, capable of receiving the pure precepts. When receiving these precepts, according to the scriptures, if there are seven obstacles, one cannot receive them. This is because these seven heinous sins can obstruct the pure precepts and are called obstacles. Now, I will ask each one of you. If you have committed any, say 'yes'; if not, say 'no'. You must answer truthfully.
Have you ever shed the blood of the Buddha? (Answer: No. The following questions are answered similarly). Have you ever killed your father? Have you ever killed your mother? Have you ever killed your Upadhyaya (Upadhyaya, preceptor)? Have you ever killed your Acarya (Acarya, teacher)? Have you ever disrupted the Karma (Karma, action) turning of the Dharma wheel of the Sangha? Have you ever killed an Arahan?
Ninth: Karma for Bestowing Precepts
I rejoice that all of you are free from the above seven obstacles and are vessels capable of receiving the precepts. All the saints rejoice together, and ordinary people are delighted. It is a rare encounter in thousands of lifetimes. Now is the right time to receive the precepts through Karma. Know that these precepts are accumulated and cultivated over countless eons by Buddhas and Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) of the ten directions and three times, achieved through immeasurable merits. All of you should generate a deep mind, giving rise to the thought of how rare and difficult it is to encounter this. You must ensure that this Dharma is perfectly accomplished in a single thought. Now is the time, so be diligent and reverent, like a vessel holding objects, without any leakage or error. Because of this cause and condition, listen carefully, listen carefully.
Buddha's children (name) and all others, listen carefully. Now, in my presence, you seek to receive all the pure Bodhisattva precepts and all the Bodhisattva trainings, namely the Samvara-sila (Samvara-sila, precepts of restraint), the Kusala-dharma-sila (Kusala-dharma-sila, precepts of accumulating good dharmas), and the Sattvartha-kriya-sila (Sattvartha-kriya-sila, precepts of benefiting sentient beings). These pure precepts, these trainings, all past Bodhisattvas have already received, already learned, already understood, already practiced, and already accomplished. All future Bodhisattvas will receive, will learn, will understand, will practice, and will accomplish. All present Bodhisattvas are now receiving, now learning, now understanding
行今成。當來作佛。汝等從今身至於佛身。于其中間不得犯。能持否(三說。並答云能持)。
汝等諸佛子須信。初番羯么已成。十方世界妙善戒法。由心業力。悉皆震動。
此是第二番羯么已成。十方世界妙善戒法。猶如虛空。如雲如蓋。覆汝頂上。
此是第三番羯么已成。而此戒法從汝頂門流入身心。非色非心。無形無相。不覺不知。充滿正報。當知汝身汝心即是無邊功德之聚。各須於三寶前生大慶快。切在志心護持。勿令毀犯。
第十略說戒相
諸佛子等。上來依法授汝三聚妙戒竟。雖已得法。汝必未能諳于持犯之相。我今依梵網經十重四十八輕戒相。一一宣說。汝當諦聽。
第一不得殺生。若自殺。教人殺。無慈悲心。非真菩薩。若有犯者得波羅夷罪。汝等從今身至佛身。于其中間不得犯。能持否(答云能持下去例此)。
第二不得偷盜。若自若他。乃至鬼神官物一針一草。不得故盜。犯波羅夷罪。汝能持否。
第三不得行邪淫。男子不得背己妻房。女人不得背夫通外。當以凈法佈施眾生。汝能持否。
第四不得妄語。有則言有。無則言無。不得為利妄語巧生誑妄言。須真實。汝能持否。
第五不得酤賣諸酒。酒是昏亂起過之物。飲則昏蔽正
【現代漢語翻譯】 現代漢語譯本： 現在你們已經成就了。將來會成佛。你們從現在起直到成佛，在這期間不得違犯（戒律）。能夠受持嗎？（重複三次，並回答說能夠受持）。
你們這些佛子必須相信，初番羯磨（karma，業）已經完成。十方世界微妙的善戒之法，由你們的心和業力，全部震動。
這第二番羯磨已經完成。十方世界微妙的善戒之法，猶如虛空，如雲如蓋，覆蓋在你們的頭頂上。
這第三番羯磨已經完成。而這戒法從你們的頂門流入身心。非色非心，無形無相，不覺不知，充滿正報（vipāka，果報）。應當知道你們的身心就是無邊功德的聚集。各自須在三寶（triratna，佛法僧）前生大慶快。務必志心護持，不要使之毀犯。
第十 略說戒相
諸位佛子，以上依法授予你們三聚妙戒（tri-saṃvara，三種戒律）完畢。雖然已經得法，你們必定還不能熟悉持戒和犯戒的相狀。我現在依照《梵網經》十重四十八輕戒相，一一宣說。你們應當仔細聽。
第一不得殺生。無論是自己殺，教唆他人殺，沒有慈悲心，都不是真正的菩薩（bodhisattva）。若有違犯者，得波羅夷罪（pārājika，斷頭罪）。你們從現在起直到成佛，在這期間不得違犯。能夠受持嗎？（回答說能夠受持，下同）。
第二不得偷盜。無論是自己的還是他人的，乃至鬼神或官府的東西，一針一草，都不得故意偷盜。犯波羅夷罪。你們能夠受持嗎？
第三不得行邪淫。男子不得背叛自己的妻子，女子不得背叛丈夫與外人通姦。應當以清凈之法佈施眾生。你們能夠受持嗎？
第四不得妄語。有就說有，沒有就說沒有。不得爲了利益而妄語，巧妙地編造謊言。必須真實。你們能夠受持嗎？
第五不得酤賣諸酒。酒是使人昏亂，引起過失的東西。飲酒則會昏蔽正念。
【English Translation】 English version: Now you have achieved it. You will become Buddhas in the future. From now until you become Buddhas, you must not violate (the precepts) during this period. Can you uphold them? (Repeated three times, and answer that you can uphold them).
You, all Buddha's disciples, must believe that the first karma (karma) has been completed. The wonderful and virtuous precepts of the ten directions are all shaken by the power of your minds and karma.
This second karma has been completed. The wonderful and virtuous precepts of the ten directions, like the void, like clouds and canopies, cover the top of your heads.
This third karma has been completed. And these precepts flow from the top of your heads into your body and mind. Neither form nor mind, without shape or form, unknowingly, filling the proper retribution (vipāka). You should know that your body and mind are the gathering of boundless merits. Each must generate great joy before the Three Jewels (triratna). Be sure to uphold them with all your heart, and do not let them be violated.
Tenth Briefly Speaking of the Characteristics of the Precepts
All Buddha's disciples, the above has completed the transmission of the Three Clusters of Pure Precepts (tri-saṃvara) to you according to the Dharma. Although you have already obtained the Dharma, you must not yet be familiar with the characteristics of upholding and violating the precepts. I will now explain each of the ten major and forty-eight minor precepts according to the Brahma Net Sutra. You should listen carefully.
First, you must not kill. Whether you kill yourself or instigate others to kill, without compassion, you are not a true Bodhisattva (bodhisattva). If you violate this, you will incur the pārājika offense (pārājika). From now until you become Buddhas, you must not violate this during this period. Can you uphold this? (Answer that you can uphold this, and so on below).
Second, you must not steal. Whether it is your own or someone else's, even the things of ghosts, spirits, or officials, not even a needle or a blade of grass, you must not intentionally steal. You will incur the pārājika offense. Can you uphold this?
Third, you must not engage in sexual misconduct. Men must not betray their wives, and women must not betray their husbands by committing adultery with outsiders. You should give to sentient beings with pure Dharma. Can you uphold this?
Fourth, you must not lie. If there is, say there is; if there is not, say there is not. You must not lie for the sake of profit, cleverly fabricating falsehoods. You must be truthful. Can you uphold this?
Fifth, you must not sell any kind of alcohol. Alcohol is something that confuses people and causes faults. Drinking alcohol will obscure right mindfulness.
性。能生三十六種過失。汝能持否。
第六不得說人過非。乃至師長朋友當爲掩惡揚善。汝今能持否。
第七不得自讚毀他。當須惡事自向己。好事與他人。從今不得贊毀。汝能持否。
第八不得慳吝財法。若人來求。隨己所有。悉當與之。從今不得慳吝。汝能持否。
第九不得生瞋恚心。一念瞋火能燒無量功德。死墮蛇中。由瞋招致。汝能持否。
第十不得譭謗三寶。而三寶于諸眾生有大恩德。乃是敬田。不當譭謗。汝能持否。
此上略示十重戒相。四十八輕既多。不能一一敷揚。現前大眾聽受此法。事非等閑。切在覺世無常修行眾善。庶得以此莊嚴凈土命終決取往生。方知唸佛受戒功勛不可得而思議者矣。
第十一發弘誓願
現前諸人今日既已得戒。當鬚髮起度生之心。良由世人自昔已來凡所作為皆是自己邊事。不能發一念利他之心。所以輪迴六道。福慧微薄。今既受持大戒。已后必須發菩提心起四弘誓願。此四弘者諸佛所師。諸佛由茲而成正覺。菩提此翻為道。以道為心故名道心。發此道心。依乎四教境智不同。今依圓教無作四諦。以發道心。此道心者。即與十方諸佛及一切眾生之心等無有異。故華嚴云。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別
{ "translations": [ "現代漢語譯本：", "『性』（sexual activity）。能生三十六種過失。你能夠持守嗎？", "", "第六，不得說人過失是非。乃至師長朋友，應當為之掩蓋惡行，宣揚善事。你現在能夠持守嗎？", "", "第七，不得自我讚揚而詆譭他人。應當把壞事歸於自己，好事歸於他人。從今以後不得讚揚自己而詆譭他人。你能夠持守嗎？", "", "第八，不得吝惜財物和佛法。如果有人來求，應隨自己所有，全部給予。從今以後不得吝惜。你能夠持守嗎？", "", "第九，不得生起嗔恚之心。一念嗔火能燒燬無量功德，死後墮入蛇身，都是由嗔恚招致的。你能夠持守嗎？", "", "第十，不得譭謗三寶（佛、法、僧）。三寶對於一切眾生有大恩德，是值得尊敬的福田，不應當譭謗。你能夠持守嗎？", "", "以上簡略地說明了十重戒相。四十八輕戒條目繁多，不能一一詳細闡述。現在的大眾聽受此法，事情非同小可，務必覺悟世事無常，修行各種善事，或許能夠以此莊嚴凈土，命終時決定往生。方才知道唸佛受戒的功德不可思議。", "", "第十一，發弘誓願", "", "現在各位今日既然已經得戒，應當發起度化眾生的心。因為世人自古以來，凡所作為都是爲了自己，不能發一念利益他人的心，所以輪迴六道，福德和智慧都非常微薄。現在既然受持大戒，以後必須發菩提心，發起四弘誓願。這四弘誓願是諸佛的老師，諸佛由此而成正覺。菩提，翻譯為『道』。以道為心，所以名為道心。發起這個道心，依據四教（藏、通、別、圓）的境界和智慧不同。現在依據圓教的無作四諦來發起道心。這個道心，就與十方諸佛及一切眾生的心等同沒有差異。所以《華嚴經》說：『如心佛亦爾，如佛眾生然。心佛及眾生，是三無差別。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "'Sex'. It can generate thirty-six kinds of faults. Can you uphold this?", "", "Sixth, do not speak of others' faults or wrongdoings. Even for teachers and friends, you should conceal their evil deeds and promote their good deeds. Can you uphold this now?", "", "Seventh, do not praise yourself and slander others. You should attribute bad things to yourself and good things to others. From now on, do not praise yourself and slander others. Can you uphold this?", "", "Eighth, do not be stingy with wealth and the Dharma. If someone comes seeking, you should give them everything you have. From now on, do not be stingy. Can you uphold this?", "", "Ninth, do not give rise to anger. A single thought of anger can burn immeasurable merits. After death, you will fall into the body of a snake, all caused by anger. Can you uphold this?", "", "Tenth, do not slander the Three Jewels (Buddha, Dharma, Sangha). The Three Jewels have great kindness towards all beings and are worthy fields of merit. You should not slander them. Can you uphold this?", "", "The above briefly explains the ten major precepts. The forty-eight minor precepts are numerous and cannot be elaborated on one by one. The present assembly listening to this Dharma is no small matter. Be sure to awaken to the impermanence of the world, cultivate all kinds of good deeds, and perhaps you can use this to adorn the Pure Land, and at the end of life, be certain of rebirth there. Only then will you know that the merits of reciting the Buddha's name and receiving the precepts are inconceivable.", "", "Eleventh, Making Great Vows", "", "Now that you have received the precepts today, you should arouse the mind to liberate beings. Because people in the world have always acted for their own sake, unable to generate a single thought of benefiting others, they are thus trapped in the cycle of the six realms, with meager blessings and wisdom. Now that you have received the great precepts, you must henceforth generate the Bodhi mind and make the Four Great Vows. These Four Great Vows are the teachers of all Buddhas, and the Buddhas attain perfect enlightenment through them. Bodhi is translated as 'the Way'. Taking the Way as the mind is called the mind of the Way. Generating this mind of the Way depends on the different realms and wisdom of the Four Teachings (Tripitaka, Common, Distinct, Perfect). Now, based on the Non-Arising Four Noble Truths of the Perfect Teaching, generate the mind of the Way. This mind of the Way is equal and without difference from the minds of all Buddhas in the ten directions and all sentient beings. Therefore, the Avatamsaka Sutra says: 'As the mind, so is the Buddha; as the Buddha, so are sentient beings. The mind, the Buddha, and sentient beings are three without difference.'" ] }
。若知此心即是佛心亦即眾生之心。則事理不二。生佛一如。三諦天然。微妙寂絕。依此發心。是名真正。違茲立愿。愿不名普。故天臺云。發心僻越。萬行徒施是也。然則此心在理。同名佛心。理雖無別。事相天殊。故須學佛慈悲發起弘誓。上求佛道下化眾生。弘者廣也誓者制也。依四諦境廣制其心。先依苦諦境發一弘誓。眾生無邊誓願度。二依集諦境發一弘誓。煩惱無數誓願斷。三依道諦境發一弘誓。法門無量誓願學。四依滅諦境發一弘誓。佛道無上誓願成。現前諸人於一念凡心。全用佛境佛智。起此四弘。自利利他功不可量。憑此勝緣。求生上品凈土。宜各志誠隨聲發願。
弟子(某甲)今于諸佛菩薩像前。真正發菩提心。眾生無邊誓願度。煩惱無數誓願斷。法門無量誓願學。佛道無上誓願成(三說)。
第十二結撮迴向
上來施戒功德如虛空等法界。普為一切眾生。莊嚴實際。超脫輪迴。永證無生常住快樂。然後以此勝因。奉福護法諸天。三界賞罰。威德靈聰。現前眾信。住居香火。本命星辰。上代家先。生身父母。冤家債主。欠命負財。法界有情。俱沾利益所冀。地天交泰。清濁殊分。四海晏安。萬民樂業。風祥雨順。谷果豐成。次乞。現前男女戒善所資。常臻吉慶。災衰蕩散。福智云
【現代漢語翻譯】 現代漢語譯本：如果明白此心即是佛心，也即是眾生的心，那麼事和理就沒有分別，眾生和佛也是一樣的。三諦（空、假、中）自然具備，微妙而寂靜。依此發心，才叫做真正發菩提心。違背這個原則而立誓願，就不能稱為普愿。所以天臺宗說，『發心如果偏頗錯誤，即使修行萬行也是徒勞』。既然如此，此心在理上，同樣可以稱為佛心。理雖然沒有差別，但在事相上卻有天壤之別。所以必須學習佛的慈悲，發起廣大的誓願，向上追求佛道，向下化度眾生。『弘』是廣大的意思，『誓』是約束的意思。依據四諦的境界來廣泛地約束自己的心。首先依據苦諦的境界發一個弘願：眾生無邊誓願度。第二依據集諦的境界發一個弘願：煩惱無數誓願斷。第三依據道諦的境界發一個弘願：法門無量誓願學。第四依據滅諦的境界發一個弘願：佛道無上誓願成。現在各位在一念凡心中，完全運用佛的境界和智慧，發起這四弘誓願，自利利他的功德不可估量。憑藉這個殊勝的因緣，求生上品凈土。大家應該真心誠意地跟隨聲音一起發願。
弟子（某甲）現在於諸佛菩薩像前，真正發起菩提心：眾生無邊誓願度，煩惱無數誓願斷，法門無量誓願學，佛道無上誓願成。（重複三遍）
第十二，總結並回向
以上佈施和持戒的功德，如同虛空一樣遍及整個法界，普遍爲了所有眾生，莊嚴真實的境界，超脫輪迴，永遠證得無生無滅的常住快樂。然後用這個殊勝的因緣，奉獻給護法的諸天，三界掌管賞罰的神祇，具有威德和靈敏智慧的神靈，以及在場的各位信眾，居住地的香火神，本命星辰，歷代祖先，生身父母，冤家債主，所有欠命負債的眾生，以及法界一切有情眾生，都沾染到利益。希望天地交合，清和濁分開明，四海安定，萬民安居樂業，風調雨順，五穀和果實豐收。其次祈求，在場的各位男女，憑藉持戒行善的資糧，常常達到吉祥喜慶，災禍衰敗消散，福德和智慧如雲般增長。
【English Translation】 English version: If you understand that this mind is the Buddha-mind, which is also the mind of all sentient beings, then there is no separation between phenomena and principle, and sentient beings and Buddhas are the same. The Three Truths (emptiness, provisional existence, and the Middle Way) are naturally complete, subtle, and tranquil. To generate the aspiration based on this understanding is called truly generating Bodhicitta (the aspiration for enlightenment). To establish vows contrary to this principle cannot be called universal vows. Therefore, Tiantai (T'ien-t'ai school) says, 'If the initial aspiration is biased and wrong, even practicing myriad deeds is in vain.' Since this is the case, this mind, in terms of principle, can also be called the Buddha-mind. Although the principle is not different, the manifestations in phenomena are vastly different. Therefore, one must learn the compassion of the Buddha and generate vast vows, seeking the Buddha-path above and transforming sentient beings below. 'Vast' means extensive, and 'vow' means restraint. Use the realm of the Four Noble Truths to extensively restrain your mind. First, based on the realm of the Truth of Suffering (Dukkha), make a great vow: 'Sentient beings are boundless, I vow to liberate them all.' Second, based on the realm of the Truth of the Accumulation of Suffering (Samudaya), make a great vow: 'Afflictions are countless, I vow to eradicate them all.' Third, based on the realm of the Truth of the Path to the Cessation of Suffering (Marga), make a great vow: 'Dharma-gates are immeasurable, I vow to learn them all.' Fourth, based on the realm of the Truth of the Cessation of Suffering (Nirodha), make a great vow: 'The Buddha-path is supreme, I vow to attain it.' Now, all of you, with a single thought of ordinary mind, fully utilize the Buddha's realm and wisdom to generate these Four Great Vows. The merit of benefiting oneself and others is immeasurable. Relying on this excellent cause, seek rebirth in the upper grades of the Pure Land. Everyone should sincerely follow the sound and make these vows.
Disciple (name) now, before the images of all Buddhas and Bodhisattvas, truly generates the Bodhi-mind: 'Sentient beings are boundless, I vow to liberate them all. Afflictions are countless, I vow to eradicate them all. Dharma-gates are immeasurable, I vow to learn them all. The Buddha-path is supreme, I vow to attain it.' (Repeat three times)
Twelfth, Conclusion and Dedication
The merit of the above giving and precepts is as vast as the Dharma-realm, like empty space, universally for all sentient beings, to adorn the actual realm, to transcend reincarnation, and to eternally realize the unproduced, permanent bliss. Then, with this excellent cause, offer blessings to the Dharma-protecting devas (gods), the deities of the Three Realms (Desire, Form, Formless) who administer rewards and punishments, the spirits with power and intelligence, the present believers, the local deities of their residences, their natal stars, their ancestors, their parents, their karmic creditors, all those who owe lives or debts, and all sentient beings in the Dharma-realm, may all receive benefits. May heaven and earth be in harmony, may the pure and impure be clearly distinguished, may the four seas be peaceful, may all people live in peace and prosperity, may the wind and rain be timely, and may the grains and fruits be abundant. Furthermore, may all the men and women present, with the resources of precepts and good deeds, always attain auspiciousness and joy, may disasters and decline be scattered, and may blessings and wisdom increase like clouds.
臨。覺世虛幻。多修白業。仰惟三寶洞明。諸天昭鑒。為上因緣和南聖眾(會散)。
結唸佛會疏(並青山樓居士跋)
明州延慶院唸佛凈社
當社普結僧俗男女一萬人。畢世稱念。阿彌陀佛。發菩提心。求生凈土。每年二月十五日。于院啟建道場。供養三寶。齋設僧田。功德祝延。帝壽。福利軍民。其建會之法。勸請會首二百一十人。各募四十八人。逐人請唸佛懺愿歷子一道。每日稱念佛名一千聲。懺障道重罪。發菩提愿。為度眾生。取于凈土。請畫佛數于歷子上。至建會日。預赍歷子。並備凈財四十八文。到院攢錄上疏。至日表宣。或入社弟子傾逝者。請勸首繼。將姓名並其人歷子。到院相報。即當告示。在社九百九十九人。各念佛一千聲。為彼懺罪。資其願行。令生凈土。又至建會日。令社眾唸佛薦其往生。仍請勸首。速募人填補。所冀常結萬人同修凈業者。
原夫一念本融。諸法無礙。遇熏既異。感報成差。是以順性而修。則顯諸佛凈土。隨情而作。則循五趣苦輪。所以處娑婆者。升出尤難。墮落者眾。故經云。得人身者。如爪上土。失人身者。如大地土。直待三乘行備。方免四趣受生。蓋境界粗強煩惱熾盛。自力求脫實難其人。若夫生安養者。國土莊嚴身心清凈。直至成佛。不墮
【現代漢語翻譯】 臨。覺世虛幻。多修白業。仰惟三寶洞明（三寶指佛、法、僧，是佛教的信仰中心）。諸天昭鑒。為上因緣和南聖眾(會散)（和南是梵語敬禮的意思，聖眾指參與法會的僧眾）。
結唸佛會疏(並青山樓居士跋)
明州延慶院唸佛凈社
本社普結僧俗男女一萬人。畢世稱念阿彌陀佛（佛教中西方極樂世界的教主）。發菩提心（立志成佛的心）。求生凈土（沒有煩惱的清凈世界）。每年二月十五日。于院啟建道場。供養三寶。齋設僧田。功德祝延帝壽。福利軍民。其建會之法。勸請會首二百一十人。各募四十八人。逐人請唸佛懺愿歷子一道。每日稱念佛名一千聲。懺障道重罪。發菩提愿。為度眾生。取于凈土。請畫佛數于歷子上。至建會日。預赍歷子。並備凈財四十八文。到院攢錄上疏。至日表宣。或入社弟子傾逝者。請勸首繼。將姓名並其人歷子。到院相報。即當告示。在社九百九十九人。各念佛一千聲。為彼懺罪。資其願行。令生凈土。又至建會日。令社眾唸佛薦其往生。仍請勸首。速募人填補。所冀常結萬人同修凈業者。
原夫一念本融。諸法無礙。遇熏既異。感報成差。是以順性而修。則顯諸佛凈土。隨情而作。則循五趣苦輪。所以處娑婆（指充滿煩惱和痛苦的現實世界）者。升出尤難。墮落者眾。故經云。得人身者。如爪上土。失人身者。如大地土。直待三乘行備。方免四趣受生。蓋境界粗強煩惱熾盛。自力求脫實難其人。若夫生安養（指阿彌陀佛的西方極樂世界）者。國土莊嚴身心清凈。直至成佛。不墮
【English Translation】 Adoration. Realize the world is illusory. Diligently cultivate pure karma. Reverently relying on the Three Jewels' (Buddha, Dharma, Sangha, the center of faith in Buddhism) perfect understanding. May the deities bear witness. For the supreme cause and condition, I bow to the holy assembly (the gathering disperses) (』He Nan』 is a transliteration of a Sanskrit word meaning reverence, and 『holy assembly』 refers to the Sangha participating in the Dharma assembly).
A Memorial for Establishing a Buddha-Recitation Society (with a postscript by Layman Qingshanlou)
The Pure Land Society for Buddha-Recitation at Yanqing Monastery in Mingzhou
This society widely gathers 10,000 monks, nuns, laymen, and laywomen. Throughout their lives, they will recite Amitabha Buddha's (the principal Buddha of the Western Pure Land of Ultimate Bliss in Buddhism) name. Generate Bodhicitta (the mind that aspires to achieve Buddhahood). Seek rebirth in the Pure Land (a pure land free from afflictions). Every year on the fifteenth day of the second month, a Dharma assembly will be established at the monastery. Offerings will be made to the Three Jewels. A vegetarian feast will be provided for the monastic community. The merits will be dedicated to prolonging the Emperor's life and benefiting the military and the people. The method for establishing the society is as follows: Two hundred and ten leaders will be invited to each recruit forty-eight people. Each person will receive a record book for reciting the Buddha's name, repenting, and making vows. Each day, they will recite the Buddha's name one thousand times, repent for heavy sins that obstruct the path, and make vows of Bodhi, for the sake of liberating all sentient beings and attaining the Pure Land. Please draw the number of Buddhas on the record book. On the day of the assembly, bring the record book in advance and prepare forty-eight coins of pure offerings. They will be collected at the monastery for a memorial to be presented on that day. If a member of the society passes away, please have the leader continue. Bring the name and the person's record book to the monastery to report. A notice will be posted immediately. The nine hundred and ninety-nine members of the society will each recite the Buddha's name one thousand times to repent for their sins, support their vows and practices, and enable them to be reborn in the Pure Land. Furthermore, on the day of the assembly, the society members will recite the Buddha's name to dedicate their rebirth. Please have the leader quickly recruit people to fill the vacancies, hoping to always gather ten thousand people to cultivate pure karma together.
Originally, a single thought is inherently all-encompassing, and all dharmas are without obstruction. When encountering different influences, the resulting karmic retributions differ. Therefore, cultivating in accordance with one's nature reveals the Pure Lands of all Buddhas. Acting according to one's emotions leads to cycling through the suffering of the five realms. Therefore, for those dwelling in the Saha world (the world of suffering and impermanence), ascending is especially difficult, and falling is common. Hence, the sutra says, 'Obtaining a human body is like the soil on a fingernail; losing a human body is like the soil on the earth.' One must await the completion of the practices of the Three Vehicles to avoid rebirth in the four lower realms. Because the environment is coarse and strong, and afflictions are intense, it is truly difficult for people to liberate themselves through their own power. However, for those born in the Land of Peace and Nourishment (referring to Amitabha Buddha's Western Pure Land of Ultimate Bliss), the land is adorned, and the mind and body are pure, until they attain Buddhahood, without falling.
三塗。經云。尚無惡道之名。何況有實。又云。眾生生者。皆是阿鞞跋致。若欲生彼。但當稱彼佛號修彼佛慈。必為彼佛本願攝取。舍此報身定生彼國。具如經說。實匪臆談。今結萬人。以為一社。心心繫念。日日要期。每歲仲春。同集一處。同修供養。同聽法音。會彼萬心。以為一志。俾成定業誓取往生。況報得命光其猶風燭。一息不至。三塗現前。何得自寬。不思來報。當依佛語無順人情。頓息攀緣。唯勤唸佛。謹疏。
凈土法門決然可信。如來蓋嘗特言之。屢言之。委曲言之。而世之人尚毀信相半。大抵高明之士則曰。口稱佛名。便能成佛。一何易哉。是未嘗稽其所以。不知凈土業成但生彼國。無惡境界。有進無退。直至成佛。豈才生彼國便成佛也。以少善根為無以加者則曰。口稱佛名。定可往生。是亦未為至論。所謂念者致精誠。焉勿志之謂也。豈口舌云乎哉。予雖未嘗不輟香火揚聲叩拜。然動容周旋。唸唸不絕。雖衽席之上逾溷之間。亦必避西。自謂世人莫如我修凈業也。四明法智大老起天臺大教於既墜之後。使人見性成佛。猶且以此化人。是知此深法門為不可廢明矣。祥符中嘗結唸佛勝會。延慶凈人如慶得亢疏於人間。宛如新制。欲踵武前修。請予敘其事。予歡喜踴躍。雖欲辭而不可得。敢望四眾
【現代漢語翻譯】 現代漢語譯本 三塗（三種惡道）。經中說：『甚至沒有惡道的名稱，更何況有實體。』又說：『眾生往生者，都是阿鞞跋致（不退轉）。』如果想往生到那裡，只要稱念阿彌陀佛的名號，修習阿彌陀佛的慈悲，必定會被阿彌陀佛的本願所攝取。捨棄這個報身，必定往生到極樂凈土。』這些都如經典所說，絕非憑空臆測。現在聚集萬人，組成一個社團，心心念念繫念阿彌陀佛，日日約定時間，每年仲春時節，一同聚集在一處，一同修習供養，一同聽聞佛法。彙集萬人的心，成為一個志向，使之成為堅定的行業，發誓取得往生。何況我們所得到的壽命，就像風中的蠟燭，一口氣不來，三塗（三種惡道）的景象就會顯現，怎麼能夠自我寬慰，不考慮未來的果報呢？應當依照佛陀的教誨，不要順從人情，立刻停止攀緣，只勤奮唸佛。謹此陳述。
凈土法門確實值得相信。如來曾經特別說過，多次說過，委婉地說明過。但是世人仍然半信半疑。大體上，自以為高明的人士會說：『口中稱念佛的名號，就能成佛，這多麼容易啊！』這是沒有考察其中的原因。不知道修習凈土的行業成就，只是往生到極樂凈土，沒有惡劣的境界，只有進步沒有退轉，直到成佛。難道是才往生到極樂凈土就成佛了嗎？認為以少許善根就足夠的人會說：『口中稱念佛的名號，一定可以往生。』這也是沒有說到根本。所謂『念』，是指達到精誠，難道不是指專心致志嗎？難道只是口頭說說嗎？我雖然沒有停止過燒香、揚聲叩拜，但是一舉一動，唸唸不絕，即使在床榻之上，甚至在廁所之中，也必定面向西方。自認為世上沒有人比我更精進地修習凈土法門了。四明法智大老在天臺宗衰落之後，重新振興天臺大教，使人見性成佛，尚且用凈土法門來教化世人。由此可知，這個深奧的法門是不可廢棄的。祥符年間，曾經結成唸佛勝會，延慶寺的凈人如慶將章疏公佈於人間，就像新制作的一樣。想要傚法前人的做法，請我敘述這件事。我歡喜踴躍，即使想要推辭也不可能。希望各位四眾弟子能夠支援。
【English Translation】 English version The Three Evil Paths (San Tu). The sutra says, 'There is not even the name of evil paths, let alone their reality.' It also says, 'All sentient beings who are born there are Avaivartika (A鞞跋致 - non-retrogression).' If you wish to be born there, just recite the name of that Buddha, cultivate the compassion of that Buddha, and you will surely be embraced by the original vow of that Buddha. Abandon this retribution body and you will surely be born in that land.' As the sutras say, this is not mere speculation. Now, gathering ten thousand people to form a society, with every thought focused on mindfulness, setting a daily schedule, and gathering together in the mid-spring of each year to jointly cultivate offerings and listen to the Dharma. Uniting the minds of ten thousand people into one aspiration, making it a firm karma, vowing to achieve rebirth. Moreover, the life we have obtained is like a candle in the wind. If one breath does not arrive, the Three Evil Paths (San Tu) will appear before us. How can we be complacent and not consider the retribution to come? We should follow the Buddha's teachings, not human sentiments, immediately cease clinging, and only diligently recite the Buddha's name. This is respectfully submitted.
The Pure Land Dharma Door is indeed trustworthy. The Tathagata (如來) has spoken of it specifically, repeatedly, and in detail. Yet, people in the world still have doubts. Generally, those who consider themselves intelligent say, 'Merely reciting the Buddha's name with the mouth can lead to Buddhahood? How easy is that!' They have not examined the reason behind it. They do not know that the accomplishment of Pure Land karma only leads to birth in that land, where there are no evil realms, only progress and no regression, until Buddhahood. Is it that one becomes a Buddha as soon as one is born in that land? Those who think that a little good root is enough say, 'Reciting the Buddha's name with the mouth will surely lead to rebirth.' This is also not the ultimate argument. The so-called 'recitation' refers to reaching sincerity, doesn't it mean focusing one's will? Is it merely a matter of the mouth? Although I have never stopped burning incense, raising my voice, and bowing, every movement and action is continuous with mindfulness, even on the bed and in the toilet, I always face west. I consider myself to be more diligent in cultivating the Pure Land Dharma than anyone else in the world. The Great Master Fa Zhi of Siming (四明法智大老), after the decline of the Tiantai School (天臺宗), revived the Tiantai teachings, enabling people to see their nature and become Buddhas, and still used the Pure Land Dharma to teach people. From this, it can be known that this profound Dharma Door is indispensable. During the Xiangfu era, a victorious Pure Land practice assembly was formed, and Ruqing (如慶), a Pure Land practitioner from Yanqing Temple (延慶寺), published a memorial to the people, as if it were newly made. Wanting to follow the practices of the predecessors, he asked me to describe the event. I was overjoyed and excited, and even if I wanted to decline, it was impossible. I hope that the fourfold assembly (四眾) can support this.
同願同求高明者俯而就。談何容易者則致誠意焉。庶幾無高無下。無智無愚。皆得超往。若曰何必生彼然後成佛。則在家者亦不必出家而星居。甲乙者亦不必尋師訪道矣。未透關者幸留意焉。紹興壬午中夏青山樓弆云。
交法師授辭
吾祖智者垂言立行。談出情表。非暗證及尋名者之所追及也。吾忝嗣洪業。綿歷多稔。未嘗少須有行說之懈。汝登吾之門亦有日矣。咨決微旨。厥功已積。今臺之章安慧因古寺欽汝懿美。乃新構于講院。令汝傳持。吾今授汝香爐如意。用為傳法之具。欲汝三學芳香先藹乎自己。四悉巧意次適乎物宜。汝其慎諸。勿妄揮秉。忽名利之如芥。視強軟之若寇能如是者。少合吾之意爾。亦不辜吾祖之言行。亦免致有情之生惱。擇交論師勿欺吾囑。天聖二年正月二日。四明座主(華押)辭。
璨法師授辭
天臺命宗。以偏圓一揆示乎教。以境智不二明乎觀。非教無以生解。非觀無以成行。解行具備。然後可登乎聖賢之域也。吾久事斯道。靡有懈懷。故四海學人往往遐至。文璨論師始則升于興國祥法師之堂。討論大義。克著功業。而祥師放心至理。情忘彼我。復旌汝好學。命入吾之室矣。於是孜孜教觀。無晝無夕。綿歷乎多祀。又能景行純素。與言相應。今祥師嚴整塔寺。續
【現代漢語翻譯】 現代漢語譯本： 希望有高明之士能夠屈尊來成就此事。如果覺得不容易，那就拿出最真誠的心意。這樣或許就能做到無論地位高低，無論聰明愚笨，都能超脫往生。如果說何必一定要往生到西方極樂世界才能成佛，那麼在家修行的人也就沒有必要出家，學習甲乙的人也就沒有必要尋師訪道了。還沒有領悟其中關鍵的人希望能夠留意。紹興壬午年（1162年）仲夏，青山樓弆云。
交法師授辭
我的祖師智者大師，他的言論和行為都超出了常人的理解，不是那些暗中揣測和追逐名利的人所能企及的。我繼承祖師的宏偉事業，已經很多年了，從未有過絲毫懈怠。你進入我的門下也有些日子了，諮詢決斷那些精微的道理，你的功勞已經積累了很多。現在臺州的章安慧因古寺仰慕你的美德，新建了講院，讓你去主持。我現在授予你香爐和如意，作為傳法的工具。希望你三學（戒、定、慧）的芳香首先充滿自己，四悉檀（四種施教方法）的巧妙用心其次適合萬物。你一定要謹慎啊！不要隨意揮霍，不要把名利看得像芥菜一樣微小，要把強大的和軟弱的都看作是寇賊。如果能做到這樣，就稍微符合我的心意了，也不會辜負我祖師的言行，也能避免讓眾生生起煩惱。選擇交往的論師不要欺騙我的囑託。天聖二年（1024年）正月二日，四明座主（華押）辭。
璨法師授辭
天臺宗的宗旨，是用偏圓一揆來闡釋教義，用境智不二來闡明觀行。沒有教義就無法產生理解，沒有觀行就無法成就修行。理解和修行都具備了，然後才能登上聖賢的境界。我長久從事這個道業，沒有絲毫懈怠。所以四海的學人往往遠道而來。文璨論師最初在興國祥法師的堂上，討論大義，取得了顯著的成就。而祥法師放心至理，情忘彼我，又稱讚你愛好學習，讓你進入我的門下。於是你孜孜不倦地學習教觀，不分晝夜，經歷了多年。又能傚法純潔的德行，言行一致。現在祥法師整頓塔寺，繼續
【English Translation】 English version: May those with great wisdom condescend to assist in this matter. If it seems difficult, then offer the utmost sincerity. In this way, perhaps, regardless of status or intelligence, all can transcend and be reborn in the Pure Land. If one argues that it is not necessary to be reborn in the Western Pure Land to attain Buddhahood, then those who practice at home would not need to renounce their household life, and those studying the basics would not need to seek teachers and guidance. Those who have not yet grasped the key point should pay attention. Written by Ju Yun of Qingshan Tower in the mid-summer of the Renwu year of Shaoxing (1162).
A Farewell Address to Dharma Master Jiao
Our Patriarch, Zhi Zhe (Zhiyi, the founder of the Tiantai school), his words and deeds surpassed ordinary understanding, unattainable by those who secretly speculate or pursue fame and gain. I have inherited the Patriarch's great undertaking for many years, without the slightest懈怠 (xie dai, negligence). You have been under my tutelage for some time, consulting and resolving subtle principles, and your merits have accumulated greatly. Now, the ancient Huiyin Temple in Zhang'an, Taizhou, admires your virtues and has newly built a lecture hall, entrusting you to preside over it. I now bestow upon you an incense burner and a ruyi (a ceremonial scepter), as tools for transmitting the Dharma. I hope that the fragrance of the three learnings (戒, jie, precepts; 定, ding, concentration; 慧, hui, wisdom) will first fill yourself, and the skillful intentions of the four siddhantas (四悉檀, si xi tan, four means of conversion) will then suit all beings. You must be cautious! Do not squander them carelessly, do not regard fame and gain as insignificant as mustard seeds, and regard both the strong and the weak as enemies. If you can do this, you will slightly accord with my intentions, and you will not fail the words and deeds of our Patriarch, and you will also avoid causing sentient beings to arise煩惱 (fan nao, afflictions). Choose the debaters you associate with and do not deceive my instructions. Second day of the first month of the second year of Tiansheng (1024), written by the Abbot of Siming (with signature).
A Farewell Address to Dharma Master Can
The tenet of the Tiantai school is to explain the teachings with the unity of the partial and the complete (偏圓一揆, pian yuan yi kui), and to clarify the contemplation with the non-duality of境 (jing, object of cognition) and 智 (zhi, wisdom). Without teachings, there is no way to generate understanding; without contemplation, there is no way to accomplish practice. When both understanding and practice are complete, then one can ascend to the realm of sages and worthies. I have long been engaged in this path, without the slightest懈怠 (xie dai, negligence). Therefore, scholars from all over the world often come from afar. Dharma Master Wen Can initially ascended to the hall of Dharma Master Xiang of Xingguo, discussing the great meaning and achieving remarkable accomplishments. And Dharma Master Xiang entrusted the ultimate principle, forgetting self and other, and praised your love of learning, and allowed you to enter my room. Therefore, you diligently studied the teachings and contemplation, day and night, for many years. You were also able to emulate pure virtues, and your words corresponded to your actions. Now, Dharma Master Xiang is rectifying the stupa and temple, continuing
三寶之遺風。慮妨示徒。故付講于汝。吾嘉祥師有出俗之見。復觀汝是傳法之器。故授汝手爐洎郁多羅僧。欲汝一秉一披使德香芬馥寂忍成就。如是則利養毛繩名聞毒箭。何傷於己也。前所謂登聖賢之域者。汝其有分耳。文璨論師當體吾意。旹大宋天聖四年十月六日。延慶座主(知禮)授辭。
放生文
法師應于放生之處。不近不遠。敷座而坐。若有徒眾。亦于其傍列位坐之。各以慈眼悲心視諸眾生。念其沉淪深起哀慜。復念三寶有大威力能救拔之。作是觀已。法師當執水盂默唸想云。一心奉請。大穢跡金剛聖者潛降道場。加持此水。有大功勛。灑沾異類。令其身心清凈堪聞妙法。即默誦穢跡真言一七遍。再三灑之。然後執手爐白雲。
仰白十方三寶釋迦本師彌陀慈父寶勝如來觀世音菩薩等。惟愿慈悲證知護念。今有水族(或云飛禽若干頭數)。為他網捕。將入死門。比丘某甲(或云弟子)修菩薩行。發慈慜心。行放生業。作長壽因。贖其身命。卻收逍遙。仍順大乘(或云仍請比丘隨順大乘)方等經典。授與三歸。及稱十號。十二因緣皆當爲說。但以此類眾生本為愚癡及諸惡業。今受異報。六識昏迷。不能了知方等深法。仰乞三寶靈通威德冥加。令此眾生心開意解。于深妙法速得相應。轉報受生。
【現代漢語翻譯】 現代漢語譯本： 這是三寶遺留下來的風範。考慮到直接教導弟子可能會有所妨礙，所以將講法的任務託付給你。我的嘉祥師父有超脫世俗的見解，又觀察到你是可以傳承佛法的人才，所以將手爐和郁多羅僧（一種僧衣）授予你，希望你能夠堅持操守，披戴袈裟，使你的德行像香氣一樣散發，寂靜忍辱得以成就。如果能夠做到這樣，那麼利益供養就像毛繩一樣，名聲就像毒箭一樣，又怎麼會傷害到自己呢？之前所說的能夠登上聖賢境界的人，你大概就在其中了。文璨論師應該能夠理解我的意思。時在大宋天聖四年十月六日，延慶座主（知禮）授辭。
放生文
法師應該在放生的地方，不遠不近，鋪設座位坐下。如果有隨從弟子，也在他的旁邊排列座位坐下。各自用慈悲的眼光看待這些眾生，想到他們沉淪受苦，內心生起哀憐和悲憫。又想到三寶有巨大的威力，能夠救拔他們脫離苦海。這樣觀想完畢后，法師應當拿著水盂，默默地想：一心奉請大穢跡金剛聖者降臨道場，加持這水，使它具有巨大的功德，灑在這些異類眾生身上，使他們的身心清凈，能夠聽聞微妙的佛法。然後默默地誦唸穢跡真言一或七遍，再三地灑水。然後拿著手爐稟告說：
恭敬地稟告十方三寶、釋迦本師（釋迦牟尼佛）、彌陀慈父（阿彌陀佛）、寶勝如來（寶勝佛）、觀世音菩薩等。惟愿慈悲地知曉和護念。現在有水族（或者說是飛禽，若干頭數），被他人用網捕獲，即將進入死亡之門。比丘某甲（或者說是弟子）修菩薩行，發起慈悲憐憫之心，行放生之業，作為長壽的因緣，贖回它們的生命，讓它們得以自由自在。仍然依照大乘（或者說是仍然請比丘隨順大乘）方等經典，授予它們三歸依，以及稱念十號如來名號。十二因緣也應當為它們解說。只是因為這些眾生本來就愚癡，又造作各種惡業，現在承受不同的果報，六識昏昧迷亂，不能夠了解方等深妙的佛法。仰仗三寶靈驗神通的威德，暗中加持，使這些眾生心開意解，對於深妙的佛法迅速地相應，轉變果報，往生善處。
【English Translation】 English version: These are the remaining customs of the Three Jewels (Buddha, Dharma, Sangha). Fearing that direct instruction might be obstructive to disciples, I entrust the task of lecturing to you. My teacher, the Venerable Ji Xiang, has views that transcend the mundane, and also observes that you are a vessel for transmitting the Dharma. Therefore, he bestows upon you the hand warmer and the Uttarasanga (a type of monastic robe), desiring that you uphold the precepts and wear the robe, so that your virtuous conduct may spread like fragrance, and that you may achieve tranquility and forbearance. If you can do this, then the benefits and offerings will be like ropes made of hair, and fame will be like poisoned arrows; how can they harm you? As for those who were previously said to ascend to the realm of sages and worthies, you probably have a share in it. The Venerable Wencan should understand my intention. This was given on the sixth day of the tenth month of the fourth year of the Tiansheng era of the Great Song Dynasty. Zhili, the chief monk of Yanqing Monastery, gives this instruction.
Liberation of Life Text
The Dharma master should, at the place of releasing life, neither too near nor too far, spread out a seat and sit down. If there are disciples, they should also sit in rows beside him. Each should regard all beings with eyes of loving-kindness and compassion, thinking of their deep suffering and arising with sorrow and pity. Furthermore, contemplate that the Three Jewels (Buddha, Dharma, Sangha) have great power to rescue them. Having made this contemplation, the Dharma master should hold a water vessel and silently think: 'With one mind, I respectfully invite the Great Ucchusma Vajra (a wrathful deity) to descend into this sacred place and bless this water, so that it may have great merit. Sprinkling it on these different kinds of beings will purify their bodies and minds, enabling them to hear the wonderful Dharma.' Then, silently recite the Ucchusma mantra one or seven times, and sprinkle the water again and again. Then, holding the hand warmer, he should announce:
Respectfully announcing to the Three Jewels (Buddha, Dharma, Sangha) of the ten directions, the original teacher Shakyamuni (Shakyamuni Buddha), the compassionate father Amitabha (Amitabha Buddha), the Tathagata Ratnasambhava (Ratnasambhava Buddha), the Bodhisattva Avalokiteshvara (Guan Yin), and others. May you compassionately know and protect us. Now there are aquatic creatures (or birds, a certain number), captured by others with nets, about to enter the gate of death. Bhikshu (monk) so-and-so (or disciple) practices the Bodhisattva path, generates a compassionate heart, and performs the act of releasing life, creating the cause for longevity, redeeming their lives, and allowing them to roam freely. Still following the Mahayana (or still requesting the Bhikshu to follow the Mahayana) Vaipulya Sutra, he bestows upon them the Three Refuges, and recites the ten titles of the Tathagata. The Twelve Links of Dependent Origination should also be explained to them. It is only because these beings are inherently ignorant and have committed various evil deeds, and are now receiving different retributions, their six consciousnesses are confused and deluded, and they cannot understand the profound Dharma of the Vaipulya Sutra. Relying on the spiritual power and virtue of the Three Jewels (Buddha, Dharma, Sangha), may they secretly add their blessings, so that these beings may open their minds and understand, quickly resonate with the profound Dharma, transform their retribution, and be reborn in a good place.
早得解脫。慈慜故(此句三唱)。
汝等眾生從無始來。不聞三寶。不解歸依。所以輪迴三有。今墮畜生。酬償夙債。我今為汝哀告三寶。求乞護念。令汝等輩心開意解能知妙義。我當授汝一體三寶甚深妙法。所謂三寶者。佛名曰覺。法名不覺。僧名和合。此三即一。此一即三。不縱不橫。不併不別。不可思議。名秘密藏。世出世間最尊最貴。名之曰寶。今以佛法僧為寶也。一切萬法莫不歸趣。故名三歸。理雖曠遠。即汝心性不遠而復。汝等應當深信此理而歸向之。大眾同心。授與眾生三歸依法。
現前異類一切眾生。依大乘經甚深妙義。歸依佛。歸依法。歸依僧(三說)。歸依佛竟。歸依法竟。歸依僧竟(三說)。從今已往。稱佛為師。更不歸依邪魔外道。惟愿三寶哀憐攝受(三說)。
佛子。我今更為汝稱寶勝如來十號功德。為汝虔請慈尊。方便救護。彼佛本願。若有眾生。於十方界聞我名者。即得上生三十三天。流水長者為十千魚稱茲十號。彼諸魚類即得生天。長者成佛號釋迦文。彼十千天子。威德熾王而為上首。夙緣所追。而於光明會上。聞信相開士及其二子受菩提記。時諸天子重聞十號。頓悟本心。深證無生。便得受茲十號記別。愿汝今日聞我稱揚寶勝十號。如彼天子所證。等無有異。
【現代漢語翻譯】 現代漢語譯本： 早日得到解脫。慈悲憐憫啊（此句重複三遍）。
你們這些眾生從無始以來，沒有聽聞過佛、法、僧三寶，不明白歸依的道理，所以才在欲界、色界、無色界這三有中輪迴，如今墮落到畜生道，償還過去所欠的債務。我現在為你們哀求三寶，祈求佛、法、僧的護佑和憐憫，讓你們這些眾生心開意解，能夠明白這微妙的道理。我將傳授給你們一體三寶的甚深微妙之法。所謂三寶，佛名為覺（覺悟），法名為不覺（非覺悟），僧名為和合（和諧統一）。這三者即是一，這一即是三，不縱向排列也不橫向排列，不相同也不相異，不可思議，名為秘密藏。世間和出世間最尊貴，稱之為寶。現在以佛、法、僧作為寶。一切萬法沒有不歸向於它的，所以名叫三歸。這個道理雖然深遠，卻與你們的自心本性不遠，你們應當深信這個道理而歸向它。大眾同心，授予眾生三歸依法。
現前這些不同種類的眾生，依照大乘經典的甚深微妙之義，歸依佛（Buddha），歸依法（Dharma），歸依僧（Sangha）（重複三遍）。歸依佛完畢，歸依法完畢，歸依僧完畢（重複三遍）。從今以後，稱佛為老師，不再歸依邪魔外道，只希望三寶哀憐攝受（重複三遍）。
佛子們，我現在再為你們稱念寶勝如來（Ratnasambhava Tathagata）的十種名號功德，為你們虔誠地祈請慈悲的佛，方便救護你們。這位佛有本願，如果有眾生在十方世界聽到我的名號，就能立即往生到三十三天。流水長者（Stream-winner Elder）為一萬條魚稱念這十種名號，那些魚類就都得以昇天。流水長者後來成佛，號為釋迦牟尼（Sakyamuni）。那一萬個天子，以威德熾王（King of Great Power and Glory）為首，因為過去世的因緣所牽引，在光明會上，聽聞信相開士（Faithful Appearance Bodhisattva）及其兩個兒子被授記成佛。當時諸位天子再次聽聞寶勝如來的十種名號，頓時領悟了本心，深深地證悟了無生之理，便得到了這十種名號的授記。愿你們今天聽到我稱揚寶勝如來的十種名號，如同那些天子所證悟的一樣，沒有任何差別。
【English Translation】 English version: May you attain liberation soon. Compassionate and merciful (This phrase is repeated three times).
You sentient beings, from beginningless time, have not heard of the Three Jewels (Triratna), and do not understand refuge. Therefore, you are trapped in the cycle of the Three Realms (Triloka). Now you have fallen into the animal realm to repay past debts. I now plead to the Three Jewels on your behalf, seeking their protection and care, so that you may open your minds and understand the profound meaning. I will now transmit to you the profound and subtle Dharma of the One Body Three Jewels. The so-called Three Jewels are: the Buddha (Buddha) is called Awakening (Bodhi), the Dharma (Dharma) is called Non-Awakening (non-Bodhi), and the Sangha (Sangha) is called Harmony (Samgha). These three are one, and this one is three. Neither vertical nor horizontal, neither the same nor different, inconceivable, called the Secret Treasury (Guhyakośa). The most honored and precious in the world and beyond, called the Jewel. Now, the Buddha, Dharma, and Sangha are the Jewels. All dharmas invariably turn towards it, therefore it is called the Three Refuges (Triśaraṇa). Although the principle is vast and distant, it is not far from your own mind-nature. You should deeply believe in this principle and turn towards it. The assembly, with one heart, bestows upon all beings the Three Refuges.
All sentient beings of different kinds present here, relying on the profound and subtle meaning of the Mahayana Sutras, take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma), take refuge in the Sangha (Sangha) (said three times). Taking refuge in the Buddha is complete, taking refuge in the Dharma is complete, taking refuge in the Sangha is complete (said three times). From now on, take the Buddha as your teacher, and no longer take refuge in demons or heretics. May the Three Jewels have compassion and accept us (said three times).
Buddha-children, I will now further recite for you the merits and virtues of the ten titles of Ratnasambhava Tathagata (Ratnasambhava Tathagata), and sincerely pray for the compassionate Buddha to conveniently protect you. This Buddha has a fundamental vow that if there are sentient beings in the ten directions who hear my name, they will immediately be reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven). Stream-winner Elder (Stream-winner Elder) recited these ten titles for ten thousand fish, and those fish were able to be reborn in the heavens. The Elder later became a Buddha named Sakyamuni (Sakyamuni). Those ten thousand devas, with King of Great Power and Glory (King of Great Power and Glory) as their leader, were drawn by past karmic connections, and at the Assembly of Light, they heard Faithful Appearance Bodhisattva (Faithful Appearance Bodhisattva) and his two sons being predicted to attain Buddhahood. At that time, the devas heard the ten titles again, and instantly realized their original mind, deeply realized the principle of non-arising, and then received the prediction of these ten titles. May you today, hearing me praise the ten titles of Ratnasambhava Tathagata, be the same as what those devas realized, without any difference.
南無過去寶勝如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊(三說)。
寶勝如來常住不滅。愿乘本願證我稱名。令此眾生速得道記(三說)。
諸佛子。我今更為汝說十二因緣甚深妙法。愿承三寶力。令汝一一了知。此十二法體是三德大般涅槃。而汝迷故翻為三道。三世因果輪轉不息。我今為汝先唱十二因緣生相。次唱十二因緣滅相。愿汝達此生滅之法。當處即是不生不滅。當處究竟。當處清凈。當處自在。一究竟一切究竟。一清凈一切清凈。一自在一切自在。同於諸佛證大涅槃。(大眾同聲唱云)所謂無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱(此是因緣生相。再聽因緣滅相)。所謂無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。
汝等水族異類眾生。我今依大乘經甚深妙義。授汝三歸十號十二因緣已畢。又復念汝無始業障深重墮在畜生。今則為汝對三寶前。發露眾愆。求哀懺悔。愿汝罪業一念消除。便得生天。近佛受記。
現前水族飛禽異類等。志心懺悔。自從無始。
不悟本心。輪迴生死。于諸有中。內無慧眼。外近惡人。開放逸門。造生死業。殺盜邪淫。妄言綺語兩舌惡罵。貪瞋邪見。自作教他。讚歎隨喜。四十種惡念念相應。未曾暫舍。乃至出佛身血。破和合僧。殺阿羅漢。殺害父母及以二師。謗方等經。偷僧祇物。自破凈戒。污他梵行。斗秤欺誑。以偽為真。飲酒昏迷。犯諸過失。傷害眾生。充己飲食。作無量罪。結無量冤。致令此身輪迴三有。今墮畜生。酬償宿債。從苦入苦。無解脫期。今遇比丘說大乘法。無邊重罪如佛世尊所見所知。今皆懺悔。愿罪消除。愿罪消滅。
惟愿放生已后。汝等不逢網捕。盡其天年。命終之後。承寶勝佛本願力故生忉利天。受天快樂。諸佛出世說方等經。于彼法會再聞此法。心悟無生。面承佛記。如威德熾王。等無有異。亦冀放生弟子(某甲)。從今日去。菩提行愿唸唸增明。救苦眾生常如己想。以是因緣得生安養。見彌陀佛及諸聖眾。早證無生。分身塵剎。廣度有情。同成正覺。
夢魚記
(守尚書屯田員外郎知越州諸暨縣事潘 華記)
(四明法師跋)
予到任。依普賢觀經。不令人捕池沼江湖內魚(城外難禁)。景德四年孟冬。奉詔還闕。十月十日夜忽夢。江湖中魚約計數萬。悉號泣云。長者去矣。
【現代漢語翻譯】 現代漢語譯本： 不覺悟自己的本心，就會在生死輪迴中流轉。在各種存在狀態中，內心沒有智慧之眼，外在親近惡人，打開放縱的門徑，造作生死的惡業。殺生、偷盜、邪淫，虛妄之言、華麗之語、兩舌、惡語謾罵，貪婪、嗔恨、邪見，自己做也教唆他人做，讚歎並隨喜這些惡行。四十種惡念唸唸相續，未曾片刻捨棄。乃至做出佛身出血、破壞僧團和合、殺害阿羅漢（Arahan，已證得涅槃的聖者）、殺害父母以及兩位師長、誹謗方等經典（Vaipulya Sutra，大乘經典）、偷盜僧團的財物、自己破壞清凈的戒律、玷污他人的梵行、用斗秤欺騙，以虛假冒充真實，飲酒昏迷，犯下各種過失，傷害眾生，滿足自己的飲食，造作無量的罪業，結下無量的冤仇，導致這個身體在三界（Trailokya，欲界、色界、無色界）中輪迴。如今墮落到畜生道，償還宿世的債務，從痛苦進入痛苦，沒有解脫的期限。現在遇到比丘（Bhikkhu，佛教僧侶）宣說大乘佛法，無邊的深重罪業如佛世尊所見所知，如今都懺悔。愿罪業消除，愿罪業消滅。
惟愿放生之後，你們不再遭遇漁網捕撈，盡享天年。壽命終結之後，承蒙寶勝佛（Ratnasambhava Buddha）的本願力，往生到忉利天（Trayastrimsa Heaven，三十三天），享受天上的快樂。諸佛出世宣說方等經典，在那裡的法會上再次聽聞此法，內心覺悟無生之理，親自得到佛的授記，如同威德熾王（Vaidehīputra，古印度國王）一樣，沒有差別。也希望放生的弟子（某甲），從今天開始，菩提（Bodhi，覺悟）的行愿唸唸增明，救度受苦的眾生常常如同自己一樣。以這樣的因緣得以往生安養（Sukhavati，極樂世界），見到彌陀佛（Amitabha Buddha）以及諸位聖眾，早日證得無生之理，分身到無數世界，廣度有情眾生，共同成就正覺。
夢魚記
（守尚書屯田員外郎知越州諸暨縣事潘華記）
（四明法師跋）
我到任后，依照《普賢觀經》（Samantabhadra Meditation Sutra），不讓人捕捉池沼江湖內的魚（城外難以禁止）。景德四年孟冬，奉詔返回京城。十月十日夜裡忽然夢見，江湖中的魚大約有數萬條，都號啕大哭說：『長者要離開了。』
【English Translation】 English version: Not realizing one's original mind, one transmigrates in the cycle of birth and death. In all realms of existence, one lacks the eye of wisdom within, associates with evil people externally, opens the gate of indulgence, and creates karmic deeds leading to birth and death. Killing, stealing, sexual misconduct, false speech, embellished language, divisive speech, harsh words, greed, hatred, and wrong views are committed. One does these oneself and teaches others to do them, praising and rejoicing in these evil deeds. Forty kinds of evil thoughts arise in succession, never ceasing for a moment. Even to the extent of drawing blood from the Buddha's body, disrupting the harmony of the Sangha (Buddhist community), killing an Arhat (Arahan, a perfected being who has attained Nirvana), killing one's parents and two teachers, slandering the Vaipulya Sutras (Mahayana Sutras), stealing property of the Sangha, breaking one's own pure precepts, defiling the pure conduct of others, deceiving with scales and measures, using falsehood as truth, becoming intoxicated with alcohol, committing various transgressions, harming sentient beings, and satisfying one's own appetite. One creates immeasurable sins and forms immeasurable grudges, causing this body to transmigrate in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm). Now fallen into the animal realm, repaying past debts, entering from suffering into suffering, with no prospect of liberation. Now encountering a Bhikkhu (Buddhist monk) expounding the Mahayana Dharma, all boundless and grave sins, as seen and known by the World Honored Buddha, are now repented. May these sins be eliminated, may these sins be extinguished.
I vow that after this life release, you will not encounter nets and traps, and will live out your natural lifespan. After your life ends, through the power of the original vows of Ratnasambhava Buddha (Jewel-Born Buddha), may you be reborn in Trayastrimsa Heaven (Heaven of the Thirty-three), enjoying heavenly bliss. When Buddhas appear in the world and expound the Vaipulya Sutras, may you hear this Dharma again at those Dharma assemblies, awaken to the principle of non-birth, and personally receive the Buddha's prediction, just like Vaidehīputra (an ancient Indian king), without any difference. I also hope that the disciple (name) who performs this life release, from this day forward, will increase and brighten the vows and practices of Bodhi (enlightenment) with every thought, and always regard the suffering beings as if they were oneself. Through this cause and condition, may one be reborn in Sukhavati (Pure Land), see Amitabha Buddha (Infinite Light Buddha) and all the holy assembly, quickly realize non-birth, manifest bodies in countless worlds, widely liberate sentient beings, and together attain perfect enlightenment.
Dream of Fish Record
(Recorded by Pan Hua, Vice Minister of the Ministry of Works, in charge of agriculture, and Magistrate of Zhuji County, Yuezhou)
(Postscript by Dharma Master of Siming)
After I took office, according to the Samantabhadra Meditation Sutra (Universal Worthy Contemplation Sutra), I forbade people from catching fish in ponds, lakes, and rivers (it was difficult to prohibit outside the city). In the early winter of the fourth year of Jingde, I received an imperial decree to return to the capital. On the night of the tenth day of the tenth month, I suddenly dreamed that there were tens of thousands of fish in the rivers and lakes, all weeping and wailing, saying, 'The elder is leaving.'
吾眾烹矣。哭聲沸天。所不忍聞。然而是耶非耶。真耶妄耶。復焉知後來宰邑者非長者乎。所嗟者人何故而為魚。魚何故通人。而知人之去留。一何靈也。君子鑒之。何忍烹之乎。予悶其有情。故特記之云。
四明沙門(知禮)偶睹茲事。能知厥由。非釋典了義。莫可原之。蓋魚性佛性。宰邑之性本不二焉。在事強分二。無二也。佛既先覺。立法教人。觀乎物性。起同體悲。安其危。示其樂。俾其複本與佛齊致。故流水救魚已得成佛。魚亦當成。不二之驗矣。今所夢者。豈孤然哉。乃由佛廣放生之教。魚蘊得脫之。緣人有增善之分。共而成之。其理必也。夫如是。聞見之人得不力行其教。諦觀乎性。使齊于流水者也。時天聖元年四月十一日跋。
敕延慶院放生池碑銘(並序)
(樞密直學士中大夫尚書禮部侍郎知穎州軍州兼管內勸農使護軍彭城郡開國侯食邑一千七百戶食實封二百戶賜紫金魚袋劉筠撰)
粵若庖犧氏之王天下也。始作罔罟。以佃以漁。取之有時。用之有節。蓋所以順殺伐而育人民也。是故四靈為畜。禽魚亡獝淰之悲。萬物由庚。草樹遂抽零之性。及乎大道既隱。淳風不還。人慾無厭。天物斯暴。蚳蝝盡取。潛蟄咸傷。聖人所嗟。君子用憫。歷代而下。申禁非一。所貴乎卒天下
【現代漢語翻譯】 現代漢語譯本： 我們（或：他們）被烹煮了。哭聲響徹天空，令人不忍聽聞。然而，這是真的嗎？是虛妄的嗎？又怎麼知道後來主宰這個地方的人不是一位長者（有德之人）呢？所嘆息的是，人為什麼會變成魚？魚又為什麼能通曉人情，知道人的去留，這是多麼靈異啊！君子們明鑑此事，怎麼忍心烹煮它們呢？我為它們的情感所困擾，所以特地記錄下來。
四明沙門（知禮）偶然目睹此事，能夠知曉其中的緣由。如果不是精通釋迦牟尼佛的經典，就無法探究其根源。大概是魚的佛性、宰邑者的佛性，原本就沒有分別。在事相上勉強區分，實際上是沒有分別的。佛既然是先覺者，制定法規教導人們，觀察萬物的本性，生起同體的悲憫之心，使其安於危難，向其展示快樂，使其恢復本性與佛達到一致。所以流水救魚的故事已經得以成佛，魚也應當成佛，這就是不二的驗證啊！現在所夢見的這件事，難道是孤立存在的嗎？乃是由於佛廣泛宣揚放生的教義，魚蘊含著得以解脫的因緣，人有增加善行的部分，共同成就了這件事，其道理必然是這樣的。既然如此，聽聞和見到這件事的人，怎能不努力實踐放生的教義，仔細觀察萬物的本性，使之與流水救魚的故事一樣呢？時天聖元年四月十一日跋。
敕延慶院放生池碑銘（並序）
（樞密直學士中大夫尚書禮部侍郎知穎州軍州兼管內勸農使護軍彭城郡開國侯食邑一千七百戶食實封二百戶賜紫金魚袋劉筠撰）
追溯到庖犧氏（伏羲氏）統治天下的時候，開始製作網罟（gǔ，漁網），用來耕田和捕魚，取用有一定的時間，使用有一定的節制，大概是爲了順應殺伐之氣而養育人民。因此，四靈（麟、鳳、龜、龍）可以作為家畜，禽鳥魚鱉沒有獝淰（xù niǎn，憂愁不安）的悲哀。萬物順應庚辛之變，草木得以抽發萌芽的本性。等到大道隱沒，淳樸的風氣不再，人的慾望沒有止境，天物因此遭受殘害，就連螞蟻的卵和幼蟲都被全部取走，潛藏蟄伏的生物都受到傷害，這是聖人所嘆息的，君子所憐憫的。歷代以來，申明的禁令不止一次，所看重的就是最終使天下百姓……
【English Translation】 English version: We (or: They) are being cooked. The sound of crying shakes the heavens, unbearable to hear. But is this true? Is it false? And how do we know that the one who later governs this place is not an elder (a virtuous person)? What is lamented is, why do people become fish? And why can fish understand human feelings, knowing when people leave or stay? How miraculous this is! Gentlemen, consider this carefully, how can you bear to cook them? I am troubled by their emotions, so I specially record this.
The Shramana (monk) of Siming (Zhilǐ), having witnessed this event, is able to know the reason behind it. If not for a thorough understanding of the Sutras of Shakyamuni Buddha, one cannot trace its origin. It is probably that the Buddha-nature of the fish and the Buddha-nature of the governor are originally not different. It is only in phenomena that we forcibly distinguish them, but in reality, there is no difference. Since the Buddha is the enlightened one, he establishes laws to teach people, observing the nature of all beings, arising with the compassion of oneness, allowing them to be at peace in danger, showing them happiness, and enabling them to return to their original nature and attain the same state as the Buddha. Therefore, the story of saving fish with flowing water has already led to Buddhahood, and the fish should also attain Buddhahood, which is the verification of non-duality! Is this dream now an isolated event? It is due to the Buddha widely propagating the teachings of releasing life, the fish containing the conditions to be liberated, and people having the part of increasing good deeds, together accomplishing this event, the principle must be so. If so, how can those who hear and see this not strive to practice the teachings of releasing life, carefully observe the nature of all beings, and make it the same as the story of saving fish with flowing water? Written on the eleventh day of the fourth month of the first year of Tiansheng.
Imperial Inscription for the Release Pond of Yanqing Monastery (with Preface)
(Composed by Liu Yun, Academician of the Secretariat, Grand Master of the Center, Vice Minister of the Ministry of Rites, Prefect of Yingzhou Military Prefecture, concurrently Commissioner for Agricultural Encouragement within the Jurisdiction, General of the Guard, Founding Marquis of Pengcheng County, with a fief of 1,700 households and an actual fief of 200 households, bestowed with a Purple Gold Fish Bag)
Tracing back to the time when Paoxi (Fuxi) ruled the world, he began to make nets to cultivate the land and fish, taking them at a certain time and using them with a certain restraint, probably to comply with the spirit of killing and nurturing the people. Therefore, the four spirits (Qilin, Phoenix, Turtle, Dragon) can be kept as livestock, and birds and fish do not have the sorrow of xù niǎn (anxiety and unease). All things follow the changes of Geng and Xin, and plants can sprout their nature. When the Great Way is hidden and the simple customs are no longer, people's desires are endless, and natural things are harmed. Even the eggs and larvae of ants are all taken, and the hibernating creatures are harmed. This is what the sages lament and what the gentlemen pity. Throughout the ages, the declared prohibitions are not just once, what is valued is ultimately to make the people of the world...
以仁。而登夫壽域者也。聖宋奄有萬國。真宗嗣致太平。既縱雉以升中。覆育縠而報本。然猶儲精垂思。修墜起廢。天禧紀元之初。詔淮南江浙荊湖之地。有放生池者。俾繕完而增新之。惟四明之奧區乃揚州之舊域。水居者眾。鱗族甚繁。蚩蚩之氓惟利是視。蠢蠢之類曾不聊生。濫彼洿池。陳諸數罟。鯤鮞亦及。鰍鱔難逃。幸增無藝之貪。孰救可欺之失。有法智大師(知禮)者。道風孤峻。行業純愨。傳天臺止觀之宗。修普賢懺滌之法。申旦不寐。三歲是期。每念。是身可惡如賊。志當舍離。樂在寂滅。固以比行廁之極厭。垂將效焚軀之真供。而大善知識懇勸住世。官曹府檄督責保全。實徇眾之攸依。思利他之為廣。矧遘聖神之運。宜恢方便之慈。式警群迷。聿形悲濟。顧此凈剎。旁有積流。窅若神淵。達于巨浸。極願力以爰度。獲俞命之亟下。公私率協。終始罔愆。矗然巨防環茲。注注繇是。普化廛里之俗。博市鱗介之品。脫豫且之網。朝有千計。返西江之使春盈萬數。又每歲以佛生之旦。眾大和會。浮泛彩鷁。演暢竺墳。寤流水之勝緣。識銜珠之善報。莫不競持詭類咸造埼潯縱之於波。快哉共嘆。頳尾者戲荷而逝。呴沫者依莆而游。固以樂甚濠梁。望逾斗水。敝笱以之咸屏。枯肆謂之一空。至有斷罟折竿悔過而易
【現代漢語翻譯】 現代漢語譯本 以仁德之心，使人登上長壽的境地。聖宋王朝擁有天下萬國，真宗皇帝繼承併發揚了太平盛世。既舉行了放飛雉雞的祭祀，又飼養穀物來回報根本。然而仍然殫精竭慮，修繕衰敗，興起廢棄的事物。天禧年間，下詔淮南、江浙、荊湖等地，凡是有放生池的地方，都要修繕完善並加以擴建。四明地區是揚州的舊地，水生動物眾多，魚類繁盛。那些無知的百姓只看到眼前的利益，那些蠢動的生物沒有生存的希望。濫用那些低窪的水池，陳列各種漁網，連小魚小蝦也不能倖免，泥鰍鱔魚也難以逃脫。貪婪之心日益增長，誰來拯救這可以預見的過失呢？ 有法智大師（知禮），他的道風高潔，行為純正。傳揚天臺宗的止觀法門，修習普賢懺悔的法事。日夜不眠，三年為期。常常想到，這個身體可憎如盜賊，應當捨棄離開。快樂在於寂滅涅槃。因此將修行看作如同廁所一樣令人厭惡，將要效仿焚身供佛的真實供養。但是大善知識懇切勸他留在世間，官府也發文督促保全他的生命。實在是順應大眾的依靠，考慮到利益他人更為廣闊。何況正逢聖明之世，應該發揚方便的慈悲。以此警醒迷惑的眾生，展現悲憫救濟的行為。考慮到這座清凈的寺院，旁邊有積水匯流，深邃得像神仙居住的深淵，通向大海。竭盡願力來救度眾生，很快得到了朝廷的批準。官府和百姓共同努力，自始至終沒有懈怠。高大的堤壩環繞著這裡，水流不斷注入。普遍教化鄉里百姓的風俗，廣泛購買市場上的魚類。從漁網中解救出來的魚類，每天都有成千上萬，放回西江的魚苗每年春天都有數萬。又在每年的佛誕之日，大家聚集在一起，放漂綵船，宣揚佛經。領悟到流水度生的殊勝因緣，認識到銜珠報恩的善報。沒有誰不爭相拿著各種各樣的魚類，來到水邊，將它們放生到水中。真是令人感到快樂啊！紅尾魚戲耍著荷葉遊走了，吐著泡沫的魚兒依靠著水草遊動。實在是比莊子在濠梁之上觀魚還要快樂，比鬥姆元君用斗量水還要有意義。破舊的魚簍因此都被丟棄了，賣魚的店舖也變得空無一人。甚至有人折斷魚竿，悔過自新，改變職業。
【English Translation】 English version With benevolence, people ascend to the realm of longevity. The Holy Song Dynasty possessed all the nations under heaven, and Emperor Zhenzong inherited and promoted the era of great peace. He not only performed the ritual of releasing pheasants, but also cultivated grains to repay the foundation. Yet, he still devoted his energy and thoughts to repairing what had declined and reviving what had been abandoned. In the early years of the Tianxi era, an edict was issued to the regions of Huainan, Jiangzhe, and Jinghu, ordering that any existing release ponds be repaired, improved, and expanded. The area of Siming was the old territory of Yangzhou, with a large population of aquatic creatures and abundant fish species. The ignorant people only saw immediate gains, and the wriggling creatures had no hope of survival. They abused those low-lying ponds, displaying various fishing nets, so that even small fish and shrimp could not escape, and loaches and eels were hard to avoid. With greed growing endlessly, who would save them from this foreseeable loss? There was Dharma Master Zhili (法智大師), whose moral character was lofty and whose conduct was pure. He propagated the Tiantai school's teachings of 'cessation and contemplation' (止觀), and practiced the repentance rituals of Samantabhadra (普賢). Sleepless day and night, he dedicated himself for three years. He often thought that this body was as hateful as a thief, and should be abandoned. Happiness lies in the extinction of Nirvana. Therefore, he regarded cultivation as repulsive as a toilet, and was about to emulate the true offering of burning his body to the Buddha. However, great virtuous teachers earnestly persuaded him to remain in the world, and the government also issued documents urging him to preserve his life. It was truly in accordance with the reliance of the masses, and considering the broader benefit of helping others. Moreover, coinciding with the era of enlightened rulers, it was appropriate to promote the compassion of skillful means. To awaken the deluded beings and demonstrate the act of compassionate relief, he considered that beside this pure monastery, there was accumulated flowing water, as deep as a divine abyss, leading to the vast ocean. He exhausted his vows to save sentient beings, and soon received the court's approval. Officials and people worked together, without any slackness from beginning to end. A tall embankment surrounded the area, and water flowed in continuously. It universally transformed the customs of the villages and towns, and widely purchased fish from the markets. The fish released from the nets numbered in the thousands every day, and the fish fry returned to the West River numbered in the tens of thousands every spring. Moreover, every year on the Buddha's birthday, everyone gathered together, floated colorful boats, and proclaimed the Buddhist scriptures. They realized the auspicious causes and conditions of the flowing water saving lives, and recognized the good reward of the fish returning the pearl. No one failed to compete in holding various kinds of fish, coming to the water's edge, and releasing them into the waves. How joyful it was! The red-tailed fish played among the lotus leaves and swam away, and the fish blowing bubbles relied on the reeds to swim. It was truly more joyful than Zhuangzi watching fish above the Hao River, and more meaningful than Doumu Yuanjun measuring water with a dipper. The broken fishing baskets were therefore discarded, and the fish shops became empty. Some even broke their fishing rods, repented, and changed their professions.
業者矣。嗚呼淳古之俗前志有云。雜人獸之居。靡相為害。食草木之實。各遂所養。聖哲繼作。播種是教。以前民用篾聞餒者。是故二儀欣合百嘉茂暢。龜龍在宮沼。胎卵不殪殈。雖火化䆮變。而血祀有經。故曰。獺祭魚。然後虞人入澤梁。又曰。釣而不網。田則不漁。皆所以昭上之德而塞下之違也。自古致治之君。皆以好生為本。每嚴戒令務抑末游。其如利人之所誘。蕩而忘返。害既為甚。法不勝奸。繼以天災。遂廢嗇事。家乏兼晨之爨。野無遺秉之利。乃至旱乾水溢。山童澤涸。昆蟲為孽。道殪相望。強暴之徒雚蒲是聚。椎牛屠狗。鬻鹽盜醞。豈唯棄失本業。率多抵冒刑戮。得非斂飫腥味。天殘物性。犯道家之明忌。事必好還。背春秋之美談。政之所敗者乎。不有慈悲之士。孰臻覺寤之本。且曰。凡有血氣。同一觸體。盡諸沙界。共一真性。庸詎恣口腹之慾。結輪迴之業。其理不昧。緣心可觀。則金光明經論之詳矣。況復吳越之區膏瘦兼倍。漠漠粳稻油油麻苧。陸則有苞筍姜匯。水則有海苔菰苜。固足以旅踐。嘉珍豐溢兼豆。亦何必剖豢豹之胎。嚼魚子之鬧。滋味煎其府藏。香芳腐其骨髓。食氣既勝。臘毒增厚。而殃病短折者。亦未必不由茲也。夫先聖立法本以馭眾。大小貴賤不相逾越。惟辟玉食順時以視膳。惟
【現代漢語翻譯】 現代漢語譯本：這是從業者啊！唉，淳樸古老的風俗，前代的記載說：『雜居在一起，互不侵害。吃草木的果實，各自順應天性生長。』聖賢相繼出現，傳播耕種的教導，用以使人民免於飢餓。因此，天地和諧，萬物茂盛。烏龜和龍在池沼中，胎生和卵生的動物不會夭折。即使有火化和災變，血食祭祀也有常法。所以說：『水獺捕魚后陳列祭祀，然後管理水澤的人才進入。』又說：『只用魚竿釣魚，不用漁網捕撈；耕田就不捕魚。』都是爲了彰顯君上的德行，杜絕下民的違逆。自古以來治理得好的君王，都以愛護生命為根本，總是嚴厲告誡，務必抑制追逐末業。像利慾這樣誘人的東西，使人放蕩而忘記迴歸正道，禍害已經很嚴重，法令也無法制止奸邪。接著就是天災，於是荒廢了農業生產。家家戶戶缺少早晚的柴火，田野里沒有遺留的稻穗。以至於發生旱災、水災，山變得光禿，水澤乾涸，昆蟲成災，道路上死亡的人互相望著。盜賊之徒聚集在蘆葦叢中，宰殺牛羊，私自釀酒賣鹽。豈止是拋棄了本業，大多觸犯刑法。這難道不是因為貪圖腥味，殘害生物的天性，觸犯了道家的明顯禁忌，事情最終會報應，違背了《春秋》的美好教誨，導致政治的失敗嗎？如果沒有慈悲的人士，誰能達到覺悟的根本？並且說：『凡是有血氣的生命，都有相同的觸覺，遍及所有世界，共有一個真性。』哪裡可以放縱口腹的慾望，結下輪迴的惡業？這個道理不難明白，緣起的心是可以觀察到的，這些在《金光明經論》中已經詳細闡述了。更何況吳越地區土地肥沃程度不一，到處都是粳稻和油麻。陸地上有竹筍和姜，水裡有海苔和菰。本來就足以滿足生活所需，美好的食物豐盛充足，又何必剖開豹子的胎，咀嚼魚卵？用滋味來煎熬自己的內臟，用香味來腐蝕自己的骨髓。吃肉過多，毒素增加，導致疾病和短壽，也未必不是因為這些原因啊！先聖制定法律，本來是爲了駕馭眾人，大小貴賤不能超越規矩。只有君王才能享用美食，按照時令來進膳。
【English Translation】 English version: These are the practitioners! Alas, the simple and ancient customs, as recorded in previous chronicles, stated: 'Living together in mixed communities, they did not harm each other. Eating the fruits of grass and trees, each thrived according to their nature.' Sages arose in succession, spreading the teachings of cultivation, to prevent the people from suffering hunger. Therefore, heaven and earth were in harmony, and all things flourished. Turtles and dragons were in ponds and marshes, and viviparous and oviparous creatures did not die prematurely. Even with cremation and disasters, blood sacrifices had their proper rituals. Thus, it is said: 'Otters display fish as offerings before humans enter the marshes.' It is also said: 'Fish with a rod, not with a net; till the fields, do not fish.' All of this was to manifest the virtue of the ruler and prevent transgressions by the people. Since ancient times, rulers who achieved good governance have always taken the cherishing of life as their foundation, always issuing strict warnings to suppress the pursuit of trivial matters. Things like the allure of profit lead people astray and make them forget to return to the right path. The harm has become severe, and laws cannot overcome wickedness. This is followed by natural disasters, leading to the abandonment of agricultural production. Families lack firewood for morning and evening meals, and fields have no remaining grains. To the point where there are droughts and floods, mountains become barren, and marshes dry up. Insects become pests, and the dead are seen on the roads. Gangs of thieves gather in the reeds, slaughtering cattle and dogs, and selling salt and illicitly brewed alcohol. It is not only that they abandon their original occupations, but they also often commit crimes punishable by law. Is this not because of greed for savory flavors, harming the nature of living beings, violating the clear prohibitions of Taoism, where actions will eventually be repaid, and going against the beautiful teachings of the 'Spring and Autumn Annals', leading to the failure of governance? Without compassionate individuals, who can reach the root of enlightenment? And it is said: 'All beings with blood and breath have the same sensations, and throughout all realms, share one true nature.' How can one indulge in the desires of the palate and create the karma of reincarnation? This principle is not obscure, and the mind of dependent origination can be observed, as detailed in the 'Golden Light Sutra Treatise'. Moreover, the Wu and Yue regions have varying degrees of fertile land, with abundant japonica rice and sesame. On land, there are bamboo shoots and ginger, and in the water, there are seaweed and wild rice stems. These are sufficient to meet the needs of life, with abundant and plentiful food. Why must one dissect the fetus of a leopard and chew on fish roe? Using flavors to torment one's internal organs, and using fragrance to corrode one's bone marrow. Eating too much meat increases toxins, leading to illness and premature death, which may not be unrelated to these causes! The ancient sages established laws to govern the masses, with no transgression of boundaries between high and low, noble and base. Only the ruler can enjoy fine food, and meals are served according to the seasons.
郊特牲因禮以貴臭。豈料後世有冒于寵利。罔知紀極。管氏設鏤簋。年氏旅泰山。乃至養食客之三千。探牛心之一割。騁嗜奔欲。窮奢極侈。豪傑胥效。風俗益訛。固雖罄川陸之毛。殫漁獵之力。驅以就役莫充其求。是知其源至深。其來有漸。機權不足以為御。鈇鉞不足以用威。故曰。善人為邦百年。然後可以勝殘去殺。洪惟我朝在宥而治。以聖繼聖。垂六十年。率上仁而綏群品。用柔道而懷獷俗。尊老氏之三寶。為大雄之外護。大師所以顧逢盛旦。集此妙果。介其秘祉。仰佑慈宸。表洪施之無疆。實含靈之允賴。謂是于益。宜有鋪昭。予病夫也。曩在禁林。尋墮職業。旋承官乏。待罪中司。自時辱書。猥托敘事。而不知。中干已甚。軋思無堪。避讓有初。阻修罔愬。今遂偃藩之適方存喉息之微。而又廣印大師(智環)疊寓訊函。督茲銘述。強攀逸駕。僅成累句。繹顏公之妙作。嗤鄙自彰。諷周沼之靈篇。揄揚曷既辭不迨意。取愧群英。其銘曰。
天地之大 仁聖是則 巍巍居尊 生生為德 順考古道 祇受民時 兆人允殖 萬物由儀 易有中孚 書稱咸若 恩信所加 飛潛自樂 末俗浸巧 暴殄滋多 麟鳳去棷 鯨鯢駭波 惟天聰明 聿求元聖 邦家大同 幅員底靖
【現代漢語翻譯】 現代漢語譯本： 《郊特牲》因禮儀而重視氣味。豈料後世有人貪圖寵幸和利益，完全不知節制。管仲設定雕花的食器，年羹堯在泰山舉行祭祀。甚至有人供養三千食客，爲了滿足口腹之慾而宰殺牛取其心。競相追求享樂，窮盡奢侈。英雄豪傑都爭相效仿，社會風氣日益敗壞。即使耗盡山川土地的物產，用盡漁獵的力量，驅使百姓去滿足他們的需求也無法滿足。由此可知，這種現象的根源非常深，其發展由來已久。用權術不足以制止，用刑罰不足以使其畏懼。所以說：『善良的人治理國家一百年，然後才可以戰勝殘暴，去除殺戮。』偉大的我朝施行寬容的政治，以聖人繼承聖人，已經六十年了。遵循上天的仁愛來安定百姓，用柔和的政策來安撫粗獷的風俗。尊崇老子的三寶，作為大雄寶殿之外的護衛。大師（智環）因此適逢盛世，聚集了這美妙的成果，傳達其秘密的福祉，仰仗保佑慈祥的皇上，彰顯洪大恩施的無邊無際，實在包含著萬物的信任和依賴。我認為這件事應該廣泛地宣揚。我是一個病人，以前在翰林院，後來被貶職。不久又遇到官職空缺，在中書省待罪。自從那時起，我受到您的書信的恩寵，被委託敘述這件事，但我不知道，我的身體已經非常虛弱，我的才思已經枯竭。一開始想要推辭，但又難以推脫。現在我正要回到封地，茍延殘喘，而又多次收到廣印大師（智環）的來信，督促我寫這篇銘文。我勉強提起精神，寫成了這些累贅的句子。讀了顏真卿的佳作，更顯出我的鄙陋。吟誦周公的靈篇，讚揚也無法窮盡。我的文辭不能表達我的意思，讓我在各位英雄面前感到慚愧。銘文如下：
天地廣大，仁義聖賢是法則。高大崇高，居於尊位。 生生不息，是最大的德行。遵循古代的法則，恭敬地接受天時。 百姓得以繁衍生息，萬物都有了準則。易經中有中孚卦， 尚書中有咸若篇。恩惠和信任所施加的地方，飛鳥和魚兒都自由快樂。 末世的風俗越來越狡詐，浪費和殘害也越來越多。麒麟和鳳凰離開了樹林， 鯨魚和海豚驚動了波濤。上天是如此的英明，尋求偉大的聖人。 國家達到大同的境界，疆域安定。
English version: 《Jiao Te Sheng》values the odor because of the rites. Unexpectedly, later generations indulged in favor and profit, completely unaware of restraint. Guan Zhong set up carved food vessels, and Nian Gengyao held sacrifices at Mount Tai. Some even supported three thousand retainers and slaughtered oxen to extract their hearts to satisfy their desires. They competed for pleasure and exhausted extravagance. Heroes and elites all followed suit, and social customs became increasingly corrupt. Even if they exhausted the resources of mountains and rivers, and used up the power of hunting, driving the people to meet their demands would not be enough. From this, it can be seen that the source of this phenomenon is very deep, and its development has been gradual. Using power is not enough to stop it, and using punishment is not enough to make it fear. Therefore, it is said: 'A good person governs the country for a hundred years, and then can overcome cruelty and eliminate killing.' The great dynasty of ours practices tolerant politics, with saints succeeding saints, for sixty years. Following the benevolence of heaven to stabilize the people, using gentle policies to appease the rough customs. Respecting Lao Tzu's Three Treasures as the outer protection of the Mahavira Hall. The Great Master (Zhihuan) therefore met this prosperous age and gathered this wonderful fruit, conveying its secret blessings, relying on the blessing of the compassionate emperor, demonstrating the boundless vastness of the great grace, and truly containing the trust and reliance of all things. I believe that this matter should be widely publicized. I am a sick man, formerly in the Hanlin Academy, and later demoted. Soon after, I encountered a vacancy in office and awaited punishment in the Zhongshu Province. Since then, I have been favored by your letters and entrusted to narrate this matter, but I do not know that my body has become very weak and my thoughts have been exhausted. At first, I wanted to decline, but it was difficult to refuse. Now I am about to return to my fiefdom, lingering on my last breath, and I have repeatedly received letters from Grand Master Guangyin (Zhihuan), urging me to write this inscription. I reluctantly mustered my spirits and wrote these cumbersome sentences. Reading Yan Zhenqing's masterpiece, my own shallowness is even more obvious. Reciting Duke Zhou's spiritual chapter, praise cannot be exhausted. My words cannot express my meaning, making me feel ashamed in front of all the heroes. The inscription reads as follows:
The greatness of heaven and earth, benevolence and sages are the rules. Tall and sublime, residing in the supreme position. Continuous life is the greatest virtue. Following the ancient laws, respectfully accepting the timing of heaven. The people can thrive, and all things have standards. There is the Zhongfu hexagram in the Book of Changes, There is the Xianruo chapter in the Book of Documents. Where grace and trust are applied, birds and fish are free and happy. The customs of the late world are becoming more and more cunning, and waste and harm are increasing. The unicorn and phoenix have left the forest, The whales and dolphins have disturbed the waves. Heaven is so wise, seeking the great sage. The country reaches the realm of great harmony, and the territory is stable.
專有名詞解釋： 《郊特牲》(Jiao Te Sheng): 《禮記》中的一篇，論述祭祀的禮儀。 管仲(Guan Zhong): 春秋時期齊國的政治家。 年羹堯(Nian Gengyao): 清朝雍正年間的權臣。 泰山(Mount Tai): 中國五嶽之一，古代帝王祭祀的地方。 老子(Lao Tzu): 道家學派的創始人。 三寶(Three Treasures): 道教中的三個基本信條，即「慈、儉、不敢為天下先」。 大雄(Mahavira): 佛教中對佛的尊稱。 智環(Zhihuan): 廣印大師的名號。 顏真卿(Yan Zhenqing): 唐朝著名的書法家。 周公(Duke Zhou): 西周初年的政治家。 易經(Book of Changes): 中國古代的占卜書。 中孚卦(Zhongfu hexagram): 《易經》中的一個卦象。 尚書(Book of Documents): 中國古代的史書。 咸若篇(Xianruo chapter): 《尚書》中的一篇。 麒麟(Unicorn): 中國古代神話中的一種瑞獸。 鳳凰(Phoenix): 中國古代神話中的一種瑞鳥。 鯨鯢(Whales and dolphins): 泛指水中的大型動物。
【English Translation】 Explanation of proper nouns: 《Jiao Te Sheng》: A chapter in the 《Book of Rites》, discussing the etiquette of sacrifices. Guan Zhong: A politician of the State of Qi during the Spring and Autumn Period. Nian Gengyao: A powerful official during the Yongzheng period of the Qing Dynasty. Mount Tai: One of the Five Great Mountains in China, a place where ancient emperors held sacrifices. Lao Tzu: The founder of the Taoist school. Three Treasures: The three basic tenets of Taoism, namely 'compassion, frugality, and daring not to be the first in the world'. Mahavira: A respectful title for the Buddha in Buddhism. Zhihuan: The name of Grand Master Guangyin. Yan Zhenqing: A famous calligrapher of the Tang Dynasty. Duke Zhou: A politician in the early Western Zhou Dynasty. Book of Changes: An ancient Chinese divination book. Zhongfu hexagram: A hexagram in the 《Book of Changes》. Book of Documents: An ancient Chinese history book. Xianruo chapter: A chapter in the 《Book of Documents》. Unicorn: A mythical auspicious beast in ancient China. Phoenix: A mythical auspicious bird in ancient China. Whales and dolphins: A general term for large animals in the water.
皇哉有宋 疊雉重明 澤均敦葦 惠及跂行 乃眷南服 鮮食為盛 繕治舊防 昭蘇物命 爰有開士 化茲一方 就其寶剎 疏厥金塘 壁立大堤 練澄百丈 滟滟風光 昭昭景象 日募檀施 歲舉懺儀 魚鳥聱取 刷蕩瀾漪 憯怛忠利 國教胥洎 怵惕隱惻 人端斯至 自古及今 惟善可欽 慚非吉頌 聊代虞箴
天聖三年歲次乙丑七月十五日霅溪僧(仁岳)書
朝奉大夫尚書刑部郎中充集賢修撰知明州軍州兼市舶管內勸農事柱國賜紫金魚袋曾會立
四明尊者教行錄卷第一 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第二
四明石芝沙門宗曉編
觀經融心解
修懺要旨
釋輔行傳弘決題下注文
止觀義例境智互照
天臺教與起信論融會章
釋請觀音疏中消伏三用
對闡義鈔辨三用一十九問
觀經融心解(並序)
一旦學者稽首而言曰。十六觀法解脫之要津也。聞之有歲。究之粗勤。觀道未明。造修安寄。敢請開決。庶為準繩。予曰。疏釋顯然。夫何惑矣。儻有所壅。試為通之。方隨問而伸。徴文以證。往復既數。旨趣稍彰
【現代漢語翻譯】 現代漢語譯本 讚美啊，偉大的宋朝！ 層層設防，光明重重，恩澤如敦葦般普及，惠及所有行動的生命。 於是眷顧南方，以海鮮為盛產，修繕治理舊有的防禦工事， 復甦萬物的生機。這裡有一位得道之人（開士，指有智慧、覺悟的人），教化這一方土地。 來到他的寶剎（寶剎，指寺廟），疏通那裡的金塘（金塘，指寺廟旁邊的池塘），像墻壁一樣聳立著高大的堤壩， 清澈的池水深達百丈。波光瀲滟，風光無限，景象昭明。 每天都有信徒捐獻，每年都舉行懺悔儀式。魚鳥爭相覓食， 水波盪漾，滌盪污垢。忠誠和利益相互交融，國家教化普及四方。 敬畏之心，隱忍之情，都匯聚於此。自古至今， 只有善良值得欽佩。慚愧我不是吉祥的頌歌，姑且代替虞箴（虞箴，古代勸諫君王的文字）。
天聖三年，歲在乙丑，七月十五日，霅溪僧人仁岳書。
朝奉大夫、尚書刑部郎中、充集賢修撰、知明州軍州兼市舶管內勸農事、柱國、賜紫金魚袋曾會立。
四明尊者教行錄卷第一 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第二
四明石芝沙門宗曉編
觀經融心解
修懺要旨
釋輔行傳弘決題下注文
止觀義例境智互照
天臺教與起信論融會章
釋請觀音疏中消伏三用
對闡義鈔辨三用一十九問
觀經融心解(並序)
一天，一位學者稽首請教說：『十六觀法（十六觀法，佛教修行方法）是解脫的重要途徑。我聽聞很久了，也努力研究過，但觀道的理解還不透徹，修行沒有著落，希望您能開示，作為我的準則。』我回答說：『疏釋已經很明顯了，還有什麼疑惑呢？如果有什麼阻塞，不妨說出來，我來為你疏通。』於是我隨著他的提問來闡述，引用經文來證明。往復多次之後，旨趣漸漸明朗。
【English Translation】 English version Oh, glorious is the Song Dynasty! With layers of defenses and repeated brightness, its grace is as widespread as the Dunwei grass, benefiting all moving creatures. Thus, it favors the South, where seafood is abundant, repairing and governing the old defenses, Reviving the vitality of all things. Here is an enlightened one (開士, refers to a wise and enlightened person) who teaches this land. Coming to his precious temple (寶剎, refers to a temple), dredging the golden pond (金塘, refers to the pond beside the temple) there, a great embankment stands like a wall, The clear pond water is hundreds of feet deep. The shimmering light, the scenery is boundless, the scene is bright. Every day, believers donate, and every year, repentance ceremonies are held. Fish and birds scramble for food, The waves ripple, washing away dirt. Loyalty and benefit blend together, and national education spreads in all directions. Awe, hidden feelings, all gather here. From ancient times to the present, Only goodness is worthy of admiration. I am ashamed that I am not a lucky ode, so I will replace Yu Zhen (虞箴, ancient texts advising the monarch).
Written by the monk Renyue of Zhaxi on the 15th day of the seventh month in the year of Yichou, the third year of Tiansheng.
Zeng Huili, Chaofeng Grand Master, Secretary of the Ministry of Justice, Compiler of Jixian Academy, Administrator of Mingzhou Military Prefecture and Shipping, Promoter of Agriculture, Pillar of the State, Awarded the Purple Gold Fish Bag.
The Teachings and Practices of Venerable Siming, Volume 1 Taisho Tripitaka Volume 46 No. 1937 The Teachings and Practices of Venerable Siming
The Teachings and Practices of Venerable Siming, Volume 2
Compiled by Shramana Zongxiao of Shizhi, Siming
Explanation of the Contemplation Sutra Integrating the Mind
Essential Points for Cultivating Repentance
Annotations on the Commentary on the弘決 of the釋輔行傳
Mutual Illumination of Realm and Wisdom in the Examples of Zhi Guan
Chapter on the Integration of Tiantai Teachings and the Awakening of Faith
Explanation of the Three Uses of Subduing in the Commentary on the Petitioning Avalokitesvara Sutra
Nineteen Questions on Distinguishing the Three Uses in the Commentary on the Elucidation of Meaning
Explanation of the Contemplation Sutra Integrating the Mind (with Preface)
One day, a scholar bowed and said: 'The Sixteen Contemplations (十六觀法, Buddhist practice methods) are the important path to liberation. I have heard of them for a long time and have studied them diligently, but my understanding of the path of contemplation is not thorough, and my practice has no foundation. I hope you can enlighten me and serve as my guide.' I replied: 'The commentaries are already very clear, what doubts do you still have? If there is any blockage, please speak it out, and I will clear it for you.' So I elaborated according to his questions, citing scriptures to prove it. After repeated exchanges, the main points gradually became clear.
。恐來者未聞。故錄之以示。庶因此解。融諸滯心者也。時皇宋大中祥符七年歲在甲寅重陽日自敘。
學者問曰。觀無量壽佛經十六觀法。於今家託事等三種觀門。為屬何耶。
答曰。既非借於事義立觀立境。不名託事。又非撮乎法相入心成觀。何關附法。韋提特請正受之門。善逝直談修證之法。雖托彼依彼。正皆了唯色唯心。以法界身入心想。故約行明矣。
又問曰。雖是約行。而初觀落日。中想佛身。后論三輩。為只想依正事境而成觀行。為即照三諦理耶。人共疑之。愿為明判。
答曰。佛意雖顯。經語難知。須假四依示其修法。何者。一經旨趣搜在首題。故疏云。觀雖十六。言佛便周。既以一心三觀釋觀。一體三身解佛。諸法實相為經正體。修心妙觀顯四凈土為宗。能除五逆即生九品為用。方等大乘圓頓為教相。五重既爾。豈可以唯想事境消經文耶。荊溪云。首題既爾。題下別釋理非容易。又不二門云。覽別為總。符文可知。是則題與經文總別相顯。不可輒異。故知十六皆圓三觀也。
又問曰。韋提希被惡子幽禁。遂哀請世尊示無憂惱處。至光照諸土攝在金臺。而云不樂余方誌求極樂。況疏文總敘樂邦苦域金寶泥沙。據此等文。唯在同居明矣。何故專據三觀四土之說耶。
【現代漢語翻譯】 現代漢語譯本：恐怕後來的學習者沒有聽聞過這些內容，所以記錄下來以示後人，希望因此能夠解除那些心中有所滯礙的人的疑惑。時值皇宋大中祥符七年甲寅重陽日，自序。
學者問：『《觀無量壽佛經》的十六觀法，對於現在的託事觀、托法觀、託事等三種觀門，屬於哪一種呢？』
答：『既然不是藉助於事相和義理來建立觀想和境界，就不能稱為託事觀。又不是提取法相進入內心來成就觀想，又與托法觀有什麼關係呢？韋提希夫人特別請求獲得正受之門，善逝（佛陀）直接宣講修證的方法。雖然依託彼佛、依靠彼土，但正是了達唯有色和唯有心，以法界身進入心想。所以從修行方面來說是很明顯的。』
又問：『雖然是從修行方面來說，但最初觀想落日，中間觀想佛身，後面論述三輩往生，是隻想依靠依報和正報的事境來成就觀行，還是照見三諦之理呢？人們對此有疑問，希望您能明確判斷。』
答：『佛陀的用意雖然很明顯，但經文的語言難以理解。必須藉助四依（依法不依人，依義不依語，依了義不依不了義，依智不依識）來指示修法。為什麼呢？一部經的宗旨趣味都包含在首題之中。所以疏文中說：『觀想雖然有十六種，但說到佛就全部包括了。』既然用一心三觀來解釋觀想，用一體三身來解釋佛，以諸法實相作為經文的正體，以修心妙觀來顯現四種凈土作為宗旨，以能消除五逆重罪就能往生九品作為作用，以方等大乘圓頓作為教相。五重玄義既然如此，怎麼可以用只觀想事境來解釋經文呢？荊溪大師說：『首題既然如此，在題目下分別解釋理就不是容易的事。』又《不二門》中說：『瀏覽個別的內容是爲了總結整體，符合經文就可以知道。』這樣，題目和經文總別相互顯明，不可以隨意改變。所以知道十六觀都是圓融的三觀。』
又問：『韋提希夫人被惡子囚禁，於是哀求世尊指示沒有憂惱之處，直到佛光照耀諸佛國土，攝取在金臺上，而韋提希夫人說不樂於其他方土，只求往生極樂世界。況且疏文中總述樂邦和苦域，金寶和泥沙。根據這些經文，只在于凡聖同居土是很明顯的。為什麼專門依據三觀四土的說法呢？』
【English Translation】 English version: Fearing that future learners may not have heard of these teachings, I record them to show to posterity, hoping that this will dispel the doubts of those whose minds are hindered. It was on the Double Ninth Festival of the seventh year of the Dazhong Xiangfu era of the Emperor Song, in the year of Jia Yin, that I wrote this preface.
A student asked: 'To which of the three types of contemplation – relying on phenomena, relying on principles, or relying on phenomena and so on – do the sixteen contemplations of the Contemplation Sutra (Amitāyurdhyāna Sūtra) belong?'
Answer: 'Since it does not rely on phenomena and principles to establish contemplation and realms, it cannot be called relying on phenomena. Nor does it extract the characteristics of dharmas to enter the mind and achieve contemplation, so what does it have to do with relying on principles? Lady Vaidehi specially requested to obtain the gate of right reception, and the Sugata (Buddha) directly spoke of the methods of cultivation and realization. Although relying on that Buddha and relying on that land, it is precisely understanding that there is only form and only mind, and entering the mind's thought with the Dharmakaya. Therefore, it is clear from the perspective of practice.'
The student asked again: 'Although it is from the perspective of practice, the initial contemplation of the setting sun, the middle contemplation of the Buddha's body, and the later discussion of the three grades of rebirth – is it only relying on the circumstances of the reward body and the environment to achieve contemplation, or is it illuminating the principle of the Three Truths? People have doubts about this, and I hope you can make a clear judgment.'
Answer: 'Although the Buddha's intention is very clear, the language of the sutra is difficult to understand. It is necessary to use the Four Reliances (rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on the definitive meaning, not on the provisional meaning; rely on wisdom, not on consciousness) to indicate the method of cultivation. Why? The purpose and interest of a sutra are contained in the title. Therefore, the commentary says: 'Although there are sixteen contemplations, speaking of the Buddha encompasses all.' Since the Three Contemplations in One Mind are used to explain contemplation, the Three Bodies in One Essence are used to explain the Buddha, the Reality of All Dharmas is taken as the main body of the sutra, the Wonderful Contemplation of Cultivating the Mind is used to reveal the Four Pure Lands as the purpose, and the ability to eliminate the five rebellious acts to be reborn in the nine grades is taken as the function, and the Square and Equal Great Vehicle Perfect and Sudden teaching is taken as the teaching aspect. Since the Five Profound Meanings are like this, how can the sutra be explained by only contemplating phenomena? Master Jingxi said: 'Since the title is like this, it is not easy to explain the principles separately under the title.' Also, the Non-Dual Gate says: 'Browsing individual content is to summarize the whole, and it can be known by conforming to the text.' In this way, the title and the sutra text show each other in general and specific ways, and cannot be changed arbitrarily. Therefore, it is known that the sixteen contemplations are all the perfect Three Contemplations.'
The student asked again: 'Lady Vaidehi was imprisoned by her evil son, so she pleaded with the World Honored One to show her a place without sorrow, until the Buddha's light shone on all the Buddha lands and was taken into the golden dais, and Lady Vaidehi said that she did not like other lands, but only sought rebirth in the Land of Ultimate Bliss. Moreover, the commentary generally describes the happy land and the suffering realm, gold and jewels and mud and sand. According to these sutras, it is clear that it is only in the Land Where Saints and Ordinary Beings Dwell Together. Why do you specifically rely on the theory of the Three Contemplations and the Four Lands?'
答曰。教之慾興。何莫由於近事而漸耶。韋提雖欲舍茲穢土求生凈邦。而佛示觀法。舍穢必盡。顯凈無遺。如月蓋為免舍離果報之病故。請觀音及乎宣咒。乃能消伏三毒之根。具足五眼之果。諸教興由其例多爾。故修一心三觀求生凈土者。即以三惑為穢土之因。以三諦為凈土之果。故別惑盡。則寂光凈究竟三諦也。此惑未盡。則實報凈分證三諦也。通惑盡。則方便凈相似三諦也。此惑存。則同居凈觀行三諦也。非此諦觀。安令四土皆凈。尚非實報之穢。豈止同居之凈。荊溪云。見思未破故。安樂行是同居凈土行之氣分也。故疏云。此經以修心妙觀為宗。實相為體。若不爾者。宗非顯體之宗。體非宗家之體。此如儒家訓子衣食之方。即令讀書干祿則富貴俱至。豈令耕稼商賈耶。得此譬意。今經可解。
又問曰。若能圓修三觀深趣妙理。何不只在娑婆直出生死。豈須舍此求彼。又自修三觀。何名凈土之行。
答曰。此經雖觀深理。以緣極樂依正為境。修乎三觀。則異於直觀三道等觀。是故得名凈土之行。若不爾者。四種三昧如何分別。又為此土濁重。十信方出苦輪。彼土境勝九品悉皆不退。故令托彼勝境修觀。縱理未顯。見愛俱存。舍報必生無退轉處。如此。爭不捨此求彼。故起信論云。初學大乘。其心怯
【現代漢語翻譯】 現代漢語譯本： 回答說，教義的興盛，難道不都是從身邊的事情逐漸發展起來的嗎？韋提希夫人雖然想要捨棄這污穢的娑婆世界（Saha world，指我們所居住的充滿煩惱和痛苦的世界），求生西方極樂凈土（Pure Land，阿彌陀佛所居住的清凈莊嚴的國土），但佛陀為她展示觀想的方法，捨棄污穢必須徹底，顯現清凈沒有遺漏。如同月蓋（name of a person）爲了避免舍離果報的疾病，所以祈請觀世音菩薩並且宣唸咒語，才能夠消除降伏貪嗔癡三毒的根本，具足天眼、慧眼、法眼、佛眼、肉眼五眼的果報。各種教義的興盛大多是這樣的例子。所以修習一心三觀（one mind three observations，即空觀、假觀、中觀）求生凈土的人，就以見思惑、塵沙惑、無明惑這三種迷惑作為污穢娑婆世界的原因，以空諦、假諦、中諦這三諦作為清凈凈土的果報。所以，如果斷盡別惑（different illusions），那麼就證得常寂光凈土（Eternal Tranquil Light Pure Land），究竟圓滿三諦。如果這種迷惑沒有斷盡，那麼就證得實報莊嚴凈土（Real Reward Adorned Pure Land），部分證得三諦。如果斷盡通惑（common illusions），那麼就證得方便有餘凈土（Provisional Expedient Remaining Pure Land），相似地證得三諦。如果這種迷惑存在，那麼就證得凡聖同居凈土（Common Dwelling Pure Land），通過觀行證得三諦。如果不是通過這種三諦的觀想，怎麼能夠使四土（four lands，指常寂光凈土、實報莊嚴凈土、方便有餘凈土、凡聖同居凈土）都清凈呢？尚且不能捨離實報莊嚴凈土的污穢，難道僅僅是凡聖同居凈土的清凈嗎？荊溪湛然大師說，因為見思惑沒有破除的緣故，所以安樂行只是凡聖同居凈土修行的氣分。所以《妙法蓮華經》的疏文中說，這部經以修心妙觀作為宗旨，以實相作為本體。如果不是這樣，那麼宗旨就不是顯現本體的宗旨，本體也不是宗家所依的本體。這就像儒家教導兒子衣食的方法，就讓他讀書求取功名利祿，那麼富貴就會一起來到，難道是讓他去耕田種地做買賣嗎？領會了這個比喻的含義，那麼這部經就可以理解了。
又有人問，如果能夠圓滿修習三觀，深刻地領悟微妙的道理，為什麼不直接在娑婆世界出生死，而一定要捨棄這裡求生到那裡呢？又自己修習三觀，為什麼叫做凈土的修行呢？
回答說，這部經雖然觀想深刻的道理，但以緣念極樂世界的依報和正報作為境界，修習三觀，這就不同於直接觀想三道（three paths，指地獄、餓鬼、畜生三惡道）等觀。所以得名為凈土的修行。如果不是這樣，那麼四種三昧（four kinds of samadhi，指常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧）如何分別呢？又因為這個娑婆世界污濁深重，要到十信位（ten faiths）才能脫離苦海輪迴。而極樂凈土的境界殊勝，九品往生（nine grades of rebirth）全部都不會退轉。所以令人依託那殊勝的境界修習觀想，即使理沒有顯現，見惑和愛惑都還存在，捨棄此報身必定往生到沒有退轉的地方。像這樣，為什麼不捨棄這裡求生到那裡呢？所以《大乘起信論》（Awakening of Faith in the Mahayana）中說，初學大乘佛法的人，內心怯弱。
【English Translation】 English version: The answer is: How can the flourishing of teachings not gradually arise from matters at hand? Although Vaidehi (name of a queen) wished to abandon this impure Saha world (Saha world, referring to the world we live in, full of troubles and suffering) and seek rebirth in the Pure Land (Pure Land, the pure and solemn land where Amitabha Buddha resides), the Buddha showed her the method of contemplation. Abandoning impurity must be thorough, and revealing purity must be complete without omission. It is like Moon Canopy (name of a person) who, in order to avoid the illness of abandoning karmic retribution, requested Avalokiteśvara (Bodhisattva of Compassion) and recited mantras, thereby eliminating and subduing the roots of the three poisons of greed, hatred, and delusion, and fully possessing the fruits of the five eyes: the divine eye, wisdom eye, dharma eye, Buddha eye, and flesh eye. The flourishing of various teachings mostly follows such examples. Therefore, those who cultivate the one mind three observations (one mind three observations, namely emptiness, provisional existence, and the middle way) seeking rebirth in the Pure Land, take the three illusions of delusion of views and affections, delusion like dust and sand, and delusion of ignorance as the cause of the impure Saha world, and the three truths of emptiness, provisional existence, and the middle way as the fruit of the pure Pure Land. Therefore, if one exhausts the separate illusions (different illusions), then one attains the Eternal Tranquil Light Pure Land (Eternal Tranquil Light Pure Land), ultimately perfecting the three truths. If these illusions are not exhausted, then one attains the Real Reward Adorned Pure Land (Real Reward Adorned Pure Land), partially realizing the three truths. If one exhausts the common illusions (common illusions), then one attains the Provisional Expedient Remaining Pure Land (Provisional Expedient Remaining Pure Land), similarly realizing the three truths. If these illusions remain, then one attains the Common Dwelling Pure Land (Common Dwelling Pure Land), realizing the three truths through contemplation and practice. If not through this contemplation of the three truths, how can the four lands (four lands, referring to the Eternal Tranquil Light Pure Land, Real Reward Adorned Pure Land, Provisional Expedient Remaining Pure Land, and Common Dwelling Pure Land) all be purified? It is not just a matter of abandoning the impurity of the Real Reward Adorned Pure Land, but also the purity of the Common Dwelling Pure Land. Master Jingxi Zhanran said, 'Because the delusions of views and affections have not been broken, the practice of peaceful and joyful conduct is only the aura of practice in the Common Dwelling Pure Land.' Therefore, the commentary on the Lotus Sutra says, 'This sutra takes the wonderful contemplation of cultivating the mind as its purpose and reality as its substance. If it were not so, then the purpose would not be the purpose of revealing the substance, and the substance would not be the substance relied upon by the school. This is like a Confucian teaching his son the ways of clothing and food, and then having him study to seek fame and fortune, so that wealth and honor will come together. Would he have him till the fields, engage in commerce, or trade? Understanding the meaning of this analogy, this sutra can be understood.'
Furthermore, someone asked: 'If one can perfectly cultivate the three observations and deeply understand the subtle principles, why not directly escape birth and death in the Saha world? Why must one abandon this and seek that? And why is cultivating the three observations oneself called the practice of the Pure Land?'
The answer is: 'Although this sutra contemplates profound principles, it takes the environment and rewards of the Land of Ultimate Bliss as its object, cultivating the three observations. This is different from directly contemplating the three paths (three paths, referring to the three evil paths of hell, hungry ghosts, and animals) and other contemplations. Therefore, it is named the practice of the Pure Land. If it were not so, how could the four kinds of samadhi (four kinds of samadhi, referring to constantly sitting samadhi, constantly walking samadhi, half-walking and half-sitting samadhi, and neither walking nor sitting samadhi) be distinguished? Moreover, because this Saha world is turbid and heavy, one must reach the stage of the ten faiths (ten faiths) to escape the cycle of suffering. But the environment of the Pure Land is superior, and all those reborn in the nine grades (nine grades of rebirth) will not regress. Therefore, it encourages people to rely on that superior environment to cultivate contemplation. Even if the principle has not been revealed and the delusions of views and affections still exist, abandoning this body will surely lead to rebirth in a place without regression. In this way, why not abandon this and seek that? Therefore, the Awakening of Faith in the Mahayana says, 'Those who are new to the Mahayana are timid in heart.'
弱。以住娑婆不常值佛。懼謂信心有退失者。當知如來有勝方便。專念西方極樂世界阿彌陀佛。求生彼土。若觀彼佛真如法身。畢定得生。住正定故。既懼此土闕緣信退。求生彼土。而令觀于彼佛真如法身。自非一心三觀。將何觀之。今家以三觀釋經。與馬鳴之意更無少異。故十疑論明往生正行。令想彌陀法身報身光明相好及七寶莊嚴妙樂等。而云。備如十六觀經。常行唸佛三昧故知往生之行正在三觀想彼三身。今緣彼佛修三觀者。凈土之行深觀妙理。舍此求彼。初心不退。其義皆成也。
又問曰。十六觀中既無推理之語。疏文隨釋不示三觀之言。是則三觀釋名。四土顯體。乃是開乎圓解。而已至於歷境修觀。且只想於事境。托乎繫念。生彼樂邦。既獲阿鞞。何患不至寂光實報。一家制立豈出乎解行二門。
答曰。理解釋題。事行消觀。未之可也。何則題標觀佛。經說兼余。主伴正依具有十六。恐謂異轍。故先示云。舉正報以收依果。言化主則包徒眾。經既從要而明。疏乃就總而說。講者必須以總貫別。修者仍須以理融事方得名實相。稱宗體無違。儻解行有差。總別相反。則題非此經之名。觀非此名所召。世之述作若也背題。則不應式。況聖教乎。若謂無文。則成誣罔也。故經云。諸佛法界身入眾生心想
中。是故心想佛時。是心即是三十二相。是心作佛。是心是佛。疏作感應道交釋解入相應釋。若無初釋。則觀非觀佛。若無次釋。則生佛體殊。二釋相成。是今觀法疏云。佛法界體無所不遍。唸佛三昧解入相應。故云入心想中。自非一心三止三昧。安與法界而論應入。是心作佛者。明即心變。全性成修。是心是佛者。心外無佛。佛外無心。此令行者隨觀一境皆知心變。全體是心。既全是心。心豈見心。如指不自觸。刀不自傷。故般舟云。我所念者即見心。作佛心自見心。乃至云。心者不知心。心者不見心。心有想則癡。無想則泥洹。止觀約此而立中觀。中觀若立。任運即三也。般舟此文與今經廣略少殊。其旨不別。如來本恐著相觀佛不成妙宗。故於真像之前示乎觀體。令依此法而觀佛身。儻不依此法。豈獨不成妙觀。抑亦不發勝相。智者得經妙旨。乃于首題預明觀體。令將此觀入十六門。則相相圓融。心心寂滅。故第九佛想疏。目為真法身觀。真縱對像。法如何消。與法華微妙凈法身具相三十二。云何異耶。須知小乘法身。義同生身。大乘生身。義同法身。故釋迦牟尼名毗盧遮那。八萬相海寧非法身。況非目擊。但是觀成。經文自云。佛法界身入心想中。又云。是心是佛。豈可局在應身之身有想之想耶。故韋提聞已頓
【現代漢語翻譯】 因此，當心中想著佛時，這個心就是三十二相（佛所具有的三十二種殊勝的形體特徵）。這個心創造了佛，這個心就是佛。《疏》中對此作了感應道交（眾生之感與佛之應相互交融）、釋解入相應（通過解釋而達到理解和相應）的解釋。如果沒有最初的解釋，那麼觀想就不是觀想佛。如果沒有接下來的解釋，那麼眾生和佛的本體就不同。這兩種解釋相輔相成。這就是現在觀想方法《疏》中所說的：佛的法界本體無所不遍，唸佛三昧（通過專注唸佛而達到的禪定狀態）能夠解入相應，所以說進入心中所想。如果不是一心三止三昧（一心專注于止息一切雜念的三種禪定狀態），怎麼能與法界相對應並進入其中呢？ 『是心作佛』，說明當下心念的轉變，完全是本性的顯現和修行。『是心是佛』，說明心外沒有佛，佛外沒有心。這讓修行者隨著觀想任何一個境界，都知道是心在變化，一切都是心的體現。既然一切都是心，心又怎麼能見到心呢？就像手指不能自己觸碰自己，刀不能自己傷害自己。所以《般舟三昧經》中說：『我所念的就是見心，作佛的心自己見到心』，甚至說：『心不知道心，心不見心。心中有妄想就是愚癡，沒有妄想就是涅槃（佛教修行的最終目標，指解脫生死輪迴的狀態）』。《止觀》根據這個而建立了中觀（佛教哲學中的一種觀點，認為事物不落於有無兩端）。中觀如果成立，那麼任運（自然而然）就是三（指空、假、中三諦）。《般舟三昧經》的這段文字與現在這部經文在廣略上略有不同，但其主旨沒有區別。如來（佛的稱號）本來是擔心執著于外相觀佛而不能成就妙宗（佛教精妙的宗旨），所以在真像之前展示觀想的本體，讓人們依照這個方法來觀想佛身。如果不依照這個方法，怎麼能成就妙觀呢？又怎麼能生起殊勝的相好呢？智者得到了經文的精妙旨意，所以在首題就預先說明了觀想的本體，讓人們將這個觀想融入十六門（指十六種觀想方法），那麼相相圓融，心心寂滅。所以第九佛想《疏》將其稱為真法身觀（觀想佛的真實法身）。真縱然是針對像而言，法又如何消融呢？與《法華經》中『微妙凈法身具相三十二』，有什麼不同呢？要知道小乘的法身，意義等同於生身（佛的化身）。大乘的生身，意義等同於法身。所以釋迦牟尼（Sakyamuni）又名毗盧遮那（Vairocana）。八萬相海難道不是法身嗎？更何況是親眼所見。但是觀想成就之後，經文中自然會說：『佛法界身入心想中』，又說：『是心是佛』，怎麼能侷限在應身（佛的應化身）之身、有想之想呢？所以韋提希（Vaidehi）聽聞之後立即頓悟。
【English Translation】 Therefore, when the mind contemplates the Buddha, this mind itself is the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha). This mind creates the Buddha; this mind is the Buddha. The commentary (疏) explains this as 'responsive interaction of the Way' (感應道交), 'explanation and entry into correspondence' (釋解入相應). Without the initial explanation, contemplation is not contemplating the Buddha. Without the subsequent explanation, the essence of sentient beings and the Buddha would be different. These two explanations complement each other. This is what the current contemplation method's commentary (疏) says: the Dharma-realm essence of the Buddha pervades everywhere; the Samadhi (三昧, a state of meditative absorption) of Buddha-recitation allows for explanation and entry into correspondence, hence it is said to enter into the mind's contemplation. If it were not for the 'one-mind three cessations Samadhi' (一心三止三昧, a state of meditative absorption with three aspects of cessation), how could one correspond with and enter the Dharma-realm? 'This mind creates the Buddha' clarifies the transformation of the immediate thought, fully manifesting the inherent nature and cultivation. 'This mind is the Buddha' clarifies that there is no Buddha outside the mind, and no mind outside the Buddha. This allows practitioners to know that the mind transforms as they contemplate any state, and everything is a manifestation of the mind. Since everything is the mind, how can the mind see itself? Just as a finger cannot touch itself, and a knife cannot cut itself. Therefore, the Pratyutpanna Samadhi Sutra (般舟三昧經) says: 'What I contemplate is seeing the mind; the mind that creates the Buddha sees itself,' and even says: 'The mind does not know the mind; the mind does not see the mind. If the mind has thoughts, it is delusion; if it has no thoughts, it is Nirvana (泥洹, the ultimate goal of Buddhist practice, liberation from the cycle of birth and death).' The Zhi Guan (止觀, 'Cessation and Contemplation') establishes the Middle Way (中觀, a philosophical view in Buddhism that avoids extremes of existence and non-existence) based on this. If the Middle Way is established, then spontaneous action (任運) is the three (referring to the three truths of emptiness, provisional existence, and the Middle Way). This passage from the Pratyutpanna Samadhi Sutra differs slightly in length and detail from the current sutra, but its essence is the same. The Tathagata (如來, an epithet of the Buddha) was originally concerned that attachment to external forms in contemplating the Buddha would prevent the attainment of the profound teaching, so he demonstrated the essence of contemplation before the true image, instructing people to contemplate the Buddha's body according to this method. If one does not follow this method, how can one achieve profound contemplation? And how can one generate auspicious marks? The wise ones obtained the subtle meaning of the sutra, so they clarified the essence of contemplation in the title, allowing people to integrate this contemplation into the sixteen gates (指十六種觀想方法, referring to the sixteen methods of contemplation), so that marks and marks are perfectly integrated, and minds and minds are extinguished. Therefore, the commentary (疏) on the ninth Buddha-contemplation is regarded as the 'true Dharmakaya-contemplation' (真法身觀, contemplation of the true Dharma body of the Buddha). Even if 'true' is directed towards the image, how can the Dharma be eliminated? How is it different from the 'subtle and pure Dharma body with thirty-two marks' in the Lotus Sutra (法華經)? One should know that the Dharmakaya (法身, the Dharma body of the Buddha) in the Hinayana (小乘, the early Buddhist tradition) has the same meaning as the Nirmanakaya (生身, the emanation body of the Buddha). The Nirmanakaya in the Mahayana (大乘, the later Buddhist tradition) has the same meaning as the Dharmakaya. Therefore, Sakyamuni (釋迦牟尼) is also named Vairocana (毗盧遮那). Are the eighty-four thousand marks and seas not the Dharmakaya? Moreover, they are seen with one's own eyes. However, after contemplation is accomplished, the sutra naturally says: 'The Dharma-realm body of the Buddha enters into the mind's contemplation,' and also says: 'This mind is the Buddha.' How can it be limited to the Nirmanakaya's body and the thought of having thoughts? Therefore, Vaidehi (韋提希) immediately attained enlightenment upon hearing this.
入分真。侍女聽之便階相似。非圓觀境。安得當機證入如此。以結益驗觀法可知。
又問曰。上據是心是佛。此乃約佛。論中雲何諸門界論三觀。愿聞委說以息群疑。
答曰。若於初心即修中觀。必能雙照任運成三。一觀既然。諸門皆爾。蓋圓人本信諸法圓融。今托勝緣想乎諸相。即知諸相四性不生。法體本空。心境叵得(一)。雖知叵得。不礙緣生。全性起修。念之即見(二)。起是性起。空是性空。性非二邊。能所亦絕。唯心唯色。待對斯忘(三)。故止觀判般舟之文心佛叵得為空。夢事宛然為假。心不見心為中。說則三相歷然。修則一念備矣。經示諸相。而令諦觀。圓人修之。非此不諦。故知十六莫不皆三。而此三觀雖居一念。今觀依正各有功能。何者。心境叵得故染可觀凈。不礙緣生故想成相起。唯色唯心故當處顯現。人疑三觀妨想依正。今謂三觀能顯依正。三觀稍稍進依正轉轉明。於一心中互資互發。又復應知一心三觀修有多門。若直於三道顯理。此如一行。若托觀佛顯理。此如般舟等。若兼持咒顯理。如方等等。若兼誦經顯理。如法華等。若於數息顯理。如請觀音。若於善惡無記顯理。如歷事覺意。今之三觀非直於三道顯理。乃緣凈土依正而修。雖緣於事。非散善惡及以無記。故知雖同全理
【現代漢語翻譯】 現代漢語譯本 入分真（進入真如的境界）。侍女聽了之後，便在臺階上模仿。如果不是對圓滿觀境有所體會，怎麼能如此恰當地證入呢？通過總結利益來驗證觀法，就可以知道了。
又有人問：上面所說的是心即是佛，這是就佛的層面來說的。論中如何用諸門、界論、三觀來解釋呢？希望詳細說明，以消除大家的疑惑。
回答說：如果一開始就修習中觀，必定能夠同時照見，自然成就三觀。一個觀如此，所有的門也是如此。因為圓教的人本來就相信諸法圓融，現在藉助殊勝的因緣來觀想諸相，就能知道諸相的四性本不生，法體本來是空，心和境都不可得（一）。雖然知道不可得，但不妨礙因緣生起，完全從自性出發來修行，念想就能顯現（二）。生起是性起，空是性空，自性不是二邊，能和所也都斷絕。唯有心，唯有色，對待的觀念也消失了（三）。所以止觀中判斷《般舟三昧經》的文句，認為『心佛不可得』是空，『夢事宛然』是假，『心不見心』是中。這樣說來，三相歷歷分明，修起來，一念就具備了。經中顯示諸相，而讓人仔細觀察。圓教的人修習它，不是這樣就不算仔細。所以知道十六觀莫不都是三觀。而這三觀雖然在一念之中，現在觀察依報和正報各有功能。什麼功能呢？心境不可得，所以染污可以觀成清凈；不妨礙因緣生起，所以想就能成就，相就能生起；唯有色，唯有心，所以在當下就能顯現。有人懷疑三觀會妨礙觀想依報和正報，現在認為三觀能夠顯現依報和正報。三觀稍微進步，依報和正報就逐漸明顯。在一心中互相資助，互相啓發。而且應該知道，一心三觀的修習有很多門。如果直接在三道中顯現理，這就像一行三昧。如果藉助觀佛來顯現理，這就像般舟三昧等。如果兼持咒來顯現理，就像方等懺等。如果兼誦經來顯現理，就像法華經等。如果在數息中顯現理，就像請觀音。如果在善惡無記中顯現理，就像歷事覺意。現在的三觀不是直接在三道中顯現理，而是緣于凈土的依報和正報而修。雖然緣於事相，但不是散善惡以及無記，所以知道雖然同樣是全理。
English version Entering into the truth (entering the realm of Suchness). After hearing this, the maidservants imitated it on the steps. If one does not have a thorough understanding of the perfect contemplation realm, how could one enter into it so appropriately? This can be known by verifying the contemplation method through summarizing the benefits.
Someone asked again: Above, it is said that 'mind is Buddha,' which is from the perspective of the Buddha. How does the treatise explain it using the various gates, realms, and the three contemplations? I hope for a detailed explanation to dispel everyone's doubts.
The answer is: If one cultivates the Middle Way contemplation from the very beginning, one will surely be able to illuminate simultaneously and naturally accomplish the three contemplations. If one contemplation is like this, all the gates are also like this. Because those of the perfect teaching originally believe that all dharmas are perfectly harmonized, now, relying on auspicious conditions to contemplate the various appearances, one can know that the four natures of the various appearances are unborn, the essence of the dharma is originally empty, and the mind and境(jing, realm) are unattainable (1). Although one knows they are unattainable, it does not hinder the arising of conditions, cultivating entirely from one's nature, and thoughts will manifest (2). Arising is nature arising, emptiness is nature emptiness, nature is not the two extremes, and the able and the object are also cut off. Only mind, only form, and the concept of duality disappears (3). Therefore, the Zhi Guan (止觀, cessation and contemplation) judges the sentences of the Pratyutpanna Samadhi Sutra, considering 'mind and Buddha are unattainable' as emptiness, 'dream events are clearly present' as provisional, and 'mind does not see mind' as the middle. In this way, the three aspects are clearly distinct, and in cultivation, one thought is complete. The sutra shows the various appearances and asks people to contemplate them carefully. Those of the perfect teaching cultivate it, and it is not careful if it is not like this. Therefore, know that all sixteen contemplations are none other than the three contemplations. And although these three contemplations are within one thought, now contemplating the supporting and principal rewards each has its function. What function? The mind and realm are unattainable, so defilement can be contemplated as purity; it does not hinder the arising of conditions, so thought can be accomplished and appearances can arise; only form, only mind, so it can manifest in the present moment. Some people doubt that the three contemplations will hinder the contemplation of the supporting and principal rewards, but now it is believed that the three contemplations can manifest the supporting and principal rewards. The three contemplations progress slightly, and the supporting and principal rewards gradually become clear. They mutually assist and inspire each other in one mind. Moreover, it should be known that there are many gates to the cultivation of the one mind three contemplations. If one directly manifests the principle in the three paths, this is like the One Practice Samadhi. If one manifests the principle by relying on contemplating the Buddha, this is like the Pratyutpanna Samadhi, etc. If one manifests the principle by also holding mantras, this is like the Fang Deng Repentance, etc. If one manifests the principle by also reciting sutras, this is like the Lotus Sutra, etc. If one manifests the principle in counting breaths, this is like invoking Avalokiteshvara. If one manifests the principle in good, evil, and neutral, this is like experiencing events and awakening the mind. The present three contemplations do not directly manifest the principle in the three paths, but are cultivated based on the supporting and principal rewards of the Pure Land. Although based on phenomena, it is not scattered good, evil, or neutral, so know that although it is the same as the complete principle.
【English Translation】 English version Entering into the truth (entering the realm of Suchness). After hearing this, the maidservants imitated it on the steps. If one does not have a thorough understanding of the perfect contemplation realm, how could one enter into it so appropriately? This can be known by verifying the contemplation method through summarizing the benefits.
Someone asked again: Above, it is said that 'mind is Buddha,' which is from the perspective of the Buddha. How does the treatise explain it using the various gates, realms, and the three contemplations? I hope for a detailed explanation to dispel everyone's doubts.
The answer is: If one cultivates the Middle Way contemplation from the very beginning, one will surely be able to illuminate simultaneously and naturally accomplish the three contemplations. If one contemplation is like this, all the gates are also like this. Because those of the perfect teaching originally believe that all dharmas are perfectly harmonized, now, relying on auspicious conditions to contemplate the various appearances, one can know that the four natures of the various appearances are unborn, the essence of the dharma is originally empty, and the mind and realm are unattainable (1). Although one knows they are unattainable, it does not hinder the arising of conditions, cultivating entirely from one's nature, and thoughts will manifest (2). Arising is nature arising, emptiness is nature emptiness, nature is not the two extremes, and the able and the object are also cut off. Only mind, only form, and the concept of duality disappears (3). Therefore, the Zhi Guan (cessation and contemplation) judges the sentences of the Pratyutpanna Samadhi Sutra, considering 'mind and Buddha are unattainable' as emptiness, 'dream events are clearly present' as provisional, and 'mind does not see mind' as the middle. In this way, the three aspects are clearly distinct, and in cultivation, one thought is complete. The sutra shows the various appearances and asks people to contemplate them carefully. Those of the perfect teaching cultivate it, and it is not careful if it is not like this. Therefore, know that all sixteen contemplations are none other than the three contemplations. And although these three contemplations are within one thought, now contemplating the supporting and principal rewards each has its function. What function? The mind and realm are unattainable, so defilement can be contemplated as purity; it does not hinder the arising of conditions, so thought can be accomplished and appearances can arise; only form, only mind, so it can manifest in the present moment. Some people doubt that the three contemplations will hinder the contemplation of the supporting and principal rewards, but now it is believed that the three contemplations can manifest the supporting and principal rewards. The three contemplations progress slightly, and the supporting and principal rewards gradually become clear. They mutually assist and inspire each other in one mind. Moreover, it should be known that there are many gates to the cultivation of the one mind three contemplations. If one directly manifests the principle in the three paths, this is like the One Practice Samadhi. If one manifests the principle by relying on contemplating the Buddha, this is like the Pratyutpanna Samadhi, etc. If one manifests the principle by also holding mantras, this is like the Fang Deng Repentance, etc. If one manifests the principle by also reciting sutras, this is like the Lotus Sutra, etc. If one manifests the principle in counting breaths, this is like invoking Avalokiteshvara. If one manifests the principle in good, evil, and neutral, this is like experiencing events and awakening the mind. The present three contemplations do not directly manifest the principle in the three paths, but are cultivated based on the supporting and principal rewards of the Pure Land. Although based on phenomena, it is not scattered good, evil, or neutral, so know that although it is the same as the complete principle.
起事。須分違順。違理之事照令泯絕。順理之事觀令成就。今之依正是佛妙用與圓觀相應。此觀未成。則隨假想而進。故觀落日堅冰也。此觀若著。則以實法為緣。故觀地樹佛身等也。故知用一心三觀。則依正易明。非一心三觀。依正難顯。
又問。法界入心是心是佛為妙觀體。識者不疑。其如經文居像觀首。此下諸觀既有體式。可即具三。此前諸門佛既未示。以何為憑各修三觀。
答曰。佛鑒常機示法。前卻其意難測。得經深趣。莫若四依。既以三觀三身釋乎總目。而云十六言佛便周。豈可行人不遵此說。若其未解。當詢達人。慎勿抑經就情以愚難智。況一家制立其例蓋多。如般舟三觀之文普賢六根之懺。並是定中見聖始示其門。而智者教人。皆須預習方入道場。何不疑之。而獨責此。況一家正受味禪之外六妙已上。無不具于無漏之想。豈方等頓教唸佛三昧純觀事耶。愿勿謗經掇無間業。
又問曰。據義徴文分明。若是其如修者。何以措心。既歷正歷依。若大若小。境相委曲一一須觀。儻照真如。必須絕念空有俱泯境觀雙消。且觀相則違真。照理則乖事。既難並慮。必也無歸。愿示用心永為修法。
答曰。雖分事理。同在一念。既匪兩端。何須並慮。故知身土不離真如。能于初心不二而照
【現代漢語翻譯】 現代漢語譯本：開始行動，必須區分順從和違背。違背道理的事情要按照法令使其消滅斷絕；順應道理的事情要觀察並促成其成就。現在所說的依報和正報，與佛的妙用和圓滿的觀行相應。這種觀行尚未成就時，就隨著假想而前進，所以觀想落日和堅冰。這種觀行如果執著，就以實法為緣，所以觀想大地、樹木、佛身等。因此，要知道運用一心三觀，那麼依報和正報就容易明白；如果不是一心三觀，依報和正報就難以顯現。
又有人問：法界入心，是心是佛，作為妙觀的本體，明智的人不會懷疑。但是經文將觀佛像放在首位，這之後的各種觀法既然有體式，可以立即具備三觀。這之前的各種觀門，佛既然沒有開示，憑藉什麼來各自修習三觀呢？
回答說：佛陀鑑於眾生的根機而開示佛法，預先揣測佛的意圖是難以測度的。要理解經文的深刻趣味，最好依據四依法。既然用三觀和三身來解釋總綱，並且說『十六字佛』就完備了，難道修行人可以不遵循這種說法嗎？如果還不理解，應當請教通達的人，千萬不要壓抑經義來遷就自己的想法，以愚昧來為難智者。況且一家宗派創立的規矩很多，例如《般舟三昧經》中三觀的文句，《普賢菩薩行愿品》中六根的懺悔，都是在禪定中見到聖境才開始開示這些法門。而智者大師教導人們，都必須預先學習才能進入道場，為什麼不懷疑那些，而唯獨責難這個呢？況且一家宗派在正受味禪之外，六妙門以上，沒有不具備無漏之想的。難道方等頓教和唸佛三昧就純粹是觀事嗎？希望不要誹謗經典，造下無間地獄的罪業。
又有人問：根據義理來推究經文，道理分明。如果是這樣，那麼修習的人該如何用心呢？既然經歷了正報和依報，無論大小，境相委曲，都要一一觀想。如果照見真如，就必須斷絕念頭，空和有都消泯，境和觀也一同消失。觀想境相就違背了真如，照見理體就違背了事相。既然難以同時兼顧，必定會無所歸依。希望開示用心的方法，永遠作為修行的法則。
回答說：雖然區分事和理，但它們同在一念之中。既然不是兩個極端，何須同時兼顧呢？所以要知道身和土不離真如，能夠在最初的發心時就以不二的智慧來照見。
【English Translation】 English version: When initiating action, it is necessary to distinguish between compliance and opposition. Matters that violate reason should be eliminated and extinguished according to the law; matters that comply with reason should be observed and facilitated to achieve success. The current understanding of 'dependent reward' (依報, yībào) and 'proper reward' (正報, zhèngbào) corresponds to the Buddha's wondrous function and perfect contemplation. When this contemplation is not yet accomplished, it progresses according to imagination, hence contemplating the setting sun and solid ice. If this contemplation becomes attached, it takes real phenomena as its object, hence contemplating the earth, trees, and the Buddha's body. Therefore, know that using the 'one mind three contemplations' (一心三觀, yīxīn sānguān), the dependent and proper rewards are easily understood; without the one mind three contemplations, the dependent and proper rewards are difficult to manifest.
Someone asked: 'The Dharma Realm entering the mind, the mind being the Buddha, as the essence of wondrous contemplation, the wise do not doubt. However, the sutra places the contemplation of Buddha images at the beginning. Since the various contemplations that follow have forms and structures, they can immediately possess the three contemplations. Since the Buddha has not revealed the various gates before this, what can be relied upon to cultivate the three contemplations individually?'
The answer is: 'The Buddha reveals the Dharma according to the faculties of beings. It is difficult to fathom the Buddha's intention by anticipating it. To understand the profound meaning of the sutras, it is best to rely on the Four Reliances (四依, sìyī). Since the general outline is explained using the three contemplations and the three bodies (三身, sānshēn), and it is said that the 'sixteen-word Buddha' is complete, how can practitioners not follow this teaching? If it is still not understood, one should consult knowledgeable people. Do not suppress the sutra's meaning to accommodate one's own ideas, using ignorance to challenge wisdom. Moreover, many rules are established by various schools, such as the verses on the three contemplations in the Pratyutpanna Samadhi Sutra (般舟三昧經, Bānzhōu Sānmèi Jīng) and the repentance of the six senses in the Universal Worthy Bodhisattva's Practices and Vows (普賢菩薩行愿品, Pǔxián Púsà Xíngyuàn Pǐn). These are all teachings that began with seeing sacred realms in meditation. And the Great Teacher Zhiyi (智者大師, Zhìzhě Dàshī) teaches people that they must study in advance before entering the practice hall. Why not doubt those, and only criticize this? Moreover, within a school, beyond the taste of Zen in proper reception, the Six Subtle Doors (六妙門, liùmiàomén) and above all possess the thought of non-outflow (無漏, wúlòu). Are the Square Length Sutras (方等, fāngděng), sudden teachings, and the Pure Land Samadhi (唸佛三昧, niànfó sānmèi) purely about contemplating phenomena? I hope you will not slander the sutras and create the karma of uninterrupted hell (無間地獄, wújiàn dìyù).'
Someone asked again: 'According to the meaning, examining the text, the principle is clear. If this is the case, how should practitioners apply their minds? Since one experiences the proper reward and the dependent reward, whether large or small, the subtle aspects of the realms must be contemplated one by one. If one illuminates true suchness (真如, zhēnrú), one must cut off thoughts, both emptiness and existence must be extinguished, and both the realm and the contemplation must disappear. Contemplating phenomena violates true suchness, and illuminating the principle violates phenomena. Since it is difficult to attend to both simultaneously, one will inevitably have nowhere to return. I hope you will reveal the method of applying the mind, to serve as a permanent rule for practice.'
The answer is: 'Although phenomena and principle are distinguished, they are both within a single thought. Since they are not two extremes, why must one attend to both simultaneously? Therefore, know that the body and land are not separate from true suchness, and one can illuminate with non-dual wisdom from the initial aspiration.'
。唯圓頓教。前三不能。故華嚴云。娑竭龍王注車軸雨。唯海能受。非餘地堪。般舟三昧觀四八相。一一識知。復於此時而修三觀。荊溪師立身相為境。空等為觀。今問。為待身相觀成方修三觀。為復境觀俱時而修。若待觀成者。儻九十日相境未現。則三觀靡施。安成圓行。若入道場即修三觀。驗知觀相不礙照真。況復一家立茲圓行。不獨三觀。須論十乘。身要行旋。口仍稱誦。三業俱運。九旬不休。三昧可成。諸佛同現故。不可以局情自礙。必須以融懷造修。然非我圓宗。他莫能會。只如三觀。體雖無二。義且相違。空則一相不存。假則諸法皆立。中則性離二邊。別人初心雖信中道。不能即觀。要須析體空觀成后必歷多劫遍學諸門。二觀均平方修中觀。圓人發軫即於一心頓觀三諦。故仁王般若云。有無本自二。譬如牛二角。照解見無二。二諦常不即。又云。于諦常自二。于解常自一。自非先了性具諸法融妙而觀。孰能始心超彼積行。今之依正體本難思。妙觀觀之。自然符契。那將染礙事想斷滅之真為疑難耶。應知禪那翻為靜慮。即寂照之異名也。既寂中有照。圓人修之。豈照頑境而不照當處融妙耶。又此觀法既類般舟。須論三力。謂佛威力三昧力。行者本功德力。不可以己之情想議乎難思聖法也。
又問曰。
【現代漢語翻譯】 現代漢語譯本：只有圓頓教才能做到，前三種（指其他教法）不能。所以《華嚴經》說：『娑竭龍王（Sāgara-nāgarāja，海龍王）降下車軸般粗大的雨，只有大海能夠容納，不是其他地方可以承受的。』般舟三昧（Pratyutpanna-samādhi，常立三昧）觀修佛的四十八相，一一清楚地認識。並且在這個時候修習三觀（空觀、假觀、中觀）。荊溪大師（指湛然）以身相為觀境，空等為觀法。現在問：是等待身相觀修成就后才修習三觀，還是觀境和觀法同時修習？如果等待觀修成就，萬一九十天內身相沒有顯現，那麼三觀就無法施行，如何成就圓滿的修行？如果進入道場就開始修習三觀，可以驗證觀相不妨礙照見真如。何況我們宗派建立這種圓融的修行，不只是三觀，還要討論十乘觀法。身體要不斷地行走旋轉，口中仍然要稱念經文，身口意三業同時運作，九十天不停止，三昧就可以成就，諸佛就會一同顯現。所以不可以侷限於自己的情見而自我障礙，必須以圓融的胸懷來修習。然而不是我們圓教宗派，其他人無法領會。就如三觀，本體雖然沒有差別，意義卻相互對立。空觀則一相都不存在，假觀則諸法都成立，中觀則自性遠離二邊。其他宗派的初學者雖然相信中道，卻不能立即觀修，必須在分析體性空觀成就后，必定要經歷多個劫數普遍學習各種法門，空觀和假觀達到均等后才能修習中觀。圓教的人一開始就在一心之中頓悟三諦。所以《仁王般若經》（Prajñāpāramitā-sūtra）說：『有和無本來就是二，譬如牛的兩隻角，照見和理解沒有二，二諦（俗諦和真諦）常常不即不離。』又說：『對於真諦常常是二，對於理解常常是一。』如果不是事先了解自性具足諸法，圓融微妙地觀修，誰能一開始就超越那些累積修行的（人）？現在我們所依的果報和所處的環境，本體本來就難以思議，用微妙的觀法來觀修，自然就會符合契合。哪裡會將染污障礙的事相，以及斷滅的真如，作為疑難呢？應當知道禪那（Dhyāna，靜慮）翻譯為靜慮，就是寂照的異名。既然寂靜之中有照，圓教的人修習它，難道只照見頑固的境界，而不照見當下的圓融微妙嗎？而且這種觀法既然類似於般舟三昧，就要討論三種力量，即佛的威力、三昧的力量、修行者自身的功德力。不可以自己的情見來議論難以思議的聖法。 又有人問：
【English Translation】 English version: Only the perfect and sudden teaching can achieve this; the previous three (referring to other teachings) cannot. Therefore, the Avataṃsaka Sūtra says: 'Sāgara-nāgarāja (the Dragon King of the Sea) pours down rain as thick as chariot axles, only the ocean can receive it, no other land can bear it.' In the Pratyutpanna-samādhi (the Samadhi of Ever Present Buddhas), one contemplates the forty-eight characteristics of the Buddha, recognizing each one clearly. And at this time, one cultivates the Three Contemplations (emptiness, provisional existence, and the middle way). Master Jingxi (Zhanran) takes the physical form as the object of contemplation, and emptiness etc. as the methods of contemplation. Now I ask: Does one wait until the contemplation of the physical form is accomplished before cultivating the Three Contemplations, or does one cultivate the object of contemplation and the methods of contemplation simultaneously? If one waits for the contemplation to be accomplished, and if the physical form does not appear within ninety days, then the Three Contemplations cannot be applied, and how can one achieve perfect practice? If one begins to cultivate the Three Contemplations upon entering the practice hall, it can be verified that contemplating the form does not hinder seeing the true nature. Moreover, our school establishes this perfect and harmonious practice, which is not just the Three Contemplations, but also requires discussing the Ten Vehicles of Contemplation. The body must constantly walk and revolve, the mouth must still recite the scriptures, and the three karmas of body, speech, and mind must operate simultaneously, without stopping for ninety days, so that the samadhi can be achieved, and all the Buddhas will appear together. Therefore, one should not be limited by one's own feelings and self-obstruct, but must cultivate with a harmonious mind. However, if it is not our perfect teaching school, others cannot understand it. Just like the Three Contemplations, although the essence is no different, the meanings are contradictory. The contemplation of emptiness means that not a single form exists; the contemplation of provisional existence means that all dharmas are established; the contemplation of the middle way means that the nature is apart from the two extremes. Beginners of other schools, although they believe in the Middle Way, cannot immediately contemplate it. They must first analyze the nature and accomplish the contemplation of emptiness, and then they must go through many kalpas to universally learn various methods, and only after the contemplations of emptiness and provisional existence are equal can they cultivate the contemplation of the middle way. People of the perfect teaching, from the very beginning, immediately contemplate the three truths in one mind. Therefore, the Prajñāpāramitā-sūtra of the Humane Kings says: 'Existence and non-existence are originally two, like the two horns of a cow; seeing and understanding are not two; the two truths (conventional truth and ultimate truth) are always neither identical nor separate.' It also says: 'For the truth, it is always two; for understanding, it is always one.' If one does not first understand that the self-nature is complete with all dharmas, and contemplate them in a perfect and subtle way, who can surpass those who accumulate practice from the very beginning? Now, the reward we rely on and the environment we are in are originally inconceivable. If we contemplate them with subtle contemplation, they will naturally conform and correspond. Why should we regard the defiled and obstructive phenomena, and the annihilation of true nature, as difficulties? It should be known that Dhyāna (meditation) is translated as quiet contemplation, which is another name for stillness and illumination. Since there is illumination in stillness, when people of the perfect teaching cultivate it, would they only illuminate the stubborn realm and not illuminate the perfect and subtle realm at the present moment? Moreover, since this method of contemplation is similar to the Pratyutpanna-samādhi, we must discuss the three powers, namely the power of the Buddha, the power of the samadhi, and the power of the practitioner's own merits. One should not use one's own feelings to discuss the inconceivable sacred Dharma. Furthermore, someone asked:
觀法若然。誰堪修證。如其不修。何由生彼。是則往生路絕。徒仰當機。於今何益。
答曰。人之根性皆由宿熏。成熟不時。對至能發。己尚難測。他安可評。須信能修不專。佛世仍知昧旨。豈獨今人。韋提請宣。本為來世。佛知有益。故使流通爾。自放逸不修。勿罔能修之者。然今論妙觀。是經本宗。須就上根克論正行。故如上說也。若論此經力用。則何機不攝。何行不收。儻有一機未能圓照。且隨事相。歷境而觀。以此係心。豈不生彼。故小乘行法五八律儀。孝養所親世間慈善。臨終迴向皆得往生。以至破戒毀經十惡五逆。臨終十念亦得往生。故知但於此經盡力修行一念隨喜。皆趣唸佛之海。盡歸靈覺之源。如此攝物不遺除惡至極者。皆由經詮圓觀理極淵源故。使力用難思與拔無際。安以滯想局此深經。當遵智者之言以會如來之意。而今而後。念茲在茲。於一念心顯四凈土。於是學者積疑。既盡得之於心。惟愿奉行。兼示來者焉。
修懺要旨(因入內殿頭俞源清奉宣到院。修法華三昧三晝夜。欲知懺法旨趣故。述此以示之)
夫諸大乘經所詮行法。約身儀判。不出四種。攝一切行。罄無不盡。一曰常坐。即一行三昧。二曰常行。即般舟三昧。並九十日為一期。三曰半行半坐。即方等三昧。七日
【現代漢語翻譯】 現代漢語譯本：如果觀想方法是這樣，那麼誰能夠修行和證悟呢？如果不能修行，又怎麼能夠往生到凈土呢？這樣一來，往生的道路豈不是斷絕了？只是仰望當下的機緣，對於現在又有什麼益處呢？ 回答說：人們的根性都是由過去世的熏習所決定的，成熟的時間不確定，遇到合適的條件才能引發。自己尚且難以測度，又怎麼能夠評價他人呢？必須相信能夠修行的人並不專一，即使在佛陀住世的時候，仍然有人不明白佛的旨意，更何況是現在的人呢？韋提希夫人請求佛陀宣說觀想方法，本來是爲了未來的眾生，佛陀知道這樣做有益處，所以才讓它流通下來。不要因為自己放逸而不修行，就否定能夠修行的人。然而，現在討論的是妙觀，這是《觀無量壽經》的根本宗旨，必須就上等根器的人來討論正確的修行方法，所以像上面所說的那樣。如果論及這部經的力量和作用，那麼什麼樣的根器不能攝受？什麼樣的修行方法不能包含？即使有一種根器不能完全照見，暫且隨著事相，經歷境界而觀想，用這種方法來繫住心念，難道不能往生到凈土嗎？所以，小乘的修行方法，如五戒、八戒、律儀，孝養父母親人，世間的慈善行為，臨終時迴向，都能夠往生。甚至破戒毀經、犯下十惡五逆的罪人，臨終時念誦十聲佛號，也能夠往生。所以要知道，只要對這部經盡力修行，哪怕只是一念隨喜，都能夠進入唸佛的海洋，最終迴歸靈覺的本源。如此攝受眾生不遺漏，消除罪惡到極點，都是因為這部經所詮釋的圓滿觀想，其理極深遠，所以才使得它的力量和作用難以思議，救拔眾生沒有邊際。怎麼可以用滯礙的想法來侷限這部深奧的經典呢？應當遵從智者大師的教言，來領會如來的真實意圖。從今以後，念念不忘，在一念心中顯現四種凈土。這樣，學習的人積累的疑惑，既然已經完全消除，並且在心中領悟，只希望能夠奉行，並且向後來的人展示。 修懺要旨（因為入內殿的俞源清奉命到院裡，修法華三昧三個晝夜，想要知道懺法的旨趣，所以寫下這些來告訴他） 各種大乘經典所詮釋的修行方法，按照身儀來判斷，不出四種。攝盡一切修行，沒有遺漏。一是常坐，即一行三昧；二是常行，即般舟三昧（Pratyutpanna Samadhi），並以九十天為一個週期；三是半行半坐，即方等三昧（Fang-teng Samadhi），七日
【English Translation】 English version: If the method of contemplation is like this, then who can cultivate and attain enlightenment? If one cannot cultivate, how can one be reborn in the Pure Land? In that case, wouldn't the path to rebirth be cut off? Merely looking up to the present opportunity, what benefit is there for now? The answer is: People's inherent nature is determined by the accumulated habits of past lives, and the time of maturity is uncertain. It can only be triggered when the right conditions are met. It is difficult for oneself to fathom, so how can one evaluate others? One must believe that those who are able to cultivate are not single-minded. Even when the Buddha was alive, there were still people who did not understand the Buddha's intention, let alone people today? Queen Vaidehi (韋提希) requested the Buddha to expound the method of contemplation, originally for the sake of future sentient beings. The Buddha knew that doing so would be beneficial, so he allowed it to be circulated. Do not deny those who are able to cultivate just because you are lax and do not cultivate. However, what is being discussed now is the Wonderful Contemplation, which is the fundamental principle of the 'Contemplation Sutra' (觀無量壽經). It is necessary to discuss the correct method of cultivation based on people of superior capacity, so it is as mentioned above. If we talk about the power and function of this sutra, then what kind of capacity cannot be included? What kind of cultivation method cannot be contained? Even if there is a kind of capacity that cannot fully illuminate, temporarily follow the phenomena and contemplate through the realms. Using this method to bind the mind, wouldn't one be reborn in the Pure Land? Therefore, the cultivation methods of the Hinayana (小乘), such as the Five Precepts, the Eight Precepts, the Vinaya (律儀), filial piety to parents and relatives, worldly charitable deeds, and dedicating the merits at the time of death, can all lead to rebirth. Even those who break the precepts, destroy the sutras, and commit the ten evil deeds and the five rebellious acts, can also be reborn by reciting the Buddha's name ten times at the time of death. Therefore, one should know that as long as one strives to cultivate this sutra, even if it is only a moment of rejoicing, one can enter the ocean of mindfulness of the Buddha, and ultimately return to the source of spiritual awareness. Such inclusion of sentient beings without omission, and elimination of evil to the extreme, are all because the perfect contemplation explained by this sutra, its principle is extremely profound, so that its power and function are inconceivable, and its salvation of sentient beings is boundless. How can one limit this profound sutra with stagnant thoughts? One should follow the teachings of Great Master Zhiyi (智者大師) to understand the true intention of the Tathagata (如來). From now on, be mindful at all times, and manifest the four Pure Lands in a single thought. In this way, the accumulated doubts of the learners have been completely eliminated, and they have understood it in their hearts. They only hope to practice it and show it to those who come later. The Essentials of Repentance (Because Yu Yuanqing (俞源清) from the inner palace was ordered to come to the monastery to practice the Lotus Samadhi (法華三昧) for three days and nights, wanting to know the essence of the repentance method, so I wrote these to tell him) The cultivation methods explained in various Mahayana (大乘) sutras, judged according to bodily conduct, do not exceed four types. They encompass all cultivation, without omission. First is constant sitting, which is the One-Practice Samadhi (一行三昧); second is constant walking, which is the Pratyutpanna Samadhi (般舟三昧), with ninety days as a cycle; third is half-walking and half-sitting, which is the Fang-teng Samadhi (方等三昧), seven days
為一期。又法華三昧。三七日為一期。四曰非行非坐。即請觀音三昧。四十九日為一期。又大悲三昧。三七日為一期。但諸經中有不專行坐及相半者。一切行法並屬此三昧所攝。然限定日數者。蓋令行者克時破障域。意修真決。取功成理顯也。若欲長修。如法華安樂行。畢世行之。或宜時促。如觀無量壽經。一日至七日。或如普門品一時禮拜等。然但在用心。不必定日也。今所修法華三昧者。若能精至進功。豈不破障顯理。然須預識標心之處進行之門。所謂圓常正信也。云何生信。信一切法唯心本具。全心發生。生無別理。並由本具。具無別具。皆是緣生故。世間相常。緣起理一。事理不二。色心互融。故法法遍周。唸唸具足。十方三世不離剎那。諸佛眾生皆名法界。當處皆空。全體即假。二邊叵得。中道不存。三諦圓融。一心具足。不一不異。非縱非橫。不可言言。寧容識識。斯是不思議境。入道要門。依此博運慈悲。無緣無念。托此巧安定慧。無作無為。仗茲遍破執情。何情不破。據此反尋塞著。無著不通。道品因其。中適助治附此。合行圓位可登。寂忍不動。不滯相似。速入分真。故天臺智者先令行人親近良師學懺悔處。即不思議理觀所詣之處也。次示懺悔之法。乃有三種。一作法懺。謂身口所作一依法度。二
取相懺。謂定心運想相起為期。三無生懺。謂了我心自空罪福無主。觀業實相。見罪本源。法界圓融真如清凈。法雖三種。行在一時。寧可闕於前前。不得虧於後后。無生最要。取相尚寬。蓋妙觀之宗是大乘之主。滅罪如翻大地草木皆枯顯德如照澄江森羅盡現。以此理觀導於事儀。則一禮一旋罪消塵劫。一燈一水福等虛空。故口說六根懺時。心存三種懺法。如是標心方堪進行。法華三昧儀云。行者初入道場。當具足十法。一者嚴凈道場。二者清凈身器。三者三業供養。四者奉請三寶。五者讚歎三寶。六者禮佛。七者懺悔。八者行道旋繞。九者誦法華經。十者思惟一實境界。明此十法之中。有但說施為方法。有教運心作念。有教誦文章口自宣說。備詳彼文。此不具載。今但略述用心旨趣而已。第一嚴凈道場法。第二凈身方法。此並可見(云云)。第三修三業供養法。行者三業供養之際。須起難思之想離於謂實之心。若香若華。體是法界。能供所供。性本真空。其量遍周。出生無盡。其性常住。亙徹無遺。豈唯遍至此界他方。抑亦普入未來過去。普獻三寶。等熏眾生。雖曰施財。以財通法。是真法供。能資法身。五果皆常。四德咸顯。故默想香華偈(云云)。第四請三寶法。第五讚歎三寶法。第六禮三寶法(云云)。且初
【現代漢語翻譯】 現代漢語譯本 取相懺，指的是以定心觀想，以顯現佛菩薩的形象為目標的懺悔方法。三無生懺，指的是了悟自心本空，罪與福都沒有主宰，從而懺悔罪業。觀業實相，是觀察罪業的真實本源，認識到法界圓融，真如清凈。這三種懺悔方法雖然不同，但可以在同一時間進行。寧可缺少前面的取相懺，也不可缺少後面的無生懺。無生懺最為重要，取相懺相對寬泛。因為妙觀的宗旨是大乘佛法的主旨，滅罪如同翻轉大地，草木全部枯萎，顯現功德如同照亮澄澈的江水，森羅萬象全部顯現。用這種理性的觀想來指導實際的儀軌，那麼一次禮拜一次繞行，就能消除無數劫的罪業，一盞燈一杯水，所獲得的福報就等同於虛空。所以口中唸誦六根懺時，心中要存有三種懺悔方法。這樣用心才能進行懺悔。 《法華三昧儀》中說，修行者剛進入道場時，應當具備十種方法：一是莊嚴清凈道場，二是清凈身心，三是三業供養，四是奉請三寶（佛、法、僧），五是讚歎三寶，六是禮佛，七是懺悔，八是行道旋繞，九是誦《法華經》，十是思惟一實境界。這十種方法中，有些只是說明施行的具體方法，有些是教導如何用心念誦，有些是教導唸誦文章，用口宣說。詳細的內容可以參考原文，這裡不再贅述。現在只是簡要地敘述用心的旨趣。第一是莊嚴清凈道場的方法，第二是清凈身心的方法，這些都可以參考原文。 第三是修三業供養法。修行者在進行三業供養的時候，必須生起難以思議的觀想，遠離執著實有的心。無論是香還是花，其本體都是法界。能供養的主體和所供養的客體，其自性都是真空。其數量遍佈周遍，出生無盡，其性質恒常住立，貫穿徹底沒有遺漏。豈止是遍及此界他方，也普遍進入未來過去。普遍供養三寶，平等熏習眾生。雖然說是佈施財物，但通過財物通達佛法，才是真正的法供養，能夠資養法身，使五種功德（法身、般若、解脫、常樂我凈、不可思議）都恒常存在，四種德行（常、樂、我、凈）全部顯現。所以要默默地觀想香花偈。 第四是請三寶法，第五是讚歎三寶法，第六是禮三寶法。
【English Translation】 English version 'Taking-form Repentance' refers to focusing the mind to visualize and manifest Buddha images as the goal. 'Three No-birth Repentance' refers to realizing that one's own mind is inherently empty, and that sin and merit have no owner, thereby repenting of sins. 'Observing the Real Nature of Karma' is to observe the true source of karma, recognizing that the Dharmadhatu (realm of reality) is perfectly integrated and True Thusness (Tathata) is pure. Although these three types of repentance are different, they can be performed at the same time. It is better to lack the former 'Taking-form Repentance' than to lack the latter 'No-birth Repentance'. 'No-birth Repentance' is the most important, and 'Taking-form Repentance' is relatively broad. Because the purpose of wonderful contemplation is the main theme of Mahayana Buddhism, eliminating sins is like turning the earth upside down, all the grass and trees wither, and manifesting merit is like illuminating a clear river, all things appear. Using this rational contemplation to guide actual rituals, then one prostration and one circumambulation can eliminate countless kalpas of sins, and one lamp and one cup of water can obtain blessings equal to the void. Therefore, when reciting the Six Roots Repentance, one must have three types of repentance in mind. Only with such intention can one proceed with repentance. The 'Lotus Samadhi Ritual' says that when a practitioner first enters the monastery, they should have ten methods: first, decorate and purify the monastery; second, purify body and mind; third, offer the three karmas (body, speech, and mind); fourth, invite the Three Jewels (Buddha, Dharma, Sangha); fifth, praise the Three Jewels; sixth, prostrate to the Buddha; seventh, repent; eighth, practice circumambulation; ninth, recite the 'Lotus Sutra'; and tenth, contemplate the One Reality Realm. Among these ten methods, some only explain the specific methods of practice, some teach how to use the mind to recite, and some teach how to recite articles and speak with the mouth. Detailed content can be found in the original text, which will not be repeated here. Now, only briefly describe the purpose of the mind. The first is the method of decorating and purifying the monastery, and the second is the method of purifying body and mind, which can be found in the original text. The third is the method of cultivating the Three Karmas Offering. When practitioners perform the Three Karmas Offering, they must generate inconceivable contemplation and stay away from the mind that clings to reality. Whether it is incense or flowers, its body is the Dharmadhatu. The subject of offering and the object of offering are both empty in nature. Its quantity is pervasive, giving birth to endlessness, and its nature is constant and abiding, penetrating thoroughly without omission. Not only does it pervade this world and other worlds, but it also universally enters the future and the past. Universally offering the Three Jewels and equally perfuming sentient beings. Although it is said to be giving wealth, it is through wealth that one understands the Dharma, which is the true Dharma offering, which can nourish the Dharmakaya (Dharma body), so that the five virtues (Dharmakaya, Prajna, Liberation, Eternal Bliss, Self, Purity, Inconceivable) are all constant, and the four virtues (Permanence, Bliss, Self, Purity) are all manifested. Therefore, one should silently contemplate the Incense and Flower Gatha. The fourth is the method of inviting the Three Jewels, the fifth is the method of praising the Three Jewels, and the sixth is the method of prostrating to the Three Jewels.
禮佛時。深知佛體不離我心同一覺源。圓照諸法。諸佛悟起同體悲。眾生迷強受諸幻。悲苦相對感應斯成。一身遍至諸佛之前。一拜普消無邊之罪。故默想禮佛偈(云云)。次禮法時。深知諸佛所證果德。眾生所迷理心。一切行門無邊教道。離染清凈。能軌聖凡。稱此法門。三業致禮。故默想禮法偈(云云)。次禮僧時。即三乘聖賢也。雖是因位。已到真源同佛。無緣之慈同佛。不謀而應。我今三業致感聖眾。四誓所熏滅我罪根。生我樂果。故默想禮僧偈(云云)。次運普懺之心。用成曠濟之道。若不然者。豈但不成大道。抑亦難滅眾愆。何者。我從無始已來。造罪之際。自身為業本。眾生為惡緣。生生於彼愛憎。處處於他淫殺。況一切男子是我父。一切女人是我母。無不業累相關。悉為煩惱所覆。今運同體慈悲。如理懺悔。盡妄染際。徹真性源。仰答四恩。旁資三有。有情之類稱性遍該。故默想(云云)。第七懺悔六根及四悔法。夫六根之罪愿悉消除。四悔之心願皆成就。初修懺悔者。所謂發露眾罪也。何故爾耶。如草木之根。露之則枯。覆之則茂。故善根宜覆。則眾善皆生。罪根宜露。則眾罪皆滅。今對三寶。真實知見照我善惡之際。窮我本末之邊。故原始要終。從微至著。悉皆發露更不覆藏。所謂逆順十心通於
【現代漢語翻譯】 現代漢語譯本 禮佛時，應深深明白佛的法身與我的心並無二致，同出一源，共同照亮一切諸法。諸佛覺悟時，生起同體的慈悲；眾生迷惑時，執著于虛幻的感受。悲憫和苦難相互感應，由此成就。以自身遍至諸佛面前，一拜便能消除無邊的罪業。因此，默想禮佛偈（內容略）。 其次，禮敬佛法時，應深深明白諸佛所證得的果德，眾生所迷惑的理性之心，一切修行法門和無邊的教義，遠離染污而清凈，能夠作為聖人和凡人的準則。稱頌此法門，以身、口、意三業表達敬意。因此，默想禮法偈（內容略）。 再次，禮敬僧時，即是禮敬聲聞乘、緣覺乘、菩薩乘的聖賢。他們雖然還在因位修行，但已經到達與佛相同的真源，擁有與佛相同的無緣大慈，無需商議便能自然相應。我今以身、口、意三業至誠感應聖眾，以四弘誓願的熏習來滅除我的罪根，生出快樂的果報。因此，默想禮僧偈（內容略）。 其次，發起普遍懺悔之心，用來成就廣大的救濟之道。如果不是這樣，豈止不能成就大道，恐怕也難以滅除眾多的罪過。為什麼呢？我從無始以來，造罪的時候，自身是罪業的根本，眾生是作惡的助緣。生生世世對他們產生愛憎，處處對他們做出淫亂殺害之事。況且一切男子都曾是我的父親，一切女人都曾是我的母親，沒有誰不與我業力相關，都被煩惱所覆蓋。現在發起同體的慈悲心，如理如法地懺悔，窮盡虛妄染污的邊際，徹悟真實本性的根源，向上報答父母恩、眾生恩、國家恩、三寶恩四重恩情，向外資助天道、人道、畜生道三有眾生，對一切有情眾生，都依其本性而普遍關懷。因此，默想（內容略）。 第七，懺悔六根以及四種懺悔之法。愿六根所造的罪業全部消除，愿四種懺悔之心都能成就。初學懺悔的人，首先要做的是發露自己的罪過。為什麼要這樣做呢？就像草木的根，暴露出來就會枯萎，覆蓋起來就會茂盛。所以善根應該覆蓋，這樣各種善事都會生長；罪根應該暴露，這樣各種罪業都會滅除。現在面對佛、法、僧三寶，以真實的知見照亮我的善惡行為，窮盡我行為的本末始終。所以從最初到最終，從小到大，全部都發露出來，不再覆蓋隱藏。所謂逆順十心通於...
【English Translation】 English version When paying homage to the Buddha, deeply understand that the Buddha's Dharma body is not separate from my mind, sharing the same source of enlightenment, illuminating all Dharmas universally. When the Buddhas awaken, they arise with the compassion of oneness; when sentient beings are deluded, they cling strongly to illusory sensations. Compassion and suffering resonate with each other, thus accomplishing this. With one's body reaching before all the Buddhas, one prostration universally eliminates boundless sins. Therefore, silently contemplate the verse for paying homage to the Buddha (content omitted). Next, when paying homage to the Dharma, deeply understand the fruit of virtue attained by the Buddhas, the rational mind deluded by sentient beings, all practices and boundless teachings, being pure and free from defilement, able to serve as a standard for both sages and ordinary beings. Praising this Dharma, express reverence with body, speech, and mind. Therefore, silently contemplate the verse for paying homage to the Dharma (content omitted). Next, when paying homage to the Sangha, it is paying homage to the sages of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle. Although they are still in the stage of cause, they have already reached the same true source as the Buddha, possessing the same unconditioned compassion as the Buddha, responding naturally without deliberation. Now, with body, speech, and mind, I sincerely resonate with the Sangha, using the熏習(xun xi) of the Four Great Vows to extinguish the roots of my sins and generate the fruit of happiness. Therefore, silently contemplate the verse for paying homage to the Sangha (content omitted). Next, arouse the mind of universal repentance, using it to accomplish the path of vast salvation. If it is not so, not only will one fail to accomplish the Great Path, but also it will be difficult to extinguish numerous transgressions. Why is this? Since beginningless time, when creating sins, oneself is the root of karma, and sentient beings are the contributing condition for evil. Life after life, generating love and hatred towards them, everywhere committing acts of lust and killing towards them. Moreover, all men have been my father, and all women have been my mother; none are unrelated to my karmic burdens, all being covered by afflictions. Now, arouse the compassion of oneness, repenting according to Dharma, exhausting the boundaries of illusory defilement, thoroughly realizing the source of true nature, looking up to repay the Four Graces (parents, sentient beings, country, and the Three Jewels), outwardly assisting the Three Realms (desire realm, form realm, formless realm), universally caring for all sentient beings according to their nature. Therefore, silently contemplate (content omitted). Seventh, repent of the six senses and the four methods of repentance. May the sins created by the six senses be completely eliminated, and may the four minds of repentance all be accomplished. For those who are newly learning repentance, the first thing to do is to reveal one's transgressions. Why is this so? Just like the roots of plants, if exposed, they will wither; if covered, they will flourish. Therefore, good roots should be covered, so that all good deeds will grow; sin roots should be exposed, so that all sins will be extinguished. Now, facing the Three Jewels (Buddha, Dharma, Sangha), with true knowledge and vision illuminating my good and evil actions, exhausting the beginning and end of my actions. Therefore, from beginning to end, from small to large, all should be revealed without covering or hiding. The so-called ten minds, both conforming and opposing, connect to...
迷悟兩派。故迷真造惡則有十心。逆涅槃流順生死海。始從無始無明起愛起見。終至作一闡提撥因撥果。所以沉淪生死無解脫期。今遇三寶勝緣。能生一念正信。先人後己。改往修來。故起十心。逆生死流。順涅槃道。始則深信因果不亡。終則圓悟心性本寂。一一翻破上之十心。不明前之十心。則不識造罪之相。若非后之十心。則不知修懺之法。故欲行五悔。先運十心。故默想(云云)。想已當說六根罪過。然此六根懺文非人師所撰。乃聖語親宣。是釋迦本師說。普賢大士為三昧行者。示除障法門。蓋由洞見眾生起過之由造罪之相。又知諸法本來寂滅全體靈明無相無為無染無礙互攝互具互發互生皆真皆如非破非立。迷情昏動觸事狂愚。以菩提涅槃為煩惱生死。是以大士示懺悔法。開解脫門。令了無明即明知縛無縛。就茲妙理懺此深愆。故懺眼根罪時。即見諸佛常色。次懺耳根罪時。即聞諸佛妙音。乃至懺悔意根。即悟剎那住處三身一體四德宛然。以要言之。一切罪相無非實相。十惡五逆四重八邪。皆理毒之法門。悉性染之本用。以此為能懺。即此為所觀。惑智本如理事一際。能障所障皆泯。能懺所懺俱忘。終日加功終日無作。是名無罪相懺悔。亦名大莊嚴懺悔。亦名最上第一懺悔。以此無生理觀為懺悔主。方用有作事
【現代漢語翻譯】 現代漢語譯本 迷和悟是兩種不同的境界。因此，迷惑于真理而造作惡業，就會產生十種心（指與惡業相應的十種心理狀態）。這是背離涅槃的道路，順從生死的輪迴。最初是從無始以來的無明（avidyā，對事物真相的迷惑）生起貪愛和邪見，最終會墮落到成為一闡提（icchantika，斷絕善根的人），否定因果。所以會沉淪於生死輪迴，沒有解脫的期限。現在遇到佛法僧三寶殊勝的因緣，能夠生起一念正確的信仰，先人後己，改正過去的錯誤，修持未來的善行，所以生起十種心（指與善業相應的十種心理狀態）。這是背離生死輪迴的道路，順從涅槃的道路。最初是深信因果報應不會消失，最終是圓滿地領悟到心性的本質是寂靜的。這十種心一一對應地破除前面所說的十種心。不明白前面的十種心，就不能認識造罪的種種表現。如果沒有後面的十種心，就不知道修持懺悔的方法。所以想要進行五悔（懺悔的五種方法），首先要運用這十種心。因此默想（以下省略）。 默想之後，應當說出六根（眼、耳、鼻、舌、身、意）所犯的罪過。然而這六根的懺悔文不是人師所撰寫的，而是釋迦牟尼佛親自宣說的。是釋迦本師為普賢菩薩（Samantabhadra）為修持三昧（samādhi，禪定）的修行者，開示消除業障的法門。這是因為佛洞察到眾生產生過錯的原因和造罪的種種表現，又知道諸法的本來面目是寂滅的，全體靈明，無相無為，沒有污染沒有障礙，互相包含互相具足，互相引發互相產生，都是真實的，都是如如不動的，不是破除什麼，也不是建立什麼。迷惑的情感昏昧動搖，接觸事物時狂妄愚癡，把菩提（bodhi，覺悟）涅槃（nirvāṇa，寂滅）當作煩惱生死。因此普賢菩薩開示懺悔的方法，開啟解脫的門徑，使人明白無明就是光明，知道束縛就是沒有束縛。就在這微妙的道理上懺悔這深重的罪過。所以懺悔眼根的罪過時，就能見到諸佛的常色（永恒不變的法身）。接下來懺悔耳根的罪過時，就能聽到諸佛的妙音。乃至懺悔意根時，就能領悟到剎那的住處就是三身（法身、報身、應身）一體，四德（常、樂、我、凈）宛然具備。總而言之，一切罪相無非實相（事物的真實面目）。十惡（十種惡業）、五逆（五種逆罪）、四重（四種根本戒律）、八邪（八種邪見），都是真理之毒的法門，都是自性染污的本來作用。以這個作為能懺悔的，就以這個作為所觀照的。迷惑和智慧本來如如不動，事和理本來就是一體的。能障礙的和所障礙的都消失了，能懺悔的和所懺悔的都忘記了。整天都在努力，整天都沒有造作，這叫做無罪相懺悔，也叫做大莊嚴懺悔，也叫做最上第一懺悔。以這種無生的理觀作為懺悔的主體，才可以用有為的事務。
【English Translation】 English version Delusion and enlightenment are two different paths. Therefore, being deluded by the truth and creating evil karma will generate ten minds (referring to the ten psychological states corresponding to evil karma). This is going against the stream of Nirvāṇa (extinction of suffering) and following the sea of Saṃsāra (cycle of birth and death). Initially, it arises from ignorance (avidyā, delusion about the true nature of things) since beginningless time, giving rise to attachment and wrong views, and ultimately falling into becoming an icchantika (one who has severed their roots of goodness), denying cause and effect. Therefore, one will sink into the cycle of birth and death, with no hope of liberation. Now, encountering the supreme conditions of the Three Jewels (Buddha, Dharma, Saṃgha), one is able to generate a single thought of correct faith, putting others before oneself, correcting past mistakes, and cultivating future good deeds, thus generating ten minds (referring to the ten psychological states corresponding to good karma). This is going against the stream of Saṃsāra and following the path of Nirvāṇa. Initially, it is deeply believing that the retribution of cause and effect will not disappear, and ultimately, it is fully realizing that the essence of the mind is inherently tranquil. These ten minds correspond one by one to overcoming the ten minds mentioned earlier. Without understanding the previous ten minds, one cannot recognize the various manifestations of creating sin. Without the latter ten minds, one does not know the method of practicing repentance. Therefore, to perform the five repentances, one must first employ these ten minds. Therefore, contemplate silently (omitted below). After contemplating silently, one should speak out the transgressions committed by the six roots (eye, ear, nose, tongue, body, and mind). However, this text of repentance for the six roots was not written by a human teacher, but was personally proclaimed by Śākyamuni Buddha. It was Śākyamuni Buddha who, for Samantabhadra Bodhisattva (Universal Virtue), revealed the Dharma gate of eliminating karmic obstacles for practitioners of Samādhi (meditative absorption). This is because the Buddha has insight into the causes of beings generating faults and the various manifestations of creating sin, and also knows that the original face of all Dharmas (phenomena) is extinction, the entire luminosity, without form or action, without defilement or obstruction, mutually containing and mutually complete, mutually triggering and mutually generating, all are real, all are such as it is, not destroying anything, nor establishing anything. Deluded emotions are dim and wavering, and when encountering things, they are arrogant and foolish, regarding Bodhi (enlightenment) and Nirvāṇa (extinction of suffering) as afflictions and Saṃsāra. Therefore, Samantabhadra Bodhisattva revealed the method of repentance, opening the path to liberation, enabling people to understand that ignorance is light, and knowing that bondage is no bondage. On this subtle principle, repent of these deep transgressions. Therefore, when repenting of the transgressions of the eye root, one can see the constant form of all Buddhas (the eternal and unchanging Dharmakāya). Next, when repenting of the transgressions of the ear root, one can hear the wonderful sounds of all Buddhas. And so on, when repenting of the mind root, one can realize that the dwelling place of a moment is the unity of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), and the four virtues (eternity, bliss, self, purity) are fully present. In short, all forms of sin are none other than the true nature of reality. The ten evils (ten evil karmas), five rebellious acts (five heinous crimes), four heavy offenses (four fundamental precepts), and eight wrongdoings (eight wrong views) are all Dharma gates of the poison of truth, all are the original functions of the defilement of self-nature. Taking this as the one who can repent, and taking this as the one who is contemplated. Delusion and wisdom are originally such as it is, and principle and phenomena are originally one. The one who obstructs and the one who is obstructed both disappear, and the one who repents and the one who is repented are both forgotten. Working hard all day long, yet doing nothing all day long, this is called repentance without the appearance of sin, also called great adornment repentance, also called the supreme and foremost repentance. Using this unborn principle of contemplation as the main focus of repentance, then one can use conditioned actions.
儀為懺悔緣。其事儀者。即五體投地。如泰山頹。克責己心。語淚俱下。挫情折意。首罪求哀。如此事行既勤。理觀彌進。如洗滌之法。雖凈在清水。若不加之灰皂。垢膩難除。故正助合行。如目足相假。豈獨滅罪。即能證真。故六根懺悔若成。六根清凈可獲。若不以圓觀為主。則不名大乘懺法。縱能滅罪。止免三塗。縱能生善。不出三界。先知此意。然誦其文。俾在兼行取成大益也(云云)。次之四悔。所謂勸請隨喜迴向發願也。所以悉稱悔者。蓋皆能滅罪故也。勸請則滅波旬請佛入滅之罪。隨喜則滅嫉他修善之愆。迴向則滅倒求三界之心。發願則滅修行退志之過。初修勸請者。先知現今剎那十方世界。有不可說佛剎微塵數佛。方坐道樹。未轉法輪。我今稱理運想。於一一佛前。請說妙法。即此剎那十方復有如上塵數諸佛。唱入涅槃。我皆於前請久住世。能此運念不止滅乎魔愆。復能成於法施。其功甚大。切在用心先運此心方陳其語(云云)。次修隨喜者。則隨他修善喜他得成。謂六道凡夫。二乘賢聖。一切菩薩。三世如來。有為無漏善根。上求下化功德。皆歡喜讚歎。隨順修行。夫善是樂因。今隨喜助成。則與一切眾生安樂之果。當以此意念念行之(云云)。次修迴向者。所謂回事向理。回自向他。回因向果。初
回事向理者。元由理具方有事用。一切修證不出理性。眾生強執計是有為。今回此心向于實際。回自向他者。昔迷理遍。凡所修善莊嚴自身及己眷屬。今順本性迴向眾生。回因向果者。一毫善種。三業熏修。不趣二乘。寧滯三有。修既順性。則成緣了二因。因必顯真。同歸究竟三德。是名回因向果。此三種迴向一切菩薩共修。是故行人依此迴向(云云)。次修發願者。要誓志行也。一切菩薩通有四誓。謂未度苦者令度。未解集者令解。未安道者令安。未證滅者令證。此則通標其志。已具前門(舊本無此則下二句。今依悅庵所科之本。附見於此)今則別要其心專期凈土。蓋此堪忍之界不常值佛。多諸惡緣。深位尚乃有退。若彼安養之土。常得見佛。唯有勝緣。初心即得不退。又彼佛願力普攝有情。若能愿求。定得生彼。況過現積集善惡業緣。每至終身咸來責報。臨終惡念增盛。則眾惡成功牽生惡道。臨終善念增盛。則眾善皆成牽生善道。今既求生安養。必須凈業莊嚴。若無願力強牽。焉克臨終正念。故誠心發願決志要期。既欲往生。宜在專切。第八行道法。第九誦經法(云云)。然欲略知觀法之要者。但想繞佛之身誦經之聲皆是法界各遍虛空。一切眾生聞此句偈。十方三寶受我繞旋。而無能旋所旋。永絕能誦所誦。旋則
【現代漢語翻譯】 現代漢語譯本： 所謂『回事向理』，意思是說，一切事相的功用都源於理體的完備。所有的修行和證悟都離不開對理性的認識。眾生執著于有為之法，現在將此心轉向實際。所謂『回自向他』，過去因為迷惑于理體，所以修習的善行都用來莊嚴自身和自己的眷屬。現在順應本性，將功德迴向給一切眾生。所謂『回因向果』，即使是一絲一毫的善的種子，通過身口意的熏修，也不趨向於二乘，更不會停留在三有之中。修行既然順應本性，就能成就緣因和了因。因必定會顯現真如，最終迴歸到法身、般若、解脫這三種功德。這就是所謂的『回因向果』。這三種迴向是一切菩薩共同修習的。所以修行人應當依照這些進行迴向（以上省略）。 接下來是修習發願。發願就是要立下誓言和志向。一切菩薩普遍有四種誓願，即：讓沒有被救度的眾生得到救度，讓沒有理解因果的眾生理解因果，讓沒有安住于菩提道的眾生安住于菩提道，讓沒有證得涅槃的眾生證得涅槃。這概括地標明了菩薩的志向，前面已經具備了這些內容（舊版本沒有『此則』以下兩句，現在根據悅庵所校訂的版本，附在這裡）。現在特別強調要專心一意地期求往生凈土。因為這個堪忍世界不常有佛出世，而且有許多惡緣。即使是修行境界很深的菩薩，也可能會退轉。如果能往生到安養凈土，就能常常見到佛，而且只有殊勝的因緣，即使是初發心的菩薩也能得到不退轉。而且阿彌陀佛的願力普遍攝受一切有情眾生，如果能夠發願求生凈土，一定能夠往生。更何況過去和現在所積累的善惡業緣，每到臨終的時候都會前來索報。臨終時惡念增強，那麼各種惡業就會成功地牽引眾生往生惡道。臨終時善念增強，那麼各種善業就會成功地牽引眾生往生善道。現在既然求生安養凈土，就必須用清凈的善業來莊嚴自己。如果沒有願力的強大牽引，怎麼能夠在臨終時保持正念呢？所以要誠心發願，堅定志向，一定要期求往生。既然想要往生，就應該專心懇切。第八是行道法，第九是誦經法（以上省略）。 如果想要簡略地瞭解觀想方法的要領，只需要觀想繞佛的身影和誦經的聲音都遍佈整個法界虛空。一切眾生聽到這些偈頌，十方三寶接受我的繞佛和旋轉，而沒有能旋轉的主體和被旋轉的客體，永遠斷絕能誦的主體和被誦的客體。旋轉就意味著...
