Wise Master: Master of Tiantai Sect who promotes Buddhism

智者大师：弘扬佛法的天台宗大师

amitabha. The theory of the Wise Master Tiantai Sect has made great contributions to the development of Chinese Buddhism.

-----Zhuge Changqing

Nanwu Master Sakyamuni Buddha. Namo Amitabha. Nanwuliang Weide is free and bright.

Nanwudi Tibetan King Bodhisattva. Nanwukong hides Bodhisattva. Nanwu Guanyin Bodhisattva. Nanwu Vajra Hand Bodhisattva.

Blessed life is limitless. Yuanshi Tianzun. Lingbao senior. The moral supremacy. Taiyi saved the bitter god.

Lord Lao Zi. Confucius, the sage.

In Chinese Buddhist culture, many eminent monks and great virtues have made great contributions.

He was one of the wise masters of the Sui Dynasty.

Zhuge Changqing believed that, in addition to carrying forward the Buddha dharma, the most important thing was his great insight, and put forward such theories as "five times and eight religions", "one mind and three outlooks", "three truths of integration", and "one mind and three thousand". These theories are of great historical significance for popularizing the Buddha dharma and promoting the enlightenment of all living beings. Master Yinguang praised that the wise master is like Sakyamuni Buddha coming again.

Master of the Wise, also known as Zhiyi (y ǐ）， (February 16, 538 A.D. - August 3, 597 A.D.), the third ancestor of the Tiantai Sect of Chinese Buddhism (the third ancestor of the Tiantai Sect of China, that is, Huiwen and Huisi are the first and second ancestors. Zhuge Changqing notes that because the Tiantai Sect regards the Dragon Tree Bodhisattva as the first ancestor, some Buddhists also regard the Wise Master as the fourth ancestor), as well as the actual founder. The common surname is Chen and the word is De'an. He was born in Jingzhou Huarong (now Gong'an County, Hubei Province) in the Sui Dynasty, and his ancestral home was Yingchuan (Xuchang, Henan Province). It is known as the Wise Master and the Tiantai Master.

1、 Introduction to Wise Master

It is said that when Zhiyi's mother was pregnant, she often saw colorful auspicious clouds in her dreams, like floating white clouds lingering in her arms. Every time I tried to disperse the auspicious cloud, I heard a god in the sky say to her, "This is the cause of the previous life, and it is the sign of the coming of the great fortune. You can't drive it away."

Later, Zhiyi's mother dreamed of swallowing the white mouse into her stomach. The couple felt strange about this and asked someone to do divination. The diviner said that this was a sign of the white dragon entering the abdomen. Please don't panic. They were relieved.

On the night of Zhiyi's birth, the house was as bright as the day. The whole family celebrated the birth of Zhiyi. The family wanted to kill pigs and sheep and stew meat for the guests to celebrate. But once the meat was cooked, the fire went out. It was all the same after several times. People were surprised. At that moment, two monks with strange looks pushed the door and said to Zhiyi's father, "Congratulations, you have a prominent monk in your family, Amitabha!"

After that, the two men disappeared.

After that, Zhiyi's parents found that the wise man had a double eye for benevolence. In ancient mythology, there was a legend that Shun valued benevolence, which was regarded as the image of saints. Zhiyan's parents love Zhiyi like the pearl in their hands.

When Zhiyi began to read, he liked to read the Buddhist scriptures. His daily words and deeds should always follow the requirements of the Buddhist scriptures. And he meditates every night. I always want to become a monk and learn Taoism.

Xiao Yi, the Emperor of Liang Yuan, was killed. Zhiyi's father was dismissed from his post and his family declined. The wise man felt the impermanence of life and became more determined to become a monk.

Soon, Zhiyi's parents died one after another. After finishing the funeral of his parents, the Wise Master (Zhiyi) went to become a monk under the Dharma Masters of the Guoyuan Temple in Xiangzhou. The wise man was 18 years old that year.

1. Baihuisi and other masters as teachers. The wise master first worshipped Dharma and then learned Dharma from Huikuang. Huikuang was a famous monk at that time, proficient in law and various Mahayana Buddhist scriptures. At the age of 20, Zhiyi followed Huikuang and received the concrete precepts. Soon after, he went to Daxian Mountain in Hengzhou, Hunan Province, and studied the Fahua Sutra wholeheartedly.

After several years of study, Zhiyi has mastered several important Buddhist scriptures. However, Zhiyi thought that the origin of Buddhism is to make people have a clear mind. But now we discuss some words and principles every day, and our thoughts are often trapped by this thing. How can we get the best way of Buddhism? It seems that reading only scriptures is not enough. We need to learn the method of cultivation.

At this time, Huisi, who has profound meditation skills, is preaching Dharma at Dasu Mountain in Guangzhou. When Zhiyi heard the news, he rushed to Dashu Mountain to learn from Huisi.

During the Northern and Southern Dynasties, due to the division of the country, different customs and cultures of the northern and southern societies were formed. Buddhism in the north and south also has its own characteristics. Southern Buddhism inherits the tradition of metaphysics since the Eastern Jin Dynasty, and emphasizes righteousness; Northern Buddhism, due to the influence of the rough and less literate northern nationalities at that time, paid more attention to meditation.

Huisi once learned from Huiwen Zen master, and became a great virtue that pays equal attention to both meditation and righteousness. Later, Huisi, in order to blend with Buddhism from the north and the south, led Tu Nan to live and preach in Dasu Mountain in Guangzhou.

When Zhiyi came, Huisi got excited:

"Aren't you the person who used to listen to Sakyamuni Buddha's interpretation of the Chinese scriptures in Lingjiu Mountain with me? Our fate is determined in previous lives."

Zhiyi was deeply moved at this time:

"The disciples did listen to the Buddha in the Lingjiu Mountain with the master. No wonder they felt relaxed and refreshed when they saw the master today?"

Since then, Zhiyi has devoted himself to cultivation under the guidance of Huisi.

Zhuge Changqing: Amitabha. Why is Master Huisi so excited at the sight of Master Wise? Because they have practiced Buddhism together for many years.

A few years later, Zhiyi's kung fu was greatly improved. When practicing meditation, he only felt calm and peaceful in his heart, and he entered a wonderful state.

In the first year of Chen Tianjia's reign (560 A.D.), he went to Dasu Mountain in Guangzhou to pay a visit to Huisi, which was a demonstration of the virtue of Confucius, and said "four happy activities", so the teacher stopped. Zhuge Changqing: Amitabha. The Wise Master met the Great Wise Master Huisi from the very beginning, which is of great significance to his study of Buddhism.

What does Master Huisi mean by "Four Happiness"? That is to say, there are four ways to achieve happiness. That is, the four kinds of Dharma that Bodhisattva should abide by when carrying forward the Dharma Hua Sutra in the evil world, as contained in the Dharma Hua Sutra. Namely: (1) live in the place where Bodhisattva travels and is close. (2) If you say "Fahua" in your mouth, you should keep away from saying, resenting, lamenting and other evil deeds. (3) When you read and recite, you should not be jealous or deceitful. (4) The vow of the Bodhisattva is to guide all living beings with divine power and wisdom when the supreme Bodhi is attained.

