佛祖統紀 8.24

8.24

贊曰。唐之末造天下喪亂。台宗典籍流散海東。當是時為其學者。至有兼講華嚴以資說飾。暨我宋龍興。此道尚晦。螺溪寶雲之際。遺文復還。雖講演稍聞。而曲見之士氣習未移。故恩清兼業於前。昭圓異議於後。齊潤以他黨而外務（侮同）淨覺以吾子而內畔（叛同）皆足以溷亂法門壅塞祖道（溷胡困反濁也）四明法智。以上聖之才。當中興之運（中竹仲反當也）東征西伐再清教海。功業之盛可得而思。是以立陰觀妄。別理隨緣。究竟蛣蜣。理毒性惡。唯色唯心之旨。觀心觀佛之談。三雙之論佛身。即具之論經體。十不二門之指要。十種三法之觀心。判實判權。說修說性。凡章安荊溪未暇結顯。諸深法門悉表而出之。以為駕御群雄之策。付託諸子之計。自荊溪而來。九世二百年矣。弘法傳道何世無之。備眾體而集大成。闢異端而隆正統者。唯法智一師耳。是宜陪位列祖稱為中興。用見後學歸宗之意。今淛河東西（淛浙江也又音制見莊子）號為教黌者（音橫學舍）莫不一遵四明之道。回視山外諸師。固已無噍類矣（噍才笑反齧也。漢書項羽攻城。所過無噍類。謂屠殺皆盡。無噍食之遺種也）然則法運無窮之繫。其有在於是乎。

The appraisal says: At the close of the Tang dynasty, the empire fell into turmoil and disorder, and the texts of the Tiantai school were scattered to the Eastern Sea. At that time, its scholars went so far as to lecture concurrently on the Huayan to supplement and adorn their explanations. When our Song dynasty arose like a dragon, this path was still obscure. During the era of Luoxi and Baoyun, the surviving writings were restored. Although lectures were somewhat heard, the habitual inclinations of biased scholars had not yet shifted. Thus Enqing pursued concurrent study earlier, Zhaoyuan raised dissenting views later; Qirun, belonging to another faction, caused external insult; and Jingjue, though of our own family, rebelled from within. All these were enough to confound the Dharma gate and block the ancestral path. With the talents of a superior sage, Fazhi of Siming met the opportune time for revival. Conquering east and west, he purified the sea of the teaching once more; how grand and memorable were his achievements! Hence, he established the contemplation of delusion through the aggregates, the separate principle following conditions, the ultimate truth [present even in] a dung beetle, the principle-poison and essential evil, the import of color alone and mind alone, the discourse on contemplating the mind and contemplating the Buddha, the three pairs concerning the Buddha-body, the inherent integration concerning the scripture's essence, the essentials of the Ten Non-Dual Gates, and the mind contemplation of the ten kinds of threefold dharmas. Judging the real and judging the expedient, expounding practice and expounding nature—all the profound Dharma gates that Zhāng'ān and Jīngxī had not found the leisure to synthesize and reveal, he manifested and brought them forth completely, serving as strategies to harness the various masters and as plans to entrust to the disciples. From Jīngxī onward, it had been nine generations and two hundred years. In which generation has there been no propagation of the Dharma and transmission of the Path? Yet one who possessed all modes and brought them together in a great synthesis, refuted heterodoxies, and exalted the orthodox transmission was Master Fazhi alone. It is fitting that he be ranked alongside the successive patriarchs and hailed as the Restorer, thereby showing the intention of later students to take refuge in the lineage. Nowadays, east and west of the Zhe River, among those styled as halls of teaching, none fails to comply uniformly with the path of Siming. Looking back at the various masters of the Shanwai [school], indeed not a soul has been left alive. This being so, does not the inexhaustible continuation of the Dharma's fortune truly reside in this?