【English Translation】 English version: 『Turning Affairs Towards Principle (Huí shì xiàng lǐ)』 means that the function of all phenomena arises from the completeness of the principle. All cultivation and realization cannot be separated from the understanding of rationality. Sentient beings are attached to conditioned dharmas, and now turn this mind towards reality. 『Turning Self Towards Others (Huí zì xiàng tā)』 means that in the past, due to being deluded about the principle, the good deeds cultivated were used to adorn oneself and one's family. Now, in accordance with one's inherent nature, one dedicates the merit to all sentient beings. 『Turning Cause Towards Effect (Huí yīn xiàng guǒ)』 means that even a tiny seed of goodness, through the cultivation of body, speech, and mind, does not go towards the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and certainly does not remain in the Three Realms (Trailokya). Since cultivation is in accordance with one's nature, it will accomplish the two causes of condition and understanding. The cause will surely manifest the true nature, and ultimately return to the three virtues of Dharmakāya (法身), Prajñā (般若), and liberation. This is called 『Turning Cause Towards Effect.』 These three dedications are practiced together by all Bodhisattvas. Therefore, practitioners should rely on these dedications (omitted above). Next is the practice of making vows. Making vows is to establish oaths and aspirations. All Bodhisattvas universally have four vows, namely: to liberate those who have not been liberated, to help those who have not understood cause and effect to understand cause and effect, to help those who have not settled on the path of Bodhi to settle on the path of Bodhi, and to help those who have not attained Nirvana to attain Nirvana. This broadly indicates the aspirations of Bodhisattvas, and the previous content already contains these (the old version does not have the two sentences following 『this then,』 now according to the version collated by Yue'an, it is attached here). Now, special emphasis is placed on wholeheartedly seeking rebirth in the Pure Land. Because this Saha World (堪忍世界) does not always have Buddhas appearing, and there are many evil conditions. Even Bodhisattvas with deep levels of cultivation may regress. If one can be reborn in the Land of Bliss (安養淨土), one can always see the Buddha, and there are only supreme conditions, even beginners can attain non-retrogression. Moreover, the power of Amitābha Buddha's (阿彌陀佛) vows universally embraces all sentient beings, and if one can vow to seek rebirth in the Pure Land, one will surely be reborn. What's more, the good and evil karmic conditions accumulated in the past and present will come to demand retribution at the time of death. If evil thoughts increase at the time of death, then various evil karmas will successfully lead sentient beings to be reborn in evil realms. If good thoughts increase at the time of death, then various good karmas will successfully lead sentient beings to be reborn in good realms. Now that one seeks rebirth in the Land of Bliss, one must adorn oneself with pure good karma. Without the strong pull of vows, how can one maintain right mindfulness at the time of death? Therefore, one must sincerely make vows, firmly establish aspirations, and be sure to seek rebirth. Since one wants to be reborn, one should be focused and earnest. Eighth is the practice of walking meditation, and ninth is the practice of reciting scriptures (omitted above). If you want to briefly understand the essentials of the contemplation method, you only need to contemplate that the figure of circumambulating the Buddha and the sound of reciting scriptures pervade the entire Dharma Realm (法界) and empty space. All sentient beings hear these verses, and the Three Jewels (三寶) of the ten directions receive my circumambulation and rotation, and there is no subject that can rotate and no object that is rotated, and the subject that can recite and the object that is recited are forever cut off. Rotation means...
步步無跡。誦乃聲聲絕聞。故曰。舉足下足無非道場。又云。其說法者無說無示。如此旋誦功莫與京。第十坐禪實相正觀法。上諸觀想雖皆稱理。而帶事修。蓋欲行人涉事之時。體事即理心無倚著。功不唐捐故。如前施設也。今之禪法乃是正修。純用理觀。今先明坐相方示觀門。且坐相者。當於別室身就繩床結跏趺坐。以左腳置右腳上。名為半跏。更以右腳置左腳上。牽來就身令齊兩髀。名為全跏。此坐為最。易發禪那。若不能全踟。半跏亦得。次整衣服。不得太寬。寬則袒。露不得過急。急則氣壅。次當正身令不萎不倚。項背相對。其頭不低不昂令平正。自然勿以力制。閤眼令斷外光。合口令斷外風。次令氣息調勻。心離昏散。故止觀云。調身則不緩不急。調息則不澀不滑。調心則不浮不沈。三事若調。禪定可發也。次示觀門者。所謂舍外就內。簡色取心。不假別求他法為境。唯觀當念。現今剎那最促最微。且近且要。何必棄茲妄念。別想真如。當觀。一念識心德量無邊。體性常住。十方諸佛一切眾生。過現未來虛空剎土。遍攝無外。咸趣其中。如帝網之一珠。似大海之一浪。浪無別體。全水所成。水既無邊。浪亦無際。一珠雖小。影遍眾珠。眾珠之影皆入一珠。眾珠非多。一珠非少。現前一念亦復如是。性徹三世
【現代漢語翻譯】 現代漢語譯本 步步無跡：行走時沒有留下任何痕跡。誦乃聲聲絕聞：誦經時聲音也完全聽不見。所以說，舉足下足無非道場：抬腳落腳之處，無不是修行的道場。又說，其說法者無說無示：真正說法的人，是沒有言說也沒有指示的。如此旋誦功莫與京：這樣循環誦讀的功德，沒有可以相比的。 第十，坐禪實相正觀法：第十是坐禪，以實相為對象的正確觀想方法。以上各種觀想，雖然都符合真理，但都帶有事相上的修習。這是爲了讓修行人在經歷世事的時候，體會到事即是理，內心沒有依賴和執著，功夫不會白費的緣故，所以像前面那樣設定。 現在的禪法是真正的修行，純粹使用理性的觀想。現在先說明坐禪的姿勢，然後展示觀想的方法。坐禪的姿勢是：應該在安靜的房間里，坐在繩床上，結跏趺坐。把左腳放在右腳上，叫做半跏。再把右腳放在左腳上，拉近身體，使兩腳與兩腿對齊，叫做全跏。這種坐姿最好，容易引發禪定。如果不能全跏，半跏也可以。然後整理衣服，不要太寬鬆，太寬鬆容易袒露；也不要太緊，太緊容易氣血不暢。然後端正身體，不要彎曲或傾斜，頸椎和後背相對，頭不要低也不要抬，保持平正自然，不要用力控制。閉上眼睛，隔絕外面的光線；閉上嘴巴，隔絕外面的風。然後使氣息調勻，心不昏沉也不散亂。所以《止觀》中說：調身要不緩不急，調息要不澀不滑，調心要不浮不沉。這三件事如果調和，禪定就可以引發。 接下來展示觀想的方法：所謂舍外就內，簡色取心，不需另外尋求其他法作為觀想的對象，只觀當下這一念。現在的剎那，是最短暫最微小的，而且是最接近最關鍵的。何必捨棄這妄念，另外去想真如呢？應當觀想，一念識心的功德和容量是無邊的，體性是常住的，十方諸佛和一切眾生，過去、現在和未來，虛空和剎土，都普遍攝入其中，沒有遺漏。就像帝釋天的網中的一顆寶珠，又像大海中的一個浪花。浪花沒有別的自體，完全由水構成。水既然沒有邊際，浪花也沒有邊際。一顆寶珠雖然小，但影子遍佈所有的寶珠，所有寶珠的影子都進入一顆寶珠。眾多的寶珠不是多，一顆寶珠也不是少。現在這一念也是這樣，它的體性貫穿過去、現在和未來。
【English Translation】 English version 'Bu bu wu ji': No trace is left with each step. 'Song nai sheng sheng jue wen': The sound of chanting is completely inaudible. Therefore, it is said, 'Ju zu xia zu wu fei dao chang': Every step taken is none other than a place of enlightenment. It is also said, 'Qi shuo fa zhe wu shuo wu shi': The one who truly teaches the Dharma neither speaks nor indicates. 'Ru ci xuan song gong mo yu jing': The merit of reciting in such a cyclical manner is unparalleled. Tenth, 'Zuò chán shí xiàng zhèng guān fǎ' (Sitting Meditation on the Correct Contemplation of True Reality): The tenth is sitting meditation, with the correct contemplation of true reality as the object. Although the above contemplations are all in accordance with the truth, they all involve practice in terms of phenomena. This is to allow practitioners to realize that phenomena are reality when experiencing worldly affairs, and that the mind has no dependence or attachment, so that the effort will not be in vain, hence the previous settings. The current Chan (Zen) practice is true practice, purely using rational contemplation. Now, first explain the posture of sitting meditation, and then show the method of contemplation. The posture of sitting meditation is: one should be in a quiet room, sitting on a rope bed, sitting in the lotus position ('jié jiā fū zuò'). Placing the left foot on the right foot is called 'bàn jiā' (half-lotus). Placing the right foot on the left foot, pulling it close to the body, so that the two feet are aligned with the two thighs, is called 'quán jiā' (full-lotus). This sitting posture is the best, and it is easy to induce 'chánnà' (dhyana, meditative absorption). If you cannot do the full-lotus, the half-lotus is also acceptable. Then tidy up your clothes, not too loose, as it is easy to be exposed; not too tight, as it is easy to cause qi stagnation. Then straighten your body, do not bend or lean, the neck and back should be aligned, the head should not be low or high, keep it level and natural, do not force it. Close your eyes to block out external light; close your mouth to block out external wind. Then make the breath even, and the mind is neither drowsy nor scattered. Therefore, it is said in 'Zhǐ Guān' (Śamatha-Vipassanā): 'Adjusting the body should be neither slow nor fast, adjusting the breath should be neither astringent nor slippery, adjusting the mind should be neither floating nor sinking.' If these three things are harmonized, 'chán dìng' (dhyana, meditative concentration) can be induced. Next, show the method of contemplation: The so-called 'shě wài jiù nèi, jiǎn sè qǔ xīn' (abandoning the external and focusing on the internal, simplifying forms and taking the mind), there is no need to seek other methods as objects of contemplation, only contemplate the present moment. The present moment is the shortest and most subtle, and it is the closest and most critical. Why abandon this delusion and think of 'zhēn rú' (tathata, suchness) separately? One should contemplate that the merit and capacity of a single thought of consciousness are boundless, and its nature is permanent. The Buddhas of the ten directions and all sentient beings, past, present, and future, space and lands, are all universally included in it, without omission. It is like a jewel in 'Dì shì tiān's' (Indra's) net, and like a wave in the ocean. The wave has no other self, it is entirely made of water. Since the water is boundless, the wave is also boundless. Although a jewel is small, its shadow covers all the jewels, and the shadows of all the jewels enter one jewel. The many jewels are not many, and one jewel is not few. The present moment is also like this, its nature penetrates the past, present, and future.
。體遍十方。該攝不遺。出生無盡。九界實造。佛地權施。不離即今。剎那能窮過未作用。然須知性具一切。是故能攝能生。勿謂本覺孤然隨妄緣而方有。不明性具者。法成有作。觀匪無緣。今觀諸法即一心一心即諸法。非一心生諸法。非一心含諸法。非前非后。無所無能。雖論諸法。性相本空。雖即一心。聖凡宛爾。即破即立。不有不無。境觀雙忘。待對斯絕。非言能議。非心可思。故強示云不可思議微妙觀也。此觀非滅罪之邊際。能顯理之淵源。是首楞嚴禪。是法華三昧。亦稱王三昧。統攝一切三昧故。亦號總持之主。出生一切總持故。功德甚深稱歎莫及。上來所述事儀理觀多有漏略。備急披詳不煩援引。若欲廣知。應尋摩訶止觀。當知止觀一部即法華三昧之筌蹄。一乘十觀即法華三昧之正體。圓頓大乘究竟於此。
釋輔行傳弘決題下注文
此之註文人多異說。今因講次故亦錄之。聊示諸生用祛多惑。初十句明輔行傳弘四字。次十句明決之一字。后四句總結示。初中前八句明立四字之意。后二句結用眾教之功。初立輔行之意云。濟行之教有宗。信教堪輔行。釋曰。荊溪為津濟止觀之行故。記錄經論等教。而其教本自有宗。當分則成於己教證修。跨節則皆成法華因果。教既元為宗設。信知諸教堪以輔成
止觀行也。次立傳弘之意云。顯教之行符理驗行可傳弘。釋曰。智者為光顯如來之教故。說止觀之行。而此行深符妙理。既是契理之行。驗知一以傳弘利物也。次徴釋傳弘云。行何所弘。非眾教不立。釋曰。上句徴止觀之行。為是何法所弘耶。下句釋非以眾教開演。不能令止觀妙行安立世間也。次徴釋輔行雲。教何所輔。非妙行莫詮。釋曰。上句徴經論等教。以何法為所輔耶。下句釋若非一乘妙行莫為諸教所詮也。是則所輔所弘即是止觀。能輔能弘不出眾教。其猶賢臣既以六經輔成帝道。復以六經弘宣帝德。雖彰二用。皆憑六經。荊溪亦爾弘輔止觀。皆憑眾教也。故下二句結用眾教之功云。乃澌以三聞全教行一轍。釋曰。澌盡也。以用也。三聞語出付法藏。彼云。三聞說法悉能受持。故乃是載三聞于諸教章句也。蓋荊溪云。數聞師談眾教。頻覽佛示群詮。故乃盡用此聞弘輔止觀。欲使自他依教成行。以行顯教。教行相冥成一轍矣。次十句釋決之一字。上之用教弘輔。雖亦荊溪之能。而推功在教。今之決字蓋是稟師心要。用己智慧開通止觀若文若行也。故十句中。咨稟口決唯在於師。審理等九多從己解。然是習教修觀所發並非胸臆之談。具在下文。讀者自見。后總結示。其意更明。何須委釋。問輔行二字既以教為能輔。
【現代漢語翻譯】 現代漢語譯本 止觀的修行啊。接下來確立傳揚弘揚的意義說，顯教的修行符合道理，驗證修行可以傳揚弘揚。解釋說：智者爲了光大如來的教法，所以宣說止觀的修行。而這種修行深深符合微妙的道理，既然是契合真理的修行，驗證知道應該傳揚弘揚來利益眾生。接下來提問解釋傳揚弘揚說：修行弘揚什麼呢？沒有眾教就不能成立。解釋說：上句提問止觀的修行，是用什麼法來弘揚的呢？下句解釋說如果不用眾教來開導演說，就不能使止觀的微妙修行安立在世間。接下來提問解釋輔行說：教義輔助什麼呢？沒有妙行就無法詮釋。解釋說：上句提問經論等教義，用什麼法來作為輔助呢？下句解釋說如果不是一乘的妙行，就沒有什麼可以用來詮釋諸教義了。那麼所輔助所弘揚的就是止觀，能輔助能弘揚的離不開眾教。這就像賢臣既用六經來輔助成就帝王的道業，又用六經來弘揚宣揚帝王的德行。雖然彰顯兩種作用，都憑藉六經。荊溪也是這樣，弘揚輔助止觀，都憑藉眾教啊。所以下面兩句總結運用眾教的功用說：於是用三次聽聞來完整地教導修行，成為一條道路。解釋說：澌是盡的意思。以是用。三次聽聞出自《付法藏》。那裡說：三次聽聞說法都能全部接受並保持。所以乃是記載三次聽聞在諸教的章句中。大概荊溪說：多次聽聞老師談論眾教，頻繁瀏覽佛陀開示的各種詮釋。所以乃是全部用這些聽聞來弘揚輔助止觀，想要使自己和他人依靠教義成就修行，用修行來彰顯教義，教義和修行相互暗合成為一條道路了。接下來十句解釋決定的『決』字。上面運用教義來弘揚輔助，雖然也是荊溪的能力，但把功勞歸於教義。現在的『決』字大概是稟承老師的心要，用自己的智慧來開通止觀的文句和修行啊。所以十句中，諮詢稟告口訣只在于老師，審理等九個方面大多是從自己的理解出發。然而這是學習教義修習觀行所引發的，並非憑空臆測的談論，具體在下文。讀者自己可以看到。後面總結開示，其中的意義更加明白，何須詳細解釋。問：輔行這兩個字既然用教義作為能輔助的。
【English Translation】 English version It is the practice of Zhi-guan (止觀, calming and contemplation). Next, the intention of transmitting and propagating is established, saying: 'The practice of the Exoteric Teaching (顯教, Xian Jiao) accords with reason, and the verification of practice can be transmitted and propagated.' The explanation says: 'The wise one, in order to glorify the teachings of the Tathagata (如來, Ru Lai), therefore speaks of the practice of Zhi-guan. And this practice deeply accords with the wonderful principle. Since it is a practice that accords with reason, it is verified that it should be transmitted and propagated to benefit beings.' Next, questioning and explaining the transmission and propagation, it says: 'What does the practice propagate? Without the various teachings, it cannot be established.' The explanation says: 'The above sentence questions the practice of Zhi-guan, asking what Dharma (法) it propagates. The following sentence explains that without the opening and exposition of the various teachings, the wonderful practice of Zhi-guan cannot be established in the world.' Next, questioning and explaining the assisting practice, it says: 'What do the teachings assist? Without the wonderful practice, it cannot be explained.' The explanation says: 'The above sentence questions the teachings of the Sutras (經, Jing) and Treatises (論, Lun), asking what Dharma they assist. The following sentence explains that if it is not the wonderful practice of the One Vehicle (一乘, Yi Cheng), there is nothing to explain the various teachings.' Then what is assisted and what is propagated is Zhi-guan, and what can assist and what can propagate cannot be separated from the various teachings. It is like a virtuous minister who uses the Six Classics (六經, Liu Jing) to assist in the accomplishment of the Emperor's Way (帝道, Di Dao), and also uses the Six Classics to propagate and proclaim the Emperor's Virtue (帝德, Di De). Although two functions are manifested, they both rely on the Six Classics. Jingxi (荊溪) is also like this, propagating and assisting Zhi-guan, all relying on the various teachings. Therefore, the following two sentences conclude the merit of using the various teachings, saying: 'Then, using the three hearings, the entire teaching and practice become one path.' The explanation says: '澌 (Si) means to exhaust. 以 (Yi) means to use. The three hearings come from the Fu Fa Zang (付法藏, Transmission of the Dharma Treasury). It says there: 'Hearing the Dharma three times, one can fully receive and maintain it.' Therefore, 乃 (Nai) is to record the three hearings in the chapters and sentences of the various teachings. Probably Jingxi said: 'Many times I heard the teacher talk about the various teachings, and frequently I browsed the various interpretations shown by the Buddha.' Therefore, 乃 (Nai) is to fully use these hearings to propagate and assist Zhi-guan, wanting to make oneself and others rely on the teachings to accomplish practice, and use practice to manifest the teachings, so that the teachings and practice secretly accord with each other and become one path.' Next, the ten sentences explain the word '決 (Jue, decision)'. The above use of teachings to propagate and assist, although it is also the ability of Jingxi, attributes the merit to the teachings. The current word '決 (Jue)' is probably inheriting the essential points of the teacher's mind, and using one's own intelligence to open up the sentences and practice of Zhi-guan. Therefore, in the ten sentences, consulting and reporting the oral instructions are only for the teacher, and the nine aspects such as deliberation mostly come from one's own understanding. However, this is what is triggered by learning the teachings and practicing contemplation, and it is not a discussion based on conjecture, which is detailed in the following text. The reader can see it for themselves. The later summary and instruction make the meaning clearer, so there is no need for detailed explanation. Question: Since the two words '輔行 (Fu Xing, assisting practice)' use the teachings as the one that can assist.
止觀為所輔。傳弘二字何不以止觀為能傳弘。教為所傳弘。有何所妨不作此釋。答其妨略四。一者恐妨大體。本為傳弘止觀。制此記文。豈可立題卻自傳教。二者恐妨題中文字。若記主意以教為所弘者。何不云輔行弘教決。因何能弘存於二字。而特不示所弘之體。驗所傳所弘只是所輔之行也。三者恐妨徴釋之文。釋云。非眾教不立。既以眾教為能立。須以止觀而為所立。弘故得立也。問詞雖即未分。答語非不顯了。義例求答意以設問。斯之謂歟。四恐妨結文。結云。攬斯眾旨輒為首題。聊申所傳不遺先見。信立題眾旨以止觀為所傳明矣。焉敢改所傳為能傳。能傳為所傳。欲免斯愆故。如上釋。若謂未允。更請消之云耳。
義例境智互照
義例問云。法華玄文境能照智。雖引承證。理亦難明。答順方便教。理不可會。若從極說。于理易融。以心為境。心亦能照。能所俱心。心體俱遍。心心相照。于理甚明。故不可思議境初云。不可思議境即是觀。以是得為四句分別。境照于境。境照于智。智照于境。智照于智。照者方照。非說可窮。照者應說。非照可了。說者方說。非照可窮。說者應照。非說可了(因學人問照者下八句。遂而評之)今輒評此文意者。蓋由上以四句互照明不思議境智。恐疑者云。凡立不思議
【現代漢語翻譯】 現代漢語譯本： 問：止觀是所輔助的對象，為什麼不把『傳弘』二字理解為以止觀為能傳弘的，而以教法為所傳弘的呢？這樣解釋有什麼妨礙，以至於不採用這種解釋？
答：妨礙大概有四點。第一，恐怕妨礙大體。原本是爲了傳弘止觀而撰寫此記文，怎麼可以立題時反而變成傳教法了呢？第二，恐怕妨礙題目中的文字。如果記述的主旨是以教法為所弘揚的對象，為什麼不寫成『輔行弘教決』呢？為什麼能弘揚的主體存在於『二字』之中，卻不特別指明所弘揚的本體呢？由此可見，所傳、所弘的只是所輔助的行法。第三，恐怕妨礙征釋的文句。解釋說：『沒有眾教，就不能成立。』既然以眾教為能成立者，就必須以止觀作為所成立者，弘揚止觀才能使教法得以成立。提問的語句即使沒有立即區分，回答的語句並非不明顯。這是通過義例來尋求回答的意圖而設定的提問嗎？第四，恐怕妨礙結論的文句。結論說：『總括這些眾多的旨意，姑且作為篇首的題目，略微陳述所傳的內容，不遺漏先前的見解。』確信立題時，以眾多的旨意和止觀作為所傳的內容是很明顯的。怎麼敢於改變所傳為能傳，能傳為所傳呢？爲了避免這些過失，所以像上面那樣解釋。如果認為不妥當，請進一步消除疑慮吧。
義例：境與智互相照耀
義例：提問說：『《法華玄文》中說境能照智，即使引用了經文作為佐證，道理也很難明白。』回答說：『順應方便教法，這個道理難以理解。如果從究竟的意義上說，這個道理就容易融會貫通。以心為境，心也能照耀。能照和所照都是心，心的本體是普遍的。心與心互相照耀，這個道理非常明白。』所以，在不可思議境的開篇說：『不可思議境就是觀。』因此可以進行四句的分別：境照于境，境照于智，智照于境，智照于智。照耀者才能照耀，不是言語可以窮盡的。照耀者應該說，不是照耀可以瞭解的。說者才能說，不是照耀可以窮盡的。說者應該照耀，不是言語可以瞭解的。（因為學人詢問『照耀者』下面的八句，於是對此進行評論）現在姑且評論這段文字的用意是：大概是因為上面用四句互相照明不可思議的境智，恐怕有人懷疑說：凡是建立不可思議的
【English Translation】 English version: Question: Since 'zhi guan' (止觀, cessation and contemplation) is what is being assisted, why not interpret 'chuan hong' (傳弘, to transmit and propagate) as taking 'zhi guan' as the one who can transmit and propagate, and the teachings as what is transmitted and propagated? What hindrance is there to interpreting it this way, such that this interpretation is not adopted?
Answer: The hindrances are roughly fourfold. First, it is feared that it would hinder the overall meaning. Originally, this commentary was written to transmit and propagate 'zhi guan'. How could the title instead become about transmitting the teachings? Second, it is feared that it would hinder the words in the title. If the main idea of the commentary is to take the teachings as what is being propagated, why not write 'Fu Xing Hong Jiao Jue' (輔行弘教決, Commentary on Assisting Practice and Propagating the Teachings)? Why does the one who can propagate exist in the 'two words' (二字, 'chuan hong'), but the essence of what is being propagated is not specifically indicated? From this, it can be seen that what is transmitted and what is propagated are simply the practice that is being assisted. Third, it is feared that it would hinder the sentences of inquiry and explanation. The explanation says: 'Without the various teachings, nothing can be established.' Since the various teachings are taken as the one who can establish, 'zhi guan' must be taken as what is being established. Propagating 'zhi guan' allows the teachings to be established. Even if the question does not immediately distinguish, the answer is not unclear. Is this a question set up to seek the intention of the answer through the example of meaning? Fourth, it is feared that it would hinder the concluding sentences. The conclusion says: 'Summarizing these many meanings, I will tentatively use them as the title, briefly stating what is transmitted, without omitting previous views.' It is clear that the title establishes the many meanings and 'zhi guan' as what is transmitted. How dare we change what is transmitted to the one who can transmit, and the one who can transmit to what is transmitted? To avoid these errors, I have explained it as above. If you think it is not appropriate, please further dispel your doubts.
Example of Meaning: The Realm and Wisdom Illuminate Each Other
Example of Meaning: The question says: 'In the 'Profound Meaning of the Lotus Sutra', it says that the realm can illuminate wisdom. Even if scriptures are cited as evidence, the principle is still difficult to understand.' The answer says: 'In accordance with the expedient teachings, this principle is difficult to understand. If speaking from the ultimate meaning, this principle is easy to integrate. Taking the mind as the realm, the mind can also illuminate. The illuminator and the illuminated are both the mind, and the essence of the mind is universal. Mind and mind illuminate each other, and this principle is very clear.' Therefore, at the beginning of the Inconceivable Realm, it says: 'The Inconceivable Realm is contemplation.' Therefore, it can be distinguished by four sentences: The realm illuminates the realm, the realm illuminates wisdom, wisdom illuminates the realm, wisdom illuminates wisdom. Only the illuminator can illuminate, and words cannot exhaust it. The illuminator should speak, and illumination cannot understand it. Only the speaker can speak, and illumination cannot exhaust it. The speaker should illuminate, and words cannot understand it. (Because a student asked about the eight sentences below 'the illuminator', I will comment on them.) Now, I will tentatively comment on the intention of this passage: It is probably because the above uses four sentences to mutually illuminate the inconceivable realm and wisdom, fearing that someone might doubt and say: Whenever something inconceivable is established,
者。則心行路絕。言語道斷。而反立於四句分別。句句咸皆云照。豈非句即是說照即是思。何名不思議境智耶。故復立八句。以照對說。定是遣非。意云。忘情照者方照。離字說者方說。如此照者應說。如此說者應照。是則忘情故照。則圓融乃能自在而說。離字故說即自在乃能圓融而照。所以四句皆彰其得。則終日說照。言思道絕。是為聖說聖默也。儻滯情而照。執語而說。則若說若照。非窮非了。何者。滯情故照。照則成偏執。語而說。說必有礙。何能如上四句互融耶。故四偏愚句皆斥其失。乃扶不思議之名也。文中以句法互動乍似難見。若以此意定之。則說證之道自明。不思議之名復顯。尚恐總敘未曉。更將此意逐句注之。
照者方照(圓融照者方乃照之)。非說可窮(著字而說不可窮也。此以實證而斥虛說)。
照者應說(如上照者合自在說)。非照可了(只能照者便成暗證。此以雙美斥于獨善)。
說者方說(自在說者方乃說之)。非照可窮(滯情而照不可窮也。此以雙美而斥暗證)。
說者應照(如上說者合圓融照)。非說可了(但能說者必成謗法。復以雙輪而斥雙翼)。
天臺教與起信論融會章
有客忽問余曰。起信論于天臺四教攝屬何耶。余偶對曰。起信論是唐
【現代漢語翻譯】 那麼，心行之路斷絕，言語之道也斷絕，反而立足於四句分別。句句都說是照，難道不是句就是說，照就是思嗎？又怎麼能稱之為不可思議的境智呢？所以又立八句，用照來對應說，確定是排除錯誤。意思是說，忘情于照的人才能真正照見，離開文字的說才能真正說出。這樣照的人應該說，這樣說的人應該照。這樣，忘情所以能照，就能圓融而自在地說；離開文字所以能說，就能自在而圓融地照。所以四句都彰顯其所得，那麼終日說照，言語思慮之道也就斷絕了，這就是聖人的說和聖人的默。如果執著于情而照，執著于語言而說，那麼無論說還是照，都不能窮盡，不能了達。為什麼呢？執著于情所以照，照就會成為偏執；執著于語言而說，說必定有障礙。怎麼能像上面四句那樣互相融合呢？所以四種偏頗愚昧的句子都斥責其失誤，是爲了扶持不可思議之名。文中以句法互動，乍一看似乎難以理解，如果以此意來確定，那麼說證之道自然明瞭，不可思議之名也再次顯現。還恐怕總的敘述沒有理解，再將此意逐句註釋。
『照者方照』（圓融照者才能真正照見）。『非說可窮』（執著于文字而說，是不能窮盡真理的。這是用實際證悟來斥責虛妄的言說）。
『照者應說』（像上面那樣照的人應該自在地說）。『非照可了』（只能照的人便會成為暗證，這是用雙重美好來斥責獨善其身）。
『說者方說』（自在說者才能真正說出）。『非照可窮』（執著于情而照，是不能窮盡真理的。這是用雙重美好來斥責暗證）。
『說者應照』（像上面那樣說的人應該圓融地照）。『非說可了』（只能說的人必定會成為謗法。又用雙輪並用來斥責單翼）。
天臺教與起信論融會章
有客人忽然問我：『《起信論》在天臺四教中屬於哪一類？』我偶然回答說：《起信論》是唐
【English Translation】 Then, the path of mental activity is cut off, and the way of language is severed. Instead, one stands on the fourfold distinctions. Every phrase says 'illumination'. Isn't it that phrase is speaking and illumination is thinking? How can it be called the inconceivable realm of wisdom? Therefore, eight phrases are established again, using illumination to correspond to speaking, to determine what is right and eliminate what is wrong. The meaning is that only those who forget their emotions can truly illuminate, and only those who speak without clinging to words can truly speak. In this way, those who illuminate should speak, and those who speak should illuminate. Thus, forgetting emotions allows for illumination, which enables free and unhindered speaking. Separating from words allows for speaking, which enables free and unhindered illumination. Therefore, all four phrases manifest their attainment, so that one speaks and illuminates all day long, while the paths of language and thought are cut off. This is the speaking and silence of the sages. If one clings to emotions while illuminating, or clings to words while speaking, then neither speaking nor illuminating will be exhaustive or complete. Why? Because clinging to emotions while illuminating leads to biased attachment. Clinging to words while speaking inevitably creates obstacles. How can it be like the four phrases above, mutually融通(róngtōng, interpenetrating)? Therefore, the four biased and ignorant phrases all criticize their faults, in order to support the name of the inconceivable. The phrases in the text interact in a way that may seem difficult to understand at first glance. But if you fix this meaning, then the path of speaking and realization will naturally become clear, and the name of the inconceivable will be revealed again. Still fearing that the general explanation is not understood, I will annotate each phrase with this meaning.
'Illuminating ones then illuminate' (Only those who illuminate with 圓融(yuánróng, perfect harmony) can truly illuminate). 'Speaking cannot exhaust it' (Speaking with attachment to words cannot exhaust the truth. This uses actual realization to criticize empty talk).
'Illuminating ones should speak' (Those who illuminate as above should speak freely). 'Illumination cannot complete it' (Those who can only illuminate will become 暗證(ànzhèng, silent realization), this uses double beauty to criticize self-benefit).
'Speaking ones then speak' (Those who speak freely can truly speak). 'Illumination cannot exhaust it' (Illuminating with attachment to emotions cannot exhaust the truth. This uses double beauty to criticize 暗證(ànzhèng, silent realization)).
'Speaking ones should illuminate' (Those who speak as above should illuminate with 圓融(yuánróng, perfect harmony)). 'Speaking cannot complete it' (Those who can only speak will surely become slanderers of the Dharma. Again, using two wheels to criticize single wings).
Chapter on the Harmonization of Tiantai Teachings and the Awakening of Faith
A guest suddenly asked me, 'To which of the four teachings of Tiantai does the Awakening of Faith belong?' I casually replied, 'The Awakening of Faith is from the Tang
朝藏法師制疏申通。天臺不見文句解釋。此乃各是一家制作。難可和會。客乃動容問曰。聞天臺一宗最能融會。如雲以五時八教判釋東流一代時教。罄無不盡。此語何為。余乃立理對曰。只恐不許天臺融會。若信天臺攝屬。容有其理。則起信攝屬何難。亦乃自見諸家妍丑。今試為先將教攝論。次為以教會疏。且夫此論宗百洛叉經。而首題大乘。則理合通於衍門三教。故天臺凈名玄義云。佛性唯識等論通申大乘三教。唯識尚具三教。起信何不具三。況與佛性大同小異。今且於論初后。撮略教文以對三教。論以一心為宗。乃云。總攝世出世法。此則正在圓門。亦兼餘二。真如門有離言依言空不空義。則三教之理明焉。生滅門明初發心住。能少分見於法身。八相成道(涅槃云。十住能少分見法身。見不了了。天臺判為圓位。妙樂云。唯華嚴起信明初住八相。最為顯著)豈非圓位耶。次第翻九相。豈非別位耶。八地得無功用道。豈非通教被接之位耶。略引此文。諸可悉例。客曰。藏師制疏分齊如何。對曰。賢首立義望于天臺。乃是別教一途之說。未是通方別教。何者。別有教道證道。彼則唯論教道。別有四門被機。彼乃只論雙。亦別有自他橫豎。彼乃獨論自行豎入。別有多義。彼所不云。未是別教通方蓋是一途之說。客乃難曰
【現代漢語翻譯】 現代漢語譯本：朝藏法師製作的疏文旨在闡明佛法深奧的道理。然而，天臺宗的著作中並沒有對《文句》進行解釋，這表明各家宗派都有自己的理解和闡釋，難以完全統一。客人聽后，神色略有變化，問道：『我聽說天臺宗最擅長融會貫通，比如用五時八教來判釋佛法傳入東土后各個時期的教義，幾乎沒有遺漏。這種說法是真是假？』我於是闡述道理迴應道：『我只是擔心天臺宗的融會貫通不被認可。如果相信天臺宗能夠包容一切，那麼這種說法或許有道理。既然如此，《起信論》的攝屬又有什麼困難呢？這樣一來，各家學說的優劣自然顯現。現在，我先嚐試用教義來統攝《起信論》，然後再用教義來疏解它。這部論典以百洛叉經為宗，而開篇就標明是大乘，那麼在道理上就應該貫通衍門的三教。所以，天臺宗的《凈名玄義》中說，佛性、唯識等論述都普遍闡述了大乘三教。《唯識論》尚且具備三教的內涵，《起信論》為何不能具備呢？更何況它與佛性論大同小異。現在，我先從論典的開頭和結尾，摘取一些教義經文來對應三教。《起信論》以一心為宗旨，並且說『總攝世間和出世間的一切法』，這正是圓教的境界，同時也兼顧了其餘二教。真如門有離言、依言、空不空的含義，那麼三教的道理就顯而易見了。生滅門闡明了初發心住的菩薩能夠稍微見到法身。八相成道（《涅槃經》說：十住菩薩能夠稍微見到法身，但見得並不清楚。天臺宗將其判為圓位。妙樂說：只有《華嚴經》和《起信論》明確闡述了初住菩薩的八相成道，最為顯著），這難道不是圓位的境界嗎？次第經歷九個階段，這難道不是別位的境界嗎？八地菩薩獲得無功用道，這難道不是通教中被接引的菩薩所處的地位嗎？我只是簡略地引用這些經文，其他的都可以依此類推。』客人問道：『藏法師製作的疏文，其分界如何？』我回答說：『賢首宗立論的視角與天臺宗不同，乃是別教的一種說法，還不是通方別教。為什麼這麼說呢？別教有教道和證道，而賢首宗只論教道；別教有四門來接引不同根器的眾生，而賢首宗只論雙門；別教有自他、橫豎等多種角度，而賢首宗只論自行豎入。別教包含多種含義，而賢首宗沒有闡述，所以還不是別教通方，只是一種說法而已。』客人於是反駁道：
【English Translation】 English version: The commentary made by Dharma Master Chaozang aims to elucidate the profound principles of Buddhism. However, the Tiantai school's writings do not contain explanations of the 『Wenzu』 (文句, a Tiantai commentary), indicating that each school has its own understanding and interpretation, making complete unification difficult. Upon hearing this, the guest's expression changed slightly, and he asked: 『I have heard that the Tiantai school is most adept at syncretism, such as using the Five Periods and Eight Teachings to judge and interpret the teachings of Buddhism in various periods after its transmission to the East, with almost no omissions. Is this statement true?』 I then explained the reasoning and responded: 『I am just worried that the Tiantai school's syncretism will not be recognized. If you believe that the Tiantai school can encompass everything, then this statement may be reasonable. If so, what difficulty is there in the 『Treatise on the Awakening of Faith』 (起信論, Qǐxìn Lùn) being subsumed? In this way, the strengths and weaknesses of each school will naturally become apparent. Now, I will first try to use the teachings to encompass the 『Treatise on the Awakening of Faith』, and then use the teachings to interpret it. This treatise is based on the hundred-laksha sutras, and it is stated at the beginning that it is Mahayana, so in principle it should be connected to the three teachings of the Yana (衍門, Yǎnmén). Therefore, the Tiantai school's 『Profound Meaning of the Vimalakirti Sutra』 (淨名玄義, Jìngmíng Xuányì) says that treatises on Buddha-nature, Yogacara (唯識, Wéishì), etc., all universally expound the three teachings of Mahayana. If the Yogacara school already possesses the content of the three teachings, why can't the 『Treatise on the Awakening of Faith』 possess it? Moreover, it is largely the same as the theory of Buddha-nature, with only minor differences. Now, I will first extract some doctrinal scriptures from the beginning and end of the treatise to correspond to the three teachings. The 『Treatise on the Awakening of Faith』 takes the One Mind as its principle, and says 『encompassing all dharmas of the world and beyond』, which is precisely the realm of the Perfect Teaching (圓教, Yuánjiào), while also taking into account the other two teachings. The Suchness Gate (真如門, Zhēnrú Mén) has the meanings of being beyond words, relying on words, and emptiness and non-emptiness, then the principles of the three teachings are obvious. The Birth and Death Gate (生滅門, Shēngmiè Mén) elucidates that the Bodhisattva who initially awakens the mind can slightly see the Dharmakaya (法身, Fǎshēn). The Eight Aspects of Accomplishing the Way (八相成道, Bāxiàng Chéngdào) (the 『Nirvana Sutra』 says: the Bodhisattvas of the Ten Abodes can slightly see the Dharmakaya, but they do not see it clearly. The Tiantai school judges this as the Perfect Position. Miaole (妙樂) said: Only the 『Avatamsaka Sutra』 (華嚴經, Huáyán Jīng) and the 『Treatise on the Awakening of Faith』 clearly elucidate the Eight Aspects of Accomplishing the Way of the Bodhisattva of the Initial Abode, which is most prominent), is this not the realm of the Perfect Position? Progressing through the nine stages in order, is this not the realm of the Separate Position (別位, Biéwèi)? The Bodhisattva of the Eighth Ground obtains the Path of No Effort (無功用道, Wúgōngyòng Dào), is this not the position of the Bodhisattva in the Common Teaching (通教, Tōngjiào) who is being guided? I have only briefly quoted these scriptures, and others can be inferred by analogy.』 The guest asked: 『How are the boundaries of the commentary made by Dharma Master Chaozang?』 I replied: 『The perspective of the Huayan school (賢首宗, Xiánshǒu Zōng) in establishing its theories is different from that of the Tiantai school, and it is a kind of Separate Teaching, not yet the Universal and Separate Teaching. Why do I say this? The Separate Teaching has the Teaching Path and the Path of Realization, while the Huayan school only discusses the Teaching Path; the Separate Teaching has four gates to receive sentient beings of different capacities, while the Huayan school only discusses the dual gate; the Separate Teaching has multiple perspectives such as self and other, horizontal and vertical, while the Huayan school only discusses self-cultivation and vertical entry. The Separate Teaching contains multiple meanings, which the Huayan school does not elucidate, so it is not yet the Universal and Separate Teaching, but only one kind of statement.』 The guest then retorted:
。彼疏隨緣不變為宗。天臺亦以隨緣不變證於三因體遍。乃是圓意何言別耶。余曰。藏師雖用圓名。而成別義。何者。彼云。真如隨緣作一切法。而真如體性常不變。卻謬引釋論云。無情唯有法性而無佛性。此則名雖在圓。而義成別。客曰。別明凝然為理。今以隨緣真如而為別理。此據何文。余返曰。別理隨緣其文稍顯。凝然為理。出自何文。客曰。此宗講者皆有此言。而未見文疏所出。余曰。盛將隨緣以凝然二理。簡于性相二宗。此乃出自賢首。天臺未見此文。據理。隨緣未為圓極。彼宗尚自判終教。未及於圓。豈天臺之圓同彼之終。須知。若凝然若隨緣。但據帶方便義邊。皆屬別教。客曰。天臺立別理隨緣文據如何。對曰。止觀立別教發心境云。只觀根塵一念為迷解本記別如來藏為善不善因。妙樂云。別教從無住本立一切法。乃云。無明覆理。能覆所覆俱名無住。又云。真如在迷生一切法。又云。無明為因能生九界。必須法性為緣。文證若此。足可依憑。客曰。疏義在別。此則已明。論具三教。更冀剖析。余曰。儻有微礙。盡望陳述。客曰。真如門屬理。具三教可然。生滅門論于地住修證。須依一轍。別則始終俱別。圓則初后俱圓。如何三教位次並陳。對曰。此論宗經。既多明理。是故非一理。既不一。依位修證
【現代漢語翻譯】 現代漢語譯本： 對方說，『彼宗』（指華嚴宗）以『隨緣不變』為宗旨。天臺宗也用『隨緣不變』來證明『三因』（正因、了因、緣因）的本體是周遍的。這本來就是圓教的意旨，為什麼說是別教呢？ 我回答說，『藏師』（指華嚴宗的法藏大師）雖然用了『圓』這個名稱，但實際上成就的是別教的意義。為什麼這麼說呢？因為他們說，『真如』隨著因緣而生出一切法，而『真如』的體性卻始終不變。他們還錯誤地引用《釋論》中的話說，『無情』（指沒有情識的事物）只有法性而沒有佛性。這樣一來，名義上雖然是圓教，但實際上卻成了別教。 對方說，別教闡明『凝然』（凝定不變）作為理體。現在你用『隨緣』的真如作為別教的理體，這是根據什麼經文呢？ 我反問道，別教的理體隨著因緣而變，這個說法在經文里還比較明顯。『凝然』作為理體，出自哪部經文呢？ 對方說，這個宗派的講師都這麼說，但沒有看到經文或疏鈔的出處。 我回答說，把『隨緣』和『凝然』這兩種理體，用來區分性宗和相宗，這是出自賢首宗（華嚴宗）。天臺宗沒有這樣的說法。從道理上講，『隨緣』還不是圓教的極致。華嚴宗自己還判為終教，還沒有達到圓教。難道天臺宗的圓教和華嚴宗的終教是一樣的嗎？要知道，無論是『凝然』還是『隨緣』，都只是從帶有方便之義的角度來說的，都屬於別教。 對方說，天臺宗立別教的『理隨緣』，有什麼經文依據呢？ 我回答說，《止觀》中立別教的發心境時說，『只觀察根塵一念為迷，瞭解本記別如來藏為善不善因』。《妙樂》中說，『別教從無住本立一切法』，又說，『無明覆蓋理體，能覆蓋的和被覆蓋的都叫做無住』。又說，『真如在迷時生一切法』。又說，『無明為因能生九界，必須法性為緣』。這些經文依據如此，足夠可以依憑了。 對方說，疏鈔的意義在於別教，這一點已經很明白了。《起信論》具備三教的意義，更希望您能詳細剖析。 我回答說，如果有什麼疑問，請儘量提出來。 對方說，『真如門』屬於理體，具備三教的意義還可以理解。『生滅門』論述的是地住的修證，必須依據一個途徑。別教則是從始至終都是別教，圓教則是從始至終都是圓教。為什麼三種教的位次並列在一起呢？ 我回答說，這部論典以經為宗旨，多闡明理體，因此不是單一的理體。既然不是單一的，那麼依據位次修證...
【English Translation】 English version: The other party said, 'That school' (referring to the Huayan school) takes 'unchanging amidst conditions' as its doctrine. The Tiantai school also uses 'unchanging amidst conditions' to prove that the substance of the 'three causes' (direct cause, auxiliary cause, and conditional cause) is all-pervasive. This is originally the meaning of the perfect teaching, so why call it a distinct teaching?' I replied, 'Although Master Zang' (referring to Master Fazang of the Huayan school) used the name 'perfect,' he actually achieved the meaning of the distinct teaching. Why is that? Because they say, 'The True Thusness arises all dharmas according to conditions, but the substance of the True Thusness is always unchanging.' They also mistakenly quote the Shilun, saying, 'Sentient beings' (referring to inanimate things) only have dharma-nature but do not have Buddha-nature. In this way, although it is perfect in name, it actually becomes a distinct teaching.' The other party said, 'The distinct teaching elucidates 'stillness' (unchanging stillness) as the principle. Now you use the 'conditioned' True Thusness as the principle of the distinct teaching. What sutra is this based on?' I retorted, 'The principle of the distinct teaching changing with conditions is relatively clear in the scriptures. Where does 'stillness' as the principle come from?' The other party said, 'The lecturers of this school all say this, but I have not seen the source in the scriptures or commentaries.' I replied, 'Using the two principles of 'conditioned' and 'stillness' to distinguish between the nature school and the appearance school comes from the Xianshou school (Huayan school). The Tiantai school does not have such a statement. Logically speaking, 'conditioned' is not the ultimate of the perfect teaching. The Huayan school itself also judges it as the final teaching, which has not yet reached the perfect teaching. Is the perfect teaching of the Tiantai school the same as the final teaching of the Huayan school? You must know that whether it is 'stillness' or 'conditioned,' it is only from the perspective of having expedient meaning, and they all belong to the distinct teaching.' The other party said, 'What scriptural basis does the Tiantai school have for establishing the 'principle of conditioned' in the distinct teaching?' I replied, 'In the Zhiguān, when establishing the mind-ground of the distinct teaching, it says, 'Only observe the root and dust of a single thought as delusion, and understand that the originally recorded Tathagatagarbha is the cause of good and evil.' The Miaole says, 'The distinct teaching establishes all dharmas from the root of non-abiding,' and also says, 'Ignorance covers the principle, and both the coverer and the covered are called non-abiding.' It also says, 'When True Thusness is deluded, it gives rise to all dharmas.' It also says, 'Ignorance is the cause that can give rise to the nine realms, and dharma-nature must be the condition.' These scriptural bases are sufficient to rely on.' The other party said, 'The meaning of the commentary lies in the distinct teaching, which is already very clear. The Awakening of Faith contains the meaning of the three teachings, and I hope you can analyze it in detail.' I replied, 'If there are any doubts, please feel free to ask.' The other party said, 'The 'True Thusness Gate' belongs to the principle, and it is understandable that it contains the meaning of the three teachings. The 'Birth and Death Gate' discusses the cultivation and realization of the stages of the ground, which must follow one path. The distinct teaching is distinct from beginning to end, and the perfect teaching is perfect from beginning to end. Why are the positions of the three teachings placed together?' I replied, 'This treatise takes the sutras as its doctrine and elucidates the principle, so it is not a single principle. Since it is not single, then according to the positions of cultivation and realization...'
。如何一途。如華嚴經。明圓初住。乃云。初發心時便成正覺等。后明地位。卻云。八地得無功用道。又仁王一偈頌中。三賢十聖住果報在圓。十四般若為別。五忍屬通。此一兩經明位尚爾。況此論宗百洛叉經。豈可止有一翻地位。文中缺於三藏位者。既以大乘標題。只可唯明衍教。客曰。且如賢首。學通性相。位繼四依。因何釋義全下天臺。余曰。菩薩弘教各逗機宜。蓋是一類之機宜聞一途之說。所以作此申通。未必四依有不了也。客曰。既各擅一美。各逗機宜。何須彼此攝屬。對曰。既知二宗各逗機宜。何須致問。既令攝屬。如上所陳。若論被機。不須和會。客乃唯唯而退。
釋請觀音疏中消伏三用(並序)
消伏神咒修行要道。功用難思。吾祖發揮。今人受賜。疏文既簡。讀者多迷。惟冠攝一經。實消伏三用。儻釋之不當。修者何依。今附本宗。略評此義。敢言益物。聊軌自心。時皇宋天禧元年丁巳歲十月既望敘。
疏云。用即為三。一事二行三理。事者。虎狼刀劍等也。行者。五住煩惱也。理者。法界無礙無染而染即理性之毒也。
釋曰。用即為三。標三用也。一事等者。列三用也。中道總持被十種行者。修之不同。乃成三種消伏之用。觀音分證之法遍於一切眾生之心。隨乎功行親
【現代漢語翻譯】 現代漢語譯本： 如何歸於一途？例如《華嚴經》，闡明圓教初住位時，就說『初發心時便成正覺』等等。後面闡明地位時，卻說『八地得無功用道』。又《仁王經》一偈頌中，三賢十聖的果報安住在圓教，十四般若屬於別教，五忍屬於通教。這一兩部經闡明地位尚且如此，何況此論宗所依據的《百洛叉經》，怎麼可能只有一種翻譯的地位？文中缺少三藏位，既然以大乘為標題，只可以闡明衍教。客人說：『比如賢首（賢首宗創始人，法藏），學通性相二宗，地位繼承四依法師，為何解釋義理完全效仿天臺宗？』我回答說：『菩薩弘揚佛法，各自適應眾生的根機。大概是有一類根機的人，只適合聽聞一種途徑的說法，所以才作此申通。未必四依法師有什麼不瞭解的。』客人說：『既然各自擅長一種美德，各自適應眾生的根機，何須彼此攝屬？』我回答說：『既然知道二宗各自適應眾生的根機，何須發問？既然要令攝屬，如上面所陳述的。如果論及適應根機，不須和會。』客人於是唯唯稱是，然後退下了。
《釋請觀音疏》中消伏三用（並序）
消伏神咒修行要道，功用難以思議。我的祖師發揮了它，今人因此受益。疏文過於簡略，讀者多有迷惑。只有貫穿攝持一經，才能真正消伏三種作用。倘若解釋不當，修行者依靠什麼？現在依附本宗，略微評論此義。希望能利益眾生，姑且規範自己的內心。時值皇宋天禧元年丁巳歲十月既望敘。
疏文說：『用即為三，一事二行三理。事者，虎狼刀劍等也。行者，五住煩惱也。理者，法界無礙無染，而染即理性之毒也。』
解釋說：『用即為三，標明三種作用。一事等者，列出三種作用。中道總持被十種行者，修習的不同，乃成就三種消伏的作用。觀音分證之法遍於一切眾生之心，隨著功行親疏而有不同。』
【English Translation】 English version: How to return to the one path? For example, the Huayan Sutra (Flower Garland Sutra), when explaining the initial dwelling stage of the perfect teaching, states, 'The moment one initially awakens the aspiration [for enlightenment], one attains perfect enlightenment,' and so on. Later, when explaining the stages, it says, 'The eighth ground attains the path of no effort.' Also, in a verse in the Renwang Sutra (Sutra of Humane Kings), the fruition of the Three Sages and Ten Saints resides in the perfect teaching, the Fourteen Prajnas belong to the distinct teaching, and the Five Forbearances belong to the common teaching. Even these one or two sutras explain the stages in this way, how could this treatise, based on the Bailuocha Sutra (One Hundred Thousand Verses Sutra), possibly have only one translated stage? The text lacks the Tripitaka (Three Baskets) stage. Since it is titled with the Mahayana (Great Vehicle), it can only explain the derivative teachings. A guest said, 'For example, Xianshou (founder of the Huayan school, Fazang), is learned in both the nature and characteristics schools, and his position succeeds the Four Reliances. Why does his explanation of the meaning completely imitate the Tiantai school?' I replied, 'Bodhisattvas propagate the Dharma, each adapting to the capacities of sentient beings. It is probably that there is a type of sentient being who is only suitable to hear the explanation of one path, so this elaboration is made. It is not necessarily that the Four Reliances have any lack of understanding.' The guest said, 'Since each excels in one virtue and each adapts to the capacities of sentient beings, why is it necessary to mutually subsume them?' I replied, 'Since you know that the two schools each adapt to the capacities of sentient beings, why ask? Since you want to cause subsumption, as stated above. If discussing adapting to capacities, there is no need for harmonization.' The guest then agreed and withdrew.
Explanation of the Requesting Avalokitesvara Commentary on the Subduing Three Functions (with Preface)
The essential path of practice for subduing mantras is inconceivable in its efficacy. My ancestral teacher elucidated it, and people today benefit from it. The commentary is too brief, and readers are often confused. Only by penetrating and upholding one sutra can one truly subdue the three functions. If the explanation is improper, what will practitioners rely on? Now, relying on this school, I will briefly comment on this meaning. I dare to say that it will benefit beings and, for the time being, regulate my own mind. Written in the tenth month of the Ding Si year of the first year of Tianxi of the Imperial Song Dynasty.
The commentary says, 'Function is threefold: first, events; second, actions; third, principles. Events are tigers, wolves, knives, swords, and so on. Actions are the five dwelling afflictions. Principles are the unobstructed and undefiled Dharmadhatu (realm of phenomena), and defilement is the poison of the rational nature.'
The explanation says, 'Function is threefold' indicates the three functions. 'First, events, etc.' lists the three functions. The Madhyamaka Dharani (Middle Way Dharani) is embraced by ten kinds of practitioners. The differences in practice lead to the accomplishment of three kinds of subduing functions. The method of Avalokitesvara's partial realization pervades the minds of all sentient beings, varying according to the closeness of merit and practice.
疏。致使力用差別。如起信論明佛菩薩用。並就眾生事識業識辨之。以良醫妙藥狂子服之乃彰功用也。應知三種毒害舍旁從正。受名不同。如普門別行疏。分別火難等相。報火至初禪。豈此下諸有全無業惑。蓋苦報為正也。業火至有頂。豈三界無惑報。以業為正也。煩惱火通四教。豈三乘人全無業報。以煩惱為正也。今事毒在欲界。此約果報。故受事名。行毒從色界。盡別教教道以不即理故。別受行名。理毒唯圓。以談即故也。蓋煩惱中分即不即異。故名行名理不同。若分別相。從正受名。與彼不異。所消毒害既爾。能消三用可知。釋中事者。牒事消伏用也。虎狼刀劍等者。所消伏毒害也。蓋果報行人為免現在刀虎等難。多用散心持名誦咒。修因戒善者亦免未來果報刀等。約此人明能消所消。一往屬事。行者者。牒行消伏用也。五住煩惱者。所消伏毒害也。雖不出能消之相。應以所消顯之。五住煩惱非三觀不消。但此三觀攝兩二乘及三菩薩。修因禪定者亦伏八地之愛。此等行人雖能伏斷煩惱。而皆不即法性。如別教道。縱知能造之心體是佛性。而謂無明自住。以不聞本性具惡法門故。非即理之惑。別人尚爾。前教可知。故此等人所消毒害既當自住。能消之觀全是別修。是則四諦俱非無作。故能消所消皆名為行也。理者
者。牒理消伏用也。法界無礙無染而染即理性之毒也者。所消伏也。雖不出能消之相。應以所消顯之。且明所消者。法界是所迷之理。無礙是受熏之德。所迷本凈故無染。受熏變造故而染。全三德而成三障。故曰即理性之毒。然即理之談難得其意。須以具不具簡方見即不即殊。何者。若所迷法界不具三障染故有於三障。縱說一性隨緣。亦乃惑染自住。毒害有作。以反本時三障須破。即義不成。不名即理性之毒。屬前別教。等名為行毒也。若所迷法界本具三障染故現於三障。此則惑染依他。毒害無作。以複本時染毒宛然。方成即義。是故名為即理性之毒。的屬圓教也。故荊溪釋無明依他義云。此同體依依而復即。故知體具三障。起三障用。用還依體。與體不二。此依方即並由理具。方有事用。斯是圓乘。若不談具。乃名別教。是知由性惡故方論即理之毒也。能消伏用者。所消之毒既即理性。能消之用豈不即理。斯乃理慧理定為能消能伏也。復應了知理消伏用。體是性惡。方得初心即修中觀。故荊溪云。忽都未聞性惡之名。安能信有性德之行。性德非理耶。行非消伏用耶。欲明理消之用。要知性惡之功。何者。以初心人皆用見思王數為發觀之始。前之三教不談性惡故。此王數不能即性。既不即性。故須別緣真中二理破此王
【現代漢語翻譯】 現代漢語譯本： 『者』，指的是用牒理來消伏（煩惱）的作用。法界（Dharmadhatu，一切法的總稱）本應是無礙無染的，而『染』指的是理性的毒害，這是所要消伏的對象。雖然沒有顯現出能消伏的相狀，但應該通過所要消伏的對象來顯現它。且說明所要消伏的是什麼：法界是所迷惑的真理，無礙是受熏習的功德。所迷惑的本來是清凈的，所以無染；受熏習而產生變化，所以有染。完全由三德（法身德、般若德、解脫德）構成三障（煩惱障、業障、報障），所以說『即理性之毒』。然而，談論『即理』很難理解其含義，必須通過『具不具』來區分，才能看到『即』與『不即』的差別。為什麼這樣說呢？如果所迷惑的法界不具備三障，因為有染才產生三障，即使說『一性隨緣』，也只是迷惑和染污各自存在，毒害自行產生作用。當要恢復本性時，三障需要被破除，這樣『即』的意義就不能成立，不能稱為『即理性之毒』，這屬於前面的別教（相對於圓教的判教）。（這種情況）可以被稱作『行毒』。如果所迷惑的法界本來就具備三障，因為有染才顯現出三障，那麼迷惑和染污就依賴於其他事物，毒害沒有自行產生作用。當要恢復本性時，染污和毒害依然存在，這樣才能成立『即』的意義。因此，這才能被稱為『即理性之毒』，的的確確屬於圓教。所以荊溪（指湛然）解釋無明依他義時說：『此同體依依而復即。』因此可知，體性具備三障，產生三障的作用，作用又依賴於體性，與體性不二。這種依他而即，完全是因為理體具備（三障），才會有事相和作用。這是圓乘（圓滿的教法）。如果不談『具』，就稱為別教。由此可知，因為有性惡（本具惡性）的說法，才能談論『即理之毒』。 能消伏的作用，所要消伏的毒既然是『即理性』，那麼能消伏的作用難道不也是『即理』嗎？這就是理慧（理性的智慧）和理定（理性的禪定）作為能消和能伏的力量。還應該瞭解，理消伏的作用，體性是性惡，才能在最初發心時就修習中觀（不落兩邊的正觀）。所以荊溪說：『如果從未聽聞性惡之名，怎麼能相信有性德之行？性德不是理嗎？行不是消伏的作用嗎？』想要明白理消的作用，就要知道性惡的功用。為什麼這樣說呢？因為初發心的人都用見思惑（見惑和思惑）的王數作為開始修觀的基礎。前面的三教不談性惡，所以這些王數不能即性。既然不即性，所以需要另外緣于真諦和中諦二理來破除這些王數。
【English Translation】 English version: 'Zhe' refers to the function of using 'die li' (understanding of principle) to subdue (afflictions). The Dharmadhatu (totality of all dharmas) should be unobstructed and unpolluted, but 'pollution' refers to the poison of rationality, which is what needs to be subdued. Although the aspect of being able to subdue is not revealed, it should be revealed through what needs to be subdued. And explain what needs to be subdued: the Dharmadhatu is the truth that is being deluded, and 'unobstructed' is the merit of being influenced by habit. What is deluded is originally pure, so it is unpolluted; being influenced by habit produces changes, so it is polluted. The three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue) completely constitute the three obstacles (affliction obstacle, karma obstacle, and retribution obstacle), so it is said 'the poison that is identical to rationality'. However, it is difficult to understand the meaning of discussing 'identical to principle', it must be distinguished by 'complete or incomplete' to see the difference between 'identical' and 'not identical'. Why is this so? If the Dharmadhatu that is being deluded does not possess the three obstacles, and the three obstacles are produced because of pollution, even if it is said 'one nature follows conditions', it is only that delusion and pollution exist separately, and the poison produces its own effect. When restoring the original nature, the three obstacles need to be broken, so the meaning of 'identical' cannot be established, and it cannot be called 'the poison that is identical to rationality', which belongs to the previous Separate Teaching (as opposed to the Perfect Teaching). (This situation) can be called 'action poison'. If the Dharmadhatu that is being deluded originally possesses the three obstacles, and the three obstacles are manifested because of pollution, then delusion and pollution rely on other things, and the poison does not produce its own effect. When restoring the original nature, pollution and poison still exist, so the meaning of 'identical' can be established. Therefore, this can be called 'the poison that is identical to rationality', which truly belongs to the Perfect Teaching. Therefore, Jingxi (referring to Zhanran) explained the meaning of ignorance relying on others, saying: 'This same entity relies on each other and is identical again.' Therefore, it can be known that the essence possesses the three obstacles, produces the function of the three obstacles, and the function relies on the essence again, and is not different from the essence. This reliance and identity is entirely because the principle possesses (the three obstacles), so there are phenomena and functions. This is the Perfect Vehicle (perfect teaching). If 'possession' is not discussed, it is called the Separate Teaching. From this it can be known that because there is the saying of inherent evil (inherently possessing evil nature), it is possible to discuss 'the poison that is identical to principle'. The function of being able to subdue, since the poison that needs to be subdued is 'identical to rationality', then isn't the function of being able to subdue also 'identical to principle'? This is the wisdom of principle (rational wisdom) and the samadhi of principle (rational samadhi) as the power to subdue. It should also be understood that the function of principle subduing, the essence is inherent evil, so that one can cultivate the Middle Way (correct view without falling into extremes) at the initial aspiration. Therefore, Jingxi said: 'If you have never heard the name of inherent evil, how can you believe in the practice of inherent virtue? Is inherent virtue not principle? Is practice not the function of subduing?' If you want to understand the function of principle subduing, you must know the function of inherent evil. Why is this so? Because people who initially aspire all use the king number of views and thoughts (views and thoughts afflictions) as the basis for starting to cultivate contemplation. The previous three teachings do not discuss inherent evil, so these king numbers cannot be identical to nature. Since they are not identical to nature, it is necessary to separately rely on the two principles of truth and the middle way to break these king numbers.
數。既有能緣所緣能破所破。故毒害消伏俱受行名。若圓頓教。既詮性惡。則見思王數乃即性之毒。毒既即性。故只以此毒為能消伏。既以毒為能消。則當處絕待。誰云能破所破。有何能緣所緣。毒害即中諸法趣毒。遮照相即言慮莫窮。故荊溪云。非但所觀無明法性體性不二。能觀觀智即無明是。若非理毒。焉即能觀。故一心三觀圓頓十乘。更非別修。皆理消伏也。應知三用得前前者。不得後後。得後後者。必具前前。且約誦咒為事辨之。如散心誦者。未修禪慧。則唯得事。不名行理。若三教人等。如優波斯那。聞六字已。但觀心脈及四大實際。得阿羅漢。此是但修消伏觀行。既不兼口誦。則獨受行名。或有不捨口誦而修三教觀法。此乃誦全成觀。雖兼事用。而須從勝皆名行消伏也。但不名理耳。若圓教人。如釋迦因地聞此章句即便數息住首楞嚴。則專理用也。若云過去得聞此句受持讀誦。則兼事用。若觀芭蕉幻化以為助道。則兼行用。雖兼事行。既約圓修。無不即性故。須從勝皆名理消伏也。又此三用消伏不定。自有以事消惑。自有以行消報。有修事行而能悟理。有修理用但消業報。文中但出所消三種之毒。不釋能消三種之用。蓋有對消互消之意。不可卒備。此令說者準義示之。況不獨此中諸文皆簡。儻迷山家教觀
【現代漢語翻譯】 現代漢語譯本：既然存在能緣（能夠攀緣的對象）、所緣（被攀緣的對象）、能破（能夠破除的力量）和所破（被破除的對象），那麼毒害的消伏就屬於俱受行名（同時接受事、行、理三種修行方式的名稱）。如果是圓頓教，既然詮釋了性惡（事物本性即惡），那麼見思惑（見惑和思惑）就像國王一樣，其數量實際上就是本性的毒。毒既然就是本性，所以僅僅用這種毒來作為能消伏的力量。既然以毒作為能消的力量，那麼當下就是絕待（絕對的對待），誰還說能破和所破呢？又有什麼能緣和所緣呢？毒害即是中道，諸法趨向毒害，遮照（遮蔽和照了）相即，言語思慮無法窮盡。所以荊溪湛然大師說：『不僅僅是所觀的無明法性體性不二，能觀的觀智也是無明。』如果不是非理之毒，怎麼能成為能觀呢？所以一心三觀（一心觀空、假、中三諦），圓頓十乘（圓教的十種修行方法），更不是另外修習，都是理消伏。應當知道，得到前面的，不一定得到後面的；得到後面的，必定具備前面的。且就誦咒這件事來辨析：如果散亂心誦咒，沒有修習禪定和智慧，那麼僅僅得到事消伏，不能稱為行理消伏。如果三教（指藏教、通教、別教）的人，比如優波斯那，聽聞六字真言后，只是觀察心脈以及四大（地、水、火、風）的實際，證得阿羅漢果位，這就是隻修消伏觀行，既然不兼顧口誦，那麼就只接受行消伏的名稱。或者有不捨棄口誦而修習三教觀法的，這乃是誦咒完全成為觀行，雖然兼顧事用，但必須以殊勝者為準，都稱為行消伏。只不過不稱為理消伏罷了。如果是圓教的人，比如釋迦牟尼佛在因地時，聽聞此章句，就立即修習數息觀，安住于首楞嚴三昧，那麼就是專修理消伏。如果說過去聽聞此句，受持讀誦，那麼就兼顧事用。如果觀察芭蕉的幻化，以此作為助道，那麼就兼顧行用。雖然兼顧事行，既然是按照圓教來修習，沒有不即本性的，所以必須以殊勝者為準，都稱為理消伏。另外，這三種消伏的作用是不定的，有以事消伏惑業的，有以行消伏果報的，有修習事行而能夠悟入真理的，有修理用但能消除業報的。文中只是列出了所要消除的三種毒害，沒有解釋能消除的三種作用，大概有對治消伏和互相消伏的意思，不能全部完備。這需要說法的人根據義理來指示。況且不僅僅是這其中的文章都比較簡略，恐怕會迷惑于天臺宗的教觀。
【English Translation】 English version: Since there are 'neng yuan' (能緣, the ability to cognize), 'suo yuan' (所緣, the object of cognition), 'neng po' (能破, the ability to destroy), and 'suo po' (所破, what is to be destroyed), the 'xiao fu' (消伏, subduing) of poisons is called 'ju shou xing ming' (俱受行名, simultaneously receiving the names of the three practices of 'shi' (事, practice), 'xing' (行, conduct), and 'li' (理, principle)). If it is the 'yuan dun' (圓頓, perfect and sudden) teaching, since it explains 'xing e' (性惡, the inherent evil of nature), then the 'jian si huo' (見思惑, delusions of views and thoughts) are like kings, and their number is actually the poison of the nature. Since the poison is the nature, then only this poison is used as the power to subdue. Since poison is used as the power to subdue, then at that moment there is absolute non-duality, who would say 'neng po' and 'suo po'? What 'neng yuan' and 'suo yuan' are there? Poison is the Middle Way, all dharmas tend towards poison, 'zhe zhao' (遮照, obscuration and illumination) are identical, and words and thoughts cannot exhaust it. Therefore, Jingxi Zhanran (荊溪湛然) said: 'Not only is the 'wu ming fa xing' (無明法性, the nature of ignorance and dharma) of what is observed non-dual, but the 'guan zhi' (觀智, wisdom of observation) of what is able to observe is also ignorance.' If it is not 'fei li du' (非理毒, poison that is not in accordance with principle), how can it be 'neng guan' (能觀, the ability to observe)? Therefore, the 'yi xin san guan' (一心三觀, three contemplations in one mind), the 'yuan dun shi cheng' (圓頓十乘, ten vehicles of the perfect and sudden teaching), are not separate practices, but are all 'li xiao fu' (理消伏, subduing through principle). It should be known that getting the former does not necessarily mean getting the latter; getting the latter necessarily includes the former. Let's analyze it based on the act of chanting mantras: If one chants mantras with a distracted mind, without cultivating 'chan ding' (禪定, meditation) and 'zhi hui' (智慧, wisdom), then one only obtains 'shi xiao fu' (事消伏, subduing through practice), and it cannot be called 'xing li xiao fu' (行理消伏, subduing through conduct and principle). If people of the three teachings (referring to the Tripitaka teaching, the Common teaching, and the Distinct teaching), such as Upagupta, after hearing the six-syllable mantra, only observe the heart meridian and the reality of the four elements (earth, water, fire, and wind), and attain the state of Arhat, this is only cultivating 'xiao fu guan xing' (消伏觀行, the practice of subduing through contemplation), and since they do not combine oral chanting, then they only receive the name of 'xing xiao fu' (行消伏, subduing through conduct). Or there are those who do not abandon oral chanting but cultivate the contemplation methods of the three teachings, this is chanting mantras that completely becomes contemplation, although it combines practice, it must be based on the superior one, and all are called 'xing xiao fu'. It's just that it's not called 'li xiao fu'. If it is a person of the perfect teaching, such as Shakyamuni Buddha in his causal stage, after hearing this verse, he immediately practiced the 'shu xi guan' (數息觀, counting breaths) and abided in the 'shou leng yan san mei' (首楞嚴三昧, Shurangama Samadhi), then it is exclusively 'li yong' (理用, using principle). If it is said that in the past they heard this verse, received, upheld, read, and recited it, then it combines practice. If one observes the illusion of the banana plant and uses it as an aid to the path, then it combines conduct. Although it combines practice and conduct, since it is cultivated according to the perfect teaching, there is nothing that is not identical to the nature, so it must be based on the superior one, and all are called 'li xiao fu'. In addition, the effects of these three 'xiao fu' are not fixed, there are those who subdue delusions with practice, there are those who subdue retribution with conduct, there are those who cultivate practice and conduct and are able to awaken to the truth, there are those who use principle but can only eliminate karmic retribution. The text only lists the three poisons to be eliminated, and does not explain the three effects that can eliminate them, probably there is the meaning of counteracting subduing and mutual subduing, which cannot be fully completed. This requires the speaker to indicate according to the meaning. Moreover, not only are the articles in this all brief, I am afraid that they will be confused by the teachings and views of the Tiantai school.
深旨。此疏敷揚誠為不易。今輒解此文。多有疏遺。庶幾達人許為刊正云耳。
對闡義鈔辨三用一十九問(並序)
孤山法師吾宗之先覺者也。著闡義鈔解請觀音疏。于中發明消伏三用義亦詳矣。而於一家教觀大旨。尚復差忒。予切陋之。於是設問一十九章。徴問是否。俾諸學者于茲法義不為異端所惑云。天禧紀元十月一日。四明(知禮)敘。
一問。約事約行二種毒害。為理性本具隨緣發現耶。為理本無因迷始有耶。因迷始有。非今圓義。本具隨緣。能隨之體非性惡耶。
二問。據何顯文。約何了義。理性毒害非性惡耶。
三問。理性毒害是無明耶。非無明耶。若謂是者。則與約行全同。若謂非者。又非性惡。五住之外別有體耶。
四問。行毒理毒若無別相。何故疏家特分三用耶。
五問。鈔云。修一心三觀。破五住惑。即約行消伏毒害。至釋理毒。何故復云。今觀諸法唯心。染體悉凈。即神咒治理性之毒。此之二解能治所治約行約理在修在性。異相如何。
六問。鈔釋無礙無染而染云。法性之與無明遍造諸法。名之為染。染故即有事中之毒及約行之毒也。作此解者。無染之染全屬事行毒害明矣。那釋理性毒害復指此耶。理若不具毒害。性惡法門至果永斷耶。三
【現代漢語翻譯】 深旨。此疏敷揚誠為不易。今輒解此文。多有疏遺。庶幾達人許為刊正云耳。
對闡義鈔辨三用一十九問(並序)
孤山法師（Gushan Fashi，人名）吾宗之先覺者也。著闡義鈔解請觀音疏。于中發明消伏三用義亦詳矣。而於一家教觀大旨。尚復差忒。予切陋之。於是設問一十九章。徴問是否。俾諸學者于茲法義不為異端所惑云。天禧紀元十月一日。四明（Siming，地名，也指知禮大師）敘。
一問。約事約行二種毒害。為理性本具隨緣發現耶。為理本無因迷始有耶。因迷始有。非今圓義。本具隨緣。能隨之體非性惡耶。
二問。據何顯文。約何了義。理性毒害非性惡耶。
三問。理性毒害是無明耶。非無明耶。若謂是者。則與約行全同。若謂非者。又非性惡。五住之外別有體耶。
四問。行毒理毒若無別相。何故疏家特分三用耶。
五問。鈔云。修一心三觀。破五住惑。即約行消伏毒害。至釋理毒。何故復云。今觀諸法唯心。染體悉凈。即神咒治理性之毒。此之二解能治所治約行約理在修在性。異相如何。
六問。鈔釋無礙無染而染云。法性之與無明遍造諸法。名之為染。染故即有事中之毒及約行之毒也。作此解者。無染之染全屬事行毒害明矣。那釋理性毒害復指此耶。理若不具毒害。性惡法門至果永斷耶。
【English Translation】 Deep meaning. This commentary elaborates extensively, which is indeed not easy. Now, I venture to interpret this text, with many omissions and errors. I hope that enlightened individuals will allow for corrections.
Nineteen Questions (with Preface) on Discriminating the Three Functions in the 'Elucidation of Meaning Commentary'
Master Gushan (Gushan Fashi), a pioneer of our school, authored the 'Elucidation of Meaning Commentary' to explain the 'Commentary on the Universal Gateway of Avalokiteśvara'. In it, he elaborates in detail on the meaning of the three functions of eliminating and subduing. However, regarding the main principles of the teachings and contemplation of our school, there are still discrepancies. I deeply regret this. Therefore, I pose nineteen questions to inquire whether they are correct, so that scholars will not be misled by heterodox views regarding these Dharma teachings. Written on the first day of the tenth month of the Tianxi era by Siming (also known as Zhili, a place name and also refers to Master Zhili).
Question 1: Are the two types of poison, those related to phenomena and practice, inherent in the nature of reality and manifested through conditions, or are they non-existent in the nature of reality and only arise due to delusion? If they arise due to delusion, this is not the perfect meaning of our school. If they are inherent and manifest through conditions, is the essence that allows for such manifestation not inherently evil?
Question 2: According to what explicit text and what definitive meaning is the poison of the nature of reality not inherently evil?
Question 3: Is the poison of the nature of reality ignorance or not ignorance? If it is said to be ignorance, then it is entirely the same as the poison related to practice. If it is said not to be ignorance, then it is not inherently evil. Is there a separate entity outside of the five dwellings of affliction?
Question 4: If the poison related to practice and the poison related to the nature of reality have no distinct characteristics, why does the commentator specifically divide them into three functions?
Question 5: The commentary states, 'Cultivating the three contemplations of the one mind breaks through the five dwellings of affliction,' which is to eliminate and subdue the poison related to practice. When explaining the poison related to the nature of reality, why does it further state, 'Now, contemplating all dharmas as only mind, the defiled substance is entirely purified,' which means using the divine mantra to govern the poison of the nature of reality? How do these two explanations differ in terms of what is treated and what is treated, and in terms of practice and nature, cultivation and inherent nature?
Question 6: The commentary explains 'unobstructed and undefiled yet defiled' by saying, 'The nature of Dharma and ignorance universally create all dharmas, which is called defilement. Because of defilement, there is the poison in phenomena and the poison related to practice.' With this explanation, it is clear that the defilement that is not defiled entirely belongs to the poison of phenomena and practice. Why then does the explanation of the poison of the nature of reality refer to this? If the nature of reality does not inherently possess poison, will the doctrine of inherent evil be eternally severed at the fruition?
毒化事作意方有耶。
七問。鈔中特陳理毒非性惡者。為顯思議耶。為顯不思議耶。若謂思議。非今所論。若不思議。一體三用那忽永殊。毒害之義唯屬事行。理性本無耶。
八問。鈔釋理毒。何以都不陳理之相。便云。今觀諸法唯心。染體悉凈。即神咒治理毒也。此語為釋理性所消伏耶。為解理效能消伏耶。若解所消理毒。為指染體耶。為指染用耶。若指染用。必是五住自屬約行矣。若指染體。又非性惡。一家所談性惡法門擬指何物耶。
九問。鈔曰。或謂性惡是理毒者。毒義雖成。消義全闕。若無消義。安稱用耶(文)。詰曰。一家圓談若許理毒即性惡義。那得復云消義全闕。若爾。荊溪何故云。忽都未聞性惡之名。安能信有性德之行耶。然不知理毒即性惡者。何異都不聞耶。縱許理毒為性惡。已那又責云。消義全闕。此乃雖聞。而不解矣。且荊溪之意唯恐不聞性惡則無性德之行。今何返此耶。如斯述作莫成壞己宗途否。莫成翳人眼目否。若謂不然。恭請三複斯文。探賾大旨細為答釋。
十問。鈔指約行。是約智斷。智即能斷。斷即所斷。五住斷處名消行毒。謂異理毒者詰曰。智即能斷。斷即所斷。更無別體。即指五住。對能斷智。名行消耶。斷若無體。此即滅無之斷。為此所斷自有常
體。指修即性為所斷惑。名行消耶。斷若無體。此即滅無之斷。與小何殊。斷若有體。行毒消處還具理性之毒否。若非理毒。指何為體而論圓斷耶。應指別清凈真如耶。眾生因心但有修惡無性惡耶。
十一問。理性若無消伏義者。約教行理。別釋此題。教行名經。有消伏義。約理名經。必可全廢耶。若可廢者。何名別釋題中理經耶。若不可廢。那忽簡云毒義雖成消義全闕耶。
十二問。理性消伏為約修明。為約性辨。若約修者。不出約行消伏。若約理性。理自消伏。那云今觀諸法唯心染體等耶。今觀之言修耶性耶。
十三問理消伏義。鈔自簡云。是則惑性相待非闕智斷。今詰曰。理消伏義既云非關約行智斷。為指理境非關智斷耶。為約迷事非關智斷耶。為據性德之行非關智斷耶。為並約四義非關智斷耶。
十四問。理性若無消伏義者。約行消伏都非性起耶。若然。大師那云。今原性德種子。若悲心智慧莊嚴顯出真身。皆了因為種子。若慈心福德莊嚴顯出應身。皆緣因為種子。今文約行消義非悲智莊嚴耶。約行伏義非慈福莊嚴耶。若無本性種子。如何顯示約行圓修耶。
十五問。鈔云。惑性相待非關智斷名消理毒者。為約本凈不染五住名理消耶。為用觀智照理忘惑名理消耶。若云本凈不
【現代漢語翻譯】 現代漢語譯本： 體：如果說修行所要斷除的煩惱的本體就是理性，那麼這是否意味著通過修行就能消除煩惱呢？如果煩惱沒有本體，那麼這種斷除就成了斷滅，這與小乘的斷滅有什麼區別呢？如果煩惱有本體，那麼在修行消除煩惱的地方，是否還具備理性中的煩惱之毒呢？如果不是理性的煩惱之毒，那麼你所說的圓滿斷除的本體又是什麼呢？難道是指另外一種清凈的真如嗎？眾生的因心中只有修來的惡，而沒有本性上的惡嗎？ 十一問：如果理性沒有消除和降伏煩惱的作用，那麼從教、行、理三個方面來分別解釋這個問題。教和行，也就是經典，具有消除和降伏煩惱的作用。那麼從理性角度來說的經典，是否可以完全廢棄呢？如果可以廢棄，那麼為什麼還要在「別釋」這個題目中提到「理經」呢？如果不可廢棄，為什麼又說煩惱之毒的意義雖然成立，但消除的意義卻完全缺失呢？ 十二問：理性消除和降伏煩惱，是依據修行來闡明，還是依據本性來辨析？如果是依據修行，那就離不開通過修行來消除和降伏煩惱。如果是依據理性，理性本身就能消除和降伏煩惱。那麼為什麼又說「今觀諸法唯心染體」等等呢？這裡的「今觀」是指修行還是指本性呢？ 十三問：關於理性消除和降伏煩惱的意義，《鈔》中簡略地說：「這是煩惱的本性和智慧的斷滅相互對待，而不是缺少智慧的決斷。」現在我問：理性消除和降伏煩惱的意義既然說與修行中的智慧決斷無關，那麼是指理性的境界與智慧決斷無關嗎？是指迷惑的事情與智慧決斷無關嗎？是指本性所具有的修行與智慧決斷無關嗎？還是指以上四種意義都與智慧決斷無關呢？ 十四問：如果理性沒有消除和降伏煩惱的作用，那麼通過修行來消除和降伏煩惱，就都不是從本性生起的嗎？如果是這樣，那麼大師為什麼說：「現在探究本性所具有的種子，如果以悲心和智慧來莊嚴，就能顯現出真身，這都是以了因為種子；如果以慈心和福德來莊嚴，就能顯現出應身，這都是以緣因為種子。」現在文中說的通過修行來消除煩惱的意義，不是悲心和智慧的莊嚴嗎？通過修行來降伏煩惱的意義，不是慈心和福德的莊嚴嗎？如果沒有本性所具有的種子，又如何能顯示通過修行來圓滿修證呢？ 十五問：《鈔》中說：「煩惱的本性和智慧的斷滅相互對待，與智慧的決斷無關，這叫做消除理性的煩惱之毒。」那麼，這是指依據本來的清凈而不染著五住地煩惱，叫做理性消除嗎？還是指用觀照的智慧來照亮理性，從而忘記煩惱，叫做理性消除呢？如果說是本來的清凈而不...
【English Translation】 English version: Body: If the afflictions to be severed through practice are said to have the nature of reason as their substance, does this mean that afflictions can be eliminated through practice? If afflictions have no substance, then this severance becomes annihilation, what difference is there between this and the annihilation of the Hinayana? If afflictions have substance, then in the place where practice eliminates afflictions, does the poison of reason still exist? If it is not the poison of reason, then what is the substance you are referring to when discussing complete severance? Are you referring to a separate pure Suchness (Tathata)? Do sentient beings only have evil arising from practice in their causal mind, and no evil by nature? Eleventh question: If reason has no meaning of eliminating and subduing afflictions, then explain this question separately from the perspectives of doctrine, practice, and reason. Doctrine and practice, which are the sutras, have the meaning of eliminating and subduing afflictions. Then, can the sutras from the perspective of reason be completely discarded? If they can be discarded, then why is 'reason sutra' mentioned in the topic of 'separate explanation'? If they cannot be discarded, then why do you suddenly say that although the meaning of the poison of afflictions is established, the meaning of elimination is completely lacking? Twelfth question: Is the elimination and subduing of afflictions by reason explained based on practice, or analyzed based on nature? If it is based on practice, then it cannot be separated from eliminating and subduing afflictions through practice. If it is based on reason, then reason itself can eliminate and subdue afflictions. Then why do you say 'Now observing all dharmas, only the mind is the defiled substance,' etc.? Does 'now observing' refer to practice or nature? Thirteenth question: Regarding the meaning of eliminating and subduing afflictions by reason, the commentary briefly says: 'This is the mutual opposition between the nature of afflictions and the severance of wisdom, not lacking the determination of wisdom.' Now I ask: Since the meaning of eliminating and subduing afflictions by reason is said to be unrelated to the wisdom determination in practice, does it refer to the realm of reason being unrelated to wisdom determination? Does it refer to the matter of delusion being unrelated to wisdom determination? Does it refer to the practice inherent in nature being unrelated to wisdom determination? Or does it refer to all four meanings being unrelated to wisdom determination? Fourteenth question: If reason has no meaning of eliminating and subduing afflictions, then is all elimination and subduing of afflictions through practice not arising from nature? If so, then why does the master say: 'Now exploring the seeds inherent in nature, if adorned with compassion and wisdom, the true body will manifest, all of which are seeds of the causal cause; if adorned with loving-kindness and merit, the response body will manifest, all of which are seeds of the conditional cause.' Is the meaning of eliminating afflictions through practice in the current text not the adornment of compassion and wisdom? Is the meaning of subduing afflictions through practice not the adornment of loving-kindness and merit? If there are no seeds inherent in nature, how can the complete cultivation through practice be shown? Fifteenth question: The commentary says: 'The mutual opposition between the nature of afflictions and the severance of wisdom, unrelated to the determination of wisdom, is called eliminating the poison of reason.' Then, does this refer to relying on the original purity without being defiled by the five aggregates of afflictions (Panca Skandha Kleshas), called eliminating reason? Or does it refer to using the wisdom of contemplation to illuminate reason, thereby forgetting afflictions, called eliminating reason? If it is said that the original purity without...
染都未涉修者。那云今觀諸法唯心染體悉凈名治理毒耶。若云惑性相待推惑即性名消理毒者。此即約行推撿入空顯是修成。何謂約理。荊溪那云理則性德緣了。那云本自二空即性德義耶。
十六問。若云毒義雖成消義全闕者。今家應不合云。原乎因果根本。即是性德緣了。此之性德本自有之。非適今也。性德了因非理消義耶。性德緣因非伏義耶。
十七問。若云惑性相待非關智斷行消義者。此則修性理殊。智斷體別。大師那云。始則起自了因。終則菩提大智。始則起自緣因。終則涅槃斷德。如何特陳惑性相待名理消毒。非關約行智斷義耶。性德了因非智體耶。性德緣因非斷體耶。
十八問。鈔云。惑性相待名消理毒者。此對惑之性為修德境耶。性德境耶。若云修境。則約所起對。理自具。而為研核成消伏義。亦但屬修約行明矣。若云性境。法性自爾。非作所成。此性對惑名消理毒者。能對性既云消義全闕。應取但中之理為能對性耶。應取清凈真如為能對性耶。
十九問。鈔云。或謂性惡是理毒者。毒義雖成。消義全闕。若有。應破性惡者詰曰。若爾。輔行那云。又此理具變為修具。一一修具無非理具。令識修具全是理具。乃達理具即空即中。此之理具既即空中。亦莫破性惡法門耶。大師云。
【現代漢語翻譯】 現代漢語譯本： 染污都未曾涉及修行的人。那麼為什麼說現在觀察諸法唯心所現，染污的本體完全清凈，叫做用理來治理毒害呢？如果說是迷惑的體性和實相是相對待而存在的，推究迷惑的根源就是體性，叫做消除毒害，那麼這實際上是依據修行來推究、檢查，進入空性，顯示這是通過修行而成就的。為什麼說是依據理呢？荊溪為什麼說理就是體性本具的緣了呢？為什麼說本來就是二空，就是體性本具的意義呢？ 如果說毒害的意義雖然成立，但消除的意義完全缺失，那麼你們宗派就不應該說，追溯因果的根本，就是體性本具的緣了。這種體性本具的東西本來就存在，不是現在才有的。體性本具的了因不是用理來消除毒害的意義嗎？體性本具的緣因不是降伏毒害的意義嗎？ 如果說迷惑的體性和實相是相對待的，與智慧斷除和修行消除的意義無關，那麼這就意味著體性和理性是不同的，智慧斷除的本體也是不同的。智者大師為什麼說，開始是起了了因，最終是菩提大智慧；開始是起了緣因，最終是涅槃斷德。為什麼特別強調迷惑的體性和實相是相對待的，叫做用理來消除毒害，而與依據修行、智慧斷除的意義無關呢？體性本具的了因不是智慧的本體嗎？體性本具的緣因不是斷除的本體嗎？ 《鈔》中說，迷惑的體性和實相是相對待的，叫做用理來消除毒害，這是針對迷惑的體性作為修德的境界呢？還是體性本具的境界呢？如果說是修德的境界，那麼就是依據所生起的對治，理本來就具備，用來研究、覈實，成就消除和降伏的意義，也只是屬於修行，依據修行來闡明。如果說是體性本具的境界，法性本來就是如此，不是人為造成的。這種體性用來對治迷惑，叫做用理來消除毒害，能對治的體性既然說是消除的意義完全缺失，那麼應該取但中之理作為能對治的體性嗎？應該取清凈真如作為能對治的體性嗎？ 《鈔》中說，或者說體性本具的惡就是理毒，毒害的意義雖然成立，但消除的意義完全缺失。如果有人，應該駁斥主張體性本惡的人說：如果這樣，那麼輔行為什麼說，又這種理具變為修具，每一個修具無非是理具，使人認識到修具完全是理具，才能通達理具就是空就是中。這種理具既然就是空中，也不應該破斥體性本惡的法門嗎？智者大師說：
【English Translation】 English version: Those who have not been involved in defilement through cultivation, why is it said that observing all dharmas as manifestations of mind, the very substance of defilement is completely pure, and this is called 'governing poison with principle'? If it is said that the nature and characteristics of delusion are interdependent, and investigating the source of delusion reveals its very nature, which is called 'eliminating poison', then this is actually based on cultivation to investigate and examine, entering emptiness, revealing that it is achieved through cultivation. Why is it said to be based on principle? Why does Jingxi say that principle is the inherent causal conditions of nature? Why is it said that being inherently empty of two things is the meaning of the inherent nature? If it is said that the meaning of 'poison' is established, but the meaning of 'elimination' is completely lacking, then your school should not say that tracing back to the root of cause and effect is the inherent causal conditions of nature. This inherent nature is originally present, not something that exists only now. Is the inherent causal condition of nature not the meaning of eliminating poison with principle? Is the inherent conditional cause of nature not the meaning of subduing poison? If it is said that the interdependence of the nature and characteristics of delusion is unrelated to the meaning of wisdom severing and cultivation eliminating, then this means that nature and principle are different, and the substance of wisdom severing is also different. Why does Great Master Zhiyi say that initially it arises from the causal condition, and ultimately it is the great wisdom of Bodhi; initially it arises from the conditional cause, and ultimately it is the virtue of Nirvana's severance. Why particularly emphasize that the interdependence of the nature and characteristics of delusion is called 'eliminating poison with principle', and is unrelated to the meaning of relying on cultivation and wisdom severing? Is the inherent causal condition of nature not the substance of wisdom? Is the inherent conditional cause of nature not the substance of severance? The Commentary says, 'The interdependence of the nature and characteristics of delusion is called eliminating poison with principle.' Is this directed at the nature of delusion as the realm of cultivated virtue, or the realm of inherent nature? If it is the realm of cultivated virtue, then it is based on the arising of the antidote, and principle is inherently present, used to research and verify, achieving the meaning of elimination and subjugation, which belongs only to cultivation, clarified based on practice. If it is the realm of inherent nature, then the nature of dharma is inherently so, not created by human effort. This nature is used to counter delusion, called 'eliminating poison with principle'. Since the nature that counters is said to completely lack the meaning of elimination, should the principle of 'but only' be taken as the nature that counters? Should pure Suchness be taken as the nature that counters? The Commentary says, 'Or it is said that inherent evil is the poison of principle, the meaning of poison is established, but the meaning of elimination is completely lacking.' If there is someone, one should refute those who advocate inherent evil by saying: 'If so, then why does Fuxing say, 'Moreover, this inherent principle transforms into cultivated means, every cultivated means is none other than inherent principle, enabling one to recognize that cultivated means are entirely inherent principle, thus realizing that inherent principle is both emptiness and the middle.' Since this inherent principle is both emptiness, should one not refute the dharma gate of inherent evil? Great Master Zhiyi says:'
修德相貌在性德中。此亦斷性惡耶。理具空中舉修德相貌。豈非今約理消伏義乎予謂若憑鈔語。一家所宣性德法門都成無用。圓修智行俱成有作。何哉。以謂理具諸行應破性惡法門故。若言性惡理毒消義全闕。則顯同緣了始有。奈何修德非圓融耶。夫如是則修性之說傾矣。圓頓之道廢矣。述作裨贊宗乘。那忽特違大義也。
四明尊者教行錄卷第二 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第三
四明石芝沙門宗曉編
別理隨緣二十問
光明玄當體章問答偈
絳幃問答三十章
開幃試問四十二章
教門雜問答七章
四種四諦問答
別理隨緣二十二問(並序)
有當宗學者。問余曰。仁于指要鈔中。立別教真如有隨緣義耶。余曰然。客曰。且如法藏師。著疏釋起信論。專立真如具不變隨緣二義。乃云。不變即隨緣。隨緣即不變。仍于彼五教中。屬乎終教。亦兼頓教。而對破唯識宗談真如之理。唯論不變不說隨緣。審究唯識。正是今家別教。彼終頓二教所明不變隨緣。乃是今家圓教之理。仁那云別理隨緣耶。余語曰。藏師約何義。判唯識所談真如不隨緣耶。客曰。起信疏云。唯識宗只以業相為諸法生起之本。彼
【現代漢語翻譯】 現代漢語譯本：修習的功德相貌存在於本具的性德（自性本具的功德）之中。那麼，這是否也斷除了本有的性惡（自性本有的惡）呢？在理具空中談論修習的功德相貌，難道不是現在就著理體來消融伏藏其惡嗎？我認為如果按照鈔文的說法，一家所宣揚的性德法門都將變得毫無用處，圓滿修習的智慧和行為都將變成有為造作。為什麼呢？因為認為理體具足諸行就應該破除性惡法門。如果說性惡的理體和毒害消融的意義完全缺失，那就明顯等同於從因緣和了悟才開始有。怎麼能說修習的功德不是圓融的呢？如果這樣，那麼修性之說就要傾覆了，圓頓的教義就要廢棄了。著書立說來輔助和讚揚宗門，怎麼能忽然違背大義呢？
四明尊者教行錄卷第二 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第三
四明石芝沙門宗曉編
別理隨緣二十問
光明玄當體章問答偈
絳幃問答三十章
開幃試問四十二章
教門雜問答七章
四種四諦問答
別理隨緣二十二問(並序)
有本宗的學者問我：『您在《指要鈔》中，立了別教（區別于圓教的教義）的真如（事物本來的真實如是的狀態）有隨緣（隨著因緣而變化）的意義嗎？』我說：『是的。』客人說：『比如法藏（唐代華嚴宗高僧）法師，著疏解釋《起信論》（《大乘起信論》），專門立真如具有不變（不改變）和隨緣兩種意義，並且說：『不變即是隨緣，隨緣即是不變。』仍然在那五教（華嚴宗判教的五種分類）中，屬於終教（華嚴宗的最後階段教義），也兼有頓教（頓悟的教義）。而用來對破唯識宗（佛教宗派，強調萬法唯識所變）談論真如的道理，只論不變而不說隨緣。仔細研究唯識宗，正是現在天臺宗的別教。那終教和頓教所闡明的『不變隨緣』，才是現在天臺宗圓教（圓滿的教義）的道理。您怎麼說別理隨緣呢？』我回答說：『法藏法師根據什麼意義，判斷唯識宗所談論的真如不隨緣呢？』客人說：『《起信疏》說，唯識宗只以業相（由業力所產生的現象）作為諸法生起的根本。』
【English Translation】 English version: The meritorious appearances of cultivation reside within the inherent nature-virtue (the merits inherent in one's self-nature). Does this also sever the inherent nature-evil (the inherent evil in one's self-nature)? Discussing the meritorious appearances of cultivation within the emptiness of principle-inherence, isn't this now about subduing and concealing that evil based on the principle? I believe that if we follow the commentary's words, the nature-virtue teachings proclaimed by this school would become useless, and the wisdom and actions of perfect cultivation would all become contrived. Why? Because it is thought that the principle-inherence of all practices should refute the nature-evil teachings. If it is said that the principle of nature-evil and the meaning of dissolving poison are completely lacking, then it would clearly be the same as only having it from conditions and realization. How can it be said that the merits of cultivation are not perfectly harmonious? If so, then the theory of cultivating nature would be overturned, and the doctrine of perfect and sudden enlightenment would be abandoned. Writing and praising the teachings of the school, how can one suddenly violate the great meaning?
Siming Venerable One's Teachings and Practices Records, Volume 2 Taisho Tripitaka, Volume 46, No. 1937, Siming Venerable One's Teachings and Practices Records
Siming Venerable One's Teachings and Practices Records, Volume 3
Compiled by Shramana Zongxiao of Shizhi, Siming
Twenty Questions on Differentiating Principle and Following Conditions
Verses of Questions and Answers on the Chapter of the Luminous Profound Essence as the Entity
Thirty Chapters of Questions and Answers Behind the Crimson Curtain
Forty-Two Chapters of Questions Asked After Opening the Curtain
Seven Chapters of Miscellaneous Questions and Answers on the Teachings
Questions and Answers on the Four Types of Four Noble Truths
Twenty-Two Questions on Differentiating Principle and Following Conditions (with Preface)
A scholar of this school asked me: 'In your 'Essential Points Commentary', do you establish that the Suchness (Tathata) (the true state of things as they are) of the Distinct Teaching (teachings that differ from the Perfect Teaching) has the meaning of following conditions (changing with conditions)?' I said: 'Yes.' The guest said: 'For example, Master Fazang (a prominent Huayan Buddhist monk of the Tang Dynasty), in his commentary on the 'Awakening of Faith' ('Awakening of Faith in the Mahayana'), specifically establishes that Suchness has the two meanings of unchanging (immutability) and following conditions, and says: 'Unchanging is precisely following conditions, and following conditions is precisely unchanging.' Still, within those five teachings (the five classifications of Huayan's teachings), it belongs to the Final Teaching (the final stage of Huayan's teachings), and also includes the Sudden Teaching (the teachings of sudden enlightenment). And it is used to refute the Yogacara school's (a Buddhist school that emphasizes that all phenomena are transformations of consciousness) discussion of the principle of Suchness, only discussing unchanging and not discussing following conditions. Upon careful examination, Yogacara is precisely the Distinct Teaching of the Tiantai school today. The 'unchanging following conditions' explained by that Final and Sudden Teaching is precisely the principle of the Perfect Teaching (the complete teachings) of the Tiantai school today. How do you say 'differentiating principle and following conditions'?' I replied: 'Based on what meaning does Master Fazang judge that the Suchness discussed by Yogacara does not follow conditions?' The guest said: 'The 'Awakening of Faith Commentary' says that the Yogacara school only takes the karma-appearance (phenomena produced by karmic force) as the root of the arising of all dharmas.'
之真如無覺無知。凝然不變。不許隨緣。但說八識生滅。縱轉成四智。亦唯是有為。不得即理。故詮法分齊唯齊業識。余曰。灼然。若云真如性有覺知。則可熏變。乃說隨緣。既唯頑騃。乃不受熏。既不受熏。安能隨緣。變造諸法。因詰之曰。別教真如無覺知耶。若無覺知。何故得名佛性。故輔行雲。今家教門所明中道唯有二義。一離斷常。屬前二教。二者佛性。屬。后二教。別教中道既名佛性。佛非覺義耶。若中理頑騃。本無覺知。焉是大覺果人之性。況性以不改為義。若因無覺義。至果方有。此則改轉。那名性耶。又妙樂云。凡別教中立佛果者。有其三意。一者以理性為佛界。二者以果頭為佛界。三者以初地去分名佛界。別教既立佛界。豈有頑騃之佛耶。藏疏既約真如無覺知故凝然。凝然故不隨緣。別理既有覺知。驗非凝然。既非凝然。那不隨緣耶。客遭此詰。兀然失措。余乃語曰。子既不知所以。安得妄有破立。余既憫其無知。乃立數十問。徴其謬破立者。令少知別理有隨緣義。客曰。愿聞。
一問。藏疏既云。唯識宗齊于業相以為諸法生起之本。故彼真如不說隨緣。荊溪既立別教真如在迷能生九界。則以真如為生法本。乃永異業相為生法本。安云別理不隨緣耶。
二問。藏疏又云。唯識宗未明業
【現代漢語翻譯】 現代漢語譯本：
他們的真如沒有覺察和知覺，凝固不變，不允許隨順因緣。只說八識生滅，即使轉變成為四智，也只是有為法，不能直接契合真理。所以詮釋法門的分界只到業識為止。我問：『確實如此。如果說真如本性有覺察和知覺，就可以被熏習改變，才能說是隨順因緣。如果只是頑固癡呆，就不能接受熏習。既然不能接受熏習，怎麼能隨順因緣，變造諸法呢？』因此詰問他說：『別教的真如沒有覺知嗎？如果沒有覺知，為什麼能被稱為佛性？』所以輔行中說：『現在天臺宗所闡明的中道只有兩種意義：一是遠離斷常，屬於前二教；二是佛性，屬於后二教。』別教的中道既然名為佛性，佛難道不是覺悟的意思嗎？如果中道的理體頑固癡呆，本來沒有覺知，怎麼能是大覺果人的本性？況且性的意義在於不改變，如果因為沒有覺知，到成佛時才有，這就是改變了，怎麼能稱為性呢？』又妙樂中說：『凡是在別教中建立佛果的人，有三種意思：一是把理性作為佛界，二是把果頭作為佛界，三是從初地開始分判為佛界。』別教既然建立了佛界，難道會有頑固癡呆的佛嗎？藏疏既然以真如沒有覺知所以凝固不變，凝固不變所以不隨順因緣。別教的理體既然有覺知，驗證它不是凝固不變的。既然不是凝固不變的，怎麼能不隨順因緣呢？』客人遭到這樣的詰問，茫然失措。我於是對他說：『你既然不知道原因，怎麼能妄加破斥和建立？』我既然憐憫他的無知，於是設立了幾十個問題，指出他錯誤的破斥和建立，讓他稍微知道別教的理體有隨順因緣的意義。客人說：『希望聽聽。』
一問：藏疏既然說：『唯識宗只到業相為止，作為諸法生起的根本，所以他們的真如不談隨順因緣。』荊溪既然立別教真如在迷時能生九界，就以真如為生法的根本，就永遠不同於以業相為生法的根本。怎麼能說別教的理體不隨順因緣呢？
二問：藏疏又說：『唯識宗沒有闡明業 English version:
Their True Thusness (Zhenru) [the absolute reality] has no awareness or cognition, is solidified and unchanging, and does not allow following conditions (Suiyuan) [dependent origination]. They only speak of the arising and ceasing of the Eight Consciousnesses (Ba Shi), and even if they transform into the Four Wisdoms (Si Zhi), they are still only conditioned dharmas (Youwei), and cannot directly accord with the truth. Therefore, the demarcation of their explanation of the Dharma is only up to the level of karmic consciousness (Ye Shi). I asked: 'Indeed. If it is said that the nature of True Thusness has awareness and cognition, then it can be influenced and changed, and then it can be said to follow conditions. If it is only stubborn and dull, then it cannot receive influence. Since it cannot receive influence, how can it follow conditions and create all dharmas?' Therefore, I questioned him: 'Does the True Thusness of the Distinct Teaching (Biejiao) [the special teaching of the Avatamsaka Sutra] have no awareness? If it has no awareness, why can it be called Buddha-nature (Foxing)?' Therefore, the Commentary on the Auxiliary Conduct (Fuxing) says: 'The Middle Way (Zhongdao) [the doctrine of the mean] explained by our Tiantai school (Tiantai Zong) [a major school of Chinese Buddhism] only has two meanings: first, it is to be away from permanence and annihilation, which belongs to the first two teachings; second, it is Buddha-nature, which belongs to the latter two teachings.' Since the Middle Way of the Distinct Teaching is called Buddha-nature, is Buddha not the meaning of awakening? If the principle of the Middle Way is stubborn and dull, and originally has no awareness, how can it be the nature of the greatly enlightened Buddha? Moreover, the meaning of 'nature' is unchanging. If it is because of no awareness that it only exists at the time of Buddhahood, then this is a change, how can it be called 'nature'?' Also, the Wonderful Joy (Miaole) says: 'Generally, those who establish the Buddha-fruit (Foguo) [the state of Buddhahood] in the Distinct Teaching have three meanings: first, they take the principle of reason as the Buddha-realm (Fojie); second, they take the head of the fruit as the Buddha-realm; third, they divide and name the Buddha-realm from the first ground (Chudi) [the first stage of a Bodhisattva's path].' Since the Distinct Teaching has established the Buddha-realm, how can there be a stubborn and dull Buddha? The Commentary on the Treasury (Cangshu) [a commentary on the Abhidharmakosa] states that True Thusness has no awareness, therefore it is solidified and unchanging, and because it is solidified and unchanging, it does not follow conditions. Since the principle of the Distinct Teaching has awareness, it is verified that it is not solidified and unchanging. Since it is not solidified and unchanging, how can it not follow conditions?' The guest was at a loss when faced with such questioning. I then said to him: 'Since you do not know the reason, how can you rashly criticize and establish?' Since I pitied his ignorance, I then set up dozens of questions, pointing out his erroneous criticisms and establishments, so that he would slightly know that the principle of the Distinct Teaching has the meaning of following conditions. The guest said: 'I wish to hear them.'
Question 1: The Commentary on the Treasury says: 'The Consciousness-Only school (Weishi Zong) [a major school of Chinese Buddhism] only goes as far as karmic appearances (Ye Xiang) as the root of the arising of all dharmas, therefore their True Thusness does not speak of following conditions.' Since Jingxi [a Tiantai master] established that the True Thusness of the Distinct Teaching can generate the Nine Realms (Jiujie) [the realms of sentient beings] when deluded, then it takes True Thusness as the root of the arising of dharmas, and is forever different from taking karmic appearances as the root of the arising of dharmas. How can it be said that the principle of the Distinct Teaching does not follow conditions?
Question 2: The Commentary on the Treasury also says: 'The Consciousness-Only school has not explained karma
【English Translation】 Their True Thusness (Zhenru) [the absolute reality] has no awareness or cognition, is solidified and unchanging, and does not allow following conditions (Suiyuan) [dependent origination]. They only speak of the arising and ceasing of the Eight Consciousnesses (Ba Shi), and even if they transform into the Four Wisdoms (Si Zhi), they are still only conditioned dharmas (Youwei), and cannot directly accord with the truth. Therefore, the demarcation of their explanation of the Dharma is only up to the level of karmic consciousness (Ye Shi). I asked: 'Indeed. If it is said that the nature of True Thusness has awareness and cognition, then it can be influenced and changed, and then it can be said to follow conditions. If it is only stubborn and dull, then it cannot receive influence. Since it cannot receive influence, how can it follow conditions and create all dharmas?' Therefore, I questioned him: 'Does the True Thusness of the Distinct Teaching (Biejiao) [the special teaching of the Avatamsaka Sutra] have no awareness? If it has no awareness, why can it be called Buddha-nature (Foxing)?' Therefore, the Commentary on the Auxiliary Conduct (Fuxing) says: 'The Middle Way (Zhongdao) [the doctrine of the mean] explained by our Tiantai school (Tiantai Zong) [a major school of Chinese Buddhism] only has two meanings: first, it is to be away from permanence and annihilation, which belongs to the first two teachings; second, it is Buddha-nature, which belongs to the latter two teachings.' Since the Middle Way of the Distinct Teaching is called Buddha-nature, is Buddha not the meaning of awakening? If the principle of the Middle Way is stubborn and dull, and originally has no awareness, how can it be the nature of the greatly enlightened Buddha? Moreover, the meaning of 'nature' is unchanging. If it is because of no awareness that it only exists at the time of Buddhahood, then this is a change, how can it be called 'nature'?' Also, the Wonderful Joy (Miaole) says: 'Generally, those who establish the Buddha-fruit (Foguo) [the state of Buddhahood] in the Distinct Teaching have three meanings: first, they take the principle of reason as the Buddha-realm (Fojie); second, they take the head of the fruit as the Buddha-realm; third, they divide and name the Buddha-realm from the first ground (Chudi) [the first stage of a Bodhisattva's path].' Since the Distinct Teaching has established the Buddha-realm, how can there be a stubborn and dull Buddha? The Commentary on the Treasury (Cangshu) [a commentary on the Abhidharmakosa] states that True Thusness has no awareness, therefore it is solidified and unchanging, and because it is solidified and unchanging, it does not follow conditions. Since the principle of the Distinct Teaching has awareness, it is verified that it is not solidified and unchanging. Since it is not solidified and unchanging, how can it not follow conditions?' The guest was at a loss when faced with such questioning. I then said to him: 'Since you do not know the reason, how can you rashly criticize and establish?' Since I pitied his ignorance, I then set up dozens of questions, pointing out his erroneous criticisms and establishments, so that he would slightly know that the principle of the Distinct Teaching has the meaning of following conditions. The guest said: 'I wish to hear them.' Question 1: The Commentary on the Treasury says: 'The Consciousness-Only school (Weishi Zong) [a major school of Chinese Buddhism] only goes as far as karmic appearances (Ye Xiang) as the root of the arising of all dharmas, therefore their True Thusness does not speak of following conditions.' Since Jingxi [a Tiantai master] established that the True Thusness of the Distinct Teaching can generate the Nine Realms (Jiujie) [the realms of sentient beings] when deluded, then it takes True Thusness as the root of the arising of dharmas, and is forever different from taking karmic appearances as the root of the arising of dharmas. How can it be said that the principle of the Distinct Teaching does not follow conditions? Question 2: The Commentary on the Treasury also says: 'The Consciousness-Only school has not explained karma
相等與真如同以一心為源。故說真如無覺知凝然不變。不許隨緣。荊溪既釋別教根塵一念為迷解本云。理性如來為善惡本。豈非業相等與真如同以一心為生法之源耶。既爾。安云別理不隨緣耶。
三問。藏疏既云。唯識宗但說八識生滅。縱轉成四智。亦唯是有為。不得即理。荊溪既立別理名為佛性。豈是轉八識成四智耶。別理既是佛性。即隨凈緣。成於果佛。那云不隨緣耶。
四問。藏疏五教既皆不立理具三千。但就不變隨緣。立終頓圓三教。請子委陳三教之理隨緣之相。若無異相。安立三教。若有異相。便請細說。
五問。藏疏圓教既未談理性本具諸法。與今家圓教得泯齊否。彼圓望今圓。尚自天殊。安將終教之理與今圓等。
六問。藏疏不談理具諸法。為知而不談。為不知耶。若知而不談者。則有隱覆深義之過。若元不知者。則不善談圓。安得與今圓同。彼圓尚不同今圓。況終教耶。
七問。藏疏既未談理具諸法。是則一理隨緣變作諸法。則非無作。若不成無作。何得同今圓耶。
八問。藏疏圓教談事事無礙主伴重重。似今色香中道諸法趣色等義。與而論之。似今圓教。彼終教不變隨緣得作此說否。若說事事無礙。乃是彼圓。非終教也。若未得然者。尚望彼圓不及。安齊今
【現代漢語翻譯】 現代漢語譯本 相等和真如（Tathata，事物的真實本性）都以一心為根源。因此說真如沒有覺知，凝然不變，不允許隨順因緣。荊溪（指唐代天臺宗僧人湛然）已經解釋別教的根、塵、一念為迷妄的根本，說理性如來（Tathagata，佛的稱號）是善惡的根本。難道不是業相等同於真如，都以一心為生法的根源嗎？既然如此，怎麼能說別教的理不隨順因緣呢？
三問：藏疏既然說，唯識宗只說八識的生滅，即使轉成四智，也只是有為法，不能直接證得真理。荊溪既然立別教的理名為佛性（Buddha-nature），難道是轉八識成四智嗎？別教的理既然是佛性，就隨順清凈的因緣，成就果佛，怎麼能說不隨順因緣呢？
四問：藏疏的五教判釋既然都不立理具三千（一切現象都包含在真如理體中），只是就不變隨緣（不變的本體隨順因緣而顯現）來立終、頓、圓三教。請您詳細陳述三教的理隨順因緣的相狀。如果沒有不同的相狀，怎麼安立三教？如果有不同的相狀，就請詳細說明。
五問：藏疏的圓教既然沒有談理性本具諸法（一切法都本具于理性之中），和現在天臺宗的圓教能夠等同嗎？藏疏的圓教和天臺宗的圓教相比，尚且差別很大，怎麼能將終教的理和現在天臺宗的圓教等同呢？
六問：藏疏不談理具諸法，是知道而不談，還是不知道呢？如果知道而不談，那麼就有隱瞞深奧含義的過失。如果原本不知道，那麼就不善於談論圓教，怎麼能和現在天臺宗的圓教相同？藏疏的圓教尚且不同於天臺宗的圓教，更何況是終教呢？
七問：藏疏既然沒有談理具諸法，那麼就是一理隨順因緣變作諸法，就不是無作（不假造作，自然而然）。如果不能成就無作，怎麼能和現在天臺宗的圓教相同呢？
八問：藏疏的圓教談論事事無礙、主伴重重，類似於現在天臺宗所說的色香中道、諸法趣色等義。如果和天臺宗的圓教相比，藏疏的終教的不變隨緣能夠作出這樣的說法嗎？如果說事事無礙，那就是藏疏的圓教，不是終教。如果還沒有得到這樣的認識，尚且希望藏疏的圓教不及天臺宗的圓教，怎麼能等同於天臺宗的圓教呢？
【English Translation】 English version 'Equality and Suchness (Tathata, the true nature of things) both originate from the One Mind. Therefore, it is said that Suchness has no awareness, remains still and unchanging, and does not allow following conditions. Jingxi (referring to Zhanran, a Tiantai monk of the Tang Dynasty) has already explained that the root, dust, and a single thought of the Separate Teaching are the root of delusion, saying that the Tathagata of Reason is the root of good and evil. Is it not that karmic equality is the same as Suchness, both originating from the One Mind as the source of the arising of dharmas? Since this is the case, how can it be said that the principle of the Separate Teaching does not follow conditions?'
'Question 3: Since the Commentary on the Tripitaka says that the Consciousness-Only School only speaks of the arising and ceasing of the Eight Consciousnesses, even if they are transformed into the Four Wisdoms, they are only conditioned dharmas and cannot directly attain the principle. Since Jingxi establishes the principle of the Separate Teaching as Buddha-nature (Buddha-nature), is it transforming the Eight Consciousnesses into the Four Wisdoms? Since the principle of the Separate Teaching is Buddha-nature, it follows pure conditions and achieves the Fruit Buddha. How can it be said that it does not follow conditions?'
'Question 4: Since the Five Teachings of the Commentary on the Tripitaka do not establish the principle of the inherent Three Thousand Realms (all phenomena are contained within the principle of Suchness), but only establish the Three Teachings of the Ultimate, Sudden, and Perfect based on unchanging and following conditions (the unchanging essence manifests according to conditions). Please explain in detail the aspect of the principle of the Three Teachings following conditions. If there are no different aspects, how can the Three Teachings be established? If there are different aspects, please explain in detail.'
'Question 5: Since the Perfect Teaching of the Commentary on the Tripitaka does not discuss the inherent nature of all dharmas (all dharmas are inherently present in the rational nature), can it be equated with the Perfect Teaching of the present Tiantai School? Compared to the Perfect Teaching of the Tiantai School, the Perfect Teaching of the Commentary on the Tripitaka is still very different. How can the principle of the Ultimate Teaching be equated with the Perfect Teaching of the present Tiantai School?'
'Question 6: Does the Commentary on the Tripitaka not discuss the inherent nature of all dharmas because it knows but does not discuss it, or because it does not know it? If it knows but does not discuss it, then there is the fault of concealing profound meanings. If it originally does not know it, then it is not good at discussing the Perfect Teaching. How can it be the same as the Perfect Teaching of the present Tiantai School? The Perfect Teaching of the Commentary on the Tripitaka is not the same as the Perfect Teaching of the Tiantai School, let alone the Ultimate Teaching?'
'Question 7: Since the Commentary on the Tripitaka does not discuss the inherent nature of all dharmas, then the one principle follows conditions and transforms into all dharmas, which is not non-action (without artificial creation, naturally). If non-action cannot be achieved, how can it be the same as the Perfect Teaching of the present Tiantai School?'
'Question 8: The Perfect Teaching of the Commentary on the Tripitaka discusses unobstructedness in all things, the principal and subordinate layers upon layers, similar to the meaning of the Middle Way of form and fragrance, and all dharmas tending towards form, as discussed in the present Tiantai School. Compared to the Perfect Teaching of the Tiantai School, can the unchanging and following conditions of the Ultimate Teaching of the Commentary on the Tripitaka make such a statement? If it says unobstructedness in all things, then it is the Perfect Teaching of the Commentary on the Tripitaka, not the Ultimate Teaching. If this understanding has not yet been attained, it is still hoped that the Perfect Teaching of the Commentary on the Tripitaka is inferior to the Perfect Teaching of the Tiantai School. How can it be equated with the Perfect Teaching of the Tiantai School?'
圓耶。
九問。彼終教不變隨緣。與金錍所明不變隨緣。同耶異耶。若異。則非今圓。若同。金錍明真如是萬法。由隨緣故。萬法是真如。由不變故。約此二義。立無情有佛性也。終教雖立隨緣不變。而云。在有情得名佛性。在無情但名法性。不名佛性。既分二派。徒云不變。正是變也。既違金錍。那名圓理。須知權教有名無義。以有佛性之言約解約理說故。約解約理尚未云遍。非權是何。
十問。金錍云。客曰。何故權教不說緣了二因遍耶。余曰。眾生無始計我我所。從所計示。未應說遍。涅槃經中帶權說實。故得以空譬正。未譬緣了。若教一向權。則三因俱局。如別初心聞正亦局。藏性理性一切俱然。所以博地聞無情無。依迷示迷。云能造是。附權立性。云所造非(上皆金錍不移一字)。二因不遍。尚云帶權。正局有情。的屬別。終教既爾。那執是圓。
十一問。藏疏明判賴耶為生法之本故名分教。則顯真如為生法本乃名終教。子今既信別理無住能造諸法。若不隨緣。安能造法耶。
十二問。他宗皆不云無住。子今曲解所依法性可覆為無住。縱子作此曲解。只如終教真隨妄轉造立諸法。是可覆義否。若不可覆。所造諸法得云一多相入事事無礙否。若爾。何異彼圓。若不爾者。非覆是何。
【現代漢語翻譯】 現代漢語譯本 圓耶？
九問：終教所說的『不變隨緣』，與《金錍論》所闡明的『不變隨緣』，是相同還是不同？如果不同，那就不是今時所說的圓教。如果相同，《金錍論》闡明真如即是萬法，由於隨緣的緣故，萬法即是真如；由於不變的緣故，根據這兩種意義，立論無情也有佛性。終教雖然也立論『隨緣不變』，卻說在有情眾生處才得名為佛性，在無情事物處只能稱為法性，不稱為佛性。既然分成了兩派，即使說『不變』，實際上還是變異了。既然違背了《金錍論》，又怎麼能稱為圓滿的道理呢？須知權教只是有名無實，因為說有佛性，是就解和理的層面來說的，就解和理的層面來說，尚未達到普遍，如果不是權教，那又是什麼？
十問：《金錍論》說：『有人問：為什麼權教不說緣因和了因是普遍存在的呢？』我回答說：『眾生從無始以來就執著於我以及我所擁有的，所以從所執著的方面來開示，不應該說普遍存在。』《涅槃經》中帶著權巧方便來說真實，所以可以用空來比喻正因，沒有比喻緣因和了因。如果教義完全是權巧方便，那麼三因都會侷限。如同別教的初心之人聽聞正因也會侷限，藏教的自性、理性一切都是如此。所以對於凡夫俗子來說，聽聞無情沒有佛性，是依著迷惑來開示迷惑，說它能造作，是附帶著權巧方便來立論自性，說它所造作的不是（以上都是《金錍論》原文，沒有改動一個字）。』緣因和了因不普遍，尚且說是帶著權巧方便，正因侷限於有情眾生，的的確確屬於別教。終教既然如此，又怎麼能執著地認為是圓教呢？
十一問：藏教的疏鈔明確地判別賴耶識是產生諸法的根本，所以稱為分教。那麼，顯現真如是產生諸法的根本，才稱為終教。你現在既然相信別教的道理，認為無住的真如能造作諸法，如果不隨緣，又怎麼能造作諸法呢？
十二問：其他宗派都不說『無住』，你現在曲解所依的法性，認為可以被覆蓋，所以說是無住。縱然你這樣曲解，那麼終教的真如隨著妄想流轉，造立諸法，是可以被覆蓋的意義嗎？如果不可覆蓋，那麼所造作的諸法可以稱為一多相入、事事無礙嗎？如果可以，那和彼圓教有什麼區別？如果不可以，那麼『非覆』又是什麼意思呢？
【English Translation】 English version Is it 'Round'?
Question 9: Is the 'unchanging-depending-on-conditions' (不變隨緣) taught in the Final Teaching (終教) the same as or different from the 'unchanging-depending-on-conditions' explained in the Golden Stylus (金錍, Jin Pi, a treatise)? If different, then it is not the 'Round' (圓, Yuan, perfect) we are discussing now. If the same, the Golden Stylus clarifies that True Thusness (真如, Zhen Ru, suchness) is all dharmas (萬法, wan fa, all phenomena); because of depending on conditions, all dharmas are True Thusness; because of being unchanging, based on these two meanings, it establishes that insentient beings also have Buddha-nature (佛性, fo xing, Buddha-nature). Although the Final Teaching also establishes 'depending on conditions and unchanging,' it says that Buddha-nature is named as such only in sentient beings, while in insentient beings, it is only called Dharma-nature (法性, fa xing, Dharma-nature), not Buddha-nature. Since it divides into two factions, even if it speaks of 'unchanging,' it is actually changing. Since it contradicts the Golden Stylus, how can it be called 'Round' principle? It should be known that Provisional Teachings (權教, quan jiao, expedient teachings) only have names without substance, because the statement of having Buddha-nature is spoken in terms of understanding and principle. In terms of understanding and principle, it is not yet universal; if it is not Provisional, then what is it?
Question 10: The Golden Stylus says: 'A guest asks: Why do Provisional Teachings not say that the conditional cause (緣因, yuan yin, contributing cause) and the complete cause (了因, liao yin, direct cause) are universal?' I reply: 'Sentient beings have, from beginningless time, clung to 'I' and 'what belongs to me' (我我所, wo wo suo, self and what belongs to self); therefore, from the perspective of what is clung to, it is shown that they are not universally present.' The Nirvana Sutra (涅槃經, Niepan Jing, Nirvana Sutra) speaks of reality with provisional means, so it can use emptiness (空, kong, emptiness) to exemplify the direct cause (正因, zheng yin, primary cause), but does not exemplify the conditional and complete causes. If the teaching is entirely provisional, then all three causes are limited. Just as the beginner in the Separate Teaching (別教, bie jiao, Distinct Teaching) hearing about the direct cause is also limited, so too are the Store Consciousness (藏性, zang xing, store consciousness) and the principle of reality (理性, li xing, principle of reality) in the Treasury Teaching (藏教, zang jiao, Tripitaka Teaching). Therefore, for ordinary beings hearing that insentient beings have nothing, it is showing delusion based on delusion, saying that it can create. Attaching to provisional means to establish nature, saying that what is created is not (the above is all from the Golden Stylus, not changing a single word).' The conditional and complete causes are not universal, yet it is still said to be with provisional means; the direct cause is limited to sentient beings, and truly belongs to the Separate Teaching. Since the Final Teaching is like this, how can you stubbornly insist that it is the Round Teaching?
Question 11: The commentary on the Treasury Teaching clearly distinguishes that the Alaya-consciousness (賴耶, Laiye, Alaya-consciousness) is the root of the production of dharmas, hence it is called the Division Teaching (分教, fen jiao, Division Teaching). Then, revealing True Thusness as the root of the production of dharmas is called the Final Teaching. Now that you believe in the principle of the Separate Teaching, that the non-abiding (無住, wu zhu, non-abiding) can create all dharmas, if it does not depend on conditions, how can it create dharmas?
Question 12: Other schools do not speak of 'non-abiding.' Now you distort the Dharma-nature (法性, fa xing, Dharma-nature) that is relied upon, considering it coverable, and therefore call it non-abiding. Even if you make this distortion, is the True Thusness of the Final Teaching, which turns with delusion and creates all dharmas, a coverable meaning? If it is not coverable, can the created dharmas be called mutually entering one and many, unobstructed in every phenomenon (事事無礙, shi shi wu ai, unobstructed in every phenomenon)? If so, what is the difference from that Round Teaching? If not, then what is 'non-coverable'?
豈真如理性不自在耶。當知終教但理以無住故。不可守佛界之性。為妄扼縛。壓作九界。正當可覆義。稟此教者。雖信真如變造諸法。未知事事當處圓融。以此教未詮理性頓具諸法故。若稟今圓者。既知性德本具諸法。雖隨無明變造。乃作而無作。以本具故。事既即理故。法法圓常遍收諸法。無非法界。終教所詮既其不爾。那得齊今圓教耶。
十三問。終教說真如是本覺。別教說真如是佛性。性非本耶。佛非覺耶。名義既齊。安得不同。
十四問。唯識宗說。真如無覺知故不能迷。終教談真如有覺知故能迷。能迷故能悟。故立隨緣。別理既有覺知。那不能爾耶。若能者。那不隨緣。
十五問。子云。別理無住能造諸法。只是理能造事。乃偏一之義者。豈非但有隨緣義無不變義。子元不知不變則終教分教同詮。隨緣則獨在終教。故明不變未必隨緣。若說隨緣。必有不變。以是真如性隨緣故。若隨緣時改變。則不名性也。
十六問。子云。別教云不即。終教說即。為不同者。蓋子迷名全不究理。以彼不談性具九界。乃是但理隨緣作九。若斷無明。九界須壞。若九界即是真如理者(大意與止觀皆以是義釋即如雲初心是後心是等)。何須除九。豈非九界定能障理耶。若謂不然。終教還說九界皆是法界
【現代漢語翻譯】 現代漢語譯本：難道真的像終教所說，理性是不自在的嗎？要知道終教只是說理性因為無所執著，所以不可固守佛界的本性，被虛妄束縛，壓制成為九界。這正是可以推翻的觀點。接受終教的人，雖然相信真如變造諸法，卻不知道事事物物當下圓融。因為終教沒有詮釋理性頓然具備諸法。如果接受現在的圓教，既然知道性德本來就具備諸法，即使隨著無明變造，也是作而無作，因為本來就具備。事物既然就是理性，所以法法圓滿常住，普遍包含諸法，沒有不是法界的。終教所詮釋的既然不是這樣，怎麼能和現在的圓教相比呢？
十三問：終教說真如是本覺（本來的覺悟），別教說真如是佛性（成佛的本性），本性不是本覺嗎？佛不是覺悟嗎？名稱和意義既然相同，怎麼會有不同呢？
十四問：唯識宗說，真如沒有覺知，所以不能迷惑。終教說真如有覺知，所以能迷惑，因為能迷惑所以能覺悟，所以立足於隨緣（隨著因緣而變化）。別教的理性既然有覺知，為什麼不能這樣呢？如果能這樣，為什麼不隨緣呢？
十五問：你說，別教說理性無所執著，能造作諸法，只是理效能夠造作事物，乃是偏頗片面的意思。難道不是隻有隨緣的意義而沒有不變的意義嗎？你完全不知道不變的意義，終教和分教都詮釋了不變，而隨緣則只有終教才說。所以說明不變未必隨緣，如果說隨緣，必定有不變，因為這是真如的本性隨緣。如果隨緣的時候改變了，就不叫本性了。
十六問：你說，別教說不即（九界不即真如），終教說即（九界即真如），所以不同。這是因為你迷惑于名稱，完全不探究道理。因為別教不談性具九界，只是說理性隨著因緣造作九界。如果斷除了無明，九界必須壞滅。如果九界就是真如理性（大意與《止觀》都用這個意思解釋『即』，如說初心是後心等），何須去除九界？難道不是九界一定能障礙理性嗎？如果說不是這樣，終教還說九界都是法界。
【English Translation】 English version: Is it really as the Final Teaching (終教) says, that reason is not free? It should be known that the Final Teaching only says that reason, because it is without attachment, should not cling to the nature of the Buddha realm, be bound by delusion, and suppressed into the Nine Realms. This is precisely a view that can be overturned. Those who accept this teaching, although they believe that True Thusness (真如) transforms all dharmas, do not know that all things are perfectly integrated at the present moment. This is because this teaching does not explain that reason inherently possesses all dharmas. If one accepts the current Perfect Teaching (圓教), since one knows that the nature of virtue inherently possesses all dharmas, even if it transforms according to ignorance, it is acting without acting, because it is inherently possessed. Since things are identical to reason, all dharmas are perfectly constant, universally encompassing all dharmas, and there is nothing that is not the Dharma Realm. Since what the Final Teaching explains is not like this, how can it be compared to the current Perfect Teaching?
Thirteenth question: The Final Teaching says that True Thusness is Original Enlightenment (本覺), and the Separate Teaching (別教) says that True Thusness is Buddha-nature (佛性). Is nature not original? Is Buddha not enlightenment? Since the names and meanings are the same, how can they be different?
Fourteenth question: The Consciousness-Only School (唯識宗) says that True Thusness has no awareness, so it cannot be deluded. The Final Teaching says that True Thusness has awareness, so it can be deluded, and because it can be deluded, it can be enlightened, so it is based on Dependent Arising (隨緣, following conditions). Since the reason of the Separate Teaching has awareness, why can't it be like this? If it can be like this, why doesn't it follow conditions?
Fifteenth question: You say, 'The Separate Teaching says that reason is without attachment and can create all dharmas, but it is only that reason can create things, which is a biased and one-sided meaning.' Isn't it that there is only the meaning of Dependent Arising and no meaning of Immutability (不變)? You completely do not know the meaning of Immutability. The Final Teaching and the Distinct Teaching (分教) both explain Immutability, while Dependent Arising is only spoken of in the Final Teaching. Therefore, it is clear that Immutability does not necessarily imply Dependent Arising, but if one speaks of Dependent Arising, there must be Immutability, because this is the nature of True Thusness following conditions. If it changes when following conditions, it is not called nature.
Sixteenth question: You say, 'The Separate Teaching says 'not identical' (不即, the Nine Realms are not identical to True Thusness), and the Final Teaching says 'identical' (即, the Nine Realms are identical to True Thusness), so they are different.' This is because you are deluded by the name and do not investigate the principle at all. Because the Separate Teaching does not speak of the inherent possession of the Nine Realms, it only says that reason creates the Nine Realms according to conditions. If ignorance is eliminated, the Nine Realms must be destroyed. If the Nine Realms are True Thusness (the general idea and the Mohe Zhiguan (《止觀》) both use this meaning to explain 'identical,' such as saying that the initial mind is the later mind, etc.), why is it necessary to remove the Nine Realms? Isn't it that the Nine Realms can definitely obstruct reason? If you say it is not like this, the Final Teaching also says that the Nine Realms are all the Dharma Realm.
一一遍收否。若說。與彼圓何別。若不說者。安稱即耶。況彼圓既未談性具三千。雖說一一遍收。尚未有遍收所以。若比今圓。不成即義。況終教耶。
十七問。子云。性具九界不得云差別者。蓋未知理中自有立一切法義也。故妙樂云。理則性德緣了等。又若謂性具諸法不名差別者。何故妙經疏云。若知地具桃李。即識實中有權。解無差別即是差別。若知桃李豎相。即識權中有實。解差別即無差別。既以地具桃李為權。此權名為差別。豈非性具九界得稱差別耶。
十八問。止觀別教一念心為迷解本。引楞伽理性如來藏為善不善因。子意謂。此句若證終教。則是隨緣義。若證別教。則非隨緣義者。且今引文略。彼經具云。七識不流轉。不作苦樂因(無明體空)。如來藏為善不善因。若生若滅。受苦樂。與因俱(真如成事)。既能為因。又即生滅。此文如何作不隨緣解耶。若謂不引生滅等文則非隨緣者。且唯識宗中。可云真如為善惡因否。又次文以大論池水喻。此如何通。故云。如大池水。像入則濁。珠入則清。當知池水為清濁本。珠象以無清濁之緣。今問。池水還隨此二緣為清濁否。若隨者。如何作不隨緣解耶。
十九問。輔行釋別教發心云。煩惱之中有如來藏。凡夫生盲常與藏俱。而不知見。故流
【現代漢語翻譯】 現代漢語譯本：一一包含所有嗎？如果說包含所有，那麼和圓教的『圓』有什麼區別？如果說不包含所有，又怎麼能稱之為『即』呢？況且圓教既然沒有談到性具三千，即使說一一包含所有，也沒有包含所有的理由。如果和現在的圓教相比，就不能成立『即』的意義，更何況是終教呢？ 十七問：您說，『性具九界』不能說是差別，是因為不瞭解理體中自有成立一切法的道理。所以妙樂大師說：『理體就是性德，包括緣和了等。』又如果說性具諸法不能稱為差別，那麼為什麼《妙法蓮華經》的疏文中說：『如果知道土地具有桃李的性質，就認識到真實之中有權巧，理解無差別就是差別。如果知道桃李的顯現，就認識到權巧之中有真實，理解差別就是無差別。』既然以土地具有桃李作為權巧，這個權巧就名為差別，難道不是性具九界可以稱為差別嗎？ 十八問：止觀中別教認為一念心是迷和解的根本，引用《楞伽經》中理性如來藏作為善和不善的因。您的意思是，這句話如果證明是終教的觀點，就是隨緣義；如果證明是別教的觀點，就不是隨緣義。且現在引用的經文省略了，那部經完整地說：『七識不流轉，不作苦樂因（無明體空）。如來藏為善不善因，若生若滅，受苦樂，與因俱（真如成事）。』既然能作為因，又即是生滅，這段經文怎麼能解釋為不隨緣呢？如果說不引用生滅等經文就不是隨緣，那麼在唯識宗中，可以說真如是善惡的因嗎？又後面的經文用大論池水來比喻，這又如何解釋呢？所以說：『如同大池水，大象進入就渾濁，寶珠進入就清澈。』應當知道池水是清濁的根本，寶珠和大象並沒有清濁的緣。現在問：池水還隨著這兩種緣而變為清濁嗎？如果隨著，又怎麼能解釋為不隨緣呢？ 十九問：輔行解釋別教的發心說：『煩惱之中有如來藏（Tathagatagarbha），凡夫生來就盲目，常常和如來藏在一起，卻不知道看見，所以流轉生死。』
【English Translation】 English version: Does it include everything one by one? If you say it includes everything, then how is it different from the 'completeness' (圓, yuan) of the perfect teaching (圓教, Yuanjiao)? If you say it doesn't include everything, then how can it be called 'is' (即, ji)? Moreover, since the perfect teaching hasn't discussed the inherent nature of the Three Thousand Realms (性具三千, Xingju Sanqian), even if it says it includes everything one by one, there is no reason for including everything. If compared to the current perfect teaching, the meaning of 'is' cannot be established, let alone the ultimate teaching (終教, Zhongjiao). Question 17: You say that 'the inherent nature of the Nine Realms' (性具九界, Xingju Jiujie) cannot be called difference because you don't understand the principle that the substance of reason itself has the principle of establishing all dharmas. Therefore, Great Teacher Miaole (妙樂, Miaole) said: 'The substance of reason is inherent virtue, including conditions (緣, yuan) and understanding (了, liao), etc.' Also, if you say that the inherent nature of all dharmas cannot be called difference, then why does the commentary on the Lotus Sutra (妙經, Miaojing) say: 'If you know that the land has the nature of peaches and plums, you recognize that there is expediency (權, quan) in reality (實, shi), and understanding non-difference is difference. If you know the appearance of peaches and plums, you recognize that there is reality in expediency, and understanding difference is non-difference.' Since taking the land having peaches and plums as expediency, this expediency is called difference, isn't it that the inherent nature of the Nine Realms can be called difference? Question 18: In Zhi Guan (止觀), the distinct teaching (別教, Biejiao) considers the single thought-moment (一念心, Yinianxin) as the root of delusion and liberation, and quotes the Lankavatara Sutra (楞伽經, Lengqiejing), which takes the rational Tathagatagarbha (理性如來藏, Lixing Rulaizang) as the cause of good and non-good. You mean that if this sentence proves to be the view of the ultimate teaching, it is the meaning of following conditions (隨緣義, Suiyuan Yi); if it proves to be the view of the distinct teaching, it is not the meaning of following conditions. Moreover, the currently quoted scripture is abbreviated. That scripture fully says: 'The seven consciousnesses do not transmigrate, and do not cause suffering and joy (ignorance is empty in nature). The Tathagatagarbha is the cause of good and non-good, whether it arises or ceases, it experiences suffering and joy, and is with the cause (true thusness becomes things).' Since it can be the cause and is also arising and ceasing, how can this passage be interpreted as not following conditions? If you say that not quoting scriptures such as arising and ceasing is not following conditions, then in the Yogacara school (唯識宗, Weishizong), can it be said that true thusness (真如, Zhenru) is the cause of good and evil? Also, the following scripture uses the analogy of the water in the great lake, how can this be explained? Therefore, it says: 'Like the water in a great lake, if an elephant enters, it becomes turbid; if a pearl enters, it becomes clear.' It should be known that the lake water is the root of clarity and turbidity, and the pearl and the elephant do not have the conditions for clarity and turbidity. Now I ask: Does the lake water still change to clarity and turbidity according to these two conditions? If it does, how can it be interpreted as not following conditions? Question 19: Fu Xing (輔行) explains the aspiration of the distinct teaching, saying: 'Within afflictions (煩惱, Fannao) there is the Tathagatagarbha, ordinary people are born blind, and are always with the Tathagatagarbha, but do not know how to see, so they transmigrate in birth and death.'
轉生死。卻為藏害。且別教菩薩既見眾生如是故發心。豈可云真如不隨緣耶。
二十問。子云。指要為破安國師立問故。特立別理隨緣者。蓋子不解安國問意。致茲謬說。如彼問云。別教真如不隨緣。起信真如能隨緣。未審起信為別為圓。若別。文且相違。若圓。乖彼藏疏。且初云隨緣不隨緣者。蓋為泛學者妄謂別教不談隨緣起信乃說隨緣故。順常情而為問端。既共知起信談于真如隨緣。故定之曰。未審此隨緣義是別是圓。蓋泛學之者不知真如隨緣通於兩教故。茲雙定。后正難云。若謂起信是別。且違論文。以論文一心攝世出世法及相大。明具無量性功德。是本具千如故。又十住八相是圓教分真。任運垂應是圓位故。若定判屬別。則違論此文也。若定判屬圓。則乖藏疏。以疏不約心具百界為攝世出世法。及無量性功德不約性善性惡釋之。又十住八相不說分真而辨。乃云是伏見思住願力神通而作故。若判屬圓。則違疏中此等文故。子今若執安國定判終教是今圓者。何故正難云。若圓乖彼藏疏。藏疏正用終教釋乎起信。若終教是圓者。作圓說之。恰順藏疏。那云若圓乖彼藏疏耶。
光明玄當體章問答偈
慈雲懺主問 四明法師答
遵式稽首延慶法主。竊聞。邇曰縱辯宣揚金光明甚深法門。自惟。
【現代漢語翻譯】 轉變生死，卻成為藏匿禍害。而且別教（區別于圓教的菩薩教法）菩薩既然見到眾生如此，所以才發菩提心，怎麼能說真如（事物本來的真實面目）不隨緣（隨著因緣而變化）呢？ 第二十問：您說，指要（《天臺指要鈔》）是爲了駁破安國師（安國寺的法師）所提出的問題，所以特意立別理隨緣（別教的理體隨著因緣而變化）的說法。這大概是您不理解安國師的問話用意，才導致這種錯誤的說法。比如安國師問：『別教的真如不隨緣，而《起信論》（《大乘起信論》）的真如能隨緣，那麼《起信論》到底是屬於別教還是圓教？』如果是別教，就和經文相違背；如果是圓教，就違背了藏疏（《華嚴經疏鈔》）。當初說隨緣與不隨緣，是爲了那些泛泛學習的人，他們妄自認為別教不談隨緣，而《起信論》才說隨緣，所以順著常情而提出問題。既然大家都知道《起信論》談論真如隨緣，所以才確定地說：『不知道這隨緣的意義是別教還是圓教？』大概是那些泛泛學習的人不知道真如隨緣是通用於兩教的，所以才這樣雙重確定。後來正式詰難說：『如果認為《起信論》是別教，就違背了論文，因為論文說一心（眾生本具的清凈心）統攝世間和出世間法以及相大（本體、自性、現象），說明具備無量性功德，是本具千如（十如是）的緣故。』而且十住（菩薩修行十個階位）和八相（佛陀示現的八種相狀）是圓教分真（分證真如）的位次，任運垂應（自然而然地垂示應化）是圓位的緣故。如果一定判為屬於別教，就違背了論文的這些文句。如果一定判為屬於圓教，就違背了藏疏，因為藏疏沒有用一心具備百界（十法界互具）來統攝世間和出世間法，也沒有用性善和性惡來解釋無量性功德。而且十住和八相沒有說是分證真如而辨析，而是說是伏斷見思（見惑和思惑）的住位，用願力神通而作的。如果判為屬於圓教，就違背了疏中的這些文句。您現在如果執著地認為安國師一定判終教（天臺宗的教法）是今圓（天臺圓教），那麼為什麼正式詰難說：『如果是圓教就違背了藏疏』呢？藏疏正是用終教來解釋《起信論》的啊。如果終教是圓教，就應該按照圓教來解釋，恰好順應藏疏，怎麼會說『如果是圓教就違背了藏疏』呢？ 光明玄當體章問答偈 慈雲懺主（遵式法師的尊稱）提問，四明法師（知禮法師的尊稱）回答 遵式（知禮法師）稽首（佛教的一種禮節）延慶法主（對知禮法師的尊稱）。我私下聽說，近日您縱橫辯才，宣揚《金光明經》（佛教經典）甚深法門。我自己認為。
【English Translation】 Transforming birth and death, yet becoming a hidden harm. Moreover, since the Biejiao (distinct from Yuanjiao, the perfect teaching) Bodhisattvas see sentient beings in this way, they generate the Bodhi mind. How can it be said that the True Thusness (the true nature of things) does not accord with conditions (changing with causes and conditions)? Question 20: You say that 'Zhi Yao' (Essentials of the Tiantai School) was written to refute the questions raised by Master Anguo (a monk from Anguo Temple), so it specifically established the theory of Bieli Suiyuan (the principle of the distinct teaching changing with conditions). This is probably because you did not understand the intention of Master Anguo's question, which led to this erroneous statement. For example, Master Anguo asked: 'The True Thusness of Biejiao does not accord with conditions, while the True Thusness of 'Qixin Lun' (Awakening of Faith in the Mahayana) can accord with conditions. Then, does 'Qixin Lun' belong to Biejiao or Yuanjiao?' If it is Biejiao, it contradicts the scripture; if it is Yuanjiao, it contradicts the Cangshu (Commentary on the Avatamsaka Sutra). Initially, the statement about according with conditions and not according with conditions was for those who study superficially, who falsely believe that Biejiao does not discuss according with conditions, while 'Qixin Lun' does. Therefore, the question was raised following common sense. Since everyone knows that 'Qixin Lun' discusses True Thusness according with conditions, it was determined: 'I don't know whether the meaning of according with conditions belongs to Biejiao or Yuanjiao?' It is probably because those who study superficially do not know that True Thusness according with conditions is common to both teachings, so it was doubly determined. Later, the formal challenge says: 'If you think that 'Qixin Lun' belongs to Biejiao, it contradicts the thesis, because the thesis says that One Mind (the pure mind inherent in sentient beings) encompasses the mundane and supramundane dharmas and the greatness of phenomena (essence, self-nature, phenomena), indicating that it possesses immeasurable inherent merits, which is the reason for inherently possessing a thousand suchnesses (the ten suchnesses).' Moreover, the Ten Abodes (ten stages of Bodhisattva practice) and Eight Aspects (eight aspects manifested by the Buddha) are the positions of Yuanjiao's Fen Zhen (partial realization of True Thusness), and Renyun Chuiying (naturally manifesting responses) is the reason for the Yuan position. If it is definitely judged to belong to Biejiao, it contradicts these sentences in the thesis. If it is definitely judged to belong to Yuanjiao, it contradicts the Cangshu, because the Cangshu does not use One Mind possessing a hundred realms (mutual possession of the ten dharma realms) to encompass the mundane and supramundane dharmas, nor does it use good nature and evil nature to explain immeasurable inherent merits. Moreover, the Ten Abodes and Eight Aspects are not said to be analyzed as partial realization of True Thusness, but rather as the positions of subduing and severing views and thoughts (delusions of views and thoughts), and made with the power of vows and supernatural abilities. If it is judged to belong to Yuanjiao, it contradicts these sentences in the commentary. If you now stubbornly believe that Master Anguo definitely judged the Zhongjiao (teachings of the Tiantai School) to be Jin Yuan (perfect teaching of Tiantai), then why does the formal challenge say: 'If it is Yuanjiao, it contradicts the Cangshu'? The Cangshu is precisely using the Zhongjiao to explain 'Qixin Lun'. If the Zhongjiao is Yuanjiao, it should be explained according to Yuanjiao, which precisely accords with the Cangshu. How can it be said that 'If it is Yuanjiao, it contradicts the Cangshu'? Questions and Answers in Verse on the Chapter of the Essence of Light Asked by Master Ciyun (respectful title for Master Zunshi), answered by Master Siming (respectful title for Master Zhili) Zunshi (Master Zhili) bows respectfully to the Dharma Lord of Yanqing (a respectful title for Master Zhili). I have privately heard that recently you have been eloquently expounding the profound Dharma of the 'Golden Light Sutra' (a Buddhist scripture). I myself think.
匏繫無緣擁座。且此經玄義示第五當體得名。此意幽邃。曾彌夕思之不解。謹成偈句。奉以咨承。愿說授外。一為開決。颙俟報音之來矣。
云何是法性 自體金光明 為當從義立 為當質亦成 法性本非質 金色由何生 若從義所立 還是假名字 全金為法界 塵塵悉平等 懺悔何所滅 讚歎何所榮 罪福既無二 空導是虛聲 空藏空全現 地藏地難傾 云何此同異 愿決我疑情 蓮華與稻稗 當體若何評 例同一切法 師子弦愿鳴
知禮和南靈山懺主。自效顰禁足接武講科。雖為道未深。且格言有在。茲蒙雄問。起自大悲。俾我推尋。令他悟解。因緣事冗。久失報投。今漫奉酬。幸希細覽。
法性具諸色 名為微妙色 法性具諸義 名為第一義 此義與此色 豈可分為二 性火即真空 楞嚴顯其意 色性即智性 起信彰其致 千如相非相 剎那方可寄 一理空不空 毗盧方遍處 窮色盡鄰虛 即是本來地 究心志剎那 即是真如智 鼻嗅功德香 舌嘗妙法昧 世間相得常 良由住法位 法身流五道 良由具權智 心狂金石翳 色病念想醉 心色理無殊 質義安曾異 眾生迷本源 確爾分
情器 依空行懺贊 法界體全備 光明照世間 真金諸法貴 究竟真實體 顯召不從譬 擊發此玄微 知君二嚴備 我以此籌量 更請研精粹
遵式再以伽陀稟問延慶法兄。能一披覽。尚俟報音。
涅槃四無說 因緣故立字 復言第一義 有言有實義 有無與真俗 云何辨同異 諸法即真如 無名無有字 真如即諸法 隨緣有差異 起必性三千 云何勿名義 水火性真空 空誰分一異 循業而發現 從末方殊致 建立全由俗 云何勿名義 色性即智性 良由體無二 無二無是非 無非本來地 卻俟盡鄰虛 云何方顯智 元是一精明 分為六種義 方便有多門 歸元性無二 無二即如如 云何有香味 藥病性相應 心色方便治 水火各升沈 頓爾成乖棄 緣起唯從性 云何顯不二 諸法如大幻 一多互相寄 體幻即為真 何勞共遠離 盡塵忘剎那 云何存沒意 觀心初不忍 今何忍此意 取捨雖在我 其如且猶豫 人天大導師 云何無決智 觀心亦觀色 唯只觀心地 色不名觀心 心無不包義 同異與相攝 云何得其意 觀心唯一念 一念三千備 三千含身土
【現代漢語翻譯】 現代漢語譯本 情器 依空行懺贊，法界體全備。 光明照世間，真金諸法貴。 究竟真實體，顯召不從譬。 擊發此玄微，知君二嚴備。 我以此籌量，更請研精粹。
遵式再次以伽陀稟問延慶法兄。能一披覽。尚俟報音。
涅槃四無說，因緣故立字。 復言第一義，有言有實義。 有無與真俗，云何辨同異？ 諸法即真如（Tathata），無名無有字。 真如（Tathata）即諸法，隨緣有差異。 起必性三千，云何勿名義？ 水火性真空，空誰分一異？ 循業而發現，從末方殊致。 建立全由俗，云何勿名義？ 色性即智性，良由體無二。 無二無是非，無非本來地。 卻俟盡鄰虛，云何方顯智？ 元是一精明，分為六種義。 方便有多門，歸元性無二。 無二即如如（Tathata），云何有香味？ 藥病性相應，心色方便治。 水火各升沈，頓爾成乖棄。 緣起唯從性，云何顯不二？ 諸法如大幻，一多互相寄。 體幻即為真，何勞共遠離？ 盡塵忘剎那（ksana），云何存沒意？ 觀心初不忍，今何忍此意？ 取捨雖在我，其如且猶豫。 人天大導師，云何無決智？ 觀心亦觀色，唯只觀心地。 色不名觀心，心無不包義。 同異與相攝，云何得其意？ 觀心唯一念，一念三千備。 三千含身土
【English Translation】 English version Sentient Beings and the World Relying on the praise of the Dakini's repentance, the Dharmadhatu (realm of reality) is fully complete. The light illuminates the world, true gold is precious among all dharmas (phenomena). The ultimate true essence, its manifestation does not rely on analogies. Striking and revealing this profound subtlety, knowing that you possess both kinds of adornments. I use this to measure, and further request refined essence.
Zunshi again uses a Gatha (verse) to report and ask Dharma Brother Yanqing. May you be able to read it once. Still awaiting a response.
Nirvana (state of enlightenment) has four unspeakables, therefore names are established due to conditions. Again speaking of the supreme truth, there are words and there is real meaning. Existence and non-existence, truth and convention, how are their similarities and differences distinguished? All dharmas (phenomena) are identical to Tathata (suchness), without name or word. Tathata (suchness) is identical to all dharmas (phenomena), varying according to conditions. Arising necessarily possesses the nature of three thousand, why should it not have name and meaning? The nature of water and fire is empty space, who divides the one and the different in emptiness? Following karma (action) and then manifesting, the distinctions only appear at the end. Establishment entirely relies on convention, why should it not have name and meaning? The nature of form is identical to the nature of wisdom, truly because the essence is non-dual. Non-duality has no right or wrong, no wrong is the original ground. Yet waiting until reaching the limit of emptiness, how then is wisdom revealed? Originally it is one pure brightness, divided into six kinds of meanings. Expedient means have many doors, returning to the origin, the nature is non-dual. Non-duality is identical to Tathata (suchness), how can there be smell and taste? Medicine and illness correspond in nature, mind and form are expediently treated. Water and fire each rise and sink, suddenly becoming contrary and abandoned. Dependent arising solely follows nature, how does it reveal non-duality? All dharmas (phenomena) are like a great illusion, one and many mutually rely on each other. The essence of illusion is identical to truth, why bother to stay away from each other? Exhausting dust and forgetting a ksana (instant), how can the intention of existence and non-existence remain? Initially, observing the mind was unbearable, how can this intention be endured now? Although taking and discarding are up to me, how can I not hesitate? The great guide of humans and gods, why is there no decisive wisdom? Observing the mind also observes form, only observing the ground of the mind. Form is not called observing the mind, the mind has no meaning that it does not encompass. Sameness, difference, and mutual inclusion, how can their meaning be obtained? Observing the mind is only one thought, one thought is fully equipped with three thousand. Three thousand contains body and land
獨遺觀色義 三千洎外境 云何得齊致
知禮謹率愚抱。再答靈山懺主來問。幸希采矚。
涅槃一實諦 遮顯非殊致 依言及離言 悉是真如義 此俗洎此真 非情是隨智 二諦皆名真 此真有名字 若了性三千 此是圓成義 法法盡真常 名實皆尊貴 依此偏計法 如何得為類 其體若空華 何實當名字 心色體無二 情中堅執異 欲破堅執情 須推到邊際 若知依理藏 法法無遺棄 寄此顯圓常 何曾求遠離 雖是一精明 體具三千義 依正理內含 根境性中備 唯心即唯色 唯香亦唯味 唯觸唯是音 此理好思議 水火力相傾 明暗能更治 即此相違中 彌見相從意 相違彰具德 相從表不二 智者善思量 本末何曾異 觀心理趣深 乍似相違義 出自旋總持 誰當不猶豫 濫作流通人 自省居何位 片言難折獄 再思方可矣 九界約修心 三道寄心治 此從外境觀 外破內方著 約理雖相合 據迷且分二 究竟知所以 敢將情力置 三法皆稱妙 唯心最玄秘 於心見法界 生佛齊一致 迷己逐他物 確爾立情器 見色便見心 灼然全性起
絳幃
問答三十章
四明法師問 凈覺法師答
天禧改元春二月四日。延慶座主出山家教義凡三十條。褰絳幃問諸子。其詞惟要。其旨甚微。俾無或者興佈教之功。令不敏者奮強學之志。門人(仁岳)率爾而對。斐然成章。非求魯國一字之褒。蓋請武津四擇之誡。既有傳寫。故茲敘云。
一問。三藏初果苦忍真明。何故復云滅非真諦。四皆稱諦。為諦真耶。為諦俗耶。
答。原夫三藏理唯一真觀有四諦理因觀顯。故云苦忍真明。理顯觀忘。故云滅非真諦。何者。蓋由滅無之真離幻之俗。雖則知苦斷集修因證果。皆生滅之事行。非空寂之理體。究論法性。何所迷悟。故大師云。三藏法性自天而然。集不能染。苦不能惱。道不能通。滅不能凈。然而由於苦忍方明於真如。析色盡處乃見於空。雖能析所析俱非是空。而見空者。由於析色故也。是知苦忍真明滅非真諦義無相違。又上明必下顯。諦俗則諦真。豈前後異耶。
二問。因緣停心與支佛正觀何別。
答。因緣停心者。則為初心行人多愚癡之心起斷常之見。是以令觀三世因緣。對而治之。故荊溪云。三世相續故不斷。三世迭謝故不常等。此但略知因緣生相。未知因緣滅相。支佛正觀者。非只觀三世而已。乃至能觀百千萬世。復知生而知滅
【現代漢語翻譯】 現代漢語譯本 問答三十章
四明法師問 凈覺法師答
天禧改元（1017年）春二月四日，延慶座主（僧官名）提出山家教義共三十條。他拉開絳色帷幔，向眾弟子提問。這些問題言辭精要，旨意深微，希望有人能夠因此興起弘揚佛法的功德，讓不聰敏的人也能奮發學習。門人仁岳隨即作答，文采斐然。這並非爲了尋求魯國史書上一個字的褒獎，而是請大家謹記武津四擇的告誡。既然已經有了傳抄本，所以在此敘述。
一問：三藏（聲聞藏、緣覺藏、菩薩藏）的初果（須陀洹果）的苦忍（對苦諦的忍耐）和真明（對真諦的明瞭），為何又說『滅非真諦』？四者都稱為諦，那麼是真諦還是俗諦？
答：追溯本源，三藏的道理只有一個真如，觀照有四諦的道理，真理因觀照而顯現，所以說『苦忍真明』；真理顯現觀照消忘，所以說『滅非真諦』。為什麼呢？因為滅是遠離虛幻的真，是脫離幻象的俗。即使知道苦、斷除集、修行道、證得果，都是生滅之事相的修行，不是空寂的理體。究竟論述法性，哪裡有什麼迷惑和覺悟呢？所以大師說，三藏的法性是自然而然的，集不能污染它，苦不能惱亂它，道不能疏通它，滅不能凈化它。然而，因為有苦忍才能明白真如，分析色蘊到盡頭才能見到空。雖然能分析的（能觀的智慧）和所分析的（所觀的色蘊）都不是空，而能見到空，是因為分析色蘊的緣故。由此可知，『苦忍真明』和『滅非真諦』的意義並不矛盾。而且，上面闡明了，下面自然會顯現，諦俗就是諦真，難道前後有什麼不同嗎？
二問：因緣停心觀和支佛（辟支佛）的正觀有什麼區別？
答：因緣停心觀，是為初心修行人，因為他們多有愚癡之心，生起斷見和常見，所以讓他們觀察三世因緣，以此來對治。所以荊溪（湛然）說，『三世相續所以不斷，三世交替謝落所以不常』等等。這只是略微知道因緣生起的現象，還不知道因緣滅去的現象。支佛的正觀，不僅僅是觀察三世，甚至能夠觀察百千萬世，既知道生也知道滅。
【English Translation】 English version Chapter 30: Questions and Answers
Question by Dharma Master Siming, Answer by Dharma Master Jingjue
On the fourth day of the second month of spring in the first year of the Tianxi era (1017), Abbot Yanqing presented thirty articles of the Shanjia teachings. He drew back the crimson curtain and posed questions to his disciples. The words were concise, and the meaning profound, hoping that someone would thereby initiate the merit of propagating the Dharma, and encourage the less intelligent to strive for learning. The disciple (Ren Yue) responded promptly, composing a brilliant text. This was not to seek praise like that in the history of Lu, but to request that everyone remember the admonitions of the Four Choices of Wujin. Since copies have already been made, I hereby narrate it.
Question 1: Why is it said that 'cessation is not the true truth' when the suffering endurance (kṣānti) and true understanding (jñāna) of the Three Pitakas (Tripiṭaka) and the first fruit (Srotaāpanna) are mentioned? Since all four are called truths, are they true truths or conventional truths?
Answer: Tracing back to the origin, the principle of the Three Pitakas is only one true suchness (tathatā), and the contemplation has the principle of the Four Noble Truths. The truth is revealed through contemplation, hence 'suffering endurance and true understanding'. When the truth is revealed and contemplation is forgotten, hence 'cessation is not the true truth'. Why? Because cessation is the true that is apart from illusion, and the conventional that is free from illusion. Even knowing suffering, cutting off accumulation, cultivating the path, and attaining the fruit are all practices of arising and ceasing phenomena, not the principle of empty and still essence. Ultimately discussing the Dharma-nature (Dharmatā), where is there delusion and enlightenment? Therefore, the great master said, 'The Dharma-nature of the Three Pitakas is natural, accumulation cannot taint it, suffering cannot trouble it, the path cannot penetrate it, and cessation cannot purify it.' However, it is because of suffering endurance that one understands true suchness, and it is only when analyzing the skandha of form (rūpa) to the end that one sees emptiness. Although both the analyzer (the wisdom of contemplation) and the analyzed (the skandha of form being contemplated) are not emptiness, one can see emptiness because of analyzing the skandha of form. From this, it can be known that the meaning of 'suffering endurance and true understanding' and 'cessation is not the true truth' are not contradictory. Moreover, if the above is clarified, the below will naturally appear. The conventional truth is the true truth. Is there any difference between before and after?
Question 2: What is the difference between the contemplation of dependent origination (pratītyasamutpāda) and stopping the mind, and the correct contemplation of a Pratyekabuddha?
Answer: The contemplation of dependent origination and stopping the mind is for beginners who have much ignorance and give rise to views of permanence and annihilation. Therefore, they are made to contemplate the dependent origination of the three periods of time (past, present, future) in order to counteract these views. Therefore, Jingxi (Zhanran) said, 'The three periods of time continue, so it is not annihilation; the three periods of time alternate and decline, so it is not permanence,' and so on. This only slightly knows the phenomenon of the arising of dependent origination, and does not yet know the phenomenon of the cessation of dependent origination. The correct contemplation of a Pratyekabuddha is not only contemplating the three periods of time, but even being able to contemplate hundreds of thousands of periods of time, knowing both arising and cessation.
。兼諦俗而諦真。二觀稍殊。不可相濫也。
三問。諸文皆云。支佛觀因緣斷惑。觀相如何。
答。諸文異說。今試粗陳。若如阿含所明。中乘觀因緣相。有逆有順。從無明至老死名順。從老死至無明是逆。生滅皆然。此乃大概而說。若如四念處。委辨推尋觀破之相。或以愛支為首。或以取支為首。亦有逆順。且如愛支為首者。即推貪愛因何而生。即知此貪因愛而起。乃至行因無明。無明因過去一切煩惱。又順推。此愛能生於取。取生於有。有生未來二十五有生死等。若觀破者。觀愛即現在污穢五陰性念處。乃至觀無明即過去污穢五陰性念處。又若觀于有即善不善五陰性念處。乃至觀未來生死即果報生死無記性念處。是名逆順觀察破四顛倒。顛倒滅則無明滅。乃至老死滅(上皆略義采四念處文義)取支為首者。即見惑之人也。逆順推破例如愛支。又如止觀。明禪境中。寄修辨發。以有支為首。又釋簽明四教觀因緣。皆從愛起。如此諸說不同者。良由根性有殊故。修入不等。今準輔行判因緣觀。凡有二種。一者推果知因。二者推因知果。若念處及止觀即推因知果也。釋簽即推果知因也。然此二種之義應用念處為正。以正能順因緣之義故。因緣既以無明為首。今觀愛取即無明也。故大師廣示修相。良在茲焉。
【現代漢語翻譯】 現代漢語譯本：同時也要通達世俗諦和真諦。兩種觀察略有不同，不可混淆。
問：各種經文中都說，緣覺（Pratyekabuddha）通過觀察因緣來斷除迷惑，觀察的相狀是怎樣的？
答：各種經文說法不同，現在我嘗試粗略地陳述。如果像《阿含經》（Agama）所說，中乘（Madhyama-yana）觀察因緣的相狀，有順觀和逆觀。從無明（Avidya）到老死（Jara-marana）稱為順觀，從老死到無明是逆觀，生滅都是這樣。這只是大概而言。如果像四念處（Cattaro Satipatthana）那樣，詳細辨別推尋觀察破除的相狀，或者以愛支（Tanha）為首，或者以取支（Upadana）為首，也有順觀和逆觀。比如以愛支為首，就推究貪愛因何而生，就知道這貪因愛而起，乃至行（Sankhara）因無明，無明因過去一切煩惱。又順著推，這愛能生取，取生有（Bhava），有生未來二十五有生死等。如果觀察破除，觀察愛就是現在污穢五陰（Panca-khandha）的性念處，乃至觀察無明就是過去污穢五陰的性念處。又如果觀察有，就是善不善五陰的性念處，乃至觀察未來生死就是果報生死無記性念處。這叫做逆順觀察破除四顛倒（Viparyasa）。顛倒滅則無明滅，乃至老死滅（以上都是省略的意義，采自四念處的文義）。以取支為首的，就是見惑（Drsti）之人。逆順推破的例子如同愛支。又如《止觀》（Zhi Guan），闡明禪境中，寄託修行辨別啓發，以有支為首。《釋簽》（Shi Qian）闡明四教觀因緣，都從愛起。如此各種說法不同，是因為根性有差別，所以修入不同。現在按照《輔行》（Fu Xing）的判決，因緣觀凡有兩種：一是推果知因，二是推因知果。如果念處和《止觀》就是推因知果。《釋簽》就是推果知因。然而這兩種意義的應用，以念處為正，因為正能順應因緣的意義。因緣既然以無明為首，現在觀察愛取就是無明。所以智者大師（Zhi Zhe Daishi）廣泛地開示修行的相狀，關鍵就在這裡。
【English Translation】 English version: Simultaneously, one must also comprehend both conventional truth (Samvriti-satya) and ultimate truth (Paramartha-satya). These two perspectives are slightly different and should not be confused.
Question: The texts all state that a Pratyekabuddha (Solitary Buddha) severs delusion by contemplating dependent origination (Pratītyasamutpāda). What is the nature of this contemplation?
Answer: The texts offer varying accounts. I will now attempt a rough explanation. As explained in the Agamas, the Madhyama-yana (Middle Vehicle) contemplates dependent origination through both forward and reverse observation. From ignorance (Avidya) to old age and death (Jara-marana) is considered forward observation, while from old age and death to ignorance is reverse observation; both arising and ceasing are observed in this way. This is a general overview. If we consider the Four Foundations of Mindfulness (Cattaro Satipatthana), the detailed discernment involves examining and breaking down the aspects of contemplation, either beginning with craving (Tanha) or grasping (Upadana), and also includes forward and reverse observation. For example, beginning with craving, one investigates the cause of craving, realizing that it arises from love, and so on, until volitional formations (Sankhara) arise from ignorance, and ignorance arises from all past afflictions. Conversely, one observes that craving gives rise to grasping, grasping gives rise to becoming (Bhava), and becoming gives rise to future existence in the twenty-five realms of existence, and so on. In terms of breaking down through contemplation, one observes craving as the mindfulness of the present defiled five aggregates (Panca-khandha), and ignorance as the mindfulness of the past defiled five aggregates. Furthermore, becoming is observed as the mindfulness of the wholesome and unwholesome five aggregates, and future birth and death are observed as the mindfulness of the neutral five aggregates of karmic retribution. This is called observing and breaking down the four inversions (Viparyasa) through forward and reverse observation. When the inversions cease, ignorance ceases, and so on, until old age and death cease (the above is a simplified meaning derived from the texts on the Four Foundations of Mindfulness). Those who begin with grasping are individuals with wrong views (Drsti). The examples of forward and reverse observation and breaking down are similar to those for craving. Furthermore, the Zhi Guan (Concentration and Insight) clarifies that in the realm of Chan meditation, one relies on practice to discern and awaken, beginning with becoming. The Shi Qian (Commentary on the Great Concentration and Insight) clarifies that the contemplation of dependent origination in the Four Teachings all arises from craving. The reason for these differing accounts is that the capacities of individuals vary, leading to different approaches to practice. Now, according to the judgment of Fu Xing (Commentary on the Awakening of Faith), there are two types of contemplation of dependent origination: first, inferring the cause from the effect; and second, inferring the effect from the cause. The Four Foundations of Mindfulness and the Zhi Guan involve inferring the effect from the cause. The Shi Qian involves inferring the cause from the effect. However, in applying these two meanings, the Four Foundations of Mindfulness are considered the correct approach, as they align with the meaning of dependent origination. Since dependent origination begins with ignorance, observing craving and grasping is equivalent to observing ignorance. Therefore, the Great Master Zhi Zhe Daishi extensively revealed the aspects of practice, and the key lies here.
四問。阿含既但說三藏。何故八萬諸天便發大道。
答。良以漸頓法門體元不二。小大根性理本無差。蓋遇熏不同。故得脫有異。今諸天悟大。豈孤然哉。審應昔世曾以小乘諦境修乎大乘觀智。今聞本境即發宿種也。譬如先置毒藥服於酪中。今再服酪。即能殺人也。然由如來知機知時。隨熟隨脫。故但用生滅四諦而赴大小兩緣。此即顯露不定教也。問在鹿苑時。只云諸天得法眼凈。至般若會。方乃指云。獲無生忍。是則聲聞等眾。不知諸天便發大道。據此莫成秘密教義耶。答。比見學人。多作此說。詰其所以。言無所從。且秘密教者。乃是備談漸頓等教。各對大小諸機。互不相聞。方名秘密。非謂小益不知大益為秘密也。若鹿苑中秘密之相。如大論說。諸菩薩所見無量阿僧祇人得二乘。無量阿僧祇人得無生忍等是也。今八萬諸天但為說小。與諸聲聞同見同聞。何秘密之有哉。況大師親指為顯露不定。豈不信乎。
五問。通教受接之後。合作后二教位次修證。大品經文何故只以第十地為果耶。
答。此由大品十地。兼含衍門三教之義耳。如初地菩薩名為伏忍。二三兩地名柔順忍。四地已去名無生忍。乃至遊戲神通凈佛國土等皆通三教也。故輔行中。釋十地為如佛云。若被接者至此。既破一品
【現代漢語翻譯】 現代漢語譯本 第四個問題：既然《阿含經》只說了三藏（Tripitaka，佛教經典的總稱），為什麼八萬諸天（Devas，天神）會發起大道心（Mahayana，大乘佛教）？
回答：這是因為漸教（gradual teaching）和頓教（sudden teaching）的法門，其本體和根源並沒有差別。小乘（Hinayana，小乘佛教）和大乘的根性，在本質上也沒有差異。只是因為所受的熏習不同，所以證悟解脫的方式有所不同。現在這些諸天能夠領悟大乘，難道是孤立的嗎？應該是在過去世曾經用小乘的諦境（Truths of the Lesser Vehicle）來修習大乘的觀智（Wisdom of the Greater Vehicle）。現在聽聞到根本的境界，就引發了宿世的善根。譬如先前在牛奶中放入毒藥，現在再次喝牛奶，就能致人于死。然而，由於如來（Tathagata，佛的稱號）瞭解眾生的根機和時機，隨著眾生的成熟而引導他們解脫，所以只用生滅四諦（Four Noble Truths，佛教的基本教義）來應付大小兩種根器的眾生。這就是顯露不定教（Exoteric Indeterminate Teaching）。
問：在鹿苑（Mrigadava，佛陀初轉法輪之地）的時候，只說諸天得到了法眼凈（Dharma-caksu，證悟佛法的清凈之眼）。到了《般若經》（Prajnaparamita Sutra，般若波羅蜜多經）的法會上，才指出他們獲得了無生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。這樣看來，聲聞（Sravaka，聽聞佛法而修行的人）等大眾，不知道諸天發起了大道心。根據這個說法，難道不是秘密教義（Esoteric Teaching）嗎？
答：現在看到一些學人，大多這樣說。追問他們原因，卻說不出個所以然。所謂的秘密教，乃是全面地談論漸教和頓教等教義，各自針對大小不同的根機，彼此互不相聞，才叫做秘密。不是說小乘的受益者不知道大乘的利益，就叫做秘密。如果在鹿苑中有秘密之相，就像《大智度論》（Mahaprajnaparamita-sastra）所說的那樣，諸菩薩（Bodhisattva，發菩提心併爲此修行的人）所見到的無量阿僧祇（Asankhya，極大的數字）的人證得二乘（Two Vehicles，聲聞乘和緣覺乘），無量阿僧祇的人證得無生忍等等。現在只為八萬諸天說小乘，與諸聲聞同見同聞，有什麼秘密可言呢？況且大師（佛陀）親自指出這是顯露不定教，難道還不相信嗎？
第五個問題：通教（Common Teaching）在接受引導之後，應該按照后二教（Later Two Teachings）的位次來修證。為什麼《大品經》（Mahaprajnaparamita Sutra）的經文中，只以第十地（Tenth Bhumi，菩薩修行的第十個階段）為果位呢？
回答：這是因為《大品經》的十地，兼含了衍門（Developmental Teaching）三教（Three Teachings）的含義。比如初地菩薩（First Bhumi Bodhisattva）名為伏忍（Subduing Endurance），二地和三地名為柔順忍（Compliant Endurance），四地以後名為無生忍（No-birth Endurance）。乃至遊戲神通（Playful Superpowers）、清凈佛國土（Pure Buddha-land）等，都貫通了三教。所以《輔行記》（Commentary on the Lotus Sutra）中，解釋十地為如佛所說：如果被接引的人到了這裡，就已經破除了一品（One Category of Ignorance）。
【English Translation】 English version Fourth question: Since the Agamas (collection of early Buddhist texts) only speak of the Tripitaka (Three Baskets, the complete Buddhist canon), why did eighty thousand Devas (gods) generate the Mahayana (Great Vehicle) mind?
Answer: This is because the gradual and sudden teachings are fundamentally non-dual in their essence. The natures of the Lesser Vehicle (Hinayana) and the Greater Vehicle are essentially no different. It is only because of the different influences they receive that their paths to liberation differ. That these Devas now awaken to the Mahayana is not an isolated event. It must be that in past lives they used the truths of the Lesser Vehicle to cultivate the wisdom of the Greater Vehicle. Now, hearing the fundamental realm, they awaken the seeds from their past lives. It is like putting poison in milk beforehand; drinking milk again now can be fatal. However, because the Tathagata (Thus Come One, an epithet of the Buddha) understands beings' capacities and the right timing, he guides them to liberation as they mature, using only the Four Noble Truths of arising and ceasing to address the two kinds of affinities, great and small. This is the Exoteric Indeterminate Teaching.
Question: In Mrigadava (Deer Park, where the Buddha first taught), it was only said that the Devas attained the Dharma-caksu (Eye of Dharma, the pure eye of enlightenment). It was only at the Prajnaparamita Sutra (Perfection of Wisdom Sutra) assembly that it was pointed out that they had attained Anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). In this case, the Sravakas (Hearers, disciples who learn by hearing the Buddha's teachings) and other assemblies did not know that the Devas had generated the Mahayana mind. According to this, isn't it a secret teaching (Esoteric Teaching)?
Answer: Now we see that many students say this. When asked for their reasons, they cannot give any. The so-called secret teaching is one that comprehensively discusses the gradual and sudden teachings, each addressing different capacities, great and small, without the others hearing. It is not that the beneficiaries of the Lesser Vehicle do not know the benefits of the Greater Vehicle, and therefore it is called secret. If there were a secret aspect in Mrigadava, it would be as the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: the Bodhisattvas (enlightenment beings) saw countless Asankhyas (immeasurable numbers) of people attain the Two Vehicles (Sravakayana and Pratyekabuddhayana), countless Asankhyas of people attain Anutpattika-dharma-ksanti, and so on. Now, only the Lesser Vehicle is taught to the eighty thousand Devas, and the Sravakas see and hear the same things. What secret is there? Moreover, the Master (the Buddha) himself pointed out that this is an Exoteric Indeterminate Teaching. Should we not believe him?
Fifth question: After receiving guidance from the Common Teaching, one should cultivate and realize according to the positions of the Later Two Teachings. Why does the Mahaprajnaparamita Sutra only take the Tenth Bhumi (Tenth Ground, the tenth stage of a Bodhisattva's path) as the fruit?
Answer: This is because the Ten Bhumis of the Mahaprajnaparamita Sutra also contain the meaning of the three teachings of the Developmental Teaching. For example, the First Bhumi Bodhisattva is called Subduing Endurance, the Second and Third Bhumis are called Compliant Endurance, and the Fourth Bhumi onwards are called No-birth Endurance. Even playful superpowers, pure Buddha-lands, and so on, all connect the three teachings. Therefore, in the Commentary on the Lotus Sutra, the Ten Bhumis are explained as the Buddha said: If those who are guided reach this point, they have already broken one category of ignorance.
無明。亦能八相。故云如佛。豈非十地名義通三教耶。若爾。何故輔行明被接云。謂用前教有始無終。已用七八不至九十。即用后教有終無始。但用向地不須住行。中續接之故得名接。此豈非被接之後依后教位次耶。答若據經文。則無別位。而大師得經深旨。自以十地通於三教。故荊溪具約兩教位次。引而伸之。欲令被接之義區以別矣。引廣決略。乃作者之意焉。
六問。通教菩薩約何義留習潤生。
答。留謂固留。非觀力未充不能進斷。何則以此教菩薩已於性地及八人地中伏結順理。為諸眾生遍行六度。一切事中福慧皆令究竟。如三藏菩薩。于中忍中。三祇行行至已辦地。自合真理必顯正習皆除。如三十四心。有何不可。但以度生心廣凈土時長故。扶之以誓願慈悲。留之而潤生化物。所以須留習者。為無妙應之真體故。用作受身之本矣。故妙玄雲。通教亦得有應。但是作意神通灰身滅智無常住本。約何起應。斯為誠證矣。
七問。俱舍以塵沙為習氣。如何留之潤生。
答。大師明通教習氣。凡有二種。謂煩惱障法障之習氣。法障即界內塵沙也。若留習潤生者。此正為煩惱之習氣耳。以由煩惱是染污無知。無明為體。能招生死故。塵沙是不染污無知。劣慧為體。不招生死故。應云。菩薩為潤
【現代漢語翻譯】 現代漢語譯本： 無明也能顯現佛的八相成道，所以說（通教菩薩）『如佛』。難道不是說十地的名稱和意義在三教中是通用的嗎？如果這樣，為什麼《輔行記》中說明『被接』時說，『用前教（藏教）的修行有開始沒有終結，已經修到七地八地卻不能達到九地十地。用后教（別教或圓教）的修行有終結沒有開始，只用趨向于地的修行，不需要住行。』因為中間接續，所以叫做『接』。這難道不是說被接之後，就依據后教的位次了嗎？ 回答：如果根據經文，就沒有特別的位次。而天臺大師領會了經文的深刻旨意，認為十地是通用於三教的。所以荊溪湛然詳細地概括了兩教的位次，引申發揮，想要使『被接』的意義區分開來。引用廣泛而決斷簡略，這是作者的意圖。
六問：通教菩薩依據什麼意義而留下習氣來滋潤生死？
回答：『留』是固留，不是因為觀力不足而不能斷除（習氣）。為什麼這樣說呢？因為此教的菩薩已經在性地和八人地中，通過順應真理而降伏了煩惱。爲了度化眾生而普遍地修行六度，在一切事情中使福德和智慧都達到究竟。如同三藏教的菩薩，在中忍位中，經歷三大阿僧祇劫的修行，到達已辦地，自然與真理相合，必定顯現正智，斷除習氣，如同三十四心（斷惑證真的過程），有什麼不可能的呢？只是因為度化眾生的心廣大，凈土的時間長久，所以用誓願和慈悲來扶持，留下習氣來滋潤生死，化度眾生。所以必須留下習氣的原因，是因為沒有微妙應化的真實本體，用它來作為受生的根本。所以《妙玄》中說，通教也能有應化，但是是作意神通，灰身滅智，沒有常住的根本。依據什麼來起應化呢？這是真實的證明。
七問：《俱舍論》認為塵沙惑是習氣，如何用它來滋潤生死？
回答：天臺大師說明通教的習氣，總共有兩種，即煩惱障和法障的習氣。法障就是界內的塵沙惑。如果說留下習氣來滋潤生死，這正是指煩惱的習氣。因為煩惱是染污的無知，以無明為體，能夠招感生死。而塵沙惑是不染污的無知，以劣慧為體，不能招感生死。應該說，菩薩爲了滋潤……
【English Translation】 English version: Avidya (ignorance) can also manifest the eight aspects of Buddhahood, hence the saying that [Tongjiao (通教) Bodhisattvas] are 'like Buddhas.' Does this not mean that the names and meanings of the Ten Grounds (十地) are common to the Three Teachings? If so, why does the 'Fu Xing Ji' (輔行記) explain 'being connected' by saying, 'Using the practice of the former teaching [Zangjiao (藏教)], there is a beginning but no end; having cultivated to the seventh and eighth grounds, one cannot reach the ninth and tenth. Using the practice of the latter teaching [Biejiao (別教) or Yuanjiao (圓教)], there is an end but no beginning; one only uses the practice of tending towards the grounds, without needing the stages of dwelling and practice.' Because there is a connection in the middle, it is called 'connecting.' Does this not mean that after being connected, one relies on the positions of the latter teaching? Answer: According to the sutra text, there are no separate positions. However, Great Master Zhiyi (智顗) understood the profound meaning of the sutra, believing that the Ten Grounds are common to the Three Teachings. Therefore, Jingxi Zhanran (荊溪湛然) detailedly summarized the positions of the two teachings, extending and elaborating on them, wanting to distinguish the meaning of 'being connected.' Quoting widely and deciding concisely, this is the intention of the author.
Question 6: According to what meaning do Tongjiao Bodhisattvas retain habitual energies to moisten birth and death?
Answer: 'Retaining' means firmly retaining, not because the power of contemplation is insufficient to cut off [habitual energies]. Why is this so? Because Bodhisattvas of this teaching have already subdued afflictions in the nature ground and the eighth person ground by conforming to truth. In order to liberate sentient beings, they universally practice the Six Paramitas (六度), making both merit and wisdom reach ultimate completion in all matters. Like the Bodhisattvas of the Tripitaka Teaching (三藏教), in the middle stage of patience, they cultivate through three great asamkhya kalpas (三大阿僧祇劫), reaching the stage of accomplishment. Naturally, they will accord with truth, and both correct knowledge and habitual energies will be eliminated, like the thirty-four minds [the process of cutting off delusion and realizing truth]. What is impossible about this? It is only because the mind of liberating sentient beings is vast, and the time of the Pure Land (凈土) is long, that they are supported by vows and compassion, retaining habitual energies to moisten birth and death, and transform beings. Therefore, the reason why habitual energies must be retained is because there is no subtle responsive true essence, using it as the basis for receiving birth. Therefore, the 'Miaoxuan' (妙玄) says that the Tongjiao can also have responses, but they are intentional supernormal powers, extinguishing the body and annihilating wisdom, without a permanent basis. According to what do they arise responses? This is true proof.
Question 7: The 'Kusha' (俱舍) considers dust-like delusions (塵沙惑) as habitual energies. How are they used to moisten birth and death?
Answer: Great Master Zhiyi explains that there are two types of habitual energies in the Tongjiao: the habitual energies of afflictive obstructions (煩惱障) and the habitual energies of dharma obstructions (法障). Dharma obstructions are the dust-like delusions within the realm. If it is said that habitual energies are retained to moisten birth and death, this refers precisely to the habitual energies of afflictions. Because afflictions are defiled ignorance, with avidya (無明) as their substance, capable of inviting birth and death. Dust-like delusions are undefiled ignorance, with inferior wisdom as their substance, incapable of inviting birth and death. It should be said that Bodhisattvas, in order to moisten...
