T46n1948_天臺智者大師齋忌禮讚文
大正藏第 46 冊 No. 1948 天臺智者大師齋忌禮讚文
No. 1948
天臺智者大師齋忌禮讚由序
宋天竺寺慈雲大師遵式述
余嘗見諸處傳山門教跡。或當。
大師遠忌。追慕修齋。皆闕其修禮之法。今著數偈。略用伸仰。夫內心寂照功成入位。外則神通說法。應乎群緣故。生化始終。凡十二偈。實統智定之用耳。雖于別傳。少有不次。蓋別樹一場次第之意。初二偈三昧降魔。次說法華。又次說止觀凈名涅槃放生施戒。皆如次也。沒後靈感一偈難盡芳猷。他方之身請護遺教。洎五悔合十七偈。觀者無嫌辭近理寡。聊備其以時追想之誠耳。或略可濟用稱唱之時。宜須鄭重。必希感召。永蔭教門。目為智者齋忌禮讚文云爾。
天臺智者大師齋忌禮讚文
(僧眾三禮各各互跪燒香散華首者唱云)。
稽首天臺教主佛隴禪師。般若之神鑒。無邊解脫之光臨。莫盡聲揚虛谷響答。何疑機扣真慈。應來不忒。竊以。真如清凈。本無色像之端。法界含容。遂有往來之狀。垂形萬有。混跡群方。誰知證妙位高。只仰池深華大。蘊堯舜二君之奇相。作陳隋兩國之尊師。說法圓融。降魔自在。智定之巍巍若是。慈悲之靄靄難量。經云。著如來衣。入如來室。坐
【現代漢語翻譯】 現代漢語譯本： 大正藏第 46 冊 No. 1948 天臺智者大師齋忌禮讚文
No. 1948
天臺智者大師齋忌禮讚由序
宋天竺寺慈雲大師遵式述
我曾經看到各處流傳天臺山門的教法事蹟，每當智者大師的遠忌日，人們追慕大師而修齋，但都缺少修齋的儀軌。現在我撰寫幾首偈頌，略微表達仰慕之情。大師內心寂靜明照，功德圓滿而證入果位，外在則以神通說法，應和各種因緣。所以，從生到化，從始至終，總共十二首偈頌，實際上統攝了智和定的作用。雖然與其他的傳記略有出入，但這正是爲了另立一番次第的用意。最初兩首偈頌是關於三昧降魔，接著是說法華，然後是說止觀、凈名、《涅槃經》、放生、施戒，都是依次排列的。大師圓寂后的靈感，一首偈頌難以窮盡大師的美好德行。祈請他方之身的智者大師護佑遺教。加上五悔，總共十七首偈頌。希望讀者不要嫌棄文辭淺近，道理不足，這只是爲了表達我按時追思大師的誠意。或許可以略微用於唱誦之時，應該鄭重其事，必定希望能夠感應大師的降臨，永遠庇廕天臺教門。題目就叫做《智者齋忌禮讚文》這樣說。
天臺智者大師齋忌禮讚文
(僧眾三禮，各自互跪，燒香散花，領唱者唱道)：
稽首天臺教主佛隴禪師（天臺宗的祖師，在佛隴這個地方修行）。般若（智慧）之神鑒，無邊解脫之光臨。不要停止聲揚，虛谷也會迴應，何必懷疑叩擊，真慈必定應驗。應來不會有差錯。我私下認為，真如（事物的本性）清凈，本來沒有色相的端倪。法界（宇宙萬有）含容，於是有了往來的現象。大師垂形於萬有之中，混跡于各方世界。誰知道他證得的妙位如此之高，只能仰望他如池水般深邃，蓮花般廣大。他具有堯舜二位君王的奇特相貌，作為陳、隋兩國的尊貴導師。說法圓融無礙，降伏魔障自在。智和定的巍巍功德就是這樣，慈悲的廣大恩澤難以衡量。《涅槃經》中說，『著如來衣，入如來室，坐如來座』。
【English Translation】 English version: Taisho Tripitaka Volume 46, No. 1948, A Liturgical Text in Praise of the Zhizhe Master of Tiantai for Memorial Services
No. 1948
Preface to the Liturgical Text in Praise of the Zhizhe Master of Tiantai for Memorial Services
Composed by Master Ciyun Zunshi of Tianzhu Temple in the Song Dynasty
I have often seen in various places the transmission of the teachings and deeds of the Tiantai Mountain School. Whenever the anniversary of the Zhizhe Master's passing arrives, people commemorate him by holding memorial services, but they often lack the proper liturgical procedures. Now I have composed several verses to express my admiration. The Master's inner mind is tranquil and illuminating, his merits are complete, and he has attained his position. Outwardly, he uses his supernatural powers to preach the Dharma, responding to various causes and conditions. Therefore, from birth to transformation, from beginning to end, there are a total of twelve verses, which actually encompass the functions of wisdom and samadhi. Although there may be slight discrepancies with other biographies, this is precisely to establish a different order of arrangement. The first two verses are about subduing demons through samadhi, followed by preaching the Lotus Sutra, then discussing cessation and contemplation, the Vimalakirti Sutra, the Nirvana Sutra, the liberation of life, and giving and precepts, all in sequence. The spiritual responses after the Master's passing are difficult to exhaust in a single verse. We beseech the Zhizhe Master, in his other-realm body, to protect the remaining teachings. Adding the Five Repentances, there are a total of seventeen verses. I hope that readers will not find the language shallow or the reasoning insufficient; this is merely to express my sincerity in remembering the Master at the appropriate times. Perhaps it can be used slightly during chanting, and it should be done solemnly. We certainly hope to invoke the Master's presence and forever receive his blessings for the Tiantai teachings. The title is called 'A Liturgical Text in Praise of the Zhizhe Master for Memorial Services,' and so it is said.
