English
English version: The master instructed me to expound the Dharma. I thought to myself, 'I understand the names and meanings of other Dharma teachings and can decide on my own, but only the Three Contemplations (sān guān, contemplation of emptiness, provisional existence, and the mean) and the Three Wisdoms (sān zhì, wisdom of all modes, wisdom of the path, and all-embracing wisdom) were personally received and taught from the beginning.' So I began to explain. After speaking, the master said to me, 'Listeners from other worlds have been waiting for you for a long time, and the karmic conditions require you to go. We will see you off.' I bowed and agreed. This is a manifestation of the sign of death. I recalled my childhood dream that I should end my life in this place. Therefore, I often rejoiced in wanting to return to the mountain. Now receiving a message from the unseen, it seems that I will not live much longer. After death, bury me in the place pointed to by the southwest peak, pile stones around the body, plant pine trees to cover the grave, and erect two white pagodas, so that those who see them will arouse the Bodhi mind. The meaning of 'planting pine trees to cover the grave' is, as Han Wenjia (hán wén jiā) said, 'The tomb of the emperor is three ren (rèn, an ancient unit of length, approximately seven or eight chi) high, planted with pine trees. The tomb of a feudal lord is half that height, planted with cypress trees. The tomb of a high official is eight chi high, planted with locust trees. Commoners have no tombs, planted with willows.' From the Han Dynasty to the present, there has been no fixed system, but usually pine and cypress trees are planted. 'Covering the grave' means, covering, to cover; grave, the burial pit. The flourishing pine trees are like a green canopy covering the grave. After a short time, the master said to his disciples, 'A merchant entrusts gold when traveling, and a doctor leaves medicine when departing. Although I am not clever, what is pitiable are those arrogant and conceited people.' Then he orally transmitted the 'Treatise on Contemplating the Mind' (guān xīn lùn), which was written down as he spoke, without any revisions or polishing. The 'Treatise on Contemplating the Mind' is in another version. In the tenth month of that winter, the Emperor returned to his fiefdom, and sent Xing Can (xíng cān) and Gao Xiaoxin (gāo xiào xìn) into the mountains to welcome him. The meaning of 'the Emperor returning to his fiefdom' is that Prince Jin (jìn wáng), after entering the capital to pay homage, returned to Jiangdu (jiāng dū). Because he served as the General Administrator of Yangzhou (yáng zhōu), he took Jiangdu as his fiefdom. Then he distributed his belongings to give to the poor, and planted wooden stakes at the foot of the mountain, intending to build a hall. He also drew a diagram of the temple as a model. He warned the monks, 'These foundations and steps seem to be right before my eyes. The completion of the halls will be after my death. I will certainly not see it. After you see it, if you build a temple in the future, you must follow this method.' The pronunciation of 杙 (yì) is 'yì', which means using wooden stakes to mark the foundation of the hall. He also drew a diagram, which