生故。須留煩惱之習。為化物故。須破塵沙之習。則知二習其體稍殊。
八問。方等既有四教。為是文文皆須四解。為復各有文詮耶。
答。或皆須四解。或各有文詮。逗會多途。不可一揆。如大師釋請觀音經。始從病相。乃至繫念數息聞咒得益。並約十種行人說之。即皆須四解也。如釋十六觀經。正為頓機。不通漸入。即各有文詮也。或一經具明四教。各有文詮。如凈名之類也。所以須四解者。為部教俱帶(請觀音經)各有文詮者。為部帶教不帶(十六觀經)故知方等教相難明。不可一概也。
九問。般若既只衍門三教。何故仁王經說四無常偈。
答。斯乃以藏助於衍也。且彼經云。普明王依過去七佛之法。請百法師。一日二時。講般若波羅蜜八千億偈竟。第一法師為王說偈。即無常等四。豈非正宣般若傍演無常。所以然者。普明既為斑足所捉。將赴其死。恐王戀著身命國土。是故偈意皆勸捨身及國土等。至聞偈畢。諸王皆證三門空定。還是衍門得益之相耳。故今家明通等三教。俱用藏教而為助道。即此意也。
十問。通教三乘共行。如何說菩薩遠邊。
答。三乘同觀幻有。皆取但空。從大分說。故云共行。菩薩非止偏空。兼知中實。從利根說。故得遠邊。是知若云共教。則
【現代漢語翻譯】 生故。爲了生存的緣故，必須保留煩惱的習氣。須留煩惱之習。為化物故。爲了教化眾生的緣故，必須破除塵沙般的習氣。須破塵沙之習。則知二習其體稍殊。由此可知這兩種習氣，它們的本質略有不同。 八問。方等（Vaipulya，廣大的、平等的）既然有四教（四種教義），為是文文皆須四解。那麼是否每一段經文都需要四種解釋？為復各有文詮耶。還是說各有其經文詮釋？ 答。或皆須四解。或者都需要四種解釋。或各有文詮。或者各有其經文詮釋。逗會多途。接引會合的方式多種多樣。不可一揆。不能用同一種標準來衡量。如大師釋請觀音經。例如大師解釋《請觀音經》。始從病相。開始從病相說起。乃至繫念數息聞咒得益。乃至通過繫念、數息、聽聞咒語而獲得利益。並約十種行人說之。都是針對十種不同根性的修行人來說的。即皆須四解也。這就是都需要四種解釋的情況。如釋十六觀經。例如解釋《十六觀經》。正為頓機。主要是爲了頓悟根機的人。不通漸入。不適合漸修漸悟的人。即各有文詮也。這就是各有其經文詮釋的情況。或一經具明四教。或者一部經同時闡明四教。各有文詮。各有其經文詮釋。如凈名之類也。例如《維摩詰經》之類的經典。所以須四解者。之所以需要四種解釋，為部教俱帶(請觀音經)是因為經和教都帶有普遍性（《請觀音經》）。各有文詮者。之所以各有其經文詮釋，為部帶教不帶(十六觀經)是因為經帶有普遍性，而教義不帶有普遍性（《十六觀經》）。故知方等教相難明。所以說方等教的教相難以明白。不可一概也。不能一概而論。 九問。般若（Prajna，智慧）既只衍門三教。既然只是大乘的三教。何故仁王經說四無常偈。為什麼《仁王經》中卻說了四無常偈？ 答。斯乃以藏助於衍也。這是用小乘來輔助大乘。且彼經云。而且那部經中說，普明王依過去七佛之法。普明王依照過去七佛的教法。請百法師。請了一百位法師。一日二時。每天分兩個時段。講般若波羅蜜八千億偈竟。講了八千億偈的《般若波羅蜜》。第一法師為王說偈。第一位法師為國王說了偈頌。即無常等四。就是無常等四句偈。豈非正宣般若傍演無常。這難道不是主要宣講般若，而附帶演說無常嗎？所以然者。之所以這樣，普明既為斑足所捉。是因為普明王已經被斑足王抓獲。將赴其死。即將被處死。恐王戀著身命國土。恐怕國王貪戀自己的生命和國土。是故偈意皆勸捨身及國土等。所以偈頌的意思都是勸說捨棄身體和國土等等。至聞偈畢。直到聽完偈頌。諸王皆證三門空定。各位國王都證得了三解脫門空定。還是衍門得益之相耳。這仍然是大乘得益的景象。故今家明通等三教。所以天臺宗認為通教等三教。俱用藏教而為助道。都用小乘教作為輔助修道的手段。即此意也。就是這個意思。 十問。通教三乘共行。通教是聲聞乘、緣覺乘和菩薩乘共同修行的。如何說菩薩遠邊。如何說菩薩能夠到達更遠的境界？ 答。三乘同觀幻有。三乘共同觀察世間萬物如幻如化。皆取但空。都證悟空性。從大分說。從大的方面來說。故云共行。所以說是共同修行。菩薩非止偏空。菩薩不僅僅是證悟空性。兼知中實。還知道中道實相。從利根說。從利根菩薩的角度來說。故得遠邊。所以能夠到達更遠的境界。是知若云共教。由此可知，如果說是共教，那麼
【English Translation】 Because of existence, one must retain the habits of afflictions. To transform beings, one must break the habits of dust and sand. Thus, it is known that these two habits are slightly different in nature. Question 8: Since the Vaipulya (Fangdeng, extensive and equal) teachings have four doctrines, must every passage be interpreted in four ways? Or does each have its own textual explanation? Answer: Perhaps all require four interpretations, or perhaps each has its own textual explanation. There are many ways to connect and converge, and they cannot be measured by one standard. For example, the Great Master's explanation of the 'Please Avalokiteshvara Sutra' begins with the symptoms of illness and extends to the benefits of mindfulness, counting breaths, and hearing mantras, all explained in relation to ten types of practitioners. This requires all four interpretations. For example, the explanation of the 'Sixteen Contemplations Sutra' is primarily for those of sudden enlightenment and does not allow for gradual entry. This has its own textual explanation. Or a sutra may clearly explain the four teachings, each with its own textual explanation, such as the 'Vimalakirti Sutra'. The reason for needing four interpretations is that both the sutra and the teaching have universality (Please Avalokiteshvara Sutra). The reason for each having its own textual explanation is that the sutra has universality, but the teaching does not (Sixteen Contemplations Sutra). Therefore, the characteristics of the Vaipulya teachings are difficult to understand and cannot be generalized. Question 9: Since the Prajna (wisdom) teachings only belong to the three teachings of the Mahayana, why does the 'Benevolent Kings Sutra' speak of the four verses on impermanence? Answer: This is using the Hinayana to assist the Mahayana. Moreover, the sutra says that King Puming relied on the teachings of the past seven Buddhas and invited a hundred Dharma masters to lecture on the 'Prajnaparamita' for eight trillion verses, twice a day. The first Dharma master spoke verses to the king, namely the four verses on impermanence. Is this not primarily expounding Prajna while secondarily elaborating on impermanence? The reason for this is that King Puming was captured by King Kalmashapada and was about to be executed, fearing that the king would be attached to his life and kingdom. Therefore, the meaning of the verses is to encourage the abandonment of the body and kingdom. Upon hearing the verses, all the kings attained the samadhi of emptiness of the three doors. This is still a manifestation of the benefits of the Mahayana. Therefore, the Tiantai school believes that the three teachings, including the Common Teaching, all use the Hinayana teachings as an aid to cultivation. This is the meaning. Question 10: The Common Teaching is practiced by the three vehicles (Shravaka, Pratyekabuddha, and Bodhisattva). How can it be said that Bodhisattvas reach a distant shore? Answer: The three vehicles commonly observe phenomena as illusory and all attain emptiness. From a general perspective, it is said to be common practice. Bodhisattvas not only realize emptiness but also know the reality of the Middle Way. From the perspective of those with sharp faculties, they can reach a distant shore. Therefore, if it is said to be a common teaching, then
菩薩須在當分。唯得近邊。乃有局定之妨也。若云通教。則菩薩或被後接。即得遠邊。乃有從容之美也。一家所立名義之巧。其若是乎。
十一問。別教獨菩薩法。如何說二乘近邊。
答。且如通教。不名共教者。蓋有菩薩遠邊之義也。今亦例然。所立別教不名不共教者。蓋有二乘近邊之義也。但以方等般若中別教二乘共聞。為近邊義耳。蓋大論約菩薩與二乘不共聞。立不共般若。今別教既有共聞。則非不共聞。故約此義說于近邊矣。
十二問。別教不談即理。何故能造之心是佛性耶。
答。此教真如在迷能生九界。雖不即理。真如豈離於心。如妙樂云。別教法界不出於心。今謂即不即理。譬如一源之水(佛界真如)分為九派(隨九界緣)九派雖異一源(事不即理)派水豈殊源水(心是佛性)是則能造之心終日不即終日是性也。若爾。何異圓教不即不離義耶。答。圓教性具九界起于修九。全修是性。故云不離。但由迷修。各自謂實。故云不即。別教真中無九。須斷九歸真故不談即理。九中有真。而依真生九。故能造是佛性。今人見事理不即之說。作霄壞頓異而解者。能造是性。此如何通。真如隨緣不可與言無也。
十三問。別教理性既有三因。何故別修緣了。
答。理性有三因
【現代漢語翻譯】 現代漢語譯本：菩薩必須安住于其相應的位分上。如果僅僅證得近邊之位，就會有侷限和滯礙。如果說是通教菩薩，那麼菩薩或者會被後來的修行者接引，從而證得遠邊之位，這樣就有了從容不迫的境界。天臺宗所建立的名相和義理，真是巧妙啊！ 十一問：別教是獨屬於菩薩的法門，為什麼說二乘是近邊呢？ 答：就像通教，不稱為共教的原因，是因為有菩薩證得遠邊的含義。現在也是同樣的道理。所建立的別教不稱為不共教的原因，是因為有二乘是近邊的含義。只是因為在《方等經》、《般若經》中，別教的道理二乘可以共同聽聞，所以說是近邊的含義。因為《大智度論》根據菩薩與二乘不能共同聽聞，而立了不共般若。現在別教既然有共同聽聞的情況，就不是不共聞，所以根據這個意義來說是近邊。 十二問：別教不談即理，為什麼能造之心是佛性呢？ 答：這個教義認為真如在迷的狀態下能夠產生九界。雖然不即理，但真如怎麼會離開心呢？就像妙樂大師所說：『別教的法界不出於心。』現在說即不即理，譬如一個源頭的水（佛界的真如）分為九條支流（隨著九界的因緣）。九條支流雖然不同於一個源頭（事不即理），但支流的水怎麼會不同於源頭的水呢（心是佛性）？這樣說來，能造之心終日不即，也終日是佛性。如果這樣，那和圓教的不即不離義有什麼不同呢？答：圓教的自性具足九界，從修證中生起九界，全部的修證就是自性，所以說不離。只是因為迷惑于修證，各自認為真實，所以說不即。別教的真如中沒有九界，必須斷除九界迴歸真如，所以不談即理。九界中有真如，而且依靠真如產生九界，所以能造是佛性。現在有人看到事理不即的說法，就理解為霄壤之別，這是不對的。能造是佛性，這怎麼解釋呢？真如隨緣，不可說它沒有。 十三問：別教的理性既然有三因，為什麼別修緣了呢？ 答：理性有三因。
【English Translation】 English version: A Bodhisattva must abide in their corresponding position. If one only attains the near side (近邊), there will be limitations and hindrances. If it is said to be the Common Teaching (通教) Bodhisattva, then the Bodhisattva may be guided by later practitioners, thereby attaining the far side (遠邊), and thus there is a state of ease and composure. How ingenious are the names and meanings established by the Tiantai school! Eleventh question: The Separate Teaching (別教) is a Dharma exclusively for Bodhisattvas, so why is it said that the Two Vehicles (二乘) are the near side? Answer: Just like the Common Teaching (通教) is not called the Shared Teaching (共教), the reason is that there is the meaning of Bodhisattvas attaining the far side (遠邊). The same principle applies now. The reason why the established Separate Teaching (別教) is not called the Non-Common Teaching (不共教) is that there is the meaning of the Two Vehicles (二乘) being the near side (近邊). It is only because in the Vaipulya Sutras (方等經) and Prajna Sutras (般若經), the principles of the Separate Teaching (別教) can be jointly heard by the Two Vehicles (二乘), so it is said to be the meaning of the near side (近邊). Because the Mahaprajnaparamita Sastra (《大智度論》) establishes the Non-Common Prajna (不共般若) based on the fact that Bodhisattvas and the Two Vehicles (二乘) cannot jointly hear it. Now that the Separate Teaching (別教) has the situation of joint hearing, it is not Non-Common hearing, so according to this meaning, it is said to be the near side (近邊). Twelfth question: The Separate Teaching (別教) does not discuss 'identity with principle' (即理), so why is the 'mind that can create' (能造之心) Buddha-nature? Answer: This teaching believes that True Thusness (真如) in a state of delusion can produce the Nine Realms. Although it is not 'identity with principle' (即理), how can True Thusness (真如) be apart from the mind? Just as Great Teacher Miaole (妙樂大師) said: 'The Dharma Realm of the Separate Teaching (別教) does not go beyond the mind.' Now, saying 'identity or non-identity with principle' (即不即理) is like a source of water (True Thusness (真如) of the Buddha Realm) dividing into nine streams (following the conditions of the Nine Realms). Although the nine streams are different from the one source (phenomena are not identical with principle), how can the water of the streams be different from the water of the source (the mind is Buddha-nature)? In this way, the 'mind that can create' (能造之心) is not identical all day long, but it is also Buddha-nature all day long. If so, what is the difference between this and the Round Teaching's (圓教) meaning of 'neither identical nor separate' (不即不離)? Answer: The Round Teaching's (圓教) nature is fully endowed with the Nine Realms, arising from the cultivation of the Nine Realms, and all cultivation is nature, so it is said to be inseparable. It is only because of delusion in cultivation that each considers it to be real, so it is said to be not identical. The True Thusness (真如) of the Separate Teaching (別教) does not have the Nine Realms within it, and one must cut off the Nine Realms to return to True Thusness (真如), so it does not discuss 'identity with principle' (即理). The Nine Realms have True Thusness (真如) within them, and rely on True Thusness (真如) to produce the Nine Realms, so the 'mind that can create' (能造) is Buddha-nature. Now, some people see the saying of 'non-identity of phenomena and principle' (事理不即) and interpret it as being as different as heaven and earth, which is incorrect. The 'mind that can create' (能造) is Buddha-nature, how can this be explained? True Thusness (真如) follows conditions, and it cannot be said that it does not exist. Thirteenth question: Since the rationality of the Separate Teaching (別教) has the Three Causes (三因), why does the Separate Cultivation (別修) rely on conditions? Answer: Rationality has the Three Causes (三因).
者。皆但中之德也。別修緣了者。皆二邊之行也。邊既非中。修則成別。何哉。先以聲聞空心斷于見愛。次以菩薩假智斷于塵沙。斯乃從空邊而入有邊。用別惑而除通惑。如此二邊緣了具足。始為中道遮照方便。須登初地正顯但中。即三因橫在佛界。故妙樂云。別教雖有三德之語。三皆在性。而不互融。故成別義。若三皆在修。前後而得道理。成縱。故知性中緣了不是修中緣了。豈同圓教正因緣了全是三千空假中修德緣了即性德緣了。不可烈火而濫圓伊。
十四問。別人初心為甚不修中觀。
答。蓋邊表之中。如雲外月。用雖全于遮照。但是清凈真如體不具于見思。安能起對法界。況複本來迷久。頓悟為難。既著有心強。則緣中力弱。故令始行先觀偏真者也。
十五問。今家以即離分于圓別。既判華嚴具此二教。彼經何文談即談離耶。
答。荊溪謂。華嚴經意兼含義難分判。祖尚斯說。今何敢評。然而委尋大師引用彼經證於圓別。亦可意解。且如止觀引。心如工畫師。造種種五陰等。證於圓教。玄義亦引此文。證於別教。故知談即。不談即難得顯文。但以得意不得意。而分兩教。何者。圓人謂心具而造。則諸法無生即在其中矣。別人謂心不具而造。則諸法自住離在其中矣。若乃諸位行相或一
【現代漢語翻譯】 現代漢語譯本：這些都是但中（只證悟空性）的功德。分別修習緣因和了因的，都是二邊的行門。既然邊不是中，修習就會成為分別。為什麼呢？先以聲聞的空心斷除見惑和愛惑，其次以菩薩的假智斷除塵沙惑。這乃是從空邊而入有邊，用別惑來去除通惑。如此二邊的緣因和了因具足，才成為中道的遮照方便。必須登上初地才能真正顯現但中，即三因橫向存在於佛界。所以妙樂大師說，別教雖然有三德的說法，但三德都在性中，而不互相融合，所以成為別義。如果三德都在修中，前後而得道理，就成為縱向的。所以知道性中的緣因和了因不是修中的緣因和了因。怎麼能和圓教的正因、緣因、了因全是三千空假中的修德、緣因、了因，即性德的緣因和了因相同呢？不可用普通的火焰來混淆圓伊（圓教的最高境界）。 十四問：別教的初心為什麼不修中觀？ 答：因為邊所代表的中，如同云外的月亮。用雖然完全在於遮照，但是清凈真如的本體不具備見思惑的斷除，怎麼能發起對法界的觀照呢？況且本來迷惑已久，頓悟很難。既然執著于有心很強，那麼緣中的力量就弱。所以讓開始修行的人先觀偏真（偏於空性的真理）。 十五問：現在用即和離來區分圓教和別教。既然判定《華嚴經》具備這兩種教義，那麼這部經的哪段經文談到即，哪段經文談到離呢？ 答：荊溪大師說，《華嚴經》的意涵兼具，難以分辨判定。我贊同這個說法，現在我怎麼敢評論呢？然而仔細尋味大師引用這部經來證明圓教和別教，也可以意會理解。比如止觀引用『心如工畫師，造種種五陰』等，來證明圓教。《玄義》也引用這段經文，來證明別教。所以知道談即，不談即很難找到明顯的經文。只是用得意和不得意來區分兩教。為什麼呢？圓教的人認為心具足而造，那麼諸法無生就在其中了。別教的人認為心不具足而造，那麼諸法自住離就在其中了。至於各位的行相或者一致。
【English Translation】 English version: These are all the merits of 'dan zhong' (only realizing emptiness). Those who separately cultivate the causal and conditional causes are all practices of the two extremes. Since the extreme is not the middle, cultivation will become separate. Why? First, the 'sheng wen' (hearers) use the empty mind to sever the 'jian huo' (delusions of views) and 'ai huo' (delusions of affection), and then the 'pu sa' (bodhisattvas) use the provisional wisdom to sever the 'chen sha huo' (delusions like dust and sand). This is to enter the existence extreme from the emptiness extreme, using separate delusions to remove common delusions. Only when the causal and conditional causes of these two extremes are complete, can they become the expedient means of 'zhong dao' (the Middle Way) of 'zhe zhao' (illumination and reflection). One must ascend to the first ground to truly manifest 'dan zhong', which is the horizontal existence of the three causes in the Buddha realm. Therefore, Great Teacher Miao Le said that although the Separate Teaching has the saying of the three virtues, all three are in nature and do not merge with each other, so they become separate meanings. If all three are in cultivation, and the principles are obtained sequentially, then they become vertical. Therefore, know that the causal and conditional causes in nature are not the causal and conditional causes in cultivation. How can they be the same as the 'zheng yin' (direct cause), 'yuan yin' (conditional cause), and 'liao yin' (complete cause) of the Perfect Teaching, which are all the merits of cultivation, causal cause, and conditional cause in the three thousand emptiness, provisionality, and middle, which are the causal and conditional causes of the nature virtue? One cannot confuse 'yuan yi' (the highest state of the Perfect Teaching) with ordinary fire. Fourteenth question: Why doesn't the initial mind of the Separate Teaching cultivate the 'zhong guan' (Middle Way contemplation)? Answer: Because the middle represented by the extreme is like the moon outside the clouds. Although the use is entirely in illumination and reflection, the pure 'zhen ru' (true thusness) body does not possess the severance of 'jian si huo' (delusions of views and thoughts), how can it initiate contemplation of the 'fa jie' (dharma realm)? Moreover, originally confused for a long time, sudden enlightenment is difficult. Since attachment to the mind of existence is strong, then the power of the causal cause of the middle is weak. Therefore, let those who begin to cultivate first contemplate the 'pian zhen' (truth biased towards emptiness). Fifteenth question: Now we use 'ji' (is) and 'li' (separate) to distinguish the Perfect Teaching and the Separate Teaching. Since it is determined that the 'Hua Yan Jing' (Avatamsaka Sutra) possesses these two teachings, then which passage in this sutra talks about 'ji', and which passage talks about 'li'? Answer: Great Teacher Jing Xi said that the meaning of the 'Hua Yan Jing' (Avatamsaka Sutra) is inclusive and difficult to distinguish and determine. I agree with this statement, how dare I comment now? However, carefully examining the Great Teacher's citation of this sutra to prove the Perfect Teaching and the Separate Teaching can also be understood intuitively. For example, 'Zhi Guan' (Ceasing and Contemplation) cites 'The mind is like a painter, creating various five aggregates', etc., to prove the Perfect Teaching. 'Xuan Yi' (Profound Meaning) also cites this passage to prove the Separate Teaching. Therefore, know that talking about 'ji', not talking about 'ji', it is difficult to find clear passages in the scriptures. It is only by using obtaining the meaning and not obtaining the meaning to distinguish the two teachings. Why? People of the Perfect Teaching believe that the mind is complete and creates, then the non-origination of all dharmas is within it. People of the Separate Teaching believe that the mind is not complete and creates, then the self-abiding separation of all dharmas is within it. As for the characteristics of each position, they may be the same.
多相即。或次第別陳。荊溪已在諸文備載。此不繁述。
十六問。既將華嚴心造一切。以立千如妙境。是則彼經已明開顯。何故云開權局此。
答。正由法華能開華嚴故。得將心造之文立千如之境。如荊溪明法華佛慧。鬚髮四味兼帶之大小。豈不以乳味兼權之教全同醍醐一實之詮。又如大師判華嚴為枝條。法華為根本。須會枝別以入本圓。今引用者。從會入后說也。
十七問。既云法華是醍醐。何故大經云從摩訶般若出涅槃耶。
答。所判二經俱是醍醐。蓋有兩番。次第熟脫。若云法華是醍醐者。即初番熟脫。八千聲聞無量損生菩薩等是也。若云般若出涅槃者。謂鈍根之人於法華不入更用般若洮汰方至。涅槃即后番熟脫。五千起去人天被移等是也。雖有兩番。初番為正。故荊溪云。法華已開。功非彼得。大陣既破。餘黨不難也。
十八問。經云我聞。何故須用四教解釋。
答。若釋法華前經。蓋明部教兼帶等別機緣大小之殊。若釋法華。意在開偏咸令會實。又復應以藏通等四入頓漸等四。揀前四味我聞不同顯出法華。我聞亦異。則所聞法體超過八教。故妙樂云。若消諸經。但用藏等。其文稍通。若釋法華。無頓等八。舉止失措。問。法華既爾。涅槃云何。答。妙樂釋我聞云。大
【現代漢語翻譯】 多相即：或者按次第分別陳述，湛然（Jingxi，唐代天臺宗僧人）已經在許多文章中詳細記載，這裡不再贅述。
十六問：既然用《華嚴經》的心來創造一切，以建立千如（qianru，指事物具有的千種如實相）的微妙境界，那麼《華嚴經》已經明確開顯，為什麼說《法華經》才開權顯實？
答：正因為《法華經》能夠開顯《華嚴經》，才能用『心造』之文來建立千如之境。如湛然闡明《法華經》的佛慧，需要包含四味（sì wèi，比喻佛陀教法的四個階段，即乳味、酪味、生酥味、熟酥味或醍醐味），兼帶藏教、通教的大小乘教義。這難道不是因為乳味所兼帶的權教完全等同於醍醐（tíhú，比喻佛法的最高真理）一實的詮釋嗎？又如智者大師（Zhizhe，隋代天臺宗的實際創始人）判《華嚴經》為枝條，《法華經》為根本，需要融會枝末的差別以進入根本的圓滿。現在引用這些，是從融會貫通之後來說的。
十七問：既然說《法華經》是醍醐，為什麼《大般涅槃經》說從摩訶般若（móhē bōrě，偉大的智慧）中產生涅槃（nièpán，佛教修行的最終目標，指解脫生死輪迴的狀態）呢？
答：所判定的兩部經都是醍醐，但有兩次不同的成熟解脫。如果說《法華經》是醍醐，那就是初番成熟解脫，八千聲聞（shēngwén，聽聞佛陀教誨而證悟的修行者）和無量損生菩薩（púsà，立志救度一切眾生的修行者）等就是如此。如果說般若產生涅槃，是指鈍根之人（dùn gēn zhī rén，根器遲鈍的人）在《法華經》中無法領悟，需要再用般若來淘洗，才能達到涅槃，這就是后番成熟解脫，五千起去（wǔqiān qǐ qù，指法華會上五千人退席）的人天被移等就是如此。雖然有兩次，但初番是主要的。所以湛然說，《法華經》已經開顯，功勞不是其他經典可以比擬的，大陣已經攻破，其餘的殘餘勢力就不難了。
十八問：經中說『我聞』（wǒ wén，指阿難尊者在結集經藏時說『我聽到佛陀這樣說』），為什麼需要用四教（sì jiào，指藏、通、別、圓四教）來解釋？
答：如果解釋《法華經》之前的經典，是爲了闡明部教（bù jiào，指佛經的分類）、兼帶（jiāndài，指兼具不同教義）、等別（děng bié，指平等和差別）、機緣（jīyuán，指眾生接受佛法的根機和因緣）、大小（dàxiǎo，指大乘和小乘）的差別。如果解釋《法華經》，意在開顯偏頗，使一切都歸於真實。又應該用藏、通等四教來進入頓、漸等四教，來區分之前的四味『我聞』的不同，從而顯出《法華經》的『我聞』也不同，那麼所聽聞的法體就超過了八教（bā jiào，天臺宗對佛教所有教義的分類）。所以妙樂（Miaole，指湛然）說，如果解釋其他經典，只用藏教等就可以，文義還算通順；如果解釋《法華經》，沒有頓教等八教，就會舉止失措。問：《法華經》既然如此，《涅槃經》又如何呢？答：妙樂解釋『我聞』說，《大 涅槃經》
【English Translation】 Multiple aspects are identical. Or they are presented separately in order. Jingxi (Zhanran, a Tiantai Buddhist monk in the Tang Dynasty) has already recorded them in detail in various texts. There is no need to elaborate here.
Sixteenth question: Since you use the mind of the Avatamsaka Sutra (Huayan Jing) to create everything, in order to establish the wonderful realm of 'thousand thusnesses' (qianru, referring to the thousand aspects of reality), then that sutra has already clearly revealed it. Why do you say that the Lotus Sutra (Fahua Jing) opens the provisional and reveals the real?
Answer: Precisely because the Lotus Sutra can reveal the Avatamsaka Sutra, can the text of 'mind-made' be used to establish the realm of 'thousand thusnesses'. For example, Jingxi clarifies the Buddha-wisdom of the Lotus Sutra, which needs to include the four flavors (sì wèi, metaphors for the four stages of the Buddha's teachings, namely milk, cream, curd, and ghee), and also include the Hinayana and Mahayana teachings of the Tripitaka and Common teachings. Isn't this because the provisional teachings included in the milk flavor are completely identical to the interpretation of the one reality of ghee (tíhú, a metaphor for the highest truth of Buddhism)? Furthermore, Master Zhiyi (Zhizhe, the actual founder of the Tiantai school in the Sui Dynasty) judges the Avatamsaka Sutra as branches and the Lotus Sutra as the root. It is necessary to integrate the differences of the branches to enter the completeness of the root. The current citations are from the perspective of after integration.
Seventeenth question: Since it is said that the Lotus Sutra is ghee, why does the Mahaparinirvana Sutra say that Nirvana (nièpán, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death) comes from Mahaprajna (móhē bōrě, great wisdom)?
Answer: The two sutras that are judged are both ghee, but there are two different times of maturation and liberation. If it is said that the Lotus Sutra is ghee, then that is the first maturation and liberation, such as the eight thousand arhats (shēngwén, practitioners who attain enlightenment by hearing the Buddha's teachings) and the immeasurable bodhisattvas (púsà, practitioners who aspire to save all sentient beings) who sacrificed their lives. If it is said that prajna produces nirvana, it refers to those with dull faculties (dùn gēn zhī rén, people with dull faculties) who cannot understand the Lotus Sutra and need to be washed with prajna to reach nirvana. This is the second maturation and liberation, such as the five thousand who left (wǔqiān qǐ qù, referring to the five thousand people who left the Lotus assembly) and the displaced humans and gods. Although there are two times, the first time is the main one. Therefore, Jingxi said that the Lotus Sutra has already been revealed, and the merit cannot be compared to other scriptures. The main battle has been broken, and the remaining forces are not difficult.
Eighteenth question: The sutra says 'Thus I have heard' (wǒ wén, referring to Ananda saying 'Thus I have heard the Buddha say' when compiling the sutras), why is it necessary to use the four teachings (sì jiào, referring to the four teachings of Tripitaka, Common, Distinct, and Perfect) to explain it?
Answer: If explaining the sutras before the Lotus Sutra, it is to clarify the differences in the divisions of teachings (bù jiào, referring to the classification of Buddhist scriptures), inclusion (jiāndài, referring to including different teachings), equality and difference (děng bié, referring to equality and difference), opportunities (jīyuán, referring to the faculties and conditions of sentient beings to receive the Dharma), and the Great and Small Vehicles (dàxiǎo, referring to Mahayana and Hinayana). If explaining the Lotus Sutra, the intention is to reveal the biased and make everything return to reality. Furthermore, the four teachings of Tripitaka, Common, etc., should be used to enter the four teachings of Sudden, Gradual, etc., to distinguish the differences in the 'Thus I have heard' of the previous four flavors, thereby revealing that the 'Thus I have heard' of the Lotus Sutra is also different. Then the essence of the Dharma that is heard surpasses the eight teachings (bā jiào, the Tiantai school's classification of all Buddhist teachings). Therefore, Miaole (referring to Zhanran) said that if explaining other sutras, only the Tripitaka teaching, etc., can be used, and the meaning is still smooth; if explaining the Lotus Sutra, without the eight teachings of Sudden, etc., one will be at a loss. Question: Since the Lotus Sutra is like this, what about the Nirvana Sutra? Answer: Miaole explains 'Thus I have heard' by saying, 'The Great Nirvana Sutra'
經顯圓。今乃義開耳。故知二經不無少異。
十九問。釋方便品題云。妙達于方。即是真秘既開顯已。那得云秘。
答。觀乎真秘之言。不同隱秘之義。若為實施權。權名隱實。則方便之名正當隱秘。若開權顯實。實外無權。則方便之名即是真秘。蓋指權方之秘即是實相之真。故云真秘。又十界百界即空即中。離言說相。離心緣相。故云真秘也。
二十問。常觀三德。能所俱四。試陳行相。
答。此妙樂觀心四一之文也。文以三德對理教行三。和合三法成假名。人即觀行如來等。而云能所俱四者。蓋顯境觀不二也。何則且所觀之四者。謂迷中三道即本有三德。眾生妄我即理性如來。能觀之四者。謂見思王數修空假中。如是三觀亦全三德。還用妄我為觀行如來。是則兩重四一。皆即障是德。舉妄全真。能觀所觀只一四一。故知境自照境。心不知心。佛之知見於茲悟入。
二十一問。釋一大車體及具度等。既皆從果德。如何用此為十乘觀法耶。
答。眾生本心具佛果德。雖迷轉三道。必體包十乘。故輔行雲。理性車體具度資成。白牛觀照在一念心。是知理乘全駕于佛乘。因德豈慚于果德。所謂不動而運。不行而至。善惡不離於車體。故言更無餘乘。果理要在於行門。方名等賜諸子。
【現代漢語翻譯】 現代漢語譯本： 經文顯現圓融之理。如今是義理開顯的時候。所以知道《法華經》和之前的經典並非沒有細微的差異。 十九問：解釋《方便品》的題目說：『妙達于方（巧妙通達方便之法），即是真秘（就是真正的秘密）』。既然已經開顯，為何還說是秘密呢？ 答：觀察『真秘』這個詞，不同於『隱秘』的含義。如果爲了實施權巧方便，權巧方便就名為隱藏真實。那麼，方便之名正可以稱為隱秘。如果開顯權巧方便，顯示真實，真實之外沒有權巧方便，那麼方便之名就是真正的秘密。大概是指權巧方便的秘密就是實相的真實。所以說是『真秘』。又，十法界、百法界即空即中，遠離言語的表達，遠離心意的攀緣，所以說是『真秘』啊。 二十問：常常觀想法身、般若、解脫三德，能觀、所觀都具備四種含義。請陳述觀行的相狀。 答：這是微妙的觀心，心具四種含義又歸於一的文句。文句用三德對應理、教、行三者，和合三種法成為假名。人就是觀行如來等。而說能觀、所觀都具備四種含義，是爲了顯示境和觀是不二的。為什麼呢？且說所觀的四種含義，是指迷妄中的三道就是本有的三德。眾生的妄我就是理性的如來。能觀的四種含義，是指見思煩惱如國王般強盛，修習空、假、中三觀。這樣的三觀也完全具備三德。還用妄我作為觀行如來。這樣就是兩重的四一，都是即障礙就是功德，舉起虛妄就完全是真實。能觀、所觀只是一個四一。所以知道境自己照亮境，心不能自己知道心。佛的知見就在這裡悟入。 二十一問：解釋一大車（比喻佛的教法）的體性以及具備的度（救度眾生的方法）等，既然都是從果德（佛果的功德）而來，如何用這個作為十乘觀法呢？ 答：眾生的本心具備佛果的功德。雖然迷惑而轉為三道，必定體性包含十乘。所以《輔行記》說：『理性車體具備度（救度）的資糧成就，白牛（比喻清凈的本性）的觀照在一念心中。』由此可知，理乘完全駕馭于佛乘。因地的功德難道會遜色于果地的功德嗎？這就是所謂的不動而執行，不行而到達。善惡不離於車體，所以說更沒有其他的乘。果地的道理一定要在於行門，才名為平等賜予諸子（比喻平等地給予眾生佛法）。
【English Translation】 English version: The sutra reveals the principle of perfect fusion. Now is the time when the meaning is unfolded. Therefore, we know that the Lotus Sutra and the previous scriptures are not without subtle differences. Nineteenth question: The title of the Expedient Means chapter explains: 'Profoundly understanding the upaya (skillful means), is the true secret.' Since it has already been revealed, why is it still called a secret? Answer: Observe the term 'true secret,' which has a different meaning from 'hidden secret.' If it is for implementing upaya, then upaya is named as hiding the truth. Then, the name of upaya can be called a hidden secret. If revealing upaya and showing the truth, and there is no upaya outside the truth, then the name of upaya is the true secret. It probably refers to the secret of upaya being the truth of tathata (suchness). Therefore, it is said to be 'true secret.' Moreover, the Ten Realms and the Hundred Realms are sunyata (emptiness), madhyama (the Middle Way), and beyond verbal expression and mental clinging, so it is said to be 'true secret.' Twentieth question: Constantly contemplate the Three Virtues of Dharmakaya (Dharma body), Prajna (wisdom), and Vimukti (liberation). The observer and the observed both possess four aspects. Please state the characteristics of the practice. Answer: This is the subtle contemplation of the mind, where the mind possesses four aspects and returns to one. The text uses the Three Virtues to correspond to principle, teaching, and practice, and combines the three dharmas to form a provisional name. People are like the contemplating Tathagata (Thus Come One) and so on. Saying that the observer and the observed both possess four aspects is to show that the realm and the contemplation are non-dual. Why? Let's say that the four aspects of the observed refer to the three paths of delusion, which are the originally inherent Three Virtues. The deluded self of sentient beings is the Tathagata of principle. The four aspects of the observer refer to the afflictions of views and thoughts being as strong as a king, and practicing the three contemplations of emptiness, provisionality, and the Middle Way. These three contemplations also fully possess the Three Virtues. It also uses the deluded self as the contemplating Tathagata. Thus, there are two layers of four-in-one, all of which are that obstacles are virtues, and raising delusion is completely truth. The observer and the observed are just one four-in-one. Therefore, know that the realm illuminates itself, and the mind cannot know itself. The knowledge and vision of the Buddha is enlightened and entered here. Twenty-first question: Explaining the nature of the Great Vehicle (a metaphor for the Buddha's teachings) and the paramitas (methods of saving sentient beings) it possesses, since they all come from the phala-guna (merits of Buddhahood), how can this be used as the Ten Vehicles of Contemplation? Answer: The original mind of sentient beings possesses the merits of the Buddha's fruit. Although deluded and transformed into the three paths, its nature must contain the Ten Vehicles. Therefore, the Fu Xing Ji says: 'The vehicle of principle possesses the resources for paramita (saving) to be accomplished, and the contemplation of the white ox (a metaphor for pure nature) is in a single thought.' From this, it can be known that the vehicle of principle completely drives the vehicle of Buddhahood. Can the merits of the cause be inferior to the merits of the effect? This is what is called moving without moving, and arriving without walking. Good and evil are inseparable from the vehicle, so it is said that there is no other vehicle. The principle of the fruit must be in the gate of practice, and then it is called equally bestowing upon all children (a metaphor for equally giving the Dharma to all sentient beings).
妙樂云。人天善惡與法界同。故父果車是子理車。但開其情假名等賜。即其義也。
二十二問。大通應佛只在同居。何故名結緣本土。
答。若唯談權教。可云應佛只在同居。今既已說圓乘。即是法身。而依本土。如法華中龍女所贊。指釋迦作遮那之身。劫火所燒。以娑婆為寂光之土。大通身土豈不然乎。
二十三問。聲聞之法的就何義開為經王。
答。的就偏真之理。開為實相之理。所謂三千三諦統攝自在故稱王。釋簽云。三乘已證權理。以理開理易明。今據此也。
二十四問。博地在事。那云理即。
答。只緣在事故云理即。蓋指三障之事即三德之理。故妙樂云。理無所存。遍在於事。亦可云。理即簡於後五事即之義。名字乃至究竟。豈非解行因果等事耶。如妙玄雲。聖人得事。凡夫得理。記釋曰。聖人得於因果化他感應之事。眾生但得非因非果迷中之理。故知理即簡非事即。乃貶斥之義耳。
二十五問。性德之行何故須聞性惡。
答。不聞性惡則無性德之行。何哉。眾生本來未曾離惡。若迷性具。須藉別修。故先空次假。緣理斷九。茍或了惡是性。從性立行。不亦性行。須聞性惡耶。且如圓人依第六王數為發觀之始。既知王數即是性惡。用此發觀。豈非性行
【現代漢語翻譯】 現代漢語譯本：妙樂大師說：『人天善惡與法界相同，所以父親所證的果地的法車，就是兒子所具的理地的法車。』只不過是開啟其情識的虛假名相，並賜予相應的教法，這就是其中的含義。
問二十二：大通智勝佛（Mahābhijñājñānābhibhū，指過去久遠劫的一位佛）應化之身只在凡聖同居土（Sahaloka，娑婆世界），為什麼稱之為結緣本土？
答：如果只談權教（方便教法），可以說應化之佛只在凡聖同居土。現在既然已經說了圓乘（圓滿的教法），應化之佛就是法身佛（Dharmakāya），而依于本土。如《法華經》中龍女所讚歎的，指釋迦牟尼佛（Śākyamuni）作為毗盧遮那佛（Vairocana）之身，劫火焚燒時，以娑婆世界（Sahālokadhātu）為寂光凈土（Saṃbhogakāya）。大通智勝佛的身土難道不是這樣嗎？
問二十三：聲聞乘（Śrāvakayāna）的法，憑什麼開顯為經中之王？
答：正是就著偏真之理（不究竟的真理），開顯為實相之理（究竟的真理），所謂三千世間和三諦（空諦、假諦、中諦）統攝自在，所以稱為王。《釋簽》中說：『三乘（聲聞乘、緣覺乘、菩薩乘）已經證得了權巧之理，以理開顯理更容易明白。』現在就是依據這個道理。
問二十四：凡夫俗子處在事相之中，怎麼能說是理即位（五品位中的第一位，指在理上與佛相同）？
答：正因為處在事相之中，才說是理即位。這是指三障（煩惱障、業障、報障）的事相就是三德（法身德、般若德、解脫德）的理體。所以妙樂大師說：『理體無所不在，普遍存在於事相之中。』也可以說，理即位是相對於後面的五種事即位（名字即、觀行即、相似即、分證即、究竟即）而言的。名字即乃至究竟即，難道不是解、行、因、果等事相嗎？如《妙玄》中說：『聖人得到事相，凡夫得到理體。』《記釋》解釋說：『聖人得到因果化他感應之事，眾生只得到非因非果迷妄中的理體。』所以知道理即位是簡別于非事即位，乃是貶斥之義。
問二十五：本具的性德之行，為什麼必須聽聞性惡之理？
答：不聽聞性惡之理，就沒有性德之行。為什麼呢？眾生本來就沒有離開過惡。如果迷惑于性具之理，就必須憑藉別修（另外修習的方法），所以先空觀，再假觀。緣理斷九結（九種煩惱）。如果了達惡就是本性，從本性上建立修行，不也是性德之行嗎？且如圓教之人，依據第六王數（五行中的水）作為發起觀行的開始。既然知道王數就是性惡，用這個來發起觀行，難道不是性行嗎？
【English Translation】 English version: Miaole (妙樂, a Tiantai Buddhist master) says: 'The goodness and evil of humans and devas are the same as the Dharmadhātu (法界, the realm of reality). Therefore, the fruit-vehicle (果車, the vehicle of fruition) of the father is the principle-vehicle (理車, the vehicle of principle) of the son.' It is only opening up their emotional false names and bestowing corresponding teachings. That is the meaning.
Question 22: The manifested Buddha of Mahābhijñājñānābhibhū (大通應佛, a Buddha in the distant past) is only in the Sahaloka (同居, the realm of coexistence of ordinary beings and sages). Why is it called the native land of forming connections?
Answer: If we only talk about expedient teachings (權教, upāya), we can say that the manifested Buddha is only in the Sahaloka. Now that we have already spoken of the perfect vehicle (圓乘, perfect teaching), the manifested Buddha is the Dharmakāya (法身, Dharma body), and relies on the native land. As praised by the Dragon Girl in the Lotus Sutra, referring to Śākyamuni (釋迦, the historical Buddha) as the body of Vairocana (遮那, the cosmic Buddha), when the fire of the kalpa (劫火, cosmic fire) burns, the Sahālokadhātu (娑婆, the Saha world) is the Pure Land of Tranquil Light (寂光, Saṃbhogakāya). Isn't the body and land of Mahābhijñājñānābhibhū like this?
Question 23: How can the Dharma of the Śrāvakayāna (聲聞, the vehicle of hearers) be opened up as the king of sutras?
Answer: It is precisely by opening up the principle of partial truth (偏真, incomplete truth) into the principle of true reality (實相, true aspect of reality). The so-called three thousand worlds and the three truths (三諦, emptiness, provisional existence, and the middle way) are all-encompassing and freely integrated, hence it is called the king. The 'Explanation of the Sign' (釋簽) says: 'The three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have already realized the expedient principle. It is easier to understand by opening up the principle with the principle.' We are now based on this principle.
Question 24: Ordinary people are in phenomena (事, events), how can they be said to be in the stage of principle-identity (理即, identity in principle)?
Answer: It is precisely because they are in phenomena that it is said to be the stage of principle-identity. This refers to the fact that the phenomena of the three obstacles (三障, afflictions, karma, and retribution) are the principle of the three virtues (三德, Dharmakāya, Prajñā, and liberation). Therefore, Miaole says: 'The principle is nowhere absent, universally present in phenomena.' It can also be said that the stage of principle-identity is in contrast to the five subsequent stages of event-identity (事即, identity in events): name-identity (名字即), practice-identity (觀行即), resemblance-identity (相似即), partial realization-identity (分證即), and ultimate-identity (究竟即). Are name-identity and even ultimate-identity not phenomena such as understanding, practice, cause, and effect? As the 'Profound Meaning' (妙玄) says: 'Sages attain phenomena, ordinary people attain principle.' The 'Record and Explanation' (記釋) explains: 'Sages attain the events of cause and effect, transforming others and responding to their needs. Sentient beings only attain the principle in delusion, which is neither cause nor effect.' Therefore, knowing the stage of principle-identity is to distinguish it from the stage of non-event-identity, which is a derogatory meaning.
Question 25: Why is it necessary to hear about the nature of evil (性惡, inherent evil) for the practice of the inherent virtue (性德, inherent virtue)?
Answer: Without hearing about the nature of evil, there is no practice of the inherent virtue. Why? Sentient beings have never been apart from evil. If they are deluded about the principle of inherent nature, they must rely on separate cultivation (別修, separate practice), so first emptiness, then provisional existence. Severing the nine bonds (九結, nine kinds of afflictions) by relying on principle. If one understands that evil is the nature, and establishes practice from the nature, is it not also the practice of inherent nature? For example, those of the perfect teaching rely on the sixth king number (第六王數, water element) as the beginning of initiating contemplation. Since they know that the king number is the nature of evil, using this to initiate contemplation, is it not the practice of nature?
。是則性惡全是智照無減之義。孱然行起真流無作之義明矣。經云。不斷癡愛。起諸明脫。斯之謂歟。
二十六問。圓教四諦約何義故得稱無作。
答。但約苦集理具。則知道滅空虛。以理不可除故。功無所作。從本迷故。全菩提涅槃為煩惱生死。於今悟故。全煩惱生死為菩提涅槃。四不相傾。一一絕待。皆由四諦元是一理故也。大經玄義云。非苦非苦因。非苦盡非苦對。而是一實等。豈一實理而有作為取。
二十七問。畢竟空觀纖塵不立。何故空中具一切法。
答。三諦俱空。方名畢竟。一切諸法悉在其中。且如真諦空有。具二乘界法。俗諦空有具菩薩界法。中道雙遮空二邊具佛界法。中道雙照空佛界具九界法。不前不後。非一非三。三諦頓亡。即纖塵息矣。百界圓足即諸法宛然。是知三千俱空。未始不具。三千俱假。未始不空。此唯一家所談。他莫能及。
二十八問。同體如何說九界權相。
答。若據同體言之。則百界一念不可分別。今說九界權相者。蓋佛界九界不分而分。則非權非實。而權而實也。何者。雖九權皆實。而相相宛然。凈之與穢參而不雜。且如地獄一界。雖具十界。豈以地獄性相便同畜生等性相耶。故知九權是三千少分。不妨非局而局。無差而差。一實是三
【現代漢語翻譯】 現代漢語譯本：由此可見，『性惡全是智照無減』的含義，是指本性中的惡，實際上完全是智慧光明，沒有絲毫減少。『孱然行起真流無作』的含義就更加明顯了，指的是自然而然地發起真實的修行，沒有任何造作。這不就是經文里說的『不斷癡愛，起諸明脫』的意思嗎？
二十六問：圓教的四諦，是根據什麼意義才能被稱為『無作』呢？
答：僅僅就苦諦和集諦的理體而言，就能知道滅諦和道諦是空虛的，因為這個理體是不可去除的，所以功用上沒有任何造作。從最初的迷惑開始，就將全部的菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）視為煩惱和生死。如今一旦覺悟，就將全部的煩惱和生死視為菩提和涅槃。四諦互不傾軋，每一個都是絕對的。這都是因為四諦原本就是一個道理的緣故。《大經玄義》中說：『非苦非苦因，非苦盡非苦對，而是一實等。』難道一個真實的道理會有作為和取捨嗎？
二十七問：畢竟空觀，纖塵不立，為什麼空中卻具備一切法呢？
答：三諦（satyadvaya，真諦、俗諦、中道諦）都空，才叫做畢竟空。一切諸法都包含在其中。比如，真諦的空有，具備二乘（聲聞、緣覺）界的法；俗諦的空有，具備菩薩界的法；中道雙遮空二邊，具備佛界的法；中道雙照空佛界，具備九界的法。不分先後，非一非三。三諦同時泯滅，就是纖塵止息的時候。百界圓滿具足，就是諸法宛然存在的時候。由此可知，三千（三千大千世界）俱空，卻未嘗不具備；三千俱假，卻未嘗不空。這隻有我們一家才能談論，別人無法企及。
二十八問：同體，如何解釋九界的權巧示現呢？
答：如果從同體的角度來說，那麼百界（一切眾生所處的境界）一念都不可分別。現在說九界的權巧示現，是因為佛界和九界不分而分，就既非權也非實，而既權且實。為什麼呢？雖然九界的權巧示現都是真實的，但各個界別的相狀卻清晰分明，清凈和污穢參雜而不混淆。比如地獄一界，雖然具備十界，難道地獄的性質和相狀就和畜生等的性質和相狀相同嗎？所以說，九權的示現是三千世界的小部分，不妨礙它非侷限而侷限，無差別而有差別。一實相是三千世界的總體。
【English Translation】 English version: Thus, the meaning of 'inherent evil is entirely unimpaired wisdom and illumination' is that the evil in one's nature is actually complete wisdom and light, without any reduction. The meaning of 'naturally arising true flow without action' is even clearer, referring to the spontaneous arising of true practice without any artificiality. Isn't this what the scripture means when it says, 'Without cutting off ignorance and love, one arises in various illuminations and liberations'?
Question 26: According to what meaning can the Four Noble Truths of the Perfect Teaching be called 'non-action'?
Answer: Only in terms of the principle inherent in suffering (duhkha) and its cause (samudaya), one can know that cessation (nirodha) and the path (marga) are empty, because this principle cannot be removed, so there is no action in its function. From the initial delusion, all of bodhi (awakening) and nirvana (cessation of suffering) are regarded as afflictions and birth-and-death. Now, once awakened, all afflictions and birth-and-death are regarded as bodhi and nirvana. The Four Noble Truths do not encroach upon each other, and each is absolute. This is all because the Four Noble Truths are originally one principle. The profound meaning of the Great Treatise says: 'Not suffering, not the cause of suffering, not the cessation of suffering, not the path to suffering, but one reality.' How can a single true principle have action and grasping?
Question 27: The ultimate emptiness contemplation establishes not even a speck of dust. Why does emptiness contain all dharmas?
Answer: Only when the three truths (satyadvaya, truth of emptiness, truth of conventional reality, and the truth of the middle way) are all empty is it called ultimate emptiness. All dharmas are contained within it. For example, the emptiness and existence of the truth of emptiness contain the dharmas of the Two Vehicles (sravaka and pratyekabuddha); the emptiness and existence of the truth of conventional reality contain the dharmas of the Bodhisattva realm; the middle way, which simultaneously negates the two extremes, contains the dharmas of the Buddha realm; the middle way, which simultaneously illuminates, contains the dharmas of the nine realms. Not before, not after, neither one nor three. The simultaneous extinction of the three truths is when the speck of dust ceases. The complete fulfillment of the hundred realms is when all dharmas are clearly present. Therefore, it is known that the three thousand (three thousand great chiliocosms) are all empty, yet they are never without; the three thousand are all provisional, yet they are never not empty. This is only what our school discusses, and others cannot reach it.
Question 28: How can the provisional appearances of the nine realms be explained in terms of the same substance?
Answer: If speaking from the perspective of the same substance, then the hundred realms (the realms in which all beings exist) in a single thought cannot be distinguished. Now, speaking of the provisional appearances of the nine realms is because the Buddha realm and the nine realms are not separate but are separated, so they are neither provisional nor real, but both provisional and real. Why? Although the provisional appearances of the nine realms are all real, the characteristics of each realm are clear and distinct, and purity and defilement are mixed but not confused. For example, the hell realm, although it contains the ten realms, does the nature and characteristics of hell become the same as the nature and characteristics of animals, etc.? Therefore, it is said that the provisional appearances of the nine realms are a small part of the three thousand worlds, which does not prevent it from being non-localized and localized, undifferentiated and differentiated. The one reality is the totality of the three thousand worlds.
千全分。故能非遍而遍。差而不差。但以一實不出九權。少分不離全分故。云同體也。若理若果莫不咸然。如荊溪云。物理本來性具權實。又云。至果契本權實。豈同他宗謂理無九界果唯一真。同體權相何由可說。
二十九問。一切依正或云眾生業感。或云諸佛變現。是二何者為定耶。
答。二義相須不可偏判。若其依正千差苦樂萬品者。乃眾生業感也。如雲苦樂由生非佛所作。然此業感復是諸佛妙應。隨眾生心而為變現。蓋折伏攝受令成熟得脫。如雲苦樂由佛不關眾生。雖諸文中隨緣別陳。究論二義不可暫缺。良由眾生心地三千與佛心地三千不殊故。得染凈互通感應無忒。眾生迷故。于佛依正而計差別。諸佛悟故。于眾生依正而得自在。是知果中勝用不異三道流轉。又如聖人變化所造。不出眾生三世變造。故云亦令眾生變心所見。
三十問。人有生死。物有凋變。何故經云世間相常住。
答。若知常住之體具足三千。則生死凋變皆常住標幟之相也。從本自爾。非今始然。既知生是性生乃至變是性變。性元不動。相豈非常。但局情未忘。則生死相反。儻唯心所見則凋變皆如。自非性具之談。安會相常之旨。雖藏疏謂之不變肇論謂之不遷。若以今望他則皆有言無義。荊溪云。永異諸說。梁肅曰
【現代漢語翻譯】 現代漢語譯本： 千分之全。因此能夠非遍而遍，差異而不差異。只是因為一實相不離九法界權巧方便，少分不離全分，所以說『同體』。無論是理還是果，莫不都是這樣。如荊溪大師所說：『物理本來就具有權實二智。』又說：『至極之果契合于根本的權實二智。』這怎麼能像其他宗派所說，認為理體沒有九法界，果位只有一真法界呢？如果是那樣，同體的權巧方便之相又從何說起呢？ 二十九問：一切依報和正報，有時說是眾生業力所感，有時說是諸佛變現，這兩種說法哪一種是確定的呢？ 答：這兩種說法相互依存，不可偏頗判斷。如果依報和正報千差萬別，苦樂感受萬種品類，那就是眾生業力所感。如經中所說：『苦樂由眾生而生，不是佛所造作。』然而，這種業力所感，又是諸佛的妙用應化，隨著眾生的心而變現。這是爲了折服、攝受眾生，使他們成熟而得解脫。如經中所說：『苦樂由佛，不關眾生。』雖然各種經文中隨著因緣而分別陳述，但究竟來說，這兩種說法不可缺少。這是因為眾生的心地三千和佛的心地三千沒有差別，所以才能染凈互通，感應沒有差錯。眾生迷惑，所以對於佛的依報和正報而計較差別。諸佛覺悟，所以對於眾生的依報和正報而得自在。由此可知，果位中的殊勝作用，不異於三道中的流轉。又如聖人變化所造，不出眾生三世變造。所以說，『也令眾生變心所見。』 三十問：人有生死，物有凋謝變化，為什麼經中說世間相常住呢？ 答：如果知道常住的本體具足三千，那麼生死凋謝變化都是常住本體的標幟之相。從本來就是這樣，不是現在才這樣。既然知道生是性生，乃至變化是性變，性元不動，相怎麼會不常呢？只是因為侷限於情識未忘，所以認為生死是相反的。如果唯心所見，那麼凋謝變化都如如不動。如果不是性具之談，怎麼能領會相常的旨意呢？雖然藏經和疏鈔稱之為不變，肇論稱之為不遷，如果用現在的觀點去看待它們，那麼都是有言而無義。荊溪大師說：『永遠不同於各種說法。』梁肅說：
【English Translation】 English version: Complete in a thousand parts. Therefore, it can be non-pervasive yet pervasive, different yet not different. It is only because the one reality does not depart from the nine realms' expedient means, and the small part does not separate from the whole part, that it is said to be 'of the same substance'. Whether it is principle or fruition, all are like this. As Jingxi (a Buddhist monk) said: 'The nature of physical things inherently possesses both expedient means and reality.' He also said: 'The ultimate fruition accords with the fundamental expedient means and reality.' How can it be like other schools that claim that the principle has no nine realms and the fruition is only one true realm? If that were the case, how could the aspect of expedient means of the same substance be spoken of? Question 29: All dependent and main existences are sometimes said to be the result of sentient beings' karma, and sometimes said to be the transformation of all Buddhas. Which of these two statements is definitive? Answer: The two meanings are interdependent and cannot be judged one-sidedly. If the dependent and main existences are of a thousand differences and the experiences of suffering and joy are of ten thousand kinds, then it is the result of sentient beings' karma. As it is said in the scriptures: 'Suffering and joy arise from sentient beings, not created by the Buddhas.' However, this karmic result is also the wonderful response and transformation of all Buddhas, transforming according to the minds of sentient beings. This is to subdue and embrace sentient beings, enabling them to mature and attain liberation. As it is said in the scriptures: 'Suffering and joy are from the Buddhas, not related to sentient beings.' Although various scriptures state them separately according to conditions, ultimately, these two meanings cannot be lacking. This is because the three thousand realms in the minds of sentient beings and the three thousand realms in the minds of Buddhas are not different, so they can mutually communicate in purity and defilement, and the responses are without error. Sentient beings are deluded, so they discriminate between the dependent and main existences of the Buddhas. The Buddhas are enlightened, so they are at ease with the dependent and main existences of sentient beings. From this, it can be known that the supreme function in the fruition is not different from the cycle of the three paths. Furthermore, just as the creations of the transformations of sages do not go beyond the transformations of sentient beings in the three periods of time. Therefore, it is said, 'Also causing sentient beings to see what is transformed by their minds.' Question 30: People have birth and death, and things have decay and change. Why do the scriptures say that the world's phenomena are constant and abiding? Answer: If one knows that the constant and abiding substance is complete with the three thousand realms, then birth, death, decay, and change are all signs of the constant and abiding substance. It has been like this from the beginning, not just now. Since one knows that birth is birth by nature, and even change is change by nature, the nature is originally unmoving, how can the phenomena not be constant? It is only because one is limited by emotions and has not forgotten them, so one thinks that birth and death are opposite. If one sees only with the mind, then decay and change are all as they are. If it is not the talk of inherent nature, how can one understand the meaning of constant phenomena? Although the Tripitaka and commentaries call it unchanging, and the Zhao Lun (a Buddhist text) calls it non-migratory, if one looks at them from the present perspective, then they are all words without meaning. Jingxi (a Buddhist monk) said: 'Eternally different from all sayings.' Liang Su said:
。抗折百家。豈虛言哉。良有以也。
開幃試問四十二章
諸子勤勤習學。而於一家教觀津要。若何領會。由是敬率諸部文義四十二條。開幃試問。幸徴文說義。一一答上。庶幾開發後昆也。天聖甲子歲五月既望。延慶座主云。
一問。待粗明妙。獨褒法華。合對四時三教皆名為粗。文中何故同於諸經。先待鹿苑而為粗耶。
二問。絕待釋妙。絕粗開粗。亡能亡所。究論此意。是何法門方能絕待。
三問。金剛藏說。佛甚微智辭異意同。空有不二不異不盡。意明三諦皆是經體。荊溪何故特云空假即中方為經體。
四問。因果宗成方能取體。合先明宗方辨于體。約何義故前體后宗。
五問。斷權疑近疑。生實信遠信。為妙經用者。且斷疑生信。自是行者智慧。那云是經力用耶。
六問。名等四章重重已約四教五時判后論開。何故第五更明教相。
七問。生滅四諦既皆屬事。若唯諦事。何能入真。
八問。無生因緣十二法皆不生滅。即一一常住。那云此教初不知常。
九問。別教四諦依何義故得名無量。
十問。苦集滅道是迷悟因果。正是修得之法。圓教何故名為無作。
十一問。三藏教說實有為俗。析滅歸真。如何析之令實有滅。請
【現代漢語翻譯】 現代漢語譯本： 抗折百家，難道是虛假之言嗎？確實是有原因的。
開幃試問四十二章
各位學子勤奮學習，但對於一家（指天臺宗）的教觀精要，如何領會？因此恭敬地整理各部文義四十二條，打開帷幕進行試問，希望徵求經文的解釋和意義，一一回答上來，或許能夠啓發後來的學人。天聖甲子年五月既望，延慶座主云。
一問：等待粗顯現妙，唯獨讚揚《法華經》。如果說四時（指華嚴時、阿含時、方等時、般若時）三教（指藏教、通教、別教）都名為粗，那麼經文中為何與諸經相同，先要等待鹿苑（指阿含時）才顯現粗呢？
二問：絕待（超越對待）而解釋妙，絕粗（超越粗顯）而開粗（開啟粗顯），亡能（無能詮）亡所（無所詮），究竟論述此意，是什麼法門才能絕待？
三問：《金剛藏經》說，佛的甚深微妙智慧，辭句不同而意義相同，空有不二不異不盡，意思是說三諦（空諦、假諦、中諦）都是經體。荊溪（湛然）為何特別說空假即中才是經體？
四問：因果宗成立才能取體，應該先明白宗才能辨別體。根據什麼意義，體在前而宗在後？
五問：斷除權宜之疑、近淺之疑，產生真實之信、深遠之信，作為妙經的作用。但是斷疑生信，本來就是修行者的智慧，怎麼說是經的力量作用呢？
六問：名等四章（指天臺宗的四種釋名方式：同體、異體、亦同亦異、非同非異）重重已經用四教（藏、通、別、圓）五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）判釋之後再論開顯，為何第五章還要再說明教相？
七問：生滅四諦既然都屬於事相，如果只有諦的事相，如何能夠進入真理？
八問：無生因緣十二法（十二因緣）都不生不滅，就是一一常住，為何說此教（指藏教）最初不知道常？
九問：別教四諦根據什麼意義而得名無量？
十問：苦集滅道是迷悟的因果，正是修證而得的法，圓教為何稱為無作？
十一問：三藏教說實有為俗諦，析滅歸真，如何分析才能使實有滅除？請（解釋）。
【English Translation】 English version: Is 'resisting and refuting hundreds of schools' merely empty words? There is indeed a reason for it.
Opening the Curtain to Inquire About the Forty-Two Chapters
All students diligently study, but how do they comprehend the essential teachings and contemplations of one school (referring to the Tiantai school)? Therefore, I respectfully compiled forty-two articles from various texts, opening the curtain to inquire, hoping to solicit explanations and meanings from the scriptures, answering them one by one, so that they may enlighten future learners. On the fifteenth day of the fifth month in the year of Jiashen of the Tiansheng era, the Abbot Yanqing said.
Question 1: Awaiting the manifestation of the subtle through the coarse, exclusively praising the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). If the Four Periods (Avataṃsaka Period, Agama Period, Vaipulya Period, Prajna Period) and Three Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching) are all called coarse, then why is it the same as other sutras in the text, requiring waiting for the Deer Park (Agama Period) to manifest the coarse?
Question 2: Explaining the subtle by transcending dependence (relativity), opening the coarse by transcending the coarse, without an able (no subject of expression) and without an object (no object of expression). To thoroughly discuss this meaning, what Dharma gate can transcend dependence?
Question 3: The Garbhadhātu Vajra Sūtra says that the Buddha's profound and subtle wisdom has different words but the same meaning, non-duality, non-difference, and non-exhaustion of emptiness and existence, meaning that the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) are all the substance of the sutra. Why does Jingxi (Zhanran) specifically say that only the emptiness and provisional existence being identical to the middle is the substance of the sutra?
Question 4: The establishment of the principle of cause and effect is necessary to grasp the substance. One should first understand the principle before distinguishing the substance. According to what meaning is the substance placed before the principle?
Question 5: Eliminating doubts about expedient means and shallow doubts, generating true faith and profound faith, as the function of the wonderful sutra. However, eliminating doubts and generating faith is originally the wisdom of the practitioner. How can it be said to be the power and function of the sutra?
Question 6: The four chapters on names, etc. (referring to the four ways of explaining names in Tiantai school: identical substance, different substance, both identical and different, neither identical nor different) have already been interpreted and revealed through the Four Teachings (Tripitaka, Common, Distinct, Perfect) and Five Periods (Avataṃsaka Period, Agama Period, Vaipulya Period, Prajna Period, Lotus-Nirvana Period). Why does the fifth chapter need to further explain the characteristics of the teachings?
Question 7: Since the Four Noble Truths of arising and ceasing all belong to phenomena, if there are only the phenomena of the Truths, how can one enter into the truth?
Question 8: The twelve links of dependent origination (twelve nidānas) are neither arising nor ceasing, which means they are all permanently abiding. Why is it said that this teaching (referring to the Tripitaka Teaching) initially does not know permanence?
Question 9: According to what meaning are the Four Noble Truths of the Distinct Teaching named immeasurable?
Question 10: Suffering, accumulation, cessation, and path are the cause and effect of delusion and enlightenment, which are precisely the Dharma obtained through cultivation. Why is the Perfect Teaching called non-action?
Question 11: The Tripitaka Teaching says that real existence is the conventional truth, analyzing and extinguishing to return to the truth. How can one analyze it to make real existence cease? Please (explain).
陳行相。
十二問。界內兩教俱有三乘。藏教何故三因大異。通教何故三因大同。
十三問。三藏教中自有小乘中乘大乘。法華何故都以三藏為小乘學者。
十四問。金錍引大經一十。複次遮邪計空非佛性喻。離一十空外。為指何空是佛性喻耶。
十五問。義例點不思議境。凡有四意。首于無情境立佛乘義。此為是色具耶。心具耶。若云色具。止觀正云。介爾有心。三千具足。若是心具者。何謂無情。立佛乘耶。
十六問。智者自於普賢道場。見宿世事。證法華三昧。何故卻雲南岳授天臺圓頓之理。
十七問。觀于緣生。緣生即空。空假不二名為三觀。荊溪云。作此說者。尚未成通。離此觀外通教三觀。其相如何。
十八問。圓理所具惑業之法與性惡。同耶異耶。若同。性中惑染體相如何。若異。果理究顯有修惡耶。
十九問。為令眾生開佛知見。約心辨相。歸趣如何。
二十問。妙玄以五重玄義。別對四悉。有何深致。
二十一問。百界千如。百如千界。互辨名數。妙旨如何。
二十二問。圓教二諦約教行證明隨情智。其相如何。
二十三問。四念處云。一念心中具十界苦惑。名無作苦集。佛界辨相修性如何。
二十四問。三教
【現代漢語翻譯】 現代漢語譯本 陳行相。
十二問。界內兩教（藏教和通教）都有三乘（聲聞乘、緣覺乘、菩薩乘）。藏教為什麼三因（觀因緣、用因緣、證因緣）差別很大？通教為什麼三因非常相同？
十三問。三藏教中自有小乘（聲聞乘）、中乘（緣覺乘）、大乘（菩薩乘）。《法華經》為什麼都以三藏教為小乘學者的教法？
十四問。《金錍論》引用《大般涅槃經》一十事，又遮破邪見認為空不是佛性的比喻。離開這十種空之外，是指哪一種空是佛性的比喻呢？
十五問。《義例》中闡述不可思議境界，大概有四種意思。首先在無情（沒有情識的事物）境界上建立佛乘的意義，這指的是色法（物質現象）具足佛性，還是心法（精神現象）具足佛性？如果說是色法具足，但《止觀》中明明說，『介爾一念心，三千具足』。如果是心法具足，又怎麼能說在無情上建立佛乘呢？
十六問。智者大師自己在普賢道場，見到過去世的事情，證得法華三昧。為什麼卻說南嶽慧思禪師傳授給天臺智顗大師圓頓之理？
十七問。觀察緣起法，緣起法即是空，空、假、中不二名為三觀。荊溪湛然大師說：『作這種說法的人，尚未成就通教的智慧。』離開這種觀法之外，通教的三觀，它的相狀如何？
十八問。圓教理體所具的惑業之法與性惡，是相同還是不同？如果相同，性中的惑染，它的體相如何？如果不同，果地的理體究竟顯現時，還有修惡嗎？
十九問。爲了令眾生開佛知見，從心性上辨明事相，最終歸趣于什麼？
二十問。《妙玄》用五重玄義（釋名、辨體、明宗、論用、判教）分別對應四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），有什麼深刻的意義？
二十一問。百界千如、百如千界，互相辨明名數，其中的微妙旨意是什麼？
二十二問。圓教的二諦（真諦、俗諦）約教、行、證，隨順眾生的情識和智慧，它的相狀如何？
二十三問。《四念處》中說，一念心中具足十法界的苦惑，名為無作苦集。佛界的辨相和修性如何？
二十四問。三教（藏教、通教、別教）
English version Chen Xingxiang.
Question 12. Both the two teachings within the realms (Tiantai's Tripitaka Teaching and Common Teaching) have the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Why are the three causes (observing causes, using causes, and proving causes) of the Tripitaka Teaching so different? Why are the three causes of the Common Teaching so similar?
Question 13. Within the Tripitaka Teaching, there are the Small Vehicle (Śrāvakayāna), the Middle Vehicle (Pratyekabuddhayāna), and the Great Vehicle (Bodhisattvayāna). Why does the Lotus Sutra regard the Tripitaka Teaching as the teaching for Small Vehicle learners?
Question 14. The Golden Scalpel quotes ten matters from the Mahāparinirvāṇa Sūtra, and also refutes the heretical view that emptiness is not a metaphor for Buddha-nature. Apart from these ten kinds of emptiness, which emptiness is referred to as a metaphor for Buddha-nature?
Question 15. The Exemplifications explain the inconceivable realm, with roughly four meanings. First, establishing the meaning of the Buddha Vehicle in the realm of insentient beings (those without consciousness). Does this refer to form (material phenomena) possessing Buddha-nature, or mind (mental phenomena) possessing Buddha-nature? If it is said that form possesses it, the Śamatha-Vipassanā clearly states, 'In a single thought, three thousand realms are fully present.' If it is mind that possesses it, how can it be said that the Buddha Vehicle is established on insentient beings?
Question 16. The Great Master Zhiyi himself saw past lives in the Samantabhadra Bodhimaṇḍa and attained the Lotus Samādhi. Why is it said that Chan Master Huisi of Nan Yue transmitted the perfect and sudden teaching to Zhiyi of Tiantai?
Question 17. Observing conditioned arising, conditioned arising is emptiness, and the non-duality of emptiness, provisional existence, and the Middle Way is called the Threefold Contemplation. Master Zhanran of Jingxi said: 'Those who make this statement have not yet attained the wisdom of the Common Teaching.' Apart from this contemplation, what is the nature of the Threefold Contemplation of the Common Teaching?
Question 18. Are the laws of delusion and karma inherent in the principle of the Perfect Teaching the same as or different from inherent evil? If they are the same, what is the nature of the defilements within inherent nature? If they are different, is there still cultivation of evil when the principle of the fruit is ultimately revealed?
Question 19. In order to enable sentient beings to open the Buddha's knowledge and vision, how does distinguishing phenomena based on the mind ultimately lead?
Question 20. What is the profound significance of the Profound Meaning using the Five Profound Meanings (explaining the name, identifying the substance, clarifying the doctrine, discussing the function, and judging the teaching) to separately correspond to the Four Siddhāntas (worldly siddhānta, individual siddhānta, remedial siddhānta, and ultimate siddhānta)?
Question 21. The hundred realms and thousand suchnesses, and the thousand realms and hundred suchnesses, mutually clarifying the names and numbers, what is the subtle meaning within them?
Question 22. How do the Two Truths (conventional truth and ultimate truth) of the Perfect Teaching, based on teaching, practice, and realization, accord with the emotions and wisdom of sentient beings?
Question 23. The Four Foundations of Mindfulness says that in a single thought, the suffering and delusions of the ten realms are fully present, called uncreated suffering and accumulation. How are the characteristics and cultivation of the Buddha realm distinguished?
Question 24. The Three Teachings (Tripitaka Teaching, Common Teaching, and Distinct Teaching)
【English Translation】 English version Chen Xingxiang.
Question 12. Both the two teachings within the realms (Tiantai's Tripitaka Teaching and Common Teaching) have the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Why are the three causes (observing causes, using causes, and proving causes) of the Tripitaka Teaching so different? Why are the three causes of the Common Teaching so similar?
Question 13. Within the Tripitaka Teaching, there are the Small Vehicle (Śrāvakayāna), the Middle Vehicle (Pratyekabuddhayāna), and the Great Vehicle (Bodhisattvayāna). Why does the Lotus Sutra regard the Tripitaka Teaching as the teaching for Small Vehicle learners?
Question 14. The Golden Scalpel quotes ten matters from the Mahāparinirvāṇa Sūtra, and also refutes the heretical view that emptiness is not a metaphor for Buddha-nature. Apart from these ten kinds of emptiness, which emptiness is referred to as a metaphor for Buddha-nature?
Question 15. The Exemplifications explain the inconceivable realm, with roughly four meanings. First, establishing the meaning of the Buddha Vehicle in the realm of insentient beings (those without consciousness). Does this refer to form (material phenomena) possessing Buddha-nature, or mind (mental phenomena) possessing Buddha-nature? If it is said that form possesses it, the Śamatha-Vipassanā clearly states, 'In a single thought, three thousand realms are fully present.' If it is mind that possesses it, how can it be said that the Buddha Vehicle is established on insentient beings?
Question 16. The Great Master Zhiyi himself saw past lives in the Samantabhadra Bodhimaṇḍa and attained the Lotus Samādhi. Why is it said that Chan Master Huisi of Nan Yue transmitted the perfect and sudden teaching to Zhiyi of Tiantai?
Question 17. Observing conditioned arising, conditioned arising is emptiness, and the non-duality of emptiness, provisional existence, and the Middle Way is called the Threefold Contemplation. Master Zhanran of Jingxi said: 'Those who make this statement have not yet attained the wisdom of the Common Teaching.' Apart from this contemplation, what is the nature of the Threefold Contemplation of the Common Teaching?
Question 18. Are the laws of delusion and karma inherent in the principle of the Perfect Teaching the same as or different from inherent evil? If they are the same, what is the nature of the defilements within inherent nature? If they are different, is there still cultivation of evil when the principle of the fruit is ultimately revealed?
Question 19. In order to enable sentient beings to open the Buddha's knowledge and vision, how does distinguishing phenomena based on the mind ultimately lead?
Question 20. What is the profound significance of the Profound Meaning using the Five Profound Meanings (explaining the name, identifying the substance, clarifying the doctrine, discussing the function, and judging the teaching) to separately correspond to the Four Siddhāntas (worldly siddhānta, individual siddhānta, remedial siddhānta, and ultimate siddhānta)?
Question 21. The hundred realms and thousand suchnesses, and the thousand realms and hundred suchnesses, mutually clarifying the names and numbers, what is the subtle meaning within them?
Question 22. How do the Two Truths (conventional truth and ultimate truth) of the Perfect Teaching, based on teaching, practice, and realization, accord with the emotions and wisdom of sentient beings?
Question 23. The Four Foundations of Mindfulness says that in a single thought, the suffering and delusions of the ten realms are fully present, called uncreated suffering and accumulation. How are the characteristics and cultivation of the Buddha realm distinguished?
Question 24. The Three Teachings (Tripitaka Teaching, Common Teaching, and Distinct Teaching)
我聞並約耳根。圓教教即是聞。辨相和會旨趣如何。
二十五問。大經八教具八別耶。若具何謂知常。不具如何論別。
二十六問。大經四教知常。故得相即。既異方等。必同法華。若同。法華開廢等耶。若異。四教云何相即。
二十七問。化儀化法兩種四教。判釋佛法罄無不盡。云何妙樂謂之法華超八教外。
二十八問。昔經今經談圓不別。荊溪何故卻云。始自華嚴終至般若。但次第三諦攝。
二十九問。依法華約修約證明三慧。分齊如何。
三十問。學佛乘者。廣尋教觀。進修己行。畢竟的指。何文開發信解。請陳相狀。
三十一問。法華本門授記數倍眾經。云何但於事成遠報。證入如何。
三十二問。大乘真伊喻不思議。如何卻云一點在上。
三十三問。大經五事對五佛性。據文伸義。深旨如何。
三十四問。智者心要唯有一偈云。實心繫實境等與止觀。同耶異耶。若同。非別有心要。若異。名壞驢車。
三十五問。若遇他求安心要道。指何法門示令易解。
三十六問。如學妙乘者。初修聞慧。要行如何。
三十七問。生佛皆具三千。同異如何。宜究其旨。
三十八問。金錍云。木石無心之語出自小宗。隨緣不變之言
【現代漢語翻譯】 現代漢語譯本 我聽聞並依約耳根（專注聽覺器官）。圓教（最圓滿的教義）的教義就是聽聞。請辨析其中『辨相』（辨別諸法現象）和『和會』（融合會通）的旨趣是什麼？
二十五問：涅槃經（大經）的八教（化儀四教和化法四教）是否都具備八種差別？如果具備，如何理解『知常』（了知常住不變的佛性）？如果不具備，又如何論述這八種差別？
二十六問：涅槃經的四教（藏、通、別、圓四教）因為『知常』，所以能夠相互融合。既然它不同於方等時期的教法，必定與法華經相同。如果相同，法華經的『開廢』（開顯真實，廢除權巧）等同於涅槃經嗎？如果不同，四教又如何能夠相互融合？
二十七問：化儀四教和化法四教這兩種四教，判釋佛法，可以說是完全沒有遺漏。為什麼妙樂大師（湛然）卻說，法華經超越了八教之外？
二十八問：過去的經典和現在的經典，談論圓教並沒有區別。為什麼荊溪大師（湛然）卻說，（圓教的修行）開始於華嚴經，最終達到般若經，只是次第地攝入三諦（空、假、中）的道理？
二十九問：依據法華經，從修、證、明三慧（聞慧、思慧、修慧）的角度來看，它們的界限和次第如何？
三十問：學習佛乘的人，廣泛地尋訪教義和觀行，進一步修習自己的行為，究竟要明確地指向什麼？哪段經文能夠開發我們的信心和理解？請陳述其中的相狀。
三十一問：法華經本門（法華經後半部）的授記（預言未來成佛）比其他經典多出數倍。為什麼只在事相上成就遙遠的果報，而證入實相又該如何理解？
三十二問：大乘真如（真實如如的佛性）的譬喻是不可思議的，為什麼卻說『一點在上』（指真如佛性雖然普遍，但需要通過修行才能顯現）？
三十三問：涅槃經的五事（如來藏、法身、般若、解脫、常住）對應五佛性（正因佛性、了因佛性、緣因佛性、解脫佛性、法身佛性），根據經文來闡述意義，其中深刻的旨意是什麼？
三十四問：智者大師（智顗）的心要只有一偈，說『實心繫實境』（以真實的心緣系真實的對象），這與止觀（止息妄念，觀察實相）相同還是不同？如果相同，就沒有另外的心要。如果不同，就如同破壞了驢車（比喻不合理）。
三十五問：如果遇到他人尋求安心的要道，應該指引什麼法門，才能使他容易理解？
三十六問：如果學習妙乘（圓妙的佛乘），最初修習聞慧（聽聞佛法的智慧），需要如何實踐？
三十七問：眾生和佛都具備三千（一念三千），它們的同異之處在哪裡？應該深入研究其中的旨意。
三十八問：金錍論中說，『木石無心』（木頭和石頭沒有心識）的說法出自小乘宗派，『隨緣不變』（雖然隨順因緣，但本性不變）的說法……
【English Translation】 English version I have heard and rely on the ear-organ. The teaching of the Perfect Teaching (Yuán Jiào, the most complete and perfect teaching) is precisely hearing. How should one discern the meaning of 'Differentiating Characteristics' (Biàn Xiàng, distinguishing the phenomena of all dharmas) and 'Harmonizing Understanding' (Hé Huì, integrating and comprehending)?
Question 25: Do the Eight Teachings (Bā Jiào, the four teachings of method and the four teachings of doctrine) of the Nirvana Sutra (Dà Jīng, the Great Sutra) all possess eight distinctions? If they do, how should one understand 'Knowing Permanence' (Zhī Cháng, knowing the permanent and unchanging Buddha-nature)? If they do not, how should one discuss these eight distinctions?
Question 26: The Four Teachings (Sì Jiào, the four teachings of Tripitaka, Common, Distinct, and Perfect) of the Nirvana Sutra, because of 'Knowing Permanence,' are able to mutually integrate. Since it differs from the teachings of the Vaipulya period, it must be the same as the Lotus Sutra. If the same, is the 'Opening and Discarding' (Kāi Fèi, revealing the real and discarding the provisional) of the Lotus Sutra the same as the Nirvana Sutra? If different, how can the Four Teachings mutually integrate?
Question 27: These two types of Four Teachings, the Four Teachings of Method and the Four Teachings of Doctrine, judge and explain the Buddha-dharma, and it can be said that nothing is left out. Why does Great Teacher Miaole (Miàolè Dàshī, Zhanran) say that the Lotus Sutra transcends the Eight Teachings?
Question 28: The past sutras and the present sutras do not differ in discussing the Perfect Teaching. Why does Master Jingxi (Jīngxī Dàshī, Zhanran) say that (the practice of the Perfect Teaching) begins with the Avatamsaka Sutra and ultimately reaches the Prajna Sutra, merely sequentially incorporating the principle of the Three Truths (Sān Dì, emptiness, provisional existence, and the Middle Way)?
Question 29: According to the Lotus Sutra, from the perspective of cultivating, realizing, and clarifying the Three Wisdoms (Sān Huì, the wisdom of hearing, the wisdom of thinking, and the wisdom of cultivation), what are their boundaries and order?
Question 30: Those who study the Buddha-vehicle, widely seek teachings and contemplations, and further cultivate their own actions, what should they ultimately and clearly point to? Which passage of scripture can develop our faith and understanding? Please state its characteristics.
Question 31: The predictions of future Buddhahood (Shòu Jì, predictions of future Buddhahood) in the Original Gate (Běn Mén, the latter half of the Lotus Sutra) of the Lotus Sutra are many times more than in other sutras. Why is it only in terms of the accomplishment of distant rewards in phenomena, and how should one understand entering into the real aspect?
Question 32: The metaphor of the True Thusness (Zhēn Rú, true suchness or Buddha-nature) of the Mahayana is inconceivable. Why is it said that 'a dot is on top' (Yī Diǎn Zài Shàng, referring to the fact that although the Buddha-nature is universal, it needs to be manifested through practice)?
Question 33: The Five Matters (Wǔ Shì, Tathagatagarbha, Dharmakaya, Prajna, Liberation, and Permanence) of the Nirvana Sutra correspond to the Five Buddha-natures (Wǔ Fó Xìng, the Buddha-nature of the direct cause, the Buddha-nature of the enabling cause, the Buddha-nature of the conditional cause, the Buddha-nature of liberation, and the Buddha-nature of the Dharmakaya). According to the scripture to elaborate on the meaning, what is the profound intention?
Question 34: Great Teacher Zhiyi's (Zhìyǐ Dàshī, Zhiyi) essential teaching is only one verse, saying 'Real Mind is connected to Real Object' (Shí Xīn Xì Shí Jìng, with a real mind connect to a real object), is this the same as or different from Samatha-vipassana (Zhǐ Guān, cessation of delusion and observation of reality)? If the same, there is no other essential teaching. If different, it is like destroying a donkey cart (a metaphor for being unreasonable).
Question 35: If you encounter someone seeking the essential path to peace of mind, what Dharma gate should you point them to so that they can easily understand?
Question 36: If one studies the Wonderful Vehicle (Miào Chéng, the perfect Buddha-vehicle), how should one practice initially cultivating the Wisdom of Hearing (Wén Huì, the wisdom of hearing the Dharma)?
Question 37: Sentient beings and Buddhas both possess Three Thousand (Yī Niàn Sān Qiān, the principle of one thought containing three thousand realms), where are their similarities and differences? One should deeply investigate the meaning within.
Question 38: The Golden Scalpel Treatise says that the statement 'wood and stone have no mind' (Mù Shí Wú Xīn, wood and stone have no consciousness) comes from the Hinayana school, and the statement 'unchanging amidst conditions' (Suí Yuán Bù Biàn, although following conditions, the nature does not change) ...
生乎大教。此約何義分大小耶。若云半滿者。通無隨緣不變之言。別有木石無心之稱。若云真中者。別妨同前。若云偏圓者。通別定非小宗。其妨彌甚。
三十九問。名詮三法。教判四章。何故妙宗云。五重玄義本是經中所詮觀法。
四十問。寂光既具金寶泥沙之異。那得經云唯佛一人居凈土耶。
四十一問。圓人初心頓以果地三德而為觀體所以如何。
四十二問。止觀云。以觀觀昏。即昏而朗。以止止散。即散而寂。荊溪對釋此二句云。照此昏體。一觀而三名。即昏而朗。寂此散體。三止而一名。即散而寂。且一觀昏耶。三止散耶。三觀朗耶。一止寂耶。不然。何以對釋云即昏而朗即散而寂耶。
教門雜問答七章
四明法師問 門人(自仁)答
大中祥符七年。講授次。未知學者淺深之解。因出數問。請各答上。
一問。荊溪云。忽都未聞性惡之名。安能信有性德之行。然則由性惡而修性行。說聽久矣。的論旨趣未審。若何。
答。荊溪立此二句意。顯圓宗無作之行耳。蓋由圓人創心修觀者。皆以見思王數。而為發觀之端故。若前三教人。以教不談性具九界。則見思王數不即性惡。既非性惡。定為能障。故須別修觀智破此惑心。方顯本有常住之體。遂致惑
【現代漢語翻譯】 現代漢語譯本：
關於大教的產生。這是根據什麼意義來區分大小乘呢？如果說是根據『半』和『滿』來區分，那麼『通』教也有隨緣不變的說法，『別』教則有木石無心的說法。如果說是根據『真』和『中』來區分，那麼『別』教的過失和前面一樣。如果說是根據『偏』和『圓』來區分，那麼『通』教和『別』教肯定不是小乘，這樣區分的過失更加嚴重。
第三十九問：名稱解釋三法（指法身、報身、應身），教義判別四章（指藏、通、別、圓四教）。為什麼妙宗（指湛然）說，五重玄義（釋名、辨體、明宗、論用、判教）本來就是經中所詮釋的觀法？
第四十問：寂光凈土（指佛所居的清凈國土）既然具有金寶和泥沙的差別，為什麼經中說只有佛一人居住在凈土呢？
第四十一問：圓教（指天臺宗）的修行人，最初發心就直接以果地（指佛的境界）的三德（法身德、般若德、解脫德）作為觀行的本體，這是為什麼呢？
第四十二問：《止觀》（《摩訶止觀》）中說：『用觀來觀察昏昧，就能即昏昧而顯明；用止來止息散亂，就能即散亂而寂靜。』荊溪（指湛然）對這兩句話的解釋是：『照了這昏昧的本體，一個觀就能有三種名稱，即昏昧而顯明；寂靜這散亂的本體，三種止就能有一個名稱，即散亂而寂靜。』那麼，是一個觀照昏昧呢，還是三種止息散亂呢？是三種觀照顯明呢，還是一個止息寂靜呢？如果不是這樣，為什麼荊溪的解釋是『即昏昧而顯明，即散亂而寂靜』呢？
《教門雜問答》第七章
四明法師提問，門人（自仁）回答
大中祥符七年，講授期間，因為不知道學者的理解程度深淺，所以提出幾個問題，請大家分別回答。
第一問：荊溪（指湛然）說：『如果從來沒有聽說過性惡（指眾生本具的惡性）這個名稱，怎麼能相信有性德（指眾生本具的善性）的修行呢？』然而，由性惡而修性行的說法聽得很久了，但其中的旨趣還不清楚，請問這是為什麼？
回答：荊溪（指湛然）立這兩句話的意思，是爲了彰顯圓宗無作之行。因為圓教的修行人，最初發心修觀的時候，都是以見思惑（指見惑和思惑，是煩惱的根本）作為發起觀行的開端。如果前三教（指藏、通、別三教）的人，因為他們的教義不談性具九界（指眾生本具九法界），那麼見思惑就不等同於性惡。既然不是性惡，那肯定就是能障礙修行的東西。所以必須另外修習觀智來破除這種迷惑的心，才能顯現本有的常住之體，於是導致了迷惑 English version:
Regarding the arising of the Great Teaching. According to what meaning are the Mahayana and Hinayana distinguished? If it is based on 'partial' and 'complete', then the 'Common' teaching also has the saying of unchanging with conditions, and the 'Distinct' teaching has the saying of insentient wood and stone. If it is based on 'true' and 'middle', then the fault of the 'Distinct' teaching is the same as before. If it is based on 'biased' and 'perfect', then the 'Common' and 'Distinct' teachings are definitely not Hinayana, and the fault of this distinction is even more serious.
Question 39: The name explains the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the teachings are classified into Four Divisions (Tripitaka, Common, Distinct, Perfect). Why does Miaozong (Zhanran) say that the Fivefold Profound Meanings (Explanation of Name, Identification of Substance, Clarification of Tenet, Discussion of Function, Judgment of Teaching) are originally the contemplative methods explained in the scriptures?
Question 40: Since the Land of Tranquil Light (the pure land where Buddhas reside) has differences between gold, jewels, mud, and sand, why do the scriptures say that only the Buddha alone resides in the Pure Land?
Question 41: Why do practitioners of the Perfect Teaching (Tiantai School), at the initial arising of their minds, directly take the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue) of the Fruition Ground (the realm of Buddhahood) as the substance of their contemplation?
Question 42: The Zhigan (Mohe Zhiguan) says: 'Use contemplation to observe dullness, and then dullness becomes clear; use cessation to stop distraction, and then distraction becomes tranquil.' Jingxi (Zhanran) explains these two sentences as: 'Illuminating this substance of dullness, one contemplation has three names, and then dullness becomes clear; quieting this substance of distraction, three cessations have one name, and then distraction becomes tranquil.' So, is it one contemplation that illuminates dullness, or three cessations that stop distraction? Is it three contemplations that make clear, or one cessation that makes tranquil? If not, why does Jingxi's explanation say 'then dullness becomes clear, then distraction becomes tranquil'?
Chapter Seven of Miscellaneous Questions and Answers on Teachings
Questions by Dharma Master Siming, Answers by Disciple (Ziren)
In the seventh year of the Dazhong Xiangfu era, during lectures, because I did not know the depth of the students' understanding, I raised several questions and asked everyone to answer them separately.
Question 1: Jingxi (Zhanran) said: 'If one has never heard of the name of Evil Nature (the inherent evil nature of sentient beings), how can one believe in the practice of Virtuous Nature (the inherent good nature of sentient beings)?' However, the saying of cultivating virtuous practice from evil nature has been heard for a long time, but the meaning is still unclear. Please explain why.
Answer: Jingxi (Zhanran) established these two sentences to highlight the effortless practice of the Perfect Teaching. Because practitioners of the Perfect Teaching, when initially arising their minds to cultivate contemplation, all take the delusions of views and thoughts (the delusions of views and thoughts, the root of afflictions) as the beginning of initiating contemplation. If people of the first three teachings (Tripitaka, Common, Distinct) do not discuss the inherent Nine Realms (the inherent nine realms of sentient beings) in their teachings, then the delusions of views and thoughts are not the same as evil nature. Since they are not evil nature, they must be something that can obstruct practice. Therefore, one must separately cultivate contemplative wisdom to break through this deluded mind in order to reveal the original, permanent substance, thus leading to delusion.
【English Translation】 English version:
Regarding the arising of the Great Teaching. According to what meaning are the Mahayana and Hinayana distinguished? If it is based on 'partial' and 'complete', then the 'Common' teaching also has the saying of unchanging with conditions, and the 'Distinct' teaching has the saying of insentient wood and stone. If it is based on 'true' and 'middle', then the fault of the 'Distinct' teaching is the same as before. If it is based on 'biased' and 'perfect', then the 'Common' and 'Distinct' teachings are definitely not Hinayana, and the fault of this distinction is even more serious.
Question 39: The name explains the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the teachings are classified into Four Divisions (Tripitaka, Common, Distinct, Perfect). Why does Miaozong (Zhanran) say that the Fivefold Profound Meanings (Explanation of Name, Identification of Substance, Clarification of Tenet, Discussion of Function, Judgment of Teaching) are originally the contemplative methods explained in the scriptures?
Question 40: Since the Land of Tranquil Light (the pure land where Buddhas reside) has differences between gold, jewels, mud, and sand, why do the scriptures say that only the Buddha alone resides in the Pure Land?
Question 41: Why do practitioners of the Perfect Teaching (Tiantai School), at the initial arising of their minds, directly take the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue) of the Fruition Ground (the realm of Buddhahood) as the substance of their contemplation?
Question 42: The Zhigan (Mohe Zhiguan) says: 'Use contemplation to observe dullness, and then dullness becomes clear; use cessation to stop distraction, and then distraction becomes tranquil.' Jingxi (Zhanran) explains these two sentences as: 'Illuminating this substance of dullness, one contemplation has three names, and then dullness becomes clear; quieting this substance of distraction, three cessations have one name, and then distraction becomes tranquil.' So, is it one contemplation that illuminates dullness, or three cessations that stop distraction? Is it three contemplations that make clear, or one cessation that makes tranquil? If not, why does Jingxi's explanation say 'then dullness becomes clear, then distraction becomes tranquil'?
Chapter Seven of Miscellaneous Questions and Answers on Teachings
Questions by Dharma Master Siming, Answers by Disciple (Ziren)
In the seventh year of the Dazhong Xiangfu era, during lectures, because I did not know the depth of the students' understanding, I raised several questions and asked everyone to answer them separately.
Question 1: Jingxi (Zhanran) said: 'If one has never heard of the name of Evil Nature (the inherent evil nature of sentient beings), how can one believe in the practice of Virtuous Nature (the inherent good nature of sentient beings)?' However, the saying of cultivating virtuous practice from evil nature has been heard for a long time, but the meaning is still unclear. Please explain why.
Answer: Jingxi (Zhanran) established these two sentences to highlight the effortless practice of the Perfect Teaching. Because practitioners of the Perfect Teaching, when initially arising their minds to cultivate contemplation, all take the delusions of views and thoughts (the delusions of views and thoughts, the root of afflictions) as the beginning of initiating contemplation. If people of the first three teachings (Tripitaka, Common, Distinct) do not discuss the inherent Nine Realms (the inherent nine realms of sentient beings) in their teachings, then the delusions of views and thoughts are not the same as evil nature. Since they are not evil nature, they must be something that can obstruct practice. Therefore, one must separately cultivate contemplative wisdom to break through this deluded mind in order to reveal the original, permanent substance, thus leading to delusion.
智待對境觀不忘行成有作矣。今圓實教中既詮性具九界。則見思王數即是性惡。惑既即性。只以此惑而為能觀。惑既為能觀。其孰為所觀。能所一如。境觀不二。輔行所謂非但所觀無明法性體性不二。抑亦能觀觀智即無明是。以是義故。方知初心修觀造境即中無不真實。功由性惡。融通無作之行於茲成矣。
二問。法華既顯一實。何故玄文釋題而明二妙。
答。法華為開權顯實之教。乃一代之所歸。五時之極唱。若不以二妙甄之。則一乘顯實妙義難彰矣。且初相待論判粗妙者。彼此互形曰相。以他望己為待。蓋待前四時七教之粗。方顯法華一乘之妙。良以昔日諸經機緣未熟。部味教觀兼但對帶。不若法華淳圓絕妙。是故為粗。故經曰。正直舍方便。但說無上道。已今當說此法華經最為第一。以故此經淳一無雜。獨得妙名。良由以也。次絕待論開粗顯妙者。絕前諸粗。無可形待也。蓋以法華之妙有絕粗之功故。使昔日四時七教之粗。一經法華開顯。以一妙乘貫而絕之。粗即是妙。妙外無粗。權即是實。實外無權。譬如神仙九轉丹砂點鐵成金。一成真金。不復為鐵。故經曰。決了聲聞法。是諸經之王指汝所行是菩薩道。開方便門。示真實相。一開之後。無所間然。無小無大。咸歸佛界。一切諸法。皆是佛法。
【現代漢語翻譯】 現代漢語譯本 智者在面對境界時觀照不忘，修行成就便是有為之行。如今圓實教中既然詮釋了性具九界（一切眾生皆具佛性），那麼見思惑（煩惱的根本）的王數就是性惡（本性中的惡）。既然迷惑就是本性，就僅僅用這迷惑作為能觀之智。既然迷惑是能觀之智，那麼什麼又是所觀之境呢？能觀與所觀融為一體，境界與觀智不二。輔行（《法華玄義輔行傳弘決》）中說，不僅所觀的無明（對事物真相的迷惑）與法性（事物本來的性質）體性不二，而且能觀的觀智也就是無明。因為這個緣故，才知道初心修觀時所造的境界，其中沒有不真實的。功用源於性惡，融通無作之行（不執著於行為的修行）就在這裡成就了。
二問：《法華經》既然彰顯一實相（唯一的真實），為什麼《玄文》（《法華玄義》）解釋經題時卻闡明二妙（粗妙和絕妙）？
答：《法華經》是開權顯實（開啟方便之門，顯示真實之相）的教法，是一代時教的歸宿，五時說法（佛陀說法五個不同時期）的極唱。如果不以二妙來辨別，那麼一乘（唯一的成佛之道）顯實的妙義就難以彰顯。首先，從相待論（相對比較）來判斷粗妙，彼此互相襯托叫做『相』，憑藉其他來衡量自己叫做『待』。大概是憑藉前四時（華嚴時、阿含時、方等時、般若時）七教（三藏教、通教、別教、圓教、頓教、漸教、秘密教）的粗淺，才彰顯《法華經》一乘的妙處。確實是因為過去諸經的機緣尚未成熟，所說的部、味、教、觀兼有但、對、帶（但說一乘，對說二乘，帶說三乘），不如《法華經》純粹圓滿絕妙。所以說它是粗淺的。所以經中說：『正直舍方便，但說無上道。』（捨棄方便法門，只說無上的佛道）『已今當說此法華經最為第一。』（過去、現在、未來所說的經典中，這部《法華經》最為第一）因此這部經純一無雜，獨得妙名。確實是因為這個緣故。其次，從絕待論（絕對比較）來開啟粗顯妙，是超越之前的粗淺，無可憑藉比較的。大概是因為《法華經》的妙有超越粗淺的功用，所以使昔日四時七教的粗淺，一經《法華經》的開啟顯現，用一妙乘貫穿而超越它。粗淺就是妙，妙外沒有粗淺。權巧就是真實，真實外沒有權巧。譬如神仙的九轉丹砂，點鐵成金，一旦煉成真金，就不再是鐵了。所以經中說：『決了聲聞法，是諸經之王』（最終明白了聲聞乘的教法，這部經是所有經典之王），『指汝所行是菩薩道』（指出你所修行的就是菩薩道）。『開方便門，示真實相』（開啟方便之門，顯示真實之相），一旦開啟之後，就沒有什麼間隔，無論大小，都歸於佛界。一切諸法，都是佛法。
【English Translation】 English version When the wise one faces a situation, their contemplation never ceases, and the accomplishment of their practice becomes an active endeavor. Now, within the Perfect and Real Teaching, since it elucidates that the nature inherently possesses the Nine Realms (all beings possess Buddha-nature), then the kings of afflictions of views and emotions (the root of defilements) are the inherent evil (evil within one's nature). Since delusion is identical to nature, then use only this delusion as the observing wisdom. Since delusion is the observing wisdom, then what is the observed object? The observer and the observed are one and the same, the object and the contemplation are non-dual. The Fu Xing (Supplement to the Profound Meaning of the Lotus Sutra) says, 'Not only is the observed ignorance non-dual with the Dharma-nature, but also the observing wisdom is identical to ignorance.' Because of this meaning, one then knows that the realm created by the initial aspiration to cultivate contemplation is entirely real. The merit arises from inherent evil, and the practice of non-attachment is accomplished herein.
Second question: Since the Lotus Sutra reveals the One Reality, why does the Profound Meaning (Profound Meaning of the Lotus Sutra) explain the title by elucidating the Twofold Subtlety (the coarse and subtle, and the absolute subtlety)?
Answer: The Lotus Sutra is the teaching of opening the provisional and revealing the real, the culmination of a lifetime of teachings, and the ultimate song of the Five Periods (the five different periods of the Buddha's teachings). If one does not distinguish it with the Twofold Subtlety, then the subtle meaning of the One Vehicle (the single path to Buddhahood) revealing the real will be difficult to manifest. First, judging the coarse and subtle from the perspective of relative comparison, mutual contrast is called 'comparison,' and measuring oneself by means of others is called 'reliance.' It is roughly by relying on the coarseness of the previous Four Periods (Avatamsaka, Agama, Vaipulya, Prajna) and Seven Teachings (Tripitaka, Common, Distinct, Perfect, Sudden, Gradual, Secret) that the subtlety of the One Vehicle of the Lotus Sutra is revealed. Indeed, because the opportunities in the past sutras were not yet ripe, the divisions, flavors, teachings, and contemplations spoken of included both provisional and direct, unlike the pure, perfect, and absolute subtlety of the Lotus Sutra. Therefore, it is said to be coarse. Therefore, the sutra says, 'Honestly abandoning expedient means, only speaking of the unsurpassed path.' 'Now I will declare that among all the sutras, this Lotus Sutra is the foremost.' Therefore, this sutra is pure and unmixed, uniquely obtaining the name 'subtle.' Indeed, it is because of this reason. Second, from the perspective of absolute comparison, opening the coarse and revealing the subtle is to transcend the previous coarseness, with nothing to rely on for comparison. It is roughly because the subtlety of the Lotus Sutra has the function of transcending coarseness, that it causes the coarseness of the past Four Periods and Seven Teachings to be opened and revealed by the Lotus Sutra, penetrating and transcending it with the One Subtle Vehicle. Coarseness is identical to subtlety, and there is no coarseness outside of subtlety. Expedient means are identical to reality, and there are no expedient means outside of reality. It is like the elixir of the immortals, which transforms iron into gold with nine revolutions. Once it becomes true gold, it is no longer iron. Therefore, the sutra says, 'Ultimately understanding the teachings of the Hearers, this is the king of all sutras,' 'Pointing out that what you practice is the Bodhisattva path.' 'Opening the gate of expedient means, revealing the true aspect.' Once opened, there is no separation, whether small or large, all return to the Buddha-realm. All dharmas are Buddha-dharmas.
更無餘乘。直顯一實。是名絕待論妙也。然此二妙若非相待以判。則不顯法華超過諸說。若非絕待以開。則不知法華妙一切法。解釋一題陳茲二妙。茲所謂抗折百家超過諸說者。其為吾祖乎。
三問。行妙中所論慧聖行。與上智妙。如何揀異。
答。慧行智妙其實不同。良由智妙是通論其解故。釋簽所謂解即是智是也。若慧行者。慧是妙觀。照于妙理。不假助緣。而名慧行。是則智妙是依理生解。慧行是照理之行。行解既分。可知是異。然則智為行本。則行藉智生。行能成智。則智藉行成。行解相資缺一不可矣。
四問。一切大乘經論皆談一切眾生本性清凈。臺宗明性具十界。六既是穢。如何合諸經論耶。
答。十法界六穢四凈。臺宗既云性具。即是性惡法門。安得不清凈乎。明此應具二義。一約情智說。二約迷悟分。情智者。如雲以情分別諸法皆邪。離情分別諸法皆正。今之圓人應用佛眼種智了達一念染情體具十界互融自在則一切諸法悉皆清凈。荊溪所謂故知剎那染體悉凈者是也。二約迷悟分者。當知迷則十界凈穢俱染。悟則十界凈穢俱凈。臺宗所明十界性惡法門悉皆清凈。正約悟解邊說也。故荊溪曰。三千在理同名無明。豈非迷故三千俱迷也。三千無改無明即明。豈非悟故三千俱悟乎。
【現代漢語翻譯】 現代漢語譯本： 沒有其他的憑藉，直接彰顯唯一的真實，這被稱為絕待論的精妙之處。然而，這兩種精妙如果不是通過相對比較來判斷，就不能彰顯《法華經》超越其他學說；如果不是通過絕對的對待來開顯，就不知道《法華經》精妙於一切法。解釋一個題目，陳述這兩種精妙，這正是所謂抗衡折服百家、超越所有學說的原因，這難道不是我們祖師所為嗎？ 三問：行妙中所論述的慧聖行，與上面的智妙，應該如何區分不同？ 答：慧行和智妙實際上是不同的。因為智妙是通盤論述其理解，如《釋簽》所說，『解即是智』。而慧行，慧是精妙的觀照，照耀于精妙的道理，不借助外在的因緣，因此稱為慧行。這樣看來，智妙是依據道理產生理解，慧行是照耀道理的修行。修行和理解既然有區分，可知它們是不同的。然而，智慧是修行的根本，所以修行憑藉智慧產生；修行能夠成就智慧，所以智慧憑藉修行成就。修行和理解相互資助，缺一不可。 四問：一切大乘經論都談論一切眾生本性清凈，天臺宗明示本性具有十法界，其中六道是污穢的，這如何與各經論相符呢？ 答：十法界有六道污穢和四聖清凈，天臺宗既然說是本性具有，這就是性惡法門，怎麼能說不清凈呢？應該明白這裡具有兩種含義：一是根據情智來說，二是根據迷悟來區分。情智方面，比如所說，用情識分別諸法都是邪見，離開情識分別諸法都是正見。現在的圓教修行人，應用佛眼和種智來透徹瞭解一念染情，其本體具有十法界，相互融合自在，那麼一切諸法都完全是清凈的。荊溪大師所說『所以知道剎那染污的本體完全是清凈的』就是這個意思。二是根據迷悟來區分，應當知道，迷惑時，十法界的清凈和污穢都染污；覺悟時，十法界的清凈和污穢都清凈。天臺宗所闡明的十界性惡法門完全是清凈的，正是根據覺悟理解的層面來說的。所以荊溪大師說：『三千世界在理上都叫做無明，難道不是因為迷惑所以三千世界都迷惑嗎？三千世界沒有改變，無明就是光明，難道不是因為覺悟所以三千世界都覺悟嗎？』
【English Translation】 English version: There is no other reliance; it directly reveals the one reality. This is called the wonder of the theory of absolute contrast (絕待論, juédài lùn). However, if these two wonders are not judged by relative comparison, then the 'Lotus Sutra' (法華經, Fǎhuá Jīng) cannot be shown to surpass other doctrines. If it is not opened up by absolute contrast, then one will not know that the 'Lotus Sutra' is wonderful in all dharmas. Explaining one topic and presenting these two wonders, this is what is meant by resisting and subduing hundreds of schools and surpassing all doctrines. Is this not what our patriarch did? Question 3: How should the wisdom-saintly practice (慧聖行, huì shèng xíng) discussed in the 'Wonder of Practice' be distinguished from the 'Wonder of Wisdom' (智妙, zhì miào) mentioned above? Answer: Wisdom-practice and the Wonder of Wisdom are actually different. This is because the Wonder of Wisdom is a general discussion of its understanding, as the 'Commentary on the Meaning' (釋簽, Shì Qiān) says, 'Understanding is wisdom.' As for wisdom-practice, wisdom is wondrous contemplation, illuminating wondrous principles, not relying on external conditions, and therefore it is called wisdom-practice. Thus, the Wonder of Wisdom is understanding arising from principle, while wisdom-practice is practice illuminating principle. Since practice and understanding are distinct, it can be known that they are different. However, wisdom is the root of practice, so practice arises from wisdom; practice can accomplish wisdom, so wisdom is accomplished by practice. Practice and understanding support each other, and neither can be lacking. Question 4: All Mahayana sutras and treatises discuss that the inherent nature of all sentient beings is pure. The Tiantai school (臺宗, Tāi Zōng) clarifies that the nature inherently possesses the Ten Dharma Realms (十法界, Shí Fǎjiè), among which the Six Realms (六道, Liù Dào) are defiled. How does this align with the various sutras and treatises? Answer: The Ten Dharma Realms include the six defiled realms and the four pure realms. Since the Tiantai school says that they are inherently possessed, this is the doctrine of inherent evil (性惡, xìng è). How can it be said to be not pure? It should be understood that this inherently possesses two meanings: first, in terms of emotion and wisdom; second, in terms of delusion and enlightenment. In terms of emotion and wisdom, for example, it is said that using emotional discrimination of all dharmas is wrong, and separating from emotional discrimination of all dharmas is right. Now, the practitioner of the perfect teaching should use the Buddha's eye and the wisdom of all seeds (種智, zhǒng zhì) to thoroughly understand that in a single thought of defiled emotion, the essence inherently possesses the Ten Dharma Realms, mutually interpenetrating and freely existing, then all dharmas are completely pure. This is what Master Jingxi (荊溪, Jīngxī) meant when he said, 'Therefore, know that the essence of a defiled moment is completely pure.' Second, in terms of delusion and enlightenment, it should be known that in delusion, the purity and defilement of the Ten Realms are both defiled; in enlightenment, the purity and defilement of the Ten Realms are both pure. The doctrine of inherent evil of the Ten Realms clarified by the Tiantai school is completely pure, and it is precisely based on the aspect of enlightened understanding that it is spoken. Therefore, Master Jingxi said: 'The three thousand worlds (三千世界, Sānqiān shìjiè) in principle are all called ignorance (無明, wúmíng). Is it not because of delusion that the three thousand worlds are all deluded? The three thousand worlds are not changed, and ignorance is enlightenment. Is it not because of enlightenment that the three thousand worlds are all enlightened?'
然此二義猶是對修門說。若直約平等法界而言之。則非修非性。非迷非悟。非凈非穢。一切眾生不勞造作。本性靈明。具足十界。不受諸垢。故經曰。五道清凈不受色。有學此者成大道。豈非一切眾生法界本凈乎。
五問。一切依正或云眾生業力。或云諸佛變現。究論何者為定耶(絳幃亦有此問。答文大同小異。故此重錄)。
答。不可專執。要須二義相承可也。當知諸佛變現依正種種不同。意在折伏眾生令彼斷惡修善超凡入聖故也。故曰。苦樂由佛。不關眾生。若眾生業力者。蓋眾生自造其業。而感依正差別之報。故曰。瓦礫七珍由生所感。非佛所作矣。若定執眾生業力所感非佛變現。則顯諸佛無度生之功。若定執諸佛變現非眾生業力。則墮外道無因果之論以是義故。諸佛變現由眾生業力。眾生業力全諸佛變現。二義相須依正成立。
六問。臺宗說。一空一切空。又云。空中具一切法。其相云何耶。
答。夫言空者。必空假中一心三觀之道也。此道始則佛大聖人金口中乃龍樹大士造論。后則北齊臺衡祖承。然則雖曰佛祖宣揚。其實一切眾生身心本體。所言空觀者。一切法俱空。無假無中。而不空。此空為妙觀遣蕩之法也。所言假觀者。一切法俱假。無中無空。而不假。此假為妙觀立法之法
【現代漢語翻譯】 現代漢語譯本： 然而，這兩種意義仍然是針對修行的門徑而言的。如果直接從平等的法界來說，那就既非修行也非本性，既非迷惑也非覺悟，既非清凈也非污穢。一切眾生無需造作，本性就靈明，具足十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），不受任何塵垢沾染。所以經書上說：『五道（指地獄、餓鬼、畜生、人、天）清凈不受色（指色界的物質影響），學習這個道理的人能成就大道。』這難道不是說一切眾生的法界本來就是清凈的嗎？
五問：一切依報（指眾生所居住的環境）和正報（指眾生的身心）有時說是眾生的業力所致，有時說是諸佛的變現。究竟哪一種說法是確定的呢？（絳幃也有此問，回答的內容大同小異，所以這裡重新記錄。）
答：不可只執著於一種說法，必須兩種意義相互配合才可以。應當知道，諸佛變現的依報和正報種種不同，目的是爲了折服眾生，使他們斷惡修善，超越凡俗，進入聖境。所以說：『苦樂由佛（指諸佛的教化和引導），不關眾生（指眾生的業力）。』如果說是眾生的業力，那就是眾生自己造作其業，從而感得依報和正報的差別果報。所以說：『瓦礫七珍（指粗劣的瓦礫和珍貴的七寶）由眾生所感，不是佛所造作的。』如果一定執著于眾生的業力所感，而不是諸佛的變現，那就顯得諸佛沒有度化眾生的功德。如果一定執著于諸佛的變現，而不是眾生的業力，那就墮入外道無因果的論調。因為這個緣故，諸佛的變現源於眾生的業力，眾生的業力完全是諸佛的變現。兩種意義相互依存，依報和正報才能成立。
六問：天臺宗說：『一空一切空』，又說：『空中具一切法』，這其中的道理是怎樣的呢？
答：所說的『空』，必定是空、假、中一心三觀的道理。這個道理最初由佛大聖人金口宣說，後來由龍樹（Nagarjuna）大士造論闡釋，再後來由北齊的天臺宗祖師繼承。既然說是佛祖宣揚，其實是一切眾生身心的本體。所說的空觀，是一切法都空，沒有假和中，但又不是真的空。這個空是妙觀遣除執著的法門。所說的假觀，是一切法都是假，沒有中和空，但又不是真的假。這個假是妙觀建立一切法的法門。
【English Translation】 English version: However, these two meanings still pertain to the path of practice. If we speak directly from the perspective of the equal Dharmadhatu (realm of reality), then it is neither practice nor inherent nature, neither delusion nor enlightenment, neither purity nor defilement. All sentient beings, without any effort, possess an inherently luminous nature, complete with the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), and are unaffected by any defilements. Therefore, the sutra says: 'The five paths (hell-beings, hungry ghosts, animals, humans, and devas) are pure and unaffected by form (rupa, referring to the material realm of the Form Realm). Those who study this will achieve the Great Way.' Does this not mean that the Dharmadhatu of all sentient beings is inherently pure?
Question 5: All environments (dependent conditions) and beings (principal conditions) are sometimes said to be the result of sentient beings' karma, and sometimes said to be manifestations of the Buddhas. Which of these is the definitive explanation? (Jiang Wei also asked this question, and the answer is largely the same, so it is recorded here again.)
Answer: One should not cling to only one explanation; the two meanings must complement each other. It should be understood that the Buddhas manifest various different environments and beings with the intention of subduing sentient beings, causing them to cease evil, cultivate goodness, transcend the mundane, and enter the realm of the sacred. Therefore, it is said: 'Suffering and happiness are due to the Buddha (referring to the Buddhas' teachings and guidance), and are not related to sentient beings (referring to sentient beings' karma).' If it is said to be the karma of sentient beings, then it is because sentient beings themselves create their karma, and thus experience the differentiated results of environments and beings. Therefore, it is said: 'Rough gravel and precious jewels (referring to inferior gravel and precious seven treasures) are felt by sentient beings, not created by the Buddha.' If one insists that it is the result of sentient beings' karma and not the manifestation of the Buddhas, then it implies that the Buddhas have no merit in liberating sentient beings. If one insists that it is the manifestation of the Buddhas and not the karma of sentient beings, then one falls into the heretical view of no cause and effect. For this reason, the Buddhas' manifestations arise from the karma of sentient beings, and the karma of sentient beings is entirely the Buddhas' manifestations. The two meanings are interdependent, and environments and beings are thus established.
Question 6: The Tiantai school says: 'One emptiness is all emptiness,' and also says: 'Emptiness contains all dharmas.' What is the meaning of this?
Answer: The 'emptiness' that is spoken of must be the doctrine of the Threefold Contemplation of Emptiness, Provisionality, and the Middle Way in one mind. This doctrine was first proclaimed by the Buddha, the Great Sage, and later explained in treatises by the Bodhisattva Nagarjuna (Nagarjuna), and then inherited by the Tiantai masters of the Northern Qi dynasty. Since it is said to be proclaimed by the Buddhas and patriarchs, it is actually the inherent nature of the body and mind of all sentient beings. The contemplation of emptiness means that all dharmas are empty, without provisionality or the middle way, yet not truly empty. This emptiness is the method of the wondrous contemplation for dispelling attachments. The contemplation of provisionality means that all dharmas are provisional, without the middle way or emptiness, yet not truly provisional. This provisionality is the method of the wondrous contemplation for establishing all dharmas.
也。所言中觀者。一切法俱中。無空無假。而不中。此中為妙觀絕待之法也。此三三一一三。無寄諦觀。名別體同。妙體天然。不勞造作。終日遣蕩。而法法圓成。終日立法。而法法離相。終日絕待。而二邊宛然。今之圓人解了三觀體性相即。則達空中二觀。不有纖塵。而諸法備矣。
七問。止觀破法遍中。先約四句破見思假。次約藥病破塵沙惑。后約真緣破無明惑。次第如此。如何謂之一心三觀破法遍耶。
答。言不頓舒。文似次第。文雖次第。意實圓融。文似次第者。為對破三惑故。先空次假后中。意實圓融者。良由行人修之。乃舉一即三。非前非后。故云。說時非行時。即茲意也。
四種四諦問答
四明法師問 門人(自仁)答
四種四諦出自大經。祖誥備陳尋常說示。猶恐聞者領略不親。暗于文義。今因講次。即此命題。仰各形言而伸釋之。延慶座主問。
答。原夫四諦而不減三又不增五者。蓋藥病相對。因果義足故。而臺宗以是對四教者。莫不攝偏圓含二理。一期化道始終備矣。藏通則詮界內真諦。別圓則詮界外中道。又理雖二種。而教分四殊。藏通為界內巧拙。別圓為界外巧拙。又前二詮真。真理不殊。別圓詮中。中分但不但。藏通所有諸法皆由業惑構造。別圓所
【現代漢語翻譯】 現代漢語譯本： 這就是所說的中觀，一切法都居於中道，既非空也非假，卻又不執著于中。這其中蘊含著妙觀，是超越對待的法則。這三重三一又三的觀法，並非寄託于真諦的觀法，名稱雖異，本體卻相同。妙體自然天成，無需人為造作。終日遣除執著，而一切法圓滿成就；終日建立法則，而一切法遠離表相；終日超越對待，而二邊分明呈現。如今通達圓融的人理解了三觀的體性相即，就能通達空觀和二觀，不染一絲塵埃，而一切法就完備了。
七問：止觀破除一切法，遍及一切法中，先用四句破除見思惑（錯誤的見解和思慮），其次用藥病關係破除塵沙惑（如塵沙般眾多的迷惑），最後用真緣破除無明惑（根本的迷惑）。次第如此，為何說是一心三觀破除一切法呢？
答：言語表達不能同時展開，文字上看似有次第。文字上雖有次第，意義上實則圓融。文字上看似有次第，是爲了對應破除三種迷惑，先空觀、次假觀、后中觀。意義上實則圓融，是因為修行人修習時，舉一即三，沒有先後之分。所以說：『說的時候不是行的時候』，就是這個意思。
四種四諦問答
四明法師問，門人（自仁）答
四種四諦出自《大般涅槃經》。祖師的教誨已經詳細陳述，尋常的說法也已經開示，仍然擔心聽者領悟不透徹，對文義理解不深。現在藉著講經的次序，就此命題，希望大家用語言來闡釋。 延慶座主問。
答：四諦不多於三，也不多於五，是因為藥病相對，因果義理完備的緣故。天臺宗用它來對應四教，無不涵蓋偏和圓，包含二種道理。一期的教化始終完備。藏教和通教詮釋界內的真諦，別教和圓教詮釋界外的中道。雖然道理分為兩種，但教法分為四種。藏教和通教是界內的巧和拙，別教和圓教是界外的巧和拙。前兩種詮釋真諦，真理沒有差別。別教和圓教詮釋中道，中道分為但中和不但中。藏教和通教所說的諸法都是由業和惑構造的，別教和圓教所說的
【English Translation】 English version: That which is spoken of as the Middle Way (Madhyamaka) is that all dharmas (phenomena) are in the middle, neither empty nor provisional, yet not attached to the middle. Within this lies the wonderful contemplation, a method that transcends duality. These three aspects of the threefold contemplation (空觀,假觀,中觀 - emptiness, provisional existence, the middle way), though named differently, share the same essence, not relying on the Truth of Suffering (Dukkha Satya). The wondrous essence is naturally complete, requiring no artificial creation. All day long, one dispels attachments, and yet all dharmas are perfectly accomplished. All day long, one establishes laws, and yet all dharmas are detached from appearances. All day long, one transcends duality, and yet the two extremes are clearly present. Now, those who understand the complete and harmonious nature of the three contemplations realize that they are identical in essence, and thus attain the contemplation of emptiness and the two other contemplations, without a trace of defilement, and all dharmas are complete.
Question 7: The cessation and contemplation (止觀 - Zhi Guan) breaks through all dharmas, pervading all dharmas. First, it uses the four phrases (四句 - catuṣkoṭi) to break through the delusions of views and thoughts (見思惑 - mistaken views and thoughts). Second, it uses the analogy of medicine and illness to break through the delusions like dust and sand (塵沙惑 - delusions numerous as dust and sand). Finally, it uses true causes to break through ignorance (無明惑 - fundamental ignorance). The order is like this. Why is it said that the one mind and three contemplations break through all dharmas?
Answer: Words cannot be expressed all at once; the text appears to be sequential. Although the text is sequential, the meaning is truly complete and harmonious. The text appears to be sequential because it corresponds to breaking through the three delusions: first emptiness, then provisional existence, then the middle way. The meaning is truly complete and harmonious because when practitioners cultivate it, they realize that one is three, without before or after. Therefore, it is said: 'The time of speaking is not the time of practice.' This is the meaning.
Questions and Answers on the Four Types of Four Noble Truths (四種四諦)
Asked by Dharma Master Siming, Answered by Disciple (Ziren)
The four types of Four Noble Truths come from the Mahaparinirvana Sutra (大般涅槃經). The teachings of the patriarchs have been thoroughly explained, and ordinary explanations have also been given, but there is still concern that listeners may not fully understand and may not deeply understand the meaning of the text. Now, taking advantage of the order of lecturing on the sutras, I will use this topic and hope that everyone will use language to explain it. Asked by Abbot Yanqing.
Answer: The Four Noble Truths are neither less than three nor more than five because medicine and illness are relative, and the meaning of cause and effect is complete. The Tiantai school (天臺宗) uses it to correspond to the four teachings (四教), all of which encompass the provisional and the complete, containing two principles. The teachings of a lifetime are complete from beginning to end. The Tripitaka teaching (藏教) and the Shared teaching (通教) explain the Truth of Suffering within the realm, while the Distinct teaching (別教) and the Perfect teaching (圓教) explain the Middle Way beyond the realm. Although the principles are divided into two types, the teachings are divided into four types. The Tripitaka teaching and the Shared teaching are skillful and clumsy within the realm, while the Distinct teaching and the Perfect teaching are skillful and clumsy beyond the realm. The former two explain the Truth, and the Truth is not different. The Distinct teaching and the Perfect teaching explain the Middle Way, and the Middle Way is divided into only the Middle and not only the Middle. All dharmas mentioned in the Tripitaka teaching and the Shared teaching are constructed by karma and delusion, while those in the Distinct teaching and the Perfect teaching are
有諸法皆佛性變造。通稱為諦者。諦是審實為義。又是諦了為義。此並總示。后更別陳。
藏教生滅四諦者。苦集滅道皆生滅法也。欲明其旨先示四相。所謂重檐逼迫繫縛等。是苦相。見愛煩惱能招來果。是集相。戒定慧無常苦空能除苦本。是道相。二十五有子果俱斷。是滅相。如止觀云。苦則三相遷移。集則四心流注。道則對治易奪。滅則滅有還無。次究其旨者。生滅之意也。此教所化三乘是界內鈍根。觀智既拙。而不能解了六凡法界當體即空。乃次第析盡方見於空。是故六凡於生滅境中。隨事而辨。則諸法念念遷移。如燈焰焰。似水涓涓。故謂之生滅四諦也。若論真諦。法性自天而然。則非生非滅矣。問。既云。因滅會真。滅非真諦。何云道滅是真苦集是俗。答。婆沙所謂俗謂苦集。第一義謂道滅。荊溪釋此。謂合四為二也。又苦集迷真。道滅順真。此乃對分迷悟也。又有苦集時則無道滅。有道滅時則無苦集。此藥病對治之義耳。又有真諦時則無四諦。有四諦時則無真諦。輔行所謂更互相傾也。若論三乘進修。又初門不同。聲聞則以苦諦為初門。緣覺則以集諦為初門。菩薩則以道諦為初門。況大經云。凡夫有苦而無諦。二乘有苦而有諦。當知一乘之人既知苦斷集。慕果修因。故云有苦有諦。凡夫則不然矣。
【現代漢語翻譯】 現代漢語譯本： 一切諸法都是佛性變化而成的。總的來說，這些被稱為『諦』（satya，真理）。『諦』的意思是審察真實。又是諦了的意思。這些都是總體的指示，後面會分別陳述。
藏教的生滅四諦是：苦（duhkha，痛苦）、集（samudaya，苦的根源）、滅（nirodha，滅苦）、道（marga，滅苦之道）都是生滅之法。要闡明其宗旨，首先要說明四相。所謂重檐逼迫、繫縛等，是苦相。見愛煩惱能招來果報，是集相。戒（sila，戒律）、定（samadhi，禪定）、慧（prajna，智慧）的無常、苦、空能去除苦的根本，是道相。二十五有（二十五種存在狀態）的子果都斷絕，是滅相。如《止觀》所說：『苦則三相遷移，集則四心流注，道則對治易奪，滅則滅有還無。』其次探究其宗旨，就是生滅的意思。此教所化的三乘（聲聞乘、緣覺乘、菩薩乘）是界內的鈍根，觀智既拙劣，而不能理解六凡法界（地獄、餓鬼、畜生、阿修羅、人、天）當體即空。乃次第分析窮盡方才見到空性。因此，六凡在生滅境界中，隨事而辨，則諸法念念遷移，如燈焰焰，似水涓涓，所以稱之為生滅四諦。若論真諦（paramartha-satya，勝義諦），法性自然而然，則非生非滅了。問：既然說因滅而會真，滅不是真諦，為什麼說道滅是真，苦集是俗？答：婆沙所說，俗是指苦集，第一義是指道滅。荊溪解釋這個，是說合四為二。又苦集迷真，道滅順真，這是對分迷悟。又有苦集時則無道滅，有道滅時則無苦集，這是藥病對治的意義。又有真諦時則無四諦，有四諦時則無真諦，輔行所說是更互相傾。若論三乘進修，又初門不同。聲聞則以苦諦為初門，緣覺則以集諦為初門，菩薩則以道諦為初門。況且《大般涅槃經》說：『凡夫有苦而無諦，二乘有苦而有諦。』應當知道一乘（佛乘）之人既知苦斷集，慕果修因，所以說有苦有諦。凡夫則不是這樣。
【English Translation】 English version: All dharmas (phenomena) are transformations of Buddha-nature. Collectively, these are called 'satya' (truth). 'Satya' means to examine reality. It also means to understand truth. These are general indications, which will be elaborated separately later.
The Four Noble Truths of the Tripitaka teaching, which involve arising and ceasing, are: duhkha (suffering), samudaya (the origin of suffering), nirodha (the cessation of suffering), and marga (the path to the cessation of suffering), all of which are dharmas of arising and ceasing. To clarify their essence, first, the four characteristics are shown. The so-called oppressive burden, binding, etc., are the characteristics of duhkha. The afflictions of views and love can bring about karmic results, which are the characteristics of samudaya. The impermanence, suffering, and emptiness of sila (morality), samadhi (concentration), and prajna (wisdom) can remove the root of suffering, which are the characteristics of marga. The complete cessation of the twenty-five realms of existence, both cause and effect, is the characteristic of nirodha. As stated in '止觀' (Zhi Guan, Ceasing and Contemplation): 'Suffering involves the migration of three characteristics; accumulation involves the flow of four minds; the path involves easily overcome antidotes; cessation involves the extinction of existence and return to non-existence.' Secondly, examining its essence means the meaning of arising and ceasing. The three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) transformed by this teaching are those of dull faculties within the realms of desire, form, and formlessness. Their contemplative wisdom is clumsy, and they cannot understand that the six realms of ordinary beings (hell beings, hungry ghosts, animals, asuras, humans, and devas) are inherently empty. Only by successively analyzing and exhausting them can they see emptiness. Therefore, the six realms of ordinary beings, in the realm of arising and ceasing, discern according to circumstances, then all dharmas migrate moment by moment, like the flame of a lamp, like the trickling of water. Therefore, it is called the Four Noble Truths of arising and ceasing. If we discuss the paramartha-satya (ultimate truth), the nature of dharma is natural, then it is neither arising nor ceasing. Question: Since it is said that one meets the truth through cessation, and cessation is not the ultimate truth, why is it said that the path and cessation are true, while suffering and accumulation are mundane? Answer: As stated in the Vibhasa, the mundane refers to suffering and accumulation, and the first principle refers to the path and cessation. Jingxi explains this as combining the four into two. Furthermore, suffering and accumulation are deluded about the truth, while the path and cessation accord with the truth. This is a division between delusion and enlightenment. Also, when there is suffering and accumulation, there is no path and cessation; when there is path and cessation, there is no suffering and accumulation. This is the meaning of treating illness with medicine. Furthermore, when there is ultimate truth, there are no Four Noble Truths; when there are Four Noble Truths, there is no ultimate truth. The '輔行' (Fu Xing, Supporting Practices) says that they incline towards each other. If we discuss the progress of the three vehicles in cultivation, the initial entry points are different. Sravakas (hearers) take the truth of suffering as the initial entry point, Pratyekabuddhas (solitary realizers) take the truth of accumulation as the initial entry point, and Bodhisattvas take the truth of the path as the initial entry point. Moreover, the '大般涅槃經' (Mahaparinirvana Sutra) says: 'Ordinary beings have suffering but no truth, while the two vehicles have suffering and truth.' It should be known that those of the one vehicle (Buddhayana) already know to end suffering and cut off accumulation, aspiring to the fruit and cultivating the cause, so it is said that they have suffering and truth. Ordinary beings are not like this.
此上諸義並不出乎生滅境觀。核其所以。祇緣藏教之人迷真重故。從界內事以立茲名。
二通教無生四諦者。四諦名相與三藏同。若論教旨則異。故曰苦無逼迫相。集無和合相。道不二相。滅無滅相。輔行所謂觀所生心與前不別。能觀觀智即空為異。即空異者。藏是生滅觀智。通是無生觀智也。中論曰。諸法不自生。亦不從他生。不共不無因。是故說無生。亦是通教談於四性無生幻故。故言無生。如大品曰。若有一法過涅槃者。我亦說如幻等。非其義歟。又凈名謂。法本不生。此因不生也。今亦無滅。此果不生也。因果既不生。故言無生矣。而如此者。良由此教所詮三乘根性觀智巧故。則能體了六凡幻法當處即空。既即真空更無一法可以當情。故謂之真空一寂涅槃也。又復應知。通教雖受即空之名。若以圓望之。有言無實。何者。以通教教旨非是全體起用全理成事故。夫言即者是也。全體是用。全用是體。體用不二。乃圓教所談也。別教雖詮中實之理。理在事外。尚非即義。況通教乎。是知通教但有即名而無即義明矣。當知此教由迷真輕故。從界內理立無生名。
三別教無量四諦者。此教所詮別菩薩法。歷劫行行修習河沙佛法。故稱無量。然所修雖曰無量。若指其要。不出藥病四種。故曰。苦有無量相。
【現代漢語翻譯】 現代漢語譯本： 以上這些含義都沒有超出基於生滅現象的觀察。探究其原因，只是因為藏教（Sravakayana，聲聞乘）的人執迷於真理太深，所以從界內的事物來建立這些名稱。
二、通教（Mahayana-yana，大乘）的無生四諦：四諦（Four Noble Truths）的名稱和含義與三藏教（Tripitaka，小乘）相同。如果討論教義主旨，則有所不同。所以說，苦沒有逼迫的相狀，集沒有和合的相狀，道不是二元的相狀，滅沒有滅亡的相狀。《輔行記》中說，所觀的生滅之心與之前沒有區別，能觀的觀智以空性為不同。以空性為不同在於，藏教是生滅的觀智，通教是無生的觀智。《中論》中說，諸法不自己產生，也不從他處產生，不是共同產生，也不是沒有原因地產生，所以說是無生。這也是通教談論四性（self-nature）是無生如幻的緣故，所以說無生。如《大品般若經》中說，如果有一法超過涅槃，我也說它如幻等等，不是這個意思嗎？又《維摩詰經》說，法本不生，這是指因不生；現在也沒有滅，這是指果不生。因果既然不生，所以說是無生。而之所以如此，是因為這個教義所詮釋的三乘（Three Vehicles）根性的觀智巧妙的緣故，就能體悟六凡（Six realms）的虛幻之法當下就是空性。既然是真空，就沒有一法可以執著。所以稱之為真空一寂涅槃。又應當知道，通教雖然接受了即空（emptiness）的名稱，如果用圓教（Perfect Teaching）的觀點來看，是有名無實。為什麼呢？因為通教的教義主旨不是全體起用，全理成事。所謂『即』就是『是』。全體就是用，全用就是體，體用不二，才是圓教所談論的。別教（Specific Teaching）雖然詮釋中實的道理，但理在事外，尚且不是『即』的含義，更何況是通教呢？由此可知，通教只有『即』的名稱而沒有『即』的含義，這是很明顯的。應當知道，這個教義由於執迷於真理較輕，所以從界內的道理來建立無生的名稱。
三、別教（Distinct Teaching）的無量四諦：這個教義所詮釋的是別教菩薩的法門，經歷無數劫修行，修習如恒河沙數般的佛法，所以稱為無量。然而所修的雖然說是無量，如果指出其要點，也不超出藥、病四種（苦、集、滅、道）。所以說，苦有無量的相狀。
【English Translation】 English version: All the above meanings do not go beyond the observation of the realm of arising and ceasing. Examining the reason for this, it is simply because those of the Sravakayana (藏教) teaching are heavily attached to the truth, and thus establish these names based on matters within the Three Realms.
Second, the Four Noble Truths of Non-birth in the Mahayana-yana (通教) teaching: The names and meanings of the Four Noble Truths (四諦) are the same as in the Tripitaka (三藏教) teaching. However, if we discuss the main principle of the teaching, they are different. Therefore, it is said that suffering has no aspect of oppression, accumulation has no aspect of combination, the path is not dualistic, and cessation has no aspect of extinction. The Auxiliary Record says that the mind that observes arising is no different from before, but the wisdom that observes, namely emptiness, is different. The difference lies in that the Sravakayana is the wisdom of observing arising and ceasing, while the Mahayana-yana is the wisdom of observing non-birth. The Madhyamaka-karika (中論) says, 'Things do not arise from themselves, nor do they arise from others, nor do they arise from both, nor do they arise without a cause; therefore, it is said to be non-birth.' This is also why the Mahayana-yana teaching speaks of the four natures (四性) as being non-birth and illusory. Therefore, it is said to be non-birth. As the Perfection of Wisdom Sutra (大品般若經) says, 'If there were a dharma that surpassed Nirvana, I would also say that it is like an illusion, etc.' Is this not the meaning? Furthermore, the Vimalakirti Sutra (維摩詰經) says, 'Dharma is fundamentally unborn,' which refers to the non-birth of the cause; 'Now there is also no extinction,' which refers to the non-birth of the effect. Since both cause and effect are unborn, it is said to be non-birth. The reason for this is that the wisdom of the three vehicles (三乘) roots explained by this teaching is skillful, so it can realize that the illusory dharmas of the six realms (六凡) are empty in their very place. Since it is true emptiness, there is no dharma that can be clung to. Therefore, it is called the True Emptiness, One Stillness, Nirvana. Furthermore, it should be known that although the Mahayana-yana teaching accepts the name of 'immediate emptiness' (即空), if viewed from the perspective of the Perfect Teaching (圓教), it is nominal but not real. Why? Because the main principle of the Mahayana-yana teaching is not the entire substance arising into function, the entire principle becoming the event. The so-called 'immediate' (即) means 'is'. The entire substance is function, and the entire function is substance; substance and function are not two. This is what the Perfect Teaching discusses. Although the Distinct Teaching (別教) explains the principle of true reality, the principle is outside of the event, and it is not even the meaning of 'immediate', let alone the Mahayana-yana teaching. From this, it can be known that the Mahayana-yana teaching only has the name of 'immediate' but not the meaning of 'immediate', which is clear. It should be known that this teaching, because it is less attached to the truth, establishes the name of non-birth based on the principle within the Three Realms.
Third, the Immeasurable Four Noble Truths of the Distinct Teaching (別教): This teaching explains the dharma of the Distinct Teaching Bodhisattva, who practices for countless kalpas, cultivating Buddha-dharmas as numerous as the sands of the Ganges River. Therefore, it is called immeasurable. However, although what is cultivated is said to be immeasurable, if we point out the essentials, it does not go beyond the four types of medicine and disease (苦、集、滅、道). Therefore, it is said that suffering has immeasurable aspects.
十界果報不同故。集有無量相。塵沙煩惱不同故。道有無量相。非諸聲聞緣覺所知故。滅有無量相。諸波羅蜜不同故。既有苦集之病。則有道滅之藥。藥病種種對治不同者。良由此教如來藏理而為塵沙煩惱所覆故。修塵沙法門而對治之。故輔行曰。照知一心。起無量心。心無量故。迷解無量。迷則十界苦集。悟則十界道滅。即此意也。然此教論理則是界外中道佛性。此性為一切法而作依持。但其體不論性具。唯論性起故。使諸法當體不即。荊溪所謂派出不云理。是故知是別是也。問。圓教詮具法中道。隨緣起三千之用。何故不受無量之名。答。彼圓從實相理乃稱無作。此教既是附權立性。云所造非。安得與圓同哉。當知別教所以與圓異者。良由界外鈍根迷理之甚。貶之為無量四諦矣。
四圓教無作四諦者。此四立名無作。直指其要。不出以性奪修。是故諸行無作。今廣此意乃有其三。一藥病相即。如妙玄雲。以迷理故。菩提煩惱名集諦。涅槃生死名苦諦。以能解故。煩惱即菩提名道諦。生死即涅槃名滅諦。當知即之一字眾妙之門。煩惱生死乃眾生之病。今以一實理觀體而導之。病即藥。藥即病。藥病一如。更無所作。故云無作。一實外無餘。止觀曰。陰入界如。無苦可舍。塵勞本清凈。無集可除。邊邪皆中正。
【現代漢語翻譯】 現代漢語譯本：十界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的果報不同，所以集諦（苦的根源）有無量種相。塵沙煩惱（微細的煩惱）不同，所以道諦（解脫之道）有無量種相。因為不是聲聞和緣覺所能知曉的，所以滅諦（煩惱止息的境界）有無量種相。諸波羅蜜（到達彼岸的方法）不同，既然有苦集之病，就有道滅之藥。藥物和疾病的種種對治方法不同，這是因為此教義所說的如來藏理被塵沙煩惱所覆蓋，所以要修習塵沙法門來對治它。所以《輔行記》說：『照知一心，起無量心。』心有無量，所以迷惑和覺悟也有無量。迷惑則有十界的苦集，覺悟則有十界的道滅。就是這個意思。然而此教所論的理，則是界外的中道佛性。此佛性為一切法而作依持，但它的本體不論性具（本具諸法），只論性起（由緣而生），所以使諸法當體不即（當下不是）。荊溪（湛然）所說的『派出不云理』，所以知道這是別教的教義。問：圓教詮釋具足法性中道，隨緣而起三千世間之用，為什麼不接受無量的名稱？答：圓教是從實相理而稱為無作（不假造作），此教既然是附權（方便）而立性，說是所造作的，怎麼能與圓教相同呢？應當知道別教之所以與圓教不同，是因為界外鈍根之人迷惑于理太深，貶低它為無量四諦了。 四圓教無作四諦：此四諦立名為無作，直接指出其要點，不是以性奪修（以本性取代修行）。所以諸行是無作的。現在廣說此意，有三種：一、藥病相即。如《妙玄》所說：『因為迷惑于理，所以菩提（覺悟）和煩惱名為集諦，涅槃（寂滅）和生死名為苦諦。因為能夠理解，所以煩惱即是菩提名為道諦，生死即是涅槃名為滅諦。』應當知道『即』之一字是眾妙之門。煩惱生死是眾生之病，現在以一實理觀照其體而引導之，病即是藥，藥即是病，藥病一如，更無所作，所以稱為無作。一實之外沒有其餘。止觀說：『陰入界如，無苦可舍。塵勞本清凈，無集可除。邊邪皆中正，
【English Translation】 English version: Because the karmic retributions of the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are different, the Samudaya Satya (truth of the origin of suffering) has limitless aspects. Because the dust-like afflictions (subtle afflictions) are different, the Marga Satya (truth of the path to liberation) has limitless aspects. Because it is not known by sravakas and pratyekabuddhas, the Nirodha Satya (truth of the cessation of suffering) has limitless aspects. Because the various Paramitas (methods of reaching the other shore) are different, since there is the disease of suffering and its origin, there is the medicine of the path and its cessation. The various treatments for diseases differ because the Tathagatagarbha (Buddha-nature) doctrine spoken of in this teaching is covered by dust-like afflictions, so one must cultivate the dust-like Dharma-gates to counteract them. Therefore, the Fuxing Ji says: 'Illuminate and know the one mind, and generate limitless minds.' Because the mind is limitless, delusion and enlightenment are also limitless. Delusion is the suffering and origin of the Ten Realms, and enlightenment is the path and cessation of the Ten Realms. This is the meaning. However, the principle discussed in this teaching is the middle-way Buddha-nature beyond the realms. This Buddha-nature serves as the basis for all dharmas, but its essence does not discuss inherent nature (inherently possessing all dharmas), but only discusses arising from nature (arising from conditions), so that all dharmas are not immediately identical in their essence. What Jingxi (Zhanran) said, 'The derivation does not speak of principle,' therefore, know that this is the doctrine of the Separate Teaching. Question: The Perfect Teaching explains the complete Dharma-nature middle way, arising according to conditions with the functions of the three thousand worlds. Why does it not accept the name of limitlessness? Answer: The Perfect Teaching is called non-action (not falsely created) from the reality principle. Since this teaching establishes nature based on provisional means (expedient), saying that it is created, how can it be the same as the Perfect Teaching? It should be known that the reason why the Separate Teaching differs from the Perfect Teaching is because those of dull faculties beyond the realms are deeply deluded about the principle, degrading it to limitless Four Noble Truths. The Four Non-Action Noble Truths of the Perfect Teaching: These Four Truths are named non-action, directly pointing out their essentials, not taking away cultivation with nature (replacing cultivation with inherent nature). Therefore, all actions are non-action. Now, broadly speaking of this meaning, there are three aspects: First, medicine and disease are identical. As the Miaoxuan says: 'Because of delusion about the principle, Bodhi (enlightenment) and afflictions are called the Samudaya Satya, Nirvana (extinction) and birth-and-death are called the Dukkha Satya (truth of suffering). Because of being able to understand, afflictions are Bodhi and are called the Marga Satya, birth-and-death is Nirvana and is called the Nirodha Satya.' It should be known that the word 'is' is the gate of all wonders. Afflictions and birth-and-death are the diseases of sentient beings. Now, illuminating its essence with the view of one reality and guiding it, disease is medicine, and medicine is disease. Medicine and disease are one, and there is nothing more to do, so it is called non-action. Outside of one reality, there is nothing else. The Zhiguang says: 'The skandhas, entrances, and realms are such, there is no suffering to abandon. The dust and toil are originally pure, there is no origin to eliminate. The extreme and deviant are all the middle and correct.'
無道可修。生死即涅槃無滅可證。而如此者。良由圓教所詮不出一實。一實之外更無餘法。龍樹所謂除諸法實相。余皆落魔事。實相無相。遍一切法。無生死相。無涅槃相。所有諸相相相真實。是故四諦俱稱無作。故四教義云。約一實以明四實諦。此四畢竟不可得。即是一實諦。是名無作四實諦也。非其義歟。三性惡融通圓實教中。所有苦集即是性惡。道滅即是性善。今論性德之行。若全性起修。則一一行業皆悉無作。若全修在性。則介爾有念莫不圓成。是知性雖本有不改。而不妨全性具三千起為修德三千。修雖修治造作。而不妨全修德三千即是性具三千。如是則性外無修。修外無性。修性一如體用相即。故玄簽云。在性則全修成性。起修則全性成修。性無所移。修常宛爾是也。大哉圓乘于修于性既無增減。無作之義于茲更明。他宗不明性具。萬法盡屬有為。以是較之。誠不可與同日而語矣。圓論三義並顯無作。只緣此教迷中輕故。從界外理以立斯稱。
以上四聖諦義謹按山家教觀。略述梗概如斯。(自仁)言詞孟浪。學問疏慵。伏惟和尚不棄荒蕪。肯賜慈覽。至幸 門人(自仁)謹答。
四明尊者教行錄卷第三 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第
【現代漢語翻譯】 現代漢語譯本：沒有道可以修習。生死即是涅槃，沒有寂滅可以證得。之所以如此，是因為圓教所詮釋的不離一實相。在一實相之外，再沒有其他法。龍樹菩薩所說的，『除了諸法實相，其餘都落入魔事。』實相沒有相狀，遍及一切法。沒有生死之相，沒有涅槃之相。所有諸相，相相真實。所以四諦都稱為無作。因此《四教義》說：『依一實相來闡明四實諦，這四諦畢竟不可得，即是一實諦，這叫做無作四實諦。』這難道不是它的意義嗎？三性惡融通於圓實教中，所有苦、集即是性惡，道、滅即是性善。現在討論性德之行，如果全性起修，那麼每一個行業都完全是無作。如果全修在性，那麼即使是微小的念頭，沒有不圓滿成就的。由此可知，性雖然本來就有，不可改變，但不妨礙全性具足三千，發起為修德三千。修雖然是修治造作，但不妨礙全修德三千即是性具三千。這樣，性外無修，修外無性，修性一如，體用相即。所以《玄簽》說：『在性則全修成性，起修則全性成修，性無所移，修常宛爾。』偉大啊，圓乘！對於修、對於性，既沒有增減，無作的意義在這裡更加明瞭。其他宗派不明白性具，萬法都屬於有為。用這些來比較，實在不能相提並論。圓教論述三義，並顯無作，只因爲這個教義在迷妄中容易被輕視，所以從界外之理來建立這個名稱。
以上四聖諦的意義，謹遵照山家教觀，略述梗概如此。（自仁）言辭孟浪，學問疏懶，希望和尚不要嫌棄我這片荒蕪之地，肯賜慈悲閱覽，至為榮幸。門人（自仁）謹答。
《四明尊者教行錄》卷第三 大正藏第 46 冊 No. 1937 《四明尊者教行錄》
《四明尊者教行錄》卷第
【English Translation】 English version: There is no path to cultivate. Samsara (birth and death) is Nirvana (liberation), and there is no extinction to realize. The reason for this is that what the Perfect Teaching (Round Teaching) explains does not depart from the One Reality (Eka-lakshana). Outside of the One Reality, there is no other dharma. As Nagarjuna (Longshu) said, 'Except for the true aspect of all dharmas, everything else falls into the realm of Mara (demon).' The true aspect is without characteristics, pervading all dharmas. It has no characteristic of birth and death, and no characteristic of Nirvana. All characteristics are truly real. Therefore, the Four Noble Truths are all called 'non-doing' (wu-zuo). Hence, the 'Four Teachings' states: 'Based on the One Reality, the Four Noble Truths are explained. These four are ultimately unattainable, which is the One Reality. This is called the Four Noble Truths of Non-Doing.' Is this not its meaning? The three natures (trisvabhava) of evil interpenetrate in the Perfect and Real Teaching. All suffering (duhkha) and accumulation (samudaya) are inherently evil, while the path (marga) and cessation (nirodha) are inherently good. Now, discussing the practice of inherent virtue, if the entire nature arises in cultivation, then every action is completely non-doing. If the entire cultivation is in the nature, then even a tiny thought is completely and perfectly accomplished. From this, it can be known that although the nature is originally present and unchangeable, it does not hinder the entire nature from possessing three thousand aspects, arising as the three thousand aspects of cultivated virtue. Although cultivation is the act of cultivating and creating, it does not hinder the entire three thousand aspects of cultivated virtue from being the three thousand aspects inherent in the nature. Thus, outside of the nature, there is no cultivation; outside of cultivation, there is no nature. Cultivation and nature are one and the same, substance and function are mutually inclusive. Therefore, the 'Profound Commentary' says: 'Being in the nature, the entire cultivation becomes the nature; arising in cultivation, the entire nature becomes the cultivation. The nature does not move, and the cultivation is always as it is.' Great is the Perfect Vehicle (Round Vehicle)! Regarding cultivation and nature, there is neither increase nor decrease. The meaning of non-doing is even clearer here. Other schools do not understand the inherent possession of nature, and all dharmas belong to conditioned existence (samskrta). Comparing with these, it is truly incomparable. The Perfect Teaching discusses the three meanings, and simultaneously reveals non-doing, only because this teaching is easily underestimated in delusion, so this name is established from the principle beyond the realm.
The above meaning of the Four Noble Truths is respectfully based on the teachings and contemplations of the Tiantai School (Shan-jia), briefly outlining the main points as such. (Zi Ren) My words are reckless, and my learning is lazy. I hope that the Abbot will not abandon this barren land and will kindly grant a compassionate review. I would be most fortunate. Disciple (Zi Ren) respectfully replies.
The Third Scroll of the 'Teachings and Practices Recorded by Venerable Siming' Taisho Tripitaka Volume 46, No. 1937, 'Teachings and Practices Recorded by Venerable Siming'
The Scroll of the 'Teachings and Practices Recorded by Venerable Siming'
四
四明石芝沙門宗曉編
答日本國師二十七問
草菴錄紀日本國師問事
再答日本國十問
答泰禪師佛法十問
再答泰禪師三問
天童凝禪師上四明法師第一書
四明法師復天童凝禪師第一書
天童又上四明第二書
四明又復天童第二書
天童又上四明第三書
忠法師天童四明往復書後敘
草菴錄紀天童四明往復書
答日本國師二十七問(並序準行業碑。則云二十問。若據傳寫諸本。並載二十七問。恐續後問答參入前文。今依二十七問 行)
日本國師問 四明法師答
皇宋咸平六年癸卯歲。日本國僧(寂照)等。赍到彼國天臺山源信禪師于天臺教門致相違問目二十七條。四明傳教沙門(知禮)憑教略答。隨問書之。
諸方匠碩或一披覽。無吝斤削云。
天臺宗疑問二十七條。恭投函丈。伏冀垂慈。一一伸釋。不勝至幸。
日本國天臺山楞嚴院法橋上士位內供奉十大禪師 源信 上。
一問。法華三週授記作佛(云云)。近代疑者。云。為是初住佛。為是妙覺佛。若是妙覺者。大師常云。初住八相佛也。若是初住者。圓頓速疾經一二生尚可究竟。況經無數劫耶。
答。三週所
【現代漢語翻譯】 現代漢語譯本 四明石芝沙門宗曉編 答日本國師二十七問 草菴錄紀日本國師問事 再答日本國十問 答泰禪師佛法十問 再答泰禪師三問 天童凝禪師上四明法師第一書 四明法師復天童凝禪師第一書 天童又上四明第二書 四明又復天童第二書 天童又上四明第三書 忠法師天童四明往復書後敘 草菴錄紀天童四明往復書 答日本國師二十七問(並序準行業碑。則云二十問。若據傳寫諸本。並載二十七問。恐續後問答參入前文。今依二十七問 行) 日本國師問 四明法師答 皇宋咸平六年癸卯歲。日本國僧(寂照)等。赍到彼國天臺山源信禪師于天臺教門致相違問目二十七條。四明傳教沙門(知禮)憑教略答。隨問書之。 諸方匠碩或一披覽。無吝斤削云。 天臺宗疑問二十七條。恭投函丈。伏冀垂慈。一一伸釋。不勝至幸。 日本國天臺山楞嚴院法橋上士位內供奉十大禪師 源信 上。 一問。法華三週授記作佛(云云)。近代疑者。云。為是初住佛。為是妙覺佛。若是妙覺者。大師常云。初住八相佛也。若是初住者。圓頓速疾經一二生尚可究竟。況經無數劫耶。 答。三週所
【English Translation】 English version Compiled by Shramana Zongxiao of Shizhi, Siming Twenty-Seven Questions in Response to the Japanese National Teacher Cao'an Records Matters Asked by the Japanese National Teacher Ten More Questions in Response to Japan Ten Questions on Buddhist Dharma in Response to Zen Master Tai Three More Questions in Response to Zen Master Tai First Letter from Zen Master Ning of Tiantong to Dharma Master of Siming First Letter from Dharma Master of Siming in Reply to Zen Master Ning of Tiantong Second Letter from Tiantong to Siming Second Letter from Siming in Reply to Tiantong Third Letter from Tiantong to Siming Postscript to the Correspondence between Dharma Master Zhong, Tiantong, and Siming Cao'an Records the Correspondence between Tiantong and Siming Twenty-Seven Questions in Response to the Japanese National Teacher (with a preface based on the Industry Stele, which mentions twenty questions. However, according to various transmitted versions, twenty-seven questions are recorded. It is suspected that subsequent questions and answers were incorporated into the preceding text. Now, we proceed according to the twenty-seven questions.) Questions from the Japanese National Teacher, Answers from the Dharma Master of Siming In the year Gui Mao, the sixth year of the Xianping era of the Imperial Song Dynasty, Japanese monks (Jizhao) and others brought twenty-seven points of conflicting questions on the Tiantai teachings from Zen Master Yuanshin of Mount Tiantai in their country. The Siming Preaching Shramana (Zhilǐ) provided brief answers based on the teachings and recorded them along with the questions. May learned masters from all directions, upon perusing this, generously offer their corrections. Twenty-seven questions regarding the Tiantai School. Respectfully submitted to your Eminence, hoping for your compassionate and detailed explanations. I would be most fortunate. From Yuanshin, the Tenth Zen Master, Dharma Bridge, Upper Scholar Rank, Inner Patron of Mount Tiantai Lengyan Monastery, Japan. Question 1: The Lotus Sutra speaks of the prediction of Buddhahood in the Three Assemblies (etc.). Modern doubters ask: 'Is this Buddhahood at the stage of Initial Abiding (初住, Chūzhù)? Or is it Buddhahood at the stage of Wonderful Enlightenment (妙覺, Miàojué)?' If it is Wonderful Enlightenment, the Great Teacher often says, 'It is the Buddha with Eight Aspects at the Initial Abiding.' If it is Initial Abiding, the perfect and sudden teaching can be fully realized in one or two lifetimes. Why would it take countless kalpas? Answer: The Three Assemblies...
授乃八相應身記也。此之八相始從初住分顯法身。終至妙覺究竟法身。皆能現此益物之相。三週得入者不局初住。如疏云。身子既是上根利智。必是超入。而多雲初住者。蓋指其首耳。又皆云經無數劫者。與物結緣。作凈佛國土因也。若無眾多受化之機。如何現身說法耶。若論法身之本。乃即座而得。豈待經無數劫乎。
二問。譬喻品記云。身子於十住中第六心退。恐是爾前見思俱斷。至六心時。見猶未盡。六心尚退。近代疑者云。別教初住界內見惑皆已斷盡。豈第六住見猶未盡退作凡夫逆罪人耶。
答。若常程別教皆云初住斷見更不起諸重過也。況見惑名數雖多。乃一位頓斷。思惑乃經諸位方盡。此常所談別教分齊也。今記主見云身子六住尚退復起重罪。遂以義求。恐有教門見思俱斷。至六心時。思猶未盡。見亦余殘。所以能牽惡道也。此是記主約義斟酌之詞。不可將現行別教難也。若據起信。唯云不退。乃克就圓人辨之。若論示跡。亦須示其階位。約惑分齊。方有退義。
三問。化城喻品疏云。問如上塵數。多許時節。今始得羅漢。當知無生法忍何易可階。答。一云。大聖善巧依四悉檀作如是說。對治厭道長者說短。于道生輕易想者說長。當知言如許劫方今得羅漢者 此是如來權行四悉檀。引
【現代漢語翻譯】 現代漢語譯本： 這是關於八相應身（指佛為利益眾生所現的八種應化身）的授記。這八相（指佛的八種示現，如降生、成道等）始於初住位（菩薩修行的一個階段），開始顯現法身（佛的真身），最終達到妙覺（佛的最高覺悟）的究竟法身。都能示現這些利益眾生的相。通過三週說法而得入佛道的人，不侷限於初住位的菩薩。如疏文中說，舍利弗（Śāriputra）既然是上根利智之人，必定是超越了初住位而入道的。而多數經文說初住位，大概是指他最初的階段。又都說經歷了無數劫，是爲了與眾生結緣，作為莊嚴清凈佛國土的因。如果沒有眾多可以接受教化之機，如何能現身說法呢？如果說法身的根本，乃是即刻證得，哪裡需要經歷無數劫呢？ 二問。譬喻品（《妙法蓮華經》中的一品）的授記中說，舍利弗在十住位（菩薩修行的十個階段）中的第六住位退轉。恐怕是他在那個時候，見惑（錯誤的見解）和思惑（錯誤的思想）都沒有斷盡。到了第六住位的時候，見惑還沒有斷盡，第六住位尚且會退轉。近代有人懷疑說，別教（區別于圓教的一種教法）初住位的菩薩，界內的見惑都已經斷盡了，難道第六住位的菩薩見惑還沒有斷盡，退轉成為犯逆罪的凡夫嗎？ 答。通常來說，別教都認為初住位的菩薩斷盡見惑之後，就不會再犯下嚴重的過錯。況且見惑的名目雖然很多，但是在一個位次上就能頓然斷盡。思惑則要經過各個位次才能斷盡。這是通常所說的別教的位次劃分。現在記主（著疏者）認為舍利弗在第六住位尚且會退轉，並且犯下嚴重的罪過。於是從義理上推求，恐怕有一種教門認為見惑和思惑可以一起斷除，但是到了第六住位的時候，思惑還沒有斷盡，見惑也還有殘餘，所以才會被牽引到惡道中去。這只是記主根據義理進行斟酌的說法，不能用現在流行的別教來詰難。如果根據《起信論》（《大乘起信論》），只說不退轉，那是根據圓教的修行人來辨別的。如果說是示現事蹟，也必須示現他的階位，根據惑的分齊，才會有退轉的說法。 三問。《化城喻品》（《妙法蓮華經》中的一品）的疏文中說，問：像上面所說的微塵數一樣多的菩薩，經歷了很長的時間，現在才證得阿羅漢果位，應當知道無生法忍（菩薩證悟的一種境界）是多麼難以證得啊！答：一種說法是，大聖（指佛）善於運用四悉檀（佛陀說法的四種方式）來作這樣的說法。對那些厭倦佛道的人說時間短，對那些認為佛道容易證得的人說時間長。應當知道說經歷了像許許多多的劫才證得阿羅漢果位，這是如來權巧地運用四悉檀來引導眾生。
【English Translation】 English version: This is a prophecy regarding the Eight Corresponding Bodies (referring to the eight transformation bodies manifested by the Buddha to benefit sentient beings). These eight aspects (referring to the eight manifestations of the Buddha, such as birth, enlightenment, etc.) begin from the initial Abode (a stage of Bodhisattva practice), initially manifesting the Dharmakaya (the true body of the Buddha), and ultimately reaching the ultimate Dharmakaya of Wonderful Enlightenment (the Buddha's highest enlightenment). All can manifest these aspects of benefiting sentient beings. Those who enter the Buddhist path through the three rounds of teachings are not limited to Bodhisattvas in the initial Abode. As the commentary says, since Śāriputra is a person of superior faculties and sharp wisdom, he must have transcended the initial Abode to enter the path. And most scriptures say the initial Abode, probably referring to his initial stage. It is also said that they have gone through countless kalpas (aeons) to form affinities with sentient beings, as a cause for adorning and purifying the Buddha's land. If there were not many opportunities to receive teachings, how could he manifest himself to preach the Dharma? If we talk about the root of the Dharmakaya, it is attained immediately, how could it take countless kalpas? Second question. The prophecy in the 'Parable of the City' chapter (a chapter in the Lotus Sutra) says that Śāriputra regressed in the sixth Abode of the Ten Abodes (ten stages of Bodhisattva practice). I am afraid that at that time, neither the delusions of views (wrong views) nor the delusions of thought (wrong thoughts) were completely eradicated. When he reached the sixth Abode, the delusions of views had not been completely eradicated, and the sixth Abode would still regress. In modern times, some people doubt that Bodhisattvas in the initial Abode of the Separate Teaching (a teaching method different from the Perfect Teaching) have already eradicated all delusions of views within the realm. Could it be that Bodhisattvas in the sixth Abode have not yet eradicated the delusions of views and regress to become ordinary people who commit rebellious sins? Answer. Generally speaking, the Separate Teaching believes that after Bodhisattvas in the initial Abode have eradicated the delusions of views, they will no longer commit serious mistakes. Moreover, although there are many names for the delusions of views, they can be eradicated suddenly in one position. The delusions of thought must be eradicated through various positions. This is the usual division of positions in the Separate Teaching. Now the commentator believes that Śāriputra would still regress in the sixth Abode and commit serious sins. Therefore, seeking from the meaning, I am afraid that there is a teaching that believes that the delusions of views and the delusions of thought can be eradicated together, but when they reach the sixth Abode, the delusions of thought have not been completely eradicated, and there are still remnants of the delusions of views, so they are drawn into the evil path. This is just the commentator's statement based on the meaning, and cannot be challenged by the currently popular Separate Teaching. If based on the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra), it only says no regression, which is based on the practitioners of the Perfect Teaching to distinguish. If it is said to be a manifestation of events, it must also show his rank, and according to the division of delusions, there will be a statement of regression. Third question. The commentary on the 'Parable of the Phantom City' chapter (a chapter in the Lotus Sutra) says, question: Like the Bodhisattvas as numerous as the dust particles mentioned above, after experiencing a very long time, they have now attained the Arhat fruit. It should be known how difficult it is to attain the Non-Origination Dharma-kshanti (a state of Bodhisattva enlightenment)! Answer: One saying is that the Great Sage (referring to the Buddha) is good at using the Four Siddhanthas (four ways of the Buddha's teachings) to make such statements. To those who are tired of the Buddhist path, he says the time is short, and to those who think the Buddhist path is easy to attain, he says the time is long. It should be known that saying that it took countless kalpas to attain the Arhat fruit is the Tathagata's skillful use of the Four Siddhanthas to guide sentient beings.
諸實行。令入道耳。近代疑者云。泛爾說佛道長短。或可是善巧四悉然大通塵數劫猶是指實事。若不爾者。則何勞展轉摩重重土。莫不徒費言詞耶。是事若非實。諸所言說權實難辨。加之。疏第一許久遠為種過去為熟近世為脫者。記判之為本眷屬也。此何言始得羅漢者是權行四悉檀耶。
答。誠如所問。然有其由。何者。若遠討父子之因。深窮種熟之際。諸經未談其始。此品亦未及說。須依壽量品文方盡神通之力。但為若推遠種。定指長時。則眾生不起壯心。不強自力故。今疏記且作悉檀解之。欲使立行加功。乃弘經之要也。故雖一生十地三世六根。若無宿種冥熏。豈有利根自發。又若此品唯論權示遠壽。亦是虛談。將何永異諸經。將何以明本妙。雖曰初心憑教。還須以義自裁。加復疏標一云。知非定判。記斥端拱。信是策詞。若據斯文。全非違教也。
四問。寶塔品。依多寶本願分身咸集。疑者云。大論明釋迦分身土云。白銀世界。純有支佛。黃金世界。純有羅漢。彼土諸佛皆悉來否。若來者。佛光所照分身國土。皆以玻璃為地。不云白銀黃金。又分身土有諸菩薩。分身來時。各將一大菩薩。而彼二世界不云有菩薩也。若言不來者。即違盡還集一處之愿。又違悉已來集之文。有遮難者云。約多分云盡集
【現代漢語翻譯】 現代漢語譯本： 各種修行方法，都是爲了引導眾生進入佛道。近來有人懷疑，說佛陀所說的佛道長短，或許只是善巧方便的四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀，指佛陀應機說法的四種方式），然而即使經過像大通智勝佛時的塵點劫那樣漫長的時間，佛陀所說的仍然是指真實的事情。如果不是這樣，那麼又何必輾轉遷移，重重示現於各個國土，豈不是白費口舌嗎？如果佛陀所說的事情不是真實的，那麼他所說的權巧方便和真實道理就難以分辨了。再加上，《法華經玄義》第一卷中，許久遠劫為種因，過去世為成熟，近世為解脫的說法，智者大師的《法華玄義釋簽》判釋為本眷屬（指與佛有宿緣的眾生）。那麼，怎麼能說一開始就證得阿羅漢果的人，是運用權巧方便的四悉檀呢？ 回答：您提出的問題確實存在，但其中有原因。什麼原因呢？如果從久遠劫來探究父子之間的因緣，深入研究種因成熟的時節，那麼，各部經典都沒有談及其起始，此品（《方便品》）也沒有說到。必須依據《如來壽量品》的經文，才能完全瞭解佛的神通之力。但是，如果推究久遠的因緣，必定指向漫長的時間，那麼眾生就不會生起遠大的志向，也不會勉力自強。所以，現在的疏和記（指《法華經玄義》和《法華玄義釋簽》）且且把它當作悉檀來解釋，是想使眾生立定志向，努力修行，這是弘揚《法華經》的關鍵。所以，即使是一生、十地、三世、六根，如果沒有宿世的善根暗中熏習，哪裡會有銳利的根效能夠自然生髮呢？而且，如果此品（《方便品》）僅僅是談論權巧示現佛的壽命長遠，那也是虛假的談論，又將如何永遠不同於其他的經典？又將如何闡明本門妙法？雖然說初學者要依靠教義，但還需要用義理來自己判斷。再加上，《法華經玄義》疏中明確標明『知非定判』（知道這並非最終的判決），《法華玄義釋簽》也批評『端拱』（袖手旁觀），相信這是策勵之詞。如果根據這些文字，完全沒有違背佛的教誨。 第四個問題：《寶塔品》中，依據多寶佛（Prabhutaratna，過去佛名，為證明《法華經》真實而出現）的本願，十方諸佛的分身前來聚集。有人懷疑說，《大智度論》中說明釋迦牟尼佛（Sakyamuni，現在佛，佛教創始人）的分身國土是白銀世界，那裡只有辟支佛（Pratyekabuddha，又稱緣覺，靠自己領悟佛法而得解脫者）；黃金世界，那裡只有阿羅漢。那麼，那些國土的諸佛都來了嗎？如果來了，佛光所照的分身國土，都以玻璃為地，而不是白銀或黃金。而且，分身國土有諸位菩薩，分身佛來的時候，各自帶來一位大菩薩，而那兩個世界卻沒有說有菩薩。如果說沒來，就違背了『盡還集一處』的本願，也違背了『悉已來集』的經文。有提出遮難的人說，可以從大部分的情況來說是『盡集』。
【English Translation】 English version: All practices are to lead beings into the Buddha-way. Recent doubters say that the Buddha's teachings on the length and shortness of the Buddha-way may just be skillful means of the four Siddhanas (the four approaches to teaching: the Siddhana of the world, the Siddhana for each individual, the Siddhana of counteracting, and the Siddhana of the ultimate meaning), but even after countless kalpas like the dust-point kalpas of Mahābhijñā-jñānābhibhū Buddha (Dàtōng Zhìshèng Fó, a Buddha in the distant past), what the Buddha says still refers to real things. If it were not so, then why bother to transmigrate and manifest repeatedly in various lands, wouldn't it be a waste of words? If what the Buddha says is not real, then the skillful means and the true principles he speaks of would be difficult to distinguish. Moreover, in the first volume of the 'Profound Meaning of the Lotus Sutra', the statement that the distant past is the planting of the cause, the past life is the ripening, and the present life is the liberation, is interpreted in the 'Commentary on the Profound Meaning of the Lotus Sutra' as the original family (referring to beings with past connections to the Buddha). Then, how can it be said that those who attain Arhatship (Luóhàn, enlightened disciples of the Buddha) from the beginning are using the skillful means of the four Siddhanas? Answer: Your questions are indeed valid, but there are reasons for them. What are the reasons? If we explore the causes and conditions between father and son from distant kalpas, and deeply investigate the time of planting and ripening, then the various sutras have not discussed their beginning, and this chapter (the 'Expedient Means' chapter) has not mentioned it either. It is necessary to rely on the text of the 'Lifespan of the Tathagata' chapter to fully understand the Buddha's power of spiritual penetration. However, if we investigate the distant causes, it will definitely point to a long time, then beings will not develop great aspirations, nor will they strive to strengthen themselves. Therefore, the current commentaries and notes (referring to the 'Profound Meaning of the Lotus Sutra' and the 'Commentary on the Profound Meaning of the Lotus Sutra') treat it as a Siddhana for the time being, wanting to make beings establish aspirations and work hard in practice, which is the key to propagating the Lotus Sutra. Therefore, even if it is one lifetime, ten stages, three periods of time, or six senses, without the subtle influence of past good roots, how can sharp roots naturally arise? Moreover, if this chapter (the 'Expedient Means' chapter) only discusses the skillful manifestation of the Buddha's long lifespan, then it would be a false discussion, and how would it be eternally different from other sutras? And how would it clarify the wonderful Dharma of the original teaching? Although it is said that beginners should rely on the teachings, they still need to judge for themselves based on the principles. In addition, the commentary in the 'Profound Meaning of the Lotus Sutra' clearly states 'knowing it is not a definitive judgment', and the 'Commentary on the Profound Meaning of the Lotus Sutra' also criticizes 'standing idly by', believing that these are words of encouragement. According to these texts, there is no violation of the Buddha's teachings at all. Fourth question: In the 'Treasure Tower' chapter, based on the original vow of Prabhutaratna Buddha (Duōbǎo Fó, a Buddha of the past, who appears to prove the truth of the Lotus Sutra), the emanations of Buddhas from the ten directions gather. Someone doubts that the 'Mahaprajnaparamita Sastra' explains that Sakyamuni Buddha's (Sakyamuni, the current Buddha, the founder of Buddhism) emanation lands are silver worlds, where there are only Pratyekabuddhas (Bìzhīfó, also known as solitary Buddhas, those who attain liberation by realizing the Dharma on their own); and golden worlds, where there are only Arhats. Then, did the Buddhas of those lands all come? If they came, the emanation lands illuminated by the Buddha's light would all have crystal as the ground, not silver or gold. Moreover, the emanation lands have Bodhisattvas, and when the emanation Buddhas come, they each bring a great Bodhisattva, but those two worlds are not said to have Bodhisattvas. If it is said that they did not come, it would violate the original vow of 'all returning to gather in one place', and also violate the text of 'all have already come to gather'. Someone who raises objections says that it can be said to be 'all gathered' based on the majority of cases.
悉來。或云玻璃為地。有諸菩薩。如置綠豆烏豆聚中。以少從多。名烏豆聚。重難云。若約多分。還招巨妨。彼十方佛土唯有一乘之文。聲聞菩薩皆成佛道之言。亦應從多。若爾。即同五性宗意耶。
答。經論相違。其例不少。不須和會也。今若強會者。此經雖則云皆以玻璃為地。何妨樹木宮殿。或純黃金白銀。亦得云黃金白銀世界也。又本居之土雖無菩薩。欲來集時。為同諸佛故。將化菩薩來為侍者。應無大妨。又諸土唯云菩薩充滿者。蓋約今經開顯而說。但化菩薩。不為二乘。乃直以二乘而為菩薩。有何不可。
五問。提婆品記釋龍女所從來處有三義。其第二義云。海眾縱移。而龍宮不動。龍謂不動。而所居已變。從變而不變處來。有何不可(云云)。疑者云。此中指何處名為所居。若龍宮者。上云不動。下那忽云已變。若大海者。上雲龍宮不動。不云大海不動。今那忽約大海。雲龍謂不動耶。又變而不變者。其意云何。近日學者各執不同。試垂一決。
答。經云。移諸天人。記云。海眾縱移。經云。娑婆世界即變琉璃為地。至無大海江河。驗是移于有情。變于無情也。于有情中。娑竭龍眾以有緣故獨不被移。龍既不移。所居宮殿豈可依于寶地。即須在大海也。故知。此會之眾以佛神力變故皆
【現代漢語翻譯】 現代漢語譯本： 悉來（全部到來）。或者說以玻璃為地面。有許多菩薩，就像把綠豆和烏豆放在一起，用少量代替多數，稱為烏豆聚。重難（重複提出的難題）說，如果按照多數來算，還會招致巨大的妨礙。因為十方佛土只有『一乘』的說法，聲聞和菩薩最終都能成佛的說法，也應該按照多數來算。如果這樣，就和五性宗（區分眾生根性的宗派）的觀點相同了嗎？ 回答：經典和論著相互矛盾的情況不少，不需要勉強調和。現在如果勉強調和，這部經雖然說都以玻璃為地面，又妨礙什麼樹木宮殿，或者純黃金白銀呢？也可以說是黃金白銀世界。而且本來居住的國土雖然沒有菩薩，想要來集會的時候，爲了和諸佛相同，將化身菩薩帶來作為侍者，應該沒有大的妨礙。而且各佛土只說菩薩充滿，大概是根據這部經的開顯而說。只是化身菩薩，不為二乘（聲聞乘和緣覺乘），直接把二乘作為菩薩，有什麼不可以呢？ 五問：提婆品（《妙法蓮華經》中的一品）的註釋中解釋龍女所來的地方有三種含義。其中的第二種含義說：『海眾即使移動，而龍宮不動。龍指不動，而所居住的地方已經改變，從改變而不變的地方來，有什麼不可以呢？』（云云）。疑問的人說：這裡指什麼地方叫做『所居』？如果是龍宮，上面說『不動』，下面怎麼忽然說『已經改變』？如果是大海，上面說龍宮不動，沒有說大海不動，現在怎麼忽然針對大海，說龍指不動呢？而且『變而不變』是什麼意思？近日學者各自有不同的理解，請您給出一個明確的解釋。 回答：經中說：『移動諸天人』，註釋說：『海眾即使移動』。經中說：『娑婆世界立即變成琉璃為地，甚至沒有大海江河』，驗證了是移動有情眾生，改變無情之物。在有情眾生中，娑竭龍眾因為有因緣的緣故，唯獨沒有被移動。龍既然沒有移動，所居住的宮殿怎麼可能依附於寶地，就必須在大海之中。所以知道，這次集會的大眾因為佛的神力變化，都
【English Translation】 English version: Xi Lai (all arrived). Or it is said that the ground is made of glass. There are many Bodhisattvas, like putting green beans and black beans together, using a small amount to represent the majority, called a 'black bean cluster'. The repeated difficulty (Chong Nan) says that if calculated according to the majority, it will still lead to great obstacles. Because the Buddha lands of the ten directions only have the teaching of 'One Vehicle', and the saying that Shravakas and Bodhisattvas can eventually become Buddhas, it should also be calculated according to the majority. If so, is it the same as the view of the Five Natures School (a school that distinguishes the nature of sentient beings)? Answer: There are many cases of contradictions between sutras and commentaries, and there is no need to force reconciliation. If we force reconciliation now, although this sutra says that the ground is all made of glass, what hinders trees, palaces, or pure gold and silver? It can also be said to be a world of gold and silver. Moreover, although the land originally inhabited does not have Bodhisattvas, when they want to come to the assembly, in order to be the same as the Buddhas, they bring transformation bodies of Bodhisattvas as attendants, which should not be a big obstacle. Moreover, the Buddha lands only say that they are full of Bodhisattvas, which is probably based on the revelation of this sutra. They are only transformation bodies of Bodhisattvas, not for the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), and they directly regard the Two Vehicles as Bodhisattvas, what is impossible? Fifth question: The commentary on the Devadatta Chapter (a chapter in the Lotus Sutra) explains that there are three meanings for where the Dragon Girl came from. The second meaning says: 'Even if the sea assembly moves, the Dragon Palace does not move. The dragon refers to not moving, but the place where it lives has changed, coming from a place that changes but does not change, what is impossible?' (etc.). The questioner says: What place is referred to here as 'the place where it lives'? If it is the Dragon Palace, the above says 'does not move', how can it suddenly say 'has changed' below? If it is the great sea, the above says the Dragon Palace does not move, and does not say the great sea does not move, so how can it suddenly target the great sea and say the dragon refers to not moving? Moreover, what does 'changes but does not change' mean? Recent scholars have different understandings, please give a clear explanation. Answer: The sutra says: 'Move the gods and humans', the commentary says: 'Even if the sea assembly moves'. The sutra says: 'The Saha world immediately transforms into a land of lapis lazuli, even without great seas and rivers', verifying that it is moving sentient beings and changing inanimate objects. Among sentient beings, the Saga Dragon assembly is uniquely not moved because of its karmic connection. Since the dragon is not moved, how can the palace where it lives depend on the treasure land, it must be in the great sea. Therefore, it is known that the masses at this assembly are all due to the transformative power of the Buddha.
見寶剎。龍眾自見海中宮殿。今文殊隨彼類見。故經家云。從於大海婆竭羅龍王宮自然涌出也。變而不變。思之可知。
六問。壽量品疏云。華嚴寂滅道場大經超前九劫皆成方便。疑者云。大經唯有雪山童子超十二劫。此中何云超九劫耶。
答。或錄者筆誤。或後人寫訛。況無大害。何足苦疑。
七問。分別功德品疏云。或可一人有八番增。或可一世或八世或無量世或一念或八念或無量念(云云)。疑者云。疏第四云。三週聲聞未斷無明。有三根利鈍。若真修體顯。則無差降。初住已上更起緣修。無復勝負。真修體融。寧得有異耶(云云)。今何有一念八念乃至無量世差降耶。若爾。云何論父母所生身證妙覺耶若許證者。經以龍女為速疾證。而大師判為初住八相。既有速疾證理。何故龍女不是證妙覺耶。況復起信和會諸經長短兩說。唯以三祇為證理。天臺不可違馬鳴也。若不許者。既有一念八番增損。何不許一生四十二番耶。圓頓速疾之道。豈必經爾許劫耶。
答。第四疏云。三根入初住。猶有利鈍不。記云。即此三根入住已后。猶名三不。今據記主出問意者。入住之後。身子等為上根。飲光滿慈等仍是中下耶。疏答云。真修體顯則無差降。此答意者。三根證理之後。縱起緣修。終不準前上
【現代漢語翻譯】 現代漢語譯本： 見到寶剎（珍貴的寺廟）。龍眾（龍族）自己看到海中的宮殿。現在文殊（文殊菩薩）隨著他們的類別而見到。所以經書作者說，『從於大海婆竭羅龍王（Sāgara-nāgarāja）宮自然涌出』。變化而不變，思考就可以明白。 六問。《壽量品》疏中說，《華嚴經》寂滅道場（bodhimaṇḍa）大經超越前九劫（kalpa）都成為方便。懷疑的人說，《大經》唯有雪山童子（Śailasuta）超越十二劫。這裡為什麼說超越九劫呢？ 答：或許是記錄的人筆誤，或許是後人抄寫錯誤。況且沒有大的妨害，何必苦苦懷疑。 七問。《分別功德品》疏中說，『或者一個人有八番增，或者一世或者八世或者無量世或者一念或者八念或者無量念（等等）』。懷疑的人說，疏第四中說，『三週聲聞（Śrāvaka）未斷無明（avidyā），有三根利鈍。如果真修本體顯現，就沒有差別高下。初住（prathama-bhūmi）以上再起緣修，沒有勝負。真修本體融合，怎麼會有差異呢（等等）』。現在怎麼會有一念八念乃至無量世的差別高下呢？如果這樣，怎麼論父母所生身證妙覺（anuttara-samyak-saṃbodhi）呢？如果允許證得，經中以龍女（Nāga-kanyā）為迅速證得，而大師判為初住八相。既然有迅速證得的道理，為什麼龍女不是證妙覺呢？況且《起信論》（Mahāyāna-śraddhotpāda-śāstra）和會諸經長短兩種說法，唯以三祇（asaṃkhyeya-kalpa）為證理。天臺宗（Tiantai）不可違背馬鳴（Aśvaghoṣa）菩薩啊。如果不允許證得，既然有一念八番增損，為什麼不允許一生四十二番呢？圓頓速疾之道，豈必經過那麼多的劫數呢？ 答：第四疏中說，『三根入初住，還有利鈍嗎？』記中說，『即此三根入住以後，還名三不。』現在根據記主的提問意圖，入住之後，舍利弗（Śāriputra）等為上根，迦葉（Kāśyapa）等仍是中下嗎？疏回答說，『真修本體顯現則無差別高下。』這個回答的意思是，三根證理之後，縱然發起緣修，終究不準前上。
【English Translation】 English version: Seeing the precious temple. The Nāgas (dragon deities) themselves see the palaces in the sea. Now Mañjuśrī (Mañjuśrī Bodhisattva) sees them according to their kind. Therefore, the author of the scripture says, 'It naturally emerges from the palace of the Sāgara-nāgarāja (Dragon King Sāgara) in the great sea.' Changing yet unchanging, it can be understood through contemplation. Sixth question: The commentary on the 'Lifespan Chapter' says that the great scripture of the bodhimaṇḍa (enlightenment ground) of the Avataṃsaka Sūtra surpasses the previous nine kalpas (aeons), all becoming expedient means. The doubter asks, 'The great scripture only mentions Śailasuta (Snow Mountain Hermit) surpassing twelve kalpas. Why does it say surpassing nine kalpas here?' Answer: Perhaps it was a mistake by the recorder, or an error in copying by later generations. Moreover, there is no great harm, so why dwell on the doubt? Seventh question: The commentary on the 'Distinguishing Merits Chapter' says, 'Perhaps one person has eightfold increase, or one lifetime, or eight lifetimes, or immeasurable lifetimes, or one thought, or eight thoughts, or immeasurable thoughts (etc.).' The doubter asks, 'The fourth commentary says, 'The three types of Śrāvakas (voice-hearers) in the three assemblies have not severed avidyā (ignorance), and have three roots of sharp or dull faculties. If the true cultivation of the essence manifests, there will be no difference in superiority or inferiority. After the first bhūmi (stage), further conditioned cultivation arises, without victory or defeat. The true cultivation of the essence merges, how can there be differences (etc.)?' Now, how can there be differences in superiority or inferiority of one thought, eight thoughts, or even immeasurable lifetimes? If so, how can we discuss attaining anuttara-samyak-saṃbodhi (perfect enlightenment) with a body born of parents? If attainment is allowed, the scripture uses Nāga-kanyā (Dragon Girl) as an example of rapid attainment, but the master judges her as the eight aspects of the first bhūmi. Since there is the principle of rapid attainment, why is the Dragon Girl not attaining perfect enlightenment? Moreover, the Mahāyāna-śraddhotpāda-śāstra (Awakening of Faith in the Mahayana) harmonizes the two long and short teachings of the scriptures, only taking three asaṃkhyeya-kalpas (incalculable eons) as the principle of attainment. The Tiantai (T'ien-t'ai) school cannot contradict Aśvaghoṣa (the philosopher) Bodhisattva. If attainment is not allowed, since there is an eightfold increase or decrease in one thought, why not allow forty-twofold in one lifetime? The path of perfect and sudden enlightenment, must it necessarily pass through so many kalpas?' Answer: The fourth commentary says, 'When the three roots enter the first bhūmi, are there still sharp or dull faculties?' The record says, 'Even after these three roots enter the stage, they are still called the three nots.' Now, according to the intention of the questioner, after entering the stage, are Śāriputra (Sariputta) and others the superior roots, while Kāśyapa (Kassapa) and others are still the middle and lower? The commentary answers, 'If the true cultivation of the essence manifests, there will be no difference in superiority or inferiority.' The meaning of this answer is that after the three roots attain the principle, even if conditioned cultivation arises, it will ultimately not be based on the previous superior.
