---
title: "中華大藏經總目錄 · 中華大藏經編目通例"
description: "中華大藏經總目錄由蔡念生編纂，是近代佛教文獻整理的重要成果。該目錄編撰於二十世紀，系統匯總了中華大藏經所收錄的佛教經典，涵蓋經、律、論三藏及各宗派典籍，條目清晰，便於檢索。作為漢文大藏經的權威檢索工具，它不僅為佛學研究者和修行者提供了經典導航，也對佛教典籍的傳承與研究具有承前啟後的深遠意義，是深入研習佛教文化不可或缺的基礎文獻。"
url: "https://rushiwowen.co/en/r/cmglz3gbm000ujp0456z6gfqa"
---

### 中華大藏經編目通例

> General Cataloguing Rules for the Chinese Buddhist Canon

一、中華大藏經分為四大法類：一、選藏：謂選擇中外藏經，仍依原目錄印行，去其重複，以集各藏之大成。二、續藏：謂結集歷代未入藏之經典，以補各藏之未備。三、譯藏：謂蒐集由華文譯成西洋文字之經典，以便傳法異邦。四、總目錄：謂編列各藏目錄及與目錄有關之書籍，以便考查同異。

> The Chinese Buddhist Canon is organized into four major divisions. First, the Selective Canon: this involves choosing texts from various Chinese and foreign Buddhist canons, printing them according to their original catalogues, removing duplicates, and bringing together the best of all canons. Second, the Supplementary Canon: this gathers scriptures that were not included in the canons of past dynasties, filling in the gaps left by previous collections. Third, the Translated Canon: this collects scriptures that have been translated from Chinese into Western languages, making it possible to spread the Dharma abroad. Fourth, the General Catalogue: this compiles the catalogues of all canons and related reference works, making it easy to examine similarities and differences.

二、選藏亦即正藏，凡分四輯，就中外現存藏經易於獲見者，加以選擇。民國二十年影印之磧砂藏及宋藏遺珍，版本最古，編為第一輯。嘉興、卍字，皆有續藏，收經最多。嘉興正續為明清版本，時間僅次於磧砂，除去已見於前輯及合本見於本輯或續藏者，編為第二輯。卍字正藏源本麗藏，頗多異本，續藏尤富珍籍，除去已見於前二輯及合本見於本輯或續藏者，編為第三輯。更合歷代中外藏經補前三輯之不足，編為第四輯。

> 2\. The Selection of the Canon, also known as the Main Canon, is divided into four collections. It is compiled based on the availability of existing canons both domestically and internationally, selecting those that are easy to access. The Qisha Canon and the Song Canon Relics, reprinted in the 20th year of the Republic of China (1931), are the oldest versions and are compiled as the First Collection. The Jiaxing and Manji Canons both have supplementary sections, containing the most scriptures. The Jiaxing Canon, both main and supplementary, is from the Ming and Qing dynasties, second only to the Qisha Canon in age. Excluding those already in the First Collection and combined editions found in this or supplementary collections, the remaining texts are compiled as the Second Collection. The Manji Canon's main section originates from the Goryeo Canon and contains many variant versions, while its supplementary section is especially rich in rare texts. Excluding those already in the first two collections and combined editions found in this or supplementary collections, the remaining texts are compiled as the Third Collection. Finally, combining all past and present canons from home and abroad to supplement any gaps left by the first three collections, the Fourth Collection is compiled.

三、第一第二第三各輯，皆就原目錄重行釐訂新目，第四輯祗就應印各經編目。第一輯磧砂藏及宋藏遺珍，第二輯嘉興正續藏，第三輯卍字正續藏，皆各自編號。第一輯全部印行，印行目錄，即是全藏目錄，故祗就每目上端編一號碼。第二輯第三輯之印行，須除去已見於他輯者，故每目上端欄內為全藏編號，欄外為印行編號，無印行編號者，行末標某藏函號，以示業已印行。第二輯祗標第一輯函號，第三輯兼標第二輯函號，以便查考。其標本輯後輯及續藏者，乃本目為單本，所印為合本（見第九項），或本目為缺本，所印在後輯（見第六項），仍各隨目注明。若止標缺本，則為無從印行。凡不標某藏或缺本者，或雖標某藏函號而系以異本（見第四項）、缺文（見第七項）等字者，上端欄外必有印行編號。第四輯各藏補遺，只列印行之經，彙總編號。因多缺佚，上端欄內為應印行之編號，欄外為實印行之編號，其餘標注如例。各目於他藏函號例書某字、不用千文者，卍字及嘉卍兩續書套數、函數，大正書編號，注內用漢字，行末用字碼。嘉卍兩續，各自標明。只標續藏，不書函號者，即為新編續藏。如此可以查知有無遺漏及各輯（包括新編續藏）相互關係，並便於計算部數。

> Section Three: The first, second, and third collections each have their own newly revised table of contents based on the original catalogs, while the fourth collection catalogs only the scriptures selected for printing. The first collection (Qisha Canon and Song Canon Relics), the second collection (Jiaxing Orthodox and Supplementary Canons), and the third collection (Manji Orthodox and Supplementary Canons) are each numbered separately. The first collection is printed in full, so its printing catalog serves as the complete catalog for the entire canon; hence, a single number is assigned to the top of each entry. For the second and third collections, items already appearing in other collections must be excluded, so the top column of each entry contains the full-canon number, while the outer column contains the printing number. Entries without a printing number are marked at the end of the line with the corresponding canon's box number, indicating they have already been printed. The second collection only references box numbers from the first collection, while the third collection references both the first and second collections for easy cross-referencing. Entries marked as "this collection," "later collection," or "supplementary canon" indicate that the listed work is a single volume, but what is printed is a combined edition (see item 9), or that the listed work is incomplete and is printed in a later collection (see item 6), with notes accordingly. If an entry is merely marked "incomplete," it means it cannot be printed. Any entry not marked with a specific canon or "incomplete," or one marked with a canon's box number but accompanied by terms like "variant edition" (see item 4) or "missing text" (see item 7), will have a printing number in the outer column at the top. The fourth collection, a supplement to the various canons, lists only the scriptures to be printed, with a collective numbering system. Due to many missing texts, the top column contains the number for what should be printed, while the outer column contains the number for what is actually printed; all other markings follow the same conventions. For entries referencing box numbers in other canons, the character representing the box is used; for the Manji and Jia-Manji supplementary collections, set numbers and box numbers are given; for the Taisho canon, entry numbers are used. In the notes, Chinese numerals are used, while at the end of lines, numeric codes are employed. The Jia and Manji supplementary collections are each clearly identified. Any entry marked simply as "supplementary canon" without a box number is a newly compiled supplement. This system allows for checking omissions and understanding the relationships among the various collections (including the newly compiled supplement), while also facilitating the calculation of text counts.

