--- title: "房山雲居寺石經──經文、題記、碑銘等拓片之選輯 · 石經的整理和研究" description: "房山云居寺石经是由隋代高僧静琬大师发起刊刻，历经隋、唐、辽、金、元、明六朝千余年接力完成的佛教石刻经典宝库。主要内容为镌刻于石板上的佛教大藏经，并包含大量题记、碑铭，是研究佛教历史、书法艺术及社会经济的珍贵实物资料。它被誉为“北京的敦煌”，是世界上规模最大、历史最久的石刻图书馆，在佛教典籍保存、传承与研究中具有无可替代的至尊地位，是全世界重要的文化遗产。" url: "https://rushiwowen.co/en/r/cmcxrlwbx0e0mi904dzl6a09a" --- ### 石經的整理和研究 房山雲居寺距北平城區西南約七十五公里，距房山縣城西南二十五公里。雲居寺石經分藏於兩處，一為雲居寺東面石經山頂上的九個洞中，一為雲居寺西南壓經塔下的地穴內。石經山上各洞及洞外的經石碑刻，長期以來都有不同程度的自然風化和人為破壞。散在洞內外的殘石碑片多達千塊，這些殘缺的經石無疑是人為破壞的，還有許多已被盜賣散失，甚至流出海外。其次，自然風化的情況也相當嚴重，特別是靠近洞門部分的經版，由於岩石水分的滲透和多年的自然風化，經版之間互相黏貼在一起，稍一移動，則石面表層脫落成粉末，以致字迹漫漶不明。然而，從壓經塔下地穴內發掘出來的經版，除極少數被壓折斷外，幾乎沒有一塊受到風化侵蝕，保存得十分完整。後來將所有石洞的經版都編號拓印，再保持原狀。 > The Yunju Temple in Fangshan is located about 75 kilometers southwest of Beijing's urban area and 25 kilometers southwest of Fangshan County. The stone sutras of Yunju Temple are stored in two locations: one in nine caves on the summit of Stone Sutra Mountain east of the temple, and the other in an underground chamber beneath the Yajing Pagoda to the southwest of the temple. Over time, the stone sutras inside and outside the caves on Stone Sutra Mountain have suffered varying degrees of natural weathering and human damage. Scattered inside and outside the caves are over a thousand broken stone tablets and fragments, undoubtedly the result of human destruction. Many others have been stolen, sold, and dispersed, some even ending up overseas. Additionally, natural weathering has taken a severe toll, especially on the sutra slabs near the cave entrances. Due to moisture seepage and prolonged exposure to the elements, the slabs have become stuck together. With even slight movement, the surface layer crumbles into powder, causing the inscriptions to become blurred and illegible. In contrast, the sutra slabs excavated from the underground chamber beneath the Yajing Pagoda are remarkably well-preserved. Aside from a very few that were broken under pressure, almost none show signs of weathering or erosion, remaining nearly intact. Later, all the sutra slabs from the stone caves were cataloged, numbered, and rubbed for preservation, while the originals were kept in their original state. 經過編號拓印，石經山各洞及壓經塔下地穴內所藏經石數目為： - 第一洞，一一三一石。 - 第二洞，一〇九一石。 - 第三洞，三三三石。 - 第四洞，一六四石。 - 第五洞，一四六石。 - 第六洞，二〇〇石。 - 第七洞，二八五石。 - 第八洞，八一九石。 - 第九洞，三九〇石。 - 塔下地穴，一〇〇六一石。 以上總計得經石一四六二〇石。此外尚得殘經四二〇石，洞外各種碑銘八二石。這個數目是十分驚人的。 > In total, 14,620 stone sutras were recovered. In addition, 420 fragmented sutras and 82 stone inscriptions from outside the caves were also collected. This number is truly astonishing. 這些為數巨大的房山石經及其題記和各種碑銘，為我們提供了研究我國古代特別是古代北方地區社會經濟、政治、文化、佛教興衰、佛教經籍、以至碑刻書法、藝術等各方面的豐富的原始資料。明清兩代的學者，就開始注意房山石經，但大都只是從碑刻書法方面著眼，而缺乏從其內容方面的價值進行研究。一直到近代，一些學者才開始注意於內容方面的研究。由於經石數量巨大，研究工作十分繁重，目前的研究還是十分初步的，不過僅就這些初步研究，也可看出房山石經在我國古代文化史、佛教史上重要意義的一斑。 > These vast collections of the Fangshan Stone Sutras, along with their inscriptions and various stone carvings, provide us with rich primary materials for studying the socio-economic, political, cultural, Buddhist rise and fall, Buddhist scriptures, as well as stone carving calligraphy and art of ancient China, particularly in the northern regions. During the Ming and Qing dynasties, scholars began to take notice of the Fangshan Stone Sutras, but most focused only on the calligraphic aspects of the carvings, neglecting the value of their content. It was not until modern times that some scholars started to pay attention to the study of their content. Due to the immense number of stone sutras, research work is extremely demanding, and current studies remain quite preliminary. However, even these initial investigations reveal a glimpse of the significant importance of the Fangshan Stone Sutras in the cultural and Buddhist history of ancient China. 