English
English version: He poured out seven-treasure coral in the pavilion and then flew back. The Queen replied with a memorial on the posthumous decree and a memorial on merits, as well as a letter of condolence to the monks in the mountains, all of which are in separate versions. One collection of scriptures, two bronze bells, and piles of incense banners were sent, along with abundant and splendid clothing. Royal messengers visited the temple year after year, and the fasting ceremonies on memorial days never ceased. Sima Wang Hong built the temple according to the plan, and the mountain temple was so beautiful that it could be compared to Shakyamuni's palace. After the temple was built, Wang Hong immediately entered the Chunfang (the place where the crown prince resided and studied). Therefore, it can be known that the site of the Crown Prince's temple is indeed a good omen! The Wang family building the temple is another verification! The unification of the Three Kingdoms is another verification! The temple being named Guoqing (国清) is another verification! The auspicious signs are frequent and continuous, with four verifications in a row, which can be taken as examples from ancient times to the present. The Shramana Huiyan (惠延) of Tianxiang Temple (天乡寺) in Zhufang (朱方) was well-known in that area. He had previously traveled to Guangzhai Temple (光宅寺) and stayed at Farun Temple (法润寺) in his early years. Suddenly hearing the news of the passing of Zhiyi (智者大师), he felt sad and choked for several days. He greatly admired Zhiyi and wanted to know where the master had been reborn. Therefore, he wrote the Lotus Sutra (法华经), hoping to receive a revelation in the dark. He pondered deeply for several weeks and dreamed of Avalokiteśvara (观音) standing on a seven-story pagoda, with bright flames exceeding the descriptions in the scriptures. The figure of Zhiyi came from Avalokiteśvara, from the West. Huiyan bowed to Zhiyi in the dream. Zhiyi said to Huiyan, 'Has your doubt been dispelled?' Huiyan kept this dream in his heart and never told anyone. Later, when he saw the initiation master Guanding (灌顶), he realized that Avalokiteśvara had guided Zhiyi at the time of his death. The verification of this matter was very clear, making people rejoice and admire endlessly. Ma Shaozong (马绍宗), a local resident, was poor but happy to give alms. He cut one hundred bundles of rice to offer to the monks of the temple. Because of overwork, he felt unwell and thought in his heart, 'I feel such illness because of giving alms. I wonder if there will be any reward in the dark realm?' He was extremely tired and lay down to sleep. He dreamed of Zhiyi sitting in the lotus position on a bed, burning incense like mist. Zhiyi comforted Ma Shaozong, saying, 'Your family is poor but happy to give alms. Why do you doubt that you have no