---
title: "增修教苑清規 · 天台大師忌"
description: "元代自庆法师编述的《增修教苑清规》是汉传佛教寺院管理制度的重要文献。该书以宋代《教苑清规》为基础增补修订，详述僧团日常仪轨、法会规范、职务分工及修行准则，系统体现了禅宗丛林清规的实践体系。它反映了元代佛教寺院管理的制度化成就，对后世佛教戒律与僧伽生活影响深远，是研究中国佛教制度史与禅宗清规发展的重要经典。"
url: "https://rushiwowen.co/en/r/cmcxvlkzs0nvsky04ixvbhvb6"
---
### 天台大師忌十一月二十四日○維那和會禮數與說戒同
> Tiantai Master Memorial DayNovember 24th○Ceremony arrangements by the office holder, same as precept recitation
將屆忌辰住持專誠命庫司備供養之儀維那預先和會人借書畫器皿分項掌管復和會唱禮人員三夜習儀方丈初夜庫司次夜堂司後夜務盡孝思毋或饕餮也宿夜日參頭差行者於法堂敷陳玩具嚴飾祭筵爐瓶香几一一如儀上間設法衣拂子椸架椅等中間分列九祖山家諸祖山門始祖并嗣法師等位仍設祭筵下間設部文爐瓶椅等當晚堂司行者覆方丈兩班打起鳴僧堂前鐘集眾侯住持至各去帽頭首舉南無旋陀羅尼菩薩右旋行香一匝各歸蒲團位展具三拜默運香華散華畢依懺主禮文專誠修禮候奉請時住持起上湯茶正日上湯食䞋茶侍者一一恭進奉請後仍請山家諸祖山門始祖等及嗣法師請畢讚嘆宿夜正日維那讀疏或知客讀疏式見後前後堂首座繳疏宿夜唱誦前六段頂禮正日唱誦後六段頂禮仍頂禮列祖畢懺五悔訖設三拜頭首舉安樂行行道經畢舉佛號畢眾云願滅三障諸煩惱云云堂司行者唱云知客請方丈和尚兩班大眾就此獻湯湯畢維那備湯果或請大眾或但請唱禮人隨山門例不同次行堂參頭領眾詣筵諷經正日辰時常住點心堂司行者打起唱禮諷經與宿夜同至午時大眾起堂齋維那請唱禮提調等人就寮齋齋粥畢堂司行者就僧堂覆住持兩班鳴僧堂前鐘詣供筵諷經畢行者諷經候禮時首座居中左右各三人互相同聲奉請有聲音者一人唱序○知客去㡌燒香下湯維那湯果亦然。
> When the memorial day approaches, the abbot specifically instructs the monastery steward to prepare offerings. The liturgical director arranges for people to borrow books, paintings, and ritual vessels, assigning each item to a responsible person. He also coordinates the chanters, who rehearse the ceremonies for three nights. On the first night, the abbot leads; on the second, the steward; on the third, the hall master—all devoted to honoring the deceased, without any hint of indulgence. On the eve of the memorial day, the head attendant dispatches a novice to arrange the hall with displayed objects and adorn the offering altar. Incense burners, vases, and incense tables are all set out according to protocol. On the upper side, the robe, whisk, clothing rack, and chairs are arranged. In the middle, the memorial tablets of the Nine Patriarchs, the mountain-school patriarchs, the founding patriarch of the monastery, and the lineage masters are placed, with the offering altar set before them. On the lower side, scriptures, incense burners, vases, and chairs are arranged. That evening, the hall master's novice informs the abbot, and both groups strike the bell before the monks' hall, gathering the assembly. When the abbot arrives, all remove their hats as the head chanter leads the recitation of "Namo Cintāmaṇicakra Bodhisattva," circumambulating the hall with incense once. Each returns to their cushion, performs three prostrations, and silently offers incense and scattered flowers. Then, following the ritual text of the repentance master, they devoutly perform the liturgy. When it is time for the invocation, the abbot rises and offers tea and soup. On the main day, the attendant respectfully presents the soup, food, and tea one by one. After the invocation, they continue to invite the mountain-school patriarchs, the founding patriarch of the monastery, and the lineage masters. When the invitations are complete, they offer praises. On the eve of the memorial day and on the main day, the liturgical director reads the prayer or the guest master reads it; the format is given later. The head and assistant rectors of both halls present the prayer. On the eve, the first six sections are chanted with prostrations; on the main day, the last six sections are chanted with prostrations. After prostrating to the patriarchs and completing the five repentances, three prostrations are made. The head chanter leads the "Comfortable Conduct" chapter, and after circumambulating and