X86n1599_永明道跡
卍新續藏第 86 冊 No. 1599 永明道跡
No. 1599-A 永明道跡序
眾生之情。處處執著。菩薩教化。處處破除。如嬰兒疾病。為乳所傷。良醫審證。止乳與藥。疾則旋已。又病久困。為藥所傷。智人知之。遣醫罷藥。患亦隨愈。然不妨乳有哺養之益。藥有療治之功。止乳是權。而概奪則餒死者必相藉矣。遣醫是暫。而例遣則沉痼者必無幸矣。三乘對治者。療煩惱之妙藥也。眾善齊臻者。養法身之乳湩也。滯之則礙正知見。故菩提達磨而降。皆絕言思。以止遣之。廢之則乖圓融門。故永明大師嗣。與渾事理。而以身范焉。大師。法眼之嫡孫。韶師之真子。妙契單傳。親蒙記莂。然禪宗不立文字。而師樂說無礙。百卷河懸。禪宗呵斥坐禪。而師跏趺九旬。鷃巢衣裓。禪宗指決唯心。無他凈土。而師經行持念。角虎示人。禪宗但貴眼正。不貴行履。而師萬善同歸。勤行百八。所以抑虛濫。示之堤防。導因地。趍于極果。真金出冶。盛作莊嚴。大海吞流。不辭涓滴。真祖位大成之聖法王。金輪之尊者也。大師示寂后。塔于大慈山。院曰壽寧。圮廢湮泯。址歸俗士。凈慈僧壑公者。夙懷遺蹟。號慕詢求于蓁莽中。竟得設利。緇白瞻禮。如重霾余。慧日再見。僉謀於法堂之背建窣堵波
。用嚴供養。並匯緝遺事。附以圖贊。目曰永明道跡。傳佈四眾。於戲。洪波白浪。靈骨具存潭北．湘南。塔樣無改。育王七寶。古佛一錐。于未添香前。共著眼目。
萬曆丁未首夏望日
歇庵居士陶望齡書于會稽法華山天衣精舍
No. 1599
永明道跡
永明道跡目錄
凈慈寺嗣法雲孫 大壑 輯
(六夢居士 虞淳熙 寓庸居士 黃汝亨) 同校閱
凡三十二條永明真像感親息爭群羊聽經金門獻賦放生罹法慷慨見宥舍俗投師斥鷃巢衣參依蒙讖聖授蓮花神人護懺密承甘露雪竇示眾中興靈隱凈慈開山永明升座華臺課經別峰行道營塔鎮潮古佛互證高麗歸依天臺說戒法食施鬼勸念往生降伏神煞演法雨花預知時至茶毗遺瑞閻君禮像雉兒聽法鋪張儒術權寄仙蹤
永明道跡目錄(終)
陸樹聲贊曰。
稽首智覺稱大雄 靈根卓穎超神童 諸佛海藏固無極 法華經藏猶難窮 師當能言義已竟 誦感群羊時跪聽 長為監守靡國儲 捐生贖生奚憚誅 臨市悅豫如登假 人主感悟釋其械 不獨刑逃世並逃 放生猶覺度生高 如來所有一切法 維師一身為總括 彌陀為塔愿無疆 一一塔放無量光 佐彼慈尊白玉相 能令堪忍
【現代漢語翻譯】 用莊嚴的供養，並彙集遺留下來的事蹟，附上圖畫和讚頌，命名為《永明道跡》，廣泛傳播於四眾弟子。唉！洪大的波濤和白色的浪花中，靈骨依然儲存在潭北（潭州的北面）和湘南（湘州的南面），塔的樣式沒有改變。育王（阿育王）的七寶塔，古佛（古代的佛）的一錐土，在未添香之前，共同關注。
萬曆丁未年（1587年）初夏的望日
歇庵居士陶望齡書于會稽（今浙江紹興）法華山天衣精舍
No. 1599
永明道跡
永明道跡目錄
凈慈寺嗣法雲孫 大壑 輯
(六夢居士 虞淳熙 寓庸居士 黃汝亨) 同校閱
共三十二條：永明真像、感親息爭、群羊聽經、金門獻賦、放生罹法、慷慨見宥、舍俗投師、斥鷃巢衣、參依蒙讖、聖授蓮花、神人護懺、密承甘露、雪竇示眾、中興靈隱、凈慈開山、永明升座、華臺課經、別峰行道、營塔鎮潮、古佛互證、高麗歸依、天臺說戒、法食施鬼、勸念往生、降伏神煞、演法雨花、預知時至、茶毗遺瑞、閻君禮像、雉兒聽法、鋪張儒術、權寄仙蹤。
永明道跡目錄(終)
陸樹聲贊曰：
稽首智覺（智覺禪師，即永明延壽大師）稱大雄（佛的尊稱），靈根卓異，超越神童。 諸佛的智慧如大海般深藏，本來就沒有邊際，而《法華經》的精妙義理，更是難以窮盡。 大師您講解佛法，意義已經非常完備，誦經時感動得羊群都跪下來聽。 長期擔任管理國庫的官職，挪用公款贖救生命，哪裡會害怕被誅殺？ 面臨刑罰，卻喜悅得像要昇天一樣，君主被感動醒悟，釋放了他。 不只是逃避刑罰，世俗之人也因此逃離苦海，放生之舉讓人覺得比度化眾生還要高尚。 如來所擁有的一切佛法，都集中在您一身。 以彌陀（阿彌陀佛）之名建造佛塔，願力無邊無際，每一座塔都放出無量的光明。 輔助阿彌陀佛那白玉般的莊嚴法相，能夠使堪忍世界的眾生離苦得樂。
【English Translation】 With solemn offerings, and compiling the remaining deeds, attaching pictures and eulogies, named 'Traces of Yongming', widely spread among the fourfold assembly. Alas! In the vast waves and white billows, the spiritual bones are still preserved in the north of Tan (Tan Prefecture) and the south of Xiang (Xiang Prefecture), the style of the pagoda remains unchanged. The seven treasures of King Ashoka's pagoda, a cone of earth from the ancient Buddha, before adding incense, let us all pay attention.
The fifteenth day of the first summer month in the Dingwei year of the Wanli reign (1587 AD)
Written by Tao Wangling, a layman of Xie'an, at the Tianyi Hermitage of Mount Fahua in Kuaiji (present-day Shaoxing, Zhejiang)
No. 1599
Traces of Yongming
Table of Contents of Traces of Yongming
Compiled by Dahe, a descendant of the Dharma lineage of Jingci Temple
(Layman of Six Dreams Yu Chunxi, Layman of Yuyong Huang Ruheng) Jointly proofread
A total of thirty-two items: True Image of Yongming, Moving Relatives to Stop Disputes, Sheep Listening to Sutras, Presenting Fu at the Golden Gate, Releasing Life and Encountering the Law, Generously Granted Forgiveness, Renouncing the World and Seeking a Teacher, Reprimanding Sparrows Nesting in Clothes, Relying on and Receiving Prophecies, Holy Bestowal of Lotus Flowers, Gods Protecting Repentance, Secretly Receiving Ambrosia, Xuedou Showing the Assembly, Reviving Lingyin, Founding Jingci, Yongming Ascending the Seat, Studying Sutras at Huatai, Practicing the Way at Biefeng, Building Pagodas to Suppress Tides, Ancient Buddhas Mutually Confirming, Goryeo (Korea) Taking Refuge, Tiantai Preaching Precepts, Offering Dharma Food to Ghosts, Encouraging Recitation for Rebirth, Subduing Gods and Demons, Expounding Dharma and Raining Flowers, Foreknowing the Time of Death, Cremation Leaving Auspicious Signs, Yama (King of Hell) Paying Homage, Pheasants Listening to the Dharma, Elaborating Confucian Arts, Temporarily Entrusting to Immortal Traces.
Table of Contents of Traces of Yongming (End)
Lu Shusheng praised:
I bow my head to Zhijue (Zen Master Zhijue, namely Yongming Yanshou), called the Great Hero (an honorific title for the Buddha), his spiritual roots are outstanding, surpassing even child prodigies. The wisdom of all Buddhas is hidden like the sea, originally without limit, and the profound meaning of the Lotus Sutra is even more difficult to exhaust. Master, your explanation of the Dharma is already complete, and the sheep were so moved that they knelt down to listen when you recited the sutras. Serving as an official in charge of the national treasury for a long time, embezzling public funds to redeem lives, how could you fear being executed? Facing punishment, you were as joyful as ascending to heaven, and the ruler was moved and awakened, releasing you. Not only escaping punishment, but also helping worldly people escape from suffering, the act of releasing life makes people feel even more noble than saving sentient beings. All the Dharma possessed by the Tathagata (Buddha) is concentrated in your body. Building pagodas in the name of Amitabha (Amitabha Buddha), the vows are boundless, and each pagoda emits immeasurable light. Assisting Amitabha Buddha's white jade-like solemn appearance, able to liberate sentient beings in the Sahā world from suffering and attain happiness.
知西向 師于別峰稱佛名 螺貝天樂空中生 宗鏡開函照異域 高麗王者遙屬目 金線伽黎紫晶珠 黃金澡瓶執贄殊 異國冥都兩傾注 十方皈敬想如是
馮夢禎贊曰。夫神之於形也。猶春在花枝。春殘則花謝。神往則形徂。劇工如宋人鏤玉為瓣。或混其真。似其如化。工無工乎。葉公嘗工𦘕龍。見真龍而怖走。寫生固不足以當生。而況無生乎。壽師為像則不然。譬夫摩尼神珠。非色非空。非生非滅。亙耀幽顯。雨諸珍寶。觀至幽若冥界衰。殺生䫫如閻羅。恒展幀以投誠。知師深證無生。以無生生相度無盡眾生。而無度生相。斯為永明師之妙相也歟。
五代杭州慧日永明寺智覺禪師。諱延壽。字沖玄。號抱一子。本丹陽人。后遷餘杭。遂家焉。父王公。母某氏。師生。方能言。坐高榻。值父母反目。奮躍而下。跪泣于地。親感悅。永偕琴瑟。
曹學佺贊曰。師當孩提時。便知奮擲身命。感化所天。后踐法王之位。調御群靈者。其進力有自矣。經言。頻伽在鷇。聲逾眾鳥。狻猊出胎。威懾百獸。物固有天縱者。吾生欲辦未來於今日。尚荏苒流光。瞻仰童真。寧無慚德也歟。
師總角時。即歸心佛乘。不茹葷。日唯一食。持法華經。七行俱下。每展卷時。感群羊跪聽。
【現代漢語翻譯】 知西向 師于別峰稱佛名，螺貝天樂空中生 宗鏡開函照異域，高麗（Gāolí）王者遙屬目 金線伽黎（Jiālí）紫晶珠，黃金澡瓶執贄殊 異國冥都兩傾注，十方皈敬想如是
馮夢禎贊曰：神之於形也，猶春在花枝。春殘則花謝，神往則形徂。劇工如宋人鏤玉為瓣，或混其真，似其如化。工無工乎？葉公嘗工畫龍，見真龍而怖走。寫生固不足以當生，而況無生乎？壽師為像則不然。譬夫摩尼（Móní）神珠，非色非空，非生非滅，亙耀幽顯，雨諸珍寶。觀至幽若冥界衰，殺生䫫如閻羅（Yánluó）。恒展幀以投誠，知師深證無生，以無生生相度無盡眾生，而無度生相。斯為永明（Yǒngmíng）師之妙相也歟。
五代杭州慧日永明寺智覺禪師，諱延壽（Yánshòu），字沖玄（Chōngxuán），號抱一子（Bàoyīzǐ）。本丹陽人，后遷餘杭，遂家焉。父王公，母某氏。師生，方能言，坐高榻，值父母反目，奮躍而下，跪泣于地，親感悅，永偕琴瑟。
曹學佺贊曰：師當孩提時，便知奮擲身命，感化所天。后踐法王之位，調御群靈者，其進力有自矣。經言：頻伽（Pínqié）在鷇，聲逾眾鳥；狻猊（Suānní）出胎，威懾百獸。物固有天縱者，吾生欲辦未來於今日，尚荏苒流光，瞻仰童真，寧無慚德也歟。
師總角時，即歸心佛乘，不茹葷，日唯一食，持法華經，七行俱下，每展卷時，感群羊跪聽。
【English Translation】 Knowing the Westward Direction The master chanted the Buddha's name at Biefeng (Biéfēng), and the sounds of conches and heavenly music arose in the air. The mirror of the sect opened, illuminating foreign lands, and the king of Goryeo (Goryeo) gazed afar with reverence. Golden-threaded kasaya (Jiālí) robes and amethyst beads, golden bathing vessels were offered as unique tributes. Both foreign lands and the netherworld poured forth their devotion, and all directions paid homage, imagining it to be so.
Feng Mengzhen praised: The spirit in relation to the form is like spring on a flowering branch. When spring fades, the flowers wither; when the spirit departs, the form perishes. Skilled artisans, like the Song people carving jade into petals, can sometimes confuse the real with the imitation, making it seem as if it were transformation itself. Is there any skill beyond skill? Lord Ye once excelled at painting dragons, but fled in terror upon seeing a real dragon. A mere likeness is insufficient to represent the living, let alone the unborn? Master Shou's portrayal is different. It is like a Mani (Móní) jewel, neither form nor emptiness, neither birth nor death, shining eternally in the hidden and the manifest, raining down all kinds of treasures. Observing the deepest realms, such as the decline of the netherworld, and the slaughtering visage like Yama (Yánluó), constantly displaying sincerity. Knowing that the master has deeply realized non-birth, using the non-birth aspect to liberate endless sentient beings, without the appearance of liberating beings. This is the wondrous image of Master Yongming (Yǒngmíng)!
