No. 1556-A御製建中靖國續燈錄序 〔宋刻〕
昔釋迦如來之出世也。受燃燈之記。生淨飯之家。分手指乎天地。而真機已露。遊門觀於生死。而幼緣頓寂。及手倡道鷄園。騰芳鷲嶺。無邊剎境遂現一毫之端。大千經卷畢出微塵之裏。西被竺土。東流震旦。編葉而書。則一時聖教雖傳於慶喜。持花而笑。則正法眼藏已付於飲光。
Long ago, when Shakyamuni Buddha appeared in this world, he received the prediction from Dipankara Buddha and was born into the family of King Shuddhodana. As an infant, he pointed one finger to the heavens and one to the earth, revealing his true nature. Later, when he went out and witnessed birth, old age, sickness, and death, his worldly attachments were suddenly severed. He then taught the Dharma at the Vulture Peak and the Deer Park, spreading his fragrance far and wide. Boundless realms manifested within a single hair-tip; the sutras of the great thousand worlds all emerged from within a speck of dust. His teachings spread westward through India and eastward to China. Though the sacred teachings were compiled by Ananda, the true Dharma eye treasury was already transmitted to Mahakashyapa through the silent flower sermon.
自達磨西來。寔為初祖。其傳二．三．四．五。而至於曹溪。於是双林之道逾光。一滴之流浸廣。自南嶽．清原而下。分為五宗。各擅家風。應機詶對。雖建立不同。而會歸則一。莫不箭鋒相拄。鞭影齊施。接物利生。啟悟多矣。源派演迆。枝葉扶踈。而雲門．臨濟二宗。遂獨盛於天下。
朕膺天寶命。紹 國大統。恭惟藝祖闢度門於緜寓。太宗闡秘義於敷天。章聖傳燈於景德。永昭廣燈於天聖。皆宏暢真風。恊助神化。以成無為之治者也。於皇神考。尤鄉空宗。元豐三年。詔於大相國寺。創二禪剎。闢惠林於東序。建智海於右廡。逮壬戌之歲。以今歲國大長公主及集慶軍節度觀察留後駙馬都尉張敦禮之請。復建法雲禪寺於國之南。於是祖席輝光。叢林鼎盛。天下之襲方袍。慕禪悅者。雲集於上都矣。
I have received the Mandate of Heaven to uphold the great lineage of the state. With reverence, I recall how our founding emperor opened the gates of the Dharma across the land, how Emperor Taizong illuminated its profound meaning throughout the heavens, how Emperor Zhenzong transmitted the lamp of wisdom during the Jingde era, and how Emperor Renzong expanded this light during the Tiansheng era. Each of them propagated the true teachings, assisted in the divine transformation of the world, and thereby achieved a governance of effortless action.
My late father, the divine emperor, held a special reverence for the teachings of emptiness. In the third year of the Yuanfeng era, he decreed the establishment of two Chan monasteries within the Great Xiangguo Temple: Huilin Monastery in the eastern wing and Zhihai Monastery in the western corridor. Then, in the year Renxu, at the request of the Grand Princess of the State and the Military Commissioner and Consort Zhang Dunli, the Fayun Chan Monastery was built in the southern part of the capital. Thus, the ancestral seat of Chan shines brightly, and the monastic communities flourish. Monks from across the land, all who aspire to the joy of meditation, now gather like clouds in the capital.
今敦禮以其寺住持僧佛國禪師惟白所集建中靖國續燈錄三十卷來上。且以序文為請。惟白探最上乘。了第一義。屢入中禁。三登高座。宣揚妙旨。良愜至懷。昔能仁說法華經。放眉間白毫相光。照東方萬八千世界。而彌勒發問。文殊決疑。以謂日月燈明佛。本光瑞如此。持是經者。妙光法師。得其證者。普明如來。今續燈之名。蓋燈燈相續。光光涉入。義有在於是矣。
Today, Dun Li presented the thirty volumes of the *Jianzhong Jingguo Xudeng Lu*, compiled by the abbot of his temple, the Chan Master Foguo Weibai, and requested a preface for it. Weibai has delved into the supreme vehicle and thoroughly grasped the ultimate truth. He has repeatedly entered the imperial court and ascended the high seat three times, expounding the profound teachings, which greatly aligns with my deepest aspirations. In the past, when the Buddha preached the *Lotus Sutra*, he emitted a white curl of light from between his eyebrows, illuminating eighteen thousand worlds in the east. Maitreya raised a question, and Mañjuśrī resolved the doubt, explaining that the Buddha of Sun, Moon, and Lamp Light had manifested such auspicious radiance. Those who uphold this sutra are like the Dharma Master Miaoguang, and those who attain its realization are like the Tathāgata Puming. The name *Xudeng Lu* signifies that lamps succeed one another, and lights interpenetrate, carrying profound meaning within this.
噫。圓澄覺海。本含褁於十方。生滅空漚。遂沉淪於三有。因明立所。由塵發知。織妄相成。轉入諸趣。良可悲也。若迴光內照。發真歸元。則是錄也。直指性宗。單傳心印。可得於眉睫。可薦於言前。舉手而擎妙喜之世界。彈指以現莊嚴之樓閣。神通運用。真不可得而思議哉。嘉與有眾。締此勝緣。俱離迷津。偕之覺路。斯朕之志已。建中靖國元年八月十五日賜序。No. 1556
建中靖國續燈錄卷第一
東京法雲禪寺住持傳法佛國禪師(臣)惟白集