天台九祖傳 1.13

1.13

贊寧曰。詳夫師始天寶終建中。以自證之心。說未聞之法。經不云乎。云何於少時大作佛事。吾師有焉。其朝達得其道者。唯梁肅學士。故摛（恥離切。舒也）鴻筆。成絕妙之辭。彼題目云。甞試論之。聖人不興。其間必有命世者出焉。自智者以法傳章安。章安再世。至於左谿。明道若昧。待公而發。乘此寶乘。煥然中興。蓋受業身通者。三十有九僧。搢紳先生高位崇名屈體承教者。又數十人。師嚴道尊遐邇歸仁。向非命世而生。則何以臻此。觀夫梁學士之論。儗議偕齊。非此人。何以動鴻儒。非此筆。何以銘哲匠。蓋洞入門室。見宗廟之富故。以是研論矣。吁吾徒往往有不知師之道。詩云。維鵲有巢。維鳩居之。梁公深入佛之理窟之謂歟。有會稽法華山神邕作真讚。至大宋開寶中。吳越國王錢氏追重而誄之。號圓通尊者焉。可不是歟。

Zanning says: In detail, the master began in the Tianbao era and ended in the Jianzhong era; with a mind of personal realization, he expounded the Dharma not heard before. Does not the sūtra say: 'How is it that in a short time he performs great Buddha-work?' Our master possessed this! Among the court officials who attained his Way, there was only Academician Liang Su. Therefore, wielding his grand pen, he produced exceedingly wondrous phrases. His preface says: 'I have ventured to discuss this: when sages do not arise, there must emerge in their interval someone destined for his age. From Zhizhe transmitting the Dharma to Zhang'an, and two generations from Zhang'an down to Zuoxi, the illumination of the Way was as if darkened, awaiting this master to burst forth. Riding this precious vehicle, it was resplendently revived. Those who received instruction and personally penetrated it were thirty-nine monks; while gentlemen of the sash holding high rank and lofty renown who humbled themselves to receive his teachings were several score more. The master was revered and his Way was honored, so that those near and far returned to his benevolence. Had he not been born by the destiny of the age, how could this have been achieved?' Observing Academician Liang's treatise, the balance of appraisal is harmonious: if not this person, how could he have moved a great scholar? If not this pen, how could he have inscribed a philosophical master? It is because he had penetrated into the inner chambers and beheld the wealth of the ancestral temple that he examined and discussed it thus. Alas, among our fellows there are often those who do not know the master's Way. The Book of Songs says: 'The magpie has a nest; the dove occupies it.' Does this not refer to Lord Liang deeply entering the doctrinal lair of the Buddha? Shenyong of Mount Fahua in Kuaiji composed a portrait eulogy. In the Kaibao reign era of the great Song, King Qian of Wuyue posthumously honoured him with an elegy, giving him the title 'Venerable Yuantong'. Could this not be so?