佛祖統紀 21.12

21.12

法師從義。溫之平陽人。姓葉氏。十七通誦法華得度學扶宗。主大雲五峯寶積。嘗患他宗但任胸臆。於所著補注集解處處辨明。如論賢首妄判華嚴。議慈恩專用唯識。辨祖承無二十八祖。判道家當攝入儒宗。辭理切直為世所信（並詳見諸宗立教志）晚居秀之壽聖大振宗教。元祐六年春。示疾就榻。吉祥右脇而逝。瘞舍利於錢唐寶藏。諡曰神智。憲使劉燾記行業云。端介清白。不妄遊從。寤寐三觀。耽味著述。過午不食。非法不言。非右脇不臥。非濾水不飲。行步有常。坐立如植。未嘗求公卿之知。可謂賢也已矣。所著大部補注十四卷。順正記三卷（釋光明玄）新記七卷（釋光明文句）往生記四卷（釋觀經疏）圓通記三卷（釋不二門）纂要六卷（釋義例）集解三卷（釋四教儀）寓言四卷（釋金錍）淨名略記十卷。搜玄三卷（雜出教儀）。

Dharma Master Congyi was a native of Pingyang in Wenzhou, surnamed Ye. At seventeen, he recited and mastered the Lotus Sūtra, was ordained, and studied under Fuzong. He presided over Dayun, Wufeng, and Baoji. He was constantly distressed that other schools merely followed their own personal opinions; in his Supplementary Commentary (Buzhu) and Collected Explanations (Jijie), he clarified and distinguished this everywhere. For example, he argued that Xianshou arbitrarily classified the Huayan Sūtra; censured Ci'en for exclusively using Consciousness-Only; demonstrated that there are no twenty-eight patriarchs in the patriarchal transmission; and judged that the Daoist school should be subsumed into the Confucian tradition. His diction and reasoning were incisive and straightforward, winning the trust of the world (all detailed in the Treatise on the Establishment of Teachings by Various Schools). In his late years he resided at Shousheng in Xiu[zhou], greatly invigorating the school and teachings. In the spring of the sixth year of the Yuanyou reign, he manifested illness and took to his couch, passing away auspiciously on his right side. His relics were buried at Baozang in Qiantang, and he was posthumously titled Shenzhi. Surveillance Vice Commissioner Liu Tao recorded his deeds and conduct, stating: 'Upright, resolute, pure, and unblemished, he did not associate promiscuously. Waking and sleeping, he kept to the three contemplations; he took deep delight in writing works. He did not eat past noon; he did not speak of what was contrary to the Dharma; he did not lie down except on his right side; he did not drink water that had not been filtered. His walking had regularity; he sat and stood like an upright tree. He never sought the acquaintance of high ministers; he may indeed be called worthy.' He authored the Supplementary Commentary to the Great Treatises (Dabu buzhu) in fourteen fascicles, the Record of Accordance with the Correct (Shunzheng ji) in three fascicles (explaining the Profound Meaning of the Golden Light Sūtra), the New Record (Xin ji) in seven fascicles (explaining the Words and Phrases of the Golden Light Sūtra), the Record of Rebirth (Wangsheng ji) in four fascicles (explaining the Commentary on the Contemplation Sūtra), the Record of Perfect Penetration (Yuantong ji) in three fascicles (explaining the Gate of Non-Duality), the Compilation of Essentials (Zuanyao) in six fascicles (explaining the Illustrative Examples), the Collected Explanations (Jijie) in three fascicles (explaining the Outline of the Four Teachings), the Parables (Yuyan) in four fascicles (explaining the Golden Lever), the Abridged Record of the Vimalakīrti (Jingming lüeji) in ten fascicles, and the Inquiry into the Profound (Souxuan) in three fascicles (miscellaneous excerpts on the doctrinal outlines).