A Liturgical Text in Praise of the Zhizhe Master of Tiantai for Memorial Services
(The Sangha performs three prostrations, each kneeling, burning incense, and scattering flowers. The leader chants:)
We bow our heads to the Tiantai Teaching Master, the Chan Master of Folong (the ancestral master of the Tiantai School, who practiced in Folong). The divine mirror of Prajna (wisdom), the boundless light of liberation descends. Do not cease to proclaim, and the empty valley will respond. Why doubt that when you knock, true compassion will surely answer? The response will not be mistaken. I privately believe that True Suchness (the nature of things) is pure and originally has no appearance of form. The Dharmadhatu (the universe) is all-encompassing, and thus there are phenomena of coming and going. The Master manifests his form in all things, mingling in all directions. Who knows that the wonderful position he has attained is so high, we can only look up to him as deep as a pond and as vast as a lotus flower. He possesses the extraordinary appearances of the two rulers Yao and Shun, and serves as the honored teacher of the Chen and Sui dynasties. His Dharma preaching is perfectly harmonious, and his subduing of demons is unconstrained. The majestic merits of wisdom and samadhi are like this, and the vast grace of compassion is difficult to measure. The Nirvana Sutra says, 'Wear the Tathagata's robe, enter the Tathagata's room, sit on the Tathagata's seat.'
則如來所坐。行則如來所行。為如來手摩。以如來肩荷。應以如來供養。而供養之。功德不可稱量。讚歎略難窮盡。今則伏值鶴林追遠。敢言黍稷非馨。聊薦精誠。仰惟昭鑒(初時唱已。便請若余時但除請。直唱此語已。便陳意禮讚)。
一心奉請天臺教主智者大師。
惟愿降臨道場受我供養(三請下皆準此)。
一心奉請天臺高祖無畏論師龍樹尊者。
一心奉請天臺宗教第二祖師北齊尊者。
一心奉請天臺適嗣第三祖師南嶽尊者。
一心奉請天臺結集教藏第五祖師章安尊者。
一心奉請天臺教觀第六祖師法華尊者。
一心奉請天臺教觀第七祖師天宮尊者。
一心奉請天臺教觀第八祖師左溪尊者。
一心奉請天臺記主第九祖師荊溪尊者。
(請已讚歎宣疏嘆曰)。
法界圓融象無所象。真如清凈化無所化。雖象無所象。無所而不像。化無所化。無所而不化。燦燦現二王之相。雄雄為兩國之師。化緣謝南嶽之言。道譽重東林之價(舊本又云。法門功德難可稱揚。今則伏值遠忌之晨。略展薦羞之禮。具有疏詞。仰對宣白)。
一心頂禮大蘇山內修法華三昧時身天臺智者。
(自天臺智者下眾和拜起已讚歎)。
游心法界諸心寂 如日依空不住空 三千實相頓圓明 八萬塵勞等真凈 靈山妙會依依見 寶塔全身了了觀 不是親逢南嶽師 人誰識此深禪相
故我一心歸命頂禮(一拜下去準此)。
一心頂禮華頂峰上降伏天魔眾時身天臺智者。
孤禪片石心彌凈 寒擁深云夜未央 忽震千雷動地來 潛窺百怪掀天至 始覺鬼神才散滅 還為父母更綢繆 強軟消摩寂照功 神僧出現親稱讚
一心頂禮瓦官精舍開法華妙義時身天臺智者。
鷲峰極唱經稱妙 四十餘年秘不談 家業須逢嫡子傳 髻珠不是隨勛得 權實巍巍唯佛了 本跡汪汪補處疑 智者當時親得聞 瓦官重更分明說
一心頂禮玉泉寶閣說摩訶止觀時身天臺智者。
九旬慈霔開圓行 十法融談立妙乘 寶車高廣具莊嚴 白牛肥壯行平正 安御四緣游直道 能過十境到涼池 乘壞驢車滿世間 稽首天臺誓依怙
一心頂禮太極殿上講仁王般若時身天臺智者。
百座似星環北極 四依如月出東溟 八辯洋洋萬國安 雙空蕩蕩千災散 玉指競鳴金殿響 牛香重發獸爐騰 稽首巍巍五忍身 堪消萬乘慇勤禮
一心頂禮陳隋兩國授二宮頓
【現代漢語翻譯】 現代漢語譯本 游心於法界，諸般心念皆寂靜，如同太陽依存於天空，卻不執著于天空。 三千實相瞬間圓滿明瞭，八萬塵勞煩惱等同於真實清凈。 靈山法會的殊勝景象依稀可見，寶塔的完整身形清晰地觀照。 如果不是親自遇到南嶽慧思禪師，又有誰能認識這深刻的禪定境界？
因此我一心歸命，頂禮膜拜（每次一拜都以此為準）。
一心頂禮在華頂峰上降伏天魔眾時的天臺智者（智顗大師）。
獨自禪修，一片孤寂，心境更加清凈，寒氣擁抱著深深的雲霧，長夜漫漫無邊。 忽然千道雷霆震動大地而來，暗中窺視的無數妖怪掀翻天地而至。 剛感覺到鬼神才散去消滅，又爲了父母的恩情更加牽掛擔憂。 通過剛強和柔和的消融磨練，成就寂靜觀照的功夫，神異的僧人出現，親自稱讚。
一心頂禮在瓦官寺精舍開講《法華經》妙義時的天臺智者。
在靈鷲山極力宣唱，經文稱讚其妙，四十多年來秘而不談。 家業必須遇到嫡子才能傳承，頭髻中的寶珠不是隨便憑藉功勛就能得到的。 權實二智巍峨高大，只有佛才能完全明瞭，本跡二門浩瀚深廣，連等覺菩薩都心存疑惑。 智者大師當時親自聽聞佛的教誨，在瓦官寺重新更加分明地解說。
一心頂禮在玉泉寺寶閣宣講《摩訶止觀》時的天臺智者。
九十天里慈悲甘露普降，開啟圓頓之行，融合十法界來談論，建立微妙的教乘。 寶車高大寬廣，具備種種莊嚴，白牛肥壯，行走平穩端正。 安穩地駕馭四種因緣，在正直的道路上游歷，能夠度過十種境界，到達清涼的池水。 世間充滿著乘坐破舊驢車的人，我稽首頂禮天臺智者，發誓依靠您。
一心頂禮在太極殿上講解《仁王般若經》時的天臺智者。
無數的講座如同繁星環繞北極星，四依菩薩如同明月從東海升起。 八種辯才滔滔不絕，萬國得以安寧，空有二諦盪滌一切，千種災難得以消散。 皇上的玉指敲擊，在金殿中發出響聲，珍貴的牛頭旃檀香再次散發，在獸爐中升騰。 我稽首頂禮這巍峨的五忍之身，堪當萬乘之君慇勤的禮拜。
一心頂禮在陳、隋兩國傳授二宮頓悟之法的天臺智者。