With regard to the establishment of the name of these four laws, Volume VIII (II) of the French Chinese Sentences calls the first is the physical well-being, the second is the oral well-being, the third is the mental well-being, and the fourth is the vow well-being. Huisi's "Dharma Sutra of Happiness and Righteousness" calls it the right and wise separation of happiness and happiness, the non-light praise and destruction of happiness and happiness (or turn to the hearsay to make Buddha's wisdom and happiness and happiness), the non-annoyance and equality of happiness and happiness (or respect for good knowledge and happiness and happiness and happiness), the compassion leading to happiness and happiness (or the realization of the divine wisdom and Buddha's nirvana and happiness and happiness in the dream). In addition, according to the statement of Chengguan of Huayan Sect in Volume 14 of the "Three Tibetan Dharma Numbers of the Ming Dynasty", the four dharma names are "after all, empty action, no action in body and mouth, no action in heart, no action in jealousy, and great mercy". In this case, the name of "French Chinese Sentences" is usually used.

Happiness and happiness: What is the name of Bodhisattva Mahatha's close relatives? The place of being close is called the place of being close. It is said that the Bodhisattva should be far away from ten things: first, power, second, divine and evil methods, third, dangerous play, fourth, Chandra, fifth, multiply, sixth, desire, seventh, five kinds of non-male people, eighth, harm, ninth, ridicule, tenth, raising young disciple Sami children. Since the body is far away from these ten things, it is necessary to always sit in meditation and take care of its mind. Therefore, it is called "body and happiness". What is the name of Bodhisattva Mahatha? There is no fear, and there is no attachment to the law. The second view of emptiness and the middle view of reality are the places where Bodhisattva works.

It means that the mouth should be far away from four languages: first, don't be happy to talk about people and classics; second, don't rely on Mahayana and despise Mahayana; third, don't praise him or destroy him; fourth, don't be resentful. If the mouth is able to do so, you will have peace of mind, so it is called peace of mind.

It means that we should abandon four evils: first, we should not be jealous of flattery, second, we should not scold people who do small things with great deeds, third, we should not be upset and disorderly, fourth, we should not compete, and we should say that all beings are equal. If you want to stay away from these four evils, you should always be happy and cultivate your mind. Therefore, it means to be happy.

Vow to live in peace and contentment: It means that all living beings do not hear, do not know, and do not know, so they have compassion and vow to say. Therefore, the scripture says: When I get Anuttarasambhuti, I will follow where I am. I will lead it with the power of God and wisdom, so that I can live in the Dharma and vow to live in peace and contentment.

Master Wise's father was an official of the Liang Dynasty. At the age of seventeen, when the last soldiers of Liang Dynasty were in chaos, the family was scattered and displaced, so he made a vow to become a monk in front of the Buddha statue in Changsha Temple in Jingzhou. At the age of 18, he became a monk at the Guoyuan Temple in Xiangzhou (now Changsha City, Hunan Province), and was given the Ten Commandments; The teacher asked him to study law at Huikuang Lawyer's Office. At the age of 20, he was given a full warning. At this time, he had studied law and Zen.

In the first year of Tianjia (560), Emperor Chen Wendi heard that Zen Master Huisi came down from the north and lived in Dasu Mountain, Guangzhou (now Guangshan County, Henan Province), so he went to ask for help. Huisi made a speech for him, and he studied hard day and night. At the age of 23, he worshipped Huisi as his teacher, practiced Zen, and obtained Dharma Samadhi. In the first year of Chen Guangda's reign (567), Huisi went to Nanyue and asked him to preach Zen in Jinling (today's Nanjing). He went east with Faxi and other 27 people, and arrived at Chendu to preach Zen.

2. Wise masters promote Buddhism. In 569, the Wise Master recited the "Fa Hua Jing Yao Wang Pin" and suddenly realized. Even though Huisi gave a speech on behalf of him, he was instructed to preach Zen in Jinling. In Waguan Temple, Dharma and Chinese scriptures were set up, thus establishing a new religion and interpreting the scriptures, laying the foundation for the religious view of Tiantai. The main Waguan Temple was invited to speak the Fahua Sutra, establish a new religious doctrine, and interpret the scriptures, laying the foundation for a religious view.

Zhiyi lived in Waguan Temple for eight years. In addition to the "Dharma Hua Sutra", he also talked about the "Great Wisdom Theory" and the "Second Zen Sect" (that is, the "Paramita Second Dharma"), and wrote the "Six Wonderful Dharma Sect". Chen Taijian left Jinling in the seventh year (575) and entered Tiantai Mountain for the first time. At the northern peak, he founded Jialan, planted pine and chestnut, and introduced flowing spring. Then go to the Huading Peak in the north of the temple.

In March of the third year of Chen Zhide (585), Zhiyi went to Jinling again and lived in Lingyao Temple. Master Chen invited the Taiji Hall to talk about the "Great Wisdom Theory" and the "Prajna Sutra of the benevolent king". The famous monks, such as Hui Hui, Hui Kuang and Hui Debate, were all ordered to participate in the discussion. Later, he moved to Guangzhai Temple and talked about the Fahua Sutra. The disciple recorded the words as he listened and recorded them into "French Chinese Sentences". After that, Zhiyi's lectures were mostly recorded into books by filling the top. When Chen died, Zhiyi went to Mount Lushan to practice.

In the 11th year of the Kaihuang reign of the Sui Dynasty (591), Yang Guang, the king of Jin, was the head of Yangzhou. He sent an envoy to Lushan to ask Zhiyi to preach the precepts to Yangzhou. He went to teach Yang Guang the Bodhisattva precepts and was called "wise man". The next year (592), he returned to his hometown Jingzhou and founded Yuquan Temple at Yuquan Mountain in Dangyang County. Two years later (593-594), he taught the "Xuanyi of the Dharma Sutra" and "Maha Stopwatch" in the temple.

In the spring of the 15th year of Emperor Kaihuang's reign (595), Zhiyi went from Yang Guangzhi to Yangzhou to write the Jingming Classic. In September, he returned to Tiantai, reorganized the mountain temple, and practiced Jinglin Quan. At that time, he was 58 years old. In the next two years (597), Jizang, Shamen of the Jiaxiang Temple in Kuaiji, once sent a letter to the Tiantai to invite him to the Jiaxiang Temple to speak the Dharma Sutra, but he was unable to go because of illness. After a while, he dictated "Guanxinlun" to his disciples in his illness. In October, Yang Guang sent an envoy into the mountain to welcome him, but he still reluctantly went out of the mountain and reached Shicheng. He was unable to move forward because of illness, and soon fell silent. Shishou was 60 years old, and the monk was 40. Zhiyi built thirty-six temples in his life. After his death, the king of Jin created another Buddhist temple in Tiantai Mountain according to his will, and later named it Guoqing Temple in the first year of Daye (605).

Master Yinguang said: Master Wise, the incarnation of Sakyamuni.

4. The wise master founded the theory of Tiantai Sect. The wise man Da Shihong preached the teaching method, created the teaching method of "five times and eight religions", invented the thought of "one thought, three thousand, three truths and perfect integration", and established the thought system of Tiantai Sect.

