English
When the Buddha demonstrated nirvana in the twin Sala trees at Kushinagar (鶴林), the framework of the Dharma began to scatter. When the display of spiritual powers faded, the paths of the various schools diverged. Each clung to what they relied on, and disputes arose again and again. Among them, perhaps samadhi (三昧) arose, and the Four Reliances (四依) appeared. The conditions and responses were not the same, and the arguments held were also different. Therefore, the *Compendium of the Mahayana* (攝論), the *Stages of Yoga Practice* (地持), the *Treatise on the Establishment of Truth* (成实), and the *Consciousness-only* (唯识) and other schools developed their own paths in parallel. Discussions about neither existence nor non-existence could not be consistently unified. As the distance from the sages grew, this trend spread eastward. Those who expounded the Dharma were shackled by words and did not know how to liberate themselves. Those who practiced Chan (禅) were lost in the emptiness of nature and characteristics and could not bring them back together. They considered this to be right and that to be wrong; those who had not attained enlightenment claimed to have attained it. The path of wisdom and understanding was lost and forgotten. The actions of body and mouth were unrestrained and without order. Therefore, the great unity of the Dharma was almost extinguished. However, the Dharma does not end in decline. A great person appeared. Wise individuals, through hearing and thinking, emerged one after another. But the thunder of the Dharma was not yet widespread, so the Great Teacher Zhiyi of Tiantai re-struck the wooden bell. The Great Teacher's appearance resembled Shariputra's (舍利弗) skill in manifestation, and he possessed the extraordinary signs of Emperor Yao and Emperor Shun. He praised the treatises left behind by Nagarjuna (龙树菩萨), and he inherited the subtle understanding of the Chan Master Huisi of Nanyue. Then, he used the three kinds of cessation and contemplation (止观, śamatha-vipassanā-dhyāna) to accomplish the one great cause and condition, encompassing all dharmas in one mind, and revealing the ten vehicles within the eight teachings. The teachings of morality, concentration, and wisdom, and the contemplation of emptiness, provisional existence, and the Middle Way," " " ], "english_translations": [ "English version:", "No. 1535-1 Commentary on the Life of Great Teacher Zhiyi of Tiantai", "", "Composed by Liang Su of Anding", "", "The commentary states: Those who cultivate the teachings of Shakyamuni Buddha must focus on three things: morality (śīla), concentration (samādhi), and wisdom (prajñā). This is the path. It begins with the arising of the aspiration for enlightenment (bodhicitta) and culminates in perfect enlightenment (samyak-saṃbodhi). It traverses the Three Vehicles (Triyāna) and penetrates