佛祖統紀 14.46

14.46

僧統義天。王氏高麗國文宗仁孝王第四子。辭榮出家。封祐世僧統。元祐初入中國問道。至四明郡以明智慧照館接之。義天上表。乞傳賢首教。勅兩街。舉可授法者。以東京覺嚴誠禪師對。誠舉錢唐慧因淨源以自代。乃勅主客楊傑送至慧因受法。諸剎迎餞如行人禮。初至京師。朝畢勅禮部蘇軾館伴。謁圓照宗本禪師示以宗旨。至金山佛印坐納其禮。楊傑驚問印。曰義天異域僧耳。若屈狥俗。諸方先失一隻眼。何以示華夏師法乎。朝廷聞之以為知體。至慧因持華嚴疏鈔咨決所疑。閱歲而畢。於是華嚴一宗。文義逸而復傳。及見天竺慈辯。請問天台教觀之道。後遊佛隴禮智者塔。為之誓曰。已傳慈辯教觀歸國敷揚。願賜冥護。見靈芝大智為說戒法。請傳所著文既還國乃建剎號天台。奉慈辯所傳教文。立其像為初祖。歲遣使通音問。及施金書華嚴三譯於慧因。建閣藏之（今俗稱高麗寺）見飛山別傳議為跋曰。甚矣。古禪之與今禪名實相遼也。古之所謂禪者。藉教入禪者也。今之所以禪者。離教說禪者也。離教者。執其名而遺其實。藉教者。因其詮而得其旨。救今人矯詐之敝。復古聖精純之道。珠公論辯斯其至焉。近者遼國詔有司。令義學沙門詮曉再定經錄。世所謂六祖壇經寶林傳等皆與焚棄。而比世中國禪宗章句多涉異端。此所以海東人師疑華夏為無人。今見飛山高議。乃知有護法開士。百世之下住持末法者。豈不賴珠公力乎（戒珠。作別傳議。於禪教之際深有發明。壽九十三。葬骨飛山）。

Monastic Director Ŭich'ŏn, of the Wang clan, was the fourth son of King Inhyo, Munjong of Goryeo. He renounced worldly glory to leave home, and was enfeoffed as Monastic Director Who Protects the World. In the early Yuanyou era, he entered the central realm to seek the Way. Arriving in Siming commandery, Mingzhi Huizhao accommodated and received him. Ŭich'ŏn submitted a memorial requesting the transmission of the Xianshou teachings. An imperial decree was issued to the Two Streets to recommend someone who could impart the Dharma; they replied by proposing Chan Master Jueyan Cheng of the Eastern Capital. Cheng recommended Jingyuan of Huiyin in Qiantang to take his place. Thereupon, an imperial order was given to Director of Receptions Yang Jie to escort him to Huiyin to receive the Dharma. The various monasteries welcomed and sent him off with the etiquette accorded to an envoy. When he first arrived in the capital, after paying audience at court, Su Shi of the Ministry of Rites was imperially commissioned to accompany his lodgings. He visited Chan Master Yuanzhao Zongben, who revealed the central principle to him. When he reached Jinshan, Foyin received his salutations while remaining seated. Yang Jie was astonished and questioned Foyin, who said: "Ŭich'ŏn is merely a monk from a foreign land. If one bends to conform to worldly ways, the various quarters will first lose one eye; how then can the pedagogical standards of the Huaxia realm be displayed?" When the court heard of this, they considered that he understood proper decorum. Arriving at Huiyin, he brought the Huayan commentaries and subcommentaries to resolve his doubts, completing this after a year. Thereupon, the lost texts and meanings of the Huayan school were transmitted once again. When he met Cibian of Tianzhu, he inquired into the path of Tiantai doctrine and contemplation. Later, he traveled to Folong and paid homage to Zhiyi's stūpa, making this vow: "Having received the doctrine and contemplation from Cibian, I shall return to my country to proclaim them. May you grant me unseen protection." When he met Dazhi of Lingzhi, [Dazhi] explained the precepts and Dharma for him, and [Ŭich'ŏn] requested the transmission of the texts he had written. After returning to his country, he established a monastery named Tiantai, revering the doctrinal texts transmitted by Cibian and establishing his image as the first patriarch. Every year he dispatched envoys to exchange greetings. Furthermore, he donated the three translations of the Avataṃsaka written in gold to Huiyin, building a pavilion to store them (today popularly called Goryeo Monastery). Having seen the Biechuan yi (Treatise on the Separate Transmission) of Feishan, he wrote a colophon for it, saying: "How extreme it is that ancient Chan and modern Chan are so far apart in name and reality! What was called Chan in ancient times entered Chan by relying on the teachings. What is considered Chan today speaks of Chan apart from the teachings. Those who part from the teachings cling to its name while abandoning its reality; those who rely on the teachings attain its purport by following its explanation. Rescuing the fraudulent shortcomings of modern men and restoring the pure, unadulterated path of the ancient sages—Venerable Zhu's disquisitions have truly reached the pinnacle of this. Recently, the Liao state decreed to the authorities that the doctrinal śramaṇa Quanxiao should re-examine and settle the scriptural catalogue. What the world calls the Platform Sūtra of the Sixth Patriarch, Baolin zhuan, and the like were all burned and discarded, whereas in recent generations the verses and sayings of the Chan school in the central realm have largely bordered on heterodoxy. This is why teachers in the land east of the sea have doubted whether there were any true men in the Huaxia realm. Now that I have seen the lofty discourse of Feishan, I know that there are Bodhisattvas who protect the Dharma. That the degenerate Dharma will be sustained down through a hundred generations, is it not indeed reliant on the power of Venerable Zhu?" (Jiezhu authored the Biechuan yi, which had profound insights into the relation between Chan and the teachings. He lived to ninety-three and was buried on Mount Feishan).