He became the founder of Tiantai Sect, the first sect in the history of Chinese Buddhism, and also the actual founder. Because Zhiyi lived in Tiantai Mountain in his later years, he was called Tiantai Sect. It is also called Fahuazong because it is based on the "Fahuajing" as its main doctrine. He emphasized the principle of stopping and observing and practicing, and invented the principle of "one mind, three views, three truths and three thousand thoughts". Zhuge Changqing: Amitabha. The "One Mind, Three Views, Three Truths, and Three Thousand Minds" created by the Wise Master plays an important role in Buddhism to better serve all living beings.

One-hearted Three Views: also known as the Three Views of Harmony, the Three Views of Incredibility, and the Third View of Non-secondary, etc., is the view method of the Yuanjiao Sect of the Tiantai Sect. The Tiantai Sect said that the universe has three principles: "empty, false and middle", and these three principles are mutually integrated. Empty is false, false is air, and middle is empty. If we view this way in one mind, it is called "one mind, three views".

Comprehension of the three truths: the three principles of the Tiantai Sect to manifest the true reality of the various laws, namely, the three truths of empty truth, false truth, and middle truth. The "empty meaning" means that all laws have no self-nature and body cannot be obtained. The "false meaning" means that all laws exist as if they were false. The "meaning of the middle" means that the body of all the Dharma is absolutely waiting, unbelievable, and completely speechless. The Three Truths is the central idea of Tiantai Sect, which is used to express the doctrine that the body and the use are the same, and the harmony is unimpeded

Three thousand in one thought: from the fifth volume of Mahayana, the Buddhism Tiantai sect, which means that "three thousand sexual aspects" are embodied in "one thought". One thought of three thousand is one of the important theories of Tiantai Buddhism.

In terms of inheritance genealogy, respecting the Dragon Tree is the founder, taking Huiwen of the Northern Qi Dynasty as the first ancestor, Huisi as the second ancestor, and Zhiyi as the third ancestor (Zhuge Changqing notes: There are also Buddhist scholars who have designated the Wise Master as the fourth ancestor, and this order is: the first ancestor of the Dragon Tree Bodhisattva, the second ancestor of the Wise Master, the third ancestor of the Wise Master, and the fourth ancestor of the Wise Master). Since Zhiyi, it has been passed down from generation to generation. At the beginning of the 11th century, there were two schools of thought, Shanjia and Shanwai, because of the debate about the authenticity of the wide version of Zhiyi's "Golden Light Mystery". The outside of the mountain soon declined. Today, all the people are from Shanjia Sect. Because Emperor Yang of the Sui Dynasty gave him the title of "Wise Man", he was called "Wise Man Master". He is the author of 20 volumes of Fahua Xuanyi, Fahua Sentences, Maha Zhiguan, and four doctrines, and other works. There were more than 4000 Buddhist monks and 32 disciples who passed on their teachings. He is most famous for Guanding and Zhiyue.

Zhiyi has been practicing Dharma for more than 30 years. A small part of his works were written by himself, and most of them were compiled into books by his disciples.

20 volumes of the Xuanyi of the Fahua Sutra, 20 volumes of the Fahua Sutra, 2 volumes of the Xuanyi of the Avalokitesvara, 2 volumes of the Yishu of the Avalokitesvara, 2 volumes of the Xuanyi of the Golden Light Sutra, 6 volumes of the Xuanyi of the Golden Light Sutra, 6 volumes of the Xuanshu of the Vimo Sutra, 28 volumes of the Vimo Sutra (the first 25 volumes are written by myself, and the last three volumes are filled and supplemented), 10 volumes of the Vimo Sutra (omitted by Tang Zhanran), 12 volumes of the Four Doctrines Two volumes of Sanguanyi (separated from Jingming Xuanyi), and ten volumes of Jingming Xuanyi (former Zhiyi); Later, it was written by Yang Guang, the king of the Jin Dynasty, who did not make "Xuan Shu". Because the former "Xuanyi" is divided into three parts, namely, six volumes of the "Four Doctrines", two volumes of the "Four Understanding of Tanyi", two volumes of the "Three Concepts"), one volume of the "Please Guanyin Sutra", one volume of the "View of Infinite Life" Sutra, one volume of the "Amitabha Sutra", five volumes of the "Benevolent King Protector Prajna Sutra", one volume of the "Vajra Prajna Sutra", two volumes of the "Bodhisattva Precept", and twenty volumes of the "Maha Stop View" (originally known as the "Yuandun Stop View") Ten volumes of the second Dharma of Paramita, one volume of the Six Wonderful Dharmas (one volume of "Unsettled Meditation"), one volume of the Small Meditation (one volume of "Practice of Meditation"), four volumes of "Four Minds", one volume of "Five Convenient Meditation", one volume of "Zen Secrets", one volume of "Zen Chapters", one volume of "Zen Essentials", one volume of "Guanxin Theory", one volume of "Guanxin Recitation Method", one volume of "Guanxin Diet Method" One volume of the Mahabha Prajna Paramita Sutra's Consciousness Samadhi, one volume of the Fang et al Samadhi Dharma, one volume of the Fahua Samadhi Penitentiary, one volume of the Praying Guanyin Penitentiary, one volume of the Golden Light Penitentiary, one volume of the Tiantai Wise Master's Vocation, and one volume of the Universal Bodhisattva's Vocation. In addition, his writings, including 20 volumes of "Da Zhi Du Lun Shu" and five volumes of "Maitreya Cheng Buddha Jing Shu", have been lost. Another volume of "Ten Doubts on Pure Land".

The interpretation and implementation norms of the Tiantai Sect, among which the main ones are the "Xuanyi of the Fahua Sutra", "Fahua Sutra Sentences" and "Maha Zhiguan", known as the "three major parts of the Tiantai Sect"; Also known as the "Five Ministries of the Heavenly Terrace", are the Xuanyi of the Goddess of Mercy, the Xuanyi of the Observer, the Xuanyi of the Golden Light Sutra, the Golden Light Sutra Sentences, and the Shuo of the Buddha Sutra of the Infinite Life.

His characteristic lies in the dual operation of teaching and observation, and the equal emphasis on the solution and practice. In the aspect of giving play to the essence of the Fahua Sutra, he interpreted the Shijiao of the first generation of Sakya with the four doctrines of Huayi and Huafa, and explained the title of the Sutra with five metaphysics, which was described as the Fahua Xuanyi; The text that interprets the scriptures with four interpretations (one is the interpretation of the cause; two is the interpretation of the covenant; three is the interpretation of the original track; four is the interpretation of the view of the mind) is described as "French Chinese Sentences"; It is described as "Maha Mahayana Mahayana", which opens the door of the Yuandun Mahayana Mahayana Mahayana. His theory has a great influence in the history of Chinese Buddhism (refer to the special article of "Tiantai Sect").

2、 Wise Master and Tiantai Sect Theory

Tiantai Sect is one of the Buddhist sects in China. It is named after the founder, Master Wise, who lives in Tiantai Mountain in Taizhou, Zhejiang Province. Its teachings are mainly based on the Lotus Sutra of the Magical Method, so it is also known as Fahuazong.