blessings?' There were many words of encouragement, which will not be recorded here one by one. That night, Ma Shaozong's elder brother, sister-in-law, and mother all had the same dream. The next morning, they each told their dreams, and everyone said in unison that the fragrance filled the entire house and did not dissipate for a long time. Ma Shaozong's relatives were amazed and believed that the sage in the dark was not far from them. On April 16th of the eighteenth year of Kaihuang (开皇), the monks of Folong Temple (佛陇寺) were sitting in meditation. Zhiyi appeared in his usual form and entered the meditation hall, walking in order to the seat of the senior monk. Daoxiu (道修) meditated for a long time, gazing at Zhiyi. --------------------------------------------------------------------------------
Chinese
奉。其年十月十八日。有海州连水县人丘彪。昼发誓于龛。夜见僧排户。彪即起礼拜。云勿拜。安隐无虑也。绕寺一匝。彪随后奉寻。出门数步。奄然便失。当其月十二日。有海州沐阳县人房伯奴．卫伯玉。于智者旧室而见其形状。事相如在。 (其五)开皇十九年十一月六日。土人张造。年迈脚蹶。曳疾登龛拜曰。早蒙香火。愿来世度脱。仍闻龛内应声。又闻弹指。造再请云。若是冥力。重赐神异。即复如初。造泣而拜。恋慕忘返。 (其六)仁寿元年正月十九日。永嘉县僧法晓。生闻胜德。殁传妙瑞。悔不早亲。追恨疾心。故来坟所施千匝礼千拜。于昏夕间。龛户自开光明流出。照诸树木枝叶炳然。合寺奔驰所共瞻礼。 (其七)仁寿二年八月十三日。沂州临沂县人孙抱长。午前于龛所奉见。信心殷重。后限满被替。独到龛所辞别。洒泪向僧说如此。 (其八)大业元年二月二十日。土人张子达。母俞氏。年登九十。患一脚短凡十八年。自悲已老。到坟奉别。设斋专至。即觉短脚返申。行步平正宛如少时。此妪悲喜。见人即述。遥礼天台以为常则。 (其九)荆州弟子法偃。于江都造智者影像。返至江津。像身流汗。拭已更出。道俗瞻礼如平生。汗痕尚在。 (其十)荆州 玉泉寺造石碑。未得镌刻。智者像至。而碑上自然生脉成文曰。天地玄用出生。或有磨刮。其辞弥亮。一境观读。三日方失。 智者弘法余年。不畜章疏。安无碍辩。契理符文。挺生天智。世间所伏。有大机感。乃为著文。奉来撰净名经疏。至佛道品为二十八卷。觉意三昧一卷。六妙门一卷。法界次第章门三百科。始着六十科为三卷。小止观一卷。法华三昧行法一卷。又常在高座云。若说次第禅门。一年一遍。若着章疏。可五十卷。若说法华玄义并圆顿止观。半年各一遍。若着章疏。各三十卷。此三法门皆无文疏讲授而已。大庄严寺法慎私记禅门初分得三十卷。尚未删定而法慎终。国清寺灌顶私记法华玄初分得十卷。止观初分得十卷。方希再听毕其首尾。会 智者涅槃。钻仰无所仿佛。龙章未尽要妙。深识者自寻得其门也。学士法喜凡事十七禅师。年登耳顺方逢智者。陈尚书毛喜嘲之曰。尊师犹少。弟子何老。答云。所事者德。岂在于年。又问曰。何者为德。答云。善巧说法即后代富楼那。破魔除障即是优婆笈多。毛喜自善其辞。谈之朝野。常为口实。又常行方等忏。雉来索命。神王遮曰。法喜当往西方。次生得道。岂傧汝命耶。仍于瓦官寺端坐入灭。建业咸睹。天地共知。又有惠𤦆因听法而发定。道势因领悟 现代汉语译本：玉泉寺准备建造石碑，但还未进行雕刻。智者（Zhi Zhe，即智顗，隋代天台宗的实际创始人）的画像运到后，石碑上自然生成纹路，形成文字，写道：‘天地玄妙的功用由此产生。’即使有人磨损刮擦，碑上的文字也会更加明亮。整个玉泉寺的人都来观看诵读，三天后这些文字才消失。 智者大师弘扬佛法多年，不著书立说。他安于无碍的辩才，所说的话语既符合佛理又文采斐然，天生具有智慧，令世人信服。他具有极大的感应能力，因此才开始著书立说。他奉命撰写《净名经疏》，到《佛道品》为止共二十八卷；《觉意三昧》一卷；《六妙门》一卷；《法界次第章门》三百条。最初撰写六十条，共三卷；《小止观》一卷；《法华三昧行法》一卷。他还常在高座上说：‘如果讲说次第禅门，一年可以讲一遍；如果著成章疏，可以写五十卷。如果讲说《法华玄义》和《圆顿止观》，半年可以各讲一遍；如果著成章疏，各可以写三十卷。’这三种法门都没有留下文字疏解，只是口头讲授而已。大庄严寺的法慎私下记录禅门，初步整理出三十卷，但尚未删定就去世了。国清寺的灌顶私下记录《法华玄义》，初步整理出十卷；《止观》初步整理出十卷，希望再次听讲完成全部内容，但恰逢智者大师圆寂，无法再深入研究，龙章凤姿未能完全展现其精妙之处，有深刻见解的人自然能寻找到其中的门径。 学士法喜禅师，一生经历了十七位禅师，年过六十才遇到智者大师。陈尚书毛喜嘲笑他说：‘您的老师还很年轻，弟子怎么就老了呢？’法喜回答说：‘我所追随的是德行，难道在于年龄吗？’毛喜又问：‘什么是德行呢？’法喜回答说：‘善于说法就像后代的富楼那（Purna，佛陀十大弟子之一，以善于说法著称），破除魔障就像是优婆笈多（Upagupta，印度佛教史上著名论师）。’毛喜认为他的话很有道理，在朝野内外传扬，常常作为谈资。法喜禅师还经常举行方等忏法，有雉鸡前来索命，神王阻止说：‘法喜禅师将要往生西方极乐世界，下次转世就能得道，哪里能让你来索命呢？’法喜禅师最终在瓦官寺端坐入灭，建业城的人都亲眼目睹，天地共知。还有惠𤦆因为听闻佛法而入定，道势因为领悟佛法而开悟。
English
