T50n2050_隋天臺智者大師別傳
大正藏第 50 冊 No. 2050 隋天臺智者大師別傳
No. 2050
隋天臺智者大師別傳
門人灌頂撰
大師諱智顗。字德安。俗姓陳氏。穎川人也。高宗茂績盛傳於譜史矣。暨晉世遷都。家隨南出寓居江漢。因止荊州之華容縣。父起祖學通經傳談吐絕倫。而武策運籌偏多勇決。梁湘東王蕭繹之荊州。列為賓客。奉教入朝領軍。朱異見而嘆曰。若非經國之才。孰為英王之所重乎。孝元即位拜使持節散騎常侍益陽縣開國侯。母徐氏溫良恭儉。偏勤齋戒夢香菸五彩輕浮。若霧縈迴在懷欲拂去之。聞人語曰。宿世因緣寄託王道。福德自至何以去之。又夢吞白鼠因覺體重。至於載誕夜現神光揀宇。煥然兼輝鄰室。鄰里憶先靈瑞呼為王道。兼用后相複名光道。故小立二字。眼有重瞳父母藏護不欲人知。而人自知之矣。至年七歲喜往伽藍。諸僧口授普門品。初啟一遍即得。而父母遏絕不聽數往。每存理所誦而惆悵未聞奄忽自然通余文句。后以經驗無所遺失。鄉閭嗟異溫故知新其若此乎。年十五值孝元之敗家國殄喪親屬。流徙嘆榮會之難久。痛凋離之易及。于長沙像前發弘大愿。誓作沙門荷負正法為己重任。既精誠感通夢彼瑞像飛臨宅庭。授金色手從窗隙入三遍摩頂。由是深厭家獄思
【現代漢語翻譯】 現代漢語譯本： 大正藏第五十冊，編號2050，隋朝天臺智者大師別傳
編號2050
隋天臺智者大師別傳
門人灌頂撰寫
大師名諱智顗（Zhiyi），字德安，俗姓陳，是穎川（Yingchuan）人。他的先祖高宗的功績，在史書中都有記載。到了晉朝，都城南遷，他的家族也隨著遷到南方，居住在江漢（Jianghan）一帶，後來定居在荊州（Jingzhou）的華容縣（Huarong County）。他的父親陳起祖（Chen Qizu）學識淵博，精通經書典籍，談吐不凡。在軍事謀略方面，也很有決斷。梁朝湘東王蕭繹（Xiao Yi）鎮守荊州時，將他列為賓客。後來奉命入朝擔任領軍。朱異（Zhu Yi）見到他後感嘆說：『如果不是有經世之才，怎麼會被英王如此器重呢？』孝元帝即位后，授予他使持節、散騎常侍、益陽縣開國侯的爵位。他的母親徐氏（Xu Shi）溫良恭儉，虔誠齋戒。她夢見香菸五彩繽紛，輕盈飄浮，像霧氣一樣縈繞在懷中，想要拂去。這時聽到有人說：『這是宿世的因緣，寄託于王道，福德自然會來，為什麼要去除呢？』她又夢見吞下白鼠，醒來後感覺身體沉重。到了智顗大師出生的那晚，屋宇間神光煥發，光輝照亮了鄰里。鄰居們回憶起先前的祥瑞之兆，稱他為王道。又因為後來有相士為他看相，改名為光道。所以小時候用了這兩個字。他的眼睛有重瞳，父母將他藏起來保護，不希望別人知道，但人們還是知道了。到了七歲時，他喜歡去伽藍（伽藍，Sangharama，寺院）。僧人們口頭傳授他《普門品》。他第一次聽了一遍就能背誦。父母阻止他，不讓他經常去。他常常想著所誦的內容，惆悵著沒有聽到的部分，忽然間自然而然地通曉了其餘的文句。後來經過驗證，沒有遺漏。鄉里的人們感嘆他溫故知新，真是這樣啊。十五歲時，正值孝元帝兵敗，家國覆滅，親屬流離失所。他感嘆榮華富貴難以長久，痛心凋零離散來得太快。在長沙（Changsha）的佛像前發下弘大的誓願，立誓出家為僧，以荷負正法為自己的重任。由於他的精誠感通，夢見那尊瑞像飛臨到他家的庭院，伸出金色的手從窗戶縫隙伸進來，三次摩他的頭頂。由此，他深深厭惡家庭的束縛，思
【English Translation】 English version: Taisho Tripitaka Volume 50, No. 2050, A Separate Biography of Great Master Zhiyi of Tiantai in the Sui Dynasty
No. 2050
A Separate Biography of Great Master Zhiyi of Tiantai in the Sui Dynasty
Written by his disciple Guanding
The Great Master's name was Zhiyi, his courtesy name was De'an, and his secular surname was Chen. He was a native of Yingchuan (穎川, a commandery in ancient China). His ancestor Emperor Gaozong's achievements are recorded in the historical records. During the Jin Dynasty, when the capital was moved south, his family also moved south and resided in the Jianghan (江漢, area of the Yangtze and Han rivers) region, eventually settling in Huarong County (華容縣) in Jingzhou (荊州). His father, Chen Qizu (陳起祖), was learned and well-versed in classics, and his speech was extraordinary. He was also decisive in military strategy. When Xiao Yi (蕭繹), the Prince of Xiangdong of the Liang Dynasty, was stationed in Jingzhou, he was listed as a guest. Later, he was ordered to enter the court and serve as a military leader. Zhu Yi (朱異) saw him and exclaimed, 'If he did not have the talent to govern the country, how could he be so valued by the Prince of Ying?' When Emperor Xiaoyuan ascended the throne, he granted him the titles of Envoy Holding Credentials, Regular Attendant, and Founding Marquis of Yiyang County. His mother, Xu Shi (徐氏), was gentle, kind, respectful, and frugal, and diligently observed vegetarianism and precepts. She dreamed of fragrant smoke in five colors, floating lightly like mist, coiling around her bosom, and she wanted to brush it away. Then she heard someone say, 'This is a karmic connection from a past life, entrusted to the royal way. Fortune and virtue will come naturally, why remove it?' She also dreamed of swallowing a white mouse, and when she woke up, she felt her body heavy. On the night of Master Zhiyi's birth, divine light shone brightly in the house, illuminating the neighborhood. The neighbors recalled the previous auspicious omens and called him Wangdao. Later, a physiognomist examined him and changed his name to Guangdao. Therefore, he used these two names in his childhood. His eyes had double pupils, and his parents hid him and protected him, not wanting others to know, but people knew it anyway. At the age of seven, he liked to go to the Sangharama (伽藍, temple). The monks orally taught him the 'Universal Gate Chapter' (普門品, Universal Door Chapter of the Lotus Sutra). He was able to recite it after hearing it once. His parents stopped him and did not allow him to go often. He often thought about what he had recited, and was saddened by the parts he had not heard. Suddenly, he naturally understood the remaining sentences. Later, after verification, nothing was missing. The people in his village marveled at his ability to review the old and know the new. At the age of fifteen, Emperor Xiaoyuan was defeated, his family and country were destroyed, and his relatives were displaced. He lamented that glory and prosperity were difficult to last, and grieved that decline and separation came so quickly. In front of the Buddha statue in Changsha (長沙), he made a great vow, vowing to become a monk and take on the responsibility of upholding the Dharma as his own. Because of his sincere devotion, he dreamed that the auspicious statue flew to his home courtyard, and a golden hand reached in from the window crack and stroked his head three times. From this, he deeply loathed the constraints of family life, and thought
滅苦本。但二親恩愛不時聽許。雖惟將順而寢哺不安。乃刻檀寫像披藏尋經。曉夜禮誦唸念相續。當拜佛時舉身投地。恍焉如夢見極高山。臨于大海澄渟蓊鬱更相顯映。山頂有僧招手喚上。須臾申臂至於山麓。接引令登入一伽藍。見所造像在彼殿內。夢裡悲泣而陳所愿。學得三世佛法對千部論師。說之無礙不唐世間四事恩惠。申臂僧舉手指像。而復語云。汝當居此。汝當終此。既從寤已方見己。身對佛而伏夢中之淚委地成流。悲喜交懷精勤逾至。后遭二親殄喪丁艱荼毒。逮于服訖從兄求去。兄曰。天已喪我親汝重割我心。既孤更離安可忍乎。跪而對曰。昔梁荊百萬一朝仆妾。於時久役江。湖之心不能復處。碨磊之內欲報恩酬德。當謀道為先唐聚何益。銘肌刻骨意不可移。時王琳據湘。從琳求去。琳以陳侯故舊。又嘉此志節資給法具。深助隨喜年十有八。投湘州果愿寺沙門法緒而出家焉。緒授以十戒導以律儀。仍攝以北度詣慧曠律師。兼通方等故北面事焉。后詣大賢山。誦法華經無量義經普賢觀經。歷涉二旬三部究竟。進修方等懺心凈行勤勝相現前。見道場廣博妙飾莊嚴。而諸經像縱橫紛雜。身在高座足躡繩床。口誦法華手正經像。是後心神融凈爽利。常日逮受具足律藏。精通先世萠動而常樂禪悅怏怏。江東無足可問。
時有慧思禪師。武津人也。名高嵩嶺行深伊洛。十年常誦七載方等九旬常坐一時圓證。希有能有事彰別傳。昔在周室預知佛法。當禍故背北遊南。意期衡岳以希棲遁權止光州大蘇山。先師遙餐風德如飢渴矣。其地乃是陳齊邊境兵刃所沖。而能輕於生重於法。忽夕死貴朝聞涉險而去。初獲頂拜。思曰。昔日靈山同聽法華。宿緣所追今復來矣即示普賢道場為說四安樂行。於是昏曉苦到如教研心。於時但勇於求法而貧于資供。切柏為香柏盡則繼之以栗。捲簾進月月沒則燎之以松。息不虛黈言不妄出。經二七日誦至藥王品諸佛同贊是真精進是名真法供養。到此一句身心豁然寂而入定。持因靜發照了法華。若高輝之臨幽谷。達諸法相似長風之遊太虛。將證白師。師更開演。大張教網法目圓備。落景咨詳連環達旦。自心所悟及從師受。四夜進功功逾百年。問一知十何能為喻。觀慧無礙禪門不壅。宿習開發煥若華敷矣。思師嘆曰。非爾弗證非我莫識。所入定者法華三昧前方便也。所發持者初旋陀羅尼也。縱令文字之師千群萬衆。尋汝之辯不可窮矣。于說法人中最為第一。時有慧邈禪師。行矯常倫辯迷時聽。自謂門人曰。我所敷弘真師子吼。他之所說是野干鳴。心眼未開誰不惑者。先師正引經文傍宗擊節研核考問。邈則失徴揚簸慧風則
糠秕可識。淘汰定水故砂礫易明。於是迷徒知反問津識濟。仍於是夜夢見三層樓閣。邈立其下己坐其上。又有一人攘臂怒目曰。何忽邈耶。何疑法耶。宜當問我。先師設難數關賓主往復。怒人辭窮理喪結舌亡言。因誡之曰。除諸法實相余皆魔事。誡已不復見邈及與怒人。夕有聞者。謂為[讕-月+曶]寱。旦詣思所具陳是相。師曰。汝觀般若不退品。凡幾種行類相貌九十六道。經云人若說法神助怖之。汝既晝折慢幢。夜驅惡黨邪不干正法應爾也。思師造金字大品經竟。自開玄義命令代講。是以智方日月。辯類懸河。卷舒稱會有理存焉。唯有三三昧及三觀智。用以咨審余悉自裁。思師手持如意臨席。贊曰。可謂法付法臣。法王無事者也。慧曠律師亦來會坐。思謂曰。老僧嘗聽賢子法耳。答云。禪師所生非曠之子。又曰。思亦無功法華力耳代講竟。思師誡曰。吾久羨南衡。恨法無所委。汝粗得其門甚適我願。吾解不謝汝緣當相揖。今以付屬汝。汝可秉法逗緣傳燈化物。莫作最後斷種人也。既奉嚴訓不得扈從衡岳。素聞金陵仁義淵藪試往觀之。若法弘其地則不孤付囑。仍共法喜等二十七人同至陳都。然上德不德又知音者。寡有一老僧。厥名法濟。即何凱之從叔也。自矜禪學倚臥。問言。有人入定聞攝山地動。知僧詮練無常此
【現代漢語翻譯】 現代漢語譯本：粗糠和穀粒是可以分辨的。在淘洗沉澱的水中，沙子和石礫自然容易辨認。因此，迷惑的學徒知道回頭，詢問渡口以便了解如何渡河。於是，當晚他夢見一座三層樓閣，自己渺小地站在樓閣之下，卻又坐在樓閣之上。又有一個人捲起袖子，怒目而視，說：『為什麼忽然輕視（佛法）呢？為什麼懷疑佛法呢？你應該問我。』先師（慧思禪師）設定重重難關，如同賓主之間往復辯論。那怒目之人理屈詞窮，結舌無言。慧思禪師因此告誡他說：『除了諸法的實相，其餘的都是魔事。』告誡完畢，慧思禪師和那怒目之人都不見了。當晚有聽到此事的人，認為這是說夢話。第二天早上，那學徒前往慧思禪師處，詳細陳述了夢中的景象。慧思禪師說：『你觀看《般若經》的不退品，其中有多少種修行類別和相貌，總共有九十六種道。經中說，如果有人說法，神會幫助他，使人感到恐懼。你既然白天摧毀了傲慢的旗幟，夜晚驅趕了邪惡的黨羽，邪惡自然不能侵犯正法，這是應該的。』慧思禪師造金字《大品經》完畢，親自講解玄義，命令智顗（智者大師）代替他講經。因此，智顗的智慧如同日月般光明，辯才如同懸掛的河流般滔滔不絕。他的講解伸縮自如，符合時機，其中蘊含著真理。慧思禪師只用三三昧和三觀智來諮詢智顗，其餘的都自己裁決。慧思禪師手持如意，臨席讚歎說：『真可謂是將佛法託付給佛法的臣子，是法王無事可做的人啊。』慧曠律師也來參加法會。慧思禪師對他說：『老僧曾經聽過賢子說法。』智顗回答說：『禪師所生，並非慧曠之子。』慧思禪師又說：『我也是用法華經的力量而已。』代替慧思禪師講經完畢后，慧思禪師告誡智顗說：『我一直羨慕南嶽衡山，遺憾佛法沒有可以託付的人。你大致掌握了佛法的門徑，非常符合我的願望。我的見解不會遜色於你，緣分到了應該告別。現在將佛法囑託給你，你可以秉持佛法，隨緣傳燈，教化眾生，不要做最後斷絕佛法種子的人。』智顗接受了慧思禪師的嚴格教誨，沒有跟隨他前往衡山。他一向聽說金陵是仁義的淵藪，於是前往觀察。如果佛法能在那裡弘揚，就不辜負慧思禪師的囑託。於是和法喜等二十七人一同前往陳都。然而，具有高尚品德的人不炫耀自己的德行，又很少有知音。有一位老僧，名叫法濟，是何凱的從叔。他自誇禪學，倚臥著問道：『有人入定，聽到攝山（棲霞山）地動，知道僧詮（僧朗的弟子）在練習無常觀，這件事是真的嗎？』 English version: Coarse chaff can be distinguished from grain. In water that has settled after being strained, sand and gravel are easily seen. Therefore, confused disciples know to turn back, inquiring at the ferry to understand how to cross the river. Then, that night he dreamed of a three-story pavilion, standing insignificantly below it, yet also sitting atop it. And there was a person who rolled up his sleeves, glaring angrily, saying: 'Why suddenly despise (the Dharma)? Why doubt the Dharma? You should ask me.' The former teacher (Huisi Chan Master) set up layers of difficulties, like back-and-forth debates between host and guest. That angry person was at a loss for words, tongue-tied and speechless. Huisi Chan Master therefore admonished him, saying: 'Apart from the true nature of all dharmas, everything else is the work of demons.' After the admonishment, Huisi Chan Master and that angry person disappeared. That night, someone who heard about this thought it was sleep-talking. The next morning, that disciple went to Huisi Chan Master and described the dream in detail. Huisi Chan Master said: 'You have observed the Non-Regression chapter of the Prajna Sutra, in which there are many kinds of practice and appearances, totaling ninety-six paths. The sutra says that if someone preaches the Dharma, the gods will help him, causing people to feel fear. Since you destroyed the banner of arrogance during the day and drove away the evil gang at night, evil naturally cannot invade the true Dharma, as it should be.' After Huisi Chan Master finished creating the golden-lettered Mahaprajnaparamita Sutra, he personally explained the profound meaning and ordered Zhiyi (Great Teacher Zhiyi) to lecture on his behalf. Therefore, Zhiyi's wisdom was as bright as the sun and moon, and his eloquence was like a hanging river, flowing endlessly. His explanations were flexible and appropriate, containing truth within them. Huisi Chan Master only used the Three Samadhis and the Three Contemplations to consult Zhiyi, and decided on the rest himself. Huisi Chan Master held a ruyi scepter (a ceremonial scepter) and praised, saying: 'Truly, he can be called a minister to whom the Dharma is entrusted, a Dharma King who has nothing to do.' Lawyer Huikuang also came to attend the Dharma assembly. Huisi Chan Master said to him: 'This old monk has heard the virtuous son preach the Dharma.' Zhiyi replied: 'What the Chan Master has given birth to is not the son of Huikuang.' Huisi Chan Master also said: 'I am only using the power of the Lotus Sutra.' After lecturing on behalf of Huisi Chan Master, Huisi Chan Master admonished Zhiyi, saying: 'I have always admired Mount Heng in the South, regretting that the Dharma has no one to entrust it to. You have roughly grasped the gateway to the Dharma, which is very much in line with my wishes. My understanding is no less than yours, and when the time comes, we should say goodbye. Now I entrust the Dharma to you. You can uphold the Dharma, transmit the lamp according to conditions, and transform sentient beings. Do not be the last person to cut off the seed of the Dharma.' Zhiyi accepted Huisi Chan Master's strict teachings and did not follow him to Mount Heng. He had always heard that Jinling (Nanjing) was a gathering place of benevolence and righteousness, so he went to observe it. If the Dharma can be promoted there, it will not betray Huisi Chan Master's entrustment. So he went to Chen capital with Faxi and twenty-seven others. However, those with high virtue do not flaunt their virtue, and there are few who understand them. There was an old monk named Faji, who was He Kai's uncle. He boasted of his Chan learning, leaning back and asking: 'Someone entered samadhi and heard the ground shaking on Mount She (Qixia Mountain), knowing that Sengquan (Senglang's disciple) was practicing impermanence. Is this true?'