1. The theory of Tiantai Sect. The Tiantai School claims to be the descendant of the nine ancestors of Longshu, Huiwen, Huisi, Zhiyi, Guanding, Zhiwei, Huiwei, Xuanlang and Zhanran. Although the thought of this sect is said to come from Longshu, it was actually enlightened by Huiwen of the Northern Qi Dynasty. He comprehended the truth of "three intelligences" in one mind from the article on the interpretation of "Tao, all intelligences" and "all kinds of intelligences" in "Dapin" in Volume 27 of "Dazhidu Theory", and combined with the three verses of "Zhonglun · Guansi Dupin": "The law of karma, I say, is emptiness, also pseudonym, and also is Zhongdao Yi", and established the theory of "one mind, three outlooks" of "observing emptiness, falsehood, and middle". Wisdom inherits this theory, and in combination with the essence of the Lotus Sutra of the Miraculous Dharma, expounds the theory of "the reality of all dharma". Wisdom and re-confirmation of wisdom are actually the starting point for the future Tiantai Sect to stop observation and double cultivation.

Later Huisi passed on Zhiyi, and Zhiyi gave full play to it, and finally formed an independent school with the central idea of "one mind and three thousand" and "three truths". The purpose of Zhiyi's first master was to teach and observe, to understand and practice together, which changed the Buddhism style of Nanyi and Beizen at that time. He is the author of Fahua Xuanyi, Fahua Sentences, and Mahayana, which are known as the three major parts of the Tiantai in the world. His disciples were crowned with his true biography, and he wrote Nirvana Xuanyi and Nirvana Sutra, which are very useful. The first and fourth parts of the top were passed to Zhanran, and the Zhongxing Tiantai Sect was appointed as the leader. The three parts of the Tiantai Sect were fully annotated, giving full play to the three principles of harmony. He also wrote works such as "Jin Gang Zhi", "Five Hundred Questions of Fa Hua" and "Zhiguan Yi Li", aiming at Huayan Sect, Fa Xiang Sect and Zen Sect, and put forward the view of ruthlessness and sex. Although it can not be avoided, it has a great impact on the future development of Tiantai Sect. Zhanran's disciples are profound and full of practice. After the prohibition of Buddhism in Huichang and the Five Dynasties Rebellion, the ancient books and records were completely obliterated, and then they fell back. Yiji, the disciple of the fifth generation of Daoshen, continued and developed the doctrine by sending envoys to Korea and Japan to visit the Tiantai Sect classics, and the Koryo sect sent scriptures. Yiji's second disciple Zhili, who was invited by his classmates to write "The Story of Relieving Difficulties and Helping the Ancestral Sect", refuted another monk of the same sect, such as Tha En, who used the broad version of "The Xuanyi of the Golden Light Sutra" as a fake and caused a seven-year dispute between the mountain family and the outside of the mountain. The focus of the debate is: the view of sincerity or delusion, and whether the color method has three thousand. Shanjia advocates that the concept of delusion and the concept of lust have a total of 3000; On the contrary, outside the mountain, he advocates sincere view, and the color method is not 3000. The views of Shanwai are somewhat close to those of Huayan Sect, which was dismissed as impure by the Shan Family and soon declined. This debate is recorded in the "Four Ming Ten Righteous Books". Tiantai Zong declined in the Yuan and Ming dynasties. At the end of the Ming Dynasty, Zhixu called himself "Privately Shutai Sect" and wrote many kinds of works, such as "Fahua Huiyi", which played a very important role in the concept of Tiantai Sect. In recent years, there are more than ten kinds of books, such as Mahayana Stop View.

2. Classics and judgment. It takes the Lotus Sutra as its purpose, the Great Wisdom Theory as its guide, the Great Nirvana Sutra as its support, and the Great Nirvana Sutra as its observation method. The three major parts of Zhiyi's Tiantai are the fundamental classics of the sect.

Zhiyi judged the Buddha generation as "five hours and eight teachings". The five times are Huayan time, Ahan time, square equal time, Prajna time and Dharma nirvana time. This is based on the metaphor in the Great Nirvana Sutra that milk comes from cows, cheese comes from milk, and then the five flavors of crispy, cooked and clairvoyant are born. Zhuge Changqing: Amitabha: The five seasons and eight religions of the Wise Master are of great significance to the development of Buddhism in China.

For example, when the first Huayan, she said "Huayan Sutra"; Cheese, for example, said "Ahan Sutra" when visiting the Second Deer Garden; When the Sutra is used to describe the third party, it is said that the "Dafang Daji Sutra", "Baoji Sutra", "Weimo Sutra", "Lenga Sutra", "Shenggarland Sutra", etc; "Prajna Sutra" is said when the fourth prajna is compared with the ripe one; When enlightened by the fifth Dharma of Nirvana, he said the "Lotus Sutra" and "Great Nirvana Sutra". This is the five different teachings that the Buddha said to different audiences at different times in five stages, called "the five times of the other righteousness".

The Buddha also declared that the teachings were not divided into five categories, but spread the doctrine of Huayan in different periods. For example, in the Luyuan period, the doctrine of no phase was also mentioned, indicating that the five phases of each period were integrated, which was called "Tongyi five times". In terms of the way of Buddha's teachings, it is classified as the four teachings of the Buddha, and in terms of its content, it is classified as the four teachings of the Buddha, collectively known as the eight teachings. Transform the four teachings of rites into pause, gradual, secret and uncertainty. At the fifth hour, the Buddha said the Huayan Sutra to all living beings with profound knowledge of teachings, which made them suddenly understand the truth of the teachings; The Buddha gradually said "Ahan Sutra" (Luyuan time), "Dafang Daji Sutra" and "Dabanruo Sutra" to all living beings with poor knowledge of teaching, which made them go from simple to deep, from small to large, and gradually understand the teaching; There are two religions, secret and indeterminate, in the process of silence and gradual progress. Secret and indeterminate are only the difference between explicit and implicit. When you listen to a lecture at the same table, you will understand different doctrines in different depths; The obvious and mutual understanding is the indefinite teaching; By the time we talk about the Lotus Sutra and the Great Nirvana Sutra, the audience has matured. The Buddha's performance and teaching are beyond the way, and they are called as non-stop, non-gradual, non-secret and non-uncertain. The four teachings of Dharma are Tibetan, Tongtong, Bie and Yuan, which are compatible with the scriptures mentioned in the Five Times. The Huayan Sutra is Yuanjiao, and also Biejiao. In Luyuan, the "Ahan Sutra" was a Tibetan religion, and Mahayana was the standard. "Dafang et al. Daji Jing" has not been settled yet. The four religions are quite right, depending on what they are right. The Prajna in the Prajna Sutra explains the three religions, namely, the general religion, the separate religion and the round religion. Finally, the Lotus Sutra and the Nirvana Sutra of the Great Nirvana show roundness and are pure roundness.

3. The theory of Tiantai Sect. The main idea of this sect is reality and stop observation. It clarifies theory with reality and guides practice with stop observation. Reality originates from Nanyue Huisi.