根仍上中根還中等也。故知。為被根性求定故。云真修無差。若自判法身增道損生。寧無遲速耶。故有一念八念三世八世等異也。又問一生妙覺者。疏既有一念八番。金光明中復有生身十地。以此驗。即身證妙覺。非一向無。但為華嚴經中初發心時便成正覺之文正是初住八相。世人多謂妙覺法身。則全失四十一位修證。是故今家凡判八相。多在無生位中。且龍女修證之文。及以南方成佛之相。難可的判高下。蓋發心畢竟二不別也。余處所明。初登地住。三因開發。既得無生。則任運證於后位。且龍女畜生之報便證此位。即能八相。益物足顯速疾證也。若據起信。既是通伸衍門三教。定說劫數之文。恐是別教教道之義。若云馬鳴天臺不可相違者。如天臺判本門記別則一向不用天親本論。本論尚自去取。況通伸論耶。
八問。隨喜品第五。十人展轉聞法華經。一念隨喜所得功德無量無邊。疏判為初隨喜品。合有五十功德。又勸發品云。成就四法能得是經。疏云。舊說能行四法。手得是經。今謂不爾。上文謂。諸法實相義已為汝等說。又云。為令眾生開示悟入佛之知見。蓋法華之正體能行四法必得此解。疑者云。大般若經說。善根未熟薄福德故。尚不聞名字。況得手執。若手得者。速坐菩提座。又云。一經其耳。善根
力故。定得無上菩提。即知雖不具五十功德不解實相。但聞名字手執經卷者。皆是功德無量。誠不可偏取於此也。
答。釋經淺深各有其致。今經隨喜具有二種。謂內解外事。外事容可淺釋。內解須作深明。若勸發品。既是普賢遠來重請說經。如來因茲略演四法。若非開示悟入總括一經。何能酬其所請。能請之位既高。所得之經豈淺。故不可但作手得經卷解也。彼般若經手得耳聞既成菩提之種。豈無善根者有斯遭遇耶。若成不壞之種。即有出離之期。故有速坐定得之謂也。況彼手執耳聞寧可一向作淺事解之。且夫弘經。本為生善。若不以理行策之。其可得乎。
九問。法師功德品疏云。梵王報得天眼。在己界遍見大千。大千外有風輪。與眼作障。不能見外。若在他界。則不遍見大千。非所統故。大羅漢見大千。辟支佛見百佛世界。不以風輪為礙。亦無己他界隔。疑者云。大論第五云。大羅漢少用心見二千界。大用心見大千界。辟支佛亦爾。又論一十四云。聲聞人極多傍見小千。上下亦遍見。問。大梵王亦能見千世界。有何等異。答。大梵自於千世界中立則遍見。若在邊立則不見余處。聲聞不爾。在所住處常見千世界。辟支佛見百千世界。據論意云。依任運用心。大小等別。二乘所見各有不同也。然梵王所
【現代漢語翻譯】 現代漢語譯本：因為有力量的緣故，最終能夠證得無上菩提（Anuttara-bodhi，無上正等正覺）。由此可知，即使不具備五十種功德，不瞭解實相（Reality），但僅僅是聽聞經名、手持經卷的人，都是功德無量的。實在不應該片面地理解這一點。
回答：解釋經典有深淺不同的層次。這部經的隨喜具有兩種含義，即內在的理解和外在的事相。外在的事相可以淺顯地解釋，而內在的理解則需要深入地闡明。例如《勸發品》，既然是普賢（Samantabhadra）菩薩遠道而來，再次請求佛陀宣說經典，如來（Tathagata）因此簡略地演說了四法。如果不是開示、悟入，總括整部經典，又怎麼能酬答他的請求呢？能夠請求的地位既然很高，所得到的經典難道會淺顯嗎？所以不能僅僅理解為手持經卷。《般若經》中說，手持、耳聞就能成為菩提（Bodhi，覺悟）的種子，難道沒有善根的人會有這樣的遭遇嗎？如果成為不壞的種子，就會有出離輪迴的時期，所以才說能夠迅速入定證得菩提。況且手持、耳聞，怎麼能一概理解為淺顯的事情呢？弘揚經典，本來是爲了生起善根，如果不以理性和實踐來鞭策，怎麼能夠達到目的呢？
九問：法師功德品疏中說，梵王（Brahma）因為業報而獲得天眼，在自己的界限內能夠遍見大千世界（Mahā-sāhasra-lokadhātu，三千大千世界）。大千世界之外有風輪，阻礙了他的視線，使他不能看到外面。如果他在其他世界，就不能遍見大千世界，因為不是他所統領的。大阿羅漢（Arhat）能夠見到大千世界，辟支佛（Pratyekabuddha）能夠見到百佛世界，不受風輪的阻礙，也沒有自己和他界的隔閡。有人疑惑說，《大智度論》第五卷說，大阿羅漢稍微用心就能見到二千世界，非常用心就能見到大千世界，辟支佛也是這樣。《大智度論》第十四卷又說，聲聞（Śrāvaka）人極多能夠傍見小千世界（Sahasra-lokadhātu，小千世界），上下也能普遍見到。問：大梵王也能見到千世界，有什麼不同呢？答：大梵王自己在千世界中立足就能遍見，如果在邊緣立足就不能見到其他地方。聲聞不是這樣，在所住之處常常能見到千世界。辟支佛能見到百千世界。根據《大智度論》的意思，是依據任運、用心的大小等差別，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所見各有不同。然而梵王所見
【English Translation】 English version: Because of the power, one can ultimately attain Anuttara-bodhi (unsurpassed perfect enlightenment). From this, it is known that even if one does not possess the fifty merits and does not understand Reality, merely hearing the name of the sutra and holding the scripture in hand are immeasurable merits. It is truly not appropriate to understand this one-sidedly.
Answer: Explanations of the scriptures have different levels of depth. The rejoicing in this sutra has two meanings, namely, inner understanding and outer phenomena. Outer phenomena can be explained superficially, while inner understanding needs to be explained deeply. For example, in the 'Encouragement' chapter, since Samantabhadra Bodhisattva came from afar to request the Buddha to expound the sutra again, the Tathagata briefly expounded the four dharmas. If it were not for revealing, instructing, awakening, and entering, encompassing the entire sutra, how could it repay his request? Since the position of the one who can request is high, how could the sutra obtained be shallow? Therefore, it cannot be understood merely as holding the scripture in hand. The Prajna Sutra says that holding and hearing can become the seeds of Bodhi (enlightenment), would those without good roots have such encounters? If it becomes an indestructible seed, there will be a time to escape from samsara, hence the saying that one can quickly enter samadhi and attain Bodhi. Moreover, how can holding and hearing be generally understood as superficial matters? Propagating the sutra is originally for generating good roots, if it is not spurred on by reason and practice, how can it be achieved?
Ninth question: The commentary on the 'Merits of a Dharma Master' chapter says that Brahma (King of the First Dhyana Heaven) obtains the heavenly eye due to karmic retribution, and within his own realm, he can see the entire Mahā-sāhasra-lokadhātu (great trichiliocosm). Outside the great trichiliocosm, there is a wind wheel that obstructs his vision, preventing him from seeing outside. If he is in another world, he cannot see the entire great trichiliocosm, because it is not under his dominion. A great Arhat can see the great trichiliocosm, and a Pratyekabuddha can see a hundred Buddha worlds, without being obstructed by the wind wheel, and without the separation of self and other realms. Someone doubts and says, the fifth volume of the Mahaprajnaparamita-sastra says that a great Arhat can see two thousand worlds with slight effort, and the great trichiliocosm with great effort, and so does a Pratyekabuddha. The fourteenth volume of the Mahaprajnaparamita-sastra also says that many Sravakas can see the small trichiliocosm (Sahasra-lokadhātu) sideways, and can also see up and down. Question: The great Brahma can also see a thousand worlds, what is the difference? Answer: The great Brahma can see everywhere when he stands in the thousand worlds, but if he stands on the edge, he cannot see other places. Sravakas are not like this, they can often see a thousand worlds in the place where they live. Pratyekabuddhas can see hundreds of thousands of worlds. According to the meaning of the Mahaprajnaparamita-sastra, it is based on the differences in ease of use and the size of the mind, etc., the views of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are different. However, what Brahma sees
見千世界應是一小千。支佛所見百千世界應是百小千。又十住毗婆沙云。二乘神通不過大千。今何云梵王見大千辟支佛見百佛世界耶(百佛世界論文意當百千世界。故四念處四教義並云。支佛發天眼。乃過三千見他方界)如是等事相不同。要須有定論也。
答。總持菩薩之言必稱法相。蓋曾躬講智論。應不徒然。乃是妙解論文。得其遠意。何者。如論伸兩教之義。文中凡舉二乘。即兼藏通。只如所引。豈是一途。初云大用心者見大千。次云極多者見小千。聲聞既有多種。支佛不可一準。既習氣分侵。合所見更廣。文中既云見百千世界。豈可定為小千耶。只為小辟支與聲聞不別故。云支佛亦爾。梵王諸教功用亦多。但為讓彼二乘故。令劣於一等。然是大千之主。寧見己界不周。愿將法義定文。無使專文失義也。
十問。不輕品說。因行不輕行。疾得成佛(云云)。疑者云。此不輕事望久遠實成。為前為后。若前。即違壽量疏云常不輕更近之言。若后。誰信由不輕行成佛速疾耶。
答。若在前者。即是實因。若在後者。即為凈佛國土之因也。故知。依此經意。偏示正因。行不輕行。即速疾取土。而得成佛。故云。受持此經。為人說故。疾得佛道是也。
十一問。囑累品疏云。佛以一權智善巧之手
【現代漢語翻譯】 現代漢語譯本：見千世界應該是一個小千世界。辟支佛（Pratyekabuddha，獨覺佛）所見的一百個千世界應該是一百個小千世界。另外，《十住毗婆沙論》（Daśabhūmika-vibhāṣā）中說，二乘（聲聞乘和緣覺乘）的神通不能超過大千世界。現在為什麼說梵天（Brahmā）能見到大千世界，辟支佛能見到一百個佛世界呢（一百個佛世界，按照論文的意思，應當是一百個千世界。所以《四念處》、《四教義》都說，辟支佛發天眼，能夠超過三千大千世界，見到其他方界）？像這些事情的說法不一致，需要有一個定論。
回答：總持菩薩（Dhāraṇī Bodhisattva）的言論必定符合法相（Dharma-lakṣaṇa，諸法的體性）。大概是因為他曾經親自講解《智度論》（Mahāprajñāpāramitopadeśa），應該不是沒有根據的。這是他對論文的巧妙理解，領會了其中的深遠含義。為什麼這麼說呢？比如《智度論》闡述兩教（藏教和通教）的義理，文中凡是提到二乘，就兼指藏教和通教。就像你所引用的，難道只有一種情況嗎？開始說『大用心者見大千』，接著說『極多者見小千』，聲聞（Śrāvaka，聽聞佛法而悟道的修行者）既然有多種，辟支佛不能一概而論。既然習氣（vāsanā，長期熏習而成的習慣勢力）有輕重之分，那麼所見到的範圍就更廣。文中既然說見到一百個千世界，怎麼能確定就是小千世界呢？只是因為小辟支佛與聲聞沒有區別，所以說辟支佛也一樣。梵天以及其他諸教的功用也很多，只是爲了謙讓二乘，讓他們顯得稍微遜色一些。然而梵天是大千世界之主，難道會看不到自己管轄的範圍嗎？希望用佛法的義理來確定經文的含義，不要因為拘泥於字面而失去經文的真義。
十問：常不輕菩薩品（Sadāparibhūta）說，因為修行不輕視眾生的行為，迅速成佛（等等）。疑問是：這個常不輕菩薩的事蹟，是就久遠劫的真實成就來說，是屬於前還是屬於后？如果是屬於前，就違背了《壽量品疏》（Jūjūge 品疏）中『常不輕菩薩更加接近』的說法。如果是屬於后，誰會相信因為修行不輕視眾生的行為就能迅速成佛呢？
回答：如果說在前者，那就是真實的因。如果說在後者，那就是爲了清凈佛國土的因。所以要知道，根據這部經的含義，偏重於顯示正因。修行不輕視眾生的行為，就能迅速地取得凈土，從而成就佛果。所以說，受持這部經，並且為人解說，就能迅速地成就佛道。
十一問：《囑累品疏》（Samantabhadra-samādhi-caryā-praveśa-sūtra）中說，佛用一種權智（upāya-jñāna，方便智慧）善巧的手……
【English Translation】 English version: Seeing a thousand worlds should be one small chiliocosm. The hundred thousand worlds seen by a Pratyekabuddha (one who attains enlightenment on their own) should be a hundred small chiliocosms. Furthermore, the Daśabhūmika-vibhāṣā states that the supernatural powers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not exceed the great chiliocosm. Why is it now said that Brahmā (the creator god) can see the great chiliocosm, and the Pratyekabuddha can see a hundred Buddha-worlds (a hundred Buddha-worlds, according to the meaning of the treatise, should be a hundred thousand worlds; therefore, the Four Foundations of Mindfulness and the Four Teachings both say that when a Pratyekabuddha develops the divine eye, they can surpass the three thousand great chiliocosms and see other realms)? Such differing accounts require a definitive conclusion.
Answer: The words of Dhāraṇī Bodhisattva must conform to the Dharma-lakṣaṇa (the characteristics of phenomena). It is likely because he personally lectured on the Mahāprajñāpāramitopadeśa, it should not be without basis. This is his skillful understanding of the treatise, grasping its profound meaning. Why is this so? For example, the Mahāprajñāpāramitopadeśa elucidates the doctrines of the Two Teachings (the Tripiṭaka Teaching and the Common Teaching), and whenever the Two Vehicles are mentioned in the text, it includes both the Tripiṭaka Teaching and the Common Teaching. Just like what you quoted, is there only one situation? It begins by saying 'those with great effort see the great chiliocosm,' and then says 'those with the most see the small chiliocosm.' Since there are various types of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas cannot be generalized. Since habitual tendencies (vāsanā, ingrained habits) have varying degrees, the scope of what is seen is even broader. Since the text says that they see a hundred thousand worlds, how can it be determined that it is a small chiliocosm? It is only because small Pratyekabuddhas are no different from Śrāvakas that it is said that Pratyekabuddhas are also the same. Brahmā and the functions of other teachings are also numerous, but it is only to defer to the Two Vehicles, making them appear slightly inferior. However, Brahmā is the lord of the great chiliocosm, would he not see the extent of his own domain? It is hoped that the meaning of the Dharma will be used to determine the meaning of the text, and that the true meaning of the text will not be lost due to adherence to the literal meaning.
Tenth question: The Sadāparibhūta chapter says that because of practicing the act of not belittling sentient beings, one quickly attains Buddhahood (etc.). The question is: does this event of Sadāparibhūta Bodhisattva, in terms of the actual accomplishment of distant kalpas, belong to the former or the latter? If it belongs to the former, it contradicts the statement in the Jūjūge chapter commentary that 'Sadāparibhūta Bodhisattva is closer.' If it belongs to the latter, who would believe that one can quickly attain Buddhahood by practicing the act of not belittling sentient beings?
Answer: If it is said to be in the former, then it is the true cause. If it is said to be in the latter, then it is the cause for purifying the Buddha-land. Therefore, it should be known that according to the meaning of this sutra, it emphasizes showing the direct cause. Practicing the act of not belittling sentient beings allows one to quickly obtain a pure land, thereby attaining Buddhahood. Therefore, it is said that by upholding this sutra and explaining it to others, one can quickly attain the Buddha-path.
Eleventh question: The Samantabhadra-samādhi-caryā-praveśa-sūtra commentary says that the Buddha uses a skillful hand of expedient wisdom (upāya-jñāna, wisdom of skillful means)...
。摩三千三百那由他國土測塞虛空諸菩薩實智之頂。疑者云。指何等國土名三千三百那由他耶。有云。指三變凈土。八方各更變二百萬億那由他國。若依此義。可云三千三百。此說是不。
答。據理。須指三變凈土也。此中應非大千為一國土。恐指一四天下為一國矣。娑婆既是大千之名。則可足成三千三百。然則大千亦似未及一百萬億那由他四天下。恐約大數。增至大千。何者。小數則十十成百。百百為千。千千為萬等故。
十二問。囑累品記出正法華誤云。寶掌菩薩離開為二。更加寶印首。掌已是手。復加頭首。離為二人。疑者云。彼經有寶掌菩薩印首菩薩。無寶印首菩薩。今云更加寶印首。意復云何。況余經中亦有此三菩薩。何苦破之耶。
答。蓋傳寫多誤。存沒難見。記主當時所覽之本必有三菩薩名。終非妄斥。余經雖有此三聖號。既無重譯之文。即非此例為難也。
十三問。普門品疏云。自有多苦苦一人。多人受一苦。一人受多苦。一人受少苦。疑者云。第三句可云多人受多苦。若不爾者。自與第一句同。何句法空設也。
答。據其句法推其義意。第三句當如所改也。茲乃往時寫者見第四句一人受少苦。欲對此句。乃妄改第三句。為之一人受多苦。而不思與上第一句義相同也
【現代漢語翻譯】 現代漢語譯本：有人提問：『摩三千三百那由他國土測塞虛空諸菩薩實智之頂』，這裡所說的『三千三百那由他』指的是哪些國土？有人說，指的是三變凈土，八個方向各自轉變二百萬億那由他個國土。如果按照這種說法，可以說成是三千三百那由他。這種說法對嗎？ 回答：從道理上講，應該指的是三變凈土。這裡面應該不是以一個大千世界為一個國土，恐怕是指一個四天下為一個國土。娑婆世界既然是大千世界的名稱，那麼就可以足夠構成三千三百那由他。然而，這樣看來，大千世界也好像沒有達到一百萬億那由他個四天下。恐怕是約略計算，增加到大千世界的數量。為什麼這樣說呢？因為小數是十個十個成為百，百個百個成為千，千個千個成為萬等等。 有人提問：《法華經·囑累品記》中引用《正法華經》時錯誤地說：『寶掌菩薩離開成為兩個，又加上寶印首菩薩。』『掌』已經是手的意思，又加上『頭首』，分開成為兩個人。有人懷疑說，那部經里有寶掌菩薩（Ratnapāṇi Bodhisattva）、印首菩薩（Mudrāśīrṣa Bodhisattva），沒有寶印首菩薩。現在說又加上寶印首菩薩，是什麼意思呢？況且其他經典中也有這三位菩薩，為什麼要破壞這種說法呢？ 回答：大概是傳抄的時候出現了很多錯誤，難以確定哪個是正確的。著書者當時所看到的版本一定有這三位菩薩的名字，終究不是隨意指責。其他經典雖然有這三位聖者的名號，既然沒有重新翻譯的文字，就不能以此為例來責難。 有人提問：《普門品》疏中說：『自有多種苦，苦一人，多人受一苦，一人受多苦，一人受少苦。』有人懷疑說，第三句可以說成『多人受多苦』。如果不是這樣，就和第一句相同了，這句經文豈不是白白設立的嗎？ 回答：根據句子的結構推測它的意思，第三句應當像你所修改的那樣。這是過去抄寫的人看到第四句『一人受少苦』，想要對應這一句，於是就妄自修改第三句，改為『一人受多苦』，卻沒有考慮到和上面的第一句意思相同。
【English Translation】 English version: Question: 'Mo three thousand three hundred nayuta lands measuring the emptiness of space, the summit of the real wisdom of all Bodhisattvas.' What lands are referred to by 'three thousand three hundred nayuta' here? Some say it refers to the Three Transformations Pure Lands, with each of the eight directions transforming two hundred million nayuta lands. If according to this explanation, it can be said to be three thousand three hundred nayuta. Is this explanation correct? Answer: Logically speaking, it should refer to the Three Transformations Pure Lands. Here, it should not be that a single major chiliocosm is considered one land; rather, it is likely that one 'four-continent world system' (a single Sumeru world system) is considered one land. Since Saha (Saha world) is the name of a major chiliocosm, then it can sufficiently constitute three thousand three hundred nayuta. However, it seems that a major chiliocosm does not even reach one hundred million nayuta 'four-continent world systems'. Perhaps it is an approximate calculation, increasing to the quantity of a major chiliocosm. Why is this so? Because in small numbers, ten tens become a hundred, a hundred hundreds become a thousand, a thousand thousands become ten thousand, and so on. Question 12: The commentary on the 'Entrustment' chapter mistakenly quotes the Dharma Flower Sutra (Saddharma-puṇḍarīka-sūtra) saying: 'Ratnapāṇi Bodhisattva (寶掌菩薩) separated into two, and added Ratnamudrāśīrṣa Bodhisattva (寶印首菩薩).' 'Pāṇi' already means hand, and adding 'śīrṣa' (頭首) separates them into two people. Someone doubts, saying that in that sutra there are Ratnapāṇi Bodhisattva and Mudrāśīrṣa Bodhisattva (印首菩薩), but no Ratnamudrāśīrṣa Bodhisattva. What does it mean to say that Ratnamudrāśīrṣa Bodhisattva is added? Moreover, other sutras also have these three Bodhisattvas, why destroy this statement? Answer: It is likely that there were many errors in transmission, making it difficult to determine what is correct. The version that the author saw at the time must have had the names of these three Bodhisattvas; it is not a random accusation. Although other sutras have the names of these three holy beings, since there is no re-translated text, it cannot be used as an example to criticize. Question 13: The commentary on the 'Universal Gate' chapter says: 'There are various kinds of suffering; one person suffers, many people suffer one suffering, one person suffers many sufferings, one person suffers few sufferings.' Someone doubts, saying that the third sentence can be said as 'many people suffer many sufferings'. If not, it is the same as the first sentence; wouldn't this sentence be established in vain? Answer: According to the structure of the sentence, inferring its meaning, the third sentence should be as you have modified it. This is because in the past, the scribe saw the fourth sentence 'one person suffers few sufferings' and wanted to correspond to this sentence, so he arbitrarily changed the third sentence to 'one person suffers many sufferings', without considering that it has the same meaning as the first sentence above.
。
十四問。勸發品記云。十地但斷十二品盡。非斷伏極。知非普賢義。疑者云。十地但斷十品。何云十二耶。若斷十二品。還過普賢。何云非斷伏極也。亦不可言是別教意。由來普賢但約圓位故。
答。彼國記文寫訛也。據宋地本云。十地但斷四十品盡。非斷伏極。
十五問。妙記第一決釋最初無教佛云。終有一佛。在初無教(云云)。疑者云。義猶未了。若許無教有佛。墮無因過。若言稟教。墮無窮過。愿聞一揆矣。
答。最初一佛雖無稟教之因。而有內熏自悟之因。記中示之甚明。何言墮無因耶。
十六問。南嶽法華懺法雲。過去二萬億日月燈明佛。未來具足千萬光相莊嚴佛。疑者云。經中無億字無莊嚴字。南嶽何輒加之耶。
答。經中雖無。而南嶽是相似位人。以三達五眼照之。合有三字故加之。後世難輒削去也。
十七問。妙玄第六示國土苦樂有二釋。一云。由眾生非佛所為。一云。由佛不關眾生(云云)。疑者云。釋尊本願云。我未來出穢惡國土。利益十方凈土擯出惡業眾生。故知。所有苦事但是眾生惡業所感。何言由佛不關眾生。若佛所為者。莫也眾生惡業空無果報耶。豈如來背于大悲方便。令諸眾生受三塗苦耶。然則不輕所行之行。文殊所化之眾。皆是
巧施方便。易長令短。轉重令輕。固非設苦惱因緣也。
答。若論作善惡因招苦樂報。乃由眾生非關於佛。若約用苦樂事折攝眾生。乃由佛現不關眾生。良由宜用苦治方受化者。諸佛即為作之。如先王制刑。豈欲以苦加於百姓。蓋至仁也。諸佛亦爾。為折攝故。而強現之。又苦樂之國眾生雖居。不得自在。諸佛于茲而能轉變。故云由佛。又佛是生家之佛。生是佛家之生。故云眾生心中諸佛唸唸證真。諸佛心內眾生新新作業。故知。論生則一時屬生。舉佛則一時屬佛。以是義故。故經云今此三界皆是我有其中眾生悉是吾子也。
十八問。妙玄第九解本門得益云。令法身菩薩得大利益。抹十萬那由他土為塵數。增道菩薩不能令盡。近代疑者云。分別功德品但舉大千界中千界四天下等塵數。尚不及百千。何言十萬那由他耶。
答。于諸方面各那由他諸小國土方名大千。經云。大千等微塵數。豈不該於十萬。如一微塵。尚有十方分。況大千耶。若言盡十方界皆抹為塵。則方與經文相違也。
十九問。釋簽第五解不動三昧云。果報及三惑成三不動者。動則兼業。諦但有三。業及見思同入俗諦所破故也。近代疑者云。餘三昧及以諸處皆以見思為真諦所破。此中何為俗諦所破耶。
答。此中乃以業及
【現代漢語翻譯】 現代漢語譯本：
以巧妙的方法施加方便，使長久的苦難變得短暫，使沉重的罪業變得輕微，這當然不是爲了設定使眾生苦惱的因緣。
回答：如果從造作善惡之因招致苦樂之果報來說，那是由於眾生自身，與佛無關。如果從運用苦樂之事來折服和攝受眾生來說，那是由於佛的示現，與眾生無關。正是因為有些眾生適宜用苦難來治理才能接受教化，諸佛就為他們示現苦難。如同古代的君王制定刑罰，難道是想把痛苦加於百姓嗎？這實在是最大的仁慈。諸佛也是這樣，爲了折服和攝受眾生，才勉強示現苦難。而且，苦樂之國的眾生雖然居住其中，卻不能自在。諸佛在這裡卻能轉變苦樂。所以說是由佛來轉變。而且，佛是眾生的佛，眾生是佛的眾生。所以說，眾生心中諸佛唸唸證悟真理，諸佛心中眾生時時造作新的業。由此可知，論及眾生，一時都屬於眾生；論及佛，一時都屬於佛。因為這個緣故，所以經中說：『如今這三界都是我所擁有的，其中的眾生都是我的孩子啊。』
十八問：妙玄第九解釋本門得益時說，令法身菩薩得到大利益，抹去十萬那由他（nayuta，數量單位，意為億）國土化為塵土的數量，增道菩薩也不能窮盡。近來有人懷疑說，《分別功德品》中只舉了大千世界中千界四天下等的塵土數量，尚且不及百千，怎麼說有十萬那由他呢？
回答：在各個方面各有那由他個小國土，才稱為大千世界。經中說：『大千世界等的微塵數』，難道不包括十萬嗎？如同一粒微塵，尚且有十方分，何況大千世界呢？如果說把盡十方世界都抹為塵土，那就與經文相違背了。
十九問：釋簽第五解釋不動三昧時說，果報及三惑成就三不動，動則兼有業。諦理只有三種，業及見思一同進入俗諦所破的範疇。近來有人懷疑說，其餘的三昧以及各個地方都以見思惑為真諦所破，這裡為什麼是俗諦所破呢？
回答：這裡是以業及
【English Translation】 English version:
To skillfully apply expedient means, to make long suffering short, to turn heavy karma light, is certainly not to set up causes and conditions that cause suffering to sentient beings.
Answer: If we speak of creating good and evil causes that bring about the reward of suffering and happiness, that is due to sentient beings themselves and is not related to the Buddhas. If we speak of using suffering and happiness to subdue and gather sentient beings, that is due to the manifestation of the Buddhas and is not related to sentient beings. It is precisely because some sentient beings are suitable to be governed by suffering in order to accept transformation that the Buddhas manifest suffering for them. Just like the ancient kings who established punishments, did they intend to inflict suffering on the people? This is truly the greatest benevolence. The Buddhas are also like this, for the sake of subduing and gathering sentient beings, they reluctantly manifest suffering. Moreover, although sentient beings in the lands of suffering and happiness dwell there, they are not free. The Buddhas, however, are able to transform suffering and happiness here. Therefore, it is said that it is transformed by the Buddhas. Furthermore, the Buddha is the Buddha of sentient beings, and sentient beings are the sentient beings of the Buddha. Therefore, it is said that the Buddhas in the minds of sentient beings constantly realize the truth, and the sentient beings in the minds of the Buddhas constantly create new karma. From this, we know that when speaking of sentient beings, all at once belong to sentient beings; when speaking of the Buddha, all at once belong to the Buddha. Because of this reason, the sutra says: 'Now this triple world is all mine, and the sentient beings within it are all my children.'
Question 18: In the ninth explanation of the 'Original Gate' in 'Profound Meaning', it says that it causes the Dharma Body Bodhisattvas to obtain great benefit, grinding ten nayutas (nayuta, a unit of quantity, meaning hundreds of millions) of lands into dust, the Bodhisattvas who increase in the Path cannot exhaust it. Recently, some doubters say that the 'Chapter on Discriminating Merits' only mentions the number of dust particles in the four continents of a thousand worlds in the great thousand world, which is not even a hundred thousand. How can it be said to be ten nayutas?
Answer: In each direction, there are nayutas of small lands, which are called a great thousand world. The sutra says: 'The number of dust particles equal to the great thousand world', does it not include ten nayutas? Like a single dust particle, it still has ten directions, let alone the great thousand world? If it is said that all the ten directions of the world are ground into dust, then it contradicts the sutra.
Question 19: The fifth explanation of 'Commentary on the Lotus Sutra' on the 'Immovable Samadhi' says that the retribution of karma and the three delusions constitute the three immovables, and movement includes karma. There are only three kinds of truth, and karma, views, and thoughts all enter the category of being broken by the conventional truth. Recently, some doubters say that the remaining samadhis and all places use views and thoughts as being broken by the ultimate truth. Why is it broken by the conventional truth here?
Answer: Here, it is with karma and
見思同入生死俗諦。正為真諦所破。成於真諦三昧矣。余文以業同塵沙破則成俗諦三昧者。各有所以。何者。如前無垢等諸文中乃以散善破于惡業。散善則成假觀也。此中以定善破于散善則成空觀也。故云。背舍伏見思等。記主窮幽故有斯對。
二十問。止觀第一說三藏教佛神通云。一心作一。不得眾多。弘決云。化主語時。化事即語。化主默時。化事即默。語默既爾。余義亦然。故非任運真化也。近代疑者云。按俱舍二十七云。聲聞神通一心但作一。如來神通一心作無量。如彼頌曰。一化主語時。諸所化皆語。一化主若默。諸所化亦然。化身與化主。語必俱非佛。今止觀何違彼文耶。又大論第九明毗曇佛義。與今記文亦相違。不能繁引耳。
答。假令化主化事一時現。而其語默不俱。乃一心作一語。一心作一默故。故云一心作也。豈比夫安禪合掌。以千萬偈贊諸法王。不動而應化。化無方者也。餘者相違可以意會。必無巨妨。
二十一問。止觀第三說別接通人云。初修空假二觀。破真俗上惑盡。方聞中道。仍須修觀破無明能八相作佛。意云。即身登十地耳。近代疑者云。且別教人尚無肉身登十地者。云何從劣教來便能超登耶。
答。據其二觀功成二諦惑盡。仍修中觀深伏無明。必合經生歷
【現代漢語翻譯】 現代漢語譯本：見惑和思惑一同進入生死的俗諦（Samvriti-satya，世俗諦/相對真理），正是被真諦（Paramartha-satya，勝義諦/絕對真理）所破除的，從而成就於真諦三昧（Samadhi，禪定）。其餘的文字說以行業（Karma）如同塵沙般破除，則成就俗諦三昧，各有其道理。為什麼呢？例如前面無垢等諸文中，乃是以散善破除惡業，散善則成就假觀。這裡是以定善破除散善，則成就空觀。所以說，『背舍伏見思等』。記主（指《止觀》的作者）窮究幽深，所以有這樣的對治。 二十問： 《止觀》第一卷說三藏教的佛神通是『一心作一，不得眾多』。《弘決》說：『化主（佛的化身）說話時，化事（被化現的事物）就說話；化主沉默時，化事就沉默。』既然語和默是這樣，其餘的意義也是這樣。所以不是任運（自然而然）的真化。近代有人懷疑說：『按照《俱舍論》第二十七卷說，聲聞（Sravaka，小乘弟子）的神通一心只能作一件事，如來（Tathagata，佛）的神通一心能作無量件事。』如那裡的頌文所說：『一個化主說話時，所有被化現的都說話；一個化主沉默時，所有被化現的也都沉默。化身與化主，同時說話必定不是佛。』現在《止觀》哪裡違背了那裡的經文呢？又《大智度論》第九卷闡明毗曇（Abhidharma，論藏）的佛義，與現在記文也相違背，不能一一列舉。 答： 即使化主和化事同時顯現，但是他們的說話和沉默不是同時的，乃是一心作一個說話，一心作一個沉默，所以說『一心作』。這哪裡能比得上安禪合掌，用千萬偈頌讚嘆諸法王，不動而應化，化現沒有方所呢？其餘的相違之處可以意會，必定沒有大的妨礙。 二十一問：《止觀》第三卷說別教接通教的人說，『最初修空假二觀，破除真諦和俗諦上的惑，窮盡，才聽聞中道（Madhyamaka，中觀），仍然需要修觀破除無明（Avidya，根本無知），才能八相成佛。』意思是說，即身就能登上十地（Dasabhumika，菩薩的十個階位）。近代有人懷疑說：『且不說別教的人尚且沒有肉身登上十地的，怎麼能從低劣的教法而來，就能超越登上去呢？』 答： 根據他空假二觀功成，二諦惑盡，仍然修中觀，深深地降伏無明，必定符合經文所說，經歷...
【English Translation】 English version: The delusions of views and thoughts together enter the mundane truth (Samvriti-satya, conventional truth) of birth and death, and are precisely what is broken by the ultimate truth (Paramartha-satya, absolute truth), thereby achieving Samadhi (meditative absorption) in the ultimate truth. The remaining text says that karma, like dust and sand, is broken, then Samadhi in the mundane truth is achieved, each having its own reason. Why? For example, in the preceding texts such as 'Immaculate,' scattered good deeds break evil karma, and scattered good deeds then achieve provisional contemplation. Here, fixed good deeds break scattered good deeds, then emptiness contemplation is achieved. Therefore, it is said, 'Turning away from, subduing views and thoughts, etc.' The author of the commentary (referring to the author of '止觀') deeply investigates the profound, hence this countermeasure. Question 20: The first volume of '止觀' says that the Buddha's supernatural powers in the Tripitaka teaching are 'one mind makes one, not many.' '弘決' says: 'When the transformation master (Buddha's transformation body) speaks, the transformed things speak; when the transformation master is silent, the transformed things are silent.' Since speech and silence are like this, the remaining meanings are also like this. Therefore, it is not spontaneous true transformation. Recently, some people doubt, saying: 'According to the twenty-seventh volume of '俱舍論', the supernatural powers of Sravakas (Hinayana disciples) can only do one thing with one mind, while the supernatural powers of the Tathagata (Buddha) can do countless things with one mind.' As the verse there says: 'When one transformation master speaks, all the transformed speak; when one transformation master is silent, all the transformed are also silent. The transformation body and the transformation master speaking at the same time are definitely not the Buddha.' Now, how does '止觀' contradict the text there? Furthermore, the ninth volume of '大智度論' clarifies the Buddha's meaning in Abhidharma (commentaries), which also contradicts the current commentary, and cannot be listed one by one. Answer: Even if the transformation master and the transformed things appear at the same time, their speech and silence are not simultaneous, but one mind makes one speech, and one mind makes one silence, so it is said 'one mind makes.' How can this be compared to peacefully sitting in meditation, joining palms, and using thousands of verses to praise the kings of all dharmas, responding to transformations without moving, and transformations having no fixed place? The remaining contradictions can be understood intuitively, and there will definitely be no major obstacles. Question 21: The third volume of '止觀' says that those of the Separate Teaching who connect to the Common Teaching say, 'Initially cultivating the two contemplations of emptiness and provisionality, breaking the delusions on the truths of the ultimate and the mundane, exhausting them, then hearing the Middle Way (Madhyamaka), still needing to cultivate contemplation to break ignorance (Avidya), in order to achieve Buddhahood through the eight aspects.' The meaning is that one can ascend to the ten stages (Dasabhumika, ten stages of a Bodhisattva) in this very life. Recently, some people doubt, saying: 'Not to mention that people of the Separate Teaching have not yet ascended to the ten stages with their physical bodies, how can they come from an inferior teaching and be able to transcend and ascend?' Answer: According to their accomplishment in the two contemplations of emptiness and provisionality, the exhaustion of delusions in the two truths, still cultivating the Middle Way, deeply subduing ignorance, it must conform to what the sutras say, experiencing...
于多劫。未知何處定云即身。應現聞中之言可云即世。修觀之語不必一生。況聞中之後不局今證。須歸后教也。
二十二問。止觀第六云。若超斷至第五品名家家。近代疑者云。弘決謂。大師所用並準舊婆沙。若欲知者。更檢彼文。今檢婆沙。斷三四品三二生者名為家家。無超次。別亦無斷五品名家家者。何云超斷五品名家家耶。雖弘決解釋。猶不出此義。止觀又云。次斷六品盡名斯陀含果。超斷至六品盡名一往來。且斯陀含翻一往來。何以一名分超分次不同耶。止觀又云。次斷七品至八品名阿那含向。超斷第八品名一種子。此亦依彼論說斷。凡此中超義並未知所從。
答。婆沙新舊未暇撿。
二十三問。止觀等意云。無始藏心具十界十如是法。乃至佛果亦復如是。弘決云。闡提斷修善盡。但有性善在。如來斷修惡盡。但有性惡在。近代疑者云。起信論對治邪執門云。聞修多羅說一切世間生死染法皆依如來藏而有一切諸法不離真如。以不解故。謂如來藏自體具有一切世間生死等法。云何對治(問也)以如來藏從本已來。唯有過於恒河等諸凈功德。不離不斷。不異真如義故。以過恒沙等煩惱染法唯是妄有。性自本無。從無始世來。未曾與如來藏相應故。若如來藏體有妄法。而使證會永息妄者。則無是
【現代漢語翻譯】 于多劫（kalpa，極長的時間單位）。未知何處定云即身。應現聞中之言可云即世。修觀之語不必一生。況聞中之後不局今證。須歸后教也。
二十二問。止觀第六云。若超斷至第五品名家家（ekabija，一種子）。近代疑者云。弘決謂。大師所用並準舊婆沙（Vibhasa，佛教論書）。若欲知者。更檢彼文。今檢婆沙。斷三四品三二生者名為家家。無超次。別亦無斷五品名家家者。何云超斷五品名家家耶。雖弘決解釋。猶不出此義。止觀又云。次斷六品盡名斯陀含果（Sakrdagamin，一來果）。超斷至六品盡名一往來。且斯陀含翻一往來。何以一名分超分次不同耶。止觀又云。次斷七品至八品名阿那含向（Anagamin，不還果）。超斷第八品名一種子。此亦依彼論說斷。凡此中超義並未知所從。
答。婆沙新舊未暇撿。
二十三問。止觀等意云。無始藏心具十界十如是法。乃至佛果亦復如是。弘決云。闡提（icchantika，斷善根者）斷修善盡。但有性善在。如來斷修惡盡。但有性惡在。近代疑者云。起信論對治邪執門云。聞修多羅（sutra，經）說一切世間生死染法皆依如來藏（Tathagatagarbha，如來藏）而有一切諸法不離真如（tathata，真如）。以不解故。謂如來藏自體具有一切世間生死等法。云何對治(問也)以如來藏從本已來。唯有過於恒河等諸凈功德。不離不斷。不異真如義故。以過恒沙等煩惱染法唯是妄有。性自本無。從無始世來。未曾與如來藏相應故。若如來藏體有妄法。而使證會永息妄者。則無是處。
【English Translation】 Through many kalpas (kalpa, an extremely long unit of time). It is unknown where to determine that the present body is the immediate reality. The words heard in the manifestation can be said to be the immediate world. The practice of contemplation does not necessarily require a lifetime. Moreover, what is heard is not limited to present realization. It must return to later teachings.
Question 22. The sixth chapter of '止觀' (Zhǐ Guān, Ceasing and Contemplating) states: 'If one transcends and cuts off up to the fifth grade, it is called 家家 (ekabija, one-seed).' Modern doubters say: '弘決' (Hong Jue, a commentary) states that the Great Master's usage is based on the old Vibhasa (Vibhasa, a Buddhist treatise). If you want to know, further examine that text. Now examining the Vibhasa, those who cut off three or four grades and are reborn three or two times are called 家家. There is no transcendence or sequence. There is also no mention of cutting off five grades and being called 家家. Why say that transcending and cutting off five grades is called 家家? Although '弘決' explains it, it still does not deviate from this meaning. '止觀' also states: 'Next, cutting off all six grades is called the fruit of 斯陀含 (Sakrdagamin, Once-Returner).' Transcending and cutting off up to six grades is called 'one return.' Moreover, 斯陀含 is translated as 'one return.' Why is the name different when divided into transcendence and sequence? '止觀' also states: 'Next, cutting off seven grades up to eight grades is called the path of 阿那含 (Anagamin, Non-Returner).' Transcending and cutting off the eighth grade is called 'one-seed.' This is also based on the treatise's explanation of cutting off. The meaning of transcendence in all of this is unknown from where it comes.
Answer: I have not had time to examine the old and new Vibhasa.
Question 23. The meaning of '止觀' and others is: The beginningless store-consciousness possesses the ten realms and the ten suchnesses. Even the fruit of Buddhahood is also like this. '弘決' states: '闡提 (icchantika, those who have severed their roots of goodness) have exhausted the cultivation of good. Only inherent goodness remains. The Tathagata (如來) has exhausted the cultivation of evil. Only inherent evil remains.' Modern doubters say: 'The '起信論' (Awakening of Faith) in the section on counteracting wrong attachments states: 'Hearing the sutras (sutra, Buddhist scriptures) say that all worldly phenomena of birth and death are based on the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), and all dharmas are inseparable from Suchness (tathata, true thusness). Because of not understanding, they say that the Tathagatagarbha itself possesses all worldly phenomena of birth and death. How to counteract this (question)?' Because the Tathagatagarbha from the beginning only has pure merits exceeding the Ganges River, which are inseparable, unbroken, and not different from the meaning of Suchness. The defilements and afflictions exceeding the sands of the Ganges are only illusory, and their nature is originally non-existent. From beginningless time, they have never been associated with the Tathagatagarbha. If the Tathagatagarbha inherently possesses illusory dharmas, and this allows the realization to permanently cease illusion, then there is no such place.
處(答也)論謂性自本無。何與天臺所談性具頓相違耶。
答。百界千如。性善性惡。皆是體具。微妙法門。清凈功德。即起信中過恒沙等諸凈功德。不離不斷。皆真如故。若一切世間生死煩惱妄染之法。皆是修惡。雖全性起。而違于性。故須永滅。若稱理而修。萬行功德。皆是修善。亦全性起。而順於性。即同常住。故云。像實故稱理本有。虛空故迷轉成性。遂使證會之時修惡雖儘性惡常存也。諸家所明感應之義。為不知性惡法門故。其果后垂惡趣之身。皆須以神通力變現。所以今家斥同外道神變也。故云。證本真源。還任眾生。轉識現起。若不談體具十界。亦是別教之義。若得此意。一家教旨如觀掌中。與諸經論更無少異也。
二十四問。四教義第一解有頓漸等教異云。鹿野鶴林之文。七處八會之教。豈非無頓漸之異不定秘密之殊。疑者云。此中應言豈非有。何言無字耶。
答。若據此地本。而云非頓漸之異。今以義求之。知二處本皆訛。于彼本非字下。須除無字。此地本須于非字上加一豈字。則彼此文義成也。
二十五問。四教義第三云。三藏菩薩行菩薩道。二阿僧祇劫是暖法位。第三僧祇是頂法位(云云)。近代疑者云。婆沙論後身菩薩坐道樹下。始修四善根。一座成正覺。三藏教
【現代漢語翻譯】 現代漢語譯本：問：處公（答也）的理論認為，本性原本就是空無。這與天臺宗所說的本性具足一切（性具）的頓悟之說，豈不是完全相反嗎？
答：百界千如（一切現象），性善性惡，都是本性所具備的。微妙的佛法，清凈的功德，就像《起信論》中說的，超過恒河沙數那麼多的清凈功德，不離本性，不會斷滅，因為它們都是真如的體現。如果一切世間的生死煩惱、虛妄染污之法，都是由修惡而來，雖然也是本性所生起，但卻是違背本性的，所以必須永遠滅除。如果按照真理去修行，所有的功德，都是修善而來，也是本性所生起，而且是順應本性的，就和真如一樣常住不變。所以說，『像』是真實的，所以說是合乎真理的本有；因為有虛妄的分別，所以迷失而轉變成了本性。因此，即使在證悟的時候，修惡已經斷盡，但本性中的惡仍然存在。其他各家的理論所闡明的感應之義，是因為不瞭解本性中具有惡的法門。他們認為，果報之後，墮入惡趣之身，都需要用神通力來變現。所以我們天臺宗才斥責他們如同外道的神變。所以說，證悟本來的真源，仍然取決於眾生的轉識現起。如果不談本性中具有十法界，那就是別教的觀點。如果能夠理解這個意思，天臺宗的教義就像在手掌中觀看一樣清晰，與其他的經典和論著沒有任何差異。
問：在《四教義》的第一解中，有關於頓教、漸教等教義的差異，其中說，鹿野苑（Sarnath，佛陀初轉法輪之地）和鶴林（Kushinagar，佛陀涅槃之地）的說法，七處八會（佛陀說法集會）的教化，難道沒有頓漸的差異、不定和秘密的差別嗎？有人懷疑說，這裡應該說『豈非有』，為什麼說是『豈非無』呢？
答：如果按照這個版本的文字，說『非頓漸之異』，現在根據義理來推求，知道這兩個地方的版本都是錯誤的。在這個版本的『非』字下面，必須刪除『無』字。這個版本的『非』字上面，必須加上一個『豈』字。這樣，彼此的文義就能夠成立了。
問：在《四教義》的第三卷中說，三藏菩薩（Sravaka-bodhisattva，聲聞菩薩）修行菩薩道，在兩個阿僧祇劫（asamkhya-kalpa，無數大劫）的時間裡，處於暖法位（ushmagata，四善根位的第一位）。在第三個阿僧祇劫里，處於頂法位（murdhan，四善根位的第二位）（等等）。近代有人懷疑說，《婆沙論》（Vibhasa，阿毗達磨大毗婆沙論）中說，後身菩薩（即將成佛的菩薩）坐在菩提樹下，才開始修習四善根（catvari kusala-mulani，暖、頂、忍、世第一法），一座就成就正覺。三藏教（Tripitaka，經律論三藏）
【English Translation】 English version: Question: The theory of Chu Gong (Da Ye) states that inherent nature is originally non-existent. Isn't this completely contrary to the Tiantai school's teaching of the inherent completeness of nature (xing ju), which emphasizes sudden enlightenment?
Answer: The 'hundred realms, thousand suchnesses' (baijie qianru, all phenomena), the goodness and evil of nature, are all inherent within the essence. The subtle Dharma, pure merits, are like the countless pure merits mentioned in the Awakening of Faith (Qi Xin Lun), inseparable and continuous, because they are all manifestations of Thusness (tathata). If all worldly phenomena of birth, death, afflictions, and deluded defilements arise from cultivating evil, although they originate from inherent nature, they contradict it and must be eradicated forever. If one cultivates according to principle, all merits of myriad practices arise from cultivating good, also originating from inherent nature, and align with it, thus remaining constant like Thusness. Therefore, it is said, 'The 'image' is real, so it is said to be inherently existent according to principle; because of deluded discrimination, one becomes lost and transforms into inherent nature.' Thus, even at the time of enlightenment, although the cultivation of evil is exhausted, the evil within inherent nature still exists. The meaning of interaction and response explained by other schools is due to their lack of understanding of the Dharma gate of evil within inherent nature. They believe that after the fruition, the bodies of those who fall into evil realms need to be transformed through supernatural powers. Therefore, our Tiantai school criticizes them as being like the supernatural transformations of external paths. Thus, it is said, 'Enlightening to the original true source still depends on the arising of consciousness in sentient beings.' If one does not discuss the inherent possession of the ten realms within inherent nature, that is the view of the Separate Teaching (biejiao). If one can understand this meaning, the teachings of the Tiantai school will be as clear as looking at the palm of one's hand, and there will be no difference from other sutras and treatises.
Question: In the first explanation of the 'Four Teachings' (Si Jiao Yi), there are differences between the sudden teaching (dun jiao), gradual teaching (jian jiao), and other teachings. It says, 'The teachings at Deer Park (Sarnath, where the Buddha first turned the wheel of Dharma) and the Crane Grove (Kushinagar, where the Buddha entered Nirvana), the teachings of the seven locations and eight assemblies (where the Buddha taught), are they not without differences in suddenness and gradualness, uncertainty and secrecy?' Someone doubts, 'Shouldn't it say 'are they not with'? Why does it say 'without'?'
Answer: If according to the text of this version, it says 'not different in suddenness and gradualness,' now, based on the meaning, we know that the texts of these two places are both erroneous. In this version, the word 'without' must be removed below the word 'not.' In this version, the word 'qi' (豈, how could it be) must be added above the word 'not.' In this way, the meaning of the texts will be established.
Question: The third volume of the 'Four Teachings' says, 'The Sravaka-bodhisattva (sanzang pusa) practices the bodhisattva path, and for two asamkhya-kalpas (a seng qi jie) is in the stage of warmth (nuan fa wei). In the third asamkhya-kalpa, he is in the stage of summit (ding fa wei)' (etc.). Recently, someone doubted, 'The Vibhasa (po sha lun) says that the bodhisattva in his last life, sitting under the Bodhi tree, only then began to cultivate the four roots of goodness (si shan gen), and in one sitting attained perfect enlightenment. The Tripitaka (san zang jiao)
義多依婆沙。斯文相違何耶。
答。三藏菩薩二三僧祇雖用暖頂觀法。正為伏惑。行諸事行。若到樹下。行為真故。複用四法為斷惑加行也。如三祇久伏三界思惑。而於樹下仍用三十四心。以此驗之知非碩異。
二十六問。一家圓宗教部所引經論。並舊師所著章疏。多與本文相違。未知何也。
答。山家凡所立義。徴引諸文多取其義。不專寫文。乍似相違。實不相違。當以意會之則可也。
二十七問。五百問論題下。云妙樂大師造。疑者云。此論似多訛謬。且舉一二。如言阿難羅云。論中不舉供養佛數。及破他師所釋種性等七地義。似歡喜等十地。若是大師所制。不可不通。
答。此論宋地闕本。茲不得而評論矣。
草菴錄紀日本國師問事
日本國師嘗遣徒抗海。致問二十於法智。法智答之。皆深於理致也。后廣智嗣法席。復遣其徒紹良等二人。赍金字法華經。如贄見之禮。因哀泣致敬。請學于輪下。三載其道大成。還國大洪臺學。曾魯公碑其塔。具道之。
再答日本國十問
(此十問不知彼國何師所設而來相傳但云。日本國問。四明法師答)。
一問。定性聲聞成佛不成佛疑。解深密經云。成就第一趣聲聞。一切諸佛盡力教化。不能令其坐道場得無
【現代漢語翻譯】 現代漢語譯本：問：義多依《婆沙》（Abhidharma-mahāvibhāṣā-śāstra，佛教論書）的說法，這和之前的說法相違背，這是為什麼呢？ 答：三藏菩薩（Tripitaka Bodhisattva，精通三藏的菩薩）在二三僧祇（asamkhya，極長的時間單位）的時間裡，雖然運用暖位（ūṣmagata，四加行位的第一個階段）和頂位（mūrdhan，四加行位的第二個階段）的觀法，主要還是爲了降伏煩惱，奉行各種修行。如果到了菩提樹下，因為行為真實，又用四法（四加行，即暖、頂、忍、世第一）作為斷惑的加行。比如三祇（三個阿僧祇劫）的時間裡長期降伏三界（trayo dhātavaḥ，欲界、色界、無色界）的思惑，而在菩提樹下仍然使用三十四心（指斷惑的過程），用這個來驗證，就知道這並非是特別的差異。 問二十六：一家圓教（perfect teaching，天臺宗的教義）所引用的經論，以及舊師所著的章疏，很多都和本文相違背，不知道是什麼原因？ 答：山家（指天臺宗）凡是所立的義理，徵引各種經文，大多是取其義理，不完全照抄原文，乍一看好像是相違背，實際上並不相違背。應當用心去領會，就可以了。 問二十七：《五百問論》的題目下，說是妙樂大師（湛然，天臺宗大師）所造。有人懷疑說，這部論好像有很多訛誤。且舉出一兩條，比如說到阿難（Ānanda，佛陀的十大弟子之一）和羅云（Rāhula，佛陀的兒子），論中不舉出供養佛的數量，以及破斥其他法師所解釋的種性等七地義（指菩薩修行的七個階段），好像是歡喜地等十地（指菩薩修行的十個階段）。如果是大師所作，不可能不通達。 答：這部論在宋朝的時候就缺少原本，現在無法評論了。 草菴錄記載日本國師問事 日本國師曾經派遣弟子渡海，向法智（天臺宗僧人）提出二十個問題，法智的回答，都很深刻有道理。後來廣智（天臺宗僧人）繼承法席，又派遣他的弟子紹良等二人，帶著金字《法華經》（Saddharma Puṇḍarīka Sūtra，佛教經典），像進獻禮物一樣拜見。於是哀泣致敬，請求在法智門下學習。三年後，他們的學問大成，回國后大力弘揚天臺學。曾魯公（曾鞏）為他的塔寫了碑文，詳細地記載了這件事。 再答日本國十問 （這十個問題不知道是彼國哪位法師所設而流傳下來的，只說是日本國問，四明法師（知禮，天臺宗僧人）答）。 一問：定性聲聞（niyata-śrāvaka，具有固定根性的聲聞）成佛還是不成佛的疑問。《解深密經》（Saṃdhinirmocana-sūtra，佛教經典）說，成就第一趣聲聞（指已經證得阿羅漢果位的聲聞），一切諸佛盡力教化，也不能讓他們坐在道場證得無
【English Translation】 English version: Question: The meaning relies heavily on the Abhidharma-mahāvibhāṣā-śāstra. How does this not contradict previous statements? Answer: Although the Tripitaka Bodhisattva uses the practices of ūṣmagata (warmth stage) and mūrdhan (peak stage) for two or three asamkhya kalpas, it is primarily to subdue afflictions and engage in various practices. If they reach the Bodhi tree, because their actions are genuine, they use the four practices (the four preparatory practices: warmth, peak, forbearance, and the highest mundane dharma) as preparatory practices for cutting off afflictions. For example, having long subdued the afflictions of the three realms (trayo dhātavaḥ: the desire realm, the form realm, and the formless realm) for three kalpas, they still use the thirty-four minds (referring to the process of cutting off afflictions) under the Bodhi tree. Examining this, we know that this is not a special difference. Question 26: The scriptures and treatises cited by the perfect teaching (referring to the Tiantai school), as well as the commentaries written by old masters, often contradict this text. What is the reason for this? Answer: The principles established by the Tiantai school mostly take the meaning of the cited scriptures, not copying the original text completely. At first glance, it seems contradictory, but in reality, it is not contradictory. You should understand it with your mind. Question 27: Under the title of the 'Five Hundred Questions Treatise,' it is said to be written by Great Master Miaole (Zhanran, a Tiantai master). Some doubt that this treatise seems to have many errors. Let me give one or two examples, such as mentioning Ānanda and Rāhula, the treatise does not mention the number of Buddhas offered to, and refutes the seven stages of the nature explained by other masters, which seem like the ten stages of joy, etc. If it was written by the Great Master, it is impossible not to understand. Answer: This treatise was missing the original version in the Song Dynasty, so it cannot be commented on now. Cao'an Records the Japanese National Teacher's Questions The Japanese National Teacher once sent a disciple across the sea to ask twenty questions to Dharma Master Fazhi (a Tiantai monk). Fazhi's answers were all profound and reasonable. Later, Guangzhi (a Tiantai monk) inherited the Dharma seat and sent his disciples Shaoliang and others, carrying the golden-lettered Lotus Sutra (Saddharma Puṇḍarīka Sūtra), to pay respects as if offering a gift. Then, weeping with respect, they asked to study under Fazhi. After three years, their learning was greatly accomplished, and they returned to their country to vigorously promote Tiantai learning. Duke Lu (Zeng Gong) wrote an inscription for his pagoda, detailing this matter. Answering the Ten Questions from Japan Again (These ten questions are not known which master from that country set them and passed them down, only saying that they were questions from Japan, answered by Dharma Master Siming (Zhili, a Tiantai monk)). Question 1: The doubt whether a fixed-nature Śrāvaka (niyata-śrāvaka, a Śrāvaka with a fixed nature) can become a Buddha or not. The Saṃdhinirmocana-sūtra says that even if all the Buddhas try their best to teach the Śrāvakas who have attained the first vehicle (referring to Śrāvakas who have attained Arhatship), they cannot make them sit in the Bodhimaṇḍa and attain
上菩提。我說名為寂滅聲聞。唯識論云。定性聲聞入無餘涅槃者。身智俱滅。猶如虛空。非眾生數。更不發心。且經論若爾。而天臺宗若何解釋深密唯識之文。顯定性聲聞成佛之道理耶。
答。深密唯識經論是顯露施權之教。聲聞趣寂唯尚偏真。依理髮心但成灰斷。未知實理究竟真常。欲趣菩提。終不可得。及至鷲峰法華會上。開權顯實。正直舍方便。但說無上道。三週授記聲聞作佛。不可更執昔日經論聲聞不得作佛也。
二問。闡提成佛不成佛疑。善戒經云。若無菩薩性者。雖復發心勤修精進。終不能得阿耨菩提。瑜伽論云。無種性誦持瑜伽。以無種性故。雖則發心及修加行。不堪圓滿無上菩提。如是經論足顯闡提無成佛義。今天臺宗于彼經論。若何融會。
答。所引善戒瑜伽發心修證稱闡提無性者。此是藏教。發心同前二乘。未明中實真常之性。非是闡提人也。其闡提者信心未具。未能發心。謂無緣了二因。所以不云成佛。故涅槃云。或有佛性闡提人有善根人無(謂闡提有惡境界性)或有佛性善根人有闡提人無(謂善根人有善因緣性故)或有佛性二人俱無(謂俱無緣了二性故)以上無緣了二性故。說闡提無佛性義。又經云。或有佛性二人俱有(謂有正因佛性也)約此正因。闡提極惡有成佛義。
【現代漢語翻譯】 現代漢語譯本 問：證得上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，我稱之為證入寂滅的聲聞（Śrāvaka，聽聞佛法而悟道者）。《唯識論》中說，定性聲聞（必定證入聲聞果位的修行者）進入無餘涅槃（nirvāṇa，徹底的寂滅狀態）后，身心俱滅，猶如虛空，不再是眾生之一，也不會再發起菩提心。如果經論是這樣說的，那麼天臺宗如何解釋《深密唯識經》的文句，來闡明定性聲聞也能成佛的道理呢？
答：《深密唯識經》等經論是佛陀爲了適應眾生根器而施設的權巧方便之教。聲聞只追求寂滅，只執著于偏頗的真理，依此偏頗之理髮起菩提心，最終只能成就灰斷（斷滅空），不能認識到真實的、究竟的、恒常的真理。想要證得上菩提，終究是不可能的。等到在靈鷲山的《法華經》法會上，佛陀開權顯實，正直地捨棄方便之法，只說無上佛道，為三乘（聲聞乘、緣覺乘、菩薩乘）的聲聞授記，預言他們將來都能成佛。所以不能再執著於過去的經論，認為聲聞不能成佛。
二問：一闡提（Icchantika，斷滅善根者）能否成佛，令人疑惑。《善戒經》中說，如果沒有菩薩的種性，即使發起菩提心，勤奮修行精進，最終也不能證得阿耨菩提。《瑜伽論》中說，沒有種性的人誦持瑜伽，因為沒有種性的緣故，即使發起菩提心並修行加行，也不能圓滿無上菩提。這些經論足以說明一闡提沒有成佛的可能性。那麼天臺宗對於這些經論，又是如何融會貫通的呢？
答：所引用的《善戒經》和《瑜伽論》中說，發起菩提心修行證悟，卻被稱為闡提無性的人，這是藏教（小乘教法）的觀點。他們發起菩提心的方式與之前的二乘（聲聞乘和緣覺乘）相同，沒有明白中道實相和真常的佛性，所以不是真正的一闡提人。真正的一闡提是信心不具足，不能發起菩提心的人，也就是不具備緣因和了因這兩種成佛的因素，所以才說他們不能成佛。因此，《涅槃經》中說：『或者有佛性，一闡提人有，善根人無（指一闡提有惡境界性）；或者有佛性，善根人有，一闡提人無（指善根人有善因緣性）；或者有佛性，二人俱無（指二人都不具備緣因和了因的佛性）。』以上是因為不具備緣因和了因的佛性，所以說一闡提沒有佛性。另外，《涅槃經》又說：『或者有佛性，二人俱有（指具備正因佛性）。』從這個正因佛性的角度來說，一闡提即使極其惡劣，也有成佛的可能性。
【English Translation】 English version Question: Those who attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I call them Śrāvakas (listeners who attain enlightenment by hearing the Dharma) who have entered into extinction. The Vijñaptimātratā-śāstra says that a Śrāvaka of fixed destiny, upon entering Nirvāṇa (complete cessation), has both body and wisdom extinguished, like empty space, no longer counted among sentient beings, and will not generate the aspiration for Bodhi again. If this is what the scriptures say, then how does the Tiantai school explain the verses of the Saṃdhinirmocana Sūtra to elucidate the principle that Śrāvakas of fixed destiny can attain Buddhahood?
Answer: The Saṃdhinirmocana Sūtra and related treatises are teachings of expedient means revealed to suit the capacities of sentient beings. Śrāvakas who pursue extinction only cling to a partial truth. Based on this partial truth, they generate the aspiration for Bodhi, but ultimately only achieve annihilation. They fail to recognize the true, ultimate, and constant reality. If they wish to attain Bodhi, it is ultimately impossible. However, at the Lotus Sūtra assembly on Vulture Peak, the Buddha opened the expedient and revealed the true, directly abandoning expedient means and only speaking of the unsurpassed Buddha-path. He predicted the future Buddhahood of the Śrāvakas of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, one should no longer cling to the old scriptures and the idea that Śrāvakas cannot attain Buddhahood.
Second Question: Whether an Icchantika (one who has severed their roots of goodness) can attain Buddhahood is doubtful. The Śrīmālādevī Siṃhanāda Sūtra says that if one does not have the nature of a Bodhisattva, even if they generate the aspiration for Bodhi and diligently cultivate with vigor, they will ultimately not attain Anuttara-samyak-sambodhi. The Yogācārabhūmi-śāstra says that one without the seed of enlightenment who recites and practices Yoga, because they lack the seed, even if they generate the aspiration for Bodhi and engage in preparatory practices, is incapable of perfecting unsurpassed Bodhi. These scriptures sufficiently demonstrate that Icchantikas have no possibility of attaining Buddhahood. How does the Tiantai school reconcile these scriptures?
Answer: The Śrīmālādevī Siṃhanāda Sūtra and Yogācārabhūmi-śāstra refer to those who generate the aspiration for Bodhi and cultivate, yet are called Icchantikas without nature, according to the teachings of the Hīnayāna (Small Vehicle). Their way of generating the aspiration for Bodhi is the same as that of the previous Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and they do not understand the Middle Way reality and the true and constant Buddha-nature. Therefore, they are not true Icchantikas. True Icchantikas are those who lack faith and cannot generate the aspiration for Bodhi, meaning they do not possess the causal and enabling factors for attaining Buddhahood. That is why it is said they cannot attain Buddhahood. Therefore, the Nirvāṇa Sūtra says: 'There may be Buddha-nature, and the Icchantika has it, but the person with good roots does not (referring to the Icchantika having the nature of evil realms); or there may be Buddha-nature, and the person with good roots has it, but the Icchantika does not (referring to the person with good roots having the nature of good conditions); or there may be Buddha-nature, and neither has it (referring to both lacking the causal and enabling factors of Buddha-nature).' The above refers to the meaning of Icchantikas lacking Buddha-nature because they lack the causal and enabling factors. Furthermore, the Nirvāṇa Sūtra also says: 'Or there may be Buddha-nature, and both have it (referring to possessing the direct cause of Buddha-nature).' From the perspective of this direct cause of Buddha-nature, even the most evil Icchantika has the possibility of attaining Buddhahood.
是以涅槃終極顯性談常。不簡闡提極惡。咸同正性俱得成佛。況二乘耶。
三問。非情草木成佛不成佛疑。涅槃經云。若拘陀樹有心。我當授與阿耨菩提記。以其無心故。不與授記。法相論云。真如能為一切諸法所依。無心草木雖無所變。但有理性無行性。不可成佛(云云)。今天臺宗如何解釋經論。建立非情草木成佛耶。
答。涅槃經法相論草木無心但有理性無行性者。此是權教故簡無情。為起真修。乃須進行方得成佛。緣修乃是無常。即是本無今有義也。欲顯真修。須依理性。理非今古。不簡色心。一成一切成。故說無情成佛也。又依緣修說。無情成佛者。相盡情忘。則無情悉成佛矣。
四問。法華囑累品安前安后疑。今羅什譯于神力品后次置囑累。而法相宗立十不可八相違。須移經末。若爾。如何通彼一十八難。當依羅什所安耶。
答。囑累一品慈恩安國並令移于勸發品后。若在於前。有八相違十不可。天臺之意須依羅什次神力品。荊溪總別破之。亦八不可十相違。且出塔已后凡述多寶。皆云塔中。不云見佛。若移在後。無出塔處。一不可也。分身散后凡有所述。唯論佛塔。不涉分身。若移在後。佛無散處。二不可也。囑累文中佛散土穢已下經文言。不涉凈。若移在後。無復穢處。三
【現代漢語翻譯】 現代漢語譯本：涅槃經最終極的顯現是談論常住的真如佛性，它不捨棄哪怕是斷善根的闡提（icchantika，斷善根者）這樣的極惡之人。所有眾生都具有相同的佛性，都能成就佛果，更何況是聲聞、緣覺二乘呢？
三問：關於無情眾生，如草木，是否能夠成佛的疑問。《涅槃經》（Nirvana Sutra）中說：『如果拘陀樹（kutaja tree）有心識，我就應當授與它阿耨多羅三藐三菩提記（anuttara-samyak-sambodhi-vyakarana，無上正等正覺的授記）。因為它沒有心識，所以不給它授記。』法相宗（Yogacara school）的論典中說：『真如（tathata，如如）能夠作為一切諸法的所依。無心識的草木雖然沒有變化，但具有理性而沒有行性，所以不能成佛。』今天臺宗（Tiantai school）如何解釋這些經論，從而建立無情草木也能成佛的觀點呢？
答：涅槃經和法相論中說草木沒有心識，只有理性而沒有行性，這是權巧方便的教法，是爲了捨棄無情，發起真正的修行。必須通過修行才能成佛，而修行是無常的，意味著本來沒有現在才有。爲了彰顯真正的修行，必須依據理性。理性不是今有古無的，不捨棄色法和心法。一旦成就，一切都成就，所以說無情也能成佛。另外，依據緣起修行的角度來說，無情成佛是指相盡情忘，那麼無情就都成佛了。
四問：關於《法華經·囑累品》（Samantabhadra-bodhisattva-samucchaya-parivarta，普賢菩薩勸發品）應該放在前面還是後面的疑問。現在鳩摩羅什（Kumarajiva）的譯本將《囑累品》放在《神力品》（Tathagata-adhishthana-vikurvana-parivarta，如來神力品）之後。而法相宗認為有十種不可思議和八種相違背之處，所以需要將《囑累品》移到經文的末尾。如果這樣，如何解釋這十八種困難？應該按照鳩摩羅什的安排嗎？
答：慈恩宗（Cien school）和安國寺（Anguo Temple）都認為應該將《囑累品》移到《勸發品》之後。如果放在前面，有八種相違背和十種不可思議之處。天臺宗的觀點是應該按照鳩摩羅什的次序，放在《神力品》之後。荊溪（Jingxi，指湛然）從總相和別相上都破斥了這種觀點，也指出了八種不可思議和十種相違背之處。而且，自從出塔之後，凡是敘述多寶佛（Prabhutaratna，多寶如來）時，都說是『在塔中』，而不說是『見佛』。如果移到後面，就沒有出塔之處，這是第一種不可思議。分身佛（buddha-kayas，佛的分身）散去之後，凡是敘述的內容，都只論佛塔，不涉及分身。如果移到後面，佛就沒有散去之處，這是第二種不可思議。囑累品文中的『佛散土穢』以下的經文，只說穢土，不涉及凈土。如果移到後面，就沒有穢土之處，這是第三種不可思議。
【English Translation】 English version: The ultimate manifestation of Nirvana speaks of permanence, not abandoning even the icchantikas (those who have severed their roots of goodness), who are extremely evil. All beings share the same Buddha-nature and can attain Buddhahood, let alone the two vehicles of Sravakas and Pratyekabuddhas.
Question 3: Regarding the doubt of whether non-sentient beings, such as plants and trees, can attain Buddhahood. The Nirvana Sutra says: 'If the kutaja tree had consciousness, I would bestow upon it the prediction of anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Because it has no consciousness, I do not give it a prediction.' The Yogacara school's treatises say: 'Tathata (suchness) can be the basis for all dharmas. Although non-sentient plants and trees have no transformation, they have rationality but no active nature, so they cannot attain Buddhahood.' How does the Tiantai school interpret these sutras and treatises to establish the view that non-sentient plants and trees can also attain Buddhahood?
Answer: The Nirvana Sutra and Yogacara treatises say that plants and trees have no consciousness, only rationality but no active nature. This is a provisional teaching to abandon non-sentient beings and initiate true practice. One must attain Buddhahood through practice, and practice is impermanent, meaning it is something that was not there before but is now. To manifest true practice, one must rely on rationality. Rationality is not something that exists now but did not exist in the past; it does not abandon form and mind. Once one is accomplished, everything is accomplished, so it is said that non-sentient beings can also attain Buddhahood. Furthermore, from the perspective of conditioned practice, the attainment of Buddhahood by non-sentient beings refers to the exhaustion of characteristics and the forgetting of emotions, then all non-sentient beings will attain Buddhahood.
Question 4: Regarding the doubt of whether the 'Entrustment Chapter' (Samantabhadra-bodhisattva-samucchaya-parivarta) of the Lotus Sutra should be placed before or after. Now, Kumarajiva's translation places the 'Entrustment Chapter' after the 'Supernatural Powers Chapter' (Tathagata-adhishthana-vikurvana-parivarta). However, the Yogacara school argues that there are ten impossibilities and eight contradictions, so the 'Entrustment Chapter' needs to be moved to the end of the sutra. If so, how can these eighteen difficulties be explained? Should we follow Kumarajiva's arrangement?
Answer: Both the Cien school and Anguo Temple believe that the 'Entrustment Chapter' should be moved after the 'Encouragement of Universal Virtue Chapter'. If it is placed before, there are eight contradictions and ten impossibilities. The Tiantai school's view is that it should follow Kumarajiva's order and be placed after the 'Supernatural Powers Chapter'. Jingxi (Zhanran) refuted this view from both general and specific aspects, also pointing out eight impossibilities and ten contradictions. Moreover, since emerging from the stupa, whenever Prabhutaratna Buddha is mentioned, it is always said 'in the stupa', not 'seeing the Buddha'. If it is moved to the end, there is no place for emerging from the stupa, which is the first impossibility. After the emanation bodies (buddha-kayas) have dispersed, all descriptions only discuss the stupa and do not involve the emanation bodies. If it is moved to the end, there is no place for the Buddhas to disperse, which is the second impossibility. The text in the 'Entrustment Chapter' from 'the Buddha scatters the impure lands' onwards only speaks of impure lands and does not involve pure lands. If it is moved to the end, there is no place for impure lands, which is the third impossibility.
不可也。會本居地。因塔升空。佛散出塔。後文在地。若移在後。無還地處四不可也。囑累品后經既未盡。但述眾喜。不云而去。若移在後。須加而去。五不可也。勸發品后無復余文。經既已終。則云而去。若移在後。須除而去。六不可也。本跡事畢。須有所付。是有囑累。若移在後。法無所歸。七不可也。囑累已后明乘乘人事須囑累。若移在後。師弟參雜。八不可也。其十相違一一敘破具載妙樂記中。
五。今昔一乘同異疑。法華曰。十方佛土中唯有一乘法。蓋昔日為三為二。今經開之唯一耳。若然。何故勝鬘經云。聲聞緣覺皆入大乘。大乘者。即是佛乘。是故三乘即是一乘。此言一乘。與今法華一乘。同耶異耶。同則有妨一代化意。異則異相云何。
答。經論同異固多。要須以義定之則可。且勝鬘一經部居第三方等時教。二乘在座。正當彈呵轉小入大之時。臺教有曰。若到方等。必到法華者。蓋受彈之後次第證入也。而彼經謂二乘入一乘者。一者此經方等部中。預敘法華當來所證耳。故彼經上文云。必當得阿耨菩提。何以故。聲聞緣覺皆入大乘。請觀當得之言。自見指歸矣。二則若就方等自論。則二乘受呵。轉藏成通。通是摩訶衍門。亦得謂之二乘皆入大乘也。二釋之中初義為正。
六問。文
【現代漢語翻譯】 現代漢語譯本： 不可以移動。《會本》說，因為寶塔升空，佛從塔中顯現，後面的經文都是在地上說的。如果移到後面，就沒有回到地上的說法了，這是第一個不可以。《囑累品》之後，經文並沒有結束，只是描述了大眾的歡喜，沒有說佛就離開了。如果移到後面，需要加上『佛離開了』，這是第二個不可以。《勸發品》之後，沒有剩餘的經文了，經文已經結束，所以說『佛離開了』。如果移到後面，需要刪除『佛離開了』，這是第三個不可以。本跡的事蹟完畢，需要有所付託，所以有《囑累品》。如果移到後面，佛法沒有歸屬，這是第四個不可以。《囑累品》之後，說明了乘坐大乘的人事，需要囑託和付累。如果移到後面，師父和弟子就混雜了，這是第五個不可以。這十個相違背的地方，在《妙樂記》中有詳細的敘述和破斥。
五、關於今昔一乘的同異疑問。《法華經》說：『十方佛土中，唯有一乘法。』大概是說，過去認為是三乘或二乘，現在這部經開顯為唯一的一乘。如果是這樣，為什麼《勝鬘經》說：『聲聞、緣覺都進入大乘，大乘就是佛乘，所以三乘就是一乘。』這裡說的一乘，和《法華經》說的一乘，是相同還是不同呢？如果相同，就妨礙了佛一代教化的用意；如果不同，那麼不同的相狀是什麼呢？
答：經論的同異之處固然很多，必須要用義理來確定才可以。而且《勝鬘經》的部類屬於第三方等時教，二乘也在座，正是應當呵斥他們，讓他們轉小入大的時候。天臺宗說：『如果到了方等時，必定會到達法華時。』大概是說，接受呵斥之後，次第證入。而那部經說二乘進入一乘，一是這部經在方等部中，預先敘述了《法華經》將來所要證得的。所以那部經的上文說：『必定會得到阿耨多羅三藐三菩提。』為什麼呢？『聲聞、緣覺都進入大乘。』請看『當得』這兩個字，自然就明白它的指歸了。二是如果就方等時來說，那麼二乘接受呵斥，轉藏教成為通教，通教是摩訶衍的門徑，也可以說是二乘都進入大乘。這兩種解釋中，第一種解釋是正確的。
六問：文
【English Translation】 English version: It is not permissible to move it. The 'Hui Ben' says that because the stupa ascended into the sky, the Buddha manifested from within the stupa, and the subsequent scriptures were spoken on the ground. If it is moved to the back, there would be no mention of returning to the ground, this is the first impermissibility. After the 'Entrustment Chapter' (Zhǔ Lěi Pǐn), the scripture is not yet finished, it only describes the joy of the assembly, without saying that the Buddha departed. If it is moved to the back, it needs to add 'the Buddha departed', this is the second impermissibility. After the 'Encouragement of Devotion Chapter' (Quàn Fā Pǐn), there are no remaining texts, the scripture is already finished, so it says 'the Buddha departed'. If it is moved to the back, it needs to remove 'the Buddha departed', this is the third impermissibility. The events of the original and manifested (本跡) are completed, there needs to be something entrusted, so there is the 'Entrustment Chapter'. If it is moved to the back, the Dharma has nowhere to return, this is the fourth impermissibility. After the 'Entrustment Chapter', it explains that the affairs of those who ride the Great Vehicle (乘) need to be entrusted. If it is moved to the back, the master and disciples would be mixed up, this is the fifth impermissibility. These ten contradictions are narrated and refuted in detail in the 'Miaole Ji'.
- Question regarding the similarities and differences between the One Vehicle (一乘) of the past and present. The 'Lotus Sutra' (法華經) says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma.' It probably means that in the past it was considered the Three Vehicles or Two Vehicles, but now this sutra reveals it as the only One Vehicle. If that is the case, why does the 'Śrīmālādevī Siṃhanāda Sūtra' (勝鬘經) say: 'Śrāvakas (聲聞) and Pratyekabuddhas (緣覺) all enter the Great Vehicle, the Great Vehicle is the Buddha Vehicle, therefore the Three Vehicles are the One Vehicle.' Is the One Vehicle mentioned here the same as or different from the One Vehicle mentioned in the 'Lotus Sutra'? If they are the same, it hinders the intention of the Buddha's teachings throughout his life; if they are different, then what are the different aspects?
Answer: The similarities and differences between sutras and treatises are indeed many, but it is necessary to determine them by their meaning. Moreover, the 'Śrīmālādevī Siṃhanāda Sūtra' belongs to the third period of the Vaipulya (方等) teachings, with the Two Vehicles present, precisely at the time when they should be rebuked and transformed from the Small Vehicle to the Great Vehicle. The Tiantai school (天臺宗) says: 'If you reach the Vaipulya period, you will definitely reach the Lotus period.' It probably means that after receiving the rebuke, they gradually realize the truth. And that sutra says that the Two Vehicles enter the One Vehicle, firstly, this sutra in the Vaipulya period, pre-narrates what the 'Lotus Sutra' will realize in the future. Therefore, the upper text of that sutra says: 'They will definitely attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提).' Why? 'Śrāvakas and Pratyekabuddhas all enter the Great Vehicle.' Please look at the words 'will attain', and you will naturally understand its reference. Secondly, if we discuss it from the Vaipulya period itself, then the Two Vehicles receive rebuke, transforming the Tripitaka teaching into the Common teaching, the Common teaching is the gateway to the Mahāyāna (摩訶衍), and it can also be said that the Two Vehicles all enter the Great Vehicle. Among these two explanations, the first explanation is correct.
- Question: Text
殊無去有來疑。且此經序分文殊為列眾之首。復為彌勒引古決答。至下三週之中。並無文殊入海之文。如何達多品忽于大海娑竭羅龍王宮涌出耶。
答。文殊無入海之文者。準佛成道后四十二年。便居靈鷲說法華經。首尾八載時既長遠。或有入海之文。經文傳譯此土從略。是故不云也。此猶約事解釋如此。若約理智伸之。此經如來常在海中宣揚。文殊實智周遍。豈隔鷲峰聽受。理既無在。寧局方隅。感應而處處釋迦。隨緣而身身妙德也。
七問。龍女成佛權實疑。經云。八歲龍女于剎那頃發菩提心。乃至云。即往南方無垢世界。坐寶蓮華。成等正覺。且三論法相宗難曰。彼娑竭羅龍王既是深位。權現龍身。豈其龍女成佛是實證耶。
答。他宗言權者。乃是高位聖人為軌下凡故示近成。若天臺雲實者。顯佛乘權巧妙力。開性海不思議真常。一念發心便成正覺。故疏引經云。法性如大海。不說有是非。凡夫賢聖人平等無高下。唯在心垢凈。取證如反掌。舍利弗舉女人五障以為疑。智積明積劫行行而作難。龍女以圓珠獻佛。息眾疑心。何至今日更存猶豫故。
八問。龍女華座成佛別圓疑。且龍女成佛若是圓乘。當以虛空為座。何故坐寶蓮華。而是別佛座耶。又三週得記皆是未來成佛。何故龍女現身
【現代漢語翻譯】 現代漢語譯本：不應懷疑文殊菩薩沒有去過又突然出現。而且此經的序品中，文殊菩薩位列聽眾之首，又由彌勒菩薩引用古例來解答疑問。直到下文的三週說法中，都沒有文殊菩薩入海的記載。為什麼提婆達多品中突然從大海娑竭羅龍王宮中涌現出來呢？
回答：文殊菩薩沒有入海的記載，是因為根據佛陀成道后四十二年，便在靈鷲山說法華經，從頭到尾八年時間，時間既已長遠，或許有入海的記載，但經文翻譯到中國時有所省略，所以沒有記載。這還是就事論事地解釋。如果從理智方面來闡發，此經是如來常在海中宣揚的，文殊菩薩的實智周遍一切，難道會被靈鷲峰所隔絕而不能聽受嗎？理體既然無所不在，又何必侷限於某個方位呢？感應道交，處處都是釋迦牟尼佛；隨緣示現，身身都是妙德文殊菩薩。
七問：龍女成佛是權宜之計還是真實不虛，令人疑惑。《法華經》中說，八歲龍女在剎那間發起菩提心，乃至說，立即前往南方無垢世界，坐在寶蓮華上，成就等正覺。而且三論宗、法相宗質疑說，娑竭羅龍王既然是深位菩薩，權且示現龍身，難道龍女成佛是真實證得的嗎？
回答：其他宗派所說的『權』，是指高位聖人為教化下位凡夫，所以示現接近凡夫的成就。如果按照天臺宗的『實』來說，是彰顯佛乘權巧的妙用，開啟自性之海不可思議的真常。一念發起菩提心便能成就正覺。所以《法華經疏》引用經文說：『法性如大海，不說有是非。凡夫賢聖人，平等無高下。唯在心垢凈，取證如反掌。』舍利弗提出女人有五種障礙作為疑問，智積菩薩說明需要經歷漫長劫數的修行來發難。龍女以圓珠獻佛，平息了大眾的疑心。為什麼到了今天還要存有猶豫呢？
八問：龍女坐蓮華座成佛，是別教還是圓教令人疑惑。如果龍女成佛是圓教，應當以虛空為座，為什麼坐寶蓮華，而是別教佛的座位呢？而且三週說法中得到授記的都是未來成佛，為什麼龍女現在就顯現成佛之身呢？
【English Translation】 English version: There should be no doubt about Manjushri (Bodhisattva of wisdom) not having left and then suddenly appearing. Moreover, in the prologue of this sutra, Manjushri is listed as the head of the assembly, and Maitreya (the future Buddha) cites ancient examples to answer questions. Until the three rounds of teachings below, there is no record of Manjushri entering the sea. Why does he suddenly emerge from the dragon palace of Sagara (Dragon King of the sea) in the Devadatta chapter?
Answer: The reason there is no record of Manjushri entering the sea is that, according to the forty-two years after the Buddha's enlightenment, he preached the Lotus Sutra on Vulture Peak, and the eight years from beginning to end were a long time. Perhaps there was a record of entering the sea, but the translation of the sutra into China was abbreviated, so it was not recorded. This is still an explanation based on the event itself. If we elaborate from the perspective of reason and wisdom, this sutra is constantly proclaimed by the Tathagata (Buddha) in the sea, and Manjushri's true wisdom pervades everything. How could he be separated by Vulture Peak and unable to hear and receive it? Since the principle is omnipresent, why be limited to a certain direction? Through the interaction of feeling and response, everywhere is Shakyamuni Buddha; manifesting according to conditions, every body is the wonderful virtue of Manjushri.
Question 7: Is the Dragon Girl's (daughter of the Dragon King) attainment of Buddhahood an expedient means or truly real, causing doubt. The Sutra says that the eight-year-old Dragon Girl aroused the Bodhi mind in an instant, and even says that she immediately went to the immaculate world in the south, sat on a jeweled lotus flower, and attained perfect enlightenment. Moreover, the Three Treatise School and the Dharma Characteristics School question, since Sagara Dragon King is a Bodhisattva of deep attainment, temporarily manifesting a dragon body, is the Dragon Girl's attainment of Buddhahood truly realized?
Answer: The 'expedient' mentioned by other schools refers to high-ranking saints manifesting achievements close to ordinary people in order to teach lower-ranking ordinary people. If we follow the Tiantai School's 'real', it is to highlight the wonderful function of the Buddha vehicle's skillful means, opening up the inconceivable true constancy of the self-nature sea. Arousing the Bodhi mind in one thought can achieve perfect enlightenment. Therefore, the Commentary on the Lotus Sutra quotes the Sutra saying: 'The Dharma-nature is like the great sea, it does not speak of right and wrong. Ordinary people, sages, and saints are equal without high or low. It only depends on whether the mind is pure or impure, and attaining proof is as easy as turning one's hand.' Shariputra (one of the Buddha's chief disciples) raised the five obstacles of women as a question, and Zhiji Bodhisattva explained that it takes countless eons of practice to make it difficult. The Dragon Girl offered a round pearl to the Buddha, calming the doubts of the masses. Why should there still be hesitation today?
Question 8: Is the Dragon Girl's attainment of Buddhahood on a lotus seat a separate teaching or a perfect teaching, causing doubt. If the Dragon Girl's attainment of Buddhahood is a perfect teaching, she should take emptiness as her seat. Why does she sit on a jeweled lotus flower, which is the seat of a separate teaching Buddha? Moreover, the predictions received in the three rounds of teachings are all for future Buddhahood. Why does the Dragon Girl manifest the body of a Buddha now?
成佛。而無成佛劫國名號。何耶。
答。龍女是圓頓教中成道法身頓顯。一成一切成。一身一切身。一土一切土。報智頓明。乃于蓮華藏界。身土不相妨。色心為掛礙。雖坐寶蓮華。體即虛空性。乃不思議圓融解脫大用也。若然者。何別之有哉。其三週得記未來成佛者。皆是鈍根聲聞。未曾修菩薩行。是故再歷塵劫修治。龍女乃是乘急戒緩之人。是故一超直入也。其如不言劫國名號者。當以通別二記伸之。通則不言。別則有之也。
九問。身子今昔同異疑。華嚴會上有舍利弗。此與法華身子何異云何。且華嚴身子從外道家來。聞阿鞞說偈證初果。次到佛所證四果。則非法華身子。若異者。豈釋迦一化有二身子耶。
答。華嚴談別圓。不說藏通。二乘在座如聾若啞。既不入二乘人手。不能革凡成聖。但全生如乳。遂游化鹿苑。施設漸權。于茲獲益。革外道之邪計。證無漏之涅槃。次方等彈偏中。般若洮汰。來至法華。大顯一實。此是法華之聲聞也。是則不二而二。身子今昔不同。二而不二。只是一身。元無兩人也。
十問。不還果生五凈居疑。小乘所說不還果遍彼上流聖位。于無雲福生廣果天中。生五凈居天者。且不還果身不作受生業。何故下三天。能生五凈居天耶。若言凡夫時作業者。入正
【現代漢語翻譯】 現代漢語譯本：
問：為什麼龍女立刻成佛，卻沒有成佛的劫數、國土和名號呢？
答：龍女是在圓頓教中成就，道法身頓然顯現。一成就，一切都成就；一身即一切身；一土即一切土。報身智慧立刻明瞭，于蓮華藏世界中，身與土不互相妨礙，色與心不再是掛礙。雖然坐在寶蓮華上，其本體即是虛空的性質，乃是不可思議的圓融解脫的大用。如果這樣，還有什麼區別呢？那些在三次法會中被授記未來成佛的人，都是鈍根的聲聞，未曾修習菩薩行，所以需要再次經歷塵劫來修治。龍女是屬於乘戒並急的人，所以能夠一超直入。至於沒有說劫數、國土和名號，應當用通記和別記來解釋。通記則不言，別記則有。 問：身子（Śāriputra，舍利弗）今昔是否相同？《華嚴經》法會上也有舍利弗，這與《法華經》中的身子有什麼不同呢？而且《華嚴經》中的身子是從外道家中來，聽聞阿鞞（Avaivartika，不退轉）的偈頌證得初果，之後到佛陀處證得四果，這並非《法華經》中的身子。如果不同，難道釋迦（Śākyamuni，釋迦牟尼）一化之中有兩個身子嗎？ 答：《華嚴經》談的是別教圓教，不談藏教和通教。二乘人在座如同聾啞。既然不入二乘人的手，就不能革凡成聖，但全盤接受如同乳汁，於是游化鹿苑，施設漸教權法，於此獲得利益，革除外道的邪見，證得無漏的涅槃。之後在方等經中彈斥偏頗，般若經中進行洮汰，來到《法華經》，大顯一實之理。這才是《法華經》中的聲聞。這樣說來，不二而二，身子今昔不同；二而不二，只是一身，原本沒有兩個人。 問：不還果（Anāgāmin，阿那含）生於五凈居天（Śuddhāvāsa，又作凈居天、五凈居天）的疑問。小乘所說的不還果遍於上流聖位，于無雲福生廣果天（Bṛhatphala，又作廣果天）中，能生於五凈居天。而且不還果的身不作受生之業，為什麼能下生三天，而能生於五凈居天呢？如果說是凡夫時所作業，入正
【English Translation】 English version:
Question: Why did the Dragon Girl immediately attain Buddhahood, but without mention of the kalpa, land, or name of her Buddhahood? Answer: The Dragon Girl's attainment is within the Perfect and Sudden Teaching, where the Dharma-body is manifested instantly. One attainment is all attainments; one body is all bodies; one land is all lands. The wisdom of the reward-body is immediately clear. In the Lotus Treasury World (Padmagarbha, 蓮華藏界), body and land do not obstruct each other, and form and mind are no longer hindrances. Although sitting on a jeweled lotus, her essence is the nature of emptiness, which is the inconceivable, perfect, and unhindered great function of liberation. If so, what difference is there? Those who are predicted to attain Buddhahood in the three assemblies are all Śrāvakas (聲聞) of dull faculties, who have not cultivated the Bodhisattva path, so they need to go through kalpas (劫) of dust again to cultivate. The Dragon Girl belongs to those who are urgent in both vehicle and precepts, so she can directly enter in one leap. As for not mentioning the kalpa, land, and name, it should be explained with general and specific predictions. General predictions do not mention them, while specific predictions do. Question: The doubt about Śāriputra (舍利弗) being the same or different in the past and present. In the Avataṃsaka Sūtra (華嚴經) assembly, there is also Śāriputra. How is this different from the Śāriputra in the Lotus Sūtra (法華經)? Moreover, the Śāriputra in the Avataṃsaka Sūtra came from a heretical family, heard the verse of Avaivartika (阿鞞, non-retrogression) and attained the first fruit, then went to the Buddha's place and attained the fourth fruit. This is not the Śāriputra of the Lotus Sūtra. If they are different, does Śākyamuni (釋迦牟尼) have two Śāriputras in one transformation? Answer: The Avataṃsaka Sūtra discusses the distinct and perfect teaching, not the Tripiṭaka (藏) and Common (通) teachings. The Two Vehicles (二乘) are like deaf and mute in the assembly. Since it does not enter the hands of the Two Vehicles, it cannot transform the ordinary into the sage, but fully accepts it like milk. Then he traveled to the Deer Park (鹿苑), setting up gradual and expedient teachings, and benefited from this, reforming the heretical views of the outsiders and attaining the Nirvana (涅槃) of non-outflow. Later, in the Vaipulya (方等) Sūtras, he criticized the biased, and in the Prajñā (般若) Sūtras, he sifted and refined, and came to the Lotus Sūtra, greatly revealing the truth of the One Reality. This is the Śrāvaka of the Lotus Sūtra. Thus, not two but two, Śāriputra is different in the past and present; two but not two, it is just one body, originally there were no two people. Question: The doubt about the Anāgāmin (不還果) being born in the Five Pure Abodes (五凈居天). The Anāgāmin described in the Hinayana (小乘) pervades the upper stream of the holy position. In the Anabhraka-puṇya-Bṛhatphala (無雲福生廣果天), one can be born in the Five Pure Abodes. Moreover, the body of the Anāgāmin does not create karma for rebirth, why can it be born in the lower three heavens, and be born in the Five Pure Abodes? If it is said that the karma was created when he was an ordinary person, entering the right
性離生之日。但舍凡夫異熟業。何有凡夫業生五凈居業耶。
答。小乘入見道位斷見惑。即障理惑也。初證人空。得無我相。乃不發業。離四惡趣異熟生障也。其第二果欲界五趣雜居。九品界系潤生惑。即於人天七反受生。其不來果色無色界系。八九七十二品潤生惑。在二界定業受生。既有惑潤受生。何疑其生五凈居耶。唯至四果永斷界系。方不受生矣。
答泰禪師佛法十問(並序)
禪宗泰禪師問 四明法師答
清泰濫處禪關。叨陪海眾。竊見諸方商略所疑。輒陳十種疑問。特伸請益。伏惟。金錍在手。寶鑑當懷。俯賜發揮。永為良導。不勝萬幸。天聖元年三月初一日 清泰咨問延慶和尚法智大導師。
一問。無明與法性。為有前後。為無前後。若云有前後者。何云。法性無初。無明亦無有始。又云。無明即是佛性耶。若言無前後者。何故佛果位中。斷盡無明。方成佛果。既云斷盡。應斷法性耶。
答。若論本具。平等一性則非真非妄。而不說有無。明法性亦不論于有始有終。但眾生自無始忽然不覺。迷理而生無明。無明有熏真之用。法性有隨妄之能。真妄和合名為緣起。故金錍曰。無有無波之水。未有不濕之波。在濕詎間于混澄。為波自分于清濁。雖則有清有濁。而一體無
【現代漢語翻譯】 現代漢語譯本： 問：從性離生（性離生：指阿羅漢或辟支佛死後不再輪迴）之日起，只是捨棄了凡夫的異熟業（異熟業：指導致不同果報的業力），怎麼會有凡夫的業力而生到五凈居天（五凈居天：色界天的最高層，只有聖者才能到達）呢？ 答：小乘修行者進入見道位（見道位：佛教修行的一個階段，開始直接認識真理）時，斷除了見惑（見惑：錯誤的見解），也就是障礙真理的迷惑。初次證悟人空（人空：認識到沒有永恒不變的『我』），得到無我相（無我相：對『無我』的體驗），就不會再造作惡業，從而脫離四惡趣（四惡趣：地獄、餓鬼、畜生、阿修羅）的異熟生障。二果（二果：斯陀含果，佛教修行的一個階段）的修行者，在欲界五趣雜居地（欲界五趣雜居地：指欲界眾生居住的複雜環境，包括地獄、餓鬼、畜生、人、天）中，還有九品界系潤生惑（九品界系潤生惑：欲界九品煩惱，能使眾生輪迴受生），因此會在人天道中經歷七次往返受生。而不來果（不來果：阿那含果，佛教修行的一個階段）的修行者，還有色無色界系（色無色界系：指色界和無色界的煩惱）的八九七十二品潤生惑（八九七十二品潤生惑：色界和無色界的七十二品煩惱，能使眾生輪迴受生），所以在二界定業中受生。既然還有惑的滋潤而受生，又有什麼可懷疑他們會生到五凈居天呢？只有到了四果（四果：阿羅漢果，佛教修行的最高階段），永遠斷除了界系，才能不再受生。 答泰禪師佛法十問(並序) 禪宗泰禪師問 四明法師答 清泰濫處禪關。叨陪海眾。竊見諸方商略所疑。輒陳十種疑問。特伸請益。伏惟。金錍在手。寶鑑當懷。俯賜發揮。永為良導。不勝萬幸。天聖元年三月初一日 清泰咨問延慶和尚法智大導師。 一問。無明（無明：佛教術語，指對真理的迷惑和無知）與法性（法性：佛教術語，指一切事物本來的真實性質）為有前後。為無前後。若云有前後者。何云。法性無初。無明亦無有始。又云。無明即是佛性耶。若言無前後者。何故佛果位中。斷盡無明。方成佛果。既云斷盡。應斷法性耶。 答。若論本具。平等一性則非真非妄。而不說有無。明法性亦不論于有始有終。但眾生自無始忽然不覺。迷理而生無明。無明有熏真之用。法性有隨妄之能。真妄和合名為緣起（緣起：佛教術語，指一切事物都是相互依存、相互聯繫而產生的）。故金錍曰。無有無波之水。未有不濕之波。在濕詎間于混澄。為波自分于清濁。雖則有清有濁。而一體無
【English Translation】 English version: Question: From the day of 'sex-liberation birth' (性離生, referring to the state where an Arhat or Pratyekabuddha does not undergo rebirth after death), one only abandons the 'Vipaka karma' (異熟業, karma that leads to different results) of ordinary beings. How can the karma of ordinary beings lead to rebirth in the 'Five Pure Abodes' (五凈居天, the highest level of the Form Realm, only attainable by sages)? Answer: When a practitioner of the Hinayana enters the 'Path of Seeing' (見道位, a stage in Buddhist practice where one begins to directly recognize the truth), they sever the 'delusions of views' (見惑, incorrect views), which are the delusions that obstruct the truth. Upon first realizing 'emptiness of self' (人空, the realization that there is no permanent 'self'), and attaining the 'mark of no-self' (無我相, the experience of 'no-self'), they no longer create negative karma, thus escaping the obstruction of 'Vipaka birth' in the four evil realms (四惡趣, hell, hungry ghosts, animals, and Asuras). The practitioner of the second fruit (二果, Sakadagami, a stage in Buddhist practice), in the 'mixed dwelling of the five realms of desire' (欲界五趣雜居地, the complex environment inhabited by beings in the Desire Realm, including hell, hungry ghosts, animals, humans, and gods), still possesses the 'nine grades of binding defilements that moisten birth' (九品界系潤生惑, the nine grades of afflictions in the Desire Realm that cause beings to be reborn), and therefore experiences seven rebirths in the realms of humans and gods. The practitioner of the 'non-returning fruit' (不來果, Anagami, a stage in Buddhist practice) still has the 'eighty-nine seventy-two grades of defilements that moisten birth' in the Form and Formless Realms (色無色界系, the afflictions of the Form and Formless Realms), so they are born in the meditative karma of the two realms. Since there is still the moisture of defilements leading to rebirth, why doubt that they can be born in the Five Pure Abodes? Only upon reaching the fourth fruit (四果, Arhat, the highest stage of Buddhist practice), and permanently severing the binding defilements, will one no longer undergo rebirth. Answer to Chan Master Tai's Ten Questions on the Buddha Dharma (with Preface) Question by Chan Master Tai of the Chan School, Answer by Dharma Master Siming Qingtai, presumptuously occupying a Chan monastery and serving among the monastic community, has secretly observed the doubts discussed in various places. I humbly present ten questions, especially seeking your guidance. I earnestly hope that with the golden scalpel in hand and the precious mirror in mind, you will condescend to elaborate and forever be a good guide. I am immensely fortunate. The first day of the third month of the first year of Tiansheng, Qingtai consults the Venerable Yanqing and Great Teacher of Dharma Wisdom. Question 1: Is 'ignorance' (無明, avidya, referring to delusion and ignorance of the truth) prior to or after 'Dharma-nature' (法性, dharmata, referring to the true nature of all things)? If you say there is a before and after, why is it said that 'Dharma-nature has no beginning' and 'ignorance also has no beginning'? And it is also said that 'ignorance is Buddha-nature'. If you say there is no before and after, why is it that in the state of Buddhahood, ignorance is completely eradicated before Buddhahood is attained? Since it is said to be completely eradicated, should Dharma-nature also be eradicated? Answer: If we discuss the inherent, equal, and singular nature, then it is neither true nor false, and we do not speak of existence or non-existence. Clarifying Dharma-nature also does not involve discussing beginning or end. However, sentient beings, from beginningless time, suddenly become unaware, becoming deluded about the truth and giving rise to ignorance. Ignorance has the function of influencing the true, and Dharma-nature has the ability to accord with delusion. The combination of truth and delusion is called 'dependent origination' (緣起, pratītyasamutpāda, referring to the principle that all things arise interdependently). Therefore, the Golden Scalpel says: 'There is no water without waves, and there is no wave that is not wet. In wetness, how can one distinguish between the mixed and the clear? The waves themselves are distinguished as clear or turbid.' Although there is clarity and turbidity, the essence is one.
殊。所謂清濁波者真妄兩用也清濁濕性者一體無殊也。無明法性體一故起無前後。故起信論云。如來藏無前際故。無明之相亦無有始是也。若覺悟時達妄即真。了無明即是法性。約修門說。義當斷妄。雖曰斷妄。妄體本真。妄何所斷。故曰。無明亦無有終。又若究其正迷之時。如夢中人。而不知是夢忽然夢覺。迷妄自息。是則風息水澄。妄消真顯矣。審而思之。無俟多論也。
二問。一切眾生本來同一法性。法性本來清凈。何因緣故忽迷。只如初迷之時。為一時迷。為前後迷。若云一時迷者。悟時亦應一時開悟證於佛果。何故現有眾生未悟耶。若前後者。既同一法性。以何因緣而致前後迷耶。
答。具德圓常正性真空妙有遇緣而發。法爾如斯。不勞造作。且迷妄緣起者。如人忽睡。靈焰潛生眼觀剎那狂覺忽起。一切眾生所迷真如能迷不覺。真妄和合二無二相。然則佛性雖一。迷悟雖同。六道四生遇緣。熏習親疏不等。根性利鈍有異。是故覺有前後。誠不可以無明法性一故根性俱同也。是知。一切眾生迷無前後。覺有前後。譬如夜間多人同睡。睡時雖同。不妨前後起也。善解此譬。來問自消矣。
三問。一切眾生既迷本性已。何故忽然能開悟耶。若言因善知識教法緣熏得開悟者。只如最初一佛。又從
【現代漢語翻譯】 現代漢語譯本：殊勝之處在於，所謂的清濁波，是真和妄兩種作用。清濁的濕性，本體是一體沒有區別的。無明（avidyā）和法性（dharmatā）本體是一，所以生起沒有先後。所以《起信論》說：『如來藏（Tathāgatagarbha）沒有前際，所以無明之相也沒有開始。』如果覺悟的時候，明白虛妄就是真實，瞭解無明就是法性。從修行的角度來說，意義在於斷除虛妄。雖然說斷除虛妄，但虛妄的本體本來就是真實，虛妄又有什麼可以斷除的呢？所以說：『無明也沒有終結。』又如果探究其真正迷惑的時候，就像夢中的人，不知道自己在做夢，忽然從夢中醒來，迷惑虛妄自然止息。這樣就是風止息了水就澄清，虛妄消失了真實就顯現了。仔細思考，不需要多說。
二問：一切眾生本來同一法性（dharmatā），法性（dharmatā）本來清凈，因為什麼因緣忽然迷惑？就像最初迷惑的時候，是一時迷惑，還是前後迷惑？如果說是一時迷惑，那麼覺悟的時候也應該一時開悟，證得佛果（Buddha-phala）。為什麼現在還有眾生沒有覺悟呢？如果是前後迷惑，既然同一法性（dharmatā），因為什麼因緣導致前後迷惑呢？
答：具足功德、圓滿常住、正真自性的真空妙有，遇到因緣就會顯發，本來就是這樣，不需要造作。而且迷惑虛妄的緣起，就像人忽然睡著，靈明的火焰潛藏，眼睛看到剎那間的景象，狂亂的知覺忽然生起。一切眾生所迷惑的真如（Tathātā），能迷惑的不覺。真和妄和合，二者不是兩個不同的相。這樣說來，佛性（Buddhatā）雖然是一個，迷惑和覺悟雖然相同，六道四生遇到因緣，熏習的親疏不同，根性的利鈍有差異，所以覺悟有先後。實在不能因為無明（avidyā）和法性（dharmatā）是一，就認為根性都相同。要知道，一切眾生迷惑沒有先後，覺悟有先後。譬如夜間很多人一起睡覺，睡覺的時間雖然相同，不妨礙前後起床。好好理解這個比喻，你提出的問題自然就消除了。
三問：一切眾生既然已經迷惑了本性，為什麼忽然能夠開悟呢？如果說因為善知識（kalyāṇa-mitra）教法因緣熏習而開悟，那麼最初的佛（Buddha），又是從哪裡來的呢？
【English Translation】 English version: The distinction lies in the so-called clear and turbid waves, which are the dual functions of truth and delusion. The moist nature of clearness and turbidity is one entity without difference. Ignorance (avidyā) and the nature of reality (dharmatā) are one in essence, so their arising has no before or after. Therefore, the Awakening of Faith says: 'The Tathāgatagarbha has no prior limit, so the aspect of ignorance also has no beginning.' If, at the time of awakening, one understands delusion to be truth, and comprehends ignorance to be the nature of reality. From the perspective of practice, the meaning lies in severing delusion. Although it is said to sever delusion, the essence of delusion is originally truth. What is there to sever in delusion? Therefore, it is said: 'Ignorance also has no end.' Furthermore, if one investigates the time of true delusion, it is like a person in a dream who does not know it is a dream. Suddenly awakening from the dream, delusion naturally ceases. This is like the wind ceasing and the water becoming clear, delusion disappearing and truth manifesting. Think carefully about it; no further discussion is needed.
Second question: All sentient beings originally share the same nature of reality (dharmatā), and the nature of reality (dharmatā) is originally pure. What causes them to suddenly become deluded? Is the initial delusion simultaneous or sequential? If it is said to be simultaneous, then awakening should also be simultaneous, leading to the attainment of Buddhahood (Buddha-phala). Why are there still sentient beings who have not awakened? If it is sequential, since they share the same nature of reality (dharmatā), what causes the sequential delusion?
Answer: The meritorious, complete, constant, and true nature of empty-yet-existent, when encountering conditions, manifests naturally. It is inherently so, requiring no fabrication. Moreover, the arising of delusion is like a person suddenly falling asleep, the luminous flame lying dormant, the eyes seeing momentary scenes, and confused awareness suddenly arising. The True Thusness (Tathātā) that all sentient beings are deluded about is the non-awareness that is capable of delusion. Truth and delusion combine, two without being two separate aspects. Therefore, although Buddha-nature (Buddhatā) is one, and delusion and awakening are the same, the six realms and four forms of birth encounter conditions, and the familiarity and distance of their conditioning differ, as do the sharpness and dullness of their faculties. Therefore, awakening has a sequence. It is not appropriate to assume that because ignorance (avidyā) and the nature of reality (dharmatā) are one, the faculties are all the same. Know that the delusion of all sentient beings has no sequence, but their awakening does. It is like many people sleeping together at night. Although the time of sleep is the same, it does not prevent them from waking up at different times. Understand this analogy well, and your question will naturally be resolved.
Third question: Since all sentient beings are already deluded about their inherent nature, why can they suddenly awaken? If it is said that they awaken due to the conditioning of the teachings of a virtuous friend (kalyāṇa-mitra), then where did the very first Buddha (Buddha) come from?
何人得法信解開悟耶。
答。眾生得悟緣熏不同。或有無師自悟。承本自然智而證之。良由本具靈明。能自推理而得解悟。故祖師云。空寂體上無師智自然能知。既知自性而便成佛也。一人成佛之後。展轉說法化迷眾生。眾生稟教修行。是故次第成佛。若爾。何疑最初一佛無從開悟耶。
四問。欽聞諸佛果上。凡所證法一切眾生悉具有之。今且就人中以論因中。如何辨於三明八解五眼六通乃至毛吞巨海芥納須彌等用耶。若言至佛果方得者。本有之義又何述焉。
答。諸佛眾生緣起雖異。覺海同源。諸佛悟理。性相無礙。眾生迷妄。事理懸隔。故金錍曰。眾生唯有迷中之事理。諸佛具有悟中之事理。迷悟雖殊。事理體一。一佛成道。法界無非此佛之依正。眾生自於佛依正中。而生苦樂升沈。升沈既作。解脫無期。今則籍教熏修契圓實理。效菩薩之所修。修無所作。同諸佛之所證。證諸本具。是則一念頓圓於一切。一切普攝於一塵。三明八解日用不虧。五眼六通介爾具足。故荊溪曰。凡聖一如。色香泯凈。阿鼻依正全處極聖之自心。毗盧身土不愈下凡之一念者是也。毛吞芥納者。凈名不思議解脫大用也。且凡夫一念造惡之心尚遍十方三世。豈不思議大用不即含納。若不信凡心理本具足此用。則諸佛果上
【現代漢語翻譯】 現代漢語譯本
誰能夠通過佛法獲得信念、理解和開悟呢？ 回答：眾生獲得開悟的因緣和熏習不同。有些人沒有老師也能自己開悟，憑藉本有的自然智慧而證得。這是因為他們本來就具有靈明的心性，能夠自己推理而得到理解和開悟。所以祖師說：『空寂的本體上，沒有老師的智慧自然能夠知曉。』既然知道了自己的本性，便能成佛。一個人成佛之後，輾轉說法，教化迷惑的眾生。眾生接受教導並修行，因此次第成佛。如果這樣，又何必懷疑最初的佛沒有途徑開悟呢？ 四問：我聽說諸佛在果位上，所證得的一切法，一切眾生都具有。現在且就人道中來討論因地，如何辨別三明（宿命明、天眼明、漏盡明）、八解（八種解脫）、五眼（肉眼、天眼、慧眼、法眼、佛眼）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）乃至毛孔容納大海、芥子容納須彌山等神通妙用呢？如果說要到佛果才能得到這些，那麼『本有』的意義又該如何解釋呢？ 回答：諸佛和眾生因緣生起的根源雖然不同，但覺悟之海卻同出一源。諸佛悟得了真理，自性與現象之間沒有障礙。眾生迷惑顛倒，事相與真理之間相隔遙遠。所以《金錍論》說：『眾生只有迷惑中的事理，諸佛具有覺悟中的事理。』迷惑和覺悟雖然不同，但事理的本體卻是一樣的。一佛成道，法界的一切無非是此佛的依報和正報。眾生自己在此佛的依報和正報中，產生苦樂和升沉。升沉一旦產生，解脫就沒有期限。現在憑藉佛法的教導熏習，才能契合圓滿真實的道理，傚法菩薩的修行，修行而無所作為，同於諸佛所證得的境界，證得本來就具有的功德。這樣，一念之間就能圓滿一切，一切都能普遍攝入一塵之中。三明八解在日常運用中沒有缺失，五眼六通在極短的時間內就能具足。所以荊溪湛然大師說：『凡夫和聖人本來就是一樣的，色塵和香塵的染凈之相都泯滅了。阿鼻地獄的依報和正報完全處於極聖的自心中，毗盧遮那佛的身土並不比下凡眾生的一念更好。』這就是說，毛孔容納大海，芥子容納須彌山，是《維摩詰經》所說的不思議解脫大用。而且凡夫一念造惡之心尚且能遍及十方三世，難道不思議的大用不能立即包含容納嗎？如果不相信凡夫的心裡本來就具足這種妙用，那麼諸佛在果位上
【English Translation】 English version
Who can attain faith, understanding, and enlightenment through the Dharma (law, teaching)? Answer: The conditions and cultivation for sentient beings to attain enlightenment differ. Some may attain self-enlightenment without a teacher, realizing it through their inherent natural wisdom. This is because they inherently possess a spiritually bright nature, capable of reasoning and gaining understanding and enlightenment on their own. Therefore, the Patriarch said: 'On the empty and silent essence, wisdom without a teacher naturally knows.' Since one knows one's own nature, one becomes a Buddha. After one person becomes a Buddha, they propagate the Dharma, transforming deluded sentient beings. Sentient beings receive teachings and practice, thus attaining Buddhahood in sequence. If so, why doubt that the very first Buddha had no way to attain enlightenment? Fourth question: I have heard that all the Dharmas (laws, teachings) realized by the Buddhas in the fruition state are possessed by all sentient beings. Now, let's discuss the causal stage in the human realm. How can we discern the Three Clearnesses (Threefold Wisdom: knowledge of past lives, knowledge of future lives, and knowledge of the extinction of outflows), the Eight Liberations (eight kinds of liberation), the Five Eyes (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye), the Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural travel, extinction of outflows), and even the functions of a hair swallowing the great ocean, a mustard seed containing Mount Sumeru? If it is said that these can only be attained in the state of Buddhahood, then how can the meaning of 'inherently possessed' be explained? Answer: Although the arising of conditions for Buddhas and sentient beings differs, the ocean of awakening shares the same source. Buddhas are enlightened to the truth, and there is no obstruction between nature and phenomena. Sentient beings are deluded and confused, and there is a vast separation between phenomena and truth. Therefore, the Golden Needle says: 'Sentient beings only have the phenomena and truth within delusion, while Buddhas possess the phenomena and truth within enlightenment.' Although delusion and enlightenment are different, the essence of phenomena and truth is the same. When one Buddha attains enlightenment, the entire Dharma realm is nothing but this Buddha's environment and body. Sentient beings themselves, within this Buddha's environment and body, experience suffering and joy, rising and falling. Once rising and falling occur, there is no end to liberation. Now, through the cultivation and practice of the Buddha's teachings, one can accord with the perfect and true principle, emulate the practice of Bodhisattvas, practice without attachment, and be the same as the Buddhas' attainment, realizing the inherent virtues. In this way, one thought can instantly encompass everything, and everything can universally be contained within a single mote of dust. The Three Clearnesses and Eight Liberations are complete in daily use, and the Five Eyes and Six Supernatural Powers are fully possessed in an instant. Therefore, Great Master Zhanran of Jingxi said: 'Ordinary beings and sages are originally the same, and the defiled and pure aspects of form and scent are extinguished. The environment and body of Avici Hell are entirely within the self-mind of the utmost sage, and the body and land of Vairocana Buddha are no better than a single thought of an ordinary being.' That is to say, a hair swallowing the great ocean and a mustard seed containing Mount Sumeru are the inconceivable liberation functions described in the Vimalakirti Sutra. Moreover, the evil intention of an ordinary person's one thought can pervade the ten directions and three times, so how can the inconceivable function not immediately contain and encompass it? If you do not believe that the mind of an ordinary person inherently possesses this function, then the Buddhas in the fruition state
依正融通悉不成矣。
五問。真妄二法為同爲異。若言同者。妄本是真古人不應云錯將世智為佛智。如認魚目為明珠。若言異者。應是離妄有真。古人不應云棄波求水舍器求金。若真妄兩立又不雙存。云何剖伸耶。
答。有真有妄者。對迷說覺也。絕真絕妄者。泯相離筌也。確論其旨。真則全妄之真。妄則全真之妄。二無二體也。佛大聖人說真說妄者。所以欲人慕其真而破諸妄。使妄不得而興也。世人于茲不了。強執現前一念妄心均已是佛。正墮古人錯將強認之說矣。若更棄此妄念別覓真如。復同偏教所修。猶如棄波求水舍器求金焉。茲二者過猶不及也。要須不即不離妙在其中。斯可矣。來意問。以真妄同異者。今答曰。非同異中。假立同異也。非同異者。真妄同源縛脫不二故。假立同異者。迷悟不同。情智有異也。如此甄之。自然懸合諸文。毋勞委論矣。
六問。夫言無情說法者。為是名本清凈法性為無情說法。為是指草木瓦礫為無情說法。若本清凈法性為無情說法者。此性橫遍豎窮。生佛平等。不應言說法也。縱有言說。誰為聽受。若指草木瓦礫為無情說法者。教相如何分別耶。
答。無情說法之言。其來尚矣。的論其要。難得其旨。汝問以清凈法性草木瓦礫立二法也。當知法性之外無
【現代漢語翻譯】 現代漢語譯本： 如果認為『依』（所依賴的環境）和『正』（能依賴的主體）能夠融合貫通，那就完全錯誤了。
五問：真和妄兩種法是相同還是相異？如果說是相同，那麼妄的本質就是真，古人就不應該說『錯誤地將世俗的知見當作佛的智慧』，就像把魚眼當作明珠一樣。如果說是相異，那麼就應該是離開妄才有真，古人就不應該說『拋棄波浪去尋找水，捨棄器皿去尋找黃金』。如果真和妄兩者並立，又不能同時存在，那該如何解釋呢？
答：說有真有妄，是對迷惑的人說覺悟。說絕真絕妄，是泯滅現象，離開言語的表達。確切地說，真就是完全包含妄的真，妄就是完全包含真的妄，兩者沒有兩個不同的本體。佛這樣的大聖人說真說妄，是爲了讓人仰慕真，破除各種妄，使妄不能興起。世人不明白這個道理，強行執著于眼前一念妄心，認為這就是佛，正好落入古人所說的『錯誤地將世俗知見強行認為是佛智』的說法。如果再拋棄這個妄念，另外去尋找真如，又和偏頗的教法所修的一樣，就像拋棄波浪去尋找水，捨棄器皿去尋找黃金一樣。這兩種做法都過猶不及。必須要不即不離，玄妙就在其中，這樣才可以。你來信問真妄的同異，現在回答說：不是在同異之中，而是假立同異。說不是同異，是因為真妄同源，束縛和解脫沒有分別。說假立同異，是因為迷惑和覺悟不同，情識和智慧有差異。這樣來辨別，自然完全符合各種經文，不需要詳細討論了。
六問：所說的『無情說法』，是指本來清凈的法性在說法，還是指草木瓦礫在說法？如果說本來清凈的法性在說法，那麼這個法性橫向遍及一切，縱向窮盡時間，對眾生和佛都是平等的，不應該說說法。縱然有言說，誰來聽受？如果說草木瓦礫在說法，那麼教義上該如何區分呢？
答：『無情說法』的說法，由來已久。要確切地論述它的要點，很難理解它的旨意。你問用清凈法性和草木瓦礫來建立兩種法。應當知道，在法性之外沒有
【English Translation】 English version: If one considers that the 'E' (that which is relied upon, the environment) and the 'Zheng' (that which is able to rely, the subject) can be fused and interconnected, then that is completely wrong.
Question 5: Are the two dharmas of Truth and Illusion the same or different? If they are said to be the same, then the essence of illusion is truth, and the ancients should not have said 'mistakenly taking worldly knowledge for the wisdom of the Buddha,' like mistaking a fish's eye for a bright pearl. If they are said to be different, then there should be truth apart from illusion, and the ancients should not have said 'abandoning the waves to seek water, discarding the vessel to seek gold.' If Truth and Illusion both stand, and yet cannot coexist, how should this be explained?
Answer: Saying there is Truth and Illusion is speaking of enlightenment to those who are deluded. Saying there is neither Truth nor Illusion is to extinguish appearances and depart from verbal expression. To speak precisely, Truth is the Truth that fully encompasses Illusion, and Illusion is the Illusion that fully encompasses Truth. The two have no two separate entities. The Buddha, as a great sage, speaks of Truth and Illusion in order to make people admire Truth and break through all illusions, so that illusions cannot arise. Worldly people do not understand this principle, and forcibly cling to the present moment of deluded mind, thinking that this is the Buddha, which is exactly falling into the saying of the ancients 'mistakenly and forcibly taking worldly knowledge for the wisdom of the Buddha.' If one then abandons this deluded thought and seeks True Suchness elsewhere, it is the same as what is cultivated in biased teachings, like abandoning the waves to seek water, discarding the vessel to seek gold. Both of these approaches are excessive. It is necessary to be neither identical nor separate, the mystery lies within this. This is acceptable. You asked in your letter about the sameness and difference of Truth and Illusion, and now I answer: it is not within sameness and difference, but rather provisionally establishing sameness and difference. Saying it is not sameness and difference is because Truth and Illusion have the same source, and bondage and liberation are not two. Saying provisionally establishing sameness and difference is because delusion and enlightenment are different, and emotions and wisdom have differences. If you discern it in this way, it will naturally fully accord with all the scriptures, and there is no need for detailed discussion.
Question 6: When it is said that 'inanimate objects preach the Dharma,' does this refer to the inherently pure Dharma-nature preaching the Dharma, or does it refer to grass, trees, tiles, and pebbles preaching the Dharma? If it is the inherently pure Dharma-nature preaching the Dharma, then this nature pervades everything horizontally and exhausts time vertically, and is equal for sentient beings and Buddhas, so it should not be said to preach the Dharma. Even if there is speech, who would listen? If it is said that grass, trees, tiles, and pebbles preach the Dharma, then how should this be distinguished in terms of doctrine?
Answer: The saying that 'inanimate objects preach the Dharma' has a long history. To accurately discuss its essentials, it is difficult to understand its meaning. You ask about establishing two dharmas with the pure Dharma-nature and grass, trees, tiles, and pebbles. You should know that outside of the Dharma-nature there is no
別瓦木。瓦木之外無別法性。二非二也。故華嚴曰。法性遍在一切處一切山河及國土。三世悉在無有餘。亦無形相而可得。此道若論有相。充塞太虛。包含法界。若論無相。一法不留。見聞不住。卷舒自在。體露堂堂。昔南陽忠國師答學者。以墻壁瓦礫為古佛心。不異此旨。若論說法。熾然常說。古今無間。華嚴之中塵說剎說佛說眾生說三世一切說。若論聽受。十方齊說。十方齊聞。三世俱宣。三世俱聽。古人道。虛空問萬像。萬像答虛空。誰人親得聞。木叉了角童。又云。真說法時聲不現。正堂堂處沒卻身。學人又問國師。無情說法誰人得聞。師曰。諸佛得聞。曰眾生應無分耶。師曰。我為眾生說。曰某甲聾瞽不聞。師應得聞。師曰。我亦不聞。曰師既不聞。爭知無情說法。師曰。我若得聞。即齊諸佛。汝即不聞我所說法。曰眾生畢竟得聞否。師曰。眾生若聞。即非眾生。國師之答稍有深致。識者知之。
七問。世間有情變為無情。如石夫人地蟾石蟹等。無情變為有情。如麰麥腐草化為飛蝶螢火等。此等生類是何因緣而爾遷變耶。
答。只一如來藏性。眾生循業發現不同。是故山河大地建立胎卵濕化成形。如佛頂經曰。覺海性澄圓。圓澄覺元妙。元明照生所。所立照性亡。迷妄有虛空。依空立世界。想
【現代漢語翻譯】 現代漢語譯本 別瓦木（Biewa Mu，一種比喻，指超越二元對立的絕對實在）。瓦木（Mu）之外沒有其他的法性（Dharmata，事物的真實本性）。二與非二是一體的。所以《華嚴經》（Avatamsaka Sutra）說：『法性遍在於一切處，一切山河及國土，過去、現在、未來三世都包含其中，沒有遺漏，也沒有固定的形狀可以執取。』如果從有相（具有形態）的角度來說，此道充塞整個虛空，包含整個法界。如果從無相（沒有形態）的角度來說，一法也不停留，見聞覺知也不執著，卷舒自如，本體顯露，光明磊落。從前南陽忠國師（Nanyang Zhong Guoshi，唐代禪師）回答學人，說墻壁瓦礫就是古佛之心，與此意旨相同。如果談論說法，它熾盛地、恒常地說法，古今沒有間斷。《華嚴經》中說塵說、剎說、佛說、眾生說，三世一切都在說法。如果談論聽受，十方世界同時在說，十方世界同時在聽，過去、現在、未來三世共同宣說，共同聽受。古人說：『虛空問萬象，萬象答虛空，誰人親得聞？木叉了角童。』又說：『真說法時聲不現，正堂堂處沒卻身。』學人又問忠國師：『無情說法，誰人得聞？』國師說：『諸佛得聞。』問：『眾生應該沒有份吧？』國師說：『我為眾生說。』問：『某甲（mǒu jiǎ，說話人自稱）耳聾眼瞎，聽不見。』國師回答說：『你應該能聽見。』國師說：『我也聽不見。』問：『老師既然聽不見，怎麼知道無情說法？』國師說：『我如果能聽見，就和諸佛一樣了。你就聽不見我所說的法了。』問：『眾生最終能聽見嗎？』國師說：『眾生如果能聽見，就不是眾生了。』國師的回答稍有深意，有見識的人自然明白。
七問：世間有情（Sentient beings，有感覺和意識的生命）變為無情（Inanimate objects，沒有感覺和意識的物體），例如石夫人、地蟾、石蟹等。無情變為有情，例如麰麥、腐草化為飛蝶、螢火蟲等。這些生命型別的遷變是什麼因緣造成的呢？
答：只是一個如來藏性（Tathagatagarbha，一切眾生皆具的佛性）。眾生隨著各自的業力顯現出不同的形態。因此，山河大地得以建立，胎生、卵生、濕生、化生等各種生命形式得以形成。《佛頂經》（Surangama Sutra）說：『覺海（覺悟的海洋）的自性澄澈圓滿，圓滿澄澈的覺悟是根本的奧妙。根本的明照產生萬物的根源，所建立的根源使明照的自性消失。迷惑顛倒產生了虛空，依靠虛空建立了世界。』想
【English Translation】 English version Biewa Mu (Biewa Mu, a metaphor referring to the absolute reality beyond duality). There is no other Dharmata (Dharmata, the true nature of things) outside of Mu. Two and non-two are one. Therefore, the Avatamsaka Sutra says: 'Dharmata pervades everywhere, all mountains and rivers, and lands. The three times, past, present, and future, are all contained within it, without omission, and without a fixed form that can be grasped.' If speaking from the perspective of form (having shape), this path fills the entire void and encompasses the entire Dharma realm. If speaking from the perspective of formlessness (having no shape), not a single dharma remains, and seeing, hearing, and knowing are not clung to. It rolls and stretches freely, the essence is revealed, bright and clear. Formerly, Nanyang Zhong Guoshi (Nanyang Zhong Guoshi, a Chan master of the Tang Dynasty) answered a student, saying that the walls and tiles are the mind of the ancient Buddha, which is the same as this meaning. If discussing Dharma teaching, it teaches intensely and constantly, without interruption from ancient times to the present. The Avatamsaka Sutra speaks of dust speaking, lands speaking, Buddhas speaking, sentient beings speaking, and all of the three times speaking. If discussing listening and receiving, the ten directions speak simultaneously, the ten directions hear simultaneously, and the past, present, and future three times jointly proclaim and jointly listen. An ancient person said: 'The void asks the myriad phenomena, the myriad phenomena answer the void, who personally hears it? The Moksha (Moksha, liberation) boy with the horn.' It is also said: 'When the true Dharma is spoken, the sound does not appear; in the very center of the hall, the body disappears.' A student then asked Guoshi: 'Who hears the Dharma spoken by inanimate objects?' The master said: 'The Buddhas hear it.' The student asked: 'Sentient beings should have no part in it?' The master said: 'I speak for sentient beings.' The student asked: 'I (mǒu jiǎ, a way of referring to oneself) am deaf and blind and cannot hear.' The master replied: 'You should be able to hear.' The master said: 'I also do not hear.' The student asked: 'Since the master does not hear, how does he know that inanimate objects are speaking Dharma?' The master said: 'If I could hear, I would be the same as the Buddhas. You would not hear the Dharma that I speak.' The student asked: 'Will sentient beings ultimately hear it?' The master said: 'If sentient beings could hear it, they would not be sentient beings.' The master's answer has a subtle depth; those with insight will understand it.
Question 7: Sentient beings (Sentient beings, living beings with feeling and consciousness) in the world transform into inanimate objects (Inanimate objects, objects without feeling and consciousness), such as stone women, earth toads, stone crabs, etc. Inanimate objects transform into sentient beings, such as barley and rotten grass transforming into butterflies and fireflies. What are the causes and conditions for these transformations of life forms?
Answer: It is only the one Tathagatagarbha (Tathagatagarbha, the Buddha-nature inherent in all beings). Sentient beings manifest differently according to their respective karmas. Therefore, mountains, rivers, and the earth are established, and various life forms such as those born from wombs, eggs, moisture, and transformation are formed. The Surangama Sutra says: 'The nature of the ocean of enlightenment is clear and complete, the complete clarity of enlightenment is the fundamental mystery. The fundamental illumination produces the origin of all things, and the established origin causes the nature of illumination to disappear. Delusion and inversion produce emptiness, and the world is established based on emptiness.' Thought
澄成國土。知覺乃眾生。且無情化有情者。神識乘時而來。依草附木也。有情化無情者。神識遇氣遷變。驅㲉枯朽也。當知千變不離於一念。萬化難逃于藏識。世間更有火鼠湯蟲冰蠶石燕。情器難量。業報奚測。佛及眾生俱不思議于茲見矣。
八問。世間有人。此身未死。彼處已生。如王院主等。此何因緣也。若云眾生業用自在者。一切眾生皆有業用。何故例無此事耶。
答。天臺承南嶽三種妙法。一曰眾生法。二曰佛法。三曰心法。此三妙故。不可以牛羊之眼觀視。亦不可以凡情世智測識。有如來智眼者方堪量度。良由體性不可思議一一高廣故。華嚴所謂如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。諸佛妙證無差之道。故能於一身化千百億身。於一法演無量諸法六根三業法界大用無有窮盡。眾生處迷雖不能爾。而由性德本具此體用故。只於業報之身亦能少分變現。如上古舜帝。分身而應二妃。倩女離魂而合為一質。縣令晝寢識化為魚。至有二人雙存枕上。二魂悉在地獄受殃者。如斯等事不能殫舉。皆是眾生界中業報難思之事。是知不獨王院主一人而已。何苦興茲疑難哉。
九問。有情無情既同一真性。何故斫伐樹木。不為冤對。不令人墮地獄。才損有情。便為冤對。令人墮苦受報何耶。
【現代漢語翻譯】 現代漢語譯本： 澄凈成就的國土，其知覺就是眾生。況且無情之物化為有情之物，是神識乘著時機而來，依附於草木之上。有情之物化為無情之物，是神識遇到氣而遷變，驅使毛髮枯槁腐朽。應當知道千變萬化不離於一念之間，萬般變化難以逃脫藏識。世間更有火鼠、湯蟲、冰蠶、石燕等，情與器難以衡量，業報難以測度。佛與眾生都不思議，由此可見。 第八問：世間有人，此身尚未死亡，彼處已經出生，如王院主等人。這是什麼因緣呢？如果說是眾生的業用自在，那麼一切眾生都有業用，為什麼通常沒有這種事呢？ 答：天臺宗秉承南嶽慧思的三種妙法：一是眾生法，二是佛法，三是心法。這三種法非常玄妙，不可以用牛羊的眼睛來看，也不可以用凡夫的情感和世俗的智慧來衡量認識。只有具有如來智慧之眼的人才能衡量。這是因為體性不可思議，一一高廣。正如《華嚴經》所說：『如心佛亦爾，如佛眾生然。心、佛及眾生，是三無差別。』諸佛妙證沒有差別的道，所以能於一身化千百億身，於一法演示無量諸法，六根、三業、法界大用沒有窮盡。眾生處於迷惑，雖然不能這樣，但是由於性德本來具有這種體用，所以在業報之身也能少部分變現。如上古舜帝，分身而應二妃；倩女離魂而合為一質；縣令晝寢，神識化為魚。甚至有二人雙雙躺在枕上，兩個魂魄都在地獄受苦的。像這樣的事情不能一一列舉，都是眾生界中業報難以思議的事情。由此可知，不只是王院主一人而已，何必興起這樣的疑問呢？ 第九問：有情和無情既然同一真性，為什麼砍伐樹木，不會結下冤仇，不會令人墮入地獄；而稍微損害有情，就會結下冤仇，令人墮入苦難，遭受報應呢？
【English Translation】 English version: The pure and accomplished land, its awareness is sentient beings. Moreover, when inanimate objects transform into animate beings, it is the spirit consciousness arriving at the opportune time, relying on grass and attaching to trees. When animate beings transform into inanimate objects, it is the spirit consciousness changing with the qi (energy), driving hair to wither and decay. It should be known that myriad changes do not depart from a single thought, and all transformations cannot escape the alaya-consciousness (藏識). In the world, there are also fire rats, soup insects, ice silkworms, and stone swallows, whose sentience and material forms are difficult to measure, and whose karmic retributions are difficult to fathom. The inconceivable nature of both Buddhas and sentient beings is evident from this. Question 8: In the world, there are people who, while their bodies have not yet died here, have already been born elsewhere, such as Abbot Wang and others. What is the cause and condition for this? If it is said that sentient beings' karmic functions are free and unhindered, then all sentient beings have karmic functions. Why is it that this does not usually happen? Answer: The Tiantai school inherits the three wondrous dharmas of Nanyue Huisi: first, the dharma of sentient beings; second, the dharma of Buddhas; and third, the dharma of mind. These three dharmas are so wondrous that they cannot be viewed with the eyes of cattle and sheep, nor can they be measured and understood with the emotions of ordinary people and worldly wisdom. Only those with the wisdom-eye of the Tathagata (如來) can measure them. This is because the essence is inconceivable, each one being vast and expansive. As the Avatamsaka Sutra (華嚴經) says, 'As the mind, so is the Buddha; as the Buddha, so are sentient beings. Mind, Buddha, and sentient beings, these three are without difference.' The Buddhas wonderfully realize the path of no difference, so they can transform into thousands of hundreds of millions of bodies in one body, and demonstrate countless dharmas from one dharma. The functions of the six senses, three karmas, and the dharma-realm are inexhaustible. Although sentient beings in delusion cannot do this, because their inherent nature possesses this essence and function, they can also manifest a small portion in their karmic bodies. For example, the ancient Emperor Shun, who divided his body to respond to two consorts; Qian Nü, whose soul left her body and merged into one substance; and the county magistrate who dreamed during the day, his spirit transforming into a fish. There were even cases of two people lying side by side on a pillow, with both souls suffering in hell. Such things cannot be fully enumerated, and they are all inconceivable matters of karmic retribution in the realm of sentient beings. Therefore, it is known that it is not just Abbot Wang alone. Why raise such doubts? Question 9: Since sentient and non-sentient beings share the same true nature, why is it that cutting down trees does not create enmity and does not cause people to fall into hell, while slightly harming sentient beings creates enmity and causes people to fall into suffering and receive retribution?
又復既是依正二報同一法性。何故有情有覺知。無情無覺知耶。
答。法界體性離諸妄念。相等虛空。無所不遍。遍依遍正。遍根遍塵。至一極微無非法界全體而遍。嗟夫群生梏桎斯體妄為情器。情則四生六道水陸空行。器則山川岳瀆草木叢林。于情分中妄計我人知見。故有苦楚冤對之事。器分既無我人知見。故無業累仇償之愆。如是不同皆是眾生境界虛妄分別。究論法界。體性有何差別。故荊溪曰。縱然造依造正。依理終無異轍。斯言是也。
十問。一切眾生既同一覺性。何故捶打他人。不覺痛苦。卻為快樂。既各不相知。云何辨平等覺性耶。
答。清凈本然。尚無一法可以當情。況論捶打痛苦之事。但真如不守自性。變為諸法。如一源水從流派別清濁動靜海咸河淡。是故於中人我競起。愛惡是興。以強陵弱。攻擊不休。子今設問。正是銓量迷妄中事。惟當返妄歸真背塵合覺。則了十方三世一切眾生同共一法身一身一智慧力無畏亦然。到此之時。一證平等覺性。尚無彼此色相迭相見。豈復論於世間捶打勝負哉。
再答泰禪師三問
禪宗泰禪師問 四明法師答
清泰不揣下愚。輒具疑問十條。上請教誨。茲承賜答。三複感悰。如獲珙寶矣。然則日月固明。盲者自咎。其間尚餘
【現代漢語翻譯】 現代漢語譯本：又，既然依報（環境，指國土、世界）和正報（眾生自身）都是同一法性，為什麼有情眾生有感覺和知覺，而無情之物沒有感覺和知覺呢？
回答：法界的體性遠離一切虛妄的念頭，等同於虛空，無所不遍。它周遍于依報和正報，周遍于根身和塵境，乃至極小的微塵都無不遍滿整個法界的全體。可嘆眾生被束縛於此體性，虛妄地分別出有情和器物。有情則包括四生六道，水陸空行的眾生；器物則包括山川、岳瀆、草木、叢林。在有情的部分，虛妄地計較我、人、知見，所以有痛苦和冤冤相報的事情。器物的部分既然沒有我、人、知見，所以沒有業力的牽累和報仇償還的過失。這些不同都是眾生境界中虛妄的分別。如果究竟地探討法界，體性又有什麼差別呢？所以荊溪大師說：『縱然造作依報和正報，依理來說終究沒有不同的軌跡。』這話是正確的。
十問：一切眾生既然同一覺性，為什麼捶打他人，自己不覺得痛苦，反而覺得快樂？既然各自不相知，又如何辨別平等的覺性呢？
回答：清凈本然的覺性，尚且沒有一法可以與之相符，更何況是捶打痛苦的事情。只是真如不守自性，變現為諸法。就像同一源頭的水，流淌分出不同的支流，有清有濁，有動有靜，有海的咸，有河的淡。因此，其中人我的爭執興起，愛憎也隨之產生，以強凌弱，攻擊不斷。你現在提出的問題，正是在衡量迷惑顛倒的事情。只有返妄歸真，背離塵境，契合覺性，才能明白十方三世一切眾生共同擁有一個法身、一個身、一個智慧力、無畏也是如此。到了這個時候，一旦證得平等覺性，尚且沒有彼此的色相可以互相看見，哪裡還談得上世間的捶打勝負呢？
再答泰禪師三問
禪宗泰禪師問，四明法師答
清泰不自量力，冒昧地提出十條疑問，向上請求教誨。如今承蒙您的回答，反覆閱讀，心中充滿感激，如同獲得了珍寶一般。然而，太陽和月亮本來就是光明的，是盲人自己造成的過錯。其中還有剩餘的...
【English Translation】 English version: Furthermore, since the circumstantial reward (environment, referring to lands and worlds) and the direct reward (sentient beings themselves) are of the same Dharma-nature, why do sentient beings have feeling and awareness, while insentient things do not?
Answer: The substance of the Dharma-realm is apart from all deluded thoughts, equal to space, all-pervading. It pervades the circumstantial and direct rewards, pervades the roots and the dusts, to the point that even a single, extremely small particle is not without the complete pervasion of the entire Dharma-realm. Alas, sentient beings are shackled by this substance, falsely distinguishing between sentient and insentient. Sentient beings include the four types of births and the six paths, those moving on water, land, and in the air; insentient things include mountains, rivers, peaks, grasses, trees, and forests. Within the sentient realm, they falsely calculate self, others, knowledge, and views, thus there are matters of suffering and vengeful retribution. Since the insentient realm has no self, others, knowledge, or views, there are no karmic entanglements or faults of revenge and repayment. These differences are all illusory distinctions within the realm of sentient beings. If one thoroughly investigates the Dharma-realm, what difference is there in its substance? Therefore, Jingxi (a Buddhist master) said: 'Even if one creates circumstantial and direct rewards, according to principle, there is ultimately no different course.' These words are correct.
Tenth question: Since all sentient beings share the same awakened nature, why is it that when one strikes another, one does not feel the pain oneself, but instead feels pleasure? Since they do not know each other, how can one discern the equal awakened nature?
Answer: In the pure and originally inherent nature, there is not even one Dharma that can correspond to it, let alone the matter of striking and feeling pain. It is simply that the True Thusness (Tathata) does not abide by its own nature, but transforms into all Dharmas. Like water from a single source, flowing and branching into different streams, some clear, some turbid, some moving, some still, some with the saltiness of the sea, some with the freshness of the river. Therefore, within this, disputes between self and others arise, and love and hate also arise, with the strong bullying the weak, and attacks continuing without end. The question you are now posing is precisely measuring matters within delusion and confusion. Only by returning from delusion to truth, turning away from the dust and uniting with awakening, can one understand that all sentient beings in the ten directions and three times share one Dharma-body, one body, one wisdom-power, and fearlessness is also the same. At this time, once one realizes the equal awakened nature, there are not even mutual appearances of form to be seen, how much less can one discuss the victories and defeats of striking in the world?
Further Answers to Three Questions from Chan Master Tai
Chan Master Tai of the Chan School asks, Dharma Master Siming answers
Qingtai, not measuring his own inferiority and ignorance, presumptuously presents ten questions, requesting your teachings. Now, receiving your answers, reading them repeatedly, my heart is filled with gratitude, as if I have obtained a precious jewel. However, the sun and moon are inherently bright, it is the fault of the blind themselves. There still remains...
三處未曉。不免再露鄙拙。果蒙洊與指示。下情感幸之至(清泰)上白。延慶教主法智大法師。
一問奉。第一答中雲。忽然不覺。迷理而生無明。只如不覺。依何而生。以何為體。何因緣故忽然生耶。
答。甚深藏性之源非真非妄。此性隨緣而真而妄。故佛性論云。單真不生獨妄難成。真妄和合。方有所為。是故教門所示真有隨緣不變之義。妄有體空成事之能。良以靈源無住。隨妄而生。強覺既迷。忽然而起。然此起妄之言復應了知其意。若言眾生本覺圓明之性。此即直指眾生無始無明而為法性。以無明法性體一故。若言忽然不覺而生無明。此即約修以說。對性論起。從本覺體而有不覺也。不如是。則不能顯進修之人。是複本還源之道矣。以此意故。凡諸經論多雲從真以起妄也。其實一切眾生自無始來。唯有迷妄不覺而已。故起信論曰。一切眾生不名為覺。以從本以來未曾離念故。說無始無明是也。子問不覺依何而生。若曉上意。則不必如此問也。如首楞嚴中滿愿子嘗疑此事。佛反責曰。既稱為妄。云何有因。又圓覺經金剛藏亦啟此難。佛斥非為正問。諦觀兩處。佛意誠不欲興此疑難。蓋眾生之妄自無始即有之也。
二問奉。第二答中雲。一切眾生迷無前後。覺有前後。譬如夜間多人同睡。睡時
【現代漢語翻譯】 現代漢語譯本： 還有三處不明白的地方，不得不再次顯露我的淺陋。如果能夠再次得到您的指示，我將感到無比的榮幸。（清泰）向上稟告，延慶教主法智大法師。
一問：在第一個回答中說，『忽然不覺，迷於真理而生起無明』。那麼這個『不覺』，是依據什麼而生起的？以什麼作為它的本體？是什麼樣的因緣導致它忽然生起呢？
答：甚深藏性的根源，非真非妄。此性隨著因緣而真而妄。所以《佛性論》說：『單單是真，不能生起；單獨是妄，難以成就。』真妄和合，才能有所作為。因此，佛教的教義所示，真有隨緣不變的意義，妄有體空成事的功能。正是因為靈源沒有固定的住處，隨著妄念而生起。強烈的覺知一旦迷惑，就會忽然生起妄念。然而，對於這『生起妄念』的說法，又應該瞭解它的含義。如果說眾生本覺圓明的自性，這就是直接指出眾生無始以來的無明就是法性，因為無明和法性本體是一樣的。如果說『忽然不覺而生無明』，這就是就修行來說，相對於自性而論生起，是從本覺的本體而有不覺。如果不是這樣，就不能夠顯示進修之人是返回本源的道路了。因為這個緣故，所有的經論大多說『從真而生起妄念』。其實，一切眾生從無始以來，只有迷惑和妄念，沒有覺悟。所以《起信論》說：『一切眾生不名為覺，因為從本來以來未曾離開過念頭。』這就是說無始無明。您問『不覺依據什麼而生』，如果明白上面的意思，就不必這樣問了。如同《首楞嚴經》中的滿愿子曾經懷疑這件事，佛反而責備他說：『既然稱為妄，怎麼會有原因呢？』又《圓覺經》中的金剛藏也提出了這個疑問，佛斥責說這不是正確的提問。仔細觀察這兩處，佛的意思確實是不想引起這種疑問。因為眾生的妄念，從無始以來就有了。
二問：在第二個回答中說，『一切眾生迷惑沒有先後，覺悟有先後。』譬如夜間很多人一起睡覺，睡覺時
【English Translation】 English version: Three points remain unclear. I must once again reveal my ignorance. If I could receive your further instruction, I would be extremely grateful. (Qingtai) respectfully reports to the Venerable Abbot, Dharma Master Fazhi of Yanqing Monastery.
Question 1: In the first answer, it is said, 'Suddenly without awareness, one becomes deluded by principle and gives rise to ignorance (avidya)'. Just this 'without awareness', upon what does it rely to arise? What is its substance? What causes it to arise suddenly?
Answer: The source of the profoundly deep hidden nature is neither true nor false. This nature becomes true or false depending on conditions. Therefore, the Buddha-nature Treatise says, 'Singular truth cannot give rise, solitary falsehood is difficult to accomplish.' Truth and falsehood harmonizing together can then accomplish something. Therefore, the teachings show that truth has the meaning of unchanging with conditions, and falsehood has the ability to be empty in substance and accomplish things. Indeed, because the spiritual source has no fixed abode, it arises with delusion. Once strong awareness is deluded, delusion suddenly arises. However, one should also understand the meaning of this statement 'arising of delusion'. If it refers to the originally enlightened and perfectly bright nature of sentient beings, then it directly points to the beginningless ignorance of sentient beings as the dharmata (法性, the nature of reality). Because ignorance and dharmata are one in substance. If it says 'suddenly without awareness, ignorance arises', then this is spoken in terms of practice, arising relative to the nature, and from the substance of original enlightenment there is non-awareness. If it is not like this, then it cannot reveal that the person who is advancing in practice is on the path of returning to the source. For this reason, many sutras and treatises mostly say 'from truth, delusion arises'. In reality, all sentient beings from beginningless time have only delusion and non-awareness. Therefore, the Awakening of Faith Treatise says, 'All sentient beings are not called awakened, because from the beginning they have never been apart from thought.' This is what is meant by beginningless ignorance. You ask 'upon what does non-awareness rely to arise?' If you understand the above meaning, then there is no need to ask this question. Just like Purna (滿願子) in the Surangama Sutra once doubted this matter, the Buddha instead rebuked him, saying, 'Since it is called delusion, how can there be a cause?' Also, Vajragarbha (金剛藏) in the Perfect Enlightenment Sutra also raised this difficulty, and the Buddha criticized it as not being a proper question. Carefully observe these two places, and the Buddha's intention is truly not to raise this doubt. Because the delusion of sentient beings has existed since beginningless time.
Question 2: In the second answer, it is said, 'All sentient beings are deluded without before or after, but enlightenment has before and after.' For example, at night many people sleep together, and while sleeping
雖同。不妨前後起也。若如此漸漸覺悟成佛。應是眾生界有畢盡之期。若然者。經論之中何以並言眾生無邊耶。
答。一切眾生無始覆真和合而起諸相。雖真源不二。而所照有殊。如古德道。含生隨業現。三界不同軀。如漚依水起。水不礙沉浮。迷源雖不二。熏發有賢愚。來問以眾產生佛眾生界盡者。如彼水生浮漚。漚雖前後滅。即不可言水隨滅也。故佛藏經云。一日之中有百千萬億恒河沙眾生。一時成佛。眾生界不減。佛界亦不增。何以故。如來藏無盡故。又長沙大師贊南泉云。堂堂南泉三世之源。金剛常住十方無盡。其旨亦同。當善思惟。切勿于眾生難思境界中而起斷滅見也。
三問奉。第六答無情說法中雲。十方齊說。十方齊聞。三世俱宣。三世俱聽。既齊說。又如何俱聞。既齊宣。又如何俱聽。況復諸聖又如何用聞耶。
答。子疑齊說齊聞俱宣俱聽者。當知剎剎塵塵俱說俱聽。說聽同時。了無異趣。妙哉此境。不可以言想求。不可以凡情測。是大總相法門寂而常照。法身冥資之境也。故荊溪曰。愿解脫之日。依報正報常宣妙經。一剎一塵無非利物。又問諸聖如何用聞者。既云法身冥資一切俱說。豈不能一切俱聽。如是則言不幹舌。千聖俱聞。照故恒說。遮故俱聽。眾生才聞即同諸佛。前佛
【現代漢語翻譯】 現代漢語譯本：即使相同，不妨礙前後相繼產生。如果像這樣漸漸覺悟成佛，那麼是否意味著眾生界有終結的時候？如果這樣，那麼經論中為什麼都說眾生無邊無盡呢？
回答：一切眾生從無始以來被無明覆蓋，與真如本性和合而生起各種現象。雖然真如本源只有一個，但所照見的卻各有不同。正如古德所說：『含靈眾生隨業力顯現，在欲界、色界、無色界有不同的身軀。』又如水泡依水而生起，水的存在並不妨礙水泡的沉浮。迷失本源雖然沒有差別，但受熏習而引發的智慧卻有賢愚之分。你問到眾產生佛，眾生界是否會窮盡的問題，就像水生起水泡一樣，水泡雖然前後生滅，但不能說水也隨著水泡的生滅而消滅。所以《佛藏經》說：『一日之中有百千萬億恒河沙數的眾生，同時成佛，眾生界也不會減少，佛界也不會增加。』為什麼呢？因為如來藏是無盡的。長沙大師讚揚南泉禪師說：『堂堂南泉是過去、現在、未來三世的本源，如金剛般常住，在十方世界無有窮盡。』其道理也是一樣的。應當好好思量，千萬不要在眾生難以思議的境界中產生斷滅的見解。
三問：您在第六個回答『無情說法』中說：『十方同時說法，十方同時聽聞，過去、現在、未來三世同時宣說，過去、現在、未來三世同時聽聞。』既然是同時說法，又如何同時聽聞？既然是同時宣說，又如何同時聽聞？更何況諸聖賢又如何用聽聞呢？
回答：你疑惑同時說法、同時聽聞，同時宣說、同時聽聞的問題，應當知道，每一個剎土、每一粒微塵都在同時說法、同時聽聞，說法和聽聞同時進行，沒有絲毫差別。這種境界非常微妙，不能用語言去描述，不能用凡夫的情感去揣測，這是大總相法門的寂靜而常照，是法身默默資助的境界。所以荊溪大師說：『希望在解脫的那一天，依報和正報都在恒常宣說微妙的經典，每一個剎土、每一粒微塵無不是在利益眾生。』你又問諸聖賢如何用聽聞，既然說是法身默默資助，一切都在同時宣說，難道不能一切都在同時聽聞嗎？這樣，言語不需動用舌頭，千聖同時聽聞。因為照見所以恒常宣說，因為遮止所以同時聽聞。眾生一旦聽聞就等同於諸佛，前佛
【English Translation】 English version: Although they are the same, it does not hinder them from arising one after another. If one gradually awakens and becomes a Buddha in this way, does it mean that the realm of sentient beings will have an end? If so, why do the sutras and treatises all say that sentient beings are boundless?
Answer: All sentient beings, from beginningless time, have been covered by ignorance, uniting with the true nature and giving rise to various phenomena. Although the source of truth is one, what is illuminated is different. As an ancient virtuous one said: 'Sentient beings manifest according to their karma, with different bodies in the Desire Realm, Form Realm, and Formless Realm.' It is like a bubble arising from water; the water does not hinder the bubble's rising and sinking. Although the source of delusion is the same, the wisdom developed through cultivation varies between the wise and the foolish. Your question about sentient beings becoming Buddhas and whether the realm of sentient beings will be exhausted is like bubbles arising from water. Although the bubbles arise and disappear one after another, it cannot be said that the water disappears along with the bubbles. Therefore, the Buddha Treasury Sutra says: 'Within a single day, there are hundreds of thousands of millions of Ganges River sands of sentient beings who simultaneously become Buddhas, yet the realm of sentient beings does not decrease, nor does the realm of Buddhas increase.' Why? Because the Tathagatagarbha (如來藏) is inexhaustible. Furthermore, Great Master Changsha praised Nanquan (南泉) by saying: 'The dignified Nanquan is the source of the three times (past, present, and future), eternally abiding like vajra (金剛), boundless in the ten directions.' The principle is the same. You should contemplate this well and not develop a nihilistic view in the inconceivable realm of sentient beings.
Third question: In your sixth answer, 'Inanimate Objects Expounding the Dharma,' you said: 'The ten directions expound simultaneously, the ten directions hear simultaneously, the three times (past, present, and future) proclaim simultaneously, the three times hear simultaneously.' Since they expound simultaneously, how can they hear simultaneously? Since they proclaim simultaneously, how can they hear simultaneously? Moreover, how do the sages use hearing?
Answer: You doubt the simultaneous expounding and simultaneous hearing, the simultaneous proclaiming and simultaneous hearing. You should know that every kshetra (剎土), every mote of dust, simultaneously expounds and simultaneously hears. Expounding and hearing occur at the same time, without any difference. This realm is wonderfully subtle, it cannot be sought through words or thoughts, nor can it be fathomed by ordinary emotions. This is the great totality of the Dharma gate, quiescent yet constantly illuminating, the realm of the dharmakaya's (法身) silent assistance. Therefore, Jingxi (荊溪) said: 'I hope that on the day of liberation, both the environment and the beings constantly proclaim the wonderful sutra, and every kshetra and every mote of dust is benefiting beings.' You also asked how the sages use hearing. Since it is said that the dharmakaya silently assists and everything expounds simultaneously, how can it not be that everything hears simultaneously? In this way, speech does not require the tongue, and the thousand sages hear simultaneously. Because of illumination, it constantly expounds; because of cessation, it hears simultaneously. As soon as sentient beings hear, they are equal to all Buddhas, the former Buddha
后佛其一揆焉。若更別立程途。則非西聖一路涅槃門矣。
天童凝禪師上四明法師第一書
正月十八日。天童山景德禪寺住持傳法苾芻(子凝)。謹薰沐裁書于延慶堂上教主法智大師(侍者。子凝)嘗聞。智者千慮或有一失。愚者千慮或有一得。斯往哲之格言。非潛夫之臆說也。(子凝)素昧達人之旨。輒陳愚者之言。愿瀆聽聰。少陳狂狷。近因暇日。恭覽十不二門指要鈔。義峰孤聳。非郄克之足能躋。教海汪洋。豈師曠之耳能盡者也。珍重珍重。中所援引。達磨門下三人得法而有淺深。尼總持云。斷煩惱證菩提。師云。得吾皮。道育云。迷即煩惱。悟即菩提。師云得吾肉。慧可云。本無煩惱。元是菩提。師云。得吾髓。但為傳聞故無實證。未知斯語得自何人。大凡開物指迷。必須據文顯解。豈可以道聽途說將為正解。禮云。記憶之言不足以為人師。此亦慮無稽之言以為正說者也。寧可指鹿為馬。事類趙高。使民戰慄。宛同宰我。今據祖堂及傳燈錄。只云。二祖禮三拜依本位而立。未委彼宗。復何為解。今或有師云。達磨之道但接下根。未通上智。又云。悟即心之理。昧心外之法。斯皆以管窺天。將螺酌海者也。今試辨之。原夫病在膏盲者。失之於鍼砭。滯名相者。封之於言句。豈教不能明心。而藥弗能
瘳疾耶。良由積療增痾伙言惑性。是以祖師西來。直指人心見性成佛。亦方便之一揆耳。或者猶云。但指即心未入佛慧。如般若說九類皆住無為涅槃。華嚴云一念普觀無量劫。未知此說與祖師之道同耶異耶。噫小智自私賤彼貴我。達人大觀無可不可。古賢之言信而有徴矣。然則田巴毀三皇罪五帝。隨而和之者千人。蓋海上有逐臭之夫。詎田巴之道能勝於三皇五帝之道者也。教主大師久積凈行。恢張教網。前無古人。后不可繼。自當依經解義續智者之真風。何必采鄙俚之言。玷啟迪之旨乎。愿削傳聞。自扶本教。無使滯名相者而取效焉。幸甚不宣。天童山景德禪寺住持傳法苾芻(子凝)頓首上白。
四明法師復天童凝禪師第一書
正月二十四日。延慶院住持傳天臺教觀比丘(知禮)。謹修書復于天童景德堂頭禪師(侍者)。今月十八日。僧使赍到長書一緘。文理相高。經實俱贍。舒捲忘倦。珍荷彌多。但以夙事懺摩。全疏文學。將謀投報。預抱忸怩。然閱華詞。備諳雅旨。蓋以(知禮)早歲為解本宗十不二門。輒述指要鈔。編文紀事。聊資學眾之尋研。義淺詞荒。敢冀宗師之觀覽。其中所引。達磨門下三人得法淺深不同。尼總持云。斷煩惱證菩提。師云得吾皮。道育云。迷即煩惱悟即菩提。師云得吾肉。慧
可云。本無煩惱元是菩提。師云得吾髓。來書云。此語不契祖堂及傳燈錄。謂是道聽途說采乎鄙俚之談。而不知此出圭峰後集。裴相國(休)問禪法宗徒源流淺深。密禪師因為答釋。廣敘諸宗。直出傍傳源同派別。首云。達磨直出慧可。傍傳道育及尼總持。乃示三人見解親疏。故有斯語。此之後集印本見存。南北相傳流行不絕。曾逢點授因是得聞。而況有唐圭峰禪師帝王問道。相國親承。和會諸宗。整合禪藏。制禪源詮都序兩卷。及茲後集為世所貴。何為鄙俚之談。豈是道聽途說。此乃禪門自生矛盾。固非講士敢此譏呵。只如祖堂亦是人師集錄。誰是誰非。言何容易。夫法本無說。說必被機。機發在緣。緣有賓主。故諸聖人抑彼揚此。是一非諸。補處逸多尚受折于維摩詰。上首尸利甘負屈于庵提遮。豈補處納言。上首暗理。蓋知緣不在己。是以功讓於他。以至正像法中。華竺宗主空有更破。性相互非。業禪者屢斥尋文。傳教者或譏暗證。皆為進于初學欲使深於本宗。智論立悉檀被機。禪經用四隨益物。設化之法大體合然。但以假名引令入實。不得其意。寧免生疑。來書又云。今或有師云。達磨之道但接下根未通上智。又云。悟即心之理。昧心外之法。未審此語何文所載。何處親聞。無求閭巷之音而構誣罔之說。道聽途
說。事有所歸矣。且夫信行法行各有利根鈍根。唯色唯心豈分內法外法。剎那九世一念三千理事俱融。頻彰指要。既蒙顧視。合察源流。愿存為法之心。廣闡利人之道。俾信法根性從說默開明。無使達磨子孫獨能破立。智者宗裔全廢抑揚。則彼眾當機有趣真之路。令此宗來學絕入理之門。禪師悟徹一心。辯超千古。為佛祖之了使。作人天之導師。希開博濟之懷。勿任偏情之執。講懺之隙倉卒奉酬。幸無以樸野而見誚焉。不宣。延慶院住持傳天臺教觀比丘(知禮)拜手上覆。
天童又上四明第二書
正月二十八日。天童山景德禪寺住持傳法比丘(子凝)再修書奉白于延慶教主法智大師(堂下子凝)聞。夫意淺則言疏。思深則言讱。前所獻言者。且欲大師削去傳聞自扶本教。再垂來示。徴引源流。徒知出於圭峰。問因相國三宗辨異。未盡所長。殊不知。知解宗徒祖師昔記。循其泛說。詎愜通懷。彼禪源詮云。達磨九年面壁。蓋為絕緣。由是祖師獨斷乃云。知之一字是眾妙之門。今達磨所傳唯靈知而已。至於深推荷澤輕視牛頭。矛盾之言洋洋于外。既曰曾逢點授。合具雌黃。何異采鄙俚之言資唇吻之解。且夫達磨之得二祖。亦猶思大之有智者。垂範作則。千古皎如。儻智者之言教成非。而達磨之子孫亦謬。豈容
緘默。須議師承。非之則謗因謗緣空招捺落。是之則正人正己信奉謳和。豈謂相國親承帝王問道。北宗神秀四帝國師。借勢恃權。其風自弭。來書又云。補處逸多尚受折于維摩詰。上首尸利甘負屈于庵提遮。蓋知緣不在己。是以功讓於他。若如是。則雖曉抑揚。罔窮實際。茍云功讓。未喻下懷。又云。業禪者屢斥尋文。傳教者或譏暗證。俾信法根性從說默開明。無使達磨子孫獨能破立。智者宗裔全廢抑揚。此者深思。誰之咎歟。剛云破立。以過疣人。豈不云一念三千剎那九世。禪教之旨何理不臧。思益經云。說法有二種。若聖說法若聖默然。何必有說滯言。無說乖旨。實惟不二。非任偏情。昔人截耳捐身。引腸斷臂。斯有由矣。不然賈有餘勇。恃死不回。山人每一經心。如負荊刺。愿吾大師力扶像運。深察源流。無使正法澆漓人情美順。唯宗高范。是振淳風。知事懺摩必無虛日。再形鄙抱。專候斥呵。不宣。天童山景德禪寺住持傳法比丘(子凝)頓首再白上。
四明又復天童第二書
二月初七日。延慶院住持傳天臺教觀比丘(知禮)再裁書于天童堂上大禪師(丈室)比者累接真緘。頗彰深意。前書謂。指要所引三人得法全不據文。乃是道聽途說。采乎鄙俚之談。蓋由不曉斯文出自圭峰後集。只齊曾見非彼
【現代漢語翻譯】 現代漢語譯本： 緘默不語。需要商議師承關係。否定它，就會因為誹謗的因緣而白白招致地獄之苦。肯定它，就會得到正直的人的認可和讚揚。難道說相國您親自受到帝王的教誨？北宗神秀是四朝帝師，憑藉權勢，他的風氣自然平息。來信又說，補處菩薩（指彌勒菩薩）尚且受到維摩詰的詰難，上首弟子尸利甘（Śrīkaṇṭha）也曾被庵提遮（Aṃticca）冤枉。這說明成就的緣由不在自己，所以把功勞讓給別人。如果真是這樣，那麼即使懂得抑揚，也無法窮盡實際。如果說是功勞謙讓，那是不瞭解我的心意。又說，修習禪定的人屢次斥責尋章摘句，傳授教義的人或者譏諷暗中證悟，希望信奉佛法的人能從言說和沉默中開啟智慧，不要讓達摩的子孫獨自能夠破除和建立，智者（指天臺智者大師）的後裔完全廢棄抑揚。這些都值得深思，是誰的過錯呢？剛才說破除和建立，是責備有缺點的人。難道不是說一念包含三千世界，剎那包含過去、現在、未來九世？禪宗和教義的宗旨，哪一樣不好呢？《思益經》說，說法有兩種，聖人說法，聖人默然不語。何必因為有言說就執著于言語，因為沒有言說就違背宗旨呢？實際上是不二法門，不要任憑偏頗的情感。過去有人截耳、捨身，剖腹、斷臂，都是有原因的。不然就像那些只有匹夫之勇的人，依仗死亡而不回頭。我每次想到這些，都像揹著荊條刺痛自己。希望大師您能大力扶持佛法，深入考察源流，不要讓正法變得澆薄，人情變得虛偽。只有推崇高尚的典範，才能振興淳樸的風氣。我知道懺悔是每天必做的事情，再次表達我的想法，專等您的批評指正。不再多說。天童山景德禪寺住持傳法比丘子凝，頓首再拜。
四明又一次給天童的回信
二月初七日，延慶院住持傳天臺教觀的比丘知禮，再次寫信給天童堂上的大禪師（丈室）。近來多次收到您的來信，很能表達您的深刻用意。前一封信說，指要所引用的三人得法的事例，完全沒有根據經典，而是道聽途說，採納了鄙俗的言談。這是因為不瞭解這些文字出自圭峰禪師的《後集》，只是曾經見過，但不是那本書。
【English Translation】 English version: Silence. It is necessary to discuss the lineage of teachers. To deny it is to invite the suffering of Naraka (hell) in vain due to the causes and conditions of slander. To affirm it is to receive the belief, praise, and harmony of upright people. Could it be said that the Chancellor (Xiangguo) personally received the teachings of the Emperor? The Northern School's Shenxiu (神秀) was the Imperial Teacher of four dynasties, relying on power and authority, his influence naturally subsided. The letter also says that the Bodhisattva destined to Buddhahood (referring to Maitreya Bodhisattva) still received challenges from Vimalakirti (維摩詰), and the leading disciple Śrīkaṇṭha (尸利甘) was wrongly accused by Aṃticca (庵提遮). This shows that the cause of achievement is not in oneself, so one should attribute merit to others. If this is the case, then even if one understands modulation, one cannot exhaust reality. If one speaks of conceding merit, one does not understand my heart. It also says that those who practice Chan (禪) often criticize those who seek words and phrases, and those who transmit teachings may ridicule those who attain enlightenment in secret, hoping that those who believe in the Dharma can open their wisdom from speech and silence, and not let the descendants of Bodhidharma (達磨) alone be able to destroy and establish, and the descendants of Zhiyi (智者), the founder of the Tiantai school, completely abandon modulation. These are all worth pondering, whose fault is it? Just now you spoke of destroying and establishing, which is to blame those with shortcomings. Is it not said that one thought contains three thousand worlds, and one kshana (剎那) contains the past, present, and future nine worlds? What principle of Chan and doctrine is not good? The Si Yi Jing (思益經) says that there are two kinds of Dharma teaching: the teaching of the sage and the silence of the sage. Why must one be attached to words because there is speech, and violate the purpose because there is no speech? In reality, it is non-duality, do not rely on biased emotions. In the past, people cut off their ears and sacrificed their bodies, cut open their stomachs and broke their arms, there were reasons for this. Otherwise, they are like those who only have the courage of a common man, relying on death and not turning back. Every time I think of these, it is like carrying thorns that prick me. I hope that you, Great Master, can greatly support the Dharma, deeply investigate the source and flow, and not let the true Dharma become thin and the human feelings become false. Only by promoting noble examples can we revitalize the pure customs. I know that repentance is a daily necessity, and I express my thoughts again, waiting for your criticism and correction. I will not say more. Zining (子凝), the Dharma-transmitting Bhiksu (比丘) and abbot of Jingde Chan Monastery (景德禪寺) on Mount Tiantong (天童山), bows his head and writes again.
Siming's (四明) second letter to Tiantong (天童)
On the seventh day of the second month, Zhili (知禮), the Bhiksu who transmits the Tiantai (天臺) teachings and abbot of Yanqing Monastery (延慶院), writes again to the Great Chan Master (Zhangshi 丈室) in the Tiantong Hall. Recently, I have received many of your sincere letters, which express your profound intentions. The previous letter said that the examples of the three people who attained the Dharma cited in the Essentials (Zhiyao 指要) are completely without scriptural basis, but are hearsay, adopting vulgar talk. This is because you do not understand that these words come from the Later Collection (Houji 後集) of Chan Master Guifeng (圭峰), and you have only seen it once, but it is not that book.
所聞。故以長書責無實證。今知所出。合恥鮮聞。如何卻斥圭峰棄乎援據。噫過而不改斯成過也。且如指要所引。非無所以。蓋智者立法華絕待十妙止觀圓頓十乘。以煩惱即菩提生死即涅槃二句之文而為剛格。誠非二法相合名即。故不可以斷證明之。亦非一法翻轉名即。故不可以迷悟示之。煩惱非定本無。菩提非定本有。故用煩惱即菩提等。絕其言詮。寂其思慮。俾妙解圓明妙行密契妙理頓顯故也。柰以天臺宗教陵遲之際。圭峰後集流衍來吳。禪講之徒多所宗尚。咸云。達磨印於二祖。本無煩惱元是菩提。方為得髓。智者所說既同道育之解。乃成得肉之言。鄙僧忝嗣臺宗。得無傷痛。況聞點授。粗見否臧。遂于指要文中對揚厥旨。何任唇吻之便。而浪有所譏。且夫分宗受法。傳教接人。人據圭峰難於本教。豈不依教而返破之。斯皆扶樹本宗。勉勵初學。證悟之際。彼此豈存。前所謂設化之法大體合然。悉檀被機。四隨益物。不得其意。信有狐疑。洎觀捐身斷臂之心。如負芒剌之語。后五百歲能幾人乎省己扶宗。既能如此。於他護法。豈得周遮。幸冀禪師博覽本宗。善揚祖道。無得阻他。釋難便成。立我化功。蒙索報音。詎可緘默。不宣。延慶院住持傳天臺教觀比丘(知禮)稽首再白。
天童又上四明第三書
【現代漢語翻譯】 現代漢語譯本：我所聽聞的情況是這樣。因此我寫了長信來責問沒有實際證據的事情。現在我知道了事情的來由，深感慚愧，因為我瞭解得太少了。但為什麼又要指責圭峰，說他拋棄了依據呢？唉，有了過錯而不改正，那就真的成了過錯了。而且，比如《指要》中所引用的內容，並非沒有原因。因為智者大師（智顗，隋代天臺宗的實際創始人）根據《法華經》創立了絕待十妙止觀和圓頓十乘，以『煩惱即菩提，生死即涅槃』這兩句話作為根本原則。這確實不是兩種法相合而名為『即』，所以不能用斷滅的觀點來證明它。也不是一種法翻轉而名為『即』，所以不能用迷悟來解釋它。煩惱不是固定不變的本無，菩提也不是固定不變的本有。所以用『煩惱即菩提』等說法，是爲了斷絕言語的詮釋，寂靜思慮，使微妙的理解圓滿光明，微妙的修行與微妙的真理緊密契合，頓然顯現。無奈的是，在天臺宗教義衰落的時候，圭峰禪師（宗密，唐代禪宗大師，兼通華嚴）的後集流傳到吳地，禪宗和講經的人大多崇尚它，都說：『達磨（菩提達摩，禪宗初祖）印證於二祖（慧可），本來沒有煩惱，原本就是菩提』，這才算是得到了精髓。智者大師所說的，既然和道育（隋代僧人，慧思弟子）的解釋相同，那就成了『得肉』之言（比喻只得皮毛，未得精髓）。我作為天臺宗的後學，怎能不感到傷痛？況且聽聞了點撥傳授，粗略地看到了好壞，所以在《指要》文中針對性地闡揚了我的宗旨，哪裡是憑藉口舌的便利，而隨意地有所譏諷呢？而且，分宗受法，傳教接人，別人根據圭峰的觀點來為難本教，難道不應該依據本教的教義來反駁它嗎？這些都是爲了扶持本宗，勉勵初學者。證悟的時候，彼此之間又哪裡還存在對立呢？之前所說的設教化法，大體上是相合的，悉檀（佛陀教化的四種方法）適應根機，四悉檀都能利益眾生。不瞭解其中的意思，難免會有疑惑。看到捐身斷臂的決心，就像揹負芒刺一樣的話語，後世五百年又能有幾個人能反省自己，扶持本宗呢？既然能這樣做，對於護持其他宗派，又怎麼會不周全呢？希望禪師廣泛閱讀本宗的經典，好好發揚祖師的教義，不要阻礙他人。解釋了疑難，就成就了我的教化之功。蒙受了索求迴應的聲音，怎麼可以沉默不語呢？延慶院住持，傳天臺教觀的比丘知禮，稽首再拜。
天童禪師又呈給四明知禮禪師的第三封書信。
【English Translation】 English version: What I have heard is as such. Therefore, I wrote a long letter to question matters without actual evidence. Now that I know the origin of the matter, I feel ashamed because I understand too little. But why criticize Guifeng (Zongmi, a Chan master of the Tang Dynasty, also versed in Huayan) for abandoning the basis? Alas, failing to correct mistakes turns them into faults. Moreover, for example, what is quoted in 'Zhi Yao' (Essentials), is not without reason. Because Zhi Zhe (Zhiyi, the actual founder of the Tiantai school in the Sui Dynasty) established the Absolute Ten Subtle Contemplations and the Perfect and Sudden Ten Vehicles based on the Lotus Sutra, using the two sentences 'Affliction is Bodhi, Samsara is Nirvana' as the fundamental principles. This is indeed not two dharmas combining to be called 'is', so it cannot be proven with the view of annihilation. Nor is it one dharma turning over to be called 'is', so it cannot be explained with delusion and enlightenment. Affliction is not fixedly non-existent, and Bodhi is not fixedly existent. Therefore, using 'Affliction is Bodhi' and so on, is to cut off verbal explanations, quiet thoughts, so that subtle understanding is perfectly bright, subtle practice closely corresponds to subtle truth, and suddenly manifests. Unfortunately, when the Tiantai doctrines declined, the later collections of Guifeng (Zongmi) spread to Wu, and most Chan and Sutra lecturers admired it, saying: 'Damo (Bodhidharma, the first patriarch of Chan) certified to the Second Patriarch (Huike), originally there was no affliction, originally it was Bodhi,' this is considered to have obtained the essence. What Zhi Zhe said, since it is the same as Daoyu's (a monk of the Sui Dynasty, disciple of Huisi) explanation, then it becomes the words of 'obtaining the flesh' (a metaphor for only getting the superficial, not the essence). As a follower of the Tiantai school, how can I not feel pain? Moreover, having heard the guidance and transmission, and roughly seeing the good and bad, I specifically elaborated on my purpose in the 'Zhi Yao' text. Where is it relying on the convenience of the tongue, and arbitrarily making criticisms? Moreover, dividing schools and receiving the Dharma, transmitting teachings and receiving people, if others use Guifeng's views to make things difficult for this school, shouldn't we refute it based on the teachings of this school? These are all to support this school and encourage beginners. When enlightened, where is there still opposition between each other? What was said before about establishing teaching methods is generally consistent, the four siddhantas (four methods of Buddha's teaching) adapt to the faculties, and all four siddhantas can benefit sentient beings. If you don't understand the meaning, it is inevitable to have doubts. Seeing the determination to donate the body and cut off the arm, like words carrying thorns, how many people in the next five hundred years can reflect on themselves and support this school? Since you can do this, how can you not be thorough in protecting other schools? I hope the Chan master will widely read the classics of this school, and promote the teachings of the patriarchs well, and do not hinder others. Explaining the difficulties will accomplish my teaching work. Having received the voice of seeking a response, how can I remain silent? The abbot of Yanqing Temple, the Bhikkhu Zhili, who transmits the Tiantai teachings and contemplations, bows again.
Another third letter from Chan Master Tiantong to Chan Master Siming Zhili.
二月十四日。天童山景德禪寺住持傳法比丘(子凝)謹重致書于延慶堂上教主法智大師(座下子凝)竊聞。屠保之內必有異人。講懺之中豈無通識。何勞往復再敘端倪。而大師指要雕文刻義。只曰相傳。達磨門下三人得法而有淺深(愚)既議之。豈可便責圭峰以求情實。所謂道聽途說。可曰相傳。果有後書。指為曲據。妄生穿鑿。合曉否臧。或達磨授二祖。有本無之說。道育尼總持有斷煩惱之稱。則圭峰言之。而大師議之。斯亦可矣。既元無此說。擬剝何人。豈可逐浪隨流揚聲遏響。前云。設化之道大體合然。斯未可也。大凡援引古今。存乎婉當。彼宗固執可示斥呵。方謂抑揚昭乎義理。茍弘教者引佛經不當。亦須削之。如是則稱作人師堪為教主。後生宗范千古不逾。所謂學而不思。傳而不習。斯之為恥。何恥鮮聞。來書又云。天臺宗教陵遲之際。圭峰集流衍來吳。人據圭峰難於臺教。豈不依教而返破之斯皆扶樹本宗勉勵初學耳。嘗試論之。原夫聖人立教示迷。情同芻狗。智類冰壺。神遇之懷道無不在。豈同鄙俚有濫道途。常患學佛從師未能忘筌離相。余與大師言議者。蓋存大師永永之道也。假使信任圭峰為是。須知回顧。祖堂無言。未墜本宗。尚猶焚軀煉指。豈同外道。非理赴火。投崖革故。是宜鼎新無爽。所
【現代漢語翻譯】 二月十四日，天童山景德禪寺住持傳法比丘（子凝）謹重地致書于延慶堂上的教主法智大師（座下子凝）：我聽說，在屠夫和保人之中必定有不同尋常的人，在講解和懺悔之中難道沒有通達事理的人嗎？何必往復多次地敘述事情的開端和苗頭呢？而大師您在指明要點時，卻在文字上雕琢，只說是『相傳』。達磨（Bodhidharma）門下三人得法，但領悟有深淺（這是我的愚見），既然我已經評論過了，怎麼可以責備圭峰（Guifeng）來求證事情的真實性呢？所謂『道聽途說』，可以說成是『相傳』。如果真有後來的書，就指責為曲解依據，憑空穿鑿附會，這符合明智的判斷嗎？或者說，達磨（Bodhidharma）傳法給二祖（Huike），有原本沒有這種說法的說法，道育尼（Daoyu nun）總持有斷除煩惱的稱號，那麼圭峰（Guifeng）談論它，而大師您評論它，這也可以。既然原本就沒有這種說法，打算駁斥誰呢？怎麼可以隨波逐流，大聲喧譁，阻止其他聲音呢？前面說，『設教化之道，大體上是符合道理的』，這種說法是不可以的。大凡引用古今的事例，在於委婉恰當。對於那些固執己見的宗派，可以表示斥責和呵斥，這才叫做抑揚，才能彰顯義理。如果弘揚佛法的人引用佛經不恰當，也必須加以刪改。像這樣，才能稱得上是爲人師表，堪稱為教主，後世的規範，千古也不會改變。所謂『學而不思則罔，傳而不習則殆』，這是可恥的，為什麼很少聽到這種恥辱呢？來信又說，天臺宗（Tiantai school）衰落的時候，圭峰（Guifeng）聚集流民來到吳地，人們根據圭峰（Guifeng）的觀點來為難天臺宗（Tiantai school），難道不應該依據天臺宗（Tiantai school）的教義來反駁他嗎？這些都是爲了扶持本宗，勉勵初學者罷了。試著論述一下，聖人創立教義，是爲了指示迷惑的人，看待世間萬物如同草狗一樣，智慧如同冰壺一樣清澈。精神與道相遇，道的存在無所不在，怎麼會像那些鄙俗的人一樣，濫用道義呢？我常常擔心學佛的人跟隨老師，卻不能忘記捕魚的工具，不能脫離表象。我與大師您討論這些，是爲了大師您能夠永遠保持正道啊。假如信任圭峰（Guifeng）的說法是正確的，要知道回顧祖師的禪堂，那裡是無言的。沒有墜落本宗，尚且還要焚燒身體，煉化手指，怎麼能像外道一樣，不合道理地赴湯蹈火，跳崖自殺呢？應該革除舊的，創造新的，沒有差錯才是。 English version: February 14th. The Dharma-transmitting Bhikkhu (Zining), abbot of Jingde Zen Monastery on Mount Tiantong, respectfully addresses the Dharma Master Fazhi (Zining's seat) of Yanqing Hall: I have heard that among butchers and guards, there must be extraordinary people; in lectures and repentance, how can there be no knowledgeable people? Why bother repeatedly narrating the beginnings and clues of things? Yet, when you, Master, point out the essentials, you embellish the words, merely saying 'it is said.' Among the three disciples of Bodhidharma, those who attained the Dharma had varying degrees of understanding (this is my humble opinion). Since I have already commented on it, how can you blame Guifeng (Guifeng) for seeking the truth of the matter? What is called 'hearsay' can be said to be 'it is said.' If there is indeed a later book, then accuse it of distorting the evidence, making unfounded conjectures, does this accord with wise judgment? Or, regarding Bodhidharma's transmission to the Second Patriarch (Huike), there is a saying that originally there was no such statement, and the nun Daoyu (Daoyu nun) generally holds the title of cutting off afflictions, then Guifeng (Guifeng) discusses it, and you, Master, comment on it, this is also acceptable. Since there was originally no such statement, who are you planning to refute? How can you follow the waves, shout loudly, and suppress other voices? Earlier, you said, 'The way of establishing teachings is generally in accordance with reason,' this statement is unacceptable. In general, citing examples from ancient and modern times lies in being tactful and appropriate. For those sects that are stubbornly attached to their views, you can express rebuke and reprimand, this is called emphasis and suppression, and it can reveal the principles of righteousness. If those who promote the Dharma cite Buddhist scriptures inappropriately, they must also be revised. In this way, one can be called a teacher of people, worthy of being a Dharma Master, and the norms for future generations will never change. The so-called 'learning without thinking is futile, transmitting without practicing is dangerous,' this is shameful, why is such shame rarely heard? The letter also says that when the Tiantai school (Tiantai school) declined, Guifeng (Guifeng) gathered refugees and came to Wu, and people used Guifeng's (Guifeng) views to make things difficult for the Tiantai school (Tiantai school), shouldn't they refute him based on the teachings of the Tiantai school (Tiantai school)? These are all to support the original sect and encourage beginners. Let's try to discuss it. The sages established teachings to instruct those who are confused, viewing the world like straw dogs, and wisdom is as clear as an ice pot. When the spirit encounters the Dao, the existence of the Dao is everywhere, how can it be like those vulgar people who abuse the meaning of the Dao? I am always worried that those who study Buddhism follow their teachers but cannot forget the fishing gear and cannot detach themselves from appearances. My discussions with you, Master, are for the sake of you, Master, being able to maintain the right path forever. If you trust Guifeng's (Guifeng) statement to be correct, you should know to look back at the Zen hall of the ancestors, where there is silence. Without falling into the original sect, one must still burn the body and refine the fingers, how can one be like the heretics, irrationally going through fire and jumping off cliffs to commit suicide? It is appropriate to eliminate the old and create the new, without error.