【English Translation】 English version The mind wanders in the Dharmadhatu (realm of reality), all thoughts are stilled, like the sun relies on the sky, yet does not cling to it. The three thousand aspects of reality are instantly and perfectly illuminated, the eighty-four thousand defilements are equal to true purity. The wonderful assembly on Vulture Peak (Grdhrakuta) is faintly visible, the complete form of the precious stupa is clearly contemplated. If not for personally encountering the master of Nan Yue (Huisi), who would recognize this profound state of Chan (Zen) meditation?
Therefore, I wholeheartedly take refuge and prostrate in reverence (each prostration is to be done accordingly).
Wholeheartedly I prostrate to the Tiantai Zhi Zhe (Zhiyi), who subdued the hordes of demons on the summit of Hua Ding Peak.
Alone in Chan meditation, a solitary stone, the mind becomes even purer, the cold embraces the deep clouds, the night is endless. Suddenly, a thousand thunders shake the earth, countless monsters secretly peep and overturn the heavens. Just as one feels the ghosts and spirits have scattered and vanished, one becomes even more concerned and worried for the kindness of parents. Through the melting and grinding of strength and gentleness, the merit of silent illumination is achieved, a miraculous monk appears and personally praises it.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe, who expounded the wonderful meaning of the Lotus Sutra at the Wa Guan Vihara.
On Vulture Peak (Grdhrakuta), he vigorously chanted, the sutra praises its wonder, for over forty years it was kept secret and not discussed. The family business must be passed on to the legitimate heir, the jewel in the topknot is not obtained casually through merit. The provisional and the real are majestic and lofty, only the Buddha fully understands, the origin and traces are vast and deep, even the Bodhisattva awaiting Buddhahood has doubts. The Zhi Zhe (Zhiyi) master personally heard the Buddha's teachings at that time, and explained them again more clearly at the Wa Guan Temple.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe, who lectured on the Maha-samatha-vipassana (Mohe Zhiguan) in the Jade Spring Pavilion.
For ninety days, compassionate rain poured down, opening the perfect and sudden practice, discussing the ten realms of existence in harmony, establishing the wonderful vehicle. The precious carriage is tall and wide, fully adorned, the white ox is fat and strong, walking steadily and upright. Safely driving the four conditions, traveling on the straight path, able to pass through the ten realms, reaching the cool pond. The world is full of people riding broken donkey carts, I bow my head and prostrate to the Tiantai Zhi Zhe, vowing to rely on you.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe, who lectured on the Benevolent Kings Sutra (Renwang Jing) in the Taiji Hall.
Countless lectures are like stars surrounding the North Star, the four reliances are like the moon rising from the Eastern Sea. The eight kinds of eloquence flow endlessly, the myriad countries are at peace, the two truths of emptiness and existence cleanse everything, the thousand calamities are scattered. The emperor's jade fingers strike, making sounds in the golden hall, the precious sandalwood incense is released again, rising in the animal-shaped censer. I bow my head and prostrate to this majestic body of the five stages of endurance, worthy of the diligent reverence of the ruler of ten thousand chariots.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe, who transmitted the sudden enlightenment teachings to the two palaces in the Chen and Sui dynasties.
