[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) › [佛祖統紀](https://indike.org/pramana/in.bauddha.taisho.2035) › 49.6 # 佛祖統紀 49.6 佛祖統紀 49.6 - **Language:** Classical Chinese ### [49.6](https://indike.org/pramana/in.bauddha.taisho.2035.49.6) 天台山西南隅一峯曰佛隴。蓋智者大師得道之所。前佛大教重光之地。梁陳崇之置寺曰修禪。及隋創國清。廢修禪號號為道場。自大師入滅一百八十餘載。長老大比丘（然公）光昭大師之遺訓。以啟後學門人。安定梁肅聞上。易名禪林。乃銘勒大師之遺烈以示後世云。大師諱顗（字德安）號智者。其先頴川陳氏。世居荊州之華容。感緣應迹載在別傳。夫治世之經。非仲尼則三王四代之制。寢而不彰。出世之道。非大師則三乘四教之旨。晦而不明。昔如來乘一大事因緣。菩薩以普門示現。自華嚴肇開至雙林高會。無小無大同歸佛界。及大雄示滅學路派別。世既下衰教亦陵遲。故龍樹大士病之。乃用權略制諸外道。乃詮智度發明宗極。微言東流。我慧文禪師得之。由文字中入不二法門。以授南岳思大師。當時教尚簡密不能廣被。而空有諸宗扇惑方夏。及大師受之。於是開止觀法門。其教大略即身心而指定慧。即言說而詮解脫。大中一實之宗趣。無證真得之妙旨。自發心至於成道。行位昭明無相奪倫。然後誕敷契經而會同之。煥然氷釋示佛知見。窺其教者修焉息焉。蓋無入而不自得焉。大師之設教也如此。若夫弛張用舍開闔默語。高步海宇為兩國宗師。大明在天光被四表。大雲注雨旁施萬物。繇是言佛法者。以天台為司南。而殊塗異論往往退息。緣離化成示滅茲山。是歲開皇十七年也。夫名者實之賓。教者道之門。大師溷其賓闢其門。自言地位示有證入。故感而應之之事。可得而知也。當是時也。得大師之門者千數。得深心者三十有二人。纂其言行於後世者。曰章安禪師灌頂。頂傳縉雲威。威傳東陽。東陽縉雲同號。時謂小威威傳左溪朗禪師。自縉雲至左溪。以玄珠相付。向晦宴息而已。左溪門人之上首。今湛然禪師。行高識遠超悟辯達。凡祖師之教在章句者。以引而信之。後來資之以崇德辯惑者不可勝數。蓋嘗謂肅曰。是山之佛隴。亦鄒魯之洙泗。妙法之耿光。先師之遺塵。爰集於茲。自上元寶歷之世。邦寇擾攘緇錫駭散。可易名建寺修持塔廟莊嚴佛土回向之徒有所依歸。繄眾人是賴。汝吾徒也。蓋記諸文言刻於金石。俾千歲之下知吾道之所以然。小子稽首受命。故大師之本迹。教門之繼明。後裔之住持。皆見乎辭。其文曰。諸佛出世。惟一大事。天台教源。與佛同致。赫赫大師。開示奧祕。載弘道要。安住圓位。白日麗天。天下文明。大師出現。國土化成。無生而生。生化兩冥薪盡火滅。山空道行。五世之後。間生上德。微言在茲。德音允塞。明明我后。易名淨域。此山有壞。此教不極。 > At the southwest corner of Mount Tiantai there is a peak called Folong. It was where the Great Master Zhizhe attained the Way, the place where the Great Teaching of the previous Buddha shone forth anew. The Liang and Chen dynasties revered it and established a monastery called Xiuchan. When the Sui founded Guoqing \[Temple\], they abolished the name Xiuchan and designated it a site of the Way (daochang). It has been more than one hundred and eighty years since the Great Master entered extinction. The senior elder, the great monk (the venerable Ran), brilliantly illuminated the posthumous instructions of the Great Master to instruct the later scholars and disciples. Liang Su of Anding heard this from above and renamed it Chanlin. Thereupon I engrave the great achievements left behind by the Great Master to show to later generations. The Great Master's taboo name was Zhiyi (courtesy name De'an), and his honorific title was Zhizhe. His ancestors belonged to the Chen clan of Yingchuan, and had resided for generations in Huarong of Jingzhou. His resonance with conditions and manifestation of traces are recorded in the separate biography. Now, as for the classics for governing the world, were it not for Zhongni, the systems of the Three Kings and the Four Dynasties would have slumbered and remained obscure. As for the Way of transcending the world, were it not for the Great Master, the principles of the Three Vehicles and Four Teachings would have been veiled and unenlightened. Formerly, the Tathāgata mounted the causes and conditions of the One Great Affair, and the Bodhisattva manifested through the Universal Gate. From the initial opening of the Avataṃsaka to the exalted assembly at the Twin Trees, neither small nor great, all returned together to the Buddha realm. When the Great Hero showed extinction, the paths of learning branched apart; as the world declined, the teaching also languished. Therefore the Great Being Nāgārjuna was grieved by this; he then employed expedient strategies to subdue all the non-Buddhists, and expounded the Treatise on the Great Perfection of Wisdom to elucidate the ultimate tenet. When the subtle words flowed eastward, our Chan Master Huiwen attained them: through the written words he entered the non-dual Dharma gate, and transmitted it to the Great Master Si of Nanyue. At that time the teaching was still concise and esoteric, and could not be widely disseminated, while the various schools of emptiness and existence misled and confused the realm of Xia. When the Great Master received it, he thereupon opened the Dharma gate of Calming and Contemplation (Śamatha-Vipaśyanā). His teaching roughly specifies meditation and wisdom directly on body and mind, and expounds liberation directly on words. It is the aim of the Great, Middle, and One Reality, the wondrous principle realized through non-attainment. From the initial aspiration up to the realization of the Way, the stages of practice are lucid and do not violate each other's order. Then he extensively expounded the sutras and harmonized them: all dissolved brightly like melting ice to show the Buddha's knowledge and vision. Those who examine his teaching cultivate it and find rest in it; indeed, wherever they enter, they find it naturally within themselves. Such was the Great Master's establishment of the teaching. As for loosening and tightening, adopting and setting aside, opening and closing, silence and speech, he strode lofty across the seas and the world, becoming the ancestral master of two states. Like the great sun in the sky, his light covered the four quarters; like the great cloud pouring down rain, he broadly bestowed it upon the myriad things. Hence, whenever people spoke of the Buddha's Dharma, they took Tiantai as their compass, and the disparate paths and discordant discourses often withdrew and fell silent. When his conditions dispersed and his teaching was completed, he showed extinction on this mountain; this was the seventeenth year of the Kaihuang era. Now, name is the guest of reality, and teaching is the gateway to the Way. The Great Master concealed the guest and threw open the gateway; he himself spoke of his stage, indicating that he had realization, so that the affairs of his resonance and response could be known. At that time, those who gained entrance to the Great Master's gate were counted in the thousands, and those who attained the deep mind were thirty-two people. The one who compiled his words and deeds for later generations was Chan Master Guanding of Zhang'an. Guanding transmitted it to Wei of Jinyun. Wei transmitted it to Dongyang. Dongyang and Jinyun had the same title, so people of the time called him Lesser Wei. Wei transmitted it to Chan Master Lang of Zuoxi. From Jinyun to Zuoxi, they passed the dark pearl to one another, merely resting at twilight in serene repose. The foremost among the disciples of Zuoxi is the present Chan Master Zhanran: his conduct is lofty, his discernment far-reaching, and his comprehension transcendent and eloquent. Whenever the ancestral masters' teachings lay in chapters and verses, he drew them forth to make them trusted. Those who came later and relied on him to exalt virtue and resolve doubts are beyond count. He once told Su: 'The Folong of this mountain is also like the Zhu and Si rivers of Zou and Lu. The brilliant light of the wondrous Dharma and the remaining dust of the former masters have gathered here. Since the Shangyuan and Baoli eras, state rebels have caused turmoil, and the dark-robed monks with tin staffs have scattered in terror. We may change its name, build a monastery, maintain the stūpas and shrines, adorn the Buddha land, so that those who dedicate their merit have a place of refuge. For this we depend on the multitude. You are my disciple; record this in literary words and carve it upon metal and stone, so that people a thousand years hence will know why our Way is as it is.' The junior bowed his head and received the command. Therefore the Great Master's origin and traces, the successive illumination of the teaching gate, and the abbacy of his descendants are all seen in these words. The inscription reads: / The Buddhas appear in the world, / Only for the One Great Affair. / The source of Tiantai's teaching / Reaches the same end as the Buddhas'. / Glorious was the Great Master, / Who opened and revealed the profound secret; / He further propagated the essentials of the Way, / And peacefully abided in the perfect stage. / The white sun shines gloriously in heaven; / The world is cultured and bright. / When the Great Master appeared, / The state was transformed and perfected. / Unborn, yet born; / Birth and transformation both grow dark. / The firewood is consumed, the fire extinguished; / The mountain is empty, but the Way endures. / After five generations, / An eminent virtue was born in between. / The subtle words reside here; / His virtuous voice truly fills the land. / Bright and discerning is our sovereign, / Who changed the name to Pure Domain. / Though this mountain may be destroyed, / This teaching shall have no end. > — English (machine translation) (machine translation) - [Previous: 49.5](https://indike.org/pramana/in.bauddha.taisho.2035.49.5) - [Next: 49.7](https://indike.org/pramana/in.bauddha.taisho.2035.49.7) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.2035.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.49.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2035.49.6](https://indike.org/pramana/in.bauddha.taisho.2035.49.6) · Pramāṇa