English version: At Yuquan Temple, a stone stele was being prepared, but it had not yet been engraved. When the image of Zhi Zhe (智者, meaning Zhiyi, the de facto founder of the Tiantai school during the Sui Dynasty) arrived, natural patterns formed on the stele, creating writing that said: 'The profound function of heaven and earth arises from this.' Even if someone were to wear away or scrape it, the writing on the stele would become even brighter. Everyone in Yuquan Temple came to view and read it, and after three days, the writing disappeared. The Great Master Zhi Zhe propagated the Dharma for many years, without writing commentaries. He was at ease with unimpeded eloquence, and his words were both in accordance with Buddhist principles and elegant in style. He was born with wisdom, which convinced the world. He had great responsiveness, and therefore began to write commentaries. He was commissioned to write the 'Commentary on the Vimalakirti Sutra,' completing twenty-eight volumes up to the 'Chapter on the Buddha Path'; one volume of 'Awakening of Intent Samadhi'; one volume of 'Six Subtle Dharma Gates'; three hundred articles of 'The Order of the Dharma Realm Chapters.' Initially, he wrote sixty articles, totaling three volumes; one volume of 'Concise Samatha-Vipassana'; one volume of 'Practicing the Dharma of the Lotus Samadhi.' He also often said from his high seat: 'If I were to explain the sequential gates of Chan, I could explain it once a year; if I were to write it into commentaries, I could write fifty volumes. If I were to explain the 'Profound Meaning of the Lotus Sutra' and 'Perfect and Sudden Samatha-Vipassana,' I could explain each once every half year; if I were to write them into commentaries, I could write thirty volumes each.' These three Dharma gates were not left in written commentaries, but were only taught orally. Fa Shen of Dazhuangyan Temple privately recorded the Chan gates, initially compiling thirty volumes, but he passed away before he could edit them. Guan Ding of Guoqing Temple privately recorded the 'Profound Meaning of the Lotus Sutra,' initially compiling ten volumes; 'Samatha-Vipassana' initially compiled ten volumes, hoping to listen again to complete the entire content, but he encountered the Nirvana of the Great Master Zhi Zhe, and could no longer study it in depth. The majestic form was unable to fully reveal its essence, and those with deep understanding will naturally find the path within it. The scholar Fa Xi Chan Master, experienced seventeen Chan masters in his life, and only met the Great Master Zhi Zhe when he was over sixty years old. The Minister Chen Mao Xi ridiculed him, saying: 'Your teacher is still young, how can the disciple be so old?' Fa Xi replied: 'What I follow is virtue, does it depend on age?' Mao Xi then asked: 'What is virtue?' Fa Xi replied: 'Being skilled in speaking the Dharma is like Purna (富楼那, one of the Buddha's ten great disciples, known for his skill in preaching) in later generations, and destroying