【English Translation】 English version: Coarse chaff can be distinguished from grain. In water that has settled after being strained, sand and gravel are easily seen. Therefore, confused disciples know to turn back, inquiring at the ferry to understand how to cross the river. Then, that night he dreamed of a three-story pavilion, standing insignificantly below it, yet also sitting atop it. And there was a person who rolled up his sleeves, glaring angrily, saying: 'Why suddenly despise (the Dharma)? Why doubt the Dharma? You should ask me.' The former teacher (Huisi Chan Master) set up layers of difficulties, like back-and-forth debates between host and guest. That angry person was at a loss for words, tongue-tied and speechless. Huisi Chan Master therefore admonished him, saying: 'Apart from the true nature of all dharmas, everything else is the work of demons.' After the admonishment, Huisi Chan Master and that angry person disappeared. That night, someone who heard about this thought it was sleep-talking. The next morning, that disciple went to Huisi Chan Master and described the dream in detail. Huisi Chan Master said: 'You have observed the Non-Regression chapter of the Prajna Sutra, in which there are many kinds of practice and appearances, totaling ninety-six paths. The sutra says that if someone preaches the Dharma, the gods will help him, causing people to feel fear. Since you destroyed the banner of arrogance during the day and drove away the evil gang at night, evil naturally cannot invade the true Dharma, as it should be.' After Huisi Chan Master finished creating the golden-lettered Mahaprajnaparamita Sutra, he personally explained the profound meaning and ordered Zhiyi (Great Teacher Zhiyi) to lecture on his behalf. Therefore, Zhiyi's wisdom was as bright as the sun and moon, and his eloquence was like a hanging river, flowing endlessly. His explanations were flexible and appropriate, containing truth within them. Huisi Chan Master only used the Three Samadhis and the Three Contemplations to consult Zhiyi, and decided on the rest himself. Huisi Chan Master held a ruyi scepter (a ceremonial scepter) and praised, saying: 'Truly, he can be called a minister to whom the Dharma is entrusted, a Dharma King who has nothing to do.' Lawyer Huikuang also came to attend the Dharma assembly. Huisi Chan Master said to him: 'This old monk has heard the virtuous son preach the Dharma.' Zhiyi replied: 'What the Chan Master has given birth to is not the son of Huikuang.' Huisi Chan Master also said: 'I am only using the power of the Lotus Sutra.' After lecturing on behalf of Huisi Chan Master, Huisi Chan Master admonished Zhiyi, saying: 'I have always admired Mount Heng in the South, regretting that the Dharma has no one to entrust it to. You have roughly grasped the gateway to the Dharma, which is very much in line with my wishes. My understanding is no less than yours, and when the time comes, we should say goodbye. Now I entrust the Dharma to you. You can uphold the Dharma, transmit the lamp according to conditions, and transform sentient beings. Do not be the last person to cut off the seed of the Dharma.' Zhiyi accepted Huisi Chan Master's strict teachings and did not follow him to Mount Heng. He had always heard that Jinling (Nanjing) was a gathering place of benevolence and righteousness, so he went to observe it. If the Dharma can be promoted there, it will not betray Huisi Chan Master's entrustment. So he went to Chen capital with Faxi and twenty-seven others. However, those with high virtue do not flaunt their virtue, and there are few who understand them. There was an old monk named Faji, who was He Kai's uncle. He boasted of his Chan learning, leaning back and asking: 'Someone entered samadhi and heard the ground shaking on Mount She (Qixia Mountain), knowing that Sengquan (Senglang's disciple) was practicing impermanence. Is this true?'
何禪也。答曰。邊定不深邪乘闇入。若取若說定壞無疑。濟驚起謝曰。老僧身嘗得此定。向靈耀則公說之則所不解說已永失。今聞所未聞。非直善知法相。亦乃懸見他心。濟以告凱。凱告朝野由是聲馳道俗請益成蹊。大忍法師梁陳擅德養道。開善不交當世。時有義集來會蔣山雖有折角重席忍無所容。與先師觀慧縱橫聽者傾耳。眾咸彈指合掌皆言聞所未聞。忍嘆曰。此非文疏所出。乃是觀機縱辯般若非鈍非利。利鈍由緣豐富適時。是其利相。池深華大鈍可意得慶餘暉之。有幸使老疾而忘疲。先達稱詠故頌聲溢道。於時長干慧辯。延入定熙天宮僧晃請居佛窟。皆欲舍講習禪緣差永恨。面而誓曰。今身障隔不遂。稟承後世弘通。必希汲引僕射徐陵德優名重。夢其先門曰。禪師是吾宿世宗范。汝宜一心事之。既奉冥訓資敬盡節參不失時序。拜不避泥水。若蒙書疏則洗手燒香冠帶三禮。屏氣開封對文伏讀句句稱諾。若非微妙至德。豈使當世文雄屈意如此耶。儀同沈君理。請住瓦官開法華經題。敕一日停朝。事群公畢集金紫光祿王固侍中孔煥尚書毛喜僕射周弘正等朱輪動于路。玉珮喧于席俱服戒香。同餐法味。小莊嚴寺慧榮負水輕誕。其日揚眉舞扇。扇便墮地。雙構巨難難不稱捷。合掌嘆曰。非禪不智今之法座乎。法歲法師爾日並
【現代漢語翻譯】 現代漢語譯本： 什麼是禪呢？濟禪師回答說：『如果禪定不深入，邪見就會趁虛而入。如果執著于禪定，或者到處炫耀，那麼禪定一定會毀壞。』濟禪師說完，濟驚恐地起身感謝說：『老衲我曾經得到過這種禪定，以前向靈耀則公請教，他不能理解，說了也等於白說。今天聽了您的話，真是聞所未聞。您不僅精通佛法，還能預見他人的心思。』濟禪師把這些話告訴了凱法師，凱法師又告訴了朝廷內外，因此濟禪師的名聲傳遍了僧俗兩界，人們紛紛前來請教。大忍法師在梁朝和陳朝時以德行和修養聞名，開善寺不與當世權貴交往。當時有義集法師來蔣山寺參加法會，雖然蔣山寺為他準備了最好的座位，但大忍法師沒有接納他。義集法師與先師觀慧法師辯論佛法，聽眾都側耳傾聽。大家都合掌讚歎，說聽到了前所未聞的佛法。大忍法師感嘆說：『這些道理不是從書本上學來的，而是通過觀察機緣，隨機應變地辯論出來的。般若智慧既不是遲鈍的，也不是敏銳的，遲鈍和敏銳取決於因緣，豐富而恰當。』這就是般若智慧的利益所在。池水深，蓮花大，即使是遲鈍的人也能從中受益，得到佛法的餘暉。有幸能讓老朽我忘記疲憊。先輩們都稱讚歌頌，所以讚美的聲音充滿了道路。 當時長干寺的慧辯法師，邀請濟禪師到定熙天宮居住，僧晃法師邀請他到佛窟居住，都想放棄講經學習，專心修禪，但因緣不合，永遠感到遺憾。他們當面發誓說：『今生因緣阻礙，不能跟隨您學習，希望來世能夠弘揚佛法，一定懇請您引導。』僕射徐陵德行高尚，名聲顯赫，夢見他的祖先說：『這位禪師是我宿世的師範，你應該一心一意地侍奉他。』徐陵於是謹遵夢中教誨，盡心盡力地侍奉濟禪師，參拜從不耽誤，即使地上有泥水也不迴避。如果收到濟禪師的書信，就洗手焚香，戴上帽子，恭敬地行三次禮，然後屏住呼吸打開信封，對著書信一字一句地讀，並連聲稱是。如果不是微妙的德行，怎麼能讓當世的文壇領袖如此屈尊呢？儀同沈君理，請濟禪師到瓦官寺開講《法華經》，皇帝下令停朝一天。各位大臣都聚集在一起，金紫光祿大夫王固、侍中孔煥、尚書毛喜、僕射周弘正等人的車馬絡繹不絕，玉珮的聲音響徹會場，大家都受持戒律，一同品嚐佛法的滋味。小莊嚴寺的慧榮法師平時輕浮隨便，那天卻揚眉舞扇，結果扇子掉在了地上。他對濟禪師提出的難題，濟禪師都能迅速解答。慧榮合掌讚歎說：『如果不是有禪定智慧的人，怎麼能坐上今天的法座呢？』法歲法師那天也……
【English Translation】 English version: What is Chan (Zen)?' Ji (name of a monk) replied, 'If the Samadhi (state of meditative consciousness) is not deep, heretical views will enter. If one clings to or boasts about Samadhi, it will undoubtedly be destroyed.' Ji, startled, rose and thanked him, saying, 'This old monk has experienced this Samadhi. I once asked Lingyao Ze Gong (names of monks) about it, but he did not understand, and his explanations were useless. Today, I have heard what I have never heard before. You not only understand the Dharma (Buddhist teachings) well but can also foresee the minds of others.' Ji told Kai (name of a monk) about this, and Kai told the court and the common people, so Ji's reputation spread throughout the monastic and lay communities, and people came to seek his teachings. Dharma Master Daren (name of a monk) was renowned for his virtue and cultivation during the Liang and Chen dynasties. Kaisan Temple (name of a temple) did not associate with the powerful of the time. At that time, Dharma Master Yiji (name of a monk) came to Jiangshan Temple (name of a temple) to attend the Dharma assembly. Although Jiangshan Temple prepared the best seat for him, Daren did not accept him. Yiji debated the Dharma with the former teacher Guanhui (name of a monk), and the audience listened attentively. Everyone praised with folded hands, saying that they had heard Dharma they had never heard before. Daren sighed and said, 'These principles do not come from books but are debated by observing opportunities and adapting to circumstances. Prajna (wisdom) is neither dull nor sharp; dullness and sharpness depend on conditions, being rich and appropriate.' This is the benefit of Prajna. The pond is deep, and the lotus is large, so even dull people can benefit from it and receive the remaining light of the Dharma. I am fortunate to be able to forget my fatigue. The predecessors praised and sang, so the voices of praise filled the roads. At that time, Huibian (name of a monk) of Changgan Temple (name of a temple) invited Ji to reside in Dingxi Heavenly Palace (name of a temple), and Monk Huang (name of a monk) invited him to reside in the Buddha Cave (name of a place), both wanting to give up lecturing and studying and focus on Chan practice, but the conditions were not right, and they always felt regret. They vowed face to face, saying, 'In this life, our conditions are obstructed, and we cannot follow you to study. We hope to promote the Dharma in future lives and will certainly ask you to guide us.' The Minister of Personnel Xu Ling (name of a person) was of noble virtue and great reputation. He dreamed that his ancestors said, 'This Chan master is my teacher from past lives. You should serve him wholeheartedly.' Therefore, Xu Ling followed the teachings in the dream and served Ji wholeheartedly, never delaying his visits, even if there was mud and water on the ground. If he received a letter from Ji, he would wash his hands, burn incense, put on his hat, respectfully bow three times, and then hold his breath and open the envelope, reading the letter word by word and repeatedly saying yes. If it were not for subtle virtue, how could he make the literary leader of the time so condescending? The Yitong Shen Junli (name of a person) invited Ji to Waguan Temple (name of a temple) to lecture on the 'Lotus Sutra,' and the emperor ordered the court to be suspended for a day. All the ministers gathered together, and the carriages of Wang Gu (name of a person), Kong Huan (name of a person), Mao Xi (name of a person), Zhou Hongzheng (name of a person), and others were bustling on the road, and the sounds of jade pendants echoed in the hall. Everyone received the precepts and tasted the flavor of the Dharma together. Huirong (name of a monk) of Xiaozhuangyan Temple (name of a temple) was usually frivolous and casual, but on that day, he raised his eyebrows and danced with a fan, and the fan fell to the ground. Ji quickly answered the difficult questions he posed. Huirong praised with folded hands, saying, 'If it were not for someone with Chan wisdom, how could he sit on today's Dharma seat?' Dharma Master Fasui (name of a monk) also...
