[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034) › 11.147 # 歷代三寶紀 11.147 歷代三寶紀 11.147 - **Language:** Classical Chinese ### [11.147](https://indike.org/pramana/in.bauddha.taisho.2034.11.147) 右一十四部合六十七卷。揚州建初寺律師僧祐撰。祐自著序云。夫真諦玄凝法性虛寂。而開物導俗非言莫津。是以不二默詶會於義空之門。一音振辯。應乎群有之境。自我師能仁之出世也。鹿苑唱其初言。金河究其後說。契經以誘小學。方典以勸大心。妙輪區別十二惟部。法聚總要八萬其門。至善逝晦跡而應真結集。始則四含集經。中則五部分戒。大寶斯在含識資焉。然道由人弘。法待緣顯有道無人。雖文存而莫悟。有法無緣。雖並世而弗聞。聞法資乎時來。悟道藉於機至。機至然後理感。時來然後化通矣。昔周代覺興而靈津致隔。漢世像教而妙典方流。法待緣顯。信有徵矣。漢末安高宣譯轉明。魏初康會著述漸暢。道由人弘。於茲驗矣。自晉氏中興三藏彌廣。外域勝賓稠疊以總至。中原慧士煒曄而秀生。提什舉其宏綱。安遠振其奧領。渭濱務逍遙之集。廬嶽結般若之會。像法得人於斯為盛。原夫經出西域運流東方。提挈萬里翻轉梵漢。國音各殊故文有同異。前後重來故題有新舊。而後之學者鮮剋研覈。遂乃書寫繼踵。而不知經出之歲。誦說比肩而莫測傳法之人。授之受道亦已闕矣。夫一時聖集猶五事證經。況千載交譯寧可昧其人世哉。昔安法師以鴻才淵鑒。爰撰經錄。訂正聞見炳然區分。自茲以來妙典間出。皆是大乘寶海時競講習。而年代人名莫有詮貫。歲月逾邁本源將沒。後生疑惑奚所取明。祐以庸淺預憑法門。翹仰玄風誓弘末化。每至昏曉諷持秋夏講說。未甞不心馳菴園影躍靈鷲。於是牽課羸恙沿波討源。綴其所聞。名曰出三藏記集。一撰緣記。二詮名錄。三總經序。四述列傳。緣記撰則原始之本克明。名錄銓則年代之目不墜。經序總則勝集之時足徵。列傳述則伊人之風可見。並鑽析內經研鏡外籍。參以前識驗以舊聞。若人代有據則表為司南。聲傳未詳則文歸蓋闕。秉牘凝翰志存信史。三復九思事取實錄。有證者既標則無源者自顯。庶行潦無雜於醇乳。燕石不亂於楚玉矣。其法苑等並皆有序。著述指訂不復具抄焉。 > The above fourteen works, totaling sixty-seven fascicles, were compiled by the Vinaya master Sengyou of Jianchu Monastery in Yangzhou. In his own preface, You states: 'Now, the ultimate truth is profoundly tranquil and the Dharma-nature is empty and still; yet to open minds and guide the worldly, none but words can serve as the ford. Therefore, the silence that responded without duality concurred at the gate of empty meaning; while the eloquence vibrating in a single sound answered to the realms of manifold existences. Since our Teacher, the Benevolent Sage, appeared in the world, the Deer Park chanted his opening words, and the Golden River concluded his final teachings. He used the discourses to attract those of lesser learning, and the Vaipulya scriptures to encourage those of great aspirations. The wondrous wheel distinguishes the twelve divisions, and the assembly of teachings summarizes the eighty thousand gates. When the Sugata concealed his traces and the Arhats assembled the teachings, they first compiled the sūtras into the four Āgamas, and later divided the precepts into five sections. As the great jewel was preserved here, sentient beings relied upon it. Yet the Way is propagated by persons, and the Dharma awaits conditions to be revealed. If there is the Way but no person, even though the text exists, none will awaken; if there is the Dharma but no condition, even though existing in the same generation, it will not be heard. Hearing the Dharma relies upon the arrival of the time; awakening to the Way depends on the readiness of capacity. Only when capacity is ready does the principle resonate; only when the time arrives does transformation circulate. Formerly, in the Zhou dynasty the Awakened One arose, yet the divine ford was kept apart; in the Han dynasty the semblance teachings arrived, and the wondrous scriptures then began to flow. That the Dharma awaits conditions to be revealed is truly substantiated! At the end of the Han, An Shigao’s translations brought increasing clarity; at the start of the Wei, Kang Senghui’s compositions gradually flourished. That the Way is propagated by persons is proven herein! Since the restoration of the Jin dynasty, the Tripiṭaka has expanded even wider. Eminent guests from foreign regions arrived in continuous abundance, and brilliant scholars of the Central Plains arose in luminous excellence. Kumārajīva and Dao'an raised the grand outline; Dao'an and Huiyuan invigorated the profound essentials. On the banks of the Wei River, the assembly of Xiaoyao was cultivated; at Mount Lu, the gathering of prajñā was formed. That the semblance Dharma found the right persons was never more flourishing than at this time. Originally, the sūtras arose in the Western Regions and flowed