佛祖統紀 21.8

21.8

法師子眆。吳興人。賜號普照。早依淨覺。嵩明教據禪經作定祖圖。以付法藏斥為可焚。師作祖說以救之。又三年。嵩知禪經有不通。輒云傳寫有誤。師復作止訛以折之。其略有曰。契嵩。立二十八祖。妄據禪經。熒惑天下。斥付法藏為謬書。此由唐智炬作寶林傳。因禪經有九人。其第八名達摩多羅。第九名般若密多羅。故智炬見達摩兩字語音相近。遂改為達磨。而增菩提二字移居於般若多羅之後。又取他處二名婆舍斯多不如密多以繼二十四人。總之為二十八。炬妄陳於前。嵩繆附於後。瀆亂正教瑕玷禪宗。余嘗面折之。而嵩莫知媿。又據僧祐三藏記傳律祖承五十三人。最後名達摩多羅。而智炬取為梁朝達磨。殊不知僧祐所記。乃載小乘弘律之人。炬嵩既尊禪為大乘。何得反用小乘律人為之祖耶。況禪經且無二十八祖之名。與三藏記並明聲聞小乘禪耳。炬嵩既無教眼。纔見禪字認為己宗。是則反販梁朝達磨。但傳小乘禪法厚誣先聖其過非小。

Dharma Master Zifang was a native of Wuxing, who was bestowed the title Puzhao. In his early years he relied upon Jingjue. When Song Mingjiao [Qisong], relying on the Meditation Sūtra (Chan jing), compiled the Chart Determining the Patriarchs (Dingzu tu) and denounced the Account of the Transmission of the Dharmapiṭaka (Fu fazang zhuan) as fit to be burned, the Master wrote the Exposition on the Patriarchs (Zu shuo) to rescue it. Three years later, when Song realized that the Meditation Sūtra had inconsistencies, he arbitrarily claimed that there had been copying errors in its transmission. The Master then wrote the Halting Errors (Zhi'e) to refute him. It stated in brief: "Qisong established twenty-eight patriarchs by arbitrarily relying on the Meditation Sūtra, misleading all under heaven and denouncing the Account of the Transmission of the Dharmapiṭaka as a false book. This originated from the Tang dynasty's Zhiju, who wrote the Baolin Record (Baolin zhuan). Because the Meditation Sūtra lists nine individuals, of whom the eighth is named Damoduoluo [Dharmatrāta] and the ninth Banruomiduoluo [Prajñātāra], Zhiju, seeing that the sounds of the two characters 'Damo' were phonetically similar, altered it to 'Damo' [Bodhidharma], added the two characters 'Puti' [Bodhi-], and transposed him to follow Prajñātāra. Furthermore, he took two names from elsewhere—Basiasiduo [Basiasita / Vasuasita] and Buruomiduo [Puṇyamitra]—to continue the twenty-four individuals, tallying twenty-eight in all. Ju falsely laid this out before, and Song erroneously concurred with it afterward, defiling and throwing into disorder the correct teachings and bringing blemish to the Chan school. I once refuted him to his face, yet Song felt no shame. Furthermore, relying on Sengyou's Records of the Tripiṭaka (Sanzang ji), which transmits fifty-three Vinaya patriarchs, the last of whom is named Dharmatrāta, Zhiju took him to be Bodhidharma of the Liang dynasty. He completely failed to understand that Sengyou's record in fact records those who propagated the Vinaya in the Śrāvakayāna. Since Ju and Song revere Chan as the Mahāyāna, how could they conversely take a Śrāvakayāna Vinaya figure to be their patriarch? Moreover, the Meditation Sūtra does not even have the designation of twenty-eight patriarchs; together with the Records of the Tripiṭaka, it merely clarifies the meditation of the Śrāvaka Little Vehicle. Since Ju and Song lacked the eye of the teachings, no sooner did they see the character 'Chan' than they took it to be their own school. This was conversely to peddle Bodhidharma of the Liang dynasty as transmitting only the meditation methods of the Little Vehicle—grossly slandering the ancient sages, an error of no small measure."