During the Five Dynasties, the wise and enlightened Chan Master of Huiri Yongming Temple in Hangzhou, whose personal name was Yanshou (Yánshòu), style name Chongxuan (Chōngxuán), and sobriquet Bao Yizi (Bàoyīzǐ), was originally from Danyang, later moved to Yuhang, and settled there. His father was Lord Wang, and his mother was a certain woman. When the master was born, he could speak, sat on a high couch, and when his parents quarreled, he leaped down, knelt and wept on the ground. His parents were moved and lived harmoniously ever after.
Cao Xuequan praised: When the master was still a child, he knew to sacrifice his life to influence and transform his parents. Later, he ascended the throne of the Dharma King, regulating all spirits. His progress had a source. The scriptures say: 'The Kalavinka (Pínqié) bird in its egg has a voice surpassing all other birds; the Suanni (Suānní) lion cub, upon birth, intimidates all beasts.' Some beings are naturally endowed. I wish to accomplish the future today, yet time slips away. Gazing upon this child, how can I not feel ashamed of my lack of virtue?
From a young age, the master devoted himself to the Buddha's teachings, abstaining from meat and eating only one meal a day. He recited the Lotus Sutra, comprehending seven lines at a time. Every time he unrolled the scroll, he moved flocks of sheep to kneel and listen.
葛寅亮曰。只這件。有等玲利漢聞言不信。顧此蠢然者。爾反有一段入處。豈不可怪。轉下看去。鸚鵡證果。蚯蚓談經。物愈微。神通愈顯。夫此猶屬有知。未為奇特。至於頑石點頭。大駭人矣。從是諦觀那說法的。果是壽禪師么。這聽法的。還是羊么。咦。上林春色早。花鳥總宜人。
師年十六為儒生。時吳越文穆王元歡鎮杭州。師獻齊天賦。眾推間世之才。咸欲官之。
黃汝亨贊曰。為依佛耶。自獻金門。為宗儒耶。誰名沙門。賦心賦神。東踴西升。吳越之師。清泰之君。齊天中天之壽。壽無量而無名。名可求兮。彌勒入補處以稱尊。惟儒與佛不隔一塵。
師嘗為餘杭庫吏。后遷華亭鎮將。督納軍需。屢以庫錢買魚蝦等物放之。事發。坐死。領赴市曹。
虞淳貞曰。物我同體兮。何放生而罹死。謂非同體兮。何入死而出生。王法佛法即異而成。至人無己。惟慈是膺。蓋視蠛蠓猶大覺。臨藁街如化城。
宋旭贊曰。
慷慨臨刑思灑然 不妨多費放生錢 君王感宥重加敬 遂得傳燈繼祖筵
吳越王游于江上。夢老人引魚蝦數萬至。云。此皆稅務官所放者。愿王免其罪。王窹而使人探之。師臨死地。面無戚容。典刑者怪而詰之。師曰。吾于庫錢。毫無私用。為贖生命耳
【現代漢語翻譯】 現代漢語譯本 葛寅亮說：『唯獨這件事，有些聰明人聽了不相信，反而是那些愚笨的人，反而有一點領悟之處，豈不是奇怪？』再往下看，鸚鵡也能證得果位（佛教修行所達到的境界），蚯蚓也能談論經義，事物越是微小，神通就越是顯現。但這還屬於有知覺的生物，還不算特別奇異。至於頑石點頭，那就太令人震驚了。仔細觀察那說法的人，真的是壽禪師嗎？這聽法的人，還是羊嗎？唉！上林苑的春色來得早，花鳥都讓人感到心情舒暢。
禪師十六歲時是儒生。當時吳越文穆王錢元瓘（887年－941年）鎮守杭州，禪師獻上《齊天賦》，眾人推崇他是曠世奇才，都想讓他做官。
黃汝亨讚頌說：『是爲了依從佛法嗎？親自獻賦于朝廷。是爲了遵從儒學嗎？誰又稱他為沙門（出家修道的人）？他的賦既寫心又寫神，像太陽從東方升起又向西方落下。他是吳越國的老師，是清泰年間（936年—943年）的君主。他的壽命與齊天（指佛）和中天（指人）一樣長久，壽命無量而又無名。如果名可以追求，那麼彌勒菩薩（未來佛）就會進入補處（等待成佛的位置）以受人尊敬。儒學與佛學之間，沒有一絲塵埃的隔閡。』
禪師曾經擔任餘杭的庫吏，後來陞遷為華亭鎮將，負責督辦軍需。多次用倉庫的錢購買魚蝦等物放生。事情敗露，被判處死刑，押赴刑場。
虞淳貞說：『萬物與我同爲一體啊，為何放生反而遭受死刑？如果說不是同爲一體，為何進入死地反而獲得生機？王法與佛法，看似不同卻又相互成就。至人（道德修養達到極高境界的人）沒有自我，只有慈悲之心。大概是把小蟲都看作是大覺悟者，把刑場看作是化城（虛幻的城市）。』
宋旭讚頌說：
『慷慨赴死神態安然，不妨多花錢來放生。君王感動赦免並敬重，於是得以傳燈繼承祖師的禪席。』
吳越王在江上游玩，夢見一位老人帶領數萬魚蝦來到他面前，說：『這些都是稅務官所放生的，希望大王能夠免除他的罪過。』吳越王醒來後派人去查探，禪師面臨死刑，面無懼色。行刑官感到奇怪而責問他，禪師說：『我對於倉庫的錢，沒有絲毫私用，只是用來贖買生命罷了。』
【English Translation】 English version Ge Yinliang said: 'Only this matter, some clever people hear it and don't believe it, but those who are foolish, on the contrary, have some understanding, isn't it strange?' Looking further down, parrots can attain fruition (the state achieved by Buddhist practice), and earthworms can discuss scriptures. The more minute the things, the more obvious the supernatural powers. But this still belongs to sentient beings, which is not particularly strange. As for the nodding of stubborn stones, that is too shocking. Observing carefully the one who is expounding the Dharma, is it really Zen Master Shou? Are the listeners sheep? Alas! The spring scenery of Shanglin Garden comes early, and the flowers and birds are all pleasing to the eye.'
The Zen master was a Confucian scholar at the age of sixteen. At that time, King Wenmu of Wuyue, Qian Yuanguan (887-941 AD), was stationed in Hangzhou. The Zen master presented the 'Ode to Matching Heaven', and everyone praised him as a rare talent and wanted him to become an official.
Huang Ruheng praised: 'Is it to follow the Buddha's Dharma? He personally presented his ode to the court. Is it to follow Confucianism? Who calls him a Shramana (a wandering ascetic)? His ode writes both of the heart and the spirit, like the sun rising in the east and setting in the west. He is the teacher of Wuyue, the monarch of the Qingtai era (936-943 AD). His life is as long as that of Qi Tian (referring to the Buddha) and Zhong Tian (referring to humans), his life is immeasurable and nameless. If fame can be pursued, then Maitreya Bodhisattva (the future Buddha) will enter the Tushita Heaven (the waiting place for becoming a Buddha) to be respected. There is not a speck of dust separating Confucianism and Buddhism.'
The Zen master once served as a warehouse clerk in Yuhang, and later was promoted to the garrison general of Huating, responsible for supervising military supplies. He repeatedly used the warehouse money to buy fish, shrimp, and other things to release them. When the matter was revealed, he was sentenced to death and escorted to the execution ground.
Yu Chunzhen said: 'All things are one with me, why does releasing life lead to death? If they are not one with me, why does entering death lead to birth? The king's law and the Buddha's law seem different but complement each other. The perfect man (a person who has reached a very high level of moral cultivation) has no self, only compassion. He probably sees even the smallest insects as great enlightened beings, and sees the execution ground as a transformation city (an illusory city).'
Song Xu praised:
'Generously facing death with a calm demeanor, it doesn't hurt to spend more money to release life. The king was moved to pardon and respect him, and thus he was able to transmit the lamp and inherit the ancestral seat of Zen.'
The King of Wuyue was playing on the river and dreamed of an old man leading tens of thousands of fish and shrimp to him, saying: 'These are all released by the tax official, I hope Your Majesty can pardon his crime.' The King of Wuyue woke up and sent someone to investigate. The Zen master faced the death penalty without fear. The executioner felt strange and questioned him. The Zen master said: 'I have not used the warehouse money for any personal gain, but only to redeem lives.'
。今死當徑生西方極樂上品。又何戚焉。探者覆命。王釋之。
蘇子瞻志林雲。禪師應以市曹得度。故菩薩乃現市曹以度之。學出死入生法。得向死地走一遭。抵三千年修行。余自竄逐海上。去死地稍近。心頗憂之。愿學永明壽師放生以證阿羅漢果。敬以亡母蜀郡太君程氏遺留簪珥。盡買放生。以薦父母冥福。
師兒時即以出家爲念。父母不聽。遂斷葷。刺心血。濡毫寫經。終期副愿。至年三十。吳越王知師慕道。乃從其志。放令出家。舍妻孥。投龍冊寺翠巖禪師削染登戒。執勞供眾。都忘身宰。衣不繒纊。食無重味。野蔬布襦。以遣朝夕。
潘之恒贊曰。嘗觀世智辯聰之士。有欲割塵俗。而白首無能者。有辭親出家。耽染世緣。而黑業日深者。若師金門獻賦。嘗推間世之才。華亭備軍。早擅脫穎之秀。當強仕之年。卒斷煩惱之發。為靈山法臣。而化敷異境。嗚呼。師真人傑也哉。
師嘗習靜于天臺智者巖。跏趺不起者九旬。有鳥似斥鷃巢衣中育雛。定起乃去。
金學曾曰。壽師在天臺斥鷃巢衣一事。此聖師定中不思議境界。與如來鵲巢其頂相似。非機忘議盡。心同木石者。未易臻此。即如鴿就如來影中。頓無驚怖。豈莊生沙鷗之喻耶。余未達其境。不能贊一詞。惟不能贊一詞。然後
【現代漢語翻譯】 現代漢語譯本：現在死去，應當直接往生西方極樂世界的上品，又有什麼可悲傷的呢？探子回報了情況，吳越王（錢俶）這才放心。
蘇軾在《志林》中寫道，禪師應該在市井之中得到度化，所以菩薩才顯現在市井之中來度化他。學習出生入死的法門，得在死地走一遭，抵得上三千年的修行。我自從被貶謫到海上，離死地稍微近了一些，心中頗為憂慮。我願意學習永明延壽禪師放生來證得阿羅漢果。恭敬地用亡母蜀郡太君程氏遺留的首飾，全部買來放生，用來為父母祈求冥福。
禪師小時候就立志出家，父母不允許，於是斷絕葷腥，刺破心血，用血濡濕筆毫書寫經文，最終期望實現願望。到三十歲時，吳越王（錢俶）知道禪師仰慕佛道，於是順從他的志向，放他出家。禪師捨棄妻子兒女，投奔龍冊寺翠巖禪師剃度受戒，勤勞地為大眾服務，完全忘記自身的存在。衣服不穿絲綿，飲食沒有厚味，粗布衣裳和野菜，用來度過早晚。
潘之恒讚歎道：『我曾經觀察那些世俗智慧和辯論聰明的士人，有想要割捨塵俗，卻到老也無法做到的；有辭別父母出家，卻沉溺於世俗因緣，黑業日益加深的。像禪師這樣，在金門獻賦時，就展現出超凡脫俗的才華；在華亭備軍時，早就顯露出出類拔萃的優秀。在壯年之時，最終斷絕煩惱的根源，成為靈山的法臣，教化傳播到不同的地方。』 唉！禪師真是人中的豪傑啊！
禪師曾經在天臺山智者巖習禪入定，跏趺而坐九十天不起身。有像鷦鷯一樣的鳥在禪師的衣服中築巢養育雛鳥，禪師出定后鳥才離去。
金學曾說：『永明延壽禪師在天臺山，鷦鷯在衣服中築巢這件事，是聖師在禪定中不可思議的境界，與如來佛頭頂被喜鵲築巢相似。不是機心忘卻，議論止息，心與木石相同的人，不容易達到這種境界。就像鴿子來到如來的身影中，頓時沒有驚恐害怕一樣。難道是莊子所說的沙鷗嗎？』 我沒有達到那種境界，不能讚美一句話。正因為不能讚美一句話，然後才能……
【English Translation】 English version: Now that I am dying, I should be reborn directly into the highest grade of the Western Pure Land of Ultimate Bliss. What is there to grieve about? The scout reported back, and King Qian Chu of Wuyue was relieved.
Su Shi wrote in Zhilin that a Chan master should be enlightened in the marketplace, so the Bodhisattva appears in the marketplace to enlighten him. To learn the method of escaping death and entering life, one must walk through the land of death, which is equivalent to three thousand years of cultivation. Since I was exiled to the sea, I have been a little closer to the land of death, and I am quite worried. I am willing to learn from Zen Master Yongming Yanshou's practice of releasing life to attain the Arhat fruit. I respectfully use the jewelry left by my deceased mother, the Lady Cheng of Shujun, to buy and release living beings, in order to pray for blessings for my parents in the afterlife.
The master had the thought of becoming a monk since he was a child, but his parents did not allow it, so he stopped eating meat, pricked his heart to draw blood, and used the blood to write scriptures, eventually hoping to fulfill his wish. When he was thirty years old, King Qian Chu of Wuyue learned that the master admired the Buddhist path, so he followed his wishes and allowed him to become a monk. The master abandoned his wife and children, went to Cuiyan Zen Master of Longce Temple to be tonsured and receive the precepts, diligently served the public, completely forgetting his own existence. He did not wear silk or cotton clothes, and his diet was not rich, using coarse cloth and wild vegetables to spend his days.
