佛祖統紀 21.19

21.19

薛澄。字清卿。自號述菴。視草菴為叔。嘗從其學大明境智之道。草菴沒為文祭之。其略云。嗚呼吾佛明心。禪必用教。教必用禪。如江如湖。流雖不同所鍾一源。如日如月。時或云殊。所麗一天。譬以二藥治眾人病。所期者痊。奈何末途兩宗被魔。學者泥偏私立位號互為矛盾。其門必專教而視禪了不相安如針著氈。禪而視教欲割不能如癭附咽。不求其端。教曰。我是孰明漸圓。惟怪欲聞。禪曰。我是但稱別傳。兩宗既孤。又於其宗派別星懸。或本四明。或夸霅川。或出白蓮。天台徽旨浮談浪語如漂流船。或參溈仰。或歸雲門。或嗣曹洞。如來心印上推下墮如顛倒猿。持此勝心敵彼勝心。以燕伐燕堂堂我翁。能於兩宗洞達妙玄（云云）。又作草菴忌疏云。諸法本空即空成實。至人不死雖死如生。安住尊者（師自號安住子）間氣所鍾前因不昧。探戒珠於驪頷。飛慧劍於龍門。早遊刃於儒林。無書不讀。晚乘桴於教海。有感皆通（云云）。於道最高。裂衣冠而罔恤。有疑不決。械囹圉以須爭（云云）。見八知識。無半語之相。投將一瓣香。為四明而拈出（此卷十六人本紀遺失五人止錄十一人）。

Xue Cheng, courtesy name Qingqing, styled himself Shu'an. He regarded Cao'an as his uncle. He once studied under him, greatly clarifying the path of objective realm and wisdom. When Cao'an passed away, he composed a sacrificial text for him, an abridgement of which reads: "Alas! Our Buddha illumined the mind: Chan must use doctrine, and doctrine must use Chan. Like rivers and lakes, though their streams differ, what they gather into is a single source. Like the sun and the moon, though their times are said to be distinct, what they hang upon is the one heaven. It is like two medicines treating the illnesses of all people: what is hoped for is recovery. How lamentable that along the final paths the two lineages have been affected by Māra! Practitioners cling to partiality, privately setting up designations and contradicting each other. Those of that gate inevitably specialize in doctrine and view Chan as entirely incompatible, like a needle set against felt; those of Chan view doctrine as an excrescence on the throat that one wishes to cut away but cannot. Not seeking their origin, doctrinalists say, 'I am right,' but who clarifies the gradual and the perfect? Chan practitioners, only desiring to be heard as strange, say, 'I am right,' and merely profess a separate transmission. Once the two lineages were estranged, within their lineages they further divided like scattered stars: some base themselves on Siming, some boast of Zhaichuan, and some emerge from Bailian. The glorious purports of Tiantai have become superficial chatter and reckless words, like a drifting boat. Some practice Guiyang, some take refuge in Yunmen, and some succeed Caodong. The Tathāgata's mind-seal is thrust up and dashed down, like an inverted ape. Holding on to this superior mindset to combat that superior mindset, it is using Yan to attack Yan! Magnificently imposing was my venerable elder, who could penetrate the marvelous and profound in both lineages..." (and so forth). He also composed a memorial text on the anniversary of Cao'an's death, which reads: "All dharmas are originally empty, and being empty, they become real. The consummate person does not die; though dead, he is as if alive. The Venerable Anzhu (the master styled himself Anzhu-zi) was endowed with rare spiritual vigor, his past causes unobscured. He probed the precept-jewel beneath the black dragon's chin, and flew the sword of wisdom at the Dragon Gate. Early on, he moved his blade freely through the forest of literati, leaving no book unread; later, he took a raft onto the sea of doctrine, penetrating wherever there was resonance... (and so forth). Being supreme in the Path, he tore off his scholar's cap and robe without regret; when doubts remained unresolved, he would endure bonds and prison to press his dispute... (and so forth). Meeting eight spiritual friends, there was not half a word of accord; presenting a single petal of incense, he held it forth for Siming." (Of the sixteen persons in this roll, the basic annals omitted five, recording only eleven).