法相宗
大唐第二主大宗皇帝貞觀十九年乙巳，玄奘三藏從西天還，譯所賷經論等，弘所習法相宗。三千門人，七十達者，四般上足，一秀入室，舉世學法相宗，經國習唯識教。出萃高足，一般入室，慈恩基師，即其人也。二藏眼目，百本䟽主，目放神光，口流辯河。淄洲、撲揚，繼踵敷教；義忠、如理，竝肩立義。因內二明，騰羽翼於義天；教觀兩門，馳輪乘於法地。後代連踵不絕，永世履蹤無廢。
---《三國佛法傳通緣起》：卷一，〈震旦佛法傳通〉。
法相宗
法相大乘應理圓實宗，亦曰唯識宗，亦名普為乘教。玄弉三藏往中天竺大傳此宗，還支那國講弘天下。三藏上足有慈恩基師，基師上足有淄洲師，淄洲上足有撲揚師，嫡祖相承，橫竪彌昌。
此法相宗弘傳日域，朝代非一，師承有數。昔欽明天皇御宇壬申之歲，百濟佛法創傳此國。厥後經一百二年，至第三十七代孝德天皇御宇白雉四年癸丑，道昭和尚越海往唐，遇玄弉三藏學法相宗。
即當唐朝第三主高宗皇帝永徽四年癸丑，玄弉三藏年五十一，慈恩大師齡二十二。道昭與三藏宿在同房，與慈恩同學，久在門下，受學積年，提誘慇懃，特傳觀門。于後歸朝，即弘所傳三藏新翻經論諸典，創傳日域，即其人焉。
第二傳者，道昭入唐之後經於六年，至第三十八代女帝齊明天皇御宇(皇極重祚)四年戊午，智通、智達兩般法師乘新羅船往大唐國，遇玄奘三藏學法相宗。
大日本國此戊午歲始行維摩會，為永代規矩，兼學法於慈恩大師。後還本朝，大弘宗旨。
第三傳者，道昭入唐之後經五十一年，至第四十二主文武天皇御宇大寶三年癸卯，新羅智鳳、智鸞、智雄三師俱奉勑命渡海入唐，謁撲揚大師學法相宗(或遇玄奘、慈恩學習宗旨者，然二師入滅經年序)，遂歸本朝，大弘宗教。智鳳慶雲三年丙午，維摩講師。
第四傳者，道昭入唐之後經六十四年，至第四十四代女帝元正天皇御宇靈龜二年丙辰，玄昉法師渡溟入唐，乃謁撲揚智周大師，研法相宗。于時智周年三十八，唐開元四年也。玄昉法師在唐學法，經二十年。第四十五代聖武天皇御宇，天平七年乙亥七月歸朝。大於所傳，妙揚宗旨。四代連綿，各傳宗教。而智鳳門葉，經世甚昌。玄昉所傳，與鳳一合。事無異途，惣通弘演。
道昭和尚授法於行基菩薩也。智鳳、智鸞各授法於義淵僧正。義淵有七人上足，謂玄昉僧正、行基菩薩、宣教大德、良敏大僧都、行達大僧都、隆尊律師、良辨僧正也。
道慈律師亦從學法，即成八人。
然道慈律師雖學諸宗，三論為本，故專為彼宗祖師。
並興福、元興南北兩寺，學者眾多，競立義理。因內二明，互諍金玉，朋黨相扇，成兩寺異。乃至當代興福一寺，學侶繼踵，論難彌昌，並是智鳳、玄昉後裔門葉而已。
然法相宗雖興福寺根本所學，而諸寺多學，無不弘敷。謂延祥僧正、守印大法師、守寵法師、神叡小僧都、廣達大法師、勝虞大僧都、護命僧正、明詮僧都、平備已講施平律師、長源已講峯基律師、賢應已講玄宗和尚，如是等師，皆是元興寺法相宗也。
仲繼律師、明哲律師、長朗律師、戒明和尚、慧達大僧都、真慧律師、隆光律師、平智律師、藥仁已講義聖律師、義叡小僧都、藏祚小僧都、慈念律師等，竝藥師寺法相宗也。
東大寺本願、良辨僧正者，雖建東大寺專弘華嚴宗，而元隨義淵僧正學法相宗，故東大寺兼弘法相。
良辨弟子或有華嚴、法相兼學，如安寬律師、標瓊律師、鏡忍律師等；或有唯華嚴宗，如良興小僧都、良慧大僧都、永興律師等；三修律師平仁已講、明一大德義濟已講、法藏僧都圓藝已講等，並是東大寺法相宗也。
泰演律師、善海律師、玄叡律師、實敏大僧都、平詮大法師、忠芬小僧都、常騰小僧都、延善小僧都、浮珍已講等，並西大寺法相宗也。
大安寺亦有法相宗。道慈律師入唐學法，歸朝之時，最初講慈恩七卷章。自爾已來，法相餘風大扇彼寺。
法隆寺，中古已來，習學法相，于今甚昌。
藥師寺，習學法相，於今彌昌。
興福寺者，自昔已來，乃至後代，專學法相。學侶繁昌，論難彌昌。學侶不知數，鑽仰不限年。智海濬濬，義峰峙峙。欲陳述其相承次第，橫竪支流，難率擧盡。
且擧一流嫡祖次第：智鳳、義淵、宣教大法師、賢璟大僧都、明福小僧都、延賓已講、空晴僧都、真喜僧正、林懷大僧都、主恩大德(或經救大僧都)、永超僧都、湛秀已講、覺晴大僧都、藏俊贈僧正、覺憲僧正、貞慶上人。貞慶之後，乃至當代若干英哲智德，無非皆是貞慶後裔門流。六宗長官，自昔孤在。法相一宗，補興福寺。別當之人，遂此前途。應和已後，被置權官。維摩大會，行在興福。遂業遂講，非唯專寺。他寺他宗，亦遂洪業。
---《三國佛法傳通緣起》：卷二，〈大日本國諸宗傳通〉。
漢語法相唯識宗の伝承
法相宗
