T51n2069_天臺九祖傳

大正藏第 51 冊 No. 2069 天臺九祖傳

No. 2069

天臺九祖傳(並序)

云間沙門士衡敬編

吾宗九世祖師示生東西兩土。前後出興相去賒遠。故感應垂跡之事散在經傳。儻非博覽則不可得而詳也。以山家傳習者。而於祖師功德。罕測厥由。於乎先儒有言。其先祖無美而稱之。是誣也。有善而弗知。不明也。知而弗傳。不仁也。此三者君子之所恥也。而況于學教之人乎。愚忝末裔。姑欲逃其弗傳之責。謹蒐羅載籍。備錄于右。以貽后賢。顗弘贊無窮。思齊有地。而不為無補矣。時嘉定改元臘月望日。寓竺峰凝翠軒序。高祖龍樹菩薩二祖北齊尊者三祖南嶽尊者四祖天臺教主智者大師五祖章安尊者六祖法華尊者七祖天宮尊者八祖左溪尊者九祖荊溪尊者

高祖龍樹菩薩者。南天竺國梵志種大豪貴家也。始生於樹下。由龍成道。因號龍樹。幼而聰哲。才學超世。處在襁褓(上舉兩切。下音保。小兒衣也)聞諸梵志誦四韋陀典。各四萬偈。偈有四十二字。背誦其文。又領其義。弱冠馳名。獨步諸國。世學藝能。天文地理。圖緯秘讖。及余道術。無不綜練(上子宋切。下郎殿切)結友三人亦一時之杰。一日相與議曰。天下義理。可以開神明悟幽旨者。吾等盡之矣。更

【現代漢語翻譯】現代漢語譯本：《天臺九祖傳》(並序) 云間沙門士衡敬編我宗的九世祖師示現在東西兩土，前後出現的時間相隔遙遠，所以感應垂跡的事蹟散落在經傳之中。如果不是博覽群書，就無法詳細瞭解。山家傳習的人，對於祖師的功德，很少能測知其原因。唉！先儒有話說：『如果先祖沒有美德而稱讚他，那是欺騙；有善行卻不知道，是不明智；知道卻不傳揚，是不仁義。』這三者是君子所恥辱的，更何況是學習教義的人呢？我忝為末學後輩，姑且想要逃避不傳揚的責任，謹慎地蒐羅典籍，詳細地記錄在下面，以留給後來的賢者。希望後人能夠傚法祖師，讚頌祖師無盡的功德，這樣也並非毫無補益。時在嘉定改元臘月望日，寓居竺峰凝翠軒序。高祖龍樹菩薩（Nāgārjuna，南印度人，佛教中觀學派創始人）二祖北齊尊者三祖南嶽尊者（慧思，南嶽衡山般若道場開創者）四祖天臺教主智者大師（智顗，天臺宗實際創始人）五祖章安尊者（灌頂，智顗弟子，天臺宗的重要發展者）六祖法華尊者（智威，灌頂弟子）七祖天宮尊者（慧威，智威弟子）八祖左溪尊者（玄朗，慧威弟子）九祖荊溪尊者（湛然，玄朗弟子，天臺宗中興之祖）高祖龍樹菩薩，是南天竺國梵志種姓的大富豪之家。最初生於樹下，由於龍的因緣而成道，因此號為龍樹。幼年時就聰明睿智，才學超越世人。還在襁褓之中（襁褓：包裹嬰兒的布或被子），就聽到各位梵志誦讀四韋陀典，每部四萬偈頌，每偈四十二字，他能背誦其文，又能領會其義。弱冠之年就馳名遠揚，獨步各國。世俗的學問技藝，天文地理，圖讖緯書，以及其他道術，沒有不通曉練習的。結交了三位朋友，也都是一時人傑。一天，他們相互議論說：『天下的義理，可以開啟神明，領悟幽深旨意的，我們都已經掌握了。』

【English Translation】 English version: The Biography of the Nine Patriarchs of Tiantai (with Preface) Respectfully compiled by Shimen Shiheng of Yunjian The nine generations of patriarchs of our school manifested in both the eastern and western lands. Their appearances occurred at widely separated times. Therefore, the events of their responses and traces are scattered throughout the scriptures. Unless one is widely read, it is impossible to know them in detail. Those who inherit the teachings of the Tiantai school rarely understand the reasons for the patriarchs' merits. Alas! The former Confucian scholars said: 'If one praises one's ancestors without merit, it is deceitful. If one does not know their good deeds, it is ignorant. If one knows but does not transmit them, it is unkind.' These three are what a gentleman is ashamed of, let alone those who study the teachings. I, as a humble descendant, wish to escape the responsibility of not transmitting their stories. I carefully searched through the records and meticulously recorded them below for the sake of future sages. I hope that future generations can emulate the patriarchs and praise their boundless merits, so that it will not be without benefit. Written on the fifteenth day of the twelfth month of the first year of the Jiading era, residing in the Ningcui Pavilion of Zhufeng. First Patriarch: Nāgārjuna (founder of the Madhyamaka school of Buddhism in South India). Second Patriarch: Venerable of Northern Qi. Third Patriarch: Venerable Nanyue (Huisi, founder of the Prajna practice center on Mount Heng in Nanyue). Fourth Patriarch: Master Zhiyi (founder of the Tiantai school). Fifth Patriarch: Venerable Zhang'an (Guanding, Zhiyi's disciple, an important developer of the Tiantai school). Sixth Patriarch: Venerable Fahua (Zhiwei, Guanding's disciple). Seventh Patriarch: Venerable Tiangong (Huiwei, Zhiwei's disciple). Eighth Patriarch: Venerable Zuoxi (Xuanlang, Huiwei's disciple). Ninth Patriarch: Venerable Jingxi (Zhanran, Xuanlang's disciple, the reviver of the Tiantai school). The First Patriarch, Nāgārjuna, was from a wealthy Brahmin family in South India. He was first born under a tree and attained enlightenment through the cause of a dragon, hence the name Nāgārjuna. He was intelligent and wise from a young age, and his talent and learning surpassed the world. While still in swaddling clothes (qiangbao: cloth or quilt used to wrap infants), he heard the Brahmins reciting the four Vedas, each with 40,000 verses, each verse with 42 characters. He could recite the text and understand its meaning. He became famous at a young age and was unparalleled in all countries. He was proficient in worldly learning, arts, astronomy, geography, apocryphal texts, and other Taoist arts. He made friends with three others, who were also outstanding figures of their time. One day, they discussed among themselves, saying: 'We have mastered all the principles in the world that can open the mind and understand profound meanings.'

以何方自娛。唯有追求好色縱情極欲。是不亦樂乎。然諸梵志勢非王公。何由得之。可求隱身之術。斯樂可辦。四人相視。莫逆於心。同至術家。求隱身法。術師唸曰。此四梵志擅名一世。草芥群生。今以術故屈辱就我。此人才明絕世。所不知者唯此賤法。若授其方。則永見棄。且與彼藥。使不知之。藥盡必來。永當師我。各與青藥一丸告曰。汝于靜處。以水磨之用涂眼。驗形當自隱。龍樹磨藥聞香。盡知藥名。分數多少錙銖(上音緇。下音殊)無失。還向其師。具陳此藥有七十種。名字兩數皆如其方。術師驚問。子何以知。答曰。藥有氣分。何以不知。師即歎服乃曰。若斯人者。聞名猶難。況我親遇。而惜斯術。即以其法具授四人。得術隱身。游百自在。入王宮中。宮中美人皆被侵陵。百餘日後。懷妊者眾。以事白王。王不悅曰。此何不祥。召諸智臣。以問其故。時有一臣白王。此之所為不出有二。一鬼二術。可以細土置諸門中。令人守衛斷往來者。若是方術。足跡自現。若是鬼魅。入必無跡。人可兵除。鬼當咒滅。王用其計。備法試之。見四人跡。即閉諸門。數百力士揮刀空中斬三人首。近王七尺刀所不至。唯有龍樹。斂身屏氣。依王而立。故不被斬。因時始悟欲為苦本。厭欲心生。發出家愿。我若得脫。當詣沙

【現代漢語翻譯】現代漢語譯本他們用什麼來娛樂自己呢？只有追求美色，放縱情慾。這不是很快樂嗎？然而，這些婆羅門們並非王公貴族，從哪裡得到這些呢？可以尋求隱身之術，這種快樂就可以辦到。四人互相看著，心領神會。一同去找術士，求隱身之法。術士心想：『這四個婆羅門名聲顯赫，視眾生如草芥。現在因為法術而屈辱地來找我。這些人聰明絕頂，唯一不知道的就是這種低賤的法術。如果把方法教給他們，就會永遠被拋棄。不如給他們一些藥，讓他們不知道底細。藥用完了，一定會再來，永遠都會把我當老師。』於是，每人給了一丸青藥，告訴他們說：『你們在安靜的地方，用水磨藥塗在眼睛上，驗證一下，身體自然就會隱形。』龍樹磨藥時聞到藥香，完全知道藥的名字。各種成分的多少，份量輕重，沒有絲毫差錯。然後去找術士，詳細地說出這種藥有七十種，名字和數量都和藥方一樣。術士驚訝地問：『你是怎麼知道的？』龍樹回答說：『藥有氣味，怎麼會不知道呢？』術士非常歎服，說：『像這樣的人，聽到他的名字都很難，何況我親自遇到。如果吝惜這種法術，實在不應該。』於是把方法全部教給了四人。他們得到隱身之術後，自由自在地遊玩。進入王宮中，宮中的美人都被他們侵犯。一百多天後，很多美人懷孕了。她們把這件事告訴了國王。國王不高興地說：『這是什麼不祥之兆？』召集各位智臣，詢問原因。當時有一位大臣對國王說：『這件事的起因不外乎兩種：一是鬼，二是法術。可以用細土放在各個門口，派人守衛，斷絕來往。如果是方術，足跡自然會顯現。如果是鬼魅，進入時一定沒有痕跡。人可以用軍隊除掉，鬼可以用咒語消滅。』國王採用了這個計策，用各種方法試驗。看到四個人的足跡，就關閉了各個門。數百名力士在空中揮刀，砍掉了三個人的頭。靠近國王七尺的地方，刀就砍不到了。只有龍樹，收斂身體，屏住呼吸，靠著國王站立，所以沒有被砍。因此，他開始領悟到慾望是痛苦的根源，厭惡慾望的心產生了，發出了出家的願望。『我如果能夠脫身，就去沙…』

【English Translation】 English version With what do they amuse themselves? Only by pursuing beauty and indulging in extreme desires. Isn't that delightful? However, these Brahmins are not kings or nobles, so how can they obtain these things? They can seek the art of invisibility, and this pleasure can be achieved. The four looked at each other, understanding each other's hearts. Together, they went to a sorcerer to seek the method of invisibility. The sorcerer thought, 'These four Brahmins are famous throughout the world, regarding living beings as mere grass. Now, because of magic, they humbly come to me. These people are extremely intelligent, the only thing they don't know is this lowly magic. If I teach them the method, I will be abandoned forever. It's better to give them some medicine so they don't know the details. When the medicine runs out, they will definitely come again, and they will always regard me as their teacher.' So, he gave each of them a blue pill and told them, 'In a quiet place, grind the medicine with water and apply it to your eyes. Test it, and your body will naturally become invisible.' When Nāgārjuna (a famous Buddhist philosopher) ground the medicine, he smelled the fragrance and knew all the names of the medicines. The amount of each ingredient, the weight and measure, were all correct without any error. Then he went to the sorcerer and explained in detail that there were seventy kinds of this medicine, and the names and quantities were all the same as the prescription. The sorcerer asked in surprise, 'How do you know?' Nāgārjuna replied, 'The medicine has a scent, how could I not know?' The sorcerer was very impressed and said, 'It is difficult even to hear of such a person, let alone meet him in person. It would be wrong to be stingy with this magic.' So he taught the four of them all the methods. After obtaining the art of invisibility, they roamed freely. They entered the royal palace, and the beauties in the palace were all violated by them. After more than a hundred days, many of the beauties became pregnant. They told the king about this. The king was displeased and said, 'What an ominous sign!' He summoned all the wise ministers and asked them the reason. At that time, one of the ministers said to the king, 'There are only two possible causes for this: one is ghosts, and the other is magic. You can put fine soil at each gate and send people to guard it, cutting off all traffic. If it is magic, footprints will naturally appear. If it is ghosts, there will be no traces when they enter. People can be eliminated with soldiers, and ghosts can be destroyed with spells.' The king adopted this plan and tested it with various methods. Seeing the footprints of the four people, he closed all the gates. Hundreds of strong men waved their knives in the air and cut off the heads of three people. The knives could not reach within seven feet of the king. Only Nāgārjuna, shrinking his body, holding his breath, stood by the king, so he was not cut. Therefore, he began to realize that desire is the root of suffering, and a heart that loathed desire arose, and he made a vow to renounce the world. 'If I can escape, I will go to Sha…'

門求出家法。既而得出。入山至一佛塔。出家受戒。九十日中。誦三藏盡。通諸深義。更求異典。都無得處。遂向雪山。見一比丘。以摩訶衍而授與之。讀誦愛樂。雖達實義。未獲道證。辨才無盡。善能言論。外道異學沙門義士。咸皆摧伏請為師範。即便自謂。我是一切智人。生大憍慢心自念言。世界法中。津途無量。佛經雖妙。句義未盡。我今更敷演之。開悟後學。作是念已。便欲為之。立師教戒。更造衣服。令附佛法。而少有不同。欲除眾情。示不受學。選擇良日。便欲行之。獨處靜室水精地房。大龍菩薩愍其若此。即以神力。接入大海。至其宮殿。開七寶函。以諸方等深奧經典無上妙法授與。披讀九十日中。通解甚多。其心深入。體得實利。龍知其心而問之曰。看經遍未。答曰。汝經無量。不可得盡。我所讀者足滿十倍過閻浮提。龍言。忉利天上所有經典倍過於此百千萬倍。諸處此比不可稱數。爾時龍樹既得諸經。豁然通達。善解一相。深入無生。法忍具足。龍知悟道。還送出宮。時南天竺王生大邪見。承事外道。譭謗正法。龍樹為化彼故。躬持赤幡。在王前行。經歷七年。王始怪問。汝是何人。在吾前行。答曰。我是一切智人。王聞是已。為之大驚。遂問之曰。一切智人甚為希有。汝自言是。何以取驗。答曰

【現代漢語翻譯】現代漢語譯本有人前來請求龍樹（Nāgārjuna）出家。之後他得以出家，進入山中，來到一座佛塔，在那裡受戒。九十天內，他誦讀了全部三藏經典，通曉了其中深刻的含義。他又尋求其他的經典，但都無所得。於是他前往雪山，見到一位比丘，這位比丘將摩訶衍（Mahāyāna，大乘）的教義傳授給他。他讀誦並喜愛這些教義，雖然通達了真實的意義，但尚未獲得道的證悟。他辯才無礙，善於言論，使得外道、其他學派的沙門以及義士們都紛紛被他折服，請求他作為師範。他因此自認為『我是一切智人』，生起了極大的憍慢之心，心想：『世界上的法門道路無量無盡，佛經雖然精妙，但其中的語句和意義尚未完全闡述。我現在要進一步敷演這些經典，開悟後來的學習者。』有了這樣的想法后，他便想要為此創立師教戒律，並製作不同的衣服，使其附屬於佛法，但又略有不同。他想要消除眾人的疑惑，表明自己不受任何學派的束縛。他選擇了一個良辰吉日，便要開始實行這些想法。他獨自待在安靜的房間里，那是一間水晶地面裝飾的屋子。大龍菩薩（Mahā-nāga Bodhisattva）憐憫他如此，便用神通力量將他接入大海，帶到龍宮。打開七寶函，將各方等經典中深奧的經典和無上妙法傳授給他。他披閱誦讀了九十天，通解了許多內容，內心深入其中，體會到了真實的利益。龍知道他的心意，便問他：『看經看遍了嗎？』他回答說：『你的經典無量無盡，無法全部讀完。我所讀的經典已經足夠閻浮提（Jambudvipa，我們所居住的這個世界）的十倍了。』龍說：『忉利天（Trāyastriṃśa，欲界六天之一）上的所有經典比這還要多百千萬倍，其他地方的經典更是無法計數。』這時，龍樹（Nāgārjuna）得到了這些經典，豁然通達，善於理解一相（eka-lakṣaṇa），深入無生（anutpāda），法忍（dharma-kṣānti）具足。龍知道他已經悟道，便將他送出龍宮。當時，南天竺（South India）的國王生起了極大的邪見，信奉外道，譭謗正法。龍樹爲了教化他，親自拿著紅色的旗旛，在國王面前行走，經歷了七年。國王才感到奇怪，問道：『你是何人？為何在我的面前行走？』龍樹回答說：『我是一切智人。』國王聽了這話，非常驚訝，於是問道：『一切智人非常稀有，你自稱是，有什麼可以驗證的嗎？』龍樹回答說：

【English Translation】 English version Someone came seeking ordination from Nāgārjuna (Nāgārjuna). Subsequently, he was able to be ordained, entered the mountains, and arrived at a Buddhist stupa, where he received the precepts. Within ninety days, he recited the entire Tripiṭaka (Three Baskets), understanding its profound meanings. He sought other scriptures, but found none. Therefore, he went to the Himalayas and met a Bhikṣu (monk), who imparted the teachings of Mahāyāna (Great Vehicle) to him. He recited and delighted in these teachings, and although he understood the true meaning, he had not yet attained the realization of the Path. He was eloquent and skilled in debate, causing heretics, monks of other schools, and righteous individuals to be subdued by him, and they requested him to be their teacher. He therefore considered himself to be an 'omniscient person,' and arose great arrogance, thinking: 'The paths of the world are limitless, and although the Buddha's scriptures are wonderful, their sentences and meanings have not been fully explained. I will now further elaborate on these scriptures to enlighten later learners.' Having had such thoughts, he wanted to establish teacher's precepts and create different robes, attaching them to the Buddha's Dharma, but with slight differences. He wanted to eliminate the doubts of the people, indicating that he was not bound by any school. He chose an auspicious day and was about to put these ideas into practice. He stayed alone in a quiet room, a chamber decorated with crystal floors. The Great Nāga Bodhisattva (Mahā-nāga Bodhisattva) pitied him in this state, and used his supernatural powers to take him into the ocean, to the dragon palace. He opened the seven-jeweled casket and imparted to him the profound scriptures and unsurpassed wonderful Dharma from various Vaipulya Sūtras (extensive sutras). He perused and recited them for ninety days, understanding much, his mind deeply immersed, and he realized the true benefits. The dragon knew his mind and asked him: 'Have you finished reading the scriptures?' He replied: 'Your scriptures are limitless and cannot be read completely. What I have read is enough to be ten times more than Jambudvipa (Jambudvipa, the world we live in).' The dragon said: 'All the scriptures in the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of the desire realm) are hundreds of thousands of times more than this, and the scriptures in other places are countless.' At this time, Nāgārjuna (Nāgārjuna) obtained these scriptures, and suddenly became enlightened, skilled in understanding the one characteristic (eka-lakṣaṇa), deeply immersed in non-origination (anutpāda), and possessed the forbearance of the Dharma (dharma-kṣānti). The dragon knew that he had attained enlightenment and sent him out of the dragon palace. At that time, the king of South India (South India) arose great wrong views, believed in heretics, and slandered the true Dharma. Nāgārjuna, in order to teach him, personally held a red banner and walked in front of the king for seven years. The king finally felt strange and asked: 'Who are you? Why are you walking in front of me?' Nāgārjuna replied: 'I am an omniscient person.' The king was very surprised to hear this, and asked: 'Omniscient people are very rare. You claim to be one, what can verify it?' Nāgārjuna replied:

。王欲知者。宜當見問。王即自念。我為智主大論議師。問之能屈。未足為奇。或不如彼。此非小事。默然不問。便是一屈遲疑良久俯仰問曰。天今何為。答曰。天今正與阿修羅戰。王既聞已。譬如人噎(乙結切)既不得吐又不得咽(音咽)欲非其言。無以為證。欲是其事。無以為明。擬議之間。龍樹復言。此非虛論。王小待之。須臾當驗。語訖空中刀劍戈戟相繼而落。王言。干戈矛槊(上音謀。建於兵車。長二丈。下音朔。丈八曰槊)雖是戰器。那知是天與修羅戰。答曰。以之虛言。不如驗之以實。言已修羅耳鼻從空而下。又令王臣眾等見空中兩陣相對。王始稽首受其道化。殿上萬婆羅門因就出家。時於此國大弘佛教摧伏外道。廣開摩訶衍義。造優波提舍十有萬偈。莊嚴佛道。大慈方便。如是等論各五千偈。今摩訶衍教大行於天竺。造無畏論。滿十萬偈。中論出無畏部中。凡五百偈。時有婆羅門。善知咒術。欲以己能與龍樹爭勝。白彼王言。我能伏此比丘。王言。汝甚愚癡。此菩薩者。明同日月。智齊眾聖。汝今庸劣。豈可為比。婆羅門言。王為智人。宜以理驗。大王云何逆見凌懱(莫結切。侮也)王見言至。恭請龍樹。清旦俱集政德殿。時婆羅門即于殿前咒作大池。廣長清凈。池中出生千葉蓮華。自坐其上。語龍

【現代漢語翻譯】國王如果想知道什麼，應該親自去問他。國王心想：『我身為智慧之主，辯論大師，即使問倒了他也不算稀奇。萬一不如他，這可不是小事。』於是沉默不語，沒有發問，這便算是一種屈服。遲疑了很久，國王抬頭問道：『天現在在做什麼？』龍樹回答說：『天現在正在和阿修羅（非天，一種惡神）作戰。』國王聽了之後，就像人被噎住一樣，既吐不出來又咽不下去。想說他的話是假的，又沒有證據；想說是真的，又沒有憑據。正在猶豫之間，龍樹又說：『這並非虛言，請國王稍等片刻，很快就會應驗。』說完，空中刀劍戈戟相繼落下。國王說：『刀槍矛槊（古代兵器）雖然是戰爭的器物，又怎麼知道是天與阿修羅作戰呢？』龍樹回答說：『用虛假的話來證明，不如用事實來驗證。』說完，阿修羅的耳朵鼻子從空中掉落下來。龍樹又讓國王和臣眾看到空中兩軍對壘。國王這才稽首（古代一種跪拜禮）接受了他的教化。殿上的上萬婆羅門因此出家。當時在這個國家大力弘揚佛教，摧伏外道，廣泛闡釋摩訶衍（大乘）的義理，造《優波提舍》（論書）十萬偈，莊嚴佛道，大慈大悲，方便教化，像這樣的論著各有五千偈。現在摩訶衍的教義在天竺（印度）廣為流行。龍樹造《無畏論》滿十萬偈，《中論》出自《無畏部》中，共有五百偈。當時有個婆羅門，精通咒術，想用自己的能力與龍樹爭個高下，對國王說：『我能降伏這個比丘（出家男子）。』國王說：『你太愚蠢了。這位菩薩（覺悟的有情）的智慧如同日月般光明，與眾聖賢齊等。你現在如此庸碌低下，怎麼能與他相比呢？』婆羅門說：『大王是聰明人，應該用道理來驗證。大王為何一開始就輕視我呢？』國王見他話說到了這個地步，便恭請龍樹，清晨一同聚集在政德殿。當時婆羅門就在殿前用咒語變出一個大池，寬廣清澈，池中生出千葉蓮花，自己坐在上面，對龍樹說：

【English Translation】 If the king wishes to know, he should ask himself. The king thought, 'As the master of wisdom and a great debater, even if I were to refute him, it would not be remarkable. But if I were to be inferior to him, it would be no small matter.' So he remained silent, not asking, which would be a form of submission. After hesitating for a long time, the king looked up and asked, 'What is heaven doing now?' Nāgārjuna (Dragon Tree, a famous Buddhist philosopher) replied, 'Heaven is currently at war with the Asuras (non-gods, a type of evil spirit).' Upon hearing this, the king felt as if he were choking, unable to either spit it out or swallow it down. If he were to say it was false, he had no proof; if he were to say it was true, he had no evidence. While he was hesitating, Nāgārjuna said again, 'This is not a false statement; please wait a moment, and it will soon be verified.' After speaking, swords, spears, and halberds fell from the sky in succession. The king said, 'Although swords and spears are instruments of war, how do I know that it is heaven fighting with the Asuras?' Nāgārjuna replied, 'Rather than proving it with false words, it is better to verify it with facts.' After speaking, the ears and noses of the Asuras fell from the sky. Nāgārjuna then allowed the king and his ministers to see the two armies facing each other in the sky. Only then did the king bow his head and accept his teachings. Ten thousand Brahmins in the palace then renounced their homes. At that time, Buddhism was vigorously promoted in this country, external paths were subdued, the meaning of Mahāyāna (Great Vehicle) was widely explained, and one hundred thousand verses of Upadeśa (treatises) were composed, adorning the Buddha's path, with great compassion and skillful means. Each of these treatises contained five thousand verses. Now the teachings of Mahāyāna are widely practiced in India (ancient Tianzhu). Nāgārjuna composed one hundred thousand verses of the Fearless Treatise, and the Middle Treatise comes from the Fearless Section, containing five hundred verses. At that time, there was a Brahmin who was skilled in incantations and wanted to compete with Nāgārjuna using his abilities. He said to the king, 'I can subdue this Bhikṣu (ordained male monk).' The king said, 'You are very foolish. This Bodhisattva (enlightened being) is as bright as the sun and moon, and his wisdom is equal to that of the saints. You are now so mediocre and lowly, how can you compare to him?' The Brahmin said, 'The king is a wise man and should verify it with reason. Why does the king despise me from the beginning?' Seeing that he had spoken to this point, the king respectfully invited Nāgārjuna, and they gathered together in the Zhengde Hall in the morning. At that time, the Brahmin used a mantra to create a large pond in front of the hall, wide and clear, and a thousand-petaled lotus flower grew in the pond. He sat on it and said to Nāgārjuna,

樹曰。汝處於地。類同畜生。我居華上。智慧清凈。寧敢與我抗言議論。爾時龍樹亦以咒力化為白象。像有六牙。行池水上趣其華座。以鼻繳(音皎。纏也)拔高舉擲地。時婆羅門傷背委困。即便摧伏歸命龍樹。我甚頑嚚犯逆大師。惟愿愍哀聽我悔過。龍樹慈矜度令出家。時有一小乘法師。見其高明。常懷忿嫉。龍樹深知。既所作已辦緣謝化成。將欲示寂。因問小乘師。汝今樂我久住世否。彼曰。仁者實不願也。於是龍樹即入靜室。經日不出。弟子咸疑。推戶視之。遂見蟬蛻(音稅)而去。天竺諸國併爲立廟。種種供養敬事如佛。其母樹下生之。因字阿周陀那。阿周陀那樹名也。以龍成其道故。以龍配字。號曰龍樹。假餌仙藥長壽住世。三百餘年任持佛法。其所度人不可稱數。如付法藏傳。入楞伽經第六云。大慧汝當知。善逝涅槃后。未來世當有持於我法者。南天竺國中大名德比丘。厥號為龍樹。能破有無宗。世間中顯我無上大乘法。得初歡喜地。往生極樂國。此佛金口懸記也。

二祖北齊尊者。諱慧文(德行未見本傳)當齊高之世(齊是國號。高謂高祖渤海人也。姓高氏。齊大夫高奚之後。高歡次洋方受魏禪。都鄴在相州。即北齊也)獨步河淮(無競化者。故云河北。淮謂南。行化於世)法門非世所知(明所

【現代漢語翻譯】現代漢語譯本樹說道：『你身處地上，如同畜生一般。我居住在華麗的座上，智慧清凈。怎敢與我爭辯議論？』當時，龍樹也用咒力化為六牙白象，行走在池水之上，走向婆羅門的華座，用鼻子纏繞拔起華座，擲于地上。當時，婆羅門傷了背部，委頓睏乏，於是摧伏，歸命于龍樹，說道：『我非常愚頑，冒犯了大師。只願您能憐憫我，聽我懺悔。』龍樹慈悲憐憫，度他出家。當時，有一位小乘法師，見龍樹如此高明，常常懷有忿恨嫉妒之心。龍樹深知自己所作已辦，因緣將盡，將要示現寂滅，於是問小乘法師：『你現在希望我長久住世嗎？』小乘法師說：『仁者，我實在不希望。』於是龍樹就進入靜室，多日不出。弟子們都很疑惑，推開門看，就看見龍樹如蟬蛻一般離去了。天竺各國都為他建立廟宇，用種種供養來敬奉他，如同對待佛一樣。因為他是在樹下出生的，因此取名為阿周陀那(Ashvajit，樹名)。因為龍成就了他的道業，所以用龍來配字，號為龍樹(Nagarjuna)。他憑藉仙藥得以長壽住世三百餘年，任持佛法，他所度化的人不可計數。正如《付法藏傳》所說。《入楞伽經》第六卷說：『大慧(Mahamati)，你應當知道，善逝(Sugata，佛的稱號)涅槃之後，未來世當有秉持我佛法的人，在南天竺國中，有一位大名德的比丘，他的名字叫做龍樹，能夠破斥有無二宗，在世間中彰顯我的無上大乘佛法，證得初歡喜地(pramudita)，往生極樂國(Sukhavati)。』這是佛的金口所作的懸記。

二祖北齊尊者，法號慧文(Huìwén)（德行事蹟未見於本傳）。當北齊高祖在位之時（北齊是國號，高祖指的是渤海人高歡之子高洋，他取代了東魏，定都鄴城，位於相州，即北齊），慧文尊者獨自在河北淮南一帶弘法（沒有競爭者，所以說是河北，淮指南方，在世間弘揚佛法），他的法門不是世俗所能理解的（表明所傳法門的高深）。

【English Translation】 English version The tree said, 'You are on the ground, like a beast. I dwell on the splendid seat, with pure wisdom. How dare you argue with me?' At that time, Nagarjuna (Nagarjuna) also used his mantra power to transform into a white elephant with six tusks, walking on the water of the pond, approaching the Brahman's (Brahman) splendid seat, using its trunk to entwine and uproot the seat, throwing it to the ground. At that time, the Brahman injured his back, weakened and exhausted, and then surrendered, taking refuge in Nagarjuna, saying, 'I am very foolish, offending the great master. I only hope that you can have mercy on me and listen to my repentance.' Nagarjuna compassionately allowed him to become a monk. At that time, there was a Hinayana (Hinayana) Dharma master who, seeing Nagarjuna so brilliant, often harbored resentment and jealousy. Nagarjuna knew deeply that his work was done, the karmic conditions were exhausted, and he was about to manifest Nirvana (Nirvana), so he asked the Hinayana Dharma master, 'Do you now wish me to live in the world for a long time?' The Hinayana Dharma master said, 'Benevolent one, I really do not wish it.' So Nagarjuna entered the quiet room and did not come out for many days. The disciples were all suspicious, pushed open the door to look, and saw Nagarjuna leaving like a cicada shedding its skin. All the countries of India built temples for him, offering various offerings to revere him, as if treating him like a Buddha. Because he was born under a tree, he was named Ashvajit (Ashvajit, name of a tree). Because the dragon accomplished his path, he was named Nagarjuna (Nagarjuna) with the dragon. He relied on immortal medicine to live for more than three hundred years, upholding the Buddha-dharma, and the number of people he converted was countless. As the Transmission of the Dharma Treasury says. The sixth volume of the Lankavatara Sutra (Lankavatara Sutra) says: 'Mahamati (Mahamati), you should know that after the Sugata's (Sugata, title of the Buddha) Nirvana, in the future there will be those who uphold my Buddha-dharma. In South India, there will be a greatly virtuous Bhikkhu (Bhikkhu), whose name is Nagarjuna, who will be able to refute the two schools of existence and non-existence, and manifest my supreme Mahayana (Mahayana) Buddha-dharma in the world, attain the first Joyful Ground (pramudita), and be reborn in the Land of Ultimate Bliss (Sukhavati).' This is the Buddha's golden mouth's prediction.

The Second Ancestor, Venerable Huìwén (Huìwén) of the Northern Qi Dynasty (his virtuous deeds are not found in his biography). During the reign of Emperor Gaozu of the Northern Qi (Northern Qi is the name of the dynasty, Emperor Gaozu refers to Gao Yang, the son of Gao Huan of Bohai, who replaced the Eastern Wei and established the capital in Ye, located in Xiangzhou, which is the Northern Qi), Venerable Huìwén alone propagated the Dharma in the Hebei and Huainan areas (there were no competitors, so it is said to be Hebei, Huai refers to the south, propagating the Buddha-dharma in the world), his Dharma gate was not understood by the secular world (indicating the profoundness of the Dharma gate he transmitted).

證既深。非余所知)履地戴天。莫知高厚(尊者法行於世。如履地不知地之厚。戴天不知天之高)尊者用心一依釋論。論是龍樹所說。準付法藏。龍樹是金口祖承第十三師。尊者橫承稟以為師也。故翰林梁肅曰。大雄示滅。學路派別。世既下衰。教亦陵遲。故龍樹大士病之。遂用權略制諸外道。乃括十二部經。發明宗極。微言東流。我北齊禪師得之。由文字中入不二法門。以授南嶽。斯言盡之。後學尊敬不敢正斥其諱。以北齊尊者稱焉。

三祖南嶽尊者。諱慧思。姓李氏。武津人也。少以寬慈。頂生肉髻。耳有重輪。像視牛行。勝相莊嚴。與世自異。嘗夢梵僧勉令出俗。駭悟斯瑞。辭親入道。奉持守素。梵行清潔。及稟具戒。日唯一食。不受別施。回棲幽靜。杜絕將迎。誦法華等經。所至小庵被人所焚。隨顯癘(音例。疫病)疾。求誠乞懺。還創草室。持經如故。其患平復。仍夢。梵僧數百形服瑰(公回切。大也)異祈請師僧。加羯磨法。具足成就。驚寤方知夢受。勤務更深。無棄昏曉。又夢。彌勒與諸眷屬同會龍華。心自惟曰。我于釋迦末法。受持法華。今值慈尊。感傷悲泣。豁然覺悟。轉復精進。靈瑞重沓(達合切)供養嚴備。若有天童侍衛因讀妙勝定經嘆禪功德。發心修定。時北齊禪師聚徒數百。眾法清

【現代漢語翻譯】現代漢語譯本：證悟如此之深，非我所能知曉。)腳踏大地，頭頂青天，卻不知大地之厚重，青天之高遠(尊者的教法行於世間，如同腳踏大地卻不知大地之厚重，頭頂青天卻不知青天之高遠)。尊者用心完全依據釋論，此論是龍樹（Nāgārjuna，佛教中觀學派創始人）所說。依據付法藏的記載，龍樹是金口祖承的第十三代祖師。尊者橫向繼承並以他為師。所以翰林梁肅說：『大雄（釋迦牟尼佛的別稱）示現涅槃后，學路分歧。世道衰敗，佛教也日漸衰微。因此龍樹大士對此感到憂慮，於是運用權宜之計制服了各種外道。他概括了十二部經，闡明了佛教的根本宗旨。』這精微的教義傳到東方，我北齊的禪師得到了它，從文字中進入了不二法門，並傳授給了南嶽。這些話已經說盡了。後來的學人尊敬他，不敢直接稱呼他的名字，所以用北齊尊者來稱呼他。

三祖南嶽尊者，法諱慧思（Huisi），俗姓李，是武津人。他從小就寬厚慈愛，頭頂生有肉髻，耳朵有重輪，像大象一樣觀看，像牛一樣行走，殊勝的相貌莊嚴，與世人不同。曾經夢見梵僧勉勵他出家，他驚醒后意識到這是祥瑞的徵兆，於是辭別父母入道修行，奉行清規戒律，保持純潔的梵行。等到受了具足戒后，每天只吃一頓飯，不接受額外的供養。他回到幽靜的地方隱居，杜絕迎來送往。誦讀《法華經》等經典。他所到的小庵被人焚燬，隨後顯現出嚴重的癘（疫病）疾。他虔誠地祈求懺悔，重新建造草屋，像以前一樣持誦經典。他的疾病痊癒后，又夢見彌勒（Maitreya，未來佛）與他的眷屬一同在龍華會（龍華樹下的聚會）上相會。他心中想：『我在釋迦（Śākyamuni，佛教創始人）末法時期，受持《法華經》，如今遇到慈尊（彌勒佛的尊稱），』感到悲傷哭泣。突然覺悟，更加精進。靈異的祥瑞多次顯現，供養的物品也準備得很完備，好像有天童侍衛。因為讀《妙勝定經》，讚歎禪定的功德，發心修習禪定。當時北齊的禪師聚集了數百名弟子，眾人的法度清凈。

【English Translation】 English version: His enlightenment was so profound that it is beyond my comprehension.) Treading on the earth and bearing the sky, one does not know the height of the sky or the depth of the earth (The Venerable's Dharma practice in the world is like treading on the earth without knowing its depth, or bearing the sky without knowing its height). The Venerable's mind relies entirely on the Shastra (Śāstra, treatise), which was spoken by Nāgārjuna (founder of the Madhyamaka school of Buddhism). According to the Transmission of the Dharma Treasury, Nāgārjuna was the thirteenth patriarch in the lineage of the Buddha's golden mouth. The Venerable inherited and regarded him as his teacher. Therefore, the Hanlin scholar Liang Su said: 'After the Great Hero (another name for Śākyamuni Buddha) manifested Nirvana, the paths of learning diverged. As the world declined, the teachings also deteriorated. Therefore, the great Bodhisattva Nāgārjuna was concerned about this and used expedient means to subdue various heretics. He summarized the twelve divisions of scriptures and elucidated the ultimate principles of Buddhism.' These subtle teachings flowed eastward, and the Chan (Zen) masters of Northern Qi obtained them, entering the non-dual Dharma gate from the words, and transmitted them to Nanyue. These words have said it all. Later scholars respected him and dared not directly call his name, so they referred to him as the Venerable of Northern Qi.

The Third Patriarch, Venerable Nanyue, whose Dharma name was Huisi (wisdom-thinking), his surname was Li, and he was a native of Wujin. From a young age, he was kind and compassionate, with a fleshy protuberance on the crown of his head, multiple rings on his ears, he looked like an elephant, walked like an ox, and his excellent appearance was dignified and different from ordinary people. He once dreamed of a Brahmin monk encouraging him to leave the secular world. He awoke with a start and realized it was an auspicious sign, so he bid farewell to his parents and entered the path of practice, adhering to the precepts and maintaining pure conduct. After receiving the full precepts, he ate only one meal a day and did not accept additional offerings. He returned to a secluded place to live in seclusion, cutting off all welcoming and seeing off. He recited scriptures such as the Lotus Sutra. The small hermitage he stayed in was burned down by people, and he subsequently manifested a severe epidemic disease. He sincerely prayed for repentance and rebuilt the thatched hut, reciting the scriptures as before. After his illness was cured, he dreamed again that Maitreya (the future Buddha) and his retinue were gathering at the Dragon Flower Assembly (gathering under the Dragon Flower Tree). He thought to himself: 'In the Dharma-ending age of Śākyamuni, I uphold the Lotus Sutra, and now I meet the Compassionate One (a respectful title for Maitreya Buddha),' and felt sad and wept. He suddenly awakened and became even more diligent. Miraculous auspicious signs appeared repeatedly, and the offerings were prepared very completely, as if there were celestial children attending him. Because he read the Wonderful Victory Samadhi Sutra and praised the merits of meditation, he resolved to practice meditation. At that time, the Chan masters of Northern Qi gathered hundreds of disciples, and the Dharma practices of the assembly were pure.

