[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) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 5.23 # 大唐內典錄 5.23 大唐內典錄 5.23 - **Language:** Classical Chinese ### [5.23](https://indike.org/pramana/in.bauddha.taisho.2149.5.23) 圓頓止觀（十卷於荊州玉泉寺說沙門灌頂筆記） 禪波羅蜜門（十卷於金陵瓦官寺說沙門法慎記） 維摩經疏（三十卷隋帝請出并前玄十卷後玄六卷） 法華玄（十卷沙門灌頂筆記） 法華疏（十卷沙門灌頂筆記） 小止觀（二卷） 六妙門 覺意三昧 法華三昧 觀心論 三觀義 四教義 四悉檀義 如來壽量義 法界次第章（三卷） 大方等行法 般舟證相行法 請觀音行法 南嶽思禪師傳 右十九部。八十七卷。天台山沙門釋智顗 撰。顗俗緣陳氏。荊南人。幼冥禎感夙稟玄 風。蘊道天台尋師衡嶺。雙弘定慧圓照一 乘。受四教於神僧。傳三觀於上德。入法華 三昧證陀羅尼門。照了法華。若高輝之臨 幽谷。說摩訶衍。似長風之遊大虛。假令文 字之師千群萬數尋彼妙辯。無能窮也。自 發軫南嶽弘道金陵。託業玉泉遁跡台嶺。 三十餘載盛弘一乘。止觀禪門利益惟遠。 義同指月不滯筌蹄。或於一法中演無量 義。攝無量義還入一心。實觀玄微清辯無 盡。由是四方法侶請益如林。若定若慧傳 燈逾廣。為大機感著述茲文。並理會無生 宗歸一極者也。禪門止觀及法華玄。但約 觀心為眾敷演。灌頂法慎隨聽筆記。顗自 印可天下盛傳。可謂行人之心鏡。巨夜之 明燈。自古觀門未之加矣。陳隋兩帝師為 國寶。尊人重法委託舟航。捨寶捨身詳諸 別錄。 四念處觀（四卷） 天台山國清寺百錄（五卷） 金光明行法 修禪證相口訣 天台智者師別傳 杭州真觀法師別傳 右十三卷天台山國清寺沙門。釋灌頂撰。 頂即智者之猶子也。景行氷霜俊神清朗。 聞持教義類若瀉瓶。深明止觀雙修定慧。 敷揚妙法。池開靈瑞之蓮。學侶雲臻。泉涌 輕甘之水。天台智者樂說無窮。止觀禪門 約心開演。頂皆總持一聞靡失。以定慧之 餘出四念處觀。及諸傳錄。述陳隋二帝崇 信三尊尊師重法歸敬之相。又撰法華涅 槃淨名金光明請觀音等經疏。各有部帙。 今不備載。 > Great Calming and Insight (ten fascicles; delivered at Yuquan Monastery in Jingzhou, recorded in writing by the monk Guanding) > Door of the Dhyāna-pāramitā (ten fascicles; delivered at Waguan Monastery in Jinling, recorded by the monk Fashen) > Commentary on the Vimalakīrti-sūtra (thirty fascicles; requested to be produced by the Sui emperor, together with the earlier profound meaning in ten fascicles and the later profound meaning in six fascicles) > Profound Meaning of the Lotus (ten fascicles; recorded in writing by the monk Guanding) > Commentary on the Lotus (ten fascicles; recorded in writing by the monk Guanding) > Lesser Calming and Insight (two fascicles) > Six Wondrous Doors > Awakened-Mind Samādhi > Lotus Samādhi > Treatise on Contemplating the Mind > Meaning of the Three Contemplations > Meaning of the Four Teachings > Meaning of the Four Siddhāntas > Meaning of the Tathāgata's Lifespan > Chapters on the Gradations of the Dharmadhātu (three fascicles) > Practice of the Great Vaipulya > Practice for the Realized Signs of the Pratyutpanna > Practice for Invoking Avalokiteśvara > Biography of Dhyāna Master Huisi of Mount Nanyue > The above nineteen works in eighty-seven fascicles were composed by the monk Shi Zhiyi of Mount Tiantai. Zhiyi's secular surname was Chen, and he was a native of Jingnan. In his youth he had mysterious and auspicious portents, and from early on he received the profound teaching. Harbouing the Dao at Tiantai, he sought a teacher on the peaks of Mount Heng. He jointly promulgated concentration and wisdom, and completely illuminated the One Vehicle. He received the four teachings from a divine monk and was transmitted the three contemplations from a superior virtuous master. Entering the Lotus Samādhi, he realized the dhāraṇī door. His illumination of the Lotus was like the brilliant light shining over a dark valley; his expounding of the Mahāyāna was like a soaring wind traversing the vast emptiness. Even if thousands of groups and tens of thousands of masters of words and letters sought that wondrous eloquence, none could exhaust it. From the time he set out from Mount Nanyue, he propagated the Way in Jinling, established his practice at Yuquan, and retreated into seclusion on the ridges of Tiantai. For more than thirty years he vigorously promoted the One Vehicle; the benefit of his calming and insight and dhyāna methods was far-reaching indeed. Its meaning was like pointing at the moon, not lingering on the