All Scriptures Pronunciations and Meanings (Volumes 1-15) (一切經音義)

Preface to the Sound and Meaning of the Great Tang Sutras

Mount Zhongnan Taiyi

Since the Dharma King drove the chariot, guiding the nine vehicles, propagating the teachings through sound and instruction, and uniting them within the three baskets—thus the metaphor of pointing at the moon has never deviated from the constant rule, and the principle of expressing meaning through words accords with the eternal standard. Therefore, the formless ultimate reality opens its gate through written words, and the expedient path governs through worldly languages. Moreover, one single sound can be understood in various ways—this is the sacred trap (of words) used by the Sages; according to conditions, beings awaken differently—this is the guideline for ordinary people. The languages of the Western Heavens (India) have remained unchanged since ancient times, while the words of Eastern China (China) have transformed over the ages. For instance, in the Han dynasty, the dictionary *Shuowen* contained only nine thousand characters; in the Tang dynasty, the *Yunji* increased to over thirty thousand. Generation after generation, these characters grew in complexity, conforming to the six principles of writing, while over time, new forms emerged, manifesting through the eight calligraphic styles. Yet, seeking their original foundation, it must lie in the ancient models; examining their divergence and expansion, the truth is to be found in public discourse.

Now, since Buddhism was transmitted eastward, over six hundred years have passed. Summarizing its essential threads, there are more than three thousand scrolls. By following the phonetic annotations attached to each text as they were emitted, hearing the explanations of past masters, and thoroughly examining the various catalogs, there still has not been a truly comprehensive view. Indeed, if one must “rectify names,” this is the instruction left by Confucius; and if one adapts to customary speech to convey meaning, this is the compassionate method of Buddhist teachers. Without form (concepts), one cannot guide the mind; without sound (language), one cannot facilitate understanding.

There was the Dharma Master Xuanying of the Great Cien Temple, who was broadly learned and had a strong memory. He surveyed the grand markers of the forest of scriptures, thoroughly traced the roots and branches (of language), and understood the mutual interplay of ancient and modern forms. Therefore, he was able to collate and correct the origins and currents, to scrutinize the eras, to delete the coarse and naive elements of the archaic style, to cut away the excessive and superficial, to grasp the common and ordinary in order to reveal the teachings, and to gather the essentials while elevating the beautiful. Truly, he can be called the great chart of written words and the mirror of sounds and speech.

In the final years of the Zhenguan reign (627–649 CE), by imperial decree, he was summoned to participate in the translations. He diligently worked on the principal scriptures and their commentaries, verifying them as factual records. Following the translation work, he collected and compiled materials from the scriptural canon (Tripitaka) to produce punctuation and annotations. He explained the meanings, providing definitions and interpretations, and cited numerous authoritative texts as evidence. His proofs were clear and outstanding, shining brightly and easy to comprehend. He then compiled this work into a set of volumes.

Previous phonetic glosses (sound-meaning explanations) for the sutras and treatises from earlier eras simply provided direct reverse-cut (fanqie) phonetic spellings of words, without careful consideration of the context or the teaching, thus losing the proper meaning and actually confusing the correction of customs. The work now presented is entirely different from the old conventions. It fixes and deletes pronunciations according to each character, and cites evidence according to its phonetic value. It also clarifies the local languages of Tang (China) and India (the West), distinguishing the refined from the vulgar. It investigates the confounding errors of ten generations and establishes the proper conduct and customs of a single era. The text is not wordy; its purpose is to ensure correct standards.

I fear that those who prefer novelty might casually omit parts. This would gain simplicity but lose the essential basis, fail to remedy errors, and hinder faith, ultimately obscuring the profound transformation. Therefore, I have presented its details at length, hoping it will not be misunderstood. This preface is said as follows.

All Sutras Pronunciation and Meaning, Scroll 1 (Mahayana Single Text)

Sutra Translator Xuan Ying