戒時身天臺智者。
玉珮鏘鏘圍法座 金爐靄靄對人師 拜手咸求服戒纓 傾眸不捨瞻慈相 五德精明如滿月 二嚴深廣類滄溟 人中師子法中龍 隋主從茲稱智者
一心頂禮佛隴道樹解凈名禪講時身天臺智者。
行道霜林香徑凈 冥心月樹石房寒 明凈功夫只自知 幽深境界何人到 秉筆或因隋帝命 開經時感梵僧來 我等當時恨不逢 歸命天臺禪智海
一心頂禮靈石海岸開涅槃萬句時身天臺智者。
海山一點秋光里 金閣危層翠障間 萬句圓開解脫門 千徒競擁慈悲室 經案夜分江墅月 講鐘寒徹水村家 三德彌資三觀明 無人共飽醍醐味
一心頂禮放生池上講金光流水時身天臺智者。
方舟泛泛清江上 法語𪱌𪱌碧浪心 兩岸香飄野老隨 中流磬發金鱗躍 計詡獄中曾赴難 修禪堂上解酬恩 而今依舊[竺-二+(一/(尸@邑))]梁多 慈眼他方應憫見
一心頂禮石城金剎現雙林善寂時身天臺智者。
化緣火滅機薪盡 端坐冥冥石像前 諸子號啕竟不還 群生盲瞑誰開導 星河慘淡金波缺 雲谷颼飗鶴樹低 百金妙藥寄章安 猶恨無人付禪慧
一心頂禮佛隴樹下帝封靈塔全
【現代漢語翻譯】 現代漢語譯本 戒時身天臺智者（指天臺宗的智顗大師，因其在受戒、說法時顯現的身相而得名）。
玉珮聲響，環繞著說法的高座，金爐香菸，繚繞著慈悲的導師。 人們合掌拜謁，都想求得受戒的法緣，目光專注，不忍離開大師慈祥的面容。 五種德行精妙光明，如同圓滿的月亮，二種莊嚴深邃廣博，好似無垠的大海。 人中的獅子，佛法中的龍象，隋朝的皇帝從此尊稱他為智者。
一心頂禮在佛隴道樹下講解《凈名經》、禪修時顯現身相的天臺智者。
在霜染的樹林中行走，香氣瀰漫的小路清凈無塵，靜心冥想，月照寒石，禪房清冷。 明凈的功夫只有自己知道，幽深的境界又有誰能到達？ 提筆或許是因為隋朝皇帝的命令，開講經義時感動了遠來的梵僧。 我們當時多麼遺憾沒有遇到大師，歸命于天臺宗禪智如海的智者。
一心頂禮在靈石海岸開講《涅槃經》萬句時顯現身相的天臺智者。
海山一點，籠罩在秋日的光輝里，金色的樓閣高聳，掩映在翠綠的山巒間。 萬句經文圓滿開示，開啟解脫之門，眾多弟子競相擁入慈悲的殿堂。 經案旁，深夜裡映照著江邊村落的月光，講經的鐘聲，寒冷地傳遍水邊的村莊。 三德圓滿資助，三觀更加明晰，卻沒有人共同品嚐這醍醐般的法味。
一心頂禮在放生池上講解《金光明經》、流水潺潺時顯現身相的天臺智者。
輕舟緩緩地漂浮在清澈的江面上，法語的聲音，迴盪在碧波盪漾的水心。 兩岸飄來陣陣香氣，鄉野老人們跟隨聆聽，江中傳來清脆的磬聲，金色的魚兒歡躍。 據說大師曾在獄中為計詡排難解紛，又在修禪的殿堂上開解酬謝恩情。 而今依舊像[竺-二+(一/(尸@邑))]梁一樣眾多，慈悲的目光在其他世界也應憐憫看到。
一心頂禮在石城金剎顯現雙林入滅的寂靜之相的天臺智者。
教化的因緣如火熄滅，應化的柴薪燃盡，端坐在幽暗的石像前。 弟子們號啕大哭，終究無法挽回，眾生盲昧無知，又有誰來開導？ 星河黯淡，金色的光芒消逝，雲谷中寒風呼嘯，鶴樹也低垂。 百金的妙藥寄給章安，仍然遺憾沒有人來繼承禪定的智慧。
一心頂禮佛隴樹下，由皇帝敕封的靈塔。
【English Translation】 English version The Tiantai Zhi Zhe (智者, Wise One) at the time of precepts (戒時身), referring to Zhiyi (智顗), the founder of the Tiantai school, named for the form he manifested during the giving and receiving of precepts.
The jade pendants chime, surrounding the Dharma seat, the golden censer wafts, facing the compassionate teacher. With hands clasped, all seek to receive the precepts, their eyes fixed, unwilling to leave the teacher's kind face. The five virtues are refined and bright, like the full moon, the two adornments are deep and vast, like the boundless sea. The lion among men, the dragon among Dharma, the Sui emperor from then on called him Zhi Zhe (智者, Wise One).
