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卍新续藏第 84 册 No. 1584 续灯存稿目录 No. 1584-A 续灯存稿叙 欲识佛性义当观时节因缘。昔者世尊拈华迦叶破颜微笑。达磨面壁神光断臂安心。逮至曹溪以降。沿流益长波澜益广。唱愈高机愈峻。派列五家门庭各立。或电卷风驰。或孤危耸峭。或金针绵密。或父子投机。或箭锋相拄。其因缘时节千差万别各各不同。苟非具载本末则后学何从考证。斯传灯之所由作也。自景德出传灯。其后有广灯。有续灯。有联灯。有普灯。以暨绍兴间大川济公之会元。布列分张腾辉溢彩。盛行于宋矣。自宋季阅元而明迄今。 圣代四百余年。虽沩仰法眼云门三宗不幸后先相继无传。而临济曹洞二支绳绳不绝联芳并茂。代有其人。柰何𨶑然未有继其作者。致使大方宗匠湮没无闻。残碑断碣沉埋于荒榛腐莽中。祖祖慧命何翅一丝之悬九鼎哉。先南涧为此深惧留意捃摭搜罗有年。每出访求不远千里。崇祯壬午夏适云间。晤施别驾笠泽居士。得其所纂不谋而同。于是浩然而归。载笔从事又数年编集始得成书。正谋命工镂板。遭时抢攘。复秘而藏之。标曰续灯存稿。事未及举。不幸先师遽云。示寂十余年来。昱僻居荒裔力不从心。切思年运往矣来日几何。投足拊髀讵容再缓。参徒定浪 现代汉语译本 《续灯存稿叙》 想要认识佛性的意义，应当观察时节因缘。从前世尊拈花，迦叶（释迦摩尼十大弟子之一，以‘头陀第一’著称）破颜微笑。达摩（菩提达摩，中国禅宗初祖）面壁，神光（慧可，禅宗二祖）断臂求安心。到了曹溪（慧能，禅宗六祖）之后，禅宗的流传越来越广，气势越来越盛大。禅唱越来越高妙，机锋越来越峻峭，禅宗分列为五家，各立门庭。有的像闪电般迅速，有的像狂风般猛烈，有的像金针般绵密，有的像父子般投机，有的像箭锋般相对。其中的因缘时节千差万别，各不相同。如果不是详细记载事情的始末，那么后来的学习者又从哪里考证呢？这就是撰写传灯录的原因。自从《景德传灯录》出现后，其后又有《广灯录》、《续灯录》、《联灯录》、《普灯录》，以及绍兴（1131-1162）年间大川济公的《会元》。这些著作布列分张，光彩照人，在宋朝盛行。从宋朝末年经历了元朝和明朝直到现在。 圣朝四百多年。虽然沩仰宗、法眼宗、云门宗这三宗不幸先后相继失传。而临济宗、曹洞宗这两支却绵延不绝，联芳并茂，代代都有人才。奈何竟然没有继承他们著作的人出现，导致大方宗匠湮没无闻，残碑断碣沉埋在荒榛腐莽之中。祖祖相传的慧命，何止像一丝头发悬挂在九鼎之上那样危险啊！先师南涧为此深感忧虑，留心收集资料多年。每次外出访求，不远千里。崇祯（1628-1644）壬午年夏天，恰好在云间与施别驾笠泽居士相遇，得到了他所纂辑的资料，与自己的想法不谋而合。于是高兴地返回，开始从事写作，又经过数年编集才得以成书。正打算命人雕版印刷，却遭遇时局动荡，又重新秘密地收藏起来，题名为《续灯存稿》。事情还没来得及进行，不幸先师就去世了。示寂十多年来，我隐居在偏僻的荒野，力量不足，心有余而力不足。深切地想到年华逝去，来日无多。拍腿叹息，哪里容许再拖延呢？参徒定浪
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English version Preface to the Continued Lamp Records To understand the meaning of Buddha-nature, one should observe the causes and conditions of the time. In the past, when the World-Honored One held up a flower, Kāśyapa (one of the ten major disciples of Shakyamuni, known as ' foremost in ascetic practices') broke into a smile. Bodhidharma (the first patriarch of Chinese Zen Buddhism) faced the wall, and Shenguang (Huike, the second patriarch of Zen) cut off his arm to seek peace of mind. After Caoxi (Huineng, the sixth patriarch of Zen), the transmission of Zen became wider and its momentum grew stronger. The Zen chants became more sublime, and the koans became more profound. Zen was divided into five houses, each establishing its own style. Some were as swift as lightning, some as fierce as a storm, some as meticulous as golden needles, some as intimate as father and son, and some as confrontational as arrowheads meeting. The causes and conditions of these times were vastly different. If the beginning and end of these stories are not recorded in detail, how can later learners examine them? This is the reason for writing the Transmission of the Lamp records. Since the appearance of the *Jingde Records of the Transmission of the Lamp*, there have been the *Extensive Lamp Records*, the *Continued Lamp Records*, the *Linked Lamp Records*, and the *Universal Lamp Records*, as well as the *Huiyuan* by Jikong of Dachuan during the Shaoxing (1131-1162) period. These works were arranged and displayed, shining brightly, and flourished in the Song Dynasty. From the end of the Song Dynasty through the Yuan and Ming Dynasties to the present. For more than four hundred years of the Holy Dynasty. Although the Weiyang, Fayan, and Yunmen schools unfortunately disappeared one after another. The Linji and Caodong schools have continued unbroken, flourishing together, with talented people in every generation. However, no one has appeared to continue their work, leading to the obscurity of great masters, and the burial of broken steles and fragments in the wilderness. The wisdom-life passed down from generation to generation is more precarious than a strand of hair hanging over nine tripods! The late Master Nanjian was deeply concerned about this and devoted himself to collecting materials for many years. Every time he went out to seek information, he traveled thousands of miles. In the summer of the Renwu year of the Chongzhen (1628-1644) reign, he happened to meet the Layman Lize of Shijia in Yunjian, and obtained the materials he had compiled, which coincided with his own ideas. So he happily returned and began to write, and after several years of compilation, he was able to complete the book. He was planning to have it printed, but encountered turbulent times and secretly hid it again, titling it *Continued Lamp Drafts*. Before the matter could be carried out, the late Master passed away. For more than ten years since his passing, I have lived in a remote wilderness, lacking the strength and ability to fulfill his wishes. I deeply feel that time is passing and the days are numbered. I stamp my feet and sigh, how can I delay any longer? Disciple Dinglang --------------------------------------------------------------------------------
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平能忧人之忧。慨然担荷。愿与诸祖列宗眉毛厮结出一口气。呜呼。其时节因缘若是耶。后之君子复有继而作者。或繇此而推广之。俾灯灯不坠。斯文岂有既哉。 康熙丙午中秋前一日武林南涧嗣法比丘龙丘行昱熏沐拜叙 No. 1584-B 广求皇明禅师语录塔铭备续传灯小札 窃念正法眼藏。从世尊嘱付迦叶。至达磨东度直指人心以来。灯灯相续各有传记。以为人天眼目。独自胜国迄今几三百余年。传灯断缺致使熙朝宗匠湮没无闻。识者悲之。达观大师有志弗遂。迨将入寂乃有传灯未续则我慧命一大负之叹。余读紫柏集不胜感愤。偶因家有藏书。辄思搜罗我明诸尊宿语录及传记塔铭。汇集成书以俟作者。岂谓遍简文集志乘。凡仙释传记咸为俗子删除。寥寥数家殊惭寡陋。且当衰眊之年不能远出寻求。敢勒此以告通都大邑丛林尊宿及在家居士。傥藏有我明禅师语录及传记塔铭梵刹志乘。除嘉兴楞严现今流通之外。无论全书汇稿断简残篇。凡一字一句有裨传灯者悉祈惠教。以便汇录付梓。为将来续灯之助。所以阐扬法宝。续佛慧命。其功德真无量无边不可思议矣。 