English
English version Please (recite this) for disciples receiving the Bodhisattva precepts. When Emperor Yang (Yang Huang) was stationed in Linjiang, he held a Dharma assembly in Jincheng, requesting (the Zhiyi Master) to stop the war. After the incense offering ceremony was completed, (the Zhiyi Master) returned westward, with more than five thousand listeners from various palaces. (The Zhiyi Master) established a hermitage named Yuquan Temple, spanning thousands of miles, all inheriting the Dharma affinity. Emperor Yang (Yang Huang) requested (the Zhiyi Master) to turn the Dharma wheel, not only through Chan (meditation) but also through wisdom, to propagate the Dharma. Therefore, he wrote 'The Profound Meaning of the Vimalakirti Sutra', thus allowing Xu Liu to understand its mysteries. The Emperor (Emperor Yang) had already paid homage to the west, heading to Xiangwei (ancient court), so the Zhiyi Master returned eastward to fulfill his original aspiration. On the hillside, he suddenly encountered a Shramana (monk), and soon after, he hesitated and concealed himself. At one point, under the moonlight, it was like a discussion; initially, he dreamed of a pagoda collapsing and a foreign monk arriving. He also explained the Three Wisdoms to the monks of Nanyue, (the Zhiyi Master) saying that he would surely end his life in this place. In the seventeenth year of Emperor Yang's reign, he returned to Jiangdu, sending envoys to welcome the Zhiyi Master's northern ancestor, Chan Master Huisi. He planned the temple's layout at the foot of the mountain, and the affairs undertaken by the royal family would not be isolated. Shicheng, Tiantai, the hub of the West Gate, is a good place to cultivate contemplation, with outstanding terrain. Before the Buddha statue, he performed the Karma ceremony, according to the past regulations of the government, sending the Emperor a Ruyi (scepter), flowers, and an incense burner. The rank of the Fifth Dharma Master has surpassed, and Avalokiteshvara (Guanyin) descended to welcome him, manifesting the prophecy (Vyakarana). The myriad practices and thousands of schools were spoken of last, sitting in the lotus position without moving, returning to Nirvana. The sky was filled with dark clouds, the wind was fierce, the grass and trees drooped, and the water flowed with sobs. His appearance did not change at all for ten days, and sweat flowed all over his body, manifesting extraordinary integrity. He wanted to be buried on the southwest peak of Folong, but the road was muddy and impassable. The disciples earnestly prayed, hoping (the Zhiyi Master) would show a peaceful countenance, and in response, the clouds cleared, and the mountain color was verdant. Alas, this place buries the dragon among monks, leaving only a white pagoda, adorned with green pines. Every year on the anniversary, because of (the Zhiyi Master's) great reputation, no matter when, both monks and laypeople commemorate him in various ways. Every year, the niche is opened, and (the Zhiyi Master's) appearance is lifelike, but why was it suddenly forgotten in the end? The monks in the alms hall, one less than a thousand, calling out their names to count, and it was exactly right. Receiving the alms food, giving alms, and still having more than enough, one knows that the divine is difficult to fully understand. Thousands of changes, difficult to question to the end, if one wants to write it down, there is no end. The Zhi Guan (Samatha-vipassana) Master Fayuan, personally served the Zuo Xi (Left Stream) Master, propagating the Dharma gate. Two powers of empowerment, reciting the teacher's teachings, jointly inheriting the teachings of Chan Master Siwen and Bodhisattva Nagarjuna. Portrait. -------------------------------------------------------------------------------- 随形珠好存 源公瞻礼心益敦 俾余赞述斯讨论 庶几亿载垂后昆 No. 1535-A
Chinese
颜真卿所撰天台大师画赞九十句。声明家流习于歌赞尚矣。(盛)尝披阅群书。会得惠心师注本。与此仇挍颇正差谬焉。其注本则每韵各八句。凡十一韵八十八句。无荆溪妙乐间生孙。广述祖教补乾坤二句。(盛)窃谓此二句必出于杜撰。非颜氏之真手也。而其故有六焉。盖此作也。特赞大师之德行。非诸祖之所与。而历举诸祖者。独欲叙法源之祖。后人未达其意。妄谓遗荆溪师。一也。自法源以次推上至龙树菩萨。而唯荆溪师失次。居菩萨上。则错列倒置无所系属。二也。荆溪师尝居妙乐寺。撰文句疏记。后世因名其书。今遂误以妙乐为师号。则震旦之书本见其称。三也。若以妙乐果为其号。则既云荆溪。又云妙乐。岂非重复乎。四也。其置辞造语鄙陋粗拙。与上下文甚不相类。五也。每韵八句。而最后一韵独作十句。亦甚无谓。六也。然原其所以杜撰之由。盖荆溪师弘教着疏列之九祖。其美誉芳声远出法源之右。而赞中历举诸祖独不及此。则后人有所憾。妄作补增。殊不知此赞乃法源之所请。则其学之统谱颜氏所当述。而同门之荆溪莫所与也。自此而因仍传习不辨真伪。则不翅贻谬于后世。亦当获罪于 前贤矣。今命声明家删此二句。更协音律。因陈其说书于赞后云。 延宝丁巳四月前天台座主二品亲王(盛胤)谨识 现代汉语译本： 前人已经很贤明了。现在命令声明家删除这两句，以便更加符合音律。因此陈述他的说法，书写在赞颂之后，写道： 延宝丁巳四月，前天台座主二品亲王（盛胤）恭敬地记录。
English
English version: The predecessors were indeed wise. Now, I order the experts in phonetics to remove these two lines in order to better conform to the musical rhythm. Therefore, I present his explanation, writing it after the eulogy, saying: Respectfully recorded in April, the year of Ding Si in the Yanbao era, by the former Tendai Zasu (Head of the Tendai Sect) Second Rank Prince (Shōin). --------------------------------------------------------------------------------