眾經音義序

自法王命駕，遵之者九乘；宏傳聲教，統之者三藏，然則指月之喻，無爽於恒規；因言之義，有契於常則。所以實相窅冥，開宗於文字；權道綜禦，崇尚於方言。且夫一音各解，惟聖之筌蹄；隨緣別悟，在凡之準的。西梵天語，邃古莫虧；東華人言，㳂時遷貿。至於《說文》在漢，字止九千；韻集出唐，言增三萬。代代繁廣，符六文而挺生；時時間發，寄八體而陳跡。求其本據，諒在前後；覈其離廣，誠歸物議。夫以佛教東翻，六百餘載，舉其綱紐，三千餘軸。隨部出音，聞之往說。殷鑒群錄，未曰大觀。然則「必也正名」，孔君之貽誥；隨俗言晤，釋父之流慈。非相無以引心，非聲無以通解。

有大慈恩寺元應法師，博聞強記，鏡林花之宏標；窮討本支，通古今之互體。故能讎校源流，勘閱時代，刪雅古之野素，削澆薄之浮雜，悟通俗而顯教，舉集略而騰美。真可謂文字之鴻圖，言音之龜鏡者也。以貞觀末，曆敕召參傳，綜經正緯，谘為實錄。因繹尋閱，捃拾藏經，為之音義，注釋訓解。援引群籍，證據章明，煥然可領，結成三帙。自前代所出，經論諸音，依字直反，曾無追顧。致失教義，實迷匡俗。今所作者，全異恒倫，隨字刪定，隨音徵引，並顯唐梵方言，翻度雅鄭，推十代之紕紊，定一朝之風法。文非詞費，務在綱正，恐好異者，輒複略之。斯則得於要約，失於義本，救弊開信，終掩元化。故重陳委，悉無昧焉，序之雲爾。

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