歷代三寶紀 13.2

13.2

大乘錄者。菩薩藏也。教而明佛。則成道已來無量無邊阿僧祇劫。不生不滅常住凝然。量等虛空形同實際。略而談法。則是方等十二部經。八萬四千微妙奧典。甚深祕密種種法門。位而論人。則有十地及三十心。備歷四生遍遊六道。猨猴鹿馬蠕動蜎飛。無識不形無趣不受。煩惱則有五住地惑八萬四千諸塵勞門。所行則四攝六度三十七助菩提。萬德齊修二諦並習。利他損己無悔悋心。所受則三歸十善八萬律儀。悉皆奉持。乃至成佛濟流如象渡水。遊衢車駕大牛洽潤。譬若大根承露。猶如大葉憩息。則止大涅槃城諸。如此文皆大乘也。自從後漢迄我大隋。其間譯經凡十六代。所出之典。諸大小乘。或處經同緣人致別。或時世異而人出同。或止一翻或復重譯。無問人撰傳錄集記。但是一言讚述三寶。語誠鄙野意在光揚。疑妄偽真註解論記。依括群目稷稗皆存。合彼金沙為其錄體。可謂蘭艾共篋龍蛇未分者焉。故斯大乘菩薩入藏。唯緘經戒及阿毘曇。譬海雖寬弗栖屍柩。況圓淵採捕棄蜯收珠。荊嶺𣃆磨拾玉捐石。解瑇瑁之文甲。脫犀象之角牙。集群白於眾狐。摘藻羽於翡翠者也。今此藏目唯取有譯失譯單名。自餘重翻同本別出。舉一多卷編以為頭。其外二三具注於下。情樂誦讀任從所抄。簡擇集疑悉除偽妄。合有五百五十一部一千五百八十六卷。依眾錄判附此大乘。未覿經身猶懷惟咎。庶後敏達賢智共同扇簸糠粃乎。

The Mahāyāna catalogue is the Bodhisattva Piṭaka. If we illuminate the Buddha through the teachings, then since his attainment of the Way, immeasurable, boundless asaṃkhyeya kalpas have passed; unarising and unceasing, he abides permanently and still, his measure equal to empty space, his form identical to the ultimate reality. If we speak briefly of the Dharma, it is the vaipulya twelve-division scriptures, the eighty-four thousand subtle and profound classic texts, and the extremely deep and secret various Dharma gates. If we assess persons according to spiritual ranks, there are the ten stages and the thirty minds; traversing all four modes of birth and wandering throughout the six paths—as monkeys, deer, horses, wriggling worms, and flying insects—there is no consciousness that does not take form, no realm in which they are not received. Regarding afflictions, there are the delusions of the five dwelling stages and the eighty-four thousand gates of defilement. Regarding their practices, there are the four means of embracing, the six perfections, and the thirty-seven factors aiding awakening; cultivating all myriad virtues equally and training concurrently in the two truths, benefiting others at expense to oneself without regret or stinginess of heart. What they receive are the three refuges, the ten good deeds, and the eighty-four thousand vinaya codes, all of which they uphold and observe. Proceeding thus unto becoming Buddhas, they ferry across the stream like an elephant crossing the water, and roam the thoroughfares driving great ox-carts, pervasive in their moistening, like a large plant receiving dew or like broad leaves [providing shade for] resting—finally stopping at the citadel of great nirvāṇa. All such texts are the Mahāyāna. From the Later Han down to our Great Sui, during which translations of scriptures spanned sixteen dynasties in all, the classic texts produced, whether of the Mahāyāna or the Hīnayāna, sometimes differed because of the individuals [who translated them] even though the scripture remained the same; or the eras differed while the individuals who produced them were the same; or there was only a single translation, or else retranslations. Regardless of whether they were individual compositions, transmitted records, compilations, or chronicles, as long as a single word praised the Three Jewels, even if the language was uncouth and crude, the intent was to glorify and propagate. Suspect, false, apocryphal, and genuine texts, as well as commentaries, treatises, and records, were all compiled according to various catalogues, preserving both the millet and the weeds, mixing that gold with sand to form the body of the catalogue. One might call it keeping orchid and mugwort together in one basket, or leaving dragons and snakes undistinguished. Therefore, for this entry of the Mahāyāna Bodhisattva [Piṭaka] into the canon, we enclose only the scriptures, the vinaya, and the abhidharma—just as the ocean, broad though it is, does not harbour a corpse. Moreover, it is like gathering in the deep pool, discarding the mussels and taking the pearls; or cutting and polishing on Mount Jing, collecting the jade and abandoning the stones; stripping off the patterned shells of the hawksbill turtle, removing the horns of the rhinoceros and the tusks of the elephant; collecting white fur from foxes, or plucking ornate feathers from kingfishers. Now, in this catalogue of the canon, we take only texts with known translators, texts with lost translators, and single translations. As for retranslations and variant translations of the same text, we select one with many fascicles to arrange as the head, and list the remaining two or three below it in full notes. According to what one delights in reciting, one may excerpt as one pleases. Sorting through the collected doubtful works, we have entirely removed the apocryphal and spurious. In total, there are 551 texts in 1,586 fascicles, which, judged according to the various catalogues, are attached to this Mahāyāna. Not having seen the scripture bodies in person, I still harbour apprehension of errors. I hope that discerning, sagacious, and wise persons of the future will join in winnowing the chaff!