eastward, conveyed across ten thousand li and translated between Sanskrit and Chinese. Because the languages of the countries differ, the texts have variations; because they were brought repeatedly at earlier and later times, their titles have new and old versions. Yet later students have seldom been able to investigate and verify them. Consequently, they copied them one after another without knowing the years when the sūtras appeared, and recited them side by side without discerning the persons who transmitted the Dharma. The giving and receiving of the Way has indeed been deficient. Even the sacred compilation of a single occasion was verified by the five events in the sūtras; how much more so for translations spanning a thousand years—could one remain ignorant of their persons and eras? In the past, Master Dao'an, endowed with grand talent and profound insight, compiled a sūtra catalogue, emending and correcting what he heard and saw, distinguishing them with luminous clarity. Since then, wondrous scriptures have appeared intermittently, all being of the jewel-sea of the Mahāyāna, which scholars have vied to lecture upon and study. Yet the eras and names of persons have not been systematically arranged. As years and months pass, their original sources are on the brink of being lost. How then could later generations resolve their doubts and attain clarity? In my mediocrity and shallowness, I have had the fortune to rely on the Dharma-gate; looking up with devotion to the profound breeze, I vowed to propagate the final transformation. Whenever day broke or dusk fell, I recited and maintained them; in autumn and summer, I lectured and expounded them. Never did my mind fail to gallop to the Āmrapālī Garden or my spirit leap to Vulture Peak. Thereupon, dragging myself through infirmity and illness, following the waves to trace their sources, I compiled what I had heard and named it Chu sanzang ji ji. First, I compiled circumstantial records; second, I arranged lists of titles; third, I gathered sūtra prefaces; fourth, I related biographies. When the circumstantial records were compiled, the origin of beginnings became clear; when the lists of titles were evaluated, the entries of eras were not lost; when the sūtra prefaces were gathered, the times of glorious assemblies were adequately verified; when the biographies were related, the style and conduct of those men became visible. Furthermore, I drilled into and analyzed the inner scriptures, and examined and reflected upon external records, cross-referencing them with earlier understandings and verifying them against ancient reports. If a person and era had evidence, I indicated it as a compass; if a transmitted report was not yet clear, the text set it aside as doubtful. Holding the tablet and steadying the brush, my intent lay in reliable history; reflecting thrice and deliberating nine times, I selected factual records for the matters. Once those with evidence were marked out, those without origin became apparent of themselves. It is hoped that puddle water will not be mixed with pure milk, and the stone of Yan will not be confused with the jade of Chu.' Works such as his Fayuan ji all have prefaces; their authorial aims and designations are not copied out here in full. > — English (machine translation) (machine translation) - [Previous: 11.146](https://indike.org/pramana/in.bauddha.taisho.2034.11.146) - [Next: 11.148](https://indike.org/pramana/in.bauddha.taisho.2034.11.148) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2034.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2034~en-mt.11.147) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2034.11.147](https://indike.org/pramana/in.bauddha.taisho.2034.11.147) · Pramāṇa