is now the Guoqing Temple (guó qīng sì). After the passing of Great Master Zhiyi (zhì zhě dà shī), the temple was not completed until the first year of Renshou (rén shòu). In the twentieth year of Kaihuang (kāi huáng), the reign title was changed to Renshou, which was three years after the master's passing. This temple is where Prince Jin received the title of Crown Prince, so the saying has been passed down: 'After the temple was built, then...' --------------------------------------------------------------------------------
Chinese
登春坊者。太子宫也。或称春宫．东宫．储宫等。智者云。王家所辨是也。 弟子疑曰。此处山涧险峙。有何缘力能得成寺。答云。此非小缘。乃是王家所辨。合众同闻互相推测。或言是姓王之王。或言是天王之王。或言是国王之王。喧喧成论竟不能决。今事已验。方知先旨。乃说帝王之王。标寺基已。随信出山。 即同使臣高孝信出山也。 行至石城乃云有疾。谓智越云。大王欲使吾来。吾不负言而来也。吾知命在此。故不须进前也。石城是天台西门。大佛是当来灵像。处所既好。宜最后用心。衣钵道具分为两分。一分奉弥勒。一分充羯磨。语已右胁西向而卧。专称弥陀．般若．观音。奉请进药。即云。药能遣病留残年乎。病不与身合。药何能遣。年不与心合。药何所留。智晞往日复何所闻。观心论中复何所道。纷纭医药。扰累于他。又请进斋饭。报云。非但步影为斋。能无缘无观即真斋也。吾生劳毒器。死悦休归。世相如是。不足多叹。即口授遗书并手书四十六字。莲华香炉．犀角如意留别大王。愿芳香不穷。永保如意。书具别本封竟。 遗书乃侍人录示遗旨。手书四十六字乃亲礼也。别有遗旨一本载之。 索三衣钵正。命净扫洒。唱二部经为最后闻思。听法华竟。赞云。法门父 现代汉语译本： ‘登春坊’指的是太子居住的宫殿，也被称为‘春宫’、‘东宫’、‘储宫’等。智者（Zhi Zhe，指智者大师）说，这是王家所建造的地方。 弟子疑惑地问道：‘此地山涧险峻，有什么因缘和力量能够建成寺庙？’回答说：‘这并非小小的因缘，而是王家所建造的。’大家一同听闻，互相推测，有人说是姓王的王，有人说是天王之王，有人说是国王之王，议论纷纷，最终无法决定。现在事情已经应验，才知道先前的旨意，乃是说帝王之王。标定寺庙的地基之后，使臣高孝信（Gao Xiaoxin）就告辞下山。 使臣高孝信一同下山。 走到石城（Shi Cheng）时，高孝信说自己生病了，对智越（Zhi Yue）说：‘大王想要我来，我没有辜负他的话而来了。我知道我的寿命就在这里了，所以不必再往前走了。’石城是天台山（Tiantai Mountain）的西门，大佛（Da Fo）是未来佛的灵像。这个地方很好，应该最后用心。将衣钵和道具分为两份，一份供奉弥勒（Maitreya），一份充作羯磨（Karma，佛教仪式）。说完，他向右侧卧，面向西方，专心称念弥陀（Amitabha）、般若（Prajna）、观音（Guanyin）的名号。有人请求给他进药，他说：‘药能使疾病消退，留下残年吗？疾病不与身体相合，药怎么能使疾病消退？寿命不与心相合，药又能留下什么？智晞（Zhi Xi）往日又听到了什么？《观心论》（Guan Xin Lun）中又说了什么？纷繁的医药，只会扰乱和拖累他人。’又有人请求给他进斋饭，他回答说：‘不仅仅是停止行动才是斋戒，能够无缘无观才是真正的斋戒。我活着是劳累的毒器，死了就高兴地回家休息。世间的景象就是这样，不值得多叹息。’他口头交代了遗书，并亲手写了四十六个字。将莲花香炉（Lian Hua Xiang Lu）、犀角如意（Xi Jiao Ru Yi）留给大王，希望芳香永不穷尽，永远保持如意。书信的内容在另一本封好的书里。 遗书是侍从记录并展示的遗旨，手书的四十六个字是高孝信亲手写的。另外还有一本遗旨记载了这些。 高孝信整理好三衣钵，命令打扫干净。唱诵二部经作为最后的听闻和思考。听完《法华经》（Fa Hua Jing）后，他赞叹说：‘法门是父亲……’
English
English version: 'Deng Chun Fang' refers to the palace where the crown prince resides, also known as 'Chun Gong,' 'Dong Gong,' 'Chu Gong,' etc. Zhi Zhe (智者, referring to the Great Master Zhiyi) said that it was built by the royal family. A disciple asked with doubt: 'This place has steep mountain streams, what causes and forces could build a temple here?' The answer was: 'This is not a small cause, but it was built by the royal family.' Everyone listened together and speculated with each other. Some said it was the Wang (王) among the surnames, some said it was the King of Heaven, and some said it was the King of Kings. The discussions were noisy and could not be decided in the end. Now that the matter has been verified, we know the previous intention, which is to say the King of Emperors. After marking the foundation of the temple, the envoy Gao Xiaoxin (高孝信) bid farewell and went down the mountain. The envoy Gao Xiaoxin went down the mountain together. When he arrived at Shi Cheng (石城), Gao Xiaoxin said that he was ill and said to Zhi Yue (智越): 'The Great King wanted me to come, and I have come without failing his words. I know that my life is here, so there is no need to go forward.' Shi Cheng is the west gate of Tiantai Mountain (天台山), and Da Fo (大佛) is the spiritual image of the future Buddha. This