[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) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 1.6 # 大唐內典錄 1.6 大唐內典錄 1.6 - **Language:** Classical Chinese ### [1.6](https://indike.org/pramana/in.bauddha.taisho.2149.1.6) 自教流東夏代涉帝朝。必假時君弘傳聲略。然後玄素依繕方開基搆。明后重其義方情存監護。闇君順其倫軌相從而已。故始自後漢爰洎巨唐。世變澆淳宗猷莫二。皆欽承至訓。為滅結之元標。體解玄圖。鏡死生之本據。故能傳度梵網代代滋彰。斯即法施奔流時時不絕。然則西蕃五竺祖尚天言。東夏九州聿遵鳥迹。故天書天語。海縣之所絕思。八體六文。大夏由來罕覿。致令昔聞重譯方見於斯。然夫國史之與禮經。質文互舉。佛言之與俗典。詞理天分。何以知耶。故佛之布教說導為先。開蒙解樸決疑去滯。不在文華無存卷軸。意在啟情理之昏明。達神思之機敏。斯其致也。諦聽諦聽善思念之。吾當為汝分別解說。斯聖言也。善哉善哉願樂欲聞。唯願世尊分別解說。斯受法也。言重意得不慮煩拏。但論正悟莫敘文對。斯本經也。譯從方俗隨俗所傳。多陷浮訛所失多矣。所以道安著論五失易從。彥琮屬詞八例難及。斯誠證也。諸餘俗習不足涉言。今錄彼帝世翻譯賢明。并顯時君信毀偏競。以為初錄。且夫漢晉隋唐之運。天下大同。正朔所臨法門一統。魏宋齊梁等朝地分圮裂華夷參政翻傳並出。至於廣部傳俗。絕後超前。即見敷揚聯耀惟遠。今則隨其時代。即而編之。仍述道俗所撰附之於後。庶將來同覩其若面焉。都合一十八代。所出眾經總有二千二百三十二部（七千二百卷失譯經三百一十部五百三十八卷）。 > Ever since the teaching flowed into the Eastern Lands, it has traversed imperial dynasties across the generations. It necessarily relied on contemporary rulers to propagate its renown and outline; only then could monastics and laity follow in repair and construction, thereby inaugurating the foundation. Enlightened monarchs respected its moral principles, their hearts intent on oversight and protection; unenlightened rulers merely complied with its conventions and followed along. Thus, beginning from the Later Han down to the Great Tang, though the ages shifted between corruption and purity, the essential principle remained one. All reverently received the ultimate instruction as the primal standard for extinguishing the defilements, and comprehended the profound scheme as the fundamental proof mirroring life and death. Thus could they transmit and ferry across the Net of Brahmā, flourishing increasingly generation after generation; this is the uninterrupted torrential flow of the gift of the Dharma from age to age. However, the Western Regions and the Five Indias revere celestial speech, whereas the nine provinces of the Eastern Lands traditionally followed the tracks of birds \[Chinese script\]. Thus celestial writing and celestial speech were beyond the conception of this realm; the eight scripts and six forms of characters were rarely seen from the outset in Greater Xia. This led to what was formerly heard of through successive translations only now being seen here. Furthermore, as between national histories and ritual classics, substance and literary embellishment are alternatively promoted; as between the words of the Buddha and mundane canons, phrasing and principle are as separated as heaven and earth. How is this known? The Buddha's dissemination of teaching prioritizes preaching and guidance: opening the ignorant, splitting the unhewn block, resolving doubts, and removing stagnation; it does not lie in literary elegance nor consist in scrolls. Its intention lies in opening the darkness and brightness of sentiment and principle, and reaching the agile perceptiveness of spiritual thought—such is its aim! 'Listen closely, listen closely, and reflect well on it; I shall explain and analyze it for you'—these are the holy words. 'Excellent, excellent! We wish and delight to hear; would that the World-Honoured One explain and analyze it'—this is the reception of the Dharma. The words are repeated but the meaning is grasped without worry of prolixity; it concerns only correct awakening and does not dwell on literary parallelism—such is the original scripture. Translated through local customs and transmitted according to mundane habits, they often fall into superficial errors, and what is lost is great indeed. This is why Dao'an composed a treatise on the five losses \[which are\] easy to follow, and Yancong composed an essay on the eight guidelines \[which are\] difficult to equal—these are truly proof of it. As for other secular practices, they are not worth discussing. Now, I record the wise and worthy translators of those imperial ages and also display the biased contentions of faith and slander among contemporary rulers, taking this as the first catalogue. Moreover, in the eras of the Han, Jin, Sui, and Tang, the realm was largely unified: where the official calendar reached, the Dharma Gate was united. Under dynasties such as the Wei, Song, Qi, and Liang, the territories were divided and fractured, Chinese and foreigners participated in government, and translations were produced in parallel. As for extensive sections being transmitted to the populace, surpassing the past and outstripping the future, we immediately see their propagation and linked brilliance enduring into the distance. Now I compile them chronologically according to their eras, appending thereafter what was composed by monastics and laity, in the hope that future readers will see them as if face to face. In all, there are eighteen dynasties, and the scriptures produced total 2,232 works (in 7,200 fascicles; including 310 works of lost translator attribution in 538 fascicles). > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.2149.1.5) - [Next: 1.7](https://indike.org/pramana/in.bauddha.taisho.2149.1.7) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2149.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.1.6) — English, machine translation ## Linked texts (1) - [續大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2150.1.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.1.6](https://indike.org/pramana/in.bauddha.taisho.2149.1.6) · Pramāṇa