佛祖統紀 14.29

14.29

法師處元。永嘉人。久參扶宗。遂繼法明之席。郡侯仰其道化。任以僧正。澄清品流莫不厭服。所著輔贊記三卷。其論經體則推本法智廣智源流之說。論無住本三種觀法。答扶宗通相三觀。其說明正學者宗之。崇寧二年。閒居東溪草堂。述義例隨釋六卷。初荊溪以止觀文廣。例為七科。名為義例。俾學者知解行之大旨。雖法智製述之多不暇為記。師因義神智為纂要。以初乘觀法性德之境為真如理觀。修德之境為唯識事觀。師謂狂妄徒疑後學。乃決志注釋以斥纂要之非。

Dharma Master Chuyuan was a native of Yongjia. Having studied under Fuzong for a long time, he succeeded to the seat of Faming. The prefect revered his moral transformation and appointed him as Sangha Rectifier. Purifying the ranks of monks, all submitted with utmost satisfaction. He wrote the *Fuzan ji* (Record of Auxiliary Support) in three rolls. In discussing the scriptural essence, he traced back to the theories on the lineage of Fazhi and Guangzhi. In discussing the three kinds of contemplation on the basis of non-abiding, he answered Fuzong's common-characteristic three contemplations. His explanations were clear and correct, and students took them as their model. In the second year of the Chongning era, while residing leisurely at the Caotang Hermitage by the East Stream, he composed the *Yili suishi* (Following Commentary on the Exemplary Guidelines) in six rolls. Earlier, because the text of the *Calming and Contemplation* was extensive, Jingxi had categorized it into seven headings, naming it *Yili* (Exemplary Guidelines), to let students know the main purport of understanding and practice. Although Fazhi had composed many works, he did not have leisure to write a commentary on it. Because Shenzhi had compiled the *Zuanyao*, taking the innate realm of the initial vehicle contemplation as the contemplation of the principle of suchness, and the realm of cultivated virtue as the contemplation of phenomena of consciousness-only, the master considered that this was wildly erroneous and would mislead later scholars. He thus resolved to annotate and explain it to refute the errors of the *Zuanyao*.