四明尊者教行錄 5.89

5.89

錢唐法門比丘（慶昭）致書于四明講主禮上人。夫天台之道，祖乎龍樹，宗乎南嶽。自陳隋逮皇朝，逾四百載。龍樹至于荊溪九世矣，荊溪至于吾輩十世矣，其間英彥間出、講說相望，代不乏賢。學者既庶，得其門者或寡焉。（愚）曩歲甞聞，足下洞四教之大體、造三觀之淵源，極如說行，唯日不足，誠謂得其門矣。求之於今無以加也，恨不得一日而見矣。（愚）比覽足下觀心義狀三軸，果見其解深而理奧、學博而意幽，抑又文辭粲然、才華煥發。求之兼才，又難能也。其所構義，雖與愚不同，然亦各言其所解、顯其所承，斯何傷乎。甞靜而思之，知之者謂愚與足下苦心為法之至也，不知者以為好諍求譽之至也。又有不知厥臧厥否而鉗口不言之者。今時乃爾，後世知之者其何若哉。先知足下造《指要鈔》解十不二門，為一理之康莊，辨二家之得失。二年前雖許垂示，未覩斯文，翹望之切，如飢渴矣。或苟無食言，必具簡惠然而來，博我圓解、約我圓行，豈獨（愚）之幸，亦杭之學徒幸矣，又見吾足下誨人無倦之至焉。不宣。錢唐法門比丘（慶昭）上曰。

Qingzhao, bhikṣu of the Dharma gate in Qiantang, sends a letter to the Superior Master Li, Lecture Master of Siming: The Way of Tiantai takes Nāgārjuna as its ancestor and Nanyue as its ancestral master. From the Chen and Sui down to our August Dynasty, more than four hundred years have passed. From Nāgārjuna to Jingxi was nine generations; from Jingxi to our generation is ten generations. In the interim, eminent talents appeared one after another, and lectures and expositions looked toward each other; no generation lacked worthy men. Since students have become numerous, those who have entered its gate are perhaps few. In former years I, your humble servant, heard that you had thoroughly penetrated the great substance of the four teachings and reached the deep source of the three contemplations, putting them into practice in utmost accord with the teachings as though the days were never enough; truly you were said to have entered its gate. Seeking [such a person] today, none could surpass you; I only regretted not being able to meet you in a single day. Recently I inspected the three fascicles of your doctrinal petition on the contemplation of mind; indeed, I saw that its explanations are profound and its principles abstruse, its learning broad and its intent deep, and furthermore its phrasing is brilliant and its literary talent effulgent. Seeking such combined talents is likewise difficult to find. Although the doctrines formulated therein differ from mine, nevertheless each expresses what he has understood and manifests what he has inherited; what harm is there in this? Once, reflecting quietly, I thought: those who understand us will say that you and I have exerted the utmost bitter effort for the sake of the Dharma; those who do not understand will say we have reached the height of fondness for contention and pursuit of praise. There are also those who do not know which is right and which is wrong, and remain silent with clamped mouths. If it is like this nowadays, what will those of later generations who understand it think? Earlier I learned that you composed the *Zhiyao chao* explaining the *Ten Non-dual Gates*, opening a thoroughfare of the single principle and discerning the merits and defects of the two houses. Although you promised to show it to me two years ago, I have not yet seen this text; my earnest longing is like hunger and thirst. If by chance you do not eat your words, you will certainly prepare the letter and come graciously, broadening my perfect understanding and condensing my perfect practice. How could this be the good fortune of myself alone? It would also be the good fortune of the students of Hangzhou, and would further demonstrate your utmost tirelessness in instructing others. Not fully expressed. Presented by Qingzhao, bhikṣu of the Dharma gate in Qiantang.