四、諸經同譯異文，大抵因宋元明清各藏與遼金各藏南北傳刻不同。元雖蹶起北方，而刻藏則在南方，明北藏、清龍藏刻於北方，仍為南方一系，向來認為正統。遼金各藏，流布不廣。逮麗藏彙合各藏，重行校刻、日本卍字藏又以明藏之目，刻麗藏之文。遂有若干經典與宋元明清各藏字句顯有出入，而宋元明清各藏亦偶有自相出入者，國人於此向不注意。日本縮刻藏則併出異本，不列目錄。大正藏稱為別本，列入目錄而不編號。今於縮刻、大正另出者，悉隨各藏編號刊印，並畧有增加，必要者於目錄加以說明。以三藏正文為主，一般著作，編纂方式不同者，亦酌量列入，以便檢閱（如嘉藏農務茲函金剛般若經疏論纂要及刊定記，又續第五函出行策會編，卍續三九套又出大璸科會）。大正以麗藏為正本，宋元明清為別本，似含主客之意，今一律改稱異本，以示彼此互異。由前目望後目者隨目註明。由後目望前目者，於目錄行末註異本函號，三本互異者，後二目亦註異本函號。同在一函，為古藏所并錄（如磧竟函五無反復經二部）或新編附入者（如嘉續七八函雪關禪師語錄二部）不註。又第四輯道宣律師感通錄與律相感通傳，大正並出，不列別本，而縮刻露函、卍續甲十套則各出其一，今按異本標注。

> Four: The variations in the texts of the same sutra across different editions mainly stem from the differing transmission and carving traditions between the Song, Yuan, Ming, and Qing dynasties' Tripitakas, and those of the Liao and Jin dynasties, with the northern and southern versions having been separately circulated and printed. Although the Yuan dynasty rose in the north, its Tripitaka was carved in the south. The Ming Northern Tripitaka and the Qing Dragon Tripitaka, though carved in the north, still belong to the same southern line of transmission and have always been regarded as the orthodox edition. The Liao and Jin Tripitakas were not widely distributed. When the Korean Tripitaka brought together various editions and was re-carved and revised, and when the Japanese Manji Tripitaka adopted the cataloging of the Ming Tripitaka while printing the text of the Korean edition, certain sutras thus came to show clear discrepancies in wording compared with the Song, Yuan, Ming, and Qing editions. Occasionally, even the Song, Yuan, Ming, and Qing editions differ among themselves, yet scholars in China have traditionally paid no attention to this. The Japanese Reduced Print Tripitaka includes variant versions but does not list them in the catalog. The Taisho Tripitaka designates them as "alternative versions," includes them in the catalog without assigning numbers. Here, for all the additional versions that appear in the Reduced Print Tripitaka and the Taisho edition, they are printed according to the numbering of their respective Tripitakas, with some minor additions. Where necessary, explanations are provided in the catalog. The primary focus is on the main texts of the Three Baskets, while general works or those with different compilation structures are also included at our discretion for convenient reference (such as the \*Jingang Bore Boluomi Jing Shulun Zuan Yao\* and its \*Kanding Ji\* in the Jiaxing Tripitaka's agricultural section, as well as the \*Chuxing Ce Bian\* in the Fifth Collection, and the \*Da Pin Ke Hui\* appearing in the supplementary Third Collection, Ninth Set). The Taisho edition uses the Korean Tripitaka as its primary text and the Song, Yuan, Ming, and Qing editions as alternate versions, implying a primary-secondary relationship. Here, all are uniformly referred to as "different versions" to indicate that they are mutually distinct. When a text appearing in an earlier catalog is also found in a later one, a note is added accordingly. When a text appearing in a later catalog is found in an earlier one, the function number of the different version is noted at the end of the catalog entry. When three versions differ from one another, the latter two are also marked with the function number of the different version. If different versions are housed in the same function, whether because they were included together in the old Tripitaka (such as the two parts of the \*Wu Fan Fu Jing\* in the Qi Jing Function, Book Five) or newly compiled and appended (such as the two parts of the \*Xue Guan Chanshi Yulu\* in the Jiaxing Supplement, Seventh–Eighth Functions), no annotation is made. Furthermore, for the Fourth Collection, the \*Daoxuan Lüshi Gantong Lu\* and the \*Lü Xiang Gantong Zhuan\*, which the Taisho edition prints in full without listing as alternate versions, while the Reduced Print Tripitaka's Lu Function and the supplementary Manji Tripitaka's Ji Collection, Set Ten, each contain but one of the two, they are here marked as different versions accordingly.

