---
title: "洛陽伽藍記 · 永明寺"
description: "洛阳伽蓝记是北魏时期杨衒之撰写的一部佛教地理志著作，成书于东魏武定五年（547年）。该书以洛阳佛寺兴衰为线索，详细记载了北魏都城洛阳的佛教寺院布局、建筑规模及历史变迁，反映了北魏佛教鼎盛时期的宗教文化面貌。作者杨衒之通过实地考察，记录了四十余座著名伽蓝的沿革、形制与典故，兼具史料价值和文学价值。作为中国现存最早的寺院志专书，它不仅为研究北朝佛教史、建筑史和社会史提供了珍贵资料，更成为后世了解中原佛教艺术与都市规划的重要文献，在佛教典籍中具有独特地位。"
url: "https://rushiwowen.co/en/r/cmczmgfvl1f7pjj040893593c"
---

永明寺。宣武皇帝所立也。在大覺寺東。時佛法經像盛於洛陽。異國沙門咸來輻輳。負錫持經。適茲藥土。世宗故立此寺以憩之。房廡連亘一千餘間。庭列脩竹。簷拂高松。奇花異草。駢闐堦砌。百國沙門三千餘人。西域遠者乃至大秦國。盡天地之西垂。績紡百姓野居。邑屋相望。衣服車馬。擬儀中國。南中有歌營國。去京師甚遠。風土隔絕。世不與中國交通。雖二漢及魏亦未曾至也。今始有沙門焉子善提拔陀。自云北行一月日。至勾稚國。北行十一日至孫典國。從孫典國北行三十日至扶南國。方五千里。南夷之國最為強大。民戶殷多。出明珠金玉及水精珍異。饒檳榔。從扶南國北行一月至林邑國。出林邑入蕭衍國。拔陀至楊州歲餘。隨楊州比丘法融。來至京師。沙門問其南方風俗。拔陀云。古有奴調國。乘四輪馬為車。斯調國出火浣布。以樹皮為之。其樹入火不燃。凡南方諸國。皆因城廓而居。多饒珍麗。民俗淳善。質直好義。亦與西國大秦安息身毒諸國交通往來。或三方四方浮浪乘風。百日便至。率奉佛教。好生惡殺。寺西有宜牛里。里內有陳留王景皓侍中安定公胡元吉等二宅。景皓者河內刺史陳留莊王祚之子。立性虛豁。少有大度。愛人好事。待物無遺。夙善玄言道家之業。遂捨半宅安置佛徒。演唱大乘數部並進。京師大德超光𣆴榮四法師三藏胡沙門菩提流支等咸預其席。諸方伎術之士莫不歸赴。時有奉朝請孟仲暉者。武城人也。父賓金城太守。暉志性聰明。學兼釋氏。四諦之義窮其旨歸。恒來造第與沙門論議。時號為玄宗先生。暉遂造人中夾貯像一軀。相好端嚴。希世所有。置皓前廳須臾彌寶坐。永安二年中。此像每夜行遶其坐。四面脚跡隱地成文。於是士庶異之。咸來觀矚。由是發心者亦復無量。永熙三年秋。忽然自去。莫知所之。其年冬而京師遷鄴。武定五年暉為洛州開府長史。重加採訪。寥無影迹。出閶闔門城外七里。長分橋。中朝時。以穀水浚急注於城下多壞民家。立石橋以限之。長則分流入洛。故名曰長分橋。或云。晉河間王在長安。遣張方征長沙王。營軍於此。因為張方橋也。未知孰是。今民間訛語。號為張夫人橋。朝士送迎多在此處。長分橋西有千金堰。計其水利日益千金。因以為名。昔都水使者陳勰所造。令備夫一千歲恒修之。

> Yongming Monastery was established by Emperor Xuanwu. It is located to the east of Dajue Monastery. At that time, Buddhism, with its scriptures and images, flourished in Luoyang. Monks from foreign lands all gathered here, carrying their staffs and scriptures, coming to this land of blessing. Emperor Shizong therefore built this monastery to provide them with a place to rest. The halls and corridors stretched continuously for over a thousand rooms. Tall bamboo lined the courtyards, and high pines brushed against the eaves. Rare flowers and exotic plants filled the steps and paths. Over three thousand monks from a hundred countries resided here, with those from the far west coming all the way from Daqin (the Roman Empire), at the western edge of the known world. There, the common people wove cloth and lived in scattered settlements, with villages within sight of one another. Their clothing, carriages, and horses imitated those of China. In the south lay the kingdom of Geying, extremely far from the capital. Its customs and climate were cut off from the rest of the world, and for generations it had no contact with China. Even during the two Han dynasties and the Wei, no one had ever traveled there. Only now did a monk arrive—a man named Zizhao Putuo (Subhūti?), who himself reported: "Traveling north for one month brings one to the kingdom of Gouzhi. Traveling north for eleven more days brings one to Sundian. From Sundian, traveling north for thirty days brings one to Funan. Spanning five thousand li, it is the most powerful among the southern barbarian kingdoms. Its population is large and prosperous, producing pearls, gold, jade, crystal, and other treasures, with an abundance of betel nut. From Funan, traveling north for one month brings one to Linyi. Leaving Linyi, one enters the kingdom of Xiao Yan." Putuo arrived in Yangzhou and, after more than a year, came to the capital with the Yangzhou monk Farong. When the monks asked him about the customs of the south, Putuo said: "In ancient times, there was a kingdom called Nutiao, whose people rode in four-wheeled horse-drawn carriages. The kingdom of Sitiao produces fire-washed cloth, made from tree bark. This tree can be put into fire without burning. Generally, the southern kingdoms all live within city walls. They are rich in rare treasures, and the folk are simple and kind—honest, upright, and valuing righteousness. They trade with the western kingdoms—Daqin, Parthia, and India—traveling by sea with the wind. In a hundred days, they can arrive. All of them revere Buddhism and cherish life while abhorring killing." To the west of the monastery lay Yinü (Dry Cattle) Lane. Within the lane were the residences of Chenliu Prince Jinghao and the Attendant-in-Waiting, An, Duke of Anding, Hu Yuanji, among others. Jinghao was the son of Zuo, the He'nei Regional Inspector and Prince Zhuang of Chenliu. He was open-minded by nature and generous in spirit from a young age. He loved others and delighted in good deeds, treating everyone without neglect. Having long been skilled in mystical philosophy and the works of the Daoist school, he gave up half his residence to house Buddhist monks. He expounded the Mahāyāna teachings, promoting several schools of thought simultaneously. The great masters of the capital—the Dharma masters Chao, Guang, Yin (?), and Rong, as well as the Tripitaka master, the foreign monk Bodhiruci—all attended his assemblies. Learned technicians and artisans from all quarters flocked to him as well. At that time, there was a court gentleman named Meng Zhonghui, a man from Wucheng. His father, Bin, had served as governor of Jincheng. