---
title: "嘉泰普燈錄總目錄 · No. 1558-B 進聖宋嘉泰普燈錄上皇帝書"
description: "嘉泰普灯录总目录由南宋高僧正受编撰于嘉泰年间，是继五灯会元后重要的禅宗灯录体史书。全书共三十卷，收录佛祖传承、禅师语录及公案机锋，系统梳理了禅宗法脉源流。该目录承前启后，不仅保存了宋代禅宗珍贵史料，更以精严编次著称，对研究中国禅宗思想发展具有极高文献价值，与五灯会元并称为禅宗史双璧，是佛教典籍中的重要经典。"
url: "https://rushiwowen.co/en/r/cmcy5rqj50f92l404h4i0b7j0"
---

### No. 1558-B進聖宋嘉泰普燈錄上皇帝書

> Memorial to the Emperor for the Jia Tai Era Expanded Record of the Universal Lamp

月日平江府報恩光孝禪寺臣僧正受謹昧死上書皇帝陛下。臣聞孤山智圓之言曰。吾道如鼎也。三教如足也。足一虧而鼎覆焉。臣嘗慕其人。稽其說。乃知儒之為教。其要在誠意。道之為教。其要在虗心。釋之為教。其要在見性。誠意也．虗心也．見性也。異名同體。究厥依歸。無適而不與此道會。　聖帝明王以精一相授。元默躬行。亦豈外是智圓其知言哉。然釋氏見性之道。自如來於三藏所詮之外。乃以先佛一心法印。付上足飲光。有飲光至達磨。凡二十八傳。達磨西來。至于曹溪。是為六祖。合而言之。為三十有三。如燈傳燈。光光相續。故付法藏傳曰。以此慧燈。次第傳授。自達磨而來。則此燈分輝廣照。雖佛．祖。不可得而掩蔽矣。不可得而掩蔽。則往往其人謂之流通。其語謂之總持。總持之為言也。則有佛．祖之異。以佛而言者。謂之結集。即尊者阿難是矣。以祖而言者。謂之編錄。即沙門道原是矣。若夫世尊以青蓮目顧視飲光。飲光但一微笑。達磨命門弟子各言其所得。二祖唯禮三拜。其旨固不可以語言結集編錄。然顧視而微笑。扣問而作禮。蓋亦心傳冥契之跡耳。發明後學。自茲而始。孰謂不可以集錄哉。維其金章玉句。歷涉梁隋之來。雖甞間著於簡編。尚亦未精於筆削。故不能表表暴白于世。至　我宋勃興。　聖聖相繼。　祖述既彰於　洪烈。　睿證咸極於法源。繇是七佛之微言。諸祖之奧旨。粲然備見乎。龍藏琅函之間。則三燈是巳。臣頃侍淨慈佛行禪師道昌。一日。指續燈錄。喟然謂臣曰。三草二木之不同。及其受潤則一也。彼之云潤者。即此之被照也。夫燈之明。等及一切。初不擇物而照。何獨收於比丘。而遺於　帝王．公卿．師尼．道俗耶。如梁武帝問聖諦於達磨。即棄有為。唐肅宗請塔樣於國師。後明深旨。裴休契機於黃檗。白居易悟心於鳥窠。丹霞出於名儒。龐蘊生於俗俚。古之劉鐵磨．末山尼．靈照女．凌行婆。皆載之諸集。系之祖圖。獨是錄未甞及之。燈雖曰續。惜其照之不普。汝能擇正悟。抉宗眼。以補其遺。則我志也。靈隱佛海禪師慧遠亦甞督臣為之。臣因自惟。祝髮入道。安逸林下。微此無以仰報　聖君．賢臣天覆海涵之恩。即佩服二師之訓。繇昔之今。凡三燈之所不與者。莫不旁搜曲取。會粹攷覈。於十有七年。攟摭以成是書。垂三十卷。目錄三卷。擬命其題曰　嘉泰普燈錄。謂既備於眾機。庶可名之以普。況其間登載　聖朝太宗皇帝至孝宗皇帝宸音　聖訓。及熈世名臣見道因緣。按諸奏對等錄。紀述頗詳。而傳．廣．續三燈調未始有。臣伏覩景德之初。宣慈禪師道原所　進傳燈錄。真宗皇帝有旨。　命翰林楊億撰序以　賜。天聖之初。駙都尉李遵勉所　進廣燈錄。仁宗皇帝親製序以　賜。建中靖國之初。佛國禪師惟白所　進續燈錄。徽宗皇帝亦親製序以　賜。為其道可以參贊化育。啟迪生民。故得膺　上聖之　發揮。為有國之靈鎮。臣顧惟。何幸而是書復得際遇於　陛下。成第四燈。夫以傳燈二十年之後而有廣燈。廣燈七十九年之後而有續燈。續燈百有一年之後而有普燈。非天所相。曷其使然。恭惟皇帝陛下法天剛徤。　履道希夷。　丕承無疆之休。增錫有永之祚。會三教同歸於　至治。　建皇極益宣於　重光。　典御萬方。　宏濟羣品。自然玉燭調。金輪統。車書同。民物阜。佛法於今正賴　陛下舉而振之。譬如大功德天清淨摩尼寶珠雨於　陛下之手。罔不稱慶。普燈之行。茲維其時。臣謹繕寫。嚴為兩封。躬詣　登聞撿院投　進。伏望　陛下尚憶靈山付囑之切。仰稽　列聖外護之隆。有彰千載之逢。略賜乙夜之覧。乞　詔景德．天聖．建中靖國故事。特攄睿斷。　錫以序文。　冠于卷首。俾祖門微旨增重於將來。流芳於不朽。仍乞　降付福州東禪寺。與大藏一就刊行。庶幾佛法．　帝道萬世同昌。顧不盛歟。臣安敢不揆狂僭。妄擬前修。仰希　聖製。以干　鈇鉞之誅。誠以生逢　昌運。蒙被　至化。念佛祖之傳授。慮載迷之闕遺。機動籟鳴不能自已。趑趄退縮至于再三。是以藉藁山樊。冒昧塵　獻。尚冀　頒行。式裨宗教。寔為法門莫大之幸。倘臣祕之行篋。不過一私書耳。此燈何自而普哉。持此一毫善力。恭祝　兩宮聖壽無疆。　國祚延鴻。　天眷綿衍。實臣之至禱至願。忤犯　宸嚴。罪在　不赦。臣下情無任激切屏營之至。

> \[Date\], \[Your Servant\], a monk of the Bao'en Guangxiao Chan Temple in Pingjiang Prefecture, \[Your Servant\] Zhenshou, humbly risk death to write this letter to Your Majesty the Emperor. \[Your Servant\] once heard the words of the lay scholar Zhi Yuan: "Our Way is like a tripod, and the three teachings are its legs. If one leg is broken, the tripod overturns." \[Your Servant\] has long admired this man and studied his theory. I then understood that Confucianism's essence lies in sincerity of intention; Daoism's essence lies in an empty mind; Buddhism's essence lies in seeing one's true nature. Sincerity of intention, an empty mind, and seeing one's true nature – these are different names for the same essence. If we investigate where they ultimately return, there is no place where they do not converge with this Way. Wise emperors and enlightened kings, who transmitted the subtle essence back and forth, and practiced in silent virtue, certainly did not act outside of this. Was Zhi Yuan not knowledgeable in his words? However, the Buddhist path of seeing one's true nature, from the time of the Tathāgata, is beyond what is contained within the Three Baskets. The Tathāgata