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# 佛祖歷代通載 1.6

佛祖歷代通載 1.6

- **Language:** Classical Chinese

### [1.6](https://indike.org/pramana/in.bauddha.taisho.2036.1.6)

御之所陳說。是以冠諸篇首。其下則以天元甲子。紀世主之年。因時君之年。紀教門之事。去其繁雜謬妄。存其證信不誣。而佛道世道污隆盛衰。可竝見於此矣。嗟夫十世古今不離當念。塵影起滅何足記哉。甞見溈山有問於仰山。每有年代深遠之對。則亦憫先覺之無聞者乎。而法華一經。前劫後劫十號無二。又曰。觀彼久遠猶古今日。則此書宜在所取乎。至正元年六月十一日。微笑菴道人虞集序。

> during the reign of our Emperor Shizu. For this reason they are placed at the very head of the work. Below this, the sexagenary cycle beginning with Tianyuan Jiazi is used to record the years of worldly rulers, and relying on the years of rulers of the times, the events of the religious teachings are recorded. He eliminated the convoluted and erroneous, preserving what could be authenticated without falsehood. Thus the rise and decline, prosperity and decay of the Buddha's way and the worldly way can be viewed together herein. Alas! The ten time-periods of past and present are never apart from the present thought; what need is there to record the arising and perishing of worldly dust-phantoms? I once saw Guishan question Yangshan, where Yangshan frequently replied with matters of profound antiquity; was this not out of sympathy for the fact that foresighted masters had gone unheard of? Furthermore, the single Saddharmapuṇḍarīka Sūtra says that across earlier and later kalpas the Ten Titles are not different, and it also says: 'Regarding that distant antiquity, it is just like the ancient days and today.' Is this book not something that truly deserves to be adopted? On the eleventh day of the sixth month of the first year of the Zhizheng era \[1341\], preface by Yu Ji, Daoist of the Weixiao An.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2036~en-mt.1.6) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2036.1.6](https://indike.org/pramana/in.bauddha.taisho.2036.1.6) · Pramāṇa