五、卍續目錄在正目之外有副目，除存目無經外，錄入文字者，可分三類：一為本藏未收之書，而祗著序跋附錄者，二為本藏已收之書，而補著序跋附錄者，三為本藏已收之書，而補著缺文者。今重行釐訂卍續新目，於前二類加標附存二字，於後一類加標後目二字（見第三輯編目說明十一）。并於新編全目，畧師其意，凡正目已見前輯者，如在後輯增出佚文、梵字、序跋、題記等，隨目標為補錄。帝王通序與止記音釋、回向、校勘、寫閱等題記及在正文內難於割截之文字從畧。例如磧砂河淡函出光讚經十卷，實即卍字第五套光讚經之前八卷，今於卍五補後二卷，是即已收之書，補其缺文。又如磧砂鱗函已出道行般若經，嘉興淡函增出晉道安序，今於嘉淡補安公序，是即已收之書，補其序跋附錄。惟未收之書，祗著序跋附錄者，不適於本藏之例。但於卍續所已收者，仍予保存，以符彙合各藏之旨。又經文呪文，出入較多者，以大正校合所著為限，亦予補錄。（大正正文為麗本，故多錄宋元明三本，本藏以磧砂為主，畧同三本，故多錄麗本。）補錄不計入全藏編號及印行編號，以補錄二字，代替印行編號。每一經書，可能由數藏補錄。正目注某藏某函補錄，補目上端欄外標補錄二字，目下注明譯著人名及補錄何文，行末標某藏某函，以示正目所在。正目屬異本者，亦予標明，惟補錄文前標題，只註所補之本，以免混淆。他藏另有補錄者，隨補目注明。補錄既多，若如卍續以附存與後目，攙入全部正文印出，似嫌間雜。今稍為變通，將補錄之文，彙印選藏四輯之後，標為中華大藏經綜合補錄。惟卍續之附存與後目，未見前輯者，於目錄印行編號處加書補錄二字，仍隨第三輯印行，不入綜合補錄（例如續七三套正目，續八七套後目之百論疏，前輯所無，既照印正目，亦補後目）。已見前輯者，目錄行末標明見於何藏何函，存目不印（例如乙二十套附存佛祖宗派世譜，但載與禪燈世譜不同者，而佛祖宗派世譜已見嘉續四八函，不需補錄）。

> Five: The Supplementary Catalog of the Wan Xu Collection In addition to the main catalog, the Wan Xu Collection includes a supplementary catalog. Apart from titles listed without texts, the recorded contents can be divided into three categories: first, works not included in this collection but preserved only through their prefaces, postfaces, or appendices; second, works already included in this collection but supplemented with prefaces, postfaces, or appendices; and third, works already included in this collection but supplemented with missing passages. Now, in revising the new catalog of the Wan Xu Collection, the first two categories are marked with the term "appended preservation" (附存), while the latter category is marked with the term "later catalog" (後目) (see explanation 11 in the cataloging notes for the third series). In the newly compiled complete catalog, this principle is loosely followed. Wherever a main entry has already appeared in a previous series, any newly discovered lost texts, Sanskrit transcriptions, prefaces, postfaces, colophons, or inscriptions that appear in a later series are noted as "supplementary records" (補錄) alongside the entry. Imperial prefaces, phonetic annotations, dedications, collation notes, and records of copying or reading—along with passages too embedded within the main text to be separated—are omitted. For example, the Qisha Canon's "Dan" (淡) series contains the \*Guangzan Jing\* (Prajñāpāramitā in Twenty-Five Thousand Lines) in ten fascicles, which is in fact the first eight fascicles of the \*Guangzan Jing\* in the fifth set of the Wan Xu Collection. Here, the two missing fascicles are supplemented in the Wan Xu, meaning this is a case of supplementing missing passages to an already-included work. As another example, the Qisha Canon's "Lin" (鱗) series already contains the \*Daoxing Bore Jing\* (Aṣṭasāhasrikā Prajñāpāramitā), while the Jiaxing Canon's "Dan" (淡) series adds a preface by Dao'an of the Jin Dynasty. Here, Master An's preface is supplemented in the Jiaxing edition of the \*Dan\* series, again a case of adding a preface to an already-included work. However, works not included in this collection that exist only through prefaces, postfaces, or appendices do not fit within the framework of this collection. Still, those already preserved in the Wan Xu Collection are retained, in keeping with the goal of merging together the contents of various canons. Additionally, scriptures and mantras with notable textual variations are supplemented where they align with the collation notes of the Taisho edition. (Since the main text of the Taisho edition is based on the Koryo Canon, it frequently records readings from the Song, Yuan, and Ming editions. Because this collection is primarily based on the Qisha Canon—which closely resembles those latter three editions—readings from the Koryo Canon are often recorded instead.) Supplementary records are not counted within the overall numbering of the collection or its print numbering; instead, the term "supplementary record" (補錄) replaces the print number. Each text may be supplemented from multiple canons. In the main entry, the source—which canon and which series—is noted for the supplementary record. In the supplementary catalog, the term "supplementary record" appears in the margin above the entry, while below the entry the translator's or author's name and the nature of the added text are noted, with the source canon and series indicated at the end of the line, showing where the main entry is located. If the main entry represents an alternative version, this is likewise indicated, though the heading before the supplementary passage only notes the edition being supplemented, to prevent confusion. Supplementary records from other canons are noted in the supplementary catalog as they arise. Given the volume of supplementary records, if they were mixed directly into the printed text—as the Wan Xu Collection did with its "appended preservation" and "later catalog" sections—the result would seem cluttered. Instead, a small adjustment is made: all supplementary passages are gathered and printed at the end of the fourth series of the selected canon, under the title "Comprehensive Supplementary Records of the Chinese Buddhist Canon." However, the "appended preservation" and "later catalog" entries of the Wan Xu Collection that have not appeared in earlier series are marked with the term "supplementary record" in place of the print number and are still printed with the third series, without being incorporated into the comprehensive supplement. (For example, the main entries in the seventy-third set and the later-catalog entries in the eighty-seventh set—such as the \*Bailun Shu\*—have no precedent in earlier series; the main entries are printed as is, and the later-catalog entries are also supplemented.) Those that have already appeared in earlier series are noted at the end of the catalog line with their location in which canon and series, without reprinting the text. (For instance, the "appended preservation" entry in the twentieth set, \*Fozong Paixi Shipu\*, records only what differs from the \*Chandeng Shipu\*; since the \*Fozong Paixi Shipu\* has already appeared in the Jiaxing Canon's forty-eighth series, no supplementary record is needed.)

