佛祖統紀 12.6

12.6

法師尚賢。四明人。賜號廣智。依法智學教觀。聞講淨名頓悟性相之旨。歷事既久遂居高第。天聖六年（仁宗）繼法智主延慶。道化盛行。雪竇顯禪師聞其名。出山來訪。標榜煎茶以申賀禮。人傳以為盛事。嘗晨入懺堂。見一虎伏几前。師直進展尼師壇於背。寂無所覩。日本國師遣紹良等。齎金字法華為贄。請學輪下三年學成。辭還日本大弘斯道。明道中（仁宗）淨覺居靈芝。致書於師。論指要解三千之義。秖是心性所具俗諦之法。未是中道之本。請師同反師承。師援荊溪三千即空假中之文。謂何必專在於假。以輔四明三千俱體俱用之義學者賴之（往復二書並見廣智遺編）所著遺編。及釋金錍（亡本）。釋十類（即扶宗忠師。所錄廣智傳。法智二師口義）翼讚大教至為有功。經體一章尤善發明。續遺妙宗之旨。又嘗著闡幽誌。以七種二諦消光明諸經之王（四教之正三接之旁）法智是其說。及後作光明記。遂采用之（見口義經體章）。

Dharma Master Shangxian was a native of Siming. He was bestowed the title Guangzhi. Relying on Fazhi, he studied doctrine and contemplation. Hearing an exposition of the Vimalakīrtinirdeśa, he suddenly awakened to the essential meaning of nature and characteristics. Having served [his teacher] for a long time, he attained the highest seat. In the sixth year of Tiansheng (under Renzong), he succeeded Fazhi as abbot of Yanqing. His teaching and conversion flourished greatly. Chan Master Xuedou Xian heard of his reputation and left the mountain to visit him, putting up notices and boiling tea to offer congratulations, which people passed down as a grand event. Once, entering the repentance hall at dawn, he saw a tiger crouching before a desk; the Master walked straight forward and spread his niṣīdana upon its back, whereupon [the tiger] vanished into nothingness. The Japanese National Master sent Shaoliang and others bearing a golden-lettered Lotus Sūtra as an introductory present, requesting to study under him. After three years of study, having attained completion, they took leave to return to Japan and greatly propagated this path. During the Mingdao era (under Renzong), Jingjue, residing at Lingzhi, sent a letter to the Master debating that the meaning of the 'three thousand' in the Zhiyao jie was merely the dharma of the conventional truth inherent in mind-nature, and not the foundation of the Middle Way, requesting that the Master join him in going against the teacher's transmission. The Master cited Jīngxī's passage stating that the 'three thousand' are identical to emptiness, conventionality, and the Middle, asking why it must be confined solely to conventionality, thereby supporting Siming's doctrine that the 'three thousand' are fully substance and fully function; scholars came to rely upon this (the two exchanged letters both appear in the Guangzhi yibian). His authored Yibian, as well as the Shi Jinbi (lost) and Shi shilei (that is, the oral explanations of the two masters Guangzhi and Fazhi recorded by Master Zhong of Fuzong), rendered meritorious service in supporting the great teaching. The chapter on the essence of the sūtra especially shed light [on the teaching], continuing the posthumous purport of the Miaozong [chao]. He also once composed the Chanyou zhi, using the seven kinds of two truths to explain the Suvarṇaprabhāsa as the king of sūtras (the upright of the four teachings and the side-accommodations of the three). Fazhi approved of his explanation, and when he later composed the Guangming ji, he accordingly adopted it (see the chapter on the essence of the sūtra in the oral explanations).