---
title: "鶴林寺志（釋明賢本） · 唐潤州鶴林寺開山大津法照馬素禪師塔銘"
description: "鹤林寺志由明代高僧释明贤编撰，是一部记载江苏镇江鹤林寺历史沿革的佛教寺志。该书成于明代，详细收录了鹤林寺的建寺源流、历代兴废、高僧事迹、寺产规约及诗文碑刻等内容。作为江南名刹的重要文献，它不仅为研究明代佛教寺院制度、地方宗教史提供了第一手资料，更体现了佛教中国化进程中禅宗与士大夫文化的交融。该志在佛教史志中占有重要地位，是了解明代寺院经济、宗教实践与文化传承的权威典籍之一。"
url: "https://rushiwowen.co/en/r/cmgn1oozq47t1l404756nu30x"
---

### 唐潤州鶴林寺開山大津法照馬素禪師塔銘并序

唐左補闕李󲘈譔

道行無跡，妙極無像，謂躰性空而本源清淨，謂諸見滅而覺照圓明我天人師，示第一義師，無可說之法，義為不二之門。其定也，風輪駐機；其慧也，日宮開照；其用也，春泉利物。三者偹體，誰後誰先？入無量而不動，開法󲘈而踴出。湛兮以有無觀聽而莫測，寥兮，以遠近思惟而不窮。智得皆空，為真實際，大悲恒寂，遍撫群迷。月入百川之中，佛帀千󲘈之上。修而證者，玄同妙有；應而起者，旁作化身。先大師適來此土，化身歟？適去他方補處歟？不可得而知也。自如來現滅，四魔橫恣，人天無怙，寄命崩崖。勝大敵者，那羅延身；消大毒者，伽陁玅藥。拔陷扶墜，而生大師。大師延陵馬氏，諱玄素，字道清。崇高紹興於法外，徑不繫於人間。慈母方娠，厭患葷肉。長至一日，誕彌仁尊，生有異祥，乳育安靜。既齔，稽首父母，求歸法門，即日獲請，出依精舍。如意年中剃度，𥛬江寧長壽寺。既進具已，戒光還照，定水澄源，鵞王之不受泥塵，香象之頓除羈鎖，未之比也。身長七尺，躰無凡骨，眉毫際臉，口若方丹，目不頋睇，聲侔扣玉。入南牛頭山，事威大師，撞鍾大鳴，入海同味。迦葉以頭陀第一大師，亦抖藪塵勞，聞一知十，未嘗請益。觀法無本，觀心不生，喻金剛之最堅，比師子之無畏。圓月照海，高深盡明，惠風吹雲，宇宙皆淨。威大師摩頂謂曰：東南正法，待汝興行。命于別位，開導來學。于是騶虞馴擾，表仁之至也；眾禽獻果，明化之均也。接足右繞，百千人俱，大師悉以菩薩呼之，教習大乘。戒妄調伏，自性還源，無漸而可隨，無頓而可入，摩尼照物，一切如之。吾常默然，無法可說，或有信願䨥極，懇求心要，于我渴仰，施汝醍醐。問：禪定耶？吾無修問；智慧耶？吾無得道。惟心證，不在言通。壞帝釋輪，終為世論。自淨而已，無求色聲。既悟者小無微塵，大無三界；當悟者內珠雖隱，猶作來因。藥草萬殊，根莖等潤，貌和言寡，饑至飽歸。或有聞尊稱而遷善，見色身而獨得。我無爾念，道溥慈圓。