---
title: "破山興福寺志 · 僧仲殊：破山光明菴記"
description: "破山興福寺志由明代文人程嘉燧撰寫，蘇先繪製插圖，是一部記載浙江嘉興破山興福寺歷史的佛教寺志。該書編纂於明末，內容詳述寺院創建沿革、高僧事蹟、建築布局與宗教活動，並附精細圖錄，反映晚明佛教寺院與士人文化的交融。作為地方佛教史志的珍貴文獻，它不僅留存了江南禪宗叢林的發展脈絡，更展現了佛教與中國傳統文化深度融合的歷史實態，對研究明代佛教史、地方宗教及藝術具有重要參考價值。"
url: "https://rushiwowen.co/en/r/cmgmz35g31db0l104pid8kkmv"
---

### 僧仲殊：破山光明菴記

> Mount Poshan Guangming Hermitage Record

仲殊安州人居錢塘為詩敏捷立成辟糓常啖蜜東坡呼為蜜殊作安州老人食蜜歌熈寧中上堂辭眾閉方丈自縊死及火五色舍利不可勝計

> Zhongshu was a native of Anzhou who later lived in Qiantang. He composed poetry with remarkable speed, completing verses on the spot. He practiced fasting and often ate honey, which led Su Dongpo to call him "Honey Zhongshu." Dongpo wrote the poem "Song of the Old Man of Anzhou Eating Honey" about him. During the Xining era, he gave a final sermon to his followers, then sealed himself in his meditation room and hanged himself. When his body was cremated, countless five-colored relics were found.

佛說金光明經是經莫知所始莫究所終杳無形聲廣無邊際最尊最上眾經中王類名曰金不可沮壞之體也現前日用光明之實相也雖天地之大萬物之多幽明之異死生之隔皆不出是經含洪徧覆之無外也廣矣大矣不入二乘之論浩然寂然未離三界之中樂著是經則入起滅輪趨嚮是經則示懺悔法繇懺悔法故能拂樂著之心無樂著之心故能達菩薩之本有大沙門名曰海素以曩故行願愛樂是經出入是經受用是經得是經三昧安樂賛嘆之不已又思一切眾生同入道塲供養是經行懺悔法去一切罪垢與人天四眾得清淨果究竟了義入無生法忍安住如如復次香火之地不無擇焉乃相眎此山西南頂有竒峯裂澗可以隔塵凢有長松茂竹可以庇經像燕坐屏息歸者悅來者遂以熈寧辛亥經始訖紹聖丙子建立凡三十餘間得東南之絕境擬化城之髣髴背望遼海而鏡空一天前臨尚湖則澄光百里於是擊大金皷出大音聲諸有聞者合手而至稱曰某甲等以宿昔縁墮塵色界煩惱障難願盡懺除素公乃為整威儀良久而大眾恍然有失瞿然有得悲唬懇切告謝而去徃問之則曰所失者煩惱妄想向來覺知今已斷滅所得者口耳不及使予何言仲殊身隱光明跡涉懺悔聞此殊勝書以自警公命勒于石以示四眾云爾紹聖四年正月十五日霅川空叜記一云雲游比丘仲殊記

> The Buddha proclaimed the Golden Light Sutra, a scripture whose beginning cannot be known, whose end cannot be fathomed. Silent and formless, vast without boundary, it is the most exalted, the king of all sutras. Its name is "Golden Light," signifying a body that cannot be broken or destroyed. It is the living reality of radiant wisdom present in everyday experience. Though heaven and earth are vast, though all things are numerous, though the distinctions between the hidden and the manifest, between life and death, are many, none lie beyond this sutra's all-embracing, all-covering reach. It is vast and great, not to be contained within the limited views of the Two Vehicles. It is boundless and serene, yet not separate from the three realms of existence. Those who delight in this sutra enter the cycle of arising and ceasing; those who turn toward this sutra are shown the method of repentance. Through the practice of repentance, one can cast off the mind that clings to delight. Without such clinging, one can realize the fundamental nature of a bodhisattva. There was a great monk named Haisu, who, through conditions from past lives, had formed aspirations and vows to cherish this sutra. He came and went within it, lived and breathed it, and attained its samadhi, never ceasing in his joyful praise. He further resolved that all sentient beings might enter the place of awakening together, make offerings to this sutra, practice repentance, and be freed from all offenses and defilements. Along with the four assemblies of humans and heavenly beings, they would attain the pure fruit, fully realize the ultimate meaning, enter the patient endurance of the unborn, and abide peacefully in thusness. Furthermore, in matters of choosing a place for practice, no selection was made lightly. They looked to this mountain's southwestern peak, where there was a remarkable ridge and a ravine that could separate them from worldly dust. Tall pines and dense bamboo could shelter the sutras and images, providing a place for seated meditation and quiet retreat. Those who returned were pleased; those who came found refuge. Thus, beginning in the Xinning era (1071) and completing in the Shaosheng period (1096), over thirty rooms were built, attaining the finest scenery in the southeast, resembling a conjured city. Behind, one could gaze at the vast sea, its mirror-like expanse touching the sky. In front, Shang Lake stretched out, its clear light spreading for a hundred miles. Thereupon, they struck the great golden drum and sounded a great voice. All who heard it gathered with joined palms and said, "We, through conditions from past lives, have fallen into the realm of sensual desire and the defilements of affliction. We wish to repent and be wholly cleansed." Master Su then composed himself with dignity, and after a long while, the assembly was suddenly startled, as if losing something, and awakened, as if gaining something. With sorrowful cries and earnest entreaties, they took their leave with gratitude. When asked about it, they said, "What we lost were our afflictions and deluded thoughts, which we now know have been cut off. What we gained is beyond words and hearing. What more could we say?" Zhongshu, who had taken refuge in the practice of repentance while dwelling in the radiant light of this teaching, heard of this extraordinary event and wrote it down as a personal reminder. The master ordered it to be carved on stone to show the four assemblies. Recorded on the fifteenth day of the first month in the fourth year of the Shaosheng era (1097), by the Kong Sou of Zhachuan. Another version attributes it to the wandering monk Zhongshu.