大唐內典錄 2.5

2.5

序曰。自漢已來天下一統。建安之始鼎峙而分。袁曹競逐於中原。劉孫分䮽於江峽。五岳塵擁九牧雲屯。或二祀而啟於帝圖。或三分而陳於霸業。故使魏祖挾天子而令諸侯。劉宗憑劍閣而規雍輦。孫氏英略高枕長江。橫武爪牙臥龍威力。別據一域。吞噬為心。各跨疆場互嚴關塞。廣延俊乂以佐股肱。厚禮賢能賓為國寶。良匠妙法復此徂來。僧會適吳。舍利曜靈於江左。迦羅遊魏。禁律創啟於洛都。歸戒自此大行。圖塔由斯特立。譯人隨俗仍彼方言。出經逐時便題名目。致有吳品蜀普曜焉。重疊再翻因斯而始。派流失譯良在於茲。既三國峙居。而西蜀一都獨無代錄者。豈非佛日麗天而無緣者弗覩。法雷震地而比屋者不聞哉。且舊錄雖注蜀普曜首楞嚴等經。而復闕於經本譯人年代。設欲紀述罔測所依。推入失翻故亡別錄。今敘曹魏中原所傳。文帝諱丕字子桓。沛郡譙人。丞相王操之世子也。初生之日。有青雲大如車蓋。當於其上竟日翠然。望氣者為至貴之證。非人臣象。八歲善屬文。初嗣相位為魏王。受後漢禪改稱為魏。初居相在洛。魏公都鄴。王基在譙。又許受禪於繁昌。後都洛邑。自文帝黃初元年庚子。至元帝咸熙元年甲申。其中五主四十五年。僧有六人。所出經律羯磨一十三部。合二十五卷。以為魏朝一代經錄。其有失譯諸經。總結吳錄之末備之于彼。

Preface: Ever since the Han dynasty, all under Heaven had been unified. At the beginning of the Jian'an era, it split apart like the legs of a tripod. Yuan and Cao contended in the Central Plains; Liu and Sun divided their courses along the Yangtze gorges. Dust shrouded the Five Sacred Peaks, and armies gathered like clouds across the Nine Regions. Some launched an imperial design lasting but two years, while others deployed a hegemonic enterprise dividing the realm in three. Thus, the founder of Wei controlled the Son of Heaven to command the feudal lords, the scion of Liu relied on the Jiange pass to eye the carriages of the western capital, and the Sun family, through brilliant strategy, rested securely by the long Yangtze River. With fierce martial retainers and the mighty prowess of a crouching dragon, each occupied a domain, intent on devouring the other, striding across borders and mutually fortifying passes. They widely invited eminent talents to serve as their right and left hands, and treated the virtuous and capable with lavish courtesy, honouring them as treasures of state. Skillful craftsmen of the wondrous Dharma likewise came forth amidst this. Sengui travelled to Wu, and the relics shone their brilliance in the region south of the Yangtze; Saṃghavarman wandered to Wei, and the prohibitory vinaya was first initiated in the capital of Luoyang. From this point, taking refuge and the precepts flourished widely, and images and stupas were uniquely erected. The translators adapted to local customs, following regional vernaculars, and titled their productions according to the occasion, resulting in such titles as the *Wu Recension* and the *Shu Lalitavistara*. Repetitive retranslations began from this; the scattering of textual streams into lost translator attributions was truly rooted here. Although the Three Kingdoms stood in confrontation, Western Shu alone has no dynastic catalogue. How could this be anything other than the Buddha-sun shining brightly in the heavens while those lacking karmic affinity cannot see it, or the Dharma-thunder shaking the earth while adjacent houses fail to hear it? Moreover, although old catalogues note sūtras such as the *Shu Lalitavistara* and *Śūraṅgama*, they lack the source texts, the translators, and the dates; if one wished to record them, one would not know what to rely on. Assigning them to the category of lost translations, there is consequently no separate catalogue. We now recount what was transmitted in the Central Plains under the Cao-Wei dynasty. Emperor Wen, personal name Pi, courtesy name Zihuan, was a native of Qiao in Pei Commandery, and the heir of Cao Cao, the Prime Minister and King of Wei. On the day of his birth, there was a bluish cloud as large as a carriage canopy, hanging directly over him all day long in vibrant emerald. Physiognomists took it as a portent of supreme nobility, not the image of a mere subject. At eight years of age, he was adept at composition. He initially succeeded to the position of Prime Minister as the King of Wei. Receiving the abdication of the Later Han, he changed the dynastic title to Wei. He initially held court as Prime Minister in Luoyang; as Duke of Wei, his capital was Ye; his royal base was in Qiao; furthermore, he accepted the abdication at Fanchang; later, he made Luoyang his capital. From the first year of Emperor Wen's Huangchu era (gengzi) to the first year of Emperor Yuan's Xianxi era (jianshen), spanning five rulers and forty-five years, there were six monks who produced thirteen works of sūtras, vinaya, and karmavācanā texts, totaling twenty-five fascicles, which constitute the scripture catalogue for the single era of the Wei dynasty. Those various sūtras with lost translator attributions are summarized collectively at the end of the Wu catalogue and are detailed therein.