四明尊者教行錄 6.154

6.154

然霅川背四明，自立一家，最後上《雪謗》，以雪身量增減二謗之愆。當是時，四明晚景逼於有疾，令門人讀之太息也。既而四明歸寂，此書不復答。霅川時住靈芝而紿之曰：只因難殺四明師，誰向靈芝敢開口。此語由來口播，畢竟四明此道何若。曰：若論一家身量，三雙六句，大節確乎不拔。已見《妙宗》料簡《解謗》一書。其《雪謗》之來，愈彰轉計之失耳。雖然，彼或有諸文義，續有妙悟法師評謗書而辨析之。妙悟甞住秀州勝果，解行高妙，大有靈異，具見呂益柔所作塔記。師即雷峯廣慈之法子，四明之嫡孫爾。爾時霅川聲駕未易酬對，而師輒陳述之，可見矣。書之略曰：希最謹修書，拜于崇福講主。雖居咫尺，請問尤疎。但切翹勤，莫遑利見。近覩盛製《雪謗》書，所謂救生法二身，雪增減兩謗者也。此書一往可觀，再研有失。《解謗》雖已煥然，《雪謗》猶自氷執。今據吾祖之格言，以評闍梨之誤說等。然此一書，雖有傳寫之本，而未甞刊刻。凡曰義學，欲了山家此道建立終始者，當悉披尋之。

However, Shechuan turned his back on Siming and established his own school, ultimately presenting *Xuebang* (Vindication Against Slander) to clear the fault of the two slanders regarding the increase and decrease of body size. At that time, Siming was in the twilight of his years and pressed by illness; he had a disciple read it and gave a deep sigh. Soon afterward Siming returned to stillness, and this text was never answered. Shechuan, who was then residing at Lingzhi, deceitfully claimed: "Only because I pressed Master Siming hard to the death, who dares open their mouth toward Lingzhi?" These words were subsequently spread by mouth. But in the end, what of this doctrine of Siming's? It is said: If one discusses this school's [teachings on] body size, with its three pairs and six phrases, the essential principles are firm and unshakable. They have already appeared in the evaluation of *Miaozong* and in the treatise *Jiebang* (Resolving Slander). The appearance of his *Xuebang* only further manifested the error of his shifting views. Even so, if there are various texts and meanings in his work, there subsequently was Master Miaowu's *Pingbang shu* (A Critical Evaluation of the Vindication Against Slander) to discern and analyze them. Miaowu once resided at Shengguo in Xiuzhou; his understanding and practice were lofty and marvelous, and he possessed great miraculous efficacy, fully seen in the stūpa inscription written by Lü Yirou. The master was a Dharma heir of Guangci of Leifeng, and thus a direct Dharma grandson of Siming. At that time Shechuan's renown and prestige were not easy to counter, yet the master readily set forth his statements, as can be seen. The letter briefly states: "Xizui respectfully writes this letter, bowing before the Lecturer of Chongfu. Although we dwell close at hand, inquiries have been especially sparse. I am only eager and diligent, yet have no leisure for an auspicious audience. Recently I saw your grand composition, the *Xuebang shu*, which claims to rescue the twofold body of manifestation and Dharma, and to clear the two slanders of increase and decrease. This book, on a first look, may seem plausible, but upon further examination reveals errors. Although *Jiebang* was already luminous, *Xuebang* still stubbornly clings to frozen notions. Now, relying on the model words of our patriarch, I evaluate the ācārya's erroneous explanations," and so forth. Although a manuscript copy of this work has circulated, it has never been printed. All who engage in doctrinal studies and wish to comprehend the establishment of this doctrine of the Shan family from beginning to end should thoroughly peruse it.