食不問鹹酸，口不言寒暑。身同池水，飽蛟蚋之飢渴；道離人我，順眾生之往來。䝿賤冤親，是法平等。故饋甘味而不辭，同乎糗糒；奉上服而不拒，齊于獘褐。俾夫家有道侶，府無爭人。開元中，本寺僧法密請至京口，潤州刺史韋銑灑掃鶴林，茲焉供養。有屠者恣忍，積骸如山，聞大師尊名，來仰真範，忽自感悟，懺悔求哀，大師受之。又白言：和尚大悲，當應我供。大師衲衣跏趺，未嘗出戶，公侯稽首，不為動搖。至是如其懇乞，欣然降詣。夫盜隱其罪，虎慈其子，仁與不仁，皆同物性，不生不滅，無去無來。今濁流一澄，清水立現，諸佛所度，我亦度之。天寳中，揚州僧希玄密請至廣陵，便風馳帆，白灮引道，楚人相慶，佛日渡江。梁宋齊魯，傾都來會。津塞途盈，人無立位，觧衣投施，積若丘陵，皆委于所在，行無住舍。禮部尚書李燈時為揚州牧，齋心跪謁，為眾唱首。望慈月者，誰不清凉？傳百億明灯，照四維上下，塵沙之數，皆趨佛乘。二州以貪法之心，移牒逾月，均吾喜捨，成汝堅牢，無非道塲，還至本處。天寳十一載十一月十一日，中夜坐滅。嗚呼！菩提位中六十一夏，父母之生八十五年赴哀位者，可思量否？有至浮江而奠，望寺而哭。十里花雨，四天香雲，幡幢葢網，光蔽日月。以其月二十四眾等，號捧金身，建塔于黃鶴山西原像法也。州伯邑宰執喪師之禮，率申哀慕，江湖震悼。曩于寺內移居，高松互偃，涅槃之夕，椅桐雙枯，虎狼哀號，聲破山谷，神祗惜動，天地晦冥。及發引登原，風雨如掃，慈鳥覆野，靈鶴徊翔，有情無情，德至皆感。初達摩祖師傳法三世，智信大師信門人達者，融大師居牛頭山，得自然智信大師就而証之，且曰：七佛教戒，諸三昧門，語有差別，義無差別。群生根器，各各不同，惟最上乘，攝而歸一。凉風既至，百實皆成。汝能總持，吾亦能隨喜由無上覺路，分為此宗融大師，講法則金蓮冬敷，頓錫而灵泉湧溢。東九西域，得神足者，赴會听焉。融授巗大師巗，授方大師，方授持大師，持授威大師，凡七世矣。真乘妙緣，灵祥嘉應，僉具傳錄，布于人世。門人法鏡，吳中上首是也。門人法欽，徑山長老是也。觀音普門，文殊佛性，惟二菩薩，重灮道源。門人法，勵法海，親奉微言，感延霜露，繕崇龕座，開構軒楹。時惟海公求報師訓，廬孔氏之墓，𧺫淨明之塔，世異人同，法然長慕僧端等蔭旃檀樹，皆得身香。菩薩戒，弟子故吏部侍郎齊澣、故刑部尚書張均、故江東採訪使潤州刺史劉日正、故廣州都督梁昇卿、故採訪使潤州剌史徐嶠、故採訪使常州刺史劉同昇、故潤州刺史韋照理、故給事中韓賞、故御史中丞李丹、故涇陽令萬齊融、禮部員外郎崔令欽，道流人望，莫此于盛。弟子嘗聞道于徑山，猶樂正子。春之于孟子也，洗心瞻仰，天漢彌高，鏡公門人，得甚深者。大理評事楊詣，過去聖賢諸功德藏，志之所至，無不聞知。魯史從告，况乎傳信。其文曰：

