---
title: "四明尊者教行錄 · 建傳教院碑銘"
description: "四明尊者教行錄由南宋僧人宗曉編撰於嘉泰二年。該書輯錄了北宋天台宗高僧四明知禮的書信、奏文、詩偈等各類文獻，是研究知禮大師思想與宋代天台宗發展的核心典籍。書中不僅保存了知禮與僧俗弟子關於山家山外之爭等重要論辯的記錄，也體現了宋代天台教義的實踐與傳承。此書對確立天台正統、弘揚山家學說具有深遠影響，被後世尊為天台宗的重要祖典之一。"
url: "https://rushiwowen.co/en/r/cmcw280tc00s9l204iw5gvwv1"
---

### 建傳教院碑銘

> Stele Inscription for the Establishment of the Missionary Institute

忠果雄勇功臣金州管內觀察使判和州軍州事光祿大夫　特進檢校大傅兼御史大夫上柱國彭城郡開國公食邑六千戶食實封一千一百戶錢儼撰

> Loyal, Valiant, and Brave Meritorious Official; Military Commissioner of Jinzhou Prefecture; Administrator of Hezhou Military Affairs; Grand Master of Splendid Happiness; Specially Advanced Grand Tutor; Concurrently Censor-in-Chief; Supreme Pillar of State; Duke of Pengcheng Commandery with Six Thousand Households; One Thousand One Hundred Households in Actual Fief; composed by Qian Yan <note>Yan</note>.

聖人之垂文設教。所以舉綱維而示軌轍。使後世之人至乎聖賢之道也。若夫括天地極陰陽。窮吉凶審消長。莫尚乎易。而伏犧始之。仲尼述之。是垂美利於天下也。以日繫月。彰往考來。正王道紀人倫。莫尚乎春秋。而夫子經之。丘明傳之。是申明誡於萬世也。敢問。聖人之垂文設教。極於是乎。殊不知。垂褒貶之文。不能等冤親齊生滅。究否泰之術。不能暢妙性括真機。其為人天之津蹊。越生死之淵奧。則大雄氏之法。莫不大乎。莫不聖乎。若夫鷲嶺之韜玉音。龍藏之傳寶典。去聖逾遠。垂裕後昆。所以廣香海之波瀾壯大車之輪轂。又莫盛乎天台之教者。故陳隋國師智者大師。法名智顗。演一花之大旨。立八柱之華宗。以明破昏。太陽之開氣霧。以靜抳動。神龜之抃重溟。藏通別圓四教斯闡。醍醐乳酪五味相宣。傳般若之燈光。開方等之門閾。長風破浪。溺群魔於不二之門。大山出雲。茂正法於說三之圃。垂為妙典。揚我真風。由是國王大臣延首丹丘之講肆。城邑聚落傾心金地之道場。則智者之化人其利博哉。不可得而言也。傳教院者即今淨光大師寂公住持之所。師法名羲寂。俗姓胡氏。永嘉人也。先是周顯德初。螺谿居民張彥安。來詣師曰。家居寺之東南。有隙地。可一里餘。陰晦之夕必有鬼魅吟嘯之聲。亦有鍾磬考擊之響。又甞夢。神龍遊其地。故非愚民所可有也。願奉師以為僧事。師約之。親往閱視。歎其山水秀異。因謂眾曰。此伽藍地也。常以傳續真乘。思卜講唱之所。又天台一宗稟於龍樹。彼夢神龍之兆豈非此耶。然而財施不供。莫能遽成其志。但納所捨而營𮒄圃耳。尋而法華巖公之門人齊公願齊公後亦署崇法禪師。亦師傳法弟子。以其事聞于本師禪師。禪師大可其議。遂輟所得眾施錢三十萬。以資經始。師雖聆喜捨。頗懼重勞。乃誡齊公曰。今之所營。蓋以學徒為念。非欲芘風雨以移冢間樹下之志。汝體乃意當勉成之。齊公乃鑿山肇基。度木興搆。凡建法堂三間厨屋數舍。覆茅累塊。悉尚朴素。以稱師心。乾德甲子歲秋八月堂成。乃請師居之。默然遂率學徒二十人。以之俱往。點頭之石行列翠巘。雨新之花飛颺寶几。師又覩其朴野。協彼安栖。至心之餘歡喜無量。其後登魚門宇日競充盈。放鶴園林人患襞積。師聞之沮。其說者數四。而雲居韶公禪師。以其傳燈之地未廣函丈之規。乃疏于今漢南國王。智者大師位登諸地。跡示四依。得總持門。獲無礙辯。所述教法盈數百卷。淨光大師羲寂傳而講之。如水分器已上八句並載上書之文而所居精舍棟宇未豐。願許經營。用安樞衣之眾。王從之乃命愛子襄華二師。洎干宗藩各施錢粟以助之。師以草堂之居雅得便穩。不聽命者久之。五年及丁卯歲。建剏始畢。凡重構懺堂法堂禪室經室。及隸寺宇制者。罔不畢備。中間內外總一百三十餘間。林泉相輝。金碧明媚。瓶錫所至。寒暑忘歸。其年國王復命師講法華經一座。追福干王妣恭懿太夫人吳氏。自是神龍喜於聞法。鳥獸樂於𠾑花。供飽純陀。席嚴布薩。隱几捉拂。翼翼小心。海福田衣。濟濟有眾。太平興國二年。元帥府都押衙王君承益內知客余君德徽。同議本院建造彌陀佛殿。王復命施錢八十萬。又請師講金光明經一座。飯僧三萬人。香華旛蓋供佛之具一皆稱足。明年彤矢常參。金輪大統教法愈盛。莊嚴益專。屬像設未周。眾望斯欝。乃遣僧重雲遠來京師。請於襄師。襄師因以陳國夫人徐氏漢南國王府別駕徐君貴安共捨錢二十萬。副以金帶。又募郡人李從遇。眾率淨財三十萬。同就厥工。於是孔雀頂螺尊臨中扆。芙蓉冠葉翊輔崇臺。環衛以之雄稜。侍從以之柔悅。沈沈金口深類無言。爛爛青眸真符不瞬。三寶既具。百楅可量。而聞。師妙行孔修。慈心止足。衣惟大布。臥止一床。杖頭但掛於缾囊。庭內不施於局鑰。談女亹亹五十席。非謂該通。樂道熈熈。三重閣未為高邁。今俗年六十有八。僧臘四十有九。雖春秋已高。而誨誘無懈。實僧史之一奇士也。噫天台教者。述覺王無說之義。包括寧遺。明眾生有趣之源。環循莫盡。由是三乘迭駕。方析假以入空。十地宏超。遂即凡而成聖。豈必指蓮華於水上。先示從權。自當悟蝴蝶於夢中。了無別體。宣此義者孰不宗之。而師之學徒通鑑大師知廉。以師崇佛宮祠開法庠序將求歲寒之績。請以刊勒為期。而儼念。天台山素足名儒。繼談聖教。竽難濫吹。硯合先焚。然思。句偈成因。敢以謏辭為避。所願草藩肥膩滋善本。以常新。風動毘藍。吹慧光而不滅。謹即齋戒。為之銘曰。