place is very good and should be used with care in the end. Divide the robes and implements into two parts, one part to be offered to Maitreya (弥勒), and one part to be used as Karma (羯磨, Buddhist rituals). After speaking, he lay down on his right side, facing west, and focused on reciting the names of Amitabha (弥陀), Prajna (般若), and Guanyin (观音). Someone asked to give him medicine, and he said: 'Can medicine make the disease subside and leave the remaining years? If the disease does not agree with the body, how can medicine make the disease subside? If life does not agree with the mind, what can medicine leave behind? What did Zhi Xi (智晞) hear in the past? What did the Guan Xin Lun (观心论) say? The numerous medicines will only disturb and burden others.' Someone asked to give him vegetarian food, and he replied: 'It is not only stopping actions that is fasting, but being able to be without conditions and without observation is true fasting. I live as a laborious poisonous vessel, and I am happy to go home to rest after death. The world is like this, not worth sighing about.' He verbally explained his will and personally wrote forty-six characters. He left the lotus incense burner (莲花香炉) and rhinoceros horn Ruyi (犀角如意) to the Great King, hoping that the fragrance would never end and always remain as desired. The contents of the letter are in another sealed book. The will was the posthumous decree recorded and displayed by the attendants, and the forty-six characters written by hand were written by Gao Xiaoxin himself. There is also another copy of the will recording these. Gao Xiaoxin tidied up his three robes and bowl, and ordered to clean up. He chanted two scriptures as the last hearing and thinking. After listening to the Lotus Sutra (法华经), he praised: 'The Dharma gate is the father...' --------------------------------------------------------------------------------
Chinese
母。惠解由生。本迹旷大。微妙难测。四十余年蕴之。知谁可与。唯独明了。余人所不见。辍斤绝弦于今日矣。 辍斤绝弦。出庄子。捡之(云云)。 听无量寿竟。赞曰。四十八愿。庄严净土。华池宝树。易往无人。火车相现。能改悔者尚复往生。况戒惠熏修。行道力故实不唐捐。梵音声相实不诳人。当唱经时。吴州侍官张达等伴五人。自见大佛倍大石尊。光明满山直入房内。诸僧或得瑞梦。或见奇相。虽复异处而同是此时。唱经竟。索香汤漱口。说十如．四不生．十法界．三观．四量无心．四悉檀．四谛．十二因缘．六波罗蜜。一一法门摄一切法。皆能通心到清凉池。若能于病患境达诸法门者。即二十五人。百金可寄。 涅槃经商行寄金喻也。言百者。语出庄子。金一寸一斤。百金则百斤也。喻百句解脱耳。 今我最后䇿观谈玄。最后善寂吾今当入。智朗请云。伏愿慈留赐释余疑。不审何位。殁此何生。谁可宗仰。报曰。汝等懒种善根。问他功德。如盲问乳。蹶者访路。告实何益。由诸𢤱悷故喜怒可赞。既不自省。倒见讥嫌。吾今不久当为此辈破除疑谤。观心论已解。今更报汝。吾不领众。必净六根。为他损己。只是五品位耳。汝问何生者。吾诸师友侍从观音皆来迎我。问谁可宗仰。岂 现代汉语译本：母亲啊，您的智慧和见解是与生俱来的，您的本源和事迹是如此的广阔和伟大，您的思想是如此的微妙和难以测度。四十多年来，我将这些话语蕴藏在心中，我在想，我应该告诉谁呢？只有您才能够完全明白，这是其他人所无法理解的。今天，我就要像‘辍斤绝弦’的故事一样，结束我的言语了。 （‘辍斤绝弦’出自《庄子》。可以查阅相关内容。） 听完《无量寿经》后，赞叹道：四十八大愿，庄严了西方极乐净土。莲花池和珍宝树，很容易到达，只是没有人前往。即使是地狱的火车显现，能够忏悔改过的人尚且可以往生，更何况是那些持戒修慧，通过修行佛道的力量，就一定不会白费功夫。梵音和佛像真实不虚，绝不欺骗世人。当诵经的时候，吴州的侍官张达等五人，都亲眼看见大佛比石像还要巨大，光明充满了山间，直接照进房间里。许多僧人或者得到了吉祥的梦境，或者见到了奇异的景象。虽然身处不同的地方，但都发生在同一时刻。诵经完毕后，索要香汤漱口。讲解了十如是、四不生、十法界、三观、四量无心、四悉檀、四谛、十二因缘、六波罗蜜。每一个法门都包含了一切法，都能够使内心通达，到达清凉的境界。如果能够在病患的境界中通达这些法门，那么就可以成为二十五人之一，百金也可以寄托。 《涅槃经》中有商行寄金的比喻。说到‘百’，语出《庄子》。金一寸价值一斤，百金就是一百斤。比喻用一百句话来解脱。 现在我最后一次用计策来观察，谈论玄妙的道理。最后达到善寂的境界，我现在就要进入了。智朗请求说：‘恳请您慈悲留下，为我们解释剩余的疑惑。不知道您处于什么果位？去世后会往生到哪里？我们应该以谁为宗仰？’回答说：‘你们这些人懒于种植善根，却来询问他人的功德，就像盲人询问牛奶的味道，瘸子打听道路一样，告诉你们又有什么用呢？因为你们这些人的刚愎自用，所以才喜欢赞扬和愤怒。既然不自我反省，反而倒过来讥讽和嫌弃。我很快就要为你们这些人破除疑惑和诽谤。《观心论》已经解释过了，现在再告诉你们。我不领导大众，一定要清净六根，为了他人而损害自己，只是五品位而已。’你问我往生到哪里？我的诸位师友和侍从观音菩萨都会来迎接我。问应该以谁为宗仰？难道...