坐撫榮背而嘲曰。從來義龍今成伏鹿。扇既墮地以何遮羞。榮答云。輕敵失勢。猶未可欺也。興皇法朗盛弘龍樹。更遣高足構難累旬。磨鏡轉明揩金足色。虛往既實而忘反也。好勝者懷愧不議而革新斯之謂歟。建初寶瓊相逢讓路曰。少欲學禪不值名匠。長雖有信阻以講說方秋遇賢年又老矣。庶因渴仰累世提攜白馬驚韶定林法歲禪眾智令奉誠法安等。皆金陵上匠德居僧首。舍指南之位遵北面之禮。其四方衿袖萬里來者。不惜無貲之軀。以希一句之益。伏膺至教餐和妙道。唯禪唯慧忘寢忘餐。先師善於將眾調御得所。停瓦官八載講大智度論。說次第禪門。蒙語默之益者略難稱紀。雖動靜合道而能露疵藏寶恩被一切。草知我誰昔浮頭玄高雙弘定慧。厥後沈喪單輪只翼而已。逮南嶽挺振至斯為盛者也。陳始興王出鎮洞庭。公卿餞送皆回車瓦官。傾舍山積虔拜殷重因而嘆曰。吾昨夜夢逢強盜。今乃表諸軟賊。毛繩截骨則憶曳尾泥間。仍謝遣門人曰。吾聞闇射則應于弦。無明是闇也。唇舌是弓也。心慮于絃音聲如箭。長夜虛發無所覺知。若益一人心絃則應。又法門如鏡方圓如像。若緣牽心轆轤無盡。若緣杜心自然蹇澀。昔南嶽輪下及始濟江東法鏡屢明心絃。數應初瓦官。四十人共坐。二十人得法。次年百餘人共坐。二十人得法。次
【現代漢語翻譯】 現代漢語譯本： 他坐下來，撫摸著榮的背，嘲諷地說：『曾經的義龍（指榮法師，以義為名的龍），如今卻成了伏鹿（指像鹿一樣屈服）。扇子已經掉在地上，你還用什麼來遮羞呢？』榮回答說：『輕敵而失勢，但仍然不可輕侮。』 興皇寺的法朗（僧人名），盛弘（僧人名）和龍樹（菩薩名），又派高足弟子來連續多日進行辯論，就像磨鏡子一樣越磨越亮，擦拭金子一樣越擦越顯出色。他們空手而來，卻滿載而歸，忘記了返回。難道這就是好勝者心懷愧疚，不再爭論，從而革新的意思嗎？ 建初寺的寶瓊（僧人名）與人相遇，讓路並說道：『我年輕時想學禪，卻沒有遇到名師。長大后雖然有信心，卻被講經說法所阻礙。如今秋天遇到了賢才，可惜我已經老了。』希望因為我長久的渴求，能得到累世的提攜。白馬寺的驚韶（僧人名），定林寺的法歲（僧人名），禪眾寺的智令（僧人名），奉誠寺的法安（僧人名）等，都是金陵的高僧，德行居於僧眾之首。他們放棄了爲人師表的地位，而遵從弟子之禮。四面八方的學子，不遠萬里而來，不惜傾盡所有，只為求得一句教誨。他們潛心學習至高的教義，品味和諧微妙的道理，唯有禪定和智慧，讓他們廢寢忘食。先師善於帶領大眾，調和駕馭得當。曾在瓦官寺停留八年，講解《大智度論》，宣說《次第禪門》。從中得到默語之益的人，難以計數。雖然動靜都符合佛道，但也能暴露缺點，隱藏珍寶，恩澤一切。草木都知道我是誰。昔日浮頭（僧人名）和玄高（僧人名）共同弘揚定慧。此後他們相繼離世，只剩下孤身一人。直到南嶽（指慧思禪師）興起，禪宗才再次興盛。』 陳朝的始興王（官名）出鎮洞庭，公卿大臣們在瓦官寺為他餞行，傾囊相助，虔誠拜謁，因此感嘆道：『我昨夜夢見強盜，今天卻表現得像個軟弱的賊。』就像用毛繩截斷骨頭，才想起在泥里搖尾乞憐。於是辭退了門人，說道：『我聽說黑暗中射箭，應該注意弓弦。無明就是黑暗。唇舌就是弓。心念是弦，聲音是箭。長夜漫漫，虛發無覺。如果能利益一個人的心絃，那麼弓弦就應該有所迴應。又，佛法就像鏡子，方圓就像影像。如果因緣牽動人心，就像轆轤一樣無休無止。如果因緣停止，心自然就會阻塞。』昔日南嶽慧思禪師門下，以及剛到江東的時候，法鏡屢次顯現光明，心絃多次有所迴應。最初在瓦官寺，四十人一起禪坐，二十人得法。第二年，一百多人一起禪坐，二十人得法。
【English Translation】 English version: He sat down, stroked Rong's back, and mocked, 'The once righteous dragon (referring to Dharma Master Rong, whose name contains the character for righteousness) has now become a submissive deer (implying submission). The fan has fallen to the ground, what will you use to cover your shame?' Rong replied, 'Losing due to underestimating the enemy, but still not to be underestimated.' Fa Lang (a monk's name) and Sheng Hong (a monk's name) of Xinghuang Temple, and Nagarjuna (a Bodhisattva's name), sent their top disciples to debate for many days, like polishing a mirror to make it brighter, and wiping gold to make it more brilliant. They came empty-handed but returned full of gains, forgetting to return. Is this what it means for those who are eager to win to feel ashamed, stop arguing, and thus innovate?' Bao Qiong (a monk's name) of Jianchu Temple met someone, yielded the way, and said, 'I wanted to learn Chan when I was young, but I didn't meet a famous teacher. Although I have faith when I grew up, I was hindered by lecturing and preaching. Now that I have met a virtuous person in autumn, it is a pity that I am already old.' I hope that because of my long-term thirst, I can get support for many generations. Jing Shao (a monk's name) of Baima Temple, Fa Sui (a monk's name) of Dinglin Temple, Zhi Ling (a monk's name) of Chanzhong Temple, Fa An (a monk's name) of Fengcheng Temple, etc., are all eminent monks in Jinling, and their virtues are at the top of the monks. They gave up their position as teachers and followed the etiquette of disciples. Students from all directions came from thousands of miles away, sparing no expense, just to seek a word of teaching. They devoted themselves to learning the supreme teachings, savoring the harmonious and subtle principles, only Chan meditation and wisdom made them forget to sleep and eat. The former teacher was good at leading the public, harmonizing and managing properly. He stayed at Waguan Temple for eight years, explaining the Mahaprajnaparamita Sastra, and expounding the Stages of Meditation. Those who benefited from silence and speech are countless. Although movement and stillness are in accordance with the Buddha's way, they can also expose shortcomings, hide treasures, and benefit everything. The grass and trees all know who I am. In the past, Futou (a monk's name) and Xuan Gao (a monk's name) jointly promoted Samatha-vipassana. After that, they passed away one after another, leaving only one person alone. It was not until Nanyue (referring to Chan Master Huisi) rose up that Chan Buddhism flourished again.' When the Prince of Shixing (an official title) of the Chen Dynasty went to Dongting, the ministers saw him off at Waguan Temple, contributed generously, and paid homage piously, so they sighed, 'I dreamed of robbers last night, but today I behave like a weak thief.' It's like cutting bones with a hair rope, only to remember wagging its tail in the mud. So he dismissed his disciples and said, 'I heard that when shooting arrows in the dark, you should pay attention to the bowstring. Ignorance is darkness. The lips and tongue are the bow. The mind is the string, and the sound is the arrow. The long night is long, and there is no awareness of emptiness. If it can benefit the heartstring of one person, then the bowstring should respond. Also, the Dharma is like a mirror, and the square and round are like images. If karma moves people's hearts, it is like a pulley that never ends. If karma stops, the heart will naturally be blocked.' In the past, under Nanyue Huisi, and when he first arrived in Jiangdong, the Dharma mirror repeatedly showed light, and the heartstrings responded many times. Initially at Waguan Temple, forty people sat in meditation together, and twenty people attained the Dharma. The following year, more than a hundred people sat in meditation together, and twenty people attained the Dharma.
年二百人共坐。減十人得法。其後徒眾轉多得法轉少。妨我自行化道可知群賢各隨所安。吾欲從吾志。蔣山過近非避喧之處。聞天臺地記稱有仙宮。白道猷所見者信矣。山賦用比蓬萊。孫興公之言得矣。若息緣茲嶺啄峰飲澗展平生之愿也。陳宣帝有敕留連徐僕射濟涕請住匪從物議直指東川。即陳太建七年秋九月初入天臺。歷遊山水吊道林之栱木。慶曇光之石龕。訪高察之山路。漱僧順之云潭數度石樑。屢降南門荏苒淹流未議卜居。常宿于石橋見有三人皂幘絳衣。有一老僧引之而進曰。禪師若欲造寺山下有皇太子寺基。舍以仰給。因而問曰。止如今日草舍尚難。當於何時能辦此寺。老僧答云。今非其時三國成一有大勢力人能起此寺。寺若成國則清。當呼為國清寺。於時三方鼎峙車書未同。雖獲冥期悠悠。何曰且旋涂出谷見佛隴南峰左右。映帶最為兼美。即徘徊留意。有定光禪師。居山三十載跡晦。道明易狎難識。有所懸記多皆顯驗其夕。乃宿定光之草菴。咸聞鐘磬寥亮山谷從微至著起盡成韻。問光此聲疏數。光舞手長吟曰。但聞鳴槌集僧。是得住之相臆睹招手相引時不。餘人莫解其言。仍于光所住之北峰創立伽藍。樹植松巢引流繞砌。瞻望寺所全如昔夢無毫差也。寺北別峰呼為華頂。登眺不見群山。暄涼永異余處。先師
舍眾獨往頭陀。忽於後夜大風拔木。雷震動山魑魅千群一形百狀。或頭戴龍虺。或口出星。火形如黑雲聲如霹靂。倏忽轉變不可稱計。圖畫所寫降魔變等。蓋少小耳可畏之相復過於是。而能安心湛然空寂。逼迫之境自然散失。又作父母師僧之形。乍枕乍抱悲咽流涕。但深念實相體達本無。憂苦之相尋復消滅強軟二緣所不能動。明星出時神僧現曰。制敵勝怨乃可為勇。能過斯難無如汝者。既安慰已復為說法。說法之辭可以意得。不可以文載。當於語下隨句明瞭。披雲飲泉水日非喻。即便問曰。大聖是何。法門當云何學云何弘宣。答此名一實諦。學之以般若。宣之以大悲。從今已后若自兼人。吾皆影響頭陀既竟。旋歸佛隴風煙山水外足忘憂。妙慧深禪內充愉樂。然佛隴艱阻舟車不至。年既失稔僧眾隨緣。師共慧綽種苣拾橡安貧無戚。俄而陳宣帝詔云。禪師佛法雄杰時匠所宗訓兼道俗國之望也。宜割始豐縣調以充眾費蠲兩戶民用給薪水。眾因更聚亦不為欣。有陳郡袁子雄奔林百里。又新野庾崇斂民三課。兩人登山值講凈名遂齋戒連辰。專心聽法雄見堂前有山琉璃映徹。山陰曲澗琳瑯布底。跨以虹橋填以寶飾。梵僧數十皆手擎香爐從山而出。登橋入堂威儀溢目。香菸徹鼻雄以告崇。崇稱不見並席天乖其在此矣。雄因發心改造講
【現代漢語翻譯】 現代漢語譯本 他捨棄大眾，獨自前往頭陀（一種苦行）。忽然在後半夜，狂風拔起樹木，雷聲震動山嶽，魑魅魍魎成群結隊，形態各異。有的頭戴龍蛇，有的口中噴出星火，形狀像黑雲，聲音像霹靂。頃刻間變化萬千，不可計數。即使是圖畫中所描寫的降魔變相，與眼前的景象相比，也顯得不足為懼。但他能夠安心入定，湛然空寂。這種逼迫的境界自然消散。魑魅又化作父母師長的形象，時而枕著他的頭，時而抱著他，悲傷地哭泣。但他深深地憶念實相，體悟到一切本無自性。憂愁痛苦的景象隨即消失。無論是強硬的威脅還是溫柔的誘惑，都不能動搖他。當啟明星出現時，一位神僧顯現，說道：『能夠制服敵人，戰勝怨恨，才可以稱得上是勇士。能夠度過這樣的難關，沒有人能比得上你。』神僧安慰他之後，又為他說法。說法的言辭只能意會，不能用文字記載。應當在聽聞的當下，隨著每一句話而明白。撥開雲霧，飲用泉水，每日的經歷都無法用比喻來形容。他隨即問道：『大聖您是誰？這個法門應當如何學習，如何弘揚？』神僧回答說：『這名為一實諦（唯一的真實）。用般若（智慧）來學習它，用大悲（慈悲）來弘揚它。從今以後，無論是自利還是利他，我都會如影隨形地護持你。』頭陀圓滿了苦行，於是返回佛隴（地名）。在風煙瀰漫的山水之外，他忘卻了憂愁，奇妙的智慧和深刻的禪定充盈內心。然而佛隴地勢險峻，舟車無法到達。由於年成不好，僧眾各自隨緣離去。頭陀與慧綽（人名）一起種植苣菜，拾取橡子，安於貧困而不感到憂愁。不久，陳宣帝下詔說：『禪師的佛法雄偉傑出，是當世匠師所推崇的，他的教誨兼顧了道俗兩界，是國家的希望。』於是劃出始豐縣的賦稅來充當僧眾的費用，免除兩戶百姓的賦稅來供給柴火和用水。僧眾因此重新聚集，頭陀也不感到欣喜。有陳郡的袁子雄（人名）從百里之外奔赴而來，又有新野的庾崇（人名）向百姓徵收三倍的賦稅。兩人登山時，正趕上頭陀講解《凈名經》（《維摩詰所說經》的簡稱），於是齋戒數日，專心聽法。袁子雄看見堂前有一座山，像琉璃一樣晶瑩剔透，山陰的彎曲溪澗中，琳瑯滿目的寶物鋪滿河底。架著彩虹般的橋樑，用寶物裝飾著橋面。幾十位梵僧都手持香爐，從山中走出，登上橋樑，進入佛堂，威儀令人矚目。香氣撲鼻而來。袁子雄將所見告訴庾崇，庾崇卻說自己什麼也沒看見。同席而坐卻有如此大的差異，原因就在這裡啊。袁子雄因此發心改造講堂。
【English Translation】 English version He abandoned the crowd and went alone to practice dhuta (ascetic practices). Suddenly, in the latter part of the night, a great wind uprooted trees, thunder shook the mountains, and hordes of goblins and demons appeared in a thousand forms. Some wore dragons and snakes on their heads, others spewed stars and fire from their mouths, their shapes like black clouds, their voices like thunderbolts. In an instant, they transformed in countless ways, beyond description. Even the demon-subduing transformations depicted in paintings were less frightening than what he saw. Yet, he was able to calm his mind, serene and empty. This oppressive state naturally dissipated. The demons then transformed into the forms of his parents, teachers, and monks, sometimes pillowing his head, sometimes embracing him, weeping sorrowfully. But he deeply contemplated the true nature of reality, realizing that all things are fundamentally without inherent existence. The appearances of sorrow and suffering soon vanished. Neither forceful threats nor gentle enticements could move him. When the morning star appeared, a divine monk manifested and said, 'To subdue enemies and conquer resentment is true courage. None can compare to you in overcoming such difficulties.' After comforting him, the divine monk then expounded the Dharma for him. The words of the Dharma can only be understood intuitively, not recorded in writing. One should understand each sentence as it is heard. Parting the clouds and drinking from the spring, the daily experiences are beyond comparison. He then asked, 'Who are you, Great Sage? How should this Dharma be learned and propagated?' The divine monk replied, 'This is called the One True Reality (Ekatva Satya). Learn it with prajna (wisdom), and propagate it with mahakaruna (great compassion). From now on, whether for your own benefit or the benefit of others, I will always be with you like a shadow.' The ascetic completed his dhuta practices and returned to Fo Long (place name). Beyond the misty mountains and waters, he forgot his worries, and his mind was filled with wondrous wisdom and profound meditation. However, Fo Long was difficult to access, and boats and carriages could not reach it. Due to poor harvests, the monks dispersed according to their own circumstances. The ascetic and Hui Chuo (person name) planted lettuce and gathered acorns, content with their poverty and without sorrow. Soon after, Emperor Xuan of Chen issued an edict saying, 'The Chan Master's Dharma is magnificent and outstanding, revered by the artisans of the time. His teachings encompass both the monastic and lay communities, and he is the hope of the nation.' Therefore, he allocated the taxes from Shifeng County to cover the expenses of the monks, and exempted two households from taxes to provide firewood and water. The monks gathered again, but the ascetic was not pleased. Yuan Zixiong (person name) of Chen Commandery traveled a hundred li to come, and Yu Chong (person name) of Xinye collected triple taxes from the people. When the two men climbed the mountain, they happened to hear the ascetic expounding the Vimalakirti Sutra (short for Vimalakirti Nirdesa Sutra), so they fasted for several days and listened attentively. Yuan Zixiong saw a mountain in front of the hall, as clear and transparent as crystal, and in the winding streams in the shade of the mountain, countless treasures were scattered on the bottom. Rainbow-like bridges were built, and the bridge surfaces were decorated with jewels. Dozens of Brahma monks, each holding an incense burner, emerged from the mountain, ascended the bridges, and entered the hall, their dignified manner captivating. The fragrance filled the air. Yuan Zixiong told Yu Chong what he had seen, but Yu Chong said he saw nothing. Sitting together, yet there was such a great difference, the reason lies here. Yuan Zixiong therefore resolved to renovate the lecture hall.