崇祯壬午夏五月笠泽居士华亭施沛启 凡例是编既汇集成书。仍曰存稿者。盖以先师手泽未敢遽移。惟俟当来有志续 传灯者。按济宗大鉴第十八世已载会元末卷。兹复重起者。以会元所收未备故。曹洞宗世代渊源悉从远公。续略远为云门之子。若孙谅无冒滥祖宗之咎。是书专为流通宗眼。未获机缘法语不与收入。嗣内得姓氏出处大略者。载之以备续考。按大川辑会元列大慧居虎丘先。翠峰居顶续传灯列虎丘居大慧先。远公会元续略置洞宗于首卷。议者谓各尊自出之祖。恐非作者至意。揆之事义各得其宜。盖传灯非一家书。何可作自他尊抑之见。今临济曹洞率由其旧。总标大鉴第几十几世。不与会元之世次间列者。以适两宗之便阅。亦非有所自外也。未详法嗣因附于末。济宗始自大鉴第十八世。终于第三十四世。洞宗始自大鉴第十六世。终于第三十六世。为卷十二。为册六。 行昱和南谨述。 No. 1584 续灯存稿目录 卷首 叙文 小札 凡例 卷一 临济宗 大鉴下第十八世 天童华禅师法嗣(虎丘隆下) 天童咸杰禅师 光孝善登禅师 南书记 侍郎李浩居士 教授严康朝居士 教忠光禅师法嗣(径山杲下) 法石慧空禅师 净慈昙密禅师 青原唯禋禅师 东林颜禅师法嗣 公安祖珠禅师 报恩法演禅师 净慈彦充禅师 智者真慈禅师 昭觉绍渊禅师 简上座 西 现代汉语译本 《续灯存稿》的编纂说明： 关于济宗（临济宗）大鉴下第十八世的记载，已在《会元》末卷中收录。现在重新编纂，是因为《会元》所收录的内容不够完备。曹洞宗的世代渊源全部来自远公（云居道膺）。《续略》记载远公是云门（云门文偃）的后代，这样孙辈和祖辈之间就没有冒认的过失。这本书专门为了流通宗门眼目，没有获得机缘的法语不予收入。后代中得到姓氏出处大概情况的，记载下来以备后续考证。按照大川（释大川普济）辑录的《会元》，将大慧（宗杲）放在虎丘（虎丘绍隆）之前，而《翠峰续传灯录》则将虎丘放在大慧之前。《远公会元续略》将洞宗放在首卷，有人议论说这是各自尊重自己所出的祖师，恐怕不是作者的本意。揆度事理，各有其适宜之处。因为《传灯录》不是一家之书，怎么可以有自尊他抑的看法呢？现在临济宗和曹洞宗都沿用旧例，总标为大鉴下第几十几世，不与《会元》的世次间隔排列，是为了方便两宗的阅读，也不是有什么排斥的意思。对于未详细记载的法嗣，就附在末尾。济宗始于大鉴下第十八世，终于第三十四世。洞宗始于大鉴下第十六世，终于第三十六世。共为卷十二，为册六。 行昱和南谨述。 No. 1584 《续灯存稿目录》 卷首 叙文 小札 凡例 卷一 临济宗 大鉴下第十八世 天童华禅师法嗣(虎丘隆下) 天童咸杰禅师 光孝善登禅师 南书记 侍郎李浩居士 教授严康朝居士 教忠光禅师法嗣(径山杲下) 法石慧空禅师 净慈昙密禅师 青原唯禋禅师 东林颜禅师法嗣 公安祖珠禅师 报恩法演禅师 净慈彦充禅师 智者真慈禅师 昭觉绍渊禅师 简上座 西
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English version Explanation of the Compilation of 'Supplementary Drafts Preserved from the Lamp': Regarding the records of the 18th generation from Dajian (Huineng, the Sixth Patriarch) of the Ji School (Linji School), they have already been included in the final volume of 'Huiyuan'. Now, they are recompiled because the content collected in 'Huiyuan' is not complete enough. The generational origins of the Caodong School all come from Yuan Gong (Yunju Daoying). 'Supplementary Drafts' records that Yuan Gong is a descendant of Yunmen (Yunmen Wenyan), so there is no fault of grandchildren falsely claiming ancestry. This book is specifically for circulating the eyes of the Dharma, and Dharma talks that did not have the opportunity are not included. Those descendants whose surnames and origins are roughly known are recorded for future research. According to 'Huiyuan' compiled by Dachuan (Shi Dachuan Puji), Dahui (Zonggao) is placed before Huqiu (Huqiu Shaolong), while 'Cuifeng's Supplementary Records Preserved from the Lamp' places Huqiu before Dahui. 