Wholeheartedly I prostrate to the Tiantai Zhi Zhe (智者, Wise One) who expounded the Vimalakirti Sutra (凈名經) and practiced Chan meditation under the Bodhi tree at Fo Long (佛隴).
Walking in the frost-covered forest, the fragrant path is pure and clean, meditating in stillness, the moon shines on the cold stone, the meditation room is cold. The pure and clear effort is only known to oneself, the profound realm, who can reach it? Holding the pen perhaps because of the Sui emperor's command, opening the sutra moved the visiting Brahmin monks. How regrettable that we did not meet the master then, we take refuge in the Tiantai Zhi Zhe (智者, Wise One), whose wisdom in Chan is like the sea.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe (智者, Wise One) who expounded ten thousand verses of the Nirvana Sutra (涅槃經) on the coast of Lingshi (靈石).
A speck of sea and mountain, shrouded in the autumn light, the golden pavilion rises high, hidden among the green mountains. Ten thousand verses fully revealed, opening the gate of liberation, many disciples vying to enter the hall of compassion. Beside the sutra desk, the moonlight shines on the riverside village in the deep night, the sound of the sutra bell, coldly echoes through the water village. The three virtues fully support, the three contemplations become clearer, yet no one shares the taste of this nectar.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe (智者, Wise One) who expounded the Golden Light Sutra (金光明經) above the release pond, with flowing water.
A light boat floats slowly on the clear river, the sound of Dharma, echoes in the heart of the green waves. Fragrance wafts from both banks, the village elders follow to listen, the sound of the chime comes from the middle of the river, the golden scales leap. It is said that the master once helped Ji Xu (計詡) out of difficulty in prison, and also explained and repaid kindness in the meditation hall. And now there are still many like [竺-二+(一/(尸@邑))] Liang, the compassionate eyes in other worlds should also see with pity.
Wholeheartedly I prostrate to the Tiantai Zhi Zhe (智者, Wise One) who manifested the peaceful form of entering Nirvana in the twin trees at the Golden Temple of Stone City (石城).
The karmic affinity of teaching is like a fire extinguished, the fuel of response is exhausted, sitting upright before the dark stone statue. The disciples wail loudly, but cannot bring him back, sentient beings are blind and ignorant, who will guide them? The Milky Way is dim, the golden light fades, the cold wind howls in the cloud valley, the crane trees droop. A wonderful medicine worth a hundred gold is sent to Zhang An (章安), still regretting that no one will inherit the wisdom of Chan.
Wholeheartedly I prostrate to the spiritual pagoda built by the emperor under the Bodhi tree at Fo Long (佛隴).
身天臺智者。
加趺宛似安禪貌 閉塔猶同掩定房 初夜流光徹遠林 有時彈指聞深院 年年紫詔離金闕 歲歲皇華啟石門 最後開封失舊身 不知前往何方去
一心頂禮十方世界普生佛剎中身天臺智者。
慈心天眼應遙見 六十餘州舊結緣 既將種子播良田 須為萌芽作甘雨 父去謾留身後藥 親離空系醉中珠 神州佛隴愿重遊 速使群生開佛慧
一心頂禮天臺高祖無畏論師龍樹尊者。
一心頂禮天臺宗教第二祖師北齊尊者。
一心頂禮天臺適嗣第三祖師南嶽尊者。
一心頂禮天臺結集教藏第五祖師章安尊者。
一心頂禮天臺教觀第六祖師法華尊者。
一心頂禮天臺教觀第七祖師天宮尊者。
一心頂禮天臺教觀第八祖師左溪尊者。
一心頂禮天臺記主第九祖師荊溪尊者。
(禮已各跪燒香散華默運逆順十心。運十心已。想對一切三寶諸祖前。行懺悔法)。
至心懺悔。我及十方法界一切眾生。自無明無始時來。順有識有流結使。動身口意。隨貪瞋癡。造七遮五逆之愆。犯十重四夷之戒。譭謗三乘正教。平陵五種法師。行四邪五邪坐無慚無愧。指三塗如園觀。具八苦為莊嚴。生生向邪見家生。世世
【現代漢語翻譯】 現代漢語譯本 身天臺智者（指天臺宗的智者大師）。
跏趺坐的姿勢宛如安詳禪定的模樣，閉上塔門就像掩上禪房。 初夜的光芒照亮遙遠的樹林，有時深院裡傳來彈指的聲音。 年年都有紫色的詔書從金闕（指皇宮）發出，歲歲都有使臣開啟石門。 最後打開棺木，失去了舊日的身體，不知道前往何方去了。
一心頂禮十方世界普生佛剎中的身天臺智者。
慈悲的心和天眼應該能遙遙看見，（大師）與六十多個州結下的舊緣。 既然已經將佛法的種子播撒在良田里，就應該為萌芽的種子降下甘霖。 父親去世，留下身後的藥物也只是徒勞，親人離別，空自牽掛醉后的珍珠。 愿能再次遊歷神州佛隴，迅速使眾生開啟佛的智慧。
一心頂禮天臺高祖無畏論師龍樹尊者（Nāgārjuna）。
一心頂禮天臺宗教第二祖師北齊尊者。
一心頂禮天臺適嗣第三祖師南嶽尊者。
一心頂禮天臺結集教藏第五祖師章安尊者。
一心頂禮天臺教觀第六祖師法華尊者。
一心頂禮天臺教觀第七祖師天宮尊者。
一心頂禮天臺教觀第八祖師左溪尊者。
一心頂禮天臺記主第九祖師荊溪尊者。
（禮拜完畢后，各自跪下燒香散花，默默地運用逆順十心。運用十心完畢后，觀想面對一切三寶諸佛和祖師，進行懺悔。）
至誠懺悔。我以及十方法界一切眾生，自從無明無始以來，順著有識有流的煩惱，動身口意，隨著貪嗔癡，造作七遮五逆的罪過，觸犯十重四夷的戒律，譭謗三乘正教，輕視五種法師，行四邪五邪，坐時無慚無愧，把三塗（地獄、餓鬼、畜生）看作園林，以八苦作為莊嚴，生生世世向邪見之家投生，世世
【English Translation】 English version Homage to Zhi Zhe (智者, the Great Teacher) of Tiantai (天臺宗, Tiantai school) whose body is in the Pure Land.
