永明延壽（九○四∼九七五年）—這位突出的中國僧人在佛教傳統中是如何地被看待？他的著作及事蹟一直到今天仍然鼓舞著東亞佛教界。我以為延壽的思想並未被適切地理解，一方面是因為宗派上的疏隔，另一方面則是信仰上的歸屬。關於「禪」的詮釋，臨濟宗「教外別傳」之說一旦蔚為主流，也就貶抑了延壽「禪教一致」的主張，而被說成「不合時宜」；這種情形在中國及日本的臨濟宗門特別明顯。另外，宋代淨土思想的發展，鼓舞著信仰者重塑延壽為一虔獻於往生淨土的大師。我以為以下的兩項發展隱蔽了延壽的實際目的：一是把他從「真禪」的系表中排除；另一則是曲解他對於佛教修行的觀點，主要是淨土法門的實踐，使之做為一引領者，然而卻以延壽的首要意趣做為代價。

This paper challenges how the prominent Chinese Buddhist master Yongming Yanshou 永明延壽 (904-975) has been treated in the Buddhist tradition. Yanshou’s writings and example have been inspirational throughout East Asian Buddhism down to the present day. In this paper, I argue that Yanshou’s thought has been inadequately understood, owing to sectarian distinctions, on the one hand, and devotional attributions, on the other. The triumph of Linji faction interpretation of Chan as “a separate transmission outside the scriptures” (jiaowai biechuan 教外別 傳) relegated Yanshou’s scripture laden interpretation of Chan as anachronistic, especially in Chinese Linji and Japanese Rinzai circles. The development of a Pure Land in the Song dynasty inspired devotees to re-envision Yanshou as a master dedicated to rebirth in the Pure Land. I argue that both of these developments serve to obscure Yanshou’s actual aim: one by excluding him from the ranks of “true” Chan/Zen; the other by misconstruing an aspect of Yanshou’s Buddhist cultivation, Pure Land practice, as a leading indicator, at the expense of his principal thrust.