【English Translation】 February 14th. The Dharma-transmitting Bhikkhu (Zining), abbot of Jingde Zen Monastery on Mount Tiantong, respectfully addresses the Dharma Master Fazhi (Zining's seat) of Yanqing Hall: I have heard that among butchers and guards, there must be extraordinary people; in lectures and repentance, how can there be no knowledgeable people? Why bother repeatedly narrating the beginnings and clues of things? Yet, when you, Master, point out the essentials, you embellish the words, merely saying 'it is said.' Among the three disciples of '達磨 (Damo, Bodhidharma)', those who attained the Dharma had varying degrees of understanding (this is my humble opinion). Since I have already commented on it, how can you blame '圭峰 (Guifeng)' for seeking the truth of the matter? What is called 'hearsay' can be said to be 'it is said.' If there is indeed a later book, then accuse it of distorting the evidence, making unfounded conjectures, does this accord with wise judgment? Or, regarding '達磨 (Damo, Bodhidharma)'s transmission to the Second Patriarch, there is a saying that originally there was no such statement, and the '道育尼 (Daoyu nun)' generally holds the title of cutting off afflictions, then '圭峰 (Guifeng)' discusses it, and you, Master, comment on it, this is also acceptable. Since there was originally no such statement, who are you planning to refute? How can you follow the waves, shout loudly, and suppress other voices? Earlier, you said, 'The way of establishing teachings is generally in accordance with reason,' this statement is unacceptable. In general, citing examples from ancient and modern times lies in being tactful and appropriate. For those sects that are stubbornly attached to their views, you can express rebuke and reprimand, this is called emphasis and suppression, and it can reveal the principles of righteousness. If those who promote the Dharma cite Buddhist scriptures inappropriately, they must also be revised. In this way, one can be called a teacher of people, worthy of being a Dharma Master, and the norms for future generations will never change. The so-called 'learning without thinking is futile, transmitting without practicing is dangerous,' this is shameful, why is such shame rarely heard? The letter also says that when the '天臺宗 (Tiantai school)' declined, '圭峰 (Guifeng)' gathered refugees and came to Wu, and people used '圭峰 (Guifeng)'s views to make things difficult for the '天臺宗 (Tiantai school)', shouldn't they refute him based on the teachings of the '天臺宗 (Tiantai school)'? These are all to support the original sect and encourage beginners. Let's try to discuss it. The sages established teachings to instruct those who are confused, viewing the world like straw dogs, and wisdom is as clear as an ice pot. When the spirit encounters the Dao, the existence of the Dao is everywhere, how can it be like those vulgar people who abuse the meaning of the Dao? I am always worried that those who study Buddhism follow their teachers but cannot forget the fishing gear and cannot detach themselves from appearances. My discussions with you, Master, are for the sake of you, Master, being able to maintain the right path forever. If you trust '圭峰 (Guifeng)'s statement to be correct, you should know to look back at the Zen hall of the ancestors, where there is silence. Without falling into the original sect, one must still burn the body and refine the fingers, how can one be like the heretics, irrationally going through fire and jumping off cliffs to commit suicide? It is appropriate to eliminate the old and create the new, without error.
依止觀十乘法華十妙菩提煩惱信本無差。綱格之言。豈容繁剖。所謂過而不改。斯有歸矣。不宣。天童山景德禪寺住持傳法比丘(子凝)稽首上白。
忠法師天童四明往復書後敘
吾祖法智尊者。始因錢唐奉先清師制珠指解十不二門。總在一念之文為真心。別分色心之言為俗諦。改色心門。造謂體用為造。謂體同改內外門。三千即空即假即中為即空即中。凡改二十來字。天臺昱師注不二門。立唯觀不思議境。消一念三千唯色唯心。為真諦。法智憫而救之。所以指要之所由作。故序云。或示或注著述云云。是此也。清師又立生佛三千為事造。心法三千為理造。而不知三法各具事理。如指要破曰。據他所釋。心法是理。唯論能具能造。生佛是事。唯有所具所造。則心造之義尚虧。無差之文永失。又序曰。事理未明。解行無托。此皆破于清公也。然指要之中正明觀心達妄之道。辟他山外觀真之非。文引煩惱即菩提生死即涅槃二句。為發心立行之本。因此揀示達磨門下三人得道淺深。可大師云。本無煩惱元是菩提。達磨曰。得吾髓。法智評之曰。可師之見意縱階。此語且未圓。凝禪師謂指要所引差錯。從而辨之。乃準祖堂及傳燈錄。當時可師但禮三拜。依位而立。而不曾有本無煩惱等言。凝公如此扶救。毀斥法智
【現代漢語翻譯】 現代漢語譯本： 依止觀的十乘觀法和法華經的十妙，菩提與煩惱，在本質上並無差別。這些都是綱領性的言論，豈能繁瑣地剖析？所謂有了過錯而不改正，那就沒有什麼歸宿了。不再多說了。天童山景德禪寺住持傳法比丘(子凝)稽首上白。
忠法師天童四明往復書後敘
我的祖師法智尊者，最初因為錢唐奉先的清師製作《珠指解十不二門》，認為總在一念之文為真心，分別色心之言為俗諦，更改色心門，創造了體用之說，認為體是相同的，更改內外門，認為三千即空即假即中為即空即中。總共更改了二十來個字。天臺昱師註解《不二門》，立唯觀不思議境，消一念三千唯色唯心，為真諦。法智尊者憐憫並救正這些錯誤，所以才寫作了《指要》。因此序言說：『或示或注著述云云』，就是指這件事。清師又立生佛三千為事造，心法三千為理造，卻不知道三法各自具備事理。如《指要》所破斥的：『根據他的解釋，心法是理，只論能具能造；生佛是事，只有所具所造。那麼心造的意義尚且虧缺，無差的文義永遠喪失。』又序言說：『事理未明，解行無托。』這些都是破斥清公的觀點。然而《指要》之中，正是闡明觀心達到妄念的道路，駁斥他人向外尋求真理的錯誤。文中引用『煩惱即菩提，生死即涅槃』這兩句話，作為發心立行的根本。因此揀選指示達磨門下三人得道深淺。可大師說：『本無煩惱，元是菩提。』達磨說：『得吾髓。』法智評論說：『可師的見解意縱階，這句話還不夠圓滿。』凝禪師認為《指要》所引用的有差錯，從而加以辨正，乃是根據祖堂和傳燈錄，當時可大師只是禮拜三下，依位而立，而不曾有『本無煩惱』等言論。凝公如此扶救，毀斥法智。
【English Translation】 English version: Relying on the Ten Contemplations of Zhi Guan (止觀) and the Ten Mysteries of the Lotus Sutra, Bodhi (菩提, enlightenment) and Kleshas (煩惱, afflictions) are essentially not different. These are guiding principles, how can they be dissected in a complicated way? As the saying goes, 'If one does not correct one's mistakes, where will one return?' I will not say more. The Dharma-transmitting Bhikshu (比丘, monk) (Zi Ning 子凝) , abbot of Jingde Zen Monastery on Mount Tiantong (天童山景德禪寺), respectfully reports.
Postscript to Master Zhong's Correspondence between Tiantong and Siming
My ancestor, Venerable Fa Zhi (法智), initially because Master Qing of Fengxian in Qiantang (錢唐奉先清師) created 'Pearl-Finger Explanation of the Ten Non-Dual Gates' (珠指解十不二門), considered the text 'totally in one thought' as the true mind, and distinguished the words 'form and mind' as conventional truth. He changed the 'form and mind' gate, creating the theory of 'essence and function', considering the essence to be the same, changing the 'inner and outer' gate, considering the 'three thousand are simultaneously empty, provisional, and central' as 'simultaneously empty and central'. He changed about twenty words in total. Master Yu of Tiantai (天臺昱師) annotated the 'Non-Dual Gate', establishing 'only contemplating the inconceivable realm', eliminating 'one thought three thousand only form only mind' as the ultimate truth. Fa Zhi pitied and corrected these errors, which is why he wrote 'Essentials' (指要). Therefore, the preface says: 'Either showing or annotating writings, etc.', this refers to this matter. Master Qing also established 'three thousand of sentient beings and Buddhas' as 'created by phenomena', and 'three thousand of mind and Dharma' as 'created by principle', but he did not know that the three dharmas each possess phenomena and principle. As 'Essentials' refutes: 'According to his explanation, mind and Dharma are principle, only discussing what can possess and create; sentient beings and Buddhas are phenomena, only what is possessed and created. Then the meaning of 'mind creates' is still deficient, and the meaning of 'no difference' is forever lost.' The preface also says: 'If phenomena and principle are not clear, understanding and practice have no support.' These are all refuting Master Qing's views. However, within 'Essentials', it precisely elucidates the path of contemplating the mind to reach delusion, refuting the error of others seeking truth externally. The text quotes the two sentences 'Afflictions are Bodhi, Samsara is Nirvana' as the foundation for generating aspiration and establishing practice. Therefore, it selects and indicates the depth of attainment of the three disciples under Dharma. Master Ke (可大師) said: 'Originally there are no afflictions, originally it is Bodhi.' Dharma said: 'You have attained my marrow.' Fa Zhi commented: 'Master Ke's view is intentionally hierarchical, this statement is not yet complete.' Zen Master Ning (凝禪師) believes that the quotations in 'Essentials' are erroneous, and therefore corrects them, based on the Ancestral Hall and Transmission of the Lamp, at that time Master Ke only bowed three times, stood according to his position, and never had the statement 'Originally there are no afflictions', etc. Master Ning thus supports and refutes Fa Zhi.
云。是道聽途說。非為正論。殊不知。法智準圭峰後集而示。到此凝公自當結舌服膺。柰何后書倔強不已。今更就彼書辨之。若將可大師無言依位而立。便是顯圓頓者。且身子云。吾聞解脫之中無有言說。大品云。若有一法過涅槃。我亦說如幻。又有無言童子凈名杜口等。今問。此諸無言而與可師無言。為同爲異。請端的示之。切莫通謾。又如阿含外道問佛。不問有言無言。如來踞座。外道贊云。世尊大慈開我迷云。即禮三拜而退。阿難問佛。外道得何法而退。佛言。如快馬見鞭影即著正路也。祖堂引為圓頓第一則語。天臺判此為小乘三藏。若望圓頓猶霄壞焉。故知不可才見無言便謂真證也。當時四明太守直閣林公見二師諍議不已。因請法智于指要下和融之語。法智不得而辭遂改之(指要舊文曰。此乃又超得髓之說也。可師之見意縱階。此語且未圓。問今明圓教。豈不論斷惑證理及翻迷就悟耶。若論者。何異持育之解。答只如可師。豈不斷惑翻迷。豈亦同前二耶。故知。凡分漸頓。蓋論能斷能翻之所以爾○指要新改曰。然汝所引達磨印于可師。本無煩惱。元是菩提等。斯乃圭峰異說。致令後人以此為極。便棄三道唯觀真心。若據祖堂。自云。二祖禮三拜。依位而立。豈言煩惱菩提一無一有耶。故不可以圭峰異說而格今
家妙談爾)況達磨西來。以楞伽四卷授可大師。且曰。籍教悟宗。仁者依此修行。自得度世。荊溪嘗判楞伽。階天臺別教。以經云一切眾生自心現流之義。大慧菩薩問。是頓是漸。佛答是漸。既言是漸。安得指為頓耶。準此則法智所評信不誣矣。今謹錄當時議書五番。非但令後昆睹指要新舊二文來力。抑亦不昧先時辨論之因起也。
熙寧三年中春永嘉法明院傳教法孫(繼忠)識
草菴錄紀天童四明往復書
法智學行高妙。凡所著作。莫不立宗旨辟僻邪開獎人心到真實地。指要鈔中。引圭峰後集。比決幽奧。而天童凝禪師者一見喜之。但謂。其所引少有參錯。欲法智改正之而已。書簡往返凡二十許。其末至有云千士諾諾不如一士諤諤。使大法流衍百世無瑕玭者也。余昔親見此帖。字劃如鐘繇。語如韓退之。真可愛也。或謂。法智以此聊為改正。又聞。指要既出。雪竇顯禪師特出山。羞齋為慶。仍有茶榜。具美其事。余未嘗見之。嘗睹廣智初主南湖法席時。顯公雖已老。亦榜煎茶。但記其高頭大麻箋。其字小古。以此知。法智之時不虛也。在昔禪教一體氣味相尚。至有如此者。
(宗曉纘錄天童四明之書。只得五番。準草菴。既曰凡二十許。果堙沒不少。其顯禪師茶榜之類。並已無聞。凡閱此書
【現代漢語翻譯】 現代漢語譯本：更何況 Bodhidharma (菩提達摩，禪宗始祖) 西來，將四卷本的《楞伽經》(Laṅkāvatāra Sūtra) 傳授給慧可大師。並且說：『憑藉經教領悟宗門，仁者依此修行，自然可以得度世間。』荊溪 (Jingxi，指湛然) 曾經判釋《楞伽經》，使其成為天臺宗別教的經典。因為經中說一切眾生自心現流的意義。大慧菩薩 (Mahāmati) 問：『這是頓悟還是漸悟？』佛回答說是漸悟。既然說是漸悟，怎麼能指為頓悟呢？』依照這個標準，那麼法智的評論就沒有錯誤了。現在謹此記錄當時議論的書信五次往返，不僅僅是爲了讓後人看到《指要》新舊二種文字的力量，也是爲了不忘記先前辨論的起因。
熙寧三年仲春，永嘉法明院傳教法孫(繼忠)識
草菴記錄天童和四明往復的書信
法智的學問和品行高妙，凡是他所著作的，沒有不樹立宗旨、駁斥邪說、開導人心到達真實境地的。《指要鈔》中，引用圭峰的《後集》，進行比較決斷幽深奧妙之處，而天童凝禪師一見就非常喜歡。但認為，他所引用的內容稍微有些參差錯誤，希望法智慧夠改正而已。書信往返大約有二十多次，最後甚至有『千人唯唯諾諾不如一人直言諤諤』的說法，使得大法流傳百世沒有瑕疵。我過去親眼見過這些書信，字跡如同鐘繇，言語如同韓愈，真是可愛啊。有人說，法智因此稍微做了改正。又聽說，《指要》出版后，雪竇顯禪師特意出山，舉辦齋會慶祝，還有茶榜，詳細讚美這件事。我沒有見過。曾經看到廣智初次主持南湖法席時，顯公雖然已經年老，也張貼茶榜。只記得那高頭大麻紙，字跡小而古樸。由此可知，法智的時代不是虛假的。過去禪宗和教宗一體，氣味相投，甚至有這樣的事情。
(宗曉纂錄天童和四明的書信，只得到五次往返。按照草菴的說法，既然說有大約二十多次，確實遺失了不少。那顯禪師的茶榜之類，都已經無從知曉。凡是閱讀此書的人)
【English Translation】 English version: Not to mention Bodhidharma (菩提達摩, the founder of Zen Buddhism) coming from the West, who授授 the four-volume Laṅkāvatāra Sūtra (楞伽經) to Great Master Huike. And said: 'Rely on the teachings to understand the sect, the benevolent one cultivates according to this, and will naturally be able to save the world.' Jingxi (荊溪, referring to Zhanran) once interpreted the Laṅkāvatāra Sūtra, making it a classic of the Tiantai sect's distinct teaching. Because the sutra speaks of the meaning of the self-mind flow of all sentient beings. Mahāmati (大慧菩薩) asked: 'Is this sudden or gradual enlightenment?' The Buddha answered that it is gradual. Since it is said to be gradual, how can it be referred to as sudden?' According to this standard, then the comments of Fazhi are not wrong. Now, I respectfully record the five exchanges of letters at that time, not only to let future generations see the power of the new and old versions of the 'Essentials', but also not to forget the cause of the previous debates.
In the mid-spring of the third year of Xining, recorded by the teaching grandson (Jizhong) of Yongjia Faming Temple
Cao'an records the correspondence between Tiantong and Siming
Fazhi's learning and conduct are excellent. All his works establish principles, refute heresies, and guide people's hearts to the realm of truth. In the 'Essentials Commentary', he quotes Guifeng's 'Later Collection' to compare and decide on profound mysteries, and Zen Master Ning of Tiantong was very pleased upon seeing it. However, he believed that the content he quoted had some discrepancies and hoped that Fazhi could correct them. There were about twenty exchanges of letters, and in the end, there was even the saying 'A thousand yes-men are not as good as one outspoken man,' so that the great Dharma could be passed down for hundreds of generations without flaws. I have personally seen these letters in the past, the handwriting is like that of Zhong Yao, and the language is like that of Han Yu, truly lovely. Some say that Fazhi made slight corrections because of this. It is also said that after the 'Essentials' was published, Zen Master Xuedou Xian specially came out of the mountain to hold a vegetarian feast to celebrate, and there was also a tea notice, praising the matter in detail. I have not seen it. I once saw that when Guangzhi first presided over the Nanhufaxi, although Master Xian was old, he also posted a tea notice. I only remember the tall hemp paper, the handwriting was small and ancient. From this, it can be known that the era of Fazhi was not false. In the past, the Zen and Teaching sects were one, and their tastes were similar, even to this extent.
(Zongxiao compiled the letters between Tiantong and Siming, only obtaining five exchanges. According to Cao'an, since it is said that there were about twenty exchanges, many have indeed been lost. The tea notice of Zen Master Xian and the like are no longer known. All those who read this book)
者或有。此幸見贈。以全之)。
四明尊者教行錄卷第四 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第五
四明石芝沙門宗曉編
真宗皇帝諭旨留四明住世
楊文公賀法智受命服啟
法智大師謝楊文公啟
楊文公請法智住世書
法智復楊文公書
楊文公謝法智答義書啟
楊文公三問並法智答
楊文公謝法智答問啟
法智再書上楊文公
楊文公再書請法智住世
楊文公書上太守李夷庚同請住世
楊文公上天竺懺主啟
又致請法智住世內簡
楊文公又書留法智住世
法智再覆文公啟
法智謝李駙馬請住世書
法智賀楊文公加翰林書
楊文公謝法智賀書
李駙馬薦法智師號賀啟
法智謝李駙馬啟
慧照法師跋前往復書
草菴法師紀往復書中事
昭講主上四明法師書
謝聖果法師書(聖果即天竺懺主先所召院名也)
四明與矩法師十書敘
付矩法師書(凡十書)
付彬阇梨遺書
上大雷庵長書(凡二書)
天竺懺主上四明法師書(凡二書並草菴跋)
付神照法師書(
【現代漢語翻譯】 （或者有人，有幸見到並贈送，以使其完整）。
《四明尊者教行錄》卷第四 大正藏第46冊 No. 1937 《四明尊者教行錄》
《四明尊者教行錄》卷第五
四明石芝沙門宗曉編
真宗皇帝諭旨留四明（Siming）住世
楊文公賀法智（Fazhi）受命服啟
法智大師謝楊文公啟
楊文公請法智住世書
法智復楊文公書
楊文公謝法智答義書啟
楊文公三問並法智答
楊文公謝法智答問啟
法智再書上楊文公
楊文公再書請法智住世
楊文公書上太守李夷庚同請住世
楊文公上天竺懺主啟
又致請法智住世內簡
楊文公又書留法智住世
法智再覆文公啟
法智謝李駙馬請住世書
法智賀楊文公加翰林書
楊文公謝法智賀書
李駙馬薦法智師號賀啟
法智謝李駙馬啟
慧照法師跋前往復書
草菴法師紀往復書中事
昭講主上四明法師書
謝聖果法師書（聖果（Shengguo）即天竺懺主先所召院名也）
四明與矩法師十書敘
付矩法師書（凡十書）
付彬阇梨遺書
上大雷庵長書（凡二書）
天竺懺主上四明法師書（凡二書並草菴跋）
付神照法師書
【English Translation】 (Or someone, fortunately seeing and gifting it, to make it complete).
The Teachings and Practices of Venerable Siming, Volume 4 Taisho Tripitaka Volume 46, No. 1937, The Teachings and Practices of Venerable Siming
The Teachings and Practices of Venerable Siming, Volume 5
Compiled by Shramana Zongxiao of Siming Shizhi
Imperial Edict of Emperor Zhenzong to Retain Siming (Siming) in the World
Yang Wengong's Congratulatory Memorial on Fazhi (Fazhi) Receiving the Mandate
Grand Master Fazhi's Memorial Thanking Yang Wengong
Yang Wengong's Letter Requesting Fazhi to Stay in the World
Fazhi's Reply to Yang Wengong's Letter
Yang Wengong's Memorial Thanking Fazhi for Answering Questions on Meaning
Yang Wengong's Three Questions and Fazhi's Answers
Yang Wengong's Memorial Thanking Fazhi for Answering Questions
Fazhi's Second Letter to Yang Wengong
Yang Wengong's Second Letter Requesting Fazhi to Stay in the World
Yang Wengong's Letter to Prefect Li Yigeng Jointly Requesting Him to Stay in the World
Yang Wengong's Memorial to the Repentance Master of Tianzhu
Also, a Private Letter Requesting Fazhi to Stay in the World
Yang Wengong's Further Letter Retaining Fazhi in the World
Fazhi's Second Reply to Wengong's Memorial
Fazhi's Letter Thanking the Imperial Son-in-Law Li for Requesting Him to Stay in the World
Fazhi's Letter Congratulating Yang Wengong on Being Added to the Hanlin Academy
Yang Wengong's Letter Thanking Fazhi for the Congratulatory Letter
Imperial Son-in-Law Li's Congratulatory Memorial Recommending Fazhi's Title as a Teacher
Fazhi's Memorial Thanking the Imperial Son-in-Law Li
Dharma Master Huizhao's Postscript to the Previous Correspondence
Dharma Master Cao'an's Record of Matters in the Correspondence
Lecturer Zhao's Letter to Dharma Master Siming
Letter Thanking Dharma Master Shengguo (Shengguo) (Shengguo (Shengguo) is the name of the monastery first summoned by the Repentance Master of Tianzhu)
Preface to the Ten Letters of Siming to Dharma Master Ju
Letter to Dharma Master Ju (Total of Ten Letters)
Last Letter to Shari Bin
Letter to the Abbot of Dalei Monastery (Total of Two Letters)
Letter from the Repentance Master of Tianzhu to Dharma Master Siming (Total of Two Letters, with Cao'an's Postscript)
Letter to Dharma Master Shenzhao
並月堂跋)
付妙果法師書(並月堂跋)
付永安山主書(凡三書並四家跋文)
四明付門人琮法師帖
真宗皇帝諭旨留四明住世
四明教主禮公。釋門之高者也。聚徒實繁。而專以凈土之法。普勸修治。天禧初結十僧。行懺法。三年期滿焚身。內翰楊大年。慕其為人。以書請留住世曰。(億)欽聞修千日之懺。焚四大之軀。結凈行之十僧。生樂邦之九品。竊嘗具請。冀徇群情。乞住世以為期。希傳持而興利。愿垂許可。庶獲瞻風。禮終不允。大年又貽書天竺式師。托躬詣以留之。書曰。昨為明州禮座主。宏發願心。精修懺法。期以三年。並趨火化。況此僧傳持大教為世導師。得其久住。利益甚多。誠懷景重。竊欲勸留。罄敘克誠。遂形懇請。得其報音。確乎不拔。竊知懺主。與之同稟。並化東南。可涉淅江之巨浸。造鄞水之凈居。善說諫言。宜久住世。是年誕節。(億)干丞相寇公。薦以紫服而寵之。至天禧末。有樞密使馬(知節)。請大年撰父神道碑。酬以潤筆。一切不受。止求奏薦。四明師一師號。知節因奏。
真宗曰。臣請楊億。為先父撰神道碑。不受潤筆。況詞臣受所贈世之常規。乞降旨以受。上召大年問之。(億)即奏以四明遺身事。上聞深嘉嘆之。重諭大年曰。
【現代漢語翻譯】 現代漢語譯本 （並月堂跋）
付妙果法師書（並月堂跋）
付永安山主書（凡三書並四家跋文）
四明付門人琮法師帖
真宗皇帝諭旨留四明住世
四明教主禮公（指四明延慶寺的禮公禪師），是釋迦牟尼佛門中的高僧。聚集的弟子非常多，並且專門以凈土法門，普遍勸導人們修行。天禧初年，他組織了十位僧人，一起修行懺悔之法。三年期滿后，他打算焚燒自己的身體。內翰楊大年（北宋文學家），仰慕他的人品，寫信請求他留在世上，信中說：『（我）聽說您修行千日懺悔之法，焚燒四大假合之軀，結集凈行之十位僧人，往生極樂世界之九品蓮臺。我曾經具名懇請，希望順應大眾的心願，乞求您留在世上作為大家的期望，希望您傳持佛法而興盛利益。希望您能允許我的請求，使我能夠瞻仰您的風範。』禮公最終沒有答應。楊大年又寫信給天竺式師（僧人），委託他親自去勸說禮公留下。信中說：『之前明州禮座主（指禮公禪師），宏大發愿，精進修行懺悔之法，約定三年後，一起火化。況且這位僧人是傳持大法、作為世間導師的人，如果他能長久住世，利益非常多。我心中非常敬重他，想勸他留下，竭盡誠懇，所以懇請您去勸說。』得到了禮公的迴音，態度堅決不可動搖。我知道懺悔的主持者，與他有共同的願望，一起教化東南地區。您可以渡過浙江的巨大水流，到達鄞水的清凈居所。他善於勸諫，應該長久住世。』這年是皇帝的誕辰，（楊億）請丞相寇準（北宋政治家）推薦，皇帝賜予禮公紫衣來寵幸他。到了天禧末年，有樞密使馬知節（北宋官員），請楊大年撰寫他父親的神道碑，打算用潤筆費作為酬謝，楊大年全部沒有接受，只請求馬知節向皇帝推薦，賜予四明法師一個師號。馬知節因此上奏。
真宗皇帝說：『臣請楊億為先父撰寫神道碑，不受潤筆費，況且詞臣接受贈予是世俗的常規。請陛下下旨讓他接受。』皇帝召見楊大年詢問此事，（楊億）就奏明瞭四明法師打算捨身的事情。皇帝聽了之後，非常嘉許讚歎，再次告諭楊大年說：
【English Translation】 English version (Postscript by Bingyuetang)
Letter to Dharma Master Miaoguo (with postscript by Bingyuetang)
Letter to Mountain Master of Yong'an (all three letters with postscripts by four scholars)
Post from Siming to disciple Dharma Master Cong
Imperial Edict of Emperor Zhenzong to Retain Siming in the World
The Dharma Lord of Siming, Master Li Gong (referring to Chan Master Li Gong of Siming Yanqing Temple), is an eminent figure in the Shakyamuni Buddha's lineage. He gathered a large number of disciples and specialized in the Pure Land Dharma, universally encouraging people to cultivate. In the early years of Tianxi, he organized ten monks to practice the repentance Dharma together. After three years, he intended to cremate his body. The Inner Academician Yang Danian (a writer of the Northern Song Dynasty), admired his character and wrote a letter requesting him to stay in the world, saying: '(I) have heard that you are practicing the thousand-day repentance Dharma, cremating the four aggregates of the body, gathering ten monks of pure conduct, and being reborn in the nine grades of lotus in the Pure Land. I have previously made a request, hoping to comply with the wishes of the public, begging you to stay in the world as everyone's hope, hoping that you will transmit the Dharma and promote benefits. I hope you will grant my request so that I can admire your demeanor.' Master Li Gong ultimately did not agree. Yang Danian then wrote to the Indian Master Shi (a monk), entrusting him to personally persuade Master Li Gong to stay. The letter said: 'Previously, Dharma Master Li Gong of Mingzhou (referring to Chan Master Li Gong), made a grand vow, diligently practiced the repentance Dharma, and agreed to be cremated together after three years. Moreover, this monk is a person who transmits the great Dharma and serves as a teacher of the world. If he can stay in the world for a long time, the benefits will be very great. I deeply respect him and want to persuade him to stay, exhausting my sincerity, so I implore you to persuade him.' He received a reply from Master Li Gong, with a firm and unwavering attitude. I know that the host of the repentance, has a common wish with him, to teach and transform the southeastern region together. You can cross the great waters of Zhejiang and reach the pure residence of Yinshui. He is good at giving advice and should stay in the world for a long time.' This year was the emperor's birthday, (Yang Yi) asked Prime Minister Kou Zhun (a politician of the Northern Song Dynasty) to recommend him, and the emperor bestowed a purple robe on Master Li Gong to favor him. At the end of Tianxi, the Privy Councilor Ma Zhijie (an official of the Northern Song Dynasty) asked Yang Danian to write the spirit-way tablet for his father, intending to use the writing fee as a reward. Yang Danian did not accept any of it, only requesting Ma Zhijie to recommend to the emperor to grant the Dharma Master of Siming a monastic title. Therefore, Ma Zhijie reported to the emperor.
Emperor Zhenzong said: 'Your subject asked Yang Yi to write the spirit-way tablet for my late father, and he did not accept the writing fee. Moreover, it is the custom of the world for literary officials to accept gifts. Please issue an edict to allow him to accept it.' The emperor summoned Yang Danian to inquire about this matter, and (Yang Yi) reported the matter of the Dharma Master of Siming intending to give up his life. After hearing this, the emperor greatly praised and admired him, and once again instructed Yang Danian, saying:
但傳朕意。請留住世。若師號朕當賜之。潤筆卿宜無讓。於是特賜法智大師。師由此住世。數年方入滅。餘一日至南城。瞻禮師塔。疇昔所聞見。恐世絕聞。因假筆以識之。景祐丙子仲冬錢(希白)謹題。
楊文公賀法智受命服啟
起復翰林學士光祿大夫行尚書工部侍郎知制誥禮儀院判秘閣二柱國楊億上
億啟。夙陪清侶。因熟高名。聞傳教於赤城。久領徒于鄞水。達契經之旨。葉彼重宣。精修懺之規。臻乎本凈。機緣胥應。真俗焉依。頃更值于嚴凝。常奉陪于樞弼。輒求論薦。式冀褒揚。俄遇疾以歸田。殆解麾而趨闕。涉乎累歲。絕望報音。暖席未遑。飛郵遽至。前言克踐。私愿允諧。事雖自於乞鄰。道彌光于出世。所有大師賜衣。敕命已於本州遞角內附去。必垂領受。謹奉狀。咨問兼伸陳賀。伏惟照察謹狀。
法智大師謝楊文公啟
(知禮)伏念。身老林泉。任拘香火。仰明月而遐照我牖。望白雲而高遷帝鄉。徒效葵傾。因慚匏繫。伏惟秘監果行。育德自誠而明。為諸夏之梓材。作九州之木鐸。潤色鴻業。揮彩筆于玉堂。康濟明時。成皇覺于仙室。斯焉駕道。式副具瞻。素仰膺門。長懸丘搗。而知禮也。灰心寄世。砥行先經。切柏代香。忝嗣天臺之乃祖。刻蓮為漏。濫承廬阜之遺
【現代漢語翻譯】 現代漢語譯本： 皇上讓我傳達旨意，請大師留在世間。如果大師同意，朕將賜予大師稱號。潤筆之事，卿家不必推辭。於是，皇上特賜法智大師稱號。大師因此留在世間數年才圓寂。我有一天到南城，瞻仰大師的塔。過去所聽聞和見到的，恐怕世人不再知曉，因此借筆記錄下來。景祐丙子仲冬，錢希白敬題。 楊文公賀法智受命服啟 起復翰林學士光祿大夫行尚書工部侍郎知制誥禮儀院判秘閣二柱國楊億上： 楊億啟稟：我早就與清高的同僚交往，因此熟悉大師的高名。聽說大師在赤城傳教，長期帶領鄞水的弟子。大師通達契經（佛教經典）的旨意，符合重宣的教義。精修懺悔的規範，達到本凈的境界。機緣都相應，真諦和俗諦相互依存。近來我正值嚴凝（指寒冷的季節），常常陪伴在樞密使身邊。我曾請求推薦大師，希望能夠褒揚大師。不久我因病歸田，幾乎要辭官回鄉。經歷了多年，絕望于得到迴音。暖席還未坐熱，飛快的信件就到了。之前的話得到了應驗，私下的願望也得以實現。這件事雖然是從乞求鄰居開始，但大師的道行更加光大於出世。所有賜予大師的衣服，敕命已經由本州通過驛站送達。請大師務必領受。謹呈上書狀，諮詢並表達祝賀。希望您能明察。謹呈上書狀。 法智大師謝楊文公啟 （知禮）拜啟：我身老於林泉，只能拘泥於香火之事。仰望明月，它遙遠地照亮我的窗戶；眺望白雲，它高高地飄向帝鄉。我只能像葵花一樣傾心向陽，因此慚愧自己像匏瓜一樣被束縛。希望秘監（指楊億）能夠果斷地實行，從真誠中培養德行，成為國家的棟樑之材，成為九州的木鐸（古代的樂器，用以宣揚政教）。潤色偉大的事業，在玉堂揮舞彩筆。安定明亮的時代，在仙室成就皇覺（指佛的覺悟）。這正是駕馭道義，符合眾人的期望。我一直仰慕您的門庭，長久地懸掛著丘搗（指思念之情）。而知禮我，灰心寄託於世間，砥礪品行先於經典。用切碎的柏樹代替香火，慚愧地繼承了天臺宗的祖師之位。用雕刻的蓮花作為計時器，冒昧地繼承了廬山的遺風。
【English Translation】 English version: I am conveying the Emperor's will. Please remain in this world. If you, Master, agree, the Emperor will bestow upon you a title. You, Sir, need not decline the honorarium. Therefore, the Emperor specially bestowed the title of Dharma Wisdom Master (Fǎzhì Dàshī) upon him. The Master thus remained in the world for several years before passing away. One day, I went to the South City to pay homage to the Master's pagoda. What I had heard and seen in the past, I fear the world will no longer know, so I borrow a pen to record it. Respectfully inscribed by Qian Xibai (Qián Xībái) in the mid-winter of the Bingzi year of the Jingyou era. Yang Wengong's Congratulatory Memorial on Dharma Wisdom Receiving the Mandate and Vestments Submitted by Yang Yi (Yáng Yì), reinstated Academician of the Hanlin Academy, Grand Master of Guanglu, Acting Minister of the Ministry of Works, Drafter of Edicts, Judge of the Court of Ceremonial, and Pillar of the Secret Archives: Yang Yi reports: I have long associated with noble colleagues, and thus am familiar with the Master's high reputation. I have heard that the Master is teaching in Chicheng (Chìchéng), and has long led disciples in Yinshui (Yínshuǐ). The Master understands the meaning of the Sutras (Qìjīng), in accordance with the doctrine of repeated proclamation. He diligently cultivates the rules of repentance, reaching the state of original purity. Opportunities all correspond, and the truth and the mundane rely on each other. Recently, I was in the midst of the severe cold (referring to the cold season), often accompanying the Privy Councilor. I requested to recommend the Master, hoping to praise the Master. Soon after, I returned to the countryside due to illness, almost resigning from office to return home. After many years, I despaired of receiving a response. Before the warm seat had been warmed, a swift letter arrived. The previous words were fulfilled, and private wishes were granted. Although this matter started from begging a neighbor, the Master's path is even more glorious than being born into the world. All the clothes bestowed upon the Master, the imperial decree has already been delivered by the local state through the postal station. Please be sure to receive them. I respectfully present this memorial, inquiring and expressing congratulations. I hope you will understand. I respectfully present this memorial. Dharma Wisdom Master's Reply to Yang Wengong (Zhilǐ) respectfully reports: My body is old in the forests and springs, and I am confined to the affairs of incense. I look up at the bright moon, which shines far away on my window; I look at the white clouds, which float high towards the imperial capital. I can only incline my heart like a sunflower, and therefore I am ashamed of being bound like a gourd. I hope that the Secretary (referring to Yang Yi) can act decisively, cultivate virtue from sincerity, and become the pillar of the nation, the wooden bell of the nine provinces (an ancient musical instrument used to proclaim political teachings). Adorn the great cause, and wave the colorful brush in the Jade Hall. Stabilize the bright era, and achieve the imperial enlightenment (referring to the Buddha's enlightenment) in the Immortal Chamber. This is precisely to drive the Tao, in accordance with the expectations of the people. I have always admired your family, and have long hung the Qiu Dao (referring to the feeling of longing). And I, Zhili, entrust my disheartened heart to the world, and sharpen my conduct before the classics. Using chopped cypress to replace incense, I am ashamed to inherit the position of the founder of the Tiantai sect. Using carved lotus flowers as a timer, I presumptuously inherit the legacy of Lushan.
風。豈期誤泛虛名。遐臻秘府。致諸命服。贈以善言。捧接宸章。感動肌骨。雖懷在笥。猶恐災身。追思梁氏之知然。方茲何逮。退省裴公之優密類此猶輕。繼都講于山陰。作主人于蓮社。顧微軀受賜。無足稱焉。諒大教益光。有自來矣。造蘭臺而投刺。莫遂衷腸。棲石室以觀心。永期外護。謹奉狀申謝伏惟臺悉。
楊文公請法智住世書
億啟。近者竊審。大師期結社於十僧。約入懺之三載。然赴火光之正受。決取凈土于往生。身見頓空。願力彌壯。登蓮華之絕品。聞法樹之至音。茲事匪虛。先佛所證。然于俗念。切貯願心。誠以大師。洞三觀之指歸。為四眾之欽仰。續臺巖之慧命。啟越絕之度門。十善誘人。競敦于白業。一音扶教。廣演于金言。慈蔭普均。道風允穆。惟極樂之界。蓋覺皇之示權。而大患之軀。非智人之所樂。儻存忻厭。即起愛憎。既萌取捨之心。乃至能所之見。諒惟通悟。夙究真常。蓋俯就於初機冀策發於凈行。伏望因承恩詔彌廣福田。增延住壽之期。恢闡化緣之盛。仍冀懺期之告畢。略迂法步。以相從。庶效純陀。恭羞末後之供。愿同慶喜。頓釋離塵之心。幸軫瞀蒙。未趨寂滅。切希垂聽。颙俟報音。謹奉咨問。
法智復楊文公書
(知禮)謹于講懺之隙。依本宗教觀
【現代漢語翻譯】 現代漢語譯本：風塵僕僕，豈料虛名遠揚，竟至尊貴的秘府。蒙賜官服，又贈以嘉言，捧讀您的文章，感動至深。雖珍藏於箱中，仍恐招致災禍。追憶梁氏對我的知遇之恩，如今實難企及。反思裴公的周密關懷，此類恩情亦顯不足。我曾在山陰講經，又在蓮社作主人，但以我微薄之身，實不足以報答您的恩賜。深信大乘佛教的弘揚，自有其因緣。前往蘭臺拜謁，未能盡訴衷腸。棲身石室觀心自省，愿能長久得到您的護持。謹呈上書狀，以表謝意，伏惟明鑑。
楊文公請法智住世書
敬啟者，近來私下得知，大師您與十位僧人結社，約定進行為期三年的懺悔。然而您卻要赴火光三昧的正受，決意往生凈土。身見頓空，願力更加強盛。登上蓮花的絕品，聽聞法樹的最勝妙音。此事並非虛妄，實為過去諸佛所證。然而於世俗之念，我切切地懷著願心。誠因大師您洞悉三觀的指歸，為四眾弟子所欽佩仰慕。延續臺巖的慧命，開啟越地的度化之門。以十善引導世人，競相修習善業；以佛法之音扶持教化，廣為宣揚佛陀的金玉良言。慈悲的恩澤普遍均等，道風清正肅穆。極樂世界，乃是覺皇的權巧示現，而充滿大患的色身，並非智者所樂。倘若存有欣喜與厭惡，即會生起愛憎之心。既萌生取捨之念，乃至產生能所之見。想來唯有通達徹悟之人，才能夙夜探究真常之理。您俯就於初學之人，是希望策發他們的凈行。伏望您因承受皇上的恩詔，而更加廣種福田，延長住世的壽命，弘揚佛法的盛況。仍希望在懺悔期滿之後，稍微移步前來相會。我願傚法純陀，恭敬地獻上最後的供養，愿如同慶喜尊者一般，頓然消除塵世的煩惱。希望您能憐憫我的愚昧無知，不要急於進入寂滅。懇切希望您能垂聽我的請求，我將恭敬地等候您的迴音。謹呈上咨問。
法智復楊文公書
（知禮）謹于講經懺悔之餘，依據本宗的教觀。
【English Translation】 English version: I have been buffeted by the winds, unexpectedly gaining a false reputation, and even reaching the esteemed secret chambers. I was bestowed with official robes and gifted with kind words. Reading your writing deeply moved me. Although I treasure it in my chest, I still fear it may bring disaster. Recalling Lord Liang's appreciation of me, I cannot compare to it now. Reflecting on Duke Pei's meticulous care, even such kindness seems insufficient. I once lectured on the scriptures in Shanyin and served as the host of the Lotus Society, but with my humble self, I am not worthy of repaying your favors. I deeply believe that the propagation of Mahayana Buddhism has its own causes and conditions. I went to Lantai to pay my respects, but I could not fully express my feelings. I dwell in a stone chamber to observe my mind, hoping to receive your protection for a long time. I respectfully submit this letter to express my gratitude, hoping for your understanding.
Yang Wengong's Letter Requesting Dharma Master Fazhi to Stay in the World
Respectfully, I have recently learned that you, Great Master, have formed a society with ten monks, agreeing to engage in repentance for three years. However, you intend to go to the Samadhi of Fiery Light, determined to be reborn in the Pure Land. The view of self is instantly emptied, and the power of vows becomes even stronger. Ascending to the highest rank of the lotus flower, hearing the most sublime sound of the Dharma tree. This matter is not false; it is proven by the Buddhas of the past. However, in worldly thoughts, I earnestly hold a wish. It is truly because you, Great Master, deeply understand the guiding principles of the Threefold Contemplation and are admired and revered by the fourfold assembly. Continuing the wisdom-life of Mount Tiantai, opening the gate of deliverance in Yue. Guiding people with the Ten Virtues, competing to cultivate virtuous deeds; supporting the teachings with the sound of the Dharma, widely proclaiming the Buddha's golden words. The grace of compassion is universally equal, and the moral influence is upright and solemn. The realm of Ultimate Bliss is a skillful manifestation of the Awakened Emperor, and the body full of great suffering is not what the wise desire. If there is joy and aversion, then love and hatred will arise. Once the thought of taking and rejecting arises, even the view of subject and object arises. It is thought that only those who are thoroughly enlightened can explore the truth of permanence day and night. You condescend to beginners, hoping to inspire their pure conduct. I hope that because you have received the Emperor's decree, you will cultivate more fields of merit, extend your life in the world, and promote the flourishing of the Dharma. I still hope that after the repentance period is over, you will move slightly to meet with us. I am willing to follow Cunda, respectfully offering the final offering, and I wish to be like Venerable Ananda, instantly eliminating the defilements of the world. I hope you can pity my ignorance and not rush into Nirvana. I earnestly hope that you will listen to my request, and I will respectfully await your reply. I respectfully submit this inquiry.
Fazhi's Reply to Yang Wengong's Letter
(Zhi Li) During the intervals of lecturing and repentance, I rely on the teachings and contemplations of my school.
。寫書奉答秘監大檀越。(知禮)伏奉載垂真翰曲賜重言。俾(知禮)畢此懺期。更留講訓。仰承尊旨。合改先心。但以專誠久趣此門。鄙志莫能易轍。況良時難遇。勝事易差。故欲且副夙心。不果恭遵嚴命。所言(知禮)洞三觀之指歸者。稱之太過也。又云極樂本由示權。修道須忘忻厭者。誠哉是言也。而(知禮)今忻凈土。特厭患身。亦有其由。輒伸於後。若其一心三觀。雖非洞達。敢不依憑(知禮)四十餘年。尋其筌罤。學其去就。神根既鈍。證入無由而於戶牖關防。行用時節。多所遊歷。亦略諳知。今者蒙索報音。故難杜口。粗陳梗概。希賜否臧。三觀者。一念即空即假即中也。恢揚肇自於如來。妙悟近推于智者。全由性發。實匪修成。故於一心。宛有三用。所謂空者。一切皆空。即三觀悉彰破相之用也。假者一切皆假即。三觀悉明立法之功也中者一切皆中。即三觀悉是絕待之體也。是則終日破相。而諸法皆成。終日立法。而纖塵必盡終日絕待。而二諦熾然。故般若談空。八十法門得顯。維摩立法。三界見愛皆忘。法華一乘。世間之相常住。皆由三觀相即。致令諸法無遺。故三即非三。一即非一。非次第而入。非並別而觀。不可以有無求。不可以中邊取。故云不併不別非縱非橫。蓋三一圓融。修性冥泯。豈識
【現代漢語翻譯】 現代漢語譯本： 奉答秘監大檀越（檀越指施主，這裡指秘監大人）的書信。（知禮）恭敬地拜讀了您親筆書寫的信函，並蒙您多次賜予教誨，希望（知禮）能夠完成這次懺悔的期限，並繼續留下講經說法。我領受了您的旨意，本應改變我原先的想法。但是因為我長期以來一直專注于凈土法門，我的志向難以改變。況且良辰美景難得，殊勝的佛事容易錯過。所以我希望暫且順從我一貫的心願，不能完全遵從您的嚴命。您所說的（知禮）通達三觀（空觀、假觀、中觀）的旨歸，實在是過獎了。您又說，往生極樂世界本來是佛陀爲了引導眾生而示現的方便法門，修道之人必須忘卻欣求和厭離之心，這話確實是真理。而（知禮）我現在欣求凈土，特別厭惡這個充滿煩惱的身體，也是有原因的，我將在後面詳細說明。至於一心三觀，即使我沒有完全通達，也敢不依憑它嗎？（知禮）四十多年來，一直在尋找它的門徑，學習它的方法。雖然我的神識遲鈍，無法證入，但是對於其中的關鍵和使用方法，也多有涉獵，略有了解。現在蒙您要求我發表意見，所以難以保持沉默，只能粗略地陳述我的大概想法，希望您能給予評價。所謂三觀，就是一念之間即是空、即是假、即是中。這種思想發揚光大是從如來佛開始的，精妙的領悟可以追溯到智者大師。完全是由自性所發，實在不是通過修行而成的。所以在我們的一心中，自然具有三種作用。所謂空，就是一切都是空，這體現了三觀全部具有破除表象的作用。所謂假，就是一切都是假，這體現了三觀全部具有建立法則的功用。所謂中，就是一切都是中，這體現了三觀全部是超越對待的本體。這樣，就能夠終日破除表象，而一切法都能成就；終日建立法則，而細微的塵埃都能消除；終日超越對待，而二諦（真諦和俗諦）的光芒熾盛。所以《般若經》談論空性，八十法門才能顯現；《維摩經》建立法則，三界眾生的愛慾都能忘卻；《法華經》宣揚一乘佛法，世間的表象才能常住。這些都是由於三觀相互圓融，才使得一切法沒有遺漏。所以三即非三，一即非一。不是按照次第進入，不是並列或分別地觀察。不可以從有無的角度去尋求，不可以從中邊的角度去獲取。所以說不併列也不分別，不是縱向也不是橫向。這是因為三一圓融，修行與自性相互融合，哪裡還能識別呢？
【English Translation】 English version: A letter in response to the Secretary of the Ministry, Great Benefactor. (Zhi Li) I respectfully received your handwritten letter, and I am grateful for your repeated instructions, hoping that (Zhi Li) can complete this repentance period and continue to stay to lecture on the scriptures. I accept your instructions and should change my original thoughts. However, because I have long been focused on the Pure Land Dharma, my aspirations are difficult to change. Moreover, good times are hard to come by, and excellent Buddhist events are easy to miss. Therefore, I hope to temporarily follow my consistent wishes and cannot fully comply with your strict orders. What you said about (Zhi Li) understanding the essence of the Three Contemplations (emptiness, provisional existence, and the Middle Way) is an overstatement. You also said that rebirth in the Pure Land is originally a convenient method shown by the Buddha to guide sentient beings, and those who cultivate the Way must forget the mind of seeking joy and aversion. This is indeed the truth. And (Zhi Li) now rejoices in the Pure Land and particularly loathes this body full of afflictions, and there is a reason for this, which I will explain in detail later. As for the One Mind Three Contemplations, even if I have not fully understood it, dare I not rely on it? For more than forty years, (Zhi Li) has been searching for its path and learning its methods. Although my spiritual faculties are dull and I cannot attain realization, I have explored and understood the key points and methods of application. Now that you have asked me to express my opinion, it is difficult to remain silent. I can only roughly state my general thoughts, hoping that you can give me your evaluation. The so-called Three Contemplations are that in one thought, it is emptiness, provisional existence, and the Middle Way. This thought was promoted and developed by the Tathagata Buddha, and the profound understanding can be traced back to the Great Master Zhiyi. It is entirely derived from self-nature and is not achieved through cultivation. Therefore, in our one mind, there are naturally three functions. The so-called emptiness is that everything is empty, which reflects that all three contemplations have the function of breaking through appearances. The so-called provisional existence is that everything is provisional, which reflects that all three contemplations have the function of establishing laws. The so-called Middle Way is that everything is the Middle Way, which reflects that all three contemplations are the body of transcendence. In this way, one can break through appearances all day long, and all dharmas can be achieved; one can establish laws all day long, and subtle dust can be eliminated; one can transcend all day long, and the light of the two truths (conventional truth and ultimate truth) shines brightly. Therefore, when the Prajna Sutra discusses emptiness, the eighty-four thousand Dharma doors can be revealed; when the Vimalakirti Sutra establishes laws, the love and desire of sentient beings in the three realms can be forgotten; when the Lotus Sutra proclaims the One Vehicle of Buddhism, the appearances of the world can abide forever. These are all because the three contemplations are mutually integrated, so that no dharma is omitted. Therefore, three is not three, and one is not one. It is not entered in sequence, nor is it observed in parallel or separately. It cannot be sought from the perspective of existence or non-existence, nor can it be obtained from the perspective of the middle or the edge. Therefore, it is said that it is neither parallel nor separate, neither vertical nor horizontal. This is because the three are integrated into one, and cultivation and self-nature are mutually integrated. How can one still recognize it?
心之所測。何言說之能詮。故強示云。不可思議之妙觀也。說即非說。無說而說。能知此已。對一切境。以此觀照了之。立一切行。以此觀導達之。辦一切事。以此觀成就之。設一切教。以此觀敷暢之。修此觀者。能所必忘。取捨斯泯。故真如無念。向則心絕。終日說示。不異無言。舍此則必同眾魔。離此則未超諸外。故龍樹云。除諸法實相。余皆魔事。迦葉云。未聞大涅槃。前皆是邪見。大矣哉。一心三觀之妙宗也。故(知禮)所求。安養而生。所欲燃燼而死。憑此三觀。遣彼百非也。言極樂之界蓋覺皇示權者。經論既以凈土之教。為勝方便。驗知。是如來善巧權用也。但權名不局。實理亦通。是要甄分方知去取。體外之權須破。體內方便須修。離事之理則粗。即權之實方妙。故小乘無他佛之說。大教有剎海之談。蓋心性遍周法界無外。理極故令事廣。華大故省池深。剎如帝珠。出現重重無盡。方顯寂光之理。身類天饌。感報彼彼不同。乃表遮那之性。豈應極樂不預唯心。故如來藏中。涅槃具足。隨緣發現。應量而知。既能彰地獄天宮。豈不造穢邦凈國。本性雖具。由心發明。彌陀以無緣之慈。取極樂之土。釋迦以樂說之辯。示往生之門。斯皆善巧之權方。攝彼沉淪之品彙。令懼退轉者不退。使不善觀者能觀凈土。
【現代漢語翻譯】 現代漢語譯本：心之所測（內心所能理解的），豈是言語所能完全表達的？所以勉強顯示說，這是不可思議的妙觀啊。說就是非說，無說而說。能夠明白這個道理，面對一切境界，用這種觀照去了解它；建立一切行為，用這種觀照去引導它；處理一切事務，用這種觀照去成就它；設立一切教法，用這種觀照去充分闡揚它。修習這種觀的人，能與所必然忘卻，取捨自然消失。所以真如（tathata，事物的真實如是之相）是無念的，趨向它則心念斷絕，終日說法開示，與不說沒有差別。捨棄這種觀，必定與眾魔相同；離開這種觀，還未超越各種外道。所以龍樹（Nagarjuna，佛教中觀學派創始人）說，『除了諸法實相（dharmalaksana，諸法的真實相狀），其餘都是魔事。』迦葉（Kasyapa，釋迦牟尼佛的大弟子）說，『未聽聞大涅槃（Mahāparinirvāṇa，徹底的解脫），之前都是邪見。』偉大啊，一心三觀（ekacitta-trīṇi prekṣā，在一念心中同時觀空、假、中三諦）的妙宗啊！所以（知禮）所求的是在安養（Sukhavati，極樂凈土的別名）往生，所希望的是燃盡煩惱而死。憑藉這三觀，遣除那百種錯誤。說到極樂世界，大概是覺皇（佛陀）爲了方便而示現的。經典和論著既然把凈土的教法作為殊勝的方便，驗證可知，這是如來（Tathagata，佛的稱號之一）善巧的權宜之用。但權宜之名不侷限於此，與實理也是相通的。重要的是要分辨清楚，才能知道取捨。體外的權宜之法需要破除，體內的方便之法需要修習。離開事相的道理則粗淺，與權宜結合的實理才精妙。所以小乘沒有他佛的說法，大乘有剎海（buddhakṣetra，佛土如海洋般無量無邊）的談論。因為心性遍佈周遍法界沒有內外之分，道理到了極致所以事相廣大。蓮花大了所以水池顯得深。佛剎（buddhakṣetra，佛土）如帝釋天的寶珠，出現重重無盡的景象，才顯現寂光（prabhāsvara，清凈光明）的道理。身體如同天上的美食，感受到的果報各不相同，才表明遮那（Vairocana，毗盧遮那佛）的自性。難道極樂世界不參與唯心（cittamatra，萬法唯心所現）的道理嗎？所以在如來藏（Tathāgatagarbha，一切眾生皆有的佛性）中，涅槃（Nirvana，解脫）具足，隨著因緣而發現，應量而知。既然能夠彰顯地獄天宮，豈不能創造穢土凈國？本性雖然具足，由心來發明。彌陀（Amitabha，阿彌陀佛）以無緣的慈悲，取極樂的凈土。釋迦（Sakyamuni，釋迦牟尼佛）以樂說的辯才，指示往生的門徑。這些都是善巧的權宜方便，攝受那些沉淪的眾生，使懼怕退轉的人不退轉，使不善於觀想的人能夠觀想凈土。 現代漢語譯本： 現代漢語譯本：
【English Translation】 English version: What the mind can fathom, how can words fully express? Therefore, it is forcibly shown as the inconceivable and wondrous contemplation. To speak is to not speak; to speak without speaking. If one can understand this, then facing all realms, use this contemplation to understand them; establish all actions, use this contemplation to guide them; handle all affairs, use this contemplation to accomplish them; establish all teachings, use this contemplation to fully expound them. Those who cultivate this contemplation will inevitably forget the subject and object, and discrimination will naturally disappear. Therefore, the True Thusness (tathata, the suchness of things) is without thought; turning towards it, thoughts cease. Speaking and teaching all day long is no different from not speaking. Abandoning this contemplation is surely the same as the multitude of demons; leaving this contemplation, one has not yet transcended the various external paths. Therefore, Nagarjuna (Nagarjuna, founder of the Madhyamaka school of Buddhism) said, 'Apart from the true aspect of all dharmas (dharmalaksana, the true characteristics of all phenomena), everything else is the work of demons.' Kasyapa (Kasyapa, one of the Buddha's chief disciples) said, 'Before hearing of the Great Nirvana (Mahāparinirvāṇa, complete liberation), everything is a false view.' How great is the wondrous doctrine of the One Mind Three Contemplations (ekacitta-trīṇi prekṣā, simultaneously contemplating emptiness, provisional existence, and the Middle Way in one thought)! Therefore, what (Zhiyi) seeks is to be born in Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss), and what he desires is to burn away afflictions and die. Relying on these three contemplations, he dispels those hundred errors. Speaking of the realm of Ultimate Bliss, it is probably the Buddha who manifests it as a skillful means. Since the scriptures and treatises regard the teachings of the Pure Land as a supreme expedient, it is verified that this is the Tathagata's (Tathagata, one of the titles of the Buddha) skillful and expedient use. But the name of expedient is not limited to this; it also connects with the true principle. The important thing is to distinguish clearly in order to know what to accept and what to reject. The expedient methods outside the body need to be broken, and the expedient methods within the body need to be cultivated. The principle that is separate from phenomena is coarse, and the reality that is combined with expedient is subtle. Therefore, the Theravada does not have the teaching of other Buddhas, while the Mahayana has the discussion of Buddha-fields as vast as the ocean (buddhakṣetra, Buddha-fields as limitless as the ocean). Because the nature of the mind pervades the entire Dharma Realm without any inside or outside, the principle reaches its extreme, so the phenomena are vast. The lotus is large, so the pond appears deep. The Buddha-fields (buddhakṣetra, Buddha-fields) are like the jewels of Indra, appearing in layers upon layers without end, which reveals the principle of the Tranquil Light (prabhāsvara, pure light). The body is like heavenly food, and the rewards felt are different from each other, which expresses the nature of Vairocana (Vairocana, the Buddha of Cosmic Light). How can the Pure Land of Ultimate Bliss not participate in the principle of Mind-Only (cittamatra, all phenomena are manifestations of the mind)? Therefore, in the Tathagatagarbha (Tathāgatagarbha, the womb of the Tathagata), Nirvana (Nirvana, liberation) is complete, manifesting according to conditions, and known according to capacity. Since it can manifest hells and heavenly palaces, how can it not create impure lands and pure lands? Although the fundamental nature is complete, it is manifested by the mind. Amitabha (Amitabha, the Buddha of Infinite Light) takes the Pure Land of Ultimate Bliss with unconditioned compassion. Sakyamuni (Sakyamuni, the historical Buddha) indicates the path to rebirth with the eloquence of joyful speech. These are all skillful and expedient means to gather those who are sinking, to prevent those who fear regression from regressing, and to enable those who are not good at contemplation to contemplate the Pure Land. English version: English version:
權相蓋多。今且略論此二。故起信論云。初學大乘正信。以在此土。不常值佛。懼謂信心意欲退者。當知。如來有勝方便。攝護信心。但當專念極樂世界阿彌陀佛真如法身。畢竟得生住正定。故專念真如法身者。豈異大乘正信。以依彼佛為境。故能牽生凈方。斯是如來權巧也。又觀無量壽佛經云。凡夫心想羸劣。未得天眼。不能遠觀。諸佛如來。有異方便。令其得見。此蓋釋迦神力。彌陀願心。若有諦觀。必能睹見。斯亦覺皇。異妙方便也。此之權巧方便。既約圓論。即與法華微妙方便。無二無別故。諸天及人。聲聞緣覺。事度菩薩。漸修大士。充滿世間。數等河沙。盡思度量。不能知覺。唯佛與佛。乃能究盡。圓信圓解。方能造修。(知禮)雖是鈍根。濫沾圓教。不離當念。愿達彼方。庶即下凡。便階不退。復聞。大通佛世。結緣之徒。已經塵點劫來。尚住聲聞之地。皆由退大。故涉長時。身子六心。退落五道。況悠悠學佛者乎。蓋由此土多值退緣。故云。魚子．庵羅．華．菩薩初發心。三事因中。多及其結果少。若求生安養。即于博地。能藉勝緣。才獲往生。永無退轉。聞茲利益。得不忻求。乃用一心三觀。為舟航。復以六時五悔。為櫓棹。求往唯心之凈土。愿見本性之彌陀。然後運同體之大悲。度法界之含識。
順佛權巧。求生樂邦。其意略爾。所言儻存忻厭。即起愛憎。既萠取捨之心。乃生能所之見者。起過之相。誠如所言。立德之緣。今當略說。蓋以忻厭取捨善。能起過成功。故馬鳴立。為始覺之基。智者稱為凈土之漸。維摩以見愛為侍者。文殊以貪恚為功能。斯皆用之在人。乘之有法。且眾生曠劫。住此娑婆。貪于粗弊色聲。著于下劣依正。既無厭離之念。但增繫縛之緣。縱有熏修。鮮有克遂。以此土法多障。致道行難成。故涅槃經云。得人身者。如爪上土。失人身者。如大地土。是故諸佛。慜此眾生。以願行功。取清凈土。令起忻慕。作受生因。以苦切言。說垢穢相。令其厭惡。成出離心。若非此心。不成始行。故非厭離。舍此無由。不起忻求。生彼無分。蓋受生之法。以愛為緣。始自初心。終至等覺。變易未盡。忻厭叵忘。況始行耶。今求凈土。不求身受諸樂心染妙塵。蓋欲托彼凈緣速增勝道。以彼壽命無盡依報自然。無有女人及以根闕。雖聖凡共處。而無惡道之名。雖聲聞無邊。且離執真之見。彌陀為良導。觀音為勝友。一生補處甚多。十地聖人無數。風吟寶葉。波動金渠。皆出妙音。盡詮至理。既無違順。永息貪嗔。凡有見聞。悉資寂照。皆住正定。功在於斯。今之眾園。尚須求預。彼之寶剎。寧不願生。但
知凈土唯心穢邦即性。即厭無厭即忻無忻。是則正助合修。解行兼運順佛正教。非己曲情。況觀經說上品生。因須大乘妙解。加修六度。兼勸眾生。故(知禮)今以三觀攻心。五悔助道。又恐凈因未備。故以畢命。自要庶。憑最後之強緣。以作往生之定業。而又若不燒身臂指。非出家菩薩。梵網之誡明。然捨身命財。是真法供養法華之文煥矣。楞嚴然香一炷。宿債俱酬。輪王剜身千燈。妙果斯克。故知。初心后位。上聖下凡。皆可進修並彰至教。但行正解。自免邪修。以知性火真空。豈有能燒之相。所燒自亡也。又知佛體圓妙。豈存所供之人。則能供亦寂矣。兩重能所既泯。一切功德斯成。是名苦行法門。所謂火光正受。四土凈境頓現。此心諸佛道場。咸彰此處。但隨所愿。必遂往生。故智者云。臨終在定之心。即是凈土。動念即是往生凈土時。如此舍穢身。則盡垢穢之際。何理不彰。如此取凈土。則極清凈之源。何惑不遣。是以韋提忻清凈業報之處。即證無生。薩埵舍癰疽瘭疾之身。云求常樂。此之取捨。與不取捨。體無二種。用亦同時。得名三種法門。謂取法門。舍法門。不取不捨法門。亦是三毒法門。具一切法。故無行經云。貪慾即是道。恚癡亦復然。如是三法中。具一切功德。文殊云。我是貪慾尸利。我是嗔
恚尸利。我是愚癡尸利。深得此意。即一心三觀。導一切行。辦一切事也。以一切法空故。舍穢必盡。一切法假故。取凈無遺。一切法中故。無取無舍。此之三法。一切如來同證。一切菩薩共修。故(知禮)今舍穢身。欣求凈土。輒敢仰效也。然則修心萬行。入道多門。隨樂隨宜。隨修隨悟。敢將測管。局彼太虛。但以(知禮)爰自少年。便敦此志。今已衰朽。多歷事緣。此心常自現前。對境彌加增進。信由宿願敢不恭酬。年來建立道場。眾信共營供具。三載資緣粗備。數僧行愿。偶同此者。遭逢秘監。知乎姓名。察其始末。敢請俯為檀越。運以力輪。使片善之有成。俾凈愿之克遂。然後芘我宗教。廣見流行。令未聞者聞。使未悟者悟。更冀佐治功成之後。期頤報滿之時。隨愿求生極樂世界。冀得同會一處。同敘宿因。同化含生。同登大覺(知禮)素無文學。元是野僧。發語粗浮。顯理疏脫。蓋奉讀前書云。精修懺之規。臻乎本凈。次書云。凈土匪虛。先佛所證。仰惟。秘監深洞苦行。可以窮源。復知凈邦由來即理。蓋欲(知禮)廣援乘教。傍示未聞。是敢輒附本宗。少述愚見。有黷臺聽。不任悚惶。不宣。
楊文公謝法智答義書啟
(億)啟。近於公郵。獲披芳翰。承法裕以增勝。享凈樂以無涯。景仰
【現代漢語翻譯】 現代漢語譯本： 知禮（法號）。我是愚癡的知禮（法號）。我深深領會了這個道理，即一心三觀，引導一切行為，成就一切事業。因為一切法都是空性的，所以捨棄污穢必定能夠徹底；因為一切法都是假有的，所以獲取清凈沒有遺漏；因為一切法都是中道的，所以沒有獲取也沒有捨棄。這三種法，一切如來共同證悟，一切菩薩共同修習。所以，知禮（法號）現在捨棄污穢的身體，欣然追求清凈的凈土，冒昧地傚法他們。既然如此，修心有萬種修行方法，進入佛道有很多門徑，隨著自己的喜好和適宜的方式，隨著修行而領悟。我怎敢用淺薄的見識，去侷限那廣闊的虛空呢？只是因為知禮（法號）從少年時起，就立下這個志向，如今已經衰老，經歷了很多世事因緣，這個心常常在眼前顯現，面對境界更加增進。我相信這是宿世的願力，怎敢不恭敬地酬謝呢？近年來建立道場，眾多信徒共同經營供養的器具，三年來的資財因緣大致完備，有幾位僧人發願，偶然與我相同。遭遇到秘監（官名），知道我的姓名，瞭解事情的始末，冒昧地請求您作為檀越（施主），運用您的力量，使這片微小的善行得以成就，使清凈的願望能夠實現。然後庇護我的宗教，廣泛地流傳開來，讓沒有聽過的人聽到，讓沒有領悟的人領悟。更希望在您佐理朝政功成之後，在您享盡天年的時候，隨著自己的願望求生極樂世界，希望能夠同聚一處，共同敘說宿世的因緣，共同教化眾生，共同登上大覺的境界。知禮（法號）向來沒有文學才能，原本是山野僧人，說話粗淺浮泛，闡述道理疏漏淺薄。大概是因為奉讀前書說，精進地修習懺悔的規範，達到本來的清凈；后一本書說，凈土不是虛假的，是過去的佛所證實的。仰慕秘監（官名）您深刻地洞察苦行，可以窮究根源，又知道清凈的佛國本來就是真理。大概是想要知禮（法號）我廣泛地援引乘教，從旁開示那些沒有聽過的人，所以才敢冒昧地附和本宗，稍微陳述我愚昧的見解，如有冒犯您的尊聽之處，實在惶恐不安。不一一陳述了。
楊文公謝法智答義書啟
（億）啟。最近在公家的驛站，有幸拜讀了您充滿文采的來信。得知您的佛法修養日益精進，享受著無邊無際的清凈快樂，我非常景仰。
【English Translation】 English version: Venerable Zhili (Dharma name). I, the ignorant Zhili (Dharma name), deeply understand this principle, which is the Threefold Contemplation in One Mind, guiding all actions and accomplishing all endeavors. Because all dharmas are empty, abandoning defilement will surely be complete; because all dharmas are provisionally existent, attaining purity leaves nothing behind; because all dharmas are the Middle Way, there is neither grasping nor abandoning. These three dharmas are jointly realized by all Tathagatas and jointly practiced by all Bodhisattvas. Therefore, Zhili (Dharma name) now abandons this defiled body and joyfully seeks the pure land, presumptuously emulating them. Since this is the case, there are myriad practices for cultivating the mind and many paths for entering the Way. One should follow one's own preferences and suitable methods, and awaken through practice. How dare I use my shallow understanding to confine that vast emptiness? It is only because Zhili (Dharma name) has established this aspiration since his youth, and now he is old and has experienced many worldly affairs. This mind constantly appears before me, and it increases even more when facing circumstances. I believe this is due to past vows, so how dare I not respectfully repay them? In recent years, I have established a Dharma center, and many believers have jointly managed the offerings. The resources accumulated over three years are roughly complete, and several monks have made vows that happen to be the same as mine. I encountered the Secretary (official title), who knows my name and understands the beginning and end of the matter. I presumptuously request that you act as a Danapati (patron), using your power to enable this small act of goodness to be accomplished and to allow the pure vow to be fulfilled. Then, protect my religion and spread it widely, so that those who have not heard it may hear it, and those who have not awakened may awaken. Furthermore, I hope that after you have successfully assisted in governing the country, and when you have reached the end of your natural lifespan, you will seek rebirth in the Land of Ultimate Bliss according to your wishes. I hope that we can gather in one place, jointly recount our past causes, jointly transform sentient beings, and jointly ascend to the Great Enlightenment. Zhili (Dharma name) has always lacked literary talent and was originally a wild monk. My speech is rough and superficial, and my explanation of principles is shallow and incomplete. It is probably because I have read in the previous book that diligently cultivating the rules of repentance leads to original purity; and in the latter book, it says that the Pure Land is not false, but is verified by past Buddhas. I admire you, Secretary (official title), for your deep insight into ascetic practices, which can exhaust the source, and also know that the pure Buddha-land is originally the truth. It is probably because you want Zhili (Dharma name) to widely cite the Mahayana teachings and indirectly enlighten those who have not heard them, so I dare to presumptuously echo my own sect and briefly state my foolish views. If there is anything that offends your ears, I am truly fearful and uneasy. I will not elaborate further.
Yang Wengong's Letter of Thanks to Dharma Master Zhiji in Response to His Letter on Righteousness
(Yi) writes. Recently, through the public post, I had the honor of reading your elegant letter. I learned that your Dharma cultivation is increasing and surpassing, and that you are enjoying boundless pure bliss. I deeply admire you.
尤深。感敘奚罄。屬拘公局。夐阻句筵馳繫於茲。敷宣寧既謹修狀謝。
楊文公三問並法智答
(億)啟。遠寄示長書為答。重複窺玩。但欽淵奧。俗學膚淺。何以奉酬。輒緣來意。虔致三問。具于別紙。請賜見答。儻契卑心。別具咨報。然希取證於泥曰。亦冀專修于末供也。(億)白。
承師有言。西方凈土。風吟寶葉。波動金渠。此是何人境界。
答曰。即此見聞。更無道理。既彰教義。寧免指陳。夫凈土依正。俱宣妙法。聞者合了。根塵絕跡。物我一如。豈執有人對他境界。此間圓頓行者。以根對塵。起識之時即了。以法界對法界。起法界。實非心外之境境外之心。則心自知心。境自見境。境豈見境。心豈知心。知見既忘。言詮亦絕。故強名云不思議境觀也。凡位修之尚爾。聖位證之奚言。又若強論所離之境差別相者。粗中之粗。凡夫境界。細中之細。是佛境界。斯蓋教道分別也。若今圓論。不離而離。初心能離佛之所離。以一心三觀即佛智。故前書云。對一切境。以此觀照了之。斯之謂矣。
承師有言。燒身臂指。乃是出家菩薩。捨身命財。方名真法供養。此語出梵網法華二經。然並是魔王所說。且非正教。
答曰。佛之與魔相去幾何。邪之與正有何欠剩。良由本理具
【現代漢語翻譯】 現代漢語譯本： 尤為深刻，感激之情難以言表。因公務被拘，遠隔講席，身不由己。只能草擬此信，表達我的歉意。
楊文公三次提問及法智的回答
（億）啟稟。您遠道寄來的長信，我反覆閱讀，深感您的學識淵博精深，而我學識淺薄，無以回報。只能按照您的來意，虔誠地提出三個問題，寫在另一張紙上，懇請您賜予解答。如果能契合我的心意，我將另行稟報。希望能在泥曰（可能是人名或地名）得到驗證，也希望能在末供（佛教術語，指最後的供養）中專心修行。（億）稟告。
承蒙師父您說，西方凈土，風吹動寶樹的葉子，水波盪漾在金色的水渠中。這是什麼人的境界？
答：就是這眼前的見聞，沒有其他的道理。既然要闡明教義，就不能免於指明陳述。凈土的依報（環境）和正報（主體），都在宣說微妙的佛法。聽聞者如果能領會，就能斷絕根塵（六根和六塵）的聯繫，達到物我合一的境界。怎麼能執著于認為這是某個人或他人的境界呢？我們這裡修習圓頓法門的人，以根對塵，在生起意識的時候就明白了。以法界對法界，生起法界。這實在不是心外的境界，也不是境界外的心。那麼心自然知道心，境界自然顯現境界。境界難道能自己顯現境界嗎？心難道能自己知道心嗎？當知見都消失的時候，言語也無法表達了。所以勉強稱之為不可思議的境界觀。凡夫位上的修行尚且如此，聖位上的證悟又有什麼可說的呢？如果一定要強行討論所脫離的境界的差別相，那麼粗糙中的粗糙，是凡夫的境界；精細中的精細，是佛的境界。這大概是教義上的分別。如果按照圓融的觀點，就是不離而離，初心就能脫離佛所脫離的。以一心三觀就是佛的智慧。所以之前的信中說，面對一切境界，用這種觀照來了解它。說的就是這個道理。
承蒙師父您說，燒身、燒臂、燒指，才是出家的菩薩，捨棄身命和財物，才能稱為真正的法供養。這話出自《梵網經》和《法華經》，但都是魔王所說的，並非正教。
答：佛和魔相差多少？邪和正又缺少什麼？實在是因為本性具足。
【English Translation】 English version: It is especially profound, and my gratitude is beyond words. Due to official duties, I am confined and far from the lecture seat, unable to act freely. I can only draft this letter to express my apologies.
Yang Wengong's Three Questions and Fazhi's Answers
(Yi) reports. I have repeatedly read the long letter you sent from afar, and I deeply admire your profound and extensive knowledge. However, my knowledge is shallow and I have nothing to repay you with. I can only follow your intention and sincerely raise three questions, which are written on another piece of paper. I earnestly request you to grant me answers. If they can align with my heart, I will report further. I hope to obtain verification at Nirdaya (possibly a person's name or place name), and I also hope to focus on cultivation in the final offering (Buddhist term, referring to the final offering). (Yi) reports.
I have heard you say, Master, that in the Western Pure Land, the wind rustles the leaves of the jeweled trees, and the waves ripple in the golden canals. Whose realm is this?
Answer: It is precisely this present seeing and hearing; there is no other principle. Since the doctrine is to be elucidated, it cannot be avoided to point out and state it. The Pure Land's environment (dependent retribution) and the main entity (proper retribution) are both expounding the wonderful Dharma. If the listener can comprehend, they can sever the connection between the roots and dusts (the six senses and the six sense objects), and attain the state of oneness between things and self. How can one cling to the idea that this is someone's or another's realm? Those who practice the Sudden Enlightenment school here understand when the root confronts the dust and consciousness arises. They raise the Dharmadhatu against the Dharmadhatu, raising the Dharmadhatu. This is truly not a realm outside the mind, nor a mind outside the realm. Then the mind naturally knows the mind, and the realm naturally manifests the realm. Can the realm manifest the realm by itself? Can the mind know the mind by itself? When both knowledge and perception disappear, words also cannot express it. Therefore, it is reluctantly called the inconceivable realm of contemplation. Cultivation in the position of an ordinary person is already like this; what more can be said about the realization in the position of a sage? If one must forcibly discuss the differential characteristics of the realm that is detached from, then the coarsest of the coarse is the realm of ordinary people; the finest of the fine is the realm of the Buddha. This is probably the distinction in doctrine. If according to the rounded view, it is detachment without separation; the initial mind can detach from what the Buddha detaches from. Taking the One Mind Three Contemplations is the wisdom of the Buddha. Therefore, the previous letter said, 'Facing all realms, use this contemplation to understand it.' This is what it means.
I have heard you say, Master, that burning the body, burning the arms, and burning the fingers are the actions of a renunciate Bodhisattva, and that only by sacrificing one's life and wealth can one be called a true Dharma offering. These words come from the Brahma Net Sutra and the Lotus Sutra, but they are all spoken by the demon king and are not the true teachings.
Answer: How much difference is there between the Buddha and the demon? What is lacking between evil and righteousness? It is truly because the fundamental nature is complete.
魔佛性。不二而一。二而不二。隨緣發現。成佛成魔。性既本融修。豈能異。故圓實教。稱性而談。魔界如。佛界如。一如。無二如。故得云魔外無佛佛外無魔。亦是一魔。一切魔。一佛。一切佛。俱稱法界。皆一體遍周。故悉得稱王。皆諸法朝會故。若於魔佛。起勝劣心。自是邪思。殊非正觀。然魔法本妙。如富豪家滿中七寶。而凡夫生盲。轉動掛礙。為寶所傷。二乘熱病。見是鬼虎龍蛇。怖故逃避。漸修菩薩。猶如夜視。見不了了。唯圓頓行者。從初決定。見是七寶。而自在用。唯佛無礙故。魔是法界魔。是法王博地。唯理性。是初學但名字。是五品位觀行。是十信位相似。是法身菩薩分證。是唯妙覺如來究竟。是以此位方窮魔法事理邊底。具足能于魔界。統攝自在。即魔王義成就也。應知。波旬稱魔王者。有名無實。以乖統攝自在之能。故涅槃云。世諦但有名無實義。第一義諦。有名有實義。若然者。梵網法華真實魔王所說。更何所疑。以魔王與覺者一體異名。如帝釋一身既具千德。遂有千名。豈因陀羅說異憍尸迦說耶。今云魔王說者。非獨不異佛說。而能深顯圓宗。何者。以圓不自圓。乃偏邪諸法。一一皆圓也。法華決了聲聞之法。是諸經之王。豈不決了魔外為王耶。但魔外易開。諸大乘已說聲聞難開。故法
【現代漢語翻譯】 現代漢語譯本 魔佛之性，不二而一，一而二。隨因緣顯現，成就佛或魔。自性既然本來融合，修行又怎會有差異？所以圓實之教，是依自性而談。魔界如是，佛界也如是，都是一樣的，沒有兩樣。因此說，魔外無佛，佛外無魔。一個魔，一切魔；一個佛，一切佛，都稱為法界，都是一體遍佈周全。所以都可稱為王，因為一切法都來朝拜會聚。如果對於魔和佛，生起勝劣之心，那就是邪思，不是正確的見解。 然而魔法本來微妙，如同富豪家中充滿七寶，但凡夫如同盲人，轉動就會被掛礙，被寶物所傷。二乘人如同得了熱病，見到這些寶物就認為是鬼、虎、龍、蛇，因為害怕而逃避。漸修的菩薩，就像在夜裡看東西，看不清楚。只有圓頓根性的人，從一開始就確定，這些就是七寶，從而自在地使用它們。只有佛才能沒有障礙。所以，魔是法界的魔，是法王廣闊的土地。唯有理性，是初學者僅僅知道名字。五品位是觀行。十信位是相似。法身菩薩是部分證得。唯有妙覺如來才是究竟。因此，只有在這個位次上，才能窮盡魔法的事理邊底，完全能夠在魔界統攝自在，這就是成就了魔王的意義。應當知道，波旬（Pāpīyas，欲界第六天之主）被稱為魔王，只是有名無實，因為他缺乏統攝自在的能力。所以《涅槃經》說，世俗諦只是有名無實義，第一義諦才是有名有實義。如果這樣說，那麼《梵網經》、《法華經》中真實的魔王所說，還有什麼可懷疑的呢？因為魔王與覺者是一體異名，如同帝釋（Indra，忉利天之主）一身具有千德，所以有千個名字，難道因陀羅（Indra）說的和憍尸迦（Kauśika，帝釋的另一個名字）說的會有不同嗎？現在說魔王所說，不僅不異於佛說，而且能夠深刻地彰顯圓宗。為什麼呢？因為圓滿不是自己圓滿，而是偏邪的諸法，一一都是圓滿的。《法華經》決斷了聲聞之法，是諸經之王，難道不能決斷魔外為王嗎？只是魔外容易開悟，諸大乘經典已經說了，聲聞難以開悟，所以《法華經》最後才說。
【English Translation】 English version The nature of Māra (demon) and Buddha is non-dual and one, and one and two. It manifests according to conditions, becoming either a Buddha or a Māra. Since the self-nature is inherently integrated, how can there be differences in practice? Therefore, the perfect and real teaching speaks based on self-nature. The realm of Māra is thus, and the realm of Buddha is also thus; they are the same, without difference. Hence it is said that there is no Buddha outside of Māra, and no Māra outside of Buddha. One Māra is all Māras; one Buddha is all Buddhas. Both are called the Dharmadhātu (realm of reality), and both are a complete and pervasive unity. Therefore, both can be called kings, because all dharmas (phenomena) come to pay homage and gather. If one develops a sense of superiority or inferiority towards Māra and Buddha, that is a perverse thought and not a correct view. However, the magic of Māra is inherently subtle, like a wealthy family filled with seven treasures, but ordinary people are like the blind, and their movements are hindered and injured by the treasures. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like those with a fever, seeing these treasures as ghosts, tigers, dragons, and snakes, and fleeing in fear. Bodhisattvas who practice gradually are like those who see in the night, seeing unclearly. Only those of the perfect and sudden school, from the beginning, are certain that these are the seven treasures, and thus use them freely. Only the Buddha is without hindrance. Therefore, Māra is the Māra of the Dharmadhātu, the vast land of the Dharma King. Only rationality is what beginners merely know by name. The Five Grades are observation and practice. The Ten Faiths are similar. The Dharma-body Bodhisattva is partial attainment. Only the Wonderful Enlightenment Tathāgata (Buddha) is ultimate. Therefore, only at this level can one exhaust the principles and boundaries of Māra's affairs, and be fully capable of freely governing in the realm of Māra, which is the accomplishment of the meaning of the Māra King. It should be known that Pāpīyas (the lord of the sixth heaven in the desire realm) is called the Māra King, but is only nominally so, lacking the ability to govern freely. Therefore, the Nirvana Sutra says that the mundane truth is only nominally true, while the ultimate truth is both nominally and actually true. If this is the case, then what the true Māra King says in the Brahma Net Sutra and the Lotus Sutra, what is there to doubt? Because the Māra King and the Awakened One are one entity with different names, just as Indra (the lord of the Trāyastriṃśa Heaven) has a thousand virtues in one body, and thus has a thousand names. Would what Indra says be different from what Kauśika (another name for Indra) says? Now, saying that the Māra King speaks is not only not different from what the Buddha says, but can also profoundly reveal the perfect teaching. Why? Because perfection is not self-perfecting, but all biased and perverse dharmas are each perfect. The Lotus Sutra resolves the Dharma of the Śrāvakas and is the king of all sutras. Can it not resolve that the Māra is the king? It is only that the Māra is easy to enlighten, as the Great Vehicle sutras have already said, while the Śrāvakas are difficult to enlighten, so the Lotus Sutra speaks of it last.
華隨難別指耳。如華嚴勝熱婆羅門投火化人。則全用外道之行。和須蜜多女。染欲攝生。則全用魔羅之法。若非深住魔外法界。安能令無量人得證三昧。乃是行於非道。通達佛道也。況今燒身臂指。正助合行。捨身命財。財法兼濟。則一切法趣苦行。為法界故。教主既與魔佛。體一法門。則邪正本融。乃名具足尸羅。所謂體內方便。魔說之意。豈不然乎。如是聞魔不驚。于佛離著。乃是粗研三觀之功也。前書云。立一切行以此觀。導達之其有由矣。
承師有言。火光正受。是苦行法門。當劫火洞然大千俱壞之時。則何人受于極樂。
答曰。然身之際。豈定有人受于極樂。劫燒之時。豈定無人受于極樂。故凈名經說。雖善惡之業不失。而作受之者本無。法華云。劫火所燒時。我此土安穩。天人常充滿。莊嚴所遊樂。以苦行人即本來人故。離有無相。本來人即苦行人故。非生滅法。全修在性。全性成修。此時彼時。無增無減。實不可思議也。此之正受。體是無上人法。貫徹三際。綿亙十方。成住壞空。不能變其質。水火風災。未始離其用。以全金作器離水無波故。豈唯一理該通。抑亦當念總攝。故十方剎海。九世往來。同趣一心。名妙三昧。而以苦行為主者。原治事惡。助開理修。以為最後用心。庶作增上凈
【現代漢語翻譯】 現代漢語譯本： 華隨難別指耳（很難區分細微的差別）。例如，像《華嚴經》中的勝熱婆羅門（austerities ascetic）投身火中，火化他人，這完全是運用外道的行為。又如和須蜜多女（name of a woman），通過情慾來攝取眾生，這完全是運用魔羅（Mara，魔王）的法則。如果不是深深地安住于魔外（demons and heretics）的法界，怎麼能夠讓無數人證得三昧（Samadhi，禪定）呢？這正是在非正道中修行，從而通達佛道。更何況現在燒身、燒臂、燒指，是正行和助行共同進行，捨棄身命和財物，財施和法施同時進行，那麼一切法都趨向于苦行，爲了法界（Dharmadhatu，法界）的緣故。教主既然與魔和佛，體證同一法門，那麼邪和正本來就是融合的，這才能稱得上是具足尸羅（Śīla，戒律）。這就是所謂的體內方便，魔說的意圖，難道不是這樣嗎？像這樣聽聞魔事而不驚慌，對於佛法也不執著，這才是初步研究三觀（Threefold Contemplation）的功夫啊。之前的書上說，『建立一切行，用這種觀照來引導通達』，是有原因的。
承蒙老師教誨說，火光三昧（fire light samadhi）是苦行法門。當劫火（fire at the end of a kalpa）洞然燃燒，整個大千世界（three thousand great thousand worlds）都毀滅的時候，那麼誰來享受極樂（Sukhavati，極樂世界）呢？
回答說：在燃燒身體的時候，難道一定有人享受極樂嗎？在劫火燃燒的時候，難道一定沒有人享受極樂嗎？所以《維摩詰經》（Vimalakirti Sutra）說，雖然善惡的業力不會消失，但是造作業和承受業報的人，其本性是空無的。《法華經》（Lotus Sutra）說：『劫火燃燒的時候，我這個國土安穩，天人和人充滿其中，莊嚴而快樂。』因為苦行人就是本來人（original being），所以遠離有和無的對立。本來人就是苦行人，所以不是生滅法。完全的修行在於本性，完全的本性成就修行。此時和彼時，沒有增加也沒有減少，實在是不可思議啊。這種正受（right concentration），其本體是無上人法，貫穿過去、現在、未來三際，綿延十方。成、住、壞、空，不能改變它的本質。水、火、風的災難，未曾離開它的作用。因為用純金製造器皿，離開水就沒有波浪。難道僅僅是一個道理可以貫通嗎？也應當在每一個念頭中全部攝取。所以十方剎海（Buddha-fields），九世往來，共同趨向一心，名為妙三昧。而以苦行為主，原本是爲了治理惡事，輔助開啟理性的修行，作為最後的用心，希望能夠作為增上緣，使心清凈。
【English Translation】 English version: It is difficult to distinguish subtle differences. For example, like the Brahman Srenika (austerities ascetic) in the Avatamsaka Sutra (Flower Garland Sutra) who threw himself into the fire to cremate others, this is entirely using the practices of external paths. Or like the woman Sumitta (name of a woman), who uses desire to gather beings, this is entirely using the methods of Mara (Mara, the demon king). If one does not deeply dwell in the Dharmadhatu (Dharmadhatu, the realm of reality) of demons and heretics, how can one enable countless people to attain Samadhi (Samadhi, meditative absorption)? This is precisely practicing in the non-path, thereby penetrating the Buddha-path. Moreover, now burning the body, burning the arms, burning the fingers, are both the primary and auxiliary practices being carried out together, sacrificing body and life and wealth, both material and Dharma giving are being performed simultaneously, then all dharmas are directed towards asceticism, for the sake of the Dharmadhatu. Since the teaching master and Mara and Buddha realize the same Dharma-gate, then evil and righteousness are originally fused, and this can be called possessing complete Śīla (Śīla, moral discipline). This is what is called expedient means within the body, the intention of the demon's teachings, is it not so? Like this, hearing about demons without being alarmed, and being detached from the Buddha, this is the initial effort of studying the Threefold Contemplation. The previous book said, 'Establish all practices with this contemplation, to guide and reach,' there is a reason for it.
I have heard from my teacher that the fire-light samadhi (fire light samadhi) is a Dharma-gate of asceticism. When the fire at the end of a kalpa (fire at the end of a kalpa) blazes brightly and the entire three thousand great thousand worlds (three thousand great thousand worlds) are destroyed, then who will enjoy Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss)?
The answer is: At the time of burning the body, is it certain that someone is enjoying Sukhavati? At the time of the fire at the end of a kalpa, is it certain that no one is enjoying Sukhavati? Therefore, the Vimalakirti Sutra (Vimalakirti Sutra) says, although the karma of good and evil is not lost, the nature of the one who creates and receives the karma is originally empty. The Lotus Sutra (Lotus Sutra) says: 'When the fire at the end of a kalpa burns, this land of mine is peaceful and secure, gods and humans are always filled within it, adorned and joyful.' Because the ascetic is the original being, therefore he is apart from the duality of existence and non-existence. The original being is the ascetic, therefore it is not a Dharma of birth and death. The complete cultivation lies in the nature, the complete nature accomplishes the cultivation. At this time and that time, there is no increase and no decrease, it is truly inconceivable. This right concentration (right concentration), its essence is the unsurpassed Dharma of man, penetrating the three periods of past, present, and future, extending throughout the ten directions. Formation, abiding, decay, and emptiness cannot change its essence. The disasters of water, fire, and wind have never left its function. Because a vessel is made of pure gold, without water there are no waves. Is it merely one principle that can be penetrated? It should also be completely gathered in every thought. Therefore, the Buddha-fields (Buddha-fields) of the ten directions, the comings and goings of the nine worlds, together tend towards one mind, called the wonderful samadhi. And taking asceticism as the main practice, originally it is to govern evil deeds, to assist in opening up rational cultivation, taking it as the final intention, hoping that it can be an enhancing condition to purify the mind.
業。既正助合運。乃修性一如。不離此心。而至極樂。前書云。辦一切事。以此觀成就之。其在此矣。
楊文公謝法智答三問答
(億)啟。近致問端。遠承答誨。恭聞了義。尤滌蒙襟。蓋龍象之極。談續云雷之雄韻。依而領解。奉以遵行。足照了於色空。乃混同於心境。往生隨愿。福智並嚴。受頂記。以何賒。得法乳之正味。然而陋聞所及。結舌匪容。有疑須爭。罔關於人我。覿面相示。期達于本源。若乃谷響隨聲動。彰于答應。鏡火立照隨。顯于形規。如理而言。表樞機之迅發。依經以解。味糟粕以沉研。其如離句絕非。終焉杳邈。喪詞忘慮。曷取攀緣。惟少室之宗風。本靈山之笑視。瞥然起念。已蹉西天之程。兀爾忘情。正坐山鬼之窟。有修有證。慮剜肉以成瘡。以心傳心。乃標指而為月。自他路絕。生佛道齊。縱直下以承當。已未來而喪失。故黃檗痛杖于臨際。至再三而自知。船子揮楫于夾山。一剎那而頓悟。儻全無扣激。遂泯于宗風。然少室機鋒。為求于道契。恭承旨喻。但積欽隆。諒惟領眾之餘。允獲深禪之樂。未期瞻拜。但積傾依。謹奉狀起居謝。
法智再書上楊文公
(知禮)謹焚香滌研寫書。貢于秘監大檀越。(知禮)伏念。僻居海角。杳隔朝端。每思摩詰之威儀。屢破
【現代漢語翻譯】 業。既正助合運。乃修性一如。不離此心。而至極樂。前書云。辦一切事。以此觀成就之。其在此矣。 現代漢語譯本：事業，既然正行和助行共同運作，就能修得本性與現象合一，不離這顆心，就能到達極樂世界。之前的信中說，辦理一切事情，用這種觀想就能成就，說的就是這個道理。 楊文公謝法智答三問答 現代漢語譯本：楊文公感謝法智回答三個問題的答覆 (億)啟。近致問端。遠承答誨。恭聞了義。尤滌蒙襟。蓋龍象之極。談續云雷之雄韻。依而領解。奉以遵行。足照了於色空。乃混同於心境。往生隨愿。福智並嚴。受頂記。以何賒。得法乳之正味。然而陋聞所及。結舌匪容。有疑須爭。罔關於人我。覿面相示。期達于本源。若乃谷響隨聲動。彰于答應。鏡火立照隨。顯于形規。如理而言。表樞機之迅發。依經以解。味糟粕以沉研。其如離句絕非。終焉杳邈。喪詞忘慮。曷取攀緣。惟少室之宗風。本靈山之笑視。瞥然起念。已蹉西天之程。兀爾忘情。正坐山鬼之窟。有修有證。慮剜肉以成瘡。以心傳心。乃標指而為月。自他路絕。生佛道齊。縱直下以承當。已未來而喪失。故黃檗(Huangbo)痛杖于臨際(Linji)。至再三而自知。船子揮楫于夾山(Jiashan)。一剎那而頓悟。儻全無扣激。遂泯于宗風。然少室機鋒。為求于道契。恭承旨喻。但積欽隆。諒惟領眾之餘。允獲深禪之樂。未期瞻拜。但積傾依。謹奉狀起居謝。 現代漢語譯本：（億）稟告。近日呈上問題，遠蒙您的答覆教誨，恭敬地聽聞了義理，更加洗滌了我的矇昧。您的見解是龍象中的極致，談論延續著云雷般的雄壯韻味。我依照您的教誨領悟理解，奉行實踐。足以照亮色空的真諦，從而混同於心境。往生隨心所愿，福德和智慧同時具備。接受授記，又有什麼遙遠呢？得到佛法的真正滋味。然而我見識淺陋，難以表達。有疑問必須爭辯，無關乎人我和是非。當面請教，期望達到本源。如果說山谷的迴響隨著聲音而動，彰顯于迴應；鏡子和火光隨著物體而照，顯現於形體和規則。按照道理來說，表達樞機的迅速發動；依靠經典來解釋，品味糟粕而深入研究。如果離開語句和否定，最終將是渺茫無蹤；喪失言辭和忘記思慮，又從哪裡去攀緣呢？只有少室山(Shaoshi Mountain)的宗風，本是靈山(Lingshan)的微笑注視。稍微一動念頭，已經錯過了西天(Western Heaven)的行程；兀然地忘記情感，正是坐在山鬼的洞穴里。有修有證，擔心剜肉來形成瘡疤；以心傳心，乃是指標指向月亮。自他和他的道路斷絕，眾生和佛的道路齊平。縱然直接承擔，已經未來而喪失。所以黃檗(Huangbo)禪師痛打臨際(Linji)禪師，直到再三才讓他自己明白。船子(Boat Monk)在夾山(Jiashan)揮動船槳，一剎那間頓悟。如果完全沒有敲擊和激發，就會泯滅于宗風。然而少室山(Shaoshi Mountain)的機鋒，是爲了尋求與道契合。恭敬地接受您的旨意和比喻，只是積累欽佩和隆重。諒解您在帶領大眾之餘，允許獲得深刻禪定的快樂。未能期望瞻仰拜見，只是積累傾慕和依靠。謹呈上書狀問候起居，表示感謝。 法智再書上楊文公 現代漢語譯本：法智再次寫信給楊文公 (知禮)謹焚香滌研寫書。貢于秘監大檀越。(知禮)伏念。僻居海角。杳隔朝端。每思摩詰之威儀。屢破 現代漢語譯本：（知禮）恭敬地焚香洗硯寫信，進獻給秘監大檀越。（知禮）我居住在偏僻的海角，與朝廷遙遠隔絕。常常思念摩詰(Moksha)的威儀，屢次打破
【English Translation】 Karma. Since right and auxiliary practices operate together, one cultivates the unity of nature and phenomena, not departing from this mind, and thus reaches the Pure Land. The previous letter said, 'Handle all affairs, and accomplish them with this contemplation.' It is in this. English version: Karma. When the primary and supporting practices work together, one cultivates the oneness of nature and phenomena, without leaving this mind, and thus attains the Pure Land. The previous letter stated, 'Accomplish all matters through this contemplation.' This is what it refers to. Yang Wengong's Reply to Fazhi's Three Questions English version: Yang Wengong's Response to Fazhi's Answers to Three Questions (Yi) I respectfully submit. Recently, I sent questions, and I have received your distant reply and instruction. I respectfully heard the ultimate meaning, which especially cleansed my ignorance. Indeed, it is the ultimate of dragons and elephants, and the discussion continues with the majestic rhythm of clouds and thunder. I rely on it to understand and follow it in practice. It is sufficient to illuminate the truth of form and emptiness, and thus merge with the state of mind. Rebirth is as desired, and blessings and wisdom are equally emphasized. Receiving the prediction of Buddhahood, what is distant? Obtaining the true taste of the Dharma milk. However, my shallow knowledge is limited, and I cannot express myself. If there are doubts, they must be debated, regardless of self and others. Showing each other face to face, hoping to reach the source. If the valley's echo moves with the sound, it manifests in response; the mirror and fire follow the object and shine, revealing the form and rules. Speaking according to reason, it expresses the rapid initiation of the mechanism; relying on the scriptures to explain, tasting the dregs and studying deeply. If one departs from the sentences and denies, it will eventually be distant and vague; losing words and forgetting thoughts, where can one grasp and cling? Only the Shaoshi Mountain (Shaoshi Mountain) lineage is originally the smiling gaze of Lingshan (Lingshan). A slight thought arises, and one has already missed the journey to the Western Heaven (Western Heaven); sitting blankly without emotion is sitting in the cave of mountain ghosts. Having cultivation and proof, one worries about cutting flesh to form sores; transmitting mind with mind is pointing to the moon. The paths of self and other are cut off, and the paths of sentient beings and Buddhas are equal. Even if one directly takes on, it is already lost in the future. Therefore, Huangbo (Huangbo) severely struck Linji (Linji), and he realized it after repeated beatings. The Boat Monk (Boat Monk) waved his oar at Jiashan (Jiashan), and he suddenly awakened in an instant. If there is no knocking or stimulation, it will be extinguished in the lineage. However, the sharp edge of Shaoshi Mountain (Shaoshi Mountain) is to seek harmony with the Tao. I respectfully accept your instructions and metaphors, and only accumulate admiration and solemnity. I understand that in addition to leading the masses, you are allowed to obtain the joy of deep meditation. I have not expected to pay homage, but only accumulate admiration and reliance. I respectfully present this letter to inquire about your well-being and express my gratitude. English version: (Yi) I respectfully report. Recently, I sent my questions, and I have received your distant reply and teachings. I respectfully heard the profound meaning, which has further cleansed my ignorance. Indeed, it is the ultimate of dragons and elephants, and your discourse continues with the majestic resonance of clouds and thunder. I rely on it to understand and follow it in practice. It is sufficient to illuminate the truth of form and emptiness, thereby merging with the state of mind. Rebirth is as desired, with blessings and wisdom equally emphasized. Receiving the prediction of enlightenment, what is far off? Obtaining the true taste of the Dharma nectar. However, my knowledge is shallow and limited, making it difficult to express myself fully. If there are doubts, they must be debated, regardless of self and others. Showing each other face to face, hoping to reach the source. If the valley's echo moves with the sound, it manifests in response; the mirror and fire follow the object and shine, revealing the form and rules. Speaking according to reason, it expresses the rapid initiation of the mechanism; relying on the scriptures to explain, tasting the dregs and studying deeply. If one departs from the sentences and denies, it will ultimately be distant and vague; losing words and forgetting thoughts, where can one grasp and cling? Only the Shaoshi Mountain (Shaoshi Mountain) lineage is originally the smiling gaze of Lingshan (Lingshan). A slight thought arises, and one has already missed the journey to the Western Heaven (Western Heaven); sitting blankly without emotion is sitting in the cave of mountain ghosts. Having cultivation and proof, one worries about cutting flesh to form sores; transmitting mind with mind is pointing to the moon. The paths of self and other are cut off, and the paths of sentient beings and Buddhas are equal. Even if one directly takes on, it is already lost in the future. Therefore, Huangbo (Huangbo) severely struck Linji (Linji), and he realized it after repeated beatings. The Boat Monk (Boat Monk) waved his oar at Jiashan (Jiashan), and he suddenly awakened in an instant. If there is no knocking or stimulation, it will be extinguished in the lineage. However, the sharp edge of Shaoshi Mountain (Shaoshi Mountain) is to seek harmony with the Tao. I respectfully accept your instructions and metaphors, and only accumulate admiration and solemnity. I understand that in addition to leading the masses, you are allowed to obtain the joy of deep meditation. I have not expected to pay homage, but only accumulate admiration and reliance. I respectfully present this letter to inquire about your well-being and express my gratitude. Fazhi's Second Letter to Yang Wengong English version: Fazhi's Second Letter to Yang Wengong (Zhi Li) I respectfully burn incense, wash the inkstone, and write this letter to offer to the great benefactor, the Secretary of the Palace (Zhi Li). I humbly reflect that I live in a remote corner of the sea, far from the court. I often think of the dignified demeanor of Vimalakirti (Moksha), and repeatedly break English version: (Zhi Li) I respectfully burn incense, wash the inkstone, and write this letter to offer to the great benefactor, the Secretary of the Palace (Zhi Li). I humbly reflect that I live in a remote corner of the sea, far from the court. I often think of the dignified demeanor of Vimalakirti (Moksha), and repeatedly break
禪那之方便。恭惟。秘監大檀越。早親先佛。深證無生。以本願而熏心。作大臣而護法。故得儒釋雙洞解行兩臻。于習禪闡教之流。起密友至親之想。為法之切。究理之精。當代之間。一人而已。而(知禮)智非深證。行未超常。偶以友僧。達于非善。便賜優隆之遇。特加振發之恩。薦以命衣。旌乎講業。雖匪本心之所欲。乃于大教而有光。仍自妙證之心。特設難思之問。深以發明奧旨。遍令悟解圓宗。既受擊揚。敢無酬對。實謂。將金易麨。殊非如響。答聲。豈期。辱示長箋。遠慰山抱。旨辭稠疊。粉飾過逾。見深明少室之真風。仰高體靈山之密旨。是茲超悟。誠謂絕倫。又軫深仁重垂。敦勸俾滿三年之懺。且留四大之身。在檀越之愛念。謂必有益。如鄙僧之揆度。知去乃成。良由以教照心歷緣驗行。雖修三觀。未破四魔。雖運慈悲。潛生愛見。無船救溺。帶病稱醫。既無濟度之功。寧有療治之益。欲圖真化。須云凈方。故依大乘。專修妙懺。托道場之凈境。革世務之雜緣。五悔洗心。一講熏種。助發無生之觀。期明具德之心。又乘報識之未衰。必于慧命之可策恭酬宿願。決取往生。蓋思現報之強牽。復慮宿殃而熟奪。乃憑苦行。庶作良緣。用薄解之功。導臨終之念。不滅而滅。等后際以捐軀。不生而生。徹本源而
【現代漢語翻譯】 現代漢語譯本： 禪那的方便法門。恭敬地稱頌秘監大檀越（施主），早年親近諸佛，深刻證悟無生之理。以本來的誓願來熏習內心，作為大臣來護持佛法。因此能夠儒釋兩家都通達，解行兩方面都達到圓滿。對於習禪闡教的人來說，像親密的摯友一樣。爲了佛法的懇切，窮究義理的精深，在當今時代，只有您一人而已。（知禮）我的智慧並非深刻的證悟，修行也未超越常人。偶然因為朋友僧人的關係，被您瞭解，並非因為我有多麼優秀。您便賜予我優厚的待遇，特別給予我振奮激勵的恩惠，推薦我穿上命衣（袈裟），表彰我講經說法。雖然這不是我本心所期望的，但對於弘揚大教卻有光彩。您仍然從您那妙證的內心，特別提出難以思議的問題，深刻地闡明奧妙的旨意，普遍地使人悟解圓滿的宗旨。既然接受了您的激勵和提問，怎敢不酬謝回答呢？實在說來，這就像用黃金交換粗糧，實在是不相稱。回答的聲音，哪裡能期望，辱蒙您賜示長篇書信，遠遠地慰問我這山野之人。書信中的旨意辭藻華麗，粉飾太過。從中可見您深刻明瞭少室山達摩的真風，仰慕您高尚體悟靈山的秘密旨意。這種超凡的悟性，確實是絕倫的。您又以深厚的仁慈之心，再次勸勉我圓滿三年的懺悔，並且保重四大假合之身，在施主的愛護關念中，認為必定有益。以我鄙陋僧人的揣度，知道離開反而能成就。實在是因為以佛法來照亮內心，經歷各種因緣來驗證修行。雖然修習空、假、中三觀，尚未破除四魔（煩惱魔、五陰魔、死魔、天魔）。雖然運用慈悲心，卻潛藏著愛見（愛著和偏見）。沒有船隻去救助溺水之人，帶著疾病去充當醫生。既然沒有濟世度人的功德，哪裡有療治疾病的益處呢？想要圖謀真正的教化，必須先清凈道場。所以依靠大乘佛法，專心修習妙懺。依託道場的清凈境界，革除世俗事務的雜亂因緣。以五悔（懺悔、勸請、隨喜、迴向、發願）來洗滌內心，以講經說法來熏習善種。幫助啓發無生的觀智，期望明白具足功德的真心。又趁著報身（由業力所感的身體）的意識尚未衰退，必定要鞭策慧命（智慧的生命），恭敬地酬謝宿世的願望，堅決求取往生凈土。考慮到現世報應的強烈牽引，又憂慮宿世的業障成熟奪走生命，於是憑藉苦行，希望以此作為良好的因緣。用我這微薄的理解能力，引導臨終的正念。不滅而滅，等到後世也要捨棄色身，不生而生，徹悟本源而回歸真性。
【English Translation】 English version: The Expedient Means of Dhyana (Zen Meditation). With utmost reverence, I praise the Secretary Supervisor, Great Dana Patron (benefactor). Early on, you were close to the Buddhas and deeply realized the principle of non-origination (wu sheng). You use your original vows to permeate your mind and act as a minister to protect the Dharma. Therefore, you have attained thorough understanding of both Confucianism and Buddhism, and both understanding and practice have reached perfection. To those who practice Dhyana and propagate the teachings, you are like a close and intimate friend. Your earnestness for the Dharma and the depth of your understanding are unparalleled in this era. (Zhi Li) My wisdom is not deeply realized, and my practice has not surpassed the ordinary. By chance, through a monk friend, you came to know me, not because of my excellence. You bestowed upon me generous treatment, and especially granted me the grace of encouragement and inspiration, recommending me to wear the ordained robe (ming yi), and commending my lecturing on the scriptures. Although this was not what I originally desired, it brings glory to the great teachings. Still, from your wonderfully realized mind, you specially posed inconceivable questions, deeply elucidating the profound meaning, and universally enabling people to understand the perfect doctrine. Having received your encouragement and questions, how dare I not respond and answer? In truth, this is like exchanging gold for coarse grain, which is truly disproportionate. How could I expect to receive your long letter, offering distant comfort to me, a recluse in the mountains? The meaning in your letter is rich and the embellishments are excessive. From it, I can see your deep understanding of the true spirit of Bodhidharma of Shaoshi Mountain, and admire your high embodiment of the secret teachings of Vulture Peak (Ling Shan). This transcendent enlightenment is truly unparalleled. Furthermore, with deep benevolence, you repeatedly urged me to complete the three years of repentance, and to cherish this body of the four elements (earth, water, fire, wind), believing that it would surely be beneficial under the care and concern of the patron. In my humble estimation, I know that leaving will lead to accomplishment. This is truly because I use the teachings to illuminate my mind and experience various conditions to verify my practice. Although I cultivate the three contemplations (emptiness, provisional existence, and the middle way), I have not yet broken through the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of heavenly beings). Although I exercise compassion, I harbor hidden attachments and biases. Without a boat to rescue the drowning, I act as a doctor while still sick. Since I have no merit in saving the world, how can there be any benefit in curing diseases? To seek true transformation, one must first purify the practice place. Therefore, relying on the Mahayana teachings, I wholeheartedly cultivate the wonderful repentance. Relying on the pure environment of the practice place, I reform the chaotic conditions of worldly affairs. I wash my mind with the five repentances (repentance, exhortation, rejoicing, dedication, and aspiration), and cultivate good seeds through lecturing on the scriptures. I help to inspire the wisdom of non-origination, and hope to understand the true mind that is complete with virtues. Furthermore, while the consciousness of the retribution body (the body resulting from karma) has not yet declined, I must urge the life of wisdom, respectfully repay my past vows, and resolutely seek rebirth in the Pure Land. Considering the strong pull of present retribution, and fearing that the karmic obstacles of past lives will mature and take away my life, I rely on ascetic practices, hoping to create good conditions. I use my meager understanding to guide the right thoughts at the time of death. Not ceasing to exist by ceasing to exist, even in future lives, I will abandon this body; not being born by being born, I will thoroughly understand the original source and return to my true nature.
取土。四十年而標意。期此克酬。百千劫之受身。諒皆虛擲。冀滿匹夫之愿。難遵大士之言。此生覿面雖乖。彼土承顏。必遂專希外護之力。用副本心之期。仍念。所業教乘。仰托臺恩庇廕。使乘乘不斷。令處處皆聞。惟此是繄。仰期見允。(知禮)書不成字語。不成文。冀表寸誠。匪容假手。以此敘感。千萬之一二也。伏惟。臺慈略賜念察。不宣。
楊文公再書請法智住世
(億)再咨。(億)頃露虔誠。愿延住壽。枉柔音之垂報。仰確志之惟堅。柰以。臺教之復。興聿自海邦而始唱。賴香象之所負。同優曇之一開。儻取證於樂邦。孰能扶於法運。迦文念過去之說。罔趣泥洹。生公待未至之經。久停枯聚。備存昔制。希察遐衷。幸甚幸甚。
楊文公書上太守李夷庚同請住世
(億)啟。違闊已來。傾凝何極。輒有聞白。不避瀆煩。頃者貴郡天臺教主。禮大師。精修懺儀前約歲紀。將趨火化以泯身。緣(億)素聞其風。輒伸首勸。以其通赤城之秘典。啟浙水之度門。迥傳止觀之妙機。允續能仁之慧命。實經論之龍虎。作黑暗之明燈。儻住世之久如。固利生之䆮廣。函封沓委。志願確堅。率和四眾之情。叩端不已。度越重江之阻。馳訊繼臻。得其來音。頗似相許。尚慮持于宿誓。或匪顧于幻軀
【現代漢語翻譯】 現代漢語譯本： （知禮）取土四十年才略微領會其意。期望此生能夠償還宿願，否則百千劫的受身都將虛度。希望滿足我這普通人的願望，難以遵從菩薩的教誨。此生雖然不能與您當面相見，但願在彼土能夠侍奉您。懇請您給予外在的護持之力，以實現我內心的期望。仍然思念著您所弘揚的教法，仰仗天臺宗的恩德庇廕，使教法能夠代代相傳，令處處都能聽聞。我所依靠的只有這些，仰望您能夠允許我的請求。（知禮）書寫不成字句，不成文章，希望表達我寸許的誠意，不敢假手他人。以此來敘述我的感受，不過是千萬分之一二罷了。恭請臺慈略微加以考慮和察看。不盡之意。
楊文公再次寫信請求法智大師住世
（億）再次稟告。（億）近來表達了虔誠的心意，希望大師能夠延長壽命。承蒙您柔和的迴應，更加堅定了我的決心。無奈的是，天臺宗的復興是從海邦開始倡導的，依靠香象菩薩的承擔，如同優曇花一樣難得開放。如果大師往生到極樂世界，誰來扶持佛法運轉呢？迦文佛念及過去的說法，沒有趣向涅槃；生公等待未來才有的經典，長久地停留在枯寂之處。我備錄了過去的典制，希望您能體察我深遠的衷心。非常幸運，非常幸運。
楊文公寫信給太守李夷庚，一同請求法智大師住世
（億）稟告。自從分別以來，思念之情難以抑制。冒昧地向您稟告，不避諱打擾您。近來聽說貴郡的天臺教主禮大師，精進地修持懺悔儀軌，之前約定在今年將要火化以捨身。因為（億）一向仰慕他的風範，就冒昧地勸說他。因為他通曉赤城的秘密經典，開啟浙水的度化之門，廣泛地傳揚止觀的微妙法機，確實能夠延續釋迦牟尼佛的智慧命脈。實在是經論中的龍虎，是黑暗中的明燈。如果能夠長久地住世，必定能夠廣泛地利益眾生。信函多次送達，志願非常堅定，表達了四眾弟子的心意，不斷地懇求。跨越重重江河的阻礙，訊息不斷傳來。得到他的回覆，似乎已經答應了。但仍然擔心他堅持之前的誓願，或者不顧惜這虛幻的身體。
【English Translation】 English version: (Zhi Li) It took forty years of studying the soil to barely grasp its meaning. I hope to repay my vows in this lifetime, otherwise, hundreds of thousands of kalpas of embodiment will have been in vain. I hope to fulfill the wishes of this ordinary man, but it is difficult to follow the words of the Bodhisattva. Although I cannot meet you face to face in this life, I hope to serve you in the Pure Land. I earnestly request your external protection to fulfill the expectations of my heart. I still remember the teachings you propagate, relying on the grace and protection of the Tiantai School, so that the teachings can be passed down from generation to generation, and be heard everywhere. These are all I rely on, and I hope you will grant my request. (Zhi Li) The writing does not form sentences, nor does it form prose. I hope to express my sincere heart, and I dare not ask others to do it for me. This is to describe my feelings, but only one or two out of ten thousand. I respectfully ask for your kind consideration and observation. I cannot express all that I wish to say.
Yang Wengong wrote again to request Dharma Master Fazhi to stay in the world
(Yi) I report again. (Yi) Recently expressed a sincere heart, hoping that the master can extend his life. Thank you for your gentle reply, which has strengthened my determination. Unfortunately, the revival of the Tiantai School began in the coastal regions, relying on the burden of the elephant, as rare as the opening of the Udumbara flower. If the master goes to the Land of Bliss, who will support the Dharma's operation? Shakyamuni Buddha, mindful of past teachings, did not enter Nirvana; Master Sheng waited for scriptures that had not yet arrived, remaining in a state of stillness for a long time. I have recorded the past systems, hoping that you can understand my far-reaching heart. Very fortunate, very fortunate.
Yang Wengong wrote to Governor Li Yigeng, together requesting Dharma Master Fazhi to stay in the world
(Yi) Reports. Since we parted, the longing has been overwhelming. I venture to report to you, not avoiding disturbing you. Recently, I heard that Dharma Master Li, the leader of the Tiantai School in your prefecture, diligently practices the repentance ritual, and previously agreed to cremate himself this year to abandon his body. Because (Yi) has always admired his style, I ventured to persuade him. Because he is familiar with the secret scriptures of Mount Chicheng (Chicheng: a mountain in Tiantai known for its association with Buddhist practice), opens the gate of deliverance in the Zhejiang River (Zhejiang River: a river in Zhejiang province), widely propagates the subtle Dharma of Samatha-Vipassana (止觀: a meditation practice), and can indeed continue the wisdom life of Shakyamuni Buddha. He is truly a dragon and tiger among scriptures and treatises, a lamp in the darkness. If he can stay in the world for a long time, he will surely benefit sentient beings extensively. Letters have been sent many times, and the vows are very firm, expressing the hearts of the fourfold assembly, constantly pleading. Overcoming the obstacles of many rivers, news continues to arrive. Receiving his reply, it seems that he has agreed. But I am still worried that he will insist on his previous vows, or disregard this illusory body.
。望敦外護之心。共延住壽之數。葉宣大教。克樹勝因。遐祝在茲。繁述為此。凜冬冠序。精攝是宜。
楊文公上天竺懺主啟
(億)啟。逖仰孤風。宏敷至教。續臺巖之慧命。逗浙水之上機。縈以塵煩。間于道里。阻親軟語。莫叩靈筌。清侶遐臻。圓封辱貺。同寄書于漢上。智辯難酬。陪結友于香山。願心猶郁。欽承道眷。內積靦顏。暄序甫臨。履用增勝。不宣。
又致請法智住世內簡
昨因聞。明州延慶寺禮座主。結僧入懺。期以三載。並趨火化。況此僧傳持大教。徒眾攸歸。為世導師。開人眼目。得其久住。利益甚多。遂曾發書伸勸。他有答簡。備述確乎之志也。今已召得他請益弟子(智環)來。此即總印大師。澄公之上足也。現欲專裁尺牘同其春水。請環師再伸勸請。切知。吾師與之同稟。並化東南。須仗法友之誠言。苦留大士而住世。相次別期奉簡。先此導懷。
楊文公又書留法智住世
(億)啟。近專馳寓諒已通。聞屬在疚之方。初固敘懷。而未悉。蓋以夙伸勸請。冀永住期。僉同緇白之誠。密契龍天之愿。允蒙金諾。遐慰蓬心。惟臺嶺之秘詮。免虞線絕。而靈山之慧命。克廣燈傳。社侶相歡。空居迭報。尚慮。大師未忘夙念。猶執誓言。外雖徇于吁辭。中尚存於
【現代漢語翻譯】 現代漢語譯本：希望您能像望敦（Wangdun）一樣具有護法之心，共同延長法智（Fazhi）的壽命，宣揚佛法，廣種善因。遙致祝願於此，不勝繁瑣地陳述這些。在這寒冷的冬季，精心攝護身心是適宜的。
楊文公（Yang Wengong）上天竺寺（Tianzhusi）懺主（chanzhu，懺悔法會的主持者）的啟文
（億）敬啟。仰慕您高潔的品格，弘揚精深的佛法。延續天臺山（Tiantai Mountain）的慧命，啓發浙江（Zhejiang）一帶的根機。我被塵世的煩惱所纏繞，又因路途遙遠而阻隔，無法親近聆聽您的教誨，也無從請教佛法精義。聽說您清凈的同修們已經到達，並送來了回信，如同漢水（Han River）寄書一般，我難以用智慧辯才來酬謝。雖然我像香山（Xiangshan）結社一樣與您結為道友，但心中的願望仍然鬱結。我欽佩並承蒙您的關懷，內心深感慚愧。溫暖的季節剛剛來臨，希望您能更加健康。不一一贅述。
又致請法智（Fazhi）住世的內部信函
昨天聽說，明州（Mingzhou）延慶寺（Yanqing Temple）禮請您擔任座主（zuozhu，講席主持），並組織僧眾進行懺悔法會，期限為三年，之後便要火化。而您是傳持佛法的大德，僧眾都仰仗您，是世間的導師，開啟人們的智慧。如果能讓您長久住世，利益將非常巨大。因此我曾寫信勸說您。您也回信詳細陳述了您堅定的決心。現在已經召來了您的請益弟子智環（Zhihuan）。他就是總印大師（Zongyin dashi）澄公（Cheng Gong）的高足。現在想專門寫信，如同春水一般，請智環法師再次勸請您。深知您與智環法師一同受法，共同教化東南地區，必須依靠法友的真誠勸說，懇請您這位大士住世。隨後我會另行奉上書信，先以此表達我的心意。
楊文公（Yang Wengong）再次寫信勸請法智（Fazhi）住世
（億）敬啟。近日派人送去的信想必已經收到了。聽說您正在生病，起初只是敘述思念之情，並沒有完全瞭解情況。我一直勸請您長久住世，這是僧俗共同的願望，也暗合了龍天的期望。您答應了我的請求，讓我感到非常欣慰。希望天臺宗（Tiantai）的精妙教義，不會面臨斷絕的危險，而靈山（Lingshan）的慧命，能夠廣泛地傳承下去。同修們互相歡慶，寺廟裡也接連傳來好訊息。但我仍然擔心，大師您沒有忘記過去的誓言，仍然執著于自己的想法。表面上雖然順從了大家的請求，但內心仍然存在著……
【English Translation】 English version: Hoping that you can have the heart of Wangdun (Wangdun, a historical figure known for his loyalty) to protect the Dharma, jointly extend the life of Fazhi (Fazhi, a Buddhist monk), promote the Dharma, and cultivate good causes. I extend my best wishes here, and elaborately state these things. In this cold winter, it is appropriate to carefully take care of your body and mind.
Yang Wengong's (Yang Wengong, a historical figure) letter to the repentance master (chanzhu, the leader of a repentance ceremony) of Tianzhu Temple (Tianzhu Temple)
(Yi) Respectfully. Admiring your noble character, and promoting profound Buddhist teachings. Continuing the wisdom life of Tiantai Mountain (Tiantai Mountain, a famous Buddhist mountain), and inspiring the potential of the Zhejiang (Zhejiang, a province in China) area. I am entangled in the troubles of the world, and hindered by the long distance, unable to personally listen to your teachings, and unable to ask for the essence of the Dharma. I heard that your pure companions have arrived and sent back a letter, like sending a letter on the Han River (Han River, a river in China), I am difficult to repay with wisdom and eloquence. Although I have formed a friendship with you like the Xiangshan (Xiangshan, a place where a literary society was formed) society, the wishes in my heart are still depressed. I admire and receive your care, and I feel ashamed in my heart. The warm season has just arrived, and I hope you can be healthier. I will not go into details.
Another internal letter requesting Fazhi (Fazhi, a Buddhist monk) to stay in the world
Yesterday I heard that Mingzhou (Mingzhou, a city in China) Yanqing Temple (Yanqing Temple) invited you to be the zuozhu (zuozhu, the host of a lecture) and organized monks to hold a repentance ceremony, with a term of three years, after which you will be cremated. And you are a great virtue who carries on the Dharma, and the monks rely on you, you are the world's guide, opening people's wisdom. If you can stay in the world for a long time, the benefits will be very great. Therefore, I once wrote to persuade you. You also replied in detail about your firm determination. Now I have summoned your disciple Zhihuan (Zhihuan, a Buddhist monk) who asked for advice. He is the top disciple of Master Zongyin (Zongyin dashi) Cheng Gong (Cheng Gong). Now I want to write a special letter, like spring water, and ask Master Zhihuan to persuade you again. I know that you and Master Zhihuan received the Dharma together and taught the Southeast region together. You must rely on the sincere persuasion of Dharma friends to earnestly ask you, a great scholar, to stay in the world. I will send another letter later, and first express my thoughts with this.
Yang Wengong (Yang Wengong, a historical figure) wrote again to persuade Fazhi (Fazhi, a Buddhist monk) to stay in the world
(Yi) Respectfully. The letter sent recently must have been received. I heard that you are sick, and at first I only described my thoughts and did not fully understand the situation. I have been persuading you to stay in the world for a long time, which is the common wish of monks and lay people, and it also coincides with the expectations of the dragons and gods. You agreed to my request, which made me feel very gratified. I hope that the subtle teachings of the Tiantai School (Tiantai, a Buddhist school) will not face the danger of being cut off, and the wisdom life of Lingshan (Lingshan, a Buddhist holy place) can be widely passed on. Fellow practitioners celebrate each other, and good news is constantly coming from the temple. But I am still worried that you, Master, have not forgotten your past vows and are still obsessed with your own ideas. Although on the surface you have complied with everyone's requests, there is still in your heart...
確志。況義天初顯。化土叢依。祈壽劫之增延。誘根機而䆮熟。利他斯博。報佛為深。虔露寸衷。幸副群仰。謹修狀起居。咨問伏惟。照察謹狀。
法智再啟覆文公
(知禮)伏念。云在帝鄉。豹棲山霧。雖體疏影吊。語默相懸。而道接魂交。朝夕自邇。豈謂蕙心見齒。琬檢繼臻。危坐整容。發函伸紙。粲星雲之古字。儔彼偃波。鋪綃縠之高文。篾夫雕玉。尤味雅旨。尚慮渝盟。切緣(知禮)學昧通情。辯疏精難。廓無極之野。貴乃遊觀。坥空洞之鄉。聊茲偃仰。指華池而欲騖。誓薪榻以云。終免留曾佈於篤誠。循省己移于壯志。既承愛物之道。奚爽可復之言。良由秘監侍郎。藻繪教門。丹青慈室。唯恐休明之代。篾聞圓頓之宗。示軒冕之身。上毗仁主。以寂照之道。克輔空王。欲進后賢。特垂洪範。但認流思斯博。豈同書帶而休顧泉客之泣珠。未足為贈想。衛人之報玉。止解典言。承緝傳通。庶酬㢡勸。(知禮)上戴尊慈。山情不任。
法智謝李駙馬請住世書(駙馬書舊失傳)
(知禮)伏念。夙求藏密。因省庸才。漱石枕流。靡沽于榮利。收視反聽。唯玩于希夷。擬捐如幻之軀。庶策無生之慧。豈謂。迥關雅素。遐示音徽。曲彰激勸之辭。俾退真歸之限。金簡玉字。如降丹室之中。瑤蕊
【現代漢語翻譯】 現代漢語譯本：
確立志向。恰逢義理之光初顯，化導之士聚集依附。祈願壽命如劫般增長延續，引導眾生的根機得以成熟。利益他人廣泛，報答佛恩深重。虔誠地袒露寸心，希望不辜負大眾的仰望。恭敬地修書問候起居，諮詢請教，伏望明察。謹呈書狀。
法智（知禮）再次回覆文公的信：
（知禮）恭敬地想到，您像雲彩一樣身在帝都，又像豹子一樣隱居在山間的霧氣中。雖然形體上疏遠，言語沉默，彼此相隔，但道義上的交往，精神上的契合，卻像朝夕相處一樣親近。哪裡想到您蕙質蘭心，美德接踵而至。端正地坐著，整理容貌，打開信函，鋪開紙張。您那古樸的文字，如同星雲般燦爛，可以媲美偃波。您那高妙的文章，如同鋪開的綾羅，即使是工匠也難以在玉石上雕琢出如此精美的作品。尤其欣賞您那高雅的旨趣，但還擔心您會改變盟約。懇切地因為（知禮）我學識淺薄，不通人情，辯才疏漏，難以表達精深的義理。在廣闊無垠的原野，以您的遊觀為貴。在空洞虛無的境界，姑且讓我偃仰自得。我指著華池想要飛翔，發誓像云一樣安臥在柴榻之上。最終免不了像曾布那樣以篤誠之心而留任，反省自己已經改變了壯志。既然承蒙您愛護萬物的道理，哪裡會有爽約而可以回覆的言語呢？實在是因為秘監侍郎，用華麗的辭藻描繪教門，用丹青色彩裝飾慈悲的屋室。唯恐在太平盛世，沒有人聽聞圓頓之宗。您以顯貴的身份，輔佐仁慈的君主，用寂照的道理，輔助空王。想要提拔後來的賢才，特地垂示洪範。只是認為流傳的恩惠已經很廣泛了，哪裡能像書帶草那樣只顧著泉客的哭泣而獻出珍珠呢？我獻上的微薄之物，還不足以作為贈禮，就像衛國人獻玉一樣，只是懂得典故而已。承蒙您收集傳揚，希望能夠報答您的勸勉。（知禮）我上戴著您的尊慈，山野之情難以自勝。
法智（知禮）感謝李駙馬請求住世的書信（駙馬的書信已經失傳）：
（知禮）恭敬地想到，我一向追求藏密的修行，因為反省自己的庸碌之才。漱石枕流，不求榮華利祿。收斂視聽，只玩味虛無縹緲的境界。打算捐棄如夢如幻的軀體，希望能夠獲得無生的智慧。哪裡想到，您高雅清素，遙遠地展示您的音容笑貌。委婉地彰顯激昂勸勉的言辭，讓我退回真如的期限得以延長。您的金簡玉字，如同降臨在丹室之中，瑤蕊
【English Translation】 English version:
Establishing Resolve. Just as the light of righteousness initially manifests, communities of disciples gather and rely. Praying for the increase and extension of life like a kalpa, guiding the roots and capacities of beings to ripen. Benefiting others extensively, repaying the Buddha's kindness deeply. Humbly revealing my innermost heart, hoping not to disappoint the expectations of the masses. Respectfully inquiring about your well-being, consulting and seeking guidance, hoping for your discerning observation. Respectfully presenting this letter.
Fa Zhi (Zhi Li) Responds Again to Duke Wen's Letter:
(Zhi Li) Respectfully thinking, you are like clouds in the imperial capital, and like a leopard dwelling in the mountain mists. Although physically distant, and in silent separation, the connection of our paths and the harmony of our spirits are as close as morning and evening. Who would have thought that your orchid-like heart and jade-like virtues would arrive in succession. Sitting upright, arranging your appearance, opening the letter, and spreading out the paper. Your ancient characters are as brilliant as the starry clouds, comparable to the Yanzhou waves. Your lofty writing is like unfolded silk, even a craftsman would find it difficult to carve such exquisite works on jade. I especially appreciate your elegant intentions, but I still worry that you will change your covenant. I earnestly feel that (Zhi Li)'s learning is shallow, lacking in understanding, and my eloquence is sparse, making it difficult to express profound meanings. In the boundless wilderness, I value your travels and observations. In the realm of emptiness and void, allow me to recline and be content. I point to the Hua Chi (華池, a legendary pond) and desire to fly, vowing to rest like a cloud on a firewood bed. In the end, I cannot avoid being retained like Zeng Bu (曾布, a Song Dynasty official) with a sincere heart, reflecting on how I have changed my aspirations. Since I have received your teaching on cherishing all things, how can there be words of breaking the promise that can be replied? It is truly because the Vice Minister of the Secretariat, uses gorgeous words to depict the Dharma gate, and uses Danqing (丹青, traditional Chinese painting) colors to decorate the house of compassion. Fearing that in this era of peace and prosperity, no one will hear of the perfect and sudden school. You use your noble status to assist the benevolent ruler, and use the principle of stillness and illumination to assist the Empty King. Wanting to promote later talents, you specially bestow the Hong Fan (洪範, Great Plan). I only believe that the grace that has been spread is already extensive, how can I be like the book-ribbon grass, only caring about the weeping of the spring guest and offering pearls? My humble offering is not enough as a gift, just like the people of Wei offering jade, only understanding the allusions. I am grateful for your collection and transmission, hoping to repay your encouragement. (Zhi Li) I wear your respect and kindness on my head, and the feelings of the mountains and fields are overwhelming.
Fa Zhi (Zhi Li) Thanks Prince Consort Li for the Letter Requesting Him to Stay in the World (The Prince Consort's Letter is Lost):
(Zhi Li) Respectfully thinking, I have always sought hidden and secret practice, because I reflect on my mediocre talents. Washing stones and pillowing streams, I do not seek glory and profit. Collecting my sight and hearing, I only play with the realm of the rare and subtle. I plan to abandon this illusory body, hoping to obtain the wisdom of non-birth. Who would have thought that you, elegant and refined, would remotely show your appearance and voice. Subtly revealing the words of encouragement, allowing the limit of my return to truth to be extended. Your golden slips and jade characters are like descending into the Dan chamber, Yao Rui (瑤蕊, jade pistils)
璇枝。永輝蓬廬之內。千鈞未重。三觀何厭。回慮孱微。敢言勝克然以駙馬都尉。國紀人望。神清鑑明。品格懸殊。社顥才堪于亞相。聲光奮發。傳宣未可以偕行。良由尊道貴人。流謙崇讓。既頗形於厚勸。詎奚諾以賜言。是敢竭朽竭愚。且講且說。庶憑浩益。仰謝洪恩。
法智賀楊文公加翰林書
(知禮)伏審。榮奉金泥。首司玉署。歡抃之極。啟處無從。伏惟。慶尉恭以。翰長侍郎。積行累仁。博我多識。有佐時之道。無媚世之容。運籌堪亞於子房。遺直未饒于叔向。加以矯志崇邈。頤情典墳。收百代之闕文。選義按部。采千載之遺韻。考辭就班。挫群動于筆端。籠八極于形內。故得位鄰三輔心協重瞳。豈視草而冠華林。必和羹而坐黃閣。(智禮)慚非俊列。曲受恩知。赤城妙宗。何汩沒于當代。白蓮凈社。重煒燁于舊林。況阡陌而是遙會金蘭。而且阻。西望門館。山情不任煌灼激切之至。
楊文公謝法智賀書
(億)啟。近者起于苫廬。薦膺綸撿。復塵內署。仍冠邇班。屬創鉅之痛余。固杌枯之才盡。猥承甄錄。罔克避辭。徒僶勉以從公。益支離而取誚。教主大師。迥敦道眷。遐枉賀箋。仰窺勤渥之私。但切感慚之抱。謹修狀陳謝。
李駙馬薦法智師號資啟
滭州防禦使
【現代漢語翻譯】 現代漢語譯本： 璇枝敬稟。永輝蓬廬之內，千鈞之重亦不足道，三觀之深又何有厭足？回首反思自身之淺薄，怎敢自詡勝過駙馬都尉？您乃國家棟梁，萬民所望，神清明鑒，品格高遠，您的才華堪比亞相，聲名光耀奮發，我的傳宣之能難以與您並肩而行。這實在是由於您尊崇正道，敬重賢人，謙遜退讓，已經充分地通過勸勉來體現，又何須用賞賜的言語來表達呢？因此，我謹竭盡我這衰朽愚鈍之才，且講且說，希望能憑藉微薄的助益，來報答您浩大的恩情。
法智賀楊文公加翰林書
（知禮）恭敬地稟告，榮幸地拜讀您的金泥書信，得知您首司玉署，歡欣鼓舞至極，不知從何說起。恭惟慶慰，翰林侍郎楊文公，您積德累仁，學識淵博，有匡扶時世的才能，沒有媚俗的容貌。運籌帷幄堪比張良（子房），剛正不阿不輸叔向。加上您高尚的志向，深遠的意境，頤養性情于典籍墳典之中，收集百代的缺失文字，選擇義理按部就班，採擷千載的遺留韻味，考究文辭，使群動止於筆端，將廣闊的世界囊括于胸中。所以能夠位鄰三輔，心協重瞳。難道只是起草文書而名冠華林，必定是調和鼎鼐而位居黃閣。（智禮）慚愧我並非俊才，卻受到您的恩知。赤城妙宗，為何在當代被埋沒？白蓮凈社，重新在舊林中煥發光彩。何況我們相隔遙遠，只能遙寄金蘭之誼，而且還受到阻礙。西望您的門館，山野之情難以抑制，內心感到無比的激動和迫切。
楊文公謝法智賀書
（億）啟稟，近來我從簡陋的住所被提拔，榮幸地接受朝廷的任命，再次來到內署任職，仍然位列于低微的班次。正值遭受巨大創傷之後，本來就是才能枯竭。承蒙您的賞識，實在無法推辭。只是勉強地從事公務，更加顯得能力不足而被人恥笑。教主大師，您格外地重視道義情誼，遠道枉駕送來賀信，仰望您的勤勉和深情，內心感到無比的慚愧和感激。謹修書陳述謝意。
李駙馬薦法智師號資啟
滭州防禦使
【English Translation】 English version: Reverently I, Xuanzhi, report. Within the eternally radiant thatched dwelling, a thousand jun (a unit of weight) is not considered heavy, and the depths of the Three Contemplations (Threefold Contemplation in Tiantai Buddhism) are never exhausted. Reflecting on my own meager abilities, how dare I claim to surpass the Imperial Son-in-Law Commandant? You are the pillar of the nation, the hope of the people, with a clear and discerning mind, and a noble character. Your talent is comparable to that of the Prime Minister, and your reputation shines brightly. My ability to propagate the teachings cannot compare to yours. This is truly because you honor the Way, respect the virtuous, and are humble and yielding, which has been fully demonstrated through your exhortations. What need is there for words of reward? Therefore, I will exhaust my decaying and foolish talents, speaking and explaining, hoping to rely on meager assistance to repay your vast kindness.
Fazhi's Letter of Congratulations to Yang Wengong on His Appointment to the Hanlin Academy
(Zhi Li) I respectfully report that I have had the honor of reading your letter written on gold-decorated paper, and learned that you have been appointed to the Jade Hall. I am overjoyed and at a loss for words. I respectfully congratulate you, Hanlin Academician Yang Wengong, for accumulating virtuous deeds and benevolence, possessing extensive knowledge, having the ability to assist the times, and lacking the appearance of flattery. Your strategic planning is comparable to that of Zhang Liang (Zifang), and your integrity is no less than that of Shuxiang. In addition, you have lofty aspirations, profound artistic conceptions, and cultivate your temperament in classical texts. You collect the missing texts of a hundred generations, select righteous principles in an orderly manner, and gather the remaining rhymes of a thousand years. You examine the wording and arrange it in order, stopping all movements at the tip of your pen, and encompassing the vast world within your heart. Therefore, you are able to be close to the Three Dukes and have a heart that resonates with the Double Pupils (referring to a sage). Is it merely drafting documents that makes you the crown of Hualin? Surely it is harmonizing the cauldron that allows you to sit in the Yellow Pavilion. (Zhi Li) I am ashamed that I am not a talented person, but I have received your kindness. Why is the wonderful sect of Chicheng buried in this era? The Pure Land Society of the White Lotus is once again shining brightly in the old forest. Moreover, we are separated by vast distances, and can only remotely express our friendship, and even that is hindered. Looking west towards your residence, my feelings are overwhelming, and my heart is filled with excitement and urgency.
Yang Wengong's Letter of Thanks to Fazhi for His Congratulations
(Yi) I report that recently I was promoted from my humble dwelling and honored to receive the imperial appointment, returning to serve in the inner court and still ranked in a low position. I am suffering from the pain of a great loss, and my talents are exhausted. I am grateful for your recognition, but I cannot refuse the appointment. I am only勉強 (mianqiang - doing something reluctantly) performing my duties, and I am even more inadequate and ridiculed. Reverend Master, you especially value the friendship of the Way, and you have come from afar to send a congratulatory letter. I look up to your diligence and deep affection, and I feel deeply ashamed and grateful. I respectfully write this letter to express my gratitude.
Imperial Son-in-Law Li's Recommendation of the Title and Resources for Master Fazhi
Prefect of Bizhou
駙馬都尉李(遵勖)
(遵勖)啟。跡嬰官次。耳熟道風。逖懷鄞水之名城。夙闡臺峰之密教。半滿二字。義奧賾以惟精。晝夜六時。道勤行而匪懈。仰梵筵之高啟。藹方裓之駢趨。煥然精祠。允為寶所。屢通誠于音驛。向阻侍于巾盂。近遇誕彌之辰。輒祈智者之號。欽綸恩之申錫。省塵瀆以無從。而乃宗教薦興。纂上乘而彌劭。法齡安住。延內護以增輝。幸惟觀道之慈。俯徇締緣之懇。春旗肇候。清履善綏。企頌之私硎削。奚既其敕牒一道。輒于遞中附上。謹奉狀。起居陳賀。兼偵法候。
法智謝李駙馬啟
正月十日。本州送到。敕牒一道。鈞銜一通。蒙恩授(知禮)法智大師者。綸言肇布。靡停琁室之間。金簡初裁。倏遠瀛壺之上。焚香滌想。避席觀辭。唐錫四名。偶可孚而同稱。隋旌兩字。幸德安而共呼。祇荷寵光。伏增感懼。切念(知禮)聲凡玉振。量淺淵淳。運十法之大車。期躋佛地。張八教之法網。貴漉人魚。聊行南嶽之風。敢肖東林之化。豈謂都尉太傅。會虹流之節。禱石固之基。委黷睿謀。特矜纖善。舉清銜而遠賜。擢幽跡以無淪。載省若驚。終疑不稱。揮犀梵字。且守于先規。啖石空山。未偕于往哲。伏況都尉太傅。戎韜穎達。義府淵游。妙窮西竺之言。密契南宗之意。雅合宸
【現代漢語翻譯】 現代漢語譯本 駙馬都尉李(遵勖)：(官名，皇帝女婿) （遵勖）稟告。我身居官位，耳濡目染佛門風範，仰慕鄞水(浙江寧波)名城的盛名，早就聽聞天臺山(浙江天臺山)的秘密教義。『半』和『滿』二字，義理深奧精微。晝夜六時(佛教用語，指一天分為六個時段進行修行)，勤奮修行從不懈怠。仰望莊嚴的佛殿高高聳立，眾多僧侶整齊地趨步而行。煥然一新的精舍，確實是珍貴的修行場所。我多次通過書信表達誠意，但一直未能有機會在您身邊侍奉學習。最近恰逢您的誕辰，特地祈求賜予『智者』的稱號。承蒙皇恩浩蕩，深感自身卑微不敢當。然而，佛法興盛，繼承大乘佛法而更加精進。您的法齡安穩長久，能以內護(指護法)而增添光輝。希望您能以觀世音菩薩般的慈悲，俯允我這締結善緣的懇求。春天的氣息已經到來，愿您身體安康。我渴望頌揚您的心意，就像打磨過的玉石一樣純粹。沒有什麼比得上您的敕令一道。我已將其附在信中呈上。謹此奉上書信，問候起居，並探詢您的法體安康。
法智(僧人法號)謝李駙馬的信：
正月十日，本州送來敕令一道，以及鈞銜(敬辭，指對方的官職)一通。承蒙皇恩授予(知禮)(僧人法號)法智大師的稱號。皇上的詔令剛剛頒佈，立即傳遍宮廷內外。金字詔書剛剛寫好，瞬間傳到遙遠的地方。我焚香沐浴，避席恭敬地閱讀詔書。唐朝賜予的四種名號，我或許可以勉強地共同稱呼。隋朝旌表的兩個字，有幸能與德安(人名，此處指知禮)共同擁有。我恭敬地承受這份恩寵，內心更加感到惶恐不安。我常常想到(知禮)的聲音平凡如玉石相擊，我的器量淺薄如水潭。運用十法界(佛教用語，指眾生輪迴的十個境界)的大車，期望能達到佛的境界。張開八教(佛教用語，指佛教的八種教義)的法網，希望能度化眾生。我只是效仿南嶽慧思(高僧)的風範，怎敢與東林慧遠(高僧)相比。沒想到都尉太傅您，正值彩虹消逝的季節(可能指某種不祥之兆)，為我祈禱如同磐石般堅固的基礎。您委屈了自己的英明決斷，特別憐憫我微小的善行，授予我清高的官銜，使我這幽微的足跡不至於淪落。我反覆閱讀詔書，既感到驚訝又懷疑自己是否配得上。揮動犀牛角書寫梵文，我將繼續遵守先前的規矩。像古代隱士那樣在空山中吃石頭，我還沒有達到往昔哲人的境界。更何況都尉太傅您，精通軍事韜略，在義理的海洋中自由遨遊。您精妙地領悟了西竺(印度)的語言，秘密地契合了南宗(禪宗)的意旨。您的品格高雅，與皇上的心意相合。
【English Translation】 English version To Commandant Li (Zunxu) (an official title, son-in-law of the emperor):
(Zunxu) reports. Having been in officialdom, I have become familiar with the ways of Buddhism. I have long admired the famous city of Yinshui (Ningbo, Zhejiang), and have heard of the secret teachings of Mount Tiantai (Tiantai Mountain, Zhejiang). The two words 'half' and 'full' contain profound and subtle meanings. Day and night, six times (Buddhist term, referring to dividing the day into six periods for practice), I diligently practice without懈怠(xie dai: being slack). I look up to the magnificent Buddhist hall, where many monks walk in orderly rows. The newly renovated 精舍(jing she: Buddhist retreat), is indeed a precious place for practice. I have repeatedly expressed my sincerity through letters, but have not had the opportunity to serve and learn by your side. Recently, on the occasion of your birthday, I specially pray for the bestowal of the title 'Wise One'. Receiving the emperor's great favor, I feel humble and unworthy. However, the Dharma is flourishing, inheriting the Mahayana Dharma and becoming even more精進(jing jin: diligent). Your Dharma age is stable and long, able to add glory with inner protection (referring to Dharma protectors). I hope that you can, with the compassion of Avalokitesvara, grant my request to form a good relationship. The spring atmosphere has arrived, and I wish you good health. My desire to praise you is as pure as polished jade. Nothing can compare to your decree. I have attached it to the letter. I respectfully send this letter, inquiring about your well-being, and inquiring about the health of your Dharma body.
Fazhi (Dharma name of a monk) thanks Commandant Li:
On the tenth day of the first month, the prefecture sent a decree, and a 鈞銜(jun xian: honorific term, referring to the other party's official position). Receiving the emperor's grace to be granted the title of Master Fazhi (Zhilǐ) (Dharma name of a monk). The emperor's decree has just been issued, and immediately spread throughout the palace. The golden edict has just been written, and instantly spread to distant places. I burn incense and bathe, avoiding the seat and respectfully reading the decree. The four titles bestowed by the Tang Dynasty, I may be able to勉強(mian qiang: barely) call myself. The two words praised by the Sui Dynasty, I am fortunate to share with Dean (name of a person, here referring to Zhili). I respectfully bear this favor, and feel even more fearful and uneasy. I often think that (Zhili)'s voice is as ordinary as jade striking, and my capacity is as shallow as a pool of water. Using the great vehicle of the Ten Dharma Realms (Buddhist term, referring to the ten realms of sentient beings' reincarnation), I hope to reach the realm of Buddha. Opening the 法網(fa wang: Dharma net) of the Eight Teachings (Buddhist term, referring to the eight teachings of Buddhism), I hope to save sentient beings. I am only imitating the style of Nanyue Huisi (eminent monk), how dare I compare with Donglin Huiyuan (eminent monk). I did not expect that Commandant Taifu, at the time of the rainbow's disappearance (possibly referring to some ominous sign), prayed for me like a solid foundation. You wronged your own wise decisions, especially pitying my small good deeds, granting me a noble official title, so that my subtle traces would not fall. I repeatedly read the decree, feeling surprised and doubting whether I deserve it. Waving the rhinoceros horn to write Sanskrit, I will continue to abide by the previous rules. Eating stones in the empty mountains like ancient hermits, I have not reached the realm of past sages. Moreover, Commandant Taifu, you are proficient in military strategy, and freely roam in the ocean of righteousness. You subtly understood the language of Xizhu (India), and secretly契合(qi he: correspond) the meaning of the Southern Sect (Zen Buddhism). Your character is elegant and in line with the emperor's mind.
鑒。特秀人文。髦士咸歸。方來所則。俟光垂統用葉具瞻。恭惟上為廟朝。精調寢膳。(知禮)山情。不任勞結戴恩激切知歸之至。
慧照法師跋前往復書
人之死有重過泰山。有輕如鴻毛。蓋推義所適。比干之於商。伍員之於吳。紀信之於漢。激於愛國救主。故輕死如鴻毛。管仲之就拘。曾子之避寇。子房之藏匿。抱乎智深志遠。故重死如泰山。先師宣尼。嘗制其法曰。言必信。行必果。硁硁然小人哉。方吾祖誓遺身之際。上蒙天子知賞。次為州將保持。死則損多。生則益大。萬一不遑恤此。潛焚幽谷。則亦匹夫之為諒耳。智者宗系。其能再興乎。建炎二年孟夏十九日。法孫傳教慧照大師(法鄰)跋。
草菴教苑餘事紀往復書中事
法智既結社。焚身誓生安養。內翰楊公大年。聞其風累申勸請。仍勤致數問。有問凈土是何人境界者。有問法華梵網皆魔王所說者。此楊公以理奪事。而問之也。法智乃以即理之事。而答之則曰。即此見聞更無道理。又曰。佛之與魔相去幾何。后楊公啟謝所答問曰。恭聞了義。尤滌昏蒙。蓋龍像之劇談。續云雷之雄韻。其終幅則曰。有疑必爭。罔關於人我。敵面相示。其達于本源。至曰惟少室之宗風。本露山之笑視。以至黃檗痛杖于臨濟。船子揮揖于夾山者。此
【現代漢語翻譯】 現代漢語譯本： 敬啟者。您具有特別優秀的人文素養，有才華的人都歸向您，四方來的人都以您為準則。我們等待著您的光輝能夠延續傳統，使大家有所期望。恭敬地想到您在朝廷之上，精心調理飲食起居。（知禮）山野之情，不能勝任勞苦，承受您的恩情，激動而迫切地想要回去。
慧照法師跋前往復書
人的死亡，有的比泰山還重，有的輕如鴻毛。這是因為推究其意義所在。比干對於商朝，伍員對於吳國，紀信對於漢朝，都是出於愛國救主的激勵，所以輕視死亡如同鴻毛。管仲被拘禁，曾子躲避寇盜，張良藏匿，都是因為他們有深遠的智慧和志向，所以重視死亡如同泰山。先師孔子，曾經制定了這樣的法則說：『說話一定要守信用，行動一定要堅決。』這是拘泥小節的小人啊。當我的祖師發誓要捨棄生命的時候，上面蒙受天子的賞識，其次有州將的保護，死了就損失很多，活著就益處很大。萬一顧不上這些，偷偷地在幽深的山谷中焚身，那也只是普通人所做的信守承諾的事情罷了。智者宗的道統，還能再次興盛嗎？建炎二年孟夏十九日，法孫傳教慧照大師（法鄰）跋。
草菴教苑餘事紀往復書中事
法智既然結社，發誓焚身往生安養凈土。內翰楊公大年，聽到這件事，多次勸說請求他不要這樣做，並且多次致信詢問。有人問凈土是什麼人的境界？有人問《法華經》、《梵網經》都是魔王所說的嗎？這是楊公用理來否定他的行為而提出的問題。法智就用符合真理的事實來回答，說：『就在這見聞之中，更沒有其他的道理。』又說：『佛與魔相差多少？』後來楊公寫信感謝他的回答，說：『恭敬地聽聞了精深的道理，尤其洗去了我的昏昧。』這就像龍象之間的激烈談論，延續了云雷般的雄壯韻律。他的書信最後說：『有疑問一定要爭辯，不要顧及人我之分，當面展示，才能達到本源。』甚至說，只有少室山的宗風，才會有本露山的微笑注視。以至於黃檗禪師痛打臨濟禪師，船子和尚揮手告別夾山禪師，這些都是...
【English Translation】 English version: Respectfully addressed to you. You possess exceptional humanistic qualities, attracting talented individuals, and serving as a model for those coming from all directions. We await your brilliance to continue the tradition, fulfilling everyone's expectations. I respectfully think of you in the imperial court, meticulously managing your diet and daily life. (Knowing propriety) My heart, bound to the mountains, is overwhelmed by your kindness and yearns to return.
Postscript by Dharma Master Huizhao on a Reply Letter
A person's death can be heavier than Mount Tai or lighter than a feather. This depends on the meaning attributed to it. Bigan's death for the Shang dynasty, Wu Zixu's for the Wu kingdom, and Ji Xin's for the Han dynasty were all motivated by love for their country and a desire to save their rulers, thus they regarded death as light as a feather. Guan Zhong's imprisonment, Zengzi's avoidance of bandits, and Zhang Liang's concealment were all due to their profound wisdom and ambition, thus they valued death as heavy as Mount Tai. The late teacher Confucius once established this principle: 'Words must be trustworthy, and actions must be resolute.' This is the way of a petty man clinging to trivialities. When my ancestor vowed to give up his life, he was recognized and appreciated by the emperor, and protected by the regional commander. His death would have been a great loss, while his life would have been of great benefit. If he had disregarded these considerations and secretly immolated himself in a secluded valley, it would have been merely the act of a common person keeping his promise. Could the lineage of the wise ones be revived again? Written on the 19th day of the fourth lunar month in the second year of Jianyan by Dharma grandson, Dharma Master Huizhao (Falin), who transmits the teachings.
Remaining Matters from the Thatched Cottage Teaching Garden: Records of Matters in Reply Letters
Since Fazhi had formed a society and vowed to immolate himself to be reborn in the Pure Land of Bliss, the Inner Court Academician Yang Dagian, upon hearing of this, repeatedly advised and pleaded with him not to do so, and frequently sent letters with questions. Some asked, 'What kind of beings reside in the Pure Land?' Others asked, 'Are the Lotus Sutra and the Brahma Net Sutra spoken by demon kings?' These were questions posed by Yang Gong to refute his actions with reason. Fazhi then replied with facts that aligned with the truth, saying, 'Within this very seeing and hearing, there is no other principle.' He also said, 'How far apart are the Buddha and a demon?' Later, Yang Gong wrote a letter thanking him for his answers, saying, 'I have respectfully heard the profound principles, which have especially cleared away my confusion.' This is like the intense discussions between dragons and elephants, continuing the majestic rhythm of clouds and thunder. The conclusion of his letter stated, 'If there is doubt, one must argue, without regard for self or others, showing it face to face, in order to reach the source.' It even said that only the lineage of Mount Shaoshi would have the smiling gaze of Mount Benlu. As for Huangbo's painful beating of Linji and Shanzhi's waving farewell to Jiashan, these are all...
楊公以禪奪教也。然法智復啟。殊不領略其說。蓋昔禪教互相為謀。至是則不然。則知。大宗師手段當自有體。
錢唐昭講主上四明法師書
錢唐法門比丘(慶昭)致書于。四明講主禮上人。夫天臺之道。祖乎龍樹。宗乎南嶽。自陳隋逮皇朝。逾四百載。龍樹至於荊溪九世矣。荊溪至於吾輩十世矣。其間英彥間出。講說相望。代不乏賢。學者既庶。得其門者或寡焉。(愚)曩歲嘗聞。足下洞四教之大體。造三觀之淵源。極如說行。唯日不足。誠謂得其門矣。求之於今無以加也。恨不得一日而見矣。(愚)比覽足下觀心義狀三軸。果見其解深。而理奧學博。而意幽。抑又文辭粲然。才華煥發。求之兼才。又難能也。其所構義。雖與愚不同。然亦各言其所解。顯其所承。斯何傷乎。嘗靜而思之。知之者謂愚與足下。苦心為法之至也。不知者以為好諍求譽之至也。又有不知厥臧厥否。而鉗口不言之者。今時乃爾。後世知之者。其何若哉。先知足下造指要鈔。解十不二門。為一理之康莊。辨二家之得失。二年前雖許垂示。未睹斯文。翹望之切。如飢渴矣。或茍無食言。必具簡惠然而來。博我圓解。約我圓行。豈獨(愚)之幸。亦杭之學徒幸矣。又見吾足下誨人無倦之至焉。不宣。錢唐法門比丘(慶昭)上曰。
【現代漢語翻譯】 現代漢語譯本：楊億用禪宗來取代天臺宗的教義。然而，法智法師再次闡述天臺宗的教義，楊億卻完全不理解。過去禪宗和天臺宗互相配合，但到了楊億這裡就不是這樣了。由此可知，大宗師的手段自有其體系。
錢塘昭講主致四明法師的信：
錢塘法門比丘（慶昭）致書給四明講主上人：天臺宗的道統，始於龍樹（Nāgārjuna，印度佛教哲學家），宗于南嶽（慧思禪師）。自陳朝、隋朝到當今皇朝，已經超過四百年。從龍樹到荊溪（湛然法師）有九代，從荊溪到我們這一輩有十代。這期間英才輩出，講經說法的人接連不斷，每個時代都不缺乏賢才。學習的人雖然很多，但真正懂得其中門道的人卻很少。我（愚）過去曾經聽說，您通曉四教（藏、通、別、圓四種教法）的綱要，深入三觀（空觀、假觀、中觀）的淵源，竭力按照佛法修行，唯恐時間不夠用。我真心認為您是真正懂得天臺宗門道的人，如今再也找不到比您更好的人了。只恨不能早日見到您。我（愚）最近拜讀了您所著的《觀心義狀》三卷，果然看到您理解深刻，義理精奧，學識淵博，意境幽深。而且文辭華麗，才華煥發，兼具才能，實在難得。您所構建的義理，雖然與我有所不同，但也各自闡述了自己所理解的，顯明瞭自己所傳承的，這又有什麼妨礙呢？我曾經靜下心來思考，瞭解的人會認為我和您都是爲了佛法而苦心鉆研，不瞭解的人會認為我們都是爲了好爭鬥、求名譽。還有一些人不知道誰對誰錯，就閉口不言。現在是這樣，後世瞭解的人又會怎麼看呢？我早就聽說您著有《指要鈔》，解釋十不二門，作為通往一實理的康莊大道，辨析二家（山家、山外）的得失。兩年前您就答應要給我看看，至今還沒有見到。我翹首盼望，如飢似渴。如果不是食言，請您一定把書簡寄來，讓我增長圓滿的理解，約束圓滿的修行。這不僅僅是我（愚）的幸運，也是杭州所有學徒的幸運。我又看到您教誨別人不知疲倦，真是到了極點。不再多說了。錢塘法門比丘（慶昭）敬上。
【English Translation】 English version: Yang Yi used Chan (Zen) to replace the doctrines of Tiantai. However, Dharma Master Fazhi re-explained the doctrines of Tiantai, but Yang Yi did not understand it at all. In the past, Chan and Tiantai cooperated with each other, but it was not the case with Yang Yi. From this, we can know that the methods of the great masters have their own systems.
Letter from Lecturer Zhao of Qiantang to Dharma Master of Siming:
Qiantang Dharma-gate Bhiksu (Qingzhao) writes to the Venerable Lecturer of Siming: The lineage of Tiantai originates from Nāgārjuna (Indian Buddhist philosopher), and is based on Nanyue (Zen Master Huisi). From the Chen and Sui dynasties to the current dynasty, it has been more than four hundred years. From Nāgārjuna to Jingxi (Dharma Master Zhanran) there are nine generations, and from Jingxi to our generation there are ten generations. During this period, outstanding talents emerged one after another, and those who lectured on the scriptures followed one after another. Every era is not short of talents. Although there are many people who study, few really understand the doorway. I (fool) once heard that you understand the outline of the Four Teachings (Tripitaka, Common, Separate, and Perfect), and delve into the origins of the Three Contemplations (emptiness, provisional existence, and the middle way), and strive to practice according to the Dharma, fearing that there is not enough time. I sincerely believe that you are the one who truly understands the doorway of Tiantai, and I can't find anyone better than you now. I regret that I can't see you one day earlier. I (fool) recently read the three volumes of your 'Annotations on the Meaning of Contemplating the Mind', and I really saw that your understanding is profound, the principles are profound, the knowledge is broad, and the artistic conception is profound. Moreover, the writing is gorgeous and the talent is brilliant. It is rare to have both talent and ability. Although the righteousness you construct is different from mine, we each explain what we understand and show what we inherit. What's the harm in that? I once calmed down and thought about it. Those who understand will think that you and I are working hard for the Dharma, and those who don't understand will think that we are all fighting for fame. There are also some people who don't know who is right and who is wrong, so they keep silent. This is the case now, what will those who understand in later generations think? I have long heard that you have written 'Annotations on the Essentials', explaining the Ten Non-Dual Gates, as a broad road to the One Reality, and distinguishing the gains and losses of the two schools (Shanjia, Shanwai). You promised to show it to me two years ago, but I haven't seen it yet. I look forward to it eagerly, as if I am hungry and thirsty. If you don't break your promise, please be sure to send the letter, so that I can increase my perfect understanding and restrain my perfect practice. This is not only my (fool's) luck, but also the luck of all the students in Hangzhou. I also see that you are tireless in teaching others, which is the extreme. I won't say more. Qiantang Dharma-gate Bhiksu (Qingzhao) respectfully.
謝聖果法師作指要序啟
四明法門比丘(知禮)。上手聖果阇梨(侍者)光塵倏變。忻界尤賒。傾慕笑譚。何啻飢渴。諒惟榮履無替考詳。必誨物以忘疲。幸吾宗之不墜。(知禮)昨以居多暇日。因究教門。庶熟性靈。輒思訓解。念朱陵之四擇。已抱忸怩。繹荊溪之妙言。更增嗤鄙。無何諸子咸議。刊行。遏之不休。故從所欲敢期英眷。亦賜揄揚。實謂虎威俯從狐假。洎回人之遽至。辱榮翰以薦臨。益見久要之心。足認淡成之契。瞻望載惕。睓懵交顏。方今參宿移沈。聖制非遠。必希道養以慰翹思。便價告行。謹此致訊。兼代陳謝。伏惟鑑察。不宣。四明法門比丘(知禮)載。白聖果阇梨(天竺懺主時住聖果寺也)。
四明與矩法師書敘
元豐間剡溪上方。有子通講者。因之三衢。謁長壽水法師。見壁間懸數族。皆四明尊者。付門人炬公之書。辭翰平淡。道義優柔。凜然古人風度。通即錄歸。自茲傳播。然四明中興祖道。稟法之徒。靡計其數。唯公所得最深。獨擅出藍之美。方其在輪下。居席端眾。請貳講。四明聽而駭之謂。吾后之有賴矣。初出世領三衢本業寺。四明授與手爐如意。足見印可之篤。后詣京師。真宗知名。召講四十二章經。因賜命服。續回梓里。住持浮石。茲山先系禪剎。長老
【現代漢語翻譯】 現代漢語譯本： 謝聖果法師作指要序啟
四明法門的弟子比丘(知禮)敬稟。聖果阇梨(侍者)的光輝事蹟轉瞬即逝，令人仰慕之情更加深切。渴望聆聽您的教誨，如同飢渴之人盼望食物和飲水。想來您身體安康，一定不遺餘力地教誨他人，忘記疲倦，這真是我們宗門的幸事，不會衰落。(知禮)近來有很多空閑時間，因此深入研究佛教經典，希望能夠熟悉自己的本性。於是想對經典進行訓釋和講解，但想到朱陵的四種選擇，已經感到慚愧不安；再研究荊溪大師的精妙言論，更加覺得自己淺薄鄙陋。不久，各位同修都提議將這些訓釋刊行，我阻止不了，所以順從大家的意願，希望得到您的讚許和支援。這實在是如同狐貍藉著老虎的威風一樣。等到回信的人到來，榮幸地收到您的來信，更加看到了您長久以來的深厚情誼，足以證明我們之間淡泊而真誠的契約。瞻仰您的風采，心中既敬畏又不安，思緒紛亂。如今參星已經西沉，聖上的詔令也不遠了，希望您保重身體，以慰藉我們的思念之情。趁著送信的人要出發，謹此致以問候，並代為致謝。希望您能明察。不盡之言。四明法門的比丘(知禮)敬上。呈給聖果阇梨(當時天竺懺主住在聖果寺)。
四明與矩法師書敘
元豐年間，剡溪上方有一位名叫子通的講師，他前往三衢，拜訪長壽水法師，看到墻上懸掛著幾幅畫像，都是四明尊者，以及四明尊者寫給門人炬公的書信。書信的文辭平淡，但道義卻很深刻，令人肅然起敬，具有古人的風範。子通就將這些書信抄錄帶回，從此傳播開來。四明尊者中興了祖師的道統，接受他教法的弟子，數不勝數，但只有炬公領悟得最深刻，獨自具有超越前人的美德。當炬公還在四明尊者的座下時，坐在聽講的末座，大家就推舉他擔任副講。四明尊者聽了之後，感到驚訝，說：『我的後繼者就要靠他了。』炬公最初出世，擔任三衢本業寺的住持，四明尊者親自授予他手爐和如意，這足以表明對他的認可非常堅定。後來炬公前往京師，真宗皇帝聽說了他的名聲，召他講解《四十二章經》，因此賜給他官服。之後炬公回到家鄉，住持浮石寺。這座山寺先前是禪宗的寺廟，長老...
【English Translation】 English version: Preface to 'Essentials' by Dharma Master Shengguo
Bhikshu (Zhilǐ) of the Siming Dharma lineage respectfully submits this. The radiant deeds of Āchārya (attendant) Shengguo have swiftly passed, deepening our admiration. We yearn to hear your teachings, as the hungry and thirsty crave sustenance. We trust you are in good health and tirelessly instruct others, forgetting fatigue, which is fortunate for our lineage, ensuring it does not decline. (Zhilǐ) Recently, having much leisure time, I have deeply studied the Buddhist scriptures, hoping to become familiar with my own nature. Thus, I wished to interpret and explain the scriptures, but thinking of Zhu Ling's four choices, I already felt ashamed and uneasy; further studying the profound words of Master Jingxi, I felt even more shallow and ignorant. Soon, all the fellow practitioners proposed to publish these interpretations, which I could not stop, so I followed everyone's wishes, hoping to receive your praise and support. This is truly like a fox borrowing the tiger's power. When the messenger returns, I am honored to receive your letter, further seeing your deep friendship over the years, enough to prove the淡泊(dàn bó, simple and pure) and sincere契約(qì yuē, covenant) between us. Gazing upon your countenance, my heart is both respectful and uneasy, my thoughts are confused. Now the Shen constellation has set, and the imperial edict is not far off, I hope you take care of your health to comfort our longing. Taking advantage of the messenger's departure, I respectfully send my greetings and thank you on behalf of everyone. I hope you can understand. Incomplete words. Bhikshu (Zhilǐ) of the Siming Dharma lineage respectfully presents this. Presented to Āchārya Shengguo (at that time, the Tiānzhú Repentance Master resided at Shengguo Temple).
Preface to the Letter from Siming to Dharma Master Jǔ
During the Yuánfēng era, there was a lecturer named Zitong in Shangfang, Yǎnxi. He went to Sānqú to visit Dharma Master Chángshòu Shuǐ, and saw several portraits hanging on the wall, all of Venerable Siming, as well as letters from Venerable Siming to his disciple Gōng Jǔ. The words in the letters were plain, but the Dharma was profound, making people awe-inspired, with the demeanor of ancient people. Zitong copied these letters and brought them back, and from then on they spread. Venerable Siming revived the lineage of the patriarchs, and the disciples who received his teachings were countless, but only Gōng Jǔ understood the most profoundly, uniquely possessing the beauty of surpassing his predecessors. When Gōng Jǔ was still under Venerable Siming's seat, sitting at the end of the audience, everyone recommended him to serve as a vice lecturer. Venerable Siming was surprised to hear this and said, 'My successor will depend on him.' When Gōng Jǔ first emerged into the world, serving as the abbot of Běnyè Temple in Sānqú, Venerable Siming personally bestowed upon him a hand warmer and a ruyi (如意, a scepter symbolizing good fortune), which is enough to show that his approval of him was very firm. Later, Gōng Jǔ went to the capital, and Emperor Zhenzong heard of his reputation, summoning him to lecture on the Sutra of Forty-Two Chapters, and therefore bestowed upon him official robes. Afterwards, Gōng Jǔ returned to his hometown, serving as the abbot of Fúshí Temple. This mountain temple was previously a Chan (禪, Zen) temple, and the elder...
元勛。因聽師講唱。遂請問從真起妄之義。一言相契。回禮為師。即舍此院。永為教庠。師一開法學。徒云委。大展黌堂。揄揚聖化。至今三衢臺道之行。由師力也。通得此帖。甚珍惜。復跋其所得於后。無何歲久魚魯成訛。余故芟夷調理。易冠於前。庶幾覽者。先知文之自來也。嘉泰二年中秋后一日(宗曉)志。
四明付門人矩法師書(凡十幅)
第一書
崇矩近夏。五回收得汝書。知受臺州黃巖東禪之請。聞若僧若俗。于再於三。既動眾心。獲興吾教。得無喜乎。前次海藏主。將東山信來。亦言及斯事。未知幾時赴彼開講也。汝既受彼請。當聽吾言。凡立身行道。世之大務。雖儒釋殊途。安能有異。必須先務立身。次謀行道。謙為德柄。汝當堅執之。使身從此立道從此行也。吾見學人切于名利者。皆不能鳩徒演教。當視此等如詐親懼之如虎狼。此先宜誡之。然後進行勤講。豈俟再言也。此外宜覽儒家文集。博究五經雅言。圖于筆削之間。不墮凡鄙之說。吾素乖此學。常所恨焉。汝既少年。不宜守拙。當效圓阇梨之作也。至囑若見源叔。為我伸誠。佛事所拘。人情多曠。春喧漸熱。更宜減睡節食為要。余無可言。不具座主。(押)付崇矩阇梨。
第二書
浮石行者。至得汝書知。住
【現代漢語翻譯】 現代漢語譯本： 元勛因為聽了老師的講唱，於是請教從真起妄的含義。一句話就彼此心意相合，於是回過頭來以弟子之禮對待老師，隨即捨棄了這座寺院，永遠作為教育的場所。老師一旦開始講法，學徒就像云一樣聚集而來，大大地擴充套件了學堂，宣揚聖人的教化。直到今天，三衢臺道（地名）的佛法盛行，都是老師的力量啊。我（宗曉）得到了這篇帖子，非常珍惜，又在後面題跋了我所瞭解的情況。不久，因為年代久遠，文字出現了訛誤。所以我加以刪改整理，把老師的頭銜放在前面，希望讀者能夠先了解文章的來歷。嘉泰二年（1202年）中秋后一日，宗曉記。
四明（地名）付給門人矩法師的書信（共十幅）
第一封信
崇矩近來夏天，五次收到你的來信，知道你接受了臺州黃巖東禪寺的邀請。聽說無論是僧人還是俗人，都多次邀請你，既然感動了大家的心，能夠興盛我們的佛教，難道不值得高興嗎？上次海藏主（人名）帶來東山（地名）的信，也提到了這件事，不知道你什麼時候去那裡開講呢？你既然接受了他們的邀請，就應該聽我的話。凡是立身行道，是世間的大事。雖然儒家和佛家道路不同，怎麼可能沒有相同之處呢？必須先致力於立身，其次謀求行道。謙虛是道德的根本，你應該堅持這一點，使自身從此立起來，道業從此興盛起來。我看到學人熱衷於名利的，都不能招收徒弟，弘揚佛法。應當把這些人看作是虛情假意的親人，像害怕虎狼一樣害怕他們。這是首先應該告誡的。然後努力進行勤奮地講學，難道還要再說一遍嗎？此外，應該閱讀儒家的文集，廣泛研究五經的精妙言辭，在修改文章的時候，不落入凡俗的說法。我向來不擅長這種學問，常常為此感到遺憾。你既然年輕，不應該固守笨拙，應該傚法圓阇梨（人名）的作為。特別囑咐你，如果見到源叔（人名），替我表達誠意。因為佛事所拘，人情往來多有疏忽。春天喧鬧漸熱，更應該減少睡眠，節制飲食為要。其餘沒有什麼可說的。不一一細說。座主（署名）。（押）付給崇矩阇梨。
第二封信
浮石行者（人名）到了，收到你的來信知道你住在……
【English Translation】 English version: Yuanxun, after listening to the master's lectures and chanting, inquired about the meaning of 'arising from truth to delusion'. A single phrase resonated with him, and he turned around to treat the master with the respect of a disciple, immediately abandoning this temple and permanently making it a place of education. Once the master began to expound the Dharma, disciples gathered like clouds, greatly expanding the school and promoting the sage's teachings. Even today, the flourishing of Buddhism in Sanqu Tai Dao (place name) is due to the master's efforts. I (Zongxiao) obtained this post and cherished it greatly, adding a postscript with what I knew. Soon, due to the passage of time, errors appeared in the text. Therefore, I pruned and reorganized it, placing the master's title at the beginning, hoping that readers would first understand the origin of the text. Recorded by Zongxiao on the day after the Mid-Autumn Festival in the second year of Jiatai (1202).
Letter from Siming (place name) to his disciple, Dharma Master Ju (ten letters in total)
First Letter
Recently in summer, Chongju, I have received your letters five times, and I know that you have accepted the invitation of Dongchan Temple in Huangyan, Taizhou. I heard that both monks and laypeople have invited you repeatedly. Since you have moved everyone's hearts and can prosper our Buddhism, is there anything not to be happy about? Last time, the head of Haizang (person's name) brought a letter from Dongshan (place name), also mentioning this matter. I don't know when you will go there to start lecturing. Since you have accepted their invitation, you should listen to my words. Establishing oneself and practicing the Way are major affairs in the world. Although Confucianism and Buddhism have different paths, how can there be no similarities? You must first devote yourself to establishing yourself, and then seek to practice the Way. Humility is the foundation of virtue, and you should adhere to this, so that you can establish yourself and your practice can flourish. I see that those who are keen on fame and fortune cannot recruit disciples and promote the Dharma. You should regard these people as false relatives and fear them like tigers and wolves. This is what should be warned first. Then, strive to give diligent lectures. Do I need to say it again? In addition, you should read Confucian texts, extensively study the refined words of the Five Classics, and in the process of revising articles, avoid falling into vulgar sayings. I have never been good at this kind of learning, and I often regret it. Since you are young, you should not stick to clumsiness, but should emulate the actions of Dharma Master Yuan (person's name). I especially instruct you, if you see Uncle Yuan (person's name), please convey my sincerity. Because I am constrained by Buddhist affairs, I often neglect human relationships. As the noisy spring gradually heats up, it is important to reduce sleep and control your diet. There is nothing else to say. I will not go into details. Your teacher (signature). (Seal) Given to Dharma Master Chongju.
Second Letter
The practitioner Fushe (person's name) has arrived. I received your letter and know that you are staying at...
持無事。兼有僧徒。講說相續。官員歸向。供施周豐。此雖外事。亦是急緣。又知專以凈土繫心。唸佛不輟。吾聞之甚喜。如饑得食。望汝加行自修。弘教利物。無以他競。卑己尊人為上。若其爾者。三衢臺教。立見中興也。其住持事。杭僧來說。汝既說行並持。必樹立非晚也。(仁岳)有諫書與吾。汝曾見否。嗟小子狂簡。不知所以裁之。始欲不答。又慮後學遭伊惑亂。病中寫三二十紙。解其謗辭。令伊知教觀蹊徑也。鈔寫未了。后信附去。夏暑惡熱。宜好將息。勤心為法。兼修佛事。為要不具。
第三書
吾委付崇矩。近者得書。知汝平善。汝受得浮石院。吾猶慮舍時不至分明。又見錢唐人說。有多端。今睹帖疏。辭意甚周旋。衷心喜之。是汝平生留心教觀所感也。愿智者圓宗。因此大行彼郡。接誘方來。然得人則其道大振。失人則其道隨滅。三衢流佈。種在汝躬。慎勿放逸。宜以謙下接人實行軌物。若其然者。則副請主學士之用心。乃酬勛公之元意。切須夙夜審思取成大利也。吾為小子(仁岳)狂簡。輒起邪思。執非為是。以偽駁真。恐世人遭伊起謗。紊亂大途。故吾勉強書兩十紙解之。俾伊略知得失。只為伊在講下。雖久逐句。記錄待作諍端。莊嚴我見。全不咨審大體。唯增譭謗之門。今因他故
【現代漢語翻譯】 現代漢語譯本 保持無事（沒有俗事纏身）。兼有僧徒（還有僧人弟子）。講說相續（講經說法連續不斷）。官員歸向（官員們也來歸依）。供施周豐（供養佈施非常豐厚）。這些雖然是外在的事情，也是非常重要的因緣。又知道你專心以凈土爲念，唸佛從不間斷。我聽了非常高興，就像飢餓的人得到了食物。希望你更加努力地修行，弘揚佛法，利益眾生。不要與他人爭鬥，謙卑自己，尊敬他人才是最重要的。如果能做到這樣，三衢臺教（三衢山天臺宗的教法）的復興指日可待。關於住持的事情，杭州的僧人來說，你既然說和行都很好，那麼建立起來不會太晚的。(仁岳)有諫書給我，你曾經見過嗎？唉，這個年輕人狂妄輕率，不知道該如何約束他。開始的時候不想回復，又擔心後來的學習者被他迷惑擾亂。在生病期間寫了三二十張紙，解釋他的誹謗之辭，讓他知道教觀（天臺宗的教義和修行）的門徑。抄寫還沒有完成，之後會附信寄去。夏天炎熱，要好好休息，勤奮地為佛法努力，兼修佛事。要說的很多，就不一一列舉了。
第三封信
我委託崇矩（人名）處理事務。最近收到來信，知道你一切安好。你接受了浮石院（寺院名），我還在擔心你捨棄的時候沒有說清楚。又聽錢塘人說，有很多說法。現在看到你的帖子和奏疏，言辭非常周到。我內心非常高興，這是你平生留心教觀所感召的。希望智者圓宗（天臺宗的教義）因此在那個郡大為流行，接引後來的人。然而，得到合適的人，佛法就會大為興盛；失去合適的人，佛法就會隨之衰落。三衢（地名）的流佈，就種在你的身上。一定要謹慎，不要放縱自己。應該以謙虛的態度待人，以實際行動作為榜樣。如果能做到這樣，就符合了請主學士（官名）的用心，也是報答勛公（人名）的期望。一定要日夜審慎思考，取得更大的利益。因為這個年輕人(仁岳)狂妄輕率，竟然產生邪惡的想法，執著錯誤的觀點，用虛假的言論駁斥真理。恐怕世人被他迷惑而產生誹謗，擾亂正道。所以我勉強寫了二十多張紙來解釋，讓他稍微知道自己的得失。只因爲他在講席之下，雖然長期逐句記錄，等待著製造爭端，莊嚴自己的見解，完全不考慮大體，只會增加誹謗的途徑。現在因為其他的事情。
【English Translation】 English version Maintain freedom from worldly affairs. Also, have monks and disciples. Lectures and discussions continue uninterrupted. Officials turn to you for guidance. Offerings and donations are abundant. Although these are external matters, they are also important conditions. Furthermore, I know that you focus your mind solely on the Pure Land, reciting the Buddha's name without ceasing. I am very pleased to hear this, like a hungry person receiving food. I hope you will work harder to cultivate yourself, propagate the Dharma, and benefit sentient beings. Do not compete with others; being humble and respecting others is paramount. If you can do this, the revival of the Tiantai teachings of Sanqu (a place name) is just around the corner. Regarding the affairs of the abbotship, the monks from Hangzhou said that since you are good at both speaking and practicing, the establishment will not be too late. (Ren Yue) has a letter of remonstrance for me; have you ever seen it? Alas, this young man is arrogant and reckless, not knowing how to restrain him. At first, I did not want to reply, but then I worried that later learners would be confused and disturbed by him. While sick, I wrote thirty or twenty pages, explaining his slanderous words, so that he would know the path of doctrine and contemplation (Tiantai teachings). The copying is not yet finished, and I will send it with a later letter. The summer is hot and unpleasant, so take good care of yourself. Diligently strive for the Dharma and cultivate Buddhist practices. I have much to say, but I will not list them all.
Third Letter
I entrusted Chong Ju (a person's name) with handling affairs. Recently, I received a letter and learned that you are well. You have accepted Fushe Monastery (a monastery's name), and I was still worried that you had not made it clear when you gave it up. Also, I heard from the people of Qiantang that there were many different accounts. Now, seeing your post and memorial, the words are very thorough. I am very happy in my heart; this is what you have attracted by paying attention to doctrine and contemplation all your life. I hope that the teachings of the Wise One's Perfect School (Tiantai teachings) will therefore become very popular in that prefecture, attracting those who come later. However, if you get the right person, the Dharma will flourish greatly; if you lose the right person, the Dharma will decline accordingly. The propagation in Sanqu (a place name) is planted in you. Be careful not to indulge yourself. You should treat people with humility and use practical actions as a model. If you can do this, you will live up to the intentions of the requesting scholar (an official title) and repay the original intentions of Duke Xun (a person's name). You must carefully consider day and night to achieve great benefits. Because this young man (Ren Yue) is arrogant and reckless, he actually generates evil thoughts, clings to wrong views, and refutes the truth with false words. I am afraid that people will be confused by him and generate slander, disturbing the right path. Therefore, I reluctantly wrote more than twenty pages to explain, so that he would know his gains and losses. Only because he is under the lecture seat, although he has been recording sentence by sentence for a long time, waiting to create disputes, glorifying his own views, completely disregarding the overall situation, and only increasing the path of slander. Now, because of other matters.
修得此書。略顯吾宗妙義。今以草藁一本。與汝宜子細研味之。汝欲吾作委曲付。文智今寫未暨。教伊且秉護三業。令自他有益也。人去余無所道。為法安身。為最不具。
第四書
崇矩六明初五日。始見靈曜行者。將到汝二月書。知官僚躬請。名僧讓居。緇白歸心。資緣周贍。乃汝願力所致。亦吾道將行。更在精勤。令事增廣。但於心無著。必傳法成功。須更堅固立十方住持。永作傳天臺教觀之院。既已有夏舍人起請之敕。州府據敕行之甚順也。事畢結裹文字。入在石中。永為程式。方為究竟也。見說文炳。依棲於彼。切宜照燎之。伊卻是學人必能成器也。此外切在調身安適。自然其道昌盛矣。余無可囑不具。
第五書
崇矩吾前次附信。必領得了。起造畢。莫管人多少。須不住開講。于教著功不擁文義。仍以進行為務。守戒為先。如汝者少。唯望汝流佈。若或放逸。又成虛擲也。吾于餘事。不能掛心。只慮教觀無人而墜。汝宜思之。當知吾志。焉夏初修方便。望汝冥禱相助。時中切冀將身本道不具。
第六書
章安崇矩。近日如何。夏中不廢講否。自行化他日增益否。知吾道者無幾。望汝傳化令道光大。莫作最後斷佛種人也。吾懺期將滿。寄世非遙。此去一年。欲息諸緣務
【現代漢語翻譯】 現代漢語譯本：
修習此書，略微顯露了我宗的精妙義理。現在用草稿寫成一本，給你，你應該仔細研讀體會。你想要我詳細地交付，但文智現在抄寫還沒完成。教導他先秉持守護身、口、意三業，使自己和他人都有益處。人走了，我沒有什麼可說的，爲了佛法而安身立命，是最重要的。沒有寫完整。
第四封信
崇矩，六月初五日，才見到靈曜行者送來的你二月的信。得知官僚親自請求，名僧謙讓居住，僧俗都歸心，資財供養充足，這是你的願力所致，也是我的道將要興盛的徵兆。更要精進勤勉，使事業更加廣大。只要心中沒有執著，必定能成功傳法。必須更加堅定地建立十方住持，永遠作為傳承天臺教觀的寺院。既然已經有夏舍人發起請求的敕令，州府根據敕令行事也很順利。事情完畢后，將結果寫成文字，放入石頭中，永遠作為規程，才算最終完成。聽說文炳依附在那裡，要好好地照看他，他是個學人，必定能成才。此外，一定要調養身體，安適自在，自然你的道就會昌盛。我沒有什麼可囑咐的，沒有寫完整。
第五封信
崇矩，我上次附上的信，你一定收到了。寺院建造完畢后，不要管人多人少，必須不停地開講，在教義上下功夫，不要擁塞文句義理，仍然以進行弘法為要務。守戒律為先。像你這樣的人很少，只希望你流佈佛法。如果放縱懈怠，又成了虛度光陰。我對於其他事情，不能掛心，只擔心教觀無人繼承而衰落。你應該思考這個問題，應當知道我的心意。我將在夏初修行方便法門，希望你暗中祈禱幫助。時中切切希望你將身心奉獻給佛道，沒有寫完整。
第六封信
章安崇矩，近日如何？夏天裡沒有停止講經吧？自己修行和教化他人，每天都有增長嗎？知道我的道的人沒有幾個，希望你傳揚教化，使佛道光大，不要做最後斷絕佛種的人。我的懺悔期將要滿了，離開人世的日子不遠了。從今往後一年，想要停止各種俗務。
【English Translation】 English version:
Having cultivated this book, it slightly reveals the wonderful meaning of my school. Now, I have written a draft copy for you, and you should carefully study and understand it. You want me to deliver it in detail, but Wenzhi has not yet finished copying it. Instruct him to first uphold and protect the three karmas of body, speech, and mind, so that both himself and others may benefit. Now that the messenger has departed, I have nothing more to say. To establish oneself for the sake of the Dharma is of utmost importance. Incomplete.
Letter Four
Chongju, it was not until the fifth day of the sixth month that I saw the practitioner Lingyao bring your letter from the second month. I learned that officials personally requested, eminent monks yielded their residences, and both monastics and laypeople turned their hearts to you, with abundant material support. This is due to your vows and also a sign that my path is about to flourish. You must be even more diligent and assiduous to expand the work. As long as there is no attachment in your heart, you will surely succeed in transmitting the Dharma. You must more firmly establish the abodes of the ten directions, to forever serve as monasteries for the transmission of the Tiantai teachings and contemplations. Since there is already an imperial edict initiated by Xia Sheren, the state and local governments are acting very smoothly according to the edict. After the matter is completed, write the results into text and place them in stone, to serve as a permanent procedure, and only then will it be truly complete. I heard that Wenbing is relying on you there, so you should take good care of him. He is a student and will surely become a useful person. In addition, be sure to take care of your body and be comfortable, and naturally your path will flourish. I have nothing more to instruct, incomplete.