Pan Zhiheng praised: 'I have observed that there are scholars with worldly wisdom and eloquence who want to give up worldly affairs, but are unable to do so even in their old age; there are those who leave their parents to become monks, but indulge in worldly affairs, and their negative karma deepens day by day. Like this master, when he presented his poems at Jinmen, he showed extraordinary talent; when he served in the military at Huating, he showed outstanding excellence. In the prime of his life, he finally cut off the roots of affliction, became a Dharma minister of Ling Mountain, and spread his teachings to different places.' Alas! The master is truly a hero among men!
The master once practiced meditation in the Zhizhe Rock of Mount Tiantai, sitting in the lotus position for ninety days without getting up. A bird like a wren nested in the master's clothes and raised its young, and only left after the master came out of meditation.
Jin Xuezeng said: 'The incident of Master Yanshou of Yongming having a wren nesting in his clothes on Mount Tiantai is an inconceivable state of the holy master in meditation, similar to the story of the magpies nesting on the head of the Tathagata Buddha. It is not easy to reach this state unless one forgets the scheming mind, stops the discussions, and the heart is the same as wood and stone. Just like the pigeons coming into the shadow of the Tathagata, suddenly without fear. Is this like the sand gulls Zhuangzi spoke of?' I have not reached that state, and cannot praise a single word. Only because I cannot praise a single word, then...
見禪定不可思議之妙也。具眼者以為何如。
師從定起。尋往天臺山德韶國師執弟子禮。北面師事之。時國師眼目天人。一見而深器焉。密授心印。仍謂師曰。汝與元帥有緣。他日當大興佛事。惜吾不及見耳。
朗士吳之鯨贊曰。
法王闡法亦資法力 如空鼓風若助之翼 韶師示讖法緣夙植 靈鷲宗風南屏主席 竹祖桐孫世食其德 大劫不壞緣緣空寂 薪盡火傳請問慧月
師於國清中夜旋繞。見普賢所執蓮花忽然在手。因思宿有二愿。進退未決。遂登智者禪院。作二紙鬮。一曰一心禪定．一曰萬善生凈土。冥心禱曰。於此二途。功易成者。湏七拈著。信手拈之。乃至七度。一無間隔。由是一意專修凈業。
比丘洪恩贊曰。心欲生天。夢想輕舉。心存佛國。聖境冥現。夢矢穢者得財。夢棺器者得位。此處世出世念慮正倒之有徴也。方師行道。感斯瑞應。夫普賢為萬行之師。蓮花表一乘之法。豈師之功階真凈。果證妙圓之先眹者歟。
師一生隨處常建法華懺堂。莊嚴凈土。晝夜六時普為法界眾生代修法華懺。後於國清寺結壇修禮。夜見神人持戟而入。師呵之曰。何得擅入。對曰。久積凈業。方到此中。
鄭之惠贊曰。
師懺眾生誰為師懺 漫漫長夜千古不旦
【現代漢語翻譯】 現代漢語譯本： 見到禪定不可思議的妙處啊。有見地的人認為怎麼樣？ 禪師從禪定中出來，隨即前往天臺山拜見德韶國師（指德韶禪師，天臺宗高僧），行弟子之禮，以北面之禮侍奉他。當時國師眼光如天人般銳利，一見禪師就非常器重他，秘密地傳授了心印。並對禪師說：『你與元帥有緣分，將來一定會大興佛事，可惜我不能親眼見到了。』 朗士吳之鯨讚頌說： 『法王闡揚佛法也需要憑藉佛法的力量， 如同空中鼓風，好像有翅膀的幫助。 德韶國師的預言，是法緣早就種下。 靈鷲山的宗風，南屏山的主席。 竹祖和桐孫，世世代代享受他的恩德， 大劫也不會壞滅，因緣空寂。 薪盡火傳，請問慧月（比喻佛法傳承）。』 禪師在國清寺中夜裡繞佛，看見普賢菩薩（象徵菩薩的行愿）所執的蓮花忽然出現在手中。因此想到自己宿世有兩個願望，進退不定。於是登上智者禪院，做了兩張紙鬮，一張寫著『一心禪定』，一張寫著『萬善生凈土』。默默地祈禱說：『在這兩條道路中，哪一條功德容易成就，需要連續七次拈到它。』隨意拈取，乃至七次，一次也沒有間隔。因此一心專修凈土法門。 比丘洪恩讚頌說：『心想往生天界，夢想著輕身飛舉；心存佛國，聖境便在冥冥中顯現。夢見糞矢污穢能得到錢財，夢見棺材器物能得到官位。這些都是世間和出世間的念頭，正與倒的徵兆啊。方禪師修行，感應到這樣的祥瑞。普賢菩薩是萬行之師，蓮花代表一乘之法。難道不是禪師的功行已經進入真凈的境界，果證妙圓的先兆嗎？』 禪師一生無論在哪裡，常常建造法華懺堂，莊嚴凈土。日夜六時普遍地為法界眾生代修法華懺。後來在國清寺結壇修禮，夜裡看見神人拿著長戟進來。禪師呵斥他說：『你怎麼能擅自闖入？』神人回答說：『我久積凈業，才能來到這裡。』 鄭之惠讚頌說： 『禪師為眾生懺悔，誰又為禪師懺悔？ 漫漫長夜，千古不天明。』
【English Translation】 English version: Seeing the wonderfulness of Samadhi (state of meditative consciousness) which is beyond comprehension. What do those with discerning eyes think? The Master arose from Samadhi and immediately went to Mount Tiantai to pay respects to National Teacher Deshao (Zen master Deshao, a prominent figure in the Tiantai school), performing the disciple's ritual and serving him with the respect due to a teacher. At that time, the National Teacher had the keen perception of a celestial being. Upon seeing the Master, he deeply valued him and secretly imparted the mind-seal (direct transmission of Dharma). He then said to the Master, 'You have an affinity with the Marshal (likely referring to a military leader or influential figure). In the future, you will greatly promote Buddhist affairs. It is a pity that I will not be able to witness it.' Lang Shi Wu Zhi Jing praised: 'The Dharma King (Buddha) expounds the Dharma, also relying on the power of the Dharma, Like wind being blown in the sky, as if aided by wings. National Teacher Shao's prophecy, the Dharma affinity was planted long ago. The lineage of Lingjiu Mountain (Vulture Peak), the chairman of Nanping Mountain. The bamboo ancestor and the tung descendant, generations enjoy his virtue, The great kalpa (cosmic cycle) will not be destroyed, the causes and conditions are empty and still. The firewood is exhausted, and the fire is passed on, please ask Huiyue (wisdom moon, metaphor for Dharma transmission).' The Master circumambulated in the middle of the night at Guoqing Temple, and saw the lotus flower held by Samantabhadra Bodhisattva (symbol of the vows and practices of a Bodhisattva) suddenly appear in his hand. Therefore, he thought of his two vows from past lives, and was hesitant to decide. So he went to the Zhizhe Zen Temple and made two paper lots, one saying 'Single-minded Samadhi' and the other saying 'Myriad Good Deeds to be Reborn in the Pure Land'. He prayed silently, saying, 'In these two paths, whichever is easier to achieve merit, needs to be drawn seven times consecutively.' He drew them randomly, and even seven times, there was no interval. Therefore, he single-mindedly devoted himself to cultivating the Pure Land practice. Bhikkhu Hongen praised: 'The mind desires to be born in the heavens, dreaming of light flight; the mind dwells in the Buddha-land, the sacred realm appears mysteriously. Dreaming of excrement and filth brings wealth, dreaming of coffins and utensils brings position. These are signs of the right and wrong thoughts of the worldly and the transcendent. When Master Fang practiced the Way, he sensed such auspicious responses. Samantabhadra Bodhisattva is the teacher of myriad practices, and the lotus flower represents the One Vehicle Dharma. Could it be that the Master's merit has entered the realm of true purity, a precursor to the realization of wonderful perfection?' Throughout his life, wherever the Master went, he often built Dharma Flower Repentance Halls, adorning the Pure Land. Day and night, at the six periods of time, he universally performed the Dharma Flower Repentance on behalf of all beings in the Dharma Realm. Later, he established an altar at Guoqing Temple to practice the rituals. At night, he saw a divine being entering with a halberd. The Master rebuked him, saying, 'How dare you enter without permission?' The divine being replied, 'I have accumulated pure karma for a long time, and only then can I come to this place.' Zheng Zhihui praised: 'The Master repents for sentient beings, who repents for the Master? The long night is vast, and it will never dawn.'
虞公開士鋟我儀範 舉似介公壑公攸相 九原可作玄珠有粲 巍巍華臺悠悠法藏 恍惚見之手蓮牙象
師嘗振錫金華天柱峰。誦法華經三載。一夜。禪定中見觀音乘空而來。以甘露灌其口。從此遂發無礙辯才。下筆盈卷。
江鏷贊曰。若云有法難修。試做三年之攻苦。若云有修難證。試參一滴之甘涼。斥鷃成巢。現師定體。三年一日也。雉兒立化。現師慧體。一滴千江也。夫是之謂妙法。
周廣順二年。師說法于明州雪竇山。學者輻輳。師上堂云。雪竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人向甚麼處進步。時有僧問。雪竇一逕。如何履踐。師云。步步寒花結。言言徹底冰。
元美王世貞心賦序云。天竺古先生說法四十九年。至竟無一法可說。未覺則萬語不為多。覺則一字不為少。嗚呼。是何壽老之言之多也。夫亦為學人地也。當四十九年說法。一法而諸經異名。諸學人者尋名而狥之。則益遠矣。
建隆元年。大檀越吳越國錢忠懿王弘俶見靈隱傾廢。請師復興。重創殿宇。前後計一千三百餘間。及四面圍廊。自三門繞至方丈。左右相通。禪師實為靈隱中興之祖。
比丘袾宏贊曰。鷲嶺頻伽音。冷泉功德水。彌陀也自飛來。數朵青蓮擁翠。感動惡
【現代漢語翻譯】 現代漢語譯本： 虞公（虞世南）公開讚揚我的儀容風範，向介公（介之推）、壑公（不詳）舉薦我。九原（死者埋葬的地方）之下也可以寫作，玄珠（比喻珍貴的佛法）閃耀著光彩。高大的華臺（寺廟）巍峨聳立，深遠的佛法蘊藏其中。恍惚間看見他手中拿著蓮花，牙齒潔白如象牙。 師父曾經在金華天柱峰振錫（僧人所用的錫杖），誦讀《法華經》三年。一天晚上，在禪定中看見觀音（觀世音菩薩，佛教中的菩薩）乘空而來，用甘露灌入他的口中。從此就生髮了無礙的辯才，下筆如有神助，寫滿了書卷。 江鏷讚頌說：如果說佛法難以修行，不妨嘗試三年刻苦的功夫；如果說修行難以證悟，不妨參悟一滴甘露的清涼。小小的燕子築成巢穴，展現了師父的定力，三年就像一天一樣短暫。野雞立刻化為灰燼，展現了師父的智慧，一滴甘露遍佈千江萬河。這就是所謂的妙法。 周廣順二年（952年），師父在明州雪竇山說法，前來學習的人像車輻聚集一樣。師父上堂開示說：雪竇山這裡，飛流直下的瀑布有千尋之高，連細小的米粒都無法停留；奇特的巖石有萬仞之險，沒有可以立足的地方。你們這些人要向什麼地方進步呢？當時有僧人問：雪竇山只有一條小路，要如何踐行呢？師父回答說：每一步都留下寒冷的冰花，每一句話都徹底如冰一樣清澈。 元美（王世貞的字）王世貞在《心賦序》中說：天竺（古印度）的古先生（釋迦牟尼佛）說法四十九年，最終也沒有一法可說。沒有覺悟的時候，說再多的話也不算多；覺悟的時候，一個字也不算少。唉！這是什麼長壽老人的話這麼多啊！這也是為學人著想啊！當四十九年說法時，一法卻有諸經的異名，那些學佛的人追逐名相而捨棄根本，那就越來越遠了。 建隆元年（960年），大檀越（施主）吳越國錢忠懿王錢弘俶看到靈隱寺傾頹荒廢，於是請求師父來複興。重新建造殿宇，前後共計一千三百多間，以及四面環繞的圍廊，從三門（寺廟的正門）環繞到方丈（寺院住持的居所），左右相通。禪師實在是靈隱寺中興的祖師。 比丘（出家的男子）袾宏讚頌說：如同鷲嶺（靈鷲山，釋迦牟尼佛說法之地）的頻伽鳥（妙音鳥）的聲音，如同冷泉（靈隱寺的泉水）的功德水。阿彌陀佛（西方極樂世界的佛）也親自飛來，無數朵青蓮花擁簇著翠綠。感動了惡人。
【English Translation】 English version: Lord Yu openly praised my demeanor and appearance, recommending me to Lord Jie (Jie Zhitui) and Lord He (unknown). Even in the depths of Jiu Yuan (the place where the dead are buried), one can write, and the Xuan Zhu (a metaphor for precious Buddhist teachings) shines brightly. The towering Hua Terrace (temple) stands majestically, and profound Buddhist teachings are stored within. In a trance, I see him holding a lotus flower in his hand, his teeth as white as ivory. The master once shook his staff (a monk's staff) at Tianzhu Peak in Jinhua, reciting the Lotus Sutra for three years. One night, in meditation, he saw Guanyin (Avalokiteśvara, a bodhisattva in Buddhism) coming through the air, pouring nectar into his mouth. From then on, he developed unimpeded eloquence, filling scrolls with his writing. Jiang Pu praised: If it is said that the Dharma is difficult to cultivate, try three years of diligent effort; if it is said that enlightenment is difficult to attain, try to understand the coolness of a drop of nectar. Small sparrows build nests, showing the master's samadhi; pheasants immediately turn to ashes, showing the master's wisdom. One drop spreads through a thousand rivers. This is what is called the wonderful Dharma. In the second year of Guangshun of the Zhou Dynasty (952 AD), the master preached at Xuedou Mountain in Mingzhou, and scholars gathered like spokes around a wheel. The master ascended the hall and said: Here at Xuedou, the swift waterfall is a thousand fathoms high, unable to hold even a tiny grain of rice; the strange rocks are ten thousand fathoms dangerous, with no place to stand. Where do you all intend to progress? At that time, a monk asked: Xuedou has only one path, how should it be traversed? The master replied: Every step leaves behind cold ice flowers, every word is thoroughly clear as ice. Yuanmei (Wang Shizhen's courtesy name) Wang Shizhen said in the preface to 'Ode to the Mind': The ancient master of Tianzhu (ancient India) (Sakyamuni Buddha) preached for forty-nine years, and ultimately there was no Dharma to be spoken. Before enlightenment, a thousand words are not too many; after enlightenment, one word is not too few. Alas! Why does this old man of longevity have so much to say! This is also for the sake of learners! When preaching for forty-nine years, one Dharma has different names in various sutras, and those who study Buddhism pursue names and abandon the root, then they will go further and further away. In the first year of Jianlong (960 AD), the great benefactor King Qian Hongchu of the Wu-Yue Kingdom saw that Lingyin Temple was dilapidated and abandoned, so he requested the master to revive it. He rebuilt the halls, totaling more than one thousand three hundred rooms, as well as the surrounding corridors on all sides, encircling from the three gates (the main gate of the temple) to the abbot's room (the residence of the abbot of the monastery), connecting left and right. The Chan master was truly the ancestor of the revival of Lingyin Temple. Bhikkhu (ordained male) Zhuhong praised: Like the sound of the Kalaviṅka bird (bird with a beautiful voice) of Vulture Peak (Gṛdhrakūṭa, the place where Shakyamuni Buddha preached), like the water of merit of Cold Spring (the spring of Lingyin Temple). Amitabha Buddha (the Buddha of the Western Pure Land) also personally flew here, countless blue lotus flowers surrounding the emerald green. Moved the wicked.
