四明尊者教行錄 6.146

6.146

釋迦世尊鶴林滅度，法付聲聞則唯迦葉，其付菩薩則有文殊，領受言教則在阿難。既有是三，孰可闕一。迦葉之後二十四傳，至于師子比丘。在迦葉傳，十有三世曰龍樹大士，所著《大論》，譯傳東土。在北齊時，慧文禪師一見證入。以傳陳南嶽慧思禪師，凡十日而證。再傳隋天台智顗大師，十有四日而證。於是乎備六度、融萬法，定而三止、慧而三觀。質其宗焉，一言之曰具、二言之曰法性。離數而有三千，即經而專觀心。經之宗曰法華，則華嚴、阿含、方等、般若，終於涅槃，皆為法華。其為迦葉、文殊、阿難，皆吾祖師。天台實傳唐章安灌頂，章安傳縉雲智威，縉雲傳東陽慧威，東陽傳左溪玄朗，左溪傳荊溪湛然。至荊溪而後，智者之言悉載於書、智者之言悉歸于正，其為一大時教，不可得而加已。荊溪傳天台行滿，滿傳廣脩，脩傳物外，外傳梁元琇，琇傳周清竦，竦傳有宋羲寂，寂以上皆在天台。晚傳四明義通，通傳知禮，是謂四明尊者，亦曰四明法智。稟生知上性，思義於童子之時。其於天台之門，猶諸荊溪。四明傳廣智尚賢，廣智初得於淨名，最深乎性相，審知佛法。為智其傳神智鑒文，神智破眾潰，以澄法智之海；炎慧炬，以繼廣智之明。若其載三智之美，可傳而不可朽者，有永嘉繼忠，其師神智。而資忠者，曰明智中立矣（見明智法師塔銘，晁待制說之作）。

When Śākyamuni the World-Honoured One entered extinction in the Crane Grove, in entrusting the Dharma to the śrāvakas there was only Kāśyapa; in entrusting it to the bodhisattvas there was Mañjuśrī; and for receiving and retaining the verbal teachings, there was Ānanda. Since there were these three, which of them could be omitted? After Kāśyapa there were twenty-four transmissions down to Bhikṣu Siṃha. In the lineage of Kāśyapa, the thirteenth generation was the Great Being Nāgārjuna, whose authored Mahāprajñāpāramitā-upadeśa was translated and transmitted to the Eastern Lands. During the Northern Qi, Chan Master Huiwen had a single glimpse and realized awakening. He transmitted it to Chan Master Huisi of Southern Peak under the Chen, who attained awakening in ten days. It was transmitted again to Great Master Tiantai Zhiyi under the Sui, who attained awakening in fourteen days. Thereupon, the six perfections were fully provided, the myriad phenomena harmoniously interfused; in concentration there were the three cessations, and in wisdom there were the three contemplations. To ascertain its essentials: spoken in one phrase, it is 'inherent possession'; spoken in two phrases, it is 'dharmatā.' Departing from numerical categories, yet possessing the three thousand; coinciding with the sūtras, yet concentrating on contemplation of mind. The essential tenet of the sūtras is called the Saddharmapuṇḍarīka; thus the Avataṃsaka, Āgama, Vaipulya, Prajñā, down to the Mahāparinirvāṇa, are all the Saddharmapuṇḍarīka. Its being Kāśyapa, Mañjuśrī, and Ānanda are all our ancestral masters. Tiantai truly transmitted it to Guanding of Zhang'an under the Tang; Zhang'an transmitted it to Zhiwei of Jinyun; Jinyun transmitted it to Huiwei of Dongyang; Dongyang transmitted it to Xuanlang of Zuoxi; Zuoxi transmitted it to Zhanran of Jingxi. After reaching Jingxi, the words of Zhizhe were completely recorded in books, and the words of Zhizhe were completely restored to correctness; as the teaching of the single great period, nothing could be added to it. Jingxi transmitted it to Xingman of Tiantai; Man transmitted it to Guangxiu; Xiu transmitted it to Wuwai; Wai transmitted it to Yuanxiu under the Liang; Xiu transmitted it to Qingsong under the Zhou; Song transmitted it to Xiji under the Song; up to Ji, all were at Tiantai. In his later years he transmitted it to Yitong of Siming; Tong transmitted it to Zhili. This was the Venerable Siming, also called Siming Fazhi. Endowed with the superior nature of innate knowledge, he reflected on doctrinal principles in his boyhood. In the gate of Tiantai, he was comparable to Jingxi. Siming transmitted it to Guangzhi Shangxian; Guangzhi initially attained it from the Vimalakīrti-nirdeśa, was deepest in nature and characteristics, and thoroughly understood the Buddha's Dharma. Being a master of wisdom, he transmitted it to Shenzhi Jianwen; Shenzhi routed the gathered confusions to clarify the ocean of Fazhi, and kindled the torch of wisdom to continue the brilliance of Guangzhi. As for those who bore the excellence of the Three Zhis and could transmit it imperishably, there was Jizhong of Yongjia, who took Shenzhi as his master. And the one who aided Zhong was Mingzhi Zhongli (seen in the Stūpa Inscription for Dharma Master Mingzhi, composed by Chao Shuozhi, Participant in Attendance).