demonic obstacles is like Upagupta (优婆笈多, a famous commentator in Indian Buddhist history).' Mao Xi thought his words were very reasonable, and spread them throughout the court and the countryside, often using them as conversation topics. Fa Xi Chan Master also often performed the Fangdeng Repentance Dharma, and a pheasant came to demand his life. The divine king stopped it, saying: 'Fa Xi Chan Master is about to be reborn in the Western Pure Land, and will attain enlightenment in his next life, how can I let you take his life?' Fa Xi Chan Master eventually passed away in seated meditation at Waguan Temple, and the people of Jianye City all witnessed it, and heaven and earth knew it. Furthermore, Hui 𤦆 entered Samadhi because of listening to the Dharma, and Dao Shi attained enlightenment because of understanding the Dharma. --------------------------------------------------------------------------------
Chinese
而观开。净辩强记。有泻瓶之德。于佛陇烧身。惠普修忏。象王便现。法慎学禅微发持力。此二三子不幸早亡。门人行解兼善。堪为后进师者多矣。皆内秘珍宝不令人识。今略书见闻如上。梁晋安王中兵参军陈针。即 智者之长兄也。年在知命。张果相之。死在晦朔。师令行方等忏。针见天堂牌门。此是陈针之堂。过十五年当生此地。遂延十五年寿。果后见针。惊问。君服何药。答但修忏耳。果云。若非道力安能超死耶。梁方茂从师习坐。忽发身通微能轻举。 智者呵云。汝带妻子何须学此。宜急去之。大中大夫蒋添玫．仪同公吴明彻。皆禀息法脚气获除。法云．远覃例皆如此。灌顶多幸谬逢嘉运。滥齿轮下十有三年。载天履地不测高深。以开皇二十一年遇见开府柳顾言。赐访智者。俗家桑梓入道缘由皆不能识。克心自责微知惺悟。仍问远祖于故老。即询受业于先达。瓦官前事或亲承音旨。天台后瑞随分忆持。然深禅博惠妙本灵迹。皆非浅短能知。但恋慕玄风。无所宗仰。辄编闻见若奉慈颜。披寻首轴涕泗俱下。谨状。 铣法师云。大师所造有为功德。造寺三十六所。大藏经十五藏。亲手度僧一万四千余人。造栴檀金铜素尽像八十万躯。传法弟子三十二人。得法自行不可称数。 天台智者大师别传(终) 现代汉语译本： 而观开（指通过观察而开启智慧）。净辩强记（指清净的辩才和强大的记忆力），有泻瓶之德（比喻毫无保留地传授佛法）。于佛陇烧身（在佛陇以烧身供养），惠普修忏（惠普法师修习忏悔法门），象王便现（象王菩萨随即显现）。法慎学禅微发持力（法慎法师学习禅定，稍微显现出持戒的力量），此二三子不幸早亡（这几位弟子不幸早逝）。门人行解兼善（弟子们在修行和理解上都很优秀），堪为后进师者多矣（可以作为后辈学习的榜样的人很多啊），皆内秘珍宝不令人识（都内在蕴藏着珍贵的宝藏而不被人知）。今略书见闻如上（现在简略地记录所见所闻如上）。 梁晋安王中兵参军陈针（梁朝晋安王手下的中兵参军陈针），即智者（智者大师）之长兄也（就是智者大师的哥哥）。年在知命（年龄到了知天命的年纪），张果相之（张果为他占卜），死在晦朔（死期在农历月末或月初）。师令行方等忏（智者大师令他修习方等忏），针见天堂牌门（陈针见到天堂的牌坊大门），此是陈针之堂（这里是陈针的住所）。过十五年当生此地（过十五年应当出生在这里），遂延十五年寿（于是延长了十五年的寿命）。果后见针（张果后来见到陈针），惊问（惊讶地问），君服何药（您服用了什么药）？答但修忏耳（回答说只是修习忏悔法门罢了）。果云（张果说），若非道力安能超死耶（如果不是修道的功力，怎么能够超越死亡呢）？ 梁方茂从师习坐（梁朝的方茂跟随智者大师学习禅坐），忽发身通微能轻举（忽然生起身通，稍微能够轻身飞起）。智者呵云（智者大师呵斥说），汝带妻子何须学此（你带着妻子，何必学习这个）？宜急去之（应该赶快去除这种神通）。大中大夫蒋添玫（大中大夫蒋添玫），仪同公吴明彻（仪同公吴明彻），皆禀息法脚气获除（都禀受了智者大师的息法，脚气病得以去除）。法云（法云法师），远覃例皆如此（远覃法师等人都像这样）。灌顶多幸谬逢嘉运（灌顶法师非常幸运，错误地遇到了美好的时代），滥齿轮下十有三年（在智者大师的门下滥竽充数十三年）。载天履地不测高深（头顶着天，脚踩着地，无法测度智者大师的高深）。以开皇二十一年遇见开府柳顾言（在开皇二十一年遇见开府柳顾言），赐访智者（柳顾言拜访智者大师）。俗家桑梓入道缘由皆不能识（对于智者大师的俗家、家乡以及入道的缘由都不能了解）。克心自责微知惺悟（克制内心，自我责备，稍微知道了一些醒悟）。仍问远祖于故老（仍然向年老的乡亲询问智者大师的远祖），即询受业于先达（就向先辈询问智者大师的受业情况）。瓦官前事或亲承音旨（瓦官寺以前的事情或许亲自承受过智者大师的教诲），天台后瑞随分忆持（天台山以后的祥瑞之事，随着自己的能力回忆并记下来）。然深禅博惠妙本灵迹（然而深奥的禅定、广博的恩惠、微妙的根本、灵验的足迹），皆非浅短能知（都不是浅薄短视的人能够了解的）。但恋慕玄风（只是恋慕玄妙的风范），无所宗仰（没有什么可以效法的）。辄编闻见若奉慈颜（于是编纂所见所闻，就像侍奉慈祥的面容）。披寻首轴涕泗俱下（打开书卷，眼泪鼻涕一起流下来）。谨状（谨此陈述）。 铣法师云（铣法师说），大师所造有为功德（智者大师所做的有为功德），造寺三十六所（建造寺庙三十六所），大藏经十五藏（抄写大藏经十五部），亲手度僧一万四千余人（亲自度化的僧人一万四千多人），造栴檀金铜素尽像八十万躯（建造栴檀木、金、铜、泥塑等各种佛像八十万尊），传法弟子三十二人（传法的弟子三十二人），得法自行不可称数（得到佛法自行修行的不可计数）。 天台智者大师别传(终)（《天台智者大师别传》完）