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# 佛祖統紀 8.14

佛祖統紀 8.14

- **Language:** Classical Chinese

### [8.14](https://indike.org/pramana/in.bauddha.taisho.2035.8.14)

述曰。指要斥日本乾淑所錄邃知上止觀中異義。以三界為無漏總中三者。竊詳邃師親受止觀於荊溪。無緣輒創此說。特乾淑輩為此私義。託邃師以行之耳。則知日本別行十不二門題云國清止觀和上者。皆其國人之依放也。指要又云。他既曾附示珠指。往於彼國。必是依之勘寫。據此又知國人依奉先所寄之本。故并託止觀和上之名以行其文也。四明之言。斥乾淑奉先耳。世人不寤。便謂斥邃師。請以此議為解。

> The commentary states: The \*Zhiyao\* refutes the deviant meaning recorded by the Japanese \[monk\] Ganshuku in Master Daosui's \*Zhiguan\*, which took the three realms as unconditioned and summarized the three truths within them. I secretly consider that Master Daosui received the \*Zhiguan\* in person from Jīngxī; he would have had no cause arbitrarily to invent this theory. It was merely that Ganshuku and his peers devised this private interpretation and attributed it to Master Daosui so as to circulate it. Thus we know that the Japanese separate edition of the \*Ten Non-dual Gates\* titled 'By the Upādhyāya of Zhiguan at Guoqing' is likewise an imitation by people of that country. The \*Zhiyao\* also says: 'Since another person once took the \*Zhizhu\* with them to that country, they must have collated and copied it based upon it.' From this we further know that the people of that country relied on the text sent by Fengxian, and therefore also falsely attached the name of the Upādhyāya of Zhiguan to circulate their text. Siming's words were merely refuting Ganshuku and Fengxian. People of worldly view do not realize this, and so claim that he was refuting Master Daosui. Please take this argument as the resolution.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2035~en-mt.8.14) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2035.8.14](https://indike.org/pramana/in.bauddha.taisho.2035.8.14) · Pramāṇa
