DonateZen HallLibrary
Skip to main content
  1. Yuezang Zhijin (Volumes 1-5) (閱藏知津)
  2. Complete Canon Volume One (總目卷第一)
  3. Four Noble Truths Sutra (敘)
←&→
Use ← → arrow keys to turn pages

Yuezang Zhijin (Volumes 1-5) (閱藏知津)

About 閱藏知津

Ming · by 智旭彙輯 總目四卷

289,520 · about 965 min

The Guide to the Buddhist Canon is a comprehensive catalogue of Buddhist scriptures compiled by the Ming Dynasty eminent monk Zhixu. This work was composed during the late Ming and early Qing dynasties, a period when the vast collection of Buddhist texts made retrieval and study particularly challenging. The entire work is divided into two main sections: a general index spanning four volumes and a detailed catalogue comprising five volumes. It systematically categorizes and provides concise introductions to over 1,700 Buddhist texts contained within the Chinese Buddhist Canon, encompassing the Tripitaka—the sutras, vinaya, and abhidharma—as well as important Chinese commentaries and compositions. Innovatively adopting a framework reminiscent of the Four Treasuries classification system, the Guide organizes the scriptures according to the Tiantai school's doctrinal periodization known as the "Five Periods and Eight Teachings." This approach laid a significant foundation for the future cataloguing of Buddhist canons. As the first systematic, annotated catalogue of the Buddhist Canon in Chinese Buddhist history, the Guide to the Buddhist Canon not only provided scholars with a clear pathway for studying the scriptures but also exerted a profound influence on the development of Buddhist bibliography and textual studies. It is esteemed as an indispensable reference work for the study of Chinese Buddhist texts.


閱藏知津敘

Guide to the Buddhist Canon: Preface

心外無法,祖師所以示即法之心;法外無心,大士所以闡即心之法。並傳佛命,覺彼迷情。斷未有欲弘佛語,而可不深究佛心;亦未有既悟佛心,而仍不能妙達佛語者也。今之文字阿師,拍盲禪侶,竟何如哉。嗚呼!吾不忍言之矣!昔世尊示入涅槃,初祖大迦葉即白眾云:「如來舍利,非我等事。今者宜先結集三藏,勿令佛法速滅。」嗟嗟!儻三藏果不足傳佛心,則初祖何以結集為急務耶?竊謂禪宗之有三藏,猶奕秋之有棋子也。三藏之須禪宗,猶棋子之須活眼也。均一棋子也,善奕者則著著皆活,不善奕者則著著皆死。均此三藏也,知佛心者則言言皆了義;不知佛意者則字字皆瘡疣。若為懲隨語生見,遂欲全棄佛語,又何異因咽廢飯哉!夫三藏之不可棄,猶飲食之不可廢也,明矣!不調飲食,則病患必生;不閱三藏,則智眼必昧。顧歷朝所刻藏乘,或隨年次編入,或約重單分類,大小混雜,先後失準,致使欲展閱者茫然不知緩急可否。故諸剎所供大藏,不過緘置高閣而已。縱有閱者,亦罕能達其旨歸、辨其權實,佛祖慧命真不啻九鼎一絲之懼。而諸方師匠,方且或競人我,如兄弟之鬩牆;或趨名利,如蒼蠅之逐臭;或妄爭是非,如癡犬之吠井;或恣享福供,如燕雀之處堂,將何以報佛恩哉!唯宋有王古居士,創作《法寶標目》;明有蘊空沙門,嗣作《彙目義門》,並可稱良工苦心。然《標目》僅順宋藏次第,略指端倪,固未盡美;《義門》創依五時教味,麤陳梗概,亦未盡善。旭以年三十時,發心閱藏,次年晤壁如鎬兄於博山,諄諄以義類詮次為囑,於是每展藏時隨閱隨錄。凡歷龍居、九華、霞漳、溫陵、幽棲、石城、長水、靈峰八地,歷年二十祀,始獲成稿。終不敢剖破虛空,但藉此稍辨方位。俾未閱者,知先後所宜;已閱者,達權實所攝;義持者,可即約以識廣;文持者,可會廣以歸約。若權若實不出一心,若廣若約咸通一相,故名之為《閱藏知津》云。
甲午重陽後一日北天目沙門釋智旭撰

緣起

CBETA Code: JB271

© AI 帮你读佛经 - 如是我闻

This document is for personal learning only. Do not use for commercial purposes.

Visit rushiwowen.co

Copyright: Original texts from CBETA
AI translation for reference only — not authoritative, not a statement of final truth. Awakening of the Dharma requires personal practice.