佛祖統紀 10.59

10.59

鏡菴曰。孤山以高世之才彌天之筆。著十疏以通經。述諸鈔以解疏。其於翼贊教門厥功茂矣。但其相承所說法門。言境觀則以真心為境。論總別則以理性為總。判事法二觀不許修證。廢光明廣本。不用觀心。唯論心具心造不許色具色造。如是等義布諸簡策。於是義學之士有習其說者。世必指為山外諸師之見。惜哉。夫稱宗師者須具三眼。一曰教眼。明識權實大小之法也。二曰道眼。親踐諸行修證之門也。三曰宗眼。深窮圓頓即具之旨也。往往山外諸師宗眼未明。以故所見未臻圓極耳。別教菩薩。神通智慧豈容思議。以由未證圓位被斥為權。又初地不知二地舉足下足。一切聖賢皆以無為法而有差別。然則議山外者。請以此意恕之。

Jing'an says: Gushan, with talents soaring above the world and a brush that filled the heavens, composed ten commentaries to elucidate sūtras and authored various sub-commentaries to explain commentaries; in assisting and supporting the doctrinal school, his merit was truly abundant! Yet, as for the Dharma teachings he transmitted and expounded: in discussing object and contemplation, he took the true mind as the object; in debating the general and the particular, he took principle-nature as the general; in judging the two contemplations of phenomena and Dharma, he did not permit practice and verification; he discarded the expanded version of the *Golden Light* and did not employ contemplation of mind; and he argued solely that mind possesses and mind creates, not permitting that form possesses and form creates. Doctrines such as these were spread across bamboo and silk. Consequently, whenever scholars of doctrine studied his explanations, the world inevitably identified them as the views of the Outside-the-Mountain masters. How lamentable! Indeed, one who is called a patriarch must possess Three Eyes: the first is the Doctrinal Eye, clearly discerning the teachings of expedient and real, Mahāyāna and Hīnayāna; the second is the Path Eye, personally traversing the portals of cultivating and realizing the myriad practices; the third is the Patriarchal Eye, deeply probing the purport of the perfect and sudden inherent integration. Often the Outside-the-Mountain masters lacked clarity in their Patriarchal Eye, and therefore what they saw did not reach the perfect culmination. The spiritual powers and wisdom of a bodhisattva of the Separate Teaching—how could they be conceivable? Yet because they have not realized the stage of the Perfect Teaching, they are censured as expedient. Furthermore, a bodhisattva of the First Ground does not know the lifting and lowering of the feet of a bodhisattva of the Second Ground: all sages and worthies are distinguished by the unconditioned Dharma. If this is so, then let those who critique the Outside-the-Mountain school show forbearance with this understanding.