大唐の第二代君主である太宗皇帝の貞観十九年乙巳（645年）、玄奘三蔵は西天（インド）から帰還し、持ち帰った経論などを翻訳して、自らが修めた法相宗を弘めました。三千人の門人、七十人の達人、四人の優れた高弟、一人の奥義を極めた入室の弟子がおり、世を挙げて法相宗を学び、国を挙げて唯識の教えを修習しました。数多の高弟の中から抜きん出た、ただ一人の入室の弟子、それが慈恩大師窺基（きき）その人です。二蔵（経・論）の眼目であり、百本の注釈書（百本疏主）の著者である彼は、目からは神光を放ち、口からは弁舌の川を流しました。淄州（ししゅう：慧沼）と濮陽（ぼくよう：智周）がその跡を継いで教えを敷き、義忠と如理が肩を並べて義（教理）を立てました。因明（論理学）と内明（仏教学）の二つの学問によって義の天に羽ばたき、教（理論）と観（実践）の二門によって法の地に教えの車輪を走らせました。後代までその足跡は絶えることなく連なり、永遠にその教えは廃れることがありません。
---『三国仏法伝通縁起』：巻一、「震旦（中国）仏法伝通」より。
法相宗
法相大乗応理円実宗、別名を唯識宗とも言い、また普為乗教とも名付けられます。玄奘三蔵は中天竺（インド中部）に赴いてこの宗の教えを広く伝えられ、支那国（中国）に帰還してからは天下に講じ弘めました。三蔵の優れた高弟には慈恩基（窺基）師がおり、基師の高弟には淄州（慧沼）師が、淄州の高弟には濮陽（智周）師がおり、嫡流の祖師として代々受け継がれ、縦横に大いに栄えました。
この法相宗が日域（日本）に弘宣されたのは一つの時代に限らず、師資の継承も何度かありました。昔、欽明天皇の御代、壬申の年（552年または538年）、百済から仏法が初めてこの国に伝来しました。その後百二年を経て、第三十七代孝徳天皇の御代、白雉四年癸丑（653年）、道昭（どうしょう）和尚が海を渡って唐に赴き、玄奘三蔵に巡り会って法相宗を学びました。
それはまさに唐朝の第三代君主である高宗皇帝の永徽四年癸丑にあたり、玄奘三蔵は五十一歳、慈恩大師は二十二歳でした。道昭は三蔵と同じ部屋に起居し、慈恩と共に学び、長くその門下にあって長年学問を受け、懇切丁寧な指導を受け、特別に観門（観心の修行法）を伝えられました。その後帰朝し、伝えられた三蔵の新訳経論の諸典籍を弘め、日域に初めて伝えました。彼こそがその人なのです。
第二の伝承は、道昭が唐に入ってから六年を経た後、第三十八代女帝・斉明天皇（皇極天皇の重祚）の御代の四年戊午（658年）、智通（ちつう）と智達（ちたつ）の両法師が新羅の船に乗って大唐国に赴き、玄奘三蔵に巡り会って法相宗を学んだことです。
大日本国ではこの戊午の年に初めて維摩会（ゆいまえ）が行われ、これが永遠の規範となりました。彼らは慈恩大師からも法を兼学し、後に本朝（日本）に帰還してその宗旨を大いに弘めました。
第三の伝承は、道昭が唐に入ってから五十一年を経た後、第四十二代君主・文武天皇の御代、大宝三年癸卯（703年）、新羅の智鳳（ちほう）、智鸞（ちらん）、智雄（ちゆう）の三師が共に勅命を奉じて海を渡り唐に入り、濮陽大師（智周）に謁見して法相宗を学んだことです（あるいは玄奘や慈恩に会って宗旨を学んだとも言われますが、両師の入滅から年数が経過しています）。そして本朝に帰還し、大いに宗教を弘めました。智鳳は慶雲三年丙午（706年）に維摩会の講師を務めました。
第四の伝承は、道昭が唐に入ってから六十四年を経た後、第四十四代女帝・元正天皇の御代、霊亀二年丙辰（716年）、玄昉（げんぼう）法師が海を渡って唐に入り、濮陽の智周大師に謁見して法相宗を研鑽したことです。その時智周は三十八歳であり、唐の開元四年でした。玄昉法師は唐で法を学ぶこと二十年を経ました。第四十五代聖武天皇の御代、天平七年乙亥（735年）の七月に帰朝し、伝えられた宗旨を大いに称揚しました。
これら四代の伝承が連綿と続き、それぞれが宗教を伝えました。中でも智鳳の門葉は世を経て非常に栄えました。玄昉が伝えたものは智鳳のものと一つに合流し、事（実践）において異なる道はなく、すべて通じて弘められ演説されました。
道昭和尚は行基菩薩に法を授けました。智鳳と智鸞はそれぞれ義淵（ぎえん）僧正に法を授けました。義淵には七人の優れた高弟がおり、玄昉僧正、行基菩薩、宣教大徳、良敏大僧都、行達大僧都、隆尊律師、良弁（ろうべん）僧正です。
道慈律師もまた彼に従って法を学んだため、合わせて八人となります。
しかし道慈律師は諸宗を学んだものの三論宗を根本としたため、専らその宗の祖師となりました。
興福寺と元興寺の南北両寺には学ぶ者が多く、競って義理（教義）を打ち立てました。因明と内明の二明によって互いに金玉のように論争し、朋党（派閥）が互いに扇動し合い、両寺の違いを生み出しました。現在に至るまで興福一寺では、学徒が跡を継ぎ、論難（論争）がますます盛んですが、これらはすべて智鳳と玄昉の後裔の門葉にすぎません。
しかし、法相宗は興福寺が根本として学ぶものではありますが、諸寺でも多く学ばれ、弘められないところはありませんでした。すなわち、延祥僧正、守印大法師、守寵法師、神叡小僧都、広達大法師、勝虞大僧都、護命僧正、明詮僧都、平備已講施平律師、長源已講峰基律師、賢応已講玄宗和尚などの諸師は、皆、元興寺の法相宗です。
