高僧傳 8.17

8.17

至宋明之初，勅在所資給，發遣下京，止靈基寺。講說相續，稟服成群，申明二諦義有三宗不同。時汝南周顒又作〈三宗論〉，既與林意相符，深所欣遲，迺致書於顒曰：「近聞檀越敘二諦之新意，陳三宗之取捨，聲殊恒律，雖進物不速如貧道鄙懷，謂天下之理，唯此為得焉。不如此，非理也。是以相勸，速著紙筆。比見往來者，聞作論已成，隨憙充遍，特非常重。又承檀越恐立異常時，干犯學眾，製論雖成，定不必出，聞之懼然不覺興臥。此義旨趣，似非初開，妙音中絕，六十七載，理高常韻，莫有能傳。貧道年二十時，便忝得此義。常謂藉此微悟，可以得道。竊每歡喜，無與共之。年少見長安耆老，多云關中高勝，迺舊有此義。當法集盛時，能深得斯趣者，本無多人。既犯越常情，後進聽受，便自甚寡；傳過江東，略無其人。貧道捉麈尾以來，四十餘年，東西講說，謬重一時，其餘義統，頗見宗錄，唯有此途，白黑無一人得者。貧道積年，迺為之發病，既痾衰末命，加復旦夕西旋，顧惟此道從今永絕不言。檀越機發無緒，獨創方外，非意此音，猥來入耳。且欣且慰，實無以況。建明斯義，使法燈有終，始是真實行道第一功德。雖復國城妻子施佛及僧，其為福利，無以相過。既幸以詮述，想便宜廣宣，使賞音者見也。論明法理，當仁不讓，豈得顧惜眾心，以夭奇趣耶？若此論已成，遂復中寢，恐檀越方來，或以此為巨障。往言懇，然非戲論矣。想便寫一本為惠貧道，齎以還西，使處處弘通也。比小可牽，故入山取敘，深企付之。」顒因出論焉。故三宗之旨，傳述至今。

At the beginning of the reign of Emperor Ming of the Song dynasty, an imperial decree ordered that he be provided with supplies and dispatched to the capital, where he stayed at Lingji Temple. His lectures continued uninterrupted, and those receiving instruction flocked to him in crowds. He clarified that the doctrine of the two truths had three different lineages. At that time, Zhou Yong of Runan also composed the *Treatise on the Three Lineages* (San zong lun). Since it agreed with Lin's own views, Lin was deeply delighted and wrote a letter to Yong saying: "Recently I heard that you, dānapati, have articulated new meanings of the two truths and laid out the choices among the three lineages. The sound is distinct from ordinary tunes; though the advancement of beings may not be as rapid as this poor monk's humble wish, I consider that among the principles under heaven, only this one hits the mark. Were it not so, it would not be the true principle. It is for this reason that I urged you to put brush to paper quickly. Lately, seeing travelers coming and going, I have heard that your treatise is completed, and I am filled with rejoicing, holding it in exceptionally high regard. Furthermore, I have received word that you, dānapati, fear that proposing something extraordinary will offend the scholarly community, so that although the treatise is completed, you have determined not to publish it. Hearing this, I was so alarmed that I could neither sleep nor rise in peace. The import of this doctrine seems not to be expounded for the first time; yet this wonderful sound has been interrupted for sixty-seven years, and its principle so surpasses ordinary modes that none have been able to transmit it. When this poor monk was twenty, I had the fortune of attaining this doctrine. I always thought that by relying on this subtle awakening, one could attain the Way. In secret I was always joyful, but had no one to share it with. In my youth I met elders in Chang'an, and many said that among the eminent masters of Guanzhong, this doctrine had existed of old. When Dharma assemblies flourished, there were never many who could deeply grasp this import. Since it transgressed conventional feelings, fewer of the later generations came to listen and receive it; and of those who transmitted it across the river to the east, there was virtually no one. Since I took up the chowry over forty years ago, lecturing east and west, I have been mistakenly honoured for a time; my other theoretical frameworks have mostly been recognized and recorded, but concerning this particular path, not a single person among clergy or laity has grasped it. For many years I fell ill over this, and now, infirm with declining years, and moreover having to return west morning and night, I reflect that this Way will from now on be cut off and never spoken. Yet your inspiration arose without precedent, independently originating beyond the mundane, and unexpectedly this sound has entered my ears. Both joyful and comforted, there is truly no comparison. Establishing and clarifying this doctrine so that the lamp of the Dharma has continuity is truly the foremost merit in walking the Way. Even if one were to offer kingdoms, cities, wives, and children to the Buddha and the Saṃgha, the blessing and benefit would not surpass this. Since you have fortunately expounded it, I trust it is fitting to proclaim it broadly so that those who appreciate the tune may see it. In treatises clarifying the Dharma principles, one must not yield to another in doing what is right; how could you take pity on the hearts of the multitude so as to stifle this rare import? If this treatise, once completed, is then abandoned, I fear that in the future, dānapati, this might become a great obstruction for you. These past words are earnest, certainly not frivolous talk. I hope you will copy a manuscript to bestow on this poor monk, so that I may take it with me on my return to the west and propagate it everywhere. Recently I have had minor encumbrances, and thus have entered the mountains to write this; I look forward with deep anticipation to your granting it to me." Yong therefore published the treatise. Thus the essential purport of the three lineages has been transmitted down to the present day.