the myriad practices (karma). Thus, one can accomplish everything. In the past, when the Dharma King (法王, another name for the Buddha) appeared in the world, he used the one pure path and one sound to expound the Dharma. However, beings' capacities and responses differed, so what they heard and understood also varied. Therefore, the meanings of the Five Periods (五时), the Five Flavors (五味), the Half and Full Teachings (半满), the Provisional and Real Teachings (权实), the Biased and Complete Teachings (偏圆), and the Small and Great Vehicles (小大) were disseminated among the various schools, like flames spreading into different streams. But ultimately, they all return to the One Reality (一实). Therefore, the sutra says: 'Although various paths are taught, in reality, they are all for the sake of the Buddha Vehicle.' It also says: 'Open the gate of expedient means and reveal the true aspect.' It is like many rivers flowing into the sea, and it is marked by the non-dual Dharma gate. Benefiting both oneself and others, together they reach the secret place. This is the origin of this teaching. When the Buddha demonstrated nirvana in the twin Sala trees at Kushinagar (鹤林), the framework of the Dharma began to scatter. When the display of spiritual powers faded, the paths of the various schools diverged. Each clung to what they relied on, and disputes arose again and again. Among them, perhaps samadhi (三昧) arose, and the Four Reliances (四依) appeared. The conditions and responses were not the same, and the arguments held were also different. Therefore, the *Compendium of the Mahayana* (摄论), the *Stages of Yoga Practice* (地持), the *Treatise on the Establishment of Truth* (成实), and the *Consciousness-only* (唯识) and other schools developed their own paths in parallel. Discussions about neither existence nor non-existence could not be consistently unified. As the distance from the sages grew, this trend spread eastward. Those who expounded the Dharma were shackled by words and did not know how to liberate themselves. Those who practiced Chan (禅) were lost in the emptiness of nature and characteristics and could not bring them back together. They considered this to be right and that to be wrong; those who had not attained enlightenment claimed to have attained it. The path of wisdom and understanding was lost and forgotten. The actions of body and mouth were unrestrained and without order. Therefore, the great unity of the Dharma was almost extinguished. However, the Dharma does not end in decline. A great person appeared. Wise individuals, through hearing and thinking, emerged one after another. But the thunder of the Dharma was not yet widespread, so the Great Teacher Zhiyi of Tiantai re-struck the wooden bell. The Great Teacher's appearance resembled Shariputra's (舍利弗) skill in manifestation, and he possessed the extraordinary