--- title: "大唐內典錄 · 之一" description: "大唐内典录由唐代高僧道宣律师编撰于麟德元年是一部重要的佛教经录全书共十卷收录东汉至唐初的佛教译著与典籍系统记录了译者年代并首创分类编目体例此录不仅是研究中国佛教史与译经史的权威文献更对后世大藏经的形成具有奠基性作用在佛教目录学中享有崇高地位是了解唐代以前佛经流传与整理的必备经典" url: "https://rushiwowen.co/en/r/cmcwnyhys0l2mjs040eh25hhw" --- ## 大唐內典錄1 歷代眾經傳譯所從錄之一 ### 歷代眾經傳譯所從錄第一之初 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。 > The teachings flowed eastward to China, passing through successive dynasties and imperial courts. They necessarily relied on the rulers of the time to propagate their message and strategy. Only then could the profound and essential teachings be established and their foundations laid. Enlightened sovereigns valued their principles and doctrines, their hearts set on guardianship. Benighted rulers merely followed their ethical framework in compliance. Thus, from the Later Han Dynasty onwards, up to the great Tang, though the world's customs shifted between the shallow and the pure, the core tenets of the school remained unchanged. All reverently received the supreme instructions as the primary standard for extinguishing defilements. They embodied and understood the profound diagrams, illuminating the fundamental basis of life and death. Therefore, the transmission of the Dharma-net could flourish generation after generation. This is the Dharma-offering flowing forth, unceasing through the ages. However, the western regions and the five parts of India honored the language of the heavens, while the nine provinces of eastern China followed the traces of birds \[i.e., writing\]. Thus, heavenly script and heavenly speech were utterly beyond the conception of the coastal counties. The eight styles and six scripts were rarely seen in the land of Xia. Consequently, in the past, one only encountered these through repeated translation. Yet, consider this: between state histories and ritual classics, substance and literary form complement each other. Between the Buddha's words and secular texts, wording and principle are naturally distinct. How do we know this? The Buddha's propagation of teachings prioritizes explanation and guidance—enlightening the ignorant, unraveling simplicity, resolving doubts, and removing obstructions. It does not reside in literary flourish or the preservation of scrolls. Its intent is to awaken the clarity within obscured principle and emotion, and to reach the acuity of divine thought. This is its aim. "Listen attentively, listen attentively, and reflect well upon it. I shall explain and elucidate it for you separately." This is the holy utterance. "Excellent, excellent! We wish to hear and delight in it. We beseech the World-Honored One to explain separately." This is the reception of the Dharma. The words are weighty, the meaning must be grasped; do not worry about verbose complexity. Discuss only the correct awakening; do not narrate literary exchanges. This is the original scripture. Translation follows local customs, transmitting as the customs go, often falling into superficial errors with many losses. Therefore, Dao'an composed his treatise on the "Five Losses" easy to follow, and Yancong formulated his "Eight Examples" difficult to match. This is clear evidence. As for other common practices, they are not worth discussing here. Now, I record those wise translators of past imperial ages and also show the partial zeal of the rulers of those times in belief or rejection, to form this initial record. Consider the eras of Han, Jin, Sui, and Tang: the world was largely unified, and where the orthodox calendar reached, the Dharma-gate was one. In dynasties like Wei, Song, Qi, and Liang, the land was divided and fractured, with Chinese and foreign participation in governance, and translations emerged concurrently. As for the widespread transmission of the extensive teachings to the populace, surpassing all before and after, we now see their propagation shining forth, connected and radiant into the far distance. Now, I shall compile them according to their era, and further append the writings composed by monastics and laity. May future generations see them all as if face to face. Altogether, across eighteen dynasties, the total number of sutras produced is two thousand two hundred thirty-two workscomprising seven thousand two hundred rolls, plus three hundred ten works of lost translations in five hundred thirty-eight rolls. - 後漢朝傳譯道俗一十二人所出經律等三百三十四部 - 前魏朝傳譯僧六人所出經律等一十三部 - 南吳孫氏傳譯道俗四人所出經傳等一百四十八部 - 西晉朝傳譯道俗一十三人所出經戒等四百五十一部 - 東晉朝傳譯道俗二十七人所出經傳等二百六十三部 - 前秦符氏傳譯僧八人所出經傳等四十部 - 西秦乞伏氏傳譯僧一人所出經十四部 - 後秦姚氏傳譯僧八人所出經傳一百二十四部 - 北涼沮渠氏傳譯道俗八人所出經傳三十二部 - 宋朝傳譯道俗二十三人所出經傳二百一十部 - 前齊朝傳譯道俗一十九人所出經傳四十七部 - 梁朝傳譯道俗二十一人所出經律傳等九十部 - 後魏元氏傳譯道俗一十三人所出經論傳錄八十七部 - 後齊高氏傳譯道俗二人所出經論七部 - 後周宇文氏傳譯道俗一十一人所出經論天文等三十部 - 陳朝傳譯道俗三人所出經論傳疏等四十部 - 隋朝傳譯道俗二十餘人所出經論等九十餘部 - 皇朝傳譯僧等十有一人所出經論等二百餘部 自教被神州時移九代。朝分真偽土雜華夷。所以五涼四燕三秦二趙。夏蜀之居偏隘。晉宋之據江陰。經部翻傳隨方而出。止列兼正之國。取其傳譯所由。自餘不言。以無通法故也。庶後之覽者知其致焉。 > When the teachings were spread across the Divine Land, nine dynasties passed. Courts were divided between true and false, and lands were mixed with both Han and foreign peoples. Thus, the Five Liang, Four Yan, Three Qin, and Two Zhao, as well as Xia and Shu, occupied remote and narrow territories, while Jin and Song held the lands south of the Yangtze. The translation and transmission of sutras emerged according to the circumstances of each region. Only those states that were either unified or legitimate are listed here, focusing on the origins of their scriptural transmission. The rest are not mentioned, as they lacked a consistent tradition of Dharma transmission. May later readers understand the reasons for this.