肅道俗高尚。乃往歸依從受正法。性樂苦節。營僧為業。冬夏供養不憚勞苦。晝夜攝心。理事籌(音儔。算也)度。訖此兩時。未有所證。又于來夏。束身長坐。繫念在前。始三七日發少靜觀。見一生善惡業相。倍復勇猛。遂動八觸。發本初禪。禪障忽起。四肢緩弱。不勝行步。身不隨心。即自觀察。我今病者。皆從業生。業由心起。本無外境。反見心源。業非可得。身如雲影。相有體空。如是觀已。顛倒想滅。心性清凈。所苦消除。又發空定。心境廓然。夏竟受歲。慨(口概切。太息也)無所獲。自傷昏沉。生為空過。深懷慚愧。放身倚壁。背未至間。霍(忽郭切。揮霍也)爾開悟。法華三昧。大乘法門。一念明達。十六特勝。背舍徐入。便自通徹。不由他悟。研練愈久。前觀轉增。名行遠聞。四方欽德。學徒日盛。機悟實繁。乃以大小乘中定慧等法。敷揚引喻。用攝自他。眾雜精粗。是非由起。怨嫉鴆(直禁切。以毛歷飲食能殺人)毒。毒所不傷。異道興謀。謀不為害。乃顧徒屬曰。大聖在世。不免流言。況吾無德。豈逃此責。責是宿作。時至須受。此私事也。然我佛法不久應滅。當往何方以避此難。時空聲曰。若欲修定。可往武當南嶽。是入道山也。以齊武平之初。背此嵩陽。領徒南逝。初至光州。值梁孝元傾

【現代漢語翻譯】現代漢語譯本肅道的僧人和在家人都非常敬仰他。於是前往歸依，跟隨他學習正法。他天性喜愛苦行，以經營僧團為事業，冬夏兩季都盡心供養，不畏勞苦。日夜收攝心神，對僧團的事物仔細考慮。經過這兩個時期的修行，還沒有任何證悟。又在來年的夏天，約束身心，長時間禪坐，將意念集中在前方。剛過三個七天，就生起了少許的靜觀，見到了自己一生所造的善惡業相。他更加勇猛精進，於是引發了八觸，生起了最初的禪定。禪定的障礙忽然生起，四肢變得遲緩虛弱，無法正常行走，身體不能隨心所欲。他立刻自我觀察：『我現在生病，都是由業力所生。業力由心而起，本來就沒有外在的境界。』反過來觀察心的本源，發現業力是無法得到的，身體就像雲彩的影子，現象存在但本體是空虛的。這樣觀察之後，顛倒妄想就消滅了，心性變得清凈，痛苦也消除了。他又生起了空定，心境變得開闊明朗。一個夏天結束，他感嘆自己一無所獲，自責昏沉，覺得生命白白流逝，內心深感慚愧。於是放鬆身體倚靠在墻壁上，背部還沒靠到墻壁，忽然開悟了法華三昧（指《法華經》所說的三昧），對大乘佛法的法門，在一念之間就完全明白了。十六特勝（指修習禪定時的十六種殊勝境界），背舍（指八背舍，即八種解脫煩惱的方法）也逐漸深入，於是自己通達了這些法門，不是依靠他人而開悟的。他研習禪定的時間越久，之前的觀想就越加精進。他的名聲遠揚，四方的人都敬佩他的德行。前來學習的弟子日益增多，他們的根器和領悟力也確實很高。於是他用大小乘佛法中的定慧等法，廣泛地引用比喻，用來攝受自己和他人。因為僧眾的素質參差不齊，所以難免產生是非。有人怨恨嫉妒，甚至用鴆毒（一種劇毒的毒藥）來加害他，但毒藥卻不能傷害他。其他教派的人也想出陰謀來陷害他，但陰謀也不能得逞。於是他回頭對弟子們說：『即使是偉大的聖人在世，也難免遭受流言蜚語，更何況我沒有德行，怎麼能逃脫這種責難呢？這些責難是過去所造的業，時機到了就必須承受。這是我個人的事情。然而我的佛法不久將要衰滅，應當到什麼地方去躲避這場災難呢？』這時空中傳來聲音說：『如果想要修習禪定，可以前往武當山或南嶽（衡山），這些都是入道的名山。』於是在齊國武平初年，他離開了嵩陽，帶領弟子向南遷移。最初到達光州，正趕上樑孝元（指梁元帝蕭繹）戰敗。

【English Translation】 English version Both monks and laypeople of high virtue deeply admired him. Therefore, they went to take refuge and follow him to learn the true Dharma. He was naturally fond of ascetic practices, taking the management of the Sangha as his career, diligently providing offerings in both winter and summer, not fearing hardship. Day and night, he collected his mind, carefully considering the affairs of the Sangha. After these two periods of practice, he had not yet attained any realization. Then, in the following summer, he restrained his body and mind, sitting in meditation for a long time, focusing his thoughts on the front. Just after three weeks, he developed a slight meditative insight, seeing the good and evil karmic appearances of his entire life. He became even more courageous and diligent, thus triggering the eight touches and giving rise to the initial Dhyana (禪定, meditative state). The obstacles of Dhyana suddenly arose, his limbs became slow and weak, unable to walk normally, his body not following his mind. He immediately observed himself: 'My current illness is all born from karma. Karma arises from the mind, and there is originally no external realm.' Turning back to observe the source of the mind, he discovered that karma is unattainable, and the body is like a shadow of a cloud, the phenomenon exists but the essence is empty. After observing in this way, inverted thoughts were extinguished, the nature of the mind became pure, and suffering was eliminated. He then developed the Samadhi of Emptiness (空定, meditative state of emptiness), and his mental state became broad and clear. At the end of the summer, he lamented that he had gained nothing, blaming himself for being dull and feeling that life had passed in vain, deeply ashamed. So he relaxed his body and leaned against the wall, before his back reached the wall, he suddenly awakened to the Lotus Samadhi (法華三昧, Samadhi mentioned in the Lotus Sutra), and in one thought, he completely understood the Dharma gate of Mahayana Buddhism (大乘佛法, Great Vehicle Buddhism). The Sixteen Special Insights (十六特勝, sixteen kinds of special states in meditation), and the Eight Deliverances (背舍, eight liberations from afflictions) gradually deepened, so he himself understood these Dharma gates, not relying on others to awaken. The longer he studied Dhyana, the more diligent his previous contemplation became. His reputation spread far and wide, and people from all directions admired his virtue. The disciples who came to learn increased day by day, and their roots and understanding were indeed very high. Therefore, he widely used metaphors from the Dharma of Dhyana and Prajna (定慧, meditation and wisdom) in both Hinayana (小乘, Small Vehicle) and Mahayana Buddhism to embrace himself and others. Because the quality of the Sangha was uneven, it was inevitable that right and wrong would arise. Some people resented and envied, and even used poison (鴆毒, a highly poisonous drug) to harm him, but the poison could not harm him. People from other sects also came up with conspiracies to frame him, but the conspiracies could not succeed. So he turned to his disciples and said: 'Even the great saints in the world cannot avoid rumors and slanders, let alone I have no virtue, how can I escape this blame? These blames are the karma created in the past, and when the time comes, they must be endured. This is my personal matter. However, my Buddha-dharma (佛法, Buddha's teachings) will soon decline, where should I go to avoid this disaster?' At this time, a voice came from the air saying: 'If you want to practice Dhyana, you can go to Wudang Mountain or Nanyue (Hengshan), these are famous mountains for entering the path.' So in the early years of the Wu Ping era of the Qi Dynasty, he left Songyang and led his disciples to migrate south. He first arrived in Guang Prefecture, just in time for the defeat of Emperor Xiaoyuan of Liang (梁孝元, Emperor Xiao Yi of Liang).

覆國亂。前路梗塞。權止大蘇山。數歲之間。歸從如市。每示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓亦不得。得亦非真。由是供以事資。誨以理味。只欲學者悟自本心。因以道俗福施。造金字般若金字法華琉璃寶函。眾請講二經。即時玄敘隨文造盡。莫非幽賾。後命大師代講金經。至一心具萬行處。大師有疑。師曰。汝向所疑。此乃大品次第意耳。未是法華圓頓旨也。吾昔一心頓發諸法。吾既身證。不勞致疑。遂咨受法華行法三七境界。大領玄旨。又咨師位即十地耶。曰非也。吾十信鐵輪位耳。然其謙退言難見實。本跡叵詳。后在大蘇。弊于烽警(上音峰。烽燧候表也。邊有警則舉火。晝曰燧。夜曰烽)山侶棲遑不安其地。將四十餘僧徑趣南嶽。時陳光大二年歲次戊子夏六月二十二日也。至即告曰。吾止此滿十年耳。先是梁僧慧海居衡岳寺。及見師欣如舊識。以寺請師止之。海遷他所。師復徙眾方廣。靈蹟懋異具如別記。嘗曰。吾前世曾履此處。因游岳頂。遲立林泉。其處竦凈。若有所憶。尋指巖叢曰。吾前身於此入定。賊斬吾首。眾共掘之。獲聚骨。果無首。今名一生巖者是也。復指盤石曰。此下亦吾前世骸骨。眾舉石驗。果得紅白骨。聯若鉤鎖。即其地累石瘞(于罽切。埋也)骨。危其巔為二生塔

【現代漢語翻譯】現代漢語譯本：國家覆滅，戰亂四起，前方的道路被阻塞。權禪師於是暫住在大蘇山。幾年之間，前來歸附追隨的人多如趕集。他經常向眾人開示說：『道的源頭並不遙遠，自性的海洋也並非渺茫難尋。只要向自己內心去尋求，不要向外去尋找。向外尋找也找不到，即使找到了也不是真實的。』因此，人們供養他生活所需，他則用佛理來教誨他們。他只希望學習的人能夠覺悟自己的本心，因此接受了道俗兩界的佈施，建造了金字《般若經》、金字《法華經》和琉璃寶函。大眾請求他講解這兩部經，他隨即精妙地解釋，文辭優美，無不深奧。後來，他命他的弟子大師代為講解《金經》。當講到『一心具萬行』之處時，大師有所疑問。權禪師說：『你先前所疑惑的，這只是《大品般若經》的次第之意，還不是《法華經》圓頓教法的宗旨。我過去曾一心頓悟諸法，我已經親身證悟，不必再懷疑。』於是大師請教並接受了《法華經》的行法和二十一天的境界，深刻領悟了玄妙的旨意。又問權禪師的位階是否是十地菩薩，權禪師說：『不是的，我只是十信位的鐵輪位而已。』然而他謙虛退讓，難以見到他的真實境界，他的本跡難以詳盡瞭解。後來在大蘇山，因為戰火警報，山中的僧侶們居住不安，於是帶領四十多位僧人直接前往南嶽。當時是陳朝光大二年，歲在戊子年夏六月二十二日。到達后，權禪師說：『我將在此居住滿十年。』先前，梁朝僧人慧海居住在衡岳寺，見到權禪師非常高興，如同老朋友相見，便將寺廟讓給權禪師居住，慧海則遷往他處。權禪師又帶領僧眾遷往方廣寺，靈異事蹟眾多，詳細情況記載在其他傳記中。權禪師曾說：『我前世曾來過這裡，因為遊覽山頂，在此地的林泉邊停留，覺得這裡清凈肅穆，好像有所回憶。』他指著巖石叢說：『我前身曾在此入定，被賊人斬首。』眾人一起挖掘，找到一堆骨頭，果然沒有頭顱。現在被稱為『一生巖』的就是這裡。他又指著一塊盤石說：『這下面也是我前世的骸骨。』眾人抬起石頭驗證，果然得到紅白色的骨頭，連線得像鉤鎖一樣。於是就在那裡堆石埋葬骨頭，在山頂上建造了『二生塔』。

【English Translation】 English version: The state was overthrown, and wars were raging, blocking the road ahead. Chan Master Quan then temporarily resided at Mount Dasu. Within a few years, those who came to follow him were as numerous as a bustling market. He often instructed the assembly, saying, 'The source of the Dao is not far away, and the ocean of self-nature is not vague and difficult to find. Just seek within your own mind, do not seek externally. You will not find it by seeking externally, and even if you find it, it will not be real.' Therefore, people provided him with the necessities of life, and he taught them with Buddhist principles. He only wished that the learners could awaken to their own original mind. Therefore, he accepted the offerings from both the monastic and lay communities and built the golden-lettered Prajna Sutra, the golden-lettered Lotus Sutra, and a crystal treasure box. The assembly requested him to explain these two sutras, and he immediately explained them with exquisite and beautiful language, all of which were profound. Later, he ordered his disciple, Great Master, to explain the Golden Sutra on his behalf. When he came to the point of 'one mind possessing myriad practices,' Great Master had doubts. Chan Master Quan said, 'What you doubted earlier is only the meaning of the sequential teachings of the Mahaprajnaparamita Sutra, not the purpose of the perfect and sudden teachings of the Lotus Sutra. I once suddenly awakened to all dharmas with one mind. I have personally realized it, so there is no need to doubt.' Thereupon, Great Master asked for and received the practice methods of the Lotus Sutra and the twenty-one days of samadhi, deeply comprehending the profound meaning. He also asked whether Chan Master Quan's position was that of the Tenth Ground Bodhisattva. Chan Master Quan said, 'No, I am only in the Iron Wheel position of the Ten Faiths.' However, he was humble and modest, and it was difficult to see his true state. His origin and traces were difficult to fully understand. Later, at Mount Dasu, due to the war alarms, the monks in the mountains were uneasy, so he led more than forty monks directly to Mount Nanyue. At that time, it was the second year of the Guangda era of the Chen Dynasty, the year of Wuzi in the summer of the sixth month, the twenty-second day. Upon arrival, Chan Master Quan said, 'I will reside here for ten years.' Previously, the Liang Dynasty monk Huikai resided in Hengyue Temple. When he saw Chan Master Quan, he was very happy, as if meeting an old friend, and he gave the temple to Chan Master Quan to reside in, and Huikai moved elsewhere. Chan Master Quan then led the monks to Fangguang Temple. There were many miraculous events, and the details are recorded in other biographies. Chan Master Quan once said, 'I have been here in my previous life, because I visited the top of the mountain and stayed by the forest spring in this place. I felt that this place was pure and solemn, as if I remembered something.' He pointed to the rock pile and said, 'I was in samadhi here in my previous life and was beheaded by thieves.' The crowd dug together and found a pile of bones, indeed without a head. The place now called 'Yisheng Rock' is this place. He also pointed to a flat rock and said, 'My bones from my previous life are also under this.' The crowd lifted the stone to verify, and indeed they found red and white bones, connected like hooks. So they piled stones there to bury the bones and built the 'Second Life Pagoda' on the top of the mountain.

。徘徊東上見石門窅隩(上音杳)曰。此靈巖幽戶過者必增道力。乃古寺也。吾先亦嘗棲托。因斧蒙密處。果得僧用器皿堂宇層甓(並的切。磚也)之基。其地爽塏(高明之地曰爽塏。左傳曰。請更諸爽塏。文選曰。處高泉而爽塏)適大岳心。於是筑臺。為眾說般若。因號三生藏。事驗非一。陳朝碩學莫不歸宗。時有異道。懷嫉密告陳主。誣師北僧陰受齊券掘斷岳心。敕使至山。見兩虎咆憤。驚駭而退。數日復進召師。師謂使曰。尊使先行貧道續來。師飛錫而往至京。四門俱見師入。監使同時共奏。帝驚異引見。敕承靈應。乃迎下都。止棲玄寺。一無所問。先有小蜂。飛螫師額。尋有大蜂。咬殺小者。銜首師前。飛揚而去。不久謀罔一人暴死。二為猘(居例切。狂犬。宋書曰。張收嘗為猘犬所傷。食蝦蟆鲙而愈)狗嚙死。蜂相所徴。於是驗矣。師往瓦官。遇雨不濕。履泥不污。僧正慧皓(音杲)與諸學徒相逢于路曰。此神異人如何至此。舉朝屬目道俗傾仰。大都督吳明徹敬重之至。奉以犀枕。別將夏侯孝威往寺禮覲。在道默唸吳儀同所奉枕。欲得一見。比至師所。將行致敬。師便語威。欲見犀枕。可往視之。又於一日忽有聲告。灑掃庭宇。聖人尋至。即如其語。須臾師到。威懷仰之。言于道俗。故貴賤皂素悉歸向之。

趣歸南嶽。不敢延留。帝餞以殊禮。目為大禪師。人舡供給送到江渚。師曰。寄跡南嶽。止十年耳。期滿當移。時眾不識其旨。及還山。每歲陳主三信參勞。供施眾積。榮盛莫加。說法倍常。神異難測。或現形大小。或寂示藏身。或異香奇色祥瑞亂舉。臨將終時。從山頂下。半山道場大集門學。連日說法。苦切呵責。聞者寒心。告眾曰。若有十人不惜身命。常修法華般舟唸佛三昧方等懺悔。行是行者。隨有所須。吾自供給。必相利益。如無。吾當遠離。苦行事難。竟無答者。因屏眾斂念。泯然命盡。小僧靈辯見師氣絕。號吼大叫。師便開目曰。汝是惡魔。我將欲去。眾聖相迎。論受生處。何意驚動。妨亂吾耶。癡人出去。因更攝心。諦坐至盡。咸聞異香滿室。頂暖身軟。色如生。春秋六十有四。即陳太建九年歲次丁酉六月二十二日也。取驗十年。宛然符合。師平日服布素。寒則實以艾。徒屬服章率皆如此。凡有著作。口授成章。無所刪改。四十二字門兩卷。無諍行門兩卷。釋論玄隨自意安樂行次第禪要三智觀門等五部各一卷。並行於世。南山律師贊曰。自江東佛法弘重義門。至於禪法。蓋蔑如也。而南嶽尊者慨思南服。定慧雙開。晝談義理。夜便思擇。故所發言無非致遠。因定發慧。此旨不虛。南北禪宗罕不承緒。然

而身相挺特能自勝持。見者回心。不覺傾伏。善識人心。鑑照冥機。訥于言過。方便誨引。行大慈悲。奉菩薩戒。至如繒纊皮革。多由損生。故其徒服章率皆以布。寒則艾。衲用犯風霜。自佛法東流。幾六百載。唯斯南嶽慈行可歸。余嘗參傳譯。屢睹梵經。討問所被法衣。至今都無蠶服。縱加受法。不云得成。若乞若得。蠶綿作衣。準律結科。斬舍定矣。約情貪附。何由縱之。唯南嶽獨斷高遵聖檢(居奄切。書檢印窠封題也)者也。

四祖智者大師。諱智顗。字德安。姓陳氏。穎川人也。有晉遷都。寓居荊州華容縣。梁散騎益陽公起之第二子也。母徐氏夢。香菸五彩縈迴在懷。欲拂去之。聞語曰。宿世因緣寄託王道。福德自至何以去之。又夢吞白鼠。如是再三。怪而卜之。師曰。白龍之兆也。誕育之夜(本朝翰林學士扈蒙序云。大師梁大同四年戊午秋七月生)室內洞明。信宿其光乃止。內外胥悅盛陳鼎俎相慶。忽二僧扣門曰。善哉兒德所重必出家矣。言訖而隱。賓客異之。鄰室憶先靈瑞。呼為王道。兼用后相複名光道。故先立二字參互稱之。臥便合掌。坐必面西。年長而口不妄啖(徒敢切)見像便禮。逢僧必敬。七歲喜往伽藍。諸僧訝(魚稼切)其情志。口授普門品。初啟一遍即得。二親遏絕不許更誦。志學之

