[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四明尊者教行錄](https://indike.org/pramana/in.bauddha.taisho.1937) › 1.3 # 四明尊者教行錄 1.3 四明尊者教行錄 1.3 - **Language:** Classical Chinese ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1937.1.3) 螺溪（即天台山螺溪院𦏁寂法師也），盡得天台一宗之道。復欲杭海，大帥錢公固留之（錢諱惟治，吳越王之子，時判明州也），遂傳洪於明之寶雲（寶雲乃福州運使顧承徽捨宅造寺以處於師），法席大開，得二神足而起家：一曰法智師（諱知禮）、一曰慈雲師（諱遵式）。法智尸延慶道場，中興此教，時稱四明尊者。慈雲建靈山法席，峙立解行，世號天竺懺主。慈雲生乾德二年，終明道之初，歷一百二十載。五世孫（慧觀）師裒其遺文，成《金園三集》，行於世。法智生建隆改元，終天聖六祀，距今已一百七十有五年矣。所撰記鈔三十餘萬言，學者共宗。復有教門義章、問答釋妨、巨儒高釋往返書啟等，斷簡殘篇存者流逸。嗚呼！師一心講懺傳持四十年，脇不沾床，其應緣染翰寧可以數量計，縱刊之於木石、書之於竹帛，亦千萬之一耳。（宗曉）末學無似，叨預教庠，竊睹師之垂言，雖片文隻字，咸為釋氏之法，豈得以任其蕪沒哉！於是劇意訪求，僅得一百餘篇，以類銓次析為七卷，目之曰《四明尊者教行錄》。四明迺所生得道轉法輪地，世珍其為人，咸以是而稱之。台宗戶牖莫不依教立行、以行顯教，庶教行二途成修行一轍。師甞勗眾言：吾之或出或處、或語或默，未始不以教觀之旨為服味、為杖几。今錄取以教行為名，亦尊者之志焉。大哉斯文既就，願與《國清百錄》、天竺《金園》鼎足而行，貽諸後代，共期祖道也。其乎未盡者，後賢隨見聞而續之，斯又盡善美矣。旹嘉泰二年壬戌歲臘月既望比丘（宗曉）謹序。 > Luoxi (namely Dharma Master Xiji of the Luoxi Cloister on Mount Tiantai), where he completely mastered the Way of the Tiantai tradition. He was preparing to cross the sea once more when the Commander-in-Chief Lord Qian firmly detained him (Qian's taboo name was Weizhi, son of the Prince of Wuyue, and at that time administrator of Mingzhou). Thereupon he broadly propagated the teaching at Baoyun in Mingzhou (Baoyun was originally a residence that Gu Chenghui, Transport Commissioner of Fuzhou, donated to establish a monastery to accommodate the Master). His seat of teaching opened wide, and having obtained two divine-footed disciples, the school was revived: one was Master Fazhi (whose taboo name was Zhili), and the other was Master Ciyun (whose taboo name was Zunshi). Fazhi presided over the Yanqing bodhimaṇḍa, bringing about the mid-course revival of this teaching, and was called at that time the Venerable Siming. Ciyun established the teaching seat at Gṛdhrakūṭa, standing firm in both understanding and practice, known to the world as the Repentance Master of Tianzhu. Ciyun was born in the second year of Qiande and died at the beginning of Mingdao, spanning a period of one hundred and twenty years. His fifth-generation disciple, Master (Huiguan), collected his posthumous writings and compiled the Jinyuan sanji, which circulates in the world. Fazhi was born in the first year of Jianlong and died in the sixth year of Tiansheng, one hundred and seventy-five years ago from the present. The commentaries and subcommentaries he composed exceed three hundred thousand words, venerated by scholars in common. There are also treatises on doctrinal portals, question-and-answer clarifications of objections, and exchanges of letters with eminent scholars and revered monks, though scattered leaves and broken manuscripts remain lost in circulation. Alas! For forty years the Master devoted his whole mind to expounding the repentances and upholding the lineage, his sides never touching the mat; how could the brushwork he produced in response to occasions be calculated in number? Even if inscribed on stone and wood or written on bamboo and silk, it would amount to scarcely one in ten million. I, Zongxiao, an inept late-born student, have presumptuously entered this doctrinal academy. Having privately perused the Master's bequeathed words, although only fragments of text and isolated characters, all are the Dharma of the Śākya clan; how could I allow them to be lost in oblivion? Thereupon I searched eagerly, obtaining barely more than a hundred pieces, and classified them into seven fascicles, entitling them Record of the Teaching and Practice of the Venerable Siming. Siming is the place of his birth, attainment of the Way, and turning of the wheel of the Dharma; the world cherished his character and thus universally called him by this name. Within the gates of the Tiantai school, none fails to establish practice based on the teaching and reveal the teaching through practice, hoping that the two paths of teaching and practice will merge into a single rut of cultivation. The Master once exhorted the assembly, saying: 'Whether I go out or stay put, speak or remain silent, I never fail to take the principles of doctrinal teaching and contemplation as my nourishment, my staff, and my armrest.' Now in compiling this record, using 'Teaching and Practice' in its title likewise expresses the Venerable One's aspiration. Great indeed! Now that this text is complete, my wish is that it may stand side by side with the Guoqing bailu and the Tianzhu Jinyuan \[sanji\] like the three legs of a tripod, handed down to future generations so that together we may look to the ancestral Way. Where it is incomplete, let later worthy persons supplement it as they see and hear; that would truly be the utmost in excellence. Reverently prefaced by the monk Zongxiao on the day after the full moon of the twelfth month in the renxu year, the second year of the Jiatai era \[1202 CE\]. > — English (machine translation) (machine translation) - [Previous: 1.2](https://indike.org/pramana/in.bauddha.taisho.1937.1.2) - [Next: 1.4](https://indike.org/pramana/in.bauddha.taisho.1937.1.4) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1937.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1937~en-mt.1.3) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1937.1.3](https://indike.org/pramana/in.bauddha.taisho.1937.1.3) · Pramāṇa