眾經目錄 1.3

1.3

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.