在拓印的資料中新發現的靜琬《涅槃經堂題刻》、《貞觀八年題刻》前半部，玄導《總章二年題刻》、《大唐雲居寺石經堂碑》等，補充了雲居寺石經刻造歷史的一些缺誤，從而使雲居寺石經刻造沿革的脈絡清楚的顯現出來，這已詳見本文第一部份，此處不再贅述。 > Newly discovered materials among the rubbings, such as Jingwan's "Inscription on the Nirvana Sutra Hall," the first half of the "Inscription from the Eighth Year of the Zhenguan Era," Xuandao's "Inscription from the Second Year of the Zongzhang Era," and the "Stone Sutra Hall Stele of the Great Tang Yunju Temple," have filled in gaps and corrected errors in the history of stone sutra carving at Yunju Temple. This has made the development and evolution of the stone sutra carving at Yunju Temple clearly apparent. These details have already been thoroughly discussed in the first part of this article and will not be repeated here. 其次，石刻佛經對校勘歷代木刻藏經的脫誤有重要價值。如唐初玄導所刻的《勝天王般若波羅蜜經》上發現一篇《經序》，長達四百六十餘字，這篇《經序》自宋磧砂藏，乃至明南北藏、嘉興藏及頻伽藏等均未見刊載。只有日本《大正藏》編入，其脚注云：「此序依聖語藏本載之。」然而用石經《經序》校勘《大正藏》所載《經序》，有二十六個誤字和脫字。現校讀如下：（《大正藏》誤字以（）標誌，石經正字及《大正藏》脫字以〔〕標誌。） > Furthermore, stone-carved Buddhist scriptures hold significant value for correcting omissions and errors in the woodblock-printed canons throughout history. For instance, in the \*Sheng Tianwang Bore Boluomi Jing\* (The Perfection of Wisdom Sutra of the Victorious Heavenly King) carved by Xuandao in the early Tang Dynasty, a \*Jingxu\* (Sutra Preface) was discovered, comprising over 460 characters. This preface was not included in the Song Dynasty Qisha Canon, nor in the Ming Dynasty Northern and Southern Canons, the Jiaxing Canon, or the Pínjiā Canon. Only the Japanese \*Taishō Tripiṭaka\* incorporated it, with a footnote stating: "This preface is based on the Shōgozō version." However, when comparing the stone-carved \*Jingxu\* with the version in the \*Taishō Tripiṭaka\*, twenty-six erroneous or missing characters were identified. The collated reading is as follows (errors in the \*Taishō Tripiṭaka\* are marked with (), while corrections from the stone-carved version and missing characters in the \*Taishō Tripiṭaka\* are marked with \[\]): 雲居寺遺址和石經山藏經洞地理位置圖 > Geographical Map of the Yunju Temple Ruins and the Scripture Cave at Stone Sutra Mountain
石經山藏經洞分布圖 > Stone Scripture Mountain Sutra Cave Distribution Map 「仁王般若經，初眾相謂曰：大覺世尊前已為我二十九年說摩訶般若、金剛般若、天王問般若、光贊般若，則此經目題久傳上國。有梁太清二年六月，于闐沙門求那跋陀，陳言德賢，賚一部梵文凡十六品始（須）〔洎〕京師，時中天竺優禪尼國王子月婆（此『婆』字《大正藏》及石經均略）首那，告知（後）〔俊〕朗，世傳釋學，（無）〔尤〕精義味，兼善方言，避難本邦，登仕梁室，被敕總知外國使命。忽見德賢有此經典，敬戀（宜）〔冥〕懷，如對真佛，因從祈請，華命弘宣。德賢嘉〔其〕雅操，（靈）〔虛〕心授與。首那即又啟敕，求使（顧）〔岭〕表，奉迎雜華經。辭闕甫爾，便值侯（量）〔景〕稱（丘）〔兵〕寇亂，頂戴逃亡，未暇翻譯。民之所欲，天必從焉，屬我大陳應期啟運，重光累（業）〔葉〕，再靖四海，車書混同，華夷輯睦。首那（貧）〔負〕笈懷經，自（達）〔遠〕而至。江（洲）〔州〕刺史儀同黃法󱮣，駈傳本（洲）〔州〕，錫珪分陜，護持正法，渴仰大乘。以天嘉六年歲次乙酉七月辛巳□廿三日，□□勸請首那於（洲）〔州〕聽事，略開題序，（說）〔設〕無遮大會，四眾雲集五千餘人。匡山釋僧果法師及遠邇（此字石經誤作『迹』）名德，並學冠百家，博通五部，各有碩難紛綸，靡不渙然（水）〔冰〕釋。到其月廿九日還興業伽藍，揵搥既響，僧徒咸萃，首那恭執梵文，譯為陳語。楊（石經作『揚』）州阿育王寺釋智昕，暫游（鼓）〔彭〕洭，伏（應）〔膺〕至教，耳聽筆疏，一言敢失？再三（脩）〔循〕環，撰為七卷，訖其年九月十八日，文句乃盡。江（洲）〔州〕僧正釋慧恭法師，戒香芬郁，定水澄明，揩則具贍，（陳）〔棟〕梁是寄。別駕豫章萬駰，（洲）〔州〕之股（胡）〔肱〕，材之杞梓，信慧並修，文武兼用，教委二人，經始功德。輒附卷餘，略述時事，庶將來君子〔無〕或（精）〔猜〕焉」。 > The \*Benevolent King Prajñā Sūtra\* begins with the assembly recalling: "The Great Awakened World-Honored One previously taught us for twenty-nine years the \*Mahāprajñāpāramitā Sūtra\*, the \*Vajracchedikā Prajñāpāramitā Sūtra\*, the \*Devarājaparipṛcchā Prajñāpāramitā Sūtra\*, and the \*Guangzan Prajñāpāramitā Sūtra\*. Thus, the title of this sūtra has long been transmitted in the upper kingdoms." In the sixth month of the second year of the Taiqing era of the Liang dynasty (548 CE), the Khotanese monk Guṇabhadra (meaning "Virtuous Sage" in Chinese) brought a Sanskrit text of sixteen chapters to the capital. At that time, Prince Yuanshouna from Ujjayinī in Central India, known for his exceptional intelligence and profound understanding of Buddhist teachings, as well as his mastery of various languages, had fled his homeland and served in the Liang court, where he was entrusted with overseeing foreign missions. When he saw that Guṇabhadra possessed this sūtra, he felt deep reverence and devotion, as if standing before the Buddha himself. He earnestly requested permission to propagate it widely. Guṇabhadra, admiring his noble aspiration, gladly entrusted it to him. Yuanshouna then sought imperial permission to travel south to welcome the \*Avataṃsaka Sūtra\*. Shortly after leaving the capital, he encountered the rebellion of Hou Jing, and amidst the chaos of war and flight, there was no opportunity for translation. As the people’s wishes are often fulfilled by heaven, our great Chen dynasty arose in response to the times, restoring peace and unifying the land, blending cultures and harmonizing all peoples. Carrying the sūtra on his back, Yuanshouna journeyed from afar to reach us. Huang Famo, the Regional Inspector of Jiangzhou, was a guardian of the true Dharma and deeply devoted to the Mahāyāna. In the seventh month of the sixth year of the Tianjia era (565 CE), he invited Yuanshouna to the administrative hall to briefly introduce the sūtra and hold an unrestricted great assembly. Over five thousand people from the fourfold assembly gathered. The monk Shi Sengguo from Mount Lu, along with other renowned virtuous masters from near and far—each learned and well-versed in the five divisions of the canon—raised profound questions, all of which were resolved with clarity. On the twenty-ninth day of that month, they returned to the Xingye Monastery. Once the wooden gong sounded, the monastic community assembled. Yuanshouna reverently held the Sanskrit text and translated it into the language of Chen. The monk Zhi Xin from the Ayuwang Temple in Yangzhou, who was traveling in the Pengguan region at the time, devoted himself to this profound teaching. He listened attentively and took notes, ensuring not a single word was missed. After repeated revisions, he compiled it into seven volumes, completing the work on the eighteenth day of the ninth month of that year. The Jiangzhou monastic supervisor, Shi Huigong, was a monk of pure precepts and serene meditation, a pillar of the community relied upon by all. Wan Yin, the Assistant Inspector of Yuzhang, was a capable and trusted official who cultivated both faith and wisdom, skilled in both civil and military affairs. These two were entrusted with overseeing the project. I have appended this brief account of the circumstances at the end of the volume, hoping that future gentlemen will not doubt its authenticity. 