堂。此事非遠堂今尚在。但天臺基壓巨海。黎民漁捕為業。為梁者斷溪為[竺-二+(一/(尸@邑))]者。瀋海秋水一漲鉅細填梁。晝夜二潮嗷𠲺滿[竺-二+(一/(尸@邑))]顱骨成岳蠅蛆若雷。非但水陸可悲。亦痛舟人濫殞。先師為此而運普悲乘捨身衣。並諸勸助贖[竺-二+(一/(尸@邑))]一所永為放生之池。子時計詡臨郡請講金光明經。濟物無偏寶冥出窟。以慈修身見者歡喜。以慈修口聞聲發心。善誘慇勤導達因果。合境漁人改惡從善好生去殺。湍潮綿亙三百餘里。江溪[竺-二+(一/(尸@邑))]梁合六十三所。同時永舍俱成法池。一日所濟巨億萬數。何止十千而已哉。方舟江上講流水品。又散粳糧為財法二施。船出海口望芙蓉山。聳峭叢起若紅蓮之始開。橫石孤垂似萎華之將落。師云昔夢遊海畔正似於此。沙門慧承。群守錢玄智皆著。書嗟詠文繁不載詡后還都。別坐餘事因繁廷尉。臨當伏法遙想先師。愿申一救。其夜夢群魚巨億不可稱計。皆吐沫濡詡。明旦降敕特原詡罪。當於午時忽起瑞雲。黃紫赤白狀如月暈。凝于虛空遙蓋寺頂。又黃雀群飛翾動嘈噆。棲集檐宇半日方去。師云。江魚化為黃雀來此謝恩耳。師遣門人慧拔金陵表聞。降陳宣帝敕云。嚴禁采捕永為放生之池。陳東宮問徐
陵曰。天臺功德誰為制碑。答云愿神筆玉著。會宣帝崩不復得就敕國子祭酒徐孝克以樹高碑。碑今在山。覽者墮淚。陳文皇太子永陽王出撫甌越。累信慇勤。仍赴禹穴躬行方等。眷屬同稟凈戒。晝餐講說夜習坐禪。先師謂門人智越云。吾欲勸王修福禳禍可乎。越對云。府僚無舊必稱寒熱。師云。息世譏嫌亦復為善。王后出遊墜馬將絕。越乃感悔憂愧。若傷先師躬自帥眾作觀音懺法。整心專志王覺小醒憑機而坐。王見一梵僧擎香爐直進。問王曰。疾勢何如。王汗流無答。僧乃繞王一匝香氣徘徊右旋。即覺搭然痛惱都釋。戒慧先染其心靈驗次悅其目。不欲生信詎可得乎。其愿文云。仰惟天臺阇黎德侔安遠。道邁光猷遐邇傾心。振錫云聚紹像法之將墜以救昏蒙。顯慧日之重光用拯澆俗。加以游浪法門貫通禪苑。有為之結已離。無生之忍現前。弟子飄飏業風沉淪愛水。雖餐法喜弗祛矇蔽之心。徒仰禪悅終懷散動之慮。日輪馳騖羲和之轡不停。月鏡回軒。嫦娥之影難駐。有離有會嘆息奚言愛法敬法潺湲無已。愿生生世世值天臺阇黎恒修供養。如智積奉智勝如來。若藥王覲雷音正覺。安養兜率俱蕩一乘。先師雖復懷寶窮岫。聲振都邑藏形幽壑德慧昭彰。陳少主顧問群臣。釋門誰為名勝。徐陵對曰。瓦官禪師。德邁風霜禪鑒淵海。昔
【現代漢語翻譯】 現代漢語譯本 陵問道：『天臺山的功德碑是誰撰寫的？』 回答說：『希望用神筆玉成此碑。』恰逢宣帝駕崩，未能如願，於是敕令國子祭酒徐孝克樹立高大的石碑。石碑如今還在山上，觀看的人無不落淚。 陳文皇太子永陽王出鎮撫慰甌越地區，多次寫信，情意慇勤。於是前往禹穴親自奉行方等懺法，眷屬一同受持清凈戒律，白天研習講說，夜晚習練坐禪。 先師對門人智越說：『我想勸永陽王修福消災，可以嗎？』 智越回答說：『府中的官吏沒有舊交，必定會說些冷言冷語。』 先師說：『消除世俗的譏諷嫌疑，也算是行善。』 永陽王王后外出遊玩，墜馬將要死去。智越於是感到後悔和慚愧，好像傷害了先師一樣，親自率領眾人修作觀音懺法，整肅心念，專心致志。永陽王感覺稍微清醒，靠著幾案坐了起來。 永陽王看見一位梵僧手擎香爐徑直走來，問永陽王說：『病情怎麼樣了？』 永陽王汗流浹背，無法回答。 梵僧於是繞著永陽王轉了一圈，香氣徘徊，向右旋轉。永陽王立刻覺得疼痛煩惱全都消散了。戒律和智慧先浸染了他的心靈，靈驗之事再次悅服了他的眼睛。不想產生信仰，怎麼可能呢？ 他的愿文中說：『仰慕天臺阇黎（Acharya of Tiantai，天臺宗的導師）的德行堪比安遠（指慧遠大師），道行超越光猷（指僧稠大師），遠近之人無不傾心。振錫杖如雲集，繼承佛法將要衰落的局面，以拯救昏昧愚蒙。顯現智慧的日光重新照耀，用來拯救澆薄的世俗。加上游歷浪跡于佛法之門，貫通禪定之苑，有為的束縛已經脫離，無生的忍辱現在眼前。弟子我飄零于業力的風中，沉淪於愛慾的河流。雖然享用法喜，卻不能去除矇蔽的心；徒然仰慕禪悅，終究懷有散亂的思慮。太陽的車輪飛馳，羲和（太陽神）的韁繩不停歇；月亮的鏡子迴轉，嫦娥的影子難以停留。有離別有相會，嘆息之情難以言表，愛慕佛法，敬重佛法，淚流不止。愿生生世世遇到天臺阇黎，恒常修習供養，如同智積菩薩侍奉智勝如來，好像藥王菩薩朝見雷音正覺。安養凈土和兜率天宮，都歸於一乘佛法。』 先師雖然懷抱珍寶隱居在偏僻的山谷，但聲名遠揚于都城，藏身於幽深的山壑，德行和智慧卻彰顯於世。陳朝的少主詢問群臣：『佛教中誰是名僧？』 徐陵回答說：『瓦官寺的禪師（指寶誌禪師），德行超越風霜，禪定之鑑深如淵海。』
【English Translation】 English version Ling asked: 'Who composed the stele for the merits of Tiantai?' The answer was: 'Hoping to use a divine pen to complete this stele.' It happened that Emperor Xuan passed away, and the wish could not be fulfilled. Therefore, an edict was issued to Xu Xiaoke, the Libationer of the Imperial College, to erect a tall stele. The stele is still on the mountain today, and those who see it cannot help but shed tears. The Crown Prince of Emperor Wen of Chen, the Prince of Yongyang, went to pacify the Ou and Yue regions, writing many letters with earnest affection. Thereupon, he went to Yu's Cave to personally practice the Fangdeng repentance, and his family members together received the pure precepts, studying and lecturing during the day and practicing meditation at night. The former teacher said to his disciple Zhiyue: 'I want to advise the Prince to cultivate blessings and avert disasters, is that okay?' Zhiyue replied: 'The officials in the Prince's office have no old acquaintances and will surely speak coldly.' The former teacher said: 'Eliminating worldly criticism and suspicion is also doing good.' The Queen of the Prince of Yongyang went out for a遊玩, fell from her horse, and was about to die. Zhiyue then felt regret and shame, as if he had harmed the former teacher, and personally led the crowd to perform the Guanyin repentance, rectifying their minds and focusing their attention. The Prince of Yongyang felt slightly awake and sat up leaning on a table. The Prince of Yongyang saw a Brahmin monk holding an incense burner coming straight towards him, and asked the Prince: 'How is your illness?' The Prince of Yongyang was sweating profusely and could not answer. The monk then walked around the Prince once, the fragrance lingering and rotating to the right. The Prince immediately felt that the pain and annoyance had all disappeared. The precepts and wisdom first permeated his mind, and the miraculous events again pleased his eyes. How could he not develop faith? His vow stated: 'I admire the Acharya of Tiantai (Tiantai Zhali, 天臺阇黎) whose virtue is comparable to Huiyuan (安遠), and whose path surpasses Guangyou (光猷). People near and far all admire him. He waves his staff like gathering clouds, inheriting the declining state of the Dharma, to save the ignorant and unenlightened. He reveals the sunlight of wisdom again, to save the frivolous customs. In addition, he travels and wanders in the gate of Dharma, penetrating the garden of meditation, the bonds of conditioned existence have been broken, and the patience of non-birth is now before him. I, your disciple, drift in the wind of karma and sink in the river of desire. Although I enjoy the joy of Dharma, I cannot remove the obscuration of my mind; I vainly admire the joy of meditation, but I still harbor scattered thoughts. The chariot of the sun races on, and the reins of Xihe (羲和) do not stop; the mirror of the moon turns, and the shadow of Chang'e (嫦娥) is difficult to hold. There is separation and there is meeting, and the sighing cannot be expressed, loving the Dharma, respecting the Dharma, tears flowing endlessly. I vow to meet the Acharya of Tiantai in every life, constantly cultivating offerings, like the Bodhisattva Zhiji serving the Tathagata Zhisheng, like the Bodhisattva Yaowang visiting the Tathagata Leiyin Zhengjue. The Pure Land of Amitabha and the Tushita Heaven both return to the One Vehicle Dharma.' Although the former teacher embraced treasures and lived in a remote valley, his reputation spread throughout the capital, hiding in deep ravines, but his virtue and wisdom were manifested in the world. The young master of the Chen Dynasty asked his ministers: 'Who is the famous monk in Buddhism?' Xu Ling replied: 'The Chan Master of Waguan Temple (指寶誌禪師), his virtue surpasses wind and frost, and his meditation mirror is as deep as the sea.'
遠遊京邑群賢所宗。今高步天臺法雲東靄。永陽王北面親承。愿陛下詔之還都弘法使道俗咸荷。陳主。初遣傳宣左右趙君卿。再遣主書朱雷。三傳遣詔。四遣道人法升。皆帝自手書。悉稱疾不當陳主。遂仗三使更敕州敦請。永陽王諫曰。主上虛己朝廷思敬一言利益。則四生有賴。若高讓深山則慈悲有隔。弟子微弱尚賜迂屈不赴臺旨將何自安。答曰自省無德出處。又幽過則身當豈令枉濫業緣。如水隆去窳留志不可滿任之而已。仍出金陵。路逢兩使。初遣應敕左右黃吉寶。次遣主書。陳建宗延上東堂四事供養禮遇慇勤。立禪眾于靈耀開釋論于太極。又講仁王般若百座。居左五等。在右陳主親筵聽法。僧正慧𠷐僧都慧曠長干慧辯。皆奉敕激揚難。似冬冰峨峨共結解。猶夏日赫赫能消。天子欣然百僚盡敬。講竟慧𠷐擎香爐賀席曰。國十餘。齋身當四講。分文析理謂得其門。今日出星收見巧知陋。由來諍競不止。即座肅穆有餘。七夜恬靜千枝華耀皆法王之力也。陳主于廣德殿謝云。非但佛法仰委。亦愿示諸不建。陳世所檢僧尼無貫者。萬人朝議策經不合者休道。先師諫曰。調達日誦萬言不免地獄。槃特誦一行偈獲羅漢果。篤論唯道豈關多誦。陳主大悅。即停搜揀。然居靈耀過為褊隘。更求閑靜立眾安禪。忽夢一人翼從嚴整。稱名
冠達請住三橋。師云冠達梁武法名。三橋豈非光宅遂移居之。其年四月陳主幸寺舍身大施。又講仁王般若。敘經才訖。陳主于大眾內起禮三拜。俯仰慇勤以彰敬重。太子已下並托舟航咸宗戒范。以崇津導先師。虛己亡受能安寵辱故澹無驚喜。皇太子請戒文云。淵和南。仰惟化導無方隨機濟物。衛護國土汲引人天。照燭光耀托跡師友。比丘入夢符契之像。久彰和尚來儀高座之德。斯秉是以翹心。十地渴仰四依大小。二乘內外兩教尊師。重道由來尚矣。伏希俯提從其所請世世結緣。遂其本願日夜增長。今二月五日于崇正殿設千僧法會。奉請為菩薩戒師。謹遣主書劉璇奉迎(云云)於時傳香在手而臉下垂淚。既字為善萠反言成晚后。大隋吞陳方悟前旨。金陵既敗策杖荊湘。路次盆城忽夢老僧曰。陶侃瑞像敬屈守護。於是往憩匡山見惠遠影象。驗雁門法師之靈也。俄而潯陽反叛寺宇焚燒。獨有茲山全無侵擾。護像之功其在此矣。秦孝王聞風延屈。先師對使而言。雖欲相見終恐緣差。既而王人催促迫不得止。將欲解纜忽值大風累旬之間。妖賊卒起水陸壅隔遂不成行。至尊昔管淮海萬里。廓清慕義崇賢歸身。如舍遣使招引束缽赴期師云。我與大王深有因緣順水背風不日而至。菩薩律儀即從稟受。先師初陳寡德。次讓名僧后舉同學三
辭不免。仍求四愿一雖好學禪行不稱法。年既西夕遠守繩床。撫臆論心假名而已。吹噓在彼惡聞過實。愿勿以禪法見欺。二生在邊表。長逢離亂。身闇庠序。口拙暄涼方外虛玄。久非其分域間。撙節一無可取。雖欲自慎終恐樸直忤人。愿不責其規矩。三微欲傳燈以報法恩。若身當戒范應重去就去就。若重傳燈則闕去就。若輕則來嫌誚避嫌安身未。若通法愿許為法勿嫌輕重。四三十餘年水石之間因以成性。今王涂既一佛法再興。謬承人泛沐此恩化。內竭朽力仰酬外護。若丘壑念起愿放其飲啄以卒殘生。許此四心乃赴優旨。大王方希凈戒故妙愿唯諾。請戒文曰。弟子基承積善生在皇家。庭訓早趨彝教夙漸。福履攸臻妙機須悟。恥崎嶇于小徑。希優遊于大乘。笑止息于化城。誓舟航于彼岸。開士萬行戒善為先。菩薩十受專持最上。喻造宮室必先基址。徒架虛空終不能成。孔老釋門咸資镕鑄。不有軌儀孰將安仰。誠復能仁本為和尚。文殊冥作阇黎。而必藉人師顯傳聖授自近之。遠感而遂通。波侖罄髓于無竭。善財忘身於法界。經有明文非從臆說。深信佛語。幸遵明導禪師。佛法龍象戒珠圓凈。定水淵澄因靜發慧。安無礙辯先物后己謙挹成風。名稱遠聞眾所知識。弟子所以虔誠遙注。命楫遠延每畏緣差值諸留難。亦既至止心路豁
【現代漢語翻譯】 辭不免。仍然請求四個願望：第一，雖然喜歡學習禪法，但修行並不符合正法。年歲已大，只能在遠處守護床榻。撫摸胸口談論內心，只是假借名義而已。喜歡別人吹捧，厭惡聽到真實的過失。希望不要用禪法來欺騙我。第二，我生在邊遠地區，長期遭遇戰亂。自身不熟悉學校的規矩，不善於寒暄問候。方外虛玄的道理，長久以來都不是我所能理解的領域。在世俗事務上，我一無是處。即使想要謹慎行事，最終恐怕也會因為樸實率直而冒犯他人。希望不要責怪我不懂規矩。第三，我略微想要傳燈來報答佛法的恩情。如果自身應當嚴守戒律，應該慎重考慮去留。如果重視傳燈，那麼就顧不上個人的去留。如果輕視戒律，那麼就會招來嫌疑和嘲笑，爲了避嫌而安身立命，這是我所不願的。如果通情達理，希望允許我爲了佛法而行事，不要嫌棄我的輕重緩急。第四，三十多年來，我生活在山水之間，因此養成了自然的習性。如今國家統一，佛法再次興盛。我錯誤地承蒙大家的抬愛，沐浴著這份恩澤。我將竭盡衰朽的力量，來報答外護的恩情。如果思念山林的心情涌起，希望允許我自由自在地生活，以度過殘餘的生命。如果允許我這四個願望，我就接受您的旨意。大王您正在追求清凈的戒律，所以巧妙地答應了我的請求。請戒文說：『弟子基承蒙祖先積德，出生在皇家。從小就接受庭訓，很早就受到倫理道德的薰陶。福祿祥瑞都已達到，微妙的機緣需要領悟。我恥于在小路上崎嶇前行，希望在大乘佛法中自由自在地遨遊。我嘲笑在化城中停止不前，發誓要乘船到達彼岸。開士的萬種修行中，戒律和善行是首要的。菩薩的十種受持中，專心奉持是最重要的。這就像建造宮殿必須先打好地基一樣，如果只是在虛空中搭建，最終是無法建成的。孔子、老子和釋迦牟尼的教義都值得我們學習借鑑。如果沒有規章制度，我們又將依靠什麼呢？確實，能仁本師是和尚，文殊菩薩暗中作為阇黎，但仍然需要藉助人師來顯明地傳授聖教，從近處開始，感應才能通達遠處。波侖傾盡骨髓來求法，善財童子忘卻自身於法界。經典中有明確的記載，不是我憑空捏造的。我深信佛語，希望遵從明師的引導。禪師您是佛法中的龍象，戒律像圓潤清凈的寶珠，定水深邃澄澈，因為清凈而生髮智慧，安住于無礙的辯才，先人後己，謙虛恭敬成為風尚。您的名稱遠揚，為眾人所知。弟子因此虔誠地遙望您，命令船隻遠道而來，常常擔心因緣不合，遇到各種阻礙。如今既然已經到達，我的心路也豁然開朗。』 English version: I cannot refuse. I still request four wishes: First, although I like to study Chan (Zen) Buddhism, my practice does not conform to the Dharma (the teachings of the Buddha). Being old, I can only guard my bed from afar. Patting my chest and talking about my heart is just a pretense. I like to be praised and hate to hear the truth about my faults. I hope you will not deceive me with Chan teachings. Second, I was born in a remote area and have long suffered from war. I am unfamiliar with the rules of schools and not good at polite greetings. The profound principles of the monastic life have long been beyond my comprehension. In worldly affairs, I am useless. Even if I want to be cautious, I am afraid that my simplicity and straightforwardness will offend others. I hope you will not blame me for not knowing the rules. Third, I slightly want to transmit the lamp to repay the kindness of the Dharma. If I should strictly observe the precepts, I should carefully consider whether to stay or leave. If I value transmitting the lamp, then I cannot take care of my personal stay or leave. If I despise the precepts, then I will invite suspicion and ridicule, and I do not want to settle down to avoid suspicion. If you are understanding, I hope you will allow me to act for the sake of the Dharma and not dislike my sense of urgency. Fourth, for more than thirty years, I have lived among mountains and rivers, and have thus developed a natural disposition. Now that the country is unified and Buddhism is flourishing again, I have mistakenly received everyone's favor and bathed in this grace. I will exhaust my decaying strength to repay the kindness of external protection. If the desire to miss the mountains and forests arises, I hope you will allow me to live freely and complete my remaining life. If you allow me these four wishes, I will accept your decree. Your Majesty, you are pursuing pure precepts, so you cleverly agreed to my request. The request for precepts says: 'Disciple Ji has inherited the accumulated virtues of his ancestors and was born into the royal family. From an early age, I received family instruction and was influenced by ethical and moral teachings. Fortune and auspiciousness have been achieved, and subtle opportunities need to be understood. I am ashamed to travel on rugged paths and hope to roam freely in Mahayana Buddhism. I laugh at stopping in the illusory city and vow to cross the sea to the other shore. Among the ten thousand practices of the Bodhisattva, precepts and good deeds come first. Among the ten kinds of acceptance of the Bodhisattva, dedicated adherence is the most important. This is like building a palace, where the foundation must be laid first. If it is only built in the void, it will never be completed. The teachings of Confucius, Lao Tzu, and Shakyamuni are all worth learning from. Without rules and regulations, what shall we rely on? Indeed, the teacher Nengren (Shakyamuni Buddha) is the Upadhyaya (preceptor), and Manjushri Bodhisattva secretly acts as the Acharya (instructor), but it is still necessary to rely on a human teacher to clearly transmit the sacred teachings, starting from the near, so that the response can reach the far. Bolun exhausted his marrow to seek the Dharma, and Sudhana (Shancai Tongzi) forgot himself in the Dharma realm. There are clear records in the scriptures, not fabricated by me. I deeply believe in the words of the Buddha and hope to follow the guidance of a wise teacher. Zen Master, you are a dragon and elephant in the Dharma, your precepts are like round and pure jewels, the water of Samadhi (meditative concentration) is deep and clear, and wisdom arises from purity. You abide in unobstructed eloquence, putting others before yourself, and humility and respect have become your style. Your name is far-reaching and known to all. Therefore, the disciple reverently looks up to you from afar, orders the ship to come from afar, and often worries that the conditions are not right and encounters various obstacles. Now that I have arrived, my mind is also enlightened.'