六、藏經之有缺本，惟嘉興正續及存目之書為然。嘉興惟函番字藥師瑠璃光七佛功德經，原目錄註藏本缺，而莫函出生、勝幢、妙臂三經同卷，亦註缺字（中央圖書舘藏本三經不缺）。續藏甲乙丙丁四目錄增出之經，尤多難覓。至於實際藏本，我國中央圖書舘所藏，散失既多，日本駒澤大學所藏，仍有缺佚。彙合諸本，重訂新目，缺本自不待言。此外指要、標目、至元、義門、知津等原為存目之書，時隔數百年，更難按圖索驥。茲於嘉藏以我國藏本為主，缺者以駒本或單行本補印。無本可補而見於卍續者，行末標卍續函號，於第三輯出之。不見於卍續者，標明缺本。存目各書亦以單行本配補編號印行。無可配補者，因其本為存目，不標缺本。

> Six. Regarding missing texts in the Canon, this applies only to the Jiaxing edition's main and supplementary collections, as well as works listed in the catalogue of extant titles. In the Jiaxing edition, only the Tibetan-script \*Medicine Buddha Seven Buddhas' Meritorious Sutra\* in the "Fan" case has its original catalogue noting the text as missing. The three sutras—\*Birth\*, \*Victorious Banner\*, and \*Wondrous Arms\*—in the same volume of the "Mo" case likewise bear a note indicating they are missing (though the copy held by the National Central Library contains all three without omission). The sutras added in the four catalogues of the supplementary collection—甲, 乙, 丙, 丁—are especially difficult to locate. As for actual printed copies of the canon, the one held by our National Central Library has suffered significant losses, and the copy at Japan's Komazawa University also has missing portions. When consolidating these various versions to compile a new catalogue, the existence of missing texts goes without saying. Additionally, works such as \*Zhiyao\*, \*Biaomu\*, \*Zhiyuan\*, \*Yimen\*, and \*Zhijin\* were originally catalogue-only listings; after several centuries, they are even harder to track down by their descriptions. In this Jiaxing Canon, we take our national library's copy as the primary source, supplementing its missing portions with the Komazawa copy or individual editions. For texts with no supplement available that appear in the \*Manji Supplementary Canon\*, we mark the Manji case number at the end of the line and include them in the third compilation. For those not found in the Manji Supplementary Canon, we clearly mark them as missing. The catalogue-only works are also matched and supplemented with individual editions, assigned numbers, and printed. For those with no matching supplement, since they were catalogue-only to begin with, we do not mark them as missing.

七、各藏缺文，儘可能由後輯補錄。惟宋藏遺珍缺文二十九部，原影印時已補七部，其十二部無從覓補，另十部可補未補。此十部中，頗有與後輯卷數參差者（例如法苑義林六卷，卍續甲二套為十四卷；瑜伽師地論記二十卷，卍續七五、七六套為四十八卷），更細按之，文字亦間有出入，無法截補。原影印未予補足，亦或由此。今於可補未補之十部，除大唐正元續開元釋教錄，以異本性質，在縮藏另出全文外，其餘九部，註明另見卍續某套，并於卍續另出全文，行末標遺珍缺文。卍續乙二三套大通方廣滅罪莊嚴成佛經僅存卷上，日本中野達慧有跋，於大正二八七一另出全文亦同，此皆編號計入部數。補錄非另出全文，不編號不計部數。正目注某藏某函補錄，補目行末標正目函號，不注缺文，見第五項。

> Seven: Where texts in the various collections are incomplete, every effort has been made to supplement them from subsequent editions. However, among the twenty-nine incomplete texts in the Song Canon's Lost Treasures, seven were already supplemented during the original photocopying. Twelve could not be supplemented as no source was found, while ten could have been supplemented but were not. Among these ten, several differ significantly in length from the corresponding texts in later editions (for example, the Fayuan Yilin, which is six rolls in one edition but fourteen rolls in the second set of the Manji Zokuzō; and the Yogācārabhūmi-śāstra Commentary, which is twenty rolls in one edition but forty-eight rolls in sets seventy-five and seventy-six of the Manji Zokuzō). Upon closer examination, there are also occasional textual discrepancies, making it impossible to patch them seamlessly. This may well be why the original photocopying did not complete them. Of the ten texts that could have been supplemented but were not, aside from the Great Tang Zhenyuan Continuation of the Kaiyuan Era Catalog of Buddhist Teachings, which is published in full in the Suo Canon due to its distinct nature, the remaining nine are noted with references to their respective sets in the Manji Zokuzō, where they appear in full, with the end of each line marked as "missing text from the Lost Treasures." The Great Tongfang Guang Miezui Zhuangyan Chengfo Sūtra in the second set, third collection of the Manji Zokuzō exists only in its first roll, with a colophon by Nakano Tatsuya of Japan; the full text also appears in the Taishō Canon, number 2871, and both are counted in the catalog entries. Supplements that do not reproduce the full text are not numbered and not counted in the tally. In the main catalog, the location of a supplement is noted by scripture collection and case number; in the supplement catalog, the case number from the main catalog is noted at the end of each line, without marking missing text. See item five.

八、各藏有重出，自開元入藏錄已然。古德由律部錄出戒本，固有特殊作用。他如大般若經第九會奘譯金剛經，大寶積經第四十六會曼陀羅仙譯文殊師利所說摩訶般若波羅密經，皆重見於般若部。佛頂最勝陀羅尼經附錄三呪，重出為呪三首經。瑜伽師地論第六十一卷，重出為王法正理論。此皆別行單本，便於講說持誦，各藏相衍已久。今皆編號照印，目錄不加標注。磧砂於此局部重出外，更增輦武函，尹密函、尹寧函，衡密函各重出一部，戶寔函重出二部。宋藏遺珍與磧砂重出一部，皆全部重出。宋藏遺珍本編重出二部，一全部，一局部。綜第一輯合磧砂、遺珍全部重出八部，局部重出一部，今為重視古版，編號照印，隨目注明。第二輯嘉興正續、第三輯卍字正續重出諸經，亦隨目注明，例不重印。惟卍續第三套深沙大將儀軌與本套阿迦陀密一印千類千轉三使者成就經法全部重出，標名與來源互異，又第一套須磨提經係大寶積經之妙慧童女會局部重出，源本麗藏，而麗藏則因失去什譯，重出此以當之，祗有數字之差，縮刻頻伽並同。日本緣山三大藏目錄解說疑為開元十四之有譯無本，似未必然。又第二套日光菩薩月光菩薩陀羅尼，係千手千眼大悲心陀羅尼局部重出，有日本淨嚴題記，今皆編號照印，隨目注明，以資考證。綜第三輯印全部重出一部，局部重出二部。第四輯各藏補遺，不印重出。