發王高占善權位。登樓滄海日懸。說法巫山雨霈。至今直指不欹斜。一鏡兩湖無向背。
吳越忠懿王于顯德元年來建永明禪寺(即今凈慈寺也)。賜智覺禪師號。命師住持。為第一世。會三宗。師德集宗鏡錄一百卷．萬善同歸集．神棲安養賦．心賦．詩偈等九十七卷。頒入大藏流行。居永明十五載。手度弟子二千餘人。嗣師之法者。杭州乾明津禪師．富陽子蒙和尚。
虞淳熙贊曰。門外一湖水。堂上一輪鏡。鏡中西子妍。湖裡菱花映。錯認涉入重重。法眼便增翳病。若個永明旨。誰為智覺境。牽回長耳疥癩兒。驚起灰心五百聖。
師升座。僧問。如何是永明妙旨。師曰。更添香著。曰。謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。
傳如述紫柏大師言。古今禪教相非。性相相忌久矣。唯壽師宗鏡錄括三藏。會五宗。故其卷以百計。學者多望洋。觀師升坐。直拈西子一湖。擲向當臺。風動波起。日照明生。道是禪是教。是性是相。比量非比量。唯識非唯識。一涉擬議。便入黑山鬼窟。非永明旨矣。況諸宗義學筌蹄乎。后之覽宗鏡者。具隻眼始得。古之伯牙絕弦。匠石輟斤。讀斯語不能不為二師感也。
慧日峰迤西。巖洞
【現代漢語翻譯】 現代漢語譯本 發揚王道佔據善權之位，登上高樓，滄海之上，紅日懸掛。說法如同巫山降下滂沱大雨。至今，（永明延壽禪師的）直指禪法沒有傾斜。如同明鏡照映兩湖，沒有向背之分。
吳越忠懿王在顯德元年（945年）興建永明禪寺（即現在的凈慈寺）。賜予智覺禪師的稱號，並命他住持，作為第一世住持。融會天臺、華嚴、法相三宗。智覺禪師的著作彙集了《宗鏡錄》一百卷、《萬善同歸集》、《神棲安養賦》、《心賦》、詩偈等九十七卷，頒佈收入大藏經中流通。在永明寺居住十五年，親自度化的弟子有兩千多人。繼承禪師之法的有杭州乾明津禪師、富陽子蒙和尚。
虞淳熙讚頌說：門外就是一湖水，佛堂之上懸掛著一輪明鏡。鏡中映照著西施的美麗容顏，湖裡倒映著菱花。如果錯誤地認為（實有其事）而涉入其中，法眼就會增加翳障之病。哪個才是永明的宗旨？誰才是智覺的境界？牽回長著耳朵的疥癩之人，驚醒了灰心喪氣的五百羅漢。
禪師升座說法，有僧人問：『如何是永明的妙旨？』禪師說：『更添香著。』僧人說：『感謝禪師指示。』禪師說：『且喜沒交涉。』僧人禮拜。禪師說：『聽取一偈：想要認識永明的宗旨，就在門前這一湖水。太陽照耀，光明生起，風吹來，波浪涌起。』
傳如敘述紫柏大師的話說：自古以來，禪宗和教理互相排斥，性宗和相宗互相忌恨已經很久了。只有永明延壽禪師的《宗鏡錄》概括了三藏，融會了五宗，所以他的著作以百卷計算，學者大多望洋興嘆。觀看禪師升座，直接拈出西施和一湖水，擲向當臺。風動波起，太陽照耀光明生起。說是禪，是教，是性，是相，比量非比量，唯識非唯識。一旦涉入擬議，就進入了黑山鬼窟，不是永明的宗旨了。更何況是諸宗的義學筌蹄呢？後世閱讀《宗鏡錄》的人，要具備一隻慧眼才能領會。古時候的伯牙絕弦，匠石輟斤，讀到這些話不能不為兩位大師感動啊。
慧日峰向西延伸，有巖洞。
【English Translation】 English version Promote the kingly way and occupy the position of good power. Ascend the tower, and the sun hangs over the vast sea. Preaching the Dharma is like a torrential rain falling from Mount Wu. To this day, (Zen Master Yongming Yanshou's) direct pointing Zen method has not deviated. Like a bright mirror reflecting two lakes, there is no distinction between front and back.
King Zhongyi of Wuyue built Yongming Zen Temple (now Jingci Temple) in the first year of Xiande (945 AD). He bestowed the title of Zhijue Zen Master and ordered him to be the abbot, as the first abbot. He integrated the Tiantai, Huayan, and Faxiang schools. Zen Master Zhijue's works include the 'Zongjing Lu' (Record of the Source Mirror) in one hundred volumes, 'Wan Shan Tong Gui Ji' (Collection of Myriad Good Deeds Returning to the Same Source), 'Shen Qi Anyang Fu' (Ode to the Spirit Dwelling in Peaceful Nurturing), 'Xin Fu' (Ode to the Mind), poems, and verses, totaling ninety-seven volumes, which were promulgated and included in the Tripitaka for circulation. He resided in Yongming Temple for fifteen years and personally ordained more than two thousand disciples. Those who inherited the Zen Master's Dharma include Zen Master Qianming Jin of Hangzhou and Monk Zimeng of Fuyang.
Yu Chunxi praised: Outside the door is a lake, and above the hall hangs a round mirror. The mirror reflects the beautiful face of Xi Shi (famous beauty in ancient China), and the lake reflects the water caltrop flowers. If one mistakenly believes (that it is real) and gets involved, the Dharma eye will increase the disease of cataracts. Which is the true meaning of Yongming? Who is the realm of Zhijue? Drag back the scabby person with long ears, and awaken the five hundred Arhats who have lost heart.
The Zen Master ascended the seat to preach the Dharma, and a monk asked: 'What is the wonderful meaning of Yongming?' The Zen Master said: 'Add more incense.' The monk said: 'Thank you, Zen Master, for the instruction.' The Zen Master said: 'Fortunately, there is no involvement.' The monk bowed. The Zen Master said: 'Listen to a verse: If you want to know the meaning of Yongming, it is in the lake in front of the door. The sun shines, and light arises; the wind blows, and waves rise.'
Chuanru narrated Master Zibo's words: Since ancient times, Chan (Zen) and Doctrine have been mutually exclusive, and the schools of Essence and Phenomena have been mutually resentful for a long time. Only Zen Master Yongming Yanshou's 'Zongjing Lu' summarizes the Tripitaka and integrates the five schools, so his works are calculated in hundreds of volumes, and scholars mostly sigh in admiration. Watching the Zen Master ascend the seat, he directly picks up Xi Shi and a lake, and throws them onto the platform. The wind moves and waves rise, the sun shines and light arises. Saying it is Chan, it is Doctrine, it is Essence, it is Phenomena, comparing and not comparing, Vijnanavada (Consciousness-only) and not Vijnanavada. Once involved in deliberation, one enters the Black Mountain Ghost Cave, which is not the meaning of Yongming. Moreover, what about the doctrinal and academic traps of the various schools? Those who read the 'Zongjing Lu' in later generations must have a wise eye to understand. In ancient times, Boya broke his zither strings, and the artisan Shi stopped his axe. Reading these words, one cannot help but be moved by the two masters.
West of Hui Ri Peak, there is a cave.
㟏岈。湖山映帶。禪師每日必於此巖誦妙法蓮華經。垂化共計萬三千部。嘗感諸天雨花。臺仍舊名云。
李培贊曰。止觀明執禪呵教名之曰愚。泥教篾禪名之曰狂。狂愚之過雖小。不同邪見。輪轉蓋無差別。吾師乎禪徹唯心。了一字之本空。經宣上乘。達海藏之無礙。天之所以雨花者。殆表解行兩全之妙因者歟。
師居永明。日課一百八事。未嘗暫怠。至暮。每獨往別峰行道唸佛。然密從之者。常數百人。清宵月朗。空中時聞螺貝天樂之聲。感忠懿王聞而嘆曰。自古求西方者。未有若是之切至也。特為建西方香嚴殿于赤巖。以成其志。
屠本畯贊曰。禪師道高德盛。為法眼宗師。猶自晝夜躬行一百八事。行道致天樂聞空。唸佛感國王頌德。直入普賢無疲厭行海者。昔有贊師光昭萬古。為再生之善導。語不綺矣。今之卑功行而談本體。假機權而希實際者。所由殆與師旨不亦異乎。
錢塘古稱羅剎江。其潮汐之險。不減瞿塘三峽。錢王有吳越時。筑捍海塘。工役難就。曾以萬弩射潮頭。終不能殺其勢。開寶三年。師奉詔于月輪峰建創六和塔。高九級。五十餘丈。用以為鎮。自是潮習故道。居民德之。
來宗道贊曰。昔者陽侯肆虐。妄窺吾滸之民室。即神龍後身。逞萬弩不足以當。師之筑塔
。夫弓矢之與窣堵均物也。要之非師之願力。冥有所持耶。今塔漸圮。而潮勢日橫矣。安得檀越莊嚴多寶若開寶年。知師身在寂光。當助歡喜。
後漢乾祐三年十一月二日。吳越王以誕辰飯僧于永明寺。王問師云。今有真僧降否。師曰。長耳和尚乃定光佛應身也。王趨駕參禮。定光云。彌陀饒舌。少選。跏趺而化。
陶望齡贊曰。羅千燈於一室。那律不能分其光。合萬派于滄溟。娑竭不能別其濕。諸佛法流智照恒如焉。之師也。非同現同。非異示異。揭古今時劫為旦暮。死生人我為俳優。知此法界一相無相之旨。寧有餘蘊哉。
高麗國王覽師宗鏡等錄。遣使航海赍書敘弟子禮。奉金線織成袈裟．紫水晶數珠．金澡罐等。彼國問道之僧。承師印可記莂者三十六人。相繼歸本國。各化一方。
覺范洪禪師曰。永明宗鏡錄不獨異國君長讀之皆望風稱門弟子。即元祐間。寶覺和尚宴坐龍山。雖德臘俱高。猶手不釋卷曰。吾恨見此書之晚也。今天下名山莫不有之。而學者終身有未嘗展卷者。唯飽食橫眠。遊談無根而已。謂之報佛恩乎。負佛恩乎。
師于開寶七年復入天臺開菩薩戒。求受者約萬餘人。普獲具佛律儀。謹潔無犯。
秦舜友贊曰。禪師天臺說戒之時。測其聖心。當云止非曰戒本
【現代漢語翻譯】 現代漢語譯本：弓箭和佛塔（窣堵，梵文stūpa的音譯，指佛塔）本質上是一樣的。關鍵在於，如果沒有老師的願力和冥冥之中的力量支援，怎麼能行呢？現在佛塔逐漸倒塌，而潮水卻日益洶涌。哪裡能找到像開寶年間（968-976）的檀越（dànyuè，梵文dana-pati的音譯，指施主）那樣莊嚴多寶塔的人呢？如果知道老師的身在寂光凈土，應當會感到歡喜。
後漢乾祐三年（950）十一月二日，吳越王在永明寺為慶祝自己的生日而齋僧。吳越王問禪師說：『現在有真僧降世嗎？』禪師說：『長耳和尚就是定光佛的應身。』吳越王連忙前去參拜。定光和尚說：『彌陀（阿彌陀佛）饒舌。』不久，便結跏趺坐而圓寂。
陶望齡讚頌說：『在一間屋子裡點燃千盞燈，那律（阿那律，佛陀十大弟子之一，以天眼第一著稱）也無法分辨出它們的光芒；將萬千支流匯入滄溟大海，娑竭龍王也無法分辨出它們的濕度。諸佛的法流和智慧之光永遠如此。』說的就是這位禪師啊！他不同於隨波逐流，也不同於標新立異。他將古今時劫視為旦夕之間，將生死人我視為戲子。明白了這法界一相無相的宗旨，哪裡還會有什麼剩餘的疑惑呢？
高麗國王閱讀了禪師的《宗鏡錄》等著作后，派遣使者漂洋過海，帶著書信表達弟子的敬意，並奉上金線織成的袈裟、紫水晶數珠、金澡罐等。該國向禪師問道的僧人，得到禪師印可和記莂（jiébié，佛教術語，指對弟子修行程度的認可）的有三十六人，他們相繼返回本國，各自教化一方。
覺范洪禪師說：『永明禪師的《宗鏡錄》不僅異國君王讀後都望風稱臣，就連元祐年間，寶覺和尚在龍山宴坐時，雖然德高望重，仍然手不釋卷地說：『我後悔見到這本書太晚了！』現在天下名山沒有不藏有此書的，但學者終身都沒有翻閱過。只是飽食終日，無所事事，遊談無根而已。這能算是報答佛恩嗎？還是辜負佛恩呢？』
禪師在開寶七年（974）再次前往天臺山，開設菩薩戒壇，前來求戒的人大約有一萬多人，都普遍獲得了完備的佛律儀，謹守清凈，沒有違犯。
秦舜友讚頌說：『禪師在天臺山說戒的時候，揣測他的聖心，應當說停止作惡才是戒的根本。』
【English Translation】 English version: Bows and arrows are the same as stupas (Skt. stūpa, a mound-like or hemispherical structure containing relics). The key is, without the teacher's vows and the support of unseen forces, how could it be possible? Now the stupa is gradually collapsing, while the tide is rising day by day. Where can we find someone like the danyue (Skt. dana-pati, a generous donor) of the Kaibao era (968-976) to adorn the stupa with treasures? If they knew that the teacher's body is in the Pure Land of Eternal Light, they should rejoice.
