四明尊者教行錄 6.152

6.152

師諱（仁岳），霅川人也。在妙齡時，聞法智大興台教於四明，於是負笈而來。將渡水月橋，遂擲笠於採蓮徑中云：吾所學不就，不復過此橋。法智異之，待念尤厚，即與方丈東舍居焉。師雖白晝，而杜諸窓牖，藉膏蘭以偶尋繹，以故屋壁棟梁皆如墨也。至于鄉邦書來，未始啟讀，悉投之帳閣中。一日為眾分衛，坐舟檝間，方舒足，豁達自得，若在空，然舟檣為之損折。既居之有歲，而與師針鉢相投、筌蹄盡舉。每有疑則擷大屧閱大鑰而上請益，見者弱之。時錢唐有慶昭法師，開光明玄義，略去觀心之文。師輔四明，撰問疑徵之。四明著《妙宗》，潤公撰《指瑕》非之，師作《抉膜》以解焉。四明建消伏三用，潤亦《籤疑》鄙之，師作《止疑》以止之。四明撰《指要》，談別理隨緣，或者構難，師作十門析難以辨之。師後與廣智，辨觀心觀佛，求決於四明。四明以約心觀佛，據乎心性，觀彼依正，雙收二家。師聞之且不悅也。既而四明開張身量大義，師作《十諫》以諫之。四明不獲已，作《解謗》解焉。一家戶牖既成齟齬，師逐拂衣還西浙，又上四明雪謗，著三身壽量義三千等書，其道遂與四明偕不同矣。余甞聞諸永嘉曰：圓頓教，勿人情，有疑不決直須爭。不是山僧騁人我，修行恐落斷常坑。四明霅川之論，其殆是矣。後賢當更審之。

The master's taboo name was Renyue, a native of Zhachuan. In the bloom of his youth, hearing that Fazhi was greatly reviving the Tiantai teachings in Siming, he carried his book-box and came. As he was about to cross the Shuiyue Bridge, he threw his bamboo hat into the Lotus-Gathering Path, saying: 'If my learning is not accomplished, I will never cross this bridge again.' Fazhi regarded him as extraordinary, treated him with particular warmth, and let him reside in the eastern quarters of the abbot's lodge. Even in broad daylight, the master would close all windows, relying on an oil lamp to continually search and analyze, so that the walls and roof beams were black as ink. As for letters arriving from his home village, he never opened them, tossing them all into the cupboard. One day, while gathering alms for the assembly, sitting in a boat, just as he stretched out his legs, he had an open and thorough realization, as if in empty space, causing the boat's mast to break. Having resided there for years, his relationship with the master was as close as needle and bowl, revealing the snare and trap entirely. Whenever he had doubts, he would gather his large clogs, unlock the great lock, and go up to seek instruction; those who saw him thought him disrespectful. At that time, Dharma Master Qingzhao of Qiantang lectured on the Mysterious Meaning of the Suvarṇaprabhāsa, omitting the passage on contemplation of mind. The master assisted Siming by composing questions to challenge him. When Siming wrote the Miaozong, Master Run composed the Zhixia to criticize it; the master wrote the Juemo to resolve it. When Siming established the three functions of subduing and destroying, Run also belittled it with the Qianyī; the master wrote the Zhiyi to stop it. When Siming composed the Zhiyao and discussed the distinct principle following conditions, someone raised objections; the master wrote the Ten Gates Resolving Objections to discriminate it. Later, the master and Guangzhi debated contemplating the mind versus contemplating the Buddha, seeking a resolution from Siming. Siming, relying on contemplating the Buddha through the mind and basing it on the nature of mind to contemplate both the dependent and primary [retributions], embraced both houses. When the master heard this, he was displeased. Soon thereafter, when Siming broadly expounded the great doctrine of the measure of the body, the master composed the Ten Remonstrances to remonstrate with him. Having no alternative, Siming wrote the Jiebang to resolve it. Once discord had arisen within the household, the master shook his robes and returned to western Zhejiang, and further presented to Siming the Xuebang, authoring works such as the Meaning of the Three Bodies and Lifespan and The Three Thousand; his path thus became completely divergent from Siming's. I once heard Yongjia say: 'In the perfect and sudden teaching, there is no place for human sentiment; / when there is a doubt unresolved, one must directly contest it. / It is not that this mountain monk flaunts self and others; / in spiritual practice, one fears falling into the pits of annihilation and permanence.' The debates between Siming and Zhachuan were indeed like this. Later worthies should examine this even more carefully.