> \*\*Section 8: Duplicate Texts Across Canons\*\* The practice of including duplicate texts in different sections of the canon dates back to the Kaiyuan Catalog. When ancient masters extracted monastic precepts from the Vinaya collection, they had specific ritual purposes in mind. Similarly, the Diamond Sutra (translated by Xuanzang) appears as the ninth assembly of the Great Prajnaparamita Sutra, while the Sutra Spoken by Manjushri on the Great Prajnaparamita (translated by Mandrasena) appears as the forty-sixth assembly of the Great Ratnakuta Sutra — both of which are also found in the Prajnaparamita section. The Three Incantations appended to the Buddha's Usnisa Supreme Dharani Sutra appear separately as the Sutra of Three Incantations. Chapter sixty-one of the Yogacarabhumi Sastra appears independently as the Correct Principles of Kingship. These separate editions were created for ease of lecturing and recitation, and this practice has been maintained across canons for centuries. In this compilation, all such duplicates are numbered and printed with no special notation in the table of contents. Beyond these partial duplicates, the Qisha Canon adds several complete reproductions: one each in the Nianwu, Yinmi, Yinning, and Hengmi sections, and two in the Hushi section. The Song Canon Relics shares one complete duplicate with the Qisha Canon. This collection's first volume includes two duplicates from the Song Canon Relics — one complete and one partial. Altogether, the first volume reproduces eight complete duplicates and one partial duplicate from the Qisha Canon and Song Canon Relics combined. To honor the ancient editions, these are numbered and printed as-is, with notes in the table of contents. For the second volume (Jiaxing Canon, main and supplement) and third volume (Manji Canon, main and supplement), any duplicate scriptures are likewise noted in the table of contents but are not reprinted. However, one exception applies: the ritual text of the Great General Shensha in the Manji supplement's third set overlaps completely with the Achievement Sutra of the Three Messengers from the Agada Secret One-Seal Thousand-Transformations method in this current set — though they bear different titles and provenance. Additionally, the Sumati Sutra in the first set is a partial duplicate of the Wonderful Wisdom Youth's Assembly from the Great Ratnakuta Sutra. Its source is the Liao Canon, which, having lost Kumarajiva's translation, substituted this version — differing by only a few characters. The Shrink-Carved and Fanqie editions match it as well. The Japanese Roushan Three Canons Catalog commentary suspects this was a text listed without translation as early as the fourteenth year of Kaiyuan, but that seems unlikely. The Dharani of Sunlight Bodhisattva and Moonlight Bodhisattva in the second set is a partial duplicate from the Thousand-Armed, Thousand-Eyed Great Compassion Heart Dharani Sutra, bearing an inscription by the Japanese master Jingyan. All of these are numbered and printed in this compilation with explanatory notes in the table of contents for scholarly reference. To summarize the third volume: one complete duplicate and two partial duplicates are printed. The fourth volume, containing supplementary materials from various canons, does not reprint duplicate texts.

九、合本與單本同見一藏（即局部重出）或分見各藏者（包括新編續藏），若合本不缺，不印單本。如心經要論、心經直談出紫栢老人集，嘉續五二函印老人集，則同藏三三函不印要論及直談；金剛正眼、楞嚴擊節出千松筆記，嘉續五七函印千松，則卍續二二套不印擊節，三九套不印正眼；雲棲法彙各單本分見各藏，續藏印法彙，則各藏不印單本。凡不印各目，皆隨目注明，并於行末標某藏印行。單本見於前輯者，并標前輯函號。但第四輯係補遺性質，不論合本單本，先儘前三輯印行，如卍續三五套印三彌勒經疏單本，則大正不印合本。又嘉續三九套出相宗八要，八要中之因明、百法、唯識、緣論及論釋五種已見磧砂忠命臨各函，六離合釋法式附於嘉敦函八識規矩頌補注後，餘二無單本。磧砂全藏印行，不得減除。而八要又為有義意之彙集，存之有裨研求，因并出之。

> Nine. When a combined edition and individual editions appear in the same Canon (i.e., partial duplication), or when they appear separately in different Canons (including the newly compiled Supplementary Canon), if the combined edition is complete, the individual editions shall not be printed. For example, the \*Essential Commentary on the Heart Sutra\* and the \*Direct Discourse on the Heart Sutra\* are from the \*Collected Works of Zibo Laoren\*, and in the Jiaxu Supplementary Canon, Fascicle 52 contains the \*Collected Works\*, so in the same Canon, Fascicle 33 shall not print the \*Essential Commentary\* or the \*Direct Discourse\*. Similarly, the \*Diamond Eye\* and the \*Lengyan Jijie\* are from the \*Qiansong Notes\*, and in the Jiaxu Supplementary Canon, Fascicle 57 contains the \*Qiansong\*, so in the Manji Supplementary Canon, Set 22 shall not print the \*Jijie\*, and Set 39 shall not print the \*Eye\*. As for the individual editions in the \*Yunqi Dharma Collection\*, which appear separately in various Canons, since the Supplementary Canon prints the \*Collection\*, the other Canons shall not print the individual editions. All omitted titles are noted accordingly, with the Canons that do print them indicated at the end of each line. For individual editions that appear in the earlier compilation, the fascicle number of that compilation is also indicated. However, since the Fourth Compilation is supplementary in nature, regardless of whether it is a combined or individual edition, priority is given to printing what was not included in the first three compilations. For instance, in the Manji Supplementary Canon, Set 35 prints the individual edition of the \*Commentary on the Three Maitreya Sutras\*, so the Taisho Canon shall not print the combined edition. Also, in the Jiaxu Supplementary Canon, Set 39 contains the \*Eight Essentials of Yogācāra\*. Among these eight, five—namely the \*Hettuvidyā\*, the \*Hundred Dharmas\*, the \*Vijñaptimātratā\*, the \*Twelve Conditions\*, and their commentaries—have already appeared in various fascicles of the Qisha, Zhong, and Minglin Canons; the \*Six Types of Combination and Separation\* is appended to the \*Commentary on the Verses on the Eight Consciousnesses\* in the Jiadun Canon, Fascicle 8; the remaining two have no individual editions. The Qisha Canon in its entirety shall be printed without omission. Moreover, since the \*Eight Essentials\* is a meaningful compilation whose preservation aids scholarly study, it is printed as well.