閱此校文，可知石經可校正現存木刻佛藏之脫誤實多。此《經序》若無石經校勘，許多文句無法讀懂，特別是最後一句，若無「無」字補入和校正「猜」字，原文「或精焉」不知作何意解。這當然是因為聖語藏本前後傳抄，不免魯魚亥豕之誤，而石經刻後是固定的，所以錯字較少。又如，唐貞元五年（西元七八九年）刻的《妙法蓮華經》，如對照敦煌唐寫經，亦可為校正現行木刻佛藏中許多誤字，提供有力的佐證。如能有計劃地用石經校勘有關佛經，房山石經一定能發揮更大的作用。 > By examining this collated text, we can see that the stone sutras can correct many omissions and errors in the existing woodblock-printed Buddhist canon. Without the stone sutras for collation, many passages in this "Sutra Preface" would be incomprehensible—especially the final sentence. Without adding the character "無" (none) and correcting "猜" (guess) to "精" (refined), the original phrase "或精焉" would be unclear in meaning. This is, of course, because the Shōgozō manuscript was copied repeatedly over time, inevitably accumulating transcription errors, whereas the stone sutras, once carved, remained fixed and thus contain fewer mistakes. Another example is the \*Lotus Sutra\*, carved in the fifth year of the Zhenyuan era of the Tang dynasty (789 CE). Comparing it with Tang dynasty manuscripts from Dunhuang provides strong evidence for correcting many erroneous characters in the current woodblock-printed Buddhist canon. If we systematically use the stone sutras to collate relevant Buddhist scriptures, the Fangshan Stone Sutras will undoubtedly play an even greater role. 再次，從房山石經中發現一批已佚失了的佛教典籍和有關序文，這對研究佛教史尤為可貴。例如，在拓印中發現了刻成於金皇統七年（西元一一四七年）的唐代最後一位密宗學者行琳的著作，書名為《釋教最上乘秘密藏陀羅尼集》共三十卷。這部著作的名稱，曾見於《至元錄》卷十，編在「并岳宗」三號，但書已佚不傳，行琳的事迹亦已不明瞭。房山石經此集編於「俊刈密」三帙，卷首有「上都大安國寺傳密教超悟大師賜紫三藏沙門行琳」自述序文一篇，長凡一千五百餘字，撰于唐乾寧五年（西元八九八年）。序中有云： > Once again, a batch of lost Buddhist scriptures and related prefaces were discovered from the Fangshan Stone Sutras, which are particularly valuable for the study of Buddhist history. For example, among the rubbings, a work by Xinglin, the last Tantric scholar of the Tang Dynasty, was found, carved in the seventh year of the Jin Huangtong era (1147 CE). The work, titled \*The Collection of Dhāraṇīs of the Supreme Secret Treasury of Buddhism\*, consists of thirty volumes. The title of this work was recorded in the tenth volume of the \*Zhiyuan Catalog\*, listed under the "Bingyue Sect" category, but the text itself had been lost, and details about Xinglin's life were unclear. In the Fangshan Stone Sutras, this collection is compiled under the "Junyi Mi" category, with a preface written by Xinglin himself at the beginning. The preface, over 1,500 characters long, was composed in the fifth year of the Tang Qianning era (898 CE). In the preface, Xinglin identifies himself as "the Tripitaka Master Xinglin, a monk of the Upper Capital's Da'an Guo Temple, who transmitted the esoteric teachings and was bestowed the title of Master Chaowu and granted purple robes." 「雖則教演多途，宗分唯二，顯之與密，統盡其源，……自金仁（人）應夢，大教西來，貝葉雖譯於真文，密藏未宣於修旨，洎我大唐開元年中，厥有釋迦善無畏三藏、金剛智三藏、不空三藏三大阿闍梨，繼至長安，方始巨陳密理，備振修儀，密教大布於支那，壇象遍摸於僧宇，師資傳習，代無問焉。行琳不揆疏昧，幸早宗師，勉殫澄襟，討探積歲。……況佛日沈暉，像教荒墜，懸絲殘響，孰幾擔護。每慚薄祐，虛會明時。奉持之願雖深，崇紹之能匪立。覿彼顯教，代有英才，省我密宗，緇流少習。益以寇亂之後，明藏星隳，慮漸陵夷，敢申微志。乃詢諸舊譯，搜驗眾經，言多質略，不契梵音。今則楷切新文，貴全印語，希總持之不墜，誓宏炬以長輝。然彼方此方字別，而唐音梵音聲同。必使華竺韵齊，遐邇言類，通學者之修徑，達聖旨之幽踪。意盡明門，卷成三十。……伏願見聞蒙益，悉發覺心，讀念居懷，齊登樂果。敢以傳諸同志，期盡將來。極導無邊，但深感仰之至。慚省寡聞，聊申紀序。」 > Although the teachings unfold through many paths, they are ultimately divided into two schools: the Exoteric and the Esoteric, which together encompass the entire source of the Dharma... Ever since the golden figure appeared in a dream and the great teachings came from the West, although the palm-leaf scriptures were translated into true texts, the profound meaning of the Esoteric teachings had yet to be fully expounded for practice. It was not until the Kaiyuan era of our Great Tang Dynasty that the three great Ācāryas—Śākyamuni Śubhākarasiṃha, Vajrabodhi, and Amoghavajra—arrived in Chang'an, where they extensively elaborated the profound principles of the Esoteric teachings and fully established the practices and rituals. Thus, the Esoteric teachings spread widely throughout China, and mandala images were modeled in temples everywhere. The transmission from master to disciple continued without interruption through the generations. I, Xinglin, though lacking in wisdom, was fortunate to have encountered these teachings early and to have received instruction from a master. With a sincere heart, I devoted years to studying and exploring them... Moreover, as the light of the Buddha's teachings dims and the Dharma declines, like a thread hanging by a thread or a fading echo, who will take up the responsibility to uphold it? I often feel ashamed of my limited blessings and unworthy of this enlightened age. Though my devotion to upholding the Dharma is deep, my ability to propagate it is insufficient. Looking at the Exoteric teachings, I see that each generation has produced outstanding talents, but examining our Esoteric school, I find few among the monastic community who study it deeply. After the turmoil of rebellion, the scriptures have been scattered like stars, and I fear they may gradually be lost. Thus, I dare to express my humble aspiration. I have consulted old translations and examined many scriptures, but the wording is often simplistic and does not match the original Sanskrit sounds. Now, I have carefully revised the texts, striving to preserve the integrity of the Indian language, hoping that the Dharma will not be lost and vowing to keep the torch of wisdom shining forever. However, the characters of this land and that land differ, while the sounds of Tang and Sanskrit share similarities. My aim is to harmonize the phonetics of China and India, uniting distant and near languages, opening a clear path for learners, and revealing the profound traces of the sacred intent. With this intention, I have completed thirty volumes, exhaustively clarifying the teachings... I humbly pray that all who see or hear these texts may benefit, awaken the mind of enlightenment, hold them in their hearts through reading and recitation, and together attain the blissful fruit. I dare to share this with fellow practitioners, hoping it will serve future generations. Though the guidance of the Dharma is boundless, I can only express my deepest reverence and gratitude. Ashamed of my limited knowledge, I offer this brief preface. 我國唐代密宗，極盛於開元天寶之間，至咸通時已成強弩之末，密宗大師惠果之後只數法全與造玄。日本「入唐八家」，自空海至圓珍，均在貞元至咸通間入唐，先後就惠果、法全和造玄學密宗。日本大村西崖博士，在其名著《密教發達志》卷五中，論述唐代密宗時說：「法全一去世，不復聞有明匠復出者，五季以後，傳燈全無由知其所在。」 > In China's Tang Dynasty, the Esoteric Buddhist tradition reached its peak during the Kaiyuan and Tianbao eras. By the Xiantong period, it had already declined to a spent force. After the great master Huiguo, only Faquan and Zaoxuan carried on the lineage. The "Eight Japanese Masters Who Journeyed to Tang China," from Kūkai to Enchin, all traveled to China between the Zhenyuan and Xiantong periods, studying Esoteric Buddhism under Huiguo, Faquan, and Zaoxuan. The Japanese scholar Dr. Ōmura Seigai, in his renowned work \*The History of the Development of Esoteric Buddhism\*, Volume 5, remarked on the Tang Dynasty Esoteric tradition: "After Faquan passed away, no more eminent masters emerged. Following the Five Dynasties period, the transmission of the Dharma lamp vanished without a trace." 從行琳上述序文及其所住之上都大安國寺看，他學有師承是可以肯定的。大安國寺在唐代為長安名剎之一，中唐以後，各宗學人多住其間，《宋高僧傳》有唐大安國寺僧十餘人的傳記，但未見行琳之傳。此經及行琳序文的發現正可補史籍之缺。而且我們知道，遼代佛教的特徵之一在密宗之復興，著名的遼僧如覺苑、道㲀等，有密宗章疏的著作。所以唐末行琳這部《釋教最上乘秘密藏陀羅尼集》傳入遼、金，即受到重視，而且三十卷全部刻石，藏於雲居寺，為唐代密宗傳承上保存下一部可貴的文獻。這部著作內容豐富，不僅是集密教陀羅尼之大成，而且是研究唐代中印音韵學的寶貴資料。 > From the preface written by Xinglin and the Daan Guo Temple in the capital where he resided, it is clear that he had formal training under a master. The Daan Guo Temple was one of the renowned temples in Chang'an during the Tang Dynasty. After the mid-Tang period, scholars from various Buddhist traditions often stayed there. The \*Song Biographies of Eminent Monks\* records the biographies of over ten monks from the Tang Dynasty’s Daan Guo Temple, but Xinglin’s biography is not included. The discovery of this sutra and Xinglin’s preface fills a gap in historical records. Moreover, it is known that one of the characteristics of Liao Dynasty Buddhism was the revival of Esoteric Buddhism. Prominent Liao monks such as Jueyuan and Daochen authored commentaries on Esoteric teachings. Therefore, when Xinglin’s \*Collection of the Supreme Secret Treasury of Mantras in Buddhism\* from the late Tang Dynasty was transmitted to the Liao and Jin dynasties, it was highly regarded. All thirty volumes were engraved on stone tablets and stored at Yunju Temple, preserving a valuable document for the transmission of Tang Dynasty Esoteric Buddhism. This work is rich in content, not only compiling the essence of Esoteric mantras but also serving as a precious resource for studying Sino-Indian phonology during the Tang Dynasty. 又如，遼代有名學僧思孝的遺文《大藏教諸佛菩薩名號集序》的發現，弄清了《大藏教諸佛菩薩名號集》的真正作者，及其修訂過程，解決了歷代的誤傳。此集二十二卷，曾見于《至元法寶勘同總錄》卷十的「泰、岱」二帙。《至元錄》把它略稱為《一切佛菩薩名集》，題為「沙門思孝集」，這一說法一直為佛教研究者所沿用不疑。但從上述思孝「序」看，這部《名號集》乃是遼利州（今遼寧朝陽西南）太子寺僧德雲所集，以後由純慧大師非濁參照宋朝新譯及契丹所譯諸經加以補充完成。思孝只是為此集寫了一篇序文。石經此集卷首也明確題為「利州太子寺講經論沙門德雲集」。所以向稱此集為「思孝集」，顯然是錯誤的。思孝的序文長達一千六百餘字，款題為「覺花島海雲寺崇祿大夫守司空輔國大師賜紫沙門思孝奉詔撰」，末記「時皇朝七代歲次癸巳重熙二十有二年律中大呂蓂生十葉午時序訖」，其序文略云： > Another example is the discovery of the posthumous work \*Preface to the Collection of Names of Buddhas and Bodhisattvas in the Buddhist Canon\* by the renowned Liao Dynasty scholar-monk Sixiao, which clarified the true author of the \*Collection of Names of Buddhas and Bodhisattvas in the Buddhist Canon\* and its revision process, resolving long-standing historical misconceptions. This collection, comprising twenty-two volumes, was recorded in the tenth volume of the \*Zhīyuán Catalog of Buddhist Scriptures\* under the categories "Tài" and "Dài." The \*Zhīyuan Catalog\* abbreviated it as \*Collection of Names of All Buddhas and Bodhisattvas\* and attributed it to "Monk Sixiao," a claim that had been unquestioningly accepted by