Letter Five
Chongju, you must have received the letter I attached last time. After the monastery is built, regardless of how many people there are, you must keep giving lectures, put effort into the teachings, do not obstruct the meaning of the texts, and continue to make propagation your priority. Take upholding the precepts as the first priority. There are few like you, and I only hope that you will spread the Dharma. If you are lax and negligent, it will be a waste of time. I cannot worry about other matters, I only worry that the teachings and contemplations will decline due to lack of successors. You should think about this and know my intention. I will cultivate the expedient methods at the beginning of summer, and I hope you will secretly pray for help. Shizhong earnestly hopes that you will dedicate your body and mind to the Buddhist path, incomplete.
Letter Six
Zhang'an Chongju, how have you been recently? Have you not stopped giving lectures in the summer? Are you increasing your own practice and teaching others every day? There are few who know my path, and I hope you will propagate the teachings and make the Buddhist path flourish, and not be the last person to cut off the seed of Buddhahood. My repentance period is coming to an end, and the day of leaving this world is not far off. From now on, for the next year, I want to cease all worldly affairs.
。並心究理一志焚修。故遣諸生遍求資給。居永用。卿到彼望汝勸揚。須一一言與門徒。令人人樂施。吾即此一回斷送西歸。愿汝精進教觀。勤發行者。莊嚴凈土。愿來世得際夙因妙證。斯事常切在於制心也。然汝自知吾志。不復再三。二子去。聊書此布意。更不委悉。不具。
第七書
崇炬阇梨。久不得信。近日如何。風聞。已赴本業景德開講。僧俗歸心。須知。城隍不比鄉縣。又是受業去處。上下難受化。必須降意接物軟語談真。使聞者皆忻見者獲益。汝之智辯。足可為眾。但恐寺眾。有見汝行止有不廉處。又恐檀信見熟別有誹謗。于教無光。更須護持。則盡善盡美矣。吾為懺期將滿報愿未。能眾障交興。莫我遣卻。仍為教藏未圓。恐後來師徒。講習艱難。以故忍死力為成之。今遣學者往彼邦。緣化印法華經記。切在勸贊門徒。多少結緣。令吾心志滿足也。此外宜息身心。莫令生病。是祝是祝。不具。
第八書
崇矩近擇交來得信。知汝夜講光明。日談止觀。為道既勤聞之極喜。又知造僧堂。必是無心往西溪也。所言不安者。宜不住服藥。禮誦祈禱。求聖冥加也。惠南已安排在堂。只是隨眾受習。更有何管領乎。所議融心解。今于答后添三兩句。收於三輩。必免相違。何不但云三輩文有
【現代漢語翻譯】 現代漢語譯本：全心全意探究真理，一心一意焚香修行。因此派遣弟子們四處尋求資助供給。長久居住於永用（人名）。你到了那裡，希望你能勸導弘揚佛法。務必將每一句話都告訴門徒，使人人樂於佈施。我即將在此了卻此生，往生西方。愿你精進于教理和觀行的修習，勤奮地實踐修行，莊嚴清凈的佛土，愿來世能夠證得宿世因緣的微妙果證。這件事常常要放在心上，在於控制自己的心念啊。然而你自知我的心意，我就不再三叮囑了。兩位弟子要走了，姑且寫下這些話來表達我的意思，不再詳細敘述了。不詳盡。 現代漢語譯本：崇炬阇梨（對僧人的尊稱）：很久沒有收到你的訊息了，最近怎麼樣？聽說你已經回到本寺景德（寺名）開講佛法，僧人和俗人都歸心於你。要知道，城裡的寺廟和鄉下的寺廟不一樣，而且又是你受業的地方，上下級之間難以教化。必須降低姿態，和藹待人，用柔和的語言講述真理，使聽者都歡喜，見者都受益。你的智慧和辯才，足以教化大眾。只是擔心寺里的僧眾，看到你的行為舉止有不檢點的地方，又擔心施主們熟悉了之後，會有誹謗之言，對佛教沒有光彩。更要小心維護自己的德行，那就盡善盡美了。我因為懺悔的期限將滿，報答誓願還沒有完成，各種障礙交相出現，莫非是要把我遣送回去。又因為佛教的經典還沒有圓滿，恐怕後來的師徒們，講習起來會有困難。因此忍著病痛，努力地想要完成這件事。現在派遣學生前往貴地，化緣印製《法華經記》。務必勸說贊助門徒，多多結緣，使我的心願得以滿足。此外，應該休息身心，不要生病。這是祝願，這是祝願。不詳盡。 現代漢語譯本：崇矩最近選擇交往的人送來書信，得知你晚上講解《光明經》，白天談論止觀修行，為道如此勤奮，聽了非常高興。又得知你要建造僧堂，必定是無心前往西溪（地名）了。所說的不安寧，應該不停地服藥，禮拜誦經祈禱，祈求聖人的暗中加持。惠南（人名）已經安排在僧堂里了，只是隨眾學習，還有什麼需要管理的呢？所討論的融心解，現在在答覆之後新增三兩句話，收錄在三輩往生中，必定可以避免互相牴觸。為什麼不直接說三輩往生的經文有
【English Translation】 English version: Wholeheartedly exploring the truth, single-mindedly burning incense and cultivating. Therefore, I am sending disciples everywhere to seek support and supplies. Residing permanently in Yongyong (person's name). When you arrive there, I hope you will advise and promote the Dharma. Be sure to tell every word to the disciples, so that everyone is happy to give alms. I am about to end this life here and be reborn in the West. May you be diligent in the study of doctrine and the practice of contemplation, diligently practice cultivation, adorn the pure Buddha land, and may you be able to attain the subtle fruit of past karmic causes in the next life. This matter should always be kept in mind, and it lies in controlling one's own thoughts. However, you know my intentions, so I will not repeat them again and again. The two disciples are leaving, so I will write these words to express my meaning, and I will not elaborate further. Not detailed. English version: Venerable Chongju (honorific title for a monk): I haven't received news from you for a long time, how are you recently? I heard that you have returned to your temple, Jingde (temple name), to lecture on the Dharma, and monks and laypeople are devoted to you. You must know that temples in the city are different from temples in the countryside, and it is also the place where you received your education, and it is difficult to teach between superiors and subordinates. You must lower your posture, treat people kindly, and speak the truth in gentle language, so that those who hear it will be happy and those who see it will benefit. Your wisdom and eloquence are enough to teach the masses. I am just worried that the monks in the temple will see that your behavior is not decent, and I am also worried that after the benefactors become familiar with you, they will slander you, which will not bring glory to Buddhism. You must be more careful to maintain your virtue, then it will be perfect. I am because the period of repentance is about to expire, and the vow to repay has not yet been completed, and various obstacles are appearing one after another, could it be that I am being sent back. Also, because the Buddhist scriptures are not yet complete, I am afraid that later teachers and disciples will have difficulty in studying them. Therefore, I endure the pain and try my best to complete this matter. Now I am sending students to your place to solicit donations to print the 'Annotations on the Lotus Sutra'. Be sure to persuade and sponsor the disciples to make more connections, so that my wishes can be fulfilled. In addition, you should rest your body and mind and not get sick. This is a wish, this is a wish. Not detailed. English version: Chongju recently received a letter from someone he chose to associate with, and learned that you lecture on the 'Sutra of Light' at night and talk about the practice of cessation and contemplation during the day. I am very happy to hear that you are so diligent in the Way. I also learned that you are going to build a monastery, so you must have no intention of going to Xixi (place name). Regarding what you said about being uneasy, you should keep taking medicine, worshiping and chanting prayers, and praying for the secret blessing of the saints. Huinan (person's name) has already been arranged in the monastery, just to study with the others, what else needs to be managed? Regarding the discussed solution of merging minds, now add three or two sentences after the reply and include it in the Three Grades of Rebirth, which will definitely avoid conflicts. Why not just say that the scriptures of the Three Grades of Rebirth have
相妨。何必致許多難問。可謂寸水丈波也。是此之心。宜須削去。方可傳通。此蓋因事誡汝。凡百施為。皆須準此。山家教觀。托汝弘護。汝須好將息。庶身安道隆也。余無所囑不具。
第九書
崇矩論師。不見汝面。僅十六年。不得汝書。亦十年矣。昨聞西遊京都。遽蒙宣召。講演復賜命衣。深為吾門之美事也。近知歸在天竺開講。尤副我心。此際書來解吾思念。切在勤心慈接學流。仍須以香火為緣。以止觀為業。不行唯說。是吾之憂。若非為法。須行利益邊事。此外不宜他適。當善調身。余不細述。不具。
第十遺書
吾遺書付浮石崇矩。吾傳教觀。四十餘年。既云樂在其中。不覺老之將至。近以綿痼。百骸俱痛。唯冥妙空。達生死相。相亦非相。去來本常。此乃一心三觀之要。吾在為訓物之柄。吾逝為見佛之基。汝早聞思。夙預傳唱。當須勤勵以益諸后。俾祖燈廣曜佛種不斷。若依此者。真吾徒也。舍此以往復。何言哉。臨行書此。不及委悉。深宜體察。不具。
付彬阇梨遺書
委曲遺願彬阇梨。吾夙以緣法。獲嗣流通。逾四十年。道德無聞深。自為愧。汝亦早以弘教為志。久處座下及傳唱利人。頗有道譽。我今老病日篤。必不能再與汝等談道。宜以像末隆法為勤。無以
名利居懷。自念垂終之次。不能悉書。聊遣此好自珍育。不具。延慶座主(押)付愿彬阇梨領。
上大雷庵長書(凡二書)
第一書
(知禮)奉白庵長高人。偶違顏色。俄改星霜。徒增言念之勞。且曠緘題之禮。切聆動止。克遂康寧。將屆安居。更希遵理。指要印后。曾已附呈。雖筆削之甚凡。且銓量之有據。愿于閑暇。略與披尋。今少敏歸。寧謹憑此。問訊不宣。比丘(知禮)奉白大雷庵長(侍者)。
第二書
(知禮)在懺中。忽承賢力生。長老奄歸真寂。驚惻久如不能自已。然則道人去住故。是尋常。但以久沐慈憐。難平悲愴。雖夙敦戒定之力。更宜多以誦唸資之。智者尚令弟子勤禮懺。資吾生處。在庵長洞明。豈須更說。鄙僧懺法。絕於慶弔。情不可遏。故破製作手簡。相問令人送蠟茶二挺印香一兩。希為供養為幸。延慶苾芻(知禮)謹白。
付神照法師書
(予)三術寡修。致名達于朝彥。尋蒙。帝澤。令被紫衣。有恥無榮。何勞致賀。汝宜深修內行。藏隱名聞。莫墮流俗之僧。如於我也。延慶(押)付東掖如法師。
右法智法帖去此二百年矣。讀之悚然增敬。數語之間。引學者于內省之地。亦足見古之耆宿用心也。丁酉孟夏住延慶法孫(惠詢)敬書
【現代漢語翻譯】 現代漢語譯本 心懷名利。自想著臨終之時，不能一一書寫。姑且留下這些好好珍惜培養。不詳盡說了。延慶座主（押）交給愿彬阇梨領受。
呈上大雷庵長書信（共兩封）
第一封信
(知禮)稟告庵長高人。偶爾沒能拜見您的尊顏，轉眼間時光流逝。徒增思念之勞，也疏忽了書信往來的禮節。一直打聽您的起居，得知您安康，將要到安居的時候了，更希望您遵循佛理。指要印之後，曾經已經附上呈送。雖然修改得非常粗陋，但衡量取捨還是有依據的。希望您在閑暇的時候，稍微翻閱一下。現在少敏要回去，特地委託他。問候不盡。比丘(知禮)稟告大雷庵長(侍者)。
第二封信
(知禮)在懺悔中。忽然聽說賢力生長老突然圓寂，震驚悲痛許久不能自已。然而道人的離去和留下，本來就是尋常之事。只是因為長期以來受到您的慈悲憐憫，難以平復悲傷。雖然您一向注重戒定之力，更應該多多誦經唸佛來資助他。智者尚且讓弟子勤奮禮拜懺悔，來資助我往生之處。在庵長您如此明察，哪裡還需要我多說。我的懺法，不適合用於慶賀弔唁。但情感難以抑制，所以破例寫信。派人送去蠟茶兩挺，印香一兩。希望您能用來供養，那就太好了。延慶苾芻(知禮) 謹稟。
付給神照法師的書信
(我)三術寡陋，以致名聲傳到朝廷顯貴那裡。不久蒙受皇上的恩澤，讓我穿上紫衣。感到羞愧而無榮耀，何必來祝賀我呢。你應該深深地修習內在的德行，隱藏名聲，不要墮落成世俗的僧人，這樣才對得起我。延慶（押）交給東掖如法師。
右邊法智法帖距離現在已經二百年了。讀了之後肅然起敬。幾句話之間，引導學者進入內省之地，也足以見到古代高僧大德的用心良苦。丁酉年孟夏 住在延慶的法孫(惠詢) 恭敬地書寫
【English Translation】 English version Harboring fame and gain. Thinking that when I am about to die, I cannot write everything in detail. I will leave these for you to cherish and cultivate. Not writing in full detail. Abbot Yanqing (signed) entrusted to Venerable Yuanbin to receive.
Letters to the Abbot of Great Thunder Monastery (two letters in total)
First Letter
(ZhiLi) respectfully reports to the esteemed Abbot of Great Thunder Monastery. I have been remiss in not seeing your face for some time, and the seasons have changed quickly. This only increases the labor of my thoughts and neglects the etiquette of correspondence. I have been inquiring about your well-being and am glad to hear that you are in good health. As the summer retreat (安居, ān jū) is approaching, I hope you will continue to follow the principles of Dharma. The 'Essentials of the Seal' (指要印, Zhǐyào yìn) has been previously presented. Although it is very roughly edited, the selection and measurement are based on evidence. I hope you can take some time to browse through it. Now that Shaomin is returning, I am entrusting him with this. Greetings without further details. Bhiksu (ZhiLi) respectfully reports to the Abbot of Great Thunder Monastery (attendant).
Second Letter
(ZhiLi) was in repentance when I suddenly heard that Elder Xianlisheng had passed away peacefully. I was shocked and saddened for a long time and could not compose myself. However, the departure and staying of a Daoist (道人, dàorén) are common occurrences. It is only because I have long received your compassionate care that I cannot calm my grief. Although you have always emphasized the power of precepts and meditation, you should also recite scriptures and mantras to support him. The wise one even instructs his disciples to diligently perform repentance rituals to support my rebirth. As the Abbot is so insightful, there is no need for me to say more. My repentance method is not suitable for celebrations or condolences. However, my emotions are overwhelming, so I am breaking the rules and writing this letter. I am sending two cakes of wax tea and one ounce of printed incense. I hope you can use them for offerings. Yanqing Bhiksu (ZhiLi) respectfully reports.
Letter to Dharma Master Shenzhao
(I) have little cultivation in the three arts (三術, sān shù), which has led to my name reaching the court officials. Soon, I received the Emperor's grace and was ordered to wear the purple robe. I feel ashamed and not honored. Why bother congratulating me? You should deeply cultivate inner practice, hide your fame, and not fall into the ways of worldly monks. That would be good for me. Yanqing (signed) entrusted to Dharma Master Dongye Rufa.
The Dharma Post of Dharma Master Fazhi is now two hundred years old. Reading it fills me with awe and respect. In just a few words, it guides scholars to introspection, which is enough to see the painstaking efforts of the ancient elders. In the early summer of the Dingyou year, the Dharma grandson (Huixun) residing in Yanqing respectfully wrote.
。
付妙果法師書
妙果講主(文昌)論師。時光急逝。法蠟又增。徒覺力衰。未能果證。日思改報身預勝遊。遂我所期。必將克也。汝修心勤進。為法周旋。二利兼行。三空不爽。必於此世獲妙果矣。吾雖觀力未充。心有所詣。出處說行。敢離智者閫域。常患十六觀疏文約。理奧講者學者。多淺多近。法既不稱。種乃不強。故率所懷。成乎私鈔。汝既吾黨同吾用心。故旋寫二卷附去。看尋若有所資。宜為眾講說。或有異可劄取寄來。此外調理身心。俾成願行。余復何述。老僧(押)達昌公領。
右法智尊者所賜永嘉妙果。始祖昌公法師。真跡楷公講主。拾襲珍藏。積有年矣。(惠詢)夤緣會遇。得獲瞻敬。遐想慈訓。涕淚久之。夫翰墨之寶。固有神護。勒石垂耀。咸所愿焉。淳熙丁酉仲春法孫延慶寺住持比丘(惠詢)謹書。
上永安持山主書
第一書
持侄山主昨來訪。及殊乏相延。經夏至秋。諒身安道長。今知蓋泥屋宇。不易指揮。此際丐僧。又須棲托。希好生見納。兼望勸揚。四眾歲歲。括煩深增悚息。既是法屬。罔避嫌疑也。時中宜善將攝。將來大有好事在。不宣。法眷(押)達永安山主(永安即慈溪福嚴禪院舊類也)。
第二書
吾侄持公院宰。秋來且
【現代漢語翻譯】 現代漢語譯本
付妙果法師書
妙果講主(文昌)論師：時光飛逝，您的法臘又增，我只覺得精力衰退，未能證得妙果。我日夜思念改變報身，預先進行殊勝的遊歷，以實現我的期望，這必定能夠成功。您修心精勤，為弘揚佛法四處奔走，自利利他兼顧，證悟空性毫不偏差，必定在此生獲得妙果。我雖然觀照之力不足，但心有所向，在出世和入世的言行中，不敢偏離智者的範圍。我常常憂慮《十六觀經》疏文簡略，道理深奧，講解者和學習者，大多理解膚淺。佛法既然不能得到充分闡釋，善根的種子就不能茁壯成長。因此，我將自己的心得體會，寫成私鈔。您既然是我的同道，與我用心相同，所以抄寫了兩卷附上。閱讀尋思，如果對您有所幫助，就應該為大眾講解。或者有不同意見，可以記錄下來寄給我。此外，還要調理身心，使之成就願行。我還能說什麼呢？老僧達昌公領（押）。
右法智尊者所賜永嘉妙果，始祖昌公法師的真跡，楷公講主拾取珍藏，已經多年了。(惠詢)因緣際會，得以瞻仰恭敬，遙想慈悲教誨，涕淚交流良久。翰墨之寶，自有神靈護佑，勒石垂耀，是大家共同的願望。淳熙丁酉仲春，法孫延慶寺住持比丘(惠詢)謹書。
上永安持山主書
第一書
持侄山主昨天來訪，實在缺少招待，從夏到秋，想必您身安道長。現在知道您蓋泥屋宇，不易指揮。此時此刻，乞討的僧人，又需要棲身之所。希望您好好地接納他們，並希望您勸導弘揚佛法。四眾弟子年年佈施，我深深感到恐懼和不安。既然是佛法眷屬，就不迴避嫌疑了。時時處處都要好好地照顧他們，將來會有大好事。不說了。法眷達（押）永安山主(永安即慈溪福嚴禪院舊址)。
第二書
吾侄持公院宰，秋來且
【English Translation】 English version
A Letter to Dharma Master Miaoguo
Lecturer Miaoguo (Wen Chang) Acharya: Time flies swiftly, and your Dharma age increases. I only feel my strength declining, unable to attain perfect realization. Day and night, I think of transforming my reward body and embarking on auspicious travels in advance, to fulfill my aspirations, which will surely be achieved. You cultivate your mind diligently, work tirelessly for the Dharma, benefit both yourself and others, and realize emptiness without deviation. You will surely attain the wonderful fruit in this life. Although my power of observation is insufficient, my heart has a direction. In my worldly and otherworldly conduct, I dare not deviate from the realm of the wise. I often worry that the commentary on the Sixteen Contemplations Sutra is concise and the principles profound, and that lecturers and students mostly have a superficial understanding. Since the Dharma cannot be fully explained, the seeds of goodness cannot grow strong. Therefore, I have written my insights into a private manuscript. Since you are my fellow practitioner and share my intentions, I have copied two volumes and attached them. Read and contemplate them, and if they are helpful to you, you should explain them to the public. Or if you have different opinions, you can record them and send them to me. In addition, you must take care of your body and mind, so that you can fulfill your vows and practices. What else can I say? Old monk Dachang respectfully (seal).
This Yongjia Miaoguo, bestowed by Venerable Fazhi, is the authentic work of the founding ancestor Dharma Master Changgong, which Lecturer Kaigong picked up and treasured for many years. (Huixun) Through karmic conditions, I was able to pay homage to it, and recalling the compassionate teachings, I shed tears for a long time. The treasure of calligraphy and painting is naturally protected by deities, and everyone wishes to inscribe it on stone for lasting glory. In the mid-spring of Chunxi Dingyou, the Dharma grandson, the resident Bhikkhu (Huixun) of Yanqing Temple, respectfully writes.
A Letter to the Abbot of Yong'an Mountain
First Letter
My nephew, Abbot Chi, visited yesterday, but I was unable to entertain him adequately. From summer to autumn, I trust that you are well in body and mind. Now I know that it is not easy to manage the construction of mud houses. At this moment, begging monks need a place to stay. I hope you will accept them well and encourage them to propagate the Dharma. The fourfold assembly makes offerings every year, and I feel deeply fearful and uneasy. Since we are Dharma relatives, I will not avoid suspicion. You must take good care of them at all times, and great things will happen in the future. I will say no more. Dharma relative Da (seal) Abbot of Yong'an Mountain (Yong'an is the old site of Cixi Fuyan Chan Monastery).
Second Letter
My nephew, Chi Gong, the monastery director, has been here since autumn and
喜。無恙修進成規。昨咸若棲託名籃。稍垂見待。仍染拙疾。更費看承。見法屬之情。感歲寒之分。今二僧再去收斂。更冀溫存。或檀越登門。亦希勸發。先人後己是大士之用心。此外善保行藏。勤于收拾。裨住持興盛教觀流通。余無所囑也。不宣。城隅法眷比丘(押)達永安山主。
第三書
持侄山主。又加法臘。必益道腴。經理住持。諒皆成就。二子在院。粗著工夫。無勞掛慮此來。丐士更須棲依。希更周旋也。秋暑猶盛。切在將調。期成二利之行。或入郡城。到院相見是望。不宣。城隅老叔(押)達上吾侄永安山主(七月十九日書)。
右四明法智大師帖門人(如楷)請以為跋。子不聞越之流人乎。去國既久。見似人者而喜。不亦去國滋久。思人之深乎。於戲(愚)去大師之世已久。思大師之音已深。今睹筆跡。宛然平生。不啻似人者。欣慕不足。感泣以書。乾道乙酉歲除門人(道因)再拜謹跋。
言心聲也。字心畫也。此來延慶。因得拜觀法智尊者真跡如。水無風自成波紋。偶有晉人古帖。老手風韻可佳。云間異世嗣學(可觀)。敬題卷末。淳熙庚子仲夏改旦。
法智與其侄書前云。二子粗著工夫。後期二利之行。於人念念不忘于道。蓋戒誓之緒餘耳。百世之師也。乾道二年
【現代漢語翻譯】 現代漢語譯本： 喜聞您修持精進，一切都步入正軌。之前咸若（人名，此處指收信人）能將名號寄託于佛門，略有期待。但我仍然染有頑疾，更需要您的照料。可見您對佛法的深厚情誼，也感受到您如歲寒般的關懷。現在派兩個僧人再去收斂（可能指化緣或收取供養），更希望您能給予溫存。或者有檀越（施主）登門，也希望您能勸導他們發心。先人後己是大菩薩的用心。此外，請好好保重身體，勤于修行。希望住持興盛，教觀流通。我沒有其他囑咐了。不詳盡之處，請見諒。城隅法眷比丘（署名）達，致永安山主。 第三封信 持侄山主：又增添了法臘（僧人的年齡），必定更加道行深厚。管理住持，想必一切都已成就。兩個孩子在寺院裡，粗略地開始用功修行，無需您掛念。這次來，丐士（可能指化緣者）更需要您的棲身之所，希望您能多多周旋。秋暑仍然很盛，務必注意調養身體。期望成就自利利他的修行。或者您能進入郡城，到寺院與我相見，這是我的期望。不詳盡之處，請見諒。城隅老叔（署名）達，致我的侄子永安山主（七月十九日書）。 右邊是四明法智大師的信帖，門人（如楷）請我為此題跋。您沒聽說過越地的流放之人嗎？離開故國很久，見到像自己家鄉的人就感到高興。這不正是離開故國越久，思念家鄉的人就越深嗎？唉！我（愚）離開大師的時代已經很久了，思念大師的聲音已經很深了。現在看到大師的筆跡，宛如大師生前一樣。不僅僅是見到像自己家鄉的人，欣慕之情難以言表，感動得寫下這些文字。乾道乙酉年歲末，門人（道因）再拜謹跋。 言語是內心的聲音，文字是內心的圖畫。這次來到延慶寺，因此得以拜觀法智尊者的真跡。如同水沒有風也會自然形成波紋一樣，偶然見到晉人的古帖，老練的手法，韻味極佳。云間的後世學人（可觀），敬題于卷末。淳熙庚子年仲夏改旦。 法智在給侄子的信中說：『兩個孩子粗略地開始用功修行，期望成就自利利他的修行。』對於人念念不忘，對於道也是如此。這大概是戒誓的遺留吧，是百世的師表啊！乾道二年。
【English Translation】 English version: Greetings. Glad to hear of your diligent practice and that everything is on track. Previously, Xianruo (name, referring to the recipient) was able to entrust his name to the Buddhist order, with some anticipation. However, I am still afflicted with a stubborn illness, requiring more of your care. This shows your deep affection for the Dharma and I feel your concern like the cold of winter. Now I am sending two monks to collect (possibly alms or offerings), and I hope you can offer them warmth. Or if benefactors (Danyue) come to the door, I hope you can encourage them to make offerings. Putting others before oneself is the intention of a great Bodhisattva. In addition, please take good care of your health and practice diligently. I hope the monastery will flourish and the teachings will spread. I have no other instructions. Please forgive any omissions. The Bhikkhu (signed) Da, of the Dharma family in the city corner, to the Abbot of Yong'an Mountain. Third Letter To my nephew, Abbot of the Mountain: You have added another year to your Dharma age (age of a monk), and your practice must be even deeper. Managing the monastery, I presume everything has been accomplished. The two children in the monastery are roughly beginning to work hard on their practice, so you don't need to worry. This time, the beggar (possibly referring to an alms seeker) needs a place to stay even more, and I hope you can help him out. The autumn heat is still strong, so be sure to take care of your health. I hope you can achieve the practice of benefiting yourself and others. Or if you can enter the city, I hope to see you at the monastery. Please forgive any omissions. Your old uncle (signed) Da, of the city corner, to my nephew, the Abbot of Yong'an Mountain (written on July 19th). On the right is a letter from Dharma Master Fazhi of Siming, which his disciple (Ru Kai) asked me to write a postscript for. Have you not heard of the exiles of Yue? Having left their country for a long time, they are happy to see someone who resembles someone from their homeland. Is this not because the longer they are away from their country, the deeper their longing for their people? Alas! I (Yu) have been away from the era of the Master for a long time, and my longing for the Master's voice has been very deep. Now seeing the Master's handwriting, it is as if the Master is still alive. It is not just seeing someone who resembles someone from my homeland, my admiration is beyond words, and I am moved to write these words. At the end of the year of Yiyou in the Qiandao era, your disciple (Dao Yin) respectfully writes this postscript. Words are the voice of the heart, and writing is the picture of the heart. This time I came to Yanqing Temple, so I was able to pay respects to the true traces of Venerable Fazhi. Just as water naturally forms ripples without wind, I happened to see an ancient post from the Jin Dynasty, with skillful techniques and excellent charm. A later scholar from Yunjian (Ke Guan), respectfully inscribed at the end of the scroll. On the first day of midsummer in the year of Gengzi in the Chunxi era. Fazhi said in his letter to his nephew: 'The two children are roughly beginning to work hard on their practice, hoping to achieve the practice of benefiting themselves and others.' He never forgets people, and he never forgets the Way. This is probably the remnant of his vows, and he is a teacher for a hundred generations! Qiandao, year two.
四月八日蘿月曇瑩謹書。
四明尊者。道德淵源。固未易窺測。而學者仰止高風雖。片言隻字。得之者如獲珙寶。至有甘棠勿敗之比。此帖流落人間。世不多見。而楷公得之。罔敢失墜。因求跋於二三宗匠。用托不朽。噫日新之銘。非即之湯盤。則不知。大思之銘非即之周量。則不著。師資心傳之妙。亦可想見於此矣。異世相遇若旦暮。然是亦聖教中一段奇事。神而明之。存乎其人。又豈止神物護持而已。述齋薛澄清卿敬跋。紹熙壬子四月五日。
天竺懺主上四明法師書(凡二書)
第一書
(遵式)和南四明宗主。吾兄凝寒道體必康。仍知修懺開講。說行二門。己他二利。一日並運。未之有也。所蒙教乘。一時給借。深感我交之不棄也。亦言。外弘量之成我也。涅槃玄義。既許換后一片。今更募僧添滿。二十七貫四百見附去。二貫四百足作來人名。不可移易。望依今附到者書之。又見兄說除二子句當名。移岳公為本院僧甚好。但岳公於此玄義板。只消著句當雕造。不須云募緣。不同彼疏板。須安募緣。便副得吾兄。云二處講院。同弘斯典。進發後人之謂也。所定文字。更計所裁必無確定。從長為當耳。倫公恐十九發去也。唯一本出義才之議。亦計伊之情。今特令梵住取。若思望勸勵伊。歸
山不宣。(遵式)和南。
第二書
(遵式)寅白法智大師。吾兄近蒙惠書並新記。焚香披讀。若臨藻鑒。忻慰之抱。其可量也。劣弟自夏洎秋。伏枕沉瘵。略不自持。於今腹中氣塊。有若負石。百醫千藥。有加無瘳。乃過去業緣。現在所作之劇報也。但待死至。余無所云所恨。不果良交一面而後訣耳。仰想。吾兄將大有俊少輻湊講席。愿安隱久住。弘濟斯道。於今山家一教。旋觀海內。唯兄一人而已。非誕言也。少弟所戮力置立。天竺道場頗。得其地。實可弘通。自真觀法師之後。凡數十住持。皆是賢聖之僧講訓。觀師早承天臺禪師。即百錄陳佰智。薦真觀惠陪二法師是也。今作智者道場。非偶然而來。蓋承此餘蔭耳。其九祖儀像。天下為甲也。萬卷教文已有施主。相次印造。安僧舍宇受用者已足。但未有殿宇門廊耳。若一區形勝。來往遊人。謂天下無也。所惜者在茲。今欲請賢子(本如)卻過住持。昨因疾甚之際。召得相見。寺眾檀越。一心同願。內外忻忻。亦是宿緣也。已受小請疏子。是伊口口只言。未白知四明本講。余無所辭。今見押本州大疏。須至敦請。冬初必先過四明咨白。況我兄平生。以弘經為本心。愿加苦口。策伊出來繁會之地。講演大教。亦吾家大光揚也。是事終不以私曲之情。非有
【現代漢語翻譯】 現代漢語譯本 山不宣（遵式）。和南（佛教徒的敬禮方式）。
第二書
（遵式）寅（自稱的謙詞）稟告法智大師：我兄長近日蒙受您的來信和新著，焚香拜讀，如同親臨您的風采，喜悅之情難以言表。小弟我自夏天到秋天，臥病在床，身體虛弱，幾乎無法支撐。現在腹中氣塊，如同揹負巨石，百般醫治，千種藥物，都毫無起色。這都是過去所造的業緣，現在所受的強烈果報啊。只能等待死亡降臨，沒有其他可說的。所遺憾的是，不能與您良師益友見上一面就訣別了。仰慕吾兄您將有眾多才俊聚集在您的講席之下，愿您安穩長久地住世，弘揚濟度這個佛法。如今山家一教，放眼海內，唯有兄長您一人而已，這絕非虛言。小弟我竭力購置的天竺道場頗具規模，確實可以弘揚佛法。自從真觀法師之後，凡是數十位住持，都是賢聖之僧，在此講經說法。觀師早年師承天臺禪師，也就是百錄陳佰智，推薦真觀惠陪二位法師。如今作為智者道場，並非偶然，而是承蒙此地的餘蔭。其中的九祖儀像，堪稱天下第一。萬卷經書已有施主陸續印造。安僧的房舍也已足夠使用。只是缺少殿宇門廊。如果能建成，這片區域的形勝，會讓來往的遊人覺得天下無雙。所惋惜的就在這裡。現在想請賢子（本如）再次來此住持。昨天趁著我病重之際，召他相見。寺廟僧眾和檀越（施主）都一心同願，內外都非常高興，這也是宿世的因緣啊。已經接受了他寫的小請疏子，但他只是口頭上說說，還沒有稟告四明本講。我也沒有其他推辭。現在看到本州的大疏，必須敦請他。冬天開始一定要先去四明稟告。況且我兄長您平生以弘揚佛經為本心，希望您能苦口婆心地勸說他出來到繁華之地，講演大教，這也是我們家的大光榮啊。這件事終究不是出於私情，並非有
【English Translation】 English version Shan Bu Xuan (Zunshi). He Nan (a Buddhist greeting).
Second Letter
(Zunshi) Yin (a humble way to refer to oneself) reports to Dharma Master Fazhi: My elder brother, I recently received your letter and new writings. I burned incense and read them respectfully, as if I were in your presence, and my joy is immeasurable. Since summer, I, your younger brother, have been bedridden and weak, barely able to support myself. Now, I have a lump of gas in my abdomen, like carrying a heavy stone. I have tried hundreds of doctors and thousands of medicines, but to no avail. This is the severe retribution for the karmic causes I created in the past. I can only wait for death to come, and there is nothing else to say. My only regret is that I cannot meet you, my good teacher and friend, before I depart. I admire that you, my elder brother, will have many talented people gathered under your teachings. I hope you will live peacefully and long to propagate and deliver this Dharma. Now, the teachings of the Shan family, looking across the country, only you, my elder brother, remain. This is not an exaggeration. The Tianzhu (India) monastery that I, your younger brother, have strived to acquire is quite large and can indeed propagate the Dharma. Since Dharma Master Zhenguan, all the dozens of abbots have been virtuous and holy monks who have lectured and taught here. Master Guan studied under Chan Master Tiantai (Zhiyi), who is also Bailu Chen Baizhi, who recommended Dharma Masters Zhenguan Hupei. Now, as the Zhizhe (wisdom) monastery, it is not a coincidence, but rather inheriting the blessings of this place. The images of the Nine Patriarchs are the best in the world. Patrons have been successively printing the tens of thousands of volumes of scriptures. The monks' residences are sufficient for use. Only the halls and gates are lacking. If it can be built, the scenery of this area will make visitors feel that it is unparalleled in the world. This is what is regrettable. Now I want to invite Xianzi (Benru) to come here again to be the abbot. Yesterday, while I was seriously ill, I summoned him to meet. The monks and benefactors of the monastery all share the same wish, and everyone inside and outside is very happy. This is also a karmic connection from a previous life. I have already accepted the small request he wrote, but he only said it verbally and has not yet reported it to Siming Benjiang. I have no other excuses. Now that I see the Da Shu (official document) of this state, I must earnestly invite him. At the beginning of winter, I must first go to Siming to report. Moreover, you, my elder brother, have always taken propagating the scriptures as your fundamental intention. I hope you can earnestly persuade him to come out to a prosperous place to lecture on the great teachings. This is also a great glory for our family. This matter is ultimately not out of personal feelings, not because of
他議請他過也。東山必令祖韶去彼開講。亦似去得。蓋量材也。若得數處講香不絕。死亦何恨。劣弟必在今冬去也。愿承我兄凈土本願之力。令我才預末品。當有相見之分。而今束手待至。近開得遐榻銘。並囑弟子。送哀石本附呈。然送哀一文。雖是小道。以誡學者。似有所補。愿略過目幸甚。觀經新記第三卷。愿速附來。一見后死去也。此去恐資訊少。珍重珍重。(遵式)拜白。
法智慈雲二導師法門連枝也。所謂聰慧明達。善知險道通塞之相。而宮商相宣。金玉諧和。翼贊臺宗。為有力者。由是人人知惡可棄。知善可為。至今東南號為易治也。此書門人(清湜)欲刊諸石。請以為跋。然雉川丹並之東。力疾以書。攬野色映湖光。出觀而讀。想像容止。感激於懷。聊為之書。乾道丙戌上元門人(道因)謹跋。
四明付門人琮法師帖
鑒琮論師。在於本鄉。身心安否。親里愛結不相染耶。利養名聞能遠離否。既學山家必異常流。理事合修自他兼濟。如此即是智者子孫矣。吾年事已去。唯念西遊。眾緣所留。未果其志。然圖傳教勝事。實是掛心。今遣二僧去。彼句當印板。望汝行疏。贊成切囑。不具。花押委曲(七月十二日)。
四明尊者教行錄卷第五 大正藏第 46 冊 No. 193
7 四明尊者教行錄
四明尊者教行錄卷第六
四明石芝沙門宗曉編
延慶寺二師立十方住持傳天臺教觀戒誓辭使帖延慶寺
皇宋明州新修保恩院記(並史文惠王跋)
上曾太守乞申奏後園地書(並草菴法師跋)
乞聖旨申禮部公據
三省同奉聖旨
聖旨本州出給公據
四明圖經紀延慶寺跡
曾魯國宣靖公祠堂記
四明圖經紀宣靖公祠
曾相公府延慶寺置莊田帖(並陸薛二知府跋)
晁待制作紀贈法智大師詩序
東京僧職紀贈法智詩二十三首
四明法師受命服門人神照作致語
四明尊者傳持為二十九代祖師
四明尊者遣僧日本國求仁王經疏
紀神照法師悟經王頌
四明門人霅川凈覺法師
妙悟法師輔四明作評謗書
草菴教苑遺事紀法智講貫
記四明門下纂成十類
延慶寺二師立十方住持傳天臺教觀戒誓辭
院丙申秋七月承舊。越十年經始陳修。己酉告成。石公勒石。紀之逮壬子。凡十七年。咸安來學。二師同心祈佛。永命用休。昭烈山家教門。既遂攸敘。懼壽不我永。乃囑院於後賢。惟善繼者居焉。永永相授。非錫于子孫。遂作戒誓。使無反誨言。乃顧于
【現代漢語翻譯】 現代漢語譯本 四明尊者教行錄
四明尊者教行錄卷第六
四明石芝沙門宗曉編
延慶寺二師立十方住持傳天臺教觀戒誓辭使帖延慶寺
皇宋明州新修保恩院記(並史文惠王跋)
上曾太守乞申奏後園地書(並草菴法師跋)
乞聖旨申禮部公據
三省同奉聖旨
聖旨本州出給公據
四明圖經紀延慶寺跡
曾魯國宣靖公祠堂記
四明圖經紀宣靖公祠
曾相公府延慶寺置莊田帖(並陸薛二知府跋)
晁待制作紀贈法智大師詩序
東京僧職紀贈法智詩二十三首
四明法師受命服門人神照作致語
四明尊者傳持為二十九代祖師
四明尊者遣僧日本國求仁王經疏
紀神照法師悟經王頌
四明門人霅川凈覺法師
妙悟法師輔四明作評謗書
草菴教苑遺事紀法智講貫
記四明門下纂成十類
延慶寺二師立十方住持傳天臺教觀戒誓辭
延慶寺在丙申年秋七月繼承舊業，歷經十年開始修繕，於己酉年宣告完成。石公（指石匠）在石頭上刻字，記錄此事。到了壬子年，已經過去十七年。咸安（人名）前來學習，二位法師同心祈求佛陀，希望寺院能夠永久存在。爲了昭顯和發揚山家教門（天臺宗），已經完成了應做的事情。但又擔心壽命不長久，於是將寺院囑託給後來的賢能之人，只有那些能夠好好繼承的人才能住持此寺，並且要永遠相傳，而不是傳給子孫。因此立下戒誓，以免將來有人反悔。於是顧慮到...
【English Translation】 English version Siming Venerable's Teachings and Practices Records
Volume 6 of the Siming Venerable's Teachings and Practices Records
Compiled by Shramana Zongxiao of Shizhi, Siming
Yanqing Monastery: Two Masters Establish a Ten-Directional Abbacy, Transmitting the Tiantai Teachings, Contemplation, and Precept Vows; Official Letter for Yanqing Monastery
Record of the Newly Renovated Bao'en Monastery in Mingzhou of the Imperial Song Dynasty (with Postscript by Shi Wenhui, Prince)
Letter from the Former Prefect Zeng Requesting Permission to Report on the Rear Garden Land (with Postscript by Dharma Master Cao'an)
Request for an Imperial Edict to Report to the Ministry of Rites for Official Documentation
The Three Departments Jointly Receive the Imperial Edict
Imperial Edict: The Prefecture Issues Official Documentation
Siming Map Recording the Traces of Yanqing Monastery
Record of the Ancestral Hall of Zeng, Duke Xuanjing of Lu
Siming Map Recording the Ancestral Hall of Duke Xuanjing
Official Letter from Chancellor Zeng's Residence, Yanqing Monastery, Establishing Manor Fields (with Postscripts by Prefects Lu and Xue)
Chao Dai's Production Record: Preface to the Poem Presented to Dharma Master Fazhi
Tokyo Monastic Office Records: Twenty-Three Poems Presented to Fazhi
Siming Dharma Master Receives Ordination Vestments; Disciple Shenzhao Composes a Congratulatory Address
Siming Venerable is Transmitted as the 29th Generation Patriarch
Siming Venerable Sends a Monk to Japan to Seek the Commentary on the Benevolent Kings Sutra
Record of Dharma Master Shenzhao's Enlightenment of the King of Sutras Gatha
Siming Disciple, Dharma Master Jingjue of Zhachuan
Dharma Master Miaowu Assists Siming in Writing a Book of Criticism and Slander
Cao'an's Teachings and Garden Anecdotes Recording Fazhi's Lectures and Explanations
Record of the Ten Categories Compiled by Siming's Disciples
Yanqing Monastery: Two Masters Establish a Ten-Directional Abbacy, Transmitting the Tiantai Teachings, Contemplation, and Precept Vows
In the autumn of the Bing Shen year (year 33 of the cycle) the monastery Yanqing inherited its old state. After ten years, renovations began, and were completed in the Ji You year (year 46 of the cycle). Stone Master (referring to the stonemason) carved an inscription on the stone to record this event. By the Ren Zi year (year 49 of the cycle), seventeen years had passed. Xian'an (person's name) came to study, and the two masters prayed to the Buddha with one heart, hoping that the monastery would exist forever. In order to manifest and promote the teachings of the Tiantai school, what needed to be done had been accomplished. However, fearing that their lives would not be long, they entrusted the monastery to later virtuous individuals, so that only those who could inherit it well could reside as abbot, and that it should be passed down forever, not to their descendants. Therefore, they made vows and precepts to prevent anyone from regretting it in the future. Thus, considering...
手度弟子(立誠又玄本慈本常尚閑德才曇慧曇覺本淳)作戒誓。於是我等小子。咸載拜受命。二月刻石。存乎不朽。二師稱(知禮)。次師稱(異聞)。
戒辭
吾惟有慚德。為汝等師無忘在三。咸承攸誨。吾昔之日受天臺智者教觀于寶雲師門。非欲兼人受。以自益無何。尚即先師輪下。已有好學。萃吾左右。虛譽喪實。悵然長懷。既值鶴林。始遷舊乾符寺于西偏小院。有寢無廟。學徒爰止。盈十莫容。又觀其密邇阛阓。誠非久宜。遂圖此城東南隅。闃若林野。略允乃懷。既而備歷艱關。用圖周給。惟念傳法。曾無他心。近以蓋葺。有成廣袤。兼稱臼杵之利。自窮於通。適好傳持。老之將至。往不可補。來寧幾何。都由德薄位尊力少任重。略喪歲月。墓塞我心。山家妙宗。終何假寄。嗚呼吾恨。生匪緣會死。乖物議。大車兼運。方將待人。吾等要持此講處及所集教文。仰給后賢。用永敷訓。俾法燈芳焰分照無窮。法鼓妙音遐震有截。法華若田若里。涅槃若樹若石。梵網勖令建立。大集美其宣通。吾將藉此微緣。少補傳化。汝既吾黨。欽若我言。無匿爾懷。面受斯誨。矧夫我大師。能仁之制乃爾。攸聞三月遷居。八穢靡畜。子孫受業。非俗如何應知。四事本給誰乎。茍明負經戒。師嚴道尊。將無與汝未來墮
【現代漢語翻譯】 現代漢語譯本：手度弟子（立誠、又玄、本慈、本常、尚閑、德才、曇慧、曇覺、本淳）立下戒誓。因此我們這些後輩小子，都恭敬地拜受教命。二月將此誓言刻在石頭上，以求流傳不朽。二位老師被稱為『稱』（知禮），次一級的老師被稱為『異聞』。
戒辭：
我深感自己德行不足，作為你們的老師，時刻不忘三寶（佛、法、僧）。你們都要接受我的教誨。我過去曾在寶雲師門下，接受天臺智者（智顗）的教觀。並非爲了超越他人而學習，而是爲了自我增益。我還在先師的門下時，就已經有很多好學的弟子聚集在我身邊。虛名損害了實際，我為此常常感到悵然。後來到了鶴林，才將舊乾符寺遷到西邊的小院。那裡只有睡覺的地方，沒有寺廟，學徒們勉強居住，容納十個人都困難。而且我觀察到那裡靠近市場，實在不適合長久居住。於是我計劃在這座城市的東南角，選擇一個像林野一樣安靜的地方。這大致符合我的心意。之後經歷了各種艱難困苦，才得以周全地完成這件事。我心裡只想著傳播佛法，沒有其他的想法。最近，寺廟的蓋建和修繕已經完成，面積也擴大了，兼顧了生活上的便利。從困窘到通達，正好適合傳法。我年紀大了，過去的已經無法彌補，未來的日子還有多少呢？這都是因為我德行淺薄，地位尊貴，能力弱小，責任重大，白白浪費了許多歲月，讓我的內心感到沉悶。山家妙宗（天臺宗），最終要寄託給誰呢？唉，我遺憾的是，活著的時候沒有遇到好的機緣，死後又怕引起爭議。大法車需要很多人來共同推動，我將等待有緣人。我們一定要守護好這個講經的地方，以及所收集的佛教典籍，留給後來的賢者，用來永遠地宣揚教義，使佛法的燈火像芬芳的火焰一樣，照亮無盡的未來；使佛法的鼓聲像美妙的音樂一樣，遠遠地傳播到有邊界的地方。《法華經》就像田地和村莊，《涅槃經》就像樹木和石頭，《梵網經》勉勵人們建立道場，《大集經》讚美它的宣揚和流通。我將憑藉這微薄的因緣，稍微彌補傳法的不足。你們既然是我的弟子，就要敬重我的話，不要隱瞞自己的想法，當面接受我的教誨。更何況我的大師——能仁（釋迦牟尼佛）的制度就是這樣。你們應該知道，三月遷居，不畜養八種不凈之物。子孫接受佛法，如果不是出家人，又該如何呢？應該知道，生活所需的四事供養（飲食、衣服、臥具、醫藥）本來是由誰供給的呢？如果明白了揹負經戒的責任，師道尊嚴，那麼將來就不會和你們一起墮落了。
【English Translation】 English version: The initiated disciples (Li Cheng, You Xuan, Ben Ci, Ben Chang, Shang Xian, De Cai, Tan Hui, Tan Jue, Ben Chun) made vows. Therefore, we, the younger ones, respectfully received the mandate. In the second month, this oath was engraved in stone, to be preserved for eternity. The two teachers are called 'Cheng' (knowing the rites), and the next teacher is called 'Yi Wen' (hearing differently).
Precepts:
I am deeply ashamed of my lack of virtue. As your teacher, I never forget the Three Jewels (Buddha, Dharma, Sangha). You must all accept my teachings. In the past, I received the teachings of the Tiantai master Zhi Zhe (Zhiyi) on the Guan (meditation) at Baoyun's school. It was not to surpass others, but to benefit myself. When I was still under my former teacher, many eager students gathered around me. False reputation damages reality, and I often feel regretful about this. Later, when I arrived at Helin, I moved the old Qianfu Temple to a small courtyard in the west. There was only a place to sleep, no temple, and the students barely lived there, unable to accommodate even ten people. Moreover, I observed that it was close to the market, which was not suitable for long-term residence. So I planned to choose a quiet place like a forest in the southeast corner of the city. This roughly met my wishes. After experiencing various hardships, I was able to complete this matter comprehensively. I only thought about spreading the Dharma, without any other thoughts. Recently, the construction and renovation of the temple have been completed, and the area has been expanded, taking into account the convenience of life. From poverty to prosperity, it is just right for spreading the Dharma. I am old, the past cannot be made up for, and how much time is left in the future? This is all because I have shallow virtue, a noble position, weak ability, and heavy responsibility, wasting many years in vain, which makes my heart feel dull. To whom should the wonderful teachings of the Mountain School (Tiantai School) ultimately be entrusted? Alas, I regret that I did not encounter good opportunities when I was alive, and I am afraid of causing controversy after death. The great Dharma vehicle needs many people to push it together, and I will wait for those who are destined. We must guard this place for lecturing and the collected Buddhist scriptures, and leave them to future sages to promote the teachings forever, so that the light of the Dharma, like a fragrant flame, illuminates the endless future; so that the sound of the Dharma drum, like beautiful music, spreads far and wide to the bounded places. The Lotus Sutra is like fields and villages, the Nirvana Sutra is like trees and stones, the Brahma Net Sutra encourages people to establish monasteries, and the Mahasamghata Sutra praises its propagation and circulation. I will use this meager cause to slightly make up for the lack of Dharma transmission. Since you are my disciples, you must respect my words, do not hide your thoughts, and receive my teachings face to face. Moreover, this is the system of my master, Sakyamuni Buddha (the capable and humane one). You should know that moving in March means not keeping the eight impure things. If descendants receive the Dharma, what should they do if they are not monks? You should know, who originally provides the four necessities of life (food, clothing, bedding, medicine)? If you understand the responsibility of bearing the precepts, and the teacher's way is respected, then you will not fall with you in the future.
焚。抑吾始以十方之心。受茲住處。逮乎改創安施棟宇。元為聚學。何敢私哉。孺子其明。自往無忒。今吾命汝。一無起穢以自臭焉。自吾之後。汝無複視厥居而廞己想。況朝夕處乎。吾為物主。既已仰給十方。尚非吾分。矧他人哉。但吾宗大德。備五者無擇邇遐。吾將授以居之。後後之謀咸然。一曰。舊學天臺。勿事兼講。二曰。研精覃思。遠於浮偽。三曰。戒德有聞。正己待物。四曰。克遠榮譽。不屈吾道。五曰。辭辯兼美。敏於將導。何哉兼講則叛吾所囑。浮偽則誤于有傳。戒德則光其化道。遠譽則固其至業。然後辯以暢義。導以得人。五者寧使有加。設若不及去辯矣。嗚汝諸子中。有備斯德者。戒哉。亦無復居之矣。將挾爾眾疑反吾誨也。疇念爾材。亦使汝后將懷子孫塞吾賢路。茍其不然。亦使后之人猶吾之授子矣。終否在茲。終否在茲。小子思之。汝克由吾。亦克由聖。汝不畏吾言。亦不畏聖人言。聖不云乎。但惜無上道。終不愛身命。亡軀存法。合在汝躬。況餘者也。故吾慚所囑蓋微。非自大其事。吾言乃由汝言也。茍猶不畏吾言。吾有誓願。神明照之。災祥不僣。汝其戒哉。
誓辭
沙門(知禮異聞)一心一意異口同音仰白。十方常住三寶釋迦世尊。當來彌勒正遍知者。龍樹菩薩。南嶽禪
師。天臺智者。山門諸祖。各得真證。無礙道人。梵王。忉利。四鎮天王。龍神八部。主善罰惡。守護塔寺。及五嶽四瀆正直鬼神。惟愿各以護法本誓。屈降證明(知禮)等夙承慈熏。幸值天臺智者說證法門。念報曩緣。竭愚講訓。綿歷歲月。唐喪光陰。載眷所傳。俄成斷種。今各年逾知命。運近死王。既事與願違。空撫膺長恨。刻肌剜骨。寧補前非。今與手度弟子(立誠又玄本慈本常尚閑德才曇慧曇覺本淳)等。下至系籍出家一聚眷屬。持所住講院及所集教文。仰給將來十方傳教菩薩。所祈後後遰相傳付。以至無窮。略展誠懷。不辜遺囑。竊以。如來垂像。久托鷲山。須達歸心。先經祇樹。梵王奉宮。而請說。凈名臥室。以興談。至於正法住持。皆囑塔廟。四依繼軌。咸顯所居。既法藉人宣。故人必依處。此處雖寄聚落。頗若山林。西映湖光。東連野色。棟宇延袤。粗可棲依。滅后造堂。惡世揚法。日藏稱如來游止。法華謂是佛受用。今茲陋室永言通經。仰惟諸佛慈臨。四依哀納。庶令凡鄙自然莊嚴永遠休光未來安處。道隆內院化廣香城。常得善師。遐聚賢學。星分法炬。遍照於十方。流佈宗乘。綿亙於三世。常壽不斷。妙種益滋。其或惡黨兇徒。將來固占。恃權結勢。橫見欺奪。廢傳般若。障塞行道。我已將此處
【現代漢語翻譯】 師（對僧人的尊稱）。天臺智者（天臺宗的創始人智顗大師）。山門諸祖（天臺宗歷代祖師）。各得真證（各自證悟真理）。無礙道人（修行無礙的僧人）。梵王（色界天的天王）。忉利（欲界第二天，三十三天）。四鎮天王（鎮守四方的天王）。龍神八部（佛教中的護法神）。主善罰惡（掌管行善和作惡）。守護塔寺（守護佛塔和寺廟）。及五嶽四瀆正直鬼神（五嶽山神、四瀆水神以及正直的鬼神）。惟愿各以護法本誓（希望各位以護法的誓言）。屈降證明（降臨此地作為證明）。知禮（僧人名）等夙承慈熏（長久以來受到佛法的薰陶）。幸值天臺智者說證法門（有幸遇到天臺智者宣說的證悟法門）。念報曩緣（念及過去結下的緣分）。竭愚講訓（盡力講解教義）。綿歷歲月（經歷漫長歲月）。唐喪光陰（白白浪費光陰）。載眷所傳（記載所傳的教義）。俄成斷種（幾乎要斷絕）。今各年逾知命（如今各自都已年過半百）。運近死王（壽命將盡）。既事與願違（既然事與願違）。空撫膺長恨（只能撫胸長嘆）。刻肌剜骨（形容下定決心）。寧補前非（寧願彌補以前的過錯）。今與手度弟子（現在與親自教導的弟子）(立誠又玄本慈本常尚閑德才曇慧曇覺本淳)等。下至系籍出家一聚眷屬（以及所有登記在冊的出家眷屬）。持所住講院及所集教文（將所居住的講院以及收集的佛教典籍）。仰給將來十方傳教菩薩（供養給未來十方傳教的菩薩）。所祈後後遰相傳付（希望一代一代相傳下去）。以至無窮（直到永遠）。略展誠懷（略微表達誠意）。不辜遺囑（不辜負遺囑）。竊以（我認為）。如來垂像（如來的形象）。久托鷲山（長久寄託在鷲峰山）。須達歸心（須達多長者歸心佛法）。先經祇樹（先在祇樹給孤獨園）。梵王奉宮（梵天王奉獻宮殿）。而請說（而請求說法）。凈名臥室（維摩詰的臥室）。以興談（用來談論佛法）。至於正法住持（至於正法的住世）。皆囑塔廟（都囑託給佛塔和寺廟）。四依繼軌（四依之人繼承傳統）。咸顯所居（都顯現居住的場所）。既法藉人宣（既然佛法依靠人來宣揚）。故人必依處（所以人必須有居住的地方）。此處雖寄聚落（此處雖然寄託在村落）。頗若山林（頗像山林）。西映湖光（西邊映照湖光）。東連野色（東邊連線田野景色）。棟宇延袤（房屋連綿）。粗可棲依（勉強可以居住）。滅后造堂（死後建造佛堂）。惡世揚法（在惡世弘揚佛法）。日藏稱如來游止（《日藏經》稱這裡是如來游止的地方）。法華謂是佛受用（《法華經》說是佛所受用的地方）。今茲陋室永言通經（現在在這簡陋的房間里永遠宣講佛經）。仰惟諸佛慈臨（仰望諸佛慈悲降臨）。四依哀納（四依之人哀憐接納）。庶令凡鄙自然莊嚴（希望讓這平凡簡陋的地方自然莊嚴）。永遠休光未來安處（永遠美好光明，未來安穩之處）。道隆內院化廣香城（佛道在內院興盛，教化在香城廣佈）。常得善師（常有善知識）。遐聚賢學（廣聚賢能之士）。星分法炬（像星星一樣分佈法炬）。遍照於十方（遍照十方）。流佈宗乘（流佈宗派）。綿亙於三世（延續於過去、現在、未來三世）。常壽不斷（長久不衰）。妙種益滋（妙法種子日益滋長）。其或惡黨兇徒（如果惡人兇徒）。將來固占（將來強行佔據）。恃權結勢（依仗權勢）。橫見欺奪（蠻橫欺騙搶奪）。廢傳般若（廢止傳授般若智慧）。障塞行道（阻礙修行道路）。我已將此處（我已經將此處）
【English Translation】 Master (a respectful term for a monk). Zhiyi of Tiantai (Grand Master Zhiyi, founder of the Tiantai school). All the patriarchs of the mountain gate (all the past patriarchs of the Tiantai school). Each attained true realization. Unimpeded Daoist (a monk with unobstructed practice). Brahma King (the king of the Form Realm heaven). Trayastrimsa (the second heaven in the Desire Realm, the Thirty-three Heavens). Four Heavenly Kings (the heavenly kings who guard the four directions). Dragon gods and the Eightfold Division (Dharma protectors in Buddhism). Governing good and punishing evil. Protecting pagodas and temples. And the upright ghosts and spirits of the Five Sacred Mountains and Four Great Rivers. May each of you, according to your original vows to protect the Dharma, condescend to descend and bear witness. Zhili (name of a monk) and others have long been nurtured by compassion. Fortunate to encounter the Dharma gate of realization expounded by Zhiyi of Tiantai. Mindful of repaying past affinities. Exhausting our foolishness to lecture and instruct. Passing through years and months. Wasting time in vain. Recording what has been transmitted. Almost becoming extinct. Now each of us is over fifty years old. Approaching the King of Death. Since things go against our wishes. We can only beat our chests and lament. Engraving on our skin and carving into our bones (describing a firm determination). We would rather make up for past mistakes. Now, together with my personally taught disciples (Licheng, Youxuan, Benci, Benchang, Shangxian, Decai, Tanhui, Tanjue, and Benchun), and all registered monastic relatives, we offer the lecture hall where we reside and the collected teachings to the future Bodhisattvas who will propagate the Dharma in the ten directions. We pray that they will be passed down from generation to generation, without end. Briefly expressing our sincerity, we will not fail the entrustment. I believe that the image of the Tathagata (another name for Buddha) has long been entrusted to Vulture Peak. Sudatta's heart turned to the Dharma, first at Jetavana Grove. Brahma King offered his palace and requested the teaching. Vimalakirti's bedroom was used to discuss the Dharma. As for the upholding of the Proper Dharma, it is all entrusted to pagodas and temples. The Four Reliances continue the tradition, all manifesting their dwellings. Since the Dharma relies on people to proclaim it, people must have a place to rely on. Although this place is located in a village, it is quite like a mountain forest. The west reflects the light of the lake, and the east connects to the colors of the fields. The buildings are extensive and can barely provide shelter. After death, build a hall to propagate the Dharma in the evil age. The Sun Store Sutra says that this is where the Tathagata dwells. The Lotus Sutra says that this is what the Buddha enjoys. Now, in this humble room, we will forever expound the scriptures. We look up to the Buddhas to descend with compassion, and the Four Reliances to accept with pity. May this ordinary and humble place naturally become adorned, a place of eternal beauty and light, and a place of peace in the future. May the Dao flourish in the inner courtyard and the teachings spread widely in the fragrant city. May we always have good teachers and gather virtuous scholars from afar. May the Dharma torches be distributed like stars, illuminating the ten directions. May the lineage be propagated and continue through the three lifetimes (past, present, and future). May it be long-lasting and unbroken, and may the seeds of the wonderful Dharma grow ever more. If evil parties and wicked people come to forcibly occupy this place in the future, relying on power and forming alliances, acting arrogantly and deceitfully, abolishing the transmission of Prajna wisdom, and obstructing the path of practice, I have already...
。奉上三寶。仰給傳持。是人便為固占。欺奪佛受用處。亦是廢壞轉法輪處。亦是離間和合學處。此人當得破滅三寶斷學般若。極重罪惡。況復末世。護法為難。法華罵佛尚輕。不亦傳護事重。當愿若我徒黨乃至餘人。將欲佔據我傳法處。動心則應時狂迷。動口則失音不語。動身手者。或被風攣。或遭火爛毒蛇蝮蝎一切侵害惡瘡膿血盲聾瘖啞。肢體闕壞。牢獄怨賊。枷杻刀杖。惡鬼霹靂。毒藥橫災。一切諸難。令其備受。所有眷屬。病惱斗諍。悉亦離散。住我此處。心常[跳-兆+參]熱。如處火鑊。所視毒其眼。所聞毒其耳。嗅嘗及觸皆成毒害。凡有觸向。悉不安隱。命終當墮阿鼻地獄。成壞轉寄。永無出期。未來餘殃復倍前劫。寧壞我身。寧斷我命。寧破我眼。若壞我形命眼目。終不咒令是人招斯等苦。若壞我此處。即是斷我及一切眾生菩提善根般若種性。亦斷智者教觀壽命。亦滅如來遺化勢力。以要言之。即是壞滅十方三世三寶壽命正法眼目。開一切眾生三惡趣門。閉一切人天涅槃道路。此人罪報不可思議。仰愿。諸佛菩薩諸天龍神。遮護此人。勿令一念起此噁心。況至毀壞。又愿。國主皇帝諸王輔相職權主任州牧縣官大勢力人。同垂衛護。令得此處永永傳法繩繩靡絕。若我徒黨及余諸惡比丘。或有干執乃至毀
撤此傳法處者。愿準涅槃十六大國王大誓護法。嚴用折伏。乃至驅令還家。亦愿如彼經文。過去有王。身命護法。生不動佛國。為彼佛上首菩薩弟子。護法事重。勝報無窮。下至我眷屬知識。見聞隨喜者。但能贊助。光顯此傳法處。愿此天眾。在在處處。常為諸佛菩薩諸天聖眾。所見愛念。晝夜護持。如彼惡人所得罪報。我得福樂。復過於彼。彼罪有漏。會有盡時。我福無為。同虛空性。莊嚴法界一切有情。同會菩提及涅槃道。
祖師戒誓。志願彌深。碑石燼亡。辭存舊本。比丘(法振)紏率府郭弟子葉(枝榮)等。買石命匠刻鐫。用示見聞。共沾利益。時紹興五年歲次乙卯十月吉日。傳天臺教觀住持法孫澄照大師覺先重立。
使帖延慶寺
據本院住持。傳天臺教沙門(知禮異聞)著狀稱先去。至道二年七月內。前兩次院主僧(居明顯通)舍此院與(知禮異聞)永作十方住持。傳演天臺智者教法。安僧修道。自此相次。主持院事。聚諸學徒。講習天臺教法。經今一十六年。昨為舍宇頹毀稍妨安眾。遂請天臺山金文藏院僧覺圓。募緣重新修蓋。今已圓就。見管系帳。屋宇一百二十餘間。已蒙頒賜敕額旌顯院門。僧眾五十來人。講習焚修。上酬國澤。切緣此院元舍與(知禮)等永作十方住持。即非徒弟
【現代漢語翻譯】 現代漢語譯本：
對於那些撤銷此傳法之處的人，我願祈求涅槃經中十六大國王所發的大誓願護法神，以嚴厲的手段進行折伏，乃至驅逐他們返回家鄉。我也希望如同經文所說，過去的國王以身命護持佛法，往生到不動佛國，成為不動佛的上首菩薩弟子。護持佛法的事業至關重要，所獲得的殊勝果報是無窮無盡的。甚至我的眷屬和朋友，以及所有見聞並隨喜此事的人，只要能夠贊助和光大這個傳法之處，愿這些天眾，在任何地方，都能常為諸佛菩薩和諸天聖眾所見、所愛念，日夜護持他們。愿我能獲得如同那些惡人所得罪報相反的福樂，並且我的福樂遠遠超過他們。他們的罪業是有漏洞的，終究會有窮盡的時候，而我的福德是無為的，如同虛空的性質一樣，莊嚴法界一切有情眾生，共同證得菩提和涅槃之道。
祖師的戒律和誓願，深遠而廣大。碑石雖然已經焚燬，但文字仍然儲存在舊的原本之中。比丘法振糾集府郭的弟子葉枝榮等人，購買石頭並命令工匠進行雕刻，用以昭示給見聞者，共同沾染利益。時值紹興五年，歲次乙卯十月吉日，傳天臺教觀住持法孫澄照大師覺先重新立碑。
使帖延慶寺
據本院住持，傳天臺教沙門知禮（異聞）呈狀稱，早在至道二年七月，前兩次的院主僧居明、顯通就將此院舍給知禮（異聞），永遠作為十方住持，傳演天臺智者教法，安置僧眾，修習佛道。自此以後，相繼主持院事，聚集眾多學徒，講習天臺教法，至今已經十六年。最近因為房舍頹毀，稍微妨礙了安眾，於是請天臺山金文藏院的僧人覺圓，募捐重新修建。現在已經圓滿完成。現管轄的帳目顯示，房屋有一百二十餘間。已經蒙受頒賜敕額，彰顯院門。僧眾有五十餘人，講習佛法，焚香修行，以報答國家的恩澤。重要的是，此院原先舍給知禮等人，永遠作為十方住持，並非徒弟所有。
【English Translation】 English version:
Regarding those who revoke this Dharma-transmitting place, I pray that the sixteen great kings of Nirvana Sutra, with their great vows, will protect the Dharma, using stern measures to subdue them, even driving them back to their homes. I also hope, as the sutra says, that past kings who protected the Dharma with their lives were reborn in the Buddha-land of Akshobhya (Immovable Buddha), becoming the foremost Bodhisattva disciples of that Buddha. The work of protecting the Dharma is of utmost importance, and the supreme rewards obtained are infinite. Even my relatives and friends, and all who see, hear, and rejoice in this matter, as long as they can sponsor and glorify this Dharma-transmitting place, may these heavenly beings, in every place, be constantly seen and loved by all Buddhas, Bodhisattvas, and holy beings, protecting them day and night. May I obtain the opposite of the sinful retribution of those evil people, and may my happiness far exceed theirs. Their sins are flawed and will eventually come to an end, while my merit is unconditioned, like the nature of space, adorning all sentient beings in the Dharma realm, together attaining the path of Bodhi and Nirvana.
The precepts and vows of the Patriarch are profound and vast. Although the stone tablet has been burned, the words are still preserved in the old original. Bhikshu (Dharma-vibration) and the disciples of the prefectural city, Ye (Zhirong) and others, purchased stone and ordered craftsmen to carve it, to show it to those who see and hear, and to share the benefits together. At the auspicious time of the tenth month of the fifth year of Shaoxing, the year of Yimao, the Dharma-grandson of the Tiantai teachings, Master Cheng Zhao Juexian, re-established the stele.
Official Document to Yanqing Monastery
According to the abbot of this monastery, the Shramana (monk) Zhili (Different Hearing) of the Tiantai teachings, stated in his report that as early as the second year of Zhidou, in the seventh month, the former two abbots of the monastery, Ju Ming and Xiantong, donated this monastery to Zhili (Different Hearing) to be permanently used as a monastery for the ten directions, to transmit and propagate the teachings of the Tiantai Zhiyi (Wise One), to settle monks, and to cultivate the Dharma. Since then, they have successively presided over the affairs of the monastery, gathering many students to study the Tiantai teachings, and it has been sixteen years now. Recently, because the houses have become dilapidated, slightly hindering the settlement of the community, the monk Jueyuan of the Jinwen Zang Monastery on Mount Tiantai was invited to raise funds to rebuild it. Now it has been completed. The current account shows that there are more than one hundred and twenty rooms. It has been granted an imperial plaque, highlighting the monastery gate. There are more than fifty monks, studying the Dharma, burning incense, and cultivating to repay the grace of the country. Importantly, this monastery was originally donated to Zhili and others to be permanently used as a monastery for the ten directions, not owned by disciples.
繼續之限。常須名德僧繼代講演。不廢安眾焚修。欲依準江南湖南道山門體式。永作十方住持。(知禮異聞)或終身後任。在院僧眾並檀越。于本院學眾中。請明解智者教乘。能聚四遠學徒。有德行僧。繼續傳教住持。或本院全無此德人。即於他寺及他郡。請的傳天臺教法備解行僧。傳教住持。並常選請到院聽學僧。充主事。所冀永遠安僧。焚修講演。祝延聖壽。伏慮。將來徒弟。不悉元舍院宇住持因依。妄有干執。並恐將來本院。及外處僧講業不精。但以傳天臺教為名。因囑託權勢。求覓住持。乞行止絕。代代須得素業天臺智者教乘。實有戒行學眾。咸愿者。住持此院。繼續講演。所冀常有德人。流通妙教。上資國祚。廣福蒸民。遂于大中祥符三年七月內。經使衙陳狀。乞備錄因依。奏聞天聽。乞降敕旨。許永作十方住持長演天臺教法。蒙使衙申奏。況本院徒弟僧(立誠又玄本慈本常尚閑德才)等。著狀稱伏睹師主(知禮異聞)經州陳狀。將本院。永作十方住持長演天臺教法。即非徒弟繼續之限。(立誠)等亦愿將此院。永作十方住持。代代請明解智者教乘。能聚四遠學徒有德行僧。傳教住持。常選請到院聽學僧。充主事。(立誠)等各有咸愿。更無干執。伏慮。將來別有徒弟。不知元舍院宇住持因依。妄有執占。
乞備錄情狀。一處申奏者。蒙使衙具緣由體量申奏。當年十月內。準中書札子。奉聖旨。宜令本院依久例指揮。尋蒙使帖下僧正司。仰詳中書劄子內聖旨。速疾分析。久例具結纜供申。據僧司申稱。勘會本州。天童山景德寺。大梅山仙居院兩處。亦是十方住持。即依得上項江南湖南道山門體式。如勘會天童大梅兩處不是十方住持。甘伏深罪者。蒙使帖下本院。仰依中書劄子內聖旨。並僧司分析到天童大梅等處。體例施行者。今欲傳寫聖旨並前後使帖。鐫上石碑永作十方傳教住持程式。申乞下司。指揮者右具如前。今撿昨據延慶院住持。傳天臺教沙門(知禮異聞)陳狀。乞依準江南湖南道山門體式。將此院永作十方住持。及據徒弟僧(立誠)等六人著狀。亦乞將此院永作十方住持。代代常須明解天臺智者教乘。有德行僧繼續傳教住持。州司尋于大中祥符三年八月十一日。具狀申奏。乞降敕命。指揮至當年十月十八日。準中書劄子。奉聖旨。宜令本州依久例指揮者。遂具錄帖延慶院。仰一準中書劄子內聖旨。指揮去訖續于大中祥符四年三月內。又據經(知禮)等經州著狀。稱慮。將來別有徒弟不悉事由。謂依別院徒弟繼續。體例妄生干執。有妨名行僧傳教住持。乞再錄因依聞奏。明降敕旨下本院。永作十方住持長演天臺教
法者。州司緣已曾申奏。明準聖旨指揮訖。遂具備狀帖。僧正司仰詳中書劄子內聖旨。疾速分析。久例具結纜。文狀供申。續據僧司申。今撿本州天童山景德寺。大梅山仙居院兩處。亦是十方住持。即依得上項江南湖南道山門體例。如勘會天童大梅兩處不是十方住持。即甘深罪者。已於今月二十四日。帖本院。仰詳昨來所降聖旨。並此來僧正司分析。到天童大梅兩處。體例施行去訖。今所再據沙門(知禮異聞)著狀稱欲備寫聖旨並前後使帖。鐫上石碑永作十方傳教住持程式。乞降指揮等。事事須帖延慶院。仰詳聖旨及前後使帖指揮。備到僧正司。分析體例。任便施行。勿至有遺。大中祥符四年七月十七日帖。
觀察推官邵(押)大常博士通判軍州事成(押)
太常博士知軍州事康(押)徒弟僧(尚閑)句當樹立
紹興二十六年歲次丙子十二月一日住持傳天臺教觀賜紫覺云大師(智連)重立
皇宋明州新修保恩院記
將仕郎守大常博士通判軍州兼同監市舶管內勸農事騎都尉借緋石待問撰
若夫有生之生。肇自無始之始。因緣妄想汩沒真如。往來於地水火風。合散於夢幻泡影。愛河浩浩。貫三界以周流。塵網恢恢彌大千而洪覆。厥或漸修祇劫。頓悟剎那。傑出此涂。徑到彼岸。變三
【現代漢語翻譯】 現代漢語譯本： 關於『法』這件事，州司已經按照先前上報的情況，明確依據聖旨的指示辦理完畢。於是準備好詳細的文書。僧正司希望中書省的公文能夠詳細說明聖旨的內容，迅速分析，按照慣例具結擔保，提交文書供審覈。之後根據僧司的申報，現在查明天童山景德寺和大梅山仙居院兩處，也都是十方住持的寺院。因此依照江南、湖南道山門的規例。如果勘查后發現天童、大梅兩處不是十方住持的寺院，就甘願接受嚴厲的懲罰。已於本月二十四日，將公文送達本院。希望詳細審覈昨天頒佈的聖旨，以及此次僧正司的分析，將天童、大梅兩處的規例施行下去。現在再次根據沙門(知禮異聞)的陳述，想要準備抄寫聖旨以及前後的使者文書，鐫刻在石碑上，永久作為十方傳教住持的規範。懇請下達指示等等。所有事情必須通知延慶院，希望詳細審覈聖旨以及前後的使者文書指示，準備好送達僧正司，分析規例，任意施行，不要有所遺漏。大中祥符四年七月十七日公文。
觀察推官邵(押)，大常博士通判軍州事成(押)。
太常博士知軍州事康(押)，徒弟僧(尚閑)負責樹立。
紹興二十六年，歲次丙子十二月一日，住持傳天臺教觀賜紫覺云大師(智連)重新立碑。
皇宋明州新修保恩院記
將仕郎守大常博士通判軍州兼同監市舶管內勸農事騎都尉借緋石待問撰。
至於有生命的產生，開始於沒有開始的開始。因為因緣和妄想，沉沒于真如之中。往來於地、水、火、風這四大元素之間，聚合和消散如同夢幻泡影。愛慾之河流浩浩蕩蕩，貫穿三界而周流不息。塵世之網廣大無邊，覆蓋整個大千世界。如果有人逐漸修行無數劫，或者瞬間頓悟，就能從這泥塗中傑出，直接到達彼岸，改變三... English version: Regarding the matter of 『Dharma』 (法), the state department has already handled it according to the previously reported situation, clearly following the instructions of the imperial decree. Therefore, detailed documents were prepared. The Sangha Administration (僧正司) hopes that the documents from the Central Secretariat (中書省) can explain the content of the imperial decree in detail, analyze it quickly, and submit a written guarantee according to the usual practice, providing documents for review. Following the Sangha Administration's report, it has now been verified that Jingde Temple (景德寺) on Mount Tiantong (天童山) and Xianju Monastery (仙居院) on Mount Damei (大梅山) are both monasteries with abbots from the ten directions (十方住持). Therefore, they should follow the regulations of the mountain gates in the Jiangnan (江南) and Hunan (湖南) regions. If, after investigation, it is found that Tiantong and Damei are not monasteries with abbots from the ten directions, they are willing to accept severe punishment. On the 24th of this month, the document was sent to this monastery. It is hoped that the imperial decree issued yesterday and the analysis from the Sangha Administration will be reviewed in detail, and the regulations for Tiantong and Damei will be implemented. Now, based on the statement of the Shramana (沙門) Zhili Yiwen (知禮異聞), they want to prepare copies of the imperial decree and the documents of the envoys before and after, and engrave them on a stone tablet to serve as a permanent standard for abbots from the ten directions who preach the Dharma. Please issue instructions, etc. All matters must be notified to Yanqing Monastery (延慶院). It is hoped that the imperial decree and the instructions of the envoys' documents before and after will be reviewed in detail, prepared and sent to the Sangha Administration, analyzed according to the regulations, and implemented at will, without any omissions. Document dated July 17th, the fourth year of the Dazhong Xiangfu era.
Shao (邵) (signed), the investigating official; Cheng (成) (signed), the Grand Academician (大常博士) and Assistant Administrator (通判) of military and state affairs.
Kang (康) (signed), the Grand Academician knowing military and state affairs; the disciple monk Shangxian (尚閑) is responsible for erecting the stele.
In the twenty-sixth year of Shaoxing, the year of Bingzi, December 1st, the abbot, Great Master Jueyun (覺云) (Zhilian 智連), who transmits the Tiantai (天臺) teachings and was granted the purple robe, re-erected the stele.
A Record of the Newly Built Bao'en Monastery (保恩院) in Mingzhou (明州) of the Imperial Song Dynasty
Written by the Jiangshilang (將仕郎) Shou, Grand Academician, Assistant Administrator of military and state affairs, concurrently supervising maritime trade, and managing agricultural affairs within the jurisdiction, Cavalry Commandant (騎都尉) borrowing the purple stone to await questions.
As for the arising of beings with life, it originates from the beginning without beginning. Due to causes and conditions (因緣) and deluded thoughts (妄想), it is submerged in True Thusness (真如). It travels between the four great elements of earth, water, fire, and wind, and its aggregation and dispersion are like dreams, illusions, bubbles, and shadows. The river of love and desire flows vast and boundless, permeating the three realms (三界) and circulating without ceasing. The net of worldly dust is vast and boundless, covering the entire great thousand world system (大千世界). If someone gradually cultivates for countless kalpas (祇劫), or suddenly awakens in an instant, they can stand out from this mire and directly reach the other shore, transforming the three...
【English Translation】 English version: Regarding the matter of 『Dharma』 (法), the state department has already handled it according to the previously reported situation, clearly following the instructions of the imperial decree. Therefore, detailed documents were prepared. The Sangha Administration (僧正司) hopes that the documents from the Central Secretariat (中書省) can explain the content of the imperial decree in detail, analyze it quickly, and submit a written guarantee according to the usual practice, providing documents for review. Following the Sangha Administration's report, it has now been verified that Jingde Temple (景德寺) on Mount Tiantong (天童山) and Xianju Monastery (仙居院) on Mount Damei (大梅山) are both monasteries with abbots from the ten directions (十方住持). Therefore, they should follow the regulations of the mountain gates in the Jiangnan (江南) and Hunan (湖南) regions. If, after investigation, it is found that Tiantong and Damei are not monasteries with abbots from the ten directions, they are willing to accept severe punishment. On the 24th of this month, the document was sent to this monastery. It is hoped that the imperial decree issued yesterday and the analysis from the Sangha Administration will be reviewed in detail, and the regulations for Tiantong and Damei will be implemented. Now, based on the statement of the Shramana (沙門) Zhili Yiwen (知禮異聞), they want to prepare copies of the imperial decree and the documents of the envoys before and after, and engrave them on a stone tablet to serve as a permanent standard for abbots from the ten directions who preach the Dharma. Please issue instructions, etc. All matters must be notified to Yanqing Monastery (延慶院). It is hoped that the imperial decree and the instructions of the envoys' documents before and after will be reviewed in detail, prepared and sent to the Sangha Administration, analyzed according to the regulations, and implemented at will, without any omissions. Document dated July 17th, the fourth year of the Dazhong Xiangfu era.
Shao (邵) (signed), the investigating official; Cheng (成) (signed), the Grand Academician (大常博士) and Assistant Administrator (通判) of military and state affairs.
Kang (康) (signed), the Grand Academician knowing military and state affairs; the disciple monk Shangxian (尚閑) is responsible for erecting the stele.
In the twenty-sixth year of Shaoxing, the year of Bingzi, December 1st, the abbot, Great Master Jueyun (覺云) (Zhilian 智連), who transmits the Tiantai (天臺) teachings and was granted the purple robe, re-erected the stele.
A Record of the Newly Built Bao'en Monastery (保恩院) in Mingzhou (明州) of the Imperial Song Dynasty
Written by the Jiangshilang (將仕郎) Shou, Grand Academician, Assistant Administrator of military and state affairs, concurrently supervising maritime trade, and managing agricultural affairs within the jurisdiction, Cavalry Commandant (騎都尉) borrowing the purple stone to await questions.
As for the arising of beings with life, it originates from the beginning without beginning. Due to causes and conditions (因緣) and deluded thoughts (妄想), it is submerged in True Thusness (真如). It travels between the four great elements of earth, water, fire, and wind, and its aggregation and dispersion are like dreams, illusions, bubbles, and shadows. The river of love and desire flows vast and boundless, permeating the three realms (三界) and circulating without ceasing. The net of worldly dust is vast and boundless, covering the entire great thousand world system (大千世界). If someone gradually cultivates for countless kalpas (祇劫), or suddenly awakens in an instant, they can stand out from this mire and directly reach the other shore, transforming the three...
十二具足相。化千百億妙色身。普為一切心。廣陳一切法。蔭慈雲於火宅。盡遣炎涼。揭慧日于昏衢。咸令夜曉者。其唯大雄氏而已乎。在昔周魯二莊之時。我教已顯。爰逮漢晉兩明之後。吾道彌尊。莫不法法相傳心心相繼。世無慚德。代有能仁。由是觀之則像教之興。其來久矣。梵宇之設。庸可闕乎。明州保恩院者。即沙門(知禮)座主。舍舊謀新之所作也。座主俗姓金氏。世居鄞江。七歲出家。于州之興國寺。洎進具從寶云通法師。受天臺智者教。是教也。廣大悉被。微妙甚深。全兼六度之功。盡得五時之味。義無幽而不顯。理無隱而不彰。修之。止而念。念不差。斯之謂定力成矣。然後煩惱可斷也。習之。觀而空。空不滯。斯之謂慧解發矣。然後菩提可證。是以勤而行之。應墮惡道者。罪業即為消滅。守而勿失。種諸善根者。功德不可思量。座主二紀之餘。一志於此。探賾索隱窮理盡性。可不謂勇猛精進者歟。用能博極三乘周知四諦。六塵不染。五蘊皆空。甫乃吹大法螺。以警群迷。擊大法鼓。而祛眾惑。故得緇流蟻慕信士駿奔。有若鱗宗龍而羽宗鳳也。先是此院締構年深。頹毀日甚。思得能者從而興之。眾議所歸。得請為幸。粵以至道三祀。乃與餘杭素所同志息心異聞。乘召而至。戮力而居。一之二之歲。姑
【現代漢語翻譯】 現代漢語譯本： 具備十二種圓滿相，化現千百億美妙色身，普遍爲了所有眾生的心，廣泛宣說一切佛法。在火宅中佈下慈悲的雲朵，使一切炎熱和寒涼都消散；在黑暗的道路上揭示智慧的太陽，使一切長夜都迎來光明。能夠做到這些的，只有偉大的釋迦牟尼佛啊！
早在周朝魯莊公時期，我的教法就已經顯現；到了漢朝和晉朝這兩個文明的朝代之後，我們的佛道更加受到尊崇。無不是佛法與佛法相互傳承，心與心相互接續，世上沒有慚愧之德，每個時代都有能夠行仁的賢人。由此看來，佛像教法的興盛，由來已久。那麼寺廟的設立，又怎麼可以缺少呢？
明州的保恩院，就是沙門知禮（智禮，僧階名）座主，捨棄舊的規劃而重新建造的。座主俗家姓金，世代居住在鄞江。七歲出家，在明州的興國寺。等到受具足戒后，跟隨寶云通法師，學習天臺智者大師的教法。這種教法，廣大而全面，微妙而深刻，完全具備六度萬行的功德，完全領悟五時說法的深意。義理沒有幽深而不顯現的，道理沒有隱晦而不彰明的。修習它，止息妄念而專注正念，正念不差錯，這就叫做定力成就了。然後煩惱才可以斷除。學習它，觀照諸法皆空，空性不滯著，這就叫做智慧解脫生髮了。然後菩提才可以證得。因此勤奮地修行它，本應墮入惡道的人，罪業就會消滅；守護它而不丟失，種下各種善根的人，功德就不可思議。座主二十多年來，一心專注於此，探究深奧的道理，尋求隱秘的真理，窮盡事物的道理，徹底瞭解事物的本性，這難道不可以說他是勇猛精進的人嗎？因此能夠廣泛通達三乘佛法，全面瞭解四諦真理，六塵不染著，五蘊皆空。這才吹響大法螺，來警醒迷惑的眾生；敲擊大法鼓，來驅散眾生的疑惑。所以才能夠使得出家的僧人像螞蟻一樣前來仰慕，信徒像駿馬一樣奔跑而來，就像魚類歸宗于龍，鳥類歸宗于鳳凰一樣。先前這座保恩院，因為建造年代久遠，頹廢毀壞日益嚴重。想要找到有能力的人來振興它。大家一致推舉，認為能夠請到座主是幸運的。於是在至道三年，就與餘杭一向志同道合的息心和異聞，應邀前來，同心協力地居住在這裡。一年兩年過去了，暫時...
【English Translation】 English version: Possessing the twelve perfect characteristics, manifesting hundreds of billions of wondrous forms, universally for the minds of all beings, extensively expounding all the Dharma. Spreading clouds of compassion in the burning house, completely dispelling heat and cold; revealing the sun of wisdom on the dark road, causing all nights to dawn. Only the Great Hero (Mahavira, epithet of the Buddha) can accomplish these things!
As early as the time of Duke Zhuang of Zhou and Lu, my teachings were already manifest; after the two bright dynasties of Han and Jin, our path became even more revered. It is nothing but Dharma transmitted from Dharma, mind succeeding mind, with no shameful virtue in the world, and capable individuals in every era. From this perspective, the rise of image-based teachings has a long history. Then, can the establishment of monasteries be lacking?
The Bao'en Monastery in Mingzhou is the place where the Shramana Zhili (Zhili, a monastic title) Zuozhu (Zuozhu, a monastic title) abandoned the old plans and built anew. Zuozhu's secular surname was Jin, and his family had lived in Yinjiang for generations. He left home at the age of seven, at Xingguo Monastery in Mingzhou. After receiving full ordination, he followed Dharma Master Baoyun Tong, studying the teachings of the Tiantai Zhi Zhe (Zhi Zhe, founder of the Tiantai school) Master. This teaching is vast and comprehensive, subtle and profound, fully encompassing the merits of the Six Paramitas, and fully understanding the meaning of the Five Periods of Teaching. There is no profound meaning that is not revealed, and no hidden principle that is not made clear. Practicing it, stopping thoughts and focusing on mindfulness, with no deviation in mindfulness, this is called the accomplishment of Samadhi power. Then afflictions can be cut off. Studying it, contemplating emptiness, with no attachment to emptiness, this is called the arising of wisdom and liberation. Then Bodhi can be attained. Therefore, diligently practicing it, those who should fall into evil paths will have their karmic debts extinguished; guarding it and not losing it, those who plant various good roots will have immeasurable merit. For more than twenty years, Zuozhu has been single-mindedly focused on this, exploring profound principles, seeking hidden truths, exhausting the principles of things, and thoroughly understanding the nature of things. Can it not be said that he is courageous and diligent? Therefore, he is able to widely understand the Three Vehicles, fully understand the Four Noble Truths, be unpolluted by the Six Dusts, and empty the Five Skandhas. Only then does he blow the great Dharma conch to awaken the confused beings; strike the great Dharma drum to dispel the doubts of the masses. Therefore, he is able to attract monastic followers like ants and faithful believers like swift horses, just as fish return to the dragon and birds return to the phoenix. Previously, this Bao'en Monastery, due to its long history of construction, was becoming increasingly dilapidated and ruined. They wanted to find someone capable to revitalize it. Everyone unanimously recommended, considering it fortunate to be able to invite Zuozhu. Thus, in the third year of Zhidao, he and Xixin and Yiwen, who had always shared the same aspirations in Yuhang, came at the invitation and lived here with concerted efforts. One or two years passed, temporarily...
務經營。供其乏困。三之四之歲。肇興法會。要結檀那。五之六之歲。親制疏文。訓釋精義。加以靡晝靡夜。或講或懺。是以必葺之事。未暇矢謀。以日系時。方議改作。適值丹丘壽昌隸業苾芻覺圓。亦欲發心愿言陳力。座主乃口傳方略。指授規模。談樹提伽。以過去之因。說伊蒲塞。以未來之果。卒使慳貪易慮。結良緣而盡欲居前。喜舍勵精。施凈財而唯恐在後。一方響應。千里悅隨。玉帛珠金。無脛而能至。楩楠𣏌梓。不召而自來。公輸之削墨靡停。匠石之運斤弗輟。如是焉者三載。工乃訖役。觀其基宇宏邈。土木鑲麗。金碧交映。玉毫增輝。先佛殿而後僧堂。昭其序也。右藏教而左方丈。便於事焉。節棁並施。楹角咸刻。梁螮蝀而雙亙。瓦鴛鴦而並飛。複道連甍。洪分蔽日。長廊廣廡。䆗窱來風。游之者誤在於化城。住之者疑居於幻館。輪奐之盛。莫之與京。而又此邦異乎他群。列千峰于城上。止在檐前。走一水于𢌅中。才流檻外。地居形勝。天助幽奇。門開而紫陌相連。路僻而紅塵不到。庭除冉冉坐對閑云。苔榭時時臥聞幽鳥。夫如是。亦何必乘杯訪道。振錫遊方。登涉于耆阇崛山。揭厲于阿耨達水者哉。待問通守竹符函親松柄。會茲勝概。告厥成功。承列疏以見貽。遂抽毫而為識。非敢廣徴釋部沾取文聲。
【現代漢語翻譯】 現代漢語譯本 經營商業，供給那些貧困的人。在三到四年的時間裡，開始舉辦佛法集會，邀請施主們參與。在五到六年的時間裡，親自撰寫疏文，詳細解釋其中的精深含義。日夜不停地講經說法和懺悔。因此，本應儘快完成的修繕之事，一直沒有時間去謀劃。只能按著日子來計算時間，才開始商議改建的事情。恰好這時，丹丘壽昌寺的學經比丘覺圓，也想要發心出力。座主便口頭傳授方案，詳細指導規模，談論樹提伽（Śreṇika，國王名），講述過去的原因，解說伊蒲塞（Upāsaka，在家男居士）的未來結果。最終使得吝嗇貪婪的人改變了想法，爭先恐後地結下良緣，盡力付出；樂於佈施的人竭盡全力，唯恐自己的供養落在別人之後。一方響應，千里之外的人也喜悅地跟隨。玉器、絲綢、珍珠、黃金，沒有腿腳也能自己到來；楩樹、楠木、梓樹，不用召喚也會自然運來。工匠們不停地削墨畫線，技藝精湛的工匠不停地揮動斧頭。就這樣持續了三年，工程才告完成。 看那寺廟的基址宏偉寬廣，土木結構精美華麗，金碧輝煌，相互輝映，玉石裝飾更增光彩。先建佛殿，后建僧房，彰顯其先後次序。右邊是藏經樓，左邊是方丈室，方便日常事務。棟樑椽子都經過精心施工，柱子和屋角都雕刻著精美的圖案。橫樑像彩虹一樣橫跨，瓦片上的鴛鴦比翼齊飛。複道連線著屋脊，巨大的建築遮蔽了陽光。長長的走廊和寬闊的廂房，空曠深邃，涼風習習。遊覽的人誤以為來到了化城（比喻虛幻的境界），居住的人懷疑自己住在幻化的館舍里。建築的華麗壯觀，沒有什麼可以與之相比。而且這個地方與衆不同，千峰羅列在城墻之上，彷彿就在屋檐之前；一條河流在寺廟中流淌，水聲就在欄桿之外。地理位置優越，風景秀麗，天助地利，環境清幽奇特。大門打開，就與繁華的道路相連；道路偏僻，紅塵俗世無法到達。庭院裡綠草茵茵，可以悠閒地坐著欣賞浮雲；苔蘚覆蓋的臺榭上，時常可以躺著聆聽幽靜的鳥鳴。如果真是這樣，又何必乘著木杯去尋訪真道，拄著錫杖四處遊方，攀登耆阇崛山（Gṛdhrakūṭa，靈鷲山），跋涉于阿耨達水（Anavatapta，無熱惱池）呢？ 等到我這個通守拿著竹製的符節和帶著松木紋理的印把，參加這次盛大的落成典禮，宣告它的成功。承蒙各位送來列有捐款人姓名的疏文給我，於是我提起筆來寫下這篇記。並非想要廣泛引用佛經來博取文采聲名。
【English Translation】 English version Operating businesses to provide for those in need. In the third or fourth year, initiating Dharma assemblies and inviting donors to participate. In the fifth or sixth year, personally composing memorial texts, explaining the profound meanings in detail. Ceaselessly, day and night, lecturing on the scriptures and performing repentance rituals. Therefore, the renovation work that should have been completed quickly was delayed due to lack of time for planning. Only by counting the days did they begin to discuss the reconstruction. It happened that Bhikshu Jueyuan (Awakened Roundness), a monastic of Shou Chang Temple in Danqiu, also wished to make a vow to contribute his efforts. The abbot orally conveyed the plan, providing detailed guidance on the scale, discussing Śreṇika (King Bimbisara) by referring to past causes, and explaining the future results of Upāsaka (layman). Ultimately, this caused the stingy and greedy to change their minds, eagerly forming good connections and striving to be at the forefront of giving; those who delighted in giving exerted their utmost efforts, fearing that their offerings would lag behind others. One side responded, and those thousands of miles away joyfully followed. Jade, silk, pearls, and gold arrived without legs; Phoebe zhennan, nanmu, and catalpa trees came unsummoned. The craftsmen ceaselessly drew lines with ink, and the skilled artisans continuously swung their axes. In this way, after three years, the project was completed. Looking at the temple's foundation, it is grand and vast, the earth and wood structures are exquisite and magnificent, gold and emerald gleam, reflecting each other, and jade ornaments add to the brilliance. First the Buddha hall was built, then the monks' quarters, demonstrating the proper order. To the right is the Sutra Repository, and to the left is the Abbot's chamber, facilitating daily affairs. Beams and rafters are carefully constructed, and pillars and corners are carved with exquisite patterns. The beams span like rainbows, and the mandarin ducks on the tiles fly side by side. Covered walkways connect the roofs, and the massive buildings block out the sun. The long corridors and wide verandas are spacious and deep, with cool breezes blowing through. Those who wander here mistakenly believe they have arrived at the Magic City (a metaphor for an illusory realm), and those who reside here suspect they are living in an illusory mansion. The splendor of the architecture is unmatched. Moreover, this place is different from other groups, with thousands of peaks lining the city walls, as if they are right in front of the eaves; a river flows through the temple, and the sound of the water is just beyond the railings. The location is advantageous, the scenery is beautiful, and heaven helps the land, creating a serene and unique environment. The gate opens and connects to the bustling roads; the road is secluded, and the mundane world cannot reach it. In the courtyard, the grass is lush, and one can leisurely sit and admire the floating clouds; on the moss-covered terraces, one can often lie down and listen to the quiet chirping of birds. If this is the case, why bother riding a wooden cup to seek the Way, or wandering around with a staff, climbing Gṛdhrakūṭa (Vulture Peak), or wading in Anavatapta (Lake Anavatapta)? When I, the prefect, attend this grand completion ceremony with the bamboo tally and the seal handle with pine patterns, announcing its success. I am grateful to everyone for sending me the memorial texts listing the names of the donors, so I pick up my pen and write this record. It is not my intention to widely quote Buddhist scriptures to gain literary fame.
第庶幾他日為蓮社張本焉耳。時大中祥符二年歲在己酉四月六日立。
昔有通法師。負大才識。遠自三韓來。依中國求佛法大要。於是盡得天臺止觀之義。得法弟子。
四明法智尊者。與天竺慈雲法師。二子青藍冰水。能廣其師之道。大興天臺一宗。直與智者並駕爭馳。一時名士。如楊文公王冀公曾魯公。相為師友。可謂盛矣。惟法智主明之保恩院。其後錫名為延慶。乃請于朝。永為天臺教肆。所被敕文。與保恩院記舊有石刻。昨更兵火掃地不存。今住持覺云連公。道行高卓。希蹤往軌。力訪遺本。得之俾學徒戒。夫再刊諸石。工訖來丐數語。取信後世。余嘉其能不沒前人之跡也。乃遂其請。紹興丙子二月初吉。真隱居士史(浩)跋。
上曾太守乞申奏後園地書
(知禮)啟。揆日禱聖。滌硯熏毫寫意。上聞知府學士。伏念。(知禮)夙緣熏習性。好天臺智者所說法門。故討尋其意。講說其文。如解而行。不閑寒暑。忍苦忘勞。於今四十餘載。蓋知此教。解圓行頓。理觀事儀合一。而進趣于解脫之門。可保任矣。切睹傳此宗處。講訓。聚徒。乃戮力募緣。建造茲院。僅得成就。永作十方住持。傳演天臺教法。此事雖遂。且闕蔬園。乃俗父經公。傳付本戶地段數百餘丈。與常住種植。逐日供僧
【現代漢語翻譯】 現代漢語譯本：希望將來能為成立蓮社打下基礎。時在大中祥符二年，歲在己酉四月六日立。
從前有位通法師（姓名）。他才識淵博，遠從三韓（古代朝鮮半島）而來，到中國尋求佛法精要。於是完全領悟了天臺止觀的義理。得法的弟子有：
四明法智尊者（知禮）和天竺慈雲法師（遵式）。他們二人青出於藍而勝於藍，能夠弘揚其師之道，大力振興天臺宗，直接與智者大師（智顗）並駕齊驅。當時的名士，如楊文公（楊億）、王冀公（王旦）、曾魯公（曾鞏），互相以師友相待。可謂盛極一時。法智尊者主持明州（今寧波）的保恩院，後來朝廷賜名為延慶寺，並奏請朝廷，使其永久作為天臺宗的弘法場所。相關的敕文和保恩院記原本有石刻，但昨天遭遇兵火，蕩然無存。現在住持覺云連公，道行高尚，追隨前人的足跡，努力尋訪遺留的原本，得到后讓學徒們謹慎地再次刊刻於石碑上。工程完畢后，來向我索取幾句話，以取信於後世。我讚賞他能夠不埋沒前人的功績，於是答應了他的請求。紹興丙子年二月初吉，真隱居士史浩題跋。
上曾太守乞申奏後園地書
（知禮）稟告。選擇吉日，祈禱聖賢，洗凈硯臺，點燃薰香，寫下心意，上報知府學士。我（知禮）宿世因緣熏習，喜愛天臺智者大師所說的法門。因此探尋其中的義理，講解其中的文字。如理解的那樣去實行，不顧寒暑，忍受辛苦，忘記疲勞，至今已經四十多年。深知此教，理解圓融，行持頓悟，理觀和事儀合一，從而進入解脫之門，可以保證了。我看到傳承此宗的地方，講經說法，聚集徒眾，於是竭盡全力募集善款，建造這座寺院，勉強得以成就，永久作為十方住持的場所，傳揚天臺教法。這件事雖然完成了，但缺少菜園。於是俗家父親經公，將傳下來的本戶地段數百餘丈，交給常住寺院種植，每天供給僧眾蔬菜。
【English Translation】 English version: Hoping that in the future, this will lay the foundation for establishing a Lotus Society. Established in the second year of Dazhong Xiangfu (era name), on the sixth day of the fourth month of the year Ji You.
In the past, there was a Dharma Master Tong (name). He possessed great talent and knowledge, and came from afar from Samhan (ancient Korean peninsula) to China to seek the essence of the Buddha Dharma. Thereupon, he fully grasped the meaning of the Tiantai Zhi Guan (Tiantai Meditation and Insight). His Dharma-inheriting disciples were:
The Venerable Fa Zhi of Siming (Zhi Li) and Dharma Master Ci Yun of Tianzhu (Zun Shi). These two surpassed their teacher, being able to propagate their teacher's teachings and greatly revitalize the Tiantai School, directly competing with Zhi Zhe (Zhi Yi). The famous scholars of the time, such as Yang Wengong (Yang Yi), Wang Jigong (Wang Dan), and Zeng Lugong (Zeng Gong), treated each other as teachers and friends. It can be said to have been a flourishing time. Dharma Master Fa Zhi presided over the Bao'en Monastery in Mingzhou (present-day Ningbo), which was later renamed Yanqing Monastery by the court, and a request was made to the court to permanently designate it as a place for propagating the Tiantai teachings. The related imperial edict and the Bao'en Monastery Record originally had stone inscriptions, but they were destroyed by fire yesterday. Now, the abbot Jue Yun Lian Gong, with his noble conduct, follows in the footsteps of his predecessors, striving to find the remaining originals, and after obtaining them, he instructs the disciples to carefully re-engrave them on stone tablets. After the project is completed, he comes to me to ask for a few words to convince future generations. I appreciate his ability to not bury the merits of his predecessors, so I granted his request. On an auspicious day in the second month of the Bingzi year of Shaoxing, Shi Hao, a recluse of Zhenyin, wrote the postscript.
Petition to Prefect Zeng to Request the Post Garden Land
(Zhi Li) reports. Choosing an auspicious day, praying to the sages, washing the inkstone, lighting incense, and writing down my intentions, I report to the Prefectural Scholar. I (Zhi Li) have been influenced by past karmic affinities and love the Dharma taught by the Tiantai Zhi Zhe Master. Therefore, I explore its meaning and explain its words. I practice as I understand, regardless of cold or heat, enduring hardship and forgetting fatigue, for more than forty years now. I deeply know this teaching, understand its perfect integration, practice sudden enlightenment, and unify theoretical contemplation and practical rituals, thereby entering the gate of liberation, which can be guaranteed. Seeing that the places that transmit this school preach the Dharma and gather disciples, I have exhausted my efforts to raise funds to build this monastery, barely managing to complete it, to permanently serve as a place for the abbots of the ten directions to propagate the Tiantai teachings. Although this matter has been accomplished, it lacks a vegetable garden. Therefore, my secular father, Jing Gong, handed over several hundred zhang of land from the family estate to the monastery for planting, providing vegetables for the monks every day.
。且免他求。實匪無厭慮。恐將來不知之輩。忽有詞訟改更。恭乞學士。以洞達之心。為禪教之主。流佈多艱。許賜聞奏天廷委達相府。然非受人舍施。亦非買置田園。乃是俗父授于男。不違條制。乞降敕命。俾此園地永在伽藍。(知禮)禮像持經。心祈口禱。特為園事年深。果值學士行春。俯垂異顧。必期。此際克副願心。切望。臺慈念(知禮)苦行忘形為法特施巨力構此勝緣。(知禮)一日遂心。萬死無慮。書不成字。語不成文。的寫懇誠。不避荒拙。干冒威重。不勝悚懼。(知禮)啟上。天聖三年八月十五日。
昔法智大師作此書。求置後園地段。作今院宇建立基趾。其言懇至。其書勤劬。慕在興隆廣茲形勝。(道因)收藏有歲。惜其遺蹤。恐未及見聞。刻之堅石。時崇寧元年壬午潤六月望日。比丘(道因)立。
乞聖旨本州申禮部公據
明州準行在尚書禮部符。準都省批送下。敷文閣學士左朝請郎知明州軍州事提舉學事莫(將)狀。竊見本州延慶寺。系傳天臺教法。至道二年。創為十方。寺宇宏壯。學徒奔湊。傳演不絕。真宗皇帝。嘗遣使至寺。命僧(知禮)修治懺法。太子少保趙(抃)。作(知禮)行業記。具載其事。昨經兵火之後。此寺倖存。數年以來。盡為見任官及寄居官。拘占指
【現代漢語翻譯】 現代漢語譯本： 並且免去他人的請求。實在不是因為貪得無厭的考慮，而是恐怕將來不明事理的人，忽然間發生詞訟更改。恭敬地懇請學士，以您洞察一切的心，作為禪教的主持，因為流佈教義非常艱難，希望您能允許我上奏天廷，轉達給宰相府。然而這並非是接受他人的施捨，也不是購買的田園，而是俗世的父親傳授給兒子，不違反任何條文制度。懇請朝廷降下敕命，使這片園地永遠屬於伽藍（寺廟）。（知禮）禮拜佛像，誦持經文，心中祈禱，口中唸誦，特別是因為園地的事情已經很久了，恰好遇到學士您巡視地方，希望您能屈尊垂顧。必定期望，此時此刻能夠實現我的願望。懇切地希望，您能體念（知禮）我苦行忘形，爲了弘揚佛法特別施展巨大力量，構築這殊勝的因緣。（知禮）如果有一天能夠遂心如願，即使萬死也無所顧慮。書寫不成字句，言語不成文章，只是真實地寫下我的懇切誠意，不避開我的粗陋笨拙。冒犯您的威嚴，實在不勝惶恐。（知禮）謹啟上。天聖三年八月十五日。
從前法智大師寫了這封信，請求購置後園的土地，作為現在院宇建立的基礎。他的言辭懇切至極，他的書信勤勉不懈，仰慕的是興隆佛法，廣闊這片形勝之地。（道因）收藏多年，珍惜他的遺蹟，恐怕還沒有被大家見到聽到，所以把它刻在堅硬的石頭上。時間是崇寧元年壬午閏六月十五日。比丘（道因）立。
請求聖旨，讓本州向禮部提交公文依據。
明州根據行在尚書禮部的符文執行。根據都省的批示送下來。敷文閣學士、左朝請郎、知明州軍州事、提舉學事的莫（將）的報告。私下看到本州延慶寺，是傳承天臺教法的寺廟。至道二年，建立為十方叢林。寺宇宏偉壯麗，學徒紛紛前來，傳演佛法不絕。真宗皇帝曾經派遣使者到寺廟，命令僧人（知禮）修持懺法。太子少保趙（抃）撰寫了（知禮）的行業記，詳細記載了這件事。昨天經過兵火之後，這座寺廟僥倖得以儲存。數年以來，全部被現任官員以及寄居官員，拘禁佔據指
【English Translation】 English version: And to avoid others' requests. It is truly not out of insatiable consideration, but rather fearing that ignorant people in the future might suddenly bring lawsuits and changes. I respectfully implore you, Scholar, with your all-perceiving mind, to be the master of Chan teachings, for spreading the teachings is very difficult. I hope you will allow me to report to the Heavenly Court and convey it to the Prime Minister's Office. However, this is not accepting alms from others, nor is it purchased farmland, but rather it is passed down from a secular father to his son, without violating any regulations or systems. I beseech the court to issue an edict so that this garden land will forever belong to the Gārama (monastery). (Zhi Li) pays homage to Buddha statues, recites scriptures, prays in his heart, and chants with his mouth, especially because the matter of the garden land has been going on for a long time. It just so happens that you, Scholar, are inspecting the area, and I hope you can condescend to visit. I certainly hope that at this moment, I can fulfill my wish. I earnestly hope that you can appreciate (Zhi Li)'s ascetic practice, forgetting his form, and exerting great effort to construct this auspicious cause for the sake of propagating the Dharma. (Zhi Li) If one day I can have my wish fulfilled, I will have no worries even if I die ten thousand times. The writing does not form sentences, and the words do not form articles, but I am only truthfully writing my earnest sincerity, not avoiding my crudeness and clumsiness. Offending your dignity, I am truly filled with trepidation. (Zhi Li) respectfully reports. August 15th, the third year of Tiansheng.
In the past, Great Master Fazhi wrote this letter, requesting to purchase the land in the back garden as the foundation for the establishment of the current monastery. His words were extremely earnest, and his letter was diligent and tireless, admiring the prosperity of the Dharma and the expansion of this scenic place. (Dao Yin) has collected it for many years, cherishing his legacy, fearing that it has not been seen or heard by everyone, so he engraved it on a hard stone. The time is the fifteenth day of the sixth intercalary month of the Renwu year of Chongning (1102). Bhiksu (Dao Yin) erected it.
Requesting a sacred decree to have this prefecture submit official documents to the Ministry of Rites.
The Mingzhou prefecture acts in accordance with the decree from the Ministry of Rites of the Acting Secretariat. According to the approval of the Capital Secretariat, it is sent down. A report from Mo (Jiang), Academician of the Fushun Pavilion, Left Consultant, Prefect of Mingzhou, Military Affairs Officer, and Director of Academic Affairs. I have privately observed that Yanqing Temple in this prefecture is a temple that transmits the Tiantai teachings. In the second year of Zhidao (996), it was established as a public monastery. The temple buildings are magnificent and grand, and students flock to it, continuously propagating the Dharma. Emperor Zhenzong once sent an envoy to the temple, ordering the monk (Zhi Li) to practice repentance rituals. Zhao (Bian), Junior Guardian of the Crown Prince, wrote (Zhi Li)'s biography, which records this matter in detail. After the fire of war yesterday, this temple was fortunately preserved. In recent years, it has all been detained and occupied by incumbent officials and resident officials, pointing
射。作住止處。便為己物。轉相貿易。不容僧徒居止。佛像毀壞。雜穢侵擾。不成福田。及在州廣慧院報恩寺。舊系禪林。在州城下。唯有禪剎兩處。系熏修祝聖之地從來。開啟禱散。聖節道場。並在廣慧院。自經兵火焚燬後來。雖得數間小屋。亦被拘占。僧徒不敢營造。將自到任擘畫屋宇。盡將兩寺寄居之家。遷出責令本寺修葺殿宇。鳩工聚材。憑藉眾力。漸已成就。僧徒日興禪教。仰贊皇圖。祝延聖壽。除報恩寺已有聖旨指揮不許拘占。外所有。延慶寺廣慧院伏望。釣慈特為敷奏。專降指揮。不許諸人指佔居住。庶幾。古蹟名藍。不致墮壞。永為福田。謹具申尚書省。伏候釣旨。后批三月二十四日。送禮部行下本州。一面措置施行。明州主者。一依都省批狀。指揮施行。須至行遣右出給公據付延慶寺。仰收執永為照會。紹興十四年四月日給。
左文林郎觀察推官劉(押)
右儒林郎節度推官劉(押)
右朝奉郎簽書節度判官廳公事賈(押)
右朝請大夫通判軍州主管學事錢(押)
右中散大夫通判軍州主管學事憑(押)
敷文閣學士左朝請郎知軍州事提舉學事莫(押)
三省同奉聖旨
行在尚書禮部。準紹興十四年三月二十四日敕。中書門下省尚書省。送到知
【現代漢語翻譯】 現代漢語譯本： （關於寺院被侵佔的情況）有人射箭並在寺院內居住，將寺院當作自己的私有財產，互相交易買賣，不讓僧侶居住。佛像遭到毀壞，污穢之物侵擾寺院，使之不能成為真正的福田（指可以修功德的場所）。特別是州里的廣慧院和報恩寺，原本都是禪宗叢林。廣慧院位於州城之下，是僅有的兩處禪修場所之一，向來是熏修和祝聖的場所，用於開啟禱告和舉辦聖節道場。自從經歷戰火焚燬之後，雖然還有幾間小屋，也被他人拘占。僧侶不敢進行修繕建造。我到任之後，計劃重新規劃房屋，將兩寺所有寄居的住戶遷出，責令本寺僧人修葺殿宇，募集工匠和材料，憑藉大家的力量，逐漸有所成就。僧侶們日益興盛禪宗教義，讚頌皇圖，祝願皇帝聖壽無疆。除了報恩寺已經有聖旨明確指示不許拘佔之外，其餘的延慶寺和廣慧院，懇請您（指上級官員）發慈悲心，特別為此事上奏朝廷，專門降下指示，不允許任何人指佔居住，這樣或許古蹟名剎才不至於墮落損壞，永遠成為福田。我謹此具文申告尚書省，恭候您的指示。之後批覆：三月二十四日，送禮部下發本州，一方面安排施行。明州的主管官員，一律按照都省的批示，指揮施行。必須由行遣右出具公據交給延慶寺，讓他們收執，永久作為憑證。紹興十四年四月日。
左文林郎觀察推官劉（官職名）(押) 右儒林郎節度推官劉（官職名）(押) 右朝奉郎簽書節度判官廳公事賈（官職名）(押) 右朝請大夫通判軍州主管學事錢（官職名）(押) 右中散大夫通判軍州主管學事憑（官職名）(押) 敷文閣學士左朝請郎知軍州事提舉學事莫（官職名）(押)
三省同奉聖旨 行在尚書禮部。準紹興十四年三月二十四日敕。中書門下省尚書省。送到知
【English Translation】 English version: (Regarding the situation of temples being occupied) Some people shoot arrows and reside in the temples, treating them as their private property, trading and selling them, and not allowing monks to live there. Buddha statues are destroyed, and filthy things invade the temples, preventing them from becoming true fields of merit (referring to places where one can cultivate merit). In particular, Guanghui Monastery and Bao'en Monastery in the prefecture were originally Zen forests. Guanghui Monastery is located below the prefectural city and is one of the only two places for Zen practice, which has always been a place for cultivation and blessing, used to open prayers and hold sacred festivals. Since being burned down in the war, although there are still a few small houses, they have also been occupied by others. The monks dare not repair and build. After I took office, I planned to re-plan the houses, move out all the residents living in the two temples, and order the monks of the temple to repair the halls, raise craftsmen and materials, and gradually achieve something with everyone's strength. The monks are increasingly prospering the Zen teachings, praising the imperial plan, and wishing the emperor a long life. Except for Bao'en Monastery, which has already been instructed by the imperial decree not to be occupied, the remaining Yanqing Monastery and Guanghui Monastery, I implore you (referring to the superior official) to have compassion and specially report this matter to the court, and specifically issue instructions to prohibit anyone from occupying and living there, so that the ancient sites and famous temples will not be degraded and damaged, and will always become fields of merit. I hereby submit this document to the Ministry of Personnel, awaiting your instructions. After the reply: March 24th, send it to the Ministry of Rites to be issued to this prefecture, and arrange for implementation on the one hand. The responsible officials of Mingzhou shall follow the instructions of the Dusheng (all departments), and direct the implementation. The Xingqian Right must issue an official document to Yanqing Monastery, so that they can collect it and use it as a permanent certificate. April of the fourteenth year of Shaoxing.
Liu (official title), Left Wenlin Lang Observation Judge (seal) Liu (official title), Right Rulin Lang Jiedu Judge (seal) Jia (official title), Right Chaofeng Lang Signatory Jiedu Judge's Office Affairs (seal) Qian (official title), Right Chaoqing Daifu Tongpan Military Prefecture Supervisor of School Affairs (seal) Ping (official title), Right Zhongsan Daifu Tongpan Military Prefecture Supervisor of School Affairs (seal) Mo (official title), Fushiwenge Scholar Left Chaoqing Lang Knows Military Prefecture Affairs and Supervises School Affairs (seal)
The Three Provinces jointly obey the imperial decree The Ministry of Rites of the Xingzai (temporary capital). Approved the edict of March 24th of the fourteenth year of Shaoxing. The Ministry of Zhongshu Menxia and the Ministry of Personnel. Sent to know
明州莫將劄子。竊見本州延慶寺。昨經兵火之後。此寺倖存。數年以來。盡為見任及寄居官。拘占指射。作住止處。不容僧徒居止。佛像毀壞。雜穢侵擾。及本州廣慧院。舊系禪林熏修祝聖之地從來。開啟禱散。聖節道場。亦被拘占。所有延慶寺廣慧院伏望。特降指揮。不許諸人指佔居住。庶幾。古蹟名藍。不致墮壞。永為福田。降指揮三月二十四日。奉聖旨。依奉敕如右。牒到奉行。前批三月辰時。付禮部施行。仍關合屬去處。已符本州施行去訖。切慮。前符未到。須至再行。符下明州。主者候到詳此及已符。事理一依敕命。指揮施行。仍關合屬去處。符到奉行。紹興十四年四月日下。
守當官呂(亨)令史閻(守通)主事趙(永堅)監尚書六部門兼權(押)祠部郎中(闕)
聖旨本州出給公據
準行在尚書禮部符。準紹興十四年三月二十四日敕。中書門下省尚書省。送到知明州莫將劄子。竊見本州延慶寺。昨經兵火之後。此寺倖存。數年以來。盡為見任及寄居官。拘占指射。作住止處。不容僧徒安止。佛像毀壞。雜穢侵擾。及本州廣慧院。舊系禪林熏修祝聖之地從來。開啟禱散。聖節道場。亦被拘占。所有延慶寺廣慧院伏望。特降指揮。不許諸人指佔居住。庶幾。古蹟名。藍不致墮壞。永為福
【現代漢語翻譯】 現代漢語譯本： 明州莫將的報告說：我看到本州延慶寺，在經歷戰火之後，此寺僥倖得以儲存。但數年以來，都被現任和寄居的官員拘禁佔據，作為居住之處，不允許僧侶居住，佛像遭到毀壞，各種污穢之物侵擾。還有本州的廣慧院，向來是禪林修行祈福祝聖的地方，用於開啟禱告和舉辦聖節道場，也被拘禁佔據。因此，希望對延慶寺和廣慧院特別下達指示，不允許任何人指派佔據居住，這樣或許古蹟名剎就不會衰敗，永遠成為福田。下達指示的時間是三月二十四日。奉聖旨：依照奉敕執行，如右。文書送到后奉行。之前已於三月辰時，交付禮部施行，並已通知相關部門前往處理。已經發文到本州施行完畢。但擔心之前的文書尚未到達，需要再次發文。文書下達給明州，主管官員收到后詳細查閱此文書以及已發出的文書，一切事宜依照敕命和指示執行。並通知相關部門，文書到達后奉行。紹興十四年四月下達。
守當官呂(亨)，令史閻(守通)，主事趙(永堅)，監尚書六部門兼權(押)祠部郎中(闕)。
聖旨：本州出具官方憑證。
準許執行行在尚書禮部的文書。準許紹興十四年三月二十四日的敕令。中書門下省尚書省，送達知明州莫將的報告。報告說：我看到本州延慶寺，在經歷戰火之後，此寺僥倖得以儲存。但數年以來，都被現任和寄居的官員拘禁佔據，作為居住之處，不允許僧侶安身。佛像遭到毀壞，各種污穢之物侵擾。還有本州的廣慧院，向來是禪林修行祈福祝聖的地方，用於開啟禱告和舉辦聖節道場，也被拘禁佔據。因此，希望對延慶寺和廣慧院特別下達指示，不允許任何人指派佔據居住，這樣或許古蹟名剎就不會衰敗，永遠成為福田。
【English Translation】 English version: A report from Mo Jiang of Mingzhou states: 'I have observed that Yanqing Temple (延慶寺) in this prefecture, having fortunately survived the ravages of war, has been occupied and seized by incumbent and resident officials for several years, using it as their residences. Monks are not allowed to reside there, Buddhist images are damaged, and various impurities defile the premises. Furthermore, Guanghui Monastery (廣慧院) in this prefecture, which has traditionally been a place for Chan (禪) practice, prayer, and blessing ceremonies, used for initiating prayers and holding festivals and sacred rituals, has also been occupied.
Therefore, I earnestly request that a special directive be issued regarding Yanqing Temple (延慶寺) and Guanghui Monastery (廣慧院), prohibiting anyone from designating and occupying them as residences. In this way, these ancient sites and famous monasteries may be preserved from decline and remain forever as fields of merit.' The directive was issued on the twenty-fourth day of the third month. By imperial decree: Execute according to the imperial edict, as stated above. Upon arrival of the document, it shall be implemented. Previously, it was delivered to the Ministry of Rites (禮部) for implementation at the chen hour (辰時) of the third month, and relevant departments were notified to handle the matter. The document has already been sent to this prefecture for implementation. However, fearing that the previous document has not yet arrived, it is necessary to issue another document. The document is issued to Mingzhou (明州), and the responsible official, upon receiving it, shall carefully review this document and the previously issued document, and implement all matters in accordance with the imperial decree and instructions. Relevant departments shall be notified to implement the document upon arrival. Issued on the day of the fourth month of the fourteenth year of Shaoxing (紹興).
Official on duty: Lü (亨), Clerk: Yan (守通), Principal: Zhao (永堅), Supervisor of the Six Ministries of the Ministry of Works and concurrently Acting (押) Secretary of the Ministry of Rites (闕).
Imperial Edict: This prefecture shall issue official certificates.
Permission is granted to execute the document from the Ministry of Rites (禮部) of the Acting Capital. Permission is granted for the imperial edict of the twenty-fourth day of the third month of the fourteenth year of Shaoxing (紹興). The Secretariat-Chancellery (中書門下省) and the Department of State Affairs (尚書省) deliver the report from Mo Jiang, the Prefect of Mingzhou (明州). The report states: 'I have observed that Yanqing Temple (延慶寺) in this prefecture, having fortunately survived the ravages of war, has been occupied and seized by incumbent and resident officials for several years, using it as their residences. Monks are not allowed to reside there. Buddhist images are damaged, and various impurities defile the premises. Furthermore, Guanghui Monastery (廣慧院) in this prefecture, which has traditionally been a place for Chan (禪) practice, prayer, and blessing ceremonies, used for initiating prayers and holding festivals and sacred rituals, has also been occupied.
Therefore, I earnestly request that a special directive be issued regarding Yanqing Temple (延慶寺) and Guanghui Monastery (廣慧院), prohibiting anyone from designating and occupying them as residences. In this way, these ancient sites and famous monasteries may be preserved from decline and remain forever as fields of merit.'
田。候指揮。三月二十四日。奉聖旨。依奉敕如右。牒到奉行。前批三月二十六日辰時。付禮部施行。仍關合屬去處。明州主者。一依敕命。指揮施行。仍關合屬去處。須至行遣。右出給公據。付延慶寺。仰收執永為照會。紹興十四年四月日給。
右文林郎觀察推官劉(押)
右儒林郎節度推官劉(押)
右朝奉郎簽書節度判官廳公事賈(押)
右朝請大夫通判軍州主管學事錢(押)
右中散大夫通判軍州主管學事憑(押)
敷文閣學士左朝請郎知軍州事提舉學事莫(押)
四明圖經紀延慶寺跡
延慶教寺。在縣南三里。舊號保恩院。晉廣順二年建(石晉無廣順年號。此誤矣。乃郭周廣順二年爾)。皇朝大中祥符三年。改為延慶院。紹興十四年。改賜寺額。寺有十六觀堂。事見凈土院記。僧(知禮)字約言。四明人也。俗姓金。初父母以嗣息未立。相與祈佛而妊。洎生因以羅睺羅名之。骨狀英粹。在童齔間。不類常兒。七歲喪母。誓欲出家以報罔極。父異之不奪其志。師事興國寺(洪選)。十五受具。專探律部。二十從寶云(義通)師。學天臺教法。秉志堅確。脅不沾席。四方學徒。聞其名者。重趼而至。戶外之屨常滿。日本國師。亦以其徒來詢法要。禮先住承天
【現代漢語翻譯】 現代漢語譯本： 田。候指揮。三月二十四日。奉聖旨。依奉敕如右。牒到奉行。前批三月二十六日辰時。付禮部施行。仍關合屬去處。明州主者。一依敕命。指揮施行。仍關合屬去處。須至行遣。右出給公據。付延慶寺（Yanqing Temple）。仰收執永為照會。紹興十四年四月日給。
右文林郎觀察推官劉（押）
右儒林郎節度推官劉（押）
右朝奉郎簽書節度判官廳公事賈（押）
右朝請大夫通判軍州主管學事錢（押）
右中散大夫通判軍州主管學事憑（押）
敷文閣學士左朝請郎知軍州事提舉學事莫（押）
四明圖經紀延慶寺跡
延慶教寺（Yanqing Temple）。在縣南三里。舊號保恩院（Bao'en Temple）。晉廣順二年建(石晉無廣順年號。此誤矣。乃郭周廣順二年爾)。皇朝大中祥符三年。改為延慶院（Yanqing Temple）。紹興十四年。改賜寺額。寺有十六觀堂。事見凈土院記。僧知禮（Zhi Li）（僧侶的名字），字約言。四明人也。俗姓金。初父母以嗣息未立。相與祈佛而妊。洎生因以羅睺羅（Rahula）（佛陀之子）名之。骨狀英粹。在童齔間。不類常兒。七歲喪母。誓欲出家以報罔極。父異之不奪其志。師事興國寺（Xingguo Temple）（寺廟名）洪選（Hong Xuan）。十五受具。專探律部。二十從寶云（Baoyun）（人名）師。學天臺教法。秉志堅確。脅不沾席。四方學徒。聞其名者。重趼而至。戶外之屨常滿。日本國師。亦以其徒來詢法要。禮先住承天（Chengtian）。
【English Translation】 English version: Field. Waiting for command. March 24th. Received the imperial decree. Following the imperial order as stated on the right. The dispatch has arrived and will be executed. Previously approved on March 26th at Chen time (7-9 am). To be implemented by the Ministry of Rites. Also, relevant departments should be notified. The Mingzhou (Ming Prefecture) administrator shall execute the command according to the imperial decree. Also, relevant departments should be notified. It must be dispatched. The official document is issued on the right. Given to Yanqing Temple (Yanqing Temple). To be received and kept permanently for reference. Issued on April of the 14th year of Shaoxing (1144 AD).
Right Wenlin Official Observer and Judge Liu (signed)
Right Rulin Official Commissioner and Judge Liu (signed)
Right Chaofeng Official Secretary and Judge of the Commissioner's Office Jia (signed)
Right Chaoqing Grand Master Vice Prefect of the Military Prefecture and Director of Academic Affairs Qian (signed)
Right Zhongsan Grand Master Vice Prefect of the Military Prefecture and Director of Academic Affairs Ping (signed)
Scholar of Fuwen Pavilion, Left Chaoqing Official, Administrator of Military Prefecture and Director of Academic Affairs Mo (signed)
Siming Map Records of Yanqing Temple
Yanqing Teaching Temple (Yanqing Temple). Located three li (approximately 1.5 kilometers) south of the county. Formerly known as Bao'en Temple (Bao'en Temple). Built in the second year of Guangshun during the Jin Dynasty (There was no Guangshun year during the Later Jin Dynasty. This is an error. It should be the second year of Guangshun during the Guo Zhou Dynasty). In the third year of Dazhong Xiangfu during the Imperial Dynasty, it was renamed Yanqing Temple (Yanqing Temple). In the fourteenth year of Shaoxing, it was granted the temple plaque. The temple has sixteen meditation halls. Details can be found in the Records of the Pure Land Temple. The monk Zhi Li (Zhi Li) (name of the monk), courtesy name Yueyan. He was from Siming. His secular surname was Jin. Initially, his parents prayed to Buddha for offspring. After he was born, he was named Rahula (Rahula) (Buddha's son). His bone structure was refined and pure. Even as a child, he was unlike ordinary children. He lost his mother at the age of seven. He vowed to leave home to repay her boundless kindness. His father, though surprised, did not dissuade him. He studied under Hong Xuan (Hong Xuan) at Xingguo Temple (Xingguo Temple) (name of the temple). At fifteen, he received full ordination. He specialized in exploring the Vinaya Pitaka. At twenty, he followed Master Baoyun (Baoyun) (person's name) to study the Tiantai teachings. He was firm in his aspirations. His side never touched the mat. Students from all directions, hearing of his name, arrived with worn-out shoes. The shoes outside his door were always full. The National Teacher of Japan also sent his disciples to inquire about the essentials of the Dharma. He first resided in Chengtian (Chengtian).
。至道中移。住延慶。四十餘年。真宗皇帝。嘗遣使就加禮異。天禧元年。謂其徒曰。半偈忘軀。一句投火。聖人之心。為法如是。況去佛滋久。慢道者眾。吾不能捐舍壽命以警懈怠。則無足言者。於是結十僧。修懺法。約以三年共焚身。時內翰楊(億)都尉李(遵勖)。素聞公道價。望風推挹。是時有詔紫衣尋賜號法智大師。皆二公論薦之力也。及聞遺身。楊公遣書絡繹。確請住世。太守李(夷庚)懇請尤勤。不得已乃止。故其沒也。有式師作詩悼之。曰天上無雙月。人間祇一僧。其為時賢推重如此。天聖六年正月五日。跏趺而逝。涉日既久。開龕如生。及阇維獲五色舍利無數。嗣法者多。禮之行業。詳見胡(昉)所撰塔銘。
曾魯國宣靖公祠堂記
天聖中高祖楚公。為四明守。曾大父曾宣靖公。毓德侍下人未知之也。嘗欲至延慶寺前一夕主僧(知禮)。夢神告之曰。相國來宜迎待之。旦以戒閽者。有頃而魯公至。禮聳然驚異。以夢告。且曰。后貴愿無忘也。太夫人聞而喜曰。信爾吾當悉奩具以報。及大拜乃踐初言。既買田辟屋。又請諸朝。歲度其徒。於是延慶遂為望剎。圖魯公像。而祠之惟謹。嗚呼亦已異矣。(愭)聞之。王公大人。得時行道。利澤及於天下。勛名錶乎後世。是皆超詣真乘。證登果
【現代漢語翻譯】 現代漢語譯本：至道年間，他移居到延慶寺，在那裡住了四十多年。真宗皇帝曾經派遣使者去對他表示特別的敬意。天禧元年，他對他的弟子們說：『半偈忘軀（爲了半句佛偈而不惜犧牲生命），一句投火（爲了領悟一句佛法而投入火中），聖人的心，爲了佛法就是這樣。何況現在距離佛陀的時代已經很久遠了，輕慢佛法的人很多。我不能捨棄生命來警醒那些懈怠的人，那就沒有什麼可說的了。』於是他召集了十個僧人，一起修行懺法，約定三年後一起焚身。當時內翰楊億（人名）和都尉李遵勖（人名），一向聽說過知禮的道行和聲望，仰慕推崇他。當時朝廷有詔書要賜予他紫衣，並賜號『法智大師』，這都是楊億和李遵勖二人推薦的功勞。等到聽說知禮要捨身，楊億多次寫信，懇切地請求他留在世上。太守李夷庚（人名）的懇請尤其慇勤。知禮不得已才停止了焚身的計劃。所以他去世的時候，有式師作詩悼念他，說：『天上沒有第二個月亮，人間只有一個知禮僧。』他被當時的賢士所推重就是這樣。天聖六年正月五日，知禮跏趺圓寂。過了很久，打開龕室，他的容貌還像活著一樣。火化后，得到了無數五色舍利。繼承他佛法的人很多。關於知禮的行業事蹟，詳細記載在胡昉（人名）所撰寫的塔銘中。 曾魯國宣靖公祠堂記 天聖年間，我的高祖父楚公擔任四明太守。曾祖父曾宣靖公，積蓄德行，侍奉下人卻不知道這件事。曾宣靖公曾經想要到延慶寺，前一天晚上，住持僧人（知禮）夢見神告訴他說：『相國要來，應該迎接他。』第二天，他用這件事告誡看門的人。不久，曾魯公到了，知禮非常驚訝，把夢告訴了他，並且說：『以後您顯貴了，希望不要忘記我。』曾魯公的夫人聽了很高興，說：『如果真是這樣，我應當把所有的嫁妝都拿出來報答。』等到曾魯公被授予高官，就實現了當初的諾言，既購買田地，又建造房屋，還請求朝廷每年允許延慶寺度化僧人。於是延慶寺就成爲了著名的寺廟。他們畫了曾魯公的畫像，並且非常恭敬地祭祀他。唉，這也太不尋常了！我（愭）聽說，王公大人，在時機到來的時候施行道義，他們的利益和恩澤遍及天下，他們的功勛和名聲流傳到後世，這些都是超越了世俗的境界，證得了佛果。
【English Translation】 English version: During the Zhi Dao period, he moved to Yanqing Temple, where he resided for more than forty years. Emperor Zhenzong once dispatched envoys to pay him special respects. In the first year of Tianxi, he said to his disciples: 'Half a verse forgets the body (willing to sacrifice one's life for half a Buddhist verse), a sentence throws into the fire (throwing oneself into the fire to understand a sentence of Dharma), the heart of a sage is like this for the Dharma. Moreover, now that it has been a long time since the time of the Buddha, there are many who are disrespectful to the Dharma. If I cannot give up my life to warn those who are懈怠 (xiè dài, lax), then there is nothing to say.' So he gathered ten monks to practice the repentance Dharma together, agreeing to burn themselves together in three years. At that time, Neihan Yang Yi (楊億, a personal name) and Duwei Li Zunxu (李遵勖, a personal name) had always heard of Zhili's (知禮, a personal name) Daoist conduct and reputation, admiring and respecting him. At that time, the court had an edict to grant him a purple robe and the title 'Master Fazhi (法智大師, Dharma Wisdom Master),' which was due to the recommendation of Yang Yi and Li Zunxu. When they heard that Zhili was going to give up his body, Yang Yi wrote many letters, earnestly requesting him to stay in the world. Prefect Li Yigeng's (李夷庚, a personal name) request was especially diligent. Zhili had no choice but to stop the plan of burning himself. Therefore, when he passed away, a Shishi (式師, a type of monk) wrote a poem to mourn him, saying: 'There is no second moon in the sky, there is only one monk Zhili in the world.' This is how he was respected by the wise men of the time. On the fifth day of the first month of the sixth year of Tiansheng, Zhili passed away in a seated lotus position. After a long time, when the niche was opened, his appearance was still like that of a living person. After cremation, countless five-colored Sarira (舍利, relics) were obtained. There were many who inherited his Dharma. Details of Zhili's deeds are recorded in the pagoda inscription written by Hu Fang (胡昉, a personal name). Record of the Ancestral Hall of Zeng Xuanjing, Duke of Lu During the Tiansheng period, my great-grandfather, Duke Chu, served as the prefect of Siming. My great-grandfather, Zeng Xuanjing, Duke of Lu, accumulated virtue, but the servants did not know about it. Zeng Xuanjing once wanted to go to Yanqing Temple. The night before, the abbot (Zhili) dreamed that a god told him: 'The Xiangguo (相國, a high-ranking official) is coming, you should welcome him.' The next day, he warned the gatekeepers about this. Soon, Duke Lu arrived, and Zhili was very surprised. He told him about the dream and said: 'In the future, when you become prominent, I hope you will not forget me.' Duke Lu's wife was very happy when she heard this and said: 'If this is true, I should take out all my dowry to repay him.' When Duke Lu was granted a high official position, he fulfilled his initial promise, both buying land and building houses, and also requesting the court to allow Yanqing Temple to ordain monks every year. Thus, Yanqing Temple became a famous temple. They painted a portrait of Duke Lu and worshiped him very respectfully. Alas, this is too unusual! I (愭, Qi) have heard that kings and high officials, when the time comes, practice righteousness, their benefits and grace extend to the world, and their merits and fame are passed down to future generations. These are all transcending the mundane realm and attaining Buddhahood.
位。以願力故。來應世間。宰官之身。隨赴而見。魯公之載誕也。太夫人夢。老僧被幃而入寢。而子生。慶曆八年。以知制誥銜恤。而歸鄉。僧(元達)附舟至錢唐。聞天竺之勝。往瞻禮之。始至路口望見。有素衣自寺門來者。漸近問曰。上座從曾舍人來耶。舍人五十七歲。入中書。上座其年亦受師號。才分袂已復不見。后如其言。端明蔡公(襄)守錢唐時。以其靈異。表聞于朝。賜號靈感觀音。徽猷閣直學士李公(彌遜)。嘗為之記。蓋天之生賢。必以其道德純備出類拔萃。而後付之。聖主相與謀謨都俞。以植宗社無疆之福。真所謂有相之道者。神而告之。理自應爾。然則歷相三朝。決策定計。底于成績。為一代宗工。而光明碩大。不可跂及。豈偶然也哉。前志所傳。如紗籠等事。殆不足道矣。(愭)愚不克肖。憑藉世德。茲以舶事。祇拜祠下。周旋登降。肅然有聞。而舊無紀敘。大懼湮沒。敢摭其實。列之於石。以告來裔。紹興三十二年四月二十六日。曾孫右朝散郎提舉兩浙路市舶賜緋魚袋(愭)謹書。
四明圖經紀宣靖公祠
皇朝故丞相魯國曾宣靖公(公亮)。祠堂在縣南三里半延慶寺。按天聖中楚國公(曾會)。守明州。丞相方毓德侍下。一日遊延慶。而主僧法智大師(知禮)。夜夢伽藍神告之
【現代漢語翻譯】 現代漢語譯本：因為願力的緣故，（觀音）來到世間應化，以官員的身份，隨時應邀顯現。魯公（曾公亮）出生的時候，他的母親夢見一位老和尚披著被子進入臥室，然後就生下了他。慶曆八年，曾公亮以知制誥的身份告假回鄉。僧人（元達）搭他的船到錢塘，聽說天竺寺的殊勝，前往瞻仰禮拜。剛到路口，望見一位穿著白色衣服的人從寺門出來，漸漸走近，問道：『上座是從曾舍人那裡來的嗎？舍人五十七歲，將進入中書省。上座今年也將獲得師號。』才剛分別就不見了。後來都如他所說。端明蔡公（襄）任錢塘太守時，因為這件事的靈異，上奏朝廷，賜號『靈感觀音』。徽猷閣直學士李公（彌遜）曾經為此作記。大概是上天要降生賢才，必定先使其道德純全完備，超出同類，然後才將重任交付給他。聖明的君主與他共同謀劃，都認為可行，以此來奠定國家長久的福祉。這真是所謂的『有相之道』，神靈告知，道理自然應該如此。那麼，（曾公亮）歷經三朝，決策定計，最終取得成就，成為一代宗臣，他的光明碩大，不可企及，難道是偶然的嗎？以前的記載所說的，像紗籠之類的事情，實在不值得一提。（曾愭）我不夠賢能，憑藉祖上的恩德，現在因為海運的事情，恭敬地拜謁祠堂。來回走動，肅然地聽到（神靈的指示）。因為以前沒有記載，非常擔心被埋沒，所以敢於摘取事實，記錄在石碑上，用來告訴後代子孫。紹興三十二年四月二十六日，曾孫右朝散郎提舉兩浙路市舶賜緋魚袋（曾愭）恭敬地書寫。 四明圖經紀宣靖公祠 皇朝故丞相魯國曾宣靖公（曾公亮）的祠堂在縣南三里半的延慶寺。根據記載，天聖年間，楚國公（曾會）任明州太守，丞相（曾公亮）當時以毓德的身份侍奉父親。一天，（他們）遊覽延慶寺，寺里的主持僧人法智大師（知禮）夜裡夢見伽藍神告訴他
【English Translation】 English version: Because of the power of vows, (Guanyin) comes to the world to manifest, appearing as officials, readily responding to requests. When Duke Lu (Zeng Gongliang) was born, his mother dreamed of an old monk entering the bedroom draped in a quilt, and then he was born. In the eighth year of the Qingli era, Zeng Gongliang took leave of absence as a drafter of imperial edicts and returned to his hometown. A monk (Yuanda) traveled on his boat to Qiantang, and upon hearing of the magnificence of Tianzhu Temple, went to pay homage. Just arriving at the crossroads, he saw a person in white robes coming from the temple gate, gradually approaching and asking: 'Is the venerable one coming from Zeng Sheren?' Sheren is fifty-seven years old and will enter the Zhongshu province. The venerable one will also receive the title of teacher this year.' As soon as they parted, he disappeared again. Later, everything happened as he said. When Duanming Cai Gong (Xiang) was the prefect of Qiantang, because of the miraculous nature of this event, he reported it to the court, and the title 'Linggan Guanyin' (efficacious Guanyin) was bestowed. Li Gong (Mison), a scholar of the Huigegu, once wrote a record of this. It is probably that when Heaven is about to bring forth a worthy person, it must first make his morality pure and complete, surpassing his peers, and then entrust him with great responsibilities. The wise ruler plans together with him, and they all agree that it is feasible, thereby establishing the country's lasting fortune. This is truly the so-called 'way of having a form,' the spirits inform, and the principle should naturally be so. Then, (Zeng Gongliang) went through three dynasties, made decisions and plans, and finally achieved success, becoming a great minister of his generation, his brightness and greatness, unattainable, could it be accidental? The previous records, such as the events involving the gauze cage, are hardly worth mentioning. (Zeng Qi) I am not virtuous enough, relying on the merits of my ancestors, now because of the maritime affairs, I respectfully visit the ancestral hall. Walking back and forth, I solemnly hear (the instructions of the spirits). Because there were no previous records, I am very worried about it being buried, so I dare to extract the facts and record them on a stone tablet, to tell future generations. Written respectfully on the twenty-sixth day of the fourth month of the thirty-second year of the Shaoxing era by Zeng Qi, the great-grandson, Right Chaosanlang, Commissioner of Maritime Trade for Liangzhe Road, bestowed with a scarlet fish bag. The Shrine of Duke Xuanjing of Lu State, Zeng, Charted by Siming The ancestral hall of the late Prime Minister of the Imperial Dynasty, Duke Xuanjing of Lu State, Zeng (Gongliang), is located at Yanqing Temple, three and a half li south of the county. According to records, during the Tiansheng era, Duke of Chu State (Zeng Hui) was the prefect of Mingzhou, and the Prime Minister (Zeng Gongliang) was serving his father at the time with the title of Yude. One day, (they) visited Yanqing Temple, and the abbot of the temple, Master Fazhi (Zhilǐ), dreamed at night that the Sangharama deity told him
曰。翌日相公來可恭迓之。(知禮)異其事。戒閽人。以來者告。已而魯公至。禮以夢告。魯公曰。烏有是哉。然默記于方寸。至大拜而以(知禮)之夢為然。於是請于朝。置田辟舍。大啟法席。延慶之名。始播於天下。寺僧圖其像。而祠之。碑碣具存。
曾相公府延慶寺置莊田帖
曾相公府契勘本府明州延慶寺法智大師(知禮)。夜夢神者報云。來日相公入院。出門將迎。次日門首伺候。乃余之來。因語其夢。歸聞家母。次同謁見法智大師。相接從款。果應此夢。當爲檀信送供於此院。自蒙聖朝御用宰執。家母不爽此愿。置買莊田于明州鄞縣清道鄉。或存則為保慶平安。或化則為追遠諱日。永永羞設。年年不廢。家母遺言。所置不多。貽遠子孫。次第置買。添歸常住。永遠供僧。乃存亡獲益俾。令根深條茂源遠流長者也。今復思之。立身之本。莫大於孝。孝莫大養生送死謹終追遠。故憑延慶院主首。體此元意。羞設不令有違。所有二稅。作本府送納。仰依限送納官司。不許少欠尺寸升合。貴得此田此供。利無窮者。右給付延慶院。主首執照。仍付子孫通知。天聖三年三月日押給。
政和戊戌歲。先大夫倅四明(沅)時為兒童。一日隨侍遇今之延慶。見其法席之嚴聽徒之多。展缽鋪單。堂中幾數千
【現代漢語翻譯】 現代漢語譯本：他說：『明天曾相公（指曾致堯，北宋大臣）來，可以恭敬地迎接他。』（知禮）對此事感到奇怪，告誡看門人，將來者告知。不久，魯公（可能是指當時的官員）到了，知禮把夢境告訴了他。魯公說：『哪有這樣的事？』然而默默地記在心裡。等到曾致堯大拜（指陞官）之後，魯公認為（知禮）的夢是真的。於是向朝廷請求，購置田地，開闢房舍，大規模地弘揚佛法。延慶寺的名聲，開始傳遍天下。寺里的僧人畫了他的畫像，並且祭祀他。碑文都還存在。
曾相公府延慶寺置莊田帖
曾相公府契約勘驗，本府明州延慶寺法智大師（知禮），夜裡夢見神人告知：『明天曾相公要入院，出門迎接。』第二天在門口等候，原來是我的到來。因此告訴他夢境，回家告訴母親。之後一同拜見法智大師，相互接待非常親切，果然應驗了這個夢。應當作為檀越信士，送供養到這個寺院。自從蒙受聖朝御用宰執（指曾致堯），家母不違背這個願望，在明州鄞縣清道鄉購置莊田。或者活著的時候用來保佑平安，或者去世後用來追念忌日，永遠供奉，年年不廢。家母遺言，所購置的田地不多，留給子孫後代，逐漸購置，添補歸於常住，永遠供養僧人，使活著和死去的人都能獲得利益，使根深蒂固，枝繁葉茂，源遠流長。現在再次思考，立身之根本，沒有比孝道更大的了。孝道沒有比贍養父母，辦理喪事，謹慎地對待父母的後事，追念先人更重要的了。所以憑藉延慶院的住持，體會這個最初的意願，供奉設定不容許有違背。所有二稅，作為本府送納。仰仗按照期限送納給官府，不允許缺少尺寸升合。希望得到這田地這供養，利益無窮。右邊給付延慶院，住持執照。仍然交付給子孫知道。天聖三年三月日蓋章給付。
政和戊戌年，先父擔任四明（寧波的別稱）（沅）的通判時，我還是個兒童。有一天跟隨他，遇到現在的延慶寺，看到那裡弘揚佛法的盛況，聽眾之多。展開缽盂，鋪開坐具，大堂里有幾千人。
【English Translation】 English version: He said, 'Tomorrow, Chancellor Zeng (referring to Zeng Zhiyao, a high-ranking official of the Northern Song Dynasty) will come; you should respectfully welcome him.' (Zhi Li) was surprised by this and instructed the gatekeeper to inform him of the arrival. Soon after, Lord Lu (possibly referring to an official at the time) arrived, and Zhi Li told him about the dream. Lord Lu said, 'How could such a thing be?' However, he silently remembered it in his heart. When Zeng Zhiyao was greatly promoted, Lord Lu believed that (Zhi Li)'s dream was true. Therefore, he requested the court to purchase land and build houses, and to promote Buddhism on a large scale. The name of Yanqing Temple began to spread throughout the world. The monks in the temple painted his portrait and worshiped him. The inscriptions on the steles still exist.
The Deed of Chancellor Zeng's Residence for Establishing Zhuangtian (Estate Land) for Yanqing Temple
The contract of Chancellor Zeng's residence verifies that Master Fazhi (Zhi Li) of Yanqing Temple in Mingzhou (Ningbo), dreamt that a deity told him: 'Tomorrow, Chancellor Zeng will enter the temple; go out to welcome him.' The next day, he waited at the gate, and it turned out to be my arrival. Therefore, he told me about the dream and went home to tell his mother. Later, they visited Master Fazhi together, and they received each other very warmly, and the dream was indeed fulfilled. They should, as lay devotees, send offerings to this temple. Since being favored by the Chancellor Zeng, who was used by the Holy Dynasty, his mother did not go against this wish and purchased Zhuangtian in Qingdao Township, Yin County, Mingzhou. Whether alive, it is used to protect peace, or after death, it is used to commemorate the anniversary of death, to be offered forever, without fail every year. His mother's last words were that the land purchased was not much, to be left to future generations, to gradually purchase and add to the permanent residence, to forever support the monks, so that both the living and the dead can benefit, so that the roots are deep, the branches are lush, and the source is long. Now, thinking again, the foundation of life is no greater than filial piety. There is no greater filial piety than supporting parents, handling funerals, carefully treating the affairs of parents after death, and commemorating ancestors. Therefore, relying on the abbot of Yanqing Temple, to understand this original intention, the offerings must not be violated. All the two taxes are to be sent to the government by this prefecture. Relying on the deadline to send to the government, no shortage of inches or liters is allowed. Hoping to get this land and this offering, the benefits are endless. The right is given to Yanqing Temple, the abbot's license. It is still given to the children and grandchildren to know. Sealed and given on the day of March in the third year of Tiansheng.
In the year of Zhenghe Wuxu, when my late father was the vice-prefect of Siming (another name for Ningbo) (Yuan), I was still a child. One day, I accompanied him and encountered the current Yanqing Temple, seeing the grandeur of the Dharma assembly and the multitude of listeners. Spreading out bowls and laying out mats, there were thousands of people in the hall.
指。是時(沅)心竊語曰。此非內有大導師以傳持教觀。外得大檀施以延供十方。恐未易崇盛如此。退見主僧方知。法智尊者。有神人感夢之異。因出大丞相宣靖曾魯公舍莊帖文伏讀驚歎。此所以見延慶教庠為二浙之冠也。自後寺經虜火。焚燬幾盡。前後更三住持。未能興起講席亦從而廢闕。最後有圓辯尊者。專以法智宗旨。開導後學于永嘉之資福。先大夫因其徒之有請。遂力贊其事于州將。以挽其來。未幾講堂洞開杰。閣雄嶼。修廓紺宇。煥然一新。四方學徒。摳衣于函丈者。若云蒸霧集。講席遂復改觀如曩時。至此不特知法智願力之深。抑亦見魯公植福之彌厚也。今延慶親公講主。實圓辯之的嗣。觀行兼修。宗說俱到。一日見過且言。本寺舍莊田。帖舊有碑刻。今不復存。欲以舊所得本再礱諸石以傳不朽。且欲(沅)書其後。若夫立身之本。莫大於孝。此魯國公之付囑也。二稅所輸。毋令失時。此魯國公之垂訓也。凡我緇徒。宜守毋怠。至於慶均存沒徼福西干。乃知今判部尚書。以忠誠受聖知。以勛業致褒顯。班聯八座。寵冠一時。則知。根深條茂。源遠流長。大丞相魯國公之遺訓。至是若合符。云是可書也已。右朝散郎新權知舒州軍州事陸(沅)跋。
(居實)聞。如來或現宰官身說法。佛法付囑國王大
【現代漢語翻譯】 現代漢語譯本：我暗自想：『如果不是內部有偉大的導師來傳承教觀，外部有大力的檀越來供養十方，恐怕難以如此興盛。』退下後見到寺院的主持方才知道，是法智尊者，有神人託夢的奇異經歷。因此拿出大丞相宣靖曾魯公（曾公亮，北宋著名政治家、文學家）舍莊園的文書，我恭敬地讀後，感到非常驚歎。這就是我所見到的延慶教庠成為二浙（浙江東西兩路）之冠的原因啊。此後寺院經歷了戰火，焚燬幾乎殆盡。前後更換了三位住持，都未能興起講席，講學也因此廢止。最後有圓辯尊者，專門以法智的宗旨，在永嘉（今浙江溫州）的資福寺開導後學。我的先父因為他的弟子有所請求，於是極力向州將推薦此事，以挽留他前來。沒過多久，講堂洞開，高大的樓閣聳立，修繕后的寺廟煥然一新。四方學徒，整理衣襟前來求學的，像云蒸霧集一般。講席於是恢復了往日的盛況。到這時，不僅知道法智的願力深厚，也看到魯公（曾公亮）植福的深遠。現在延慶寺的親公講主，確實是圓辯的嫡傳弟子，觀行兼修，宗說俱到。有一天他來拜訪我，並且說：『本寺舍莊田的文書，舊有碑刻，現在已經不存在了。想要用以前得到的版本再次刻在石頭上，以流傳不朽。並且想讓我來書寫碑文的後面。』說到立身之本，沒有比孝道更重要的了，這是魯國公（曾公亮）的囑託啊。二稅所輸，不要耽誤時辰，這是魯國公（曾公亮）的垂訓啊。凡是我們出家人，應該遵守，不要懈怠。至於慶均的存亡，祈求福報于西干，才知道現在的判部尚書（指曾孝蘊，曾公亮之子），以忠誠受到皇帝的賞識，以功勛得到褒獎和顯揚，位列八座（指尚書八座），恩寵冠絕一時。由此可知，根深才能枝繁葉茂，源遠才能水流長遠。大丞相魯國公（曾公亮）的遺訓，到這時就像是符合符契一樣。我認為是可以書寫的。右朝散郎、新權知舒州軍州事陸沅（陸沅）題跋。 （居實）聽說，如來有時會示現為宰官的身份來說法，佛法付囑給國王大臣。
【English Translation】 English version: I secretly thought: 'If it were not for a great teacher within to transmit the teachings and observations, and great benefactors without to provide offerings to the ten directions, it would be difficult to flourish like this.' After retreating, I learned from the abbot of the monastery that it was the Venerable Fazhi (法智, a respected monk), who had a miraculous dream inspired by a deity. Therefore, he took out the document of the estate donated by the Grand Councillor Xuanjing, Zeng Lugong (曾魯公, Zeng Gongliang, a famous politician and writer of the Northern Song Dynasty), and after reading it respectfully, I was amazed. This is why I saw Yanqing Jiaoxiang (延慶教庠, Yanqing Temple's school) become the crown of the two Zhes (二浙, eastern and western Zhejiang). After that, the monastery experienced the flames of war, and was almost completely destroyed. Three abbots were replaced before and after, but none of them could revive the lectures, and the lectures were therefore abandoned. Finally, there was the Venerable Yuanbian (圓辯), who specialized in the teachings of Fazhi, and enlightened later learners at Zifu Temple (資福寺) in Yongjia (永嘉, present-day Wenzhou, Zhejiang). My late father, because his disciples had a request, strongly recommended this matter to the state general, in order to retain him. Before long, the lecture hall was opened, and the tall pavilions stood tall. The renovated monastery was煥然一新 (煥然一新, completely new). Students from all directions, tidying up their clothes to come to study, were like clouds rising and fog gathering. The lectures were then restored to their former glory. At this point, not only did I know the depth of Fazhi's vows, but I also saw the far-reaching blessings planted by Lugong (魯公, Zeng Gongliang). Now, the Qin Gong lecturer (親公講主) of Yanqing Temple is indeed the direct disciple of Yuanbian, cultivating both contemplation and practice, and mastering both the teachings and the explanations. One day he came to visit me and said: 'The document of the estate donated by this temple, formerly had a stele inscription, but it no longer exists. I want to re-engrave it on stone with the previously obtained version, in order to pass it on for immortality. And I want you to write the postscript.' Speaking of the foundation of life, there is nothing more important than filial piety. This is the entrustment of Lugong (魯公, Zeng Gongliang). The two taxes should be paid without delay. This is the instruction of Lugong (魯公, Zeng Gongliang). All of us monks should abide by it and not be lazy. As for the survival of Qingjun (慶均, a monk's name), praying for blessings in Xigan (西干, a place name), I know that the current Panbu Shangshu (判部尚書, Vice Minister of a Ministry, referring to Zeng Xiaoyun, Zeng Gongliang's son) is trusted by the emperor for his loyalty, and has received praise and glory for his meritorious service, ranking among the eight seats (班聯八座, referring to the eight ministers of the Shangshu, Ministry of Affairs), and his favor is unparalleled for a time. From this, it can be seen that only deep roots can make branches flourish, and only a distant source can make the water flow long. The legacy of the Grand Councillor Lugong (魯公, Zeng Gongliang) is like a matching talisman at this time. I think it can be written. Written by Lu Yuan (陸沅), Chaosanlang (朝散郎, a rank in the civil service), the new acting governor of Shuzhou (舒州) military and state affairs. (Jushi) I have heard that the Tathagata sometimes appears as a prime minister to preach the Dharma, and the Buddha Dharma is entrusted to kings and ministers.
臣。此二語本即一事。茍非其人。道不虛行。使國王大臣夙根非佛。誰肯出力主張。大丞相宣靖魯公。因法智師夜夢有驗。舍田入寺。植無窮之利。此大事因緣(居實)竊以謂。唯佛知佛。以心印心。大丞相與法智。即非兩人故。是夢是覺。如鏡照形。初非妄想。此田此供。如人贍家。不自為功。今判部尚書。乃大丞相之孫。膺國重任為計相。凡所以裕民足用排程得宜。一本之慈祥仁厚。有毫髮不便乎人。必極力經濟。在佛法為方便利他三昧。乃得大丞相心傳家法。不日大用識者必謂。魯公復生。而法智具在。今延慶講主親公。宜自承當。庶幾。大臣與導師。相表裡。繇此燈燈相繼云。右承議郎新差權發遣興化軍主管學事薛(居實)敬題。
晃待制作紀贈法智大師詩序
今天臺教觀之徒。稱四明尊者。追配古人。其言為國中之法也。可謂盛矣(說之)自北方來。聞而異之。究其名氏。是謂法智禮公。於是乎。矍然加嘆曰。此我高祖文元公與楊文公。之所稱者歟。我雖昧夫天臺之學。未讀法智所著之書。而固已得其人矣。既而法智三世孫明智立公。視以高僧(簡長)等紀贈詩二十三首曰。吾祖法智。得名凜然至今者。蓋有所自矣。當是時。翰林主人晁公楊公。所貽之文。既已流傳矣。其輩行中聲名人。篇章
【現代漢語翻譯】 現代漢語譯本： 臣以為，這兩句話實際上說的是同一件事。如果不是合適的人，佛法難以推行。如果國王大臣沒有與佛的緣分，誰會出力支援呢？大丞相宣靖魯公（指魯公，宣靖是其謚號），因為法智師（指法智大師）夜裡夢有所驗，捐獻田地給寺廟，種下無盡的福報。這件事因緣殊勝，我認為，只有佛才能真正瞭解佛，以心印心。大丞相與法智大師，實際上就是一體的。所以，無論是夢境還是覺醒，都如同鏡子照物，並非虛妄。這些田地和供養，就像一個人贍養家庭，不求自己的功德。如今的判部尚書（官職名），是大丞相的孫子，肩負國家重任擔任計相（官職名）。他凡是能夠使百姓富足、排程得當的措施，都源於大丞相慈祥仁厚的本性。即使有絲毫對百姓不利的地方，也必定竭力匡正。在佛法上來說，這是方便利他的三昧（佛教用語，指正定）。他繼承了大丞相的心傳家法，不久必將大有作為，有識之士一定會說，魯公復生了，而法智大師也仍然存在。現在延慶講主（指延慶寺的講經僧）親自主持，應該自己承擔起責任。這樣，大臣與導師，才能表裡如一，由此燈燈相續，傳承不斷。右承議郎（官職名）新差權發遣興化軍主管學事薛（薛，姓氏）敬題。 晃待制作紀贈法智大師詩序 現在天臺教觀（佛教宗派）的信徒，稱四明尊者（指知禮）為尊者，追比古代的高僧，他們的言論成為國家的法則，可以說是非常興盛了。我（說之，人名）從北方來，聽到這件事感到很驚異。追問他的名字，是法智禮公（指法智大師）。於是我驚歎道：『這就是我的高祖文元公（指晃迥）和楊文公（指楊億）所稱讚的人嗎？』我雖然不瞭解天臺宗的學說，也沒有讀過法智大師所寫的書，但已經可以肯定他的為人了。後來，法智大師的三世孫明智立公（指簡長），拿著高僧（簡長，人名）等人所寫的贈詩二十三首說：『我的祖父法智大師，能夠得到如此凜然的名聲，流傳至今，一定是有原因的。』當是時，翰林主人晁公（指晁迥）和楊公（指楊億）所留下的文章，已經廣為流傳了，他們的同輩中聲名顯赫的人，也都有文章傳世。
【English Translation】 English version: I, your subject, believe that these two statements essentially refer to the same thing. If the person is not suitable, the Dharma cannot be effectively propagated. If the king and ministers do not have a karmic connection with the Buddha, who would be willing to exert effort to support it? The Grand Chancellor Xuanjing, Duke Lu (Duke Lu, Xuanjing is his posthumous title), because Master Fazhi (Master Fazhi) had a verified dream at night, donated land to the temple, planting endless blessings. Regarding this great karmic event, I believe that only a Buddha truly understands a Buddha, with mind-to-mind transmission. The Grand Chancellor and Master Fazhi are, in reality, one and the same. Therefore, whether it is a dream or awakening, it is like a mirror reflecting an object, not a delusion. These lands and offerings are like a person supporting their family, not seeking personal merit. Now, the Vice Minister of the Ministry (official title) is the grandson of the Grand Chancellor, shouldering important national responsibilities as the Minister of Finance (official title). All the measures he takes to enrich the people and ensure proper allocation stem from the Grand Chancellor's compassionate and benevolent nature. Even if there is the slightest inconvenience to the people, he will exert every effort to rectify it. In terms of the Buddha's teachings, this is the samadhi (Buddhist term, referring to concentration) of skillful means to benefit others. He has inherited the Grand Chancellor's family tradition, and soon he will achieve great things. Those with discernment will surely say that Duke Lu has been reborn, and Master Fazhi is still present. Now, the lecturer of Yanqing (referring to the lecturing monk of Yanqing Temple) is personally in charge and should take on the responsibility himself. In this way, the minister and the teacher can be consistent inside and out, and from this, the lamps will continue to be lit, passing on the Dharma endlessly. Respectfully inscribed by Xue (Xue, surname), newly appointed Right Policy Advisor (official title) and concurrently dispatched to Xinghua Army to manage school affairs. Preface to the Poem by Huang Dai, Made to Commemorate and Present to Master Fazhi Now, the followers of the Tiantai teachings (Buddhist sect) call Venerable Siming (referring to Zhili) as the Venerable, comparing him to ancient eminent monks. Their words have become the laws of the country, which can be said to be very prosperous. I (Shuo Zhi, personal name) came from the north and was surprised to hear about this. Inquiring about his name, it was Master Fazhi Li (Master Fazhi). Then I exclaimed: 'Is this the person praised by my great-grandfather Duke Wenyuan (referring to Huang Jiong) and Yang Wengong (referring to Yang Yi)?' Although I do not understand the teachings of the Tiantai sect and have not read the books written by Master Fazhi, I can already affirm his character. Later, Mingzhi Li (referring to Jian Chang), the third-generation descendant of Master Fazhi, presented twenty-three poems written by eminent monks (Jian Chang, personal name) and others, saying: 'My grandfather, Master Fazhi, has been able to obtain such a dignified reputation, which has been passed down to this day, there must be a reason.' At that time, the writings left by the Hanlin master Chao Gong (referring to Chao Jiong) and Yang Gong (referring to Yang Yi) had already been widely circulated, and their peers, who were famous and influential, also had writings handed down.
之美。又如何哉。然是詩吾祖法智。初不自有之。乃落於杭州式公。不知其歷幾歲。凡傳幾何人。而復歸於法智之舊室。亦可嘆也。已將移于石。愿得以序之(說之)竊以謂。法智遠處身於東海之陂。而名聲振耀京師。既久而彌隆。其頌德辭翰。雖散而複合。亦可以為修德之勸也。後有攬者。其所感可勝言哉。烏乎景德祥符之風。此亦非其躅歟。政和元年十一月庚申十三日。朝請郎監明州船場飛騎尉賜緋魚袋晁(說之)序。
東京僧職紀贈法智詩二十三首
(簡長)啟謹成聲詩四十言寄贈四明延慶禮公上人伏惟采覽
右街鑒義譯經證義兼綴文同編修箋註御集知印大師賜紫(簡長)上
片石焚香坐 因懷岳寺秋 高人雙樹下 凈業幾生修 寶缽窺枝鳥 銅瓶蟄海蚪 全軀莫輕舍 應許謝公留(師久積素行早誓捐軀今鰲長貳鄉三複懇留方然其請)
四十字詩寄四明禮公導師
譯經館證義同編修箋註御集慧觀大師(行肇)上
眾緣留住世 喜見幾生身 猊座揚金石 宵庭立鬼神 齋窗時過鹿 禪徑不知春 江上傳燈者 誰將繼後塵(詔下注御集之歲中秋二十有八日書)
謹成律詩寄四明禮公法師
箋註 御集慧照大師(希白)上
此
生已約雲山老 孤格寧饒雪月清 池靜半暄吟草細 堂空初霽講華輕 林浮積靄沉香炷 泉滴陰崖雜磬聲 翻念觀光歸計晚 詠詩先寄社中名
五言四十字寄延慶禮公道人
凈慧大師(慧崇)上
四明遙在目 霽色露層崖 龍作人聽講 神為客施齋 松風鳴鐵錫 石靄濕棕鞋 老病空相憶 多慚請益乖(詔下箋註御集之年季秋月自書)
謹吟四十字詩奉寄禮師教主
譯經證義同編修箋註御集賜紫(義賢)上
重城搖落迥 東望杳無窮 溪信年來絕 山心夜未空 靜思分禁月 遐聽極霜鴻 早晚能相見 機忘道即同
詩四十言寄贈四明教主禮師幸惟采覽
雪苑左街講經論文章應制箋註御集賜紫(鑒微)上
島寺鯨波匝 真修古亦稀 晨齊禽睇缽 夕講月生衣 爐靜檀煙直 龕遙燭影微 何當浮桂楫 江上共忘機
謹吟五言四十字奉寄四明禮公法主
上都應制箋註御集賜紫(善升)上
佛旨妙難敷 唯師解益殊 講長銷海日 名逮動天都 滌缽秋潭凈 開禪曉磬孤 幾懷云外趣 寒夢過重湖
(遇昌)啟謹吟七言四韻律詩一章攀寄四明禮師教主不棄斐然恭惟采覽
【現代漢語翻譯】 現代漢語譯本 『生已約雲山老，孤格寧饒雪月清』：一生已與雲山約定終老，高潔的品格更顯雪月般的清明。 『池靜半暄吟草細，堂空初霽講華輕』：池水靜謐，陽光溫暖，吟詠著細微的草木；殿堂空曠，雨後初晴，講授著精妙的佛法。 『林浮積靄沉香炷，泉滴陰崖雜磬聲』：山林間漂浮著積聚的雲霧，燃著沉香；陰暗的山崖上滴落泉水，夾雜著磬的聲音。 『翻念觀光歸計晚，詠詩先寄社中名』：反覆思量觀光遊覽，歸隱的計劃恐怕要晚了，先寫詩寄給社中的同道。 五言四十字寄延慶禮公道人 凈慧大師(慧崇)上 『四明遙在目，霽色露層崖』：四明山遙遙在望，雨後放晴，山崖顯露出層層疊疊的輪廓。 『龍作人聽講，神為客施齋』：龍化作人來聽講佛法，神為客人佈施齋飯。 『松風鳴鐵錫，石靄濕棕鞋』：松樹間的風聲，像是鐵錫杖發出的聲響，山石間的霧氣，打濕了棕鞋。 『老病空相憶，多慚請益乖』：年老多病，只能空自思念，慚愧於求教的機會太少。(詔下箋註御集之年季秋月自書) 謹吟四十字詩奉寄禮師教主 譯經證義同編修箋註御集賜紫(義賢)上 『重城搖落迥，東望杳無窮』：在蕭瑟的京城中，遙望東方，茫茫無際。 『溪信年來絕，山心夜未空』：相信溪流多年乾涸，但山的心意在夜晚從未空寂。 『靜思分禁月，遐聽極霜鴻』：在寂靜中思索，分享宮禁中的月色，遙遠地傾聽，天邊飛過的鴻雁。 『早晚能相見，機忘道即同』：如果能早晚相見，忘卻機心，那麼我們所追求的道就相同了。 詩四十言寄贈四明教主禮師幸惟采覽 雪苑左街講經論文章應制箋註御集賜紫(鑒微)上 『島寺鯨波匝，真修古亦稀』：海島上的寺廟被巨浪環繞，真正修行的人自古以來就很少。 『晨齊禽睇缽，夕講月生衣』：早晨齋飯時，鳥兒窺視著缽，傍晚講經時，月光照亮了僧衣。 『爐靜檀煙直，龕遙燭影微』：香爐靜止，檀香的煙筆直上升，佛龕遙遠，燭光搖曳。 『何當浮桂楫，江上共忘機』：何時才能蕩著桂木船槳，在江上一起忘卻世俗的機巧。 謹吟五言四十字奉寄四明禮公法主 上都應制箋註御集賜紫(善升)上 『佛旨妙難敷，唯師解益殊』：佛的旨意玄妙難以闡述，只有您的理解最為獨特。 『講長銷海日，名逮動天都』：講經時間很長，消磨了海上的太陽，您的名聲傳遍了京城。 『滌缽秋潭凈，開禪曉磬孤』：清洗缽盂，秋天的深潭一樣清澈，開始禪修，清晨的磬聲孤寂。 『幾懷云外趣，寒夢過重湖』：幾次懷有云外的意趣，在寒冷的夢中，越過重重的湖泊。 (遇昌)啟謹吟七言四韻律詩一章攀寄四明禮師教主不棄斐然恭惟采覽
【English Translation】 English version 'Having agreed to grow old with the clouds and mountains, my solitary spirit is all the more pure like snow and moonlight.' 'The pond is still and half-warm, I hum verses about the delicate grass; the hall is empty, after the first clearing, I lecture on the subtle Dharma.' 'The forest floats with accumulated mist, the incense stick burns; the spring drips from the shady cliff, mixed with the sound of the chime.' 'Reflecting on my sightseeing, my plans to return are late; I first send a poem to the members of the society.' A forty-character poem in five-character lines, sent to the Taoist Priest Li Gong of Yanqing. Presented by Great Master Jinghui (Huichong). 'Siming (Mount Siming) is distantly in sight, the clearing reveals layered cliffs.' 'Dragons act as humans to listen to the lectures, gods provide vegetarian meals for the guests.' 'The pine wind sings like an iron staff, the stone mist wets the palm shoes.' 'Old and sick, I only remember you in vain, ashamed that I have missed many opportunities to seek advice.' (Written in the autumn month of the year when the imperial collection was annotated by imperial decree) Respectfully composing a forty-character poem to send to the Dharma Master and Teacher. Presented by Yixian, who participated in translating scriptures, compiling annotations, and was granted a purple robe by imperial decree. 'The capital city is desolate and remote, gazing east, it is vast and endless.' 'I believe the stream has dried up for years, but the mountain's heart is never empty at night.' 'Quietly contemplating, sharing the moon within the forbidden palace; distantly listening to the wild geese in the frosty sky.' 'If we can meet sooner or later, forgetting scheming minds, then our paths will be the same.' A forty-character poem sent to the Dharma Master of Siming, hoping for his kind consideration. Presented by Jianwei, who lectured on scriptures and treatises in Xueyuan Left Street, composed essays for imperial orders, annotated the imperial collection, and was granted a purple robe. 'The island temple is surrounded by whale waves, true cultivation has been rare since ancient times.' 'At morning alms, birds peek into the bowl; at evening lectures, the moon illuminates the robe.' 'The incense burner is still, the sandalwood smoke rises straight; the shrine is distant, the candle shadow is faint.' 'When shall we float on a cassia oar, forgetting worldly schemes together on the river?' Respectfully composing a forty-character poem in five-character lines to send to the Dharma Lord Li Gong of Siming. Presented by Shansheng, who composed essays for imperial orders in the capital, annotated the imperial collection, and was granted a purple robe. 'The Buddha's teachings are subtle and difficult to expound, only your understanding is particularly unique.' 'Lecturing for a long time, consuming the sun over the sea; your name reaches and moves the capital.' 'Washing the alms bowl, as clear as the autumn pool; starting meditation, the morning chime is solitary.' 'Several times I have cherished the interest beyond the clouds, in cold dreams, crossing layers of lakes.' Yu Chang respectfully composes a seven-character quatrain and sends it to the Dharma Master Li of Siming, hoping he will not reject it and respectfully consider it.
上都左街應詔箋註御集賜紫(遇昌)上
雨霽遙空木落時 危亭南望倍依依 白蓮舊社人離久 丹闕經年信去稀 入觀夜堂江月滿 揮松秋殿晝燈微 林中自有吾廬在 請益終期海上歸
謹吟律詩一章奉寄四明禮師教主
雪苑講律賜紫(崇古)上
凈社依云竇 仍聞久趣真 靈文演長夏 妙義解何人 海月生吟夜 巖華落定春 遙遙應念我 衣滿六街塵
謹吟四十言拙詩寄贈四明講主禮師
東京左街講律文章應制同箋註御集賜紫(楚文)上
海峰叢寺近 靜境背浮囂 道自隨名遠 年應逐講銷 夜窗評疏燭 曉岸放生橈 幾動耽吟客 相親夢去遙
拙詩寄贈四明延慶禮公導師
上都應詔箋註後集僧(希雅)上
掩關名目遠 鯨浪阻相尋 罷講唯澄慮 孤峰只此心 獸煙秋榻靜 蓬漏夜堂深 盡仰鄞江上 清風繼道林
詩寄四明禮公法師伏惟采目
東京講經律文章應制箋註御集沙門(無象)上
半世江城住 群迷久質疑 行深同劫煉 誓極把身遺 犀柄風生遠 猊臺目下遲 鰲宮屢飛簡 留作教中師(今翰長洪農貳卿聞師有捐軀之誓故發簡書請留住世乃有此句)
【現代漢語翻譯】 現代漢語譯本 上都左街應詔箋註御集賜紫(遇昌)：
雨後晴空，樹葉凋落的時節，在高高的亭子上向南眺望，更加依依不捨。 白蓮社的舊友們離別已久，前往京城的書信一年比一年稀少。 進入寺觀，夜晚的殿堂被江上的月光照滿，揮動松枝，秋天的殿堂在白天也顯得燈光昏暗。 山林中自有我的茅屋在，最終期望著在海邊歸隱。
謹呈上一首律詩，奉寄給四明(地名)的禮師教主。
雪苑講律賜紫(崇古)：
清凈的佛寺依傍著云竇(山名)，仍然聽到您長久以來追求真理。 用佛經闡述漫長的夏季，用精妙的義理來解答疑問，有誰能做到呢？ 海上升起明月，照亮您吟誦的夜晚，山巖上的花朵凋落，標誌著禪定的春天。 遙遠地思念著我，我的衣衫沾滿了京城街道的塵土。
謹呈上一首四十言的拙詩，寄贈給四明(地名)的講主禮師。
東京左街講律文章應制同箋註御集賜紫(楚文)：
靠近海邊的寺廟眾多，清靜的境界背對著塵世的喧囂。 道行自然隨著名聲遠播，年歲應該隨著講經說法而消逝。 在夜晚的窗前評點經書，點燃蠟燭，在黎明的岸邊放生。 幾次觸動了沉迷於吟誦的客人，彼此親近，夢中相會也顯得遙遠。
拙詩寄贈給四明(地名)延慶禮公導師。
上都應詔箋註後集僧(希雅)：
隱居起來，名聲更加遙遠，像鯨魚般巨大的海浪阻隔著彼此的尋訪。 停止講經，只是爲了澄澈思慮，孤零零的山峰，只有這一顆心。 獸香在秋天的禪榻上靜靜燃燒，蓬草屋的滴漏聲在夜晚的殿堂里顯得深沉。 全都仰望著鄞江(浙江寧波)之上，清風能夠繼承道林(高僧)的遺風。
詩寄給四明(地名)禮公法師，希望您能採納。
東京講經律文章應制箋註御集沙門(無象)：
半輩子住在江邊的城裡，長久以來，人們都對我的行為感到疑惑。 修行深入，如同經歷漫長的劫難，發下極端的誓願，要把自身奉獻。 手持犀牛角的手柄，清風吹拂，聲名遠播，登上獅子座，指日可待。 朝廷屢次傳來詔書，希望您能留在世間，作為教中的導師（現在翰林院大學士洪農貳卿聽說大師有捐軀的誓願，所以發來書信，請求他留在世間，因此有此句）。
【English Translation】 English version Presented to Imperial Collection with Commentary by Imperial Order from Shangdu Left Street (Yu Chang):
After the rain, the sky clears and the trees shed their leaves; from the high pavilion, gazing south, I feel even more reluctant to part. The old friends of the White Lotus Society have been separated for a long time; letters to the capital become rarer year by year. Entering the temple, the night hall is filled with moonlight from the river; waving pine branches, the autumn hall seems dimly lit even in daylight. In the mountains and forests, there is my own hut; I ultimately hope to return to seclusion by the sea.
Respectfully presenting a regulated verse, dedicated to the Dharma Master of Siming (place name).
Lecturing on Vinaya at Snow Garden, Granted Purple Robe (Chong Gu):
The pure monastery relies on the Cloud Cave (mountain name); I still hear you pursuing the truth for a long time. Using the scriptures to expound during the long summer, using profound meanings to answer questions, who can do it? The sea rises with the bright moon, illuminating your chanting night; the flowers on the rocks wither, marking the spring of meditation. From afar, I think of you, my clothes are covered with dust from the streets of the capital.
Respectfully presenting a clumsy poem of forty words, dedicated to the Lecturer Dharma Master of Siming (place name).
Lecturing on Vinaya and Writing Articles by Imperial Order from Tokyo Left Street, Granted Purple Robe with Commentary by Imperial Collection (Chu Wen):
Close to the many temples by the sea, the quiet realm turns its back on the noise of the world. Virtue naturally spreads with fame, age should fade with lecturing on the scriptures. At the night window, reviewing the scriptures, lighting candles; at the dawn shore, releasing living beings. Several times touched the guests who are addicted to chanting, close to each other, meeting in dreams also seems distant.
A clumsy poem dedicated to the Dharma Master Yanqing of Siming (place name).
Monk of Shangdu, Presented to the Later Collection with Commentary by Imperial Order (Xi Ya):
Retreating into seclusion, fame becomes more distant; the huge waves like whales block each other's visits. Stopping lecturing, just to clarify thoughts; the lonely peak, only this heart. The beast incense burns quietly on the autumn meditation bed; the sound of the clepsydra in the thatched hut is deep in the night hall. All look up to the Yin River (Ningbo, Zhejiang), hoping that the clear breeze can inherit the legacy of Daolin (eminent monk).
A poem dedicated to the Dharma Master Li Gong of Siming (place name), hoping you will accept it.
Shramana of Tokyo, Lecturing on Sutras and Vinaya, Writing Articles by Imperial Order, Presented to Imperial Collection (Wu Xiang):
Living in the city by the river for half a lifetime, for a long time, people have doubted my actions. Practicing deeply, like experiencing a long kalpa; making extreme vows, to dedicate oneself. Holding the rhinoceros horn handle, the clear breeze blows, fame spreads far; ascending the lion throne is just around the corner. The imperial court has repeatedly sent edicts, hoping that you can stay in the world and be a teacher in the teachings (Now, the Hanlin Academy scholar Hongnong Erqing heard that the master had a vow to sacrifice himself, so he sent a letter asking him to stay in the world, hence this sentence).
謹吟律詩四十字寄贈四明禮師法主
上都應制箋註御集沙門(顯忠)上
海寺經年講 隨緣道更淳 澄心長在觀 為法欲亡身 松韻秋深冷 山光雨霽新 幾思清凈境 早晚遂相親
五言四十字奉寄四明禮師道人
東京左街講經文章應制同注御集賜紫(尚能)上
昔年慚不識 今日羨仍頻 造疏傳他域 談空聚遠人 龕燈孤敵暗 庭柏瘦無春 漸老思山甚 相逢會有因
謹吟五言詩一首奉寄四明禮公大師
內殿賜紫箋註御集演法沙門(普究)上
見說忘機久 逢人道懶評 杜門庭樹長 瞑目雪髭生 松帚粘云碧 沙泉蘸月明 鄞江終待去 秋共看崢嶸(時年七十 六歲自札記)
謹成四韻五言詩一首奉寄四明禮公大法師
箋註御集賜紫(清達)上
不得四明春 高風自有鄰 參禪嶺南客 傳教海東人 老憶青山遁 閑忘白日頻 何當同看雪 松火夜相親
謹吟拙詩寄贈四明禮師法主
箋註御集賜紫(秘演)上
古疏傳深旨 清流照瘦顏 四方來問道 半世不離山 養鶴憐終潔 看云許共閑 仍聞焚幻質 幾欲別人間
吟成五言四十字奉寄四明
【現代漢語翻譯】 現代漢語譯本 謹呈上四十字律詩一首，寄贈四明（Siming，地名，指寧波）禮師法主（一位受人尊敬的僧人）。 上都（Shangdu，指當時的首都）應制箋註御集沙門（奉旨註釋皇帝文集的僧人）顯忠（Xianzhong，人名）敬上。 海寺經年講，隨緣道更淳。 澄心長在觀，為法欲亡身。 松韻秋深冷，山光雨霽新。 幾思清凈境，早晚遂相親。
謹呈上五言四十字詩一首，奉寄四明（Siming）禮師道人（對僧人的尊稱）。 東京（Dongjing，指當時的首都）左街講經文章應制同注御集賜紫（因講經文章出色而奉旨註釋皇帝文集並賜予紫色袈裟）尚能（Shangneng，人名）敬上。 昔年慚不識，今日羨仍頻。 造疏傳他域，談空聚遠人。 龕燈孤敵暗，庭柏瘦無春。 漸老思山甚，相逢會有因。
謹呈上五言詩一首，奉寄四明（Siming）禮公大師（對僧人的尊稱）。 內殿賜紫箋註御集演法沙門（在內殿被賜予紫色袈裟，奉旨註釋皇帝文集並宣講佛法的僧人）普究（Pujiu，人名）敬上。 見說忘機久，逢人道懶評。 杜門庭樹長，瞑目雪髭生。 松帚粘云碧，沙泉蘸月明。 鄞江（Yin River，地名，位於寧波）終待去，秋共看崢嶸（形容山勢高峻）。（時年七十六歲自札記）
謹成四韻五言詩一首，奉寄四明（Siming）禮公大法師（對僧人的尊稱）。 箋註御集賜紫（奉旨註釋皇帝文集並賜予紫色袈裟）清達（Qingda，人名）敬上。 不得四明春，高風自有鄰。 參禪嶺南客，傳教海東人。 老憶青山遁，閑忘白日頻。 何當同看雪，松火夜相親。
謹呈上拙詩一首，寄贈四明（Siming）禮師法主（一位受人尊敬的僧人）。 箋註御集賜紫（奉旨註釋皇帝文集並賜予紫色袈裟）秘演（Miyan，人名）敬上。 古疏傳深旨，清流照瘦顏。 四方來問道，半世不離山。 養鶴憐終潔，看云許共閑。 仍聞焚幻質，幾欲別人間。
吟成五言四十字奉寄四明（Siming）
【English Translation】 English version Respectfully presenting a forty-character poem, dedicated to the Dharma Master Li of Siming (Siming, a place name, referring to Ningbo). Presented by the Shramana (monk) Xianzhong (Xianzhong, a personal name), who annotated the Imperial Collection by Imperial Order in Shangdu (Shangdu, referring to the capital at the time). 'Having lectured at the Hai Temple for years, the Dao becomes purer with circumstances.' 'With a clear mind, he is always in contemplation, willing to sacrifice his life for the Dharma.' 'The sound of pines is cold in the deep autumn, the mountain scenery is fresh after the rain.' 'How often I think of the pure realm, hoping to be close to it sooner or later.'