> The Way’s practice leaves no trace, its wonder is beyond form. It is called the essence of emptiness and the original purity of the source. It is called the cessation of all views and the perfect clarity of awakening. I, the teacher of humans and gods, reveal the ultimate truth: there is no dharma that can be spoken—this is the gate of non-duality. When stable, like a wind-wheel halting in motion; when wise, like the sun’s palace radiating illumination; when functional, like a spring benefiting all beings. These three qualities form a whole—who can say which comes first or last? Entering the limitless without wavering, emerging by opening the dharma-gate. Profound and calm, beyond perception through existence or non-existence; vast and distant, beyond thought of near or far. Wisdom and realization are both empty—this is true reality. Great compassion is eternally still, comforting all confused beings. Like the moon reflected in a hundred rivers, like a Buddha spanning a thousand realms. Those who cultivate and realize it are mysteriously aligned with wondrous existence; those who respond and arise act as transformation-bodies. Did the great master come to this world as a transformation-body? Or did he go elsewhere to take his place as a future Buddha? This cannot be known. Since the Tathāgata’s nirvāṇa, the four Māras have run rampant. Humans and gods have no refuge, their lives hanging by a thread on a crumbling cliff. The one who conquers great enemies is the Vajra-body; the one who eliminates great poisons is the wondrous medicine of the Gāthā. The master was born to uplift the fallen and rescue the sinking. The master was from the Ma family of Yanling. His taboo name was Xuánsù, his courtesy name Dàoqīng. His noble character arose beyond the dharma, unmoved by worldly affairs. When his kind mother was pregnant, she loathed meat. After a full year, the compassionate master was born. He arrived with auspicious signs, and his nursing was peaceful. At age eight, he bowed to his parents and begged to return to the dharma-gate. That very day, he received permission and left to stay at a monastery. During the Rúyì era, he was tonsured and registered at Changshou Monastery in Jiangning. After receiving full precepts, his precept-light shone back, his samādhi-water became clear—like a swan-king unstained by mud and dust, like a fragrant elephant instantly freed from bonds—none could compare. He was seven feet tall, with no ordinary bones, eyebrows reaching to his cheeks, a mouth like cinnabar, eyes never glancing sideways, and a voice like striking jade. He entered South Niutou Mountain and served Master Wei. He struck the bell and it resounded greatly, entering the ocean with the same flavor. Kāśyapa was foremost in asceticism among the great masters; the master also shook off defilements, understanding one thing upon hearing it and grasping ten, never needing further guidance. He contemplated dharmas as having no foundation, the mind as unborn. He was like the diamond, the hardest of all, like the lion, fearless. The full moon reflected on the sea; the depths and heights were all illuminated. The beneficial wind blew away the clouds; the universe became pure. Master Wei touched his head and said: “The true dharma of the southeast awaits your propagation.” He appointed him to a separate seat to guide and teach future students. Then, qí lín (unicorn-like beasts) became tame—this showed the utmost benevolence; birds offered fruits—this illustrated the impartiality of his teaching. Hundreds and thousands of people gathered around him, touching his feet and circumambulating to the right. The master addressed them all as bodhisattvas, teaching them the Great Vehicle. He disciplined them to abandon falseness and tame their minds, guiding them to return to their original nature. There was no gradual path to follow, no sudden path to enter. Like a Maṇi jewel illuminating all things, everything was like this. I (the master) was always silent; there was no dharma to speak. Some had utmost faith and devotion, earnestly seeking the mind-essence. In their thirst and longing for me, I gave them the finest nectar (amṛta). They asked: “Is this dhyāna?” I said: “I have no practice to cultivate.” They asked: “Is this wisdom?” I said: “I have no path to attain.” Only the mind can realize it; it cannot be communicated through words. Even breaking the wheel of Śakra (Indra) is ultimately just worldly talk. Simply purify yourself, with no seeking after forms or sounds. For those who have already awakened, the small has no atom, the large has no three realms. For those who are yet to awaken, the inner pearl—though hidden—still acts as the cause for future realization. Like medicinal herbs of ten thousand kinds, their roots and stems all receive equal moisture. His appearance was gentle, his words few. When people were hungry, they came to him and left satisfied. Some, upon hearing his revered name, turned toward goodness; some, upon seeing his physical form, gained realization on their own. I have no such thought; the Way is vast, compassion is perfect. He did not ask about the taste of food—sour or salty; his mouth never spoke of cold or heat. His body was like a pool of water, satisfying the thirst and hunger of dragons and mosquitoes. The Way separates from self and other, going along with the comings and goings of beings. Noble and base, enemy and kin—all are equal in this dharma. Therefore, he did not refuse sweet offerings—they were the same as coarse food; he did not reject fine robes—they were the same as tattered clothes. He ensured that every household had a spiritual companion, and there were no disputing people in the government. During the Kāiyuán era, the monk Fǎmì from his own monastery invited him to Jīngkǒu. Wéi Xiǎn, the governor of Rùnzhōu, cleaned and prepared the Hèlín Monastery for his offerings. A butcher was given to cruelty and indulgence; his pile of bones was like a mountain. Upon hearing the great master’s revered name, he came to behold his true form, suddenly felt self-realization, repented, and begged for mercy. The master received him. The butcher then