---
title: "護法錄 · 松隱庵記"
description: "護法錄是明代佛教重要文獻由宋濂著述袾宏輯錄錢謙益訂正該書誕生於明末佛教復興與儒釋道三教融合的歷史背景下主要內容為宋濂所撰寫的佛教碑銘傳記及序文等文章系統收錄了元代至明初高僧大德的生平事蹟與佛教思想同時強力駁斥了當時的排佛論調捍衛佛教正統地位該書不僅是研究宋明佛教史與儒釋關係的關鍵史料更因其文獻權威性被譽為佛教史傳之瑰寶在中國佛教思想史與文學史上均佔有重要地位"
url: "https://rushiwowen.co/en/r/cmgmzomle07k4l404lfmkl1px"
---

### 松隱庵記

> Record of Songyin Hermitage

唯庵然禪師，有道之士也。嘗謁石室珙公于霞霧山，公告之曰：「子去我而求憩息之所，其必松江之華亭乎。華亭民富而趨善，富則樂于施與，趨善則可化以吾佛之道，其必有以處子矣。」書「松隱」二字，授之以行。師如其言，至華亭郭匯之陽止焉。郭匯者，去華亭三十里，赤松溪之所注也。前有查山，後有九峰，皆先哲示化之地。師憶懸記，遂結茅而居其中。里人吳某聞乏，捐金帛，割土地之籍來上，願師止勿去。遐邇相繼，輦石與土，堙匯增址，以相其役，而金、彭、邵三氏以創建為己任。始工于元至正壬辰，越二年甲午，而佛有殿、僧有堂，亢而為門，夾而為廡，凡日用之所宜有者皆具，取石室所書名之曰松隱庵。師恐歲月滋久，無知庵之始末者，命其徒慧開同、淨慈藏、史可傳請文而刻之。夫天下之民，未有與人以物而不求報者，爭尺布銖金，多至相毆詈戕害，雖親戚不復顧念，至見釋氏之徒獻所有，捨所愛累，千萬不敢靳者，其故何哉？蓋我大雄氏以慈悲方便，攝受群迷，慧力足以破貪，法智足以祛惑，故人樂而趨之，庶幾期于妄息而真顯乎？或者不知，徒謂釋氏能以禍福鉗制人，故有所翼而為之。嗚呼！是何待釋氏之至淺哉？然余有一言焉，今之細民竭三時之力，欲其室廬之完、饘粥之充而不可得，釋氏之徒皆坐而享之，苟不力求其道，無忝于大雄氏之教，則因果之皦然者，甚可懼也。有若師者，無求于民，而民自赴之，其道蓋有度越于人者矣。承已成之業者，多怠而不知自修，故詳其辭以告後之人，豈非師之所願乎？師松江人，少祝髮于無用貴公，中謁千巖長公于聖壽寺，遂傳其道。後嗣主其席，刺血寫經，天花毿毿滿庭云。

> Master Weian Ran was a man of deep spiritual attainment. Once he visited Master Shishi Gong at Xiayu Mountain, where Gong told him: "If you leave me in search of a place of rest, it should surely be Huating by the Song River. The people of Huating are prosperous and inclined toward goodness—prosperity makes them generous in giving, and their inclination toward goodness means they can be transformed through the Buddha's path. Surely they will provide for you." He then wrote the characters "Pine Hermitage" (Song Yin) and gave them to Ran as he set off. Following this advice, the master arrived at Guo Hui, south of Huating. Guo Hui lies thirty li from Huating, where the Chisong Stream flows. Before it stands Mount Cha, behind it the Nine Peaks—all places where past sages had taught and transformed. Recalling the prophecy, the master built a thatched hut and settled there. When a local man named Wu heard of his lack of provisions, he donated money and cloth, and offered land from his own holdings, urging the master to stay and not leave. People from near and far then came in succession, carting stone and earth to fill the marsh and raise the ground, helping with the work. The Jin, Peng, and Shao families took the construction upon themselves as their own responsibility. Work began in the Ren辰 year of the Yuan dynasty's Zhizheng era (1352), and two years later, in Jiabing year (1354), the Buddha Hall and monks' quarters were complete, with a soaring gateway and flanking corridors—everything needed for daily life was in place. They named it Pine Hermitage (Songyin An), after the characters Shishi had written. The master, fearing that as years passed no one would know the hermitage's origins, asked his disciples Hui Kai, Jing Ci, and Shi Kezhuan to request a written record for inscription. Now, the people of this world rarely give anything without expecting something in return. They squabble over a foot of cloth or a coin of gold, sometimes coming to blows or even harming one another, disregarding even family ties. Yet when they see Buddhist monastics, they offer all they have, give up what they cherish most, and do not begrudge even thousands in gold—why is this? It is because our Great Hero (the Buddha), through compassion and skillful means, gathers in the confused multitudes. The power of wisdom is enough to break greed, and the insight of Dharma is enough to dispel delusion. Thus people gladly turn toward it, hoping that falsehood may cease and truth may shine forth. Some, not understanding this, merely say that Buddhists can control people through threats of fortune and misfortune, and so people give out of fear or hope of reward. Alas! How shallow is such a view of Buddhism! Yet I have one word to add. The common people of today exhaust their strength through all three seasons of labor, and still cannot secure a complete roof over their heads or a full bowl of porridge. Buddhist monastics, however, sit and enjoy these things without effort. If they do not earnestly seek the Way, and are not free from shame before the teachings of the Great Hero, then the stark clarity of cause and effect is truly something to be feared. But a master like this one sought nothing from the people, and the people came to him of their own accord—his attainment surely surpassed that of ordinary people. Those who inherit an established tradition often grow lax and fail to cultivate themselves, so I have written these words in detail to warn later generations. Is this not what the master would wish? The master was a native of Songjiang. As a youth he shaved his head under the master Wuyong Gui, and later studied under Qianyan Zhang at Shengshou Temple, receiving the Dharma transmission. Afterwards, he took up the abbacy and wrote scriptures in his own blood, while heavenly flowers drifted down and filled the courtyard.