佛祖統紀 21.7

21.7

論曰。天台家。謂學華嚴唯識者為他宗。蓋指其不受時教規矩之說耳。淨覺初為山家之學甚厲。為止疑抉膜十門折難。以排四師甚力。一日師資小不合。而遽為壽量之異說。甚至於十諫雪謗。抗辦不已。前輔之而後畔之。其為過也。與學他宗者何異焉。父作之。子述之。既曰背宗。何必嗣法。置之雜傳亦足為懲。然此亦是護宗綱辨法裔為之說耳。若鑒之以佛眼。則聖賢弘道。互有抑揚。豈當定其優劣。如調達波旬皆以大權示現邪見。詎可以俗情裁量之邪。是知議淨覺者。當以此意亮之。

The appraisal says: The Tiantai school refers to those who study Huayan or Yogācāra as other traditions, broadly meaning that they do not accept the doctrines of the rules of the periods and teachings. Jìngjué was initially very rigorous in his study of the Home-Mountain school; he composed the *Zhǐyí juémó* and the *Ten Difficulties* to refute the four masters with great force. Yet one day, when master and disciple had a minor disagreement, he abruptly produced the divergent doctrine on the lifespan, going so far as to write the *Ten Remonstrances to Clear Slander*, engaging in unrelenting contention. First he assisted him, and later he rebelled against him; how does his error differ from those who study other traditions? The father creates, and the son transmits; since he is said to have turned his back on the school, why should he be considered a Dharma heir? Placing him in the Miscellaneous Biographies is also sufficient as a reproof. However, this is also merely an explanation made to protect the school's framework and distinguish the Dharma lineage. If one examines it with the Buddha-eye, when sages and worthies propagate the Way, they alternate between suppression and promotion; how could one fix their superiority and inferiority? Just like Devadatta and Pāpīyas, who both manifested heterodox views through great expedient means, how could mundane sentiments measure them? Therefore we know that those who critique Jìngjué should understand him with this intention.