On the second day of the eleventh month of the third year of the Qianyou era of the Later Han Dynasty (950), King Wuyue held a feast for monks at Yongming Temple to celebrate his birthday. The King asked the teacher, 'Are there any true monks descending into the world now?' The teacher said, 'The Long-Eared Monk is the manifested body of Dipankara Buddha.' The King hurried to pay his respects. Dipankara said, 'Amitabha (Amitābha Buddha) is garrulous.' Soon after, he sat in the lotus position and passed away.
Tao Wangling praised: 'Lighting a thousand lamps in one room, Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) cannot distinguish their light; merging ten thousand streams into the vast ocean, the Dragon King Sagara cannot distinguish their wetness. The Dharma stream and wisdom light of all Buddhas are always like this.' This is what is being said about this teacher! He is not the same as following the crowd, nor is he the same as being unconventional. He regards the past and present kalpas as between dawn and dusk, and regards life and death as actors. Knowing the essence of the Dharma realm, which is one aspect and no aspect, how can there be any remaining doubts?
After the King of Goryeo read the teacher's Zongjing Lu (Record of the Source Mirror) and other works, he sent envoys across the sea, carrying letters expressing the respect of a disciple, and offering a kasaya (robe) woven with gold thread, a purple crystal rosary, a golden water pitcher, and so on. Thirty-six monks from that country who sought guidance from the teacher and received his vyākaraṇa (prediction or certification of enlightenment) returned to their respective countries and transformed their respective regions.
Chan Master Juefan Hong said: 'Not only do the kings and rulers of foreign countries read Yongming's Zongjing Lu and admire him as a disciple, but even during the Yuanyou era, when Abbot Baojue was meditating on Dragon Mountain, although he was of high virtue and seniority, he still held the book in his hands and said, 'I regret seeing this book so late!' Now, all the famous mountains in the world have this book, but scholars have never opened it in their lives. They only eat their fill and sleep, and talk without any foundation. Is this repaying the Buddha's kindness? Or is it betraying the Buddha's kindness?'
In the seventh year of the Kaibao era (974), the teacher went to Mount Tiantai again to establish a Bodhisattva Precept Platform. About ten thousand people came to seek the precepts, and they all universally received the complete Buddhist precepts, carefully observing purity and without violating them.
Qin Shunyou praised: 'When the Chan Master was giving precepts on Mount Tiantai, guessing his holy mind, he should have said that stopping evil is the root of the precepts.'
。律身粗范。修行初步。譬之升高自下。涉遐自邇。求道證聖。未有不由此入也。直恐戒力不勝。遂成魔便。此路謹防。別門俱凈。可不信受。果能耳入心受。不違所說。則因戒生定。因定發慧。到此始知勝凈明心。本無有非。戒亦妄說。
師每夜普為六道冥官．九品鬼神說法授戒。並施水陸空行飢餓鬼神法食。為益實鉅。
屠隆贊曰。世之餓夫。冥之饑魂。念等求食。急尤在人。人豈盡濟。暇為鬼計。善哉導師。為平等施。人鬼相滅。施無所施。施且無矣。問誰為與。與者不立。食當誰取。憑此願力。是名法食。空拳作施。飽乎八極。孫孟芳贊曰。人之不食。七日必絕。鬼神饑虛。動止千劫。惟師為慈。延促等攝。拔以爾𦦨。充以禪悅。鬼耶。人耶。即生即佛。
師念世間業苦眾生不能解脫。專以唸佛勸人同生凈土。乃印彌陀塔四十八萬本。勸人禮念。世稱宗門之標準。凈業之白眉。
天如則禪師曰。多見今之禪者。不究如來之了義。不知達磨之玄機。空腹高心。習為狂妄。見修凈土則笑之曰。彼學愚夫愚婦之所為。何其鄙哉。余嘗論其非鄙愚夫愚婦。乃鄙文殊．普賢．龍樹．馬鳴等也。於是永明和尚剖出心肝。主張凈土。既悟達磨直指之禪。又能致身于極樂上品。以此解禪者之執情。以
【現代漢語翻譯】 現代漢語譯本：約束自身行為的基本規範，是修行的初步。好比登高從低處開始，遠行從近處開始。求證大道成聖賢，沒有不是從此入手的。只怕戒律的力量不夠，反而成了魔障的方便。這條路要謹慎防守，其他門徑都清凈。怎能不信受奉行呢？如果真能聽進心裡，不違背所說的，那麼就能因戒而生定，因定而發慧。到了這個時候，才開始知道勝凈明心，本來就沒有什麼不對的，戒律也是虛妄的說法。
法師每夜普遍為六道冥官、九品鬼神說法授戒，並佈施水陸空行飢餓鬼神法食，利益實在巨大。
屠隆讚頌說：世上的餓漢，陰間的饑魂，他們的求食之心，比人更急迫。人尚且不能完全救濟，哪有空閑為鬼神打算？善哉導師（指法師），為他們平等佈施。人鬼之間的差別消滅了，佈施也沒有了佈施的對象。佈施既然不存在了，那麼問誰是給予者呢？給予者也不成立。食物應當由誰來取用呢？憑藉這個願力，這就是所謂的法食。空手作佈施，卻能讓八方極遠之處都得到飽足。孫孟芳讚頌說：人不吃飯，七天必定死亡。鬼神飢餓，動輒經歷千劫。只有法師慈悲，將時間的長短都平等看待，用食物來救濟他們，用禪悅來充實他們。是鬼呢？是人呢？當下即是生，當下即是佛。
法師憐憫世間受業力所苦的眾生不能解脫，專門以唸佛勸人一同往生凈土。於是印製彌陀塔四十八萬本，勸人禮拜唸誦。世人稱他為宗門的標準，凈業中的佼佼者。
天如則禪師說：多見如今的禪者，不研究如來的究竟之義，不知道達摩的玄妙機理，空腹高心，習慣於狂妄自大。見到修習凈土法門的人就嘲笑他們說：『那是愚夫愚婦所做的事情，多麼鄙俗啊！』我曾經評論說，他們所鄙視的不是愚夫愚婦，而是文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行力的象徵）、龍樹（Nagarjuna，中觀學派創始人）、馬鳴（Asvaghosa，大乘佛教思想家）等大菩薩。因此，永明延壽禪師剖出心肝，主張凈土法門，既悟得了達摩直指人心的禪，又能往生到極樂世界的上品。用這個來解除禪者的執著之情。
【English Translation】 English version: Restraining oneself with basic rules is the initial step of cultivation. It is like ascending to a height starting from the bottom, or embarking on a long journey starting from nearby. Seeking the path to attain sainthood, there is no one who does not enter through this. Only fearing that the strength of the precepts is insufficient, it then becomes a convenience for demons. This path must be carefully guarded, and other paths are all pure. How can one not believe and accept it? If one can truly listen and accept it into the heart, and not violate what is said, then one can generate samadhi (concentration) from precepts, and wisdom from samadhi. Only at this point does one begin to know that the supremely pure and bright mind originally has nothing wrong, and precepts are also false statements.
The Master universally preaches the Dharma and bestows precepts to the dark officials of the six realms and the ghosts and spirits of the nine classes every night, and also gives Dharma food to the hungry ghosts and spirits who travel in the water, land, and air, the benefits of which are truly great.
Tu Long praised: The hungry people of the world, the hungry souls of the underworld, their desire for food is even more urgent than that of humans. Humans cannot be completely relieved, how can they have time to plan for ghosts and spirits? Good, indeed, is the guide (referring to the Master), who equally gives to them. The distinction between humans and ghosts is eliminated, and there is no object of giving. Since giving does not exist, then who is the giver? The giver is also not established. Who should take the food? Relying on this vow power, this is what is called Dharma food. Giving with empty hands, yet it satisfies the eight extremes. Sun Mengfang praised: If a person does not eat, they will surely die in seven days. Ghosts and spirits are hungry, and they experience thousands of kalpas (aeons). Only the Master is compassionate, treating the length of time equally, relieving them with food, and filling them with the joy of dhyana (meditative absorption). Is it a ghost? Is it a person? The present moment is birth, the present moment is Buddha.
The Master pities the sentient beings in the world who are suffering from karmic afflictions and cannot be liberated, and specifically encourages people to be mindful of the Buddha and be reborn together in the Pure Land. Therefore, he printed 480,000 copies of the Amitabha (Amitabha, the Buddha of Infinite Light and Life) Pagoda, encouraging people to worship and recite. The world calls him the standard of the Zen school and the best of the Pure Land practitioners.
Chan Master Tianru Ze said: I often see Zen practitioners today who do not study the ultimate meaning of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), and do not know the profound mechanisms of Bodhidharma (Bodhidharma, the founder of Zen Buddhism), empty-bellied and arrogant, accustomed to being wild and妄自大狂妄. When they see people practicing the Pure Land method, they laugh at them and say: 'That is what foolish men and women do, how vulgar!' I once commented that what they despise is not foolish men and women, but Manjusri (Manjusri, symbol of wisdom), Samantabhadra (Samantabhadra, symbol of great practice), Nagarjuna (Nagarjuna, founder of the Madhyamaka school), Asvaghosa (Asvaghosa, Mahayana Buddhist thinker), and other great Bodhisattvas. Therefore, Zen Master Yongming Yanshou opened his heart and advocated the Pure Land method, having both realized the Zen that directly points to the human mind and being able to be reborn in the upper grades of the Land of Ultimate Bliss. Use this to resolve the attachments of Zen practitioners.