fish trap or hare snare. In a single dharma he would expound immeasurable meanings; gathering immeasurable meanings, he returned them into the single mind. Truly his contemplations were profound and subtle, and his pure eloquence was inexhaustible. Because of this, Dharma companions from the four quarters asking for instruction were thick as a forest; whether in concentration or wisdom, the transmission of the lamp grew ever wider. Moved by great capacities, he composed these writings, all of which accord with the principle of non-arising and converge upon the single ultimate. As for the dhyāna doors, calming and insight, and the Profound Meaning of the Lotus, they were merely expounded for the assembly by relying on the contemplation of the mind. Guanding and Fashen recorded them in writing as they listened. Zhiyi sanctioned them himself, and they were widely circulated throughout the world. They may be called the mind's mirror for practitioners and a bright lamp in the great night; since antiquity, methods of contemplation have never surpassed them. The two emperors of Chen and Sui honored him as a national treasure; revering the person and valuing the Dharma, they entrusted themselves to him as to a ferry-boat. His shedding of precious things and his abandonment of his body are detailed in the separate biographies. > Contemplation of the Four Applications of Mindfulness (four fascicles) > One Hundred Records of Guoqing Monastery on Mount Tiantai (five fascicles) > Practice of the Golden Light > Oral Instructions on Cultivating Dhyāna and Realizing Its Signs > Separate Biography of Master Zhizhe of Tiantai > Separate Biography of Dharma Master Zhenguan of Hangzhou > The above \[six works in\] thirteen fascicles were composed by the monk Shi Guanding of Guoqing Monastery on Mount Tiantai. Guanding was a nephew of Zhizhe. His noble conduct was pure like ice and frost, and his exceptional spirit was clear and bright. In hearing and retaining the teachings and principles, he was like water poured from one vessel to another. He deeply understood calming and insight and cultivated concentration and wisdom in tandem. Expounding the wondrous Dharma, the lotus of auspicious portents opened in the pond; learners arriving like clouds, a spring of light and sweet water welled up. Zhizhe of Tiantai delighted in unceasing preaching, expounding calming, insight, and dhyāna methods by relying on the mind; Guanding retained everything entirely, not losing anything upon hearing it once. In the spare time from concentration and wisdom, he produced the Contemplation of the Four Applications of Mindfulness and various biographies and records, narrating how the two emperors of the Chen and Sui dynasties revered and had faith in the Three Jewels, respected teachers, valued the Dharma, and took refuge in veneration. Furthermore, he composed commentaries on sūtras such as the Lotus, Nirvāṇa, Vimalakīrti, Golden Light, and Invoking Avalokiteśvara, each in its own fascicles, which are not completely recorded here. > — English (machine translation) (machine translation) - [Previous: 5.22](https://indike.org/pramana/in.bauddha.taisho.2149.5.22) - [Next: 6.1](https://indike.org/pramana/in.bauddha.taisho.2149.6.1) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2149.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.5.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.5.23](https://indike.org/pramana/in.bauddha.taisho.2149.5.23) · Pramāṇa