His seated posture in full lotus resembles the appearance of peaceful meditation; closing the stupa is just like shutting the door of a meditation chamber. The light of the first night illuminates the distant forest; sometimes, the sound of snapping fingers is heard in the deep courtyard. Year after year, purple edicts depart from the Golden Palace (imperial palace); year after year, imperial envoys open the stone gate. Finally, opening the coffin reveals the loss of the old body; it is unknown where he has gone.
With one mind, I prostrate to Zhi Zhe of Tiantai, whose body is in the Buddha-lands of universal birth in the ten directions.
His compassionate heart and heavenly eye should be able to see from afar the old karmic connections he formed with over sixty provinces. Now that he has sown the seeds of Dharma in fertile fields, he must provide sweet rain for the sprouting seedlings. The father's departure leaves behind medicine for the body in vain; the separation of loved ones leaves only drunkenly cherished pearls. I vow to revisit the sacred Buddhist sites of China and quickly enable all beings to awaken to the wisdom of the Buddha.
With one mind, I prostrate to the Venerable Nāgārjuna (龍樹尊者), the first patriarch of the Tiantai school, the Fearless Treatise Master.
With one mind, I prostrate to the second patriarch of the Tiantai school, the Venerable Master of Northern Qi.
With one mind, I prostrate to the third patriarch of the Tiantai school, the Venerable Master of Southern Yue.
With one mind, I prostrate to the fifth patriarch of the Tiantai school, the Venerable Master Zhang'an, who compiled the teachings.
With one mind, I prostrate to the sixth patriarch of the Tiantai school, the Venerable Master Fahua, who taught doctrine and contemplation.
With one mind, I prostrate to the seventh patriarch of the Tiantai school, the Venerable Master Tiangong, who taught doctrine and contemplation.
With one mind, I prostrate to the eighth patriarch of the Tiantai school, the Venerable Master Zuoxi, who taught doctrine and contemplation.
With one mind, I prostrate to the ninth patriarch of the Tiantai school, the Venerable Master Jingxi, the annotator of Tiantai texts.
(After prostrations, each kneels, burns incense, scatters flowers, and silently contemplates the ten reverse and sequential minds. After contemplating the ten minds, visualize facing all the Three Jewels, Buddhas, and Patriarchs, and perform the repentance practice.)
With utmost sincerity, I repent. I and all sentient beings in the ten directions, from beginningless time due to ignorance, following the afflictions of consciousness and the stream of existence, moving body, speech, and mind, following greed, anger, and delusion, committing the transgressions of the seven prohibitions and the five rebellious acts, violating the precepts of the ten major and four minor offenses, slandering the correct teachings of the Three Vehicles, disrespecting the five kinds of Dharma teachers, practicing the four wrong and five wrong practices, sitting without shame or remorse, regarding the three evil realms (hell, hungry ghosts, animals) as gardens, using the eight sufferings as adornments, being born lifetime after lifetime into families with wrong views, age after age
出空無佛世。何緣今日偶得人身。效雪嶺出家。值天臺遺教。但恨昏云久覆。見網交纏。千如權實法門。濫稱染指十法成乘妙觀。未始經心。空有臨池羨魚。不解歸家結網。癡猿未鎖。五塵之林里長飛。渴鹿當陽。六慾之澤中永騖。故使身圍法座。心繞塵緣。八音之徒震雷霆。四辯之謾陳乳色。加以謔談聖典。侮慢教文。寧思法佛全身。豈念雪山半偈。現招愚闇。來報邪癡。謗人慢法之愆。萬劫千山之障。如斯罪惡無量無邊。對三寶披陳。向四依發露。斷相續念。舍覆藏心。愿普承懺悔光明。眾罪等虛空清凈懺悔已一心歸命普禮。
至心勸請。
一念一時咸勸請 十方剎海劫如來 普為眾生轉法輪 莫便涅槃歸寂滅 三乘賢聖諸知識 一切慈悲住世間 但作眾生利樂緣 我皆勸請身心禮
勸請已一心歸命普請。
至心隨喜。
虛空法界微塵數 諸佛從初發道心 修行劫海得菩提 乃至涅槃分舍利 三乘賢聖無生業 十善凡夫有漏因 乃至低頭小善根 我皆頂戴生歡喜
隨喜已一心歸命普禮。
至心迴向。
