Chinese
卍新续藏第 86 册 No. 1599 永明道迹 No. 1599-A 永明道迹序 众生之情。处处执着。菩萨教化。处处破除。如婴儿疾病。为乳所伤。良医审证。止乳与药。疾则旋已。又病久困。为药所伤。智人知之。遣医罢药。患亦随愈。然不妨乳有哺养之益。药有疗治之功。止乳是权。而概夺则馁死者必相藉矣。遣医是暂。而例遣则沉痼者必无幸矣。三乘对治者。疗烦恼之妙药也。众善齐臻者。养法身之乳湩也。滞之则碍正知见。故菩提达磨而降。皆绝言思。以止遣之。废之则乖圆融门。故永明大师嗣。与浑事理。而以身范焉。大师。法眼之嫡孙。韶师之真子。妙契单传。亲蒙记莂。然禅宗不立文字。而师乐说无碍。百卷河悬。禅宗呵斥坐禅。而师跏趺九旬。鷃巢衣裓。禅宗指决唯心。无他净土。而师经行持念。角虎示人。禅宗但贵眼正。不贵行履。而师万善同归。勤行百八。所以抑虚滥。示之堤防。导因地。趍于极果。真金出冶。盛作庄严。大海吞流。不辞涓滴。真祖位大成之圣法王。金轮之尊者也。大师示寂后。塔于大慈山。院曰寿宁。圮废湮泯。址归俗士。净慈僧壑公者。夙怀遗迹。号慕询求于蓁莽中。竟得设利。缁白瞻礼。如重霾余。慧日再见。佥谋于法堂之背建窣堵波 。用严供养。并汇缉遗事。附以图赞。目曰永明道迹。传布四众。於戏。洪波白浪。灵骨具存潭北．湘南。塔样无改。育王七宝。古佛一锥。于未添香前。共着眼目。 万历丁未首夏望日 歇庵居士陶望龄书于会稽法华山天衣精舍 No. 1599 永明道迹 永明道迹目录 净慈寺嗣法云孙 大壑 辑 (六梦居士 虞淳熙 寓庸居士 黄汝亨) 同校阅 凡三十二条永明真像感亲息争群羊听经金门献赋放生罹法慷慨见宥舍俗投师斥鷃巢衣参依蒙谶圣授莲花神人护忏密承甘露雪窦示众中兴灵隐净慈开山永明升座华台课经别峰行道营塔镇潮古佛互证高丽归依天台说戒法食施鬼劝念往生降伏神煞演法雨花预知时至茶毗遗瑞阎君礼像雉儿听法铺张儒术权寄仙踪 永明道迹目录(终) 陆树声赞曰。 稽首智觉称大雄 灵根卓颖超神童 诸佛海藏固无极 法华经藏犹难穷 师当能言义已竟 诵感群羊时跪听 长为监守靡国储 捐生赎生奚惮诛 临市悦豫如登假 人主感悟释其械 不独刑逃世并逃 放生犹觉度生高 如来所有一切法 维师一身为总括 弥陀为塔愿无疆 一一塔放无量光 佐彼慈尊白玉相 能令堪忍 用庄严的供养，并汇集遗留下来的事迹，附上图画和赞颂，命名为《永明道迹》，广泛传播于四众弟子。唉！洪大的波涛和白色的浪花中，灵骨依然保存在潭北（潭州的北面）和湘南（湘州的南面），塔的样式没有改变。育王（阿育王）的七宝塔，古佛（古代的佛）的一锥土，在未添香之前，共同关注。 万历丁未年（1587年）初夏的望日 歇庵居士陶望龄书于会稽（今浙江绍兴）法华山天衣精舍 No. 1599 永明道迹 永明道迹目录 净慈寺嗣法云孙 大壑 辑 (六梦居士 虞淳熙 寓庸居士 黄汝亨) 同校阅 共三十二条：永明真像、感亲息争、群羊听经、金门献赋、放生罹法、慷慨见宥、舍俗投师、斥鷃巢衣、参依蒙谶、圣授莲花、神人护忏、密承甘露、雪窦示众、中兴灵隐、净慈开山、永明升座、华台课经、别峰行道、营塔镇潮、古佛互证、高丽归依、天台说戒、法食施鬼、劝念往生、降伏神煞、演法雨花、预知时至、茶毗遗瑞、阎君礼像、雉儿听法、铺张儒术、权寄仙踪。 永明道迹目录(终) 陆树声赞曰： 稽首智觉（智觉禅师，即永明延寿大师）称大雄（佛的尊称），灵根卓异，超越神童。 