reciting the sutra, the Buddha's name is recited. The assembly then recites: "May the three obstacles and all afflictions be extinguished...". The hall master's novice announces: "The guest master invites the abbot and both groups to come forward and offer soup." After the soup offering, the liturgical director prepares refreshments, either inviting the assembly or only the chanters, following the monastery's customary practice. Then the head attendant and the assembly proceed to the altar to recite sutras. On the main day, at the morning hour, the monastery provides refreshments. The hall master's novice signals, and the chanting and sutra recitation proceed as on the eve. At noon, the assembly rises and goes for the meal. The liturgical director invites the chanters and coordinators to the lodging for the meal. After the meal, the hall master's novice returns to the monks' hall, informs the abbot, and both groups ring the bell before the hall, then proceed to the altar to recite sutras. After this, the novices recite sutras. When it is time for the invocation, the head rector stands in the center, with three people on each side, jointly inviting in unison; one with a good voice chants the introduction. ○ The guest master removes his hat, burns incense, and offers soup; likewise, the liturgical director offers refreshments.
疏語
> \*\*Sparse words\*\*
古塔開扉半座平分風月靈山在目三周俱付筌蹄摧我慢自高之幢示吾今親證之地陳隋應運蠻貊同文小根小莖毋望洋向若而嘆大枝大葉皆拔茆連茄而征眾丘繞司命遜其高寒諸子駕安車鞭其觳觫生民以來未有愈高泰山北斗之具瞻此舟過後更無益重浮木盲龜之難值玄珠休景智鑑沉光攪和酥酪之既成收卷波瀾而遐舉象武方絕塵於無何有鄭聲將亂雅於侏離淫允賴正音洗空邪說謬記刻舟之蹟輙營諱日之齋擷芳於沼沚之毛式資明信展敬於涓埃之效允答洪休。
> Opening the ancient pagoda's door, half its space shares the moonlight and breeze; Spirit Mountain appears before the eyes, yet all three turns of the wheel are but traps and snares. Toppling the banner of arrogance and self-importance, it reveals the ground where I now bear personal witness. In the Sui and Chen dynasties, destiny unfolded; even distant barbarian tribes shared the same written script. Let those with small roots and slender stems not gaze at the vast ocean and sigh in despair; let those with great branches and broad leaves all pull up the rushes and march forth together. The multitude of peaks surround the Commander of Fate, yet yield to its lofty cold; the many sons ride the steady chariot, urging on their trembling oxen. Since the dawn of living beings, nothing has surpassed it—higher than Mount Tai, brighter than the North Star, all turn their eyes to it. After this raft has crossed, nothing more is needed; heavier than a floating log, rarer than a blind turtle surfacing—how hard to encounter! The dark pearl stills its radiance, the mirror of wisdom dims its light. Having blended the curds and butter to completion, it rolls up the waves and soars afar. As the elephant dance just leaves the dust in the realm of nothingness, the tunes of Zheng threaten to corrupt the elegance of the alien and chaotic. Truly we rely on the true sound to wash away all heretical talk. Mistakenly recording traces of the carved boat, they hastily arrange a fast for the memorial day. Plucking fragrance from the grasses of the islet and marsh, this serves to aid clear faith; offering respect through the slightest drop of effort, truly repaying the vast grace.
法空寶覺智者大禪師伏願。
> The Great Zen Master, Venerable One of the Jewel of Awareness and Wisdom of the Dharma's Emptiness, with humble reverence, I offer this prayer.
有伴即來招手勿忘於金地如月初上分身豈間於潢流再振玄猷庶昌厥後。
> When companions arrive, wave and welcome them—do not forget the golden land. Like the moon rising anew, manifestations are not hindered by the flowing streams. Revive the profound path once more, that its legacy may flourish hereafter.
又疏鈞天韶護合吾節乃張鳳凰麒麟適其時則出會斯文之將喪故亞聖之倔興恭惟天台教主法空寶覺智者大禪師豁見靈山洗虞困之佛日大訇木鐸鼓震旦之金聲貫一乘極唱之音洞三際終窮之妙午照揭矣容魚目之奪珠大道廓如空鄭聲之亂雅簾月栢香而真法供養江陵金地而順物委蛇獲一旋陀羅尼姑示迹中之迹想三阿僧祇劫已極天中之天香風吹優曇鉢華鐵鼓透那羅延箭挹玉泉之源渺霈一雨於夢中仰華頂之峯高降眾魔於鏡裏至若帝王師法凡聖奉尊皆吾祖之緒餘奚下凡之足議某等忝值示歸雙樹逮至千年雲仍近百世之孫傳續愧一絲之眇魂搖鯨海空懷四帝之雄姿恩戴鰲山莫覩二嚴之奇相望江聲而動哭瞻斗氣以凝悲輙陳寒㵎之蘋聊奉惟馨之薦嗚呼我祖罔極蒼天伏願 下印千江彌滿一天之月究竟六味吹噓九地之春矜氛埃轇轕之秋哀敗種離披之極藥垂瞑眩不舉步而悟故鄉跡免竛竮即此心而見真性誓報難明之化洞然無盡之燈。
> A eulogy to the profound music of heaven, resonating in perfect harmony; the phoenix and qilin appear when the times are right. Just as the great teachings were about to be lost, the sage arose. With reverence, I honor the founder of the Tiantai tradition, the Dharma Treasury and Jewel of Wisdom, the Great Master Guanding. He clearly perceived the assembly on Vulture Peak, washing away the dust of ignorance with the sun of Buddhahood. His great wooden bell, the golden voice, resounded across China. He integrated the ultimate teachings of the One Vehicle, penetrating the profound wonder of the three times. The radiance of his wisdom shines forth, preventing false pearls from deceiving others. The great path is clear, free from the confusing sounds that distort what is true. With incense and offerings, he presented true Dharma offerings. At Jiangling, he adapted to circumstances with ease. He attained the single dhāraṇī, revealing the traces within traces. Having contemplated the three asamkhyeya kalpas, he reached the heaven beyond heavens. The fragrant breeze blows upon the udumbara flower; the iron drum pierces through the vajra arrow. Drawing from the source of the Jade Spring, he showered the rain of Dharma upon the dream world. Ascending to the peak of Huading, he subdued the demons as reflections in a mirror. Even emperors and sages revered him as their teacher; all beings, ordinary and sacred, honored him. These were but the remnants of our patriarch's achievements—how could we, humble beings, presume to fathom them? We, his descendants, have been blessed to live in this age, though a thousand years have passed since his return to nirvana. For nearly a hundred generations, we have carried on his lineage, trembling at our fragile thread of continuation. Our spirits drift upon the whale-filled seas, recalling the majestic presence of the four emperors. Grateful for the protection of the sacred mountain, yet unable to behold his magnificent form. We gaze at the river's sound and weep; we look to the stars and grieve deeply. We offer but humble gifts from a cold stream, presenting this fragrant tribute. Alas, our patriarch, our gratitude is as vast as the boundless heavens. We humbly pray: may your divine seal reflect upon a thousand rivers, filling the sky with the moon's radiance. May the six tastes fully manifest, breathing spring into the nine realms below. In this age of confusion and turmoil, we mourn the scattered seeds of potential. We pray for the medicine that could awaken us, that we might realize our true home without taking a step. May we no longer wander aimlessly, but see our true nature in this very mind. We vow to repay this inconceivable transformation, lighting the endless lamp of wisdom forever.