仲継律師、明哲律師、長朗律師、戒明和尚、慧達大僧都、真慧律師、隆光律師、平智律師、薬仁已講義聖律師、義叡小僧都、蔵祚小僧都、慈念律師などは、皆、薬師寺の法相宗です。
東大寺の本願である良弁僧正は、東大寺を建立して専ら華厳宗を弘めましたが、元々は義淵僧正に従って法相宗を学んでいたため、東大寺でも兼ねて法相を弘めました。
良弁の弟子には、華厳と法相を兼学した者（安寛律師、標瓊律師、鏡忍律師など）や、唯だ華厳宗のみを学んだ者（良興小僧都、良慧大僧都、永興律師など）がいます。三修律師平仁已講、明一大徳義済已講、法蔵僧都円芸已講などは、皆、東大寺の法相宗です。
泰演律師、善海律師、玄叡律師、実敏大僧都、平詮大法師、忠芬小僧都、常騰小僧都、延善小僧都、浮珍已講などは、皆、西大寺の法相宗です。
大安寺にも法相宗がありました。道慈律師は唐に入って法を学び、帰朝した際、最初に慈恩（窺基）の『大乗法苑義林章』七巻を講じました。それ以来、法相の余風がその寺で大いに扇動されました。
法隆寺は、中古以来法相を学習し、現在でも非常に盛んです。
薬師寺も、法相を学習し、現在でもますます盛んです。
興福寺は、昔から後代に至るまで、専ら法相を学んでいます。学徒は繁栄し、論難も盛んです。学ぶ者の数は知れず、鑽仰（深く研究し仰ぎ見ること）は年を限りません。智の海は深く、義の峰は高くそびえています。その相承の次第や、縦横の支流を述べようとすれば、すべてを挙げることは困難です。
そこで、主流となる嫡流の祖師の次第を一つ挙げます。智鳳、義淵、宣教大法師、賢璟大僧都、明福小僧都、延賓已講、空晴僧都、真喜僧正、林懐大僧都、主恩大徳（あるいは経救大僧都）、永超僧都、湛秀已講、覚晴大僧都、蔵俊贈僧正、覚憲僧正、そして貞慶上人です。貞慶の後、現在に至るまでの若干の英哲（優れた哲人）や智徳の者は、すべて貞慶の後裔の門流に他なりません。南都六宗の長官は、昔から単独で存在していました。法相一宗は興福寺を補佐しました。別当（寺の長官）の職にある人は、遂にこの前途を歩みました。応和以降、権官が置かれるようになりました。維摩大会は興福寺で行われます。学業を遂げ、講義を遂げるのは、専らその寺だけではありません。他寺や他宗の者もまた、この大いなる業を遂げるのです。
---『三国仏法伝通縁起』：巻二、「大日本国諸宗伝通」より。
The Lineage of the Chinese Dharmalakṣaṇa Yogācāra School: The Dharmalakṣaṇa School
In the year Yisi, the nineteenth year of the Zhenguan era of Emperor Taizong, the second ruler of the Great Tang dynasty (645 CE), Tripitaka Master Xuanzang returned from the Western Heaven (India). He translated the sutras and treatises he had brought with him and propagated the Dharmalakṣaṇa (Faxiang) school he had studied. He had three thousand disciples, seventy accomplished scholars, four eminent senior disciples, and one singularly outstanding inner-chamber (closest) disciple. The entire world studied the Dharmalakṣaṇa school, and the whole nation practiced the Consciousness-Only (Yogācāra) teachings. Standing out among the eminent disciples as the sole inner-chamber successor was Master Ji of Ci'en (Kuiji). He was the guiding eye of the sutra and treatise pitakas, and the author of a hundred commentaries; his eyes radiated divine light, and his eloquence flowed like