壽昌語錄序
達磨大師云：「明 佛心宗，行解相應，名之曰祖。」從上諸先德，通身不掛寸絲，良繇見處圓明，故行處自然勦截耳。或有眼而無足；或有足而無眼，偏枯之學，古德所呵，惡能擔荷佛祖大事乎？然初祖達磨大師記已有：「明道者多，行道者少；說理者多，通理者少。」豈緣會使然耶？
Bodhidharma said: "Those who clearly understand the heart-mind of Buddhism and align practice with understanding are called Ancestors." All the ancient masters of the past were utterly free from any attachment, precisely because their insight was complete and luminous, and thus their conduct was naturally decisive and thorough. Some have insight but lack practice; others have practice but lack insight. This lopsided learning is condemned by the ancient masters—how can such people bear the great responsibility of the Buddhas and Ancestors? Yet Bodhidharma himself said: "Those who understand the path are many; those who walk it are few. Those who speak of the truth are many; those who penetrate it are few." Could this simply be due to the circumstances of our times?
我明自正、嘉以來禪道中絕，先師乘悲願力應化閻浮，於是江西之宗旨始立。最初從廩山發悟，而末後印法於五臺，入室陞堂全提正令，諸方尊之為「壽昌古佛」，故壽昌之名獨傳。先師悟道之後住山三十年，戴笠披簑與黃牛白牯同事，常示參徒曰：「凡行處不孤硬者，必見處猶帶廉纖也。牽犁拽鈀，法法全彰，豈待老僧再舉揚乎？」會下飽參弟子鼻孔遼天，先師把住咽喉不許轉身通氣；即上首來公、謐公、賢公等，猶以出世一著囑之。
余見近代宗師草草傳授，末流之弊師弟交識，然後服先師手段之辣也。或曰：「壽昌應西竺懸記而來，故作用與古人一體。」不知為西竺易、為壽昌難，西竺當佛道熾昌之日，遍地皆旃檀林，龍象如雲，其扶豎法幢也殊易；壽昌當宗風寥絕之時，觸處荊棘狐狸作祟，其建立宗旨也特難。乃參悟既與德山、臨濟同堂，而操履又與百丈、趙州共路，余所見諸方善知識未有過壽昌者，其古佛再來耶？自壽昌單提向上一路，於是雲門、黃蘗、徑山、天童諸大老嗣與皆聞壽昌之風而起者也，雖見地未敢輕議，而踐履終遜之。行解相應，名之曰祖。吾師乎！吾師乎！
I have observed that in recent times, lineage masters have been passing down their teachings hastily. This has led to a decline in practice, with both teachers and students failing to recognize the true transmission. Only then did I come to appreciate the rigorous methods of my own master.
Some say: "Master Shouchang came in response to a prophecy from the Western Regions, so his actions match those of the ancient masters." But they do not understand: while it was easy for the Western Regions masters, it was difficult for Shouchang. When Buddhism flourished in the Western Regions, the land was filled with sandalwood forests, and great masters were as plentiful as clouds—they had it relatively easy in establishing the Dharma. Shouchang, however, came when the ancestral tradition was nearly extinct. Thorns and brambles blocked his path everywhere, and demons ran rampant. His efforts to establish the ancestral teaching were exceedingly difficult.
Yet in realization, he matched the likes of Deshan and Linji. In conduct, he shared the same path as Baizhang and Zhaozhou. Of all the wise teachers I have encountered, none surpass Shouchang. Is he not a reincarnation of the ancient Buddhas?
Since Shouchang single-handedly revealed the direct path, great masters such as Yunmen, Huangbo, Jingshan, and Tiantong have all risen in succession, inspired by Shouchang's example. Though I dare not easily judge their levels of insight, none quite equal him in authentic practice. Only when realization and conduct are in perfect harmony can one be called a true ancestor. O my master! My master!
時崇禎十年夏月既望
西江門人黃端伯稽首譔
The disciple Huang Duanbo of the Xijiang school bows his head in reverence and composes this text.
壽昌無明和尚語錄卷之上
門人 元來 集