樂邦遺稿 1.112

1.112

靈芝評徐相不在言責，實責之深矣。雖然徐之為儒，固非常流，蓋甞稟學吾祖天台，是實深諳教觀者。其五誓願，乃對智者以陳之，故見之於《百錄》中。斯蓋有志為物洪通，是故然爾。殆乎改報而來，果酬夙願，為僧學道、師承章安，補天台第六祖，即所謂法華智威尊者者是也。故高麗智淳師讚之曰：「親逢智者陳良願，果作宗師副夙期。」夫如是，靈芝疏記雖欲救弊，何玉石之不分耶？

Lingzhi's evaluation that Chancellor Xu is not subject to rebuke actually rebukes him deeply. Nevertheless, Xu's being a Confucian was certainly not that of an ordinary sort; having once received teachings from our patriarch of Tiantai, he was truly one who deeply understood the teachings and contemplations. His five vows were presented face-to-face to Zhizhe, and therefore appear in the Bailu. This was simply because he had the aspiration to broadly propagate the Dharma for beings, and therefore acted thus. When he indeed returned with a changed retribution, he truly fulfilled his former vow, becoming a monk to study the Way, receiving transmission as a disciple of Zhang'an, and succeeding as the sixth patriarch of Tiantai—namely, the Venerated Zhiwei of Fahua. Therefore, Master Jichun of Goryeo praised him, saying: 'Meeting Zhizhe in person, he stated his fine vow; / He indeed became a lineage master, matching his former aspiration.' Such being the case, although Lingzhi's commentary and notes sought to remedy defects, why did he fail to distinguish jade from stone?