personally bestowed the single Dharma-seal of the Mind of the Former Buddhas upon his foremost disciple Kāśyapa. From Kāśyapa to Bodhidharma, there were twenty-eight transmissions. Bodhidharma came from the West, all the way to Caoxi, which was the Sixth Patriarch. Counting them all together, there are thirty-three masters. They were like one lamp lighting another, light shining continuously. Therefore, the \*Transmission of the Dharma-Treasure\* says: "This lamp of wisdom is transmitted in succession." Since Bodhidharma's arrival, this lamp has divided its light and shone far and wide, such that even Buddhas and Patriarchs cannot obscure it. Being impossible to obscure, the people who hold it are said to "circulate it," and their words are called "total retention" (dhāraṇī). Now, when we speak of "total retention," there is a distinction between Buddhas and Patriarchs. When spoken of in terms of the Buddha, it is called "compiling" – this refers to the Venerable Ānanda. When spoken of in terms of the Patriarchs, it is called "editing and recording" – this refers to the Śramaṇa Daoyuan. As for the World-Honored One casting his blue-lotus gaze at Kāśyapa, and Kāśyapa simply smiling; or Bodhidharma asking his disciples to each speak of their attainment, and the Second Patriarch simply making three bows – these essential points certainly cannot be "compiled" or "edited and recorded" with words. Yet the gaze and the smile, the questioning and the bows, are the traces of the mind-to-mind transmission and silent agreement. The enlightenment of later students began precisely from this. Who can say it should not be compiled and recorded? For this reason, these golden sentences and jewel-like phrases, passing through the Liang and Sui dynasties, were occasionally recorded in texts, but not yet carefully edited. Therefore, they could not shine clearly in the world. When our Song dynasty arose powerfully, with sage after sage in succession, their reverence for the ancestral way became clear in their great achievements, and their enlightened understanding reached to the very source of the Dharma. Because of this, the subtle words of the Seven Buddhas and the profound principles of the Patriarchs became clearly and completely visible within the dragon-storehouse and the sinurgh-casket texts. These are the Three Lamps texts. \[Your Servant\] once served the Chan Master Fohang of Jingci Temple, Daochang by name. One day, he pointed to the \*Continuation of the Transmission of the Lamp\* and sighed, saying to me: "The three herbs and two trees are different, yet when they receive moisture, it is the same. That which is called 'moisture' in one case is called 'illumination' in the other. The light of the lamp shines equally on all things, never selecting an object to illumine. Why then has this collection only included monks, and left out emperors, kings, ministers, nuns, and lay Buddhists? For example, Emperor Wu of Liang asked Bodhidharma about the ultimate truth, and thus abandoned his attachment to conditioned practice. Emperor Suzong of Tang asked the National Teacher for the design of a pagoda, and later understood the profound meaning. Pei Xiu found his opportunity with Huangbo. Bai Juyi