從初乃至於隨喜 三業修行眾善根 回入虛空實際中 等同利樂群生界 所修福智皆和合 所成身土悉莊嚴
【現代漢語翻譯】 現代漢語譯本 在沒有佛陀出世的時代，我為何今日有幸獲得人身，效仿雪山（Snow Mountain，指喜馬拉雅山，佛教修行者常在此修行）出家，得遇天臺宗（Tiantai，中國佛教宗派）的遺教？只恨長久以來被昏暗的烏雲遮蔽，被重重迷網纏繞，對於千如權實法門（the Dharma gate of 'Thousand Suchnesses' of provisional and real aspects），只是隨意地略有涉獵，對於十法成乘妙觀（the wonderful contemplation of the 'Ten Dharma Accomplishment Vehicle'），從未真正用心。空有臨淵羨魚的空想，卻不明白回家結網的道理。癡迷的猿猴沒有被鎖住，在五塵（five dusts，色、聲、香、味、觸）的林中不停飛竄；乾渴的鹿面對陽光，在六慾（six desires，色、聲、香、味、觸、法）的沼澤中永遠奔逐。因此，雖然身在法座周圍，心卻被塵世的緣分纏繞。八音（eight kinds of sounds）的演奏如同雷霆般震響，四辯（four kinds of eloquence）的辯論如同乳汁般蒼白無力。加上戲謔聖典，侮慢教文，哪裡會想到法佛（Dharma Buddha）的全身，又怎會記得雪山（Snow Mountain）半偈（half a verse）的教誨？現在招致愚昧和黑暗，未來必將得到邪見和癡迷的果報。誹謗他人，輕慢佛法的罪過，將帶來萬劫千山般的障礙。這樣的罪惡無量無邊，我向三寶（the Three Jewels，佛、法、僧）坦誠披陳，向四依（the Four Reliances）發露懺悔，斷絕罪惡的相續之念，捨棄覆藏罪惡之心。愿普遍承受懺悔的光明，使所有罪業如同虛空般清凈。懺悔完畢，一心歸命，普遍禮拜。
至誠勸請： 愿每一念每一時，都勸請十方剎海（ten directions of Buddha-lands）的如來（Tathagata），普遍為眾生轉法輪（turn the Dharma wheel），不要輕易進入涅槃（Nirvana），歸於寂滅。愿三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的賢聖和所有善知識（spiritual teachers），都以慈悲之心住世間，只為眾生帶來利益和快樂的因緣，我以身心勸請和禮拜。
勸請完畢，一心歸命，普遍勸請。
至誠隨喜： 對於虛空法界（Dharma Realm）如微塵般眾多的諸佛，從最初發菩提心（Bodhicitta），修行無數劫海（kalpas）而證得菩提（Bodhi），乃至涅槃（Nirvana）後分舍利（relics）；對於三乘（Three Vehicles）賢聖的無生之業，對於行十善（ten virtues）的凡夫的有漏之因，乃至低頭的微小善根，我都頂戴隨喜，生起歡喜之心。
隨喜完畢，一心歸命，普遍禮拜。
至誠迴向： 從最初乃至隨喜，以身口意三業（three karmas）所修行的所有善根，都回向到虛空實際之中，使其等同於利益和快樂所有眾生。愿所修的福德和智慧都融合在一起，愿所成就的身土（body and land）都得到莊嚴。
【English Translation】 English version In a world without the appearance of a Buddha, how is it that today I have fortuitously obtained a human body, emulating the hermitage of Snow Mountain (referring to the Himalayas, where Buddhist practitioners often practice), and encountered the teachings of the Tiantai (Tiantai, a Chinese Buddhist school) tradition? I only regret that for a long time I have been covered by dark clouds and entangled by layers of delusion. Regarding the Dharma gate of 'Thousand Suchnesses' of provisional and real aspects, I have only casually dabbled in it. Regarding the wonderful contemplation of the 'Ten Dharma Accomplishment Vehicle', I have never truly applied my mind to it. I merely have the empty desire of envying fish in the pond, without understanding the principle of returning home to weave a net. The deluded monkey has not been chained, and it flies incessantly in the forest of the five dusts (five dusts, form, sound, smell, taste, and touch); the thirsty deer faces the sun, forever chasing in the swamp of the six desires (six desires, form, sound, smell, taste, touch, and dharma). Therefore, although my body is around the Dharma seat, my mind is entangled by worldly affinities. The performance of the eight kinds of sounds resonates like thunder, and the eloquence of the four kinds of debate is as pale as milk. Furthermore, I jest about the sacred scriptures and insult the teachings. How can I think of the entire body of the Dharma Buddha, and how can I remember the teachings of half a verse from Snow Mountain? Now I invite ignorance and darkness, and in the future, I will surely receive the retribution of wrong views and delusion. The transgression of slandering others and slighting the Dharma will bring about obstacles like ten thousand kalpas and mountains. Such sins are immeasurable and boundless. I sincerely confess and reveal them to the Three Jewels (the Three Jewels, Buddha, Dharma, and Sangha), and I confess and reveal them to the Four Reliances, severing the continuous thought of sins and abandoning the mind that conceals sins. May I universally receive the light of repentance, so that all sins may be as pure as the empty space. Having completed the repentance, I wholeheartedly take refuge and universally prostrate.
