[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋鑑稽古略續集](https://indike.org/pramana/in.bauddha.taisho.2038) › 1.2 # 釋鑑稽古略續集 1.2 釋鑑稽古略續集 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.2038.1.2) 古可稽乎。曰烏乎可。古不可稽乎。曰烏乎不可。威音以後今日以前。成住壞空。有而不有。日月光華。旦而復旦。日劫無憑。何況今古矣。其中聖賢隱現。應緣示感。如月在水。了不可執。迺有人焉。追往烈。訂遺踪取已散之塵。而編之而續之。是繪夢也。是圖影也。然而紀往開來。闡微昭信。俾古德之跡。炳然如天漢之昭回。而其所以跡者。繇是而可悟焉。未易忽也。往參真寂先師。授予以寶洲稽古略曰。法門源流盡在斯矣。予受而卒業。約而不遺。核而有則。釋氏之紫陽漂水也。然而流行勿遠漸就晦翳。恒懼遺文湮沒。致昔人編摩敘述之苦心。若存若亡隱而勿著。名山之藏詎能無慨乎哉。戊寅春王。搆小庵於古杏溪。延幻師主之。雨晨月夕。相與沈吟。梵冊寄懷。愷樂陶陶如也。一日偶理前說。幻師謂。宜重加繡黻。以待來者。初以傳述舊聞。已乃兼舉未備。附以勝國暨　皇明法苑事蹟。勒成一書。寶洲之業復光著若發蒙矣。後之攬此者。應化之殊祥奇表。往哲之妙道奇功。以迨我　皇祖列宗冥苻玄契。顯揚正覺。以不思議之理。成大有為之運。開卷釐然。昭茲雲日。俾夫懷疑者起信。論世者可徵。考事者尋微。覽跡者悟本。所以嘉惠來學。匪曰小補之矣。而豈徒掇敘事之華。增多聞之障。雲已渡而摹其悠揚。波已逝而貌其翻湧乎哉。 > Can antiquity be examined? One may ask: how could it be? Can antiquity not be examined? One may ask: how could it not be? From the time after Bhiṣmagarjitasvararāja until today, formation, persistence, destruction, and voidness continue; what exists is also non-existent. The sun and moon shine forth, morning following morning. Days and kalpas have no lasting evidence—how much less so the present and antiquity? Within this span, sages and worthies hide and appear, manifesting responses in accordance with conditions, like the moon in water, completely impossible to grasp. Yet someone arose who pursued their past achievements, verified their remaining traces, gathered the dust already dispersed, and compiled and continued this account. This is painting a dream; this is sketching a shadow. Nonetheless, it records the past to open up the future, clarifying the subtle and illuminating trust, so that the traces of ancient worthies shine clearly like the turnings of the Heavenly River, and that by which they left their traces may thereby be realized. It is not something easily dismissed. In the past, when I visited my late master Zhenji, he bestowed upon me Baozhou's Jigu lüe, saying: 'The origins and currents of the Dharma gate are all completely here.' I received it and studied it to completion. It was concise without omissions, rigorous and orderly; it is the Ziyang or Piaoshui of Buddhism. However, its circulation was not wide, and it gradually became obscure. I constantly feared that this surviving text would sink into oblivion, causing the painstaking efforts of earlier figures in compiling and narrating it to linger between survival and demise, concealed rather than displayed. How could one not lament this regarding what should be preserved in famous mountains? In the spring of the wuyin year, I built a small hut at Ancient Xingxi and invited Master Huan\[lun\] to preside over it. On rainy mornings and moonlit evenings, we chanted and reflected together, entrusting our hearts to the Indic volumes, filled with joy and delight. One day, we chanced to discuss this earlier work. Master Huan said: 'It ought to be newly embellished and polished to await future generations.' At first, it transmitted past accounts; later, it also supplied what had been lacking, appending the events of the conquered dynasty and the Dharma groves of our August Ming to complete a single work. Baozhou's achievement was once again illuminated and clarified, as if dispelling ignorance. For those who peruse this later, the extraordinary omens and marvelous signs of responsive manifestations, the wondrous Dao and extraordinary deeds of past philosophers, down to our August Ancestor and successive dynastic sovereigns' dark tally and profound accord, exalting and proclaiming perfect awakening, using inconceivable principle to establish the fortunes of great purposeful action—all are clearly arranged upon opening the volume, shining like clouds and the sun. It causes doubters to give rise to faith, those who evaluate epochs to find verification, those who investigate events to seek out subtleties, and those who observe traces to realize the source. Thus, its great benefit to future students is by no means a minor supplement. How could it merely be plucking the blossoms of narrative, increasing the obstacles of broad learning, sketching the gentle drifting of clouds that have already passed, or portraying the churning of waves that have already vanished? > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.2038.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.2038.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2038.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2038~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2038.1.2](https://indike.org/pramana/in.bauddha.taisho.2038.1.2) · Pramāṇa