[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) › 2.17 # 大唐內典錄 2.17 大唐內典錄 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.2149.2.17) 教流漸漬漢魏雖聞至於弘義方開於晉。且晉雖不文文才實盛。故使翻傳終由人顯。所以禮樂衣冠晉朝始備。信源智海相從遂興。可不然歟。西晉錄者。司馬炎。字安世。河內溫人。魏大將軍侍中錄尚書相國晉王昭之太子也。昭薨。炎嗣為王。元帝知曆數有歸。使太保鄭沖奉璽致位。炎垂拱愛禪。是為武帝。稱晉都洛及長安舊東西京也。晉武在馭十有五年。到咸寧中。命司馬伷平吳得皓封歸命侯。自後漢永安二十四年。至晉泰康肇元庚子歲首。於是九州還一統矣。又吳黃武初。陸績有言曰。從今已後更六十年。天下車同軌書同文。至是果如績言。蜀平吳滅。將六十年。二十載後。至乎惠帝永寧之初。正道虧頹群雄岳峙。趙王創基構逆篡立於朝張軌繼迹弗臣擅牧涼土。內外縻沸仍漸亂階。劉淵所以平陽。李雄因茲井絡。懷帝蒙塵函谷。愍帝播越長安。既道藉時興而兩都版蕩。法由人顯。屬二主栖遑。萬姓崩離歸信靡託。百官失守釋種無依。時有沙門竺法護及畺梁婁至等。忘身利物誓志弘宣。匪憚苦辛闡法為務。護於晉世出經最多。弘護法綱由其而起。其法欽羅叉聶遠父子竺叔蘭等。相繼度述。所以五十年間華戎道俗十有三人。并前失譯諸經戒等。合四百五十一部。七百一十七卷。集為西晉二京四主五十二年世錄云爾。 > The flow of the teaching soaked in gradually: although heard of under the Han and Wei, its broad propagation truly began under the Jin. Moreover, although the Jin is considered lacking in refined governance, its literary talent was exceedingly flourishing. Thus, the translation and dissemination ultimately became manifest through individuals. Therefore, the rites, music, and official attire were only perfected under the Jin dynasty, and the fountainhead of faith and the ocean of wisdom arose in succession. Could it be otherwise? Regarding the Western Jin Catalogue: Sima Yan, courtesy name Anshi, was a man of Wen in Henai. He was the crown prince of Sima Zhao, General-in-Chief, Palace Attendant, Supervisor of the Masters of Writing, Chancellor, and Prince of Jin under the Wei. When Zhao died, Yan succeeded him as Prince. Emperor Yuan knew that the heavenly mandate had found its home, and sent Grand Protection Zheng Chong to present the imperial seal and cede the throne. Yan folded his hands and accepted the abdication; this was Emperor Wu. The dynasty was called Jin, and capital was kept at Luoyang and Chang'an, the former Eastern and Western capitals. Emperor Wu of Jin was on the throne for fifteen years. In the middle of the Xianning era, he ordered Sima Zhou to pacify Wu, capturing Sun Hao, who was enfeoffed as the Marquis of Guiming. From the twenty-fourth year of the Yong'an era of the Later Han down to the first month of the gengzi year, the inaugural year of the Taikang era of the Jin, the Nine Provinces were once again unified. Furthermore, at the beginning of the Huangwu era of Wu, Lu Ji said: 'Sixty years from now, all under Heaven will have carts on the same tracks and writing in the same characters.' When it came to this time, it was indeed as Lu Ji had predicted. Shu was pacified and Wu was destroyed, taking nearly sixty years. Twenty years later, at the beginning of the Yongning era of Emperor Hui, the correct path crumbled and declined, and the warlords stood like lofty peaks. The Prince of Zhao laid the ground for treason, usurped the throne in court, and Zhang Gui followed in his footsteps, refusing to act as a vassal and ruling the Liang lands arbitrarily. Inside and out, chaos boiled over, and the steps of disorder gradually escalated. Liu Yuan thereby held Pingyang, and Li Xiong on account of this occupied Jingluo. Emperor Huai was caught in the turmoil of the Hangu Pass, and Emperor Min wandered in exile from Chang'an. Thus, the Way depended on the times to flourish, yet the two capitals were shattered; the Dharma became manifest through individuals, yet encountered two monarchs who were unsettled and anxious. The myriad people broke apart and dispersed, with no support for their devotion; the hundred officials abandoned their posts, and the disciples of the Śākya clan had nothing to rely upon. At that time, there were the śramaṇas Dharmarakṣa, Kāla-ruci, and others, who forgot themselves to benefit living beings, vowing to propagate and proclaim \[the teaching\]. Not fearing hardships, they took the illumination of the Dharma as their task. Dharmarakṣa translated the most sūtras during the Jin era; the promotion and preservation of the Dharma's net arose through him. Such figures as Faqin, Mokṣala, Nie Chengyuan and his son, and Zhu Shulan translated and transmitted in succession. Therefore, within fifty years, among Chinese and foreign, monastic and lay, there were thirteen individuals; together with the earlier sūtras and precepts whose translators have been lost, they amount to four hundred and fifty-one works in seven hundred and seventeen fascicles, compiled as this chronicle of fifty-two years spanning four rulers and the two capitals of the Western Jin. > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.2149.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.2149.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2149.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.2.17) — English, machine translation ## Linked texts (1) - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.6.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.2.17](https://indike.org/pramana/in.bauddha.taisho.2149.2.17) · Pramāṇa