佛祖統紀 22.9

22.9

述曰。案稠禪師行道。於北齊天保中。與思禪師為同時。逆而推之。則知受止觀於房禪師。當天保之初。復更推之。則天保已前。當東魏孝靜之世。時文禪師。始以己悟一心三智之道以授思禪師。則知房師所受止觀。亦應稟自文師。蓋文師悟由中論。獨步河淮時無競化。非小乘禪師之所能知。然則房師。上受文師。下傳稠師。上下推之為可信矣。

The commentary states: Examining Chan Master Sengchou's practice of the path, it occurred during the Tianbao era of Northern Qi, making him contemporary with Chan Master Nanyue Huisi. Tracing it back, we know that he received cessation and contemplation from Chan Master Daofang at the beginning of Tianbao. Tracing back further, before the Tianbao era lay the reign of Emperor Xiaojing of the Eastern Wei. At that time, Chan Master Huiven had just begun transmitting the path of the three wisdoms in a single mind, which he had realized himself, to Chan Master Huisi. Thus we know that the cessation and contemplation received by Master Daofang must also have been learned from Master Huiven. Master Huiven's awakening was derived from the Mūlamadhyamakakārikā; he was unparalleled in the regions of the Yellow and Huai rivers, where no rival teachings competed. This was not something an ordinary Hinayana meditation master could comprehend. Therefore, Master Daofang received it above from Master Huiven and transmitted it below to Master Sengchou; inferring from above and below, this is truly credible.