泉南舊稱佛國，名山勝刹碁布星列。然開元一刹實為之冠。葢創自唐之垂拱，是歴年數為最久也；廣至一百二十院，是聚毳流為最繁也；其禪、教、律三宗之彦，雀起而鼎立，是毓賢哲為最盛也。有刹若是，則往事之可書者，宜不勝夥，豈可任其湮沒而莫之紀乎？茲刹自唐以前未有紀之者，紀之自宋許列始，名曰《紫雲高僧傳》。夢觀氏譏其剽竊傳聞，附會穿鑿，觕陋不足觀也。元夢觀氏乃作《開士傳》。其學博，其識端，其命意奇拔，其鑄詞典雅，允登作者之壇，稱善史矣！過是以至今日，寥寥三百餘載，禪風弗競，日就陵夷，似無可紀者。然其閒或興或廢，或因或革，則亦不可無考也。萬暦丙申，止止陳公始為之志；而探考疎略，眾中弗以為善。崇禎乙亥冬，温陵諸縉紳命余開法紫雲。說法之餘，追詢往事，首得《開士傳》、《夢觀集》二書，閱之始知紫雲之多賢，實不勝感慕之私。時季弢黃公屢以寺志為言，而余適承二雲曾公之命，方有事于《楞嚴》，故弗敢諾。迨壬午之春，余自浙歸閩，諸公復召結制，而幼心傅公復以志事請，余乃曰：「俟歸皷山日成之。」及秋歸皷山，乃不揣鄙劣，率爾操觚。凡元以前，一以《開士傳》為據；後此則考之舊碑及陳氏志。且傍採他集，而益以耳目所覩聞者，錯而綜之，數以聚之。其為目凡四：一曰建置，而規模著矣；二曰開士，而才德章矣；三曰藝文，而琬琰重矣；四曰田賦，而供需具矣。四者既備，則一寺千載之陳蹟，庶幾可得其槩也。雖然，余何能志哉？余南州之鄙人也，學儒不成，棄而學佛。承諸公之命，兩至温陵，虛弄口皷，深愧無以報德。諸公不以為不才，猶以志事相委，其毋乃代大匠斵乎！鹵莽塞責，聊以補一時之闕。他日有具如椽之筆者出，則此志退而覆瓿可也。

In the southern region of Quanzhou, long known as the Buddha's Land, famed mountains and grand temples are scattered like stars across a chessboard. Yet, among them, Kaiyuan Temple stands as the crown jewel. Founded during the Chuigong era of the Tang dynasty, it boasts the longest history. Its grounds once encompassed one hundred and twenty monastic compounds, making it the most populous. Masters of the Chan, Doctrinal, and Vinaya schools arose here, standing tall like the three legs of a tripod, marking it as the most flourishing center for nurturing the wise. For a temple of such stature, the notable events of its past are surely too numerous to count. How could we allow them to fade into oblivion without record?

Before the Tang dynasty, no one chronicled this temple's history. The first to do so was Xu Lie of the Song dynasty, who compiled the *Biographies of Eminent Monks of Ziyun*. However, the monk Mengguan criticized it for plagiarizing hearsay, forcing connections, and being crude and unworthy of attention. Later, during the Yuan dynasty, Mengguan himself authored the *Biographies of Enlightened Masters*. His work was erudite, his perspective correct, his ideas uniquely profound, and his language refined and elegant, truly earning a place among the great historical writers. From his time to the present, over three hundred sparse years have passed. The vigor of Chan practice has waned, declining day by day, seemingly leaving little worthy of record. Yet, the cycles of revival and decline, of continuity and reform, cannot go unexamined.

In the Bing Shen year of the Wanli era, Master Chen Zhizhi first attempted to compile a gazetteer for the temple. However, his research was cursory and incomplete, and the community did not regard it as satisfactory. In the winter of the Yi Hai year of the Chongzhen era, the gentry of Wenling commanded me to expound the Dharma at Ziyun. In my spare time from teaching, I inquired into the temple's past and first obtained the two books: *Biographies of Enlightened Masters* and *The Collected Works of Mengguan*. Reading them, I came to know the many virtuous masters of Ziyun and was deeply moved with admiration and longing. At that time, Senior Huang Jitao repeatedly urged the compilation of a temple gazetteer. However, I had just received a command from Senior Zeng Eryun to work on the *Śūraṅgama Sūtra*, so I did not dare to consent.

It was not until the spring of the Ren Wu year, after I returned to Fujian from Zhejiang, that the gentlemen summoned me again for a retreat. Master Fu Youxin once more requested that I undertake the gazetteer. I replied, "Allow me to complete it after I return to Gushan." In the autumn, upon returning to Gushan, I set aside my own inadequacy and rashly took up the brush. For the period before the Yuan dynasty, I relied entirely on the *Biographies of Enlightened Masters*. For later events, I consulted old steles and Master Chen's gazetteer. Furthermore, I gathered materials from other collections and supplemented them with what I have personally seen and heard, synthesizing and organizing the information. The gazetteer is divided into four sections: first, "Establishment and Layout," to clarify its structure; second, "Enlightened Masters," to highlight their talent and virtue; third, "Literary Works," to honor its cultural treasures; and fourth, "Land and Taxes," to document its resources and provisions. With these four sections complete, the general outline of this temple's thousand-year history may hopefully be captured.

Yet, what ability do I have to compile such a record? I am but an unrefined man from the southern provinces. Failing in Confucian studies, I abandoned them to learn the Buddha's way. By the command of these gentlemen, I came twice to Wenling, merely flapping my lips about the Dharma, deeply ashamed that I have no virtue to repay their kindness. That they, not considering me unworthy, still entrusted me with this task—is this not like asking a novice to carve for a master craftsman? This crude attempt to fulfill my duty merely serves to fill a temporary gap. Should someone with a brush mighty as a rafter appear in the future, this record can be relegated to covering a jar.

Kaiyuan Temple Gazetteer of Quanzhou (泉州開元寺志)

Kaiyuan Temple Gazetteer of Quanzhou (泉州開元寺志)