【現代漢語翻譯】現代漢語譯本而且他的身相挺拔，特別能自我約束和堅持（戒律）。見到他的人都會回心轉意，不知不覺地傾心順服。他善於識別人心，明察隱微的機要。不輕易說話，但善於用方便法門教誨引導他人。奉行大慈大悲，嚴守菩薩戒。至於絲綢、棉絮、皮革等物品，大多因為損害生命而得來，所以他的弟子們的服裝通常都用布料。寒冷時，就用艾草和粗布縫製的衲衣來抵禦風霜。自從佛法東傳以來，已經六百多年了，只有南嶽慧思禪師的慈悲行為可以作為典範。我曾經參與翻譯佛經，多次看到梵文經典中記載，詢問（比丘）所穿的法衣，至今都沒有用蠶絲製作的。即使是接受了戒法，也不能說（穿蠶絲衣）就能成就。如果是乞討或得到的蠶絲棉衣，按照戒律規定，應該判罪並堅決捨棄。如果縱容貪戀和執著，怎麼能允許呢？只有南嶽慧思禪師能夠獨自果斷地高尚地遵守聖人的規範（居奄切。書檢印窠封題也）。

四祖智者大師，法名智顗（zhì yǐ），字德安，姓陳氏，是穎川人。因為晉朝遷都，所以居住在荊州華容縣。他是梁朝散騎常侍益陽公陳起之的第二個兒子。他的母親徐氏夢見，五彩的香菸縈繞在懷中，想要拂去，卻聽到聲音說：『宿世的因緣寄託在王道，福德自然會到來，為什麼要拂去呢？』又夢見吞下白鼠，像這樣再三發生。感到奇怪就去占卜，占卜的人說：『這是白龍的徵兆啊。』在他出生的夜晚（本朝翰林學士扈蒙的序文中說，大師生於梁大同四年戊午秋七月），室內一片光明，過了很久光芒才停止。內外都非常高興，準備豐盛的食物來慶祝。忽然有兩個僧人敲門說：『好啊，這個孩子德行深重，將來必定會出家。』說完就消失了。賓客們都感到驚異。鄰居回憶起先前的祥瑞，稱他為王道。又用後面的相貌複名光道。所以先用這兩個字交替稱呼他。他睡覺時就合掌，坐著時必定面向西方。長大后，口不隨便吃東西（徒敢切），見到佛像就禮拜，遇到僧人必定恭敬。七歲時喜歡去伽藍（寺廟），僧人們驚訝（魚稼切）他的情志。口頭傳授他《普門品》，剛開始念一遍就記住了。他的父母阻止他不許再念誦，他立志學習。

【English Translation】 English version Moreover, his physical appearance was upright and he was particularly capable of self-restraint and adherence (to the precepts). Those who saw him would have a change of heart and unconsciously submit to him. He was good at discerning people's hearts and discerning hidden opportunities. He was slow to speak, but skilled in using expedient means to teach and guide others. He practiced great compassion and diligently observed the Bodhisattva precepts. As for items such as silk, floss, and leather, they mostly came from harming living beings, so his disciples' clothing was usually made of cloth. When it was cold, they would use patched robes made of mugwort and coarse cloth to resist the wind and frost. Since the eastward transmission of Buddhism, it has been more than six hundred years, and only the compassionate conduct of Nanyue Huisi (慧思) can be taken as a model. I have participated in the translation of Buddhist scriptures and have repeatedly seen in Sanskrit texts, when inquiring about the robes worn (by monks), that to this day none are made of silk. Even if one has received the precepts, one cannot say that (wearing silk) will lead to accomplishment. If silk cotton clothing is begged for or obtained, according to the precepts, one should be judged guilty and resolutely discard it. If one indulges in greed and attachment, how can it be allowed? Only Nanyue Huisi (慧思) alone can decisively and nobly abide by the standards of the sages (居奄切. 書檢印窠封題也).

The Fourth Patriarch, Great Master Zhiyi (智顗) (wisdom and doubt), also known as De'an (德安), whose family name was Chen, was a native of Yingchuan. Because of the Jin Dynasty's relocation of the capital, he resided in Huarong County, Jingzhou. He was the second son of Chen Qizhi (陳起之), the Yiyang Duke and a court attendant of the Liang Dynasty. His mother, Xu, dreamed that five-colored fragrant smoke swirled around her womb. When she tried to brush it away, she heard a voice saying, 'The karmic connection from past lives is entrusted to the royal way. Blessings and virtue will naturally come, why brush it away?' She also dreamed of swallowing a white mouse, and this happened repeatedly. Feeling strange, she consulted a diviner, who said, 'This is an omen of a white dragon.' On the night of his birth (as recorded in the preface by Hu Meng (扈蒙), a scholar of the Hanlin Academy of this dynasty, the Great Master was born in the seventh month of autumn in the fourth year of the Datong era of the Liang Dynasty, corresponding to the year Wuwu), the room was filled with light, and the radiance lasted for a long time before ceasing. Everyone inside and outside was overjoyed and prepared a grand feast to celebrate. Suddenly, two monks knocked on the door and said, 'Excellent, this child has profound virtue and will surely become a monk in the future.' After speaking, they disappeared. The guests were amazed. The neighbors recalled the previous auspicious signs and called him Wangdao (王道) (royal way). They also used his later appearance to name him Guangdao (光道) (way of light). Therefore, these two names were used interchangeably to refer to him. He would fold his palms when sleeping and always face west when sitting. As he grew older, he did not eat indiscriminately (徒敢切), he would bow to Buddha images, and he would always respect monks. At the age of seven, he liked to go to the Sangharama (伽藍) (monastery), and the monks were surprised (魚稼切) by his aspirations. They orally transmitted the 'Universal Gate Chapter' (普門品) to him, and he memorized it after reciting it once. His parents stopped him from reciting it further, and he resolved to study.

年。士梁承聖屬元帝淪沒北度硤州。依乎舅氏。而俊朗通悟儀止溫恭。尋討名師。年十有八。投湘州果愿寺法緒。出家緒授。以十戒道品律儀仍攝。以北度詣慧曠律師。北面橫經。具蒙指誨。又詣光州大蘇山南嶽禪師。受業心觀。乃於此山。行法華三昧。始住三夕。誦至藥王品。心緣苦行。至是真精進句。解悟便發。見共思師處靈鷲山七寶凈土聽佛說法。思為印可。又入熙州白沙山。如前入觀。于經有疑。輒見思來。冥為披釋。常令代講。思躬執如意在觀聽。語學徒曰。此吾之義。兒恨其定力少耳。於是師資改觀。名聞遐邇。學成往辭。思曰。汝于陳國有緣。往必利益。思既游南嶽。大師便詣金陵(云云)。綿歷八週。語默之際每思林澤。乃夢。巖崖萬重云日半垂其側。滄海無畔泓澄其下。又見一僧搖手申臂。至於岐麓挽師上山(云云)。以夢通告。門人咸曰。此天臺山也。因與慧辯等二十餘人挾道南征。隱淪斯岳。后陳少主降敕徴入前後七使。並帝手疏。大師遂出都。迎入太極殿之東堂。請講智論(云云)。及金陵敗覆。策杖荊湘。刬跡云峰。終焉其致會。大業在蕃。任總淮海。承風佩德。欽注相仍欲遵戒法奉以為師。致書累請。大師初陳寡德。次讓名僧。后舉同學。三辭不免。開皇十一年十一月二十三日。于揚州

總管金城。設千僧會。敬屈授菩薩戒。為王授戒。竟欲返故林。王乃固請。師曰。先有明約。事無兩違。即拂衣而起。王不敢重邀。合掌尋送。至城門顧曰。國鎮不輕。道務致隔。幸觀佛化。弘護在壞。王禮望目極衘泣而返。遂上渚宮鄉壤。于當陽縣玉泉山。建一音寺。晉王仍請大師。著凈名疏。柳顧言徐陵並才華胄(直又切)績應奉文義。緘封寶藏。王躬受持。后蕭妃疾。苦醫無術。王遣開府柳顧言等。致書請命。愿救所疾。師即率侶建齋。七日行金光明懺。至第六夕。忽降異雀。飛入齋壇。宛轉而死。須臾飛去。又聞啄吟之聲。眾並同矚。師曰。此相現者。妃當愈矣。鳥死復穌。表蓋棺還起。喙幽鳴顯。示齋福相乘。至翌日。患果瘳。王大嘉慶。時遇入朝(大王入朝也)旋歸臺岳。躬率禪門。更行前懺。仍立誓曰。若於三寶有益者。當限此餘年。若其徒生。愿速從化。不久告眾曰。吾當卒此地矣。誡曰。宜各默然。吾將去矣。言已端坐如定。而卒于天臺山大石像前。春秋六十有七。即開皇十七年十一月二十四日也。師居山。有蕈觸樹皆垂。隨采隨出。供僧常調。師若他往。蕈即不生。因斯以談誠道感矣。章安侍奉多年。歷其景行。可二十餘紙。又終南山龍田寺沙門法琳。夙預宗門。親傳戒法。以德音遽遠拱木俄森

【現代漢語翻譯】現代漢語譯本：總管金城（地名）。設千僧會。恭敬地邀請智顗大師傳授菩薩戒。為晉王授戒完畢后，智顗大師打算返回故鄉。晉王極力挽留。智顗大師說：『我們之前有約定，事情不能違背兩次。』說完便拂袖起身。晉王不敢再次挽留，合掌恭送智顗大師，一直送到城門，回頭說道：『國家重鎮不可輕易離開，修道事務因此阻隔。希望您能觀察佛法教化，弘揚守護佛法。』晉王行禮，目送智顗大師遠去，含著眼淚返回。智顗大師於是前往渚宮鄉壤，在當陽縣玉泉山，建立了一音寺。晉王仍然請智顗大師撰寫《凈名疏》。柳顧言、徐陵都以才華著稱，績應奉文義。將書稿嚴密地封藏起來，晉王親自接受並奉持。後來，蕭妃生病，醫生束手無策。晉王派遣開府柳顧言等人，致信智顗大師，希望他能救治蕭妃的疾病。智顗大師於是帶領僧侶建立齋壇，舉行七日《金光明懺》。到第六個晚上，忽然降下一隻奇異的鳥，飛入齋壇，盤旋著死去。不久又飛走了。又聽到啄食吟叫的聲音，眾人都一同注視。智顗大師說：『這種現象出現，蕭妃的病應當痊癒了。鳥死而復生，表示蓋棺還能再起。鳥喙幽鳴顯現，表示齋戒的福報相互疊加。』到第二天，蕭妃的病果然痊癒了。晉王非常高興。當時智顗大師正要入朝（指晉王入朝），之後返回天臺山。親自率領禪門弟子，再次舉行之前的懺法。仍然立下誓言說：『如果我對三寶有益，就應當限定我剩餘的壽命。如果我只是徒然活著，希望迅速離世。』不久，智顗大師告訴眾人說：『我將要在這裡去世了。』告誡說：『大家應該保持沉默，我將要離開了。』說完便端坐如入定一般，在天臺山大石像前去世。享年六十七歲，即開皇十七年十一月二十四日。智顗大師住在山中時，有一種蘑菇，觸碰樹木就會垂下來，隨采隨長，足夠供給僧眾食用。智顗大師如果去了其他地方，蘑菇就不生長。因此可以談論他的誠心感動了天地。章安大師侍奉智顗大師多年，記錄了他的事蹟，大約有二十多頁紙。又有終南山龍田寺的沙門法琳，早就參與宗門事務，親自傳授戒法。因為他的德行聲名遠播，如同高大的樹木一樣。

【English Translation】 English version: The administrator of Jincheng (place name) organized a gathering of a thousand monks, respectfully inviting Master Zhiyi (智顗) to bestow the Bodhisattva precepts. After bestowing the precepts for King Jin, Master Zhiyi intended to return to his hometown. King Jin earnestly pleaded for him to stay. Master Zhiyi said, 'We had an agreement before, and matters cannot be violated twice.' With that, he flicked his sleeves and stood up. King Jin did not dare to plead again, and with palms together, respectfully saw Master Zhiyi off, all the way to the city gate. Turning back, he said, 'A vital national figure cannot easily depart, as it hinders the affairs of cultivation. I hope you can observe the Buddhist teachings and propagate and protect the Dharma.' King Jin bowed, watching Master Zhiyi until he was out of sight, and returned with tears in his eyes. Master Zhiyi then went to Zhugong Township and established Yiyin Temple on Yuquan Mountain in Dangyang County. King Jin still requested Master Zhiyi to write the 'Vimalakirti Sutra Commentary' (凈名疏). Liu Guyan and Xu Ling were both renowned for their talents, and Ji Yingfeng was skilled in literary composition. They carefully sealed the manuscript, and King Jin personally received and upheld it. Later, Consort Xiao fell ill, and the doctors were helpless. King Jin dispatched Liu Guyan and others to send a letter to Master Zhiyi, hoping he could cure Consort Xiao's illness. Master Zhiyi then led the monks to establish an altar and perform the seven-day 'Golden Light Sutra Repentance' (金光明懺). On the sixth night, a strange bird suddenly descended, flew into the altar, circled around, and died. Soon after, it flew away. Then, the sound of pecking and chirping was heard, and everyone looked together. Master Zhiyi said, 'This phenomenon indicates that Consort Xiao's illness should be cured. The bird's death and resurrection represent that even after the coffin is closed, one can rise again. The bird's beak chirping in the darkness reveals that the blessings of the fast are multiplied.' The next day, Consort Xiao's illness was indeed cured. King Jin was overjoyed. At that time, Master Zhiyi was about to enter the court (referring to King Jin entering the court), and later returned to Mount Tiantai. He personally led the Chan disciples to perform the previous repentance ritual again. He still made a vow, saying, 'If I am beneficial to the Three Jewels (三寶), then my remaining lifespan should be limited. If I am merely living in vain, I hope to quickly depart from this world.' Soon after, Master Zhiyi told everyone, 'I am going to pass away here.' He admonished, 'Everyone should remain silent, I am about to leave.' After speaking, he sat upright as if in meditation and passed away in front of the Great Stone Image on Mount Tiantai. He was sixty-seven years old, which was the twenty-fourth day of the eleventh month of the seventeenth year of the Kaihuang era. When Master Zhiyi lived in the mountains, there was a type of mushroom that would droop when it touched the trees. It would grow back as soon as it was picked, enough to supply the monks with food. If Master Zhiyi went elsewhere, the mushrooms would not grow. Therefore, one can speak of his sincerity moving heaven and earth. Master Zhang'an (章安) served Master Zhiyi for many years and recorded his deeds, which amounted to about twenty pages. Furthermore, the Shramana Falin (法琳) of Longtian Temple on Mount Zhongnan had long been involved in the sect and personally transmitted the precepts. Because his virtuous reputation spread far and wide, he was like a tall tree.

。為之行傳。廣流於世。隋煬帝末歲巡幸江都。夢感大師。言及遺寄。希自製碑文。極宏麗。未及鐫勒。值亂便失。余如別傳云。

五祖章安尊者。諱灌頂。字法雲。俗姓吳氏。常州宜興人也。祖世避地東甌。因而不返。今為臨海之章安焉。父夭早亡。母親鞠養。生甫三月。孩而欲名。思審物類。未知所目。母夜稱佛法僧名。師仍口敩。音句清辯。同共驚異。因告攝靜寺慧拯法師。聞而嘆曰。此子非凡。即以非凡為字。及年七歲。還為拯公弟子。日進文詞。玄儒並騖。清藻才綺。即譽當時。年登二十。進具奉儀。德瓶油缽。彌所留思。洎拯師厭世。沐道天臺。承習定網。罔有虧緒陳至德元年。從大師出居光宅。研繹觀門。頻蒙印可。逮陳氏失馭。隨師上江州。勝地名山盡皆遊憩。三宮廬阜九向衡峰。無不揖跡依迎訪問遺逸。后屆荊部。停玉泉寺。傳法轉化教敷西楚。開皇十一年。晉王作鎮揚州。陪從大師。戾(郎計切。來也)止邗溝(邗音寒。邗溝水名。在廣陵)居禪眾寺。為法上將。日討幽求。俄隨大師。東旋止於臺岳。晚出稱心精舍。開講法華。跨朗籠基。超于云印。方集奔隨。負笈屯涌。有吉藏法師。興皇入室。嘉祥結肆。獨擅浙東。聞稱心道勝。意之未許。求借義記。尋閱淺深乃知。體解心醉有所從矣

【現代漢語翻譯】現代漢語譯本：為他撰寫傳記，廣泛流傳於世。隋煬帝末年巡幸江都時，夢中感應到智者大師，大師在夢中提及有遺物寄託於他，希望他親自撰寫碑文。碑文極其宏偉華麗，但還未及雕刻，就遭遇戰亂而遺失。其餘事蹟可參考其他傳記。

五祖章安尊者，法名灌頂，字法雲，俗姓吳氏，是常州宜興人。他的祖先爲了躲避戰亂遷居到東甌，因此沒有返回故鄉，現在成爲了臨海的章安。他的父親早逝，由母親撫養長大。出生剛滿三個月，想要為他取名字，思索各種事物，卻不知該如何命名。母親在夜裡唸誦佛法僧三寶的名號，尊者便跟著母親學，發音清晰明瞭，大家都感到驚奇。因此告訴了攝靜寺的慧拯法師，慧拯法師聽後感嘆道：『這個孩子非同凡響。』於是就用『非凡』作為他的字。到了七歲時，就做了慧拯法師的弟子，每天學習文章辭藻，儒學和玄學並駕齊驅。他的文筆清新華麗，當時就享有盛譽。二十歲時，受具足戒，對於戒律、德行、油缽等都非常重視。等到慧拯法師去世后，他前往天臺山學習佛法，繼承和學習禪定，沒有絲毫懈怠。陳至德元年，跟隨智者大師住在光宅寺，研究探討《觀經》，多次得到智者大師的認可。等到陳朝失去統治后，他跟隨智者大師前往江州，遊歷各處名山勝地。三宮、廬山、衡山等地，無不留下他的足跡，拜訪隱士。後來到達荊州，住在玉泉寺，傳播佛法，教化西楚地區。開皇十一年，晉王楊廣鎮守揚州，他陪同智者大師前往揚州，到達邗溝，住在禪眾寺，成為弘揚佛法的棟樑，每天探討深奧的佛理。不久后，他跟隨智者大師返回天臺山。晚年住在稱心精舍，開講《法華經》，他的聲望超越了朗基和云印兩位法師。四方學子紛紛前來，揹著書箱聚集在他門下。當時有吉藏法師，是興皇法師的入室弟子，在嘉祥寺弘揚佛法，獨自在浙東地區享有盛名。聽說稱心精舍的道風興盛，心中不以為然，於是借閱了灌頂法師的義疏，仔細閱讀後，才明白其中的深奧，心悅誠服，有所歸從了。

【English Translation】 English version: A biography was written for him, widely circulated in the world. In the final years of Emperor Yang of Sui's reign, during an inspection tour to Jiangdu, he dreamt of Great Master Zhiyi (智者大師, Great Master Zhiyi), who mentioned in the dream that he had entrusted relics to him, hoping that he would personally compose an inscription. The inscription was extremely magnificent, but before it could be engraved, it was lost due to the turmoil of war. Other deeds can be found in other biographies.

