No. 1574-B增集續傳燈錄序
Preface to the Supplemented Continued Transmission of the Lamp
余於少壯時甞閱秀紫芝人天寶鑒。其序有云。先德有善不能昭昭於世者。後學之過也。及觀五燈會元。若妙峰北磵松源破庵諸老宿皆未登此書。乃有撰述之志。於是凡見禪宗典籍及塔銘行狀。自宋季及元以來諸碩德言行超卓者遂筆之。迨今越三十餘年矣。但不能遍歷江湖訪而求之。於心未慊。故於永樂乙未移書諸大方尊宿。幸籍靈谷幻居和尚天童即庵和尚展轉搜討。繼而又得郡人吳道玄亦為愽尋遺籍。僅有所成遂用銓次。竊觀續傳燈錄於五燈會元後。若大鑒第十八世至二十世曾収三世。柰収之未盡。已收者亦言行太略。今於所收外又增入之。故云增集續傳燈錄。噫。凡著述者言必尚文。余媿乏於文。然吾宗直指單傳之道。所貴直書以顯其旨趣耳。亦何假乎文哉。惟吾門通宗者鑒諸。
When I was young, I once read *The Precious Mirror of Humans and Heaven* by Master Xiuzi. In its preface, it said: "When the virtues of past sages are not made known to the world, it is the fault of later students." Later, when I examined *The Five Lamps Merged in the Source*, I found that eminent elders such as Miaofeng, Beijian, Songyuan, and Po'an were not included in this work. This inspired me to undertake a compilation. From then on, I recorded every outstanding Chan master I encountered in writings and epitaphs, as well as the biographies of virtuous elders from the late Song and Yuan dynasties. Now, over thirty years have passed. However, I still felt unsatisfied because I had not been able to travel extensively to seek out and gather materials. Therefore, in the year Yongle Yiyi (1415), I wrote letters to many great elders across the land. Fortunately, with the help of Master Huanju of Linggu Monastery and Master Ji'an of Tiantong Monastery, who searched extensively for me, and with the assistance of Wu Daoxuan, a fellow townsman who diligently sought out lost texts, I was able to complete this work, which I then arranged and edited.
I noticed that the *Continued Transmission of the Lamp* only covers three generations after *The Five Lamps Merged in the Source*—from the 18th to the 20th generation after Great Mirror—but it is incomplete. Even those who were included have only brief records of their words and deeds. Therefore, I have added to what was already collected, hence the title *Supplement and Collection to the Continued Transmission of the Lamp*.
Alas, those who write must value literary elegance, and I am ashamed of my lack of skill in this regard. However, the essence of our school is the direct pointing to the mind and the single transmission of the teaching. What matters is to write plainly, so as to reveal its true meaning. What need is there for ornate language? I only ask that those who truly understand our tradition look into this work.
永樂十五年(丁酉)三月徑山禪寺前住持比丘文琇書
On the fifteenth day of the third month in the fifteenth year of Yongle,(Dingyou year) written by the monk Wenxiu, former abbot of Jingshan Chan Temple.