此為末法之勸信。故余謂其深有功于宗教者也。
永明聽法者眾。師就便地為九眼[囗@責]。犯金神七煞方。眾諫弗聽。有人數晨起。見七人蓬首沐發湖水中。迫問之。曰。我七煞神也。壽師營[囗@責]吾頂。既不敢移別宮。違歲君令。而又不敢殃古佛之徒。日受大小溲。沐。去穢耳。師聞。竟不除[囗@責]。蓋定業云。
袁宏道曰。是[囗@責]匪穢。吾土非凈。門前湖水。實灌汝頂。惟乾矢橛．蜣螂一丸輪轉不停。斯羽翩然。憫彼頑冥。瀆神借佛窟。離溺器而成骨穴。何以示人金槍馬麥。李日華曰。精粲芳羞。茹退變易。蓮生淤泥。壤壅嘉植。凈穢何性。心自別白。神人趣殊。顛倒則一。五濁之世。唯佛先入。
師行道至武林山東二里。開山演法。即感四王天花下墜。一時緇白歸投。龍象輻輳。淳祐間。賜額永福院。未幾。遂嗣秀王香火。宣德十年。敕賜聖壽禪寺。
懶龍居士李應筠曰。風煙花開。世界成就。霜露果熟。王子誕生。沙劫壞空與無上聖趣皆是眾生心花自為開含。法味祖味祇作雨露助發之緣。但能二六時中不潤苦芽。自然優缽常現。庶不負永明恩德也。
師于開寶八年每見金臺寶樹。或聞天樂異香。預知時至。殊勝甚多。迨十二月二十四日示疾。越二日。晨起
【現代漢語翻譯】 現代漢語譯本：這是末法時代的勸信之文，所以我說它對宗教有很深的功德。
永明延壽大師聽法的人很多。大師就在空地上建造九眼井。有人說衝犯了金神七煞方位，眾人勸阻不聽。有人每天早晨起來，看見七個蓬頭垢面的人在湖水中洗頭髮。追問他們，他們說：『我們是七煞神。壽師建造井衝犯了我們的頭頂，既不敢移到別處，違背歲君的命令，又不敢降禍給古代佛陀的弟子，每天承受大小便的沖洗，洗去污穢。』大師聽了，最終也沒有拆除井。大概是定業如此。
袁宏道說：『這井並非污穢，我們的土地並非清凈。門前的湖水，實際上灌溉著你的頭頂。只有乾燥的糞橛、蜣螂糞丸輪轉不停。羽毛翩然，可憐那些頑固愚昧的人。褻瀆神靈，借用佛窟，離開溺器而成墳墓。用什麼來向人們展示金槍馬麥呢？』李日華說：『精美的食物，吃了也會變質。蓮花生長在淤泥中，肥沃的土壤培育著美好的植物。清凈和污穢有什麼本質呢？心自己分辨明白。神和人趣味不同，顛倒過來則相同。五濁惡世，只有佛先進入。』
大師在武林山東二里處修行，開山演法，立即感應到四王天花墜落。一時之間，僧人和俗人都來歸投，如同龍象聚集。淳祐年間（1241-1252），朝廷賜額為永福院。不久，就繼承了秀王的香火。宣德十年（1435），敕賜聖壽禪寺。
懶龍居士李應筠說：『風煙花開，世界成就；霜露果熟，王子誕生。沙劫壞空與無上聖趣，都是眾生心花自己開放和含苞。佛法的滋味和祖師的滋味，只不過是雨露幫助生髮的因緣。只要能夠在一天十二個時辰中不滋潤苦芽，自然優曇缽花經常顯現。這樣才不辜負永明延壽大師的恩德啊。』
大師在開寶八年（975）經常看見金臺寶樹，或者聽見天樂異香，預先知道時辰將到，殊勝的事情很多。等到十二月二十四日生病，過了兩天，早晨起來
【English Translation】 English version: This is a persuasion to faith in the Dharma-ending Age, therefore I say it has profound merit for religion.
There were many who listened to Dharma from Yongming Yanshou (Eternal Brightness Prolonging Life) (Master Yongming, 904-975). The master built a nine-eyed well on the open ground. Someone said it offended the direction of the Golden Deity and Seven Killings, and the crowd advised against it, but he did not listen. Someone saw seven disheveled people washing their hair in the lake every morning. When asked closely, they said, 'We are the Seven Killing Deities. Master Shou (Prolonging Life) built the well and offended our heads. We dare not move to another palace, disobeying the command of the Year Sovereign, and yet we dare not bring disaster to the disciples of the ancient Buddha. Every day we endure the washing of large and small excrement, washing away the filth.' The master heard this and ultimately did not remove the well. It was probably fixed karma.
Yuan Hongdao (Ming dynasty writer) said, 'This well is not filthy, our land is not pure. The lake in front of the door actually irrigates your heads. Only the dry dung stake and the dung beetle's pellet revolve without stopping. The feathers flutter, pitying those who are stubborn and ignorant. Profaning the deities, borrowing the Buddha's cave, leaving the chamber pot to become a bone cave. What can be shown to people other than golden spears and barley?' Li Rihua (Ming dynasty writer) said, 'Exquisite delicacies, when eaten, also change and decay. The lotus grows in the mud, and fertile soil nurtures fine plants. What is the nature of purity and filth? The mind distinguishes it clearly. Deities and humans have different tastes, but when reversed, they are the same. In the Age of Five Turbidities, only the Buddha enters first.'
The master practiced the Way two miles east of Wulin Mountain, opening the mountain and expounding the Dharma, and immediately sensed the Four Heavenly Kings scattering flowers. In an instant, monks and laypeople came to submit, like dragons and elephants gathering. During the Chunyou period (1241-1252) of the Song Dynasty, the court bestowed the name Yongfu Monastery. Before long, he inherited the incense of Prince Xiu. In the tenth year of Xuande (1435) of the Ming Dynasty, he was granted the name Sacred Longevity Chan Monastery by imperial decree.
Layman Lanlong (Lazy Dragon) Li Yingjun said, 'When the wind and smoke bloom, the world is accomplished; when the frost and dew ripen the fruit, the prince is born. The kalpas of destruction and emptiness and the supreme sacred interest are all the heart-flowers of sentient beings opening and budding themselves. The flavor of the Dharma and the flavor of the Patriarchs are merely the conditions of rain and dew helping to sprout. If one can only not nourish the bitter sprouts during the twelve periods of the day, then the utpala flower will naturally appear constantly. Then one will not fail the kindness and virtue of Yongming Yanshou.'
In the eighth year of Kaibao (975) of the Song Dynasty, the master often saw the Golden Platform Jeweled Tree, or heard heavenly music and strange fragrances, and knew in advance that the time was approaching. There were many extraordinary things. On the twenty-fourth day of the twelfth month, he showed signs of illness. Two days later, he rose early in the morning
焚香。趺坐而逝。壽七十二。臘四十二。
包世杰贊曰。世之存亡休咎。即讖緯術數之學皆能預測其端倪。師之預知其時。無足詫者。然而金臺寶樹。天樂異香。此清泰現量境也。頃著娑婆。非悟唯心凈土。而唸佛功圓者。自在往生之若是耶。噫。師居恒以凈土一門攝人者。徴矣夫。
師既化。茶毗。舍利週身如鱗砌。以開寶九年正月六日建塔葬于大慈山樹亭志焉。宋太宗皇帝額。額曰壽寧禪院。
龔遇春曰。壽師茶毗。傳載其舍利若鱗砌。志多也。及其法嗣壑公出糞壤之遺蛻示余。則又僅僅十數粒。得毋因其少而疑不符耶。不知人惟其心。不惟其物。壑公后壽師六百餘載。一旦欲起而光大之。即是一念莖草可作全身。即是一念瓣香可成七級。又奚必標奇啟信。摻倦作合哉。或曰。放光動地。世尊亦不得已而為之也。蓋為見相者設也。果爾。壑公又何韙于疑哉。
師涅槃后。有僧來自撫州。經年禮拜禪師之塔。人問其故。僧云。我病入陰府。見殿上供𦘕僧一㡠。閻羅王每日自來頂禮。遂問主吏。此是何人。吏曰。此杭州永明寺壽禪師也。凡人死者。皆經我曹判生。唯此師徑生西方上上品矣。王重其德。故影象而敬事焉。
唐虞盛曰。僧傳閻老瞻像。是夢話。亦是鬼話。何必究其有無。
【現代漢語翻譯】 現代漢語譯本 焚香，結跏趺坐而逝，享年七十二歲，僧臘四十二年。
包世杰讚頌說：世間的存亡、吉兇，即使是讖緯術數之學都能預測其端倪。壽禪師預知自己的時辰，沒有什麼值得驚訝的。然而金臺寶樹，天樂異香，這是清泰年間（後唐清泰年間）現量境的顯現啊。如果不是領悟了唯心凈土，並且唸佛功德圓滿的人，怎麼能如此自在地往生呢？唉！壽禪師平時以凈土法門來接引世人，這真是應驗了啊。
壽禪師圓寂后，荼毗（梵語，意為焚燒），舍利（梵語，意為遺骨）遍佈全身，像魚鱗一樣排列。于開寶九年（976年）正月六日建塔，安葬在大慈山樹亭，並記錄這件事。宋太宗皇帝御筆題額，名為壽寧禪院。
龔遇春說：壽禪師荼毗后，傳記記載他的舍利像魚鱗一樣排列，記載很多。等到他的法嗣（佛教用語，指繼承佛法的人）壑公，從糞土中取出遺蛻給我看，卻僅僅只有十幾粒。難道因為舍利少，就懷疑記載不符實嗎？要知道，人重要的是心，而不是物。壑公在壽禪師圓寂六百多年後，一旦想要發揚光大他的事蹟，即使是一念之間，一根小草也可以當作全身，即使是一念之間，一瓣心香也可以成就七級浮屠（佛教用語，指佛塔）。又何必標新立異，摻雜虛假來附會呢？有人說，放光動地，世尊（佛教用語，指釋迦牟尼佛）也是不得已才做的，那是為那些執著于外相的人而設的。如果真是這樣，壑公又有什麼理由懷疑呢？
壽禪師涅槃（梵語，意為圓寂）后，有一位僧人來自撫州，經年累月地禮拜禪師的塔。有人問他原因，僧人說：『我生病進入陰府，看見殿上供奉著一幅僧人的畫像，閻羅王（佛教、道教神話人物，掌管地獄的神）每天親自來頂禮。』於是問主吏（陰間的官吏），『這是什麼人？』主吏說：『這是杭州永明寺的壽禪師。凡是死去的人，都要經過我們判決才能轉生，只有這位禪師直接往生西方極樂世界上品上生了。閻羅王敬重他的德行，所以畫像來敬奉他。』
唐虞盛說：僧人所說的閻羅王瞻仰畫像，是夢話，也是鬼話，何必去追究它的真假呢？
【English Translation】 English version Incense was burned. He passed away in the lotus position, at the age of seventy-two, with forty-two years of monastic life.
Bao Shijie praised: 'The survival, prosperity, misfortune, and auspiciousness of the world, even the studies of apocryphal prophecies and numerology can predict their beginnings. It is not surprising that the Master foresaw his time. However, the golden platform, the jeweled tree, the heavenly music, and the exotic fragrance, these are manifestations of the directly perceived realm during the Qingtai era (Qingtai era of the Later Tang Dynasty). If one has not realized the Pure Land of Mind-Only and perfected the merit of reciting the Buddha's name, how could one be reborn so freely? Alas! The Master constantly used the Pure Land path to gather people, this is indeed verified.'
After the Master passed away, he was cremated (Sanskrit, meaning to burn). The relics (Sanskrit, meaning remains) covered his entire body, arranged like fish scales. On the sixth day of the first month of the ninth year of the Kaibao era (976 AD), a pagoda was built and he was buried at the Shuting of Mount Daci, and this event was recorded. Emperor Taizong of the Song Dynasty personally inscribed the name, calling it Shuning Chan Monastery.
Gong Yuchun said: 'The biography of Master Shou's cremation records that his relics were arranged like fish scales, with many details. When his Dharma successor (Buddhist term, referring to the person who inherits the Dharma) Abbot He took out the remains from the dirt and showed them to me, there were only a dozen or so. Could it be that because there were few relics, one would doubt the accuracy of the record? One should know that what is important in a person is the mind, not the object. Abbot He, more than six hundred years after Master Shou's passing, once wanted to promote and glorify his deeds. Even a blade of grass in a single thought can be regarded as the whole body, even a petal of incense in a single thought can create a seven-storied pagoda (Buddhist term, referring to a pagoda). Why is it necessary to create novelty and mix falsehood to fabricate stories? Some say that the World Honored One (Buddhist term, referring to Shakyamuni Buddha) also had no choice but to emit light and shake the earth, which was for those who are attached to external appearances. If that is the case, why should Abbot He doubt?'
After the Master entered Nirvana (Sanskrit, meaning passing away), a monk came from Fuzhou and prostrated before the Master's pagoda for many years. Someone asked him the reason, and the monk said: 'I fell ill and entered the underworld, and saw a painting of a monk enshrined in the hall. King Yama (Buddhist and Taoist mythological figure, the god who governs hell) personally prostrated before it every day.' So he asked the chief clerk (an official in the underworld), 'Who is this person?' The chief clerk said: 'This is Chan Master Shou of Yongming Monastery in Hangzhou. All those who die must be judged by us before they can be reborn, but this Chan Master directly ascended to the highest grade of rebirth in the Western Pure Land. King Yama respects his virtue, so he has his image painted and venerated.'
Tang Yusheng said: 'The monk's story of King Yama venerating the image is a dream talk and a ghost talk. Why bother to investigate its truth or falsehood?'
