眾經目錄 7.2

7.2

The śramaṇas of the translation assembly at Daxingshan Temple, Fajing and others, respectfully submit to the Emperor, the Great Dānapati: On the tenth day of the fifth month past, the Minister of the Court of Imperial Sacrifices Niu Hong received an imperial decree that a catalogue of the scriptures was to be compiled. Fajing and the others respectfully and promptly undertook the compilation. In total, the scriptures amount to two thousand two hundred and fifty-seven works in five thousand three hundred and ten fascicles, divided into seven fascicles [of this catalogue]: six fascicles for the detailed catalogue and one fascicle for the general catalogue. The fair copying has just been completed, and it is respectfully presented to Your Majesty. Fajing and the others further respectfully state: We contemplate with reverence that the unsurpassed jewel of the Dharma extends its influence boundlessly, and that its semblance dispensation midway reached this land early on. In ancient times, when [Dong]fang Shuo saw the ash beneath the Kunming [Lake], he instructed that it be referred to the Western Regions for resolution; when Liu Xiang collated books and recorded them in the register of the Heavenly Pavilion, he had already seen Buddhist scriptures. From this one knows that in the Former Han period the True Dharma had already long arrived, and that it was not under the Later Han that it first flowed to this land. Yet, because the Way was subtle and mundane sentiments were ostentatious, truth and falsehood were vastly separated, and people rarely paid honor and veneration; though it was present, it was as if non-existent. Furthermore, that which caused Emperor Ming [of the Han] to be moved in a dream to behold the golden countenance was surely that the sagely Way relied upon the august sovereign to widely open the gateway of propagating and venerating it. Thereupon he dispatched envoys to the Western Regions specifically to seek Buddhist scriptures. Because of this, [Kāśyapa] Mātaṅga and Dharmaratna first produced the Scripture in Forty-two Sections, and [An] Shigao and Lokakṣema extensively translated the various other scriptural texts. Thenceforth, those who penetrated the Way arrived in succession. Coming down to the days of the capitals [of the dynasties of] Wei and Jin at Luoyang, though Zhi Qian and Kang Senghui repeatedly proclaimed it in Jinling, and Dharmarakṣa and Bo Yuan swiftly translated in Yong and Luo, nevertheless faith and reverence were still simple, and practical observance remained slight. By the time of the Eastern Jin and the two Qin, the scriptures and vinaya were roughly complete. But the Dharma relies on people for its propagation, and the worthy and enlightened daily increased. Thereupon Master Dao'an first systematized the catalogue of scriptures, evaluated the works and translator materials, clearly identified the eras, sought out what was left behind, and inquired into what was missing, fully establishing the form of a catalogue. From that time until now, in the span of two hundred years, those who have produced scriptural catalogues number more than ten masters. Some sought by number, some selected by title, some relied on era, or some entrusted it to the translator, each recording a single corner and striving to preserve only what they had seen. Only the Vinaya Master Sengyou of Yangzhou compiled the Record of the Tripiṭaka, which was rather close to being admirable. Yet Hīnayāna and Mahāyāna were still indiscriminately grouped together, the Tripiṭaka was intermingled, excerpts and compilations were mixed with standard texts, and biographies and records threw the scriptures into disorder; in investigating the beginnings and summarizing the ends, none was able to be comprehensive. Beyond these, how can the other catalogues be fully described? Since the monastic assembly has not yet been able to examine all the scriptural texts of the Three Kingdoms to verify similarities and differences, we have now only relied upon the catalogues of the various masters, pruned the acceptable and unacceptable, and generally marked out the principal guidelines. We have established nine catalogues to distinguish the categories, consisting of forty-two sections: the first six catalogues comprising thirty-six sections broadly show the differences between the Hīnayāna and Mahāyāna of the scriptural, vinaya, and abhidharma Piṭakas, and roughly reveal the distinction between what is correct and incorrect, genuine and spurious, in the transmissions and translations. The latter three catalogues bring together compilations, biographies, and treatises. Of these, the first three sections are all works compiled by holy ones and sages of the Western Regions; because they are not canonical scriptures of the Tripiṭaka, they are made into separate catalogues. The latter three sections are all works composed by renowned and virtuous figures of this land; although they are not of the type produced in the Western Regions, every one of them assists and supports the canonical scriptures, illuminates the teaching and doctrine, sheds lustre upon former traditions, and guides and advances later students; hence they are recorded together. Furthermore, Fajing and the others have privately reflected: the scriptural catalogues of the various masters were mostly compiled by former sages and philosophers. Respectfully assessing the former worthies, there was none who was not heralded as an antiquarian of his age. That their compilations did not attain thorough precision was not because those worthies lacked talent or had incomplete learning; it was simply due to the times they encountered: the realm was fractured and the Nine Provinces lacked a single sovereign; celebrated prefectures and great commanderies each styled themselves imperial capitals; borders and passes were difficult, all being warring states; where scriptures were produced was entirely unknown [to others]; and scholars heard of them from afar without ever beholding them in their entire lives. Therefore, although those former philosophers had talent and ability, if they did not meet with the right time, they also had no way to express it. At present, the knowledge and learning of Fajing and the others are truly not equal to the ancients, but by past karmic causes we are most fortunate that our fortune falls in an auspicious era. The four seas are one home, the six directions are peaceful and secure, and distant regions and different customs seem to be right before our eyes. Where the calendar is promulgated, writing and tracks leave nothing outside. Furthermore, the Emperor, the Great Dānapati, though personally managing the myriad affairs of state, devotes himself to the Way throughout the day, revives the Three Jewels, and serves as a Wheel-turning King of the Dharma, forever closing the gates of the four miserable realms and grandly opening the path to gods and humans. Among the living beings within the realm, none fails to rely on your grace; how much more so for Fajing and the others? What more can be said! What we regret is that our knowledge and wisdom have no excellence, yet we improperly take part in this auspicious fortune; we have not been able to obtain all the scriptural texts and surviving writings and lost teachings of the Three Kingdoms, so that in hastily compiling this work there is much darkness and obscurity. Stepping forward to reflect and stepping back to examine ourselves, our shame and regret are exceedingly deep. Respectfully submitted on the fourteenth day of the seventh month of the fourteenth year of Kaihuang by the śramaṇas of the translation assembly at Daxingshan Temple, Fajing and others.