> The sage's writings and teachings establish guidelines and set forth the path, guiding people of later generations to reach the way of the sages and worthies. As for encompassing heaven and earth, exhausting yin and yang, plumbing the depths of fortune and misfortune, and examining rise and decline—nothing surpasses the \*I Ching\*. Fuxi began it, and Confucius transmitted it, bestowing benefit upon the world. As for linking days to months, illuminating the past and examining the future, rectifying the kingly way and ordering human relations—nothing surpasses the \*Spring and Autumn Annals\*. The Master compiled it, and Qiuming expounded it, proclaiming warnings for ten thousand generations. May I ask: are the sage's writings and teachings limited to these? Surely we must realize that writings of praise and blame cannot equalize friend and foe or unify birth and death. Techniques for fathoming fortune and adversity cannot fully express the wondrous nature or encompass the true mechanism. As for serving as a ford and path for gods and humans, and crossing the profound depths of birth and death—nothing is greater than the Dharma of the Great Hero, nothing more sacred. As for the treasured words concealed at Vulture Peak and the precious scriptures transmitted through the dragon canon—though far removed from the Sage, they bestow abundance on later generations, widening the waves of the fragrant sea and strengthening the wheels of the great vehicle—nothing flourishes more than the teachings of Tiantai. Therefore, Master Zhiyi, National Teacher of the Chen and Sui dynasties, whose Dharma name was Zhiyi, expounded the great meaning of the One Flower and established the eight-pillared glorious school—using brightness to dispel darkness, like the sun scattering mist; using stillness to tame motion, like the divine turtle leaping across the deep. The four teachings—Storehouse, Shared, Distinct, and Perfect—were thus revealed, and the five flavors of cream, butter, and ghee proclaimed in turn. He transmitted the lamp-light of Prajñā and opened the gateway of the Vaipulya teachings. Like a long wind breaking the waves, he drowned the hordes of demons at the gate of non-duality. Like great mountains giving rise to clouds, he made the true Dharma flourish in the garden of the three vehicles' teaching. His works became wondrous scriptures, spreading our true tradition. Thereupon kings and great ministers turned their heads toward the lecture hall at Danqiu, and cities and villages inclined their hearts toward the bodhimanda of the Golden Land. The Master's transformation of people—how vast its benefit! It cannot be fully described in words. The Transmission of the Teaching Monastery is where the present Great Master Jingguang, Reverend Ji, resides as abbot. The Master's Dharma name was Xiji; his secular surname was Hu; he was a man of Yongjia. Earlier, at the beginning of the Xiande era of the Zhou, a resident of Luoxi named Zhang Yan'an came to the Master and said: "My home lies southeast of the monastery. There is a patch of open land, over a li in extent. On dark and gloomy nights there are invariably sounds of ghosts and spirits singing and wailing, as well as the clatter of bells and stone chimes. I have also dreamed of a divine dragon roaming that place. It is not something an ignorant commoner could rightfully possess. I wish to offer it to the Master for monastic purposes." The Master agreed and personally went to inspect it, sighing at the extraordinary beauty of its mountains and waters. He then told the assembly: "This is surely a site for a monastery. I have long wished to find a place for lecturing and chanting, to continue the true vehicle. Moreover, the Tiantai tradition traces its lineage to Nāgārjuna. Could that dream of the divine dragon not be an omen of this?" However, material support was not forthcoming, and his aspiration could not be quickly realized. He merely accepted what was offered and cultivated a vegetable garden. Soon after, Master Qi, a disciple of Master Fahua of Yan, reported the matter to his own teacher, the Chan Master. The Chan Master greatly approved of the plan and donated thirty thousand coins from the offerings he had received to fund the beginning of construction. Though the Master heard this with joy at the act of giving, he was quite fearful of the heavy labor involved. He admonished Master Qi, saying: "What we are building now is for the sake of the students, not because we desire shelter from wind and rain and wish to abandon the resolve to dwell beneath trees in graveyards. You should understand this intention and strive to complete it." Master Qi then carved into the mountain to lay the foundation and measured timber to raise the structure. In all, he built three bays of a Dharma hall and several rooms for a kitchen. The roofs were thatched and the walls piled with clods—all was kept plain and simple to accord with the Master's wishes. In the autumn, the eighth month of the jiǎzǐ year of Qiande, the hall was completed. They then invited the Master to reside there. Silently, he led twenty students and went there together. The nodding stones stood in rows along the emerald peaks, and rain-fresh flowers fluttered across the jeweled tables. The Master again beheld its rustic simplicity, so suited to peaceful dwelling. Beyond wholehearted devotion, his joy was measureless. Later, visitors flocked to the gate day by day until it was overflowing, and the release of cranes in the garden led people to worry about crowding. When the Master heard this, he was discouraged, and those who spoke of expansion were several times rebuffed. But Chan Master Shao of Yunju, because the place for transmitting the lamp was not yet spacious and the rules for the abbot's seat were not yet established, sent a memorial to the present King of Hainan. The Master Zhiyi had ascended through the stages and manifested the conduct of a fourfold reliance, attained the gate of total retention and won unhindered eloquence. The teachings he composed filled several hundred scrolls. Great Master Jingguang, Xiji, transmitted