國清百錄 2.112

2.112

弟子總持和南。仰逮還旨猶乘謙尊，循復久之恍如自失。切以學貴承師，事推物論歷求法緣，厝心有在。若習毘曇則滯有情著，若修三論又入空，過甚《成實》。雖復兼舉，猶帶小乘。《釋論》、《地持》但通一經之旨，如使次第遍修，僧家尚難盡備，況居俗而欲兼善。當今數論法師無過此地，但恨不因禪發，多起諍心。達者無違，求那明偈。仰惟厚習善根非一生得，初乃由學，俄逢聖境。南嶽禪師親所記莂，說法第一無以仰過，照禪師來具述此事，于時心喜已域寸誠。智者昔入陳朝，彼國明式瓦官大集，眾論鋒起，榮公強口先被折角，兩瓊繼軌纔獲交綏，忍師讚歎唯唱希有。弟子仰延之始便事勝集，屈登無畏釋難如流，親所聽聞眾咸瞻仰，適承前往荊楚講法華經，舊學名僧莫不歸服，故知非禪不智，驗乎金口。比聞名僧所說，智者融會盡有階差，譬若群流歸乎大海，此之包舉始得佛意。弟子即日而不依請，譬彼彌勒今當問誰。唯願未得令得、未度令度，樂說無窮法施無盡。復使顧言，稽首虔拜。謹和南。六月二十五日。

Your disciple Zongchi pays homage. Respectfully receiving your return instruction, I see you still maintain a posture of humility and reserve; after perusing it repeatedly for a long while, I felt completely lost. I submit that learning values receiving [transmission from] a master, and in affairs one weighs public consensus to seek conditions for the Dharma far and wide; my mind has its settled aim. If one studies Abhidharma, one stagnates in [the view of] existence and clings to passions; if one cultivates the Three Treatises, one enters into emptiness and errs worse than the Tattvasiddhi. Though [the latter] treats both together, it is still tinged with the Hīnayāna. The Mahāprajñāpāramitopadeśa and the Bodhisattvabhūmi only open up the purport of single sūtras; if one were made to cultivate them all successively and comprehensively, even the sangha would find it hard to be fully equipped with them, let alone those residing in the secular world wishing to master both. At present, Dharma masters of the Abhidharma and treatises do not surpass this region, but one regrets that their [learning] does not arise from dhyāna, giving rise mostly to a contentious mindset. The realized are free from discord, as Guṇabhadra clearly versed. Respectfully contemplating your deep cultivation of roots of goodness, it was not achieved in a single lifetime; initially it came from learning, and suddenly you encountered the sacred realm. Dhyāna Master Nanyue personally conferred the prediction upon you that you are foremost in expounding the Dharma, unsurpassed by anyone. When Dhyāna Master Zhao came and recounted this matter in full, my heart was overjoyed at that time and my modest sincerity was already settled. When Zhizhe formerly entered the Chen dynasty, he was the brilliant standard of that realm; at the great assembly at Waguan Monastery, treatises arose like spearheads. The glib-tongued Master Rong was first defeated, and the two Qiongs followed in his tracks but barely managed a draw, while Master Ren sighed in admiration, chanting only that it was rare indeed. From the very beginning when your disciple respectfully invited you, we engaged in an extraordinary assembly; bending your dignity to mount the throne of fearlessness, your resolution of difficulties flowed like water. What I personally heard, the assembly all looked up to. Just recently I learned that you went to Jingchu and preached the Saddharmapuṇḍarīka Sūtra, and not one of the renowned veteran monks failed to submit. Thus we know that without dhyāna there is no wisdom, as verified by the Golden Mouth. Lately I have heard the expositions of renowned monks; Zhizhe's integration contains all the gradations, just like the numerous streams returning to the great sea; this comprehensive inclusion alone grasps the Buddha's intent. If your disciple today does not rely on his invitation, who should Maitreya now ask? I only wish that you make those who have not attained attain, and make those who are not crossed over cross over, preaching with unceasing eloquence and boundless Dharma-giving. I am sending Gu Yan again, bowing and paying reverent homage. Respectfully paying homage. Twenty-fifth day of the sixth month.