【English Translation】 Resignation is unavoidable. I still request four wishes: First, although I like to study Chan (Zen) Buddhism, my practice does not conform to the Dharma (the teachings of the Buddha). Being old, I can only guard my bed from afar. Patting my chest and talking about my heart is just a pretense. I like to be praised and hate to hear the truth about my faults. I hope you will not deceive me with Chan teachings. Second, I was born in a remote area and have long suffered from war. I am unfamiliar with the rules of schools and not good at polite greetings. The profound principles of the monastic life have long been beyond my comprehension. In worldly affairs, I am useless. Even if I want to be cautious, I am afraid that my simplicity and straightforwardness will offend others. I hope you will not blame me for not knowing the rules. Third, I slightly want to transmit the lamp to repay the kindness of the Dharma. If I should strictly observe the precepts, I should carefully consider whether to stay or leave. If I value transmitting the lamp, then I cannot take care of my personal stay or leave. If I despise the precepts, then I will invite suspicion and ridicule, and I do not want to settle down to avoid suspicion. If you are understanding, I hope you will allow me to act for the sake of the Dharma and not dislike my sense of urgency. Fourth, for more than thirty years, I have lived among mountains and rivers, and have thus developed a natural disposition. Now that the country is unified and Buddhism is flourishing again, I have mistakenly received everyone's favor and bathed in this grace. I will exhaust my decaying strength to repay the kindness of external protection. If the desire to miss the mountains and forests arises, I hope you will allow me to live freely and complete my remaining life. If you allow me these four wishes, I will accept your decree. Your Majesty, you are pursuing pure precepts, so you cleverly agreed to my request. The request for precepts says: 'Disciple Ji has inherited the accumulated virtues of his ancestors and was born into the royal family. From an early age, I received family instruction and was influenced by ethical and moral teachings. Fortune and auspiciousness have been achieved, and subtle opportunities need to be understood. I am ashamed to travel on rugged paths and hope to roam freely in Mahayana Buddhism. I laugh at stopping in the illusory city and vow to cross the sea to the other shore. Among the ten thousand practices of the Bodhisattva, precepts and good deeds come first. Among the ten kinds of acceptance of the Bodhisattva, dedicated adherence is the most important. This is like building a palace, where the foundation must be laid first. If it is only built in the void, it will never be completed. The teachings of Confucius, Lao Tzu, and Shakyamuni are all worth learning from. Without rules and regulations, what shall we rely on? Indeed, the teacher Nengren (Shakyamuni Buddha) is the Upadhyaya (preceptor), and Manjushri Bodhisattva secretly acts as the Acharya (instructor), but it is still necessary to rely on a human teacher to clearly transmit the sacred teachings, starting from the near, so that the response can reach the far. Bolun exhausted his marrow to seek the Dharma, and Sudhana (Shancai Tongzi) forgot himself in the Dharma realm. There are clear records in the scriptures, not fabricated by me. I deeply believe in the words of the Buddha and hope to follow the guidance of a wise teacher. Zen Master, you are a dragon and elephant in the Dharma, your precepts are like round and pure jewels, the water of Samadhi (meditative concentration) is deep and clear, and wisdom arises from purity. You abide in unobstructed eloquence, putting others before yourself, and humility and respect have become your style. Your name is far-reaching and known to all. Therefore, the disciple reverently looks up to you from afar, orders the ship to come from afar, and often worries that the conditions are not right and encounters various obstacles. Now that I have arrived, my mind is also enlightened.'
然。及披雲霧即消煩惱。以今開皇十一年十一月二十三日。于總管金城殿設千僧會。敬屈授菩薩戒。戒名為孝。亦名制止。方便智度歸宗奉極。以此勝福奉資至尊皇后作大莊嚴。同如來慈普諸佛愛等。視四生猶如一子。師云。大王紆遵聖禁。名曰。總持。王曰大師傳佛法燈稱為智者。所獲檀嚫各六十種。一時回施悲敬兩田使福德增多。以資家國香火事訖泛舸衡峽。大王麾駕貴州臨江。奉送供給隆重轉倍於前。既值便風朝發夕還。而渚宮道俗延頸候望。扶老攜幼相趨戒場。垂黑戴白雲屯。講座聽眾五十餘人旋鄉答地荊襄未聞。既慧日已明福庭將建。于當陽縣玉泉山而立精舍。蒙敕賜額號為一音。重改為玉泉。其地本來荒險神獸蛇暴。諺云。三毒之藪踐者寒心。創寺其間決無憂慮。是春夏旱。百姓咸謂神怒。故智者躬至泉源滅此邪見。口自咒愿。手又撝略隨所指處。重云叆叇籠山而來。長虹煥爛從泉而起。風雨沖溢歌詠滿路。荊州總管上柱國宜陽公王積。到山禮拜戰汗不安。出而言曰。積屢經軍陣臨危更勇。未嘗怖懼頓如今日。其年王使奉迎荊。人違覲向方遙禮臨岐望絕。既而重履。江淮道俗再馳欣戴。大王尸波羅密先到彼岸。智波羅密今從稟受請文云。弟子多幸謬稟師資。無量劫來悉憑開悟。色心無作昔年虔受。身雖疏
漏心護明珠。定品禪枝並散歸靜。荷國鎮藩為臣為子。豈藉四緣能入三昧。電光斷結其類實多。慧解脫人厥朋不少。即日欲伏膺智斷率先名教。永泛法流兼用治國。未知底滯可開化不。師嚴道尊可降意不。宿世根淺可發萌不。菩薩應機可逗時不。書云。人生在三事之如一。況譚釋典而不從師。今之慊言備歷素款。成就事重請棄飾辭。答曰。謬承人泛擬跡師資。顧此膚疏以非時許。況隆高命彌匪克當。徒欲沉吟必乖深寄。重請云。學貴承師事推物論。歷求法界措心有在。仰惟宿植善根非一生得。初乃由學俄逢聖境。南嶽記莂說法第一。無以仰過照禪師來具述斯事。於時心喜以域寸誠。智者昔入陳朝。彼國明試瓦官大集眾論鋒起。榮公強口先被折角。兩瓊繼軌才獲交綏。忍師讚歎嗟唱希有。弟子仰延之。始屈登無畏釋難如流。親所聞見眾咸瞻仰。承前荊楚莫不歸伏。非禪不智驗乎金口。比聞名僧所說。智者融會甚有階差。譬若群流歸乎大海。此之包舉始得佛意。唯愿未得令得未度令度。樂說不窮法施無盡。復使柳顧言。稽首虔拜(云云)。智者頻辭不免。乃著凈名經疏。河東柳顧言。東海徐陵並才華族胄。應奉文義緘封寶藏。王躬受持。今王入朝辭歸東嶺。吳民越俗掃巷。淘溝沿道令牧幡華交候寺舊所荒廢。凡一十二載人
蹤久斷竹樹成林。還屆半山忽見沙門。眉髮皓然秉錫當路。眾共咸睹行次漸近。逡巡韜秘聖猶尚候況人情乎。智者雅好泉石負杖閒遊。若吟歎曰。雖在人間弗忘山野幽幽深谷愉愉。靜夜澄神自照豈不樂哉。后時一夜皎月映床。獨坐說法連綿良久。如人問難。侍者智晞明旦啟曰。未審昨夜見何因緣。答曰。吾初夢大風忽起吹壞寶塔。次梵僧謂我云。機緣如薪照用如火。傍助如風三種備矣。化道即行華頂之夜許相。影響機用將盡。傍助亦息。故來相告耳。又見南嶽師共喜禪師令吾說法。即自念言。余法名義皆曉自裁唯三觀三智。最初面受而便說。說竟謂我云。他方華整相望甚久。緣必應往吾等相送。吾拜稱諾。此死相現也。吾憶小時之夢當終此地。所以每欣歸山今奉冥告。勢當不久死。后安厝西南峰所指之地。累石周尸植松覆坎。立二白塔使人見者發菩提心。又經少時語弟子云。商行。寄金。醫去留藥。吾雖不敏狂子可悲。仍口授觀心論。隨語疏成不加點潤。論在別本其冬十月皇上歸蕃。遣行參高孝信入山奉迎。因散什物用施貧。無標杙山下處擬殿堂。又畫作寺圖以為式樣誡囑僧眾。如此基陛儼我目前棟宇成就。在我死後我必不睹。汝等見之後。若造寺一依此法。弟子疑曰。此處山澗險峙。有何緣力能得成寺。答云。此非
【現代漢語翻譯】 現代漢語譯本 軌跡消失很久，竹樹已經長成森林。走到半山腰，忽然看見一位沙門（shāmén，出家修道的人）。眉毛頭髮雪白，拄著錫杖走在路上。大家都看見他，隨著隊伍漸漸走近。他慢慢地隱藏起來，聖人尚且等待時機，何況普通人呢？智者（zhìzhě，有智慧的人）一向喜愛泉水和巖石，拄著枴杖悠閒地遊玩。好像吟詠歎息地說：『即使身在人間，也不忘記山野的幽靜，深深的山谷令人愉快。在安靜的夜晚澄澈心神，自我觀照，豈不是很快樂嗎？』 後來有一天晚上，皎潔的月光照在床上。他獨自坐著說法，連綿不斷，很久。好像有人在提問。侍者智晞（zhìxī）第二天早上問道：『不知道昨晚您看到了什麼因緣？』 他回答說：『我最初夢見大風忽然颳起，吹壞了寶塔。接著一位梵僧（fàn sēng，印度僧人）對我說：『機緣就像柴薪，照用就像火焰，傍助就像風，三種條件都具備了。』化導的道路即將開始，華頂山（huádǐng shān）的夜晚可以相許。影響、機用將要耗盡，傍助也會停止。所以來告訴你。』 『我又看見南嶽師（nányuè shī）和喜禪師（xǐ chánshī）讓我說法。我心裡想，其他的法門名義我都明白，只有三觀（sān guān，空觀、假觀、中觀）三智（sān zhì，一切智、道種智、一切種智），是最初當面接受的。於是我就說了。說完后，他們對我說：『他方世界華整（huá zhěng）相望很久了。因緣必定要前往，我們來送你。』我拜謝答應。這是死亡的徵兆顯現啊。 『我回憶起小時候的夢，應當終結於此地。所以常常欣喜歸山，現在奉受冥冥中的告知。勢必不久就要死了。死後安葬在西南峰所指的地方。用石頭堆積環繞屍體，種植松樹覆蓋墳墓。立兩座白塔，使看見的人發起菩提心（pútí xīn，覺悟之心）。』 又過了不久，他對弟子們說：『商人要出行，寄託金錢；醫生要離開，留下藥物。我雖然不聰明，但狂妄的兒子也可悲啊。』於是口頭傳授《觀心論（guān xīn lùn）》。隨著口述疏通完成，沒有加以修改潤色。《觀心論》在別的版本里。那年冬天十月，皇上回到蕃地。派遣行參（xíng cān）、高孝信（gāo xiàoxìn）入山奉迎。於是分散什物用來施捨給貧困的人。沒有標樁的山下之處，打算建造殿堂。又畫了寺廟的圖樣作為樣式，告誡囑咐僧眾。像這樣地基臺階儼然就在我眼前，棟樑房屋的成就，在我死後我必定看不到了。你們看見之後，如果建造寺廟，要完全依照這個方法。』 弟子們疑惑地說：『此處山澗險峻陡峭，有什麼因緣力量能夠建成寺廟呢？』 他回答說：『這並非……』
【English Translation】 English version Traces have long disappeared, and bamboo trees have grown into forests. Reaching halfway up the mountain, suddenly a Shramana (shāmén, a wandering ascetic) is seen. His eyebrows and hair are snow-white, and he holds a staff in the road. Everyone sees him, and as the procession gradually approaches, he slowly conceals himself. Even sages await the opportune moment, let alone ordinary people? The wise one (zhìzhě, a person of wisdom) has always loved springs and rocks, leisurely strolling with a staff. He seems to chant and sigh, saying, 'Even though I am in the human world, I do not forget the tranquility of the mountains and fields, the deep valleys are delightful. In the quiet night, clarifying the mind and self-illuminating, is it not joyful?' Later one night, the bright moonlight shone on the bed. He sat alone, expounding the Dharma continuously for a long time, as if someone were asking questions. The attendant Zhixi (zhìxī) asked the next morning, 'I wonder what causes and conditions you saw last night?' He replied, 'I initially dreamed that a great wind suddenly arose and destroyed the pagoda. Then a Brahmin monk (fàn sēng, Indian monk) said to me, 'Opportunity is like firewood, illumination is like fire, and assistance is like wind; all three conditions are met.' The path of transformation is about to begin, and the night on Mount Huading (huádǐng shān) can be promised. The influence and function are about to be exhausted, and assistance will also cease. Therefore, I come to tell you.' 'I also saw Master Nanyue (nányuè shī) and Zen Master Xi (xǐ chánshī) asking me to expound the Dharma. I thought to myself, I understand the names and meanings of other Dharma teachings, but only the Three Contemplations (sān guān, contemplation of emptiness, provisional existence, and the middle way) and the Three Wisdoms (sān zhì, wisdom of all things, wisdom of the path, and wisdom of all aspects) were initially received face-to-face. So I spoke. After speaking, they said to me, 'The other world has been longing for Huazheng (huá zhěng) for a long time. The causes and conditions must lead you there, and we will see you off.' I bowed and agreed. This is the manifestation of the signs of death.' 'I recall my childhood dream that I should end my life in this place. Therefore, I often rejoice in returning to the mountains, and now I receive the notification from the unseen. I will inevitably die soon. After death, bury me in the place indicated by the southwest peak. Pile stones around the corpse and plant pine trees to cover the grave. Erect two white pagodas so that those who see them will arouse Bodhicitta (pútí xīn, the mind of enlightenment).' After a short time, he said to his disciples, 'Merchants are going to travel, entrust money; doctors are leaving, leave medicine. Although I am not clever, a foolish son is also pitiable.' Then he orally transmitted the 'Treatise on Contemplating the Mind' (guān xīn lùn). It was completed as it was dictated, without modification or embellishment. The 'Treatise on Contemplating the Mind' is in another version. In the tenth month of that winter, the emperor returned to the barbarian lands. He sent Xingcan (xíng cān) and Gao Xiaoxin (gāo xiàoxìn) into the mountains to welcome him. Then he distributed belongings to give to the poor. In the place below the mountain without markers, he planned to build a hall. He also drew a picture of the temple as a model, admonishing and instructing the monks. In this way, the foundation and steps are clearly before my eyes, but the completion of the beams and houses, I will certainly not see after my death. After you see it, if you build a temple, follow this method completely.' The disciples asked doubtfully, 'This place has steep and dangerous mountain streams, what causes and conditions can enable the temple to be built?' He replied, 'This is not...'