十、足本與節本，亦即廣本與畧本，或僅編排不同，文有增減者，同見一藏或分見各藏，皆各自影印。例如華嚴經疏及大般若經，於嘉續十三、十四函及卍續三七套另出綱要；淨土十要於嘉興正續各函及閱藏知津另出數種足本，而卍續甲十三套之十要合訂，則係節本；此皆節本由足本畧出者。又如嘉續五三、五四函出憨山大師全集四十卷，五五函又出五卷本；嘉素函斷際禪師傳心法要，嘉續六二、六三函趙州、雲門、雲庵各語錄，皆見於嘉魚函古尊宿語錄中；是皆編排不同，文字增減者。以上并通於第四項異本之例，但足本節本，易於查知，未盡注出。餘本同見一藏者，或以合本之一為異本者，祗畧加注明，行末不標異本。

> 10\. Complete editions and abridged editions, that is, extensive versions and condensed versions, may differ only in arrangement or in the amount of text, whether found together in one canon or spread across different canons—each is reproduced separately. For example, the \*Commentary on the Avatamsaka Sutra\* and the \*Mahaprajnaparamita Sutra\* have outlines included in the Jiaxing Supplement, volumes 13–14, and the Manji Supplement, series 37; the \*Ten Essentials of Pure Land\* appears in several complete editions across the Jiaxing main and supplement sections as well as in the \*Guide to the Canon\*, while the combined edition in the Manji Supplement, part A, series 13, is an abridged version—these are all cases where abridged versions derive from complete ones. Another example: the Jiaxing Supplement, volumes 53–54, contains the complete works of Master Hanshan in forty rolls, while volume 55 gives a five-roll version; the \*Transmission of the Mind\* by Master Duanji in the Jiaxing main section, and the recorded sayings of Zhaozhou, Yunmen, and Yunan in the Jiaxing Supplement, volumes 62–63, all appear within the \*Recorded Sayings of Ancient Worthies\* in the Jiaxing main section—these are cases where the arrangement differs and the text varies in length. The above also falls under the category of variant editions in item 4, but since complete and abridged versions are easy to identify, they are not all specifically noted. For other editions found within the same canon, or where one of a combined edition is treated as variant, only brief notes are added, and no variant marking appears at the end of the line.

十一、原本與注本、會本，同見一藏或分見各藏者，在前三輯各自影印。如嘉黍函印禪林寶訓，續二四函及卍續甲十八套又印各注本；磧拱至臣函印華嚴經，嘉用至感函印華嚴經疏，沙至禹函印隨疏演義鈔，稷稅熟函印疏序演義鈔，續一至八函，印會本大鈔。第四輯補遺性質，原本已見前輯者，仍印注本。如人本欲生經已見磧砂澄函，仍印大正一六九三注本。若會本、注本已見前輯，不再印注本原本。如四分律含注戒本疏行宗記見卍續六二套，包括含注戒本疏，毘盧旦至營函不再印戒本疏；淨心戒觀法發真鈔見卍續甲十套，包括淨心戒觀法，大正一八九三不再印淨心戒觀法。

> 11\. Regarding the original texts, annotated versions, and combined editions—whether they appear together in the same canon or are found in different canons—the first three volumes each reproduce them photographically. For example, the Jia Shu section prints the \*Chanlin Baoxun\* (Treasure Teachings of the Zen Grove), while the Xu 24–25 sections and the Wan Xu Jia section 18 sets print its annotated versions. The Qi Gong to Chen sections print the \*Avatamsaka Sutra\* (Flower Ornament Sutra), the Jia Yong to Gan sections print the \*Commentary on the Avatamsaka Sutra\*, the Sha to Yu sections print the \*Sub-commentary on the Commentary (Suishu Yanyi Chao)\*, and the Ji Shui Shu sections print the \*Preface and Commentary with Sub-commentary\*. The Xu 1–8 sections print the combined edition of the Great Commentary. The fourth volume serves as a supplement. If an original text has already appeared in a previous volume, the annotated edition is still printed. For instance, the \*Ren Ben Yu Sheng Jing\* (Sutra on the Primal Vows of Human Existence) has already appeared in the Qisha Cheng section, yet the Taisho 1693 annotated edition is still included. If the combined or annotated editions have already appeared in previous volumes, the original text is not reprinted. For example, the \*Sifenlü Hanzhu Jieben Shu Xingzong Ji\* found in Wan Xu section 62 includes the \*Hanzhu Jieben Shu\*, so the Pilu Dan to Ying sections do not reprint the \*Jieben Shu\*. Similarly, the \*Jingxin Jieguan Fa Fazhen Chao\* found in Wan Xu Jia section 10 includes the \*Jingxin Jieguan Fa\*, so Taisho 1893 does not reprint the \*Jingxin Jieguan Fa\*.

十二、卍字有眉注，縮刻、大正皆有校刊，凡著錄或補錄者，除印刷技術困難外，皆予照印。惟大正校刊號碼以每頁為起訖，當予改計或變更其標示方法。

> Twelve: The swastika symbol has a supplementary note in the margin, and both the reduced-block edition and the Taisho edition include editorial notes. All recorded or supplementary entries, except where printing technical difficulties arise, are reproduced as they appear. However, the Taisho edition's note numbers run from the start to the end of each page, so these should be renumbered or the marking method should be adjusted accordingly.

十三、前輯所出經書，後輯標題不同，繁簡分合互異者，前三輯全目對照，自可察知。標題出入較多，內容繁簡分合者間亦有之（如嘉說感武函大慧禪師語錄，卍三一套分為四目），擇要隨目注明。卍續副目所列別本存目，彙附卍續目錄之後（見第三輯編目說明十一）。第四輯除內容大異，另出全文外，餘亦附記各藏目錄之後，以便查考，一望而知者不記（如各經書單本合本原本注本不改原名者，自不待記）。

> Section 13: For the scriptures included in the previous compilation, where the titles in the later compilation differ, or where there are variations in detail and organization, a comparison of the full tables of contents across the first three compilations will make these apparent. Where titles differ notably, or where there are significant variations in content, detail, or organization (such as the "Jiaxing Gazetteer" and "Dahui Chan Master's Sayings," which the "Wanzi" series divides into four sections), these are noted selectively under the relevant entries. The supplementary catalog of alternative editions listed in the "Wanzhi" subsidiary catalog is appended at the end of the "Wanzhi" catalog (see explanation 11 in the third compilation's editorial notes). For the fourth compilation, unless the content differs substantially and warrants a full separate edition, the remaining entries are also noted after each scripture's entry in the respective catalogs for easy reference. Entries that are immediately obvious are not recorded (such as individual texts, combined editions, original works, or annotated editions that retain their original titles, which naturally require no annotation).