awakened his mind with Niaoke. Danxia came from a renowned Confucian family. Pang Yun was born into mundane circumstances. In ancient times, figures like Liu the Iron Grinder, Ms. Mo of Mo Mountain, the laywoman Lingzhao, and the old woman Ling, were all recorded in various collections and included in the Patriarchal Charts. But only this lamp record has never included them. Although it is called a 'continuation' lamp, I regret that its illumination is not universal. If you can select those with genuine awakening, pick out the essential teachings, and supplement what is missing, that would be my wish." Chan Master Fohai of Lingyin Temple, Huiyuan by name, also urged \[Your Servant\] to do this. Consequently, I reflected: I have shaved my head and entered the Path, living peacefully in the forest. Aside from this, I have no other way to repay my humble thanks for the heaven-like, ocean-encompassing kindness of the Sacred Ruler and virtuous ministers. Thus I respectfully accepted the instructions of these two masters. From the past to the present, for all those not included in the Three Lamps, I searched far and wide, collected, compiled, and investigated for seventeen years. I gathered materials to make this book, in nearly thirty volumes, plus three volumes of \*Table of Contents\*. I intended to title it the \*Jiatai Era Universal Lamp Record\* (\*普燈錄\*, \*Pǔ Dēng Lù\*). Since it includes all types of beings, it can rightly be called "Universal." Furthermore, it records the Imperial words and sacred instructions of the Taizong Emperor of our Sage Dynasty down to the Xiaozong Emperor, along with the circumstances of enlightenment of famous ministers of illustrious times, all based on various presented records and memorials, which are recorded in considerable detail. The three older lamp records, the \*Transmission\*, the \*Expanded\*, and the \*Continuation\*, never had such content. \[Your Servant\] humbly observes that at the beginning of the Jingde era, the \*Transmission of the Lamp Record\* was presented by Chan Master Xuanying, Daoyuan by name. The Zhenzong Emperor decreed that Academician Yang Yi compose a preface to bestow upon it. At the beginning of the Tiansheng era, the \*Expanded Lamp Record\* was presented by the Commandant-in-chief Li Zunmian. The Renzong Emperor personally composed a preface to bestow upon it. At the beginning of the Jianzhong Jingguo era, the \*Continuation of the Lamp Record\* was presented by Chan Master Foguo, Weibai by name. The Huizong Emperor also personally composed a preface to bestow upon it. Because this Way can assist in transformation and nurturing, and awaken the people, it was worthy of reception by the holy sages who illuminated it, and it became a spiritual treasure for the nation. \[Your Servant\] considers: how fortunate it is that this book has now encountered Your Majesty, and thus becomes the Fourth Lamp! After the \*Transmission Lamp\* by twenty years, there was the \*Expanded Lamp\*. After the \*Expanded Lamp\* by seventy-nine years, there was the \*Continuation Lamp\*. After the \*Continuation Lamp\* by one hundred one years, there is the \*Universal Lamp\*. If not for heaven's help, how could this have come to pass? I