Respectfully presenting a forty-character five-syllable poem, dedicated to the Daoist Li of Siming (Siming). Presented by Shangneng (Shangneng, a personal name), who lectured on scriptures and composed essays by Imperial Order in the Left Street of Dongjing (Dongjing, referring to the capital at the time), and was granted a purple robe for annotating the Imperial Collection. 'I was ashamed not to know you in the past, but today I admire you more and more.' 'Creating commentaries to spread to other lands, discussing emptiness and gathering people from afar.' 'The solitary lamp in the niche opposes the darkness, the slender cypress in the courtyard has no spring.' 'Growing old, I think of the mountains very much; there will be a reason for us to meet.'
Respectfully presenting a five-syllable poem, dedicated to the Great Master Li of Siming (Siming). Presented by the Shramana (monk) Pujiu (Pujiu, a personal name), who was granted a purple robe in the Inner Palace, annotated the Imperial Collection, and preached the Dharma. 'Hearing that you have long forgotten worldly concerns, people say you are too lazy to comment.' 'Shutting the door, the courtyard trees grow tall; closing your eyes, white whiskers grow.' 'The pine broom sticks to the green clouds, the sand spring dips into the bright moon.' 'I will eventually go to the Yin River (Yin River, a place name, located in Ningbo), to see the towering peaks together in autumn. (At the age of seventy-six, from my own notes)'
Respectfully composing a four-rhyme five-syllable poem, dedicated to the Great Dharma Master Li of Siming (Siming). Presented by Qingda (Qingda, a personal name), who annotated the Imperial Collection and was granted a purple robe. 'Not getting the spring of Siming, his noble character has its own neighbors.' 'Visiting Chan practitioners from Lingnan, teaching people from Haidong.' 'In old age, I remember escaping to the green mountains, forgetting the passing days in leisure.' 'When shall we watch the snow together, warming ourselves by the pine fire at night?'
Respectfully presenting a humble poem, dedicated to the Dharma Master Li of Siming (Siming). Presented by Miyan (Miyan, a personal name), who annotated the Imperial Collection and was granted a purple robe. 'Ancient commentaries convey profound meanings, clear streams reflect a thin face.' 'People come from all directions to ask about the Dao, spending half a lifetime without leaving the mountain.' 'Raising cranes, cherishing their ultimate purity; watching clouds, promising to share leisure.' 'Still hearing of burning the illusory body, almost wanting to leave this world.'
Composing a forty-character five-syllable poem, dedicated to Siming (Siming)
禮公法師
上都應制箋註御集賜紫(永興)上
揮犀宗智者 圍石繼生公 闕下寧關夢 林間自了空 秋期思社客 夜觀動魔宮 發詠憑危閣 幽懷極甬東
謹吟聲詩寄贈四明教主禮師伏希披覽是幸
上都應制箋註御集沙門(清遠)上
觀深知有證 經歲掩重扉 道外獨行化 區中久廢機 濤聲喧講席 樹色冷禪衣 況作吾宗主 談高似二威
詩一章寄贈四明禮公上士
上都應詔箋註御集僧(文倚)上
鄞江師獨步 遙仰在崢嶸 擁衲疑雲重 休糧覺體輕 講高清譽出 行苦白髭生 聖代修僧史 須留萬古名
五言四十字詩寄上四明禮師法主
應制箋註御集僧(繼興)上
修真依凈社 幽致絕纖埃 盡日冥心坐 諸方學者來 杉松圍講石 猿鳥立生臺 卻憶重尋處 扁舟泛月回
謹成五言四十字奉寄四明禮公法師
蘇臺講僧(子廉)上
秋色惹禪襟 悽悽思遠吟 去鴻迷極浦 落葉滿荒林 雪竇頻懷夢 鄞江寒月侵 仍聞蓮社久 講說祝堯音
謹吟五言一首寄贈四明禮師教主伏冀慈覽
雪苑僧(擇鄰)上
寺枕滄溟上 門長掩寂寥 定
【現代漢語翻譯】 現代漢語譯本 禮公法師
上都應制箋註御集賜紫(永興)上
揮犀宗智者，圍石繼生公。 闕下寧關夢，林間自了空。 秋期思社客，夜觀動魔宮。 發詠憑危閣，幽懷極甬東。
謹吟聲詩寄贈四明教主禮師伏希披覽是幸
上都應制箋註御集沙門(清遠)上
觀深知有證，經歲掩重扉。 道外獨行化，區中久廢機。 濤聲喧講席，樹色冷禪衣。 況作吾宗主，談高似二威。
詩一章寄贈四明禮公上士
上都應詔箋註御集僧(文倚)上
鄞江師獨步，遙仰在崢嶸。 擁衲疑雲重，休糧覺體輕。 講高清譽出，行苦白髭生。 聖代修僧史，須留萬古名。
五言四十字詩寄上四明禮師法主
應制箋註御集僧(繼興)上
修真依凈社，幽致絕纖埃。 盡日冥心坐，諸方學者來。 杉松圍講石，猿鳥立生臺。 卻憶重尋處，扁舟泛月回。
謹成五言四十字奉寄四明禮公法師
蘇臺講僧(子廉)上
秋色惹禪襟，悽悽思遠吟。 去鴻迷極浦，落葉滿荒林。 雪竇頻懷夢，鄞江寒月侵。 仍聞蓮社久，講說祝堯音。
謹吟五言一首寄贈四明禮師教主伏冀慈覽
雪苑僧(擇鄰)上
寺枕滄溟上，門長掩寂寥。 定
【English Translation】 English version Reverend Master Li
Presented to the Emperor with Commentary and Imperial Collection, Granted Purple Robe (Yongxing)
'He wields the wisdom of Zhi Zhe (智者，referring to Zhiyi, the founder of the Tiantai school), his teachings continue those of Sheng Gong (生公，referring to Zhu Daosheng, a famous Buddhist scholar).' 'Why bother with dreams beneath the palace? He finds enlightenment in the forest's emptiness.' 'In autumn, he thinks of the society's guests; at night, he observes the moving demon palace.' 'He composes poems relying on the high pavilion; his secluded thoughts reach the far east of Yong.'
Respectfully, I chant these poems and send them to the Master Li, the leader of Siming (四明，a region in Zhejiang province, China). I humbly hope for your kind perusal.
Presented to the Emperor with Commentary and Imperial Collection, Shramana (Qingyuan)
'Profound contemplation reveals true realization; for years, he has kept his doors closed.' 'Outside the path, he walks alone to transform; within the region, the machine has long been abandoned.' 'The sound of waves echoes in the lecture hall; the color of trees cools the Zen robe.' 'Moreover, as the master of our school, his discourse is as lofty as the two Vaisravanas (二威，referring to two powerful deities).'
A poem sent to the Upasaka Master Li of Siming
Presented to the Emperor with Edict and Commentary, Monk (Wen Yi)
'The master of Yin River (鄞江，another name for a river in Ningbo, Zhejiang) is unparalleled; from afar, I admire his towering presence.' 'His robe seems as heavy as clouds; abstaining from grains makes his body feel light.' 'His clear lectures bring forth high praise; his diligent practice causes white whiskers to grow.' 'In this enlightened era, when monastic history is being compiled, his name must be preserved for eternity.'
A forty-character poem in five-character lines sent to Dharma Master Li of Siming
Presented to the Emperor with Commentary and Imperial Collection, Monk (Jixing)
'Cultivating truth relies on the pure community; the secluded charm is free from the slightest dust.' 'All day long, he sits in meditation; scholars from all directions come.' 'Fir and pine trees surround the lecture stone; monkeys and birds stand on the platform of life.' 'I recall the place where I revisited; returning in a small boat under the moonlight.'
Respectfully, I present this forty-character poem in five-character lines to Dharma Master Li of Siming
Lecturing Monk of Su Terrace (Zilian)
'Autumn colors stir the Zen robe; a desolate feeling evokes distant chanting.' 'Migrating geese are lost in the distant shore; fallen leaves fill the desolate forest.' 'Snowy Peak (雪竇，a famous mountain in Zhejiang province) often brings dreams; the cold moon invades the Yin River.' 'It is still heard that the Lotus Society (蓮社，a Buddhist society) has been around for a long time, lecturing and praising the sounds of Emperor Yao (堯，a legendary sage king).'
Respectfully, I chant this five-character poem and send it to Master Li, the leader of Siming. I humbly hope for your kind perusal.
Monk of Snow Garden (擇鄰)
'The temple rests above the vast sea; the gate is long closed in solitude.' 'Samadhi'
回華漏斷 講徹獸煙銷 入檻泉聲細 當軒岳色遙 何時會重席 南望路迢迢(庚申歲秋季月望日書)
四明法師受命服門人神照作致語
彌天才筆洞懸河 獨步當年解義科 國士聽經春夢少 江僧從化晝禪多 半千衲子傳新鈔 積代宗師解舊訛 只恐吳皇命同輦 妓人無處獻笙歌
四明傳持正法為二十九代祖師
釋迦世尊。鶴林滅度。法付聲聞則唯迦葉。其付菩薩則有文殊。領受言教則在阿難。既有是三。孰可闕一。迦葉之後二十四傳。至於師子比丘。在迦葉傳。十有三世曰龍樹大士。所著大論。譯傳東土。在北齊時。慧文禪師。一見證入。以傳陳南嶽慧思禪師。凡十日而證。再傳隋天臺智顗大師。十有四日而證。於是乎。備六度融萬法。定而三止。慧而三觀。質其宗焉。一言之曰具。二言之曰法性。離數而有三千。即經而專觀心。經之宗曰法華。則華嚴阿含方等般若。終於涅槃。皆為法華。其為迦葉文殊阿難。皆吾祖師。天臺實傳唐章安灌頂。章安傳縉雲智威。縉雲傳東陽慧威。東陽傳左溪玄朗。左溪傳荊溪湛然。至荊溪而後。智者之言。悉載於書。智者之言。悉歸於正。其為一大時教。不可得而加已。荊溪傳天臺行滿。滿傳廣修。修傳物外。外傳梁元琇。琇傳
{ "translations": [ "現代漢語譯本", "回華漏斷，講徹獸煙消：夜已深，時間流逝，講經說法直到獸香燃盡。", "入檻泉聲細，當軒岳色遙：進入門檻，泉水的聲音變得細微，面對軒窗，遠山的景色顯得遙遠。", "何時會重席，南望路迢迢(庚申歲秋季月望日書)：何時才能再次相聚，向南眺望，路途遙遠漫長。(庚申年秋季月圓之日書)", "", "四明法師受命服門人神照作致語：四明法師接受命令，他的門人神照寫了這篇致辭。", "", "彌天才筆洞懸河，獨步當年解義科：您像彌天一樣才華橫溢，文筆如瀑布般傾瀉而下，當年在解讀經義方面無人能及。", "國士聽經春夢少，江僧從化晝禪多：達官顯貴聽您講經，減少了春夢的困擾，江上的僧人跟隨您教化，白天禪修的時間更多。", "半千衲子傳新鈔，積代宗師解舊訛：五百多位僧人傳抄您新撰的經文，歷代宗師解讀前人的錯誤。", "只恐吳皇命同輦，妓人無處獻笙歌：只怕吳皇要請您同乘御輦，這樣一來，歌妓們就沒有地方獻上笙歌了。", "", "四明傳持正法為二十九代祖師：四明法師傳承正法，成為第二十九代祖師。", "", "釋迦世尊（Śākyamuni，佛教創始人）。鶴林滅度：釋迦世尊在鶴林圓寂。", "法付聲聞則唯迦葉（Mahākāśyapa，釋迦十大弟子之一）：將佛法傳給聲聞弟子，只有迦葉。", "其付菩薩則有文殊（Mañjuśrī，智慧的象徵）：傳給菩薩的，有文殊。", "領受言教則在阿難（Ānanda，多聞第一）：領受佛陀言教的，是阿難。", "既有是三，孰可闕一：既然有這三位，哪一位可以缺少呢？", "迦葉之後二十四傳，至於師子比丘：迦葉之後傳了二十四代，到了師子比丘。", "在迦葉傳，十有三世曰龍樹大士（Nāgārjuna，大乘佛教的重要思想家）：在迦葉之後第十三代，是龍樹大士。", "所著大論，譯傳東土：他所著的論著，被翻譯並傳播到中國。", "在北齊時，慧文禪師，一見證入：在北齊時期，慧文禪師，一見之下就證悟了。", "以傳陳南嶽慧思禪師：然後傳給了陳朝的南嶽慧思禪師。", "凡十日而證：用了十天就證悟了。", "再傳隋天臺智顗大師：又傳給了隋朝的天臺智顗大師。", "十有四日而證：用了十四天就證悟了。", "於是乎，備六度融萬法：於是，具備了六度萬行，融合了萬法。", "定而三止，慧而三觀：在禪定方面有三止，在智慧方面有三觀。", "質其宗焉：這就是它的宗旨。", "一言之曰具，二言之曰法性：一句話說就是具足，兩句話說就是法性。", "離數而有三千，即經而專觀心：離開數字而有三千，依據經典而專門觀照內心。", "經之宗曰法華：經典的宗旨是《法華經》。", "則華嚴阿含方等般若，終於涅槃：那麼《華嚴經》、《阿含經》、《方等經》、《般若經》，最終都歸於《涅槃經》。", "皆為法華：都是爲了闡釋《法華經》。", "其為迦葉文殊阿難，皆吾祖師：迦葉、文殊、阿難，都是我們的祖師。", "天臺實傳唐章安灌頂：天臺宗實際上傳給了唐朝的章安灌頂。", "章安傳縉雲智威：章安傳給了縉雲智威。", "縉雲傳東陽慧威：縉雲傳給了東陽慧威。", "東陽傳左溪玄朗：東陽傳給了左溪玄朗。", "左溪傳荊溪湛然：左溪傳給了荊溪湛然。", "至荊溪而後，智者之言，悉載於書：到了荊溪湛然之後，智者大師的言論，都被記載在書里。", "智者之言，悉歸於正：智者大師的言論，都歸於正統。", "其為一大時教，不可得而加已：這是一種偉大的時代教法，不能再增加什麼了。", "荊溪傳天臺行滿：荊溪湛然傳給了天臺行滿。", "滿傳廣修：行滿傳給了廣修。", "修傳物外：廣修傳給了物外。", "外傳梁元琇：物外傳給了梁元琇。", "琇傳：梁元琇傳給了...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
周清竦。竦傳有宋羲寂。寂以上皆在天臺。晚傳四明義通。通傳知禮。是謂四明尊者。亦曰四明法智。稟生知上性。思義于童子之時。其于天臺之門。猶諸荊溪。四明傳廣智尚賢。廣智初得於凈名。最深乎性相。審知佛法。為智其傳神智鑒文。神智破眾潰。以澄法智之海。炎慧炬。以繼廣智之明。若其載三智之美。可傳而不可朽者。有永嘉繼忠。其師神智。而資忠者。曰明智中立矣(見明智法師塔銘。晁待制說之作)。
四明尊者遣僧日本國求仁王經疏
有宋之初。臺教乃漸杭海入吳越。今世所傳三大部之類是也。然尚有留而不至與夫至而非其本真者。仁王經疏。先至有二本。眾咸斥其偽。昔法智既納日本信禪師所寄辟支佛發。答其所問二十義。乃求其所謂仁王經疏。信即授諸海舶。無何中流大風驚濤。舶人念無以息龍鼉之怒。遽投斯疏。以慰安之。法智乃求強記者二僧。詣信所。讀誦以歸。不幸二僧。死於日本國矣(此文見晁說之所作仁王經疏序。此疏雖非本真而此說不可亡矣)。
紀神照法師悟經王頌
師諱(本如)昔在延慶法智輪下。一日上方丈。請益經王之旨。法智曰爾。為我作三年監院。我卻向汝道。神照依言。果三年辦事。持上咨問。忽被法智大喝一聲。師豁然開悟有頌曰。處
【現代漢語翻譯】 現代漢語譯本：周清竦（僧人名）。周清竦傳給宋羲寂（僧人名）。羲寂以上都在天臺宗。晚年傳給四明義通（僧人名）。義通傳給知禮（僧人名），這就是四明尊者，也叫四明法智（僧人尊稱）。他天生具有上等根性，童年時就思考佛法義理。他在天臺宗的地位，就像諸位荊溪（地名，代指天臺宗）的祖師一樣。四明義通傳給廣智尚賢（僧人名）。廣智最初從凈名（僧人名）那裡學到佛法，對性相之理理解得最為深刻，審察明瞭佛法。他的弟子神智鑒文（僧人名），繼承了他的智慧。神智破除各種疑惑，使法智的佛法如大海般澄澈，點燃智慧的火炬，繼承廣智的光明。至於記載三智之美德，可以流傳而不朽的，有永嘉繼忠（僧人名），他的老師是神智，而資助繼忠的人，是明智中立（僧人名）（見晁待制所作的《明智法師塔銘》）。
四明尊者派遣僧人去日本國尋求《仁王經疏》
北宋初期，天臺宗的教義逐漸從杭州經海路傳入吳越地區，現在流傳的《三大部》等就是這樣傳來的。然而，還有一些經書留在當地沒有傳來，或者傳來的不是原本。當時，《仁王經疏》先傳來兩個版本，大家都認為那是偽造的。過去，法智曾經接受日本信禪師（僧人名）寄來的辟支佛（梵文：Pratyekabuddha，獨自覺悟者）的頭髮，並回答了他提出的二十個問題。於是，法智就向他求取所謂的《仁王經疏》。信禪師就交給海船帶回。不久，船在海中遇到大風和驚濤駭浪，船上的人認為沒有辦法平息龍鼉（傳說中的水怪）的憤怒，就將這部疏鈔投入海中，以此來安撫它們。法智於是請求兩位記憶力強的僧人，到信禪師那裡，將經疏讀誦后帶回來。不幸的是，這兩位僧人死在了日本國（這段文字見晁說之所作的《仁王經疏序》，這部疏鈔雖然不是原本，但這段故事不能被遺忘）。
記載神照法師領悟《經王頌》
神照法師，名本如（僧人名），過去在延慶寺法智（僧人名）門下學習。一天，他到方丈室，請教《經王》（指《仁王經》）的要旨。法智說：『你為我做三年監院，我就告訴你。』神照依言而行，果然做了三年監院，然後拿著這個問題去請教。忽然被法智大喝一聲，神照豁然開悟，作頌說：
【English Translation】 English version: Zhou Qing Song (a monk's name). Zhou Qing Song passed it on to Song Xi Ji (a monk's name). All those before Xi Ji were in the Tiantai school. In his later years, he passed it on to Siming Yitong (a monk's name). Yitong passed it on to Zhili (a monk's name), who is known as the Venerable Siming, also called Siming Fazhi (a respectful title for a monk). He was born with superior innate qualities and contemplated the meaning of Buddhist teachings as a child. His position in the Tiantai school is like that of the ancestral masters of Jingxi (a place name, referring to the Tiantai school). Siming Yitong passed it on to Guangzhi Shangxian (a monk's name). Guangzhi initially learned the Dharma from Jingming (a monk's name), and his understanding of the principles of nature and characteristics was the most profound. He carefully examined and understood the Buddhist teachings. His disciple, Shenzhi Jianwen (a monk's name), inherited his wisdom. Shenzhi dispelled various doubts, making Fazhi's Buddhism as clear as the sea, and lit the torch of wisdom, inheriting the light of Guangzhi. As for recording the virtues of the Three Wisdoms, which can be passed down and not decay, there is Yongjia Jizhong (a monk's name), whose teacher was Shenzhi, and the one who assisted Jizhong was Mingzhi Zhongli (a monk's name) (see 'Epitaph of Dharma Master Mingzhi' written by Chao Daizhi).
The Venerable Siming sent monks to Japan to seek the 'Renwang Sutra Commentary'
In the early Northern Song Dynasty, the teachings of the Tiantai school gradually spread from Hangzhou to the Wu and Yue regions via the sea route. The 'Three Great Works' and others that are circulated today were transmitted in this way. However, there were still some scriptures that remained in the local area and were not transmitted, or those that were transmitted were not the original versions. At that time, two versions of the 'Renwang Sutra Commentary' were first transmitted, and everyone considered them to be forgeries. In the past, Fazhi had received the hair of a Pratyekabuddha (Sanskrit: Pratyekabuddha, one who attains enlightenment independently) sent by the Japanese monk Xin Chanshi (a monk's name), and answered the twenty questions he had raised. Therefore, Fazhi requested him to send the so-called 'Renwang Sutra Commentary'. Xin Chanshi handed it over to a seagoing ship to bring back. Soon, the ship encountered strong winds and stormy waves in the sea. The people on board believed that there was no way to appease the anger of the dragons and turtles (legendary water monsters), so they threw this commentary into the sea to appease them. Fazhi then requested two monks with strong memories to go to Xin Chanshi, recite the scripture and bring it back. Unfortunately, these two monks died in Japan (this passage is found in the 'Preface to the Renwang Sutra Commentary' written by Chao Shuo Zhi. Although this commentary is not the original, this story should not be forgotten).
Recording Dharma Master Shenzhao's Enlightenment of the 'Sutra King Ode'
Dharma Master Shenzhao, whose name was Benru (a monk's name), studied under Fazhi (a monk's name) at Yanqing Temple in the past. One day, he went to the abbot's room to ask about the essence of the 'Sutra King' (referring to the 'Renwang Sutra'). Fazhi said, 'You work as a supervisor for me for three years, and I will tell you.' Shenzhao did as he was told and worked as a supervisor for three years. Then he took this question to ask. Suddenly, Fazhi shouted loudly, and Shenzhao suddenly became enlightened and composed an ode, saying:
處逢歸路。時時復故鄉。本來成現事。何必待思量。師既得道。即法嗣四明。自後開法臺城東掖山。為白蓮之鼻祖矣。
四明門人霅川凈覺法師
師諱(仁岳)霅川人也。在妙齡時。聞法智大興臺教於四明。於是負笈而來。將渡水月橋。遂擲笠于採蓮徑中雲。吾所學不就。不復過此橋。法智異之。待念尤厚。即與方丈東舍居焉。師雖白晝。而杜諸窗牖。藉膏蘭以偶尋繹。以故屋壁棟樑皆如墨也。至於鄉邦書來。未始啟讀。悉投之帳閣中。一日為眾分衛。坐舟楫間。方舒足。豁達自得。若在空。然舟檣為之損折。既居之有歲。而與師針缽相投。筌蹄盡舉。每有疑則擷大屧閱大鑰。而上請益。見者弱之。時錢唐有慶昭法師。開光明玄義。略去觀心之文。師輔四明。撰問疑徴之。四明著妙宗。潤公撰指瑕非之。師作抉膜以解焉。四明建消伏三用。潤亦簽疑鄙之。師作止疑以止之。四明撰指要。談別理隨緣。或者構難。師作十門析難。以辨之。師后與廣智。辨觀心觀佛。求決於四明。四明以約心觀佛。據乎心性。觀彼依正。雙收二家。師聞之且不悅也。既而四明開張身量大義。師作十諫以諫之。四明不獲已。作解謗解焉。一家戶牖。既成齟齬。師逐拂衣還西浙。又上四明雪謗。著三身壽量義三千等書。其道遂與四
【現代漢語翻譯】 現代漢語譯本： 『處逢歸路，時時復故鄉。本來成現事，何必待思量。』 師父既然已經得道，就將法脈傳給了四明（地名，指天臺宗）。自此以後，他在臺州城東邊的掖山開壇講法，成爲了白蓮宗的鼻祖。
四明（地名，指天臺宗）的門人霅川（地名）凈覺法師：
法師名諱仁岳，是霅川（地名）人。年輕的時候，聽說法智（人名）在四明（地名，指天臺宗）大力弘揚天臺宗的教義，於是揹著書箱前來學習。當他要渡過水月橋時，就把斗笠扔到採蓮的小路中，說：『我所學的如果不能成功，就不再過這座橋。』 法智（人名）覺得他與衆不同，對他特別優待，讓他住在方丈的東邊。法師雖然在白天，也總是關著所有的窗戶，點著燈來研究佛經，因此屋子的墻壁和棟樑都像墨一樣黑。至於家鄉來的書信，他從來不打開閱讀，全部扔到帳篷里。有一天，他為大眾分發食物，坐在船上，剛伸開腳，就豁然開悟，感覺好像在空中一樣，船的桅桿因此折斷。他在這裡住了很多年，和法智（人名）在修行上非常契合，所有的教義都理解透徹。每次有疑問，就拿著大鞋子和大鑰匙，向上請教。看到的人都覺得他很弱。當時錢塘（地名）有位慶昭法師，講解《光明玄義》，省略了觀心的部分。法師輔佐四明（地名，指天臺宗），撰寫文章提出疑問。四明（地名，指天臺宗）寫了《妙宗》，潤公寫了《指瑕》來批評它，法師寫了《抉膜》來解釋。《四明》（地名，指天臺宗）建立了消伏三用，潤公也寫文章表示鄙視，法師寫了《止疑》來阻止他。《四明》（地名，指天臺宗）撰寫了《指要》，談論別理隨緣，有人提出質疑，法師寫了《十門析難》來辨析。法師後來和廣智（人名）辯論觀心觀佛的問題，向四明（地名，指天臺宗）尋求解答。四明（地名，指天臺宗）認為，約心觀佛，是根據心性，觀察彼依正，兼顧兩家。法師聽了不太高興。後來四明（地名，指天臺宗）開張身量大義，法師寫了《十諫》來勸諫他。四明（地名，指天臺宗）不得已，寫了解釋辯解的文章。一家內部既然產生了矛盾，法師就拂袖返回西浙（地名）。又到四明（地名，指天臺宗）解釋辯解，寫了《三身壽量義》、《三千》等書，他的道義就和四明（地名，指天臺宗）的道義不一樣了。
【English Translation】 English version: 『Upon encountering the homeward path, one returns to the original home time and again. The inherent reality is already present, why wait for contemplation?』 Since the Master had attained enlightenment, he passed on the Dharma lineage to Siming (place name, referring to the Tiantai school). Thereafter, he opened a Dharma platform at Dongye Mountain in Taizhou City, becoming the patriarch of the White Lotus School.
Jingjue Dharma Master of Zhachuan (place name), a disciple of Siming (place name, referring to the Tiantai school):
The Dharma Master's name was Renyue, and he was from Zhachuan (place name). In his youth, he heard that Fazhi (person's name) was greatly promoting the teachings of the Tiantai school in Siming (place name, referring to the Tiantai school), so he carried his books and came to study. When he was about to cross the Shuiyue Bridge, he threw his hat into the lotus-picking path, saying: 『If my studies are not successful, I will not cross this bridge again.』 Fazhi (person's name) found him extraordinary and treated him with special kindness, allowing him to live in the east side of the abbot's quarters. Although it was daytime, the Dharma Master always kept all the windows closed, using lamplight to study the Buddhist scriptures, so the walls and beams of the house were as black as ink. As for letters from his hometown, he never opened them to read, throwing them all into the tent. One day, he was distributing food to the public, sitting on a boat, and as soon as he stretched out his feet, he suddenly attained enlightenment, feeling as if he were in the air, and the mast of the boat broke. He lived here for many years, and was very compatible with Fazhi (person's name) in practice, understanding all the teachings thoroughly. Whenever he had doubts, he would take his large shoes and large key and ask for guidance. Those who saw him thought he was weak. At that time, there was a Dharma Master Qingzhao in Qiantang (place name) who explained the 『Profound Meaning of Light,』 omitting the part about contemplating the mind. The Dharma Master assisted Siming (place name, referring to the Tiantai school), writing articles to raise questions. Siming (place name, referring to the Tiantai school) wrote 『Wonderful Sect,』 and Run Gong wrote 『Pointing Out Flaws』 to criticize it, and the Dharma Master wrote 『Removing the Membrane』 to explain it. 『Siming』 (place name, referring to the Tiantai school) established the three uses of subduing and concealing, and Run Gong also wrote articles expressing contempt, and the Dharma Master wrote 『Stopping Doubts』 to stop him. 『Siming』 (place name, referring to the Tiantai school) wrote 『Essentials,』 discussing the separate principle of following conditions, and someone raised questions, and the Dharma Master wrote 『Analyzing Difficulties in Ten Aspects』 to analyze it. Later, the Dharma Master and Guangzhi (person's name) debated the issue of contemplating the mind and contemplating the Buddha, seeking answers from Siming (place name, referring to the Tiantai school). Siming (place name, referring to the Tiantai school) believed that contemplating the Buddha by focusing on the mind is based on the nature of the mind, observing the dependent and proper, and taking both schools into account. The Dharma Master was not happy to hear this. Later, Siming (place name, referring to the Tiantai school) expounded the great meaning of body and measure, and the Dharma Master wrote 『Ten Admonitions』 to advise him. Siming (place name, referring to the Tiantai school), having no choice, wrote articles explaining and defending himself. Since there were contradictions within the family, the Dharma Master flung his sleeves and returned to Xizhe (place name). He also went to Siming (place name, referring to the Tiantai school) to explain and defend himself, writing books such as 『Meaning of the Three Bodies and Lifespan』 and 『Three Thousand,』 and his doctrine became different from that of Siming (place name, referring to the Tiantai school).
明。偕不同矣。余嘗聞諸永嘉曰。圓頓教勿人情。有疑不決直須爭。不是山僧騁人我。修行恐落斷常坑。四明霅川之論。其殆是矣。后賢當更審之。
妙悟法師輔四明作評謗書
然霅川背四明。自立一家。最後上雪謗。以雪身量增減二謗之愆。當是時。四明晚景逼于有疾。令門人讀之太息也。既而四明歸寂。此書不復答。霅川時住靈芝而紿之曰。只因難殺四明師。誰向靈芝敢開口。此語由來口播。畢竟四明此道何若。曰若論一家身量。三雙六句。大節確乎不拔。已見妙宗料簡解謗一書。其雪謗之來。愈彰轉計之失耳。雖然彼或有諸文義。續有妙悟法師評謗書。而辨析之。妙悟嘗住秀州勝果。解行高妙。大有靈異。具見呂益柔所作塔記。師即雷峰廣慈之法子。四明之嫡孫爾。爾時霅川聲駕。未易酬對。而師輒陳述之。可見矣。書之略曰。希最謹修書。拜于崇福講主。雖居咫尺。請問尤疏。但切翹勤。莫遑利見。近睹盛制雪謗書。所謂救生法二身。雪增減兩謗者也。此書一往可觀。再研有失。解謗雖已煥然。雪謗猶自冰執。今據吾祖之格言。以評阇梨之誤說等。然此一書。雖有傳寫之本。而未嘗刊刻。凡曰義學。欲了山家此道建立終始者。當悉披尋之。
草菴教苑遺事紀法智講貫
全三學。法智
【現代漢語翻譯】 現代漢語譯本： 明（指事情顯而易見）。情況完全不同了。我曾經聽永嘉（指永嘉禪師）說過：『圓頓教不講人情，有疑問不解決就一定要爭論。』不是我這個山僧喜歡爭論人我，而是擔心修行落入斷見和常見的深坑。四明（指知禮）和霅川（指洪敏）的爭論，大概就是這種情況吧。後來的賢者應當更加仔細地審察這件事。 妙悟法師輔助四明寫了評判駁斥的書。 然而霅川背離四明，自立門戶。最後呈上雪謗書，用來洗刷身量增減這兩項誹謗的過失。當時，四明晚年身體不好，讓門人讀了雪謗書後嘆息。不久四明圓寂，這封雪謗書沒有得到回覆。霅川當時住在靈芝寺，欺騙別人說：『正因為難以駁倒四明大師，誰敢在靈芝寺開口？』這句話流傳開來。那麼四明在這個問題上的觀點究竟如何呢？如果從一家之言來看身量問題，三雙六句的論述，大節確實堅定不移。這已經在妙宗（指知禮）的《料簡解謗書》中有所闡述。他雪謗的行為，更加彰顯了他轉移話題的失誤。雖然霅川或許在文義上有所見解，後來有妙悟法師寫了評判駁斥的書來辨析。妙悟曾經住在秀州勝果寺，解行高妙，有很多靈異事蹟，詳細記載在呂益柔所作的塔記中。妙悟法師是雷峰廣慈的法子，四明的嫡傳孫子。當時霅川的聲勢很大，難以應對，而妙悟法師卻敢於陳述自己的觀點，可見其勇氣。書的大概內容是：『希最恭敬地寫信，拜見崇福寺的講主。雖然住得很近，但請教的機會很少。只是懇切地仰慕，不敢奢望能得到您的接見。最近看到了您的大作《雪謗書》，其中所謂救生法二身，洗刷增減兩項誹謗。』這本書初看似乎有道理，但仔細研究就會發現有失誤。雖然解釋誹謗已經很清楚，但洗刷誹謗仍然顯得牽強。現在根據我祖師（指四明）的格言，來評論阇梨（指洪敏）的錯誤說法等等。然而這本書，雖然有傳抄的版本，但沒有刊刻。凡是研究義學，想要了解山家（指四明一系）此道建立的始終的人，都應當仔細閱讀。 草菴教苑遺事記載了法智講貫， 全三學。法智
【English Translation】 English version: It is clear (referring to the matter being obvious). The situations are completely different. I once heard Yongjia (referring to Zen Master Yongjia) say: 'The perfect and sudden teaching does not consider human sentiments; if there are doubts that are not resolved, one must argue directly.' It is not that I, this mountain monk, enjoy arguing about self and others, but I am afraid that cultivation will fall into the pit of annihilationism and eternalism. The debate between Siming (referring to Zhi Li) and Zhachuan (referring to Hong Min) is probably such a case. Later sages should examine this matter more carefully. Dharma Master Miaowu assisted Siming in writing a book of criticism and refutation. However, Zhachuan turned away from Siming and established his own school. Finally, he presented a 'Letter of Clearing Slander' to wash away the faults of the two slanders of increase and decrease of the body. At that time, Siming was in his late years and was ill, and he sighed after having his disciples read the letter. Soon after, Siming passed away, and this letter was not answered. Zhachuan was living in Lingzhi Temple at the time and deceived others by saying: 'Precisely because it is difficult to refute Master Siming, who dares to speak in Lingzhi Temple?' This saying spread. So what exactly was Siming's view on this matter? If we look at the issue of the body from the perspective of one school, the three pairs and six sentences are indeed unwavering in their principles. This has already been elaborated in Miaozong's (referring to Zhi Li) 'Elucidation and Refutation of Slander.' His act of clearing slander only further highlights his mistake of shifting the topic. Although Zhachuan may have some insights in terms of textual meaning, later Dharma Master Miaowu wrote a book of criticism and refutation to analyze it. Miaowu once lived in Shengguo Temple in Xiuzhou, and his understanding and practice were profound, with many miraculous events, which are recorded in detail in the pagoda inscription written by Lü Yirou. Dharma Master Miaowu was the Dharma heir of Guangci of Leifeng and the direct grandson of Siming. At that time, Zhachuan's reputation was great and difficult to deal with, but Dharma Master Miaowu dared to state his own views, which shows his courage. The general content of the book is: 'Xi respectfully writes this letter to pay respects to the lecturer of Chongfu Temple. Although we live close by, there are few opportunities to ask for instruction. I only earnestly admire you and dare not hope to be received by you. Recently, I saw your great work, the 'Letter of Clearing Slander,' which speaks of saving the two bodies of the Dharma and clearing the two slanders of increase and decrease.' This book seems reasonable at first glance, but a closer examination reveals mistakes. Although the explanation of slander is already clear, the clearing of slander still seems far-fetched. Now, based on the maxims of my ancestor (referring to Siming), I will comment on the erroneous statements of the Acharya (referring to Hong Min), etc.' However, although this book has handwritten versions, it has not been published. All those who study the doctrine and want to understand the establishment of this path of the Siming lineage from beginning to end should read it carefully. The 'Anecdotes of the Cao'an Teaching Garden' records the lectures of Fazhi, Completely studying the Three Learnings. Fazhi
門下之高者也。作法智行業錄。其間言。法智傳持四十年。妙玄文句。講七八遍。摩訶止觀五遍。其餘小部。或講十遍。以至不可得記其數者。時人語曰。法智講經。明覺頌。慈雲談辯。梵才詩。夫如是法智。真講經者也。近世號講者。十載有一部未終者。安在其能七八至不可勝紀耶。或謂余曰。古今不同也。今之人既尚展演說。須入時。余對之曰。大凡學道直須遠追古人。若里巷兒女輩。結束粉飾。當入時也。此癡人何足與語。
記四明門下纂成十類
類集之興。蓋備學者看讀得其要。始者自仁首座聽法智之講聞援引之多。遂錄其文。以成五類。續霅川岳公。居法智輪下。博學強記。足成其七。后得仙都聰師鈔。以為十。又佛慧才公。重新增葺。復有吉公再加銓次。于玄句止觀。參以三大部記洎凈名光明等疏。並益以記鈔。其繁者削之。略者補之。首尾五師。修治方為善本。昔廣智法師。嘗示眾曰。類集之行。得失相半。得在學人探尋知其要意。失在忘其本文義勢起盡。文外當更推之。不可但謂只此耳。矧今之日。四方教肆。多尚點讀斯文。豈不失於元本唯求枝葉者乎。但教典不有之處。或得於是。庶可朝暮溫故知新不唐學問也。果由此而識大輅。固不當以椎輪為貴矣(此文即古板類集序今附此。行欲
【現代漢語翻譯】 現代漢語譯本： 他是門下弟子中資質最高的。他撰寫了《法智行業錄》。其中提到，法智傳授佛法四十年，講《妙玄文句》七八遍，《摩訶止觀》五遍，其餘小部經典，有的講了十遍，甚至多到數不清。當時的人說：『法智講經，明覺作頌，慈雲辯論，梵才作詩。』像法智這樣的人，才是真正的講經者。近世那些號稱講經的人，十年都講不完一部經，又怎麼能講七八遍甚至數不清呢？有人對我說：『古今不同了。現在的人既然崇尚發揮演說，就必須迎合時代。』我回答說：『大凡學道，就應該傚法古人。至於那些里巷的女子，打扮裝飾，才應該迎合時代。』這種愚癡的人，不值得與他交談。
記錄四明門下編纂成的十類
類集的興起，是爲了方便學者閱讀，掌握要點。最初是仁首座聽法智講經，引用很多，於是記錄他的文章，編成五類。後來霅川的岳公，住在法智門下，博學強記，補充成七類。之後得到仙都聰師的抄本，擴充為十類。又有佛慧才公，重新增補修訂。又有吉公再次加以整理，在《玄句》、《止觀》中，參考三大部記以及《凈名》、《光明》等疏，並增加記和鈔，對於繁瑣的進行刪減，對於簡略的進行補充。前後五位師父，修訂才成為完善的版本。以前廣智法師曾經對大眾說：『類集的流行，得失各半。得在於學人探尋，知道其中的要義。失在於忘記原文的義理和起承轉合。在經文之外應當更進一步推敲，不可只認為就是這樣。』更何況現在，四處講經說法，大多崇尚點讀這種文章，豈不是失去了根本，只追求枝葉嗎？但是教典中沒有的地方，或許能在這裡找到，或許可以早晚複習，溫故知新，不做虛假的學問。如果由此而認識大道，就不應該以簡陋的車輪為貴了（此文即古板類集序，現在附在這裡，希望流通）。
【English Translation】 English version: He was among the most gifted of his disciples. He authored the 'Records of Dharma Wisdom's Activities'. It mentions that Dharma Wisdom transmitted the Dharma for forty years, lecturing on the 'Profound Meaning of the Text' seven or eight times, the 'Great Calming and Contemplation' five times, and other minor scriptures, some ten times, even to the point of being countless. People at the time said: 'Dharma Wisdom lectures on the scriptures, Mingjue composes hymns, Ciyun debates, and Fan Cai writes poetry.' Such a person as Dharma Wisdom is a true lecturer on the scriptures. Those who call themselves lecturers in recent times cannot finish one scripture in ten years, how can they lecture seven or eight times or even countless times? Someone said to me: 'Ancient times are different from today. Since people today admire elaboration and exposition, they must cater to the times.' I replied: 'Generally, in learning the Way, one should strive to emulate the ancients. As for the women of the streets, their dressing up and adornment should cater to the times.' Such a foolish person is not worth talking to.
A Record of the Ten Categories Compiled by the Disciples of Siming
The rise of the categorized collections was to facilitate scholars in reading and grasping the essentials. Initially, Chief Seat Ren, after hearing Dharma Wisdom's lectures and citing extensively, recorded his writings and compiled them into five categories. Later, Yue Gong of Zhachuan, residing under Dharma Wisdom, with his extensive learning and strong memory, supplemented them into seven categories. Subsequently, Master Cong of Xiandu obtained a copy and expanded it to ten categories. Furthermore, Talent Gong of Buddha Wisdom re-edited and supplemented them. Then, Gong Ji further reorganized them, referring to the three major commentaries in 'Profound Meaning' and 'Calming and Contemplation', as well as the commentaries on 'Vimalakirti' and 'Golden Light Sutra', and adding notes and excerpts, reducing the verbose and supplementing the concise. The five masters, from beginning to end, revised it to become a good version. Formerly, Dharma Master Guangzhi once told the assembly: 'The circulation of the categorized collections has both advantages and disadvantages. The advantage lies in scholars exploring and knowing the essential meaning. The disadvantage lies in forgetting the original meaning and the flow of the text. Beyond the text, one should further investigate, and not just think that it is only this.' Moreover, nowadays, lectures are given everywhere, mostly emphasizing the reading of such texts, wouldn't this be losing the root and only pursuing the branches? However, where the canonical texts do not have something, perhaps it can be found here, perhaps one can review it morning and evening, learn from the past and know the new, and not engage in false learning. If one recognizes the great path from this, one should not value the crude wheel (this text is the preface to the old-fashioned categorized collection, now attached here, hoping for circulation).
使學者知所因也)。
四明尊者教行錄卷第六 大正藏第 46 冊 No. 1937 四明尊者教行錄
四明尊者教行錄卷第七
四明石芝沙門宗曉編
宋故明州延慶寺法智大師行業碑
明州延慶寺傳天臺教觀故法智大師塔銘
四明法智尊者實錄
十不二門指要鈔序 天竺(遵式)
祭四明法智大師文 同前
悼四明法師大師詩 同前
四明法智尊者贊 門人(僧江)
宋明州延慶法智大師真贊 御史(駱偃)
延慶始祖法智大師畫像贊 太師(史浩)
四明法智大師贊 雪溪(希顏)
延慶法智祖師齋忌疏 陳(天俞)
四明法智大師諱日疏 雪溪(希顏)
延慶始祖法智大師忌疏 此山(可壽)
重修法智尊者像志銘 柏庭(善月)
宋故明州延慶寺法智大師行業碑
推誠保德功臣資政殿大學士守太子少保致仕上柱國南陽郡開國公食邑二千五百戶食實封六百戶賜紫金魚袋趙(抃)撰
法智大師名(知禮)。字約言金姓。世為明人。梵相奇偉。性恬而器閎。初其父母禱佛求息。夜夢神僧攜一童遺之曰。此佛子羅睺羅也。既生以名焉。毀齒出家。十五落髮受具戒。二十從本郡寶
【現代漢語翻譯】 現代漢語譯本 （爲了）使學者知道所依據的緣由。
《四明尊者教行錄》卷第六 大正藏第46冊 No. 1937 《四明尊者教行錄》
《四明尊者教行錄》卷第七
四明石芝沙門宗曉 編
宋故明州延慶寺法智大師行業碑
明州延慶寺傳天臺教觀故法智大師塔銘
四明法智尊者實錄
《十不二門指要鈔》序 天竺（遵式）
祭四明法智大師文 同前
悼四明法師大師詩 同前
四明法智尊者贊 門人（僧江）
宋明州延慶法智大師真贊 御史（駱偃）
延慶始祖法智大師畫像贊 太師（史浩）
四明法智大師贊 雪溪（希顏）
延慶法智祖師齋忌疏 陳（天俞）
四明法智大師諱日疏 雪溪（希顏）
延慶始祖法智大師忌疏 此山（可壽）
重修法智尊者像志銘 柏庭（善月）
宋故明州延慶寺法智大師行業碑
推誠保德功臣資政殿大學士守太子少保致仕上柱國南陽郡開國公食邑二千五百戶食實封六百戶賜紫金魚袋趙（抃）撰
法智大師，名（知禮），字約言，金姓。世代為明州人。相貌奇異偉岸，性格恬淡而器量宏大。當初他的父母向佛祈求子嗣，夜裡夢見神僧帶著一個童子遺贈給他們，說：『這是佛子羅睺羅（Rahula）也。』出生后就用這個名字命名。毀齒出家，十五歲落髮受具足戒，二十歲跟隨本郡寶云
【English Translation】 English version (So) that scholars may know the cause thereof.
Siming Venerable One's Teachings and Practices Records, Volume 6 Taisho Tripitaka, Volume 46, No. 1937, Siming Venerable One's Teachings and Practices Records
Siming Venerable One's Teachings and Practices Records, Volume 7
Compiled by Shramana Zongxiao of Shizhi, Siming
Stele of the Deeds of Dharma Master Fazhi of Yanqing Temple in Mingzhou, of the Song Dynasty
Epitaph of Dharma Master Fazhi, Transmitter of Tiantai Teachings and Contemplation, of Yanqing Temple in Mingzhou
Veritable Records of Venerable Fazhi of Siming
Preface to 'Essential Notes on the Ten Non-Dual Gates' Tianzhu (Zunshi)
Eulogy for Dharma Master Fazhi of Siming Same as above
Poem Mourning Dharma Master Fazhi Same as above
Encomium for Venerable Fazhi of Siming Disciple (Monk Jiang)
True Encomium for Dharma Master Fazhi of Yanqing Temple in Mingzhou, Song Dynasty Censor (Luo Yan)
Encomium for the Portrait of Dharma Master Fazhi, Founding Ancestor of Yanqing Grand Preceptor (Shi Hao)
Encomium for Dharma Master Fazhi of Siming Snow Creek (Xiyan)
Memorial for the Anniversary of Dharma Master Fazhi, Founding Ancestor of Yanqing Chen (Tianyu)
Memorial for the Death Anniversary of Dharma Master Fazhi of Siming Snow Creek (Xiyan)
Memorial for the Death Anniversary of Dharma Master Fazhi, Founding Ancestor of Yanqing This Mountain (Keshou)
Inscription on the Reconstructed Image of Venerable Fazhi Boting (Shanyue)
Stele of the Deeds of Dharma Master Fazhi of Yanqing Temple in Mingzhou, of the Song Dynasty
Composed by Zhao (Bian), Meritorious Minister Who Sincerely Supports Virtue, Academician of the Zizheng Hall, Grand Scholar, Guardian of the Crown Prince, Retired Senior Pillar of the State, Duke of Nanyang, Founding Duke of the Commandery, with an Estate of 2,500 Households, a Real Fief of 600 Households, and Awarded a Purple Gold Fish Bag
Dharma Master Fazhi, named (Zhilǐ), styled Yueyan, surname Jin. His family had been residents of Mingzhou for generations. His appearance was extraordinary and majestic, his nature tranquil and his capacity vast. Initially, his parents prayed to the Buddha for a son, and at night they dreamed of a divine monk carrying a child and leaving him with them, saying, 'This is the Buddha's son Rahula (羅睺羅).' After he was born, they named him accordingly. He left home after losing his milk teeth, tonsured his head at fifteen and received the full precepts, and at twenty followed Baoyun
云(義通)法師。傳天臺教觀。始三日首座僧謂曰。法界自有次第。若當奉持。師曰何謂法界。僧曰大總法相圓融無礙者是也。師曰既圓融無礙矣。何得有次第耶。是僧無語。幾一月自講心經。人皆屬聽。而驚傳之。謂教法有賴矣。居三年。常代通師講。入文銷義。益闡其所學。后住承天。遂徙延慶。德望寖隆。道法大熾。所至為學徒淵藪。日本國師。嘗遣徒持二十問。詢求法要。師答之咸臻其妙。天臺之教莫盛此時。真宗皇帝。知名遺中貴人。至其居。命修懺法。厚有賜予。偶歲大旱。師與遵式異聞二法師。同修金光明懺。用以禱雨三日。雨未降。於是徹席伏地。自誓于天。曰茲會佛事。儻未降雨。當各然一手以供佛。佛事未竟。雨已大浹。嘗與錢唐奉先(清源)梵天(慶昭)孤山(智圓)數人。為書設問。往復辨析。雖數而不屈。又遣門人神照大師(本如)。與之講論其說。卒能取勝。嘗制指要妙宗二鈔大悲懺儀別行疏記暨光明二記之類。后悉流傳。嘗偕十僧修妙懺三年。且約以懺罷。共焚其軀。庶以激怠惰。而起精進。翰林學士楊公億駙馬都尉李遵勖。嘗薦師服號者。其心尤所愛重。知有自焚意。致書勸止弗從。又致書天竺慈雲式師。俾自杭至明面沮其義。亦不聽。群守直史館李公(夷庾)。密戒鄰社。常察之
【現代漢語翻譯】 現代漢語譯本：云法師（義通）傳授天臺教觀。開始三天，首座僧人對他說：『法界自有次第，若要奉持，當如何？』云法師問：『何謂法界？』僧人答：『大總法相圓融無礙者便是。』云法師說：『既然圓融無礙，怎麼會有次第呢？』這位僧人無言以對。大約一個月后，云法師開始講解《心經》，人們都專注地聽講，並驚歎傳頌，認為天臺教法有了依靠。住了三年，云法師常常代替義通法師講經，深入經文，闡釋義理，更加發揚了他所學的知識。後來，他住在承天寺，之後又遷到延慶寺，德行和聲望日益隆盛，道法也因此大為興盛。他所到的地方，都成為學徒聚集的淵藪。日本國師曾經派遣弟子帶著二十個問題，前來詢問佛法的要義，云法師的回答都精妙至極。天臺宗的教義在這個時期最為興盛。真宗皇帝得知他的名聲，派遣中貴人到他的住所，命他修習懺法，並給予豐厚的賞賜。有一年發生大旱，云法師與遵式（異聞）和梵天（慶昭）兩位法師一同修習《金光明懺》，用來祈求下雨，但三天過去了，雨仍然沒有降下來。於是，云法師撤去坐席，伏在地上，向天發誓說：『這次佛事，如果仍然不下雨，我們每人將燃一手來供佛。』佛事還沒有結束，大雨已經傾盆而下。云法師曾經與錢塘奉先（清源）、梵天（慶昭）、孤山（智圓）等人，以書信往來，提出問題，反覆辨析，雖然人數不多，但毫不屈服。他又派遣門人神照大師（本如），與他們講論自己的觀點，最終取得了勝利。云法師曾經撰寫了《指要鈔》、《妙宗鈔》、《大悲懺儀別行疏記》以及《光明二記》之類的著作，後來都廣泛流傳。他曾經與十位僧人一同修習妙懺三年，並且約定在懺法結束后，共同焚燒自己的身體，希望以此來激勵懈怠的人，發起精進之心。翰林學士楊億和駙馬都尉李遵勖曾經向皇帝推薦云法師，並想授予他服飾和稱號，他們對云法師的心意尤其愛重。得知云法師有自焚的想法，便寫信勸阻，但云法師不聽從。他們又寫信給天竺慈雲式法師，讓他從杭州到明州來勸阻云法師的自焚行為，但云法師仍然不聽從。群牧司直史館李夷庚暗中告誡鄰里，經常觀察云法師的動向。 English version: Dharma Master Yun (Yitong) transmitted the Tiantai teachings and contemplation. At the beginning, on the third day, the head monk said to him, 'The Dharmadhatu (法界) [realm of reality] inherently has an order. If one is to uphold it, how should one do so?' Dharma Master Yun asked, 'What is the Dharmadhatu?' The monk replied, 'It is the great totality of all dharmas, perfectly integrated and without obstruction.' Dharma Master Yun said, 'Since it is perfectly integrated and without obstruction, how can there be an order?' The monk was speechless. About a month later, he began lecturing on the Heart Sutra, and people listened attentively and spread the word in amazement, saying that the Tiantai teachings now had a reliable foundation. After residing there for three years, Dharma Master Yun often lectured in place of Dharma Master Yitong, delving into the texts and elucidating their meanings, further developing his learning. Later, he resided at Chengtian Temple, and then moved to Yanqing Temple. His virtue and reputation grew increasingly prominent, and the Dharma flourished greatly. Wherever he went, he became a gathering place for students. The National Teacher of Japan once sent disciples with twenty questions to inquire about the essential principles of the Dharma, and Dharma Master Yun's answers were all extremely profound. The Tiantai teachings were at their peak during this period. Emperor Zhenzong, having heard of his fame, sent a court official to his residence, ordering him to perform repentance rituals and bestowing generous gifts upon him. One year, there was a severe drought. Dharma Master Yun, along with Dharma Master Zunshi (Yiwen) and Dharma Master Fantian (Qingzhao), jointly performed the Golden Light Repentance Ritual (金光明懺) [Golden Light Sutra Repentance Ceremony] to pray for rain, but after three days, the rain still did not fall. Thereupon, Dharma Master Yun removed his seat and prostrated on the ground, vowing to Heaven, 'If this Buddhist ceremony does not bring rain, we will each burn one hand as an offering to the Buddha.' Before the ceremony was completed, heavy rain had already fallen. Dharma Master Yun once corresponded with Qian Tang Fengxian (Qingyuan), Fantian (Qingzhao), Gushan (Zhiyuan), and others, posing questions and engaging in repeated analysis. Although few in number, they were unyielding. He also sent his disciple, Great Master Shenzhao (Benru), to discuss his views with them, and ultimately prevailed. Dharma Master Yun once wrote works such as 'Essential Points,' 'Mysterious Doctrine,' 'Separate Practice Commentary on the Great Compassion Repentance Ritual,' and 'Two Records on the Golden Light Sutra,' which were later widely circulated. He once practiced the Wonderful Repentance (妙懺) [Wonderful Repentance Ceremony] with ten monks for three years, and they agreed that after the repentance ceremony, they would burn their bodies together, hoping to inspire the lazy and arouse diligence. Academician Yang Yi and Imperial Son-in-Law Li Zunxu once recommended Dharma Master Yun to the emperor, wishing to bestow robes and titles upon him, and they especially cherished his intentions. Learning of Dharma Master Yun's intention to self-immolate, they wrote letters to dissuade him, but he did not listen. They also wrote to Dharma Master Ciyun Shi of Tianzhu, asking him to come from Hangzhou to Mingzhou to dissuade Dharma Master Yun from self-immolation, but he still did not listen. Li Yigeng, a historian at the Court of Imperial Sacrifices, secretly instructed the neighbors to constantly observe Dharma Master Yun's movements.
【English Translation】 English version: Dharma Master Yun (Yitong) transmitted the Tiantai teachings and contemplation. At the beginning, on the third day, the head monk said to him, 'The Dharmadhatu (法界) [realm of reality] inherently has an order. If one is to uphold it, how should one do so?' Dharma Master Yun asked, 'What is the Dharmadhatu?' The monk replied, 'It is the great totality of all dharmas, perfectly integrated and without obstruction.' Dharma Master Yun said, 'Since it is perfectly integrated and without obstruction, how can there be an order?' The monk was speechless. About a month later, he began lecturing on the Heart Sutra, and people listened attentively and spread the word in amazement, saying that the Tiantai teachings now had a reliable foundation. After residing there for three years, Dharma Master Yun often lectured in place of Dharma Master Yitong, delving into the texts and elucidating their meanings, further developing his learning. Later, he resided at Chengtian Temple, and then moved to Yanqing Temple. His virtue and reputation grew increasingly prominent, and the Dharma flourished greatly. Wherever he went, he became a gathering place for students. The National Teacher of Japan once sent disciples with twenty questions to inquire about the essential principles of the Dharma, and Dharma Master Yun's answers were all extremely profound. The Tiantai teachings were at their peak during this period. Emperor Zhenzong, having heard of his fame, sent a court official to his residence, ordering him to perform repentance rituals and bestowing generous gifts upon him. One year, there was a severe drought. Dharma Master Yun, along with Dharma Master Zunshi (Yiwen) and Dharma Master Fantian (Qingzhao), jointly performed the Golden Light Repentance Ritual (金光明懺) [Golden Light Sutra Repentance Ceremony] to pray for rain, but after three days, the rain still did not fall. Thereupon, Dharma Master Yun removed his seat and prostrated on the ground, vowing to Heaven, 'If this Buddhist ceremony does not bring rain, we will each burn one hand as an offering to the Buddha.' Before the ceremony was completed, heavy rain had already fallen. Dharma Master Yun once corresponded with Qian Tang Fengxian (Qingyuan), Fantian (Qingzhao), Gushan (Zhiyuan), and others, posing questions and engaging in repeated analysis. Although few in number, they were unyielding. He also sent his disciple, Great Master Shenzhao (Benru), to discuss his views with them, and ultimately prevailed. Dharma Master Yun once wrote works such as 'Essential Points,' 'Mysterious Doctrine,' 'Separate Practice Commentary on the Great Compassion Repentance Ritual,' and 'Two Records on the Golden Light Sutra,' which were later widely circulated. He once practiced the Wonderful Repentance (妙懺) [Wonderful Repentance Ceremony] with ten monks for three years, and they agreed that after the repentance ceremony, they would burn their bodies together, hoping to inspire the lazy and arouse diligence. Academician Yang Yi and Imperial Son-in-Law Li Zunxu once recommended Dharma Master Yun to the emperor, wishing to bestow robes and titles upon him, and they especially cherished his intentions. Learning of Dharma Master Yun's intention to self-immolate, they wrote letters to dissuade him, but he did not listen. They also wrote to Dharma Master Ciyun Shi of Tianzhu, asking him to come from Hangzhou to Mingzhou to dissuade Dharma Master Yun from self-immolation, but he still did not listen. Li Yigeng, a historian at the Court of Imperial Sacrifices, secretly instructed the neighbors to constantly observe Dharma Master Yun's movements.
。毋容遁以焚。師愿既莫遂。復集十僧。修大悲懺三年。又以光明懺中七日。為順寂期。方五日。結跏趺坐而逝。實天聖六年正月五也。享年六十有九。為僧五十有四期。其亡經月發龕以視。顏膚如生。爪發俱長。既就荼毗。舌根不壞。舍利至不可勝數。凡三主法會。唯事講懺。四十餘年。脅未始至席。當時之人。從而化者。以千計。授其教而唱道於時者。三十餘席。如則全覺琮本如崇矩尚賢仁岳慧才梵臻之徒。皆為時之聞人。今江浙之間。講席盛者。靡不傳師之教。其于開人之功。亦已博矣。元豐三年冬十月。(余)謝事經歲。自衢抵溫。有法明院[蟲/心]講師。其行解俱高者。頓嘗游衢。乃(余)未第時。與之接者也。一日斂裓而前曰。(繼忠)於法智師。徒為法孫。惜其示寂六十有三年。其所造峻特。而所學為來者。師固釋門之木鐸哉。自昔達官文士。其言可信於後世者。乃無述焉。其徒竊羞之。既而狀其行。請(余)作碑。以為無窮之傳。(余)乃嘆曰。人生之初。虛一而靜。本無凡聖之別。逮交戰於事物之境。而莫之能返。此諸佛不得已。而來震旦。煩其名相以化之。豈茍而已哉。設之以法而可行。示之以戒而不可犯。如目之有花。他人莫得見。如耳之有磬。他人莫得聞。欲其自降乃心而求復初地。其後
【現代漢語翻譯】 現代漢語譯本：不應逃避被焚化的命運。法師的願望既然未能實現，又召集十位僧人，修習大悲懺三年。又以光明懺中的七日，作為圓寂的期限。到了第五天，結跏趺坐而逝。實際上是天聖六年正月五日。享年六十九歲，為僧五十四年。他去世后一個月打開龕來看，顏面面板如生，指甲頭髮都長長了。火化后，舌根沒有燒壞，舍利多到數不清。總共主持了三次法會，只做講經和懺悔的事情，四十多年來，臀部未曾挨著座位。當時跟隨他而受到教化的人，數以千計。接受他的教導而在當時宣揚佛法的人，有三十多位，如則全、覺琮、本如、崇矩、尚賢、仁岳、慧才、梵臻等人，都是當時的名人。現在江浙一帶，講經說法興盛的地方，沒有不傳授法師的教義的。他對開啟人們智慧的功勞，也已經很廣泛了。元豐三年冬十月，我辭官已經一年，從衢州到達溫州。有法明院的[蟲/心]講師，他的修行和見解都很高，曾經遊歷衢州，那時我還沒有考中進士，和他有過交往。有一天，他整理好袈裟走到我面前說，（繼忠）我作為法智法師的徒弟的法孫，遺憾法智法師去世六十三年了，他所建立的功業非常卓越，他所學的佛法可以傳承給後人，法師真是佛門的木鐸啊。從前達官貴人和文人學士，他們說的話可以被後世相信的，竟然沒有人為他撰寫傳記。他的弟子們私下感到羞愧。於是敘述了他的生平事蹟，請求我為他寫碑文，作為永久的紀念。我於是感嘆道，人生之初，虛空而安靜，本來沒有凡人和聖人的區別。等到與外界事物接觸，就不能返回到最初的狀態了。因此諸佛不得已，來到震旦（中國），用各種名相來教化人們，難道是隨便說說而已嗎？設立法，使人們可以遵循；展示戒律，使人們不敢違犯。就像眼睛裡有幻覺，別人看不見；就像耳朵里有磬的聲音，別人聽不見。要使人們自己放下妄心，尋求恢復最初的清凈之地，在那之後…… English version: He should not evade being cremated. Since the master's wish was not fulfilled, he gathered ten monks again and practiced the Great Compassion Repentance for three years. He also used the seven days of the Light Repentance as the deadline for his passing. On the fifth day, he passed away in the lotus position. It was actually the fifth day of the first month of the sixth year of Tiansheng. He lived to be sixty-nine years old and was a monk for fifty-four years. A month after his death, the coffin was opened, and his face and skin were as if alive, and his nails and hair had grown. After cremation, the root of his tongue was not destroyed, and the relics were countless. He presided over three Dharma assemblies, only doing lectures and repentance, for more than forty years, his buttocks never touched the seat. At that time, those who followed him and were enlightened numbered in the thousands. Those who received his teachings and preached the Dharma at that time numbered more than thirty, such as Ze Quan, Jue Cong, Ben Ru, Chong Ju, Shang Xian, Ren Yue, Hui Cai, Fan Zhen, and others, were all famous people at that time. Now in the Jiangzhe area, where lectures are flourishing, there is no place that does not transmit the master's teachings. His contribution to enlightening people's wisdom is already very extensive. In the tenth month of the winter of the third year of Yuanfeng, I had resigned from my official position for a year, and arrived in Wenzhou from Quzhou. There was a [蟲/心] lecturer from Faming Temple, whose practice and understanding were very high, who had once traveled to Quzhou. At that time, I had not yet passed the imperial examination and had contact with him. One day, he tidied up his kasaya and came to me and said, '(Ji Zhong) I am the grand-disciple of Dharma Master Fazhi, regretting that Dharma Master Fazhi has passed away for sixty-three years. The achievements he established are very outstanding, and the Dharma he learned can be passed on to future generations. The master is truly the wooden bell of Buddhism.' In the past, officials and literati, whose words could be believed by later generations, no one actually wrote a biography for him. His disciples secretly felt ashamed. So they described his life deeds and asked me to write a stele for him as a permanent memorial. I then sighed and said, 'At the beginning of life, it is empty and quiet, and there is originally no distinction between ordinary people and saints. When they come into contact with external things, they cannot return to their original state. Therefore, the Buddhas have no choice but to come to Zhendan (China) and use various names and forms to teach people. Is it just talking casually? Setting up the Dharma so that people can follow it; showing the precepts so that people dare not violate them. It's like there are hallucinations in the eyes, others can't see them; it's like there is the sound of a chime in the ears, others can't hear it. To make people put down their delusions and seek to restore the original pure land, after that...'
【English Translation】 He should not evade being cremated. Since the master's wish was not fulfilled, he gathered ten monks again and practiced the Great Compassion Repentance (Da Bei Chan) for three years. He also used the seven days of the Light Repentance (Guang Ming Chan) as the deadline for his passing. On the fifth day, he passed away in the lotus position. It was actually the fifth day of the first month of the sixth year of Tiansheng (Tiansheng). He lived to be sixty-nine years old and was a monk for fifty-four years. A month after his death, the coffin was opened, and his face and skin were as if alive, and his nails and hair had grown. After cremation, the root of his tongue was not destroyed, and the relics (sheli) were countless. He presided over three Dharma assemblies, only doing lectures and repentance, for more than forty years, his buttocks never touched the seat. At that time, those who followed him and were enlightened numbered in the thousands. Those who received his teachings and preached the Dharma at that time numbered more than thirty, such as Ze Quan (Ze Quan), Jue Cong (Jue Cong), Ben Ru (Ben Ru), Chong Ju (Chong Ju), Shang Xian (Shang Xian), Ren Yue (Ren Yue), Hui Cai (Hui Cai), Fan Zhen (Fan Zhen), and others, were all famous people at that time. Now in the Jiangzhe (Jiangzhe) area, where lectures are flourishing, there is no place that does not transmit the master's teachings. His contribution to enlightening people's wisdom is already very extensive. In the tenth month of the winter of the third year of Yuanfeng (Yuanfeng), I had resigned from my official position for a year, and arrived in Wenzhou (Wenzhou) from Quzhou (Quzhou). There was a [蟲/心] lecturer from Faming Temple (Faming Yuan), whose practice and understanding were very high, who had once traveled to Quzhou. At that time, I had not yet passed the imperial examination and had contact with him. One day, he tidied up his kasaya and came to me and said, '(Ji Zhong) I am the grand-disciple of Dharma Master Fazhi (Fazhi), regretting that Dharma Master Fazhi has passed away for sixty-three years. The achievements he established are very outstanding, and the Dharma he learned can be passed on to future generations. The master is truly the wooden bell of Buddhism.' In the past, officials and literati, whose words could be believed by later generations, no one actually wrote a biography for him. His disciples secretly felt ashamed. So they described his life deeds and asked me to write a stele for him as a permanent memorial. I then sighed and said, 'At the beginning of life, it is empty and quiet, and there is originally no distinction between ordinary people and saints. When they come into contact with external things, they cannot return to their original state. Therefore, the Buddhas have no choice but to come to Zhendan (Zhendan, China) and use various names and forms to teach people. Is it just talking casually? Setting up the Dharma so that people can follow it; showing the precepts so that people dare not violate them. It's like there are hallucinations in the eyes, others can't see them; it's like there is the sound of a chime in the ears, others can't hear it. To make people put down their delusions and seek to restore the original pure land, after that...'
導師繼繼而興。騁智慧辯才。談真實妙義。使人不離當念超圓頓一乘。不離文字。示解脫諸相。要其究竟。則無一法之可說。無一字以與人。法智師既達乎此。則何假于言而後傳哉。雖然重違勤懇。姑閱其所紀。皆眾所共聞者。因為摭梗概。而實錄之。仍贊之以文曰。
大雄覺世垂微言 磅礴日月周乾坤 智者才辯窮化元 時為演說開迷昏 八萬總結河沙塵 俱入天臺止觀門 法智遠出揚清芬 遊戲三昧真軼群 志堅氣直貌且溫 少而敏悟老益勤 遺旨從衡深討論 消文釋義雖繽紛 辭淳理妙簡不煩 或懺或講忘晡昕 邇遐學徒日駿奔 成等正覺消波旬 俾諸佛祖道彌尊 如流已清浚其源 如葉已茂培其根 行高名重上國間 天子遣使來中閽 賢豪勛戚固所忻 命服錫號迴天恩 知身變滅如浮雲 誓勇棄捨甘趨焚 素願莫適仍修熏 眾生嗜好隨貪瞋 三塗轉徙如膏輪 有能頓悟報施因 罪福苦樂岐以分 說本無說誰其人 師心了了所夙敦 言能破妄寧非真 身雖云亡今常存 江淅蕃蕃其子孫 詔億萬世觀斯文
明州延慶寺傳天臺教觀故法智大師塔銘(並序)
溫州軍事判官將仕郎試秘書省校書郎前監昌國東監胡(昉)撰
【現代漢語翻譯】 現代漢語譯本： 導師們相繼興起，運用智慧和辯才，談論真實而精妙的義理，使人們不離當下的一念而超越圓頓一乘（最究竟的教法）。不離文字，展示解脫的種種相狀。但要說到究竟處，則沒有一法可以述說，沒有一字可以給予他人。法智師既然通達了這個道理，又何必藉助於言語來傳達呢？雖然我難以推辭他懇切的請求，姑且翻閱他所記錄的內容，這些都是大家所共同聽聞的。因此我摘取其梗概，並如實地記錄下來，並用文章讚頌他：
大雄（佛陀的尊稱）覺世垂示微妙的言語，其影響磅礴如日月，周遍于天地之間。智者（指法智大師）的才華和辯才窮盡了化生的本源，時常為大家演說，開啟迷惑和昏昧。八萬四千法門總結起來如恒河沙數般的塵埃，都歸入天臺宗的止觀法門。法智大師遠遠地超出眾人，揚起清凈的芬芳，遊戲於三昧（禪定）之中，真是超群絕倫。他志向堅定，氣概正直，容貌溫和，年少時就敏捷聰悟，年老時更加勤奮。他深入討論前人遺留下來的宗旨，對經文的字句進行詳細的解釋，雖然內容豐富多彩，但言辭淳樸，義理精妙，簡明而不繁瑣。或者懺悔，或者講經，常常忘記早晚。遠近的學徒們每天都迅速地前來求學，最終成就正等正覺，消滅魔障波旬（欲界第六天之魔王）。
使諸佛和祖師的道統更加尊崇，如同流水已經清澈，還要疏浚它的源頭；如同樹葉已經茂盛，還要培育它的根基。他的德行高尚，名聲顯赫，在上國（指京城）之間廣為傳揚。天子派遣使者來到他的住所，賢士豪傑和有功勛的貴戚都非常欣喜。朝廷賜予他官服和封號，以回報天子的恩德。但他深知自身的變化和滅亡如同浮雲一般，發誓勇敢地捨棄這一切，甘願走向焚燒（指火化）。他一向的願望沒有改變，仍然修習薰染佛法。眾生的嗜好隨著貪婪和嗔恨而變化，在三惡道中輾轉遷徙，如同車輪一般。如果有人能夠頓悟報應和施捨的原因，那麼罪惡和福報、痛苦和快樂就會因此而區分開來。
說本來就無所說，這會是誰呢？法智大師心中明瞭，這是他一向所努力的方向。言語能夠破除虛妄，難道不是真實的嗎？他的身體雖然已經逝去，但他的精神卻永遠存在。江浙一帶的子孫繁榮昌盛，希望朝廷詔令億萬世的人們都來觀覽這篇文章。
明州延慶寺傳天臺教觀故法智大師塔銘（並序）
溫州軍事判官將仕郎試秘書省校書郎前監昌國東監胡（昉）撰
【English Translation】 English version: Successive teachers arose, employing wisdom and eloquence, discussing true and profound meanings, enabling people not to depart from the present moment of thought and to transcend to the perfect and immediate One Vehicle (the ultimate teaching). Without abandoning words, they demonstrated various aspects of liberation. But when it comes to the ultimate, there is not a single dharma that can be spoken, not a single word that can be given to others. Since Dharma Master Fazhi (法智) already understood this principle, why would he need to rely on words to transmit it? Although I could not refuse his earnest request, I will peruse what he recorded, which are things that everyone has commonly heard. Therefore, I extract the main points and record them truthfully, and praise him with this writing:
The Great Hero (a respectful title for the Buddha) awakened the world and imparted subtle words, its influence vast like the sun and moon, pervading the universe. The wise one (referring to Dharma Master Fazhi) exhausted the source of transformation with his talent and eloquence, often expounding for everyone, opening up delusion and confusion. The eighty-four thousand dharma gates, summarized like the dust of the Ganges River, all enter the Tiantai (天臺) school's practice of cessation and contemplation. Dharma Master Fazhi far surpassed others, raising pure fragrance, playing in samadhi (禪定), truly outstanding. His ambition was firm, his spirit upright, his appearance gentle, quick-witted in his youth, and even more diligent in his old age. He deeply discussed the doctrines left behind by his predecessors, and explained the meaning of the scriptures in detail. Although the content was rich and colorful, his words were pure, his reasoning profound, concise and not cumbersome. Whether repenting or lecturing, he often forgot the time of day. Students from near and far rushed to study every day, eventually achieving perfect enlightenment, eliminating the demonic obstacles of Mara (波旬, the demon king of the sixth heaven of the desire realm).
Making the lineage of Buddhas and patriarchs even more revered, like a stream that is already clear, it is still necessary to dredge its source; like leaves that are already lush, it is still necessary to cultivate its roots. His virtue was noble, his reputation prominent, widely spread among the upper country (referring to the capital). The emperor sent envoys to his residence, and virtuous heroes and meritorious relatives were very delighted. The court bestowed upon him official robes and titles to repay the emperor's grace. But he knew that his own changes and demise were like floating clouds, vowing to bravely abandon all this, willingly heading towards cremation. His consistent wish has not changed, still practicing and cultivating the Dharma. The tastes of sentient beings change with greed and hatred, transmigrating in the three evil realms, like a wheel. If someone can suddenly realize the cause of retribution and giving, then evil and blessings, suffering and happiness will be distinguished.
Saying that there is originally nothing to say, who would that be? Dharma Master Fazhi understood in his heart, this is the direction he has always strived for. Words can break through delusion, isn't it true? Although his body has passed away, his spirit remains forever. The descendants in the Jiang (江) and Zhe (浙) areas are prosperous, hoping that the court will order hundreds of millions of people to view this article.
Epitaph of Dharma Master Fazhi of Yanqing Temple (延慶寺) in Mingzhou (明州), who transmitted the Tiantai (天臺) teachings and contemplation (with preface)
Written by Hu (昉), Military Judge of Wenzhou (溫州), Jiangshilang (將仕郎) of the Ministry of Secretaries, Proofreader of the Secretariat, and Former Supervisor of Changguo East (昌國東)
天欲久其道。世必生其人。若帝德去。微姬公孔子。則無以垂百世常行之典。佛道衰非思師智者。則無以洞五時所說之文。孔子后為儒席宗匠者。曷嘗無人。智者沒作法門師表者。故必生德。大師諱(知禮)字約言。俗姓金氏。代四明人也。初其父以枝嗣未生。誠志頗切。母李氏。乃相與祈佛。因而有妊。及師之生也。乃以佛子羅睺羅而名之。而神情湛寂。骨狀英粹。及在童齔。絕非眾倫。七歲屬母喪。謂劬勞匪易報。且號泣而不絕。由茲厭俗急於出家。其父撫而異之。遂不奪其志。始事太平興國寺(洪選)為師。十五受具戒。而專探律部。二十學天臺教法于寶云(義通)法師之席。而護珠之心。堅如鍛金。瀉瓶之解。了若觀晝。由是勤大精進。具大智慧。安然露地。煥若彌天。接一徒人。必謂之登龍析一義眾。必謂之伏鹿。故道不求揚。而四方盡聞。眾不待召而千里自至。至道丙申秋七月。由承天道場。歸延慶法席。而一心講懺。幾四十餘載。故未嘗有時離香火之供。亦未嘗居一夕知茵蓐之溫。其勤也。百川競。注而不息。其利也。大日居中。而遍照。上則真宗皇帝。遣使就加禮異。遠則日本國師。命徒來。詢法要則其餘嚮慕。故可知矣。天禧紀元之初年。及耳順謂其徒曰。半偈亡軀。一句投火。聖人之心。
為法如是。矧其去佛滋久。慢道者眾。吾不能損舍壽命以警發懈怠。則勇猛精進。胡足言矣。於是結十僧。而入懺。期三載以共焚。是時翰林學士楊公(億)駙馬都尉李公(遵勖)。皆絕世文雄。當朝勛盛。每向師通悟。必望風推挹。其年詔賜紫袈裟。尋敕賜法智號。皆二公論薦之所授也。及聞師誓真法之供懷安養之國。而楊公專勤置郵。確請住世。復以忻厭之意。而興疑難之辭。故師答曰終日破相。而諸法皆成。終日立法。而纖塵必盡。楊公知不可以義屈亦不可以言留。乃專委州將洎諸曹吏。俾其遍家安護。長慕儲存。於時太守主客員外郎史館李公夷庚。與郡邑僚屬。皆信重彌篤。懇請共勤。又錢唐有(遵式)法師者。名重當世。道絕眾流。素與師交遊。最以法相契。楊公亦寓書于式。俾共請于師(書見蓬山集)式乃親涉大江。躬趨丈室。由是大師之行愿。始不得已而止焉。及大師之歿。式嘗作詩以悼之。其句曰。天上無雙月。人間只一僧。議者不以式之言過。而謂師之道然矣。則大師之道德。大師之誠信。其為時賢同道。愛慕推重也如此。天聖五年冬忽示身有疾。而行道愈勤。門人請少息。而師體輒復康。六年正月五日。跏趺之次泰定而絕。涉日既久。而開龕若生。報年六十九。經夏五十四。其月二十有四日。阇
維于本郡南門之外。對栴檀之𧂐。將致於焚。然而瞻卜之香。先聞其馥郁。得舍利五色者。故不知其數。而緇俗求取者。又不知其幾干。明道二年七月二十有九日。奉靈骨葬于崇法院之左。本教法也。大師天稟圓照。神賦精力故。其遍發大經。增進三昧。古師所未諭。今學所未詳者。師必炳然。而記釋之。往哲所難履。來裔所難繼者。師必確然。而進趣之。猶萬仞獨起。人可仰其峻。而不可躋其高也。百穀皆下。眾可目其廣。而不可量其深也。故傳大師之筆者。凡四十餘軸。升大師之堂者。逾一千餘人。其間睹奧特深。領徒繼盛者。若當州開元寺則全越州圓智寺覺琮臺州東掖山本如衢州浮石院崇矩見。嗣住大師之院尚賢等。又二十二人皆卓爾具體。超然悟心。堅摧眾峰。利及群匯。所謂上中下性普潤。由乎一云。數百千輝散。照元於一矩。則大師之道。盛乎世。利於眾。昭昭然不可窮而絕也。又可得而知焉。事備全師所著實錄。此得而略。賢公教主。將以大師之道勒銘于塔。而損書紫言見紀。嗚呼大師之出世也。豈無謂乎。得不以祇園之法屬於澆季而師扶樹之乎。臺山之教。當於流佈。而師光大之乎。門外有車。諸子不復乘。而師使乘之乎。衣中有珠。醉人不復悟。而師使悟之乎。化化城于險道乎浮浮囊于大海乎報諸
佛之恩乎為如來之使乎。不然何精心向道。亡身為眾也。若是之甚哉。昔梁補闕謂。天臺等覺歟妙覺歟。不可得而知。裴相國謂。圭峰其四依之人乎。其十地之人乎。則今之談大師者。又焉得不以梁裴之言而作于稱歎乎。(昉)故不敏。敢拒來誨。焚香稽首。謹作銘曰。
道行於世 久之其天 教敷于聖 翊知其賢 皇矣真覺 始垂化緣 開顯一性 周流大千 異人間出 宗風迭宣 洪惟智者 妙達金仙 真乘顯暢 法炬光筵 鄞江嗣矣 四海昭然 紫宸加異 外域申虔 三觀獨照 萬行彌堅 玉性本潔 珠形自圓 安步覺地 亡軀講筵 法不我悟 善期眾遷 汝曹尚怠 吾軀可捐 冀人警悟 奉誨周旋 朝賢眷眷 道友拳拳 咸懷戀慕 不許焚然 其利日廣 其心益專 化無不至 教無不詮 報靈藉世 慧日沉淵 師之道機 靡得而言 師之化跡 可得而鐫 銘之於塔 芳香永傳
四明法智尊者實錄
開元三學院門人(則全)編
大師諱(知禮)。字約言。俗金氏。前漢金日磾之裔也。后子孫代為明人。父經母李氏。七歲喪所怙。為報鞠育。急於出家。即從故里太平興國寺僧洪選手。下為弟
子。十五祝髮受具。二十從寶云通法師。學天臺教觀。始及二載。厥父偶夢。師跪于通之前通持瓶水。注其口。自後圓頓之旨。一受即了。因即代講。僅乎數載。殆通之滅。禮復自夢。貫師之首。擐於左臂而行。即自解曰。將非初表受習流通。次表操持種智之首化行於世也。至淳化辛卯歲。受請于乾符寺(乾符中間改曰承天今為能仁)。綿歷四祀。諸子悅隨。堂舍側陋。遂遷於保恩院(今延慶也)師自咸平二年已后。專務講懺。常坐不臥。足無外涉。修謁盡遣。前後講法華玄義七遍。法華文句八遍。摩訶止觀八遍。大般涅槃經疏一遍。凈名經疏二遍。金光明經玄疏十遍。觀音別行玄疏七遍。觀無量壽佛經疏七遍。金剛錍。止觀義例。止觀大意。十不二門。始終心要等。講說不計其數。著述光明玄續遺記三卷。金光明文句記六卷。觀經妙宗鈔三卷。觀音玄疏記共四卷。十不二門指要鈔二卷。觀經融心解一卷。輔行傳弘決題下注文一卷。義例境觀互照一卷。天臺教與起信論融會章一卷。別理隨緣二十問一卷。釋請觀音疏消伏三用一卷。對闡義鈔辨三用一十九問一卷。光明玄當體章問答偈一卷。釋難扶宗記二卷。觀心二百問一卷。十義書三卷。解謗書三卷。答日本國源信禪師二十七問一卷。答楊文公三問並書一卷絳幃三十問
【現代漢語翻譯】 現代漢語譯本： 十五歲時，他剃度出家，受了具足戒。二十歲時，他跟隨寶云通法師學習天臺宗的教觀。剛學了兩年，他的父親偶然做了一個夢，夢見他跪在通法師面前，通法師拿著瓶子，往他的口中注水。從此以後，圓頓教義的宗旨，他一聽就明白了。於是他就代替通法師講經，差不多有幾年。等到通法師去世后，他又做了一個夢，夢見貫穿法師的頭，戴在他的左臂上行走。他就自己解釋說，這大概是最初表示接受學習和流通教義，其次表示掌握和運用佛的智慧，開始在世間教化眾生。到了淳化辛卯年，他應邀到乾符寺（乾符中間改名為承天寺，現在叫能仁寺）講經，前後經歷了四年。很多學子都高興地跟隨他學習。因為寺廟的堂舍簡陋狹窄，於是就搬到了保恩院（現在叫延慶寺）。從咸平二年以後，他專門從事講經和懺悔的法事，經常坐著不睡覺，從不外出遊歷，謝絕一切拜訪。他先後講了《法華玄義》七遍，《法華文句》八遍，《摩訶止觀》八遍，《大般涅槃經疏》一遍，《凈名經疏》二遍，《金光明經玄疏》十遍，《觀音別行玄疏》七遍，《觀無量壽佛經疏》七遍。《金剛錍》、《止觀義例》、《止觀大意》、《十不二門》、《始終心要》等，講說的次數數不清。他撰寫了《光明玄續遺記》三卷，《金光明文句記》六卷，《觀經妙宗鈔》三卷，《觀音玄疏記》共四卷，《十不二門指要鈔》二卷，《觀經融心解》一卷，《輔行傳弘決題下注文》一卷，《義例境觀互照》一卷，《天臺教與起信論融會章》一卷，《別理隨緣二十問》一卷，《釋請觀音疏消伏三用》一卷，《對闡義鈔辨三用一十九問》一卷，《光明玄當體章問答偈》一卷，《釋難扶宗記》二卷，《觀心二百問》一卷，《十義書》三卷，《解謗書》三卷，《答日本國源信禪師二十七問》一卷，《答楊文公三問並書》一卷，《絳幃三十問》。
【English Translation】 English version: At the age of fifteen, he shaved his head and received the full precepts. At twenty, he followed Dharma Master Baoyun Tong to study the Tiantai (T'ien-t'ai) teachings and contemplation. After only two years of study, his father had a dream in which he saw the master kneeling before Tong (Baoyun Tong), who held a bottle and poured water into his mouth. From then on, he understood the principles of the perfect and sudden teachings as soon as he heard them. Consequently, he began to lecture in place of Tong (Baoyun Tong), doing so for several years. After Tong (Baoyun Tong)'s death, he dreamed that he was wearing the head of Master Guan (貫) on his left arm as he walked. He interpreted this dream himself, saying that it signified first, the receiving, learning, and spreading of the teachings, and second, the holding and utilizing of the wisdom of the Buddha, beginning to transform beings in the world. In the year Xinmao of the Chunhua era, he was invited to lecture at Qianfu Temple (乾符寺) (which was renamed Chengtian (承天) in between and is now called Nengren (能仁) Temple), where he stayed for four years. Many students happily followed him. Because the halls of the temple were simple and narrow, he moved to Bao'en Monastery (保恩院) (now called Yanqing (延慶) Temple). From the second year of the Xianping (咸平) era onwards, he devoted himself to lecturing and repentance practices, always sitting and never lying down, never going out, and refusing all visits. He lectured on the Profound Meaning of the Lotus Sutra (法華玄義) seven times, the Words and Phrases of the Lotus Sutra (法華文句) eight times, the Great Calming and Contemplation (摩訶止觀) eight times, the Commentary on the Nirvana Sutra (大般涅槃經疏) once, the Commentary on the Vimalakirti Sutra (凈名經疏) twice, the Profound Commentary on the Golden Light Sutra (金光明經玄疏) ten times, the Profound Commentary on the Separate Practice of Guanyin (觀音別行玄疏) seven times, and the Commentary on the Amitayurdhyana Sutra (觀無量壽佛經疏) seven times. He also lectured countless times on the Diamond Scalpel (金剛錍), the Essentials of Calming and Contemplation (止觀義例), the General Meaning of Calming and Contemplation (止觀大意), the Ten Non-Dual Gates (十不二門), and the Essentials of the Beginning and End of the Mind (始終心要), among others. He authored three volumes of the Continued Records of the Profound Meaning of Light (光明玄續遺記), six volumes of the Records of the Words and Phrases of the Golden Light Sutra (金光明文句記), three volumes of the Subtle Principle Commentary on the Contemplation Sutra (觀經妙宗鈔), four volumes of the Records of the Profound Commentary on Guanyin (觀音玄疏記), two volumes of the Essential Commentary on the Ten Non-Dual Gates (十不二門指要鈔), one volume of the Explanation of the Mind's Fusion in the Contemplation Sutra (觀經融心解), one volume of the Annotations Below the Title of the弘決 of the Commentary on the輔行傳, one volume of the Mutual Illumination of Principles, Examples, Realms, and Contemplations (義例境觀互照), one volume of the Chapter on the Harmonization of the Tiantai Teachings and the Awakening of Faith Treatise (天臺教與起信論融會章), one volume of the Twenty Questions on Differentiating Principles and Following Conditions (別理隨緣二十問), one volume of the Explanation of the Three Uses of Subduing and Overcoming in the Commentary on the Petitioning Guanyin (釋請觀音疏消伏三用), one volume of the Nineteen Questions on Differentiating the Three Uses in the Commentary on the義鈔, one volume of the Questions and Answers in Verse on the Chapter on the Essence of Light (光明玄當體章問答偈), two volumes of the Records of Supporting the Tradition by Resolving Difficulties (釋難扶宗記), one volume of the Two Hundred Questions on Contemplating the Mind (觀心二百問), three volumes of the Book of Ten Meanings (十義書), three volumes of the Book of Resolving Slander (解謗書), one volume of the Twenty-Seven Questions Answering Zen Master Yuanshin (源信) of Japan (答日本國源信禪師二十七問), one volume of the Three Questions Answering Yang Wengong (楊文公) and a Letter (答楊文公三問並書), and Thirty Questions from the Crimson Curtain (絳幃三十問).
答一卷。開幃試問四十二章金光明三昧儀一卷。千手眼大悲心咒行法一卷。授菩薩戒儀一卷。放生文一卷為俞殿頭作修懺要旨一卷。為司法祝坦作發願文一卷。修法華懺法三十晝夜五遍。金光明懺法一十晝夜二十遍。彌陀懺法一七晝夜五十遍。請觀音懺法四十九晝夜八遍。大悲懺法三七晝夜一十遍。年至五十七。位同志一十人。誓願要期。修法華懺。三年期滿日共焚身。供養妙經。求生凈土。行法將圓無何。名達朝彥。翰林學士楊公億。連書請住世。又郡守直史館李夷庚。同倅眾官僚。曲加敦請。咸乞住世說法利生。以是志願。不得而施。復偕十僧。修大悲佛事三年。以堅志行。師自三十二。出世住持。一心講懺。共三十八年。嘗然三指。以供佛起造院宇。一所大小三百間。造彌陀觀音勢至聖像。總一十二軀。普賢菩薩一軀。大悲菩薩一軀。天臺祖師六軀。即寫天臺教乘。僅一萬卷。天禧元年。翰林楊(億)申奏詔賜紫衣。天禧四年。駙馬李(遵勖)委曲奏請師號真宗特賜法智大師。至天聖五年冬。臥疾雖粗用醫治。而不替說法。於六年正月五日戌時。跏趺而坐。召大眾說法。最後言曰。吾竭力盡心。建此道場。誓願流通天臺教觀。汝等善自荷檐。莫作最後斷佛種人。吾祖至訓。汝其思之。夫生必有死猶旦暮。然汝等
【現代漢語翻譯】 現代漢語譯本： 答覆一卷。 開啟帷幕，試問《四十二章經》、《金光明三昧儀》各一卷。 《千手眼大悲心咒行法》一卷。 《授菩薩戒儀》一卷。 《放生文》一卷，為俞殿頭所作。 《修懺要旨》一卷，為司法祝坦所作。 修習《法華懺法》三十晝夜，共五遍。 修習《金光明懺法》一十晝夜，共二十遍。 修習《彌陀懺法》一七晝夜，共五十遍。 請觀音懺法四十九晝夜，共八遍。 《大悲懺法》三七晝夜，共一十遍。 年至五十七歲，與同志一十人，立下誓願，約定日期，修習《法華懺》。 三年期滿之日，共同焚身，供養妙經，求生凈土。 修行將圓滿之際，不料名聲傳達朝廷顯貴。 翰林學士楊億（翰林學士）多次寫信，懇請大師住世。 又有郡守直史館李夷庚（郡守），同副使及眾官員，極力敦請，都懇求大師住世說法，利益眾生。 因此，焚身的志願無法實現。 於是又與十位僧人，修習《大悲佛事》三年，以堅定志向。 大師自三十二歲出世住持，一心講經懺悔，共三十八年。 曾燃三指，以供養佛，並起造院宇，一所大小共三百間。 造彌陀（阿彌陀佛）、觀音（觀世音菩薩）、勢至（大勢至菩薩）聖像，總共一十二軀。 普賢菩薩（普賢菩薩）一軀，大悲菩薩（大悲菩薩）一軀，天臺祖師六軀。 即書寫天臺教乘，僅一萬卷。 天禧元年，翰林楊億（翰林學士）上奏朝廷，皇帝下詔賜予紫衣。 天禧四年，駙馬李遵勖（駙馬）委婉奏請賜予師號，真宗皇帝特賜法智大師。 至天聖五年冬天，臥病在床，雖然粗略用藥醫治，但不停止說法。 於六年正月五日戌時，跏趺而坐，召集大眾說法。 最後說道：『我竭盡全力，盡心盡力，建立此道場，誓願流通天臺教觀。你們要好好地承擔起來，不要做最後斷絕佛種的人。我祖師的教誨，你們要好好思考。』 『生必有死，猶如旦暮。然而你們……』
【English Translation】 English version: Answered one fascicle. Opened the curtain and inquired about one fascicle each of the 'Sutra of Forty-two Chapters' and the 'Golden Light Samadhi Ritual'. One fascicle of the 'Thousand-Armed and Thousand-Eyed Great Compassion Mantra Practice Method'. One fascicle of the 'Ritual for Bestowing Bodhisattva Precepts'. One fascicle of the 'Liberation of Life Text', composed for Yu Diantou. One fascicle of the 'Essential Points for Cultivating Repentance', composed for Judicial Officer Zhu Tan. Cultivated the 'Lotus Repentance Method' for thirty days and nights, five times in total. Cultivated the 'Golden Light Repentance Method' for ten days and nights, twenty times in total. Cultivated the 'Amitabha Repentance Method' for seven days and nights, fifty times in total. Requested the Guanyin (Avalokiteśvara) Repentance Method for forty-nine days and nights, eight times in total. Cultivated the 'Great Compassion Repentance Method' for twenty-one days and nights, ten times in total. At the age of fifty-seven, made a vow with ten like-minded individuals, agreeing on a date to cultivate the 'Lotus Repentance'. On the day of completing the three-year term, they would jointly cremate their bodies, make offerings to the wonderful sutra, and seek rebirth in the Pure Land. As the practice was about to be completed, unexpectedly, the reputation reached the noble officials of the court. The Hanlin Academician Yang Yi (Hanlin Academician) repeatedly wrote letters, earnestly requesting the master to dwell in the world. Furthermore, the Prefect of the Commandery, Li Yigeng (Prefect), along with the Vice-Prefect and numerous officials, earnestly pleaded, all requesting the master to dwell in the world, preach the Dharma, and benefit sentient beings. Therefore, the vow to cremate the body could not be fulfilled. Then, together with ten monks, they cultivated the 'Great Compassion Buddhist Service' for three years to strengthen their resolve. The master, since the age of thirty-two, came forth to preside, wholeheartedly lecturing on sutras and repentance, for a total of thirty-eight years. Once burned three fingers to make offerings to the Buddha and to build a monastery, one place with three hundred rooms of various sizes. Constructed the holy images of Amitabha (Amitābha), Guanyin (Avalokiteśvara), and Mahasthamaprapta (Mahāsthāmaprāpta), twelve in total. One image of Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), one image of Great Compassion Bodhisattva (Mahākaruṇā Bodhisattva), and six images of Tiantai Patriarchs. Wrote the Tiantai teachings, totaling just ten thousand fascicles. In the first year of Tianxi, the Hanlin Academician Yang Yi (Hanlin Academician) reported to the court, and the emperor issued an edict to bestow a purple robe. In the fourth year of Tianxi, the Imperial Son-in-Law Li Zunxu (Imperial Son-in-Law) subtly requested the bestowal of a master's title, and Emperor Zhenzong specially bestowed the title of Dharma Wisdom Master. Until the winter of the fifth year of Tiansheng, he was bedridden, and although he was treated with medicine, he did not stop preaching the Dharma. On the fifth day of the first month of the sixth year, at the hour of Xu (7-9 PM), he sat in the lotus position and summoned the assembly to preach the Dharma. Finally, he said: 'I have exerted all my strength and wholeheartedly built this monastery, vowing to propagate the Tiantai teachings. You must bear this responsibility well and not become the last people to cut off the Buddha-seed. You must contemplate the teachings of my patriarch.' 'Birth is inevitably followed by death, just like dawn and dusk. However, you...'
當勤精進修道無間。則世世生生。相逢有在矣。語畢驟稱阿彌陀尊號。奄然而逝。露龕示身。經二七日。爪發俱長。顏貌如在。復過七日。遷於南門郊外。將致阇維。先聞異香馥郁。火滅煙消。得舌根不壞。舍利五色。不可勝數。而多為宮裳士庶得之。越五載至明道二年癸酉歲七月二十九日。門弟子奉靈骨。瘞于崇法院之左。立塔以識之。春秋六十九。僧臘五十四。稟法領徒者。三十餘人。所謂(則全覺琮本如崇矩尚賢梵臻仁岳慧才)等也。登門入室者。納計四百七十八人。余之務學方來不可勝紀。手度弟子(立誠又玄)等七十人。每歲仲春。建菩薩戒會。其被化者。常滿五千大眾。其餘密行潛德。殆難概見。上之所錄。悉眾所知聞。庶幾后賢咸仰上德云爾。時明道季秋十八日門人(則全)謹錄。
指要鈔序
大教隆夷存乎其人。諸祖既往玄化幾息。
云大教者。此非教門體析偏圓等義對分大小。茲約內外二宗。以論之。如釋簽解章安大法東漸。云通指佛教為大法是也。文選曰。道有隆夷。注云。隆盛也。夷平也。盛平亦高下之義耳。周易神而明之。存乎其人。諸祖者。荊溪已下諸師也。太玄經曰。遠而有黑色者。謂之玄。今以臺宗幽遠微密之旨。為玄化矣。幾音機文。選作其音並近也。
時不可久替。心有間世者出焉。四明傳教導師禮公。實教門之偉人也。童子受經。便能思義。天機特發。不曰生知之上性者乎。
爾雅曰。替廢也。間世者。名德之人間生也。孟子曰。彼一時也。此一時也。五百年必有王者興。其間必有名世者。四明乃慶元府南面山名。陸龜蒙曰。有峰最高。四穴在上。每澄霽望之。如戶牖。相傳謂之石窗。即四明之目回神仙所居處也。見四明圖經。禮記十歲為幼學。二十為弱冠。凡言童子。乃十歲以上至二十。弱冠中間。太和未散者。總稱童子。師七歲出家。正童子時也。天機者。莊子曰。其嗜慾深。其大機淺。語曰。生而知之者上。學而知之者次。
及進具稟學于寶云通師。初預法席。厥父夢。其跪于師前。師執瓶水。注于口中。其引若泉。其受若谷。於是乎。天臺大教圓頓之旨。一受即了。不俟再聞。師謂之曰。子于吾言。無所不達。非助我也。
準塔銘。師年十五祝髮。受具足戒。二十從寶雲師學。四明回父金氏。諱經。夢水若泉。喻教觀源源之有本也。孟子曰。源泉混混。不捨晝夜。盈科而後進。放於四海。有本者如是。爾雅曰。水注溪曰谷。子于吾言等。論語夫子曰。回也非助我者也。于吾言無所不說。疏解曰。顏面于夫子之言。皆默而識之。即無發
【現代漢語翻譯】 現代漢語譯本：時光流逝，賢才隱沒已久。此時，一位具有經世之才的人出現了，他就是四明傳教導師禮公（指禮阿彌陀佛，四明延慶寺的住持）。他確實是佛教界的偉人。童年時誦讀經書，就能領會其中的含義，天資聰穎，這難道不是天生就具有上等智慧的人嗎？
《爾雅》中說，『替』是廢棄的意思。『間世者』，是指具有高尚品德和聲望的人隔世出現。孟子說：『那時是一種情況，現在是另一種情況。』又說：『五百年必定有聖明的君王興起，其間必定有聞名於世的人出現。』四明，是慶元府南面的山名。陸龜蒙說：『有一座山峰最高，上面有四個洞穴，每當天氣晴朗時眺望，就像窗戶一樣。』相傳這裡是四明之目回神仙居住的地方。見《四明圖經》。《禮記》中說，十歲稱為幼學，二十歲稱為弱冠。凡是說童子，是指十歲以上到二十歲，弱冠之間，太和之氣未散的人，都可稱為童子。禮公七歲出家，正值童子之時。天機，莊子說：『嗜慾深的人，他的大機就淺。』俗話說：『生下來就知道的是上等，學習后才知道的是次等。』
等到禮公受了具足戒后，就向寶云通師（寶云通法師）稟告學習。剛開始參與法會時，他的父親夢見禮公跪在寶云通師面前，寶云通師拿著瓶子，將水注入禮公的口中，禮公吸取水分就像泉水涌出一樣，接受水分就像山谷容納水流一樣。因此，天臺宗的圓頓教義，一聽就明白，不需要再聽第二遍。寶云通師對他說：『你對我說的話，沒有不通達的，你不是在幫助我，而是在幫助你自己啊。』
根據塔銘記載，禮公十五歲剃度出家，受具足戒，二十歲跟隨寶雲師學習。四明回父金氏，名經。夢見水像泉水一樣涌出，比喻教觀的源頭有本。孟子說：『泉水不斷涌出，日夜不停，充滿坑洼后才繼續前進，最終流向四海。』有本源的就是這樣。爾雅說：『水注入溪流叫做谷。』『子于吾言等』，論語中孔子說：『顏回不是幫助我的人，而是對於我說的話，都默默地記在心裡。』疏解說：『顏回對於夫子的話，都默默地記在心裡，沒有發問。』
【English Translation】 English version: Time passes, and talents remain hidden for long. Then, a person with the ability to benefit the world appears. This is Dharma Master Li, the teaching instructor of Siming (referring to Amitabha Li, the abbot of Yanqing Temple in Siming). He is truly a great figure in Buddhism. When reciting scriptures as a child, he could understand their meaning. His innate intelligence was extraordinary. Isn't this the superior nature of being born with knowledge?
The Erya says, 'Ti (替)' means to abandon. 'Jianshi (間世) zhe (者)' refers to a person with noble character and reputation who appears intermittently in the world. Mencius said, 'That was one situation, this is another.' He also said, 'Every five hundred years, a wise ruler will arise, and in between, there will be people famous in the world.' Siming is the name of a mountain south of Qingyuan Prefecture. Lu Guimeng said, 'There is a peak that is the highest, with four caves on top. Every time the weather is clear, looking at it is like looking through windows.' It is said that this is where the Siming Eye God resides. See the 'Siming Tujing'. The Book of Rites says that ten years old is called 'young learning', and twenty years old is called 'weak crown'. Whenever 'child' is mentioned, it refers to those between ten and twenty years old, between 'weak crown', those whose Taihe qi (太和之氣) has not dissipated, are generally called children. Master Li left home at the age of seven, which was the time of a child. Tianji (天機), Zhuangzi said, 'Those whose desires are deep, their great opportunity is shallow.' It is said, 'Those who know from birth are superior, those who know from learning are secondary.'
When Master Li received the complete precepts, he reported to Master Baoyun Tong (Baoyun Tong Dharma Master) to study. When he first participated in the Dharma assembly, his father dreamed that Master Li was kneeling in front of Master Baoyun Tong, and Master Baoyun Tong was holding a bottle, pouring water into Master Li's mouth. Master Li absorbed the water as if a spring was gushing out, and received the water as if a valley was accommodating the flow. Therefore, the perfect and sudden teachings of the Tiantai school were understood as soon as they were heard, and there was no need to hear them a second time. Master Baoyun Tong said to him, 'You understand everything I say. You are not helping me, but helping yourself.'
According to the pagoda inscription, Master Li was tonsured at the age of fifteen, received the complete precepts, and followed Master Baoyun to study at the age of twenty. Siming Hui's father, Jin, named Jing, dreamed of water gushing like a spring, which is a metaphor for the source of teachings and views having a foundation. Mencius said, 'The spring water gushes out continuously, day and night, and continues to advance after filling the pits, and eventually flows to the four seas.' That's how those with a source are. Erya says, 'Water flowing into a stream is called a valley.' 'Zi yu wu yan deng (子于吾言等)', Confucius said in the Analects, 'Yan Hui is not someone who helps me, but silently remembers everything I say.' The commentary says, 'Yan Hui silently remembers the words of the Master, without asking questions.'
起之益。故曰非助我也。
逮師始滅。公復夢。貫師之首。擐於左臂而行。嘻得非初表受習。若阿難瀉水分瓶。之莫二也。后表傳持操師種智之首。而行化也。
通公示滅于真宗端拱改元。貫謂貫穿。擐音患出左傳。彼曰。擐甲執兵擐甲帶甲也。論此夢之相狀。乃四明以右手。穿通之頭。復以左臂。帶通而行此固異夢也。嘻嘆聲也。大經明。阿難侍佛。持十二部經。如瀉水分瓶置之異器。種智二字。言約意豐。謂一切智。道種智。一切種智。此一心三智。本出摩訶般若經。大論解釋。見第三十卷。昔北齊依此以修心觀。口授南嶽。南嶽傳天臺。天臺之後。凡十三傳。而至四明。蓋一家傳宗法要。唯此矣。
淳化初。郡之乾符寺。請開講席。諸子悅隨。若眾流會海。繇是堂舍側陋。門徒漸繁。未幾遂遷於保恩院焉。法華止觀金光明諸部。連環講貫。歲無虛日。
乾符居明之市心。續改承天。今為能仁寺。師所住者。即法華附庸院也。保恩今延慶。是悅隨者。周易曰。隨剛而下。柔動而悅隨。孔注尚書曰。百川以海為宗也。楊子曰。終則始。始則終。若連環之無端。
嘗勖其徒曰。吾之或出或處或默或語。未始不以教觀權實之旨。為服味焉為杖幾焉。汝無怠也。
勖勉勵也。尚書。
【現代漢語翻譯】 現代漢語譯本： 起到的作用是增益。所以說不是幫助他（成就佛法）。 等到老師（通公）圓寂后，四明尊者做了一個夢，夢見貫穿老師（通公）的頭，然後把頭套在左臂上行走。『嘻』，這難道不是最初通公傳授給四明尊者，就像阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）把水從瓶子里倒到另一個瓶子里一樣，沒有兩樣嗎？』 後來四明尊者傳承並掌握著老師（通公）的種智（Buddha-jnana，佛的智慧），並以此來教化眾生。 通公（Tonggong）于真宗（Zhenzong）端拱（Duangong）改元（即端拱元年）圓寂。貫，是貫穿的意思。擐（huàn），讀音同『患』，出自《左傳》。《左傳》中說：『擐甲執兵』，擐甲就是帶甲的意思。 論這個夢的相狀，是四明尊者用右手貫穿通公的頭，又用左臂帶著通公的頭行走，這確實是一個奇異的夢。『嘻』，是嘆息的聲音。《大般涅槃經》中闡明，阿難侍奉佛陀，持有十二部經，就像把水從瓶子里倒到另一個容器里一樣。種智（Buddha-jnana）二字，言簡意賅，指的是一切智（sarva-jnana，知一切法的智慧），道種智（marga-jnana，知一切道的智慧），一切種智（sarvakarajnata-jnana，佛陀所證得的，通達一切事物及其差別的智慧）。這『一心三智』，本出自《摩訶般若經》。《大智度論》中有解釋，見第三十卷。 過去北齊（Bei Qi）依據這個來修習心觀，口頭傳授給南嶽（Nanyue），南嶽傳給天臺（Tiantai），天臺之後，總共傳了十三代，傳到四明尊者。這大概是一家宗門傳授的法要，只有這個了。 淳化（Chunhua）初年，郡里的乾符寺（Qianfu Temple）邀請四明尊者開講佛法，眾弟子喜悅地跟隨，就像眾多的河流匯入大海一樣。由於這個原因，寺廟的堂舍顯得狹窄簡陋，門徒逐漸增多。不久之後，就遷移到了保恩院（Baoen Monastery）。《法華經》（Lotus Sutra），《止觀》（Samatha-vipassana），《金光明經》（Suvarnaprabhasa Sutra）等各部經典，連環不斷地講解，一年中沒有一天是空閑的。 乾符寺（Qianfu Temple）位於明州（Mingzhou）的市中心，後來改名為承天寺（Chengtian Temple），現在是能仁寺（Nengren Temple）。四明尊者所居住的地方，就是法華附庸院。保恩院（Baoen Monastery）現在叫做延慶寺（Yanqing Temple）。『悅隨』，出自《周易》，《周易》說：『隨剛而下，柔動而悅隨』。孔安國（Kong Anguo）註解《尚書》時說：『百川以海為宗』。揚雄（Yang Xiong）說：『終則始，始則終，若連環之無端』。 四明尊者曾經勉勵他的弟子們說：『我（四明尊者）的或出或處，或默或語，沒有哪一樣不是以教觀權實（upaya-satya，權巧方便與真實）的宗旨，作為衣食，作為依靠。』 你們不要懈怠啊！ 勖（xù），是勉勵的意思。《尚書》（Shangshu）。
【English Translation】 English version: It serves to increase benefit. Therefore, it is said that it is not helping him (to achieve the Dharma). When the teacher (Tonggong) passed away, Venerable Siming had a dream in which he pierced the head of the teacher (Tonggong), then put the head on his left arm and walked. 'Alas,' isn't this just like the initial transmission from Tonggong to Venerable Siming, just as Ananda (Ānanda, one of the Buddha's ten great disciples, known for his exceptional memory) pours water from one bottle into another, with no difference? Later, Venerable Siming inherited and mastered the teacher's (Tonggong) Buddha-jnana (Buddha-jnana, the wisdom of the Buddha) and used it to teach sentient beings. Tonggong passed away in the first year of the Duangong era of Emperor Zhenzong. 'Guan' means to pierce through. 'Huan' (huàn), pronounced the same as 'huan', comes from the Zuo Zhuan. The Zuo Zhuan says: 'Huan jia zhi bing', huan jia means to wear armor. Discussing the appearance of this dream, it is that Venerable Siming used his right hand to pierce through Tonggong's head, and then carried Tonggong's head on his left arm. This is indeed a strange dream. 'Alas' is a sighing sound. The Mahaparinirvana Sutra clarifies that Ananda served the Buddha, holding the twelve divisions of scriptures, just like pouring water from one bottle into another container. The two words 'Buddha-jnana' are concise and meaningful, referring to sarva-jnana (sarva-jnana, the wisdom of knowing all dharmas), marga-jnana (marga-jnana, the wisdom of knowing all paths), and sarvakarajnata-jnana (sarvakarajnata-jnana, the wisdom attained by the Buddha, which penetrates all things and their differences). This 'one mind, three wisdoms' originally comes from the Maha Prajna Paramita Sutra. The Mahaprajnaparamita-sastra has an explanation, see the thirtieth volume. In the past, the Northern Qi Dynasty (Bei Qi) relied on this to cultivate mind contemplation, transmitting it orally to Nanyue, Nanyue transmitted it to Tiantai, and after Tiantai, it was transmitted for a total of thirteen generations, reaching Venerable Siming. This is probably the essential Dharma of a family's lineage transmission, only this. In the early years of Chunhua, Qianfu Temple in the prefecture invited Venerable Siming to open a Dharma lecture, and the disciples joyfully followed, just like many rivers flowing into the sea. For this reason, the temple's halls appeared narrow and simple, and the disciples gradually increased. Not long after, they moved to Baoen Monastery. The Lotus Sutra, Samatha-vipassana, Suvarnaprabhasa Sutra, and other scriptures were lectured in a continuous cycle, with no day of the year being idle. Qianfu Temple was located in the city center of Mingzhou, later renamed Chengtian Temple, and is now Nengren Temple. The place where Venerable Siming resided was the Lotus Sutra's affiliated courtyard. Baoen Monastery is now called Yanqing Temple. 'Joyfully following' comes from the Book of Changes, which says: 'Following the strong and descending, the soft moves and joyfully follows.' Kong Anguo, when annotating the Book of Documents, said: 'A hundred rivers take the sea as their origin.' Yang Xiong said: 'The end is the beginning, and the beginning is the end, like a ring without end.' Venerable Siming once encouraged his disciples, saying: 'My (Venerable Siming's) going out or staying in, being silent or speaking, none of it is not taking the principles of upaya-satya (upaya-satya, skillful means and truth) as food and clothing, as a reliance.' You must not be lazy! 'Xu' (xù) means to encourage. The Book of Documents (Shangshu).
夫子勖哉。是也出處。語默等全用周易繫辭彼明君子之道。於四儀中。未嘗忘也。教觀權實者。一家入道之樞機也。服則被身。味則充飢。杖則手憑。幾則身倚。以喻教觀等法朝夕受用不可無也。
大哉若夫被寂忍之衣。據大慈之室。循循善誘人。不可得而稱矣。
此以法華三法。稱歎利他之行。經曰入如來室。著如來衣。坐如來座。普被名室。遮惡名衣。不著名座。備乎此三。而揚聖化。即世間之依止也。語曰夫子循循然善誘人。注曰循循次序貌。誘進也。
釋簽十不二門者。今昔講流。以為一難文也。或多註釋。各陳異端。孰不自謂握靈蛇之珠揮彌天之筆。豈思夫一家教觀。殊不知其啓發之所。公覽之再嘆。豈但釋文未允。柰何委亂大綱。山隤角崩良用悲痛。
或多註釋。蓋指荊溪之後奉先珠指孤山證義之類也。引二事比諸家各擅其美。昔隋侯出行。見牧童打傷蛇腦。侯憐之用藥涂。治而去。一夜偶見庭中。有光燭之。乃一蛇銜珠在地。自言我本龍子。變形遊戲。為牧童所傷。賴君以救。故今攜珠為謝。侯得珠進楚王。王置殿上。發光如晝。準梁僧傳。道安法師。文理通經。德望隆重。時習鑿齒鋒辯天垂。特往謁見。既坐稱言。四海習鑿齒安曰彌天釋道安。時人稱賞其答。禮記檀弓曰。
【現代漢語翻譯】 現代漢語譯本：
夫子努力啊。這就是出處。言語和沉默等一切都完全運用了《周易·繫辭》中闡明的君子之道，在日常行為中，從未曾忘記。教觀權實，是一家進入佛道的關鍵所在。如同衣服用來穿，食物用來充飢，手杖用來扶持，幾案用來依靠一樣，用以比喻教觀等佛法，早晚都受用，不可或缺。
偉大啊，如果能夠披上寂忍之衣（指忍辱的修行），安住在大慈之室（指慈悲的心），循循善誘地教導他人，他的功德是無法用言語來稱讚的。
這裡是用《法華經》中的三法（如來室、如來衣、如來座）來稱讚利益他人的行為。《法華經》說：『進入如來室，穿著如來衣，坐如來座。』普遍地被及一切眾生，名為室；遮蔽一切惡行，名為衣；不執著于任何事物，名為座。具備這三者，而宣揚聖人的教化，就是世間的依靠。』《論語》說：『夫子循循善誘地教導人。』註釋說：『循循，是次序的樣子；誘，是引導前進。』
《釋簽》中的『十不二門』，是過去和現在講經說法者都認為難以理解的文句。有些人做了很多註釋，各自陳述不同的見解。誰不自認為掌握了靈蛇的寶珠，揮舞著彌天的大筆呢？難道他們思考過一家教觀的真諦嗎？他們根本不知道啓發之處在哪裡。您（指智者大師）閱讀之後再三嘆息，豈止是解釋經文不夠恰當，而是無奈於他們擾亂了佛法的大綱。山崩角斷，實在令人感到悲痛。
『或多註釋』，大概是指荊溪湛然之後，奉先的《珠指》、孤山的《證義》之類的著作。引用這兩件事來比喻各家都擅長自己的見解。過去隋侯出行，看見牧童打傷了一條蛇的頭部。隋侯憐憫它，用藥塗抹治療，然後離開了。一天晚上，他偶然看見庭院中，有光芒照亮。原來是一條蛇銜著一顆寶珠在地上，自己說：『我本是龍子，變形遊戲，被牧童所傷，幸虧您救了我，所以現在攜帶寶珠來感謝您。』隋侯得到寶珠后獻給楚王，楚王將寶珠放在殿上，發出光芒如同白晝。』參照《梁高僧傳》，道安法師文理通順，精通經義，德行聲望很高。當時習鑿齒口才辯給，特地前去拜見。坐定之後，習鑿齒說：『四海習鑿齒。』道安回答說：『彌天釋道安。』當時的人都稱讚他的回答。』《禮記·檀弓》說：
【English Translation】 English version:
O Teacher, strive on! This is the origin. Speech and silence, all completely utilize the Way of the Superior Person as elucidated in the 'Appended Remarks' of the I Ching (Book of Changes), never forgetting it in daily conduct. The provisional and real aspects of teaching and contemplation (jiaoguan quan shi) are the key to entering the Buddhist path for a school. Just as clothes are worn, food satisfies hunger, a staff provides support, and a table offers reliance, so too are the teachings and contemplations of the Dharma to be used morning and night, indispensable.
How great! If one can don the robe of peaceful endurance (jiren zhi yi, referring to the practice of patience), dwell in the chamber of great compassion (daci zhi shi, referring to the mind of compassion), and skillfully guide others, their merit is beyond praise.
Here, the three dharmas (san fa) of the Lotus Sutra (the Buddha's chamber, robe, and seat) are used to praise the practice of benefiting others. The Sutra says: 'Enter the Tathagata's (如來, Rulai) chamber, wear the Tathagata's robe, and sit on the Tathagata's seat.' Universally covering all beings is called the chamber; shielding against all evil deeds is called the robe; non-attachment to anything is called the seat. Possessing these three and propagating the sage's teachings is the reliance of the world. The Analects says: 'The Master skillfully guides people step by step.' The commentary says: 'Step by step means in order; guiding means leading forward.'
The 'Ten Non-Dual Gates' (shi bu er men) in the Annotations to the Lotus Sutra (Shi Qian) are considered a difficult passage by lecturers of the past and present. Some have made many annotations, each presenting different views. Who does not consider themselves to be holding the pearl of the divine serpent or wielding the brush that fills the sky? Have they considered the true essence of the teachings and contemplations of a school? They do not know where the inspiration lies. You (referring to Zhiyi, 智者大師) sighed repeatedly after reading it, not only because the explanation of the text was inadequate, but also because they were helpless in the face of the chaos they had created in the outline of the Dharma. The collapse of the mountain and the breaking of the horn are truly painful.
'Many annotations' probably refers to works such as Zhu Zhi by Fengxian and Zheng Yi by Gushan, after Jingxi Zhanran. Citing these two examples is like comparing the various schools, each excelling in their own views. In the past, when Sui Hou was traveling, he saw a shepherd boy hitting the head of a snake. Sui Hou pitied it, applied medicine to heal it, and then left. One night, he happened to see light illuminating the courtyard. It turned out to be a snake holding a pearl in its mouth on the ground, saying: 'I am originally a dragon prince, transforming and playing, and was injured by the shepherd boy. Fortunately, you saved me, so now I bring this pearl to thank you.' After Sui Hou obtained the pearl, he presented it to King Chu, who placed the pearl in the palace, and it emitted light like daylight. According to the Biographies of Eminent Monks (Liang Gao Seng Zhuan), Dao'an (法師) was fluent in writing and reasoning, proficient in the scriptures, and had a high reputation for virtue. At that time, Xi Zaochi was eloquent and specially went to visit him. After sitting down, Xi Zaochi said: ' Xi Zaochi of the four seas.' Dao'an replied: ' Shi Dao'an filling the sky.' People at that time praised his answer. The Book of Rites (Li Ji), Tan Gong, says:
泰山其頹乎。樑木其壞乎。尚書泰誓曰。百姓懷懷。若崩厥角。二文嘆人之興亡。此中擬法之凋弊。
將欲正舉舍我。而誰遂而正析斯文。旁援顯據。綽有餘刃。兼整大途。教門權實。今時同昧者。于茲判矣。別理隨緣其類也。觀道所託。連代共迷者。于茲見矣。指要所以其立也。
孟子紀。孔子曰。當今之世。捨我其誰。正析之言。如楞嚴曰。披剝萬象。析出精明。援引也。綽猶寬緩之貌。軻書曰。豈不綽綽然有餘裕哉。又莊子明。庖丁為文惠君。解牛數千而刀若新發硎。恢恢乎其于遊刃。必有餘地。別理隨緣者。藏通則教理俱權。圓則教理俱實。此三易曉。唯別教權理實。蘊乎隨緣之義。意稍難明。四明能顯述之。故天竺稱可觀道。連代共迷者。以山外諸師建言玄句不通修。復云觀真不觀妄故。指要斥之曰。有人解今一念。云是真性。恐未稱文旨等是也。
至若。法華止觀綱格之文。隱栝錯綜。略無不在。后之學者。足以視近見遠染指知味。易不云乎。通天下之志。定天下之業。斷天下之疑。實此一二萬言得矣。
綱格者。輔行曰。綱謂綱紀。如網之外圍。格謂格正。如物之大體。彼以八教。判釋如綱格。教隨機異如網目。此則不然。隨文用與也。隱栝荀子二出。一曰府然。若渠堰隱栝
【現代漢語翻譯】 現代漢語譯本：泰山要崩塌了嗎？房梁要腐朽了嗎？《尚書·泰誓》中說：『百姓憂心忡忡，好像失去了頭上的角一樣。』這兩段文字感嘆的是人的興盛和衰亡，這裡是比擬佛法的凋敝。
如果想要匡正佛法卻捨棄我，那麼還有誰能夠最終匡正和剖析這些經文呢？廣泛引用，明顯地提供依據，顯得非常從容有餘。同時整理出大道，闡明佛教的權巧方便和真實教義。現在那些對此一無所知的人，通過這些文字就可以分辨清楚了。分別事理，隨順因緣，是權巧方便的範疇。觀察真道的所在，是歷代共同迷惑的地方，通過這些文字就可以明白了。指明要點，是確立宗旨的關鍵。
《孟子》記載，孔子說：『當今這個時代，捨棄我還有誰能承擔這個責任呢？』『匡正剖析』的說法，就像《楞嚴經》所說：『剝開萬象，剖析出精妙的真性。』這裡是援引的意思。『綽』，是寬緩的樣子。《孟子》中說：『豈不是非常寬裕而有餘裕嗎？』又如莊子所說，庖丁為文惠君宰牛，宰殺了幾千頭牛，刀刃卻像剛從磨刀石上磨過一樣鋒利。『恢恢乎其于遊刃』，必定有很大的迴旋餘地。『別理隨緣』，藏教和通教的教理都是權巧方便，圓教的教理都是真實。這三種教義容易理解，只有別教的權巧方便之理是真實的，蘊含在隨順因緣的意義之中，意思稍微難以明白。四明法師能夠清楚地闡述它。因此，在印度被稱為『可觀道』。『連代共迷』，是因為山外的其他法師所建立的玄妙言句不符合修行，又說只觀真而不觀妄。因此，指要斥責他們說：『有人解釋說現在這一念就是真性，恐怕沒有符合經文的旨意』等等。
至於《法華經》、《止觀》等典籍，其中的綱領和格式，隱晦地包含著各種義理，幾乎無所不包。後來的學者，足以通過這些典籍來觀察近處，看到遠處，稍微接觸就能知道其中的滋味。《易經》不是說過嗎？『通曉天下的意志，確定天下的事業，決斷天下的疑惑。』實際上，這一兩萬字的經典就足以做到這些了。
『綱格』，輔行法師說：『綱，是綱紀，就像網的外圍；格，是格正，就像物體的大體。』他們用八教來判釋佛法，就像綱格一樣，教義隨著根機不同而變化，就像網的網眼一樣。這裡則不是這樣，而是隨著經文的意義來運用。『隱栝』出自《荀子》的兩個地方，一個是『府然，若渠堰隱栝』。
【English Translation】 English version: Is Mount Tai about to collapse? Are the beams about to decay? The 'Great Declaration' in the Book of Documents says: 'The people are anxious, as if they have lost their horns.' These two passages lament the rise and fall of people, and here it is a metaphor for the decline of the Dharma.
If I want to rectify the Dharma but abandon myself, then who can ultimately rectify and analyze these scriptures? Broadly cite and clearly provide evidence, appearing very composed and with plenty to spare. At the same time, organize the great path and clarify the expedient means and true teachings of Buddhism. Now, those who are ignorant of this can distinguish clearly through these texts. Differentiating principles and following conditions are in the category of expedient means. Observing where the true path lies is what generations have been confused about, and it can be understood through these texts. Pointing out the essentials is the key to establishing the purpose.
The Mencius records that Confucius said: 'In this age, who else but me can bear this responsibility?' The saying of 'rectifying and analyzing' is like what the Shurangama Sutra says: 'Peel away all phenomena and analyze out the subtle true nature.' This is the meaning of citation. 'Chuo' is the appearance of being relaxed. The Book of Mencius says: 'Isn't it very spacious and with plenty to spare?' Also, as Zhuangzi clarifies, Cook Ding butchered oxen for Lord Wenhui, butchering thousands of oxen, but the blade was as sharp as if it had just been sharpened on a grindstone. 'How skillfully he wields the blade,' there must be plenty of room to maneuver. 'Differentiating principles and following conditions,' the teachings and principles of the Tripitaka and Common teachings are all expedient means, and the teachings and principles of the Perfect teaching are all true. These three teachings are easy to understand, only the expedient means of the Distinct teaching are true, contained in the meaning of following conditions, the meaning is slightly difficult to understand. Master Siming can clearly explain it. Therefore, in India, it is called 'observable path'. 'Generations have been confused' because the mysterious words established by other teachers outside the mountain do not conform to practice, and they also say to only observe the true and not the false. Therefore, Zhiyao criticizes them, saying: 'Some people explain that the present thought is the true nature, I am afraid it does not conform to the meaning of the scriptures,' and so on.
As for the Lotus Sutra, the Mohe Zhiguan (Great Calming and Contemplation) and other classics, the outlines and formats within them implicitly contain various meanings, encompassing almost everything. Later scholars can use these classics to observe the near, see the far, and know the taste by touching them slightly. Doesn't the Book of Changes say? 'Understand the will of the world, determine the undertakings of the world, and resolve the doubts of the world.' In fact, these ten or twenty thousand words of classics are enough to do this.
'Outlines and formats,' Dharma Master Fuxing said: 'Outline is the discipline, like the outer perimeter of a net; format is the correct standard, like the general form of an object.' They use the Eight Teachings to judge and explain the Dharma, like outlines and formats, and the teachings change with different capacities, like the meshes of a net. Here it is not like this, but rather it is used according to the meaning of the scriptures. 'Ying Gua' comes from two places in Xunzi, one is 'Fu Ran, like a canal embankment Ying Gua'.
之於已也。注曰渠堰所以制水。隱栝所以制木。一曰故枸木。必將待隱栝。鈍金必將待礱厲。注曰枸讀為鉤。曲也。隱栝正曲木之具。廣雅。錯廁也。綜總也。說文謂。機縷持絲交者。即錯要其文。綜理其義也。視近見遠中。庸言。君子之道。知遠知近。染指者。左傳說。楚人獻黿于鄭靈公。子家將見。子公之食指動。以示子家曰。他日我如此。必嘗異味矣。及入宰夫將解黿。相視而笑。公問之。子家以告。及食召子公弗與也。子公怒染指於鼎。嘗之而出。今以指要為鼎。若人研核則為染指。由此得諳教觀等味也。易不下雖用彼言。不用彼意。彼意□天下之志未通。易能通之。天下之業未定。易能定之。天下之疑未斷。易能斷之。回此三義。歸乎指要。誠謂窮理。儘性之書矣。
式恭遵同學。觀者無謂吾之亦有黨乎。取長其理。無取長其情。文理明白。誰能隱乎云也。
懺主單著名諱。古今皆然。如僧祐弘明序云。祐以末學。涅槃疏緣起。章安自敘云。頂滯于豫章。亦有獨書上字者。如君山簽序云。普早歲在塵是也。二師同學。同氣連枝。真難弟難兄也。故石塔記云。通居寶云。日敷教觀。逾二記(知禮遵式)子衿之高者黨類也。釋名曰。五百家為黨。論語孔子曰。吾聞君子不黨。君子亦有黨乎。疏曰相
助匿非曰黨。孔子既答陳司敗而退。司敗復楫弟子巫馬期。進而問曰。我聞君子不阿黨。今孔子言。昭公知禮。即君子亦有黨乎。取長其理者。孝經序曰。在理或當。何必求人。大哉指要之作。文理既正。是誠不可匿者也。
祭四明法智大師文
同前
維天聖六年歲。次戊辰正月丁酉朔某日。杭州天竺同門法弟。慈雲大師(遵式)謹遣學徒。赍送香燭。靈山上茶。並云廚辦齋食。罄食味之品。恭薦于。四明延慶寺法兄法智大師尊靈。伏惟。靈天生懿德。來輔法王。殆將絕紀。奚振頹綱章安既往。荊溪次亡。誕此人師。紹彼烈元。一家大教。鐘此三良三。友謝其博識。八俊甘以退藏四十餘載。教網大張。開慈悲之室。踞法空之床。寬以居眾。謹以化方。是乎金玉市貴。桃李蹊香。蜂屯蟻慕。入室升堂。濟濟乎其徒。甡甡乎惟良。可以分千燈。可以化四方。若乃運如椽之筆。啟麗藻之房。十不二之奧義。我得而詳。十六妙之淵旨。我得而揚。至於觀音別品金鼓舊章。或闡其幽。或補其亡。涌我義泉。解我智囊。伸先覺之制。實後學之望。嗚呼何期。忽隨世態。奄爾無常。顧有河之渺彌。俄折橋樑。悲慾海之浩漫。忽喪艅艎。痛兩楹之愕夢。結雙樹之悲涼。且夫世人將啟手足。纏痛寢床。唯兄告終。與物
【現代漢語翻譯】 現代漢語譯本： 助匿非曰黨（幫助隱瞞錯誤不叫結黨營私）。孔子回答了陳司敗後退下。陳司敗又讓弟子巫馬期上前問道：『我聽說君子不結黨營私，現在孔子說昭公（魯昭公）懂得禮，那麼君子也有結黨營私嗎？』選取其道理正確的地方。《孝經序》說：『在道理上或許是正確的，何必一定要找人呢？』這篇指要的著作多麼偉大啊，文辭和道理都已端正，這確實是不可隱瞞的。
祭四明法智大師文
（同前）
天聖六年，歲在戊辰正月丁酉朔日，杭州天竺同門法弟慈雲大師（遵式），謹派學徒，攜帶香燭、靈山上茶，以及云廚準備的齋飯，用盡美味佳餚，恭敬地祭奠四明延慶寺法兄法智大師的尊靈。恭惟大師，天生美德，降臨輔佐法王（佛），幾乎要斷絕的綱紀，得以重振頹廢的綱常。章安大師（灌頂）已經逝去，荊溪大師（湛然）也已去世，誕生了您這位人師，繼承了他們的偉大事業。天臺宗的偉大教義，都集中在您這位三良（指法智大師）身上。三友（指其他高僧）都謙讓您的博學，八俊（指其他才俊）也甘願退讓。四十多年來，您大張教網，開啟慈悲之室，佔據法空之床。以寬容待人，以謹慎化導一方。因此，您像金玉一樣在市場上被重視，像桃李一樣在路旁散發芬芳，人們像蜂擁蟻聚一樣，進入您的房間，登上您的講堂。您的弟子多麼眾多啊，多麼善良啊！可以分燃千燈，可以教化四方。至於您運用如椽大筆，開啟華麗的文藻之房，天臺宗十不二門（實相論）的奧義，我得以詳細瞭解；天臺宗十六妙門的淵深旨趣，我得以發揚光大。至於觀音別品、金鼓舊章，您或者闡發其幽深之處，或者補正其缺失之處。涌出我的義理之泉，解開我的智慧之囊，伸張先覺者的制度，實現後學者的期望。嗚呼！哪裡料到，您忽然隨著世俗的常態，奄然離世，如此無常！顧念還有浩渺的河流，忽然折斷了橋樑；悲痛慾海的浩瀚無邊，忽然失去了大船。悲痛兩楹間的噩夢，結下雙樹下的悲涼。況且世人將要手腳抽搐，纏綿病床，唯獨您告別塵世，與萬物...
【English Translation】 English version: 'Helping to conceal wrongdoing is not called forming a faction.' After Kongzi (Confucius) answered Chen Sibai and withdrew, Chen Sibai then had his disciple Wuma Qi step forward and ask: 'I have heard that a junzi (gentleman) does not form factions. Now Kongzi says that Zhao Gong (Duke Zhao of Lu) understood ritual propriety. Then do junzi also form factions?' Select what is correct in its reasoning. The preface to the Classic of Filial Piety says: 'In reasoning, it may be correct, why must one seek out a person?' How great is this work of essential points! Its writing and reasoning are both correct; this is truly something that cannot be concealed.
Eulogy for Dharma Master Fazhi of Siming
(Same as above)
In the sixth year of Tiansheng, the year being Wuchen, on the first day of the first month, Dingyou, your fellow Dharma brother from Tianzhu Monastery in Hangzhou, the great master Ci Yun (Zunshi), respectfully sends his disciples, carrying incense, candles, tea from Ling Mountain, and vegetarian food prepared by the cloud kitchen, exhausting all delicacies, to reverently offer to the venerable spirit of Dharma Brother Dharma Master Fazhi of Yanqing Monastery in Siming. I humbly reflect that your spirit was born with excellent virtue, coming to assist the Dharma King (Buddha), almost reviving the declining discipline and restoring the decaying principles. Zhang'an (Guan Ding) has already passed away, and Jingxi (Zhanran) has also died. You, this teacher of men, were born, inheriting their great cause. The great teachings of the Tiantai school are concentrated in you, this 'three excellent one' (referring to Dharma Master Fazhi). The 'three friends' (referring to other eminent monks) all deferred to your erudition, and the 'eight talents' (referring to other talented individuals) willingly retreated. For more than forty years, you greatly expanded the net of teachings, opened the chamber of compassion, and occupied the bed of Dharma emptiness. You treated people with generosity and transformed the region with diligence. Therefore, you were valued in the market like gold and jade, and emitted fragrance like peaches and plums by the roadside. People flocked to you like bees and ants, entering your room and ascending your lecture hall. How numerous were your disciples, how virtuous! They could divide and light a thousand lamps, and they could transform the four directions. As for you wielding a writing brush as thick as a rafter, opening the chamber of magnificent literary talent, I was able to understand in detail the profound meaning of the 'Ten Non-Dual Gates' (theory of reality) of the Tiantai school; I was able to promote and magnify the profound intent of the 'Sixteen Subtle Gates' of the Tiantai school. As for the 'Separate Chapter on Avalokitesvara' and the 'Old Chapter on Golden Drums,' you either elucidated their hidden depths or supplemented their missing parts. You gushed forth the spring of my righteous principles, and unlocked the bag of my wisdom, extending the system of the enlightened ones and fulfilling the expectations of later learners. Alas! Who would have expected that you would suddenly follow the ways of the world, departing this life so impermanently! Considering that there is still a vast river, the bridge is suddenly broken; grieving over the boundless ocean of desire, the large boat is suddenly lost. Grieving over the nightmare between the two pillars, a sorrowful atmosphere is formed under the twin Sala trees. Moreover, worldly people will have spasms in their hands and feet, lingering in pain on their sickbeds, but you alone bid farewell to the world, and with all things...
返常。加趺面西。稱佛洋洋。良久泊然。高騖凈方。如此則天眼遐眷。神力隼翔。必愿臨弟斯食。鑒弟斯章。嗚呼哀哉。詩有伐木。易稱斷金。唯弟于兄。真謂同心。像塤篪之合韻。亦笙磬之和音。有法共議。有過相箴。如切如磋。博我良深。有始有卒。唯天是沈。偶因化緣。自此分襟。阻越之山。隔吳之潯。軌跡滯夢。夢亦相尋。日飛盡于東箭。情有斷于南金。嗚呼嗚呼。今則已已。痛何可任。理合便離鷲嶺遠度山陰。為老怯于春冷亦路阻於霖霪。劣弟蓋年過耳順。齒逼縱心。行坐幾杖。起臥呻吟。與兄暫隔。繼送窮林。只期生於安養。愿永作于追尋。嗚呼嗚呼。伏惟尚饗。
悼四明法智大師詩(並序)
同前
予與四明法智大師。為友四十餘年。及終不得一哭于寢門之下。由路有五六百里。春有飛霰累旬。身有六十六歲。故杖屐不利收往也。嗟嘆之不足。乃詠歌之句云。天上無雙月。人間只一僧。覽者無謂予厚于所知薄于所不知。但見其解行。有卓卓出人之異。寄極言以暢其所懷耳。異者何也一。家教部。毗陵師所未記者。悉記之。四三昧人所難行者。悉行之。雖寒暑相代。脅不至席。六十有九而終。其疾且頓。而行道講訓。無所閑然門。徒請宴不從。逮加趺氣盡。后及火化。舍利莫知其幾千
【現代漢語翻譯】 現代漢語譯本： 返歸寂靜（返常）。雙腿交叉面朝西方（加趺面西）。稱念佛號聲音洪亮（稱佛洋洋）。良久之後寂靜無聲（良久泊然）。高尚的志向是前往清凈的西方（高騖凈方）。如此這般，則天眼遙遠地眷顧（天眼遐眷），神力如雄鷹般飛翔（神力隼翔）。必定希望您能降臨到我這裡享用祭品（必愿臨弟斯食），鑑察我寫的這些文章（鑒弟斯章）。嗚呼哀哉（嗚呼哀哉）。《詩經》里有《伐木》篇（詩有伐木），《易經》里說『二人同心，其利斷金』（易稱斷金）。只有您和兄長我，才真正稱得上是同心同德（唯弟于兄，真謂同心）。就像塤和篪那樣合奏出和諧的樂曲（象塤篪之合韻），也像笙和磬那樣發出和諧的聲音（亦笙磬之和音）。有佛法就共同商議（有法共議），有過失就互相規勸（有過相箴）。如同切磋琢磨玉器一般（如切如磋），使我受益良多而深刻（博我良深）。有開始也有結束（有始有卒），只有上天知曉（唯天是沈）。偶然因為教化眾生的因緣（偶因化緣），從此我們就要分別了（自此分襟）。被越地的高山阻隔（阻越之山），被吳地的江水隔開（隔吳之潯）。我的行蹤被羈絆，只能在夢中相見（軌跡滯夢），夢中也會互相尋覓（夢亦相尋）。時間飛逝如射出的箭（日飛盡于東箭），情誼堅貞如南方的金屬（情有斷于南金）。嗚呼，嗚呼（嗚呼嗚呼）。如今已經這樣了（今則已已），悲痛如何能夠承受（痛何可任）。按道理應該離開靈鷲山，遠遠地去到會稽（理合便離鷲嶺遠度山陰），因為年老體弱害怕春天的寒冷（為老怯于春冷），也因為道路被連綿的雨水阻隔（亦路阻於霖霪）。我大概是年過六十順從天命了（劣弟蓋年過耳順），年齡逼近隨心所欲的階段（齒逼縱心）。行走坐臥都需要手杖扶持（行坐幾杖），起居都需要人照顧（起臥**）。與兄長您暫時分別（與兄暫隔），隨後也將被送到安葬死者的樹林（繼送窮林）。只希望往生到西方極樂世界（只期生於安養），愿永遠在凈土追隨您（愿永作于追尋）。嗚呼，嗚呼（嗚呼嗚呼）。恭敬地希望您來享用祭品（伏惟尚饗）。
《悼四明法智大師詩(並序)》
同前
我與四明法智大師（Siming Fazhi, 四明法智大師）做朋友四十多年，到他去世時也沒能在他住處門前哭一場，因為路途有五六百里，春天有連綿數旬的雨雪，我自身也有六十六歲了，所以拄著枴杖也不方便前往。嗟嘆不足，於是用詩歌來表達：『天上沒有兩輪相同的月亮，人間只有一個這樣的僧人。』閱讀的人不要認為我是因為和他相熟才讚揚他，而對不熟悉的人就有所貶低。只要看看他的修行和見解，就知道他有卓爾不群之處。寄託極盡之言來抒發我的懷念之情罷了。他的與衆不同之處是什麼呢？一是，家教部的，毗陵（Piling）的老師沒有記載的，他都詳細地記載了。四種三昧（si zhong sanmei）別人難以修行的，他都努力地去修行。即使寒暑交替，脅部也不挨著牀蓆。六十九歲去世，他生病很突然，但還是堅持行道講經，沒有停止。弟子們請他赴宴他也不去，直到雙腿跏趺而坐氣絕身亡。後來火化，舍利多得數不清，不知道有多少千顆。
【English Translation】 English version: Returning to stillness (Fan Chang). Crossing legs and facing west (Jiafu mian xi). Reciting the Buddha's name loudly (Cheng Fo yang yang). After a long time, silence prevails (Liangjiu bo ran). The noble aspiration is to go to the pure West (Gao wu jing fang). In this way, the heavenly eye will remotely care for you (Tian yan xia juan), and divine power will soar like an eagle (Shen li sun xiang). Surely hoping that you will come to me to enjoy the offerings (Bi yuan lin di si shi), and examine these articles I have written (Jian di si zhang). Alas, alas (Wu hu ai zai). The Book of Songs has the 'Cutting the Trees' chapter (Shi you fa mu), and the Book of Changes says, 'If two people are of one mind, their strength can cut through metal' (Yi cheng duan jin). Only you and I, brother, can truly be called of one heart and one mind (Wei di yu xiong, zhen wei tong xin). Just like the xun and chi playing harmonious music together (Xiang xun chi zhi he yun), also like the sheng and qing emitting harmonious sounds (Yi sheng qing zhi he yin). If there is Dharma, we discuss it together (You fa gong yi), if there are faults, we admonish each other (You guo xiang zhen). Like cutting and polishing jade (Ru qie ru cuo), benefiting me greatly and deeply (Bo wo liang shen). There is a beginning and an end (You shi you zu), only Heaven knows (Wei tian shi chen). Accidentally because of the karmic connection of teaching sentient beings (Ou yin hua yuan), from now on we will be separated (Zi ci fen jin). Separated by the high mountains of Yue (Zu yue zhi shan), separated by the waters of Wu (Ge wu zhi xun). My whereabouts are bound, I can only meet in dreams (Zongji zhi meng), and in dreams we will seek each other (Meng yi xiang xun). Time flies like a shot arrow (Ri fei jin yu dong jian), and the friendship is as strong as the metal of the South (Qing you duan yu nan jin). Alas, alas (Wu hu wu hu). Now it is already like this (Jin ze yi yi), how can the pain be endured (Tong he ke ren). In principle, I should leave Vulture Peak and go far to Kuaiji (Li he bian li Jiuling yuan du Shan Yin), because I am old and weak and afraid of the cold of spring (Wei lao qie yu chun leng), and also because the road is blocked by continuous rain (Yi lu zu yu lin yin). I am probably over sixty and following the mandate of heaven (Lie di gai nian guo er shun), and my age is approaching the stage of doing as I please (Chi bi zong xin). Walking and sitting require a cane (Xing zuo ji zhang), and getting up and lying down require care (Qi wo **). Temporarily separated from you, brother (Yu xiong zan ge), and later I will also be sent to the forest where the dead are buried (Ji song qiong lin). I only hope to be reborn in the Western Pure Land of Ultimate Bliss (Zhi qi sheng yu An yang), and I wish to follow you forever in the Pure Land (Yuan yong zuo yu zhui xun). Alas, alas (Wu hu wu hu). Respectfully hoping that you will come to enjoy the offerings (Fu wei shang xiang).
《Poem Mourning the Great Master Fazhi of Siming (with Preface)》
Same as above
I have been friends with the Great Master Fazhi of Siming (Siming Fazhi, 四明法智大師) for more than forty years, and I was unable to cry at the door of his residence when he passed away, because the journey was five or six hundred miles, there were weeks of rain and snow in spring, and I myself was sixty-six years old, so it was inconvenient to go even with a cane. Sighing was not enough, so I expressed it in poetry: 'There are no two identical moons in the sky, and there is only one such monk in the world.' Readers should not think that I am praising him because I am familiar with him, and belittling those I am not familiar with. Just look at his practice and understanding, and you will know that he has outstanding qualities. I entrust my utmost words to express my feelings of remembrance. What are his unique qualities? First, regarding the Department of Family Teachings, what the teacher of Piling (Piling) did not record, he recorded in detail. The four samadhis (si zhong sanmei) that others find difficult to practice, he diligently practiced. Even when the seasons changed, his side did not touch the mat. He passed away at the age of sixty-nine, and his illness was sudden, but he still insisted on practicing the Way and lecturing on the scriptures without stopping. His disciples invited him to banquets, but he did not go, until he sat in full lotus posture and breathed his last. Later, after cremation, the relics were countless, I don't know how many thousands there were.
數矣。噫非知之艱。行之惟艱也。詩二章章八句。
誰乎喪我朋 誰復繼毗陵 天上無雙月 人間只一僧 遺文禪次集 講座病猶升 今也掛空影 紗龕籠夜燈
其一
江上傷懷久 斜陽遍越陵 君為出世士 我亦謝時僧 貝葉同年講 蓮華異日昇 法門傳弟子 何啻百千燈
其二
四明法智尊者贊
門弟子(僧江)稽首
堂堂我師 法苑英才 子生皇宋 獨步天臺 荊溪往沒 鄮嶺重來 教門久塞 我師洞開 義雷迅發 迷蟄春回 繪儀罔及 奮藻難裁 煥然睟容 孰不欽哉
宋故明州延慶法智大師真贊
節度判官朝奉郎試大理司直兼監察御史云騎尉駱(偃)
道以功振 化以行施 識貽所導 解貽所規 信者興仰 學者興隨 遠則聽范 邇則觀儀 影響相契 聞見交馳 德兮斯茂 教兮斯滋 示順世兮 存乎所表 流繼裔兮 存乎所師
延慶始祖法智大師畫像贊
會稽郡王文惠公史(浩)
予昔與覺云連公游。因綴其語。為法智大師贊。歲久不能記。今為延慶詢師得之。乾道壬辰中元東湖真隱齋(浩)。
靈山一席 儼在天臺 后十
【現代漢語翻譯】 現代漢語譯本 數啊。唉，知道難，實行更難啊。詩兩章，每章八句。
是誰失去了我的朋友？ 誰又能繼承毗陵？ 天上沒有第二個月亮，人間只有一個高僧。 遺留下來的文章編成了禪次集，講座時即使生病仍然堅持。 如今只剩下空空的影子，紗龕里籠罩著夜晚的燈光。
其一
在江邊傷感懷念很久，夕陽照遍越地的陵墓。 您是超脫塵世的人，我也是辭去官職的僧人。 同年一起研習貝葉經，將來在蓮花座上共同昇華。 將佛法傳給弟子，何止百千盞燈。
其二
四明法智尊者贊
門下弟子(僧江)稽首
多麼莊嚴的我的老師，是佛法園地的英才。 您出生在皇宋時代，獨自領步于天臺宗。 荊溪的道統已經衰落，鄮嶺的法脈重新興起。 佛教的教義長期閉塞，我的老師將其徹底開啟。 義理如雷霆般迅速傳播，使沉迷的人們如春天般復甦。 用圖畫難以描繪您的功德，用華麗的辭藻也難以形容您的成就。 您容貌煥發，令人敬仰。
宋故明州延慶法智大師真贊
節度判官朝奉郎試大理司直兼監察御史云騎尉駱(偃)
用道義來振奮，用教化來施行。 用知識來引導，用理解來規範。 信仰的人興起仰慕，學習的人興起追隨。 遠的人聽從您的規範，近的人觀察您的儀容。 影響和行為相互契合，所聞所見交相輝映。 您的德行多麼茂盛，您的教義多麼滋養。 您順應世俗，儲存了您所要表達的；您的法脈流傳後世，儲存了您所師承的。
延慶始祖法智大師畫像贊
會稽郡王文惠公史(浩)
我過去和覺云連公交往。因此收集他的話語，為法智大師作贊。時間久遠不能記住了。現在為延慶詢問師父才得到它。乾道壬辰中元東湖真隱齋(浩)。
靈山法會的一席之地，彷彿仍然在天臺山。後世...
【English Translation】 English version Alas, knowing is difficult, but practicing is even more so. Two poems, each with eight lines.
Who has lost my friend? Who will succeed Pilin (place name)? There is no second moon in the sky, only one monk in the world. The remaining writings are compiled into the 'Chan Ci Ji' (Collection of Zen Order), and he continued to lecture even when ill. Now only an empty shadow remains, and a gauze shrine encloses the night lamp.
Poem One
I have been saddened by memories by the river for a long time, and the setting sun shines all over the tombs of Yue (ancient state). You are a man who transcends the world, and I am also a monk who has resigned from office. We studied the 'Bai Ye Jing' (Palm-leaf Sutra) in the same year, and we will ascend together on the lotus platform in the future. Passing on the Dharma to disciples is more than a thousand lamps.
Poem Two
Eulogy for Venerable Fazhi (Dharma Wisdom) of Siming (ancient name of Ningbo)
Disciple (Monk Jiang) bows his head
How dignified is my teacher, a talent in the garden of Dharma. You were born in the Huang Song (Song Dynasty) era, and you uniquely lead the Tiantai (Tiantai school of Buddhism) school. The lineage of Jingxi (place name) had declined, and the Dharma vein of Mao Ling (place name) has risen again. The teachings of Buddhism had been closed for a long time, but my teacher opened them completely. The righteousness spread rapidly like thunder, reviving those who were lost like spring. It is difficult to depict your merits with paintings, and it is difficult to describe your achievements with ornate words. Your radiant appearance is admirable.
True Eulogy for the Late Master Fazhi (Dharma Wisdom) of Yanqing (temple name) in Mingzhou (ancient name of Ningbo) of the Song Dynasty
Luo (Yan), the Judge of the Military Commissioner, Court Gentleman, Acting Director of the Court of Judicial Review, and Supervising Censor, Yunqi Commandant
Use the Dao (path, principle) to invigorate, and use teachings to practice. Use knowledge to guide, and use understanding to regulate. Believers rise up to admire, and learners rise up to follow. Those far away listen to your norms, and those nearby observe your demeanor. Influence and behavior are in harmony, and what is heard and seen echoes each other. Your virtue is so flourishing, and your teachings are so nourishing. You comply with the world, preserving what you want to express; your Dharma lineage is passed down to future generations, preserving what you have learned from your teacher.
Eulogy for the Portrait of the Founding Ancestor Master Fazhi (Dharma Wisdom) of Yanqing (temple name)
Shi (Hao), the Duke Wenhui of Kuaiji (ancient name of Shaoxing)
I used to associate with Jueyun Lian Gong (name). Therefore, I collected his words and wrote an eulogy for Master Fazhi (Dharma Wisdom). After a long time, I couldn't remember it. Now I asked the master for it for Yanqing (temple name). Zhenyin Zhai (studio name) of Donghu (East Lake) in the Zhongyuan (Mid-Autumn Festival) of the Renchen year of Qiandao (reign title) (Hao).
The seat of the Ling Mountain assembly (referring to the assembly where Buddha preached), seems to still be on Tiantai Mountain. Later generations...
三葉 復生奇才 唱道四明 講肆宏開 溥海聲聞 𧮯𧮯云雷 章聖在御 中使鼎來 得法大旨 皇心恢恢 錫號法智 宸章昭回 抵今後學 咸仰崔嵬 蘭馨菊芳 本一根荄
嗚呼是為法宇之柱石教鼎之鹽梅。宜茲幻影歷千古而無塵埃。
四明法智大師贊(並序)
四明延慶道場教主。法智大師。皇宋四葉。天聖六年示滅。殆今紹興甲戌一百二十有九年矣。月溪癡絕。道人(希顏)頓首為之贊曰。
行天臺所難行。而為二浙師。記毗陵所未記。而為百世法。智者教門由此。而光明孔碩。延慶道場因之。而聲聞維揚。矯矯乎摩云之標。堂堂乎不世之器。考之擊之。而隨大隨小。鉆之仰之。而彌堅彌高。於戲天臺之有師也。譬如泰山之有𣏌梓豫章。巨海之有珠璣大貝。東魯仲尼之門而有顏子閔子。西晉印手之室而有汰師遠師。茍非積世願力慈心。豈能一朝開物成務。稽首四明中興之祖。
延慶法智祖師齋忌疏
陳(天俞)
右伏以。法體如如。本無出沒。世緣冉冉。乃有會離。自智者示寂于天臺。道若懸絲而引石。洎通師流芳于甬水。聲如出谷以遷喬。寥寥像法之餘。渺渺荊溪之下。南輝臺嶺。東紹麗師。雖作者篾以加。于若住世。無異此
【現代漢語翻譯】 現代漢語譯本 三葉 復生奇才，唱道四明（地名，今浙江寧波），講肆宏開。 溥海聲聞，𧮯𧮯云雷，章聖（皇帝的尊稱）在御。 中使鼎來，得法大旨，皇心恢恢。 錫號法智（大師的稱號），宸章昭回，抵今後學。 咸仰崔嵬，蘭馨菊芳，本一根荄。
嗚呼！是為法宇之柱石，教鼎之鹽梅。宜茲幻影歷千古而無塵埃。
四明法智大師贊(並序)
四明延慶道場教主，法智大師。皇宋四葉，天聖六年示滅。殆今紹興甲戌一百二十有九年矣。月溪癡絕，道人(希顏)頓首為之贊曰。
行天臺（山名，佛教聖地）所難行，而為二浙（浙江的別稱）師。記毗陵（古地名，今江蘇常州）所未記，而為百世法。智者（指智顗大師，天臺宗創始人）教門由此，而光明孔碩。延慶道場因之，而聲聞維揚（古地名，今江蘇揚州）。矯矯乎摩云之標，堂堂乎不世之器。考之擊之，而隨大隨小。鉆之仰之，而彌堅彌高。於戲！天臺之有師也，譬如泰山之有𣏌梓豫章，巨海之有珠璣大貝。東魯仲尼（孔子）之門而有顏子閔子，西晉印手之室而有汰師遠師。茍非積世願力慈心，豈能一朝開物成務。稽首四明中興之祖。
延慶法智祖師齋忌疏
陳(天俞)
右伏以。法體如如，本無出沒。世緣冉冉，乃有會離。自智者示寂于天臺，道若懸絲而引石。洎通師流芳于甬水（寧波的別稱），聲如出谷以遷喬。寥寥像法之餘，渺渺荊溪（地名，位於江蘇宜興）之下。南輝臺嶺，東紹麗師。雖作者篾以加，于若住世，無異此。
【English Translation】 English version Three Leaves A rare talent reborn, preaching the Dharma in Siming (place name, present-day Ningbo, Zhejiang), widely opening lecture halls. His fame spread far and wide, like thunder rumbling in the clouds, when Emperor Zhang Sheng was on the throne. An envoy came with a tripod, obtaining the great essence of the Dharma, the Emperor's heart was greatly pleased. He was bestowed the title 'Fazhi' (Dharma Wisdom, the master's title), the imperial decree shone brightly, reaching students even now. All admire his towering presence, his virtue like orchids and chrysanthemums, originating from a single root.
Alas! He is the pillar of the Dharma's edifice, the salt and plum of the teaching's cauldron. May this illusory image endure for millennia without dust.
Eulogy (with Preface) for Master Fazhi of Siming
Master Fazhi, the leader of the Yanqing Monastery in Siming. He passed away in the sixth year of Tiansheng during the fourth reign of the Song Dynasty. It has been one hundred and twenty-nine years since then, in the Jiaxu year of Shaoxing. Yuexi Chijue, the Daoist (Xiyan), respectfully offers this eulogy.
He practiced what was difficult to practice in Tiantai (mountain name, Buddhist sacred site), becoming a teacher in the two Zhe (another name for Zhejiang). He recorded what had not been recorded in Piling (ancient place name, present-day Changzhou, Jiangsu), becoming a Dharma for hundreds of generations. The teachings of Zhi Zhe (referring to Zhiyi, the founder of the Tiantai school) became bright and substantial because of him. The Yanqing Monastery became renowned in Weiyang (ancient place name, present-day Yangzhou, Jiangsu) because of him. He is lofty like a cloud-scraping peak, dignified like an extraordinary vessel. Examine him, strike him, and he adapts to any situation. Drill into him, look up to him, and he becomes ever more firm and high. Alas! The presence of this master in Tiantai is like Mount Tai having catalpa and camphor trees, the vast ocean having pearls and giant shells. In the gate of Zhongni (Confucius) of Donglu, there were Yanzi and Minzi; in the room of the Indian master in the Western Jin Dynasty, there were Taishi and Yuanshi. If not for accumulated vows and compassionate hearts over lifetimes, how could one awaken beings and accomplish tasks in a single day? We bow to the ancestor of the revival of Siming.
Memorial on the Anniversary of the Death of Ancestor Fazhi of Yanqing
Chen (Tianyu)
Respectfully submitted. The Dharma body is suchness, fundamentally without arising or ceasing. Worldly conditions are fleeting, inevitably involving meetings and separations. Since Zhi Zhe passed away in Tiantai, the Dao was like a thread pulling a stone. When Tong Shi spread his fragrance in Yongshui (another name for Ningbo), his voice was like a bird leaving a valley to move to a tall tree. In the sparse remnants of the semblance Dharma age, beneath the vast Jingxi (place name, located in Yixing, Jiangsu). The southern radiance shines on the Tiantai mountains, the east inherits the beautiful master. Although the author adds to it, it is no different from if he were still alive.
也。恭惟中興教主法智大師。生由佛孕。幼自天成。戒瑩淵珠。貫南山之律部。辯傾海浪。發衡岳之心宗。可謂人間一僧。天下大士者也。不然則五時八教。孰為中興。百界千如。世皆弱喪。所以真宗皇帝。遣使以加異。日本國師。命徒而就詢。一世儒宗。同年法席。莫不傳上意而留住世趨丈室以免焚軀。故得一千眾皆預于升堂四十軸率歸於秉筆。遂令三觀專美。四明如赫日之中天。似迅雷之出地。草木瓦礫。盡演真詮。鳥獸蟲魚。咸通妙教。惜乎出已還沒。化身本然。會必有離。世相如是。但某等叨沾法乳幸駕宗乘。況嗣凡筵。斯揚講貫。雖大師之靈骨有在。而大師之神容可瞻。柰何化往無方。依棲絕跡。遙想鶴林之逝。永纏梁木之悲。今茲日應跏趺。情存薦設。敢效純陀之供。少追宗廟之祠。伏乞。大師以無所來而來。以本非食而食。所冀冥符臺嶺。永耀鄞城。使彼諫書還成輔教及今禪學無謂別傳。貽萬劫之孫謀。資一人之睿算。庶協祖道無忘孝思。謹疏。
四明法智大師諱日疏
雪溪(希顏)
右伏以。大道欲行。方假待時之器。斯文未喪。果生命世之師。取佛日而躍虞淵。障狂瀾而之東海。網羅臺嶺之三軌。鼓吹鷲峰之一乘。豈止百世之唯新。要當千載而無古。不有大士。孰能中興。恭惟
四明教主法智大師。全德難名。大璞不硺。受佛付託。扶教顛危。濟巨川。實萬斛之舟。支大廈。真十圍之木。四十年脅不至席。豈徒為苦行之勞。三妙觀身。獨枝梧。正欲窮玄理之奧。楊墨之徒既辟。佛祖之道大通。缽里針投。絳紗之負笈輻湊。戶外屨滿。青襟之克家子來。風獨高於四明。草爭靡於二浙。可謂。白日一出浮雲四空。人間第一之僧。諒無慚德。天上無雙之月。孰不包羞。某等謬意慈風。澡身學海。雖不忘于附驥。絕有愧於續貂。般若明珠邀所輕。而用所重。菩提妙種拔之易。而樹之難。既虧染指之功。徒切疚心之嘆。今則式屆陽春之節。俯臨圓寂之辰。輒彈罄竭之誠。用伸菲薄之供。衡鑒已往。雖無生滅之痕。霜露既零。自罹怵惕之感。伏乞。深慈無礙。不離當處而現來儀。利生有方。初無動相。而施妙應。沃乾地雨。膏腴解脫之床。垂義天云。[申*並]幪涅槃之海。然後一家教觀。百代兒孫。流通無壅塞之悲。講唱獲傳持之志。三諦三觀華屋。得所入之門。十境十乘故鄉。了還歸之路。平意地如同平掌。摧魔壁似等摧枯。回佛日而光末時。激頹波而旋往古。功沾九有。利洽四生。破煩惱網。而同登解脫之舟。越生死河。而俱達菩提之岸。謹疏。
延慶始祖法智大師忌疏
此山(可壽
【現代漢語翻譯】 現代漢語譯本： 四明教主法智大師，他的德行圓滿，難以用言語來形容。他就像一塊未經雕琢的璞玉，秉承佛的囑託，扶持佛教於危難之際。他渡人如濟巨川，實乃萬斛之舟；支撐佛法如支大廈，真乃十圍之木。四十年間，他脅不至席，這豈止是苦行的勞累？他以三妙觀身，獨自支撐，正是爲了窮盡玄理的奧妙。楊朱、墨翟之徒的邪說被駁斥，佛祖的教義得以廣為流傳。求學者如缽里投針，身穿絳紗的學子負笈而來，絡繹不絕；門外鞋履堆滿，身穿青襟的有志青年紛紛前來，他的風範獨高於四明地區，學子們如草般爭相效仿于浙江一帶。真可謂，白日一出，浮雲四散，大師堪稱人間第一的僧人，確實無愧於他的德行；如同天上獨一無二的明月，其他星辰都黯然失色。我們這些後學末進，有幸沐浴在慈悲的風範中，在佛學的海洋中洗滌身心。雖然不敢忘記追隨先賢，但實在慚愧於無法像續貂尾般增光添彩。般若智慧的明珠，我們希望它能被輕用而重用；菩提覺悟的種子，我們知道它拔除容易而栽種艱難。我們既已缺失了親身指點的功勞，只能徒增內疚的嘆息。如今正值陽春時節，躬逢大師圓寂之辰，我們謹以罄竭的誠意，獻上微薄的供養。衡量大師已往的功德，雖然沒有生滅的痕跡，但霜露降臨，我們自感驚懼。伏請大師，以深厚的慈悲心，無所障礙，不離當下之處而示現儀容；以利益眾生的方便，雖無動搖之相，而施展妙用。愿大師的教法如雨水般滋潤乾涸的大地，如膏腴般解除眾生的煩惱，垂下義理之天云，覆蓋涅槃的海洋。然後，大師一家的教觀，能讓百代的兒孫，流通無阻，沒有壅塞的悲哀，講經說法能獲得傳持的志向。三諦三觀的華屋，能讓眾生找到進入的門徑；十境十乘的故鄉，能讓眾生明白迴歸的道路。平坦的心地如同平坦的手掌，摧毀魔障如同摧毀枯木。迴轉佛日的輝光，照亮末法時代，激盪頹廢的波濤，使其迴旋往古。功德沾溉九有，利益普及四生。破除煩惱之網，共同登上解脫之舟，超越生死之河，共同到達菩提之岸。謹此疏文。
延慶寺始祖法智大師忌日祭文
此山（可壽）
【English Translation】 English version: The Dharma Master Fa Zhi (Dharma Wisdom), the founder of Si Ming (Four Brightnesses) school, his virtues are complete and hard to name. He is like an uncarved jade, entrusted by the Buddha to support the teaching in times of crisis. He ferries people across the great river, truly a boat of ten thousand bushels; he supports the great mansion of Dharma, truly a tree of ten spans. For forty years, his side never touched the mat, which is not merely the labor of ascetic practice. He contemplates the body with the Threefold Subtle Contemplation, standing alone, precisely to exhaust the mysteries of profound principles. With the followers of Yang Zhu and Mo Di refuted, the path of the Buddha and Patriarchs is greatly opened. Seekers come like needles drawn to a magnet, students in crimson robes arrive with books on their backs, gathering in droves; shoes fill the doorway, promising young men in blue collars come to carry on the family tradition. His influence stands high in Si Ming, and scholars emulate him like grass bending in the wind throughout the two Zhe provinces. It can be said that, as the sun rises, clouds scatter in all directions. He is truly the foremost monk in the human realm, and is without shame in his virtue; like the unparalleled moon in the heavens, all other stars are put to shame. We, in our foolishness, have bathed in the compassionate breeze and washed ourselves in the sea of learning. Although we do not forget to follow in the footsteps of the worthy, we are ashamed of being unable to add luster like adding a sable tail to brocade. We hope that the bright pearl of Prajna (wisdom) will be used lightly but valued greatly; we know that the seed of Bodhi (enlightenment) is easy to uproot but difficult to plant. Having failed to receive personal guidance, we can only sigh with guilt. Now, as we reach the season of spring, and respectfully observe the anniversary of the Master's Parinirvana (complete extinction), we offer our meager offerings with utmost sincerity. Reflecting on the Master's past merits, although there are no traces of birth and death, we feel a sense of awe as the frost and dew fall. We humbly beseech the Master, with profound compassion and without hindrance, to manifest his presence without leaving his current abode; with skillful means to benefit beings, to bestow wondrous responses without any movement. May the Master's teachings nourish the dry earth like rain, and relieve the suffering of beings like rich ointment, may he extend the clouds of righteousness and cover the sea of Nirvana. Then, may the teachings of the Master's lineage be passed down to future generations without obstruction or sorrow, and may the preaching and chanting fulfill the aspiration of transmission. May the magnificent house of the Three Truths and Three Contemplations allow beings to find the entrance; may the homeland of the Ten Realms and Ten Vehicles allow beings to understand the path of return. May the mind ground be as flat as the palm of the hand, and may the walls of demons be destroyed as easily as withered wood. May the light of the Buddha illuminate the degenerate age, and may the waves of decline be turned back to the past. May the merits reach the nine realms, and may the benefits extend to the four types of beings. May we break through the net of afflictions and together board the boat of liberation, cross the river of birth and death, and together reach the shore of Bodhi. This memorial is respectfully submitted.
A Memorial on the Anniversary of Dharma Master Fa Zhi, the Founder of Yanqing Temple
This mountain (May it be long-lived)
)
右伏以。雙林滅而德音絕。諸祖往而了義乖。矧駕說之攻其中。而暗證者之亂于外。所以圓頓之旨。將遂寢微。庸昏之徒。莫知所向。自非翼傳己心之法。孰能一洗名相之悲。恭惟。山門始祖天臺記主法智大師。法胤儲佛子之靈悟。自神童之歲。受經即誦。思義能通。殆志學而染衣。信弱冠而具戒五年依止。擬兼善於律乘。一月麾談終大弘于教觀。謂非分別而能了是法。故說解脫。而無離斯文。俾濟行之有宗。乃建言而指要。學窮內外。嘗雅重於楊文公。論絕異同。尤推許于雪竇顯。遂使聖主命修而加號國師。馳問以詢疑。且欲身赴于焚。何緣脅至於席。履天臺所履之道。修四三昧。而有恒記毗陵未記之文。諒十九祖而無愧。柰學者之思為愈己嗟天下之莫能宗予。安禪不還。泣盡青襟之淚。遺編有在。信同白雪之歌。爰想慈風。俄臨諱日。況恩均于成我。而憂比於終身。合西鄰受福之時。敢陳礿祭。來前生行道之處。庶追昔緣。某等叩鐘芳塵。謬參蓮社。知名識字。未逃終日數寶之譏。討疏尋經。始納入海算沙之責。徒勞點示。實負傳弘。伏願。慧眼豁開。法門洞發。萬品自融於三觀。千如妙顯於一心。篤志流通。顧非第二轉法輪。將永言化導。肯為最後斷佛種人。輒露精誠。俯垂昭鑒。某等無任稽首拜手
【現代漢語翻譯】 右伏以（右側恭敬地想到）。當雙林（Śāla Grove，佛陀涅槃之地）寂滅，佛陀的教誨也隨之消逝；當歷代祖師離世，究竟的佛法真義也變得乖謬。更何況那些憑藉片面之詞攻擊佛法精髓的人，以及那些在佛法之外胡作非爲、擾亂視聽的人。因此，圓頓教法（指天臺宗的教法，認為一切眾生皆有佛性，皆可成佛）將要衰微，愚昧無知的人們不知何去何從。如果不是有繼承和傳播佛陀心法的人出現，誰能夠徹底消除名相之爭帶來的悲哀呢？ 恭敬地想到，山門（指天臺宗）的始祖天臺記主法智大師（智顗，天臺宗實際創始人），他的法脈傳承了佛子的靈性覺悟。他自幼年時就展現出非凡的智慧，誦讀佛經就能理解其中的含義。在他立志求學時就剃度出家，在二十歲左右就受了具足戒。他曾五年依止慧思禪師學習，並試圖兼修律宗和經論。在一個月的時間裡，他的講論就結束了，並且大大弘揚了天臺宗的教觀。他認為，不通過分別（對佛法的理解和辨析）就不能真正瞭解佛法，因此他講解解脫之道，但又不離開佛經的文字。爲了使修行的人有所遵循，他提出了重要的指導原則。他學識淵博，楊文公（楊億）曾對他非常器重。他辯論時能分辨異同，雪竇顯（雪竇重顯禪師）尤其推崇他。因此，皇帝下令為他修建寺廟，並加封他為國師。皇帝還曾派人向他請教疑問，甚至想親自前往焚香禮拜。他最終在坐席上圓寂。他遵循著智顗大師所走過的道路，修習四種三昧（四種禪定方法），並且有恒記和毗陵未曾記載的文獻。他確實無愧於天臺宗的第十九祖。但令人嘆息的是，學者們總是想超越前人，感嘆天下沒有人能夠宗奉自己。他安禪入定，不再返回世間，流盡了悲傷的眼淚。他留下的著作還在，如同白雪一樣純潔。我因此緬懷他的慈悲之風，恰逢他的忌日。況且他給予我們的恩情如同成就我們一樣重大，我們對他的憂思如同終身大事一樣重要。在西鄰接受福報的時候，我們冒昧地舉行礿祭（春祭）。在他前生修行的地方，我們希望能追憶昔日的因緣。我們這些敲鐘的僧人，有幸參與蓮社（佛教社團）。雖然我們認識文字，但仍然免不了被人譏笑為終日只知數寶（比喻只知其表，不知其里）。我們研讀佛經，也只是像在海中算沙一樣徒勞無功。我們徒勞地進行點示，實在辜負了傳法弘法的重任。 伏願（恭敬地希望），大師的慧眼能夠豁然打開，佛法之門能夠洞然開啟。萬事萬物都能自然地融合于空、假、中三觀之中，千差萬別的現象都能微妙地顯現在一心之中。堅定地流通佛法，不要成為第二次轉法輪（指破壞佛法）的人。將永遠地教化引導眾生，不要成為最終斷絕佛種的人。我們冒昧地表達我們的精誠，希望大師能夠垂憐鑑察。我們無比恭敬地叩首拜謝。
【English Translation】 Rightfully, with reverence, I reflect. When Śāla Grove (where Buddha entered Parinirvana) was extinguished, the virtuous teachings ceased; when the ancestral teachers passed away, the ultimate meaning became distorted. Moreover, there are those who attack the essence of the Dharma with biased arguments, and those who create chaos and confusion outside of the Dharma. Therefore, the perfect and sudden teachings (referring to the Tiantai school, which believes that all beings have Buddha-nature and can attain Buddhahood) are about to decline, and ignorant people do not know where to turn. If there were no one to inherit and propagate the Buddha's mind-Dharma, who could completely eliminate the sorrow brought about by disputes over names and forms? With reverence, I think of the founding ancestor of the mountain gate (referring to the Tiantai school), the Master of Tiantai Records, Dharma Master Zhizhe (Zhiyi, the actual founder of the Tiantai school), whose Dharma lineage inherited the spiritual enlightenment of the Buddha's disciples. From a young age, he showed extraordinary wisdom, reciting the scriptures and understanding their meaning. When he aspired to study, he shaved his head and became a monk, and at around the age of twenty, he received the full precepts. He studied with Chan Master Huisi for five years and attempted to cultivate both the Vinaya school and the Sutras. In one month, his lectures ended, and he greatly promoted the teachings of the Tiantai school. He believed that one cannot truly understand the Dharma without distinguishing (understanding and analyzing the Dharma), so he explained the path to liberation, but without leaving the words of the scriptures. In order to provide guidance for practitioners, he put forward important guiding principles. He was knowledgeable and erudite, and Yang Yi greatly valued him. He could distinguish between similarities and differences in debates, and Chan Master Xuedou Xian especially admired him. Therefore, the emperor ordered the construction of temples for him and conferred upon him the title of National Teacher. The emperor also sent people to ask him questions and even wanted to go to burn incense and worship him in person. He eventually passed away on his seat. He followed the path that Master Zhiyi had taken, cultivated the four Samadhis (four methods of meditation), and had documents that Hengji and Piling had not recorded. He was indeed worthy of being the nineteenth ancestor of the Tiantai school. But it is regrettable that scholars always want to surpass their predecessors, lamenting that no one in the world can follow them. He entered Samadhi and did not return to the world, shedding tears of sorrow. His remaining works are still there, as pure as white snow. I therefore cherish his compassionate wind, coinciding with his death anniversary. Moreover, the kindness he gave us is as great as achieving us, and our worries about him are as important as lifelong events. At the time when the western neighbors are receiving blessings, we presumptuously hold the Yue sacrifice (spring sacrifice). In the place where he practiced in his previous life, we hope to recall the past causes and conditions. We, the bell-ringing monks, are fortunate to participate in the Lotus Society (Buddhist community). Although we recognize words, we are still inevitably ridiculed for only knowing how to count treasures all day long (a metaphor for only knowing the surface and not the essence). We study the scriptures, but it is as futile as counting sand in the sea. We laboriously give instructions, but we have failed to fulfill the important task of transmitting and promoting the Dharma. May the Master's wisdom eyes be opened wide, and the Dharma gate be opened wide. May all things naturally merge into the three contemplations of emptiness, provisionality, and the middle way, and may all the different phenomena be subtly manifested in one mind. Firmly circulate the Dharma, and do not become the person who turns the Dharma wheel for the second time (referring to destroying the Dharma). Will always teach and guide sentient beings, and do not become the person who ultimately cuts off the Buddha-seed. We presumptuously express our sincerity, hoping that the Master can have compassion and observe. We bow our heads and thank you with utmost respect.
歸依懇惻之至。謹疏。
重修法智尊者像志銘
柏庭(善月)
維時慶元歲在庚申。某月朔日。山門恭嗣祖。比丘(善月)敬修像事。厥工告成。謹熏滌書銘志。內於我中興始祖法智尊者大宗師之藏。恭惟。我祖以佛子孕靈。篤生皇宋。乘本願力。志在傳洪。爰念山門一家教觀。頃遭厄運。幾掃地矣。寔繄我祖。稟承有在。源流正傳。逮今四方。知有我四明之道。及我此道場。綿綿傳演。似續無窮。皆我祖中興之功。誓願之力也。是用奉遺像。崇供事有日矣。閑嘗一再裝彩。時有董溪信士。先得我祖靈骨之餘。家藏久矣。一夕感夢。罔容私留。因復歸於我祖。窴諸像內。實慶曆七年十一月二十三日。既而重飾于紹興之丁丑。亦其月日也。茲又歷年之久。夾纻弊穿。殆非所以昭示先德垂範後世。於是再命工。加修而彩飾焉。尚幾我祖神靈不泯。誓力彌新。永鎮此山。相與終始者也。奉安之日。謹與山眾拜手稽首。敬系之銘曰。
於戲我祖 法身圓具 非生非滅 示有新故 即事而真 不離當處 我作是銘 如是安住
四明尊者教行錄卷第七
臺州白蓮教寺比丘(元悟)謹募同志將舊本重開以續流通寶慶丙戌解制日畢工謹題
螺溪振祖集
目錄
吳
【現代漢語翻譯】 現代漢語譯本： 懷著最懇切的心情歸依。謹呈上疏文。
重修法智尊者像志銘
柏庭（善月）
時在慶元年庚申年某月初一日。山門恭敬地繼承祖業。比丘（善月）恭敬地修繕佛像。工程告成。謹以香薰沐，書寫銘文，藏於我中興始祖法智尊者大宗師的藏室中。恭敬地想到，我們的祖師以佛子的靈性孕育，降生於皇宋。憑藉本願之力，立志于弘揚佛法。考慮到山門一家教觀，曾經遭遇厄運，幾乎被掃蕩殆盡。實在依賴於我們的祖師，稟承著佛法的傳承，源流正統地傳下來，直到今天四方都知道我們四明之道，以及我們這個道場，綿綿不斷地傳演，似乎沒有窮盡。這都是我們祖師中興的功勞，誓願的力量啊。因此供奉遺像，崇敬供養已經很久了。曾經一再地裝彩。當時有董溪的信士，先前得到了我們祖師靈骨的剩餘部分，在家中珍藏很久了。一天晚上感應到夢境，不能私自留藏。因此又歸還給我們祖師，安放在佛像之內。實際上是慶曆七年十一月二十三日。之後又在紹興丁丑年重新修飾，也是在那月的同一天。如今又過了很久，夾纻已經破損，恐怕不能用來昭示先德，垂範後世。於是再次命令工匠，加以修繕和彩飾。希望我們的祖師神靈不泯滅，誓願更加堅定，永遠鎮守這座山，與我們同始同終。在奉安之日，謹與山中的僧眾拜手稽首，恭敬地寫下銘文說：
啊！我們的祖師，法身圓滿具足，非生非滅，示現有新有舊，即事而真，不離當下之處。我作這篇銘文，就這樣安住。
四明尊者教行錄卷第七
臺州白蓮教寺比丘（元悟）恭敬地募集同志，將舊本重新刊印，以繼續流通。寶慶丙戌年解制日完工，謹題。
螺溪振祖集
目錄
吳
【English Translation】 English version: With the utmost sincerity, I take refuge. I respectfully present this memorial.
Inscription on the Reconstructed Image of Venerable Fazhi (法智) [Wisdom Dharma]
By Boting (柏庭) [Cypress Courtyard] (Shanyue (善月) [Good Moon])
In the year Gengshen (庚申) of the Qingyuan (慶元) era, on the first day of a certain month, the Sangha (山門) [Mountain Gate] respectfully continues the ancestral legacy. The Bhikshu (比丘) [Monk] (Shanyue (善月) [Good Moon]) reverently repaired the image. The work is now complete. I respectfully purify and inscribe this memorial, placing it within the repository of our founding patriarch of the revival, the Venerable Fazhi (法智) [Wisdom Dharma], the Great Master. I respectfully contemplate that our patriarch, conceived with the spirit of a Buddha-child, was born in the Imperial Song Dynasty. Relying on the power of his original vows, he aspired to propagate the Dharma widely. Considering that the teachings and practices of our Sangha (山門) [Mountain Gate] family once encountered misfortune, almost being completely wiped out, it was truly due to our patriarch, who inherited the Dharma, that the authentic lineage has been transmitted correctly. Today, all directions know of our Siming (四明) [Four Brightnesses] Way, and this monastery of ours continues to propagate and evolve endlessly. All this is due to the merit of our patriarch's revival and the power of his vows. Therefore, we have been offering and reverently venerating the remaining image for a long time. It has been redecorated and painted several times. At that time, a faithful layman from Dongxi (董溪), who had previously obtained the remaining relics of our patriarch's spiritual bones, had treasured them in his home for a long time. One night, he had a dream, feeling that he could not privately keep them. Therefore, he returned them to our patriarch, placing them within the image. This was actually on the twenty-third day of the eleventh month of the seventh year of the Qingli (慶曆) era. Later, it was redecorated in the Dingchou (丁丑) year of the Shaoxing (紹興) era, also on the same day of that month. Now, after many years, the lacquered cloth has become worn and torn, and it is feared that it cannot be used to manifest the virtues of the predecessors and set an example for future generations. Therefore, we once again ordered craftsmen to repair and repaint it. May our patriarch's divine spirit not perish, and may his vows be renewed, forever guarding this mountain, accompanying us from beginning to end. On the day of enshrinement, I respectfully bow and prostrate with the Sangha (山眾) [Mountain Assembly], and respectfully inscribe this memorial:
Alas, our patriarch, the Dharmakaya (法身) [Dharma Body] is perfectly complete, neither born nor extinguished, manifesting as new and old, being true in the midst of affairs, not departing from the present place. I compose this inscription, and thus abide.
The Teachings and Practices of Venerable Siming (四明) [Four Brightnesses], Volume 7
The Bhikshu (比丘) [Monk] (Yuanwu (元悟) [Original Enlightenment]) of the Bailian (白蓮) [White Lotus] Monastery in Taizhou (臺州) respectfully gathered fellow practitioners to reprint the old edition in order to continue its circulation. Completed on the day of release from retreat in the Bingxu (丙戌) year of Baoqing (寶慶), respectfully inscribed.
Collected Works of Patriarch Zhen (振) [Arouse] of Luoxi (螺溪) [Spiral Creek]
Table of Contents
Wu (吳)
越錢忠懿王賜凈光法師制(三道)
本朝寺額
建傳教院碑銘
凈光法師行業碑
傳教院建育王石塔記
凈光法師塔銘
丞相李公贊
知府鄭公贊
通慧僧統詩
光仁文德大師詩
查庵法師贊
柏庭法師贊
凈光法師移塔記
螺溪振祖集
住持天臺傳教院比丘(元悟)編
吳越錢忠懿王賜凈光法師制(三道)
制禪林寺僧羲寂。得大師子玄等奏。于本寺為國講法華經文句疏等具悉。蓋精名德。是罄功勤。閱覽之時尤多嘉愧。故茲詔示想。宜知悉。遣書指不多及。十三日。
制僧羲寂。卿久居名山。恒看大藏。國朝欽若真教。志重高人。今賜師號紫衣細絹十疋綿十屯。至可領也。故茲詔示想。宜知悉。遣書指不多及。二十九日。
報羲寂勾當所申。昨委。汝為天界講金光明經。一會圓滿。備已知悉。汝早揮麈柄。載演猊音。于識心達本之餘。有律虎義龍之稱。遠茲景仰。因命闡揚。已聞講唱之告成。尤見精修而戒意。再披申舉。深所愧稱。今賜汝乳藥絹二十疋茶二百角。至可收領。遣此示諭。不具(花押)付九月 日。
本朝賜額 敕黃
中書門下牒兩浙轉運司。兩浙轉運司奏。準中書
【現代漢語翻譯】 現代漢語譯本
越錢忠懿王賜凈光法師制（三道）
本朝寺額
建傳教院碑銘
凈光法師行業碑
傳教院建育王石塔記
凈光法師塔銘
丞相李公贊
知府鄭公贊
通慧僧統詩
光仁文德大師詩
查庵法師贊
柏庭法師贊
凈光法師移塔記
螺溪振祖集
住持天臺傳教院比丘（元悟）編
吳越錢忠懿王賜凈光法師制（三道）
制禪林寺僧羲寂。得大師子玄等奏。于本寺為國講法華經文句疏等具悉。蓋精名德。是罄功勤。閱覽之時尤多嘉愧。故茲詔示想。宜知悉。遣書指不多及。十三日。
制僧羲寂。卿久居名山。恒看大藏。國朝欽若真教。志重高人。今賜師號紫衣細絹十疋綿十屯。至可領也。故茲詔示想。宜知悉。遣書指不多及。二十九日。
報羲寂勾當所申。昨委。汝為天界講金光明經。一會圓滿。備已知悉。汝早揮麈柄。載演猊音。于識心達本之餘。有律虎義龍之稱。遠茲景仰。因命闡揚。已聞講唱之告成。尤見精修而戒意。再披申舉。深所愧稱。今賜汝乳藥絹二十疋茶二百角。至可收領。遣此示諭。不具(花押)付九月 日。
本朝賜額 敕黃
中書門下牒兩浙轉運司。兩浙轉運司奏。準中書 吳越錢忠懿王賜予凈光法師的詔書（三道）
本朝寺廟的匾額
建立傳教院的碑銘
凈光法師的德行碑
傳教院建造育王石塔的記述
凈光法師的塔銘
丞相李公的讚詞
知府鄭公的讚詞
通慧僧統的詩
光仁文德大師的詩
查庵法師的讚詞
柏庭法師的讚詞
凈光法師移塔的記述
螺溪振祖的文集
住持天臺傳教院的比丘（元悟）編輯
吳越錢忠懿王賜予凈光法師的詔書（三道）
賜予禪林寺僧人羲寂的詔書。得知大師子玄等人上奏，在本寺為國家講授《法華經文句疏》等事宜，詳細瞭解了情況。認為你精通佛法，德行高尚，竭盡心力，勤奮修行。閱讀奏章時，我深感嘉許和慚愧。因此下達此詔書，希望你知悉。不再贅述。十三日。
賜予僧人羲寂的詔書。你長期居住在名山，經常閱讀大藏經。國家敬重真正的佛教教義，重視高僧大德。現賜予你師號、紫色細絹十匹、棉花十屯，可領取。因此下達此詔書，希望你知悉。不再贅述。二十九日。
回覆羲寂勾當所的申報。之前委派你到天界寺講授《金光明經》，一次法會圓滿結束，已經詳細知悉。你很早就揮動麈尾，宣講佛法，在領悟心性、通達本源之外，還有『律虎義龍』的美稱，我對此非常敬仰。因此命你弘揚佛法。已經聽聞講經唱法的圓滿完成，更加看到你精進修行和嚴守戒律。再次披閱你的申報，深感慚愧。現賜予你乳藥絹二十匹、茶葉二百角，可收取。特此諭示，不一一列舉。（花押）九月 日。
本朝賜予的匾額 敕黃
中書門下告知兩浙轉運司。兩浙轉運司上奏。根據中書
【English Translation】 English version
Edict (Three Documents) Conferred upon Dharma Master Jingguang by King Zhongyi of Wuyue Qian
Temple Plaques of the Dynasty
Inscription for Establishing the Propagation Monastery
Stele of Dharma Master Jingguang's Conduct
Record of Building the King Ashoka Stone Pagoda at the Propagation Monastery
Tomb Inscription of Dharma Master Jingguang
Eulogy by Chancellor Li Gong
Eulogy by Prefect Zheng Gong
Poem by the Sangha Administrator Tonghui
Poem by Great Master Guangren Wende
Eulogy by Dharma Master Cha'an
Eulogy by Dharma Master Boting
Record of Moving Dharma Master Jingguang's Pagoda
Collected Works of Zhenzu of Luoxi
Compiled by Bhiksu (Yuangu), Abbot of Tiantai Propagation Monastery
Edict (Three Documents) Conferred upon Dharma Master Jingguang by King Zhongyi of Wuyue Qian
Edict to Monk Xiji of Chanlin Temple. It has been reported by Great Master Zixuan and others that you have been expounding the 'Lotus Sutra' and its commentaries at the temple for the benefit of the nation. Your profound knowledge and virtuous conduct, along with your diligent efforts, are fully acknowledged. Upon reviewing the reports, I am filled with admiration and humility. Therefore, I issue this edict to inform you. No further details are necessary. Thirteenth day.