a river. Zizhou (Huizhao) and Puyang (Zhizhou) followed in his footsteps to spread the teachings; Yizhong and Ruli stood shoulder to shoulder in establishing its doctrines. Through the two sciences of Hetuvidyā (Logic) and Adhyātma-vidyā (Inner Science/Buddhism), they spread their wings in the sky of truth; through the two gates of Doctrine and Contemplation, they drove the chariot of the Dharma across the land. Successive generations have followed continuously without interruption, and their footsteps shall never fade throughout the ages.
--- Excerpt from Sangoku Buppō Denzū Engi (Origins of the Transmission of the Buddhadharma in the Three Countries): Volume One, "The Transmission of the Buddhadharma in Cīna (China)."
The Dharmalakṣaṇa School
The Dharmalakṣaṇa Mahayana School of Perfect Reality in Accordance with Reason is also known as the Consciousness-Only (Yogācāra) School, and is also called the Teaching of the Universal Vehicle. Tripitaka Master Xuanzang traveled to Central India to extensively transmit this school, and upon returning to China, he lectured and propagated it throughout the realm. The Tripitaka Master's eminent disciple was Master Ji of Ci'en (Kuiji); Master Ji's eminent disciple was Master Zizhou (Huizhao); and Master Zizhou's eminent disciple was Master Puyang (Zhizhou). The direct lineage of patriarchs was passed down successively, flourishing extensively in all directions.
The transmission and propagation of this Dharmalakṣaṇa school in the realm of Japan did not happen in a single era, and the lineage of transmission occurred several times. In ancient times, during the reign of Emperor Kinmei in the year Renshen (552 CE), the Buddhadharma from Baekje was first transmitted to this country. One hundred and two years later, during the reign of the 37th emperor, Emperor Kōtoku, in the 4th year of the Hakuchi era, Guichou (653 CE), the monk Dōshō crossed the sea to the Tang dynasty. There, he met Tripitaka Master Xuanzang and studied the Dharmalakṣaṇa school.