respectfully believe that Your Majesty, the Emperor, models heaven in your strength and vigor. You practice the path of profound stillness. You greatly carry on the endless excellence, adding to and bestowing upon us everlasting blessings. You unite the three teachings, returning them to the state of perfect order. You establish the supreme standard, further spreading its brilliant light. You govern the ten thousand directions and liberally save all beings. Naturally, the jade candle harmonizes, the golden wheel rules, writing and chariot wheels are standardized, and the people and things flourish. The Buddha-Dharma truly depends on Your Majesty to lift it up and revive it. It is like the great heavenly goddess of merit, raining down the pure wish-fulfilling jewel into Your Majesty's hands. Everyone celebrates. The time for the \*Universal Lamp\* to circulate is precisely now. \[Your Servant\] has carefully copied it, sealed it in two packages, and personally presented it at the office for memorials to be heard. I humbly hope that Your Majesty will remember how urgently the Tathāgata entrusted the Dharma on Vulture Peak, and look back to the great protection given to it by the illustrious emperors of the past. May this highlight a thousand-year encounter. May you honorably give it a single glance at night. I beg you to follow the precedents of the Jingde, Tiansheng, and Jianzhong Jingguo eras, and to specially exercise your sagely judgment. Bestow a preface, to be placed at the front of the volume. This will cause the subtle meaning of the Patriarchal Gate to increase in weight for future generations, and its fragrance to flow on, never fading. I further beg you to order it to be sent to the Dongchan Temple in Fuzhou, to be published together with the Buddhist Canon. May the Buddha-Dharma and the Imperial Way prosper together for ten thousand generations. Is this not truly magnificent? \[Your Servant\] dares not reckon my own rashness and impertinence, falsely presuming to emulate the ancient worthies, or to presumptuously seek the Sacred Composition, thus incurring the punishment of the axe. But it is truly because I was born in a prosperous era and have been bathed in the highest culture. I reflect upon the transmission of the Buddhas and Patriarchs, and worry about the omissions in the recorded transmissions. The mechanism is activated, and the sounding reed cannot stop of itself. I have hesitated and shrunk back many times. Thus I have laid down my mat among the mountains and forests, and risked presenting this dusty offering. I still hope for its promulgation, to assist the school of meditation. This would be the greatest fortune for the Dharma-gate. If \[Your Servant\] were to hide it in my personal book box, it would be nothing but a private document. How could this lamp become universal? Offering this single hair’s worth of good effort, I respectfully pray for the boundless longevity of the two palaces; may the nation’s destiny be prolonged; may the Emperor's heavenly favor be unending. This is my deepest prayer and my greatest wish. I have offended the Imperial Majesty, and my crime is unpardonable. \[Your Servant\] is overcome with the utmost urgency, fear, and uncertainty.