The Fifth Patriarch, Venerable Zhang'an (章安, Zhang'an), whose Dharma name was Guanding (灌頂, Guanding), courtesy name Fayun (法雲, Fayun), and whose lay surname was Wu (吳, Wu), was a native of Yixing (宜興, Yixing), Changzhou (常州, Changzhou). His ancestors moved to Dong'ou (東甌, Dong'ou) to escape the war, and therefore did not return to their hometown, which is now Zhang'an (章安, Zhang'an) in Linhai (臨海, Linhai). His father died early, and he was raised by his mother. When he was just three months old, they wanted to name him, contemplating various things, but did not know what to name him. His mother recited the names of the Three Jewels (Buddha, Dharma, Sangha) at night, and the Venerable followed his mother, pronouncing the sounds clearly and distinctly, which surprised everyone. Therefore, they told Dharma Master Huizheng (慧拯, Huizheng) of Shejing Temple (攝靜寺, Shejing Temple), who exclaimed after hearing this: 'This child is extraordinary.' So they used 'Extraordinary' as his courtesy name. When he was seven years old, he became a disciple of Dharma Master Huizheng, studying literature and rhetoric every day, pursuing both Confucianism and Xuanxue (玄學, Xuanxue). His writing was fresh and ornate, and he enjoyed a great reputation at that time. At the age of twenty, he received the full precepts, and he attached great importance to the precepts, virtue, and alms bowl. After Dharma Master Huizheng passed away, he went to Mount Tiantai (天臺山, Tiantai Mountain) to study the Dharma, inheriting and learning meditation, without the slightest懈怠. In the first year of the Zhide era of the Chen dynasty, he followed Great Master Zhiyi and lived in Guangzhai Temple (光宅寺, Guangzhai Temple), studying and discussing the Vimalakirti Sutra, and was repeatedly approved by Great Master Zhiyi. After the Chen dynasty lost its rule, he followed Great Master Zhiyi to Jiangzhou (江州, Jiangzhou), traveling to various famous mountains and scenic spots. He left his footprints in places such as the Three Palaces, Mount Lu (廬山, Mount Lu), and Mount Heng (衡山, Mount Heng), visiting hermits. Later, he arrived in Jingzhou (荊州, Jingzhou), residing in Yuquan Temple (玉泉寺, Yuquan Temple), spreading the Dharma and teaching the people of Western Chu (西楚, Western Chu). In the eleventh year of the Kaihuang era, Prince Jin (晉王, Prince Jin) Yang Guang (楊廣, Yang Guang) was stationed in Yangzhou (揚州, Yangzhou), and he accompanied Great Master Zhiyi to Yangzhou, arriving at the Hangou Canal (邗溝, Hangou Canal), residing in Chanzhong Temple (禪眾寺, Chanzhong Temple), becoming a pillar of Dharma propagation, discussing profound Buddhist principles every day. Soon after, he followed Great Master Zhiyi back to Mount Tiantai. In his later years, he lived in Chenxin Vihara (稱心精舍, Chenxin Vihara), lecturing on the Lotus Sutra, and his reputation surpassed Dharma Masters Langji (朗基, Langji) and Yunyin (云印, Yunyin). Students from all directions came one after another, gathering under his door with their book boxes. At that time, there was Dharma Master Jizang (吉藏, Jizang), an inner disciple of Dharma Master Xinghuang (興皇, Xinghuang), who propagated the Dharma at Jixiang Temple (嘉祥寺, Jixiang Temple), enjoying a great reputation in the Zhejiang (浙江, Zhejiang) region alone. Hearing that the Dharma style of Chenxin Vihara was flourishing, he was skeptical, so he borrowed Dharma Master Guanding's commentary and read it carefully. Only then did he understand its profundity, and he was convinced and submitted to him.

。因廢講散眾。投足天臺。餐稟法華。發誓弘演。至十七年。大師現疾。瞻侍曉夕。艱劬盡心。爰及滅度。親承遺旨。乃奉留書並諸信物。哀泣跪授晉王。五體投地。悲淚頂受。事遵賓禮。情敦法親。尋遣揚州總管府司馬王弘。送師還山。為大師設千僧齋。置國清寺。即昔有晉曇光道猷之故跡也。前峰佛隴寺號修禪。在陳之日。大師初建。隴南十里曰丹丘。經行平正。瞻望顯博。大師標基刊本。欲建道場。未果心期。故遺囑斯在。王工入谷。即事修營。置臬(古公切)引繩。一依舊旨。仁壽元年。晉王入嗣。采巡本國。萬里川途。人野畢慶。以檀越升位寺宇初成。出山參賀。遂蒙引見。慰問重疊。酬對如響。言無失厝。臣主榮嘆。前遣員外散騎侍郎張干威。送還山寺。施物三千段氈三百領。又設千僧齋。寺廟臺殿。更加修緝。故丹青之飾亂髮朝霞。松竹之嶺奄同被錦。斯實海西之壯觀也。遠符大師之言。具如別傳。仁壽二年下令。延請云。夏序炎赫。道體休宜。禪悅資神。故多佳致。近令慧日道場㽵論二師講凈名經。全用智者義疏。判釋經文。禪師既是大師高足。法門委寄。今遣延屈。必希霈然。並華經疏。隨使入京也。佇遲來儀。書不盡意。師持衣負錫。高步入宮。三夏闡弘。副君欣戴。每至深契。無不伸請。並隨

【現代漢語翻譯】現代漢語譯本因有人廢止講經，僧眾離散，他便前往天臺山，以《法華經》為食糧，發誓弘揚佛法。到了第十七年，智者大師（Zhi Zhe Da Shi，指智顗）生病，他日夜侍奉，竭盡心力。直到大師圓寂，他親自接受遺囑，於是恭敬地將遺書和各種信物，哀泣著跪獻給晉王（Jin Wang，指楊廣）。晉王五體投地，悲痛地頂戴接受，一切禮儀都依照賓客之禮，情誼深厚如同法親。不久，晉王派遣揚州總管府司馬王弘，護送他返回山中，為智者大師設千僧齋，並建造國清寺（Guo Qing Si）。這裡就是過去有晉朝曇光（Tan Guang）、道猷（Dao You）的遺蹟的地方。前峰佛隴寺（Fo Long Si），寺號修禪（Xiu Chan），在陳朝時，智者大師最初建立。佛隴寺南十里叫做丹丘（Dan Qiu），地勢平坦方正，視野開闊。智者大師在這裡選址，想要建造道場，但未能實現心願，所以遺囑中特別提到此事。王弘派工匠進入山谷，立即開始修建，安置準繩，一切都按照智者大師的遺願。仁壽元年，晉王繼承皇位，巡視本國，萬里路途，百姓歡慶。因為晉王登基，寺廟也初具規模，他出山參賀，於是蒙受引見。晉王慰問多次，他應對如流，言語沒有差錯，君臣都感到榮幸讚歎。晉王先前派遣員外散騎侍郎張干威，護送他返回山寺，佈施物品三千段，氈三百領。又設千僧齋。寺廟臺殿，更加修繕。所以彩繪裝飾如同早晨的彩霞，松竹山嶺如同披上了錦緞。這確實是海西（Hai Xi）的壯觀景象。這遠遠應驗了智者大師的預言，具體情況記載在別的傳記中。仁壽二年，晉王下令，延請他說：『夏季炎熱，道體需要休息調養，禪悅能夠滋養精神，所以有很多美好的事情。最近命令慧日道場（Hui Ri Dao Chang）的㽵論（Zhi Lun）二位法師講解《凈名經》（Jing Ming Jing），完全使用智者大師的義疏，判釋經文。禪師您是智者大師的高足，佛法大門的委託之人，現在派遣使者延請您，希望您能欣然前往。』並把《華經疏》（Hua Jing Shu）隨使者送入京城。期待您的到來，書信難以表達我的心意。他拿著衣缽，拄著錫杖，高步進入皇宮，三個月的時間裡闡揚弘法，皇帝欣喜敬佩。每次到了深入契合之處，皇帝無不請求，並隨從。

【English Translation】 English version Because someone abolished the lectures and the monks dispersed, he went to Mount Tiantai (Tiantai Mountain), nourished himself with the Lotus Sutra (Fahua Jing), and vowed to propagate the Dharma. In the seventeenth year, when Great Master Zhi Zhe (Zhi Zhe Da Shi, referring to Zhiyi) fell ill, he attended to him day and night, exerting himself wholeheartedly. Until the Great Master passed away, he personally received the will, and respectfully presented the will and various tokens, weeping and kneeling, to Prince Jin (Jin Wang, referring to Yang Guang). Prince Jin prostrated himself, accepting them with grief and reverence, treating everything according to the rites of a guest, with affection as deep as that of Dharma relatives. Soon, Prince Jin sent Wang Hong, the Sima of the Yangzhou General Administration Office, to escort him back to the mountain, held a thousand-monk vegetarian feast for Great Master Zhi Zhe, and built Guoqing Temple (Guo Qing Si). This was the place where Tan Guang and Dao You of the Jin Dynasty had left their traces. The front peak, Fo Long Temple (Fo Long Si), named Xiuchan (Xiu Chan), was first built by Great Master Zhi Zhe during the Chen Dynasty. Ten miles south of Fo Long Temple is called Danqiu (Dan Qiu), the terrain is flat and upright, and the view is broad. Great Master Zhi Zhe chose this site, wanting to build a monastery, but he did not fulfill his wish, so he specifically mentioned this matter in his will. Wang Hong sent craftsmen into the valley, immediately began construction, set up guidelines, and followed Great Master Zhi Zhe's wishes in everything. In the first year of Renshou, Prince Jin inherited the throne and inspected the country. The people celebrated along the ten-thousand-mile journey. Because Prince Jin ascended the throne, the temple also began to take shape. He went out of the mountain to congratulate him and was introduced to the Prince. Prince Jin inquired many times, and he responded fluently, without any mistakes in his words. Both the ruler and the minister felt honored and praised him. Prince Jin had previously sent Zhang Ganwei, a visiting attendant of the Ministry of Personnel, to escort him back to the mountain temple, donating three thousand pieces of cloth and three hundred felt blankets. Another thousand-monk vegetarian feast was held. The temple halls and pavilions were further repaired. Therefore, the painted decorations were like the morning clouds, and the pine and bamboo ridges were like being covered with brocade. This is indeed a magnificent sight in Haixi (Haixi). This far fulfilled the prophecy of Great Master Zhi Zhe, and the details are recorded in other biographies. In the second year of Renshou, Prince Jin issued an order, inviting him, saying: 'The summer is hot, and the body needs rest and recuperation. Dhyana-joy can nourish the spirit, so there are many good things. Recently, I ordered the two Dharma masters Zhi Lun (Zhi Lun) of the Huiri Monastery (Hui Ri Dao Chang) to explain the Vimalakirti Sutra (Jing Ming Jing), using the exegesis of Great Master Zhi Zhe to interpret the sutra. Chan Master, you are a senior disciple of Great Master Zhi Zhe, and the person entrusted with the Dharma gate. Now I am sending an envoy to invite you, hoping that you will be pleased to come.' And sent the Hua Jing Shu (Hua Jing Shu) with the envoy to the capital. Looking forward to your arrival, the letter cannot express my heart. He took his robe and alms bowl, and walked into the palace with high steps. For three months, he expounded and propagated the Dharma, and the emperor was delighted and admired. Every time they reached a deep understanding, the emperor would ask questions and follow him.

問接對。周統玄籍后遣信送還。䞋遺隆倍。大業七年。治兵涿野。親總元戎。將欲蕩一東夷用清文軌。因問左右。備敘軒皇先壯阪泉之戮暴后嘆峒山之問道。追思大師。感慕動容。下敕迎師。遠至行所。引見天扆(于蟻切。天子所居也)敘以同學之歡。又遣侍郎吳旻。送還臺寺。爾後王人繼至房無虛月。師縱懷丘壑。絕跡世累。定慧兩修。語默雙化。乃有名僧大德近城遠方希睹三觀十如及以心塵使性。並拜手投身。請祈天鼓。皆疏瀹情性。澡雪胸襟。三業屢增二嚴無盡。忽以貞觀六年八月七日。終於國清寺房。春秋七十有二。初薄示輕疾。無論藥療。而室有異香。臨終命弟子曰。彌勒經說。佛入城日香菸若云。汝多燒香。吾將去矣。因伸遺誡。詞理妙切。門人眾侶瞻仰涕零。忽自起合掌。如有所敬。發口三稱阿彌陀佛。低身就臥。累手當心。色白歡愉。奄然而逝。舉體柔軟。頂暖經日。嘗有同學智晞。大師親度。清亮有名。先以貞觀元年卒。臨終云。吾生兜率矣。見師智者寶座行列皆悉有人。惟一座獨空云。卻後六年。章安法師升此。說法焚香驗旨。即慈尊降迎。計歲論期。審晞不謬矣。以其月九日。窆(保驗切。下棺也)于寺之南山。遠近奔號。喧震林谷。初師化流囂俗。神用弘方。村人於法龍去山三十餘里。染患

【現代漢語翻譯】現代漢語譯本：問：接替周朝的統治，玄籍（玄籍，指隋朝）之後派人送信送還（智顗大師）。贈送的禮物非常豐厚。大業七年（611年），在涿郡操練軍隊，親自統領軍隊，打算平定東夷，用華夏的禮儀教化他們。於是問身邊的人，詳細敘述了軒轅黃帝先前在阪泉打敗暴君的故事，後來又讚歎了（黃帝）在峒山問道的事情。追思智顗大師，感動得神色動容。下令迎接大師，遠道來到大師的住所，在天扆（天扆，指皇帝的座位）引見，敘述了當年一起學習的歡樂。又派遣侍郎吳旻，送大師回到臺寺。此後，朝廷使者接連不斷，幾乎每個月都有人來。大師放懷于山水之間，斷絕了世俗的牽累，定和慧兩種修行並重，言語和沉默都充滿了教化。於是，有許多有名的僧人和大德，從近處和遠方趕來，希望能夠見到三觀、十如，以及用心塵來使用自性的方法，都拜手投身，請求祈求天鼓。大師都疏通他們的情感，洗滌他們的胸懷，使他們的身、口、意三業不斷增長，自律和他律兩種修行都無窮無盡。忽然在貞觀六年（632年）八月初七，在國清寺的房間里圓寂，享年七十二歲。起初只是略微顯示出輕微的疾病，沒有用藥物治療。房間里卻有奇異的香味。臨終時，對弟子們說：『《彌勒經》上說，佛進入城市的時候，香菸像云一樣。你們多燒香，我將要離開了。』於是宣講遺囑，言辭和道理都非常精妙。門人和僧侶們瞻仰著大師，哭泣流淚。大師忽然自己起身合掌，好像在尊敬什麼。開口三次稱念阿彌陀佛，然後低下身子躺下，雙手合攏放在胸前，臉色白皙而歡愉，安詳地去世了。全身柔軟，頭頂溫暖了好幾天。曾經有個同學叫智晞，是大師親自度化的，清廉而有名。先前在貞觀元年去世，臨終時說：『我將要往生到兜率天了。』看見智者大師的寶座行列都有人，只有一座空著，說：『六年之後，章安法師將升到這裡。』說法焚香驗證這個旨意，就是慈尊彌勒佛降臨迎接。計算年歲和日期，智晞的說法確實沒有錯。在那個月的初九，將大師安葬（窆，指下棺）在寺廟的南山。遠近的人們奔走哭號，聲音震動了山谷。當初大師的教化流傳於喧囂的世俗之中，他的神通妙用弘揚於四方。有個叫法龍的村民，住在離山三十多里的地方，染上了疾病。

【English Translation】 English version: Question: Succeeding the rule of the Zhou Dynasty, Xuanji (玄籍, referring to the Sui Dynasty) sent messengers to return (Venerable Zhiyi). The gifts presented were very generous. In the seventh year of the Daye era (611 AD), troops were drilled in Zhuojun, and he personally commanded the army, intending to pacify the Eastern Yi and civilize them with Chinese rituals. So he asked those around him, recounting in detail the story of how Xuanyuan Huangdi (軒轅黃帝, the Yellow Emperor) defeated the tyrant in Banquan, and later praised (the Yellow Emperor's) seeking the Dao on Mount Tong. Thinking of Venerable Zhiyi, he was moved and his expression changed. He ordered the welcoming of the master, who came from afar to the master's residence, and was received at the Tianyi (天扆, referring to the Emperor's throne), recounting the joy of studying together in the past. He also sent the attendant Wu Min to escort the master back to the Taisi Temple. Thereafter, imperial messengers came continuously, almost every month. The master indulged in the scenery of mountains and rivers, severing worldly ties, emphasizing both Samatha and Vipassanā meditation, and his words and silence were full of teachings. Therefore, many famous monks and virtuous individuals came from near and far, hoping to see the Threefold Contemplation and the Ten Suchnesses, as well as the method of using mind-dust to employ one's nature, all bowing and throwing themselves down, requesting to pray for the Heavenly Drum. The master cleared their emotions and cleansed their minds, causing their body, speech, and mind to continuously increase, and both self-discipline and other-discipline to be endless. Suddenly, on the seventh day of the eighth month of the sixth year of the Zhenguan era (632 AD), he passed away in his room at Guoqing Temple, at the age of seventy-two. Initially, he only showed slight signs of illness and did not use medication. However, there was a strange fragrance in the room. At the time of his death, he said to his disciples: 'The Maitreya Sutra says that when the Buddha enters the city, the incense smoke is like clouds. Burn more incense, for I am about to leave.' Then he delivered his last instructions, the words and principles of which were very profound. The disciples and monks looked up at the master, weeping and shedding tears. The master suddenly got up and put his palms together, as if respecting something. He opened his mouth and recited Amitabha Buddha three times, then lowered himself and lay down, with his hands folded on his chest, his face white and joyful, and he passed away peacefully. His whole body was soft, and the top of his head was warm for several days. There was once a fellow student named Zhixi, who was personally ordained by the master, and was known for his integrity. He passed away earlier in the first year of the Zhenguan era, and said at the time of his death: 'I am going to be reborn in the Tushita Heaven.' He saw that the rows of seats of Master Zhiyi were all occupied, except for one seat, and said: 'Six years later, Dharma Master Zhang'an will ascend to this seat.' Preaching the Dharma and burning incense verified this intention, which was the arrival of the compassionate Maitreya Buddha to welcome him. Calculating the years and dates, Zhixi's statement was indeed correct. On the ninth day of that month, the master was buried (窆, referring to lowering the coffin) on the south mountain of the temple. People from far and near ran and cried, and the sound shook the valleys. In the beginning, the master's teachings spread among the noisy world, and his divine powers were promoted in all directions. There was a villager named Falong, who lived more than thirty miles away from the mountain, and contracted a disease.