signs of Emperor Yao and Emperor Shun. He praised the treatises left behind by Nagarjuna (龙树菩萨), and he inherited the subtle understanding of the Chan Master Huisi of Nanyue. Then, he used the three kinds of cessation and contemplation (止观, śamatha-vipassanā-dhyāna) to accomplish the one great cause and condition, encompassing all dharmas in one mind, and revealing the ten vehicles within the eight teachings. The teachings of morality, concentration, and wisdom, and the contemplation of emptiness, provisional existence, and the Middle Way," " " ] } --------------------------------------------------------------------------------
Chinese
然明白可举而行。于是教无遗法。法无弃人。人无废心。心无择行。行有所证。证有其宗。大师教门所以为盛。故其在世也。光昭天下为帝王师范。其去世也。往来上界为慈氏辅佐。卷舒于普门示现。降德为如来所使。阶位境智盖无得而称焉。於戏。应迹虽往。微言不坠。习之犹足以抗折百家。昭示三藏。又况闻而能思。思而能修。修而能进。进而不已者欤。斯人也虽曰未证。吾必谓之近矣。今之人。正信者鲜启禅关。者或以无佛无法何罪何善之化化之。中人已下。驰骋贪爱之徒。出入衣冠之类。以为斯言至矣。且不逆耳。私欲不废。故从其门者若飞蛾之赴明烛。破块之落空谷。殊不知坐致焦烂而莫能自出。虽欲益之而实大损。与夫众魔外道为害一揆。由是观之。此宗之大训。此教之旁济。其于天下为不侔也。自智者传法五世。至今湛然大师中兴其道。为子言之如此。故录之以系于篇。 昔吾祖云没。章安尊者痛诀慈诲。永怀玄风。既听解行之旨。结集添通。复恐始终化事之迹将遂湮坠。由是咨访先达。慎持见闻。始于灵王瑞托胎。终于灭后神应。条叙纂集。仰为是书。俾万世之下。展卷一观若亲睹行事。其利益之功莫大刻梓。昨留本寺。嘉定延燎。寺灾而文亦俱灰。端记滥渍法缘。思报恩德。首捎己长。仍率 同故重事锓板以广流布。广后之来者。以见吾祖行处者观而兴起。虽然。由是以见吾祖行处则可。即是以为吾祖行处未可也。观者思之。端平三年六月既望写。延庆教寺观堂比丘(端记)稽首敬书(叶枝刊)当寺经堂比丘(正巳)助官会壹拾贯文治乎任持比丘(可上)助官会壹拾贯文观堂比丘道𧪣回施严判院油钱贰拾贯文会端记谨回严判院四年油钱陆拾贯文官会并施长资成就具足女弟子陈百三十三娘施官会伍贯文 注天台智者大师别传下(终) No. 1535-2 (附)天台智者大师画赞 鲁国公 颜真卿 撰 天台大师俗姓陈 其名智顗华容人 隋炀皇帝崇明因 号为智者诚敬申 师初孕育灵异频 彩烟浮空光照邻 尧眉舜目熙若春 禅慧悲智严其身 长沙佛前发弘誓 定光菩萨示冥契 恍如登山临海际 上指伽蓝毕身世 东谒大苏求真谛 智同灵鹫听法偈 得宿命通辨无碍 旋陀罗尼华三昧 居常面西化在东 八载瓦官阐玄风 敷演智度发禅蒙 梁陈旧德皆仰宗 遂入天台华顶中 因见定光符昔梦 降魔制敌为法雄 胡僧开道精感通 又有圣贤垂秘旨 时平国清即名寺 购得鱼梁五百里 其中放生讲流水 后主三礼彤庭 里 请为菩萨戒弟子 炀皇出镇临江涘 金城说会求制止 香火事讫乃西旋 诸宫听众逾五千 建立精舍名玉泉 横亘万里皆禀缘 炀皇启请回法船 非禅不智求弘宣 遂着净名精义传 因令徐柳参其玄 帝既西朝趍象魏 师因东还遂初志 半山忽与沙门值 俄顷逡巡复韬秘 一时月夜如论议 初梦塔坏胡僧至 又为南岳说三智 自言必当终此地 帝十七年归江都 遣使奉迎师北祖 山下规画为寺图 王家所办事不孤 石城天台西门枢 正好修观形胜殊 像前羯磨依昔府 寄帝如意花香炉 第五法师阶位绝 观音下迎彰记莂 万行千宗最后说 跏趺不动归寂灭 天云决漭风惨烈 草木低垂水呜咽 十日容颜殊不别 遍身流汗彰异节 欲归佛陇西南峰 泥泞载涂那可从 门人沥恳祝睟容 应手云开山翠浓 于嗟此地瘗僧龙 空余白塔间青松 每至忌辰因命重 何时道俗不种种 岁岁开龛俨容质 最后如何忽忘失 斋场数僧千䞉一 呼名点之又如实 受餐行嚫还复溢 乃知神灵难谭悉 千变万化难致诘 若欲书之无终毕 止观大师名法源 亲事左溪弘度门 二威灌顶诵师言 同禀思文龙树尊 写照 现代汉语译本 请为菩萨戒弟子 隋炀帝（炀皇）出镇临江时，在金城举行法会，请求（智者大师）制止战事。 香火仪式完毕后，（智者大师）才向西返回，各宫的听众超过五千人。 （智者大师）建立了精舍，名为玉泉寺，横跨万里，都禀承佛法因缘。 隋炀帝（炀皇）请求（智者大师）回转法船，不只是禅定，还要智慧，以求弘扬佛法。 于是撰写了《净名经》的精义传，因此让徐柳参悟其中的玄妙。 皇帝（隋炀帝）已经向西朝拜，前往象魏（古代宫廷），智者大师因此向东返回，实现最初的志向。 在半山忽然与一位沙门相遇，不久又逡巡隐秘。 一时在月夜下如同论议，最初梦见塔坏，有胡僧到来。 又为南岳的僧人讲解三智，（智者大师）自言必定终老于此地。 隋炀帝大业十七年，回到江都，派遣使者奉迎智者大师的北祖慧思禅师。 在山下规划寺庙的图纸，王家所办事不会孤单。 石城、天台、西门枢纽之地，正好修习观行，地形殊胜。 在佛像前举行羯磨仪式，依照过去的府规，寄给皇帝如意、花和香炉。 第五法师的阶位已经超越，观音菩萨下凡迎接，彰显记莂（授记）。 万行千宗，最后宣说，跏趺坐着不动，归于寂灭。 天空乌云密布，狂风惨烈，草木低垂，水流呜咽。 十天容颜没有丝毫改变，遍身流汗，彰显奇异的节操。 想要归葬佛陇西南峰，但道路泥泞，无法通行。 门人恳切祝祷，希望（智者大师）显现安详的容貌，应声云开，山色翠绿。 唉，这地方埋葬了僧中之龙，空余白塔，点缀着青松。 每到忌日，因为（智者大师的）名声重大，无论何时，道俗都会以各种方式纪念。 每年打开龛室，（智者大师的）容貌栩栩如生，但最后为何忽然忘记了？ 斋场里的僧人，千人中少一，呼唤名字点数，又完全符合。 接受斋饭，布施行乞，还绰绰有余，才知道神灵难以完全了解。 千变万化，难以追问究竟，如果想要书写下来，没有终结的时候。 止观大师法源，亲自侍奉左溪法师，弘扬度门。 二威灌顶，诵念老师的教言，共同禀承思文禅师、龙树菩萨的教诲。 写照（画像）。