貞元新定釋教目錄卷第一
Book of the Zhenyuan Newly Authoritative Catalog of the Buddhist Teachings, Volume 1
西京西明寺沙門圓照撰
West Capital West Bright Temple Monastic Yuan Zhao
謹按舊錄云。夫目錄之興也。蓋所以別真偽明是非。記人代之古今。摽卷部之多小。摭拾遺漏刪夷駢贅。欲使正教合理金言有緒。提綱舉要歷然可觀也。但以法門幽邃化網恢弘。前後翻傳年移代謝。屢經散滅卷軸參差。復有異人時增偽妄。致令混雜難究蹤由。是以先德儒賢製斯條錄。今其存者殆六七家。然猶未極根源尚多疎闕。昇以庸淺久事披尋。參練異同指陳臧否。成茲部帙。庶免乖違。幸諸哲人俯共詳覽。今觀先賢所撰冠絕群英。伏從庚午以來增七十祀。三藏繼踵于今四朝。聖上欽明翻譯相次。一百餘部經律特明。累降。
According to the old records, the origin of catalogues is to distinguish truth from falsehood, clarify right from wrong, mark the ages and generations of people, and indicate the size of volumes and sections. They gather what was omitted and remove what is redundant, so that the true teaching accords with reason and the sacred words have order, presenting an outline and essentials that are clear and worthy of observation. However, since the Dharma gates are profound and the net of transformation is vast, translations and transmissions over the years have undergone changes and transitions. Often scattered and lost, the scrolls and volumes have become uneven. Moreover, different individuals have from time to time added false and erroneous materials, causing confusion that makes it difficult to trace their origins. Therefore, virtuous elders and learned scholars of the past created these catalogues. Of those that survive today, there are perhaps six or seven schools. Yet they still do not reach the very roots and still have many omissions and errors. I, with my shallow and modest abilities, have long engaged in their study, comparing and refining differences, pointing out strengths and weaknesses, and thus forming this compilation, hoping to avoid mistakes. I humbly ask all wise persons to examine it thoroughly together. Now, observing the works of the former sages, they stand out as the best among the finest. From the year gengwu onwards, more than seventy years have passed, and the Three Treasuries (Tripitaka masters) have continued one after another through the four dynasties up to the present. The holy emperor, with his clear wisdom, has had translations made in succession. Over a hundred scriptures and treatises, with their specific teachings on the sutras and vinaya, have been repeatedly issued with imperial approval.
鴻私許令修述。圓照等才智短淺思不延文。祇奉。
皇恩俛仰恭命。今所譯者約以類分。隨三藏文相次附入。自惟以索繼組。以礫次金。疑則闕之。以俟來哲也。
In humble gratitude for the imperial favor, I respectfully accept the command. The present translation is organized by category, following the structure of the Tripitaka texts in sequence. I reflect that this work is like stringing a coarse rope after fine silk, or placing pebbles beside gold—where doubts remain, I have left gaps, awaiting wiser minds in the future.
稽首善逝牟尼尊 無上丈夫調御士
亦禮三乘淨妙法 五部祕密總持門
并及八輩應真僧 普賢妙德諸菩薩
五眼三身咸照世 至誠歸命願加威
我撰經錄護法城 三寶垂慈幸冥祐
唯願法燈長夜照 迷徒因此得慧明
正法遐久住世間 依學速登無上地
自後漢孝明皇帝永平十年歲次丁卯。至大唐聖神文武皇帝貞元十六年庚辰之歲。凡七百三十四載(內從開元十八年庚午至今庚辰加七十一歲也)中間傳譯緇素總一百八十七人。所出大小二乘三藏聖教。及賢聖集傳并及失譯。總二千四百四十七部(內新加一百三十九部矣)合七千三百九十九卷。其見行闕本並該前數(內新加三百四十二卷)。
新定目錄合三十卷。開為總別。總錄分二。初奉承恩制。次總集群經。別錄亦二。初分乘藏差殊。次明賢聖集傳。總中分為一十九卷。別中分成一十一卷。就別分乘藏中更有七門。今先敘科條餘。次編載。
總錄二文上。
初特承恩旨錄有三。
右新譯華嚴經一。
三朝翻譯經律論二。
大佛名經一部等三。斯皆特降絲綸。許編目錄。具列如左。
二總集群經錄。
右從漢至唐所有翻述。具。
帝王年代并譯人本事所出教等。以人代先後為倫。不依三藏之次。兼敘目錄新舊同異。
別錄二文下。
初分乘藏差殊錄。
右別錄之內典分為七。一有譯有本。二有譯無本。三支派別行。四刪略繁重。五拾遺補闕。六疑惑再詳。七偽邪亂正。就七門中。二乘區別。三藏殊科。具悉委曲。兼明部偶。
二明賢聖集傳錄。
右集傳之內有二不同。一梵本翻譯。謂集自西方流傳東夏。三藏碩德翻譯奉行。二此方撰述。謂此土高僧撰成傳記。三寶三藏悉以甄明。神異感通戒定慧行。備如文列詳而鏡諸。