小緣乃是王家所辦。合衆同聞互相推測。或言。是姓王之王。或言是天王之王。或言是國王之王。喧喧成論竟不能決。今事已驗方知先旨。乃說帝王之王。標寺基已隨信出山行至石城乃云。有疾謂智越云。大王欲使吾來。吾不負言而來也。吾知命在此。故不須進前也。石城是天臺西門。天佛是當來靈像處所。既好宜最後用心。衣缽道具分滿兩分。一分奉彌勒。一分充羯磨。語已右脅西向而臥。專稱彌陀般若觀音。奉請進藥。即云藥能遣病留殘年乎。病不與身合藥何能遣。年不與心合藥何所留。智晞往日復何所聞。觀心論中復何所道紛紜。醫藥擾累於他。又請進齋飯。報云。非但步影為齋。能無緣無觀即真齋也。吾生勞毒器。死悅休歸世相如是。不足多嘆即口授遺書並手書。四十六字蓮華香爐犀角如意留別。大王愿芳香不窮永保如意書具別本。封竟。索三衣缽命凈掃灑。唱二部經為最後聞思聽法華竟。贊云。法門父母慧解由生。本跡曠大微妙難測。四十餘年蘊之知誰可與唯獨明瞭餘人所不見輟斤絕弦於今日矣。聽無量壽竟。贊曰。四十八愿莊嚴凈土華池寶樹易往無人。火車相現能改悔者。尚復往生況戒慧熏修。行道力故實不唐捐。梵音聲相實不誑人。當唱經時。吳州侍官張達等。伴五人自見大佛。倍大石尊光明滿山。直
入房內諸僧。或得瑞夢或見奇相。雖復異處而同是。此時唱經竟。索香湯漱口。說十如四不生十法界三觀四無量心四悉檀四諦十二因緣六波羅蜜。一一法門攝一切法。皆能通心到清涼池。若能于病患。境達諸法門者。即二十五人百金可寄。今我最後策觀談玄。最後善寂吾今當入。智朗請云。伏願慈留賜釋余疑不審。何位歿此。何生誰可宗仰報曰。汝等懶種善根。問他功德如盲問乳蹶者訪路。告實何益。由諸𢤱悷故喜怒呵贊。既不自省倒見譏嫌。吾今不久當爲此輩。破除疑謗觀心論已解。今更報汝。吾不領眾必凈六根。為他損己只是五品位耳。汝問何生者。吾諸師友侍從觀音皆來迎我。問誰可宗仰。豈不曾聞波羅提木叉是汝之師。吾常說四種三昧是汝明導。教汝舍重擔。教汝降三毒。教汝治四大。教汝解業縛。教汝破魔軍。教汝調禪味。教汝折慢幢。教汝遠邪濟。教汝出無為坑。教汝離大悲難。唯此大師能作依止。我與汝等因法相遇。以法為親。傳習佛燈是為眷屬。若不能者傳習魔燈非吾徒也。誡維那曰。人命將終聞鐘磬聲增其正念。唯長唯久氣盡為期。云何身冷方復響磬。世間哭泣著服皆不應為。言訖加趺唱三寶名。如入三昧。以大隋開皇十七年歲次丁巳十一月二十四日未時入滅。春秋六十僧夏四十。至於子時頂上猶
【現代漢語翻譯】 現代漢語譯本 進入房間內的眾僧，有的做了吉祥的夢，有的看到了奇異的景象，雖然各自不同，但都指向同一件事。這時誦經完畢，（智顗大師）要了香湯漱口，為大家講解十如（十種如是相，指事物的真實相狀），四不生（不生不滅，指諸法實相），十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），三觀（空觀、假觀、中觀），四無量心（慈、悲、喜、舍），四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），四諦（苦、集、滅、道），十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。每一個法門都包含了一切法，都能使心通達清涼池（比喻涅槃的境界）。如果能對病患的處境通達這些法門，那麼二十五個人和一百金都可以託付給他。現在我最後一次策觀談玄，最後一次善寂，我將要入滅了。 智朗請教說：『懇請慈悲留下來，為我們解釋剩餘的疑惑，不知道大師您往生到哪個果位？將來會轉生到哪裡？我們應該以誰為宗仰？』 （智顗大師）回答說：『你們這些人懶於種植善根，問別人的功德，就像盲人詢問牛奶的味道，瘸子打聽道路。告訴你們實情又有什麼用呢？因為你們這些人的粗暴和乖戾，所以才會有喜怒呵斥。既不自我反省，反而倒過來譏諷嫌棄。我很快就要為這些人，破除疑惑和誹謗。觀心論我已經解釋過了，現在再告訴你們。我不帶領大眾，必定要清凈六根（眼、耳、鼻、舌、身、意）。爲了別人而損害自己，只是五品位而已。』 『你問我往生到哪裡？我的諸位師友和侍從，以及觀音（Avalokiteśvara）菩薩都來迎接我。問應該以誰為宗仰？難道沒有聽過波羅提木叉（Prātimokṣa，戒律）就是你們的老師嗎？我常常說的四種三昧（常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧）是你們的明燈。教你們捨棄重擔，教你們降伏三毒（貪、嗔、癡），教你們治療四大（地、水、火、風），教你們解脫業力的束縛，教你們破除魔軍，教你們調和禪定的滋味，教你們折斷傲慢的旗幟，教你們遠離邪見，教你們脫離無為的深坑，教你們遠離大悲的災難。只有這位大師（指戒律）才能作為依靠。我與你們因為佛法而相遇，以佛法為親人，傳習佛法之燈才是眷屬。如果不能這樣，傳習的便是魔燈，不是我的弟子。』 （智顗大師）告誡維那（寺院中負責維持秩序的僧人）說：『人在臨終時，聽到鐘磬的聲音，可以增加他的正念。要一直敲，一直敲，直到氣息停止為止。怎麼能在身體已經冰冷的時候才敲磬呢？世間的哭泣和穿喪服等行為，都不應該做。』 說完，（智顗大師）結跏趺坐，唱唸三寶（佛、法、僧）的名號，如同進入三昧（Samadhi，禪定）一般。在大隋開皇十七年，歲次丁巳，十一月二十四日未時入滅。享年六十歲，僧臘四十。到了子時，頭頂仍然溫暖。
【English Translation】 English version The monks in the room, some had auspicious dreams, and some saw extraordinary signs. Although they were different, they all pointed to the same thing. At this time, after the chanting was finished, (Great Master Zhiyi) asked for fragrant water to rinse his mouth, and explained to everyone the Ten Suchnesses (ten aspects of reality, referring to the true nature of things), the Four Non-Arisings (non-arising and non-ceasing, referring to the true nature of all dharmas), the Ten Dharma Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), the Three Contemplations (emptiness, provisional existence, the Middle Way), the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), the Four Siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, ultimate siddhanta), the Four Noble Truths (suffering, accumulation, cessation, the path), the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), and the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom). Each Dharma gate contains all dharmas and can enable the mind to reach the Cool Pond (a metaphor for the state of Nirvana). If one can understand these Dharma gates in the situation of the sick, then twenty-five people and one hundred gold can be entrusted to him. Now, for the last time, I will contemplate and discuss the profound, and for the last time, I will be in peaceful stillness. I am about to enter Nirvana. Zhilang asked, 'Please have compassion and stay to explain the remaining doubts for us. We don't know which realm you will be reborn into? Where will you be reborn in the future? Who should we rely on?' (Great Master Zhiyi) replied, 'You people are lazy in planting good roots, asking about the merits of others is like a blind person asking about the taste of milk, and a lame person asking about the road. What is the use of telling you the truth? Because of your rudeness and perversity, there are joys, angers, scoldings, and praises. You do not reflect on yourselves, but instead criticize and dislike. I will soon dispel doubts and slanders for these people. I have already explained the Treatise on Contemplating the Mind, and now I will tell you again. I will not lead the masses, and I must purify the six roots (eyes, ears, nose, tongue, body, and mind). Harming oneself for the sake of others is only the Fifth Grade position.' 'You ask where I will be reborn? My teachers, friends, attendants, and Avalokiteśvara Bodhisattva have all come to welcome me. You ask who you should rely on? Haven't you heard that the Prātimokṣa (precepts) is your teacher? The Four Samadhis (constant sitting samadhi, constant walking samadhi, half-walking and half-sitting samadhi, neither walking nor sitting samadhi) that I often talk about are your guiding lights. I teach you to abandon heavy burdens, I teach you to subdue the three poisons (greed, hatred, and delusion), I teach you to cure the four great elements (earth, water, fire, and wind), I teach you to liberate yourselves from the bonds of karma, I teach you to destroy the armies of demons, I teach you to harmonize the taste of meditation, I teach you to break the banners of arrogance, I teach you to stay away from evil views, I teach you to escape from the pit of non-action, I teach you to stay away from the calamities of great compassion. Only this great teacher (referring to the precepts) can be relied upon. I met you because of the Dharma, and I take the Dharma as my family. Passing on the lamp of the Dharma is our kinship. If you cannot do this, then you are passing on the lamp of demons, and you are not my disciples.' (Great Master Zhiyi) warned the Vina (the monk in charge of maintaining order in the monastery), 'When a person is dying, hearing the sound of bells and chimes can increase his right mindfulness. Keep ringing them, keep ringing them, until his breath stops. How can you only ring the chimes when the body is already cold? Worldly crying and wearing mourning clothes should not be done.' After speaking, (Great Master Zhiyi) sat in the lotus position, chanting the names of the Three Jewels (Buddha, Dharma, Sangha), as if entering Samadhi (meditative absorption). He entered Nirvana in the year of Dingsi, the seventeenth year of the Kaihuang era of the Great Sui Dynasty, on the twenty-fourth day of the eleventh month, at the hour of Wei. He was sixty years old, and had been a monk for forty years. By the hour of Zi, the top of his head was still warm.
