靈峰蕅益大師自傳(前後有門人私識三則、附記一通)
Autobiography of Master Ouyi Zhixu
(先大師生平，不曾乞緇素一字，不唯佛法難言，知己難得，亦鑒尚虛名之陋習，而身為砥也。西逝時，誡勿乞言，徒增誑誤。嗚呼！冰操如彼，治命如此，安敢不遵？今刻老人自傳一通，述其意於首。門人靈晟稽首。)
Our late master never asked for a single word of praise from monks or laypeople throughout his life. This was not only because the Dharma is difficult to express and true understanding is rare, but also to guard against the shallow habit of chasing empty fame, using his own conduct as a touchstone. When he passed to the West, he instructed us not to seek eulogies, lest they only add to deception and error. Ah! With such pure integrity and such a final command, how dare we not follow? Now, as we print the master's own account, we state his intention at the beginning. His disciple, Lingcheng, bows in reverence.
(先師壬辰秋，決志肥遯，緇素遮道不得，請述行腳。冬憩長水營泉寺，念行腳未盡致，復述茲傳。癸巳春，過古吳，有老人二三舊友，或謂傳既寓名，則宗譜法號可弗出。或謂一生心跡可述，夢感等嫌自言，老人一笑，慨然刪改。時從古吳，傳至留都，與長水本數處不同。後堅密子成時，謂傳收著述未盡，請補。於是與古吳本又增數句矣。今同門刻傳，命南酌同異。南思老人一生苦心，唯佛祖知之，餘難知者。至不獲已述傳，令後裔有聞，此四宏法門，三祇誓海，可以古人自作別傳之例例之也邪。允宜從營泉本，照第三番補遺書，閑字不妨互證。僉曰善，錄定本如左。門人照南稽首。)
In the autumn of the Renchen year, the late master resolved to retire in seclusion, but was prevented by both monastic and lay followers who blocked his path. They requested an account of his travels. That winter, while resting at Changshui Yingquan Temple, he reflected that his travel account was incomplete, and so composed this biography. In the spring of the Guisi year, passing through ancient Wu, a few elderly friends suggested that since the biography used a pseudonym, the lineage records and Dharma names could be omitted. Others said that the events of his life could be recounted, but that dreams and personal experiences might seem self-aggrandizing. The master laughed, and with a sigh, made revisions. At that time, versions circulated from ancient Wu to the capital differed in several places from the Changshui original. Later, the disciple Jianmizi Chengshi felt the biography omitted some writings and requested additions. Thus, a few more sentences were added to the ancient Wu version. Now, fellow disciples are preparing to publish the biography and have asked me to reconcile the differences. I consider that the master’s lifelong dedication was known only to the Buddhas and patriarchs; others could hardly fathom it. Yet, to ensure later generations might learn of it, this account was written—a gateway to the Four Vows, an ocean of Three Eons’ commitment. May it be regarded as following the tradition of ancient masters composing their own biographies. It is fitting to base it on the Yingquan Temple version, incorporating the third round of supplements, with minor variations allowed for clarity. All agreed this was good, and the final version is recorded below. Disciple Zhaonan bows in reverence.