將絕。眾治不愈。其子奔馳。入山祈禱求救。師為轉法華經。焚栴檀香。病者雖遠。乃聞檀香。入鼻應時痊復又樂。安南嶺地曰安洲。碧樹清溪。泉流伏溺。人徑不通。師留連愛玩。顧而誓曰。若使斯地夷坦。當來此講經。曾未浹旬。白沙通涌。平如玉鏡。師以感通相顯。不違前愿。仍講法華金光明二部。用酬靈意。嘗于章安攝靜寺。講涅槃經。值海賊上抄道俗奔委。師方撾鐘就講。顏無懾(章涉切。怯也)懼。賊徒麾幡詣寺。忽見兵旗曜日持弓執戟人皆丈餘雄悍奮發。群睹驚憚一時退散。嘗于佛隴。講暇攜引學徒。累石為塔。別須二片用構塔門。弟子光英先以車運一石。咸疑厚大。更欲旁求。復勞神力。師舉杖聊撝前所運石。颯然驚列(說文曰。列分解也)遂折為兩段。厚薄等均。用施塔戶。宛如舊契。若斯靈應其相寔多。自師受業天臺又稟道衡岳。南嶽天臺三世相繼宗歸莫二。若觀若講常依法華。又講涅槃金光明凈名等經。及說圓頓止觀四念等法門。其遍不少。且智者辯才雲行雨施或同天網。乍擬瓔珞。能領唯師一人。其私記大師詞旨。及自製義記。並雜文等題目。並勒于碑陰。弟子光英後生標俊優柔教義。與國清寺眾僉共紀其行。樹其碑于寺之門。常州弘善寺沙門法宣為文。其詞甚麗。見於別集。

六祖

【現代漢語翻譯】現代漢語譯本：他快要死了。各種治療方法都不見效。他的兒子奔走四方，入山祈禱尋求幫助。智者大師為他轉讀《法華經》，焚燒栴檀香。病人雖然身在遠方，卻聞到了檀香的味道，香氣入鼻，立刻痊癒，並且感到快樂。安南嶺有一塊地方叫做安洲，那裡有碧綠的樹木和清澈的溪流，泉水流動卻又隱藏著，人無法通行。智者大師在那裡流連忘返，喜愛玩賞，回頭立誓說：『如果這塊土地變得平坦，我當來此講經。』不到十天，白沙涌出，地面平坦如玉鏡。智者大師用感應顯現神蹟，不違背之前的誓願，於是講授《法華經》和《金光明經》兩部經典，用來酬謝神靈的意願。曾經在章安攝靜寺講《涅槃經》時，遇到海盜前來搶劫，僧人和俗人都四處逃散。智者大師卻敲鐘開始講經，面色沒有絲毫的恐懼。盜賊舉著旗幟來到寺廟，忽然看見兵旗耀眼，手持弓箭和長戟的人都有一丈多高，雄壯勇猛，奮發威武。盜賊們都感到驚恐害怕，一時退散。曾經在佛隴，講經完畢后，帶領學生們用石頭壘塔，特別需要兩片石頭來建造塔門。弟子光英先用車輛運來一塊石頭，大家都覺得太厚太大了，想要另外尋找，又費時費力。智者大師舉起手杖稍微揮動了一下先前運來的石頭，石頭突然驚裂開來，分成厚薄均勻的兩段，用來做塔門，正好像事先約定好的一樣。像這樣的靈驗事蹟，實在很多。智者大師從天臺山受業，又稟承了衡岳的道統，南嶽和天臺三世相繼，宗派歸屬沒有第二個。無論是觀想還是講經，常常依據《法華經》，又講《涅槃經》、《金光明經》、《維摩詰經》等經典，以及宣說圓頓止觀、四念處等法門，其遍數不少。而且智者大師的辯才像行雲布雨一樣，或者像天網一樣周密，或者像瓔珞一樣莊嚴。能夠領會這些的，只有智者大師一人。他的弟子們私下記錄了智者大師的言辭旨意，以及自己製作的義記，還有雜文等題目，都刻在碑的背面。弟子光英後來天資聰穎，教義精通，與國清寺的僧眾一起記錄了他的事蹟，並在寺廟的門口立碑。常州弘善寺的沙門法宣為他撰寫碑文，文辭非常華麗，可以在他的別集中看到。

六祖 English version: He was about to die. Various treatments were ineffective. His son ran around everywhere, entering the mountains to pray for help. Zhi Zhe (智者, Wise One) Master recited the Lotus Sutra for him and burned sandalwood incense. Although the patient was far away, he smelled the sandalwood incense. The fragrance entered his nose, and he was immediately healed and felt happy. In the Annam mountain range, there is a place called Anzhou (安洲, Peaceful Prefecture), with green trees and clear streams. The spring water flows but is hidden, and people cannot pass through. Zhi Zhe Master lingered there, enjoying the scenery, and vowed, 'If this land becomes flat, I will come here to lecture on the scriptures.' In less than ten days, white sand emerged, and the ground became as flat as a jade mirror. Zhi Zhe Master manifested miracles through his spiritual power, fulfilling his previous vow. He then lectured on the Lotus Sutra and the Golden Light Sutra to repay the spirits' intentions. Once, while lecturing on the Nirvana Sutra at the Zhang'an Shejing Temple (章安攝靜寺, Zhang'an Meditation Temple), he encountered pirates who came to rob. Monks and laypeople fled in all directions. Zhi Zhe Master, however, struck the bell and began lecturing, his face showing no fear. The pirates, carrying flags, arrived at the temple and suddenly saw banners shining brightly, and people holding bows and halberds, all over ten feet tall, majestic and brave. The pirates were terrified and scattered. Once, at Fo Long (佛隴, Buddha Ridge), after lecturing, he led his students to build a pagoda with stones, especially needing two pieces of stone to construct the pagoda gate. The disciple Guangying (光英, Radiant Hero) first transported a stone by cart. Everyone thought it was too thick and large and wanted to find another one, which would be time-consuming and laborious. Zhi Zhe Master raised his staff and slightly waved it at the stone that had been transported earlier. The stone suddenly cracked open, splitting into two pieces of equal thickness, which were used to make the pagoda gate, just as if it had been prearranged. Such miraculous events were numerous. Zhi Zhe Master received his teachings at Tiantai Mountain (天臺山, Tiantai Mountain) and inherited the lineage of Hengyue (衡岳, Mount Heng). The three generations of Nanyue (南嶽, Southern Mountain) and Tiantai (天臺, Tiantai) followed each other, and there was no other school to which they belonged. Whether in contemplation or lecturing, he always relied on the Lotus Sutra. He also lectured on the Nirvana Sutra, the Golden Light Sutra, the Vimalakirti Sutra, and other scriptures, as well as expounding on the Perfect and Sudden Cessation-Contemplation, the Four Foundations of Mindfulness, and other Dharma gates. His teachings were widespread. Moreover, Zhi Zhe Master's eloquence was like flowing clouds and rain, or like a dense net, or like a magnificent necklace. Only Zhi Zhe Master could comprehend these. His disciples privately recorded Zhi Zhe Master's words and intentions, as well as their own commentaries and miscellaneous writings, and inscribed them on the back of the stele. The disciple Guangying later became intelligent and proficient in the teachings. Together with the monks of Guoqing Temple (國清寺, Guoqing Temple), they recorded his deeds and erected a stele at the temple gate. The Shramana Faxuan (法宣, Dharma Proclamation) of Hongshan Temple (弘善寺, Spreading Goodness Temple) in Changzhou (常州, Chang Prefecture) wrote the inscription, which was very beautiful and can be found in his collected works.

The Sixth Patriarch

【English Translation】 English version: He was about to die. Various treatments were ineffective. His son ran around everywhere, entering the mountains to pray for help. Zhi Zhe (智者, Wise One) Master recited the Lotus Sutra for him and burned sandalwood incense. Although the patient was far away, he smelled the sandalwood incense. The fragrance entered his nose, and he was immediately healed and felt happy. In the Annam mountain range, there is a place called Anzhou (安洲, Peaceful Prefecture), with green trees and clear streams. The spring water flows but is hidden, and people cannot pass through. Zhi Zhe Master lingered there, enjoying the scenery, and vowed, 'If this land becomes flat, I will come here to lecture on the scriptures.' In less than ten days, white sand emerged, and the ground became as flat as a jade mirror. Zhi Zhe Master manifested miracles through his spiritual power, fulfilling his previous vow. He then lectured on the Lotus Sutra and the Golden Light Sutra to repay the spirits' intentions. Once, while lecturing on the Nirvana Sutra at the Zhang'an Shejing Temple (章安攝靜寺, Zhang'an Meditation Temple), he encountered pirates who came to rob. Monks and laypeople fled in all directions. Zhi Zhe Master, however, struck the bell and began lecturing, his face showing no fear. The pirates, carrying flags, arrived at the temple and suddenly saw banners shining brightly, and people holding bows and halberds, all over ten feet tall, majestic and brave. The pirates were terrified and scattered. Once, at Fo Long (佛隴, Buddha Ridge), after lecturing, he led his students to build a pagoda with stones, especially needing two pieces of stone to construct the pagoda gate. The disciple Guangying (光英, Radiant Hero) first transported a stone by cart. Everyone thought it was too thick and large and wanted to find another one, which would be time-consuming and laborious. Zhi Zhe Master raised his staff and slightly waved it at the stone that had been transported earlier. The stone suddenly cracked open, splitting into two pieces of equal thickness, which were used to make the pagoda gate, just as if it had been prearranged. Such miraculous events were numerous. Zhi Zhe Master received his teachings at Tiantai Mountain (天臺山, Tiantai Mountain) and inherited the lineage of Hengyue (衡岳, Mount Heng). The three generations of Nanyue (南嶽, Southern Mountain) and Tiantai (天臺, Tiantai) followed each other, and there was no other school to which they belonged. Whether in contemplation or lecturing, he always relied on the Lotus Sutra. He also lectured on the Nirvana Sutra, the Golden Light Sutra, the Vimalakirti Sutra, and other scriptures, as well as expounding on the Perfect and Sudden Cessation-Contemplation, the Four Foundations of Mindfulness, and other Dharma gates. His teachings were widespread. Moreover, Zhi Zhe Master's eloquence was like flowing clouds and rain, or like a dense net, or like a magnificent necklace. Only Zhi Zhe Master could comprehend these. His disciples privately recorded Zhi Zhe Master's words and intentions, as well as their own commentaries and miscellaneous writings, and inscribed them on the back of the stele. The disciple Guangying later became intelligent and proficient in the teachings. Together with the monks of Guoqing Temple (國清寺, Guoqing Temple), they recorded his deeds and erected a stele at the temple gate. The Shramana Faxuan (法宣, Dharma Proclamation) of Hongshan Temple (弘善寺, Spreading Goodness Temple) in Changzhou (常州, Chang Prefecture) wrote the inscription, which was very beautiful and can be found in his collected works.

The Sixth Patriarch

法華尊者。諱智威。姓蔣氏。縉雲人也。穎脫塵蒙。心遊物表。少事師于軒轅氏煉丹山。聞天臺宗教盛。遂負笈往沃洲石城寺。親章安禪師。求請心要。既而得一融道。體二居宗。定慧方均。寂照相半。雖曰自了。急在利他。天與多能。富有辭藻。著桃巖寺碑。與頭陀寺碑。氣度相來。后以法眼付授小威焉。時傳威是徐陵後身。其智利雄才斷可知矣。

七祖天宮尊者。諱慧威。姓留氏。東陽人也。𩭳角之年。露其舊習。抉開愛網。徑入空門。不滯一方。仍參三益。聞縉雲大威禪師盛行禪法。裹足造焉。刻志忘勞。睹威墻奧。一日千里。罔不推稱。至有成業。時謂小威。然其樂靜居山。罕交人事。指教門人不少傑出者。左溪一人而已。師嘗修止觀。匪棄光陰。說與行而並馳。語將默而齊貫。落然汪汪然。人無德而名焉。

八祖左溪尊者。諱玄朗。字慧明。姓傅氏。其先浦陽郡江夏太守拯公之後。曹魏世避地于江左。則梁大士翕之六代孫。遂為烏傷人也。母葛氏初妊。夢乘羊車飛空躡虛。而覺身重。自茲已后。葷血惡聞。殆乎產蓐。亦如初寐。後心輕體安。嬰兒不啼。唍(胡板切。小笑貌)爾而笑。九歲出家。師授其經。日過七紙。如意元年閏五月十九日。敕度配清泰寺。弱冠遠尋光州岸律師。受滿足戒。旋

【現代漢語翻譯】現代漢語譯本法華尊者，法名智威，姓蔣，是縉雲人。他天資聰穎，超脫世俗，心神嚮往于塵世之外。年少時在軒轅氏的煉丹山拜師學道。聽聞天臺宗的教義興盛，於是揹著書箱前往沃洲石城寺，親近章安禪師，懇求領悟佛法的心要。不久之後，他便領悟了一融之道，體悟了二居之宗。禪定與智慧並重，寂靜與覺照相輔相成。雖然說已經自我覺悟，但更急於利益他人。上天賦予他多方面的才能，文采斐然。他撰寫的桃巖寺碑和頭陀寺碑，氣勢和格調都很相似。後來將佛法傳授給慧威。當時人們傳說慧威是徐陵轉世，他的智慧、才幹和決斷力由此可見一斑。

第七祖天宮尊者，法名慧威，姓留，是東陽人。在少年時期，就顯露出他前世的習性。他斬斷情愛的羅網，直接進入空門。不滯留在一個地方，仍然參訪多位善知識。聽聞縉雲大威禪師盛行禪法，便前往拜訪。他刻苦努力，不辭辛勞，領悟了大威禪師的精髓。一天能進步千里，沒有人不稱讚他。最終成就了事業，當時人稱小威。然而他喜歡安靜地居住在山中，很少與人交往。他指導的門人中，沒有多少傑出的人才，只有左溪一人而已。慧威禪師曾經修習止觀，不浪費光陰。他的言說與行動並駕齊驅，他的言語與沉默相互貫通。他光明磊落，胸懷寬廣，人們無法用德行來形容他。

第八祖左溪尊者，法名玄朗，字慧明，姓傅。他的祖先是浦陽郡江夏太守傅拯的後代。曹魏時期，爲了躲避戰亂而遷居到江左。他是梁代高僧傅大士傅翕的第六代孫，於是成爲了烏傷人。他的母親葛氏在懷孕初期，夢見自己乘坐羊車在天空中飛翔，醒來後感覺身體沉重。從此以後，聞到葷腥就感到噁心。臨產的時候，也像剛入睡一樣。之後，她感到身心輕鬆，嬰兒也不啼哭，而是發出『唍』（形容微笑的樣子）的聲音。玄朗九歲出家，師父教他經書，他一天能讀七張紙。如意元年閏五月十九日，朝廷下令剃度他，安排在清泰寺。二十歲時，他遠赴光州拜訪岸律師，受了具足戒，之後返回。

【English Translation】 English version The Venerable Fahua, named Zhiwei (wisdom and majesty), surnamed Jiang, was a native of Jinyun. He was naturally intelligent, detached from the mundane world, and his mind wandered beyond worldly affairs. In his youth, he studied with a teacher at Xuanyuan's Alchemy Mountain. Hearing of the flourishing of the Tiantai teachings, he carried his books to Shicheng Temple in Wozhou, approached Chan Master Zhang'an, and earnestly sought to understand the essentials of the Dharma. Soon after, he grasped the principle of 'One Fusion,' embodying the doctrine of 'Two Abodes.' Samatha (calm abiding) and Vipassana (insight) were equally emphasized, stillness and illumination complemented each other. Although he was said to have attained self-realization, he was more eager to benefit others. Heaven endowed him with many talents and rich literary skills. The epitaphs he wrote for Taoyan Temple and Toutuo Temple were similar in style and grandeur. Later, he transmitted the Dharma to Huiwei (wisdom and majesty). It was rumored at the time that Huiwei was the reincarnation of Xu Ling, which shows his intelligence, talent, and decisiveness.

The Seventh Ancestor, the Venerable Tiangong, named Huiwei (wisdom and majesty), surnamed Liu, was a native of Dongyang. In his youth, he revealed his past habits. He severed the net of love and directly entered the gate of emptiness. Not lingering in one place, he continued to visit three virtuous friends. Hearing that Chan Master Dawei of Jinyun was vigorously promoting Chan practice, he went to visit him. He worked diligently and tirelessly, grasping the essence of Dawei's teachings. He progressed a thousand miles in a day, and everyone praised him. Eventually, he achieved success and was known as 'Little Wei' at the time. However, he preferred to live quietly in the mountains and rarely interacted with people. Among the disciples he instructed, few were outstanding, with the exception of Zuoxi (Left Stream). Master Huiwei once practiced Samatha-Vipassana, not wasting time. His words and actions went hand in hand, and his speech and silence were interconnected. He was upright and broad-minded, and people could not describe him with mere virtue.

The Eighth Ancestor, the Venerable Zuoxi (Left Stream), named Xuanlang (profound and bright), styled Huiming (wisdom and brightness), surnamed Fu. His ancestor was Fu Zheng, the Grand Administrator of Jiangxia in Puyang Prefecture. During the Cao Wei period, they moved to Jiangzuo to avoid war. He was the sixth-generation descendant of the eminent Liang Dynasty monk, Great Scholar Fu Xi, and thus became a native of Wushang. His mother, Lady Ge, dreamed of riding a sheep cart flying through the sky when she first became pregnant, and felt heavy upon waking. From then on, she felt nauseous at the smell of meat. During childbirth, it was as if she had just fallen asleep. Afterwards, she felt light in body and mind, and the baby did not cry but smiled 'wan' (a small smiling appearance). Xuanlang left home at the age of nine. His teacher taught him the scriptures, and he could read seven sheets of paper a day. On the nineteenth day of the fifth lunar month in the first year of Ruyi, the imperial court ordered him to be tonsured and assigned to Qingtai Temple. At the age of twenty, he traveled far to Guang Prefecture to visit Vinaya Master An, received the full precepts, and then returned.

