佛祖統紀 29.17

29.17

Guifeng's explanation of the gate of cultivation inevitably indulged in reckless talk regarding śamatha-vipaśyanā. (Master Zongmi, annotating the word 'cultivation' in the Contemplation of the Dharmadhātu, said: 'Cultivation and learning through śamatha-vipaśyanā reaches perfection.' Kaian challenged this, saying: 'It is unknown what kind of śamatha-vipaśyanā this is. If it is gradual, at what stage are what delusions severed and what principle revealed? If it is the single mind, at what stage is there integrated cultivation, and at what stage is there integrated realization?') As for the remaining writings, their contradictions are even more numerous. (Xianshou had himself established the five teachings, yet when it came to explaining the method of contemplation in the Treatise on Awakening of Faith, he said: 'The stages of cultivation are like those in the Mohe zhiguan of Tiantai.' Qingliang, having taken Xianshou as his authority, nevertheless quoted in his commentary on the Avataṃsaka Tiantai passages on innate good and innate evil, the three contemplations, the three virtues, and the three thousand realms in a single thought. Thus both regarding the teaching and the contemplation, they fall short coming and going.) Wishing to distinguish their sources, I composed the Record of the Teaching and School of Xianshou. (The義門 established in Xianshou's Avataṃsaka Commentary, the Awakening of Faith Subcommentary, Guifeng's Perfect Enlightenment Commentary, and Changshui's Laṅkāvatāra Commentary are also perceived to be different.)