said: “Greatly compassionate monk, you should accept my offering.” The master, clad in his patched robe and seated in lotus posture, had never left his door. Dukes and marquises bowed to him, but he was not moved. However, for this butcher’s sincere request, he happily descended and visited him. Robbers hide their crimes, tigers love their cubs. The benevolent and the non-benevolent are all the same in their nature. Nothing is born, nothing perishes; nothing comes, nothing goes. Once the muddy stream is clarified, clear water immediately appears. The buddhas save beings; I also save them. During the Tiānbǎo era, the monk Xīxuán of Yángzhōu secretly invited him to Guǎnglíng. Favorable winds filled the sails; a white light guided the path. The people of Chǔ celebrated—the Buddha’s sun had crossed the river. Liáng, Sòng, Qílǔ—the entire cities gathered. The riverbanks were blocked, the roads filled. People had no place to stand. They took off their clothes and threw them as offerings, piling them up like hills. He left all these at the place; he traveled without a permanent residence. Minister of Rites Lǐ Dēng, then governor of Yángzhōu, purified his mind, knelt, and paid homage, leading the assembly. Who, upon seeing the moon of compassion, would not feel cool and clear? He transmitted a hundred billion lamps, illuminating the four cardinal and the four intermediate directions, above and below. All beings, as numerous as atoms, drove toward the Buddha-vehicle. Due to the dharma-greedy minds of the two provinces, the official documents for transfer were delayed for over a month. But equanimity was achieved, and firmness was established. Every place was a place of practice; he returned to his original place. On the 11th day, 11th month, 11th year of the Tiānbǎo era, he entered nirvāṇa in the middle of the night. Alas! In the stage of Bodhi, he had spent sixty-one summers. His parents’ birth had given him eighty-five years. How many then came to mourn his death? Can it be measured? Some floated across rivers to pay respects; others looked toward the monastery and wept. A rain of flowers fell for ten miles; fragrant clouds filled the four heavens. Banners, canopies, nets—their light blocked the sun and moon. On the 24th of that month, the assembly, prostrating with cries, carried the golden body and built a stūpa on the western plain of Yellow Crane Mountain, as an image of the dharma. The provincial governor and county magistrates performed the rituals of a teacher’s funeral, leading the sentient beings in their grief. Rivers and lakes shuddered. Previously, when he moved his residence within the monastery, the tall pines intertwined. On the night of his nirvāṇa, the catalpa and phoenix trees withered in pairs. Tigers and wolves howled mournfully, their voices splitting the valleys. Spirits and deities were moved; heaven and earth darkened. When the procession carried his body up the plain, wind and rain swept everything clean. Kind crows covered the fields, divine cranes hovered and circled. Beings with and without consciousness—the power of his virtue touched them all. Initially, the First Patriarch Bodhidharma transmitted the dharma for three generations. The disciple of the wise master Zhìxìn, Dàzhě, was the great master Róng. He dwelled at Niutou Mountain and attained natural wisdom. The wise master came to confirm this, saying: “The seven buddhas’ precepts and all the gates of samādhi may differ in words, but their meaning is the same. Beings have different roots and capacities. Only the supreme vehicle gathers them all and unites them into one. When the cool autumn wind arrives, all fruits ripen. You are able to uphold them all; I can also rejoice, following along. From the supreme enlightened path, this school divided.” When Master Róng taught the dharma, golden lotuses bloomed in winter. When he stamped his staff, a numinous spring gushed forth. From the eastern regions of China and the western regions of India, those who had attained supernatural powers came to the assembly and listened. Róng transmitted to Master Yán, Yán transmitted to Master Fāng, Fāng transmitted to Master Chí, Chí transmitted to Master Wēi—seven generations in all. The true vehicle, the wondrous conditions, the auspicious responses—all were recorded and broadcast to the world. Among his disciples, Master Fǎjìng was the foremost in the Wú region. Another disciple, Master Fǎqīn, was the elder of Jìngshān. Guānyīn is the universal gate; Mañjuśrī is the buddha-nature. These two bodhisattvas once again illuminated the source of the Way. Disciples Fǎlì and Fǎhǎi personally received his subtle words, feeling the extension of his teachings like frost and dew. They embellished the shrine and built halls and pavilions. Then Master Hǎi sought to repay his teacher’s instructions. He built a tomb like Confucius’s, erected a pure-bright stūpa—the generations were different, but the people were the same in their dharma-like long-lasting regard. Disciples like Duān, dwelling under the sandalwood tree, all attained the fragrance of the body. The lay bodhisattva precept holders included Minister of Personnel Qí Huàn, Minister of Justice Zhāng Jūn, the Jiangdong Pacification Commissioner and Governor of Rùnzhōu Liú Rìzhèng, Governor of Guǎngzhōu Liáng Shēngqīng, the Pacification Commissioner and Governor of Rùnzhōu Xú Qiáo, the Pacification Commissioner and Governor of Chángzhōu Liú Tóngshēng, Governor of Rùnzhōu Wéi Zhàolǐ, Grand Master of Remonstrance Hán Shǎng, Imperial Censor-in-Chief Lǐ Dān, Magistrate of Jīngyáng Wàn Qíróng, and Vice Minister of Rites Cuī Lìngqīn—the Way flowed through these people of high renown; none surpassed this assembly. Your disciple once heard the Way at Jìngshān, just as Lèzhèngzǐ did with Mencius. Purifying the mind, I look up in reverence—the heavenly river is ever higher. Disciple Jìng’s disciple attained the deepest meaning. Supervising Censor Yáng Yì was a repository of the meritorious virtues of past sages. Wherever the will reaches, nothing goes unheard. The Chronicles of Lǔ recount the events; how much more so in transmitting the truth. The inscription says:

濁金清鏡　在爾銷鍊磨之瑩之　功至乃見膏漬炷然灮明外遍陽升律應　草木皆變啟廸瘖瞽　惟吾大師息言成教　捨法興悲辰極不動　風波自移境由心寂道與人隨杳然玄默　湛入無餘性本非垢　云何淨除身心宴寂　大極淪胥內光無盡　萬境同如甘露正味瑠璃妙品遍施大千　無同無異度未度者　化周緣備道樹忽枯　涅槃時至我無生滅　隨世因緣吉祥殿上應化諸天寂寂靈塔　滔滔逝川恒沙不壞　智月常圓道以人著　人以道尊舍道求人　何有凡智

大津法照禪師，唐有道之高僧也，事迹載于傳燈鶴林，舊為律院，師因住焉。後奉師像于室，示不忘初之義。歲歷悠久，慶清領事，始為師前，覩其像服弗完，撓棟弊陋，喟然嘆曰：祖師乃道之尊優曇花枝葉，榮茂人而可忘本乎？况師道德，照世千古，不冺遺像，昏蒙若是。即日巾工，裝餙一新，金碧輝󲘈，髹漆崇麗。舊獲唐李公撰師塔銘，有序無銘，且傳寫失真，魯魚有異。一日，本山居士出家，藏本而訂正改易舛訛，增銘鋟梓龕寘壁間，以衍其傳。慶清三復碑銘有云：濁金清鏡，則知清鏡二字。前哲語機，默合符契。清名鏡號撰述于五百年，前讖應于五百年後，慶清來此。周旋師之香火，發揚師之道德，豈偶然哉？又聞耆老相傳，謂米元章御史銀青公自襄峴來居京口，時過鶴林，聽法于𦖟。禪師屢言：我于鶴林有緣，歿後當為護法。至捐館日，忽寺之伽藍神仆于殿下。師曰：米公顯靈來護法乎？乃肖像而祠之，今伽藍神是也。歷數世而莫有傳者，慶清因表揭，以彰神迹，故可以併書，俾後之有攷云爾。

咸淳庚午歲七月既望住山古鏡慶清䟦

余昔檢唐人著述，見李󲘈氏所撰法照禪師塔銘，愛其文辭雋麗，詣達名理手之不能釋萬曆己卯冬，歸自京師道潤州，與鄉進士錢君與映散步過鶴林寺，則李公撰銘在焉。板刻于宋咸淳間，錢君懼其久而刓也，願鐫之。石周覽廡間，有宋高宗御書及蘇子瞻岳武穆，與　國朝楊少師石淙公諸刻具在寺之左為竹院。唐李涉詩因過竹院逢僧話，即其處也。右為周濂溪先生所鑿蓮池，近歲並侵沒于民，家蹟幾泯。時吾郡鍾公庚陽守是邦，稍復竹院之故址。越六年甲申，予再過寺，而太守臨川吳公撝謙觴予于此。顧瞻唐宋名賢，往蹟慨然思振之。於是右方蓮池并寺前侵地，則又次苐盡復而錢進士斷石適成蓋，至是而千載名剎，古今高賢勝躅，實賴二公而表著焉。因述其事，授主僧德乘，并鎸于石。

是年正月五日吏部右侍郎浙平湖陸光祖識