十四、校訂各輯目錄，經名原則從內題并從首題。原目錄有與內題不同者，或改從尾題者，又尾題或與首題不同者，擇要注明，一望而知者不注。各經正文標題下，原注出某經或一名某經等字，擇要注於目錄，用引號標明。由卍續目錄照錄或新增者，不用引號。原目錄所載卷數、朝代、譯著人名及失譯、佚名，有不備者，酌加補充。卷帙缺失，而知其原為幾卷者，仍標原卷數，下注存某卷或缺某卷。不知原卷數者，只標現存某卷。每目於譯著人名外，增注某人序跋及重要附錄。序跋首為作者自序自跋，次依原刻次序，亦或因朝代先後及敘述便利，稍有變更。佚名者，儘可能參照各藏補書。附錄以在尾題後者為準，其見於尾題前者，間亦注明。磧、嘉兩藏，多有功德題記，避繁不注，餘藏亦或注及。事屬創擧，難免脫誤，願讀者為是正之。

> 14\. Compiling and revising the tables of contents for each collection. For the titles of scriptures, we follow the inner titles and give priority to the opening titles. When the original table of contents differs from the inner title, or when modifications are made based on the closing title, and when the closing title differs from the opening title, we note the key discrepancies—anything obvious at a glance is left unmarked. Beneath the main title of each scripture, annotations such as "also known as" or "one name for this scripture is" are selectively included in the table of contents, set off with quotation marks. Entries directly copied from the Xu Zang (Supplementary Canon) table of contents or newly added ones do not use quotation marks. Where the original table of contents lacks information on the number of scrolls, dynasty, translator or author's name, or fails to indicate "anonymous translation" or "unknown author," we supplement as needed. If a work is incomplete but we know its original number of scrolls, we still list the original count and note below which scrolls are extant or missing. If the original scroll count is unknown, we only note the extant scrolls. For each entry, in addition to the translator or author's name, we add notes on prefaces and colophons by others, along with important appendices. For prefaces and colophons, those by the author himself come first, followed by the order of the original printing; occasionally, the order may be adjusted slightly for chronological flow or ease of presentation. For anonymous works, we make every effort to identify and fill in the names based on references from various canon collections. Appendices are those that appear after the closing title; those that appear before the closing title are noted occasionally as well. The Qi and Jia canons often contain dedicatory inscriptions; to avoid unnecessary detail, we do not annotate these, though similar notes may appear for other canons. As this is a pioneering effort, errors and omissions are inevitable, and we invite readers to correct us.

十五、禪宗語錄，向來不書禪師名諱，只書嗣法門人、侍者、小師某某輯錄。殆以標題已書某禪師語錄，故作者只書輯錄人名。然歷時既久，標題所謂某禪師者，若僅為寺名別號，而錄內又無行狀、塔銘等文字，甚至行狀、塔銘亦不記名諱，則名諱亦或亡失，否則亦費檢尋。各藏目錄，以嘉、卍兩續語錄較多，大正正續次之。嘉續原目、駒目，只列書名，原目字數較畧，駒目稍詳，原目又續藏依書內稱謂注輯錄人名。中央圖書舘善本書目於嘉續各目，改依首題標寫，下注某代某師撰、某師編，但非每目皆然。卍續則於標題中加入名諱，下注某師輯錄，仍書稱謂而無朝代。大正標題不盡書名諱，下注朝代及某師輯錄。續藏朝代皆書日本，下增禪師名諱。今斟酌各例，標題多依原本，不論有無禪師名諱，皆注朝代及某師說，某師輯錄，畧去稱謂。不知禪師名諱者，空格待補。僅知下一字者，上空一格（如卍續甲二六套西山　亮禪師語錄，亦仍其舊）。輯錄人與禪師不同朝代者，分別注明。有多人者，只著一二加等字，下著何人序跋，及有行狀、塔銘等，以便考索。以上標寫方式，期與各目一律。卍續於語錄各目，注明世次傳承，今多照錄並畧有補正。此外各輯目錄，涉及禪宗者，儘可能仿照補注。已注明見前輯或已見前目者，後則從畧。大抵依五燈全書，亦參考其他燈錄。此為前代藏目所無，肇始卍續，頗有助於閱讀觀念。但逐目參稽，一時未能備書。若讀者隨時補注，庶可漸臻完備耳。