He established the theory of the reality of all laws of the "ten as" (that is, such as the reality, such as the nature, such as the body, such as the force, such as the action, such as the cause, such as the fate, such as the result, such as the retribution, such as the origin and the end).

Zhiyi is used to match with the ten dharma realms (namely, Buddha, Bodhisattva, predestination, the four saints and the heaven, man, Ashura, animals, hungry ghosts, and the six realms of hell), and the three realms (namely, the five yin realms, all living beings, and the world based on the land) to form the theory of "one mind and three thousand".

It is believed that one mind has ten law realms, and the ten law realms have hundreds of law realms. And the ten dharma realms have three kinds of worldly affairs, and become thirty kinds of worldly affairs. According to this calculation, there are 3000 kinds of world in the Hundred Dharma Realm. These three thousand kinds of things in the world are just embodied in the mind of Jie Er (micro) Yinian, which is called "Yinian 3000", also known as "sexual tools", or "rational tools".

According to this reason, there are three thousand, and there are three thousand things. Zhiyi also used these three thousand methods to present the view of Jier's previous mind, and then connected with Huiwen's "one mind and three views" to investigate. He believed that all things were born by karma, and there was no fixed entity, that is, emptiness; But on the other hand, it looks like a fake; Empty and false are the two opposite sides of the unity of all laws. From the perspective of the whole, they should not be biased to any side. Empty, false, and middle are simultaneously embodied in one thought, which is called "one thought and three thousand empty and middle". Empty, false and medium are all true, which is called the Three Truths. Three is one, one is three, and the integration of three is barrier-free, which is the integration of three truths. The three truths of three thousand empty, false and middle are integrated in this practice. Seeing empty is all wisdom, seeing false is all wisdom, and seeing middle is all wisdom. Therefore, the integration of the three truths is also the integration of the three wisdom. The central theory of Tiantai Sect is to break three doubts and prove three wisdom by practicing three truths. Use this theory of "three thousand thoughts and three truths" as the practice of Dharma observation, that is to say, the three thousand and three truths are based on the heart of the Yin and delusion of the mind, the mind is the mind, the mind is the mind, the mind and the method are one, and there is no waiting to be left alone, which is called "view without thinking". In this way, the mind that can see is the first place to see the state of mind, and the mind that can see the state of mind is the second place to see the Yin and delusion of mind, which is the general view. There are also nine kinds of views on helping, namely, really developing Bodhi mind, being skillful and peaceful, breaking the Dharma all over, understanding the barrier, adjusting the moral quality, helping to cure, knowing the position, being able to tolerate, and being able to cure love. It is collectively known as the Shicheng Dharma. It is the Yuandun Stop (Zen) of the Tiantai Sect. Stop observation is integrated. Stop is wisdom, view is wisdom, take (disperse) the mind to stop is wisdom, and observe in stillness is wisdom, there is observation in stop, and there is stop in view. "Stop and observe clearly and quietly" means to stop and observe and exercise wisdom.

4. The influence of Wise Master and Tiantai Sect. This sect is the earliest established sect of Chinese Buddhism

Pai. It has collected the theories of righteousness and Zen from various schools in the north and the south, sorted out and developed into a family of words, which was supported and believed by the government and the public at that time, and has much influence on the various sects established after the Sui and Tang dynasties. After the Yuan and Ming dynasties, scholars of the sect often advocated the Pure Land, forming the wind of "teaching in the Tiantai, and returning to the Pure Land". Although the sect has experienced several ups and downs in Han areas, it still continues to this day. Zhuge Changqing: Amitabha. Master Yinguang praised that the Wise Master was Sakyamuni Buddha again, leaving a treasure of wisdom for the world of mortals.

At the beginning of the 9th century, Japanese monks were the first to spread this sect to Japan. In the era of peace (784~1192), it developed side by side with the Zhenyan sect, and was called "the second sect of peace" in history. In the 13th century, Rilian Sect was divided from this sect. Today, Japan's Tiantai Benzong and Nippon Lianzong are very prosperous, and Nippon Lianzong has divided into several new sects in the 20th century. At the end of the 11th century, Yitian went to the Song Dynasty to study and spread the Tiantai Sect to Korea.

Looking at the development of Chinese Buddhist culture today, we should be grateful for the wisdom and dedication of the wise masters. He seriously practiced, created wisdom of the Tiantai Sect and enlightened all sentient beings. (This article refers to Baidu encyclopedia Buddhism, Sina Buddhism, etc.)

阿弥陀佛。智者大师天台宗理论对中国佛教发展做出了巨大贡献。

----- 诸葛长青

   南无本师释迦牟尼佛。南无阿弥陀佛。南无无量威德自在光明如来。

  南无地藏王菩萨。南无虚空藏菩萨。南无观世音菩萨。南无金刚手菩萨。

  福生无量天尊。元始天尊。灵宝天尊。道德天尊。太乙救苦天尊。

  太上老君。圣人孔子。

  在中国佛教文化中，许多高僧大德做出了巨大贡献。

  隋代智者大师，是其中一位。 

     诸葛长青认为，智者大师除了弘扬佛法、度化有缘之外，最重要的是他大彻大悟，提出的“五时八教”、“一心三观”、“圆融三谛”、“一念三千”等理论，这些理论，对与普及佛法、促进众生学佛开悟具有巨大历史意义。印光大师赞叹说，智者大师犹如释迦牟尼佛再来。

  智者大师，又名智顗（yǐ），（公元538年农历2月16日－公元597年农历8月3日），中国佛教天台宗三祖（为中国天台宗祖师三祖，即以慧文、慧思为初祖、二祖。诸葛长青备注，由于天台宗把龙树菩萨定为初祖，所以也有佛学家把智者大师看做第四祖），也是实际的创始者。俗姓陈，字德安。隋代荆州华容（今湖北公安县）人，祖籍颖川（河南许昌）。世称智者大师、天台大师。

    一、智者大师简介

   传说，智顗的母亲怀孕的时候，常在梦中看到五彩的祥云，就像飘浮的白云一样在她的怀中萦绕。每次想要把那祥云驱散时，就听到天上有神人对她说：“这是前世的因缘，是大福德将要到来的征兆，不可驱走。”
　　后来，智顗的母亲又梦见把白鼠吞到肚子里。夫妇二人对此感到奇怪，找人去占卜，卜者说，这是白龙入腹的兆头，请不要惊慌。二人这才放下心来。
　　智顗出生的那天晚上，屋内光亮如白日。举家欢庆智顗的诞生。家人想杀猪宰羊，炖肉给众宾客，以示庆贺。但肉一下锅，火就灭了，点了几次，都是那样。人们感到很诧异。就在这时，有两个相貌奇特的僧人推门而入，对智顗的父亲说：“恭喜恭喜，你家里出了高僧，阿弥舵佛！”
　　说完，这两个人就不见了。
　　此后，智顗的父母发现智者双目重仁。在古代神话中曾有舜重仁的传说，这被认为是圣人之像。智颜的父母对智顗爱如掌上明珠。
　　智顗开始读书，就喜欢看佛经，日常的言行总要依照佛经的要求。而且他每天晚上都要打坐修持。常想着要出家学道。
　　梁元帝萧绎被人杀了，智顗的父亲丢官罢职，家道衰落。智者由此感受到人生的无常，出家的念头更加坚定。
　　不久，智顗的父母相继相去世。办完父母的丧事，智者大师（智顗）投奔湘州果愿寺法诸法师门下出家。那年智者18岁。

