徑山位於浙江天目山之徑路，故謂之徑山。唐天寶初（七四二），國一禪師隱居於此，並行開山，經宋、元迄明代月林鏡禪師共八十七代高僧之經營，殿宇廣建，紺宇琳宮羅布，其主寺為興聖萬壽禪寺，唐代宗（七六三～七七九）時僧法欽結庵於此，法欽賜號國一禪師，乃徑山開山祖師也。代宗即其菴建寺，僖宗乾符六年（八七九）改為「乾符鎮國院」，宋大中祥符元年（一〇〇八）改賜「承天禪院」，政和七年（一一一七）改「徑山能仁禪寺」，孝宗御書額賜「徑山興聖萬壽禪寺」，由宋迄元，為禪林之冠，元末兵燬，明洪武間重建。其下院有雙溪化城接待寺、大安禪寺、小徑山萬壽禪寺、西徑山寺、安樂寺、安眾寺、法華寺、萬壽正續寺、廣化禪寺、順慶禪寺、實際禪寺、妙濟禪寺、雲福禪院、普慶禪寺等二十餘座，佛教史蹟林立，與東、西天目蔚為佛國。徑山舊未有志，萬曆初年有僧宗淨者，刻《徑山集》，僅載諸祖事十之二三，詩文亦寥寥。天啟初，李燁然請宋奎光輯徑山文獻。奎光自大藏檢閱諸祖之語錄行事，輯唐代宗、宋理宗逮明高祖、成祖與神宗諸制勅，及歷代高僧名士之序紀、吟詠之詩詞，為編《徑山志》，分門十七：列祖、制敕、序文、塔銘、碑記、游記、書啟、偈咏、名什、外護、殿宇、靜室、名勝、下院、古跡、寺產、紀事，釐為十四卷。此志異於一般名山志書，首志列祖，以徑山因祖席獨著故也。列祖資料取自《佛祖統載》、《傳燈錄》、《禪宗正脈》、《五燈會元》、《高僧傳》，益以松源所藏抄本。達觀禪師創刻方册藏，後板移置徑山，故刻藏序文輯錄甚多。全志條理井然，搜羅完備，蓋集明天啟以前徑山佛教史蹟之大成也。茲據國立中央圖書館藏明天啟四年（一六二四）原刋本景印。
Jingshan Mountain is located along the path of Tianmu Mountain in Zhejiang, hence its name "Jingshan" (Path Mountain). In the early Tianbao era of the Tang Dynasty (742), National Teacher Yiyi secluded himself here and began establishing the mountain monastery. Through the efforts of eighty-seven generations of eminent monks spanning the Song, Yuan, and Ming dynasties—up to Master Yuelin Jing—temples and halls were extensively constructed, with majestic monastic buildings spread across the area. The main temple was Xingsheng Wanshou Chan Temple. During the reign of Emperor Daizong of Tang (763–779), the monk Faqin built a hermitage here. Faqin was granted the title "National Teacher Yiyi" and became the founding patriarch of Jingshan. Emperor Daizong later established a temple at the site of his hermitage. In the sixth year of Qianfu under Emperor Xizong (879), it was renamed "Qianfu Zhenguo Monastery." In the first year of Dazhong Xiangfu of the Song Dynasty (1008), it was granted the name "Chengtian Chan Monastery." In the seventh year of Zhenghe (1117), it became "Jingshan Nengren Chan Temple." Emperor Xiaozong personally inscribed the plaque "Jingshan Xingsheng Wanshou Chan Temple." From the Song to the Yuan dynasty, it was regarded as the foremost among Chan monasteries. It was destroyed by war in the late Yuan period and rebuilt during the Hongwu era of the Ming Dynasty.
Its branch monasteries included over twenty temples such as Shuangxi Huacheng Reception Temple, Da'an Chan Temple, Xiao Jingshan Wanshou Chan Temple, Xijingshan Temple, Anle Temple, Anzhong Temple, Fahua Temple, Wanshou Zhengxu Temple, Guanghua Chan Temple, Shunqing Chan Temple, Shiji Chan Temple, Miaoji Chan Temple, Yunfu Chan Monastery, and Puqing Chan Temple. Buddhist historical sites abound here, forming a Buddhist realm together with the Eastern and Western Tianmu Mountains.
Jingshan originally lacked a local chronicle. In the early Wanli era, the monk Zongjing compiled *Jingshan Ji*, which recorded only about twenty to thirty percent of the patriarchs' deeds, with very few literary works included. In the early Tianqi era, Li Yeran requested Song Kuiguang to compile documents related to Jingshan. Kuiguang examined the recorded sayings and deeds of various patriarchs from the Buddhist canon, collecting imperial decrees from Tang Emperor Daizong, Song Emperor Lizong, down to Ming Emperors Gaozu, Chengzu, and Shenzong, as well as prefaces, records, poems, and verses by eminent monks and notable scholars throughout history. He compiled the *Jingshan Zhi* (Chronicle of Jingshan), divided into seventeen categories: Patriarchs, Imperial Decrees, Prefaces, Pagoda Inscriptions, Stele Records, Travel Accounts, Letters, Verses and Songs, Notable Literary Works, Supporters, Temple Buildings, Meditation Rooms, Scenic Spots, Branch Monasteries, Historical Sites, Temple Properties, and Chronicles of Events, organized into fourteen volumes.
This chronicle differs from typical mountain chronicles by beginning with the section on patriarchs, as Jingshan is distinguished primarily by its lineage of patriarchs. Information on the patriarchs was drawn from *Fozu Tongzai*, *Chuandeng Lu*, *Chanzong Zhengmai*, *Wudeng Huiyuan*, and *Gaoseng Zhuan*, supplemented by manuscripts preserved by Songyuan. Master Daguan initiated the carving of the square-format canon, and later the printing blocks were moved to Jingshan, resulting in the inclusion of numerous prefaces to the canon in this chronicle. The entire chronicle is systematically organized and comprehensively collected, representing the culmination of Jingshan's Buddhist historical records prior to the Tianqi era of the Ming Dynasty.
This edition is reproduced based on the original printed version from the fourth year of Tianqi in the Ming Dynasty (1624), held by the National Central Library.