第世人多不信佛。而未始不畏閻老。儻聞是語已。亦以閻老之禮禮之。而因知有佛。則地獄一言。未必非接引西方之寶筏矣。雖然彼斥鷃群羊之馴服。豈亦有畏心哉。人實愧焉。
師身後為善繼禪師。嘗刺血書華嚴經于姑蘇半塘寺。頃有聽經之雉。一日集堂中。逾時不動。眾驚視之。已瞑目斂翮立化。遂為筑塔寺中。
陳繼儒曰。雉兒塔今在王百穀半偈庵中。余至半塘壽聖教寺后。落落長松而已。此塔宜還本處。以標靈蹟。昔廬州有坐化貓。峽中有坐化胡孫。李公擇家有坐化蛇。韋皋有鸚鵡舍利。無為軍永寧縣有雀棲於庭。累日不去。取視之。已立化矣。至於僧爽聽經之雞。生公點頭之石(歷歷載在古冊。無足怪者。何疑于雉兒塔乎。良由師說法洞入雉兒腹中。有情無情總歸一心法界。若於此處致疑。便成異類。姑與之日。待雉兒重活。與汝究竟此段大事)。
宋學士濂。未出母胎。母夢異僧手寫華嚴。來謂母曰。吾乃永明延壽。愿假一室。以終此卷。母夢覺已。學士即生。因名曰壽。后更名濂。六歲日記二千餘言。九歲能詩。入青蘿山盡閱鄭氏所著書數萬卷。其文章如武庫一開。千珍萬寶。光采爛然。有集八十三卷。始見太祖。即勸不嗜殺人。授太子諸王春秋．尚書．大學衍義。每對 太祖語漢
【現代漢語翻譯】 現代漢語譯本： 世人大多不相信佛法，但沒有不畏懼閻王的。如果偶然聽到有關佛法的言語，也會以敬畏閻王的態度來對待它，因此而知道有佛的存在，那麼地獄的說法，未必不是接引人們前往西方的珍貴法船了。雖然那些輕視佛法的人，如同斥責麻雀和羊群的馴服，難道他們就沒有畏懼之心嗎？人實在應該感到慚愧。
善繼禪師圓寂后，轉世為善繼禪師。他曾經在姑蘇（今江蘇蘇州）半塘寺刺血書寫《華嚴經》。當時有隻野雞來聽經，有一天聚集在佛堂中，很長時間都不動。眾人驚奇地看著它，發現它已經閉上眼睛，收攏翅膀，站立著圓寂了。於是人們在寺中為它建造了一座塔。
陳繼儒說：『雉兒塔現在在王百穀的半偈庵中。』我到半塘壽聖教寺后，只看到了稀疏的長松而已。這座塔應該歸還到原來的地方，用來標明靈異的遺蹟。過去廬州有坐化的貓，峽中有坐化的猢猻（猴子），李公擇家有坐化的蛇，韋皋有鸚鵡的舍利。無為軍永寧縣有雀鳥棲息在庭院中，連續幾天都不離開，人們取來觀看，發現它已經站立著圓寂了。至於僧爽聽經的雞，生公（竺道生）點頭的石頭（這些都歷歷記載在古籍中，沒有什麼可奇怪的。為什麼懷疑雉兒塔呢？這是因為禪師說法深入到野雞的腹中，有情眾生和無情之物都歸於一心法界。如果在這裡產生懷疑，就變成了異類。姑且與它約定，等待野雞重新活過來，與你究竟這段大事）。
宋濂學士，未出母胎時，他的母親夢見一位奇異的僧人手寫《華嚴經》，來對她說：『我是永明延壽（指永明延壽禪師），希望借用一間屋子，來完成這部經卷。』母親醒來后，宋濂就出生了，因此取名為壽，後來改名為濂。他六歲時每天能記住兩千多字，九歲能寫詩。進入青蘿山，閱讀了鄭氏所著的數萬卷書籍。他的文章如同打開了武庫，千珍萬寶，光彩奪目。著有文集八十三卷。最初見到明太祖（朱元璋，1368-1398在位）時，就勸諫他不要嗜殺，教授太子和諸王《春秋》、《尚書》、《大學衍義》。每次對明太祖講述漢
【English Translation】 English version: Most people do not believe in Buddhism, but there is no one who does not fear Yama (the King of Hell). If they happen to hear words about Buddhism, they will treat it with the same reverence they have for Yama, and thus come to know that the Buddha exists. In that case, the concept of hell may not be a precious raft for guiding people to the Western Pure Land. Although those who scorn Buddhism, like those who rebuke the tameness of sparrows and sheep, do they not have any fear in their hearts? People should truly feel ashamed.
After Zen Master Shanjì (善繼) passed away, he was reborn as Zen Master Shanjì. He once transcribed the Avatamsaka Sutra (華嚴經) in blood at Bantang Temple in Gusu (present-day Suzhou, Jiangsu). At that time, a pheasant came to listen to the sutra. One day, it gathered in the Buddha hall and remained motionless for a long time. The people were surprised to see it and discovered that it had already closed its eyes, folded its wings, and passed away standing up. So people built a pagoda for it in the temple.
Chen Jiru said: 'The Pheasant Pagoda is now in Wang Baigu's Ban Ge Hermitage.' When I went to Bantang Shoushengjiao Temple, I only saw sparse tall pines. This pagoda should be returned to its original place to mark the miraculous remains. In the past, there was a cat in Luzhou that passed away in meditation, a macaque in the gorge that passed away in meditation, a snake in Li Gongze's house that passed away in meditation, and Wei Gao had a parrot's sarira (舍利, relics). In Yongning County, Wuwei Army, there was a sparrow that perched in the courtyard and did not leave for several days. People took it to look at it and found that it had already passed away standing up. As for the chicken that listened to the sutra with Monk Shuang, and the stone that nodded with Master Shengong (竺道生) (these are all recorded in ancient books and are not surprising. Why doubt the Pheasant Pagoda? This is because the Zen master's teachings penetrated deep into the pheasant's belly, and sentient beings and inanimate objects all return to the One Mind Dharma Realm. If you doubt this, you become a different kind. Let's make an agreement with it and wait for the pheasant to come back to life and discuss this important matter with you).'
Scholar Song Lian, before he was born, his mother dreamed of a strange monk hand-copying the Avatamsaka Sutra (華嚴經), who came to her and said, 'I am Yongming Yanshou (永明延壽, referring to Zen Master Yongming Yanshou), and I wish to borrow a room to complete this sutra.' After the mother woke up, Song Lian was born, so he was named Shou, and later renamed Lian. At the age of six, he could memorize more than two thousand words a day, and at the age of nine, he could write poetry. He entered Qingluo Mountain and read tens of thousands of volumes of books written by the Zheng family. His articles were like opening an armory, with thousands of treasures, dazzling and brilliant. He had a collection of eighty-three volumes. When he first met Emperor Taizu of Ming (朱元璋, reigned 1368-1398), he advised him not to be fond of killing and taught the crown prince and princes the Spring and Autumn Annals, the Book of Documents, and the Great Learning Extended Meaning. Every time he spoke to Emperor Taizu about the Han
武．梁武好仙好佛之失。 太祖稱之為賢。為君子。為純臣。天下既定。凡郊廟．山川祠祀。諸大政大令。皆所裁定。海外諸國朝貢。必問安否。為人篤倫理。行事俯仰無愧。真昭代之真儒也。
學士得法千巖長禪師。撰塔銘三十餘篇。堪續傳燈。其護教編記則宗鏡之末光也。又發明正一清微大洞甘水仙派。及闡龍虎大丹不遺餘力。讚揚張．吳二天師皆有傳。雖梓童玄武。並紀靈蹟。論者謂深得華嚴之旨。云。好騎白牛。夔江坐脫。后頃。有見之終南山者云。沖舉之日。距今僅百年耳。
陶𠁗齡曰。愚謂禪師脫穎娑婆。棲神安養藏輪。諸傳記鑿鑿可徴也。何猶然決䇿名場。而游心仙籍。為厭彼極樂。復為人間之勞乎。登上品者為有退轉乎。為師中無實證乎。云棲大師曰。師之行道。普賢親授以妙蓮。師之既化。𦦨魔躬瞻乎寶相。實證之果無疑。似退之益碩大。使果極釋迦。不妨百界之分身。記獲彌陀。正好大慈之填。愿勸。
太祖以不嗜殺人。佐千巖而弘傳法印。所謂至人無己。妙應斯圓。知一鏡虛明。而萬象畢現者。差得師之宗本歟。
大壑曰。永明大師。不思議人也。以不思議人示不思議行。惟後世刻畫其跡。譬之紛列群器。囿彼太虛。寧能盡其量哉。宜乎大藏諸傳所載。修證因果。互
【現代漢語翻譯】 現代漢語譯本 武帝（梁武帝，502年-549年）喜愛神仙和佛，這是他的失誤。明太祖（朱元璋，1368年-1398年）稱千巖元長禪師為賢人、君子、純臣。天下平定后，凡是郊廟、山川的祭祀，以及各項重大政策法令，都由他裁定。海外各國來朝貢，他必定詢問當地百姓是否安好。他為人注重倫理，所作所為光明磊落，無愧於心，真是一位清明時代的真儒士。 千巖元長禪師的弟子們撰寫了三十多篇塔銘，可以續寫《傳燈錄》。他護持佛教的編著，是《宗鏡錄》的餘輝。他又闡發了正一、清微、大洞、甘水等仙派，並且不遺餘力地闡揚龍虎大丹。他讚揚張天師（張道陵）和吳天師（吳猛），都有傳記流傳於世。即使是梓潼神（文昌帝君）和玄武神（真武大帝），他也都記載了他們的靈蹟。評論者認為他深刻領悟了《華嚴經》的旨意。據說，他喜歡騎著白牛，在夔江坐化。後來，有人在終南山見到他，說他飛昇的日子，距離現在僅僅一百年而已。 陶𠁗齡說：『我認為禪師脫離娑婆世界，將神識安住在安養藏輪，各種傳記都鑿鑿可考。為什麼還要在科舉考場上決勝，又將心思放在仙道典籍上呢？難道是厭倦了極樂世界，又來人間受苦嗎？難道登上上品蓮臺的人還會退轉嗎？難道是禪師沒有得到真正的證悟嗎？』云棲大師（蓮池大師，1532年-1615年）說：『禪師的行道，普賢菩薩親自傳授妙蓮；禪師圓寂后，𦦨魔（佛教護法神）親自瞻仰他的寶相。他得到真正的證悟是毫無疑問的。看似退轉，實際上是更加宏大。即使證悟到釋迦牟尼佛的果位，不妨在百界化身；記載獲得阿彌陀佛的果位，正好可以填滿大慈大愿。』我勸勉大家要發願。 明太祖因為不嗜殺人，所以輔佐千巖元長禪師來弘揚傳法印。這就是所謂的至人無我，妙用自然圓滿。瞭解一鏡虛明，而萬象畢現的道理，大概就掌握了禪師的宗本吧。 大壑禪師說：『永明延壽大師（904年-975年）是不可思議的人。以不可思議的人，示現不可思議的行跡。後世的人刻畫他的事蹟，就像把各種器物排列在太空中，怎麼能窮盡他的度量呢？所以大藏經和各種傳記所記載的，關於他的修證因果，互相...
【English Translation】 English version Emperor Wu of Liang (Liang Wudi, 502-549) had a fondness for immortals and Buddhism, which was his mistake. Emperor Taizu (Zhu Yuanzhang, 1368-1398) called Zen Master Qianyan Yuanchang a virtuous man, a gentleman, and a pure minister. After the realm was pacified, all sacrifices to suburban temples, mountains, and rivers, as well as major policies and decrees, were decided by him. When foreign countries came to pay tribute, he would always ask if the local people were well. He valued ethics and morality, and his actions were upright and without shame, truly a genuine Confucian scholar of a clear and bright era. The disciples of Zen Master Qianyan Yuanchang wrote more than thirty epitaphs, which can continue the 'Transmission of the Lamp'. His writings protecting Buddhism are the remaining light of the 'Mirror Record'. He also expounded the immortal schools of Zhengyi, Qingwei, Dadong, and Ganshui, and spared no effort in promoting the Longhu Great Elixir. He praised Celestial Master Zhang (Zhang Daoling) and Celestial Master Wu (Wu Meng), both of whom have biographies passed down in the world. Even the gods Zitong (Wenchang Dijun) and Xuanwu (Zhenwu Dadi), he recorded their miraculous traces. Commentators believe that he deeply understood the essence of the 'Avatamsaka Sutra'. It is said that he liked to ride a white ox and attained enlightenment while sitting in Kuijiang. Later, someone saw him in Zhongnan Mountain, saying that the day of his ascension was only a hundred years from now. Tao Yuling said, 'I believe that the Zen master escaped the Saha world and placed his consciousness in the An Yang Treasury Wheel, and various biographies can be verified. Why would he still compete in the imperial examinations and focus his mind on Taoist scriptures? Is it because he is tired of the Pure Land and came to the human world to suffer again? Do those who ascend to the upper lotus platform regress? Is it because the Zen master did not attain true enlightenment?' Great Master Yunqi (Master Lianchi, 1532-1615) said, 'The Zen master's practice was personally taught the wonderful lotus by Samantabhadra Bodhisattva; after the Zen master passed away, the 𦦨魔 (Buddhist guardian deity) personally admired his precious appearance. There is no doubt that he attained true enlightenment. What seems like regression is actually even greater. Even if one attains the fruit of Shakyamuni Buddha, it does not prevent him from incarnating in hundreds of realms; recording the attainment of Amitabha Buddha's fruit is just right to fill the great compassion and vows.' I urge everyone to make vows. Emperor Taizu, because he did not like to kill people, assisted Zen Master Qianyan Yuanchang in propagating the Dharma seal. This is the so-called perfect person without self, whose wonderful function is naturally complete. Understanding the principle that a mirror is empty and bright, and all phenomena appear, probably grasps the essence of the Zen master. Zen Master Dahe said, 'Great Master Yongming Yanshou (904-975) is an inconceivable person. As an inconceivable person, he manifested inconceivable actions. Later generations depict his deeds, like arranging various objects in the void, how can they exhaust his measure? Therefore, the Tripitaka and various biographies record his cultivation and its causes and effects, mutually...