  1、拜慧思等大师为师。智者大师先拜法诸为师，后又向慧旷学法。慧旷是当时著名的僧人，精通律学和各种大乘佛典。20岁时，智顗随慧旷受了具足戒。不久，他又到湖南衡州大贤山，潜心学习《法华经》。
　　经过几年的学习，智顗已精通了几部重要的佛典。但智顗想，佛理的本源是叫人明心见性，可现在每天探讨些辞章义理，思想常常被这东西所困挠，怎能得到佛法的至道呢？看来只读经不行，还要学习修定之法。
　　此时，禅定功夫深厚的慧思正在光州大苏山弘法传教。智顗听到这个消息后，就赶到大苏山向慧思学法。
　　南北朝时期，因国家的分裂而形成了南北社会不同的风气和文化。南北两地的佛教，也有着自己的特点。南方佛教承东晋以来玄学化的传统、偏重义理；北方佛教，由于受当时北方民族粗犷少文的影响，比较注重禅定。
　　慧思曾从慧文禅师学法，成为一名禅定和义理并并重的大德。后来，慧思为糅和南北佛教，率领从徒南下，在光州的大苏山暂时住下来传教。
　　智顗一来，慧思就激动起来：
　　“你不就是过去和我一同在灵鹫山，听释迦佛演说法华经的那个人么？你我的缘份是前世所定的。”
　　智顗此时心中感动万分：
　　“弟子确实曾和法师一起，在灵鹫山中上听佛说法。难怪今日一见法师，弟子就觉得心旷神怡，精神振奋呢？”
　　自此，智顗在慧思的指导下潜心修炼。
　　诸葛长青：阿弥陀佛。慧思大师一见智者大师为何激动起来？因为他们累世一起修行过佛法。

   几年之后，智顗功夫大长。修定时，他只觉得心中清静平和，安适自在，进入到一种奇妙的境界中。

   陈天嘉元年（公元560年），入光州大苏山，参谒慧思，慧思为示普贤道场，讲说“四安乐行”，师遂居止之。诸葛长青：阿弥陀佛。智者大师一开始就遇到大智慧者慧思大师，对他学佛意义十分重大。

  慧思大师说的四安乐行是什么意思？谓可得安乐之四种行法。即《法华经》〈安乐行品〉所载，菩萨于恶世弘扬《法华经》时，应安住的四种法。谓∶(1)安住菩萨行处及亲近处。(2)若口宣说《法华》时，远离说过、怨嫌、叹毁等恶行。(3)受持读诵时，无怀嫉妒、谄诳等心。(4)发菩萨行之誓愿，愿于得无上菩提时，以神通智慧力引导众生。

  关于此四法之立名，《法华文句》卷八（下）称第一为身安乐行，第二为口安乐行，第三为意安乐行，第四为誓愿安乐行。慧思《法华经安乐行义》则称之为正慧离着安乐行、无轻赞毁安乐行（或转诸声闻令得佛智安乐行）、无恼平等安乐行（或敬善知识安乐行）、慈悲接引安乐行（或梦中成就神通智慧佛道涅盘安乐行）。又，《大明三藏法数》卷十四举华严宗澄观之说，谓四法名为毕竟空行、身口无过行、心无嫉妒行、大慈悲行。此中，一般多采用《法华文句》所立之名称。

  身安乐行：云何名菩萨摩诃萨亲近处？离外恶缘名为亲近处。谓菩萨身当远离十种之事：一、豪势，二、神人邪法，三、凶险嬉戏，四、旃陀罗，五、二乘众，六、欲想，七、五种不男之人，八、危害之处，九、讥嫌之事，十、畜养年少之弟子沙弥小儿。身既远离此十事，则得常好坐禅，修摄其心，故此名身安乐行。云何名菩萨摩诃萨行处？无所畏心，于法无所执，行有空二观及中道实相观为菩萨行处。

  口安乐行：谓口应远离四种语：一、不乐说人及经典过，二、不倚大乘而轻蔑小乘，三、不赞他亦不毁他，四、不生怨嫌之心。口能如是，则得安乐修摄其心，故名口安乐行。

  意安乐行：谓意应弃四种恶：一、不嫉谄，二、不轻骂，谓不应以大行而诃骂小行之人也，三、不恼乱，四、不争竞，为一切众生平等说法，是名意安乐行。意远离此四种过恶，则得常好安乐，修养其心。故名意安乐行。

  誓愿安乐行：谓由众生不闻、不知、不觉，于是起慈悲心，誓愿为说。故经云：我得阿耨多罗三藐三菩提时，随在何地，以神通力、智慧力引之，令得住是法中，是名誓愿安乐行。

    智者大师父亲是梁朝的官吏。十七岁时，值梁末兵乱，家庭分散，颠沛流离，遂在荆州长沙寺佛像前发愿为僧。十八岁投湘州（今湖南长沙市）果愿寺法绪出家，授以十戒；师叫他去慧旷律师处学律，二十岁受具足戒。这时他已精研律学，深好禅观。

  陈文帝天嘉元年（560），听说慧思禅师从北方南下，居于光州（今河南光山县）大苏山，他就前往请益。慧思为他演说四安乐行，他日夜勤习，造诣甚深。二十三岁拜慧思为师，修习禅法，证得法华三昧。陈光大元年（567）慧思临去南岳时，嘱他往金陵（今南京）弘传禅法，他就和法喜等二十七人一同东下，到达陈都讲禅。

  2、智者大师弘扬佛法。569年，智者大师诵《法华经药王品》，豁然开悟。既而代慧思开讲筵，更受其付嘱入金陵弘传禅法。于瓦官寺开法华经题，从而树立新宗义，判释经教，奠定了天台宗教观之基础。受请主瓦官寺开讲《法华经》，树立新的宗义，判释经教，奠定了一宗教观的基础。

  智顗住瓦官寺前后八年，除讲《法华经》而外，还讲《大智度论》和《次第禅门》（即《释禅波罗蜜次第法门》），写出《六妙法门》等。陈太建七年（575）离开金陵，初入天台山，于北面山峰，创立伽蓝，栽植松栗，引入流泉。又往寺北的华顶峰，行头陀行，昼夜禅观。

   陈至德三年（585）三月，智顗再到金陵，住灵曜寺。陈少主请于太极殿讲《大智度论》，又讲《仁王般若经》，慧暅、慧旷、慧辩等名僧都奉命参加讨论。后移居光宅寺，讲《法华经》。弟子灌顶随听随记，录成《法华文句》。此后智顗所讲经义，多由灌顶笔录成书。陈亡，智顗上庐山隐修。

  隋开皇十一年（591），晋王杨广为扬州总管，遣使到庐山坚请智顗往扬州传戒，他即前去为杨广授菩萨戒，受到“智者”的称号。次年（592）他回到故乡荆州，于当阳县玉泉山创立玉泉寺。此后两年（593—594）在寺讲《法华经玄义》和《摩诃止观》。