> Fifteenth: In Chan (Zen) records, the master's personal name is traditionally not written; only the Dharma heirs, attendants, or junior disciples who compiled the record are listed. This is because the title already indicates which master's recorded sayings these are, so the compiler's name alone is given. However, as time passes, if the master named in the title is only known by a temple name or alias, and the text contains no biographical account or epitaph—or even if such accounts exist but fail to record the personal name—then the master's name may be lost entirely, or at best require considerable effort to trace. Among the various canon catalogs, the Jiaxing and Manji continuations list the most recorded sayings, followed by the Taisho and its supplement. The original catalog of the Jiaxing continuation and the Komazawa catalog list only book titles, with the former being more brief and the latter somewhat more detailed. The original catalog, following the Continuation Canon, notes compiler names based on how they are referred to within the texts. The National Central Library's rare books catalog, for entries in the Jiaxing continuation, instead follows the main title and adds notes such as "composed by such-and-such a master of such-and-such a dynasty, compiled by so-and-so"—but this is not applied consistently to every entry. The Manji continuation inserts personal names into the titles, with notes below indicating who compiled the record, while still using the master's title rather than his dynasty. The Taisho does not always include personal names in its titles, but notes the dynasty and the compiler beneath. In the Continuation Canon, the dynasty is uniformly given as Japan, with the master's personal name added beneath. Now, weighing these various conventions, the titles here generally follow the originals, but regardless of whether a master's personal name appears, each entry notes the dynasty and states "said by such-and-such a master, compiled by so-and-so," omitting titles of respect. Where a master's personal name is unknown, a blank space is left to be filled in later. When only the last character is known, a blank space is left before it (as with the Manji continuation, set 2, no. 26, "Recorded Sayings of Chan Master Xi Shan ... Liang," which retains its original form). When the compiler lived in a different dynasty from the master, this is noted separately. When there are multiple compilers, only one or two are named followed by "et al.," with notes on who wrote prefaces or colophons, and whether biographical accounts or epitaphs exist, to aid further research. The above format is intended to maintain consistency across all catalog entries. The Manji continuation notes each recorded sayings' generation and lineage in the Chan transmission; these notes are largely reproduced here, with some corrections and supplements. Additionally, wherever other collected catalogs touch on Chan materials, supplementary annotations have been added wherever possible. Where entries have already been noted in a previous collection or catalog, later entries are treated more briefly. This work relies chiefly on the \*Wudeng Huiyuan\* (Compendium of the Five Lamps), with reference to other lamp records as well. Such genealogical annotations were absent from earlier canon catalogs and originated with the Manji continuation; they greatly aid the reader's understanding. But consulting every entry one by one, it has not been possible to annotate everything at once. Should readers add notes as they go, the work may gradually approach completion.

十六、經書目錄之譯著序跋人名，依大正例以直書法諱為主。（大正疑似部目錄，不書譯著人名，以示存疑。今祗補書各經書內已著明者，不書失譯、佚名，於卍續八七套第四五兩冊亦同。）原題尊稱別號而法諱不為人所習知者，間亦照題，續藏尤多此例。

> 16\. In the translated prefaces, postscripts, and names of authors in the scripture catalog, following the Taisho convention, the primary practice is to record the monastic name directly. (In the Taisho edition's doubtful section, the names of translators and authors are not recorded to indicate uncertainty. Now, only those already clearly stated within each scripture are supplemented, while unidentified translations and anonymous works are not recorded. The same applies to volumes 4 and 5 of the 87th set in the Manji续藏.) Original titles that honor monastic names or alternative names, where the monastic name is not commonly known, are occasionally retained as originally written—this is especially common in the续藏.

十七、選藏第一輯磧砂藏及宋藏遺珍共印出一千五百八十一部，內有全部重出八部、局部重出一部（見第八項），第二輯嘉興正續藏共印出六百五十五部，第三輯卍字正續藏共印出一千三百三十七部，內有全部重出一部、局部重出二部（見第八項），補遺珍缺文九部（見第七項），第四輯各藏補遺共印出四百部，內有補卍續缺文一部（見第七項）。總計四輯包括異本共印出三千九百七十三部，除重出及補前輯缺文二十二部，實三千九百五十一部，見各輯編目說明末項。

> Seventeen: For the first collection, the Qisha Canon and the Song Canon's lost texts were printed together, totaling 1,581 works, including 8 complete duplicates and 1 partial duplicate (see item 8). For the second collection, the Jiaxing Main and Supplementary Canons were printed, totaling 655 works. For the third collection, the Manji Main and Supplementary Canons were printed, totaling 1,337 works, including 1 complete duplicate and 2 partial duplicates (see item 8), with 9 works supplementing missing texts from the previous collection (see item 7). For the fourth collection, supplements from various canons were printed, totaling 400 works, including 1 work supplementing missing text from the Manji Supplementary Canon (see item 7). In total, across the four collections, including variant editions, 3,973 works were printed. After excluding duplicates and 22 works that supplemented missing texts from previous collections, the actual total is 3,951 works, as detailed in the final notes of each collection's catalog.

十八、磧砂各函分目，詳載品題，茲略加校訂，冠於新輯各冊之首。餘藏分目及品題，或有或無。茲於新輯各冊，另冠分目，酌著品題。（以上選藏）

> 18\. The detailed table of contents for each section of the Qisha Canon lists the titles of each chapter. I have made slight corrections to this and placed it at the beginning of each newly compiled volume. For other sections of the canon, the table of contents and chapter titles may or may not be present. Therefore, for the newly compiled volumes, I have added a separate table of contents and appropriately included chapter titles where needed. (The above selections are from the canon.)

十九、續藏蒐集二十四種藏經以外之典籍，另分部類編纂之。

> 19\. The Continuation of the Canon gathers texts beyond the twenty-four canonical collections, organizing them into separate categories for compilation.

二十、各經書之會譯及合本，悉本前人舊例編入（如嘉興已出楞伽各譯，續藏又出會譯。已出華嚴疏鈔分行，續藏又出合本）。（以上續藏）

> 20\. The combined and cross-referenced editions of various scriptures have all been compiled following earlier precedents (for example, the Lankavatara Sutra translations already published in the Jiaxing edition were later collected into the Continued Canon as a combined version; similarly, the Huayan Sutra with its commentary and sub-commentary, originally published separately, was later brought together in a combined edition). (The above refers to the Continued Canon.)

廿一、譯藏以由漢文譯成各國文字之經書為限，另分部類編纂之。

> 21\. The translation of the scriptures is limited to works translated from Chinese into various languages, and they are to be compiled into separate categories.

廿二、譯藏經書，漢文與各國文字，對照刊印。（以上譯藏）

> 22\. Translate the Buddhist canon and publish bilingual editions, with Chinese alongside various other languages. (End of translation section)

廿三、本藏序文、通例、各輯編目說明及目錄并有關文字，彙為首編，編入總目錄中。

> 23\. The preface of this collection, general guidelines, explanatory notes on the contents of each volume, and the table of contents along with related texts, are gathered together as the first volume and included in the overall catalog.

廿四、總目錄除刊載首編外，並擇載歷代中外足資參考之藏經目錄及有關著述。（以上總目錄）

廿五、昭和法寶總目錄於各藏目錄，逐部編號，至便檢察。本藏四大法類目錄皆仿照編列，其原經昭和總目編號者，亦重行校訂，期無一誤。