Edict to Monk Xiji. You have resided in famous mountains for a long time and constantly study the Great Treasury of Scriptures (Tripitaka). The nation reveres the true teachings and values eminent monks. Now, I bestow upon you the title of Master, along with ten bolts of purple fine silk and ten tons of cotton. You may receive them. Therefore, I issue this edict to inform you. No further details are necessary. Twenty-ninth day.
In response to the report submitted by Xiji's office, regarding your assignment to lecture on the 'Golden Light Sutra' at Tianjie Temple, which has been successfully completed, I am fully aware. You have long wielded the whisk and expounded the Dharma with the voice of a lion. Beyond your understanding of the mind and attainment of the source, you are known as the 'Disciplined Tiger' and 'Righteous Dragon'. I deeply admire you. Therefore, I ordered you to propagate the Dharma. Having heard of the successful completion of your lectures, I see your diligent practice and adherence to the precepts. Upon reviewing your report again, I feel deeply humbled. Now, I bestow upon you twenty bolts of milk-infused silk and two hundred measures of tea, which you may receive. This edict is issued without further details. (Seal) Ninth month, [day blank].
Imperial Plaque Granted by the Dynasty
Memorandum from the Department of State Affairs to the Transport Commissioner of Liangzhe. The Transport Commissioner of Liangzhe reports. According to the Department of State Affairs
劄子分析轄下。諸州軍偽命宮觀寺院未曾賜額。如後臺州天臺縣傳教院宜賜定慧院為額。牒奉敕如前。宜令轉運司遍牒。逐處及更切子細勘會。如內有承天節已曾賜名額者。更不行。下牒至。準敕。故牒。大中祥符元年七月三日牒。
右諫議大夫參知政事趙
兵部侍郎參知政事馮
工部尚書平章事王
建傳教院碑銘
忠果雄勇功臣金州管內觀察使判和州軍州事光祿大夫 特進檢校大傅兼御史大夫上柱國彭城郡開國公食邑六千戶食實封一千一百戶錢(儼)撰
聖人之垂文設教。所以舉綱維而示軌轍。使後世之人至乎聖賢之道也。若夫括天地極陰陽。窮吉兇審消長。莫尚乎易。而伏犧始之。仲尼述之。是垂美利於天下也。以日系月。彰往考來。正王道紀人倫。莫尚乎春秋。而夫子經之。丘明傳之。是申明誡于萬世也。敢問。聖人之垂文設教。極於是乎。殊不知。垂褒貶之文。不能等冤親齊生滅。究否泰之術。不能暢妙性括真機。其為人天之津蹊。越生死之淵奧。則大雄氏之法。莫不大乎。莫不聖乎。若夫鷲嶺之韜玉音。龍藏之傳寶典。去聖逾遠。垂裕後昆。所以廣香海之波瀾壯大車之輪轂。又莫盛乎天臺之教者。故陳隋國師智者大師。法名智顗。演一花之大旨。立八柱之華宗。以明
【現代漢語翻譯】 現代漢語譯本：
劄子分析轄下各州軍中，沒有被賜予正式名稱的偽命宮觀寺院。例如，後臺州天臺縣的傳教院，適宜賜予『定慧院』作為正式名稱。已將公文呈報上去，奉敕令照此辦理。應該命令轉運司向各處發佈公文，並更加仔細地勘察覈實。如果其中有已經以『承天節』的名義賜予名稱的，則不再重複進行。下發公文后，按照敕令執行。因此發佈此公文。大中祥符元年七月三日發佈公文。
右諫議大夫、參知政事趙某。
兵部侍郎、參知政事馮某。
工部尚書、平章事王某。
建立傳教院碑銘
忠果雄勇功臣、金州管內觀察使、判和州軍州事、光祿大夫、特進檢校大傅兼御史大夫、上柱國、彭城郡開國公，食邑六千戶，食實封一千一百戶的錢儼撰寫。
聖人著書立說，設立教化，是爲了樹立綱常，昭示法則，使後世之人能夠達到聖賢的境界。如果要概括天地，窮盡陰陽，探究吉兇，審察消長，沒有比《易經》更重要的了。伏羲開始創作，孔子加以闡述，這是為天下帶來了美好的利益。如果要用太陽來維繫月亮，彰顯過去，考察未來，匡正王道，規範人倫，沒有比《春秋》更重要的了。孔子編撰，左丘明加以傳述，這是向萬世申明警戒。請問，聖人著書立說，設立教化，最終的目的就在於此嗎？其實不然。著述褒貶的文章，不能平等地對待冤親，齊一生滅；探究否泰的術數，不能暢達妙性，概括真機。要成為人天的津樑，超越生死的深淵，那麼大雄氏（釋迦牟尼）的佛法，沒有比它更偉大，更神聖的了。至於鷲峰（靈鷲山）隱藏的玉音，龍藏（佛教經藏）流傳的寶典，距離聖人的時代雖然久遠，但卻為後世子孫留下了福祉。所以要弘揚香海（佛教）的波瀾，壯大車輪（佛法）的輪轂，沒有比天臺宗的教義更興盛的了。因此，陳隋時代的國師智者大師，法名智顗（zhǐyǐ），闡述一花（法華經）的大旨，創立八柱的華宗，以此來闡明……
【English Translation】 English version:
A memorandum analyzing subordinate prefectures and military districts regarding falsely established palaces, temples, and monasteries without officially granted names. For example, the Chuanjiao Monastery in Tiantai County, Taizhou, should be granted the official name 'Dinghui Monastery'. The document has been submitted, and an imperial edict has been issued to proceed accordingly. The Transportation Commissioner should be ordered to widely circulate the document to all locations and to conduct more thorough investigations and verifications. If any of them have already been granted names under the 'Chengtian Festival', no further action should be taken. Upon the issuance of the document, it should be executed according to the imperial edict. Therefore, this document is issued. Issued on the third day of the seventh month of the first year of the Dazhong Xiangfu era.
Zhao (name omitted), Right Policy Advisor and Participating in Political Affairs.
Feng (name omitted), Vice Minister of the Ministry of War and Participating in Political Affairs.
Wang (name omitted), Minister of the Ministry of Works and Concurrent Administrator of Affairs.
Inscription for the Establishment of Chuanjiao Monastery
Written by Qian Yan (qián yǎn), Loyal, Resolute, Heroic, and Meritorious Official, Military Commissioner of Jinzhou, concurrently in charge of the military and civil affairs of Hezhou, Grand Master of Glory, Specially Advanced Grand Tutor and Censor-in-chief, Pillar of the State, Founding Duke of Pengcheng Commandery, with a fief of six thousand households and a real grant of one thousand one hundred households.
The sages established writings and teachings to set up the fundamental principles and demonstrate the proper path, so that later generations could attain the way of the sages and worthies. If one seeks to encompass heaven and earth, exhaust yin and yang, explore good and bad fortune, and examine waxing and waning, nothing is more important than the 'Book of Changes' ('Yi Jing'). Fuxi (fúxī) initiated it, and Confucius (zhòngní) elaborated on it, thus bringing great benefits to the world. If one seeks to use the sun to connect the moon, reveal the past, examine the future, rectify the royal way, and regulate human relations, nothing is more important than the 'Spring and Autumn Annals' ('Chun Qiu'). Confucius compiled it, and Zuo Qiuming (qiūmíng) transmitted it, thus clarifying warnings to all ages. May I ask, is the ultimate purpose of the sages' writings and teachings limited to this? In fact, it is not. Writing articles of praise and blame cannot equally treat enemies and relatives, nor can they equalize life and death; exploring the techniques of adversity and prosperity cannot express the wonderful nature or encompass the true essence. To become a bridge for humans and gods, and to transcend the abyss of life and death, then the Dharma of the Great Hero (Shakyamuni Buddha) is the greatest and most sacred. As for the hidden jade sounds of Vulture Peak (Gṛdhrakūṭa Mountain) and the treasured scriptures transmitted in the Dragon Treasury (Buddhist canon), although they are far from the time of the sages, they have left blessings for future generations. Therefore, to promote the waves of the fragrant sea (Buddhism) and strengthen the wheel hubs of the great vehicle (Dharma), nothing is more flourishing than the teachings of the Tiantai School. Therefore, the National Teacher Zhiyi (zhǐyǐ) of the Chen and Sui dynasties, with the Dharma name Zhiyi (zhǐyǐ), expounded the great meaning of the one flower (Lotus Sutra) and established the magnificent tradition of the eight pillars, in order to clarify...
破昏。太陽之開氣霧。以靜抳動。神龜之抃重溟。藏通別圓四教斯闡。醍醐乳酪五味相宣。傳般若之燈光。開方等之門閾。長風破浪。溺群魔于不二之門。大山出雲。茂正法于說三之圃。垂為妙典。揚我真風。由是國王大臣延首丹丘之講肆。城邑聚落傾心金地之道場。則智者之化人其利博哉。不可得而言也。傳教院者即今凈光大師寂公住持之所。師法名羲寂。俗姓胡氏。永嘉人也。先是周顯德初。螺溪居民張彥安。來詣師曰。家居寺之東南。有隙地。可一里餘。陰晦之夕必有鬼魅吟嘯之聲。亦有鐘磬考擊之響。又嘗夢。神龍遊其地。故非愚民所可有也。愿奉師以為僧事。師約之。親往閱視。嘆其山水秀異。因謂眾曰。此伽藍地也。常以傳續真乘。思卜講唱之所。又天臺一宗稟于龍樹。彼夢神龍之兆豈非此耶。然而財施不供。莫能遽成其志。但納所舍而營蔬圃耳。尋而法華巖公之門人齊公(愿齊公后亦署崇法禪師。亦師傳法弟子)。以其事聞于本師禪師。禪師大可其議。遂輟所得眾施錢三十萬。以資經始。師雖聆喜舍。頗懼重勞。乃誡齊公曰。今之所營。蓋以學徒爲念。非欲芘風雨以移冢間樹下之志。汝體乃意當勉成之。齊公乃鑿山肇基。度木興構。凡建法堂三間廚屋數舍。覆茅累塊。悉尚樸素。以稱師心。乾德甲子歲
【現代漢語翻譯】 現代漢語譯本： 驅散愚昧，如太陽撥開迷霧；以禪定的寂靜駕馭妄動的心。如同神龜撥動深海，闡明藏、通、別、圓四教的精髓。又如醍醐、乳酪般，宣揚佛法的五種滋味。傳續般若的智慧之燈，開啟方等經典的門徑。愿像長風破浪一樣，將沉溺於二元對立的群魔救度到不二法門中；又如大山涌出雲霧，使正法在講說的園地裡繁茂生長。垂示精妙的經典，弘揚佛法的真諦。因此，國王大臣們翹首期盼丹丘的講堂，城邑聚落的人們傾心於金地的道場。智者的教化，其利益是多麼廣博啊，真是難以言說！ 傳教院就是現在凈光大師羲寂（法號）所住持的地方。大師法名羲寂，俗姓胡，是永嘉人。先前，在周顯德初年，螺溪的居民張彥安來拜見大師說：『我家住在寺廟的東南方，有一塊空地，大約有一里多。每到陰暗的夜晚，必定有鬼魅吟叫的聲音，也有鐘磬敲擊的聲響。而且我曾經夢見，有神龍在那塊地上游動，所以不是我們這些普通百姓可以擁有的。我願意把這塊地奉獻給大師，作為僧眾的事務用地。』大師答應了他，親自前去察看，讚歎那裡的山水秀麗奇異，於是對大家說：『這塊地是建立伽藍（寺廟）的好地方啊！我常常想著要傳續真正的佛法，想找一個可以講經說法的地方。而且天臺宗的傳承來自於龍樹菩薩，他夢見神龍的徵兆，難道不就是指這裡嗎？』然而，因為缺乏財力支援，無法立刻實現他的願望，只能接受捐贈的土地，用來種植蔬菜。 不久，法華巖公的弟子齊公（愿齊公後來也被稱為崇法禪師，也是大師傳法的弟子），把這件事告訴了他的老師禪師。禪師非常贊同這個建議，於是拿出自己得到的信眾捐贈的三十萬錢，用來資助工程的開始。大師雖然聽了很高興，但又擔心過於勞民傷財，於是告誡齊公說：『現在所要做的，是爲了學徒們著想，不是爲了躲避風雨，而改變在墳墓間樹下修行的志向。你要體會我的意思，努力完成這件事。』齊公於是開山奠基，砍伐樹木建造房屋，建造了三間法堂和幾間廚房。屋頂用茅草覆蓋，墻壁用泥土壘砌，一切都崇尚樸素，以符合大師的心意。在乾德甲子年……
【English Translation】 English version: Dispelling the darkness of ignorance, like the sun parting the mists; subduing the restless mind with the stillness of meditation. Like the divine turtle stirring the deep sea, elucidating the essence of the four teachings: Tripitaka, Common, Distinct, and Perfect. And like the finest cream and butter, proclaiming the five flavors of the Dharma. Passing on the lamp of Prajna wisdom, opening the gateway to the Vaipulya Sutras. May we, like a long wind breaking the waves, deliver the multitude of demons drowning in duality to the gate of non-duality; and like a great mountain bringing forth clouds, cause the true Dharma to flourish in the garden of teachings. Revealing the profound and wondrous scriptures, propagating the true essence of my Dharma. Therefore, kings and ministers crane their necks in anticipation of the lectures at Danqiu, and the cities and villages devote their hearts to the golden-grounded Dharma center. The transformative power of the wise, how vast are its benefits, truly beyond words! The Chuanjiao Monastery is where the Venerable Jingguang Master Xiji (Dharma name) now resides. The Master's Dharma name is Xiji, his secular surname is Hu, and he is from Yongjia. Previously, in the early years of the Zhou Xiande era, Zhang Yan'an, a resident of Luoxi, came to see the Master and said, 'My home is located southeast of the temple, and there is a vacant piece of land, about a mile or so in size. On dark and gloomy nights, there are always sounds of ghosts wailing, and also the sounds of bells and chimes being struck. Moreover, I once dreamed that a divine dragon was swimming on that land, so it is not something that we ordinary people can possess. I am willing to offer this land to the Master for the use of the Sangha.' The Master agreed, and personally went to inspect the land, praising its beautiful and unique scenery. He then said to everyone, 'This land is a good place to build a Garan (monastery)! I have always thought about passing on the true Dharma, and wanted to find a place where I could lecture and teach. Moreover, the Tiantai lineage comes from Nagarjuna Bodhisattva, and his dream of the divine dragon, could it not be referring to this place?' However, due to a lack of financial support, he was unable to immediately fulfill his wish, and could only accept the donated land to use for growing vegetables. Soon after, Qi Gong, a disciple of the Venerable Fahua Yan Gong (later known as Venerable Chongfa Chan Master, also a Dharma disciple of the Master), told his teacher, the Chan Master, about this matter. The Chan Master greatly approved of the idea, and so he took out 300,000 coins from the donations he had received from the faithful, to fund the beginning of the project. Although the Master was happy to hear this, he was also worried about causing too much hardship for the people, so he cautioned Qi Gong, saying, 'What we are doing now is for the sake of the students, not to avoid the wind and rain, and change the aspiration to practice under the trees among the graves. You must understand my intention, and strive to complete this task.' Qi Gong then began to excavate the mountain and lay the foundation, cutting down trees to build houses, constructing three Dharma halls and several kitchens. The roofs were covered with thatch, and the walls were built with mud, all in a simple and unadorned style, to conform to the Master's wishes. In the year Jiazi of the Qiande era...
秋八月堂成。乃請師居之。默然遂率學徒二十人。以之俱往。點頭之石行列翠巘。雨新之花飛飏寶幾。師又睹其樸野。協彼安棲。至心之餘歡喜無量。其後登魚門宇日競充盈。放鶴園林人患襞積。師聞之沮。其說者數四。而云居韶公禪師。以其傳燈之地未廣函丈之規。乃疏於今漢南國王。智者大師位登諸地。跡示四依。得總持門。獲無礙辯。所述教法盈數百卷。凈光大師羲寂傳而講之。如水分器(已上八句並載上書之文)而所居精舍棟宇未豐。愿許經營。用安樞衣之眾。王從之乃命愛子襄華二師。洎干宗藩各施錢粟以助之。師以草堂之居雅得便穩。不聽命者久之。五年及丁卯歲。建創始畢。凡重構懺堂法堂禪室經室。及隸寺宇制者。罔不畢備。中間內外總一百三十餘間。林泉相輝。金碧明媚。瓶錫所至。寒暑忘歸。其年國王覆命師講法華經一座。追福干王妣恭懿太夫人吳氏。自是神龍喜于聞法。鳥獸樂於𠾑花。供飽純陀。席嚴布薩。隱幾捉拂。翼翼小心。海福田衣。濟濟有眾。太平興國二年。元帥府都押衙王君承益內知客余君德徽。同議本院建造彌陀佛殿。王覆命施錢八十萬。又請師講金光明經一座。飯僧三萬人。香華幡蓋供佛之具一皆稱足。明年彤矢常參。金輪大統教法愈盛。莊嚴益專。屬像設未周。眾望斯郁。乃
遣僧重云遠來京師。請于襄師。襄師因以陳國夫人徐氏漢南國王府別駕徐君貴安共舍錢二十萬。副以金帶。又募郡人李從遇。眾率凈財三十萬。同就厥工。於是孔雀頂螺尊臨中扆。芙蓉冠葉翊輔崇臺。環衛以之雄棱。侍從以之柔悅。沉沉金口深類無言。爛爛青眸真符不瞬。三寶既具。百楅可量。而聞。師妙行孔修。慈心止足。衣惟大布。臥止一床。杖頭但掛于瓶囊。庭內不施於局鑰。談女亹亹五十席。非謂該通。樂道熙熙。三重閣未為高邁。今俗年六十有八。僧臘四十有九。雖春秋已高。而誨誘無懈。實僧史之一奇士也。噫天臺教者。述覺王無說之義。包括寧遺。明眾生有趣之源。環循莫盡。由是三乘迭駕。方析假以入空。十地宏超。遂即凡而成聖。豈必指蓮華於水上。先示從權。自當悟蝴蝶于夢中。了無別體。宣此義者孰不宗之。而師之學徒通鑑大師知廉。以師崇佛宮祠開法庠序將求歲寒之績。請以刊勒為期。而(儼)念。天臺山素足名儒。繼談聖教。竽難濫吹。硯合先焚。然思。句偈成因。敢以謏辭為避。所愿草藩肥膩滋善本。以常新。風動毗藍。吹慧光而不滅。謹即齋戒。為之銘曰。
伏犧往兮仲尼不興 爾易經兮爻象何明 宣父亡兮丘明不出 爾魯史兮篇題斯逸 皇皇真教兮超生死 洋洋梵音兮總權實
鶴樹圓寂兮玉偈秘密 螺溪不談兮花編誰帙 傳光析派兮有赤城 植柰松揮兮宜萬齡
系曰。
臺山巖巖標幾尋 傳教孜孜開寶林 寒猿野鶴盡念法 猊座無言揚妙音
時雍熙三年丙戌歲十一月十日文
凈光大師行業碑
朝奉大夫行尚書戶部即中知 制誥賜紫金魚袋錢(易)撰
天南山奇甚東西北。山其高深幽遠。便釋者棲鐘于臺。臺連四去千萬山。復又宏閟窈窕。如非人可以止者。昔我智者坐此山以著書。故得名教。智者沒釋。來習其教得其旨者纍纍有之。易生於越。聞師之事甚異。師胡氏。家溫求嘉。三世習釋書。母鄭氏。既娠不食肉。生五六歲與群兒戲于門。會三釋者被遠遊具。由是道而遇群兒。一者撫師之頂曰。汝有奇相。當爲吾門之達者。既去三愿有羨聲。自後復授釋書。拜釋像。如無為人事者心。年甫十二。投溫之僧子安。為浮屠氏。勤謹明利。得盡弟子禮。安器之授經。所謂法華者。期月周誦。其起居宴坐也。綽綽有古佛之威儀。十九始去鬚髮。為比丘具矣。乃之越授毗尼于清律師。三載盡極其道。又南之天臺。通智者教。師承聳廣二公。一旦手法華本跡不二門。至法性之與無明遍造諸法。名之為染。無明之與法性遍應眾緣。號之為凈。因頓悟佛心。汗落
【現代漢語翻譯】 現代漢語譯本 鶴樹圓寂，象徵著佛陀涅槃，而其中蘊含的玉偈（yù jì）秘密深奧；螺溪不再談論佛法，那麼花編的經卷又由誰來整理呢？ 傳承佛法，開宗立派，赤城山（chì chéng shān）是重要的道場；植樹栽松，祈願佛法昌盛，寺廟萬古長青。
系曰：
天臺山（tāi shān）巍峨聳立，高聳入雲；傳授佛法的人們孜孜不倦，開創寶林寺（bǎo lín sì）； 寒冷的猿猴和野鶴都在念誦佛法；莊嚴的獅子座上，沒有言語卻在宣揚著微妙的佛音。
時在雍熙三年丙戌歲十一月十日
凈光大師行業碑
朝奉大夫、行尚書戶部即中知制誥、賜紫金魚袋錢易（qián yì）撰文
天臺山以南的山非常奇特，無論東西南北。山勢高峻、幽深而又偏遠。於是修行佛法的人便在天臺山建寺安居。天臺山連線著四面八方數不清的山脈。而且山勢宏偉、幽深而靜謐，彷彿不是凡人可以居住的地方。從前智者大師（zhì zhě dà shī）曾在此山著書立說，因此而得名。智者大師圓寂后，前來學習他的教義並領悟其中精髓的人很多。錢易出生在越地，聽說凈光大師的事蹟非常不同尋常。凈光大師姓胡（hú），家住溫州（wēn zhōu），世代信奉佛教。他的母親鄭氏（zhèng shì），懷孕后就不吃肉。凈光大師五六歲時，在門前和一群孩子玩耍。正好遇到三位僧人，帶著遠遊的行裝，從這裡經過，遇到這群孩子。其中一位僧人撫摸著凈光大師的頭頂說：『你相貌不凡，將來必定是我們佛門中的傑出人才。』說完后，三位僧人發出讚歎的聲音離開了。自那以後，凈光大師就開始學習佛經，拜佛像，好像有無形的力量在指引他一樣。十二歲時，投奔溫州的僧人子安（zǐ ān），做了沙彌。他勤奮恭敬，聰明伶俐，盡到了弟子的禮節。子安很器重他，便把《法華經》（fǎ huá jīng）傳授給他。凈光大師在一個月內就能背誦如流。他的一舉一動，都具有古代佛陀的威儀。十九歲時，剃去鬚髮，正式成為比丘。之後前往越地，向清律師（qīng lǜ shī）學習戒律，三年時間，窮盡了其中的奧妙。又南下天臺山，通曉智者大師的教義。他師從聳廣（sǒng guǎng）和二公（èr gōng）兩位大師。他忽然領悟到《法華經》本跡不二的法門，領悟到法性（fǎ xìng）與無明（wú míng）遍造諸法，稱之為染；無明與法性遍應眾緣，號之為凈。因此頓悟佛心，汗流浹背。
【English Translation】 English version The passing of the Crane Tree (hè shù), symbolizing the Nirvana of the Buddha, conceals the profound secrets of the Jade Gatha (yù jì); the Snail River (luó xī) no longer discusses the Dharma, so who will arrange the flower-woven scriptures? Transmitting the light and analyzing the schools, Mount Red Citadel (chì chéng shān) is an important center; planting pines and cypresses, wishing the Dharma to flourish and the temple to last for eternity.
Commentary:
Mount Tiantai (tāi shān) stands tall and majestic; those who transmit the teachings diligently open the Baolin Temple (bǎo lín sì); Cold monkeys and wild cranes all recite the Dharma; on the majestic lion throne, without words, it proclaims the wonderful sound.
Dated the tenth day of the eleventh month in the year Bingxu, during the Yongxi era (Yōng xī).
Stele of the Deeds of Great Master Jingguang
Written by Qian Yi (qián yì), Grand Master of Court Service, Acting Director of the Ministry of Revenue, and recipient of the Golden Fish Bag.
The mountains south of Mount Tiantai are extremely peculiar, whether east, west, north, or south. The mountains are high, deep, secluded, and remote. Therefore, those who cultivate the Dharma reside in temples built on Mount Tiantai. Mount Tiantai is connected to countless mountains in all directions. Moreover, the mountains are grand, secluded, and tranquil, as if they are not places where ordinary people can live. In the past, Great Master Zhiyi (zhì zhě dà shī) wrote books on this mountain, hence its name. After Great Master Zhiyi passed away, many came to study his teachings and comprehend their essence. Qian Yi was born in Yue and heard that the deeds of Great Master Jingguang were very extraordinary. Great Master Jingguang's surname was Hu (hú), and his family lived in Wenzhou (wēn zhōu), where they had been devout Buddhists for generations. His mother, Zheng Shi (zhèng shì), abstained from meat after becoming pregnant. When Great Master Jingguang was five or six years old, he was playing with a group of children in front of the gate. It happened that three monks, carrying travel gear for a long journey, passed by and encountered the group of children. One of the monks stroked Great Master Jingguang's head and said, 'You have an extraordinary appearance and will surely become an outstanding talent in our Buddhist order.' After saying this, the three monks left with sounds of admiration. From then on, Great Master Jingguang began to study Buddhist scriptures and worship Buddhist images, as if guided by an invisible force. At the age of twelve, he went to Wenzhou to join the monk Zi'an (zǐ ān) and became a novice. He was diligent, respectful, intelligent, and fulfilled the duties of a disciple. Zi'an valued him greatly and taught him the Lotus Sutra (fǎ huá jīng). Great Master Jingguang was able to recite it fluently within a month. His every move possessed the dignity of an ancient Buddha. At the age of nineteen, he shaved his head and officially became a Bhikkhu. Afterwards, he went to Yue to study the precepts with Vinaya Master Qing (qīng lǜ shī), spending three years exhausting their mysteries. He then went south to Mount Tiantai to master the teachings of Great Master Zhiyi. He studied under Great Masters Songguang (sǒng guǎng) and Ergong (èr gōng). He suddenly realized the non-dual Dharma gate of the Original and Manifest Traces of the Lotus Sutra, realizing that Dharma-nature (fǎ xìng) and ignorance (wú míng) universally create all dharmas, which are called defilement; ignorance and Dharma-nature universally respond to all conditions, which are called purity. Therefore, he suddenly awakened to the Buddha-mind, and sweat poured down his body.
如雨。不數月登座衍說。坐二師于聽徒中。了無愧色。每入大藏采一經。未嘗別考科疏。隨意而講。渙然水釋。尋有去山意。止者盡臺人皆不能。時廣順中也。易忠懿叔父領大元帥開府于浙水。聞之堅止勿他往。授以釋署凈光大師。三讓授受不施。方建法華道場。六時行釋事。晝夜不怠。甲子秋居螺溪。講導事如道場。吾叔大元帥供施日至焉。丁卯下臺寓開元東樓。春雨連日。一夕有夢。若告樓垝。及旦遷他所。是夜大山頹擊樓墮。免者將百人。早歲吳越不雨久。而吾叔命使求禱之。師領其徒。詣巨潭覆缽作梼。而暗有咒語。食久潭中為風所激。恍有物。自水中起。回不半道。大雨連下。周境謝足。又嘗危坐居室。有童子。服山人衣。形體瘠陋。持竹器以土養小松。跪于室前。師徐詢之。爾何來也。答曰。華頂遣送松栽。言訖遺竹器于地。忽爾不見。師潛謂其徒曰。此山神也。吾當別住道場。后創螺溪教院之前讖也。凡道南險者首稱天臺石橋。下臨萬仞。飛泉四射。危滑欹側。狀如橫虹。師嘗夜度。有光前導。如列炬擲火。皆不知其來。又好修壞像。多獲古物。若有符契。因得咸通六年。像中書即當時僧希皎誓文。愿復生此。以童子出家。傳大法首眾。謂師之前身。如許元度事。師昔在四明止育王寺。夢登上方。有寶
幢高座。大署曰文殊臺。而闌楯圍絡。趨不能入。上有菩薩。手自相引。坦然可登。復覺是身與菩薩之體。泯合無二。癸未年。上使內侍省官與臺守。入山謀建釋舍。堅請師受菩薩戒。自稱弟子。師凡與臺人授戒。有舍屠宰而執經論者。有不血食者。有至死不言殺者。有投高死而發願者。有棄妻子而求為浮屠人者。有入山一步一禮血垂於額者。有火一臂一指以供佛者。嗚呼大音一舉。應者千谷。非發有所躋。其孰能通其大小乎。丁亥冬十有一月四日疾。終右脅而臥。神往形具端而有生。其徒樹龕室于方丈。臺人之慟若喪所親。后五年易葬地。身體不壞。芳香蓊然。此非釋中達而異者乎。師名義寂。字常照。俗壽六十九。僧臘五十。先是太平興國中。詔今左街首座掌西京教門事寧公手傳高僧。狀師之跡。易夙昔好善。常欲筆奇。聞以申誨。始熟師之事。績而又得之。門人仲休授書一通。參對辯正皆符舊文。易無似人耳。三為休之請立師之碑。退以書讓不克。又慮好事因循失於紀述。乃稽首作禮謹著是辭銘曰。
教敷徒儀 徒為教主 徒徹愈明 徒誕自侮 明則契聖 感以從真 侮則徒咎 咎非教淪 偉哉吾師 達明契聖 坐檯指人 學及古性 生異其跡 死奇其尸 南嘩是聞 俾徒
勤思 師徒伊誰 克完厥守 佩于永年 勿誕以咎
傳教院新建育王石塔記
當院徒弟(如皎)撰並書
世雄化緣告息。韜形秘藏唯塔像存焉。或封玉㲲絨金骨。標幟高顯。俾回眸舉手咸成妙機。非率然也。粵有守澄上人。內習禪那。外營梵福。有年數矣。凡曰善利。知無不為。一旦惠然而來。議及勝概。乃曰。殊特者難偕聖塔。堅久者莫越貞珉。命愚同力營茲巨善。愚聞之。敢不稱讚。於是共募緇俗。獲泉貨六萬余。乃命石工。匠成四所。不逾載𣏌。能事告圓。其二所對高五尋。立於院之庭。其次立於普賢懺院。蓋擇其勝地。鹹得其宜也。其質狀擬於育王。镕范眾寶。固無漏略。中置鷲峰極談妙經。故不須復安舍利者。所謂已有如來全身也。矧復以實相為道。無金石鴻纖之殊也。劫火燒空。藍風動地。其可壞乎。愚不揣斐然。直書於此。
大宋開寶八年歲在大淵獻八月八日記
凈光大師塔銘
門人澄彧 撰
師諱羲寂。字常照。俗胡氏。永嘉人也。削染于本郡開元寺。年十九受具。業律于會稽。尋依國清習天臺教。昔智者師迄湛然師。燈燈相續。遍佈寰宇。自唐武宗焚燬。微言暫污。傳持中廢。而能苦心研味。在處宣通。制科考文。誨人無倦。居山四十五載。
【現代漢語翻譯】 現代漢語譯本 勤思，師父和徒弟是誰，能夠完成他們的職責？佩戴在身，可以永年，不要因為疏忽而產生過錯。
傳教院新建育王石塔記
當院徒弟（如皎）撰寫並書寫
世雄（釋迦牟尼佛）教化眾生的因緣已經結束，他的身形被隱藏，只有塔和佛像存在於世。或者用玉、㲲（一種毛織品）、絨、金來包裹佛骨，以此作為高顯的標誌，使人們每次回眸、舉手都能成就微妙的機緣，這並非偶然。曾經有守澄上人，內在修習禪定，外在經營梵福，已經有很多年了。凡是說起善事利益，他沒有不做的。有一天，他高興地來到這裡，商議建造殊勝的佛塔。他說，沒有什麼比得上聖塔的殊特，沒有什麼比得上堅固的石頭更加長久。於是命令我一同努力，營建這巨大的善事。我聽了之後，怎敢不稱讚呢？於是共同募集僧俗的財物，獲得泉貨六萬余。於是命令石匠，匠造四座石塔。不到一年的時間，工程就圓滿完成了。其中兩座高五尋（古代長度單位，約八尺），聳立在寺院的庭院中，另外兩座聳立在普賢懺院。這是選擇了殊勝的地點，都非常適宜。石塔的質地和形狀模仿育王塔（阿育王塔），融合了各種珍寶，務求沒有疏漏。石塔中安置了鷲峰（靈鷲山）所說的微妙經典，所以不需要再安置舍利。這就是所謂的已經有了如來的全身。更何況以實相為道，沒有金石大小的差別。即使劫火燒空，藍風動地，它又怎麼會被破壞呢？我不自量力，把這些記錄下來。
大宋開寶八年歲在大淵獻八月八日記
凈光大師塔銘
門人澄彧撰寫
大師法諱羲寂（Xījì），字常照（Chángzhào），俗姓胡（Hú），是永嘉（Yǒngjiā）人。在本郡開元寺（Kāiyuán Sì）剃度出家。十九歲時受具足戒。在會稽（Kuàijī）學習戒律。之後依止國清寺（Guóqīng Sì）學習天臺教（Tiāntái Jiào）。從智者大師（Zhìzhě Dàshī）到湛然大師（Zhànrán Dàshī），燈燈相續，遍佈天下。自從唐武宗（Táng Wǔzōng）焚燬佛寺后，微妙的教義暫時被玷污，傳承中斷。而大師能夠苦心鉆研，到處宣揚流通。通過科舉考試，教誨人們從不厭倦。在山中居住了四十五年。
【English Translation】 English version 'Diligent thought, who are the master and disciple who can fulfill their duties? Wear it to ensure longevity, and do not give rise to faults through negligence.'
'Record of the Newly Built Stupa of King Ashoka at the Chuanjiao Monastery'
'Written and inscribed by the disciple (Rujiao) of this monastery'
'The World Honored One's (Shìxióng, referring to Shakyamuni Buddha) karmic connection to teach beings has ended. His physical form is hidden, and only stupas and images remain. Some are sealed with jade, felt, velvet, and gold to enshrine the Buddha's bones, serving as prominent symbols. This allows people to achieve subtle opportunities with every glance and gesture, which is not accidental. There was once the Venerable Shouchéng, who cultivated Chan meditation internally and practiced virtuous deeds externally for many years. He would do anything that was beneficial. One day, he happily came here and discussed building a magnificent stupa. He said, 'Nothing is more special than a sacred stupa, and nothing is more lasting than solid stone.' He then ordered me to work together to build this great act of goodness. How could I not praise him upon hearing this? So we jointly raised funds from monks, nuns, and laypeople, obtaining over sixty thousand coins. Then he ordered the stonemasons to build four stupas. In less than a year, the project was completed. Two of them, five xún (ancient unit of length, approximately eight feet) tall, stand in the courtyard of the monastery, and the other two stand in the Universal Worthy Repentance Hall. These were chosen as auspicious locations, and all are very suitable. The quality and shape of the stupas imitate the Ashoka Stupa, incorporating various treasures to ensure no omissions. The stupas contain the wonderful scriptures spoken on Vulture Peak (鷲峰, Língjiū Shān), so there is no need to place relics again. This is because they already contain the entire body of the Tathagata. Moreover, taking reality as the path, there is no difference between gold, stone, large or small. Even if the fire of the kalpa burns the sky and the blue wind shakes the earth, how can they be destroyed? I presumptuously record these things here.'
'Recorded on the eighth day of the eighth month in the eighth year of the Kaibao era of the Great Song Dynasty, in the year Dayuānxiàn.'
'Epitaph for the Stupa of Great Master Jingguang'
'Written by his disciple, Chéngyù'
'The Master's dharma name was Xījì (羲寂), his style name was Chángzhào (常照), and his lay surname was Hú (胡). He was a native of Yǒngjiā (永嘉). He shaved his head and became a monk at the Kāiyuán Monastery (開元寺) in his home prefecture. At the age of nineteen, he received the full monastic precepts. He studied the Vinaya (戒律) in Kuàijī (會稽). Later, he relied on the Guóqīng Monastery (國清寺) to study the Tiāntái teachings (天臺教). From Master Zhìzhě (智者大師) to Master Zhànrán (湛然大師), the lamps were passed on continuously, spreading throughout the world. Since Emperor Wǔzōng of the Tang Dynasty (唐武宗) destroyed Buddhist temples, the subtle teachings were temporarily defiled, and the transmission was interrupted. However, the Master was able to study diligently and propagate them everywhere. He taught people tirelessly through the imperial examinations. He lived in the mountains for forty-five years.'
稟學二百餘人。鄧王錢氏有國之日。欽其道德。賜紫衣師號。樹宇以安之。赍臘供以延之。今天下郡府匡化紹隆。多其弟子。師與人授菩薩戒。約數十萬。其德行事狀備載僧史。雍熙四年丁亥十一月四日。遷化于丈室。春秋六十九。僧臘五十。明年改元端拱歲次戊子季夏十六日。建塔亭。葬於國清寺東南隅。善來弟子二十餘人。長曰令余令繼。箕裘者曰皎如。實克負荷。事之以禮。葬之以禮。夫如是。又何憾焉。愚忝傳后焰。備熟前蹤。乃為銘曰。
智者圓宗 然師后躅 代產奇士 溫其如玉 興教劬勞 誨人委曲 法海揚帆 昏衢秉燭 錫振何處 塔局深谷 法子法孫 燈燈相續
凈光法師贊
中書門下平章事李 沆
徐陵師顗。道以尊賢。梁肅師然。勤以周旋。二子幸聞。二師言宣。灑滋慧露。清彼心蓮。我師凈光芳聲在焉。無說無示得之。又玄形儼丈室。化流後天。臺崖不移。清風綿綿。
凈光大師贊
宣德郎行左拾遺權知臺州軍州事鄭 元龜
如雲不定。合浦珠光。昆丘玉瑩。順化遺形。 示空達性。萬古千秋。瞻仰彌盛。
左街僧錄應史館編修通慧大師(贊寧)伏承 凈光大師親禮今令咸旋附一偈上。
出懺爐煙緣篆字。訓徒言語隔
【現代漢語翻譯】 現代漢語譯本 有學僧二百多人追隨(凈光法師)。在鄧王錢氏擁有吳越國時，欽佩他的道德，賜予他紫衣和『師』的稱號，建造房屋來安置他，贈送臘供來供養他。如今全國各地的郡府都在傚法和推崇(凈光法師)的教化，他的弟子眾多。法師為人傳授菩薩戒，大約有數十萬人。他的德行事蹟都詳細記載在僧史中。雍熙四年丁亥十一月四日，在丈室中圓寂，享年六十九歲，僧臘五十年。第二年改年號為端拱，戊子年夏季四月十六日，建造佛塔和亭子，安葬在國清寺的東南角。善來的弟子有二十多人，其中年長的有令余、令繼，繼承衣缽的有皎如，確實能夠承擔重任，以禮侍奉他，以禮安葬他。像這樣，又有什麼遺憾呢？我(贊寧)有幸作為後輩，詳細瞭解前人的事蹟，於是作銘文如下： 智者圓融的宗旨，法師追隨其後。時代產生了傑出的人才，他的品德像玉一樣溫潤。興辦教育勤勞不懈，教誨他人細緻周到。在佛法之海中揚帆，在黑暗的道路上秉持火炬。禪杖停留在何處？佛塔聳立在深谷之中。法子法孫，像燈一樣盞盞相續。 凈光法師贊 中書門下平章事李沆 徐陵(徐陵)以老師顗(顗法師)為師，是因為他尊重賢者；梁肅(梁肅)以老師然(然法師)為師，是因為他勤奮周到。這兩位(李沆和鄭元龜)有幸聽聞兩位老師的教誨，像甘露一樣滋潤智慧，像清水一樣凈化心中的蓮花。我的老師凈光(凈光法師)的美名也在這裡。不說不示，卻能領悟，又是多麼玄妙。他的身形端坐在丈室中，教化流傳到後世。天臺山崖不會移動，清風綿延不斷。 凈光大師贊 宣德郎行左拾遺權知臺州軍州事鄭元龜 像云一樣飄忽不定，像合浦的珍珠一樣閃耀光芒，像崑崙山的玉石一樣晶瑩剔透。順應變化而留下遺蹟，揭示空性而通達真性。萬古千秋，瞻仰的人更加興盛。 左街僧錄應史館編修通慧大師(贊寧)恭敬地奉上，凈光大師親自禮拜，如今命令咸旋附上一首偈頌。 從懺悔的爐中升起的煙，繚繞成篆字。訓導弟子的言語，隔...
【English Translation】 English version More than two hundred monks followed (Venerable Jingguang). During the reign of King Qian of Wu Yue, he admired his virtue, bestowed upon him a purple robe and the title of 'Teacher', built a residence to accommodate him, and presented him with winter offerings to support him. Nowadays, the prefectures and counties throughout the country emulate and promote (Venerable Jingguang)'s teachings, and he has numerous disciples. The master transmitted the Bodhisattva precepts to approximately hundreds of thousands of people. His virtuous deeds are recorded in detail in the history of monks. On the fourth day of the eleventh month of the Dinghai year of the Yongxi era, he passed away in his chamber, at the age of sixty-nine, with fifty years of monastic life. The following year, the era name was changed to Duangong, and on the sixteenth day of the fourth month of the Wuzi year, a pagoda and pavilion were built, and he was buried in the southeast corner of Guoqing Temple. More than twenty disciples came to bid farewell, among whom the eldest were Lingyu and Lingji, and Jiaoru, who inherited his mantle, was truly capable of shouldering the responsibility, serving him with propriety, and burying him with propriety. In this way, what regrets could there be? I (Zanning) am fortunate to be a descendant, and have a thorough understanding of the deeds of the predecessors, so I write the following inscription: The perfect doctrine of the wise, the master followed in his footsteps. An extraordinary person was born in this era, his character as warm as jade. He worked tirelessly to promote education, and taught others with meticulous care. He sailed in the sea of Dharma, and held a torch in the dark path. Where does the staff rest? The pagoda stands tall in the deep valley. Dharma sons and Dharma grandsons, like lamps succeeding each other. Eulogy for Dharma Master Jingguang Li Hang, Vice President of the Chancellery Xu Ling took Master Yi as his teacher because he respected the virtuous; Liang Su took Master Ran as his teacher because he was diligent and attentive. These two (Li Hang and Zheng Guigui) were fortunate to hear the teachings of the two masters, which nourished wisdom like sweet dew and purified the lotus in their hearts like clear water. My teacher, Jingguang (Dharma Master Jingguang), also has a good reputation here. Without speaking or showing, one can understand, how mysterious it is. His figure sits upright in the chamber, and his teachings spread to future generations. The Tiantai mountain cliffs will not move, and the clear breeze will continue. Eulogy for Great Master Jingguang Zheng Guigui, Xuandelang, Acting Left Reminder, Acting Governor of Taizhou Like clouds, uncertain and unfixed, like pearls of Hepu, shining brightly, like jade of Kunlun, crystal clear. Complying with transformation and leaving traces, revealing emptiness and attaining nature. For ten thousand ages and thousands of autumns, the admiration will be even more prosperous. Zuo Jie Senglu, Compiler of the History Museum, Great Master Tonghui (Zanning) respectfully presents, Great Master Jingguang personally paid homage, and now orders Xianxuan to attach a verse. The smoke rising from the repentance furnace, swirling into seal characters. The words of instructing disciples, separated by...
溪聲。山遮水繞應難見。 長把高名頂上擎。
杭州內真身寶塔寺講經論光仁文德大師(常泰)攀和都僧錄高唱寄螺溪凈光大師伏惟采覽。
幸聞智者教重興。講外金經晝夜聲。又侶南山行道處。 足間應有鬼神擎(師與徒眾常誦金光明經晝夜經聲不絕)。
查庵法師贊
有嚴不量蹇拙。來講雄詮。跡寄紺官。心服至德。睹肖像之斯在。伸俚詠而敢無嗚呼。伏惟昭鑒。
憶昔昏霾萬里開。德星一點耀南臺。修真名自神州起。 慕法僧多日本來。道樹幾將成巨蠹。 慧燈相次作寒灰。當時不假扶持力。塵劫茫茫事可哀。
柏庭法師贊
凈光法師實中興教觀之裔祖也。墳塔濱于澗壑。泥潦浸淫榛莽蕪穢。今住持元悟更諸爽塏作亭以覆之。是為方丈正寢。經始起廢。厥惟艱哉。法師遺德先德稱頌。不可以不廣。謾繼前韻毋誚狂斐 特差住持上天竺靈感觀音教寺法孫(善月)稽首拜手。
祖禰圖中跡有開。重光高塔應三臺。教流海國推原委。 藍染宗風有自來。戒瑩淵珠清澈底。 道參玄造律飛灰。千載螺溪一陳遮。法門堪嘆亦堪哀。
螺溪移塔記
死而葬古也。易葬非古也。易葬而非古也。其諸從權以濟事歟。昔者先主謂夫葬也者藏也。藏也者欲人不見也。為之棺槨衣衾
【現代漢語翻譯】 現代漢語譯本： 溪流的聲音，山巒遮蔽，水流環繞，實在難以看見。 （你）長久地將高尚的名聲頂在頭上。
杭州內真身寶塔寺講經論光仁文德大師（常泰）攀和都僧錄高唱，寄給螺溪凈光大師，希望您能採納閱覽。
有幸聽聞智者大師的教法得以重新興盛，講經之外，《金光明經》的誦讀之聲晝夜不絕。又與南山律宗的僧侶一同修行， 想必您的足下有鬼神托舉（大師與徒眾常常誦讀《金光明經》，晝夜經聲不斷）。
查庵法師贊
有嚴不衡量自己的愚笨，前來宣講精妙的佛法。身跡寄託于紺官（寺廟），內心信服至高的德行。看到大師的畫像依然存在，獻上粗俗的詩歌，怎敢不嗚呼感嘆！希望您能明察。
回憶往昔，昏暗的迷霧在萬里之外消散，德星一點照耀南臺。修真的名聲從神州大地興起， 仰慕佛法的僧侶從日本而來。佛法之樹幾乎要變成巨大的蛀蟲， 智慧之燈相繼化為寒冷的灰燼。當時如果沒有扶持的力量，塵世的劫難茫茫無邊，實在可悲。
柏庭法師贊
凈光法師確實是中興天臺教觀的後裔祖師。墳墓和佛塔坐落在山澗邊，泥水浸泡，雜草叢生，一片荒蕪。現在住持元悟更換了地基，建造亭子來覆蓋它，作為方丈的正寢。開始修復廢棄的建築，這實在是艱難啊。法師遺留的德行，先輩的稱頌，不可以不加以宣揚。冒昧地續寫前人的韻腳，不要嘲笑我的狂妄和浮誇。特地派遣住持上天竺靈感觀音教寺的法孫（善月）稽首拜手。
祖師的畫像中，事蹟得以展現，重現光芒的高塔，應和著三臺星。天臺宗的教法流傳到海外各國，推究其根源， 律宗的宗風自然而來。戒律如同深淵中的珍珠，清澈見底， 修行參透玄妙的造化，律宗的飛灰。千百年來，螺溪被塵土遮蔽，佛法令人嘆息，也令人悲哀。
螺溪移塔記
死了就埋葬，這是古老的做法。輕易地改葬，就不是古老的做法。輕易地改葬卻又不是古老的做法，這大概是從權變通來成全事情吧。過去先主說，所謂埋葬，就是藏起來。藏起來，就是不想讓人看見。為此準備棺材、外槨、衣衾。 English version: The sound of the stream, the mountains obscure, the water winds around, making it difficult to see. (You) perpetually carry your lofty reputation on your head.
Changtai, the Guangren Wende Master (Changtai) who lectures on scriptures and treatises at the True Body Pagoda Temple in Hangzhou, and Gao Chang, the chief monastic registrar, respectfully send this to Jingguang Master of Luoxi, hoping for your review and acceptance.
Fortunately, I have heard that the teachings of Zhiyi (智者) are being revived, and besides the lectures, the sound of the 'Golden Light Sutra' is recited day and night. Also, you practice alongside the monks of the Nanshan Vinaya School, Surely, there are gods and spirits supporting your feet (the master and his disciples often recite the 'Golden Light Sutra', and the sound of the sutra never ceases day and night).
Eulogy by Dharma Master Cha'an
You Yan does not measure his own foolishness, but comes to expound the profound Dharma. His presence is entrusted to the temple, and his heart is convinced by the supreme virtue. Seeing that the master's portrait still exists, I offer this rustic poem, how dare I not sigh with emotion! I hope you will discern.
Recalling the past, the dark haze dissipated beyond ten thousand miles, and a star of virtue shone on Nantai. The reputation of spiritual cultivation arose from the land of China, And monks who admired the Dharma came from Japan. The tree of Dharma was almost turning into a giant termite, The lamp of wisdom successively turned into cold ashes. If there had been no supporting force at that time, the calamities of the world would have been boundless and pitiful.
Eulogy by Dharma Master Boting
Dharma Master Jingguang is indeed the descendant and patriarch of the Tiantai school's teachings and contemplation. His tomb and pagoda are located by the mountain stream, soaked in mud and overgrown with weeds, a desolate sight. Now, the abbot Yuangu has changed the foundation and built a pavilion to cover it, as the abbot's main residence. Starting to restore the abandoned buildings, this is truly difficult. The master's remaining virtue and the praises of the predecessors should be widely proclaimed. I presumptuously continue the rhyme of the previous person, do not mock my arrogance and extravagance. Especially dispatched the Dharma grandson (Shanyue) of the Linggan Guanyin Teaching Temple of Shangtianzhu, bowing his head and paying respects.
In the portrait of the patriarch, the deeds are displayed, and the re-illuminated high pagoda echoes the Three Terraces stars. The Tiantai teachings have spread to overseas countries, tracing its origins, The Vinaya school's tradition comes naturally. The precepts are like pearls in the abyss, clear to the bottom, Cultivation penetrates the profound creation, the flying ashes of the Vinaya school. For thousands of years, Luoxi has been covered by dust, the Dharma is lamentable and also pitiful.
Record of Moving the Pagoda at Luoxi
To bury the dead is ancient. To easily rebury is not ancient. To easily rebury and yet not be ancient, perhaps this is to expediently adapt to circumstances to accomplish things. In the past, the former master said that burial is hiding. Hiding is not wanting people to see. For this reason, prepare the coffin, outer coffin, and burial clothes.
【English Translation】 The sound of the stream, the mountains obscure, the water winds around, making it difficult to see. (You) perpetually carry your lofty reputation on your head.
Changtai, the Guangren Wende Master (Changtai) who lectures on scriptures and treatises at the True Body Pagoda Temple in Hangzhou, and Gao Chang, the chief monastic registrar, respectfully send this to Jingguang Master of Luoxi, hoping for your review and acceptance.
Fortunately, I have heard that the teachings of Zhiyi (智者) are being revived, and besides the lectures, the sound of the 'Golden Light Sutra' is recited day and night. Also, you practice alongside the monks of the Nanshan Vinaya School, Surely, there are gods and spirits supporting your feet (the master and his disciples often recite the 'Golden Light Sutra', and the sound of the sutra never ceases day and night).
Eulogy by Dharma Master Cha'an
You Yan does not measure his own foolishness, but comes to expound the profound Dharma. His presence is entrusted to the temple, and his heart is convinced by the supreme virtue. Seeing that the master's portrait still exists, I offer this rustic poem, how dare I not sigh with emotion! I hope you will discern.
Recalling the past, the dark haze dissipated beyond ten thousand miles, and a star of virtue shone on Nantai. The reputation of spiritual cultivation arose from the land of China, And monks who admired the Dharma came from Japan. The tree of Dharma was almost turning into a giant termite, The lamp of wisdom successively turned into cold ashes. If there had been no supporting force at that time, the calamities of the world would have been boundless and pitiful.
Eulogy by Dharma Master Boting
Dharma Master Jingguang is indeed the descendant and patriarch of the Tiantai school's teachings and contemplation. His tomb and pagoda are located by the mountain stream, soaked in mud and overgrown with weeds, a desolate sight. Now, the abbot Yuangu has changed the foundation and built a pavilion to cover it, as the abbot's main residence. Starting to restore the abandoned buildings, this is truly difficult. The master's remaining virtue and the praises of the predecessors should be widely proclaimed. I presumptuously continue the rhyme of the previous person, do not mock my arrogance and extravagance. Especially dispatched the Dharma grandson (Shanyue) of the Linggan Guanyin Teaching Temple of Shangtianzhu, bowing his head and paying respects.
In the portrait of the patriarch, the deeds are displayed, and the re-illuminated high pagoda echoes the Three Terraces stars. The Tiantai teachings have spread to overseas countries, tracing its origins, The Vinaya school's tradition comes naturally. The precepts are like pearls in the abyss, clear to the bottom, Cultivation penetrates the profound creation, the flying ashes of the Vinaya school. For thousands of years, Luoxi has been covered by dust, the Dharma is lamentable and also pitiful.
Record of Moving the Pagoda at Luoxi
To bury the dead is ancient. To easily rebury is not ancient. To easily rebury and yet not be ancient, perhaps this is to expediently adapt to circumstances to accomplish things. In the past, the former master said that burial is hiding. Hiding is not wanting people to see. For this reason, prepare the coffin, outer coffin, and burial clothes.
以舉之。卜其宅兆而安厝之。於是有葬焉。螺溪尊者既沒。門弟子奉其全身。以藏國清寺之東南。用世禮也。蓋二百餘年矣。歲月既久。水失故道壅沒。墊陷行道興嗟。(元悟)繆茲承乏。相其流泉。觀其陰陽。得地于方丈之後。以紹定庚寅十一月四日。易葬而樹塔石焉。夫掩骼埋胔。為未達者設也。當尊者在時。其視此身。已同幻化。今其云亡。一性之真無往不在。何惡於水。又焉用移。雖然學者信之篤。思之至焄蒿悽愴。若或見之。以為。不如是。則無以安其尊師重道之意。而壽其脈于無窮也。若夫究傳授之顛末。載德行之全備。紀感應之禨祥。則有史氏傳在。昔聖宋紹定辛卯正月望日。繼代住持法孫比丘(元悟)拜手稽首記。
螺溪振祖集
寶云振祖集(並序)
四明石芝沙門宗曉編
所傳莫越乎道。能弘必藉乎人。不為有人而存。不為無人而亡。道固常自若也。然不得其人而弘之。則道奚益於生靈哉。惟得人以弘其道不絕。則此道昭著。若日月嗣照于無窮者也。
寶云(義通)法師本高麗君族。樂道厭世。從佛剃落。首傳華嚴起信。眾已悅隨。洎壯越滄溟來中國。初訪云居。契悟南宗。重念。臺衡教觀經五代離亂。僅存一線。遂挺志造螺溪寂公之室。頓受其傳。具體之學聲聞
【現代漢語翻譯】 現代漢語譯本： 於是就選擇吉地安葬。因此就有了這次遷葬。螺溪尊者（Luoxi Zunzhe）圓寂后，門下弟子們將他的全身奉安於國清寺（Guoqing Si）的東南方，這是按照世俗的禮儀。至今已經二百多年了。歲月流逝，水流改變了原來的河道，壅塞淹沒了墓地，路過的人都為此嘆息。（元悟）我冒昧地承擔了這件事，觀察這裡的流水，勘察這裡的陰陽，在方丈（Fangzhang，寺院住持的住所）的後面找到了新的墓地。于紹定庚寅年十一月四日，遷葬並立塔石。掩埋屍骨，是為那些尚未開悟的人準備的。當尊者在世的時候，他看待這個身體，已經如同虛幻。如今他已經逝去，他的真性無處不在，又怎麼會厭惡水，又何必遷移呢？雖然如此，但是學人們深信不疑，思念到了極點，感到悲傷淒涼，好像親眼見到一樣。他們認為，如果不這樣做，就無法表達他們尊敬老師、重視道義的心意，也無法使老師的法脈流傳到無窮。至於詳細記載傳授的始末，記錄德行的全部，記載感應的祥瑞，史書上都有記載。從前聖宋紹定辛卯年正月十五日，繼任住持的法孫比丘（元悟）拜手稽首記錄。
螺溪振祖集
寶云振祖集（並序）
四明石芝沙門宗曉編
所傳授的沒有超過道的。能夠弘揚道必須依靠人。道不會因為有人而存在，也不會因為沒有人而消亡，道本來就是常住不變的。然而，如果不能找到合適的人來弘揚它，那麼道對於眾生又有什麼益處呢？只有找到合適的人來弘揚道，使道不絕，那麼這個道才會昭著，就像日月相繼照耀無窮一樣。
寶云（Baoyun，法號義通 Yitong）法師原本是高麗的貴族。他喜愛道，厭倦世俗，於是跟隨佛陀剃度出家。最初傳授華嚴（Huayan）和起信（Qixin），大眾都喜悅地跟隨他。等到壯年，他漂洋過海來到中國。最初拜訪云居（Yunju），契悟了南宗。他考慮到天臺（Tiantai）的教觀經過五代離亂，僅存一線，於是立志前往螺溪寂公（Luoxi Jikong）的住所，立刻接受了他的傳承，具體地學習了天臺宗的學問，聲名遠揚。
【English Translation】 English version: Then, a propitious site was chosen for the burial. Thus, this relocation took place. After Venerable Luoxi (Luoxi Zunzhe) passed away, his disciples respectfully enshrined his entire body to the southeast of Guoqing Temple (Guoqing Si), according to worldly customs. It has been over two hundred years since then. As time passed, the watercourse changed its original path, blocking and submerging the tomb, causing passersby to lament. I, (Yuanwu), presumptuously undertook this matter, observing the flowing water and surveying the yin and yang, finding a new burial site behind the abbot's residence (Fangzhang, the residence of the abbot of a monastery). On the fourth day of the eleventh month of the Gengyin year of Shaoding, the relocation and erection of the stone pagoda were carried out. Covering bones and burying remains is for those who have not yet attained enlightenment. When the Venerable was alive, he viewed this body as illusory. Now that he has passed away, his true nature is omnipresent. How could he dislike water, and why would there be a need to move? Nevertheless, the scholars deeply believe and think of him to the extreme, feeling sorrowful and desolate, as if seeing him in person. They believe that if they do not do this, they cannot express their respect for their teacher and their emphasis on the Dao, nor can they ensure that the teacher's lineage will be passed down endlessly. As for the detailed records of the beginning and end of the transmission, the complete record of virtues, and the auspicious signs of response, they are recorded in the historical records. Formerly, on the fifteenth day of the first month of the Xinmao year of Shaoding in the Holy Song Dynasty, the succeeding abbot and Dharma grandson, Bhikshu (Yuanwu), bowed and prostrated to record.
The Collected Works of Luoxi Zhenzu
The Collected Works of Baoyun Zhenzu (with Preface)
Compiled by Shramana Zongxiao of Shizhi, Siming
What is transmitted does not surpass the Dao. The ability to propagate it must rely on people. The Dao does not exist because there are people, nor does it perish because there are no people. The Dao is inherently constant. However, if it cannot find the right person to propagate it, then what benefit does the Dao bring to sentient beings? Only by finding the right person to propagate the Dao, so that the Dao does not cease, will this Dao be manifest, like the sun and moon succeeding each other in illuminating endlessly.
Master Baoyun (Baoyun, Dharma name Yitong) was originally a member of the royal family of Goryeo. He loved the Dao and was tired of the world, so he followed the Buddha and shaved his head to become a monk. Initially, he transmitted the Huayan (Huayan) and Qixin (Qixin) teachings, and the masses joyfully followed him. When he reached adulthood, he crossed the sea to China. He first visited Yunju (Yunju) and attained enlightenment in the Southern School. Considering that the Tiantai (Tiantai) teachings and contemplations had barely survived the Five Dynasties period, he resolved to go to the residence of Luoxi Jikong (Luoxi Jikong) and immediately received his transmission, specifically studying the Tiantai school of thought, and his reputation spread far and wide.
四方。已而誓返本國敷揚法化。因挈錫附舶四明。偶郡守淮海大王錢公(惟治)請問心要。闢為戒師。自是緇白傾向固留演法。會漕使顧公(承徽)舍宅創寺。命師開山。龍象云會。講貫二紀。遂以大法付法智禮公。是曰四明尊者焉。法智主延慶幾四十年。此道遂大振于天下。茲非所謂得傳弘之人而致然乎(宗曉)比乘夙志。編鏤四明遺文。再惟。寶云鼻祖與吾四明。為賢父子。表裡像運。中興一家。若其德業不傳於世。則教失宗元。後昆奚究。因考覈碑實洎諸簡編。得師事蹟與厥後繼之者。凡二十篇。別為一帙。詺題寶云振祖集。蓋取是院祖堂之扁曰振祖故也。覽斯文者當知。吾祖遺德之美不可以採摭人微而見棄焉。嘉泰癸亥仲春清旦比丘(宗曉)敬序。
目錄
請敕額奏文
省牒
敕黃
使帖
四明圖經紀造院事蹟
臺州螺溪定慧院凈光法師傳(附行)
鉅宋明州寶云通公法師石塔記
寶云通法師移塔記
草菴紀通法師舍利事
紀通法師著述遺蹟
寶云通法師真贊
詩寄贈寶云通公法師
明州寶云四祖師贊
寶云通公教主真贊
寶云始祖通公法師真贊
寶云開山通法師忌疏
南湖師祖寶云尊者
【現代漢語翻譯】 現代漢語譯本： （四明尊者）遊歷四方后，發誓返回本國弘揚佛法。於是攜帶禪杖，搭乘船隻來到四明（地名，今浙江寧波）。恰逢郡守淮海大王錢公（惟治）請教佛法心要，（四明尊者）被聘請為戒師。自此僧俗都傾心向往，（四明尊者）便留下來演說佛法。適逢漕運使顧公（承徽）捐獻住宅建立寺廟，便命（四明尊者）開山。龍象（比喻高僧）雲集，講經說法二十年。於是將大法傳給法智禮公，這就是四明尊者。法智主持延慶寺近四十年，佛法因此在天下大為興盛。這難道不是因為得到了能夠傳承弘揚佛法的人才導致的嗎？宗曉（作者自稱）近來秉承夙願，編纂刊刻四明尊者的遺文。再考慮到寶云鼻祖與四明尊者，如同賢明的父子，內外相互輝映，中興了寶云一脈。如果他們的德行事業不流傳於世，那麼佛教就會失去根本，後人又將如何探究？因此考證碑文實錄以及各種簡冊，得到了四明尊者的事蹟以及他之後的繼承者，共二十篇，另外編為一卷，命名為《寶云振祖集》。大概是因為這座寺院祖堂的匾額題為『振祖』的緣故。閱讀這篇文章的人應當知道，我們祖師遺留的美好德行，不可以因為採摘摭拾他人細微的過失而拋棄啊。嘉泰癸亥仲春清旦，比丘宗曉恭敬地寫下這篇序言。
目錄
請敕額奏文
省牒
敕黃
使帖
四明圖經紀造院事蹟
臺州螺溪定慧院凈光法師傳(附行)
鉅宋明州寶云通公法師石塔記
寶云通法師移塔記
草菴紀通法師舍利事
紀通法師著述遺蹟
寶云通法師真贊
詩寄贈寶云通公法師
明州寶云四祖師贊
寶云通公教主真贊
寶云始祖通公法師真贊
寶云開山通法師忌疏
南湖師祖寶云尊者
【English Translation】 English version: Having traveled to the four directions, (Venerable Siming) vowed to return to his country to propagate the Dharma. Thereupon, carrying his staff, he boarded a ship to Siming (place name, present-day Ningbo, Zhejiang). It happened that Prefect Qian (Wei Zhi), the Great King of Huaihai, requested the essentials of the Dharma, and (Venerable Siming) was invited to be the Preceptor of the Precepts. From then on, both monks and laypeople were drawn to him, and (Venerable Siming) stayed to expound the Dharma. Coincidentally, Commissioner Gu (Cheng Hui) donated his residence to establish a temple, and ordered (Venerable Siming) to found it. Dragons and elephants (metaphor for eminent monks) gathered, and he lectured on the scriptures for twenty years. Then he passed on the Great Dharma to Dharma Master Fazhi Li, who is known as Venerable Siming. Fazhi presided over Yanqing Temple for nearly forty years, and the Dharma flourished greatly throughout the land. Is this not because he obtained someone who could inherit and propagate the Dharma? Zongxiao (the author referring to himself) recently, adhering to his long-cherished wish, compiled and engraved the posthumous writings of Venerable Siming. Furthermore, considering that the founding ancestor Baoyun and Venerable Siming are like virtuous father and son, reflecting each other internally and externally, reviving the Baoyun lineage. If their virtuous deeds and undertakings are not passed down to the world, then Buddhism will lose its foundation, and how will future generations explore it? Therefore, examining the inscriptions on steles and various records, he obtained the deeds of Venerable Siming and his successors, totaling twenty chapters, which were compiled into a separate volume, entitled 'Collection of Baoyun Reviving Ancestors'. This is probably because the plaque in the ancestral hall of this temple is inscribed with 'Reviving Ancestors'. Those who read this article should know that the beautiful virtues left by our ancestors should not be abandoned because of picking and choosing the minor faults of others. On a clear morning in the second month of the Guihai year of Jiatai, the Bhikkhu Zongxiao respectfully wrote this preface.
Table of Contents
Memorial Requesting Imperial Edict
Provincial Dispatch
Imperial Edict
Commissioner's Letter
Records of Siming's Plan for Building the Temple
Biography of Dharma Master Jingguang of Luoxi Dinghui Temple in Taizhou (with Appendix)
Record of the Stone Pagoda of Dharma Master Tong of Baoyun Temple in Mingzhou of the Great Song Dynasty
Record of Moving the Pagoda of Dharma Master Tong of Baoyun
Cao'an's Record of Dharma Master Tong's Relics
Records of Dharma Master Tong's Writings and Relics
True Eulogy of Dharma Master Tong of Baoyun
Poem Sent to Dharma Master Tong of Baoyun
Eulogies of the Four Ancestors of Baoyun Temple in Mingzhou
True Eulogy of Dharma Master Tong of Baoyun, the Teaching Master
True Eulogy of Dharma Master Tong of Baoyun, the Founding Ancestor
Memorial for the Anniversary of Dharma Master Tong of Baoyun's Founding
Venerable Baoyun of Nanhu, the Ancestral Teacher
齋忌疏
四明法師稟學寶云尊者
慈雲懺主稟學寶云住持
明智法師寶云住持
史太師請瑩講師住寶云疏
寶云院利益長生庫記
建法堂慶筵致語 法雨堂題名
請敕額奏文
明州傳教院(臣)僧延德。右以輒具丹誠上干天聽。退量逾僭。頓抱憂惶。切念(臣)師授和尚傳天臺教僧義通所住當院是。開寶元年得福州前轉運使顧承微經淮海大王申請入院住持。為國長講天臺教。聽徒六十餘眾。院宇一百來間。統眾安居二時供應。雖蓮臺登陟。宣揚久贊于皇風。且華社莊嚴輝煥。未沾于敕額。恭惟皇帝陛下應天撫運。執禮臨朝。萬邦而盡被無私。四海而咸歌有道(臣)叨逢聖代。幸預真徒。是敢遠詣明廷。仰祈寵錫。伏乞俯回督造。特降敕命。指揮賜(臣)當院真額圖記。所冀天恩顯授。梵剎遐傳。俾光佛法之門永贊成平之化。干犯宸聽(臣)無任瞻天荷聖激切屏營之至。謹進狀奏聞。伏聽聖旨。太平興國六年十二月日。明州傳教院(臣)僧延德狀奏。
省牒
中書門下牒。明州傳教院僧延德乞改院額事牒。奉敕宜令明州分折。本院見在殿宇房廊。功德佛像。住指僧人數目。並起置年代。疾速聞奏。牒至準敕。故牒。太平興國六年十二月二十四日牒。中書
【現代漢語翻譯】 現代漢語譯本
齋忌疏
四明法師稟學寶云尊者
慈雲懺主稟學寶云住持
明智法師寶云住持
史太師請瑩講師住寶云疏
寶云院利益長生庫記
建法堂慶筵致語 法雨堂題名
請敕額奏文
明州傳教院(臣)僧延德：我懷著真誠的心情上奏，深感惶恐。我所居住的傳教院，是我的老師，天臺教僧義通和尚所住持的。開寶元年，得到福州前轉運使顧承微經淮海大王申請，入住本院住持。為國家長期講授天臺教義，有六十餘名弟子。院落有一百多間，統一安排僧眾安居和提供飲食。雖然宣揚佛法已經很久，讚美皇風，但是寺院的莊嚴輝煌，還沒有得到朝廷的敕額。恭敬地想到皇帝陛下順應天意治理國家，遵循禮儀管理朝政，對萬國都一視同仁，天下都歌頌您的英明。我能夠有幸生活在這個時代，成為真正的佛門弟子，所以敢於來到朝廷，仰望祈求您的恩賜。懇請您批準，特別降下敕命，賜予我院真正的寺院名稱和圖記。希望能夠得到皇上的恩典，使佛寺能夠長久地流傳下去，使佛法之門永遠讚美太平盛世。冒犯了皇上的尊聽，我無比激動和惶恐。謹上奏章，恭候聖旨。太平興國六年十二月日，明州傳教院僧延德上奏。
省牒
中書門下發布公文：關於明州傳教院僧人延德請求更改寺院名稱一事。奉皇帝的命令，責令明州詳細調查。將本院現有的殿宇、房屋、功德佛像、住持僧人的數目，以及建造的年代，迅速上報朝廷。接到公文后，按照皇帝的命令執行。特此發佈公文。太平興國六年十二月二十四日，中書發佈公文。
【English Translation】 English version
A Memorial on Observances and Prohibitions
Siming (name of a place) Dharma Master received teachings from Venerable Baoyun (Precious Cloud)
Repentance Master Ciyun (Compassionate Cloud) received teachings from Abbot Baoyun
Dharma Master Mingzhi (Wise Intellect) Abbot of Baoyun
Grand Preceptor Shi requested Lecturer Ying to reside at Baoyun - a memorial
A Record of the Baoyun Monastery's Beneficial Longevity Treasury
Words of Congratulations for the Celebration Feast of Building the Dharma Hall, Inscription for the Dharma Rain Hall
A Memorial Requesting an Imperial Edict
(Your subject) Monk Yande of the Mingzhou (Bright Prefecture) Missionary Institute: I have sincerely and earnestly appealed to the Emperor, and I am deeply apprehensive about my presumption. I humbly remember that the institute where (your subject's) teacher, the Tiantai (Heavenly Terrace) teaching monk Yitong (Meaning Penetration) resided, was granted permission in the first year of the Kaibao (Opening Treasure) era by Gu Chengwei (Careful Acceptance of Subtleties), the former transport commissioner of Fuzhou (Blessed Prefecture), through the Prince of Huaihai (Between Rivers), to reside as abbot. He has long lectured on the Tiantai teachings for the benefit of the nation, with over sixty disciples. The institute has over a hundred rooms, providing unified accommodation and provisions for the Sangha (community) during the two periods of residence. Although the lotus platform has been ascended and the imperial influence has long been praised, the splendor and magnificence of the Huasha (Flower Society) have not yet been graced with an imperial edict. I respectfully think of His Majesty the Emperor, who governs in accordance with Heaven and administers the court with propriety, bestowing impartiality upon all nations and receiving songs of praise for his virtuous rule from all corners of the sea. (Your subject) is fortunate to be born in this enlightened era and to be a true disciple of the Buddha. Therefore, I dare to come to the imperial court from afar, looking up and beseeching your gracious favor. I humbly request that you grant your approval and bestow a special imperial edict, directing the granting of a true name and seal to (your subject's) institute. It is hoped that the imperial grace will be manifestly bestowed, and the Buddhist monastery will be widely propagated, so that the gate of the Buddha-dharma may forever praise the transformation of peace and prosperity. Offending the imperial hearing, (your subject) is filled with extreme excitement and trepidation as I gaze at the heavens and bear the sacred burden. I respectfully submit this memorial for your consideration and await your sacred decree. Dated the day of the twelfth month of the sixth year of the Taiping Xingguo (Great Peace and Flourishing Nation) era. A memorial from Monk Yande of the Mingzhou Missionary Institute.
Provincial Dispatch
A dispatch from the Ministry of Central Affairs: Regarding the matter of Monk Yande of the Mingzhou Missionary Institute requesting a change of the institute's name. By imperial decree, Mingzhou is ordered to investigate in detail. The existing halls, rooms, meritorious Buddha images, number of resident monks, and the dates of construction of the institute are to be swiftly reported to the court. Upon receipt of this dispatch, comply with the imperial decree. This dispatch is hereby issued. Dated the twenty-fourth day of the twelfth month of the sixth year of the Taiping Xingguo era. A dispatch from the Ministry of Central Affairs.
侍郎兼兵部尚書平章事盧(押)。左僕射兼門下侍郎平章事(押)司徒兼侍中(押)。
敕黃
中書門下牒明州。明州奏準敕。分析到傳教院。見在殿宇房廊一百餘間。佛像七十事。主客僧五十八人。開寶元年置建。奏聞事。牒奉敕。宜賜寶云禪院為額。牒至準敕。故牒。太平興國七年四月日牒。中書舍人參知政事郭(押)。左諫議大夫參知政事竇(押)。左僕射兼門下侍郎平章事(押)。司徒兼侍中(押)。權知軍州事趙易知。通判軍州事周頻。
使帖
州帖。傳教院今月五日準敕黃。明州奏準敕。分析到傳教院。見在殿宇房廊一百餘間。佛像七十事。主客僧五十八人。開寶元年置建。奏聞事牒奉敕。宜賜寶云禪院為額者。右具如前已帖。僧正司知委訖。事須帖本院仰準敕命指揮。太平興國七年六月七日(押)。司張某守司法權錄事參軍事祝(押)。通判軍州事周(押)。權知軍州事趙(押)。
建炎庚戌春遭兵火。院宇一夕而空。聖朝所賜敕黃石刻。于煨燼中文字斷裂。已不可辨。常慨以無復再全之理者。逮紹興己巳。距庚戌凡二十載。一日忽有姚江僧。持此墨本來。(仲旻)忻然如獲重寶。意必先祖通法師教席餘澤未已。使有天與之幸。不然何符契如此之非常耶。越明年正月戊
【現代漢語翻譯】 現代漢語譯本： 侍郎兼兵部尚書平章事盧（押）。左僕射兼門下侍郎平章事（押），司徒兼侍中（押）。
敕黃
中書門下牒明州：明州奏請批準敕令，分析到傳教院，現有殿宇房廊一百餘間，佛像七十事，主客僧五十八人，開寶元年設定建造，奏聞此事。牒文奉敕：宜賜寶云禪院為額。牒文到達，準敕。故牒。太平興國七年四月日牒。中書舍人參知政事郭（押）。左諫議大夫參知政事竇（押）。左僕射兼門下侍郎平章事（押）。司徒兼侍中（押）。權知軍州事趙易知。通判軍州事周頻。
使帖
州帖：傳教院今月五日準敕黃。明州奏請批準敕令，分析到傳教院，現有殿宇房廊一百餘間，佛像七十事，主客僧五十八人，開寶元年設定建造，奏聞此事。牒文奉敕：宜賜寶云禪院為額者。右具如前已帖。僧正司知委訖。事須帖本院仰準敕命指揮。太平興國七年六月七日（押）。司張某守司法權錄事參軍事祝（押）。通判軍州事周（押）。權知軍州事趙（押）。
建炎庚戌年春天遭遇兵火，院宇一夜之間化為烏有。聖朝所賜敕黃石刻，在灰燼中文字斷裂，已經無法辨認。常常感嘆再也沒有恢復完整的道理了。到了紹興己巳年，距離庚戌年已經二十年。一日忽然有姚江僧人，拿著這墨本來。（仲旻）欣喜若狂，如同獲得重寶。心想必定是先祖通法師教席的餘澤未盡，使得有上天給予的幸運。不然怎麼會如此的符契非常呢？越過明年正月戊。
【English Translation】 English version: 侍郎兼兵部尚書平章事盧 (Shi Lang concurrently Minister of War and Co-signer of the Privy Council Lu) (signed). 左僕射兼門下侍郎平章事 (Zuo Pu She concurrently Deputy Chief of the Chancellery and Co-signer of the Privy Council) (signed), 司徒兼侍中 (Situ concurrently Attendant in the Palace) (signed).
Imperial Edict (敕黃)
The Chancellery (中書門下) informs Mingzhou (明州): Mingzhou requests approval of the imperial edict, analyzed to the Chuanjiao Monastery (傳教院), currently possessing over one hundred halls and rooms, seventy Buddhist images, and fifty-eight resident and visiting monks, established in the first year of the Kaibao era (開寶元年). Reporting this matter. The dispatch receives the imperial edict: It is appropriate to grant the name 'Baoyun Chan Monastery (寶云禪院)'. The dispatch arrives, approving the edict. Hence this dispatch. Dispatch of the Chancellery, April of the seventh year of the Taiping Xingguo era (太平興國七年). Drafter of the Chancellery and Participating in Political Affairs Guo (郭) (signed). Left Advisory Official and Participating in Political Affairs Dou (竇) (signed). Left Deputy Chief of the Chancellery and Co-signer of the Privy Council (signed). Situ concurrently Attendant in the Palace (signed). Acting Prefect of the Military Prefecture Zhao Yizhi (趙易知). Vice-Prefect of the Military Prefecture Zhou Pin (周頻).
Official Dispatch (使帖)
Prefecture Dispatch (州帖): The Chuanjiao Monastery received the imperial edict this month on the fifth. Mingzhou requests approval of the imperial edict, analyzed to the Chuanjiao Monastery, currently possessing over one hundred halls and rooms, seventy Buddhist images, and fifty-eight resident and visiting monks, established in the first year of the Kaibao era. Reporting this matter. The dispatch receives the imperial edict: It is appropriate to grant the name 'Baoyun Chan Monastery'. The above is as previously dispatched. The Sangha Administration (僧正司) is informed and acknowledges. It is necessary to dispatch this to the monastery to follow the imperial command. June 7th of the seventh year of the Taiping Xingguo era (signed). Officer Zhang (張) of the Judicial Department, Acting Recording Secretary Zhu (祝) (signed). Vice-Prefect of the Military Prefecture Zhou (周) (signed). Acting Prefect of the Military Prefecture Zhao (趙) (signed).
In the spring of the Jianyan Gengxu year (建炎庚戌), the monastery was destroyed by fire, the buildings vanishing overnight. The stone inscription of the imperial edict bestowed by the sacred dynasty was broken and illegible in the ashes. It was often lamented that there was no way to restore it completely. Then, in the Shaoxing Jisi year (紹興己巳), twenty years after the Gengxu year, a monk from Yaojiang (姚江) suddenly arrived, holding this ink rubbing. (仲旻) was overjoyed, as if having obtained a great treasure. It was thought that it must be the remaining blessings of the teaching position of the late Master Tong (通法師), allowing for such heavenly fortune. Otherwise, how could such a remarkable coincidence occur? The following year, in the first month, Wu (戊).
子再摹于石。前管內僧正住持真教大師(仲旻)書。
四明圖經紀院事蹟
寶云教院在縣西南二里。舊號傳教院。皇朝開寶元年建。太平興國七年改賜今額。本漕使顧承徽舍宅。為法師義通傳教處。乞額寶云。昭其祥也。義通字惟遠。本高麗君族。自三韓來。譽振中國。知禮遵式子衿是其門人之上足。逾二紀右脅而逝。既荼毗。弟子收骨。藏於育王山之陽。累石為塔。有記。待制王公伯庠書其後。並刻於石。
臺州螺溪凈光法師傳(此傳見大宋僧傳。今附此刊行)
師諱羲寂。字常照。姓胡氏。溫州永嘉人也。母初懷娠。不喜葷血。生乃以紫帽蒙其首焉。幼啟二親。堅求去俗。旋入開元蘭若投師。授法華經。期月而徹。寺之耆老莫不稱歎希有。既而祝髮受具已。往會稽學南山宗。既通律藏。乃造天臺山。研核止觀。其所易解。猶河南一遍照也。先是天臺智者教跡。遠則安祿兵殘。近則會昌焚燬。殘編斷簡本折枝摧。傳者何憑以正其學。師於是每思鳩集。因適金華。古藏中得凈名疏而已。后時忠懿王以教相咨問德韶國師。師指授尊者。因是奏王。請出金門。建講欽若敬奉。為之造寺。今螺溪定慧院是也。王又遣十人往日本國。取天臺教藏回。賜師以凈光大師之號。追諡九祖名銜。皆師之力焉。
【現代漢語翻譯】 現代漢語譯本： 將以上文字再次摹刻於石碑之上。由前管內僧正住持真教大師(仲旻)書寫。 四明圖經紀院事蹟 寶云教院位於縣城西南二里處，原名傳教院。皇朝開寶元年（公元968年）建立，太平興國七年（公元982年）改賜為今名。原為漕運使顧承徽捐獻的宅邸，作為法師義通傳教的場所。請求賜額為寶云，以昭示其祥瑞。義通，字惟遠，本是高麗君族。從三韓而來，聲譽震動中國。知禮、遵式、子衿都是他的得意門生。去世超過二十年後，右脅而逝。火化后，弟子們收集他的骨灰，安葬在育王山的南面，用石頭壘成塔。有碑記，由待制王公伯庠書寫碑文，並刻在石頭上。 臺州螺溪凈光法師傳（此傳記見於《大宋僧傳》，今附在此刊行） 法師名諱羲寂（Xījì），字常照（Chángzhào），姓胡氏，是溫州永嘉人。他的母親懷孕時，不喜歡葷腥。出生時，頭上蓋著紫色的帽子。年幼時就向父母請求出家。之後進入開元蘭若，拜師學習《法華經》，一個月就通徹理解。寺里的老人們都稱讚他非常罕見。剃度受戒后，前往會稽學習南山律宗。精通律藏后，前往天臺山，研究止觀。他理解的透徹程度，就像河南的一遍照一樣。此前，天臺智者大師的教義，遠則遭受安祿山叛亂的破壞，近則遭受會昌法難的焚燬。殘缺不全的經書就像折斷的樹枝一樣，傳授的人沒有憑據來匡正其學說。因此，法師常常想著收集整理這些教義。後來到了金華，在古藏中只找到了《凈名疏》。之後，忠懿王向德韶國師諮詢佛法，法師向尊者指點迷津。因此上奏國王，請求從金門取出教藏，建造講堂欽若敬奉，併爲此建造寺廟，就是現在的螺溪定慧院。國王又派遣十人前往日本國，取回天臺教藏，賜予法師凈光大師的稱號，追諡九祖的名銜，都是法師的功勞。
【English Translation】 English version: Again, engraved on stone. Written by the former Abbot of the Zenkyō Temple (仲旻 Zhòngmín), who was also the Sōjō (僧正, highest rank of priesthood). Records of the Siming Tu Jing Ji Yuan Baoyun Teaching Temple is located two li southwest of the county. It was formerly named Chuanjiao Temple. It was built in the first year of the Kaibao era of the Huangchao Dynasty (968 AD). In the seventh year of the Taiping Xingguo era (982 AD), it was renamed with the current title. It was originally the residence donated by the transport commissioner Gu Chenghui, as a place for Dharma Master Yitong to preach. He requested the title 'Baoyun' to signify its auspiciousness. Yitong, styled Weiyuan, was originally from the royal family of Goryeo. He came from the Three Han states, and his reputation shook China. Zhili, Zunshi, and Zijin were his most outstanding disciples. He passed away more than twenty years later, lying on his right side. After cremation, his disciples collected his bones and buried them on the south side of Mount Yuwang, building a stone pagoda. There is a record, written by the awaiting official Wang Gong Boxiang, and engraved on the stone. Biography of Dharma Master Xiji of Luoxi Jingguang Temple in Taizhou (This biography is found in the 'Song Dynasty Biographies of Monks', now included here for publication) The Dharma Master's name was Xiji (羲寂), styled Changzhao (常照), with the surname Hu, and he was from Yongjia in Wenzhou. When his mother was pregnant, she disliked meat and blood. At birth, a purple hat covered his head. As a child, he firmly requested his parents to leave secular life. He then entered the Kaiyuan Lanruo, studying the Lotus Sutra under a teacher, and understood it thoroughly in a month. The elders of the temple all praised him as rare and extraordinary. After being ordained, he went to Kuaiji to study the Nanshan Vinaya School. After mastering the Vinaya Pitaka, he went to Mount Tiantai to study Zhi Guan (止觀, cessation and contemplation). His understanding was as thorough as Yibianzhao of Henan. Previously, the teachings of the Tiantai Zhi Zhe (智者, wise one) Master were destroyed by the An Lushan rebellion in the distant past, and by the Huichang persecution in the recent past. The incomplete scriptures were like broken branches, and the teachers had no basis to correct their teachings. Therefore, the Master often thought of collecting and organizing these teachings. Later, he went to Jinhua and found only the 'Vimalakirti Sutra Commentary' in the ancient collection. Later, King Zhongyi consulted National Teacher Deshao about the Dharma, and the Master pointed out the way to the Venerable. Therefore, he petitioned the king to take out the teachings from Jinmen, build a lecture hall to respectfully enshrine them, and built a temple for this purpose, which is now the Luoxi Dinghui Temple. The king also sent ten people to Japan to retrieve the Tiantai teachings, and bestowed upon the Master the title of Jingguang Master, and posthumously honored the titles of the Nine Ancestors, all thanks to the Master's efforts.
由是一家教乘以師為重興之人矣。而韶公適與智者同姓。能毗贊吾宗。又居佛隴之側。疑其後身也。微師。此宗學者幾握半珠為家寶歟。太平興國五年。從山入州治寺。寺東樓安置。樓近大山。夜夢。剎柱陷沒于地。意頗惡之。自徙于西偏僧房。其夜春雨驟甚。山崩樓圮。人咸謂。師先見乃證報得天眼焉。續受黃巖人請。乘舟泛江。放生講金光流水。至海門靈石寺。是智者所居道場。因勸人修葺造像。入緣者繁多。時今上遣高品衛紹欽。入山建壽昌寺。眾官同命受戒。又雍熙初。永安縣敦請于光明寺受戒。忽古殿佛像墮。腹中獲發願文。即唐咸通六年。僧希皎為七鄉人。施戒勸造此像。愿舍報為男子。童真出家。常布衲傳法利生。觀者皆意寂之前身也。至四年十月寢疾。仲冬四日囑誡門人。不許哭泣祭奠等事。言已瞑目而終。壽六十九。法臘五十。傳法弟子百餘人。外國十僧。其義通實高者也。如澄或寶翔。皆亞焉。是時臺之民官曾預傳戒者。共迎師真相於開元寺。盡誠祭供。皆縞素哀泣。天為之變慘。太守鄭元龜作詩悲悼歸空。方丈樹塔志之。厥後徒屬遷葬他所。開塔顏貌如生。髮長餘寸。平素講法華經並玄義二十遍。止觀。維摩。光明。梵網。金剛錍。法界觀。禪源詮。永嘉集各數遍。述義例不二門等科節數卷。
【現代漢語翻譯】 現代漢語譯本：由此可見，一家人重視老師，是爲了重振家業。而韶公恰好與智者大師同姓，能夠贊助和弘揚我們的宗派，又居住在佛隴旁邊，我懷疑他是智者大師的轉世。微師，我們這個宗派的學者，幾乎都把半串念珠當作傳家寶啊！太平興國五年，從山裡來到州府所在的寺廟，被安置在寺廟東邊的樓上。樓靠近大山，夜裡夢見剎柱陷落到地裡，心裡非常不安。於是搬到西邊的僧房。當天夜裡，春雨下得非常大，山崩塌，樓也倒塌了。人們都說，微師事先預見到了災難，這是證得了報得天眼啊。後來接受黃巖人的邀請，乘船在江上放生，講解《金光明經》，水流不斷。到達海門靈石寺，這裡是智者大師曾經居住的道場。於是勸人修繕寺廟，建造佛像，捐款的人非常多。當時當今皇上派遣高品衛紹欽，入山建造壽昌寺，眾官員一同接受戒律。又在雍熙初年，永安縣懇請微師到光明寺傳授戒律。忽然古殿里的佛像倒塌，從佛像腹中發現一份發願文，是唐朝咸通六年，僧人希皎為七鄉人，施捨戒律，勸人建造這座佛像，發願捨棄此生，轉世為男子，以童真的身份出家，常常穿著布衲衣來傳法，利益眾生。觀看的人都認為他是意寂的前身。到四年十月生病，仲冬四日囑咐門人，不許哭泣，不許祭奠等等。說完就閉上眼睛去世了，享年六十九歲，僧臘五十年。傳法弟子一百多人，外國僧人十人，其中義通的學識和修養最高。像澄或寶翔，都比他稍遜一籌。當時天臺的官員和百姓，曾經接受過微師傳戒的人，一同到開元寺迎接微師的畫像，盡心盡力地祭拜供奉，都穿著喪服哀哭，天空也為之變得陰沉。太守鄭元龜作詩悲悼微師的圓寂，在方丈室的樹旁建塔來紀念他。後來徒弟們將他遷葬到其他地方，打開塔后，顏貌栩栩如生，頭髮長出了一寸多。微師平時講解《法華經》和《法華玄義》二十遍，《止觀》、《維摩經》、《金光明經》、《梵網經》、《金剛錍》、《法界觀》、《禪源詮》、《永嘉集》各若干遍。還撰寫了《義例不二門》等科節數卷。 English version: It can be seen that a family values teachers in order to revive their family business. And Venerable Shao happened to have the same surname as Great Master Zhi Zhe (Zhi Zhe: a prominent figure in the Tiantai school of Buddhism), able to sponsor and promote our school, and also lived next to Fo Long (Fo Long: literally 'Buddha Ridge', likely a place name), I suspect he is the reincarnation of Great Master Zhi Zhe. Venerable Wei, the scholars of our school, almost all regard a string of prayer beads as a family heirloom! In the fifth year of the Taiping Xingguo era, he came from the mountains to the temple where the prefectural government was located and was placed in the building east of the temple. The building was close to the mountains, and at night he dreamed that the pillar of the stupa had fallen into the ground, and he felt very uneasy. So he moved to the monks' quarters on the west side. That night, the spring rain was very heavy, the mountain collapsed, and the building also collapsed. People said that Venerable Wei had foreseen the disaster, and this was proof that he had attained the retribution-obtained heavenly eye. Later, he accepted the invitation of the people of Huangyan, took a boat to release living beings on the river, and lectured on the Golden Light Sutra, the water flowing continuously. Arriving at Lingshi Temple in Haimen, which was the place where Great Master Zhi Zhe once lived. So he persuaded people to repair the temple and build Buddha statues, and many people donated money. At that time, the current emperor sent Gao Pin Wei Shaoqin to the mountains to build Shouchang Temple, and all the officials received the precepts together. Also, in the early years of the Yongxi era, Yong'an County earnestly requested Venerable Wei to transmit the precepts at Guangming Temple. Suddenly, the Buddha statue in the ancient hall collapsed, and a vow was found in the abdomen of the Buddha statue, which was in the sixth year of Xiantong in the Tang Dynasty. The monk Xi Jiao, for the people of seven villages, donated precepts and persuaded people to build this Buddha statue, vowing to abandon this life and be reborn as a man, ordaining as a monk in childhood, and often wearing a cloth robe to transmit the Dharma and benefit sentient beings. Those who watched all thought he was the previous life of Yi Ji. In the tenth month of the fourth year, he fell ill, and on the fourth day of the mid-winter month, he instructed his disciples not to cry, not to hold memorial services, etc. After saying that, he closed his eyes and passed away, at the age of sixty-nine, with fifty years of monastic life. There were more than one hundred Dharma-transmitting disciples, ten foreign monks, among whom Yi Tong had the highest knowledge and cultivation. Like Cheng or Bao Xiang, they were slightly inferior to him. At that time, the officials and people of Tiantai, who had received the precepts from Venerable Wei, went to Kaiyuan Temple together to welcome the portrait of Venerable Wei, and sincerely worshiped and made offerings, all wearing mourning clothes and crying sadly, and the sky also became gloomy. Prefect Zheng Yuangui wrote a poem mourning the passing away of Venerable Wei, and built a pagoda next to the tree in the abbot's room to commemorate him. Later, his disciples moved him to another place for burial. After opening the pagoda, his face was lifelike, and his hair had grown more than an inch. Venerable Wei usually lectured on the Lotus Sutra and the Profound Meaning of the Lotus Sutra twenty times, and the Zhi Guan (Zhi Guan: 'Ceasing and Contemplation', a major work of the Tiantai school), Vimalakirti Sutra, Golden Light Sutra, Brahma Net Sutra, Vajra Samadhi Sutra, Dharma Realm Contemplation, Chan Source Explanation, and Yongjia Collection each several times. He also wrote several volumes of subjects and sections such as the Meaning and Examples of the Non-Dual Gate.
【English Translation】 From this, it can be seen that a family values teachers in order to revive their family business. And Venerable Shao happened to have the same surname as Great Master Zhi Zhe (Zhi Zhe: a prominent figure in the Tiantai school of Buddhism), able to sponsor and promote our school, and also lived next to Fo Long (Fo Long: literally 'Buddha Ridge', likely a place name), I suspect he is the reincarnation of Great Master Zhi Zhe. Venerable Wei, the scholars of our school, almost all regard a string of prayer beads as a family heirloom! In the fifth year of the Taiping Xingguo era, he came from the mountains to the temple where the prefectural government was located and was placed in the building east of the temple. The building was close to the mountains, and at night he dreamed that the pillar of the stupa had fallen into the ground, and he felt very uneasy. So he moved to the monks' quarters on the west side. That night, the spring rain was very heavy, the mountain collapsed, and the building also collapsed. People said that Venerable Wei had foreseen the disaster, and this was proof that he had attained the retribution-obtained heavenly eye. Later, he accepted the invitation of the people of Huangyan, took a boat to release living beings on the river, and lectured on the Golden Light Sutra, the water flowing continuously. Arriving at Lingshi Temple in Haimen, which was the place where Great Master Zhi Zhe once lived. So he persuaded people to repair the temple and build Buddha statues, and many people donated money. At that time, the current emperor sent Gao Pin Wei Shaoqin to the mountains to build Shouchang Temple, and all the officials received the precepts together. Also, in the early years of the Yongxi era, Yong'an County earnestly requested Venerable Wei to transmit the precepts at Guangming Temple. Suddenly, the Buddha statue in the ancient hall collapsed, and a vow was found in the abdomen of the Buddha statue, which was in the sixth year of Xiantong in the Tang Dynasty. The monk Xi Jiao, for the people of seven villages, donated precepts and persuaded people to build this Buddha statue, vowing to abandon this life and be reborn as a man, ordaining as a monk in childhood, and often wearing a cloth robe to transmit the Dharma and benefit sentient beings. Those who watched all thought he was the previous life of Yi Ji. In the tenth month of the fourth year, he fell ill, and on the fourth day of the mid-winter month, he instructed his disciples not to cry, not to hold memorial services, etc. After saying that, he closed his eyes and passed away, at the age of sixty-nine, with fifty years of monastic life. There were more than one hundred Dharma-transmitting disciples, ten foreign monks, among whom Yi Tong had the highest knowledge and cultivation. Like Cheng or Bao Xiang, they were slightly inferior to him. At that time, the officials and people of Tiantai, who had received the precepts from Venerable Wei, went to Kaiyuan Temple together to welcome the portrait of Venerable Wei, and sincerely worshiped and made offerings, all wearing mourning clothes and crying sadly, and the sky also became gloomy. Prefect Zheng Yuangui wrote a poem mourning the passing away of Venerable Wei, and built a pagoda next to the tree in the abbot's room to commemorate him. Later, his disciples moved him to another place for burial. After opening the pagoda, his face was lifelike, and his hair had grown more than an inch. Venerable Wei usually lectured on the Lotus Sutra and the Profound Meaning of the Lotus Sutra twenty times, and the Zhi Guan (Zhi Guan: 'Ceasing and Contemplation', a major work of the Tiantai school), Vimalakirti Sutra, Golden Light Sutra, Brahma Net Sutra, Vajra Samadhi Sutra, Dharma Realm Contemplation, Chan Source Explanation, and Yongjia Collection each several times. He also wrote several volumes of subjects and sections such as the Meaning and Examples of the Non-Dual Gate.
然自智者六代傳法。荊溪之後二百餘年。寂受遺寄。克深負荷。況于炎月講說。曾無流汗沾洽。其不久聽而勝解佛乘。每一宣揚。則捉金應玉。召羽和商。較乎九旬談妙。相去何若。又嘗寓四明育王寺。夢登國清。上方有寶莊嚴幢座。題曰文殊臺。設柢梐欄隔。求入無由。俄睹觀音菩薩從堂徐出。以手攘卻行馬。低[道-自+(萬-一)]相接。斯須覺已。與觀音身泯合不分。因而驚寤。自爾之來。樂說無盡矣。或謂。入普門智乘。上合佛覺。證無上故。下合衆生。凡同體故。開則群靈。混成一法矣。得是心者。非觀音而誰歟。大哉師之解行。若是可不為世之楷謨乎。
鉅宋明州寶云通公法師石塔記
住延慶法孫文慧大師(宗正)撰
法師諱義通。字惟遠。德業詳諸行狀。本海國高麗君族尹姓。母孰氏。妊誕頗異。因舍龜山院。師釋宗。及冠染具傳華嚴起信。彼尤仰止。殆壯遊中國。晉禾福時也。至始訪云居。契悟嗣謁螺溪寂師。了天臺宗。繄道且逢源。具體之聲浹聞四遠。姑曰。圓頓之學畢茲轍矣。吾欲以此導諸未聞。必生地始乃括囊。東下道由四明。太師錢公惟治問以心要。洊闢為戒師。繼此道俗蘄向請留依怙。師曰。非始心也。公曰。或尼之。或使之。非弟子之力也。如曰利生。何必雞林乎
【現代漢語翻譯】 現代漢語譯本： 自從智者大師之後，經過六代傳法，荊溪大師之後兩百多年，義通法師承受前人的遺願和寄託，能夠深刻地承擔重任。更何況在炎熱的月份講經說法，竟然沒有流汗濕透衣服的情況。那些沒有聽多久就能深刻理解佛法的人，每一次宣揚佛法，都能像用金子換取美玉一樣，像召喚鳳凰一樣應和商音。這與用九十天的時間來談論玄妙的佛法相比，差別有多大呢？ 義通法師曾經住在四明育王寺，夢見自己登上國清寺，上方有寶貴的莊嚴幢座，上面題寫著『文殊臺』。設定了欄桿阻隔，無法進入。忽然看見觀音菩薩從殿堂緩緩走出，用手推開欄桿，彎腰與義通法師相接。一會兒醒來，感覺自己與觀音菩薩的身形融合在一起，無法分辨。因此驚醒。自從那以後，義通法師樂於說法，沒有窮盡。有人說，這是進入普門智乘，向上與佛的覺悟相合，因為證得了無上的境界；向下與眾生相合，因為與眾生是同一本體。開啟佛法，就能使所有的生靈，混融成為一體的佛法。得到這種心的人，不是觀音菩薩又是誰呢？義通法師的解行真是偉大啊，像這樣難道不應該成為世人的楷模嗎？
《鉅宋明州寶云通公法師石塔記》
住延慶寺的法孫文慧大師（宗正）撰寫
法師名諱義通，字惟遠。他的德行和事業詳細記載在行狀中。法師原本是海國高麗的君族尹姓。母親是孰氏。懷孕和生產時頗為奇異。因此捨棄了龜山院。法師出家後學習了華嚴經和起信論，高麗人都非常仰慕他。成年後遊歷中國，當時是晉禾福時期。先到云居山拜訪，有所領悟，後來又拜見螺溪寂師，通達了天臺宗。他的道行和學問都找到了源頭，他的美名傳遍四方。人們說，圓頓的學說都在這裡了。我想要用這個來引導那些沒有聽過佛法的人，必須從出生的地方開始。於是收拾行裝，從東邊來到四明。太師錢公惟治向他請教佛法的心要，多次聘請他作為戒師。此後，僧人和俗人都前來歸向，請求他留下作為依靠。法師說，這不是我最初的心願。錢公說，或許是尼眾，或許是使者，這不是弟子的力量所能決定的。如果說是爲了利益眾生，又何必一定要在雞林（高麗的別稱）呢？
【English Translation】 English version: From the time of Zhiyi (智者大師, Zhizhe Dashi, Great Master Zhi Zhe) through six generations of Dharma transmission, and more than two hundred years after Jingxi (荊溪大師, Jingxi Dashi, Great Master Jingxi), Yitong (義通法師, Yitong Fashi, Dharma Master Yitong) inherited the vows and entrustments of his predecessors, deeply bearing the responsibility. Moreover, when lecturing and expounding the Dharma in the scorching months, he never even had sweat soaking his clothes. Those who could deeply understand the Buddha's teachings without listening for long, each time they proclaimed the Dharma, it was like exchanging gold for jade, like summoning the phoenixes to harmonize with the Shang musical note. Compared to spending ninety days discussing the profound Dharma, how different is it? Dharma Master Yitong once resided at Yuwang Temple (育王寺, Yuwang Si) in Siming (四明). He dreamed of ascending to Guoqing Temple (國清寺, Guoqing Si), where above was a precious and adorned banner seat, inscribed with 'Manjushri Platform' (文殊臺, Wenshu Tai). Barriers were set up, preventing entry. Suddenly, he saw Avalokiteśvara Bodhisattva (觀音菩薩, Guanyin Pusa) slowly emerge from the hall, using her hand to push aside the barriers, bending down to connect with Dharma Master Yitong. After a while, he awoke, feeling that his form had merged with Avalokiteśvara Bodhisattva, indistinguishable. Thus, he was startled awake. Since then, Dharma Master Yitong delighted in expounding the Dharma without end. Some say that this is entering the Universal Gate of Wisdom Vehicle, upwardly aligning with the Buddha's enlightenment, because he has attained the unsurpassed state; downwardly aligning with sentient beings, because he is of the same essence as sentient beings. Opening the Dharma, one can make all spirits merge into one Dharma. Who is it that attains this mind, if not Avalokiteśvara Bodhisattva? How great is Dharma Master's understanding and practice; should he not be a model for the world?
'Record of the Stone Pagoda of Dharma Master Yitong of Baoyun Temple (寶云寺, Baoyun Si) in Mingzhou (明州) of the Great Song Dynasty'
Written by Dharma Grandson Master Wenhui (文慧大師, Wenhui Dashi) (Zongzheng (宗正)) of Yanqing Temple (延慶寺, Yanqing Si)
The Dharma Master's name was Yitong (義通), his style name was Weiyuan (惟遠). His virtues and deeds are detailed in his biography. The Dharma Master was originally from the Yoon (尹) clan, a royal family of the sea country of Goryeo (高麗). His mother was from the Suk (孰) clan. Her pregnancy and birth were quite unusual. Therefore, they abandoned Guishan Hermitage (龜山院, Guishan Yuan). After the Dharma Master renounced the world, he studied the Avatamsaka Sutra (華嚴經, Huayan Jing) and the Awakening of Faith (起信論, Qixin Lun), and the people of Goryeo greatly admired him. As an adult, he traveled to China during the Jin He Fu (晉禾福) period. He first visited Yunju Mountain (云居山, Yunju Shan), where he had some understanding, and later visited Master Luoxi Ji (螺溪寂師, Luoxi Ji Shi), becoming proficient in the Tiantai school (天臺宗, Tiantai Zong). His path and learning both found their source, and his good name spread far and wide. People said that the complete and sudden teachings are all here. I want to use this to guide those who have not heard the Dharma, and it must start from the place of birth. So he packed his bags and came east to Siming (四明). Grand Master Qian Gong Weizhi (錢公惟治, Qian Gong Weizhi) asked him about the essentials of the Dharma, and repeatedly invited him to be a Preceptor. After this, monks and laypeople came to him for refuge, requesting him to stay as their support. The Dharma Master said, 'This is not my original intention.' Qian Gong said, 'Perhaps it is the nuns, perhaps it is the envoys, this is not something that disciples can decide. If it is for the benefit of sentient beings, why must it be in Gyerim (雞林, another name for Goryeo)?'
。緣既汝合。辭不我卻。因止焉。會漕使顧承徽舍宅為傳道處。第乞額寶云。昭其祥也。既而日敡教觀逾二祀。知禮遵式子矜之高者。其餘升堂及門。莫可勝紀。凡諸著述並逸而不傳。嗟。夫君子曰。天臺之道勃然中興師之力也。俗壽六十有二。端拱改元龍集戊子十月十有八日示疾。越三日左脅而逝。既荼毗。門弟子收骨。藏於育王山之陽寺西北隅禮也。后七十有七載。甓甃已蕪。乃就之累之為方墳。增顯其處。爾時皇宋五葉歲在甲辰。天王即位之明年。改元治平之暮春十日。重法孫(宗正)記。
右通法師石塔記。紹興歲在庚辰。十月二十一日。嗣法住持智謙之所重立也。通公來自三韓。譽振中國。住寶云凡二紀余。實第一代。如法智慈雲。乃其高弟。天臺之教中墮。而興繄師之力。而一時事蹟行業等。石刻今不復存。謙公力搜訪之。始得塔記。乃再刊刻。又辟真堂。塑師坐像。及吳越國王所贊頂相併上石碣。除阿育王山烏石塔所。屋之以石。以表示後世。於是通師之道益以昭著。時謙之來才半歲余爾。寶云自通始建傳二百載。比年頹圮特甚。謙睹之慨然。支傾飭蠹。浸復其舊。亦可謂不負祖師付囑荷擔之意矣。聖宋天寶間。漕使顧承徽舍其第。以處於師。其後推官陳雲者。又舍西嶼之田四百三十畝。歲久不
【現代漢語翻譯】 現代漢語譯本：既然因緣與你相合，言辭上我也不好推卻，因此就在這裡停下來。適逢漕運使顧承徽捐出住宅作為傳道之處，特地請求賜額為『寶云』，以彰顯此地的祥瑞。此後，每天教導和觀摩的時間超過了兩年。懂得禮儀、遵守規範、以自身為榜樣的高尚之士，以及其他進入廳堂、登門求教的人，多得數不清。所有著作都已散失，無法流傳下來。唉！君子說：『天臺宗的復興，是通法師的力量啊！』通法師世俗的壽命是六十二歲，端拱年間改元戊子年十月十八日示現疾病，過了三天，向左側臥而逝。火化后，門下弟子收拾他的骨灰，安葬在育王山的南面，寺廟西北角，這是符合禮制的。七十七年後，磚砌的墳墓已經荒蕪，於是就在原址上堆土為方形墳墓，更加顯眼地標示出這個地方。當時是皇宋第五代皇帝在位的甲辰年，天王即位后的第二年，改元治平的暮春十日，重法孫（宗正）記錄。 右邊是通法師石塔的碑記。紹興庚辰年十月二十一日，由嗣法的住持智謙重新建立。通法師來自三韓（古代朝鮮半島），名聲震動中國。住在寶云寺總共二十多年，實際上是第一代住持。像法智、慈雲，都是他的高足弟子。天臺宗的教義衰落後能夠復興，依靠的是通法師的力量。但是當時的事蹟和行業等等，石刻如今已經不存在了。智謙法師努力搜尋，才找到塔的碑記，於是重新刊刻。又開闢了真堂，塑造了通法師的坐像，以及吳越國王所讚頌的頂相，都刻在石碑上。修繕了阿育王山的烏石塔，用石頭覆蓋保護，用來昭示後世。因此通法師的道業更加顯著。當時智謙法師來到寶云寺才半年多。寶云寺自從通法師開始建立道場，已經有兩百多年了，近年來頹敗得非常厲害。智謙法師看到這種情況，感慨萬千，支撐傾斜的建築，修繕被蟲蛀的地方，逐漸恢復了原來的樣子，也可以說沒有辜負祖師的囑託和承擔的責任。聖宋天寶年間，漕運使顧承徽捐出自己的住宅，讓通法師居住。之後推官陳雲，又捐出西嶼的田地四百三十畝，時間長了不...
【English Translation】 English version: Since the karmic conditions align with you, I cannot refuse in words, so I will stay here. It happened that the transport commissioner Gu Chenghui donated his residence as a place for propagating the Dharma, and specifically requested the name 'Baoyun' (Precious Cloud), to manifest the auspiciousness of this place. Thereafter, the time spent teaching and observing each day exceeded two years. Those who understood etiquette, followed the rules, and took themselves as examples, as well as others who entered the hall and came to the door for instruction, were too numerous to count. All the writings have been lost and cannot be passed down. Alas! The gentleman said: 'The revival of the Tiantai school is due to the power of Master Tong!' Master Tong's secular life was sixty-two years. In the Duangong era, in the year of Wuzi, the tenth month, the eighteenth day, he manifested illness. Three days later, he passed away lying on his left side. After cremation, the disciples collected his bones and buried them on the south side of Mount Yuwang, in the northwest corner of the temple, which was in accordance with the rites. Seventy-seven years later, the brick tomb was already desolate, so they piled earth on the original site to form a square tomb, more conspicuously marking the place. At that time, it was the year Jiachen during the reign of the fifth emperor of the Imperial Song Dynasty, the second year after the Heavenly King ascended the throne, the tenth day of the late spring of the Zhizhi era, recorded by the great-grandson of the Dharma (Zongzheng). To the right is the inscription on the stone pagoda of Dharma Master Tong. In the year Gengchen of the Shaoxing era, on the twenty-first day of the tenth month, it was re-established by the succeeding abbot Zhiqian. Dharma Master Tong came from Samhan (ancient Korean peninsula), and his reputation shook China. He lived in Baoyun Temple for more than twenty years, and was actually the first abbot. Like Fa Zhi and Ciyun, they were his outstanding disciples. The revival of the Tiantai teachings after their decline relied on the power of Master Tong. However, the events and deeds of that time, etc., the stone carvings no longer exist today. Dharma Master Zhiqian worked hard to search for them, and only then did he find the inscription on the pagoda, so he re-engraved it. He also opened a true hall, sculpted a seated statue of Master Tong, and the crown image praised by the King of Wuyue, all engraved on stone tablets. He repaired the black stone pagoda on Mount Ashoka, covering it with stone for protection, to show it to future generations. Therefore, the Dharma practice of Master Tong became more prominent. At that time, Dharma Master Zhiqian had only been at Baoyun Temple for more than half a year. Baoyun Temple has been established as a place for practice since Master Tong, for more than two hundred years, and in recent years it has become very dilapidated. Dharma Master Zhiqian saw this situation and was filled with emotion, supporting the leaning buildings, repairing the worm-eaten places, and gradually restoring them to their original state. It can also be said that he has not failed the entrustment and responsibility of the ancestral master. During the Tianbao era of the Holy Song Dynasty, the transport commissioner Gu Chenghui donated his residence for Master Tong to live in. Later, the judge Chen Yun donated four hundred and thirty mu of land in Xiyu, and after a long time, it was not...
復知。謙亦塑二公像。而表出之。人益重其知本。謙得法于延慶第五代明智師。其淵源亦有所自云。左朝散郎主管臺州崇道觀王伯庠謹書。
寶云通法師移塔記
住臨安府靈隱山月堂(道昌)撰
余住育王時。寶云威法師相訪。因語。通法師乃寶云啟教之宗主也。有塔葬此山。余詢勤舊。皆云在寺西隅。遂往尋之。見荒榛蓬棘中塔已墮毀矣。是時烏石有山。僉云。風水甚佳。貴人富家數來求之。余以常住地。非余私有。若自與之。必招因果也。其間人情有大不悅者。而余獨守之如初。是時先師妙湛老人居西塔。因以稟之。先師云。通法師天臺宗主也。又此地人皆欲得之。若遷通公骨。殖葬於此地。則非獨免求地者源源而來。抑亦通公之骨葬得其所。余遂從先師之言。擇日同威師並妙湛老人。集眾遷葬之。至取其骨。香水洗沐。于日光中。世所謂堅固子者。或青或黃或紅或白。滋生於骨上。見者無不歡喜作禮讚嘆。如是殊勝世所未有。后育王住持人遷寂其徒知此地之勝。而欲邀其福。就彼葬之。未久而皆為人所移。唯通師之塔巍然而獨存。是知。用心之善不善者。報應之效曉然可見也。紹興廿八年戊寅歲八月廿八日。延慶若權上人訪余于冷泉。出通師重建石塔記。欲求余書遷葬之因。故特以此示之云
【現代漢語翻譯】 現代漢語譯本： 後來得知，謙也為二公塑像，並將此事公開，人們更加敬重他知恩圖報的品德。謙從延慶寺第五代明智師那裡學到了佛法，他的淵源也有其來歷。左朝散郎、主管臺州崇道觀的王伯庠恭敬地寫下了這些。
寶云通法師移塔記
住持臨安府靈隱山月堂的道昌撰寫。
我住在育王寺的時候，寶云威法師來拜訪我，談到了通法師是寶云寺啟教的宗主。他的塔葬在這座山上。我詢問了寺里的老人們，他們都說在寺廟的西邊。於是我前去尋找，看到荒草叢生，荊棘遍地，塔已經倒塌毀壞了。當時烏石山有一塊地，大家都說那裡的風水很好，很多貴人和富人都來求這塊地。我認為這是常住之地，不是我個人所有的，如果私自給別人，一定會招來因果報應。其中有些人很不高興，但我始終堅持原則。當時先師妙湛老人在西塔居住，我便將此事稟告了他。先師說，通法師是天臺宗的宗主，而且這塊地大家都想要。如果將通法師的骨殖遷葬到這裡，不僅可以避免那些求地的人源源不斷地來，而且通法師的骨殖也能得到安葬。於是我聽從了先師的話，選擇了一個日子，與威師和妙湛老人一起，召集眾人遷葬。在取出他的骨殖時，用香水洗浴，在陽光下，世人所說的『堅固子』（舍利子），或青色，或黃色，或紅色，或白色，在骨頭上滋生出來，見到的人沒有不歡喜作禮讚嘆的。如此殊勝的景象，世所罕見。後來育王寺的住持圓寂，他的弟子知道這塊地的殊勝，想要藉此獲得福報，便將他葬在那裡。沒過多久，就被別人移走了，只有通法師的塔巍然屹立。由此可知，用心善良與否，報應的效應是顯而易見的。紹興二十八年戊寅年八月二十八日，延慶寺的若權上人在冷泉拜訪我，拿出了通法師重建石塔的記文，想讓我寫下遷葬的緣由，所以特地寫下這些以示說明。
【English Translation】 English version: Later, it was learned that Qian also sculpted statues of the two masters and made it public, and people respected his virtue of gratitude even more. Qian learned the Dharma from the fifth-generation Mingzhi Master of Yanqing Temple, and his origins also had their source. Wang Boxiang, the Left Chaosan Lang and Director of Chongdao Temple in Taizhou, respectfully wrote these words.
Record of Moving the Pagoda of Dharma Master Tong of Baoyun
Written by Daochang, Abbot of Yuetang on Lingyin Mountain in Lin'an Prefecture.
When I was living in Yuwang Temple, Dharma Master Wei of Baoyun visited me and spoke of Dharma Master Tong as the founder of Baoyun's teachings. His pagoda was buried on this mountain. I asked the old monks, and they all said it was in the west corner of the temple. So I went to look for it and saw that the pagoda was already collapsed and destroyed in the midst of overgrown weeds and thorns. At that time, there was a piece of land on Black Stone Mountain, and everyone said that its feng shui was very good, and many nobles and wealthy families came to seek it. I considered it to be the land of the monastery, not my personal property. If I gave it away privately, I would surely incur karmic retribution. Some people were very unhappy about this, but I adhered to my principles. At that time, my late teacher, Elder Miaozhan, lived in the West Pagoda, so I reported this matter to him. The late teacher said, 'Dharma Master Tong is the founder of the Tiantai School, and everyone wants this land. If you move Dharma Master Tong's bones and bury them here, not only will you avoid the endless stream of people seeking land, but Dharma Master Tong's bones will also be buried in a suitable place.' So I followed the late teacher's words, chose a day, and together with Master Wei and Elder Miaozhan, gathered the assembly to move the burial. When taking out his bones, we washed them with fragrant water, and in the sunlight, what the world calls '堅固子' (sheli, relics), some blue, some yellow, some red, some white, grew on the bones. Those who saw it were all delighted and made obeisance, praising it. Such a magnificent sight was unprecedented in the world. Later, when the abbot of Yuwang Temple passed away, his disciples, knowing the auspiciousness of this land, wanted to take advantage of it and buried him there. Before long, they were all moved away by others, only Dharma Master Tong's pagoda stood tall and alone. From this, it can be known that the effects of good or bad intentions are clearly visible. On the 28th day of the eighth month of the year Wuyin, the 28th year of Shaoxing (1158), Venerable Ruoquan of Yanqing Temple visited me at Lengquan and brought out the record of rebuilding the stone pagoda of Dharma Master Tong, wanting me to write down the reasons for the relocation of the burial, so I specially wrote this to show it.
。住靈隱山月堂比丘(道昌)謹題。
草菴紀通法師舍利事
四明寶云通法師新羅人也。得法于天臺螺溪。既入滅骨塔于阿育王山門徑之左。積有年矣。后因別改寺門。此地蕪沒塔亦隨壞。宣和丁未冬。今蔣山昌禪師主育王。徙其骨塔于烏石山。是時大眾半千同送之。今雪峰睿禪師寶云威法師亦預焉。其骨晶熒可愛。考之瑯瑯有聲。雪峰默唸之。果若人骨也。當不止如是而已。少頃杲日既升。見骨中。世所謂堅固子者。二三眾驚且嘩。則須臾變。數百千熣燦的𣋵瑟瑟如珠璣。人或求之。至有盈掬得之者。余紹興辛亥閣錫于廣利。禪人多以此語余。余尚疑之。續至烏石。禮法師之塔。庵有老僧曰某者。能道其事。果然。又曰。老僧嘗求二顆。置掌中握之。移刻開示之。已滋七八矣。余始信之。此老僧非妄語者。然法師生有奇表。昔吳越國王尤所欽重。嘗贊之有曰。白毫異相。滿月奇姿。千里同風。瞻之仰之。又詩曰。平生賴慈眼。南望一咨嗟。當是時臺道既微。賴師持之。授法智慈雲。以起家焉。此所謂臺宗之命脈也。
紀通法師著述遺蹟
天臺正傳止荊溪禪師為九世祖。然自荊溪后之傳者。亦復不絕焉。雖定慧雙弘。未可並肩九祖。然截瓊枝析栴檀。則皆行天臺之道者也。今寶云通公實繼荊
【現代漢語翻譯】 靈隱山月堂比丘（道昌）恭敬地題寫。
草菴記錄通法師舍利之事
四明寶云通法師（Baoyun Tong fashi），是新羅（Xinluo，古代朝鮮國家）人。他在天臺螺溪（Tiantai Luoxi）得法。圓寂后，骨塔安放在阿育王山門（Ayuwangshanmen）的左邊。已經很多年了。後來因為要改寺門，這塊地方荒蕪了，塔也隨之毀壞。宣和（Xuanhe，宋徽宗年號）丁未年冬天，當時的蔣山昌禪師（Jiangshan Chang Chanshi）主持阿育王寺，將他的骨塔遷到烏石山（Wushishan）。當時有五百多位僧眾一同護送。現在的雪峰睿禪師（Xuefeng Rui Chanshi）、寶云威法師（Baoyun Wei Fashi）也參與了此事。他的骨頭晶瑩可愛，敲擊時發出清脆的聲音。雪峰禪師默默地想，果然是人骨啊，應該不止如此而已。過了一會兒，太陽升起，看到骨頭中，就是世人所說的堅固子（jianguzi，舍利子）。兩三個人驚呼起來。隨即，舍利子變化，數百千顆，光彩奪目，像珍珠瑪瑙一樣。有人去求取，甚至有人能捧到滿滿一把。我在紹興（Shaoxing，南宋年號）辛亥年被授予官職在廣利（Guangli）。很多禪宗人士用這件事告訴我，我當時還懷疑。後來到了烏石山，拜謁法師的塔，庵里有個老和尚說他知道這件事，果然如此。又說，老和尚曾經求得兩顆舍利子，放在手掌中握著，過了一會兒打開一看，已經滋生了七八顆。我這才相信。這個老和尚不是說謊的人。而且法師生來就相貌奇特。以前吳越國王（Wuyue guowang）尤其欽佩尊重他，曾經讚揚他說：『白毫異相，滿月奇姿，千里同風，瞻之仰之。』又作詩說：『平生賴慈眼，南望一咨嗟。』當時天臺宗的道統已經衰微，依靠通法師來維持，傳授法智慈雲（Fazhi Ciyun），才得以興盛。這就是所謂的天臺宗的命脈啊。
記錄通法師的著作和遺蹟
天臺宗的正傳以止荊溪禪師（Zhi Jingxi Chanshi）為第九代祖師。然而自從荊溪禪師之後，傳法的人也一直沒有斷絕。雖然他們定慧雙修，但還不能和九祖並肩。然而擷取瓊枝，剖析栴檀，都是在行天臺宗的道。
【English Translation】 Respectfully inscribed by Bhiksu (Daochang) of Yuetang at Lingyin Mountain.
A Record of the Sharira of Dharma Master Jì Tōng of Cao'an
Dharma Master Baoyun Tong (Baoyun Tong fashi) of Siming was a native of Silla (Xinluo, an ancient Korean kingdom). He obtained the Dharma at Luoxi of Tiantai (Tiantai Luoxi). After his passing, his bone stupa was placed to the left of the mountain gate of Ashoka Temple (Ayuwangshanmen). Many years passed. Later, due to the relocation of the temple gate, this area became desolate, and the stupa was also destroyed. In the winter of the Dingwei year of the Xuanhe era (Xuanhe, reign title of Emperor Huizong of Song), Chan Master Jiangshan Chang (Jiangshan Chang Chanshi), who was then in charge of Ashoka Temple, moved his bone stupa to Wushi Mountain (Wushishan). At that time, more than five hundred monks accompanied the procession. Chan Master Xuefeng Rui (Xuefeng Rui Chanshi) and Dharma Master Baoyun Wei (Baoyun Wei Fashi) also participated. His bones were crystal clear and lovely, producing a crisp sound when struck. Chan Master Xuefeng silently thought, 'Indeed, they are human bones, but there must be more to it than this.' After a short while, as the sun rose, they saw within the bones what the world calls 'solidified seeds' (jianguzi, sarira). Two or three people exclaimed in surprise. Immediately, the sarira transformed, hundreds and thousands of them, dazzling and sparkling like pearls and gems. Some people sought them, and some even obtained handfuls. In the Xin Hai year of the Shaoxing era (Shaoxing, reign title of the Southern Song Dynasty), I was granted an official position in Guangli. Many Chan practitioners told me about this matter, but I was still doubtful. Later, I went to Wushi Mountain to pay respects at the Dharma Master's stupa. An old monk in the hermitage said he knew about this event, and it was indeed so. He also said, 'This old monk once obtained two sarira, held them in my palm, and after a moment, opened my hand to reveal that they had multiplied into seven or eight.' Only then did I believe it. This old monk is not one to speak falsely. Moreover, the Dharma Master was born with extraordinary features. In the past, the King of Wuyue (Wuyue guowang) especially admired and respected him, and once praised him, saying, 'White hair between the eyebrows with extraordinary appearance, a face like a full moon with wondrous features, a thousand miles share the same customs, we gaze upon him and revere him.' He also wrote a poem saying, 'All my life I have relied on your compassionate eyes, looking south I sigh with admiration.' At that time, the lineage of the Tiantai school was declining, and it relied on Dharma Master Tong to maintain it, transmitting the Dharma wisdom of Ciyun (Fazhi Ciyun), so that it could flourish. This is what is called the lifeline of the Tiantai school.
A Record of Dharma Master Jì Tōng's Writings and Relics
The orthodox transmission of the Tiantai school regards Chan Master Zhi Jingxi (Zhi Jingxi Chanshi) as the ninth patriarch. However, since Chan Master Jingxi, the transmission has never been interrupted. Although they cultivate both Samatha and Vipassanā, they cannot be compared to the nine patriarchs. However, cutting off precious branches and dissecting sandalwood are all ways of practicing the Tiantai path.
溪之後。復得法智慈雲。分化于江浙。此道遂再振矣。師解行高深洪通甚力。準石塔記。師所著述並逸而不傳。然考諸四明章記。則嘗秉筆觀經疏記光明玄贊釋。若余之法義則法智悉面承。載之於記鈔。其贊釋一部尚存。但不廣傳耳。惜哉。師所建院宇已二百二十二年。兵塵之後。古蹟掃地而盡。嘗訊諸耆宿。知師有藏衣塔一所存景清興法院。遂訪之。果奉安懺殿尊像前。雕布奇巧飾以渾金。內空外方高五尺許。此寶寶云舊物。不知何緣留墜彼剎。萬一合浦珠還。豈不為山家傳持之標幟乎。
寶云通公法師真贊
吳越國王錢 俶
不離三界。生我大師。白毫異相。滿月奇姿。戒珠普照。 慧海無涯。人天福聚。瞻之仰之。
寶云法師乃四明天竺所稟。則中興教觀之鼻祖也。而古無塑像。不亦殆于忘本乎。智謙既立坐像。復圖是本。並錢王贊摹刻諸石。俾瞻拜者可以想見當時之形容云。紹興庚辰孟冬。第六代住持法孫圓澄大師智謙謹題。
詩寄贈 四明寶云通法師
吳越國王錢 俶
海角復天涯。形分道不賒。燈青讀圓覺。香暖頂袈裟 戒比珠無類。心猶鏡斷瑕。平生賴慈眼。 南望一咨嗟。
其一
相望幾千里。曠然違道情。自茲成乍別。疑是隔浮生。 得旨探玄寂。無
【現代漢語翻譯】 現代漢語譯本： 溪之後，又出現了法智慈雲（指法智大師的慈悲教化如慈雲般普覆），在江浙一帶傳播教義，因此天臺宗的道統得以再次振興。通公法師的修行和見解都非常高深，對教義的理解和弘揚都很有力量。根據石塔記的記載，法師的著作大多已經散失，沒有流傳下來。然而，考察四明章安尊者的記錄，可知通公法師曾經執筆撰寫《觀經疏記》、《光明玄贊》的解釋。至於其他的法義，則是法智大師親自傳授給他的，並記載在記錄和鈔本中。《光明玄贊》的解釋還有一部分儲存下來，只是沒有廣泛流傳而已，實在可惜。通公法師所建造的寺院已經有二百二十二年曆史，在戰亂之後，古老的遺蹟都被摧毀殆盡。我曾經向年長的僧人詢問，得知法師有一座藏衣塔，儲存在景清興法院。於是我前去拜訪，果然在懺殿的佛像前找到了它。藏衣塔雕刻精巧，用金箔裝飾，內部是空的，外部是方形的，高約五尺。這是寶云通公法師的舊物，不知道什麼原因流落到這座寺院。如果有一天能夠物歸原主，豈不是可以作為天臺宗傳承的標誌嗎？ 寶云通公法師真贊 吳越國王錢俶 不離三界，生我大師。白毫異相，滿月奇姿。戒珠普照，慧海無涯。人天福聚，瞻之仰之。 寶云法師是四明天竺寺所傳承的法脈，是中興天臺教觀的鼻祖。但是過去沒有他的塑像，這難道不是接近於忘記根本嗎？智謙因此設立了坐像，又繪製了這幅畫像，並且將錢王的讚語摹刻在石頭上，使瞻仰的人可以通過這些來想像他當時的容貌。紹興庚辰年孟冬，第六代住持法孫圓澄大師智謙恭敬地題寫。 詩寄贈 四明寶云通法師 吳越國王錢俶 海角復天涯，形分道不賒。燈青讀圓覺，香暖頂袈裟。戒比珠無類，心猶鏡斷瑕。平生賴慈眼，南望一咨嗟。 其一 相望幾千里，曠然違道情。自茲成乍別，疑是隔浮生。得旨探玄寂，無
【English Translation】 English version: After Xi, Dharma Master Fazhi Ciyun (referring to Dharma Master Fazhi's compassionate teachings covering all like a compassionate cloud) appeared again, spreading the teachings in the Jiangzhe area, and thus the lineage of the Tiantai school was revitalized. Dharma Master Tonggong's practice and understanding were very profound, and his understanding and promotion of the teachings were very powerful. According to the Stone Pagoda Record, most of the Dharma Master's writings have been lost and not passed down. However, examining the records of Venerable Zhang'an of Siming, it can be known that Dharma Master Tonggong once wrote explanations for the 'Commentary on the Sutra of Contemplation' and the 'Profound Praises of the Light Sutra'. As for other Dharma teachings, they were personally taught to him by Dharma Master Fazhi and recorded in notes and transcripts. A part of the explanation of the 'Profound Praises of the Light Sutra' is still preserved, but it has not been widely circulated, which is a pity. The monastery built by Dharma Master Tonggong has a history of two hundred and twenty-two years. After the war, the ancient relics were destroyed. I once asked the elderly monks and learned that the Dharma Master had a robe-storing pagoda, which was preserved in the Jingqing Xingfa Monastery. So I went to visit and found it in front of the Buddha statue in the Repentance Hall. The robe-storing pagoda is exquisitely carved and decorated with gold leaf. The inside is empty and the outside is square, about five feet high. This is the old object of Dharma Master Baoyun Tonggong. I don't know why it fell into this monastery. If one day it can be returned to its original owner, wouldn't it be a symbol of the Tiantai school's transmission? True Praise of Dharma Master Baoyun Tonggong King Qian Chu of Wuyue Not apart from the Three Realms, you gave birth to my great teacher. The white hair between the eyebrows has a unique appearance, and the full moon has a wonderful posture. The precepts shine everywhere, and the wisdom sea is boundless. People and gods gather blessings, we look up to you and admire you. Dharma Master Baoyun is the Dharma lineage inherited from Siming Tiantai Temple, and is the ancestor of the revival of the Tiantai teachings. But in the past there was no statue of him, isn't this close to forgetting the root? Therefore, Zhigian established a seated statue, and also drew this portrait, and engraved King Qian's praise on the stone, so that those who pay homage can imagine his appearance at that time. In the early winter of the Gengchen year of Shaoxing, the sixth-generation abbot and Dharma grandson, Great Master Yuancheng Zhigian, respectfully inscribed. Poem sent to Dharma Master Baoyun Tong of Siming King Qian Chu of Wuyue The corner of the sea and the edge of the sky, the form is divided but the path is not far away. The lamp is green to read the Perfect Enlightenment, and the incense warms the kasaya. The precepts are like pearls without comparison, and the heart is like a mirror that has broken flaws. All my life I rely on your compassionate eyes, looking south and sighing. One of them Looking at each other for thousands of miles, the feeling of violating the Tao is vast. Since then, it has become a temporary separation, and it is suspected that it is separated from floating life. Get the purpose to explore the profound silence, without
心競利名。苑齋正秋夜。 誰伴誦經聲。
其二
宗曉嘗閱草菴教苑遺事。得所謂平生賴慈眼南望一咨嗟之句。蓋昔吳越國忠懿王寄贈寶云通法師所作也。惜乎不睹其全。每以為恨。一日訪舊得之。喜不自勝。荊玉隋珠曾未足喻。抑有以見古人不以勢位為間。而道眼相照于天人之際。有如此者。是必靈山同佛付囑故。一以忠烈輔世。一以願力洪法。雖世出世殊。而澤及後昆。至於無窮。其揆一也。(宗曉)以晚生幸沾慈蔭。祖宗盛事其可弗傳。敬以所贈二章登諸琬琰。用補茲山故事云。嘉泰壬戌歲中秋。石芝比丘(宗曉)謹識。
明州寶云四祖師贊
會稽郡王文惠公史 浩
天臺智者禪師
庖犧畫易。眹兆太極。一陰一陽。已墮形跡。瞿曇說法。 身心泯寂。三止三觀。忽漏訊息。箇中至妙。 杳冥昏默。何假言詮。焉庸訓釋。猗歟智者。 生稟岐嶷。八彩重瞳。人固莫識。南嶽一見。 頓明宿昔。悟旋陀羅。既非他得。云胡止觀。 紛紛藉藉。蓋以慈緣。憫世迷惑。作是筌罤。 如援嫂溺。豈期後學。紙上尋覓。文字猥繁。 道益薄蝕。精義入神。蟬蛻筆墨。不離當處。 靈山一席。師之本願。於是乎塞。祠宇巋然。 遺容殊特。凡百君子。過之必式。
寶云通公法師
【現代漢語翻譯】 現代漢語譯本 心中追逐名利，在幽靜的齋房裡，正值秋夜。 有誰陪伴著我誦讀經文呢？
宗曉曾經閱讀《草菴教苑遺事》，得到了其中所謂的『平生賴慈眼南望一咨嗟』的句子。這大概是過去吳越國忠懿王寄贈給寶云通法師所作的。可惜沒有看到全文，一直引以為憾。有一天拜訪老朋友得到了全文，喜悅得無法自勝。即使是荊山的玉和隋侯的珠也遠不足以比喻。更可以看出古人不因為地位的高低而有所隔閡，他們的道眼在天人之間互相照耀，就像這樣。這一定是靈山會上佛陀共同囑託的緣故。一個以忠烈輔佐世事，一個以願力弘揚佛法。雖然入世和出世不同，但是恩澤及於後代子孫，直到無窮無盡，他們的道理是一樣的。(宗曉)以晚輩的身份有幸沾染慈悲的恩澤，祖宗的盛事怎麼可以不傳揚呢？恭敬地將所贈的兩章詩歌刻在美玉上，用來補充這座山的故事。嘉泰壬戌年中秋，石芝比丘(宗曉)恭敬地記錄。
明州寶云四祖師贊
會稽郡王文惠公史浩
天臺智者禪師(Tiantai Zhi Zhe Chan Shi) 伏羲畫八卦，預示著太極的徵兆。一陰一陽，已經落入有形有跡的範疇。瞿曇(Qutan，釋迦摩尼的姓氏)說法，身心泯滅寂靜。三止三觀，忽然泄露訊息。其中的至妙之處，深遠而昏暗寂靜。哪裡需要言語來表達，哪裡需要訓釋來解釋。啊！智者(Zhi Zhe)，天生就具有非凡的資質。八彩的重瞳，人們本來就無法認識。在南嶽(Nan Yue)與慧思禪師相見，立刻明白了前世的因緣。領悟了旋陀羅尼，本來就不是從別處得來的。為什麼還要用止觀，來紛紛擾擾地解釋呢？這是因為慈悲的因緣，憐憫世人的迷惑。才製作了這樣的捕魚工具，就像援救落水的嫂子一樣。哪裡期望後來的學人，在紙上尋找呢？文字越是繁瑣，道就越是衰薄。精義在於入神，像蟬蛻一樣脫離筆墨。不離開當下之處，就像靈山會上的一席之地。智者禪師的本願，就在這裡實現了。祠宇巍然聳立，遺容非常特別。所有的君子，經過這裡一定會恭敬地致意。
寶云通公法師(Bao Yun Tong Gong Fa Shi)
【English Translation】 English version My heart races after fame and gain, in the quiet study, it is the night of mid-autumn. Who will accompany me in chanting the scriptures?
Zongxiao once read 'Anecdotes of the Ca'an Teaching Garden', and obtained the sentence 'Throughout my life, I rely on compassionate eyes, looking south and sighing'. This was probably written by King Zhongyi of the Wuyue Kingdom and sent to Dharma Master Tong of Baoyun Temple. It is a pity that I did not see the full text, which I have always regretted. One day, I visited an old friend and obtained the full text, and my joy was beyond words. Even the jade of Jing and the pearl of Sui are far from enough to compare. It can be seen that the ancients were not separated by their status, and their eyes of the Dao shone on each other between heaven and man, just like this. This must be the reason for the joint entrustment of the Buddha at the Ling Mountain assembly. One assists the world with loyalty and valor, and the other promotes the Dharma with vows. Although entering the world and leaving the world are different, their grace extends to future generations, until infinity, their principles are the same. (Zongxiao) As a junior, I am fortunate to be touched by the grace of compassion, how can the great events of my ancestors not be promoted? I respectfully inscribe the two poems given on beautiful jade, to supplement the story of this mountain. Mid-Autumn Festival in the Renxu year of Jiatai, Shizhi Bhikkhu (Zongxiao) respectfully records.
Eulogy for the Four Patriarchs of Baoyun Temple in Mingzhou
Duke Shi Hao, the Wenhui Duke of Kuaiji
Chan Master Zhi Zhe of Tiantai (Tiantai Zhi Zhe Chan Shi) Fu Xi drew the trigrams, foreshadowing the signs of Taiji (Taiji, the Supreme Ultimate). One yin and one yang have already fallen into the category of form and trace. Gautama (Qutan, Shakyamuni's surname) spoke the Dharma, body and mind extinguished into silence. The three cessations and three contemplations suddenly revealed the message. The ultimate subtlety within it is profound and dark and silent. Where is the need for words to express it, where is the need for explanations to interpret it. Ah! Zhi Zhe (Zhi Zhe), born with extraordinary qualifications. The eight-colored double pupils, people originally could not recognize. Meeting Chan Master Huisi at Nan Yue (Nan Yue), he immediately understood the causes of his previous life. Comprehending the revolving dharani, it was originally not obtained from elsewhere. Why use cessation and contemplation to explain it in a tumultuous manner? This is because of the compassionate causes, pitying the confusion of the world. That's why he made such fishing tools, just like rescuing a drowning sister-in-law. Where do you expect later scholars to look for it on paper? The more cumbersome the words, the more decadent the Dao becomes. The essence lies in entering the spirit, shedding the pen and ink like a cicada sloughing its skin. Without leaving the present place, like a seat at the Ling Mountain assembly. Chan Master Zhi Zhe's original vow is realized here. The ancestral temple stands tall and majestic, the remaining appearance is very special. All gentlemen, passing by here will surely pay their respects.
Dharma Master Tong of Baoyun Temple (Bao Yun Tong Gong Fa Shi)
止觀宗旨。鼎盛于隋。末法不競。將遂堙微。通師崛起。 三韓之湄。風帆萬里。舍筏從師。得道已竟。 言歸有期。四明檀越。顧氏承徽。捐宅為寺。 盡禮邀祈。名曰寶云。金剎巍巍。師既戾止。 學徒影隨。戶外屨滿。聲走天涯。臺山墜緒。 接統興衰。有二神足。真師子兒。慈雲法智。 迭和塤篪。人皆謂師。蟠英孕奇。植根堅固。 獨干䨥枝。花開五葉。異轍同歸。抵今禪教。 遂得並馳。續佛壽命。師其以之。
四明法智尊者
靈山之會。龍象云蒸。羊鹿牛車。同歸一乘。雨勝法雨。 普潤有情。逮及後世。止觀爰興。慈鋒慧劍。 摧墮疑城。誰其嗣之。粵有四明。講席雄峙。 淵默雷聲。天臺正統。於焉繼承。章聖在御。 使驲馳星。問佛大旨。得其精英。宸恩載錫。 法智鴻名。是為釋子萬古光榮。
天竺慈雲法師
英英式師。文中之虎。口角珠璣。筆端繡組。王侯欽承。 聖君眷與。慈雲錫號。天竺是處。法智為兄。 通公為父。濟濟一門。龍掀鳳翥。積功累行。 知幾寒暑。四眾仰止。如子依母。梵音洋洋。 周浹寰宇。凡曰禮文。悉由纂敘。普賢願力。 金手摩撫。盡未來際。作懺悔主。
寶云古道場宗瑩以固陋承乏。大傅大丞相魏國公適幸臨之。首訪祖師遺趾。一龕
風雨。智者寶云二大士像頹然其中。公指寶云。顧謂宗瑩曰。法智慈雲二尊者得非此老親出乎。至今邦人目為通師翁道場。蓋為二弟子設也。可辟一堂塑繪四祖師像作新斯剎。(宗瑩)𢥠然有愧王臣護法之意。遂即東廡作振祖堂。堂成像設亦具。眾請魏公作贊。公不墮知見。不涉思惟。四贊立成。大以發明吾祖骨體。亦足以開四方觀聽之益。(宗瑩)既揭之扁榜。復镵諸堅石。補寶云既闕之典。為吾宗無盡之傳。淳熙十四年四月旦。寶云教院住持傳天臺教觀(宗瑩)謹識。
寶云通公教主真贊
住阿育王山野堂 普崇稽首
豁大千戶牖。識虛空面目。不容正祝。聊以旁矚。 一時花現於優曇。萬里香飄于瞻卜。以截流辯。 卷學海之鯨濤。以徹法眼。轉義天之雙轂。 見法界性。入螺溪門。是知。遇白牛而難駕。 注黃金而易昏。辟三觀之秘楗。操凡聖之宏略。 通玄峰頂何巍巍。淮海清風振寥廓。
寶云始祖通公法師真贊
住南湖竹庵比丘 可觀稽首
呼一切人。皆是鄉人。冷云掃電。枯木生春。決定願力。 再來歸命。天臺後身。
寶云開山通法師忌疏
草菴道因
右伏以。道無今古。學有宗承。一滴分流。千車共轍。功勛莫大。中興知自於根源。授受非常。正
【現代漢語翻譯】 現代漢語譯本： 風雨飄搖中，智者和寶云（Baoyun，人名）兩位大士的畫像頹敗地立在那裡。宗瑩（Zongying，人名）指著寶云的畫像，回頭對我說：『法智（Fazhi，人名）和慈雲（Ciyun，人名）這兩位尊者，莫非是這位老前輩親自教導出來的？』至今當地人還稱這裡為通師翁（Tong Shi Weng，人名，即寶云）的道場，大概是爲了這兩位弟子而設的吧。可以建一座殿堂，塑造繪製四祖師的畫像，以此來更新這座寺廟。』宗瑩慚愧地意識到自己作為王臣護法的責任，於是就在東邊的廂房建造了振祖堂。殿堂、畫像和陳設都已齊備。大家請魏公（Wei Gong，人名）作贊。魏公不落入固有的知見，也不經過刻意的思索，四篇贊文立刻完成，極大地闡明了我們祖師的精髓，也足以開啟四方聽眾的智慧。宗瑩將贊文刻在匾額上，又鐫刻在堅硬的石頭上，彌補了寶云教院典籍的缺失，作為我們宗派無盡的傳承。淳熙十四年四月初一，寶云教院住持傳天臺教觀的宗瑩謹記。
寶云通公教主真贊
住在阿育王山野堂的普崇（Puchong，人名）稽首
豁然打開大千世界的窗戶，認識虛空的本來面目。不容許正面讚頌，姑且從側面觀察。一時之間，優曇花（Udambara，傳說中的花）顯現，萬里之外，瞻卜花（Champak，一種花）飄香。憑藉截斷河流般的辯才，捲起學海中的鯨魚巨浪；憑藉徹悟法眼的智慧，轉動義理天空中的雙輪。見到法界的本性，進入螺溪的門徑。由此可知，遇到難以駕馭的白牛，注入黃金也容易使其迷惑。開啟三觀的秘密關鍵，掌握凡聖的宏偉策略。通玄峰頂多么巍峨，淮海的清風振奮著空曠的宇宙。
寶云始祖通公法師真贊
住在南湖竹庵的比丘可觀（Keguan，人名）稽首
呼喚所有的人，都是故鄉人。寒冷的云掃過閃電，枯萎的樹木煥發生機。決定性的願力，再次歸依生命。是天臺宗的後身。
寶云開山通法師忌疏
草菴道因（Cao'an Daoyin，人名）
恭敬地陳述：道沒有古今之分，學有宗派傳承。一滴水分流，千輛車共用一條車轍。功勛莫大，中興要知道從根源開始。傳授接受非常重要。
【English Translation】 English version: Amidst the wind and rain, the statues of the two great scholars, Zhizhe (Wise One) and Baoyun (Precious Cloud), stood dilapidated. Zongying (Venerable Lineage) pointed at the statue of Baoyun and turned to me, saying, 'Were the venerable Fazhi (Dharma Wisdom) and Ciyun (Kind Cloud) not personally taught by this elder?' To this day, the locals still refer to this place as the Daochang (spiritual practice center) of Master Tong (Penetrating Master), probably established for these two disciples. We could build a hall, sculpt and paint the portraits of the Four Patriarchs, to renovate this temple.' Zongying felt ashamed of his duty as a protector of the Dharma as a royal subject, so he built the Zhenzu Tang (Hall of Reviving Ancestors) in the east wing. The hall, portraits, and furnishings were all complete. Everyone invited Duke Wei (Duke Majestic) to write a eulogy. Duke Wei did not fall into fixed views or engage in deliberate thought; four eulogies were immediately composed, greatly elucidating the essence of our ancestors and sufficiently enlightening the wisdom of listeners from all directions. Zongying inscribed the eulogies on a plaque and engraved them on hard stone, supplementing the missing texts of the Baoyun Teaching Institute, as an endless transmission of our sect. Recorded respectfully by Zongying, the abbot of Baoyun Teaching Institute, who transmits the Tiantai teachings and contemplations, on the first day of the fourth month of the fourteenth year of Chunxi.
True Eulogy of Baoyun Tong Gong, the Teaching Master
Puchong (Universal Respect), residing at the mountain hermitage of King Ashoka, bows respectfully.
Opening wide the windows of the great thousand worlds, recognizing the true face of emptiness. Not allowing direct praise, let us observe from the side. In an instant, the Udambara flower (auspicious flower) appears, and the fragrance of the Champak (fragrant flower) wafts ten thousand miles. With eloquence that cuts through rivers, it rolls up the whale-like waves of the sea of learning; with the wisdom of penetrating the Dharma eye, it turns the twin wheels of the sky of righteousness. Seeing the nature of the Dharma realm, entering the gate of the Conch Creek. Thus, it is known that encountering a difficult-to-tame white ox, pouring gold makes it easily confused. Unlocking the secret key of the Three Contemplations, grasping the grand strategy of the mundane and the sacred. How towering is the peak of Tongxuan, the clear wind of Huaihai vibrates the vast universe.
True Eulogy of Baoyun's Founding Ancestor, Dharma Master Tong
Keguan (Can Observe), a Bhiksu (monk) residing at the Bamboo Hermitage of South Lake, bows respectfully.
Calling out to everyone, all are fellow villagers. Cold clouds sweep across lightning, withered trees come to life. Decisive vow power, returning to life again. The reincarnation of the Tiantai school.
Memorial Address for the Anniversary of Dharma Master Tong, Founder of Baoyun
Cao'an Daoyin (Grass Hermitage Leading Cause)
Respectfully stating: The Dao (path) has no past or present, learning has lineage and transmission. One drop divides into streams, a thousand carts share the same ruts. Great merit, the revival knows to start from the root. Transmission and reception are extremely important.
教弘傳於師弟。先推嫡嗣法智慈雲而間生。欽仰師翁道德形儀而如在。恭惟。傳持教觀寶云大尊者。臺崖的派。鷲嶺耿光。分為不盡之明燈。散作無方之法雨。垂形海國。化跡神洲。真慈隱妙德之身。夢幻應苾芻之像。流芳甬水。一家之至教重輝大備鄞江。二子之敷宣烈焰白毫異相。檀那已播於伽陀。烏石殊方窣睹競分于室利。某等叨逢勝化。獲睹肖容。但有翹勤。徒增悁結。今則孟冬屆候。諱日斯臨。傾誠聊備于蘋蘩匪薄。少伸于追遠。伏乞。我祖享我差無差之供。示我來不來之儀。憑茲微妙之緣。感以中和之氣。則使民康物阜時和歲豐。醍醐上味而處處灌神。白牛太車則人人脂軸。一家令轍四海同遵。情與非情咸歸秘藏。但某無任拜手歸依之至。謹疏。
南湖師祖寶云尊者齋忌疏
鏡上義铦
右伏以。法源自遠。注剎海以周流。慧日方中。映寶云而下飾。群機煥發。此道光嚴式臨示滅之辰。敢怠如生之敬。恭惟。中興敬觀寶云尊者大法師。應身日本。命世山家。視一切人。皆若同鄉。大方無外。出兩高第。咸于實地。遊刃有餘。疏正派于螺溪。散真風于象扇。某等仰高彌甚。向若茫然。玉凡橫經。恨不與當時之聽眾尼壇下拜。愧濫稱今日之孫謀。庶憑明信之熏。幾展慈憐之鑑。伏願無生智焰永
聯從上之光。常住妙華益粲後來之秀。盡空末學。同趣圓乘。謹疏(昔鄮峰未更為禪剎。大洪天臺教觀。清涼大法眼禪師亦稟教於中。時寶云通公蓋嘗預講。其四明慈雲皆為聽眾。其說見於鄮峰古碣。所謂玉凡峰者今阿育王山是也)。
四明法師稟學寶云尊者
吾祖法智興起大教。始者二十歲參學寶云法師。登門方三日。座元謂之曰。法界自有次第。若當尋之。師曰。何謂法界。座曰。大總相法門圓融無礙者是也。師曰。既圓融無礙。何有次第。座無對。居一月。自講心經。人皆駭聽。及二年。厥父偶夢。師跪于通公之前。通執瓶水注其口。自是一家教觀頓然超悟。因代通講授。僅數載。洎通之滅。又自夢。穿通之首。擐於左臂而行。自謂。二夢初表受習流通。次表操持種智。自後遷住乾符。四載方赴南湖之請也。
慈雲懺主稟學寶云住持
慈雲法師臺之寧海人也。脫素于東掖山。洎為僧。即入國清。普賢像前燼指。誓學天臺聖教。徐負笈趍于寶云。道中忽夢。一僧自言。吾是文殊和尚。及至禮通之足。偶自省。所夢之僧即師也。因爾服膺受道。值通歸寂。乃返天臺。淳化改元師年二十八。眾請住寶云凡十二載。講四大部經。咸平五年復還東山。晚遷天竺。大闡法化。棲遁終焉。師居寶云。
靈蹟有四。
一師于寶云講經次。一旦忽有施氏胎驢。趍伏座下。講罷而去。自爾而至者凡四十日。產而乃已。驢果有人之意。而能聽法。不亦異乎哉。
二師在寶云。嘗建凈土會。著書曰誓生西方記。作唸佛三昧詩。其敘曰。唸佛三昧踐聖之妙道凡揭厲於法流者。何莫由斯矣。昔遠公化尋陽群賢。皆爲念佛三昧詩。遠為序。皇宋丙申。遵式會四明高尚之賓百餘人。春冬二仲一日一夜。萃寶云講堂。想無量覺行。漢魏經壬寅。既廢適臺之東山。惜無述焉。乃擬晉賢作詩。寄題于石。垂於後世也。
三師住寶云。自幸得觀音幽贊。命匠造旃檀大悲像。像成工有誤折手執楊枝。師驚且恐。即自接之。不施膠漆而泯合如故。即撰一十四愿文。其略曰。己亥咸平二年四月。四明沙門遵式刻像。懼晦於後世。手題記云。沈凈月刻相貌。章凈修等須像財物。像成立於大法堂。召僧百人。奉行經法而證之。
四咸平三年。四明大旱。郡人資以祈雨法。師用請觀音三昧冥約。三日不雨。當自焚。如期果大霈。郡守蘇為異而敬之。即題石為記。
明智法師寶云住持
晁說之作師行業記曰。明智中立師明之鄞人也。元祐間住延慶。一日辭去。雖大守亦不得而留也。且曰。待餘六十歲再來。自是居隱學
【現代漢語翻譯】 現代漢語譯本：有四件關於遵式（Zunshi）法師的靈異事蹟。
第一件是，法師在寶云寺（Baoyun Temple）講經時，有一天忽然有一頭施家的懷孕母驢，跑到座位下趴著。講經結束后就離開了。從那以後連續來了四十天，直到生產完畢。這頭驢似乎能聽懂佛法，這難道不是一件奇異的事情嗎？
第二件是，法師在寶云寺時，曾經建立凈土會（Pure Land assembly），著書《誓生西方記》（Record of Vows to be Reborn in the West），創作唸佛三昧詩（Samadhi Poetry on Buddha Recitation）。他在序言中寫道：『唸佛三昧是踐行聖道的絕妙方法，凡是想要弘揚佛法的人，沒有不通過這種方法來實現的。過去慧遠（Huiyuan）法師在尋陽（Xunyang）教化眾多賢士，都創作了唸佛三昧詩，慧遠法師還為之作序。皇宋丙申年，遵式在四明（Siming）會集了一百多位高尚的賓客，在春分和秋分這兩個時節，用一天一夜的時間，聚集在寶云寺講堂，觀想無量覺（Amitabha）的修行。漢魏經壬寅年間，（唸佛三昧詩）已經在臺州（Taizhou）的東山（Eastern Mountain）被廢棄了，可惜沒有人記述這件事。因此我效仿晉代的賢士創作詩歌，刻在石頭上，流傳給後世。』
第三件是，法師住在寶云寺時，自認為得到了觀音菩薩（Guanyin）的暗中贊助，於是命令工匠製造旃檀木（sandalwood）的大悲觀音像（Great Compassion Guanyin statue）。佛像完成後，工匠不小心弄斷了佛像手中拿著的楊柳枝。法師感到驚訝和恐懼，就親自把楊柳枝接上，沒有使用膠水油漆，卻結合得天衣無縫，恢復如初。於是撰寫了十四愿文，其中大略寫道：『己亥咸平二年四月，四明沙門遵式雕刻佛像，害怕後世不瞭解情況，所以親手題記：沈凈月（Shen Jingyue）負責雕刻佛像的相貌，章凈修（Zhang Jingxiu）等人負責籌集佛像的財物。佛像在大法堂建成，召集了一百位僧人，奉行經法來證明這件事。』
第四件是，咸平三年，四明發生大旱，當地百姓依靠祈雨的法術。法師使用請觀音三昧（Samadhi of Inviting Guanyin）暗中約定，如果三天不下雨，就自焚。到了約定的時間，果然下起了大雨。郡守蘇（Su）認為這件事很奇異，非常敬佩法師，就題寫文字刻在石頭上作為記錄。
明智法師（Mingzhi）主持寶云寺。
晁說之（Chao Yuezhi）撰寫了法師的行業記，其中寫道：『明智中立（Mingzhi Zhongli）法師，俗家姓明，是鄞縣（Yinxian）人。元祐年間住在延慶寺（Yanqing Temple），有一天辭別離開，即使是大守也無法挽留。並且說：『等我六十歲再來。』從此以後就隱居學習。』
【English Translation】 English version: There are four miraculous events associated with Dharma Master Zunshi.
First, while the Master was lecturing on the scriptures at Baoyun Temple, one day a pregnant donkey belonging to the Shi family suddenly came and lay down under his seat. After the lecture, it left. From then on, it came for forty days until it gave birth. The donkey seemed to understand the Dharma, was this not a strange thing?
Second, when the Master was at Baoyun Temple, he once established a Pure Land assembly and wrote the book 'Record of Vows to be Reborn in the West' and composed Samadhi Poetry on Buddha Recitation. In his preface, he wrote: 'Samadhi of Buddha Recitation is a wonderful method for practicing the holy path. All those who wish to promote the Dharma cannot do without it. In the past, Dharma Master Huiyuan transformed many virtuous people in Xunyang, and they all composed Samadhi Poetry on Buddha Recitation, with Dharma Master Huiyuan writing the preface. In the year of Bingshen during the Huangsong Dynasty, Zunshi gathered more than a hundred distinguished guests in Siming, and during the spring and autumn equinoxes, they gathered in the lecture hall of Baoyun Temple for a day and a night, contemplating the practice of Amitabha. During the Renyin year of the Han and Wei dynasties, (Samadhi Poetry on Buddha Recitation) had already been abandoned in the Eastern Mountain of Taizhou, and it is a pity that no one recorded this event. Therefore, I imitate the virtuous people of the Jin Dynasty to compose poems and inscribe them on stone to be passed down to future generations.'
Third, when the Master lived in Baoyun Temple, he believed that he had received the secret support of Guanyin Bodhisattva, so he ordered craftsmen to make a sandalwood Great Compassion Guanyin statue. After the statue was completed, the craftsmen accidentally broke the willow branch held in the statue's hand. The Master was surprised and fearful, so he personally reattached the willow branch. Without using glue or paint, it joined seamlessly and was restored to its original state. He then wrote fourteen vows, which briefly stated: 'In the fourth month of the second year of Xianping in the year of Jihai, the Shramana Zunshi of Siming carved the statue, fearing that future generations would not understand the situation, so he personally inscribed: Shen Jingyue was responsible for carving the statue's appearance, and Zhang Jingxiu and others were responsible for raising the statue's funds. The statue was completed in the Great Dharma Hall, and a hundred monks were summoned to uphold the scriptures to witness this event.'
Fourth, in the third year of Xianping, there was a severe drought in Siming, and the local people relied on rain-praying rituals. The Master used the Samadhi of Inviting Guanyin to secretly agree that if it did not rain in three days, he would self-immolate. As scheduled, it rained heavily. The prefect Su considered this event to be extraordinary and greatly admired the Master, so he inscribed words on stone as a record.
Dharma Master Mingzhi presided over Baoyun Temple.
Chao Yuezhi wrote a record of the Master's deeds, which stated: 'Dharma Master Mingzhi Zhongli, whose secular surname was Ming, was a native of Yinxian. During the Yuanyou period, he lived in Yanqing Temple. One day he bid farewell and left, and even the prefect could not persuade him to stay. And he said: 'I will come again when I am sixty years old.' From then on, he lived in seclusion and studied.'
山。眾方從之。會缺僧職。復不能捨。太守躬請出住寶云。實其祖師通公道場。時寶云頹圮無一全椽。師復新之。咸曰。師前曰隆其三世祖之居。今又興其四世祖之室。孰謂像法末哉。先是伽藍神腹中得愿文一紙。曰。后更百年有肉身菩薩。重興此地。師復退去。筑庵白雲山。凡四年。亦無一日不講。大守又命住延慶。不得辭。時年六十歲。果符前言矣(草菴教苑餘事載。明智住寶云。經於八年)。
史太師請瑩講師住寶云疏
右伏以。昔寶云有大弟子。如渥洼出䨥馬駒。自天臺熏正見知。若猗蘭脫眾蕭艾。當後世寂寥之際。知阿師付授之難。共惟。新命寶云瑩公講師既以心傳。不為塵累。遍歷雨華之肆。親出烹金之爐。鶴髮霜眉。受道人卒歲之託。晨香夕火致居士華封之誠。眾所歸依。公無退轉。謹疏。
寶云院利益長生庫記
祖師自雞林來首訪螺溪。盡得天臺之道。復欲杭海。太守錢公固留之。使者顧公亦舍其室。為師傳道授業之所。故法智慈雲二大士從是出焉。今寶云之居邦人目為通師翁道場是也。其間廢興相襲。不得而詳。住持瑩公坐席未溫。首斂巾盂以估于眾。得錢一百萬。內外道俗又得錢百萬。太師魏國史公捐國夫人簪珥。以施之。合為利益長生庫。以備歲時土木鐘鼓無窮之須
【現代漢語翻譯】 現代漢語譯本：山。各方人士都跟隨他。適逢僧職空缺，（明智）又不能推辭。太守親自出面邀請他去住持寶云寺，那裡實際上是他的祖師通公的道場。當時寶云寺已經破敗不堪，沒有一根完整的椽木。明智法師重新修繕了它。大家都說：『明智法師之前說要光大其三世祖的居所，現在又興建其四世祖的寺廟，誰還敢說佛法已經衰落了呢？』此前，伽藍神腹中發現一張愿文，上面寫著：『過一百年後，會有肉身菩薩重新興盛此地。』明智法師再次退隱，在白雲山建造庵堂，總共四年時間，沒有一天不講經說法。太守又命令他住持延慶寺，（明智）無法推辭。當時他六十歲。果真應驗了之前的預言。（草菴教苑餘事記載，明智住持寶云寺，經歷了八年時間）。
史太師請瑩講師住寶云疏
敬啟者：從前寶云寺有大弟子，就像渥洼出產的駿馬。自從天臺宗薰陶了正知正見，就像猗蘭擺脫了眾多的蕭艾。當後世寂寞冷清的時候，才知道阿師（老師）的付託是多麼艱難。共同認為，新任命的寶云寺瑩公講師，已經得到了心法真傳，不為世俗所累。遍游各地的講經場所，親自經歷了鍊金的熔爐。鶴髮霜眉，接受了修道之人終年的寄託，早晚的香火表達了居士們華封的誠意。眾人所歸依，（瑩公）不會退轉。謹呈上疏文。
寶云院利益長生庫記
祖師從雞林（古代朝鮮國名）來，首先拜訪螺溪，完全得到了天臺宗的真諦。又想去杭州一帶，太守錢公堅決挽留他。使者顧公也捨棄了自己的住所，作為法師傳道授業的場所。所以法智、慈雲這兩位大士都是從這裡走出來的。現在寶云寺的住所，當地人稱之為通師翁的道場就是這裡。其間寺廟的廢棄和興盛相互交替，無法詳細記載。住持瑩公席位還沒坐熱，就開始募集資金，向大眾募捐，得到一百萬錢。寺內外的道士和俗人又捐了一百萬錢。太師魏國史公捐獻了國夫人的簪子和耳飾來佈施。合起來作為利益長生庫，用來準備平時和節日的土木工程、鐘鼓等無窮的需要。
【English Translation】 English version: Shan. People from all directions followed him. It happened that there was a vacancy in the monastic position, and (Mingzhi) could not refuse. The governor personally invited him to reside at Baoyun Temple, which was actually the Daochang (place for religious practice) of his ancestral teacher, Tong Gong. At that time, Baoyun Temple was dilapidated, without a single complete rafter. Master Mingzhi renovated it. Everyone said: 'Master Mingzhi previously said that he would glorify the residence of his third-generation ancestor, and now he is building the temple of his fourth-generation ancestor. Who would dare to say that the Dharma is declining?' Prior to this, a vow document was found in the belly of the Sangharama deity (guardian deity of the monastery), which read: 'A hundred years later, a living bodhisattva will revive this place.' Master Mingzhi retreated again and built a hermitage on Baiyun Mountain, for a total of four years, without a day of not lecturing on the scriptures. The governor then ordered him to reside at Yanqing Temple, which (Mingzhi) could not refuse. He was sixty years old at the time. It really fulfilled the previous prophecy. (The remaining affairs of Cao'an Jiaoyuan record that Mingzhi resided at Baoyun Temple for eight years).
Memorial of Grand Tutor Shi Requesting Lecturer Ying to Reside at Baoyun
Respectfully submitted: In the past, Baoyun Temple had great disciples, like fine steeds produced from Wowa. Since the Tiantai sect instilled correct knowledge and views, like Yilan escaping from the many Artemisia. When the later generations are lonely and desolate, one knows how difficult it is for the Acharya (teacher) to entrust. It is commonly believed that the newly appointed Lecturer Ying of Baoyun Temple has received the true transmission of the mind and is not burdened by worldly affairs. He has traveled to lecture in various places and personally experienced the crucible of refining gold. With white hair and frosty eyebrows, he has accepted the lifelong trust of those who cultivate the Way, and the morning incense and evening fire express the sincerity of the lay devotees. He is the one to whom everyone turns, and (Ying Gong) will not retreat. Respectfully submit this memorial.
Record of the Baoyun Temple Benefit Longevity Treasury
The ancestral teacher came from Girim (ancient Korean kingdom), first visited Luoxi, and fully obtained the essence of the Tiantai sect. He also wanted to go to the Hangzhou area, but Governor Qian Gong firmly retained him. Envoy Gu Gong also gave up his residence as a place for the master to preach and teach. Therefore, the two great scholars, Fazhi and Ciyun, came from here. Now the residence of Baoyun Temple, the locals call it the Daochang of Master Tong Weng. The abandonment and prosperity of the temple alternated, and it is impossible to record in detail. The abbot, Ying Gong, before his seat was even warm, began to raise funds, soliciting donations from the public, and received one million coins. The Taoists and laypeople inside and outside the temple also donated one million coins. Grand Tutor Shi of the State of Wei donated the hairpins and earrings of the Lady of the State as alms. Together, they serve as a benefit longevity treasury to prepare for the endless needs of civil engineering, bells, and drums during ordinary times and festivals.
。后五年建大講堂。半取其贏以助工役。實其志也。瑩公性淳直。而御眾以寬。寶云初歸。有侈心者。輒起重輕之議。至有僧吏恃權以橈之權虎而寇。傍人為震慄。而瑩自若也。太師魏公實知之。至是則人皆悅服。余聞先佛捐軀以求道。無一芥子許地空無佛身。至空劫積塵之初。所謂草樹巖崖成道利生之所率先成就。此豈智術所能致哉。今寶云盧焰之餘才一甲子則氣象復還舊觀。此瑩之心與昔人愿轂俱馳而不忘也。後世因循茍且之事。瑩恥而不為。如石之堅。如地之載。其所植立如此故。余不得不書。瑩嗣東堂元慧師。瑩公名宗瑩云。紹熙三年七月旦日橘洲老衲寶曇記。
建法堂慶筵致語
同前
右伏以。梵宮成列。無越寶云之故家。邦人至今知有雞林之古佛。實斯文之冀北震大聲于斗南。自劫灰之後。而樹王先成。歷國朝以來。而人物尤盛。譬諸琵琶琴瑟必資妙指乃發至音。于草木叢林。雖曰無情。亦知所向。侈一堂之壯觀。閱數世之宏規。螮蝀翚飛。欲上于于雲漢。迦陵清徹。將遍滿於人寰。恭惟。寶云堂上大法師塵外孤蹤林間老斫。接龍象之步武。繼鐘梵于晨昏。輪奐一新咄嗟兩辦朱明在候。方鼓吹于薰風。緇白臨筵。共徘徊於華雨檀。越某人高情落落和氣融融。肯同蓮社之清游。是亦靈山
【現代漢語翻譯】 現代漢語譯本： 后五年，建造了大講堂。拿出大約一半的盈利來資助工程勞役，這是爲了實現他的志向。瑩公（Zongying，人名）性格淳樸正直，用寬容來管理大眾。寶云寺（Baoyun Temple）剛歸來時，有些人心懷奢侈，總是提出增加費用、降低質量的建議，甚至有僧吏依仗權勢來擾亂他，權虎（Quan Hu，人名）像強盜一樣。周圍的人都感到震驚害怕，但瑩公卻鎮定自若。太師魏公（Wei Gong，人名）實際上了解他，到這時人們都心悅誠服。我聽說過去的佛爲了求道而犧牲自身，沒有一芥子大小的地方是空無佛身的。甚至在空劫積塵之初，所謂的草木巖石都成爲了成道利生的場所，率先成就。這難道是靠智謀手段所能達到的嗎？如今寶云寺在遭受火災之後才六十年，氣象就恢復了舊觀，這是瑩公的心與過去的人的願望一同馳騁而不忘記啊。後世那些因循茍且的事情，瑩公感到羞恥而不去做，像石頭一樣堅硬，像大地一樣承載，他所建立的就是這樣。所以我不得不寫下這些。瑩公繼承了東堂元慧師（Dongtang Yuanhui，人名）的衣缽。瑩公，法名宗瑩。紹熙三年七月初一，橘洲老衲寶曇（Baotan，人名）記。 建法堂慶筵致語 同前 右伏以，梵宮成列，沒有超過寶云寺的舊址。當地人至今還知道有雞林（Jilin，地名，代指朝鮮）的古佛。實在是因為斯文（Siwen，指文化）從冀北（Jibei，地名）傳來，在斗南（Dounan，地名）發出巨大的聲音。自從劫灰之後，樹王（Shuwang，佛教用語，指菩提樹）率先長成。歷經國朝以來，人才物產尤其興盛。譬如琵琶琴瑟，必須依靠精妙的手指才能發出美妙的聲音。對於草木叢林，雖然說是無情之物，也知道所向往的目標。讚美這法堂的壯觀，回顧這幾世的宏偉規劃。彩虹般的飛檐，想要上升到雲霄。迦陵鳥（Kalavinka，佛教神鳥）的聲音清澈，將遍滿人間。恭敬地認為，寶云堂上的大法師，是塵世之外的隱士，是山林間的老工匠。繼承龍象（Longxiang，比喻傑出人才）的步伐，繼承鐘梵（Zhongfan，指寺廟的鐘聲和梵唄）的晨昏。殿宇煥然一新，很快就完成了，朱明（Zhuming，指夏季）時節正在等待，正要吹奏著薰風（Xunfeng，和風），僧人和俗人來到宴席，共同徘徊在華雨檀（Huayutan，指華麗的雨和檀香）中。越某人（Yue Mouren，指作者自己）高尚的情操，落落大方，和藹的氣氛，融洽和諧，肯定會和蓮社（Lianshe，佛教組織）一起清游，這也是靈山（Lingshan，指靈鷲山，釋迦牟尼說法之地）的盛會啊。
【English Translation】 English version: Five years later, the Great Lecture Hall was built. Approximately half of the profits were used to subsidize the engineering labor, in order to realize his ambition. Abbot Ying (Zongying, a personal name) was simple and upright in character, and managed the masses with tolerance. When Baoyun Temple first returned, some people were extravagant and always proposed to increase costs and reduce quality. There were even monastic officials who relied on their power to disrupt him, and Quan Hu (Quan Hu, a personal name) was like a robber. The surrounding people were shocked and frightened, but Abbot Ying remained calm. Grand Tutor Wei Gong (Wei Gong, a personal name) actually understood him, and by this time people were sincerely convinced. I have heard that past Buddhas sacrificed themselves to seek the Way, and there was not a mustard seed-sized place that was empty of the Buddha's body. Even at the beginning of the kalpa when dust accumulated, the so-called grasses, trees, rocks, and cliffs became places for attaining the Way and benefiting sentient beings, taking the lead in achieving enlightenment. Could this be achieved by wisdom and tactics? Now, only sixty years after Baoyun Temple suffered a fire, the atmosphere has returned to its former glory. This is because Abbot Ying's heart gallops along with the wishes of people of the past and does not forget them. Abbot Ying was ashamed to do those perfunctory things of later generations, and he was as firm as a rock and as supportive as the earth. That is what he established. Therefore, I have to write these down. Abbot Ying succeeded Dongtang Yuanhui (Dongtang Yuanhui, a personal name). Abbot Ying, Dharma name Zongying. Recorded by Baotan (Baotan, a personal name), an old monk of Juzhou, on the first day of the seventh month of Shaoxi three years. Address for the Celebration Banquet of Building the Dharma Hall Same as above Right, I humbly submit that, the Brahma palaces are arranged in rows, none surpassing the old site of Baoyun Temple. The locals still know that there is an ancient Buddha of Jilin (Jilin, a place name, referring to Korea). It is truly because Siwen (Siwen, referring to culture) came from Jibei (Jibei, a place name) and made a great sound in Dounan (Dounan, a place name). Since the ashes of the kalpa, the Tree King (Shuwang, a Buddhist term, referring to the Bodhi tree) has taken the lead in growing. Throughout the dynasties, talents and products have been particularly prosperous. It is like a pipa and zither, which must rely on skillful fingers to produce beautiful sounds. For grasses, trees, and forests, although they are said to be inanimate, they also know the goal they aspire to. Praising the magnificence of this Dharma Hall, reviewing the grand plans of these past generations. The rainbow-like eaves want to rise to the clouds. The sound of the Kalavinka (Kalavinka, a Buddhist mythical bird) is clear and will fill the human world. Respectfully, the Great Dharma Master in Baoyun Hall is a hermit beyond the world, an old craftsman in the mountains. Inheriting the footsteps of the dragons and elephants (Longxiang, a metaphor for outstanding talents), continuing the morning and evening bells and chants (Zhongfan, referring to the temple bells and chanting). The halls are brand new and were completed quickly. The season of Zhuming (Zhuming, referring to summer) is waiting, and the gentle breeze (Xunfeng, a gentle breeze) is about to be played. Monks and laypeople come to the banquet, and together they linger in the Huayutan (Huayutan, referring to gorgeous rain and sandalwood). Yue Mouren (Yue Mouren, referring to the author himself)'s noble sentiments are generous and the atmosphere is harmonious and harmonious. He will surely take a leisurely tour with the Lotus Society (Lianshe, a Buddhist organization), and this is also a grand gathering of Lingshan (Lingshan, referring to Vulture Peak, where Shakyamuni Buddha preached).
之勝友。某等獲觀殊勝。辱在伶倫。不揆蕪才。輒陳口號。
又見南風入舜弦。幾多龍象正差肩。一堂絕出雲霄上。萬口齊稱古佛先。坐穩猊床如大定。手揮麈尾極重玄。鄮山鄞水人長在。總是吾廬不計年。
法雨堂題名
紹熙辛亥歲。住山瑩講師建大法堂。廣袤宏曠殆甲諸方。是時竹院禪師曇公謁是院。因請立名。師應聲曰。院額寶云。云能致雨。雨能潤物。茲院乃臺宗中興發源處。佛祖雨法雨沃群生非一日。當以法雨為堂之名。宜矣。宗曉深愛此名因依。而山門未暇揭是榜。恐久而堙沒。特表而出之。經不云乎。慈意妙大云澍甘露法雨。又曰。無上法雨雨汝身田。又曰。能雨無上甘露法雨。法雨之名遍出諸大乘經。今吾祖通公大法師負高明之識。來自三韓。得凈光法道。殆於此地洪通。四明天竺二尊者蟠英蓄秀。能荷傳斯宗。迄今垂二百載。其道未艾。此非雨法雨沃群生乎。昔楊無為嘗贊宗門陳尊宿曰。叢林處處蒙沾潤。莫測風雷起老龍。今于寶云通公亦云也。
寶云振祖集
【現代漢語翻譯】 現代漢語譯本： 這是殊勝的良友。我們有幸得觀這殊勝景象，有幸參與其中。不自量力，略陳幾句口號。
又見南風吹入舜弦之樂，多少龍象（比喻傑出的人才）正並肩而行。這殿堂超絕於雲霄之上，萬口齊聲稱讚是古佛降世。安穩地坐在獅子座上，如入大定之境，手中揮動麈尾，闡述極深的玄理。鄮山（位於浙江寧波）鄞水（鄞江，位於寧波）之人長久存在，這裡就是我的家，不計歲月流逝。
法雨堂題名
紹熙辛亥年，住山的瑩講師建造大法堂，廣闊宏偉，幾乎是各處寺院之首。當時竹院禪師曇公拜訪此院，因此請求立名。瑩講師應聲說道：『寺院名為寶云，云能帶來雨水，雨水能滋潤萬物。此院乃是臺宗中興的發源地，佛祖降下法雨滋潤眾生不是一天兩天了，應當以法雨作為殿堂的名字，很合適。』宗曉深深喜愛這個名字，因此沿用，只是山門還沒來得及揭榜，恐怕時間久了會被埋沒，特此表彰出來。經書上不是說過嗎？慈悲的意念如廣大的云，降下甘露般的法雨。又說：『無上的法雨滋潤你的身田。』又說：『能降下無上的甘露法雨。』法雨之名遍佈于各大乘經典。如今我們的祖師通公大法師，憑藉高明的見識，來自三韓（古代朝鮮半島），得凈光法道，幾乎在此地弘揚開來。四明（寧波的別稱）天竺二位尊者蟠英蓄秀，能夠承擔傳承此宗的重任，直到如今已經近二百年，其道未曾衰退。這難道不是降下法雨滋潤眾生嗎？昔日楊無為曾經讚揚宗門的陳尊宿說：『叢林處處蒙受沾潤，難以測度風雷從老龍身上興起。』如今對於寶云通公也可以這樣說。
寶云振祖集 English version: These are excellent friends. We are fortunate to witness this extraordinary scene and participate in it. Overestimating my humble talents, I venture to offer a few slogans.
Again, I see the south wind entering the music of Shun's strings, how many dragon elephants (metaphor for outstanding talents) are walking shoulder to shoulder. This hall is transcendent above the clouds, and everyone praises it as the reincarnation of an ancient Buddha. Sitting steadily on the lion throne, as if in deep Samadhi, waving the horsetail whisk in hand, expounding profound mysteries. The people of Mao Mountain (located in Ningbo, Zhejiang) and Yin River (Yinjiang River, located in Ningbo) will always be here; this is my home, regardless of the passage of time.
Inscription for the Dharma Rain Hall
In the year of Xinhai during the Shaoxi reign, the lecturer Ying, residing in the mountain, built the Great Dharma Hall, which is vast and magnificent, almost surpassing all other monasteries. At that time, the Chan master Tan of Zhuyuan Monastery visited this monastery and requested a name for it. Lecturer Ying responded, 'The monastery is named Baoyun (Precious Cloud), and clouds can bring rain, and rain can nourish all things. This monastery is the origin of the revival of the Tiantai School. The Buddha has been showering the Dharma rain to nourish all beings for more than just a day or two. It is appropriate to name the hall Dharma Rain.' Zongxiao deeply loved this name and therefore adopted it, but the mountain gate has not yet had time to unveil the plaque, fearing that it will be buried over time, so I specially commend it. Doesn't the scripture say? Compassionate intention is like a vast cloud, showering the Dharma rain of nectar. It also says, 'The supreme Dharma rain nourishes your field of body.' And it says, 'It can shower the supreme Dharma rain of nectar.' The name Dharma Rain is found throughout the major Mahayana sutras. Now our ancestor, the great Dharma master Tong, with his brilliant insight, came from Samhan (ancient Korean peninsula), obtained the Dharma path of Pure Light, and almost propagated it here. The two venerable ones of Siming (another name for Ningbo) and Tianzhu, Pan Ying and Xu Xiu, are able to bear the responsibility of transmitting this school, and it has been nearly two hundred years since then, and its path has not declined. Isn't this showering the Dharma rain to nourish all beings? In the past, Yang Wuwei once praised the venerable Chen of the Zongmen, saying, 'The monasteries everywhere are nourished, it is difficult to measure the wind and thunder rising from the old dragon.' Now, the same can be said of Tong of Baoyun.
Collection of Baoyun's Reviving Ancestors
【English Translation】 These are excellent friends. We are fortunate to witness this extraordinary scene and participate in it. Overestimating my humble talents, I venture to offer a few slogans. Again, I see the south wind entering the music of Shun's strings, how many dragon elephants (metaphor for outstanding talents) are walking shoulder to shoulder. This hall is transcendent above the clouds, and everyone praises it as the reincarnation of an ancient Buddha. Sitting steadily on the lion throne, as if in deep Samadhi, waving the horsetail whisk in hand, expounding profound mysteries. The people of Mao Mountain (located in Ningbo, Zhejiang) and Yin River (Yinjiang River, located in Ningbo) will always be here; this is my home, regardless of the passage of time. Inscription for the Dharma Rain Hall In the year of Xinhai during the Shaoxi reign, the lecturer Ying, residing in the mountain, built the Great Dharma Hall, which is vast and magnificent, almost surpassing all other monasteries. At that time, the Chan master Tan of Zhuyuan Monastery visited this monastery and requested a name for it. Lecturer Ying responded, 'The monastery is named Baoyun (Precious Cloud), and clouds can bring rain, and rain can nourish all things. This monastery is the origin of the revival of the Tiantai School. The Buddha has been showering the Dharma rain to nourish all beings for more than just a day or two. It is appropriate to name the hall Dharma Rain.' Zongxiao deeply loved this name and therefore adopted it, but the mountain gate has not yet had time to unveil the plaque, fearing that it will be buried over time, so I specially commend it. Doesn't the scripture say? Compassionate intention is like a vast cloud, showering the Dharma rain of nectar. It also says, 'The supreme Dharma rain nourishes your field of body.' And it says, 'It can shower the supreme Dharma rain of nectar.' The name Dharma Rain is found throughout the major Mahayana sutras. Now our ancestor, the great Dharma master Tong, with his brilliant insight, came from Samhan (ancient Korean peninsula), obtained the Dharma path of Pure Light, and almost propagated it here. The two venerable ones of Siming (another name for Ningbo) and Tianzhu, Pan Ying and Xu Xiu, are able to bear the responsibility of transmitting this school, and it has been nearly two hundred years since then, and its path has not declined. Isn't this showering the Dharma rain to nourish all beings? Collection of Baoyun's Reviving Ancestors