  开皇十五年（595）春，智顗又从杨广之请，再到扬州，撰《净名经疏》，九月，辞归天台，重整山寺，习静林泉，这时他已五十八岁了。以后两年（597），会稽嘉祥寺沙门吉藏，曾奉书天台邀请他到嘉祥寺讲《法华经》，他因病未能前往。过了些时，他在病中对弟子们口授《观心论》。十月，杨广遣使入山迎请，他仍勉强出山，走到石城，疾亟不能前进，不久入寂，世寿六十岁，僧腊四十。智顗生平造寺三十六所，入灭后，晋王依照他的遗愿在天台山另行创建佛刹，后于大业元年（605）题名为国清寺。

  印光大师云：智者大师，释迦之化身也。

  4、智者大师创立天台宗理论。智者大师弘教法，创“五时八教”的判教方法，发明一念三千，三谛圆融的思想，成立天台宗的思想体系。

  他成为中国佛教宗派史上第一个宗派——天台宗的始祖，也是实际的创始者。因智顗晚年居住天台山，故称为天台宗。因以《法华经》为主要教义根据，故亦称法华宗。他强调止观双修的原则，发明“一心三观、圆融三谛、一念三千”的道理。诸葛长青：阿弥陀佛。智者大师创立的“一心三观、圆融三谛、一念三千”对佛教更好普度众生发挥重要作用。

   一心三观：又名圆融三观、不可思议三观、不次第三观等，是天台宗圆教的观法。天台宗说宇宙万有，都具有“空、假、中”三种谛理，而这三种谛理又互具互融，空即假中、假即空中、中即空假，如果我们在一心之中这样作观，即叫做“一心三观”。

   圆融三谛：天台宗为表显诸法的本然实相而立的三种原理，即：空谛、假谛、中谛等三谛。“空谛”谓诸法空无自性，体不可得。“假谛”谓诸法宛然而有，施设假立。“中谛”谓诸法其体绝待，不可思议，全绝言思。三谛是天台宗的中心思想，用以表达体用相即，圆融无碍的教义

  一念三千：出自佛教天台宗《摩诃止观》卷五上，指的是“三千性相”都具足于“一念之中”。一念三千是佛教天台宗重要理论之一。

  在传承系谱上，尊龙树为创祖，以北齐慧文为一祖，慧思为二祖，智顗是三祖（诸葛长青备注：也有佛学家把智者大师定为四祖，这个顺序是：龙树菩萨一祖、慧文大师二祖、慧思大师三祖，智者大师是四祖）。自智顗以来，代代相传。十一世纪初，因争论智顗《金光明玄义》广本的真伪，分为山家和山外两派。山外不久衰微，今所传者都是山家派。因隋炀帝授予他智者之号，故世称『智者大师』。著有《法华玄义》、《法华文句》、《摩诃止观》各二十卷及四教义等著作，生前度僧四千余人，传业弟子三十二，以灌顶、智越等最著名。

  智顗弘法三十余年，其著作小部分是亲自撰写的，大部分由弟子灌顶随听随录整理成书。

  《法华经玄义》二十卷、《法华经文句》二十卷、《观音玄义》二卷、《观音义疏》二卷、《金光明经玄义》二卷、《金光明经文句》六卷、《维摩经玄疏》六卷、《维摩经疏》（前二十五卷亲撰，后三卷灌顶续补）二十八卷、《维摩经略疏》（唐湛然略）十卷、《四教义》十二卷、《三观义》（由《净名玄义》分出）二卷、智顗前出《净名玄义》十卷；后为晋王杨广著疏，并别制《玄疏》。因将前出《玄义》分为三部，即《四教义》六卷、《四悉檀义》二卷、《三观义》二卷）、《请观音经疏》一卷、《观无量寿佛经疏》一卷、《阿弥陀经义记》一卷、《仁王护国般若经疏》五卷、《金刚般若经疏》一卷、《菩萨戒义疏》二卷、《摩诃止观》（初名《圆顿止观》）二十卷、《释禅波罗蜜次第法门》十卷、《六妙法门》（一名《不定止观》）一卷、《小止观》（一名《修习止观坐禅法要》）一卷、《四念处》四卷、《五方便念佛门》一卷、《禅门口诀》一卷、《禅门章》一卷、《禅门要略》一卷、《观心论》一卷、《观心诵经法》一卷、《观心食法》一卷、《释摩诃般若波罗蜜经觉意三昧》一卷、《方等三昧行法》一卷、《法华三昧忏仪》一卷、《请观音忏法》（载《国清百录》卷一）一卷、《金光明忏法》（载《国清百录》卷一）一卷、《天台智者大师发愿文》一卷、《普贤菩萨发愿文》一卷。此外，他的著述还有《大智度论疏》二十卷、《弥勒成佛经疏》五卷等，现已散佚。又《净土十疑论》一卷。

  天台一宗的解行规范，其中主要的是《法华经玄义》、《法华经文句》、《摩诃止观》世称为“天台三大部”；又《观音玄义》、《观者义疏》、《金光明经玄义》、《金光明经文句》、《观无量寿佛经疏》，称为“天台五小部”。

  他的特点在于教观双运，解行并重。在发挥《法华经》的要旨方面，他以化仪四教和化法四教判释释迦一代时教，用五重玄义解释经题，述为《法华玄义》；以四释（一，因缘释；二，约教释；三，本迹释；四，观心释）诠经的文句，述为《法华文句》；以一心三观、十乘观法开显圆顿止观法门，述为《摩诃止观》。他的学说，在中国佛教史上影响很大（参照“天台宗”专条）。

   二、智者大师与天台宗理论

  天台宗是中国佛教宗派之一。因创始人智者大师常住浙江台州的天台山而得名。其教义主要依据《妙法莲华经》，故亦也称法华宗。

  1、天台宗理论。天台宗学统自称是龙树、慧文、慧思、智顗、灌顶、智威、慧威、玄朗、湛然九祖相承。该宗思想，虽称出自龙树，实则启蒙于北齐慧文。他从《大智度论》卷二十七关于解释《大品》“道种智”、“一切智”和“一切种智”之文，悟解到三智“一心中得”的道理，又结合《中论·观四谛品》的三是偈：“因缘所生法，我说即是空，亦为是假名，亦是中道义”，确立了一心中“观空、观假、观中”的“一心三观”理论。慧思继承此说，并结合《妙法莲华经》要义，又阐发“诸法实相”之说，慧思兼重定慧，实为以后天台宗止观双修的起缘。