暖。雖復不許哀號門人哽戀心沒憂海不能自喻。日隱舟沈永無憑仰。加趺安坐在外十日。道俗奔赴燒香散華。號繞泣拜過十日。已殮入禪龕之內。則流汗遍身綿帛掩拭沾濡若浣。既而歸佛隴而連雨不休。弟子咒愿。愿賜威神才動泥洹之輿應手。云開風噪松悲泉奔水咽。道俗弟子侍從靈儀還遺囑之地。龕墳雖掩妙跡常通。謹書十條繼于狀末。
(其一)敕昔在蕃寅覽別書感對澘塞。向凈名疏而咒愿曰。昔親奉師顏未敢咨決。今承遺旨何由可悟。若尋文生解。愿示神通夜仍感夢。群僧集閣王自說義釋難如流。見智者飛空而至。瀉七寶珊瑚于閣內還更飛去。王后答遺旨文並功德疏。慰山眾文並在別本。送經一藏。銅鐘二口。香幡委積衣物。豐華王人降寺歲月相望。每至忌辰結齋不絕。司馬王弘依圖造寺。山寺秀麗方之釋宮。創寺已后即登春坊。故知皇太子寺基此瑞驗矣。王家造寺斯又驗矣。三國成一斯又驗矣。寺名國清。此又驗矣。靈瑞慇勤聯翩四驗古今可以為例焉。
(其二)朱方天香寺沙門慧延。彼土名達昔游光宅。早沾法潤忽聞遷化。感咽彌辰奉慕尊靈為生。何處因寫法華經以期。冥示潛思累旬夢見觀音。高七層塔光焰赫奕過經所稱。智者身從觀音從西來至。延夢裡作禮。乃謂延曰。疑心遣否。延密懷此
【現代漢語翻譯】 現代漢語譯本： 暖。雖然不被允許哀號，門人們仍然哽咽，戀戀不捨，心中的憂愁如大海般無法比擬。太陽隱沒，船隻沉沒，永遠失去了依靠。遺體結跏趺坐安放在外十日。僧人和俗人們奔赴前來，焚香散花。圍繞著遺體哭泣拜別，過了十日。已經入殮到禪龕之內，則發現遺體流汗遍身，用綿帛擦拭，沾濕的程度如同洗過一般。之後歸葬于佛隴，連日陰雨不休。弟子們進行咒愿，愿佛賜予威神之力，才要移動泥洹（Nirvana，涅槃）之輿時，應手而開。云開風嘯，松樹悲鳴，泉水奔流，水聲嗚咽。僧人和俗家弟子們侍奉著靈柩，返回遺囑之地。龕墳雖然掩蓋，但妙跡常通。謹書寫十條事蹟，接在行狀的末尾。 (其一)皇上下敕，昔日在藩地時，寅覽別書，感動得淚流滿面。對著《凈名經疏》而咒愿說：『過去親自侍奉師父，未敢請教決斷。如今承蒙遺旨，又該如何領悟？如果尋著文字而生出理解，愿師父顯示神通。』當晚仍然感應到夢境，眾僧聚集在閣樓，皇上親自解說經義，釋疑解難，如流水般順暢。看見智者（Zhi Zhe，指智顗大師）飛空而來，將七寶珊瑚傾瀉在閣樓內，然後又飛去。王后答覆遺旨文以及功德疏，慰問山中僧眾的文書都在別的版本中。送來經書一藏，銅鐘兩口，香幡堆積如山，衣物豐盛華麗。王室之人降臨寺廟，歲月相望。每到忌日，結齋不斷。司馬王弘按照圖紙建造寺廟。山寺秀麗，可以與釋迦牟尼的宮殿相比。建立寺廟以後，隨即進入春坊。所以知道皇太子寺基的瑞應就在這裡了。王家建造寺廟，這又是一個瑞應。三國歸於一統，這又是一個瑞應。寺名國清（Guo Qing，寺名），這又是一個瑞應。靈瑞慇勤，接連四個瑞應，古今都可以作為例證啊。 (其二)朱方天香寺的沙門慧延（Hui Yan，人名），在當地頗有名望，過去曾遊歷光宅寺。早年就受到佛法的滋潤，忽然聽聞智者大師圓寂，悲傷哽咽了很久，奉慕智者大師的尊靈，爲了超度智者大師，在何處書寫《法華經》以期盼（得到感應）。冥冥之中潛心思索了數旬，夢見觀音（Guan Yin，菩薩名），高七層的寶塔光焰赫奕，超過了經書中所描述的。智者大師的身影從觀音菩薩那裡，從西邊而來。慧延在夢裡作禮。智者大師對慧延說：『疑心消除了嗎？』慧延暗自懷著這個疑問。
【English Translation】 English version: Warm. Although not allowed to wail, the disciples still choked with sobs, reluctant to part, their sorrow in their hearts was like an ocean, beyond comparison. The sun had set, the boat had sunk, and there was no longer anything to rely on. The body remained in the lotus position for ten days. Monks and laypeople rushed to offer incense and scatter flowers. They circled the body, weeping and bowing in farewell for ten days. After being placed in the meditation chamber, sweat was found all over the body, and the cotton cloth used to wipe it was as soaked as if it had been washed. Afterwards, the burial took place at Folong, with continuous rain. The disciples chanted prayers, wishing that the Buddha would grant divine power, so that when the Nirvana (Nirvana, meaning enlightenment) carriage was about to move, it would open effortlessly. The clouds parted, the wind howled, the pines mourned, the springs rushed, and the water gurgled. Monks and lay disciples attended the hearse, returning to the place of the last will. Although the tomb was covered, the wondrous traces remained ever present. I respectfully write ten accounts of events, following at the end of the memorial. (First) The Emperor issued an edict, recalling how he had been deeply moved to tears when he read the farewell letter in the past when he was in his fiefdom. He prayed to the 'Vimalakirti Sutra Commentary,' saying: 'In the past, when I personally served the Master, I dared not ask for guidance. Now that I receive his last will, how can I understand it? If I can gain understanding by studying the text, I wish the Master would show his divine power.' That night, he still felt the dream, the monks gathered in the pavilion, and the Emperor personally explained the meaning of the scriptures, resolving doubts and difficulties as smoothly as flowing water. He saw Zhi Zhe (Zhi Zhe, referring to Great Master Zhiyi) flying through the air, pouring seven treasures and coral into the pavilion, and then flying away again. The Empress replied to the text of the last will and the merit dedication, and the letters of consolation to the monks in the mountains are in other versions. A complete collection of scriptures was sent, along with two bronze bells, piles of incense banners, and abundant and splendid clothing. Members of the royal family visited the temple, year after year. Every anniversary of his death, they held continuous vegetarian feasts. Sima Wang Hong built the temple according to the plans. The mountain temple was beautiful, comparable to Shakyamuni's palace. After the temple was built, it immediately entered the Chunfang. Therefore, it is known that the auspicious omen of the Crown Prince's temple foundation is here. The Wang family building the temple is another auspicious omen. The unification of the Three Kingdoms is another auspicious omen. The temple's name, Guo Qing (Guo Qing, temple name), is another auspicious omen. The auspicious omens are frequent, four in a row, which can be taken as examples from ancient times to the present. (Second) The Shramana Hui Yan (Hui Yan, personal name) of Tianxiang Temple in Zhufang was well-known in the area and had previously traveled to Guangzhai Temple. He had received the nourishment of the Dharma early on, and suddenly hearing of Great Master Zhi Zhe's passing, he grieved for a long time, revering Great Master Zhi Zhe's spirit. In order to liberate Great Master Zhi Zhe, he wondered where to write the 'Lotus Sutra' in the hope of (receiving a response). He pondered deeply in the dark for several weeks, and dreamed of Guan Yin (Guan Yin, Bodhisattva name), a seven-story pagoda with radiant flames, surpassing what was described in the scriptures. Great Master Zhi Zhe's figure came from Guan Yin, from the west. Hui Yan bowed in the dream. Great Master Zhi Zhe said to Hui Yan: 'Has your doubt been dispelled?' Hui Yan secretly harbored this doubt.
相口未曾言。后見灌頂始知臨終觀音引導。事驗懸契欣嗟無已。
(其三)土人馬紹宗居貧。好施刈稻百束以供寺僧。執役疲勞身如有疾。心作是念。我由施故而感斯患。未測幽冥當有報否。因極寢臥夢。見智者加趺坐一床。燒香如霧安慰紹宗。汝家貧好施何疑無福。種種勸喻辭繁不載。爾夜宗兄及宗妻母三人共夢。晨朝各說異口同言。香氣盈家經日不歇。宗親感嘆冥聖不遙。
(其四)開皇十八年四月十六日。佛隴僧眾方就坐禪。師現常形進堂按行。上座道修良久瞻奉。其年十月十八日。有海州連水縣人丘彪。晝發誓于龕。夜見僧排戶彪即起禮拜云。勿拜安隱無慮也。繞寺一匝彪隨後。奉尋出門數步奄然便失。當其月十二日。有海州沐陽縣人房伯奴衛伯玉。于智者舊室而見其形床事相如在。
(其五)開皇十九年十一月六日。土人張造年邁腳蹶。曳疾登龕拜曰。早蒙香火愿來世度脫。仍聞龕內應聲。又聞彈指造再請云。若是冥力重賜神異。即復如初。造泣而拜戀慕忘返。
(其六)仁壽元年正月十九日。永嘉縣僧法曉。生聞勝德。歿傳妙瑞。悔不早親追恨疚心。故來墳所旋千匝禮千拜。于昏夕間龕戶自開。光明流出照諸樹木枝葉炳然。合寺奔馳所共瞻禮。
(其七)仁壽二年八月十
【現代漢語翻譯】 現代漢語譯本 （其二）相士未曾說過什麼。後來見到灌頂（一種佛教儀式）才知道臨終時有觀音菩薩引導。事情應驗得如此巧妙，令人欣喜讚歎不已。
（其三）當地人馬紹宗家境貧寒，卻樂善好施，收割稻穀一百捆用來供養寺廟僧人。因為勞作過度，身體感到不適，心中想道：『我因為佈施的緣故而招致這樣的病患，不知道冥冥之中是否會有回報呢？』於是臥床休息，夢中見到智者（指智顗大師）結跏趺坐在一張床上，焚香如霧，安慰馬紹宗說：『你家貧寒卻樂於佈施，為何懷疑沒有福報呢？』種種勸慰，言辭繁多不一一記載。當晚，馬紹宗的哥哥、嫂子和母親三人都做了同樣的夢。早晨起來，各自講述，說法一致。香氣瀰漫家中，整日不散。馬紹宗的親屬們都感嘆智者大師顯靈，並不遙遠。
（其四）開皇十八年四月十六日，佛隴寺的僧眾正在坐禪。智者大師顯現出平常的形象，進入禪堂巡視。上座道修恭敬地瞻仰大師。那年十月十八日，有海州連水縣人丘彪，白天在佛龕前發誓，晚上看見僧人推開門，丘彪立即起身禮拜，僧人說：『不要拜，安穩無慮。』繞著寺廟走了一圈，丘彪跟隨在後，送出門外幾步，僧人忽然消失不見。當月的十二日，有海州沐陽縣人房伯奴、衛伯玉，在智者大師以前的房間里看見大師的形象，床鋪等物品都像大師在世時一樣。
（其五）開皇十九年十一月六日，當地人張造年老體衰，腿腳不便，拖著病體登上佛龕，拜道：『早年蒙受香火供奉，愿來世得到度脫。』隨即聽到佛龕內有應答的聲音。又聽到彈指的聲音。張造再次請求說：『如果是冥冥之中的力量，請再次賜予神異。』隨即又像最初一樣。張造哭泣著拜謝，戀戀不捨，忘記了回去。
（其六）仁壽元年正月十九日，永嘉縣的僧人法曉，生前聽聞智者大師的盛名美德，去世后流傳著大師顯靈的祥瑞。後悔沒有早點親近大師，心中充滿愧疚。因此來到智者大師的墳墓前，繞行一千圈，禮拜一千次。在黃昏時分，墳墓的門自動打開，光明流瀉而出，照亮了樹木的枝葉，非常明亮。全寺僧人奔走相告，共同瞻仰禮拜。
（其七）仁壽二年八月十
【English Translation】 English version (2) The physiognomist had never said anything. Later, after witnessing the initiation (a Buddhist ritual), he realized that Guanyin (Avalokiteśvara) guides beings at the time of death. The accuracy of the prediction filled him with joy and endless praise.
(3) Ma Shaozong, a local resident, was poor but generous. He donated a hundred bundles of harvested rice to support the monks in the temple. Due to overwork, he felt unwell and thought, 'Because of my generosity, I have incurred this illness. I wonder if there will be any reward in the unseen realm.' So he lay down to rest and dreamed of Zhi Zhe (Master Zhiyi) sitting in the lotus position on a bed, burning incense like mist, comforting Ma Shaozong, 'Your family is poor but you are generous. Why doubt that you will receive blessings?' He offered various words of encouragement, too numerous to record. That night, Ma Shaozong's brother, sister-in-law, and mother all had the same dream. In the morning, they each described their dreams, and their accounts were consistent. The fragrance filled the house and lingered throughout the day. Ma Shaozong's relatives were amazed that the sage was so close and responsive.
(4) On the sixteenth day of the fourth month of the eighteenth year of the Kaihuang era, the monks of Folong Temple were sitting in meditation. The Master (Zhi Zhe) appeared in his ordinary form and walked through the meditation hall. The senior monk Daoxiu respectfully gazed upon the Master. On the eighteenth day of the tenth month of that year, Qiu Biao from Lianshui County in Haizhou made a vow at the shrine during the day. At night, he saw a monk pushing open the door. Qiu Biao immediately got up and bowed. The monk said, 'Do not bow, be at peace and without worry.' He walked around the temple, and Qiu Biao followed him. After escorting him a few steps outside the door, the monk suddenly disappeared. On the twelfth day of that month, Fang Bonu and Wei Boyu from Muyang County in Haizhou saw the Master's form in Zhi Zhe's former room, and the bed and other items were just as they had been when the Master was alive.
(5) On the sixth day of the eleventh month of the nineteenth year of the Kaihuang era, Zhang Zao, a local resident, was old and infirm, and his legs were weak. He dragged himself up to the shrine and bowed, saying, 'Having received your blessings and incense offerings in the past, I wish to be liberated in the next life.' Immediately, he heard a response from within the shrine. He also heard the sound of a finger snapping. Zhang Zao pleaded again, 'If it is the power of the unseen realm, please grant me another miracle.' Then it was just as it had been at first. Zhang Zao wept and bowed, reluctant to leave.
(6) On the nineteenth day of the first month of the first year of the Renshou era, the monk Faxiao from Yongjia County had heard of Zhi Zhe's great virtues during his lifetime, and after his death, stories of the Master's miraculous manifestations spread. He regretted not having been able to be close to the Master earlier and felt remorse in his heart. Therefore, he came to Zhi Zhe's tomb, circumambulated it a thousand times, and bowed a thousand times. At dusk, the door of the tomb opened by itself, and light streamed out, illuminating the branches and leaves of the trees, making them very bright. All the monks in the temple ran to tell each other and together they gazed upon and paid homage.
(7) On the tenth day of the eighth month of the second year of the Renshou era,
三日。沂州臨沂縣人孫抱長。午前于龕所奉見信心殷重。后限滿被替獨到龕所。辭別灑淚向僧說如此。
(其八)大業元年二月二十日。土人張子達母俞氏。年登九十患一腳短。凡十八年自悲己老。到墳奉別設齋專至。即覺短腳還申。行步平正宛如少時。此嫗悲喜見人即述。遙禮天臺以為常則。
(其九)荊州弟子法偃。于江都造智者影像。還至江津像身流汗。拭已更出。道俗瞻禮。如平生汗痕尚在。
(其十)荊州玉泉寺造石碑。未得鐫刻智者像。至而碑上自然生脈成文曰。天地玄用出生或有磨刮。其辭彌亮一境觀讀三日方失。
智者弘法三十餘年。不畜章疏安無礙辯契理符文。挺生天智世間所伏。有大機感乃為著文。奉敕撰凈名經疏。至佛道品為二十八卷。覺意三昧一卷。六妙門一卷。法界次第章門三百科。始著六十科為三卷。小止觀一卷。法華三昧行法一卷。又常在高座云。若說次第禪門一年一遍。若著章疏可五十卷。若說法華玄義並圓頓止觀半年各一遍。若著章疏各三十卷。此三法門皆無文疏。講授而已。大莊嚴寺法慎私記禪門。初分得三十卷。尚未刪定而法慎終國清寺。灌頂私記法華玄初分得十卷。止觀初分得十卷。方希再聽畢。其首尾會。智者涅槃。鉆仰無所彷彿。龍章未經要
【現代漢語翻譯】 現代漢語譯本： 三日後，沂州（Yizhou，地名）臨沂縣（Linyi County，地名）人孫抱長（Sun Baozhang，人名），中午在龕（kān，供奉神佛的小閣子）前虔誠地奉拜。後來任期滿了被調離，他獨自來到龕前，辭別時灑淚對僧人說了這些話。
（其八）大業（Daye，年號）元年二月二十日，當地人張子達（Zhang Zida，人名）的母親俞氏（Yu，人名），年已九十，患有腳短的毛病，已經十八年了，她為此感到悲傷。到墳前祭拜告別，並設定齋飯，非常虔誠。隨即感覺短腳恢復正常，行走平穩端正，就像年輕時一樣。這位老婦人悲喜交加，見人就講述此事，並遙拜天臺（Tiantai，山名），作為日常的功課。
（其九）荊州（Jingzhou，地名）弟子法偃（Fa Yan，人名），在江都（Jiangdu，地名）建造智者（Zhi Zhe，人名，即智顗）的畫像。返回江津（Jiangjin，地名）時，畫像身體流汗，擦拭后又出現。僧俗人士瞻仰禮拜，如同智者生前一樣，汗跡依然存在。
（其十）荊州玉泉寺（Yuquan Temple，寺名）建造石碑，尚未雕刻智者的畫像。石碑上自然產生脈絡，形成文字說：『天地玄妙的功用，出生或許會有磨損刮削。』這些文字非常明亮，整個地區的人觀看誦讀了三天後才消失。
智者弘揚佛法三十多年，不著書立說，安於無礙的辯才，所說契合佛理，符合經文。他天生具有大智慧，為世人所敬服。只有在有重大機緣感應時，才著書立說。奉皇帝的命令撰寫《凈名經疏》（Jingming Jing Shu，經書名），到《佛道品》（Fo Dao Pin，經書章節名）時寫成二十八卷。《覺意三昧》（Jue Yi San Mei，經書名）一卷，《六妙門》（Liu Miao Men，經書名）一卷，《法界次第章門》（Fajie Cidi Zhangmen，經書名）三百科。開始撰寫六十科，寫成三卷。《小止觀》（Xiao Zhiguan，經書名）一卷，《法華三昧行法》（Fahua Sanmei Xingfa，經書名）一卷。智者又常在高座上說，如果講解《次第禪門》（Cidi Chanmen，經書名），一年可以講一遍；如果著書立說，可以寫成五十卷。如果講解《法華玄義》（Fahua Xuanyi，經書名）和《圓頓止觀》（Yuandun Zhiguan，經書名），半年可以各講一遍；如果著書立說，可以各寫成三十卷。這三種法門都沒有文字疏解，只是口頭講授而已。大莊嚴寺（Dazhuangyan Temple，寺名）的法慎（Fa Shen，人名）私下記錄《禪門》，最初整理出三十卷，尚未刪定，法慎就在國清寺（Guoqing Temple，寺名）去世了。灌頂（Guanding，人名）私下記錄《法華玄義》，最初整理出十卷，《止觀》最初整理出十卷，希望再次聽講完畢，將首尾貫通。智者圓寂后，人們鉆研仰慕，卻無法完全領會。龍章（long zhang，比喻重要的文章）未經整理要領。
【English Translation】 English version: Three days later, Sun Baozhang (Sun Baozhang, a person's name), a resident of Linyi County (Linyi County, a place name) in Yizhou (Yizhou, a place name), devoutly made offerings at the shrine (kān, a small cabinet for enshrining deities) at noon. Later, when his term was over and he was transferred, he came to the shrine alone, bidding farewell with tears in his eyes, saying these words to the monk.
