眾經目錄 1.3

1.3

夫文字即解脫真場。摽不二之宗。名句稱波若玄扄。開唯一之路。是以法籍馳簡。詔百億而同文。至教驅轍。環大千而共軌。玉箱花題。炳發天城。金牒寶詞。昭彰龍宇。自悲雲西起。慈液東飛。肇漸昭於周星。終大明於漢日。蘭騰欝乎首唱。竺什欣然嗣武。於是三乘警轡八藏張門。懸二耀之高暉。亘兩儀之長久。曩屬當塗。龍駭典午。鳧驚函谷。風䨪道鏡如隱。金淩水鬪。性珠俄逸。遂有論參經語。疏涉論名。乘紊大小。教齊凡聖。亦有黃巾之醜。混莊釋為同源。素褐之首。格儒佛為派緒。叨天侮聖。肆虐胸襟。顏子摽光淨之談。尼父牓儒童之稱。進退惟谷。首尾陷機。竊負神器。偷安智識。波旬妄說。邪辯亂真。疑偽之興寔由於此。庸庸之輩。握魚目而𫀽驪珠。皎皎之流。揚濁涇而分清渭。開士所以扼腕高僧以之長息者也。晉道安創裁目錄。齊法上亦為條例。非無小異。張置大同。莫不以單譯居第一。重翻處第二。梵集配第三。別生安第四。疑偽充第五。位雖列五繕寫唯三。良以別生與本部不殊。疑偽固非留限。芟夷蕪穢。洗拂塵瑕。坦矣法疇。差無稂莠。我皇馭曆。道應天飛。廓五梵而論都。奄四州而作后。披十善以陶化。憑五衍而貞風。廣樹仁祠。大隆教義。顯慶年際西明寺成御造藏經。更令隱鍊區格盡爾無所間然。律師道宣又為錄序。殷因夏禮無革前修。於三例外附申雜藏。即法苑法集高僧僧史之流是也。頗以毘贊有功。故載之云爾。皇太子列耀紫微。承扉閶闔。銑華雲蔚。瑤躬岳峙。內精七淨。外暢九言。挹梓圖恭。佩瑜端孝。爰崇淨域薦祉二皇。元良三寶。永貞四眾。龍朔三年正月二十二日。勅令於敬愛道場寫一切經典。又奉麟德元年正月二十六日。勅取履味沙門十人。惠概明玉神察道英曇邃等。並選翹楚尤閑文義。參覆量挍首末三年。又置官寮是塗供給。勅使洛州長史銀青光祿大夫南康郡開國公韓威。判官洛州司功參軍李亮。臺使鄭州司士參軍盧行訥。判官王屋縣尉鄭祖均等。精加撿覆。寫舊經論。七百四十一部。二千七百三十一卷。又寫大唐三藏法師新譯經論。七十五部。一千三百三十五卷。合新舊八百一十六部。四千六十六卷入藏。其有古來有目而無本者。合三百八十二部。七百二十五卷。隨訪隨寫。真所謂偉哉法寶。內外無瑕。洞矣法流晈鏡深淺。純一無雜具足清白而已哉。並毫疎寒兔。紙落秋蒲。題華碧字。軸貞香木。所冀天衣銷石不墜斯文。地墨窮界微言尚在。紹隆之福囑累之功。伏惟皇帝繼天理物。乘虬制㝢。河砂衍壽。海滴覃基。中宮葛蕈固本。摎木垂芳。㬢魄清襟。虹電流感。儲君儀風。象室晅日。春居道契吟銅睟溫。玉裕宸柯。帝萼藩國。維城內宷外寮肅朝。清野霄形。荷法橋之濟。永隔邪津。履識承惠炬之輝。長遵正術。靜泰不惟鄙昧。輒撰斯文。敢事加損。還循舊轍。三章久布。畫一承風。明誠古人。請祛雜藏。恐文溺質用除濫觴。合成五卷。次之於左。

