---
title: "新續高僧傳 · 夏壽田序"
description: "新續高僧傳由近代僧人喻謙（字昧庵）於民國初年編撰，是繼《宋高僧傳》《明高僧傳》後的重要佛教史傳著作。全書共六十五卷，收錄北宋至清末近千年間的高僧事跡，分十科分類記述，涵蓋譯經、義解、習禪、淨土等領域。該書填補了明清佛教傳記的空白，史料豐富，考證嚴謹，對研究中國佛教史、僧團發展及宗派流變具有極高權威性，是近代佛教文獻學的里程碑之作。"
url: "https://rushiwowen.co/en/r/cmcwv45sv0535le04whpx2p05"
---

### 序

> Preface

夫聖智不言而萬靈俱澈法身無相而眾品斯呈故能總攝羣方玅成至果豈必藉高文以炫世假隱遁而盜名欲證清修轉嫌佞口者乎然而靈山會邈道燄疇傳慧海波深慈航莫濟使無王子之碑何知淨域非有休文之記詎識法王善覺露盤因詞人而不朽同泰墓碣附作者以永留發般若之元音吼天毒鼓掞生花之彩筆梵地蓮池此尋奧誼於六通固在語言之表而究真謕於三藏不離文字之間欲示遺行多憑纂述僧傳之作其能已乎況慧皎刊修於梁代道宣綴輯於唐時自宋迄明間有纘編並楙鬯禪芬永垂高範然攷贊寧所作止於端拱初元如惺所傳又僅教禪數卷若夫建炎而後宣統以前曠有千載閱歷四朝其中英材之士苦行之儔經求身毒說演天台禪振北派律繼南山翊法著辨疑之論安養闢淨讀之門密印神悟心佛形忘興崇福果兼擅眾長若斯之倫代有其選而此作蔑如斯文將缺方之往哲不其恧與燕都法源道階常州清涼靜波寧海普陀印光析津千福蓮舟暨諸山長老名剎碩耆俱懷悲憫共與籌商將續我佛慧命宜開方外史館庶事責有耑程功可冀而衡陽喻昧庵先生耽志丘墳軼情述作猥以囏荒避地遠來應南北高侶之聘萃東西古德之言循舊例於十科輯新名之萬善徵諸志乘案之碑銘或訪輶軒之使或徇老宿之譚鉛槧三易寒暑五周成書六十餘卷得僧千幾百人都五十餘萬言曰續高僧傳四集有聞必擇備法器之瓌奇無美弗收侈禪林之珍貴矧復比類屬詞條文本諸史傳因時致慨筆削擬乎春秋庶幾匡迪來學見賢思齊戒懼後生不肖知恥則是篇之成功用所及非徒燭微闡隱發潛德之幽光抑以指謬摘疵具宗門之痛喝也已至於文辭典正體例精嚴諒為空門之寶無慚大雅之林乃猶自視欿然更求該博未謀梓氏光付印人將欲希法藏之明鑑企哲匠之郢斤志量斯閎聲施彌遠壽田誼屬久交結斯雅契略敘所由用塵清慮如有未󸊵覽者詳焉

> The supreme wisdom does not speak, yet all spirits are illuminated; the Dharma body has no form, yet all qualities are fully revealed. Thus, it can encompass all directions and wondrously achieve the ultimate fruit. Why must one rely on lofty words to dazzle the world or feign seclusion to steal fame? Those who seek to verify pure cultivation often turn to despise flattering speech. Yet, the assembly at Vulture Peak is distant, and the flame of the Way—who will transmit it? The sea of wisdom is deep, and the boat of compassion cannot cross. Without the stele of Prince Siddhartha, how would we know of the Pure Land? Without the records of Xiwen, how would we recognize the Dharma King? The awakening of good insight relies on poets to become immortal; the steles of Tongtai are attached to authors to endure forever. They give voice to the primal sound of Prajna, roaring like the heavenly drum; they wield the colorful brush of blossoming flowers, adorning the lotus pond of the Brahma realm. To seek the profound meaning of the six supernatural powers lies beyond language, yet to investigate the true teachings of the three baskets does not depart from words. To reveal the legacy of conduct, we often rely on compilation and narration. The creation of monastic biographies—how could it be otherwise? Moreover, Huijiao compiled and revised during the Liang Dynasty, Daoxuan continued the compilation in the Tang Dynasty. From the Song to the Ming, there were occasional continuations, all promoting the fragrance of Chan and leaving a lofty model for eternity. However, examining Zanning’s work, it only extends to the early years of the Duan Gong era; as for Ruxing’s transmission, it is limited to a few volumes on teachings and Chan. From the Jianyan era onward to before the Xuantong era, a span of a thousand years and four dynasties has passed. During this time, there have been outstanding talents, ascetics who sought the Dharma in India, expounded the teachings of Tiantai, revitalized the northern school of Chan, upheld the precepts of Nanshan, assisted the Dharma with discourses on resolving doubts, opened the gate to the Pure Land with interpretations of sutras, attained profound realization through esoteric teachings, and forgot the distinction between mind and Buddha. They promoted blessings and fruits, excelling in many fields. Such individuals have appeared in every generation, yet this work has been lacking, and this literary tradition has been incomplete. Compared to the sages of the past, is this not a cause for shame? The elders of Fayan Temple in Yanjing, Daoxie; Qingliang Temple in Changzhou, Jingbo; Putuo Temple in Ninghai, Yinguang; Qianfu Temple in Xijin, Lianzhou; and the venerable elders of various mountains and renowned monasteries, all filled with compassion, have jointly deliberated. To continue the wisdom life of our Buddha, we should establish a history hall beyond the mundane world, so that responsibilities are clearly assigned and achievements can be hoped for. Mr. Yu Mei’an of Hengyang, devoted to ancient texts and passionate about writing, has traveled far from difficult lands in response to the invitation of eminent companions from north and south. Gathering the words of ancient virtuous ones from east and west, he followed the old format of ten categories, compiling new names of myriad virtues, drawing from historical records and examining stele inscriptions. Some were visited by envoys, others recounted by aged elders. After three revisions and five years of labor, he completed over sixty volumes, recording nearly a thousand monks, with a total of over five hundred thousand words, titled \*The Continued Biographies of Eminent Monks, Fourth Collection\*. He selected all that was heard, gathering the treasures of Dharma vessels; he collected all that was beautiful, enriching the preciousness of the Chan forest. Moreover, he classified and organized the text according to historical biographies, lamenting the times with his pen, editing and revising in the manner of the \*Spring and Autumn Annals\*. May this work guide future learners to see virtue and aspire to it, and caution later generations to know shame and avoid unworthiness. The success and utility of this compilation are not merely to illuminate the subtle and reveal the hidden, shedding light on obscure virtues, but also to point out errors and expose flaws, serving as a stern warning for the monastic community. As for its elegant and proper language, refined and precise style, it is truly a treasure for the gate of emptiness, unashamed before the great and elegant. Yet, the author remains humble, seeking even greater comprehensiveness. Before planning for publication, he entrusted it to the printer, hoping to emulate the clear mirror of the Dharma treasury and aspire to the craftsmanship of master artisans. With such lofty aspirations, its influence will spread far and wide. <note>Shoutian</note>, as a long-time friend bound by this elegant connection, I briefly recount the origins to present to your clear consideration. If there are any oversights, may the readers examine them in detail.

癸亥夏六月朔日桂陽夏壽田序

> Preface by Xia Shoutian of Guiyang on the First Day of the Sixth Lunar Month in the Year Guihai