學律范。又博覽經論。搜求異同。尤切涅槃。常恨古人雖有章疏。判斷未為平允。往在會稽妙喜寺。與印宗禪師商搉(音角。揚搉大舉)秘要。雖互相述許。大旨未周。聞天臺一宗可以清眾滯。可以趣一理。因詣東陽天宮寺小威法師。竭力以親附之。不患貧苦。達法華凈名大論止觀禪門等。凡一宗之教跡研核至精。后依恭禪師。重修觀法。博達儒書。兼閑道宗。無不該覽。雖通諸見。獨以止觀。以為入道之程。作安心之域。雖眾聖繼想。而以觀音悲智。為事行良津。游心十乘。諦冥三觀。四悉利物。六即體遍。雖致心物表身厭人寰。情捐舊廬。志棲林壑。唯十八種十二頭陀。隱左溪巖。因以為號。獨坐一室。三十餘秋。麻纻為衣。糲蔬充食。有愿生兜率宮。必資福事。乃營殿壁。繢觀音賓頭盧像。乃焚香斂念。便感五色神光。道俗俱瞻。嘆未曾有。此後或猿玃來而捧缽。或飛鳥息以聽經。時有盲狗。來至山門。長嗥宛轉于地。師憫之。焚香精誠。為狗懺悔。不逾旬日。雙目豁明。至開元十六年。刺史王止容屈師出山暫居城下。師辭疾仍歸本居。厥後誨人匪倦。講不待眾。一郁多羅四十餘年。一尼師壇終身不易。食無重味。居必偏廈。非因尋經典。不然一燭。非因覲聖容。不行一步。其細行修心。蓋徇律法之制。遂得遠

【現代漢語翻譯】精通戒律，廣泛閱讀經書和論著，探究其中的異同之處，尤其專注于《涅槃經》（Nirvana Sutra）。他常常遺憾古人雖然有相關的章疏，但判斷不夠公正允當。過去在會稽（Kuaiji）的妙喜寺（Miaoxi Temple），他與印宗禪師（Yinzong, a Chan master）商討（音jiǎo，揚搉大舉）其中的精要之處，雖然彼此有所認同，但主要內容尚未完全理解。聽說天臺宗（Tiantai school）能夠澄清大眾的疑惑，能夠趨向唯一的真理，於是前往東陽（Dongyang）的天宮寺（Tiangong Temple），竭盡全力親近小威法師（Xiaowei, a Dharma master）。他不怕貧困艱苦，通達了《法華經》（Lotus Sutra）、《維摩詰經》（Vimalakirti Sutra）、《大論》（Mahaprajnaparamita Sastra）、《止觀禪門》（Śamatha-vipassanā）等，對於天臺宗的教義和歷史淵源研究得非常精深。後來依止恭禪師（Gong, a Chan master），重新修習觀法。他廣泛通達儒家典籍，也熟悉道家學說，無不涉獵。雖然通曉各種見解，但他唯獨以止觀（Śamatha-vipassanā）作為入道的途徑，作為安心的處所。雖然眾多聖賢相繼思考，但他以觀音菩薩（Avalokiteśvara）的慈悲和智慧作為行事的良好途徑，用心於十乘觀法（Ten Vehicles of Insight），以諦觀冥合三觀（Threefold Contemplation），用四悉檀（Four Kinds of Deliverance）利益眾生，以六即位（Six Identities）體悟法界周遍。他致力於超越物質世界，厭倦人世，捨棄舊居，立志隱居山林。於是以十八種頭陀行（Eighteen kinds of ascetic practices）和十二頭陀行（Twelve kinds of ascetic practices），隱居在左溪巖（Zuoxi Rock），因此以此為號。獨自居住在一間屋子裡，三十多年。用麻布和粗布做衣服，用粗糧蔬菜充飢。他發願往生兜率天宮（Tusita Heaven），必定要積累福德，於是建造殿堂墻壁，繪製觀音菩薩（Avalokiteśvara）和賓頭盧尊者（Pindola）的畫像。於是焚香收斂心念，便感應到五彩的神光，道俗之人共同瞻仰，讚歎前所未有。此後，有時猿猴前來捧缽，有時飛鳥停息下來聽經。當時有一隻瞎眼狗，來到山門前，長時間地哀嚎翻滾在地。法師憐憫它，焚香虔誠地為狗懺悔。不到十天，狗的雙眼豁然明亮。到了開元十六年（Kaiyuan 16th year），刺史王止容（Wang Zhirong, a governor）懇請法師出山，暫時居住在城下。法師以生病為由推辭，仍然回到原來的居所。此後教誨他人從不厭倦，講經說法不等待大眾聚集。一件郁多羅僧（uttarāsaṅga, upper robe）穿了四十多年，一塊尼師壇（nisīdana, sitting cloth）終身不換。吃飯沒有多餘的味道，居住必定是偏僻的房屋。不是因為尋找經典，不然不點燃蠟燭。不是因為瞻仰聖容，不然不走一步。他細微的修行和修心，都遵循戒律的規定，因此得以遠離煩惱。

【English Translation】 He mastered the precepts and rules (śīla), extensively studied the sutras and treatises, seeking out their similarities and differences, and was particularly devoted to the Nirvana Sutra. He often regretted that although the ancients had commentaries and treatises, their judgments were not fair and appropriate. In the past, at Miaoxi Temple in Kuaiji, he discussed (pronounced jiǎo, meaning 'to promote and raise') the essential points with Chan Master Yinzong. Although they mutually agreed on some points, the main ideas were not fully understood. He heard that the Tiantai school could clarify the doubts of the masses and lead to the one truth, so he went to Tiangong Temple in Dongyang and wholeheartedly attached himself to Dharma Master Xiaowei. He did not fear poverty and hardship, and he became proficient in the Lotus Sutra, Vimalakirti Sutra, the Great Treatise (Mahaprajnaparamita Sastra), Śamatha-vipassanā, and other teachings. He studied the doctrines and history of the Tiantai school with great precision. Later, he relied on Chan Master Gong to re-cultivate the practice of contemplation. He was widely versed in Confucian classics and also familiar with Taoist teachings, examining everything. Although he understood various views, he regarded only Śamatha-vipassanā as the path to enlightenment and the realm of peace. Although many sages continued to contemplate, he regarded Avalokiteśvara's compassion and wisdom as a good way to act, focusing his mind on the Ten Vehicles of Insight, contemplating the Threefold Truth, benefiting beings with the Four Kinds of Deliverance, and embodying the Six Identities. He devoted himself to transcending the material world, weary of human life, abandoning his old home, and aspiring to live in the mountains and forests. Thus, with the Eighteen kinds of ascetic practices and Twelve kinds of ascetic practices, he lived in seclusion at Zuoxi Rock, and therefore took this as his name. He lived alone in a room for more than thirty years. He wore hemp and coarse cloth, and ate coarse grains and vegetables. He vowed to be reborn in Tusita Heaven and would certainly accumulate merit, so he built halls and walls, and painted images of Avalokiteśvara and Pindola. Then he burned incense and collected his thoughts, and he sensed five-colored divine light, which both monks and laypeople admired, praising it as unprecedented. After this, sometimes monkeys came to hold his bowl, and sometimes birds stopped to listen to the sutras. At that time, there was a blind dog that came to the mountain gate, howling and rolling on the ground for a long time. The master pitied it, burned incense sincerely, and repented for the dog. In less than ten days, the dog's eyes suddenly became bright. In the sixteenth year of Kaiyuan, Governor Wang Zhirong earnestly requested the master to leave the mountain and live temporarily in the city. The master declined on the grounds of illness and returned to his original residence. Thereafter, he never tired of teaching others, and he did not wait for a crowd to gather before lecturing on the sutras. He wore one upper robe (uttarāsaṅga) for more than forty years, and he never changed one sitting cloth (nisīdana) in his whole life. He ate without extra flavors, and he always lived in a remote house. He would not light a candle unless he was searching for scriptures, and he would not take a step unless he was visiting a sacred image. His subtle practices and cultivation of the mind all followed the rules of the precepts, and therefore he was able to stay far away from afflictions.

域沙門。鄰境耆耋。擁室填門。若冬陽夏陰弗召而自至也。其寺宇凋弊。乃指授僧靈稟。建其殿宇。形像累二。磚塔繢事。不用牛膠。悉調香汁。天臺之教鼎盛。何莫由斯也。心不離定中。口不嘗藥味。耄期之歲同於壯齡。一日顧謂門人曰。吾眾事云。畢年旦暮焉六即道圓。萬行無得。戒為心本。汝等師之。天寶十三年九月十九日。薄疾而終。春秋八十有。僧夏六十有一。四輩號慟。如慕如疑。香木幢幡。雷動山谷。鄉人或夢師居寶閣第四重者。寤告鄰與之夢協。兜率天者第四天也。願力所屆。廣度人天。既荼毗已。門人分半舍利。建塔于州之東源。申永慕也。生嘗撰法華經科文二卷。付法弟子。衢州龍丘寺道賓。凈安寺慧從。越州法華寺法源。神邕常州福業寺守真。蘇州報恩寺道遵。明州大寶寺道原。婺州開元寺清辯。齠年慕道。志意求師。不逾三年。思過半矣。行其道者。號左溪焉。第其傳法。號八祖矣。禹山沙門神回著乎真贊。

九祖荊溪尊者。諱湛然。姓戚氏。世居晉陵之荊溪。則常州人也。家本業儒。師獨有拔俗之志。童[齒*斗]邈(上初謹切。毀齒也。下亡卓切。遠也)焉異於常倫。年二十餘。受經於左溪。左溪與之言大駭。異日左溪謂曰。汝何夢乎。對曰。疇昔之夜。夢披僧服掖二輪。游大河

【現代漢語翻譯】現代漢語譯本：域沙門（指某地的僧人）。鄰近地區的年長者，擠滿了他的住所，如同冬天向陽、夏天背陰的地方一樣，不用邀請也會自己到來。他看到寺廟破敗，於是指導僧人靈稟，修建殿宇，塑造佛像，數量眾多。建造磚塔，進行彩繪裝飾，不用牛膠，全部用香汁調和。天臺宗的教義如此興盛，哪個不是因為這個原因呢？他的心不離禪定之中，口不嘗藥物的味道，年老的時候和壯年一樣。有一天，他告訴弟子們說：『我所要做的事情已經完畢，生命也快要結束了。六即的道理已經圓滿，萬行也沒有什麼可以得到的。戒律是心的根本，你們要以它為師。』天寶十三年九月十九日，他因小病而去世，享年八十多歲，僧齡六十一年。四眾弟子號啕大哭，既悲傷又疑惑。載著香木和幢幡的隊伍，聲勢浩大，震動山谷。鄉里有人夢見法師住在寶閣的第四層，醒來告訴鄰居，鄰居也做了同樣的夢。兜率天是第四層天。這是他的願力所到達的地方，廣泛地度化人天眾生。荼毗（火化）之後，弟子們分了一半的舍利，在州的東源建造佛塔，以表達永遠的懷念。他生前曾經撰寫法華經科文二卷，傳給他的法弟子：衢州龍丘寺的道賓，凈安寺的慧從，越州法華寺的法源，神邕，常州福業寺的守真，蘇州報恩寺的道遵，明州大寶寺的道原，婺州開元寺的清辯。他從小就仰慕佛道，立志尋找老師，不到三年，他的思想就已經超過了一半的人。修行他的道的人，稱他為左溪。按照他傳法的順序，稱他為八祖。禹山沙門神回為他撰寫了真贊。九祖荊溪尊者，法名湛然，姓戚，世代居住在晉陵的荊溪，也就是常州人。他的家庭原本從事儒學，但他獨自有超越世俗的志向。小時候（牙齒）脫落，（相貌）與常人不同。二十多歲時，他向左溪學習佛經，左溪和他交談后非常震驚。有一天，左溪對他說：『你做了什麼夢？』他回答說：『昨天晚上，我夢見自己披著僧衣，腋下夾著兩個輪子，在大河中游動。』

【English Translation】 English version: Shramana (monk) of the region. Elderly people from neighboring areas filled his residence, like a place facing the sun in winter and shade in summer, arriving without being invited. Seeing the dilapidated state of the temple, he instructed the monk Ling Bin to construct the halls and create numerous Buddha images. He built brick pagodas and decorated them with paintings, using fragrant juices instead of ox glue for mixing the colors. The Tiantai (Tendai) teachings flourished so greatly; which of these was not due to this reason? His mind never left samadhi (meditative absorption), and his mouth never tasted medicine. In his old age, he was like a young man. One day, he said to his disciples: 'My affairs are complete, and my life is coming to an end. The principle of the Six Identities is perfected, and there is nothing to be gained from myriad practices. Precepts are the foundation of the mind; you should take them as your teacher.' On the nineteenth day of the ninth month of the thirteenth year of Tianbao (dynasty era), he passed away due to a minor illness, at the age of eighty-plus, with sixty-one years as a monk. The fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) wept bitterly, both grieving and doubtful. The procession carrying fragrant wood and banners was thunderous, shaking the mountains and valleys. Some villagers dreamed that the master lived on the fourth level of a treasure pavilion, and upon waking, told their neighbors, who had the same dream. Tushita Heaven (one of the six heavens of the desire realm) is the fourth heaven. This is where his vows have reached, to widely liberate humans and devas (gods). After cremation (荼毗), the disciples divided half of the relics and built a pagoda in the eastern source of the state, to express eternal remembrance. During his life, he wrote two volumes of annotations on the Lotus Sutra, which he entrusted to his Dharma disciples: Daobin of Longqiu Temple in Quzhou, Huicong of Jing'an Temple, Fayuan of Fahua Temple in Yuezhou, Shenyong, Shouzhen of Fuye Temple in Changzhou, Daozun of Bao'en Temple in Suzhou, Daoyuan of Dabao Temple in Mingzhou, and Qingbian of Kaiyuan Temple in Wuzhou. From a young age, he admired the Dao (path) and aspired to seek a teacher. In less than three years, his thoughts surpassed most people. Those who practiced his Dao called him Zuoxi (Left Creek). According to the order of his Dharma transmission, he is called the Eighth Patriarch. The Shramana Shenhui of Yushan wrote a true eulogy for him. The Ninth Patriarch, Venerable Jingxi, whose personal name was Zhanran, and whose family name was Qi, lived for generations in Jingxi of Jinling, which is Changzhou. His family originally engaged in Confucian studies, but he alone had the aspiration to transcend the mundane. As a child, his teeth fell out, and his appearance was different from ordinary people. In his twenties, he studied the scriptures with Zuoxi, who was greatly astonished after speaking with him. One day, Zuoxi said to him: 'What did you dream?' He replied: 'Last night, I dreamed that I was wearing a monk's robe, with two wheels under my arms, swimming in a great river.'

之中。左溪曰。噫汝當以止觀二法度群生於生死淵乎。乃授以本師所弘之法。師德宇凝粹神鋒爽拔。其密識深行沖氣慧用。方寸之間。合於天倪。至是始以處士傳道。學者悅隨。如群流趣于大川也。天寶初年。解逢掖而登僧籍。遂往越州曇一律師法集。廣尋持犯開制之律范焉。復于吳郡開元寺。敷行止觀。無何左溪捐代挈密藏。獨運于東南。謂門人曰。道之難行也。我知之矣。古先至人。靜以觀其本。動以應乎物。二俱不住。乃蹈于大方。今之人或蕩于空。或膠于有。自病病他。道用不振。將欲取正。舍予誰歸。於是大啟上法。旁羅萬行。盡攝諸相。入于無間。即文字以達觀。導語默以還源。乃廣祖師所傳章句。凡十數萬言。心度諸禪。身不逾矩。三學俱熾。群疑日潰。求珠問影之類。稍見罔象之功。行止觀之盛始師之力也。天寶末大曆初。詔書連徴。辭疾不就。當大兵大饑之際。揭厲法流。學徒愈繁。瞻望堂室。以為依怙。然慈以接之守之。大布而衣。一床而居。以身誨人。耆艾不息。建中三年二月五日。示疾佛隴道場。顧語學徒曰。道無方。性無體。生歟死歟。其旨一貫。吾歸骨此山。報盡今夕。要與汝輩談道而訣。夫一念無相。謂之空。無法不備。謂之假。不一不異。謂之中。在凡為三因。在聖為三德。爇炷則

【現代漢語翻譯】之中。左溪（Zuo Xi，人名）說：『唉！你應當用止觀這兩種方法，來救度眾生脫離生死苦海嗎？』於是將本師（指慧思禪師）所弘揚的教法傳授給他。湛然（Zhan Ran，人名，即荊溪湛然）的德行、氣宇凝練純粹，精神鋒芒爽朗挺拔。他秘密領悟的知識、深刻的修行、沖和的氣度、敏銳的智慧，都在方寸之間，暗合天道。從這時開始，湛然以處士的身份傳道，學者們喜悅地跟隨他，就像眾多的河流奔向大海一樣。天寶初年，他脫下儒服，登記為僧侶，於是前往越州（Yue Zhou）曇一律師（Tan Yi，人名）的道場，廣泛研習持戒、犯戒和開制等方面的律法規範。之後，他又在吳郡（Wu Jun）開元寺（Kai Yuan Temple）宣講止觀。沒過多久，左溪圓寂，將秘密的教義傳運到東南地區。他對門人說：『道的難以修行，我是知道的了。古代的聖人，用靜來觀察道的根本，用動來應付外物，動與靜都不執著，才能進入大道。現在的人，有的沉溺於空，有的執著于有，自己生病也讓別人也生病，道的功用不能發揮。想要尋求正道，不依靠我依靠誰呢？』於是大力弘揚上乘佛法，廣泛地包羅各種修行方法，全部攝取諸法現象，進入無間（沒有間隔）的境界。通過文字來達到觀照，引導言語和沉默迴歸本源。於是廣泛地闡釋祖師（指智顗）所傳的章句，總共有十幾萬字。他的心能衡量各種禪定境界，身體不超越規矩。戒、定、慧三學都很興盛，眾人的疑惑也日益消解。那些求珠問影之類的人，也稍微見到了罔象（傳說中的一種精怪）的功用。止觀的興盛，是從湛然開始的。天寶末年和大曆初年，朝廷多次下詔徵召他，他都以生病為理由推辭了。在大兵大饑荒的時期，他奮力弘揚佛法，學徒更加眾多，瞻仰他的堂室，把他當作依靠。他用慈悲來接納和守護他們，用粗布衣服給他們穿，和他們同住一張床，以身作則地教誨他人，即使年老也不停止。建中三年二月初五，湛然在佛隴道場（Fo Long Tao Chang）示現疾病。回頭告訴學徒們說：『道沒有固定的方向，自性沒有固定的形體，生與死，它們的旨趣是一致的。我將歸葬于這座山中，今晚就要報盡此生。要和你們談論道而告別。一念不執著于任何現象，就叫做空。沒有哪種法不具備，就叫做假。不一也不異，就叫做中。在凡夫是三因佛性，在聖人是法身、般若、解脫三種功德。點燃香，那麼』 English version: Within that context, Zuo Xi (personal name) said, 'Alas! Are you going to use the two methods of cessation and contemplation to deliver sentient beings from the sea of birth and death?' Thereupon, he transmitted to him the Dharma propagated by their original teacher (referring to Chan Master Hui Si). Zhan Ran's (personal name, i.e., Jingxi Zhan Ran) virtue and demeanor were refined and pure, his spiritual sharpness was bright and outstanding. His secret knowledge, profound practice, harmonious temperament, and keen wisdom were all within his grasp, subtly in accord with the Way of Heaven. From this point on, Zhan Ran began to transmit the Dharma as a layman, and scholars joyfully followed him, like numerous rivers flowing into the great sea. In the early years of the Tianbao era, he removed his Confucian robes and registered as a monk, whereupon he went to the Dharma assembly of Vinaya Master Tan Yi (personal name) in Yue Zhou, extensively studying the Vinaya norms regarding upholding precepts, violating precepts, and establishing precepts. Later, he lectured on cessation and contemplation at Kai Yuan Temple in Wu Jun. Before long, Zuo Xi passed away, entrusting the secret teachings to the southeast region. He said to his disciples, 'I know the difficulty of practicing the Way. The ancient sages observed the root of the Way through stillness and responded to external things through movement, without being attached to either, thereby entering the Great Way. People today either indulge in emptiness or cling to existence, harming themselves and others, hindering the function of the Way. If you want to seek the right path, who else can you rely on but me?' Thereupon, he vigorously promoted the supreme Dharma, broadly encompassing various methods of practice, completely embracing all phenomena, entering the realm of no-gap (without interval). He used words to achieve contemplation, guiding speech and silence back to the source. Thus, he extensively elucidated the chapters and sentences transmitted by the patriarch (referring to Zhiyi), totaling hundreds of thousands of words. His mind could measure various states of meditation, and his body did not transgress the rules. The three studies of precepts, concentration, and wisdom flourished, and the doubts of the people were gradually dispelled. Those who sought the pearl by asking about the shadow gradually saw the function of Wangxiang (a legendary monster). The flourishing of cessation and contemplation began with Zhan Ran's efforts. In the late Tianbao and early Dali years, the imperial court repeatedly issued edicts to summon him, but he declined on the grounds of illness. During the time of great war and famine, he vigorously promoted the Dharma, and his disciples became even more numerous, looking up to his halls and rooms, regarding him as their refuge. He received and protected them with compassion, clothed them with coarse cloth, and lived with them on one bed, teaching others by example, never ceasing even in old age. On the fifth day of the second month of the third year of the Jianzhong era, Zhan Ran manifested illness at Fo Long Tao Chang. Turning to his disciples, he said, 'The Way has no fixed direction, and the self-nature has no fixed form. Birth and death, their meaning is consistent. I will be buried in this mountain, and tonight I will exhaust this life. I want to talk to you about the Way and bid farewell. A single thought not attached to any phenomenon is called emptiness. There is no Dharma that is not complete, which is called provisional existence. Neither one nor different is called the Middle Way. In ordinary people, it is the three causes of Buddhahood; in sages, it is the three virtues of Dharmakaya, Prajna, and liberation. Light the incense, then'