At that time, it was the 4th year of the Yonghui era of Emperor Gaozong, the third ruler of the Tang dynasty. Tripitaka Master Xuanzang was fifty-one years old, and Master Ci'en was twenty-two. Dōshō stayed in the same quarters as the Tripitaka Master and studied alongside Ci'en. He remained under their tutelage for a long time, receiving instruction for many years. He was guided with utmost diligence and was specially taught the gates of contemplation (meditative practices). Later, he returned to Japan and propagated the newly translated sutras, treatises, and other classical texts transmitted by the Tripitaka Master, establishing the transmission in Japan. He was indeed the pioneer.
The second transmission occurred six years after Dōshō entered the Tang. During the reign of the 38th ruler, Empress Saimei (the second ascension of Empress Kōgyoku), in the 4th year, Wuwu (658 CE), the two Dharma Masters Chitsū and Chitatsu boarded a Silla ship and traveled to the Great Tang. They met Tripitaka Master Xuanzang and studied the Dharmalakṣaṇa school.
In this year of Wuwu, Great Japan held the Vimalakīrti Assembly (Yuima-e) for the first time, establishing it as a permanent tradition. They also studied the Dharma under Master Ci'en. Later, they returned to our court and greatly propagated the teachings of the school.
The third transmission occurred fifty-one years after Dōshō entered the Tang. During the reign of the 42nd ruler, Emperor Monmu, in the 3rd year of the Taihō era, Guimao (703 CE), three monks from Silla—Chihō, Chiran, and Chiū—all received imperial orders to cross the sea and enter the Tang. They visited Master Puyang (Zhizhou) to study the Dharmalakṣaṇa school (some say they met Xuanzang and Ci'en to study the teachings, but years had already passed since those two masters entered nirvana). Eventually, they returned to our court and greatly propagated the religion. In the 3rd year of the Keiun era, Bingwu (706 CE), Chihō served as the lecturer for the Vimalakīrti Assembly.
The fourth transmission occurred sixty-four years after Dōshō entered the Tang. During the reign of the 44th ruler, Empress Genshō, in the 2nd year of the Reiki era, Bingchen (716 CE), Dharma Master Genbō crossed the ocean and entered the Tang. He visited Master Zhizhou of Puyang and deeply studied the Dharmalakṣaṇa school. At that time, Zhizhou was thirty-eight years old, and it was the 4th year of the Kaiyuan era of the Tang. Dharma Master Genbō studied the Dharma in the Tang for twenty years. During the reign of the 45th ruler, Emperor Shōmu, in the 7th month of the 7th year of the Tenpyō era, Yihai (735 CE), he returned to Japan. He greatly exalted the teachings he had received and wonderfully propagated the school's tenets. These four generations of transmission continued without interruption, each passing down the religious teachings. The lineage of Chihō flourished greatly throughout the ages. The teachings transmitted by Genbō merged with those of Chihō into one. Their practices had no divergent paths, and they collectively propagated and expounded the teachings.
Master Dōshō transmitted the Dharma to Bodhisattva Gyōki. Chihō and Chiran each transmitted the Dharma to Archbishop Gien. Gien had seven eminent senior disciples: Archbishop Genbō, Bodhisattva Gyōki, the Great Virtuous Senkyō, Senior Bishop Ryōbin, Senior Bishop Gyōtatsu, Vinaya Master Ryūson, and Archbishop Rōben.
Vinaya Master Dōji also studied the Dharma under him, making it eight prominent figures.
However, although Vinaya Master Dōji studied various schools, he took Sanlun (Three Treatises / Madhyamaka) as his foundation, and thus primarily became a patriarch of that school.
The two northern and southern temples, Kōfuku-ji and Gangō-ji, had numerous scholars who competed to establish and debate doctrines. Using the two sciences of Logic (Hetuvidyā) and Inner Science, they debated precious truths with one another. Factions fanned the flames of rivalry, leading to differences between the two temples. Even up to the present day, in Kōfuku-ji alone, bands of scholars follow one after another, and doctrinal debates thrive exceedingly; yet, they are all merely the descendant lineages of Chihō and Genbō.