and lectured on them, like water poured into vessels. But the monastery where he resided lacked ample halls and buildings. He requested permission to build and expand, to provide lodging for the assembled students. The King consented and commanded his beloved sons, the two Masters Xiang and Hua, as well as the clan princes, each to donate money and grain to assist. The Master, finding the thatched hall delightful and comfortably settled, did not accept the command for a long time. In the fifth year, the dingmao year, the initial construction was finally completed. In all, the repentance hall, Dharma hall, meditation chamber, scripture chamber, and all structures belonging to the monastery were fully provided. Altogether, inside and outside, there were more than one hundred and thirty rooms. Forests and springs shone mutually; gold and jade gleamed brightly. Wherever monks with staff and bowl arrived, they forgot to return through cold and heat. That year the King again commanded the Master to lecture on the Lotus Sutra for one session, to transfer merit for the late Queen Mother, Lady Wu, the Grand Lady of Reverent Virtue. From then on, divine dragons rejoiced to hear the Dharma, and birds and beasts delighted in bearing flowers. Offerings satisfied the assembly, and the confessional feast was solemnly arranged. Leaning on the armrest and holding the whisk, he was ever reverent and careful. Like the sea of merit, the robes of the field of blessing—how numerous the assembly! In the second year of Taiping Xingguo, Commander Wang Chengyi, chief guard of the Marshal's office, and Yu Dehui, inner steward, jointly proposed building the Hall of Amitābha Buddha at this monastery. The King again commanded that eight hundred thousand coins be donated. He also invited the Master to lecture on the Golden Light Sutra for one session and to feed thirty thousand monks. Incense, flowers, banners, and canopies—all implements for offering to the Buddha were fully supplied. The following year, with vermilion arrows regularly attending court and the golden wheel ruling the great unity, the teaching flourished ever more, and adornment grew ever more dedicated. Since the images were not yet complete, the hopes of the assembly were stifled. They then sent the monk Chongyun far to the capital to petition Master Xiang. Master Xiang thereupon, together with Lady Xu, Consort of Chen, and Xu Guian, aide-de-camp of the Prince of Hainan's household, donated two hundred thousand coins in total, accompanied by a golden belt. They also enlisted the local resident Li Congyu, and together raised three hundred thousand in pure wealth from the people, all applied to the work. Thereupon the peacock-crested and conch-crowned honored ones descended upon the central screen, and the lotus-capped and leaf-crowned attendants flanked the lofty terrace. The encircling guardians lent it majesty, and the attendants lent it gentle joy. Deep and profound, the golden mouth seemed profoundly silent; brilliant and bright, the blue eyes truly never blinked. The Three Jewels being complete, a hundred blessings could be measured. And it was heard that the Master's wondrous practice was greatly cultivated, his compassionate heart content with sufficiency. He wore only coarse cloth and slept on but one bed. From the tip of his staff hung only a bottle and bag; in his courtyard no locks were used. He discoursed tirelessly through fifty sessions—not that he claimed comprehensive mastery. Joyous in the Way, radiant and bright, a three-story pavilion would not make him lofty. Now his secular age is sixty-eight, his monastic years forty-nine. Though his years are advanced, his teaching and guidance never slacken. Truly he is a remarkable figure in the history of monks. Ah! The Tiantai teaching expounds the meaning of the Awakened One's non-speaking, all-encompassing and omitting nothing. It illuminates the source of sentient beings' existence in the realms, cycling without end. Thereupon the three vehicles drive in turn, and one analyzes the provisional to enter emptiness. The ten grounds vastly transcend, and one becomes a sage from an ordinary being. Must one point to the lotus flower on the water and first show accommodation to the provisional? One should naturally awaken like the butterfly in a dream—there is no separate substance. Who does not take as their lineage those who proclaim this meaning? Now the Master's disciple, Great Master Tongjian Zhilian, because the Master reveres the Buddha's palace and shrine and opens the Dharma academy, seeking the achievements of the cold season, requested that a date be set for carving and engraving. And I, Yan, reflect: Mount Tiantai has always been renowned for its Confucian scholars who continued to discourse on the sacred teachings. It is hard to blow the yu pipe in unison; the inkstone should first be burned. Yet I consider that phrases and verses are the cause of composition, and I dare not decline out of fear of my shallow words. What I wish is that the grassy frontier, rich and fertile, may nourish the roots of goodness and remain ever new, and that the wind stirring in the Vairambha grove may blow upon the light of wisdom and never extinguish it. I respectfully observe fasting and precepts and compose this inscription:

伏犧往兮仲尼不興　爾易經兮爻象何明宣父亡兮丘明不出　爾魯史兮篇題斯逸　皇皇真教兮超生死　洋洋梵音兮總權實　鶴樹圓寂兮玉偈祕密　螺谿不談兮花編誰帙　傳光析派兮有赤城　植柰松揮兮宜萬齡

> Fu Xi has passed, and Confucius no longer rises. Yet how bright the lines and images of the I Ching shine! Confucius is gone, and Zuo Qiuming no longer appears. Yet how the chapter titles of the Lu History have been lost! How majestic the true teaching—it transcends birth and death. How vast the Brahma voice—it encompasses both the provisional and the real. At the Crane Tree, the perfect stillness of nirvana—the jade verses kept secret. The Conch Stream no longer speaks—who will compile the flower garlands? Passing on the light branch by branch—there is Chicheng. Planting the palm and waving the pine—fitting for ten thousand years.

系曰。

> The Master said:

台山巖巖標幾尋 傳教孜孜開寶林寒猿野鶴盡念法 猊座無言揚妙音

時雍熙三年丙戌歲十一月十日文