有同異也。壑慮學者從同異中橫起疑情。故總合諸傳。摭其始末行實。凡三十條。目曰永明道跡。仍繪其像並錄古今名賢偈贊。用梓流通。使同信向。因知無相之跡。不越是相。有所悟入耳。複合掌稽首。贅以偈曰。
善哉導師 乘宿願輪 示羈襁褓 投地悟親 妙蓮華王 信解實鮮 師當齔髫 誦不釋卷 相彼群羊 蠢蠢異生 亦感慈化 馴跪而聽 長督軍儲 兼徴稅務 屢緣放生 漸傾其庫 形臨市曹 心獨逍遙 王慨宥之 世以是逃 天柱入定 九旬為際 斥鷃巢衣 國師深器 擇法藏鬮 萬善同修 蓮花冥授 神人夜投 復遁金華 坐忘道樹 大士乘通 灌以甘露 自是咸稱 香象義龍 群魔褫魄 七眾追從 雪竇千尋 危湍萬仞 一喝之餘 夢孰不醒 鷲嶺既荒 猿洞僅存 六環才振 百廢具興 慧日宏開 五山首寺 浩劫永明 聖皇所賜 師子為座 宗鏡飛光 無法不攝 靡心弗降 夜繞別峰 不遑寧息 螺貝佛聲 互聞國邑 經彼崇臺 日演三車 虎應獲記 天為散花 彌陀定光 一佛兩佛 怪汝長耳 嫌師饒舌 風靡異域 遣使來歸 繼之問道
【現代漢語翻譯】 現代漢語譯本： 有相同和不同之處。那些喜歡思考的人，容易從相同和不同中產生疑惑。因此，我綜合了各種傳記，摘錄了永明大師從開始到結束的生平和事蹟，總共三十條，命名為《永明道跡》。並且繪製了他的畫像，記錄了古今名賢的偈頌讚語，用以印刷流通，使人們共同信仰。因此，可以知道無相的軌跡，不超出這些有相的事蹟。希望人們能有所領悟。複合掌稽首，並附上偈語說：
『善哉導師，乘宿願輪，示羈襁褓，投地悟親。 妙蓮華王（指佛陀），信解實鮮，師當齔髫，誦不釋卷。 相彼群羊，蠢蠢異生，亦感慈化，馴跪而聽。 長督軍儲，兼徴稅務，屢緣放生，漸傾其庫。 形臨市曹，心獨逍遙，王慨宥之，世以是逃。 天柱入定，九旬為際，斥鷃巢衣，國師深器。 擇法藏鬮，萬善同修，蓮花冥授，神人夜投。 復遁金華，坐忘道樹，大士乘通，灌以甘露。 自是咸稱，香象義龍，群魔褫魄，七眾追從。 雪竇千尋，危湍萬仞，一喝之餘，夢孰不醒。 鷲嶺既荒，猿洞僅存，六環才振，百廢具興。 慧日宏開，五山首寺，浩劫永明，聖皇所賜（宋太祖趙匡胤賜名）。 師子為座，宗鏡飛光，無法不攝，靡心弗降。 夜繞別峰，不遑寧息，螺貝佛聲，互聞國邑。 經彼崇臺，日演三車，虎應獲記，天為散花。 彌陀定光（指佛陀），一佛兩佛，怪汝長耳，嫌師饒舌。 風靡異域，遣使來歸，繼之問道。』
【English Translation】 English version: There are similarities and differences. Those who like to contemplate are prone to generate doubts from these similarities and differences. Therefore, I have synthesized various biographies, extracting the life and deeds of Yongming (永明) Master from beginning to end, totaling thirty items, and named it 'Traces of Yongming's (永明) Path'. Furthermore, I have drawn his portrait and recorded the eulogies and praises of famous sages from ancient and modern times, for printing and circulation, so that people can share the same faith. Thus, it can be known that the traces of the formless do not go beyond these formed deeds. I hope people can gain some enlightenment. Compound palms in reverence, and append a verse saying:
'Excellent guide, riding the wheel of past vows, showing the bondage of swaddling clothes, realizing kinship upon touching the ground. Wonderful Lotus Flower King (妙蓮華王) (referring to the Buddha), faith and understanding are truly rare, the master, when young, recited without releasing the scroll. Looking at those flocks of sheep, dull and different beings, they also felt compassion and knelt obediently to listen. Often supervising military supplies and collecting taxes, repeatedly releasing living beings, gradually emptying his treasury. His form was in the marketplace, his heart alone at ease, the king generously pardoned him, the world escaped because of this. Entering samadhi at Tianzhu (天柱) Mountain, for ninety days, the swallows rejected nesting in his clothes, the national teacher deeply valued him. Choosing the Dharma treasury by lot, cultivating all good deeds together, the lotus flower was secretly bestowed, divine beings appeared at night. Again, he escaped to Jinhua (金華) Mountain, sitting in forgetfulness under the Bodhi tree, a great being rode through, pouring nectar upon him. From then on, everyone called him the fragrant elephant and righteous dragon, demons lost their courage, the seven assemblies followed him. Snowy Peak (雪竇) is a thousand fathoms deep, dangerous rapids ten thousand cubits, after one shout, who would not wake up from their dream. Vulture Peak (鷲嶺) was desolate, the ape cave barely remained, only when the six rings were shaken, all abandoned things were revived. The sun of wisdom widely opened, the first temple of the five mountains, the vast kalpa Yongming (永明), bestowed by the holy emperor (referring to Emperor Taizu of Song, Zhao Kuangyin). A lion served as his seat, the Zongjing (宗鏡) shone with light, no Dharma was not included, no mind was not subdued. At night, he circled the separate peak, not even taking time to rest, the sounds of conch shells and Buddhist voices were heard in the country. Passing by that lofty platform, he daily expounded the three vehicles, the tiger responded and received prediction, the heavens scattered flowers. Amitabha (彌陀) and Dipankara (定光) (referring to the Buddha), one Buddha, two Buddhas, strange are your long ears, disliking the master's talkativeness. His influence swept across foreign lands, sending envoys to return, continuing to ask about the Way.'
霧擁云驅 建大法幢 功超萬鏃 遠障狂瀾 永甯越國 恒以凈業 攝念往生 撫期坐逝 仙樂來迎 靈蛻既焚 香薪亦熾 現設利羅 遍身鱗砌 杳杳重泉 夫誰知音 炎魔羅主 睹影歸心 雉塔標奇 鸞坡流譽 一月千江 無來無去 偶逢金骨 迎返湖濵 正猶窮子 歸依所親 剎剎塵塵 在在處處 愿此流通 寸里如是
永明道跡(終)
No. 1599-B
放生贖命。止殺興哀。斷燒煮之殃。釋籠罩之縶。續壽量之海。成慧命之因。遂得水陸全形。息陷網吞鉤之苦。飛沉任性。脫焚林竭澤之憂。免使穴罷新胎。巢無舊卵。脂消鼎鑊。肉碎刀砧。昔有禪師鄧隱峰。未出家時。曾射一猿子墮地而終。須臾猿母亦隨而死。因剖腹開視。腸寸寸斷。遂舍其射業。因此出家。是知人形獸質。受報千差。愛結情根。其類一等。命既無于大小。罪豈隔于賢愚。誤傷誤殺。尚答餘殃。故作故為。寧逃業跡。或受一日戒。或持八關齋。或不啖有情。或永斷葷血。不值三災之地。能升六慾之天。既為長壽之緣。又積大慈之種。
萬曆歲次丙午秋九月霜降日
古杭凈慈寺 大壑 稽首書
【現代漢語翻譯】 現代漢語譯本 霧氣擁簇，雲彩奔涌。 建立起偉大的佛法旗幟（建大法幢），功德超越無數箭矢（功超萬鏃）。 遠遠地阻擋住狂暴的波瀾（遠障狂瀾），使越國永遠安寧（永甯越國）。 常常以清凈的行業（恒以凈業），攝取意念往生西方極樂世界（攝念往生）。 預知時至，安然坐化（撫期坐逝），天上的仙樂前來迎接（仙樂來迎）。 火化后的靈骨（靈蛻既焚），香柴也燃燒得旺盛（香薪亦熾）。 顯現出無數的舍利子（現設利羅），遍佈全身，如同鱗片堆砌（遍身鱗砌）。 幽深渺茫的黃泉之下（杳杳重泉），有誰能理解我的心聲（夫誰知音）？ 掌管地獄的閻魔羅王（炎魔羅主），看到我的身影也皈依佛法（睹影歸心）。 高聳的佛塔標新立異（雉塔標奇），美麗的鸞坡流傳美名（鸞坡流譽）。 一月映照千江水（一月千江），無所謂來，也無所謂去（無來無去）。 偶然遇到佛陀的金骨舍利（偶逢金骨），迎回供奉在西湖之濱（迎返湖濵）。 正像貧窮的兒子（正猶窮子），歸依自己的親人（歸依所親）。 每一個剎土，每一粒微塵（剎剎塵塵），每一個地方，每一個處所（在在處處）。 愿此功德流通十方（愿此流通），即使在極小的地方也是如此（寸里如是）。
永明道跡（終）
No. 1599-B
放生贖命，停止殺戮，興起慈悲。 斷絕燒煮動物的災殃（斷燒煮之殃），解救被籠罩束縛的生靈（釋籠罩之縶）。 延續生命的長度，如同大海般無邊（續壽量之海），成就增長智慧的因緣（成慧命之因）。 最終能夠保全水陸眾生的完整形體（遂得水陸全形），停止落入陷阱、被漁網捕撈、被魚鉤吞噬的痛苦（息陷網吞鉤之苦）。 使飛禽游魚能夠自由自在地生活（飛沉任性），擺脫被焚燒山林、竭澤而漁的憂患（脫焚林竭澤之憂）。 避免使動物挖掘洞穴后失去新生的幼胎（免使穴罷新胎），鳥巢中沒有遺留舊的鳥卵（巢無舊卵）。 動物的油脂不再在鍋里熬煮（脂消鼎鑊），動物的肉不再被刀切割在砧板上（肉碎刀砧）。 過去有位禪師名叫鄧隱峰（鄧隱峰），未出家時，曾經射中一隻小猿猴，猿猴墜地而死。不久，猿猴的母親也隨之死去。剖開猿母的腹部一看，腸子寸寸斷裂。於是他放棄了射獵的職業，因此而出家。由此可知，人與動物雖然形體不同，但所受的果報卻有千差萬別。愛是情愛的根源，對於同類來說都是一樣的。生命不分大小，罪過也不分賢愚。即使是無意中造成的傷害或殺戮，尚且要償還剩餘的業報；如果是故意而為之，又怎能逃脫業力的追蹤呢？ 或者受持一日戒（一日戒），或者持守八關齋戒（八關齋），或者不吃有情眾生的肉（不啖有情），或者永遠斷絕葷腥血食（永斷葷血）。 就不會遭遇三災（三災）的侵襲，能夠升到六慾天（六慾天）享福。 既是增長壽命的因緣，又是積聚廣大慈悲的種子。
萬曆（Wanli）年間，歲次丙午年秋季九月霜降之日（公元紀年)
古杭凈慈寺（Jingci Temple）大壑（Dahe）稽首書
【English Translation】 English version Mists embrace and clouds surge. Establishing a great Dharma banner (建大法幢), merit surpassing myriad arrows (功超萬鏃). Far warding off raging waves (遠障狂瀾), eternally pacifying the Yue kingdom (永甯越國). Constantly with pure karma (恒以凈業), gathering thoughts for rebirth (攝念往生). Knowing the time of death, sitting in stillness (撫期坐逝), celestial music comes to greet (仙樂來迎). The spiritual remains cremated (靈蛻既焚), fragrant firewood also ablaze (香薪亦熾). Manifesting countless Śarīras (舍利羅) (現設利羅), covering the body like scales (遍身鱗砌). In the distant, obscure depths of the underworld (杳杳重泉), who understands my heart (夫誰知音)? Yama, the lord of hell (炎魔羅主), seeing the shadow, returns to the heart (睹影歸心). The towering pagoda stands out uniquely (雉塔標奇), the beautiful Luan slope spreads fame (鸞坡流譽). The moon reflected in a thousand rivers (一月千江), neither coming nor going (無來無去). Accidentally encountering the golden bones (偶逢金骨), welcoming them back to the shores of the lake (迎返湖濵). Just like a poor child (正猶窮子), returning to rely on relatives (歸依所親). In every kṣetra, every mote of dust (剎剎塵塵), in every place, every location (在在處處). May this merit circulate everywhere (愿此流通), even in the smallest place, may it be so (寸里如是).
Yongming's (永明) Path Traces (end)
No. 1599-B
Releasing life and redeeming beings, ceasing killing and arousing compassion. Cutting off the calamity of burning and boiling (斷燒煮之殃), releasing the bonds of cages and nets (釋籠罩之縶). Extending the sea of life spans (續壽量之海), accomplishing the cause of wisdom-life (成慧命之因). Ultimately attaining the complete forms of beings on land and water (遂得水陸全形), ceasing the suffering of falling into traps, being caught in nets, and being swallowed by hooks (息陷網吞鉤之苦). Allowing birds and fish to live freely according to their nature (飛沉任性), escaping the worries of burning forests and draining lakes (脫焚林竭澤之憂). Preventing animals from losing their newborn offspring after digging burrows (免使穴罷新胎), nests without old eggs remaining (巢無舊卵). Animal fat no longer boiled in cauldrons (脂消鼎鑊), animal meat no longer chopped on cutting boards (肉碎刀砧). In the past, there was a Chan master named Deng Yinfeng (鄧隱峰). Before becoming a monk, he once shot a baby monkey, which fell to the ground and died. Soon after, the monkey's mother also died. Upon opening her abdomen, her intestines were found to be broken into pieces. Therefore, he abandoned his hunting profession and became a monk. From this, it can be known that although humans and animals have different forms, the karmic retributions they receive vary greatly. Love is the root of affection, and it is the same for all of their kind. Life does not differentiate between large and small, and sin does not differentiate between the wise and the foolish. Even unintentional harm or killing still requires repayment of remaining karmic debts; how can intentional actions escape the pursuit of karma? Either taking the One-Day Precept (一日戒), or upholding the Eight Precepts (八關齋), or not eating sentient beings' flesh (不啖有情), or forever abstaining from meat and blood (永斷葷血). One will not encounter the Three Disasters (三災), and will be able to ascend to the Six Desire Heavens (六慾天) to enjoy blessings. It is both a cause for increasing lifespan and accumulating seeds of great compassion.
On the day of Frost's Descent in the ninth month of autumn in the year Bingwu during the Wanli (萬曆) reign (Gregorian calendar).
Respectfully written by Dahe (大壑) of Jingci Temple (凈慈寺) in Ancient Hangzhou (古杭).