大周刊定眾經目錄 1.3

1.3

竊以。真諦俗諦。藉文字而方顯。正法像法。由護持而獲存。所以得萬劫流通四生利益。我大周天策金輪聖神皇帝陛下。道著恒劫。位隣上忍。乘本願而下生。演大悲而廣濟。金輪騰轉。化偃四洲。寶馬飛行。聲覃八表。莫不齊之以五戒十善。運之以三乘六度。帝王能事。畢踐無遺。菩薩法門。周行莫怠。紹隆之意。與金剛而等堅。弘誓之心。共虛空而比大。聖情以教為悟本。法是佛師。出苦海之津梁。導迷塗之眼目。務欲令疑偽不雜住持可久。廼下明制。普令詳擇。存其正經。去其偽本。謹按梁朝釋僧皎釋僧祐釋寶唱。隋朝僧法經等所撰一切經目錄。隋朝翻經學士費長房所撰開皇三寶錄。唐朝僧道宣所撰內典錄等。已編入正目。大小乘經律論。并賢聖集傳。合二千一百四十六部。六千二百三十五卷。其後唐朝至聖朝。新譯經論。及有雖是前代舊翻而未經入目。并雖已入目。而錯注疑偽。審共詳挍。事須改正者。前後三件。大小乘經律論。合一千四百七十部。二千四百六卷。悉依明旨。咸編正目。今新入正目。及舊入正目。大小乘經律論。并賢聖集傳。都合三千六百一十六部。八千六百四十一卷。其間有名闕本。有本失譯。見行入藏。及翻譯單重。三藏不同。兩乘各異。並備出條件。撰為目錄。合一十四卷。號之曰大周刊定眾經目錄。其偽經既不是正經。偽目豈同於正目。編之卷次。竊將未允。然恐須明示遠近。故別為一軸傳寫焉。

I humbly consider that paramārtha-satya and saṃvṛti-satya are manifested by relying on writing; the saddharma and the saddharma-pratirūpaka are preserved through protection and upholding. It is by this that they achieve transmission through myriad kalpas and bring benefit to the four types of beings. Her Majesty the Sacred and Divine Golden Wheel-Turning Emperor of Celestial Strategy of our Great Zhou has manifested the Way throughout eternal kalpas, her attainment adjacent to supreme forbearance. Having descended to take birth in accordance with her original vows, she expounds great compassion to offer universal salvation. The golden wheel revolves and ascends, her transforming influence subduing the four continents; the jeweled steed gallops as if in flight, her renown pervading the eight directions. There are none she does not regulate with the pañcaśīla and daśakuśala, nor steer by means of the triyāna and ṣaṭpāramitā. The functions of a sovereign have been thoroughly enacted without omission; the Dharma gates of the bodhisattvas have been universally practiced without remiss. Her intent to inherit and exalt is as firm as diamond; her mind of vast vows is as great as empty space. The imperial mind regards the teachings as the root of awakening, and the Dharma as the master of the Buddhas—the ford and bridge out of the sea of suffering, the eyes guiding through the bewildered paths. Demanding that the suspect and apocryphal not be intermingled so that the abiding [of the Dharma] may endure long, she thereupon issued an enlightened decree universally ordering a detailed selection, retaining canonical scriptures and removing apocryphal texts. Respectfully examining the catalogues of all scriptures compiled by Śramaṇa Sengjiao, Śramaṇa Sengyou, and Śramaṇa Baochang of the Liang dynasty, and Śramaṇa Fajing and others of the Sui dynasty, the Record of the Three Jewels of the Kaihuang Era compiled by Fei Changfang, scholar of translation of the Sui dynasty, and the Neidian lu compiled by Śramaṇa Daoxuan of the Tang dynasty, the Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, together with the anthologies and biographies of sages and saints, already entered into the canonical catalogues comprise a total of 2,146 works in 6,235 fascicles. After that, from the Tang dynasty down to the present sage dynasty, newly translated scriptures and treatises, as well as those that were old translations of previous eras but had not yet entered the catalogues, and those that had already entered the catalogues but had been mistakenly annotated as suspect or apocryphal, were together thoroughly collated and examined, and what required correction amounted to three items in all. The Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras [of these three categories] comprise a total of 1,470 works in 2,406 fascicles. All have been entered into the canonical catalogue according to the enlightened decree. Now, combining those newly entered into the canonical catalogue and those previously entered into the canonical catalogue, the Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, together with the anthologies and biographies of sages and saints, comprise a total of 3,616 works in 8,641 fascicles. Among them, some have titles but are missing texts; some have texts but lost translators; some are currently in circulation and included in the canon; and some are single or re-translations. The tripiṭaka are not the same, and the two vehicles are each distinct. Fully setting forth these items, they have been compiled into a catalogue in fourteen fascicles, titled the Catalogue of Scriptures Authorized by the Great Zhou. Since apocryphal scriptures are not canonical scriptures, how could a catalogue of apocrypha be the same as a canonical catalogue? Incorporating them into the sequence of fascicles seemed improper. However, fearing the need to clearly show them far and near, they have been separately made into a single scroll for transcription.