大周刊定眾經目錄 1.3

1.3

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.