(Eighth) On the twentieth day of the second month of the first year of Daye (Daye, an era name), Yu (Yu, a person's name), the mother of Zhang Zida (Zhang Zida, a person's name), a local resident, was ninety years old and suffered from a shortened leg for eighteen years, causing her grief. She went to the grave to bid farewell, offering a dedicated vegetarian meal. Immediately, she felt her shortened leg return to normal, walking smoothly and upright as if she were young again. Overjoyed, this old woman told everyone she met about this, and she regularly paid homage to Tiantai (Tiantai, a mountain name) as her daily practice.
(Ninth) Fa Yan (Fa Yan, a person's name), a disciple from Jingzhou (Jingzhou, a place name), commissioned the creation of an image of Zhi Zhe (Zhi Zhe, a person's name, i.e., Zhiyi) in Jiangdu (Jiangdu, a place name). Upon returning to Jiangjin (Jiangjin, a place name), the image's body began to sweat. After wiping it, the sweat reappeared. Monks and laypeople alike gazed in reverence, and the sweat marks remained as if Zhi Zhe were still alive.
(Tenth) Yuquan Temple (Yuquan Temple, a temple name) in Jingzhou was building a stone stele, but had not yet carved the image of Zhi Zhe. Then, veins naturally formed on the stele, creating text that read: 'The mysterious workings of heaven and earth, birth may involve wear and tear.' The words were very clear, and the people of the entire region watched and read them for three days before they disappeared.
Zhi Zhe propagated the Dharma for more than thirty years, not writing commentaries, relying on unimpeded eloquence, his words aligning with Buddhist principles and conforming to the scriptures. He was born with great wisdom, revered by the world. Only when there were significant karmic connections did he write. He was ordered by the emperor to write the 'Commentary on the Vimalakirti Sutra' ('Jingming Jing Shu', a scripture name), completing twenty-eight volumes up to the 'Buddha Path Chapter' ('Fo Dao Pin', a chapter name). 'Awakening Intention Samadhi' ('Jue Yi San Mei', a scripture name) one volume, 'Six Subtle Dharma Gates' ('Liu Miao Men', a scripture name) one volume, 'Order of Dharma Realms' ('Fajie Cidi Zhangmen', a scripture name) three hundred categories. He began writing sixty categories, completing three volumes. 'Concise Samatha-Vipassana' ('Xiao Zhiguan', a scripture name) one volume, 'Practices for Lotus Samadhi' ('Fahua Sanmei Xingfa', a scripture name) one volume. Zhi Zhe also often said from his high seat that if he were to explain the 'Gradual Chan Gates' ('Cidi Chanmen', a scripture name), he could do so once a year; if he were to write commentaries, it could be fifty volumes. If he were to explain the 'Profound Meaning of the Lotus Sutra' ('Fahua Xuanyi', a scripture name) and 'Perfect and Sudden Samatha-Vipassana' ('Yuandun Zhiguan', a scripture name), he could do so once every half year; if he were to write commentaries, it could be thirty volumes each. These three Dharma gates had no written commentaries, only oral teachings. Fa Shen (Fa Shen, a person's name) of Dazhuangyan Temple (Dazhuangyan Temple, a temple name) privately recorded the 'Chan Gates', initially compiling thirty volumes, but before he could revise them, Fa Shen passed away at Guoqing Temple (Guoqing Temple, a temple name). Guanding (Guanding, a person's name) privately recorded the 'Profound Meaning of the Lotus Sutra', initially compiling ten volumes, and the 'Samatha-Vipassana', initially compiling ten volumes, hoping to listen again to complete them, connecting the beginning and the end. After Zhi Zhe's Nirvana, people studied and admired him, but could not fully comprehend him. The essential points of the important writings (long zhang, a metaphor for important writings) had not been organized.
妙。深識者自尋得其門也。學士法喜凡事十七禪師。年登耳順方逢智者。陳尚書毛喜。嘲之曰尊師猶少。弟子何老。答云。所事者德豈在於年。又問曰。何者為德。答云。善巧說法即後代富樓那。破魔除障即是優波鞠多。毛喜自善其辭。談之朝野常為口實。又常行方等懺。雉來索命神王遮曰。法喜當往西方。次生得道豈償汝命耶。仍于瓦官寺端坐入滅。建業咸睹天地共知。又有慧瑫因聽法而發定。道勢因領語。而觀開凈辯強記有瀉瓶之德。于佛隴燒身慧普修懺象王便現。法慎學禪微發持力。此二三子不幸早亡。門人行解兼善堪為後進師者多矣。皆內秘珍寶不令人識。今略書見聞如上。梁晉安王中兵參軍陳針即智者之長兄也。年在知命張果相之死在晦朔。師令行方等懺。針見天堂牌門。此是陳針之堂。過十五年當生此地。遂延十五年壽。果后見針驚問君服何藥。答但修懺耳。果云若非道力安能超死耶。梁方茂從師習坐。忽發身通微能輕舉。智者呵云。汝帶妻子何須學。此宜急去之。大中大夫蔣添玫儀同公吳明徹。皆稟息法腳氣獲除法雲遠覃例皆如此。灌頂多幸謬逢嘉運。濫齒輪下十有三年。戴天履地不測高深。以開皇二十一年遇見。開府柳顧言賜訪智者。俗家桑梓入道緣由皆不能識。克心自責微知醒悟。仍問遠祖于故老
【現代漢語翻譯】 現代漢語譯本： 妙啊！真正有深刻見識的人自然會找到入門的途徑。學士法喜（名號）禪師，到了六十歲才遇到智者。陳尚書毛喜嘲笑他說：『您的老師還年輕，弟子怎麼就老了？』法喜回答說：『我所侍奉的是德行，難道在於年齡嗎？』毛喜又問：『什麼是德行？』法喜回答說：『善於巧妙說法，就像後代的富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）。破除邪魔障礙，就像優波鞠多（Upagupta，佛教史上著名論師，被認為是阿育王的老師）。』毛喜認為自己的言辭很巧妙。這件事在朝野上下常常成為談論的話題。 法喜禪師還經常舉行方等懺法。有一次，一隻雉雞來索命，護法神王遮攔說：『法喜將要往生西方，下次轉世就能得道，怎麼會償還你的命呢？』之後，法喜在瓦官寺端坐入滅，建業的人都看到了，天地都知道這件事。還有慧瑫因為聽法而進入禪定，道勢因為領悟了法義而開啟了智慧。凈辯的記憶力很強，有如傾瀉瓶中之水一般。慧普在佛隴燒身，修習懺法，像王便顯現出來。法慎學習禪定，稍微發起了持戒的力量。這兩個人不幸早逝。門人中修行和解悟都很好，可以作為後輩師表的人很多。他們都將珍寶藏於內心，不讓人知道。現在我略微記錄下所見所聞如上。 梁朝晉安王中兵參軍陳針是智者的哥哥。陳針到了五十年紀，張果（Zhang Guo，道教八仙之一）預言他將在月末月初死去。智者讓陳針舉行方等懺法。陳針見到天堂的牌門，上面寫著『這是陳針的堂』，說他過十五年應當生到這裡。於是陳針延長了十五年的壽命。後來張果見到陳針，驚訝地問：『您服用了什麼藥？』陳針回答說：『只是修習懺法罷了。』張果說：『如果不是道的力量，怎麼能超越死亡呢？』 梁朝的方茂跟隨智者學習坐禪，忽然生起了神通，稍微能夠輕身飛舉。智者呵斥他說：『你帶著妻子，何必學這個？應該趕快離開。』大中大夫蔣添玫、儀同公吳明徹，都稟受了止息法，腳氣病也得以消除，法雲的弘揚也是如此。灌頂（作者自稱）很幸運，謬逢嘉運，忝列僧籍已經十三年。頭頂著天，腳踩著地，卻無法測度佛法的深奧。在開皇二十一年遇見了開府柳顧言，他詢問智者的俗家籍貫和入道的緣由，灌頂都不能識別。他剋制內心，自我責備，稍微有所醒悟。仍然向老人們詢問智者的遠祖。
【English Translation】 English version: Wonderful! Those with profound understanding will naturally find the path. The scholar-monk Faxi (name), only encountered a wise teacher at the age of sixty. Chen Shangshu Mao Xi mocked him, saying, 'Your teacher is still young, how can the disciple be old?' Faxi replied, 'What I serve is virtue, does it depend on age?' Mao Xi then asked, 'What is virtue?' Faxi replied, 'Skillfully expounding the Dharma is like Purna (one of the Buddha's ten great disciples, known for his eloquence) in later generations. Subduing demons and removing obstacles is like Upagupta (a famous Buddhist master, considered the teacher of King Ashoka).' Mao Xi thought his words were clever. This matter often became a topic of discussion in the court and among the people. Chan Master Faxi also frequently performed the Fangdeng Repentance Dharma. Once, a pheasant came seeking his life, but the Dharma-protecting spirit king stopped it, saying, 'Faxi is about to be reborn in the Western Pure Land, and in his next life he will attain enlightenment, how can he repay your life?' Afterwards, Faxi sat in meditation and entered Nirvana at Waguan Temple, which was witnessed by the people of Jianye, and known by heaven and earth. Furthermore, Hui Tao entered Samadhi through listening to the Dharma, and Dao Shi opened his wisdom through understanding the meaning of the teachings. Jingbian had a strong memory, like water pouring from a bottle. Huipu burned his body at Folong, practicing repentance, and the Elephant King appeared. Fashen studied Chan meditation and slightly developed the power of upholding the precepts. These two unfortunately died young. Among his disciples, many were excellent in both practice and understanding, and could serve as teachers for later generations. They all hid their treasures within their hearts, not letting others know. Now I briefly record what I have seen and heard as above. Chen Zhen, the military advisor of Prince Jin'an of the Liang Dynasty, was the elder brother of Zhiyi (智者大師，智者). When Chen Zhen reached the age of fifty, Zhang Guo (one of the Eight Immortals of Taoism) predicted that he would die at the end of the month or the beginning of the next. Zhiyi had Chen Zhen perform the Fangdeng Repentance Dharma. Chen Zhen saw the gate of paradise, with the words 'This is Chen Zhen's hall' written on it, saying that he should be born here in fifteen years. Thus, Chen Zhen extended his life by fifteen years. Later, Zhang Guo saw Chen Zhen and asked in surprise, 'What medicine did you take?' Chen Zhen replied, 'I only practiced repentance.' Zhang Guo said, 'If it were not for the power of the Dao, how could you have transcended death?' Fang Mao of the Liang Dynasty followed Zhiyi to learn meditation, and suddenly developed supernatural powers, being able to levitate slightly. Zhiyi scolded him, saying, 'You have a wife and children, why do you need to learn this? You should leave quickly.' Grand Master Jiang Tianmei and Yitong Gong Wu Mingche both received the cessation Dharma, and their beriberi was cured, and the propagation of Fayun was also like this. Guanding (the author) is very fortunate to have encountered this auspicious opportunity, and has been a monk for thirteen years. With heaven above and earth below, I cannot fathom the depth of the Buddha's teachings. In the twenty-first year of Kaihuang, I met Kaifu Liu Guyan, who asked about Zhiyi's secular origins and the reasons for his entering the path, but Guanding could not recognize them. He restrained his heart, blamed himself, and slightly awakened. He still asked the elders about Zhiyi's ancestors.
。即詢受業于先達瓦官前事。或親承音旨。天臺后瑞隨分憶持。然深禪博慧妙本靈蹟。皆非淺短能知。但戀慕玄風無所宗仰。輒編聞見若奉慈顏。披尋首軸涕泗俱下謹狀。
銑法師云。大師所造有為功德。造寺三十六所。大藏經十五藏。親手度僧一萬四千餘人。造栴檀金銅素畫像八十萬軀。傳弟子三十二人。得法自行不可稱數。
隋天臺智者大師別傳終
【現代漢語翻譯】 現代漢語譯本：於是我詢問了以前在瓦官寺的前輩們，或者親自聆聽他們的教誨。天臺宗後學末輩我，只能根據自己的能力回憶和記錄。然而，像深禪、博慧、妙本、靈蹟這些高深的境界，都不是我這樣淺薄短視的人能夠理解的。只是因為戀慕玄妙的風範，卻沒有可以宗奉仰仗的對象，所以只能編纂我所聽聞和見到的，就像是侍奉慈祥的面容一樣。每當翻開書卷的第一頁，總是忍不住涕泗橫流，謹此陳述。
銑法師說，大師所做的有為功德包括：建造寺廟三十六所，抄寫大藏經十五藏，親手度化的僧人一萬四千多人，製作栴檀、金、銅、素等材質的畫像八十萬軀。傳承弟子三十二人，得法自行的人更是不可勝數。
《隋天臺智者大師別傳》終
【English Translation】 English version: Therefore, I inquired about the past events at Waguan Temple from the predecessors there, or personally listened to their teachings. I, a later learner of the Tiantai (Tiantai, a Buddhist school) school, can only recall and record according to my ability. However, profound states like deep meditation (shenchan), extensive wisdom (bohui), subtle origins (miaoben), and spiritual traces (lingji) are not something that someone as shallow and short-sighted as I can understand. It is only because I yearn for the profound demeanor, but have no one to rely on and look up to, that I can only compile what I have heard and seen, as if serving a benevolent face. Whenever I open the first page of the book, I cannot help but shed tears. I respectfully state this.
Dharma Master Xian said that the meritorious deeds performed by the Great Master include: building thirty-six temples, transcribing the Tripitaka (Dazangjing, the complete collection of Buddhist texts) fifteen times, personally ordaining more than fourteen thousand monks, and creating eight hundred thousand images made of sandalwood (zhan tan), gold, copper, plain materials, etc. He had thirty-two disciples who inherited his teachings, and countless others who attained the Dharma and practiced on their own.
The End of 'A Separate Biography of the Great Master Zhiyi of the Sui Dynasty Tiantai School'