釋氏稽古略序
Preface to the Historical Survey of Buddhism
吳興有大比丘。曰寶洲岸公。博學通古今。甞考釋氏事實上下數千載。年經而國緯著書一編。曰稽古手鑑。既又以為未備。復因其舊輯而廣之為稽古略。至正十四年秋九月。太原劉堯輔為之持其書。請於余為序以冠其編首。因取而閱之。蓋自有佛以來。凡名師大德之行業出處。以及塔廟之興壞。僧侶之眾寡。靡不具載。本之內典。參之諸史。旁及於傳記。而間以事之著顯者為之據。將以侈歷代之際遇而寓勸戒於其間。歲月先後。攷覈精審無所遺闕。可謂瞻且詳矣。然猶以略名之寶洲自謙也。竊甞怪夫佛之為教。自身毒萬里。遠至於中國。愈久益盛。根本深固而不可搖拔。其故何也。豈非扶植其教者代有其人與。若是編之所記。往往皆英偉魁傑之才。自重不屈。卓然有立。而使王公卿大夫向慕崇信奔走之不暇。則其扶植之功為何如。此師所以加之纂述表而出之之意也。傳之言曰。道不同不相為謀。佛氏之書非余之所學。余特嘉其聞見之博用心與力之。勒道雖不同而不可以不序。嗚呼觀其書而見其教之盛。知彼之扶植為有人。則亦可以有感也夫。
In Wuxing, there was a great Buddhist monk named Master Bao Zhou'an. He was widely learned, well-versed in both ancient and contemporary knowledge. Having examined Buddhist historical facts spanning thousands of years, he organized them by years and countries to compile a book titled *Hand Mirror for Historical Research*. Feeling it was incomplete, he later expanded upon this original collection to create the *Brief Historical Outline*.
In the autumn of September in the fourteenth year of the Zhizheng era, Liu Yaofu of Taiyuan brought this book to me, requesting a preface to place at its beginning. I took it and read it. From the time of the Buddha's existence onward, it thoroughly records the life stories and backgrounds of all renowned masters and great virtuous ones, as well as the rise and fall of pagodas and temples, and the numbers of monks. It draws from Buddhist scriptures, cross-references with various historical records, and also incorporates biographies, using widely known events as supporting evidence. It aims to highlight the encounters of different dynasties while embedding warnings and admonitions. The order of time and events is meticulously examined and precisely verified, leaving no gaps or omissions. It can be called comprehensive and detailed. Yet, out of modesty, Master Bao still called it a "brief" outline.
I have often wondered: Why is it that the Buddha's teaching, originating from ten thousand miles away in India, has come to China and grown increasingly prosperous over time, its roots so deep and firm that it cannot be shaken? What is the reason for this? Could it not be that there have always been people in each generation who supported and upheld this teaching? Those recorded in this book are often outstanding, heroic, and talented individuals, unyielding in dignity and firmly established. They made kings, princes, ministers, and nobles admire, venerate, and hurriedly follow them—such was the power of their support. This is precisely the meaning behind the master’s efforts to compile and highlight these records.
An ancient saying goes: "Those who follow different paths cannot plan together." Buddhist texts are not within my field of study. However, I especially commend his breadth of knowledge and the dedication of his mind and effort. Though our paths differ, I cannot refuse to write a preface. Alas! Upon reading this book and seeing the prosperity of the teaching, and knowing that there are people supporting it, one cannot help but be moved.
中山李桓序
Preface by Li Huan of Zhongshan
大明嘉靖癸丑歲姑洗月甲申日句曲天王寺後學沙門 昌腹 重刊
It was the year Guichou under the Jiajing reign of the Great Ming dynasty, on the day of Jiashen in the month of the Washing of the Grain (the third lunar month). The monk Changfu, a later student from Jugu Heavenly King Temple, respectfully reprinted this.
余甞略涉三教之書。道雖不同而理則一。松江南禪寶洲岸公。博通古今考傳記。以釋氏出處之迹。褒集成書。凡四帙。名曰稽古略。夫稽古二字始於唐虞。其來尚矣。予恭守是邦。得觀寶洲以古史之說而名其書。備述佛祖西來之意。浩浩瀚瀚端有源委。嗚呼自非慧性通徹深蘊佛之奧者。孰能若是哉。後之學者。苟能以寶洲之心為心。何患不到見性成佛之境耶。噫。
I have previously glanced through the writings of the three traditions. Though their paths differ, their fundamental principle is one. Master Bao'anzhou of the Southern Chan Temple in Songjiang is broadly learned in both ancient and modern knowledge. He has examined historical records and compiled the traces of the Buddha's origins into a collection of four volumes, titled *A Brief Record of Ancient Inquiries*. The term "Ancient Inquiries" originates from the times of Tang and Yu—its tradition is indeed longstanding. Humbly serving as an official in this region, I have had the opportunity to see how Master Bao'anzhou named his work after the study of ancient history. The book fully recounts the meaning of the Patriarchs' coming from the West—vast and profound, with a clear source and progression. Ah! Unless one possesses a nature of penetrating wisdom and deeply harbors the mysteries of the Buddha, who else could accomplish such a work? For future scholars, if they can take Master Bao'anzhou's heart as their own, why should they worry about not reaching the state of seeing their true nature and attaining Buddhahood? Indeed!
至正乙未孟夏吉旦洛陽崔(思誠)謹題
On an auspicious day in the early summer of the year Zhi Zheng Yi Wei (1355), Cui Sicheng of Luoyang humbly inscribed this.