  后慧思传智顗，智顗再发挥，终于形成以“一念三千”和“三谛圆融”为中心思想的独立学派。智顗一本师传的宗旨，教观总持，解行并进，一变当时南义北禅的佛教学风。著有《法华玄义》、《法华文句》、《摩诃止观》，世称天台三大部，弟子灌顶得其真传，作《涅槃玄义》和《涅槃经疏》，很有发挥。灌顶以一，四传到湛然，以中兴天台宗为已任，对天台三大部都有翔实注解，发挥三谛圆融的义理。又针对华严宗、法相宗和禅宗，写了《金钢錍》、《法华五百问论》和《止观义例》等著作，提出了无情有性的观点，虽不免门户之见，但对天台宗以后的发展有很大影响。湛然的弟子有道邃、行满等。经过会昌禁佛和五代之乱，典籍湮没殆尽，遂一蹶不振。道邃下五传弟子义寂，通过吴越王钱俶遣使到高丽、日本访求天台宗典籍，高丽派谛观送来教典等，才使该宗学说得以延续和发展。义寂的再传弟子知礼，因受同学之请，撰《释难扶宗记》，驳同门另一僧人晤恩等以《金光明经玄义》广本为伪作而引起了一场历时七年的山家、山外之争。争论的焦点是：真心观还是妄心观，色法具否三千等问题。山家主张妄心观与色心共具三千；山外相反，主张真心观，色法不具三千。山外的主张有些接近华严宗的教观，被山家斥为不纯，不久即衰。这次争论记载在《四明十义书》中。天台宗在元、明两代式微。明末有智旭自称“私淑台宗”，著《法华会义》等多种，对天台教观颇有发挥。晚近有谛闲著《大乘止观述记》等十余种。

  2、经典与判教。以《妙法莲华经》为宗旨，《大智度论》作指南，《大般涅槃经》为扶疏，《大般若经》为观法。智顗的天台三大部，是该宗的根本典籍。

　　智顗判佛一代说法为“五时八教”。五时即华严时、阿含时、方等时、般若时、法华涅槃时。这是根据《大般涅槃经》中从牛出乳、从乳出酪，次第而出生酥、熟酥、醍醐五味的譬喻而立的。诸葛长青：阿弥陀佛：智者大师的五时八教对佛教在中国发展意义十分重大。

  乳譬第一华严时，说《华严经》；酪譬第二鹿苑时，说“阿含经”；生酥喻第三方等时，说《大方等大集经》、《宝积经》、《维摩经》、《楞伽经》、《胜鬘经》等；熟酥喻第四般若时，说《般若经》；醍醐喻第五法华涅槃时，说《妙法莲华经》、《大般涅槃经》。这是佛陀在不同时机、对不同听众分五个阶段说出的五类不同教法，叫“别义五时”。

  又佛陀宣说教法，并非按五大类绝对分界，而是将华严的义理分散在各个时教，如在鹿苑时里，就间说到无相教法等，表明各时相五融通，谓之“通义五时”。从佛陀教法的方式方面判为化仪四教，从其内容方面判为化法四教，合称八教。化仪四教为顿、渐、秘密、不定。配合五时，佛陀对具有高深教理知识的众生说《华严经》令其顿悟究竟教理，为顿；佛陀对教理知识较差的众生渐次说“阿含经”（鹿苑时），《大方等大集经》、《大般若经》，使其由浅入深，转小向大，渐次深悟教理，为渐；在顿、渐中都有秘密和不定二教，秘密与不定只是显与隐的区别，同席听讲，各自悟解的教理浅深不同，或顿或渐，隐而互不相知的为秘密教；显而互知的为不定教；到了讲《妙法莲华经》、《大般涅槃经》时，听众已经成熟，佛陀演教超出于方式之外，称之为非顿、非渐、非秘密、非不定。化法四教为藏、通、别、圆，与五时所说诸经相配，《华严经》就是圆教，并兼别教。鹿苑时“阿含经”是藏教，小乘奉为圭臬。《大方等大集经》没且定，四教比较对说，看其所对而异是别教。《般若经》中诸部般若，是阐明通、别、圆三教的，称为通教。最后《妙法莲华经》、《大般涅槃经》专显圆理，是纯圆教。

  3、天台宗理论。此宗的主要思想是实相和止观，以实相阐明理论，用止观指导实修。实相渊源于南岳慧思。

  他建立“十如”的诸法实相说（即如是相、如是性、如是体、如是力、如是作、如是因、如是缘、如是果、如是报、如是本末究竟）。

  智顗用以与十法界（即佛、菩萨、缘觉、声闻四圣与天、人、阿修罗、畜生、饿鬼、地狱六凡）、三种世间（即五阴世间、众生世间、依报国土世间）等相配，构成“一念三千”的理论。

  认为一心具有十法界，十法界一一互具成百法界。而十法界又各具有三种世间，成三十种世间。依此推算，百法界就具有三千种世间。这三千种世间，都不过是具在介尔（微细）一念心中，谓之“一念三千”，亦名“性具”，或名“理具”。

  依此理具三千，而有事造三千。智顗又用此三千诸法为介尔现前一念心的所观之境，进而联系慧文的“一心三观”来考察，认为一切事物都由因缘所生，没有固定不变的实体，即空；但从另一方面来看，又是相貌宛然，即假；空、假原是诸法一体的两个对立侧面，从全体看不应偏于任何一面，空即假，假即空，空假不二即是中。空、假、中同时具于一念，叫做“一念三千空假中”。空、假、中都是真实，称为三谛。三即一，一即三，三一融通无障无碍，是为三谛圆融。修此一念三千空、假、中的三谛圆融，见空为一切智，见假为道种智，见中为一切种智。所以三谛圆融也就是三智圆融。通过圆修三谛，达到顿断三惑，圆证三智，此即天台宗的中心理论。用此一念三千和三谛圆融两层实相说作为观法修修行，即观三千、三谛诸法具于现前介尔阴妄一念之心，心即诸法，诸法即心，心法一体，无待绝待，谓之“观不思议境”，此中能观之智对所观之境为第一重能所，能观智境对所观阴妄一念为第二重能所，这是总观。另有九种助观，即真正发菩提心、善巧安心、破法遍、识通塞、道品调适，对治助开、知位次、能安忍、离治爱等。合称十乘观法。是为天台宗的圆顿止观（禅法）。止观是融为一体的。止是定，观是慧，摄（散）心入止为定，静明观照为慧，止中有观，观中有止。“止观明静”，即含止观并运、定慧力等之意。

  4、智者大师与天台宗影响。该宗是中国汉地佛教最早创立的一个宗

派。它集合南北各家义学和禅观之说，加以整理和发展而成一家之言，当时得到朝野的支持和信奉，对隋唐以后成立的各宗派多有影响。元、明以后，该宗学者往往兼倡净土，形成“教在天台，行归净土”之风。该宗在汉族地区虽几经兴衰，但仍延续至今不绝。诸葛长青：阿弥陀佛。印光大师赞叹智者大师是释迦牟尼佛再来，为红尘留下智慧宝典。

　　9世纪初，日本僧人最澄将此宗传到日本，在平安时代（784～1192），与真言宗并列发展，史称“平安二宗”。13世纪由此宗分出日莲宗。当今，日本天台本宗、日莲宗都很兴旺，而日莲宗在20世纪又分出几个新兴教派。11世纪末，义天到宋朝求学，把天台宗传到了朝鲜。

  看看今日中国佛教文化发展，我们要感恩智者大师的智慧奉献。他认真修行、开创天台宗智慧，启迪无量众生。（本文参考百度百科佛学、新浪佛学资料等）

 (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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