'Yuan Gong's Supplementary Drafts to Huiyuan' places the Caodong School in the first volume, and some people argue that this is because they each respect the ancestors from whom they came, which may not be the author's original intention. Considering the principles and meanings, each has its own suitability. Because 'Records Preserved from the Lamp' is not a book of one family, how can there be views of self-respect and other-suppression? Now, the Linji and Caodong Schools both follow the old examples, generally marking the nth generation from Dajian, and not interleaving with the generational order of 'Huiyuan', in order to facilitate the reading of the two schools, and not with any intention of exclusion. Those Dharma heirs whose details are not known are attached at the end. The Ji School began with the 18th generation from Dajian and ended with the 34th generation. The Caodong School began with the 16th generation from Dajian and ended with the 36th generation. It consists of Volume 12 and is in 6 books. Respectfully stated by Xingyu He Nan. No. 1584 Table of Contents of 'Supplementary Drafts Preserved from the Lamp' Beginning of the Volume Preface Small Notes General Rules Volume 1 Linji School 18th Generation from Dajian Dharma Heirs of Chan Master Tiantong Hua (Under Huqiu Long) Chan Master Tiantong Xianjie Chan Master Guangxiao Shandeng Secretary Nan Layman Li Hao, Vice Minister Layman Yan Kangchao, Professor Dharma Heirs of Chan Master Jiaozhong Guang (Under Jingshan Gao) Chan Master Fashi Huikong Chan Master Jingci Tanmi Chan Master Qingyuan Weiyin Dharma Heirs of Chan Master Donglin Yan Chan Master Gongan Zuzhu Chan Master Baoen Fayan Chan Master Jingci Yanchong Chan Master Zhizhe Zhenci Chan Master Zhaojue Shaoyuan Senior Jian West
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禅需禅师法嗣 鼓山安永禅师 龙翔南雅禅师 天王志清禅师 剑门安分庵主 育王光禅师法嗣 灵隐之善禅师 退谷义云禅师 育王权禅师 北涧居简禅师 径山如琰禅师 东禅智观禅师 上方义铦禅师 灵隐印禅师 育王宗印禅师 育王师瑞禅师 天童了派禅师 天童师齐禅师 云居梵琮禅师 石庵正玸禅师 东禅岳禅师法嗣 鼓山宗逮禅师 径山德灊禅师 鼓山知玿禅师 天童全禅师法嗣 育王妙堪禅师 灵隐希夷禅师 雪窦处南禅师 雪峰了宗禅师 盘山思卓禅师 丞相钱象祖居士 西禅净禅师法嗣 乾元宗颖禅师 华严云禅师 中济立才禅师 华藏演禅师法嗣 何山慧清禅师 开善谦禅师法嗣 吴十三道人 雪峰然禅师法嗣(然嗣大慧会元遗) 如如颜丙居士 净慈一禅师法嗣(育王裕下) 天童达观禅师 仰山嗣清禅师 道场全禅师法嗣 华藏有权禅师 焦山体禅师法嗣(护国元下) 天童智颖禅师 径山印禅师法嗣(华藏民下) 金山道奇禅师 金山永聪禅师(不列章次) 双林用禅师法嗣(云居悟下) 三峰印禅师 龟峰光禅师法嗣(雪堂行下) 径山元聪禅师 大洪证禅师法嗣(大沩果下) 万寿师观禅师 大沩行禅师法嗣 德山子涓禅 现代汉语译本 禅需禅师法嗣： 鼓山安永禅师，龙翔南雅禅师，天王志清禅师，剑门安分庵主。 育王光禅师法嗣： 灵隐之善禅师，退谷义云禅师，育王权禅师，北涧居简禅师，径山如琰禅师，东禅智观禅师，上方义铦禅师，灵隐印禅师，育王宗印禅师，育王师瑞禅师，天童了派禅师，天童师齐禅师，云居梵琮禅师，石庵正玸禅师。 东禅岳禅师法嗣： 鼓山宗逮禅师，径山德灊禅师，鼓山知玿禅师。 天童全禅师法嗣： 育王妙堪禅师，灵隐希夷禅师，雪窦处南禅师，雪峰了宗禅师，盘山思卓禅师，丞相钱象祖居士。 西禅净禅师法嗣： 乾元宗颖禅师，华严云禅师，中济立才禅师。 华藏演禅师法嗣： 何山慧清禅师。 开善谦禅师法嗣： 吴十三道人。 雪峰然禅师法嗣(然嗣大慧会元遗)： 如如颜丙居士。 净慈一禅师法嗣(育王裕下)： 天童达观禅师，仰山嗣清禅师。 道场全禅师法嗣： 华藏有权禅师。 焦山体禅师法嗣(护国元下)： 天童智颖禅师。 径山印禅师法嗣(华**下)： 金山道奇禅师，金山永聪禅师(不列章次)。 双林用禅师法嗣(云居悟下)： 三峰印禅师。 龟峰光禅师法嗣(雪堂行下)： 径山元聪禅师。 大洪证禅师法嗣(大沩果下)： 万寿师观禅师。 大沩行禅师法嗣： 德山子涓禅师。