Sincerely urging and inviting: May every thought and every moment urge and invite the Tathagatas (Tathagata) of the ten directions of Buddha-lands (ten directions of Buddha-lands), universally turning the Dharma wheel (turn the Dharma wheel) for all sentient beings, not easily entering Nirvana (Nirvana) and returning to quiescence. May the virtuous sages of the Three Vehicles (Three Vehicles, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and all spiritual teachers (spiritual teachers) dwell in the world with compassion, only bringing about the causes and conditions of benefit and happiness for sentient beings. I urge and invite them with body and mind.
Having completed the urging and inviting, I wholeheartedly take refuge and universally urge and invite.
Sincerely rejoicing: For the Buddhas as numerous as dust particles in the Dharma Realm (Dharma Realm), from the initial arising of Bodhicitta (Bodhicitta), cultivating for countless kalpas (kalpas) and attaining Bodhi (Bodhi), and even after Nirvana (Nirvana), dividing relics (relics); for the non-arising karma of the virtuous sages of the Three Vehicles (Three Vehicles), for the defiled causes of ordinary people practicing the ten virtues (ten virtues), and even for the small roots of goodness in bowing the head, I all rejoice with reverence and generate joy.
Having completed the rejoicing, I wholeheartedly take refuge and universally prostrate.
Sincerely dedicating: From the beginning to the rejoicing, all the roots of goodness cultivated through the three karmas (three karmas) of body, speech, and mind are dedicated to the actual realm of emptiness, making them equal to benefiting and bringing happiness to all sentient beings. May the merits and wisdom cultivated be all integrated together, and may the body and land (body and land) attained be all adorned.
最後微塵眾道場 普共眾產生正覺
迴向已一心歸命普禮。
至心發願。
愿我常隨諸佛學 微塵剎海劫修行 析骨書經等妙高 亡軀為法周沙界 宣揚諸佛圓常教 開示眾生解脫門 雖然究竟佛菩提 不捨普賢菩薩行
(舊有愿文錄之於此)。
愿我盡生無別念 天臺妙教獨相隨 聲香浩浩罷搖情 名利汪汪休奪志 展卷研幾云屋夜 冥心索隱雪房時 諸祖傳弘誓海深 愿常冥助令開悟
發願已一心歸命普禮。
天臺智者大師齋忌禮讚文
【現代漢語翻譯】 現代漢語譯本 愿我在每一個微塵般細小的道場中，普遍地與所有眾生一起成就正覺。
迴向完畢，一心歸命，普遍禮敬。
至誠懇切地發願：
愿我時常追隨諸佛學習，在如微塵般眾多的剎土和無盡的時間裡修行。 即使粉身碎骨書寫佛經，其功德也等同於妙高山（須彌山），即使犧牲生命爲了佛法，也要周遍于無盡的沙界。 宣揚諸佛圓滿常住的教法，開示眾生解脫的法門。 即使最終成就了佛的菩提覺悟，也不捨棄普賢菩薩的行愿。
（舊有的愿文記錄在此。）
愿我生生世世沒有其他的念頭，唯有天臺宗的精妙教義與我相伴。 愿世間的聲色香味不再動搖我的心，愿名利不再消磨我的意志。 在雲霧繚繞的屋舍里，夜晚展開經卷研究探討，在白雪皚皚的房間里，靜下心來探求隱秘的真理。 歷代祖師傳揚弘大的誓願如大海般深廣，愿他們時常在冥冥之中幫助我，使我開悟。
發願完畢，一心歸命，普遍禮敬。
天臺智者大師齋忌禮讚文
【English Translation】 English version May I, in every dharma-place as minute as dust motes, universally with all beings, accomplish perfect enlightenment (Samyak-sambodhi).
Having dedicated the merit, with one-pointed mind, I take refuge and universally prostrate.
Sincerely make a vow:
May I always follow the Buddhas in learning, practicing through kalpas (aeons) in lands as numerous as dust motes. Even if I break my bones to write sutras, it's equal to Mount Myogao (Sumeru); even if I sacrifice my body for the Dharma, it pervades countless worlds. Proclaiming the Buddhas' perfect and eternal teachings, revealing the gate of liberation to sentient beings. Even though ultimately attaining Buddha's Bodhi (enlightenment), I will not abandon the practice of Samantabhadra Bodhisattva.
(The old vow is recorded here.)
May I have no other thoughts throughout my lives, only the wonderful teachings of the Tiantai (Tendai) school accompanying me. May sounds, scents, and flavors cease to stir my emotions, may fame and profit cease to steal my will. Unrolling scrolls and studying them deeply on cloudy nights, quietly seeking hidden truths in snowy rooms. The vows transmitted by the ancestral masters are as deep as the sea; may they always assist me in the unseen, enabling me to awaken.
Having made the vow, with one-pointed mind, I take refuge and universally prostrate.
Eulogy for the Memorial Ceremony of Tiantai Great Master Zhiyi.