佛祖歷代通載 13.51

13.51

（三十八）　若冬暘夏陰不召而自至也。其後翰林梁肅。深得台教之旨趣。嘗著天台法門議曰。修釋氏之訓者務三而已。曰戒定慧。斯道也始於發心成於妙覺。經緯於三乘。導達於萬行。而能事備矣。昔法王出世由一道清淨。用一音演法。機感不同所聞益異。故五時五味半滿權實偏圓小大之義。播於諸部粲然殊流。要其所歸無越一實。故經曰。雖說種種道。其實為佛乘。又曰。開方便門示真實相。喻之以眾流入海。標之以不二法門。自次兩得同詣祕密。此教之所由作也。洎鶴林滅而法網散。神足隱而宗塗異。各權所得互為矛盾。更作其中。或三昧示生四依出現。應機不等持論亦別。故攝論地持成實唯識之類。分路並作。非有非空之談。莫能一貫。既而去聖非遠。其風東扇。說法者桎梏於文字。莫之自解。習禪者虛無其性相。不可牽復。是此者非彼。未證者謂證。慧解之道流以亡反。身口之事蕩而無章。於是法門之大統。或幾乎息矣。既而教不終否。至人利見。惠聞惠思或躍相繼。法雷之震未普。故木鐸重授於天台大師。大師像身子善現之超悟。備帝堯大舜之休相。相贊龍樹之遺論。從南嶽之妙解。然後用三種止觀。成一事之因緣。括萬法於一心。開十乘於八教。戒定慧之說。空假中之觀。坦然明白可舉而行。是故教無遺法。法無棄人。人無廢心。心無擇行。行有所證。證有其宗。大師教門所以為盛。故其在世也。光照天下為帝王師範。其去世也。往來上界為慈氏輔佐。卷舒於普門示現降德。為如來所使。階位境智蓋無得而稱焉。於戲應跡雖往微言不墜。習之者猶足以抗折百家昭示三藏。又況聞而能思。思而能修。修而能信。信而不已者歟。斯人也雖曰未證。吾必謂之近矣。今之人正信者鮮。啟禪關者或以無佛無法何罪何善之化。化中人已下。馳騁愛欲之徒。出入衣冠之類。以為斯言且不逆耳。故從其門者若飛蛾之赴明燭。破塊之落空谷。殊不知坐致燋爛。而莫能自出。雖欲益之而實損之。與夫眾魔外道為害一揆。由是觀之。此宗之大訓。此教之旁濟。其於天下為不侔矣。自智者傳法。五世至今湛然大師中興其道。為予言之如此。故錄之以繫于篇。

([Year] thirty-eight) Like the winter sun and summer shade, they came on their own without being summoned." Later, Hanlin Academician Liang Su deeply grasped the purports of the Tiantai teaching, and once wrote the "Discussion on the Tiantai Dharma Gate," saying: "Those who cultivate the teachings of the Śākya clan attend to three things only: precepts, concentration, and wisdom. This Dao begins with the generation of the aspiration [for enlightenment] and culminates in wondrous enlightenment. It weaves through the triyāna and guides toward the myriad practices, and thus the matters of capability are complete. Anciently, when the Dharma King appeared in the world, proceeding from the purity of the One Path, he used a single voice to expound the Dharma. Because capacities and responses were not the same, the benefits heard were different. Therefore, the doctrines of the five periods and the five flavors, the half and the full, the provisional and the real, the partial and the round, and the small and the great, were broadcast among the various divisions in brilliant, distinct streams. When summarized to where they return, they do not exceed the One Reality. Therefore the sūtra says: 'Although various paths are taught, they are actually for the Buddha Vehicle.' It also says: 'Opening the gates of expedient means, he revealed the mark of reality.' It is illustrated by the myriad streams entering the sea, and designated by the Dharma gate of non-duality. From this point onward, both were attained and together reached the esoteric: this is how this teaching came to be composed. When the Crane Forest was extinguished, the net of the Dharma dispersed; the spiritually accomplished disciples hid away, and the paths of the lineages diverged. Each holding expediently to what they had attained, they contradicted one another. Furthermore, within them, whether manifestations of samādhi were born or the four reliances appeared, responding to capacities unequally, the doctrines they maintained also differed. Therefore, such works as the Mahāyānasaṃgraha, Bodhisattvabhūmi, Tattvasiddhi, and Vijñapti-mātra took divergent roads and arose alongside one another; discourses on 'neither existent nor empty' could not be unified. After this, not far from the Sages, their wind fanned eastward. Those who expounded the Dharma were fettered by words and could not untangle themselves; those who practiced Chan nullified natures and characteristics and could not be drawn back. Those who affirmed this negated that; those who had not attained realization claimed realization. The path of intellectual understanding drifted away without return; the matters of body and speech became reckless and devoid of regulation. Thereupon, the grand lineage of the Dharma gate almost became extinct. Later, the teachings did not end in obstruction; extraordinary men appeared for the benefit of all. Huiwen and Huisi succeeded one another like leaping dragons. Because the thunder of the Dharma had not yet shaken everywhere, the wooden clapper was once again entrusted to the Great Master of Tiantai. The Great Master had the transcendent awakening of Śāriputra and Subhūti, and possessed the auspicious marks of Emperor Yao and Great Shun. Assisting and praising the bequeathed treatises of Nāgārjuna, and following the wondrous understanding of Nanyue, he then used the three kinds of śamatha-vipaśyanā to accomplish the causes and conditions of the One Matter, enclosed the myriad dharmas within the single mind, and unfolded the ten vehicles within the eight teachings. The explanation of precepts, concentration, and wisdom, and the contemplation of emptiness, the provisional, and the middle were clear and obvious, ready to be taken up and practiced. For this reason, the teaching leaves behind no dharma, the dharma abandons no person, the person discards no mind, and the mind chooses no particular practice. The practices have their realization, and the realization has its lineage. This is why the Great Master's Dharma gate flourished. Therefore, while he was in the world, his light shone upon the empire, and he was an exemplar for emperors and kings; after he departed the world, he traveled back and forth to the upper realms, serving as an assistant to Maitreya. Unfurling and folding within the Universal Gate, manifesting descent in virtue, he was an envoy of the Tathāgata; his stages, ranks, realms, and wisdom can scarcely be praised enough! Alas! Although his trace of response has passed away, his subtle words have not fallen to the ground. Those who study them are still sufficient to resist and refute the hundred schools and clearly demonstrate the Tripiṭaka. How much more so for those who, having heard, can reflect; having reflected, can cultivate; having cultivated, can believe; and having believed, never cease! Though such a person may be called not yet realized, I must certainly call him close to it. Among the people of today, those with correct faith are few. Those who open the barrier of Chan sometimes use the transformation of 'no Buddha, no Dharma, what sin, what good?' to transform those of mediocre capacity and below, those who gallop after love and desire, and those who frequent official robes and caps, who think that these words do not grate upon their ears. Therefore, those who follow their gate are like flying moths rushing toward a bright candle, or broken clods falling into an empty valley, utterly unaware that they bring about their own scorching and destruction, unable to extricate themselves. Though wishing to benefit them, it actually harms them, of a piece with the harms wrought by the myriad māras and non-Buddhists. Viewed from this perspective, the grand instruction of this lineage and the broad succor of this teaching are incomparable throughout the empire." From Zhiyi's transmission of the Dharma, five generations passed down to the present Great Master Zhanran, who revived its Dao; he spoke to me in this manner, and therefore I have recorded it to append to this chapter.