Now, writing is the true site of liberation, manifesting the doctrine of non-duality; names and phrases are acclaimed as the profound portal of prajñā, opening the sole single way. For this reason, the Dharma scriptures hastened on bamboo tablets, edicting that all hundred million [worlds] share one script; the supreme teaching drove its carriage, circling the great chiliocosm along a common track. Jade cases with flowering headings shone brilliantly from the Heavenly City; gold tablets and treasured words shone brightly in the halls of Nāgas. Since the cloud of compassion arose in the west and the moistening dew of loving-kindness flew to the east, it began by gradually showing itself under the stars of the Zhou, and culminated in shining brightly under the sun of the Han. Kāśyapa Mātaṅga and Dharmaratna flourished in their opening chant; the Dharmas and the Kumārajīvas joyfully followed in their steps. Thereupon the three vehicles spurred their bridles, the eight divisions of the canon opened their gates, hanging aloft the high radiance of the two luminaries, spanning the enduring permanence of Heaven and Earth. Formerly, when belonging to the Dangtu (Cao Wei), dragons were frightened at Dianwu (Western Jin); teals were startled at the Hangu Pass, wind and dust storms veiled the mirror of the Way. Metal clashed and water fought; the pearl of nature was suddenly lost. Thereupon commentaries encroached upon scriptural language, and sub-commentaries intruded into śāstra titles; the vehicles confused Great and Small, and teachings equated the common and the sage. There were also the ugly lot of the Yellow Turbans who conflated Zhuangzi and the Śākya as having a common source, and white-robed commoners who made Confucianism and Buddhism into a single lineage. Committing outrage against Heaven and insulting the sages, they gave free rein to the tyranny of their minds, making Yanzi express the doctrine of "radiant purity" and Father Ni take up the title of "Confucian Youth" (Māṇava). Advancing and retreating was but a quandary; from head to tail they fell into snares. Stealing and carrying off the sacred vessel, they rested complacently in their intellectual knowledge. Pāpīyas uttered false preachings, and perverse debates confused the truth. The rise of apocrypha and spurious works truly stemmed from this. Mediocre sorts gripped fish eyes thinking them black dragon pearls; pure and lucid figures raised up the turbid Jing River to distinguish it from the clear Wei. This was why bodhisattvas wrung their wrists and eminent monks sighed with deep breaths. Dao'an of the Jin first instituted a catalogue, and Fashang of the Qi also established regulations. Not without minor differences, their overarching layout was broadly the same. None failed to place single translations as the first, retranslations as the second, Sanskrit collections as the third, extracted scriptures as the fourth, and apocrypha and spurious works as the fifth. Although five positions were arranged, only three were to be copied out. This was because extracted scriptures are not different from their main corpus, while apocrypha and spurious works were certainly not to be retained. Weeding out the overgrown tares, brushing away the dust and flaws, the fields of the Dharma were made level and even, free from darnel and weeds. Our Emperor steers the calendar; his Way corresponds to the heavenly flight [of the dragon]. He broadens the five Indias to establish capitals, and embraces the four continents to act as sovereign. He unfolds the ten virtues to mould and transform, relying on the five vehicles to rectify the mores. Extensively planting benevolent shrines, he greatly elevates doctrinal meaning. During the Xianqing era, when the Ximing Monastery was completed, canonical scriptures were produced by imperial order, ordering once more that they be meticulously refined and classified without the slightest gap. The Vinaya Master Daoxuan also made a catalogue preface. Just as Yin followed Xia rites without abolishing former practices, he appended the miscellaneous canon outside the three categories; that is, things of the sort of the Fayuan, the Fajin, eminent monks, and monastic histories. Because they had considerable merit in aiding and praising, they were recorded as such. The Crown Prince displays his radiance in the Purple Microcosm, receiving the doors of the Heavenly Gates; his lustrous magnificence gathers like clouds, his jade frame towering like a peak. Internally, he masters the seven purities; externally, he commands the nine teachings. Drawing upon the catalpa map with reverent respect, donning fine jade with upright filial piety, he thereupon venerated the pure domain to dedicate blessings to the Two Emperors, making the Three Jewels primely auspicious, and forever securing the four assemblies. On the twenty-second day of the first month in the third year of Longshuo, an imperial decree ordered the copying of all canonical scriptures at the Jing'ai Sanctuary. Furthermore, in receiving the decree of the twenty-sixth day of the first month in the first year of Linde, ten śramaṇas of practical taste were selected—Huigai, Mingyu, Shencha, Daoying, Tansui, and others—all chosen as pre-eminent persons particularly well versed in the literary meaning. They cross-referenced, collated, and examined them for three full years from start to finish. In addition, an office of officials was established to provide them along that way. The imperial commissioners Han Wei, Chief Administrator of Luozhou, Grand Master of the Silver-Blue Light and Duke Founding the State of Nankang Commandery; Li Liang, Administrative Adjudicator and Participant in the Administration of Works of Luozhou; Lu Xingne, Metropolitan Censor and Participant in the Administration of Works of Zhengzhou; Zheng Zujun, Adjudicator and Magistrate's Assistant of Wangwu County; and others meticulously examined and verified them. They copied seven hundred and forty-one works of old sūtras and śāstras in two thousand seven hundred and thirty-one fascicles. They also copied seventy-five works of newly translated sūtras and śāstras by the Tripiṭaka Master of the Great Tang in one thousand three hundred and thirty-five fascicles. In total, eight hundred and sixteen works, old and new, in four thousand and sixty-six fascicles were admitted into the canon. As for those that had catalogue titles since ancient times but lacked texts, amounting to three hundred and eighty-two works in seven hundred and twenty-five fascicles, they were to be sought out and copied as found. Truly it may be said: Grand is the Dharma treasure, without blemish within or without! Penetrating is the flow of the Dharma, shining like a clear mirror on depths and shallows! It is simply pure, unmixed, and complete in its immaculate clarity! All were written with fine brushes of cold rabbit fur, upon paper made from autumn rushes, with titles flourishing in green characters, and rollers firm with fragrant wood. What is hoped is that even when the heavenly robe wears away the stone, these writings will not fall; and when the earth's ink reaches the boundary of worlds, the subtle words will still remain. As for the blessings of succession and flourishing, and the merit of entrustment: We respectfully reflect that the Emperor continues Heaven and governs all things, riding the horned dragon to rule the realm. May his lifespan multiply like the river sands, and his foundation extend like the drops of the sea! The Empress in the Inner Palace solidifies the foundation like climbing kudzu, leaving fragrance behind like leaning boughs; her clear mind reflects the sun and moon, and her moving resonance flashes like the rainbow. The Crown Prince embodies noble manners, warming the days in the patterned chambers; dwelling in the spring palace, his way harmonizes with the singing bronze, luminous and gentle. The imperial branches are rich as jade; the imperial scions govern vassal states, serving as a protective city. The inner ministers and outer officials show solemnity at court, and purity extends to the wilds. May beings of bodily forms be carried across by the ferry of the Dharma, forever separated from perverse shores; may conscious beings receive the illumination of the torch of wisdom, perpetually following the orthodox path! Jingtai, despite his own ignorance and obscurity, has ventured to compile this text. Daring not to add or subtract, he has followed the old tracks. The three rules have long been spread, and the uniform standards have received the customs. Clearly trusting the ancients, he begs to eliminate the miscellaneous canon, fearing that literary embellishment might drown out the substance, and so removes excessive streams. Combined into five fascicles, they are arranged below in order.