天台 Tiantai · 書目Bibliography

This bibliography lists the base text, the three Chinese translations, and the principal ancient works actually used in the edition. Incidental scriptures and treatises cited in a particular chapter remain identified by their canon numbers and loci under that chapter's Cross-Reading and Placement of the Editions. Scripture and the ancient masters define the authority base; modern scholarship is not listed as doctrinal authority.

I. Base Text and Alternate Translations

II. Treatise and Cien Commentaries

III. Tiantai Ancient Masters

IV. Sanlun Ancient Masters

V. Prefaces and Formation-History Material

The Taishō arrangement of T262 also preserves Daoxuan's preface to the transmission of the Lotus, Seng Rui's postface, two Ming imperial prefaces, and paratext associated with a stand-alone Universal Gateway. They do not enter the twenty-eight-chapter Source-Text. They are cited at their actual locations only where they bear on supplementation, the translator attribution of the Universal Gateway verse, or the arrangement of the canon record.

VI. Sanskrit and Tibetan Scope

No modern Sanskrit edition or modern scholar functions as textual authority for this edition. Where an ancient master explicitly transmits a sound-form, compares a Sanskrit witness, or explains a title, romanization may serve as a pronunciation aid. Tibetan and modern manuscript materials do not decide the wording of this edition; if noted for inventory, their limited role must be stated.

I. Base Scripture and Alternate Chinese Recensions

II. Principal Commentarial Lens

III. Tiantai Witnesses

IV. Sanlun Witness

V. Principle of Use

These are the core scriptures and commentaries used throughout the edition. Additional sutras, treatises, repentance manuals, and works by ancient masters cited within an individual chapter are identified there with their full canon numbers and page-column-line loci. This page does not replace those itemized citations with an incomplete master list.

Authoritative citation in this edition is limited to scripture and the ancient masters. Romanization serves only as an aid to pronunciation grounded in ancient transmission. A modern Sanskrit critical edition, a modern reconstruction, or a form without ancient transmission is not used to correct the Chinese text.

This bibliography lists only the Chinese Buddhist scriptures, treatises, and works of ancient masters actually used in this edition. The base text, principal commentarial mirror, and related Tiantai witnesses are listed separately. The principal cited scriptures and treatises are gathered from Section 3, “Verification of the Scriptures and Treatises Cited,” across all twenty-seven Apparatus files. Modern research is not used as doctrinal evidence.

I. Base Text and Principal Commentarial Mirror

The preface 「止觀輔行傳弘決序」 at the head of the Fuxing ends with the attribution to Pumen Zijing of Junshan. The preface and Zhanran’s main text are attributed separately.

II. Tiantai and Related Witnesses

III. Principal Scriptures and Treatises Cited

The following works appear in “Verification of the Scriptures and Treatises Cited” in at least five of the twenty-seven units. T46n1911, T46n1912, and T46n1916, already listed above, are not repeated. Verbatim quotations and page-column-line evidence remain in the Apparatus for each unit.

IV. Principles of Use

1. T46n1911 determines the wording of the treatise. T46n1912 explains the treatise and does not rewrite it.
2. A cited scripture or treatise is checked against the corresponding canonical text. Where only a citation through the Fuxing survives and the original passage has not been located, the edition identifies the indirect witness rather than inventing a direct quotation.
3. Different translations carrying similar titles retain separate canon IDs; similarity of title does not establish identical wording.
4. This bibliography provides an entrance to the whole work. Verbatim wording, variants, and page-column-line evidence remain in the Apparatus for each unit.

This page lists the principal base text, root scripture, commentarial mirror, ancient explanations, and cross-reading works for the whole edition. Each unit’s Apparatus contains a fuller local network. A specific quotation, variant, or judgment remains governed by the wording, attribution, canon ID, and locus given in that unit.

I. Base Text and Root Scriptures

• T33n1716, Miaofa Lianhua Jing Xuanyi — taught by the Sui Tiantai Master Zhiyi. Its ten fascicles are the sole Source-Text base of this edition.
• T09n0262, Saddharmapuṇḍarīka (Lotus Sutra) — translated by Kumārajīva under the Later Qin. It is the root scripture whose title the Xuanyi explains and the principal received witness for its citations.
• T09n0276, Sutra of Innumerable Meanings — translated by Dharmagatayaśas under the Liu Song. It is read with the opening and disclosure sequence of the Lotus Sutra.
• T12n0374, Mahāparinirvāṇa Sūtra — translated by Dharmakṣema under the Northern Liang. It is a principal source for the five flavors, buddha-nature, permanence, and many scriptural citations.

