[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 5.142 # 翻譯名義集 5.142 翻譯名義集 5.142 - **Language:** Classical Chinese ### [5.142](https://indike.org/pramana/in.bauddha.taisho.2131.5.142) 【離佉】此云書。《釋名》曰：「書，庶也，紀庶物也。」《春秋左傳．序》云：「大事書之於策，小事簡牘而已。」《文選》注云：「大竹名策，小竹名簡，木板名牘。」《尚書．序》云：「伏羲、神農、皇帝之書，謂之三墳，言大道也。少昊、顓頊、高辛、唐虞之書，謂之五典，言常道也。」世歷明三古，伏羲為上古；文王為中古；孔子為下古。司馬遷《史記》辨六宗：「一、陰陽，使人拘而多所畏；然其序四時之大順，不可失也。二、儒者，博而寡要，勞而少功，是以其事難盡從；然其序君、臣、父、子之禮，不可易也。三、墨者，儉而難遵，是以其事不可遍循；然其強本節用，不可廢也。四、名者，使人儉而善失真；然其正名實，不可不察也。五、法者，嚴而少恩；然其正君、臣、上、下之分，不可改矣。六、道德者，使人精神專一，動合無形。其為術也，明陰陽之大順，采儒墨之善要，與時遷移，應物變化，立俗施事，無所不宜。指約而易操，事少而功多。」班固《漢書》明九流：一、儒流，順陰陽，陳教化，述唐虞之政，宗仲尼之道焉。二、道流，守弱自卑，陳堯舜揖讓之德，奉周易之謙恭也。三、陰陽流，順天歷象，敬受民時矣。四、法流，明賞勅法，以順禮制耳。五、名流，正名列位，言順事成矣。六、墨流，清廟宗祀，養老施慧也。七、縱橫流，謂受明使，專對權事焉。八、雜流，兼儒墨之銓，含名法之訓，知國大體，事無不貫矣。九、農流，勸勵耕桑，備陳食貨耳。彌天云：「史遷六氏，道家為先；班固九流，儒宗為上。」 > \[Lipi (離佉)\] Lipi here is translated as "writing" (書). The \*Shiming\* says: "Writing (書) means multitude (庶); it records the multitude of things." The preface to the \*Zuo Zhuan\* of the \*Spring and Autumn Annals\* says: "Great matters are written on bamboo strips (策); minor matters on tablets (簡牘) alone." The commentary to the \*Wen Xuan\* says: "Large bamboo pieces are called \*ce\*; small bamboo pieces are called \*jian\*; wooden boards are called \*du\*." The preface to the \*Shangshu\* says: "The books of Fuxi, Shennong, and the Yellow Emperor are called the \*Three Graves\*, speaking of the Great Way. The books of Shaohao, Zhuanxu, Gaoxin, Tang \[Yao\], and Yu \[Shun\] are called the \*Five Canons\*, speaking of the Constant Way." Chronologies explain the Three Antiquities: Fuxi represents High Antiquity; King Wen represents Middle Antiquity; Confucius represents Lower Antiquity. Sima Qian's \*Records of the Grand Historian\* distinguishes the Six Lineages: "First, the Yin-yang lineage, which causes people to be constrained and full of dread; yet its ordering of the great harmony of the four seasons cannot be abandoned. Second, the Ruist lineage, which is broad but scarce in essentials, toilsome with little success, and thus its affairs are difficult to follow in full; yet its ordering of the rites between ruler and minister, father and son, cannot be altered. Third, the Mohist lineage, which is frugal and difficult to adhere to, and thus its practices cannot be universally followed; yet its emphasis on strengthening the root and economizing expenditures cannot be discarded. Fourth, the School of Names, which makes people rigid and easily causes them to lose the real; yet its rectifying of names and realities cannot be unexamined. Fifth, the Legalist lineage, which is severe and scarce in kindness; yet its rectifying of the divisions between ruler and minister, superior and inferior, cannot be altered. Sixth, the Daoist lineage, which causes people's spirit to be unified and their actions to accord with the formless. In its arts, it clarifies the great harmony of yin and yang, adopts the good essentials of the Ruists and Mohists, shifts with the seasons, responds to the transformations of things, establishes customs, and executes affairs, in all things finding what is suitable. Its tenets are concise and easy to grasp; its tasks are few and its accomplishments manifold." Ban Gu's \*Book of Han\* clarifies the Nine Currents: First, the Ruist current, which accords with yin and yang, presents edification, expounds the governance of Tang \[Yao\] and Yu \[Shun\], and takes the way of Zhongni \[Confucius\] as its source. Second, the Daoist current, which abides in weakness and humbles itself, presents the virtue of deferential yielding of Yao and Shun, and upholds the modesty of the \*Zhou Changes\*. Third, the Yin-yang current, which accords with heaven's celestial phenomena and reverently delivers the seasonal calendar to the people. Fourth, the Legalist current, which makes rewards clear and promulgates laws so as to accord with ritual regulations. Fifth, the Names current, which rectifies names and ranks status, so that words accord and affairs succeed. Sixth, the Mohist current, which maintains pure ancestral temples and ancestral sacrifices, nourishes the elderly, and dispenses benevolence. Seventh, the Diplomatist current, which refers to receiving clear diplomatic missions and expertly responding according to expedience. Eighth, the Syncretic current, which combines the appraisals of the Ruists and Mohists, contains the instructions of the Names and Legalist schools, understands the general system of the state, and leaves no affair unpenetrated. Ninth, the Agricultural current, which encourages tilling and sericulture, and fully provides food and commodities. Mitian says: 'Among Sima Qian's Six Schools, the Daoists are placed first; among Ban Gu's Nine Currents, the Ruist lineage is placed supreme.' > — English (machine translation) (machine translation) - [Previous: 5.141](https://indike.org/pramana/in.bauddha.taisho.2131.5.141) - [Next: 5.143](https://indike.org/pramana/in.bauddha.taisho.2131.5.143) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2131.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.5.142) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.5.142](https://indike.org/pramana/in.bauddha.taisho.2131.5.142) · Pramāṇa