However, although the Dharmalakṣaṇa school was the fundamental study of Kōfuku-ji, it was also studied extensively in many other temples and propagated everywhere. Masters such as Archbishop Enshō, Great Dharma Master Shuin, Dharma Master Shuchō, Junior Bishop Jin'ei, Great Dharma Master Kōtatsu, Senior Bishop Shōgu, Archbishop Gomyō, Bishop Myōsen, Vinaya Master Heibi (Lecturer), Vinaya Master Chōgen (Lecturer), and Master Ken'ō (Lecturer)—all these masters belonged to the Dharmalakṣaṇa lineage of Gangō-ji.
Vinaya Master Chūkei, Vinaya Master Myōtetsu, Vinaya Master Chōrō, Master Kaimyō, Senior Bishop Eda, Vinaya Master Shinkei, Vinaya Master Ryūkō, Vinaya Master Heichi, Vinaya Master Yakunin (Lecturer), Junior Bishop Giei, Junior Bishop Zōso, and Vinaya Master Jinen, etc., all belonged to the Dharmalakṣaṇa lineage of Yakushi-ji.
As for Archbishop Rōben, the founder of Tōdai-ji, although he established Tōdai-ji specifically to propagate the Huayan (Kegon) School, he originally studied the Dharmalakṣaṇa school under Archbishop Gien; therefore, Tōdai-ji also concurrently propagated Dharmalakṣaṇa.
Among Rōben's disciples, some studied both Huayan and Dharmalakṣaṇa, such as Vinaya Master Ankan, Vinaya Master Hyōkyō, and Vinaya Master Kyōnin; others exclusively studied the Huayan School, such as Junior Bishop Ryōkō, Senior Bishop Ryōe, and Vinaya Master Eikō. Vinaya Master Sanshū (Lecturer), Great Virtuous Myōitsu (Lecturer), and Bishop Hōzō (Lecturer), etc., all belonged to the Dharmalakṣaṇa lineage of Tōdai-ji.
Vinaya Master Taien, Vinaya Master Zenkai, Vinaya Master Gen'ei, Senior Bishop Jitsubin, Great Dharma Master Heisen, Junior Bishop Chūfun, Junior Bishop Jōtō, Junior Bishop Enzen, and Fuchin (Lecturer), etc., all belonged to the Dharmalakṣaṇa lineage of Saidai-ji.
Daian-ji also had a Dharmalakṣaṇa lineage. When Vinaya Master Dōji went to the Tang to study the Dharma and returned to Japan, he initially lectured on the seven-fascicle Yilin Zhang (Forest of Meanings) by Ci'en (Kuiji). Ever since then, the lingering influence of Dharmalakṣaṇa has greatly swept through that temple.
Since the Middle Ages, Hōryū-ji has studied Dharmalakṣaṇa, and it remains highly prosperous to this day.
Yakushi-ji also studies Dharmalakṣaṇa, and its prominence continues to grow today.
As for Kōfuku-ji, from ancient times to later generations, it has exclusively studied Dharmalakṣaṇa. Its scholars are numerous and flourishing, and doctrinal debates thrive. The number of scholars is incalculable, and their profound research spans countless years. The sea of wisdom is immensely deep, and the peaks of doctrine stand toweringly high. If one were to attempt to describe the sequence of its successions and its horizontal and vertical tributaries, it would be difficult to list them all exhaustively.
Let us merely list the sequence of the direct patriarchs of the main lineage: Chihō, Gien, Great Dharma Master Senkyō, Senior Bishop Kengyō, Junior Bishop Myōfuku, Enbin (Lecturer), Bishop Kūsei, Archbishop Shinki, Senior Bishop Rinkai, Great Virtuous Shuon (or Senior Bishop Kyōkyū), Bishop Eichō, Tansyū (Lecturer), Senior Bishop Kakusei, Posthumous Archbishop Zōshun, Archbishop Kakuken, and Superior (Shōnin) Jōkei. After Jōkei, up to the various brilliant philosophers and wise virtuous ones of the present day, none are anything but the descendant lineages of Jōkei.
The administrators (Chōkan) of the Six Schools of the Southern Capital have stood independently since ancient times. The single school of Dharmalakṣaṇa served to supplement Kōfuku-ji. The individuals holding the position of Bettō (Chief Administrator) eventually followed this path. After the Ōwa era, acting officials (Gongon) were established. The grand Vimalakīrti Assembly is held at Kōfuku-ji. Completing studies and delivering lectures is not exclusive to this single temple. Other temples and other schools also accomplish this great enterprise.
--- Excerpt from Sangoku Buppō Denzū Engi (Origins of the Transmission of the Buddhadharma in the Three Countries): Volume Two, "The Transmission of the Various Schools in Great Japan."