诸佛的智慧如大海般深藏，本来就没有边际，而《法华经》的精妙义理，更是难以穷尽。 大师您讲解佛法，意义已经非常完备，诵经时感动得羊群都跪下来听。 长期担任管理国库的官职，挪用公款赎救生命，哪里会害怕被诛杀？ 面临刑罚，却喜悦得像要升天一样，君主被感动醒悟，释放了他。 不只是逃避刑罚，世俗之人也因此逃离苦海，放生之举让人觉得比度化众生还要高尚。 如来所拥有的一切佛法，都集中在您一身。 以弥陀（阿弥陀佛）之名建造佛塔，愿力无边无际，每一座塔都放出无量的光明。 辅助阿弥陀佛那白玉般的庄严法相，能够使堪忍世界的众生离苦得乐。
English
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 师于别峰称佛名 螺贝天乐空中生 宗镜开函照异域 高丽王者遥属目 金线伽黎紫晶珠 黄金澡瓶执贽殊 异国冥都两倾注 十方皈敬想如是
Chinese
冯梦祯赞曰。夫神之于形也。犹春在花枝。春残则花谢。神往则形徂。剧工如宋人镂玉为瓣。或混其真。似其如化。工无工乎。叶公尝工𦘕龙。见真龙而怖走。写生固不足以当生。而况无生乎。寿师为像则不然。譬夫摩尼神珠。非色非空。非生非灭。亘耀幽显。雨诸珍宝。观至幽若冥界衰。杀生䫫如阎罗。恒展帧以投诚。知师深证无生。以无生生相度无尽众生。而无度生相。斯为永明师之妙相也欤。 五代杭州慧日永明寺智觉禅师。讳延寿。字冲玄。号抱一子。本丹阳人。后迁余杭。遂家焉。父王公。母某氏。师生。方能言。坐高榻。值父母反目。奋跃而下。跪泣于地。亲感悦。永偕琴瑟。 曹学佺赞曰。师当孩提时。便知奋掷身命。感化所天。后践法王之位。调御群灵者。其进力有自矣。经言。频伽在鷇。声逾众鸟。狻猊出胎。威慑百兽。物固有天纵者。吾生欲办未来于今日。尚荏苒流光。瞻仰童真。宁无惭德也欤。 师总角时。即归心佛乘。不茹荤。日唯一食。持法华经。七行俱下。每展卷时。感群羊跪听。 知西向 师于别峰称佛名，螺贝天乐空中生 宗镜开函照异域，高丽（Gāolí）王者遥属目 金线伽黎（Jiālí）紫晶珠，黄金澡瓶执贽殊 异国冥都两倾注，十方皈敬想如是 冯梦祯赞曰：神之于形也，犹春在花枝。春残则花谢，神往则形徂。剧工如宋人镂玉为瓣，或混其真，似其如化。工无工乎？叶公尝工画龙，见真龙而怖走。写生固不足以当生，而况无生乎？寿师为像则不然。譬夫摩尼（Móní）神珠，非色非空，非生非灭，亘耀幽显，雨诸珍宝。观至幽若冥界衰，杀生䫫如阎罗（Yánluó）。恒展帧以投诚，知师深证无生，以无生生相度无尽众生，而无度生相。斯为永明（Yǒngmíng）师之妙相也欤。 五代杭州慧日永明寺智觉禅师，讳延寿（Yánshòu），字冲玄（Chōngxuán），号抱一子（Bàoyīzǐ）。本丹阳人，后迁余杭，遂家焉。父王公，母某氏。师生，方能言，坐高榻，值父母反目，奋跃而下，跪泣于地，亲感悦，永偕琴瑟。 曹学佺赞曰：师当孩提时，便知奋掷身命，感化所天。后践法王之位，调御群灵者，其进力有自矣。经言：频伽（Pínqié）在鷇，声逾众鸟；狻猊（Suānní）出胎，威慑百兽。物固有天纵者，吾生欲办未来于今日，尚荏苒流光，瞻仰童真，宁无惭德也欤。 师总角时，即归心佛乘，不茹荤，日唯一食，持法华经，七行俱下，每展卷时，感群羊跪听。
English