【English Translation】 Within that context, Zuo Xi (personal name) said, 'Alas! Are you going to use the two methods of cessation and contemplation to deliver sentient beings from the sea of birth and death?' Thereupon, he transmitted to him the Dharma propagated by their original teacher (referring to Chan Master Hui Si). Zhan Ran's (personal name, i.e., Jingxi Zhan Ran) virtue and demeanor were refined and pure, his spiritual sharpness was bright and outstanding. His secret knowledge, profound practice, harmonious temperament, and keen wisdom were all within his grasp, subtly in accord with the Way of Heaven. From this point on, Zhan Ran began to transmit the Dharma as a layman, and scholars joyfully followed him, like numerous rivers flowing into the great sea. In the early years of the Tianbao era, he removed his Confucian robes and registered as a monk, whereupon he went to the Dharma assembly of Vinaya Master Tan Yi (personal name) in Yue Zhou, extensively studying the Vinaya norms regarding upholding precepts, violating precepts, and establishing precepts. Later, he lectured on cessation and contemplation at Kai Yuan Temple in Wu Jun. Before long, Zuo Xi passed away, entrusting the secret teachings to the southeast region. He said to his disciples, 'I know the difficulty of practicing the Way. The ancient sages observed the root of the Way through stillness and responded to external things through movement, without being attached to either, thereby entering the Great Way. People today either indulge in emptiness or cling to existence, harming themselves and others, hindering the function of the Way. If you want to seek the right path, who else can you rely on but me?' Thereupon, he vigorously promoted the supreme Dharma, broadly encompassing various methods of practice, completely embracing all phenomena, entering the realm of no-gap (without interval). He used words to achieve contemplation, guiding speech and silence back to the source. Thus, he extensively elucidated the chapters and sentences transmitted by the patriarch (referring to Zhiyi), totaling hundreds of thousands of words. His mind could measure various states of meditation, and his body did not transgress the rules. The three studies of precepts, concentration, and wisdom flourished, and the doubts of the people were gradually dispelled. Those who sought the pearl by asking about the shadow gradually saw the function of Wangxiang (a legendary monster). The flourishing of cessation and contemplation began with Zhan Ran's efforts. In the late Tianbao and early Dali years, the imperial court repeatedly issued edicts to summon him, but he declined on the grounds of illness. During the time of great war and famine, he vigorously promoted the Dharma, and his disciples became even more numerous, looking up to his halls and rooms, regarding him as their refuge. He received and protected them with compassion, clothed them with coarse cloth, and lived with them on one bed, teaching others by example, never ceasing even in old age. On the fifth day of the second month of the third year of the Jianzhong era, Zhan Ran manifested illness at Fo Long Tao Chang. Turning to his disciples, he said, 'The Way has no fixed direction, and the self-nature has no fixed form. Birth and death, their meaning is consistent. I will be buried in this mountain, and tonight I will exhaust this life. I want to talk to you about the Way and bid farewell. A single thought not attached to any phenomenon is called emptiness. There is no Dharma that is not complete, which is called provisional existence. Neither one nor different is called the Middle Way. In ordinary people, it is the three causes of Buddhahood; in sages, it is the three virtues of Dharmakaya, Prajna, and liberation. Light the incense, then'

初后同相。涉海則淺深異流。善利利人。在此而已。爾其志之。言訖隱幾泊(白各切。揚雅草玄曰。自守泊如也)如而化。春秋七十有二。法臘三十四。門人號咽。奉全身起塔。祔(音附)于智者大師塋兆西南隅焉。入室弟子吳門元浩。可謂邇其人近其室矣。然平日輯纂教法。明決前疑。開發后滯。則有法華釋簽法華疏記各十卷。止觀輔行傳弘訣十卷。法華三昧補助儀一卷。方等懺補闕儀二卷。略維摩疏十卷。維摩疏記三卷。重治定涅槃疏十五卷。金錍論一卷。及止觀義例止觀大意文句十妙不二門等。盛行於世。述三部記成。師親書寄姑蘇開元寺大藏。語刊小石碑。至今存焉。亦錄於此。庶見慈悲為人之心也。其又曰。開元十六年首。游浙東尋師訪道。至二十年。于東陽金華。遇方巖和尚。示以天臺教門。授止觀等本。遂求學於左溪大師。蒙誨以大旨。自惟識昧。凡所聞見。皆紀于紙墨。暨至德中。移隸此寺。乾元已來。攢成卷軸。蓋欲自防迷謬。而四方道流。偶復傳寫。今自覺衰疾。諸無所任。留此本兼玄疏兩記共三十卷。以寄此藏。儻于先師遺文。碑補萬一。則不負比來之誠。幸眾共守護。以貽後學。大曆十二祀孟秋。沙門湛然記。

贊寧曰。詳夫師始天寶終建中。以自證之心。說未聞之法。經不云乎。云

【現代漢語翻譯】現代漢語譯本：最初和最終的景象相同。渡海時，因深淺不同而水流各異。善於利用佛法利益他人，就在於此。你們要牢記這一點。說完，靠著幾案，像停止活動一樣圓寂了（泊，指安靜的樣子，揚雄《草玄》說：『自守安靜就像停泊一樣』）。春秋七十二歲，僧臘三十四年。弟子們哭泣哀號，用全身舍利建造佛塔，安放在智者大師墓地的西南角。入室弟子吳門元浩，可以說是接近了他的為人，靠近了他的居室了。然而，他平日編輯纂修天臺宗的教法，明確決斷前人的疑問，啓發後人的理解，著有《法華釋簽》、《法華疏記》各十卷，《止觀輔行傳弘訣》十卷，《法華三昧補助儀》一卷，《方等懺補闕儀》二卷，《略維摩疏》十卷，《維摩疏記》三卷，《重治定涅槃疏》十五卷，《金錍論》一卷，以及《止觀義例》、《止觀大意》、《文句十妙》、《不二門》等，在世間廣為流傳。他寫成三部記述后，親自書寫寄到姑蘇開元寺的大藏經中，並刻在小石碑上，至今還儲存著。我也將這些記錄在此，希望能夠看到他慈悲為人的心。另外，他還寫道：『開元十六年開始，遊歷浙東尋師訪道，到二十年，在東陽金華，遇到方巖和尚，向他展示了天臺宗的教門，傳授了《止觀》等原本。於是向左溪大師求學，蒙受教誨，領悟了大旨。自己因為見識淺薄，凡是所聽所見，都記錄在紙上。等到至德年間，移居到這座寺廟。乾元年間以來，逐漸整理成卷軸。大概是想要防止自己產生迷惑謬誤，而四方修道之人，偶爾也會傳抄。現在自覺衰老多病，沒有什麼可以勝任的。留下這些原本，連同《玄疏》和《兩記》共三十卷，寄存在這座藏經閣中。如果能對先師的遺文，有所補充，哪怕是萬分之一，就不辜負我一直以來的誠意。希望大家共同守護，留給後來的學習者。大曆十二年孟秋，沙門湛然記。』贊寧說：詳細考察湛然法師，他開始於天寶年間，結束于建中年間，用自己證悟的內心，宣說未曾聽聞的佛法。經典不是這樣說的嗎？說...

【English Translation】 English version: The initial and final appearances are the same. When crossing the sea, the currents differ due to varying depths. Skillfully using the Dharma to benefit others, that is all there is to it. You must remember this. After speaking, he leaned on the armrest and entered parinirvana (passed away) as if ceasing all activity (泊, meaning stillness; Yang Xiong's 'Cao Xuan' says: 'Self-preservation in stillness is like mooring'). He was seventy-two years old, with thirty-four years as a monk. His disciples wept and wailed, and built a stupa for his entire body, placing it in the southwest corner of the Zhi Zhe (智者) Great Master's (referring to Zhiyi, the founder of the Tiantai school) tomb. The disciple who entered his inner chamber, Wu Men Yuan Hao (吳門元浩), could be said to have been close to his person and near to his dwelling. However, he usually edited and compiled the teachings of the Tiantai school, clearly resolving the doubts of his predecessors and enlightening the understanding of those who came after. He authored ten volumes each of 'Annotations on the Lotus Sutra' (法華釋簽, Fa Hua Shi Qian) and 'Commentary Records on the Lotus Sutra' (法華疏記, Fa Hua Shu Ji), ten volumes of 'Sub-Commentary on the Practice of Cessation and Contemplation with Transmission and Elucidation' (止觀輔行傳弘訣, Zhi Guan Fu Xing Zhuan Hong Jue), one volume of 'Supplementary Ritual for the Lotus Samadhi' (法華三昧補助儀, Fa Hua San Mei Bu Zhu Yi), two volumes of 'Repentance Ritual for the Fangdeng Sutra with Omissions Supplemented' (方等懺補闕儀, Fang Deng Chan Bu Que Yi), ten volumes of 'Brief Commentary on the Vimalakirti Sutra' (略維摩疏, Lue Wei Mo Shu), three volumes of 'Commentary Records on the Vimalakirti Sutra' (維摩疏記, Wei Mo Shu Ji), fifteen volumes of 'Revised and Finalized Commentary on the Nirvana Sutra' (重治定涅槃疏, Chong Zhi Ding Nie Pan Shu), one volume of 'Golden Scalpel Treatise' (金錍論, Jin Pi Lun), as well as 'Examples of Cessation and Contemplation' (止觀義例, Zhi Guan Yi Li), 'General Meaning of Cessation and Contemplation' (止觀大意, Zhi Guan Da Yi), 'Profound Meaning of the Words and Phrases' (文句十妙, Wen Ju Shi Miao), 'Non-Dual Gate' (不二門, Bu Er Men), etc., which are widely circulated in the world. After he completed the three commentaries, he personally wrote them and sent them to the Kaiyuan Temple (開元寺) in Gusu (姑蘇, ancient name for Suzhou) for inclusion in the Great Treasury of Sutras, and they were inscribed on a small stone tablet, which still exists today. I also record these here, hoping to see his compassionate heart for the people. Furthermore, he wrote: 'Starting in the sixteenth year of Kaiyuan (開元, era name of Emperor Xuanzong of Tang Dynasty), I traveled to eastern Zhejiang to seek teachers and inquire about the Way. In the twentieth year, in Dongyang Jinhua (東陽金華), I met the Fangyan (方巖) monk, who showed me the teachings of the Tiantai school and transmitted the original texts of 'Cessation and Contemplation' (止觀, Zhi Guan) and others. Then I sought to study with the Zuo Xi (左溪) Great Master (referring to Zhanran's teacher, Xuanlang), who instructed me with the main principles. Because I was ignorant, I recorded everything I heard and saw on paper. When I moved to this temple during the Zhide (至德, era name of Emperor Suzong of Tang Dynasty) period, I gradually compiled them into scrolls since the Qianyuan (乾元, era name of Emperor Suzong of Tang Dynasty) period. Probably, I wanted to prevent myself from falling into confusion and error, and people from all directions who cultivated the Way occasionally copied them. Now I feel old and sick, and I am not capable of anything. I leave these original texts, together with the 'Profound Commentary' (玄疏, Xuan Shu) and the 'Two Records' (兩記, Liang Ji), a total of thirty volumes, to be stored in this Sutra Treasury. If they can supplement the writings of the former teacher, even by one ten-thousandth, then I will not have betrayed my sincerity all along. I hope everyone will protect them together and leave them to future learners. Recorded by the Shramana Zhanran (湛然) in the first month of autumn in the twelfth year of Dali (大曆, era name of Emperor Daizong of Tang Dynasty).' Zanning (贊寧) said: Examining Master Zhanran in detail, he began in the Tianbao (天寶, era name of Emperor Xuanzong of Tang Dynasty) period and ended in the Jianzhong (建中, era name of Emperor Daizong of Tang Dynasty) period, using his self-realized mind to expound the Dharma that had not been heard before. Does the sutra not say this? It says...

何于少時大作佛事。吾師有焉。其朝達得其道者。唯梁肅學士。故摛(恥離切。舒也)鴻筆。成絕妙之辭。彼題目云。嘗試論之。聖人不興。其間必有命世者出焉。自智者以法傳章安。章安再世。至於左溪。明道若昧。待公而發。乘此寶乘。煥然中興。蓋受業身通者。三十有九僧。搢紳先生高位崇名屈體承教者。又數十人。師嚴道尊遐邇歸仁。向非命世而生。則何以臻此。觀夫梁學士之論。擬議偕齊。非此人。何以動鴻儒。非此筆。何以銘哲匠。蓋洞入門室。見宗廟之富故。以是研論矣。吁吾徒往往有不知師之道。詩云。維鵲有巢。維鳩居之。梁公深入佛之理窟之謂歟。有會稽法華山神邕作真贊。至大宋開寶中。吳越國王錢氏追重而誄之。號圓通尊者焉。可不是歟。

輔行一云。龍樹龍接入宮。一夏但誦七佛經目。玄注云。大不思議經有三本。有十萬偈四十八品。龍樹誦出流傳於世。

天臺九祖傳(終)

上天竺門生(惟椿)裒率山中同學刊板(至顓)。齊沐敬書以廣流通。共期佛慧。旹

皇宋嘉定辛未夏制六月旦日。謹識。瑪瑙住山(有朋)。

(附)道邃和上行跡(又作行業記)

大唐天臺沙門干淑述

和上俗姓王氏。瑯瑘苗裔。桑梓西京繡衣繼代不可具。委身乃授

【現代漢語翻譯】現代漢語譯本：『在年少時如何大作佛事？』這是因為我的老師（智者大師）的緣故。當時領悟其道的人，只有梁肅學士。所以他揮灑文采，寫成了精妙絕倫的文章。他的題目是：『嘗試論之，聖人不興，其間必有命世者出焉。』自從智者大師將佛法傳給章安大師，章安大師再傳，到了左溪大師。闡明佛道的事業好像要暗淡了，等待著您（道邃和尚）來發揚光大。乘坐著這珍貴的法乘，煥然一新，使佛法中興。大概接受您的教業而通達佛法的人，有三十九位僧人。那些擔任官職的先生，地位高崇、名聲顯赫，卻謙卑地接受您的教誨的，又有數十人。老師受到尊敬，佛道得以尊崇，遠近的人都歸向仁義。如果不是應運而生，又怎麼能達到這樣的成就呢？看梁學士的議論，比擬和讚揚都恰如其分。不是這個人，怎麼能打動那些大學者？不是這支筆，怎麼能銘記這位有智慧的匠人？大概是因為深入了佛法的門室，見到了宗廟的富麗堂皇，所以才能這樣研討和評論啊。唉！我的學生們往往有不瞭解老師的道行的。《詩經》上說：『維鵲有巢，維鳩居之。』大概說的就是梁公深入佛理的精髓吧。有會稽法華山的神邕（shén yōng）作了真贊。到了大宋開寶年間，吳越國王錢氏追念他的功德而作了誄文，稱他為圓通尊者。這難道不是事實嗎？

《輔行記》中說：龍樹（Lóng shù）菩薩被龍接入龍宮，一個夏天只誦讀《七佛經目》。《玄注》中說：《大不思議經》有三個版本，有十萬偈四十八品。龍樹菩薩誦出並流傳於世。

《天臺九祖傳》（終）

上天竺寺的門生惟椿（wéi chūn）集合山中的同學刊印（到顓字為止）。齊沐恭敬地書寫以廣為流通，共同期望佛的智慧。時

皇宋嘉定辛未年夏季六月初一日。謹記。瑪瑙山住持（有朋）。

（附）道邃（Dào Suì）和尚行跡（又作行業記）

大唐天臺沙門干淑（gàn shū）述

和尚俗姓王氏，是瑯玡（Láng yá）的後代。桑梓之地在西京，世代擔任繡衣官職，不能一一詳述。捨棄世俗的職位，接受佛的教誨。

【English Translation】 English version: 『How could he perform great Buddhist deeds at a young age?』 It was because of my teacher (Master Zhiyi). At that time, the only one who attained his way was Scholar Liang Su. Therefore, he wielded his writing brush and composed an exquisite article. His topic was: 『Let us try to discuss it; if a sage does not arise, there must be someone who is destined to be born into this world.』 Since Master Zhiyi transmitted the Dharma to Master Zhang』an, and Master Zhang』an transmitted it again, it reached Master Zuoqi. The task of elucidating the Buddhist path seemed to be dimming, waiting for you (Venerable Dao Sui) to promote and develop it. Riding on this precious Dharma vehicle, it was completely renewed, causing Buddhism to flourish again. Approximately thirty-nine monks received your teachings and became proficient in the Dharma. Those gentlemen holding official positions, with high status and prominent reputations, who humbly accepted your teachings, numbered several dozens. The teacher is respected, the Buddhist path is revered, and people from far and near turn to benevolence. If he were not born destined for this world, how could he have achieved such accomplishments? Looking at Scholar Liang』s arguments, the analogies and praises are all appropriate. If it were not for this person, how could he have moved those great scholars? If it were not for this writing brush, how could he have commemorated this wise craftsman? It is probably because he deeply entered the chambers of Buddhism and saw the magnificence of the ancestral temple that he was able to research and comment in this way. Alas! My students often do not understand the teacher』s path. The Book of Songs says: 『The magpie has its nest, but the cuckoo dwells in it.』 This probably refers to Liang Gong deeply understanding the essence of Buddhist principles.

Shen Yong of Mount Fahua in Kuaiji composed a true eulogy. During the Kaibao era of the Great Song Dynasty, King Qian of Wuyue posthumously honored him and wrote a eulogy, calling him Venerable Yuantong. Isn』t this the truth?

The Auxiliary Conduct Record states: Bodhisattva Nagarjuna (Lóng shù) was taken into the dragon palace by dragons, and for one summer he only recited the Seven Buddhas Sutra. The Profound Commentary states: The Great Inconceivable Sutra has three versions, with one hundred thousand verses and forty-eight chapters. Bodhisattva Nagarjuna recited it and spread it to the world.

Transmission of the Nine Ancestors of Tiantai (End)

The disciple Wei Chun (wéi chūn) of Upper Tianzhu Temple gathered the fellow students in the mountains to print (up to the character Zhuan). Qi Mu respectfully wrote it to widely circulate it, jointly hoping for the wisdom of the Buddha. At the time

The first day of the sixth month of the summer of the Xinwei year of the Huangsong Jiading era. Respectfully recorded. Abbot of Manao Mountain (You Peng).

(Attached) The Conduct of Venerable Dao Sui (Dào Suì) (also known as the Record of Activities)

Narrated by Shramana Gan Shu (gàn shū) of Tiantai during the Great Tang Dynasty

The Venerable』s secular surname was Wang, a descendant of Langya (Láng yá). His hometown was in Xijing, and his family held the position of embroidered-robe officials for generations, which cannot be described in detail. He abandoned his secular position and accepted the teachings of the Buddha.

監察御史。解組辭榮。從師學道。年二十。四方乃進具。于秦地學戒。既達持犯。思學大乘(原本無學字。龍城沙門忍鎧。依內證血脈譜正之)遂寫慈恩法華疏。于夜夢見一僧。而語曰。何不聽於天臺圓頓宗旨。至明旦乃向眾人陳說夢事。眾人曰。既有夢。豈無其徴。承常州妙樂寺湛然阇梨。今盛傳弘此教。時雖聞其語。未為的實。後有信至方知不虛。乃舍所寫。振錫南行。到揚州法雲寺欲住。旬日又夢見一僧。語曰。妙樂講經已欲至方便品。今可速往。因乃馳趣。果如其夢。集業五年(本按集字當作習字)更無他事。以燭繼晝。麟角業成。乃辭師獨行。師曰。隨方而住。隨分宣傳。縱自修行亦為利益。遂卻至揚府。被人請講法華止觀玄文。各得數遍。后入天臺。于路至越州。見御史端公。后除歙州刺史。陸參拜為和上(本按陸字恐剩)后至貞元十二年。入天臺。居山九年。講法華止觀玄文等。未曾有闕六時行道。法華一部大小乘戒日常一遍。未嘗不周。二十年。臺州刺史請下龍興。講法華止觀。至今年二月。因勾當本國教門。且暫停耳。但干淑隨和上。始得十年。在前之事。悉不具知。略書而已。