大唐西域記 2.10-12

2.10

詳其文字，梵天所製，原始垂則，四十七言也。寓物合成，隨事轉用。流演枝派，其源浸廣，因地隨人，微有改變，語其大較，未異本源。而中印度特為詳正，辭調和雅，與天同音，氣韻清亮，為人軌則。隣境異國，習謬成訓，競趨澆俗，莫守淳風。

The letters of their alphabet were arranged by Brahmâ and their forms have been handed down from the first till now. They are forty-seven in number, and are combined so as to form words according to the object, and according to circumstances (of time or place) : there are other forms (inflexions) used. This alphabet has spread in different directions and formed diverse branches, according to circumstances ; therefore there have been slight modifications in the sounds of the words (spoken language) ; but in its great features there has been no change. Middle India preserves the original character of the language in its integrity. Here the pronunciation is soft and agreeable, and like the language of the Devas. The pronunciation of the words is clear and pure, and fit as a model for all men. The people of the frontiers have contracted several erroneous modes of pronunciation; for according to the licentious habits of the people, so also will be the corrupt nature of their language. With respect to the records of events, each province has its own official for preserving them in writing. The record of these events in their full character is called Ni-lo-pi-ch'a (Nilapita, blue deposit). In these records are mentioned good and evil events, with calamities and fortunate occurrences. To educate and encourage the young, they are first taught (led) to study the book of twelve chapters (Siddhavastu).

2.11

至於記言書事，各有司存。史誥總稱，謂尼羅蔽荼（唐言清藏），善惡具舉，災祥備著。

2.12

而開蒙誘進，先導十二章。七歲之後，漸授五明大論：一曰聲明，釋詁訓字，詮目疏別。二工巧明，伎術機關，陰陽曆數。三醫方明，禁呪閑邪，藥石針艾。四謂因明，考定正邪，研覈真偽。五曰內明，究暢五乘因果妙理。

After arriving at the age of seven years and upwards, the young are instructed in the five Vidyas, sastras of great importance. The first is called the elucidation of sounds (Sabdavidya.) This treatise explains and illustrates the agreement (concordance) of words, and it provides an index for derivatives. The second vidya is called Kiau-ming (Silpasthanavidya); it treats of the arts, mechanics, explains the principles of the Yin and Yang and the calendar. The third is called the medicinal treatise (Chikitsavidya); it embraces formulae for protection, secret charms (the use of) medicinal stones, acupuncture, and mugwort. The fourth vidya is called the Hetuvidya (science of causes); its name is derived from the character of the work, which relates to the determination of the true and false, and reduces to their last terms the definition of right and wrong. The fifth vidya is called the science of "the interior" (Adhyatmavidya); it relates to the five vehicles, their causes and consequences, and the subtle influences of these.