II. Principal Mirror and Works of the Same Tiantai Family

• T33n1717, Fahua Xuanyi Shiqian — composed by Jingxi Zhanran. Its passage-by-passage explanation is the principal commentarial mirror.
• T34n1718, Fahua Wenju (Words and Phrases of the Lotus) — taught by Zhiyi and recorded by Guanding. It is the companion work to the Xuanyi in Guanding’s statement that the Profound Meaning and Words and Phrases each comprised ten fascicles.
• T46n1911, Mohe Zhiguan — taught by Zhiyi and recorded by Guanding. It supplies the contemplative counterpart in the Tiantai relation of teaching and contemplation.
• T46n1912, Zhiguan Fuxing Chuanhong Jue — composed by Zhanran. It is used when reading the three great Tiantai works together and distinguishing later commentarial authorship.
• T46n1929, Four Teachings — taught by Zhiyi and recorded by Guanding. It provides a related witness for the names and sequences of teaching classification.
• T46n1934, Hundred Records of Guoqing — compiled by Guanding. It preserves records concerning Yuquan, Zhang’an’s reception of the Xuanyi, and Zhiyi’s life.

III. Ancient Explanations and Principal Cross-Readings

• X28n0589, Fahua Jing Xuanyi Jieyao — excerpts by Zhixu. It preserves structure and selected passages as a later direct witness.
• X28n0592, Fahua Jing Xuanqian Zhengshi — composed by the Qing monk Zhiquan. It follows the Shiqian through many units and preserves ancient notes on catalog records, variants, and unidentified referents.
• T38n1766, Fayuan Jiyao on the Profound Meaning of the Nirvāṇa Sūtra — composed by Zhiyuan of the Song. It supplies parallel materials on explaining titles through five chapters and on classification of teaching.
• T39n1784, Supplementary Notes on the Profound Meaning of the Sūtra of Golden Light — composed by Zhili of the Song. It supplies Tiantai cross-reading on profound meaning and the characteristics of teaching.
• T25n1509, Great Treatise on the Perfection of Wisdom — attributed to Nāgārjuna and translated by Kumārajīva. It is a principal treatise source for the four siddhāntas, Prajñāpāramitā, numbered teachings, and similes.
• T14n0475, Vimalakīrti-nirdeśa — translated by Kumārajīva. It is used for Vaipulya, critique of partial understanding, nonduality, and teaching-classification cross-readings.
• T50n2059, Biographies of Eminent Monks — compiled by Huijiao of the Liang. It preserves sayings and biographical scenes associated with ancient masters such as Guṇavarman.
• T55n2154, Kaiyuan Catalog of Buddhist Teachings — compiled by Zhisheng of the Tang. It provides title and fascicle records for transmitted or lost works; a catalog record is not passed off as the wording of a lost text.

IV. Citation Practice

The reader-facing Apparatus takes scripture and transmitted ancient masters as its textual and interpretive authorities. Scriptures, treatises, and commentaries retain their separate authors, translators, periods, and functions. Parallel material may illuminate a passage but is not merged into a single verbatim source merely because the sense is close.

Where a citation in the Xuanyi differs from the received scripture, T33n1716 is recorded first and the received witness is then placed beside it. When an ancient commentary says that a work was not found in its canon or that a line may be cited according to meaning, this edition preserves the limit of that ancient report without expanding it into a universal historical claim.

I. Base Text

• Miaofa Lianhua Jing Wenju, taught by the Sui Tiantai Master Zhizhe. Taishō canon, volume 34, T34n1718. Ten fascicles (cb:juan gives twenty half-fascicles).
  • docNumber: No. 1718 [cf. Nos. 262, 1719]
  • Preface at the head: “Preface to the Tiantai Commentary on the Lotus,” composed by Shenjiong, śramaṇa of Jingzhong〔0001a02–0001b16〕
  • Running text begins〔0001b23〕“The detailed explanation of the sutra's title has already been given above”; running text ends〔0149a28〕

II. Root Sutra

• Miaofa Lianhua Jing, translated by Kumārajīva, Tripiṭaka master of Kucha, under the Later Qin. T09n0262. Seven fascicles, twenty-eight chapters. This is the scripture resolved phrase by phrase in the present work; it is already ratified and published in this corpus.

III. Commentarial Mirror

• Fahua Wenju Ji, composed by Zhanran, śramaṇa of Tiantai of the Tang. T34n1719. Ten fascicles. It explains the present work throughout and forms the frame of the Apparatus and Exposition layers.

IV. A Parallel Mirror (One Sutra, Not Mirrors of Each Other)

• Miaofa Lianhua Jing Xuanzan, composed by Kuiji of the Tang. T34n1723. A commentarial mirror of the Ci'en lineage.

V. Neighbors in the Same Collection

• Miaofa Lianhua Jing Xuanyi, taught by Zhiyi of the Sui. T33n1716. (Characteristics of the teaching)
• Fahua Xuanyi Shiqian, composed by Zhanran of the Tang. T33n1717.
• Mohe Zhiguan, taught by Zhiyi of the Sui. T46n1911. (Gateway of practice)
• Zhiguan Fuxing Chuan Hongjue, composed by Zhanran of the Tang. T46n1912.
• Sijiao Yi, T46n1929; Tiantai Bajiao Dayi, T46n1930.

VI. Discipline of Citation

The Apparatus and the notes of this edition cite scripture and the ancients only; modern scholarship, modern critical editions, and modern translations are cited nowhere. Sanskrit follows only what the ancients transmitted in transcription and collation; romanization serves pronunciation and is never the textual authority.