Buddhist scholars. However, based on Sixiao's aforementioned preface, this \*Collection of Names\* was actually compiled by Deyun, a monk from the Taizi Temple in Lizhou (modern-day southwest of Chaoyang, Liaoning), and later supplemented by Master Chunhui Feizhuo, who incorporated newly translated scriptures from the Song Dynasty and translations from the Khitan. Sixiao merely wrote the preface for this collection. The stone sutra version of this collection also clearly attributes it to "Deyun, a monk from the Taizi Temple in Lizhou, who expounded sutras and treatises." Therefore, the long-held attribution of this collection to Sixiao is evidently incorrect. Sixiao's preface spans over 1,600 characters and is inscribed with the title: "Respectfully composed by Sixiao, a monk of the Haiyun Temple on Juehua Island, holding the titles of Grand Master of the Palace, Minister of Works, and State Guardian Master, bestowed with purple robes, by imperial decree." It concludes with the note: "Completed at noon on the tenth day of the twelfth lunar month in the year Guisi, the twenty-second year of the Chongxi era, during the seventh generation of the imperial dynasty." The preface briefly states: 「爰有燕京弘法寺校勘諫議大夫昌黎志德，進《明咒集》都三十卷，括一大藏一切明咒。上京臨潢府僧錄純慧大師沙門非濁，進《名號集》二十二卷，撮一大藏一切名號。……《明咒》之首自有引文，《名號》之前原無序說。帝（遼興宗）慮遐裔罔殫厥由。詔委下才聊述其致。 > The Buddhist Canon is vast and profound, yet its essence can be summarized in two categories: mantras and sacred names. In the capital of Yanjing, the official Han Zhide of the Hongfa Temple compiled the \*Collection of Mantras\*, comprising thirty volumes, which encompass all the mantras within the entire Buddhist Canon. In the imperial capital of Linhuang Prefecture, the monk Feizhuo, known as Master Chunhui, compiled the \*Collection of Sacred Names\*, comprising twenty-two volumes, which gather all the sacred names within the entire Buddhist Canon. The \*Collection of Mantras\* includes its own preface, but the \*Collection of Sacred Names\* originally lacked an introduction. Concerned that future generations might not fully understand its purpose, Emperor Xingzong of Liao commanded a humble scholar to compose a brief explanation. 「此集乃是德雲法師之所纂也。師本保靜人，俗姓清河氏，家傳儒素，躬博詩書，工翰工吟，具福具智。厭世塵之翳實，忻法味以清神。始於析津府崇仁僧伽藍摩出家，奉求寂戒，終於永昌軍太子招斗提逗，屏迹轉大藏經。攝斂一心，聯綿十載，酷探至趣，正存性相。………由是披尋經律論三藏教義，采摭已今當三世名號，……名體俱同，更不紀錄；或有名同，却疑體異，亦并書之。集成一部，分為兩門。……奈伺機罔契，逼大限以云殂。道失能弘，因成墜地，人微所托，屢歷周星。 > This collection was compiled by Master Deyun. The master was originally from Baojing, with the lay surname Qinghe. His family passed down Confucian traditions, and he personally studied poetry and literature extensively, excelling in writing and composition, endowed with both blessings and wisdom. Disenchanted with the obscurity of worldly dust, he took joy in the taste of the Dharma to purify his spirit. He began his monastic life at the Chongren Sangharama in Xijin Prefecture, receiving the novice precepts, and eventually secluded himself at the Yongchang Army’s Taizi Zhaodou Tidou, where he devoted himself to studying the Great Canon of Scriptures. With focused concentration, he persisted for ten years, delving deeply into the ultimate truths, preserving the essence of nature and phenomena. … Thus, he explored the teachings of the Tripitaka—the sutras, vinaya, and treatises—gathering names from past, present, and future ages. … Where the name and essence were identical, he did not record them again; where names were the same but the essence seemed different, he also included them. He compiled this into a single work, divided into two sections. … Yet, as opportunities failed to align, he approached the great limit and passed away. The Way, losing one who could propagate it, thus fell to the ground; entrusted to one of humble stature, it endured the passage of many years. 