大唐內典錄 10.15

10.15

序曰。所言支流出生經者。謂於本部敷時救弊而陳異卷也。今就文尋撿括其大抵。都非極言。何者。大聖垂教發悟在心。不以事相而詮教體。故集眾託處。為成信之階基。放光動地。開蒙情之兆域。然後資其故習因而陶化。統其解網之要。揚其決目之方。知煩惱非趣聖之由。識解悟為出凡之徑。一聞決絕。若瓦裂而天分。再尋根力。便入位而登住。今則單品別卷曲寫時心。未曰紹隆抑惟離本。故淳味流變。明于涅槃極誡。抄略非具。固涉邪求之緣。然本其啟化之辰非無其理。以經教初傳譯人創列。梵本彫落全部者希。華嚴涅槃尚三分獲一。況餘群部。寧不品卷。支離。故安法師云。得略翻略得廣翻廣。斯言是也。一四句頌聞之而啟惑。一四諦言聞之而生天。況乎全品離詞。而非悟俗之要。即言明達豈乖聖心之旨哉。由斯以言則發智之通鑒也。復何論於本末敘其澆薄之競乎。固當不以曲滯之心而光其所出耳。

The Preface states: What are called scriptures of extracted offshoots are separate fascicles produced to remedy defects in accordance with the circumstances of the times, drawn from their root texts. Now, examining the literature to gather their general import, none of them represents the ultimate statement. Why is this so? When the Great Sage handed down his teachings, awakening lay in the mind; he did not use phenomenal appearances to explain the essence of the doctrine. Therefore, assembling the multitude and relying on particular places served as the foundation for establishing faith; emitting light and shaking the earth opened up the realm of the darkened mind. Thereafter, drawing upon their habitual dispositions, he accordingly transformed them, grasping the essential points to undo the nets [of confusion], and raising up the ways to clear their vision, so that they knew that afflictions are not the cause of attaining sageliness, and recognized that understanding and awakening are the path to transcend the mundane. Upon hearing it once, their [attachments] shattered completely, like broken tiles or parted skies; upon examining their roots and powers again, they immediately entered the stages and ascended to the grounds. Nowadays, however, people excerpt single chapters and separate fascicles to cater to the desires of the moment; this cannot be called continuing and glorifying [the Dharma], but is rather a departure from the root. Therefore, the corruption of the pure flavour was clearly and sternly admonished in the Mahāparinirvāṇa-sūtra; and extracts that are incomplete certainly become conditions for heterodox pursuits. Yet, if we trace back to the time when these teachings were first propagated, they were not without justification. When the scriptures and doctrines were first transmitted and the translators first began their work, the Sanskrit manuscripts were worn and decayed, and complete texts were rare. Even with the Avataṃsaka and the Mahāparinirvāṇa, barely one-third was obtained; how much more so with the other various works—how could their chapters and fascicles not become fragmented? Therefore Dharma Master [Dao]'an said: 'If one obtains an abridged text, one translates it as an abridgment; if one obtains an extensive text, one translates it as an extensive version.' These words are indeed true. One four-line verse, when heard, may dispel delusions; one phrase on the Four Noble Truths, when heard, may lead to rebirth in heaven. How much more so with an entire chapter or isolated passage—how could it fail to be an essential means to enlighten the worldly? If it brings immediate clarity and understanding, how could it go against the intent of the sage's mind? Speaking from this standpoint, it is a universal mirror for generating wisdom. Why then debate root and branch or recount the squabbles of a degenerate age? One surely ought not, with a narrow and obstinate mind, obscure that which has emerged.