大唐內典錄 10.15

10.15

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.