「後遇海山純慧大師，鳴艣飛帆，雲離自島，懸盂掛錫，萍寄彼藍，講華嚴倚頌圓經，傳金剛三聚淨戒。……本州僧政沙門法常，當寺僧首沙門義鑒，虔守遺編，………即以授之，托其弘耳。濁公于是喜強緣而得遇，希巨利以靡辭。細披但劑於半珠，熟視未成於全寶。以宋朝新譯及我國創添經數頗多，云皆莫覿。因伸石補，用冀天圓，復雙益於新名，乃兩增於舊卷。 > Later, he met Master Hai Shan Chun Hui. They sailed swiftly, leaving the island behind like clouds drifting away. With their bowls and staffs, they settled temporarily at that monastery, where he lectured on the \*Flower Garland Sutra\*, chanted the \*Perfect Enlightenment Sutra\*, and transmitted the \*Diamond Sutra\* along with the threefold pure precepts. ... The local monastic administrator, Dharma Master Fa Chang, and the head monk of the temple, Dharma Master Yi Jian, devoutly preserved the remaining texts. ... They then entrusted them to him, hoping he would spread them widely. Master Zhuo rejoiced at this rare opportunity and did not decline the great responsibility. He carefully examined the texts, finding them incomplete like half a pearl, and realized they were not yet a complete treasure. Since the newly translated sutras from the Song Dynasty and the additional texts created in our country were numerous, he noted that many had not been seen before. Thus, he sought to mend the gaps like filling in stones, hoping to achieve perfection. He added new titles and expanded the old volumes, enhancing the collection in both name and content. 「師會帝於累聖殿中，宣預道場，乃以其集，捧之呈進。帝躬披閱，……尋頒綸旨，委以有司，俾刻印文，示諸未諭。……宸慮若斯，故記云耳。」 思孝、非濁都是遼代名僧，為興宗、道宗所重用。金王寂所撰《遼東行部記》載有思孝傳略。思孝住於中京道覺花島（今山海關外興城縣南海中的菊花島）海雲寺。《記》文稱他「行業超絕，名動天下」，可以想見其當時的聲望。高麗僧義天入宋和遼搜集佛典時，曾搜集去思孝所著經律章疏二十餘部，可惜俱已不傳。丁酉年日本塚本善隆、小笠原宣秀、野上俊靜、小川貫一諸氏所著之《佛教史概說．中國篇》，在遼金時代一章中提到思孝時也惋惜地說：「思孝著書頗多，恐怕是遼代第一的學僧，但是一部也沒有傳下來，實在可惜。」房山石經保存了思孝這篇序文，不僅使我們可以看到思孝佛學和文字的造詣，彌補了過去的遺憾，而且也為研究遼代佛教提供了一篇重要資料。 再如，唐玄宗《御注金剛般若經》的發現，也有重要的歷史價值。據佛教史籍記載：「開元二十四年，帝親注金剛般若經，詔頒天下資令宣講。」（《宋高僧傳》卷十四《越州法華山寺玄儼傳》）《至元法寶勘同總錄》卷十著錄有《御注金剛般若經疏宣演》（簡稱《金剛宣演疏》）六卷，此乃當時唐長安青龍寺道氤奉命講解唐玄宗御注《金剛般若經》的著作（見《宋高僧傳》卷五《道氤傳》）。可見唐玄宗的御注《金剛般若經》在當時是十分受重視的，但這部「御注」沒有收進大藏，未見傳世。這部「御注」《金剛經》有玄宗的自序，注末並有題記云：「右經開（元）二十三乙亥之歲六月三日，都釋門威儀僧思有表請，至九月十五日經出，合城具法儀於通洛門奉迎。其日表賀，便請頒行天下，寫本入藏，宣付史館。其月十八日於敬愛寺設齋慶贊，兼請中使王公宰相百〔官〕，（下缺數字）」以下並有某某書，某某初校、再校、三校，某某裝訂，某某監造等。這段題記充分說明此書問世之慎重，可補佛教史乘之缺略。而唐玄宗的自序，更可了解當時朝廷如何利用佛教以輔助政治的。同時在序中，唐玄宗列舉他御注《孝經》、《道德經》和這部《金剛般若經》的情況和宗旨，為我們研究李唐王朝如何融合儒、釋、道，實行三教並用等情況提供了資料。就調和佛道二教的情況看，唐睿宗在景雲二年（西元七一一年）的詔書中曾說過這樣的話：「釋典玄宗，理均迹異，拯人化俗，教別功齊。」（《舊唐書．睿宗本紀》）在房山石經的一些題記中，提供了不少有趣的實例。如王守泰《山頂石浮圖後記》提到的開元十八年（西元七三〇年）奏請頒賜唐新舊譯經四千餘卷作為房山雲居寺石經經本的金仙長公主，就是一個女道士。此外，長安四年（西元七〇四年）所刻《觀世音經》題記中有「燕州白鶴觀南岳子焦履虛」的題名。《大般若經》卷一百十一的刻經發起人中有「道士周藏真」，同經卷四百二十一的刻經發起人中有「道士紫雰」，同經卷四百三十三的刻經發起人中有「道士張乘鶴」等。這些道教徒參與刻造佛教經典的事實，是很值得深入研究的。 在房山石經中，許多經文後附刻有題記，這些題記是研究歷代政治、經濟、文化，乃至一些風俗習慣的寶貴資料。如，在許多題記中刻有刻經人的官銜，有些可與史籍相印證，有些則可補史籍之缺。以唐、遼兩代經碑附記中所列刻經人的官銜看，就大可增補新舊《唐書》和《遼史》官志所載之缺。又如，在一些題記中列有當時捐刻石經的各行各業的詳細名單，其中僅就唐代而言，初步統計所出現的就有三十多行業，這對研究唐代北方工商業發展的情況是十分寶貴的資料。此外，在研究歷代書法藝術、雕刻藝術、文字演變（如：俗寫字、異體字、簡化字、武周時期新造字等），房山石經都提供了可靠的實物根據。 這本《房山雲居寺石經》，只是選印了其中極小一部分經文、題記、碑銘的拓片，試作了一些初步的探討和介紹。