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. --------------------------------------------------------------------------------
Chinese
葛寅亮曰。只这件。有等玲利汉闻言不信。顾此蠢然者。尔反有一段入处。岂不可怪。转下看去。鹦鹉证果。蚯蚓谈经。物愈微。神通愈显。夫此犹属有知。未为奇特。至于顽石点头。大骇人矣。从是谛观那说法的。果是寿禅师么。这听法的。还是羊么。咦。上林春色早。花鸟总宜人。 师年十六为儒生。时吴越文穆王元欢镇杭州。师献齐天赋。众推间世之才。咸欲官之。 黄汝亨赞曰。为依佛耶。自献金门。为宗儒耶。谁名沙门。赋心赋神。东踊西升。吴越之师。清泰之君。齐天中天之寿。寿无量而无名。名可求兮。弥勒入补处以称尊。惟儒与佛不隔一尘。 师尝为余杭库吏。后迁华亭镇将。督纳军需。屡以库钱买鱼虾等物放之。事发。坐死。领赴市曹。 虞淳贞曰。物我同体兮。何放生而罹死。谓非同体兮。何入死而出生。王法佛法即异而成。至人无己。惟慈是膺。盖视蠛蠓犹大觉。临藁街如化城。 宋旭赞曰。 慷慨临刑思洒然 不妨多费放生钱 君王感宥重加敬 遂得传灯继祖筵 吴越王游于江上。梦老人引鱼虾数万至。云。此皆税务官所放者。愿王免其罪。王窹而使人探之。师临死地。面无戚容。典刑者怪而诘之。师曰。吾于库钱。毫无私用。为赎生命耳 现代汉语译本 葛寅亮说：‘唯独这件事，有些聪明人听了不相信，反而是那些愚笨的人，反而有一点领悟之处，岂不是奇怪？’再往下看，鹦鹉也能证得果位（佛教修行所达到的境界），蚯蚓也能谈论经义，事物越是微小，神通就越是显现。但这还属于有知觉的生物，还不算特别奇异。至于顽石点头，那就太令人震惊了。仔细观察那说法的人，真的是寿禅师吗？这听法的人，还是羊吗？唉！上林苑的春色来得早，花鸟都让人感到心情舒畅。 禅师十六岁时是儒生。当时吴越文穆王钱元瓘（887年－941年）镇守杭州，禅师献上《齐天赋》，众人推崇他是旷世奇才，都想让他做官。 黄汝亨赞颂说：‘是为了依从佛法吗？亲自献赋于朝廷。是为了遵从儒学吗？谁又称他为沙门（出家修道的人）？他的赋既写心又写神，像太阳从东方升起又向西方落下。他是吴越国的老师，是清泰年间（936年—943年）的君主。他的寿命与齐天（指佛）和中天（指人）一样长久，寿命无量而又无名。如果名可以追求，那么弥勒菩萨（未来佛）就会进入补处（等待成佛的位置）以受人尊敬。儒学与佛学之间，没有一丝尘埃的隔阂。’ 禅师曾经担任余杭的库吏，后来升迁为华亭镇将，负责督办军需。多次用仓库的钱购买鱼虾等物放生。事情败露，被判处死刑，押赴刑场。 虞淳贞说：‘万物与我同为一体啊，为何放生反而遭受死刑？如果说不是同为一体，为何进入死地反而获得生机？王法与佛法，看似不同却又相互成就。至人（道德修养达到极高境界的人）没有自我，只有慈悲之心。大概是把小虫都看作是大觉悟者，把刑场看作是化城（虚幻的城市）。’ 宋旭赞颂说： ‘慷慨赴死神态安然，不妨多花钱来放生。君王感动赦免并敬重，于是得以传灯继承祖师的禅席。’ 吴越王在江上游玩，梦见一位老人带领数万鱼虾来到他面前，说：‘这些都是税务官所放生的，希望大王能够免除他的罪过。’吴越王醒来后派人去查探，禅师面临死刑，面无惧色。行刑官感到奇怪而责问他，禅师说：‘我对于仓库的钱，没有丝毫私用，只是用来赎买生命罢了。’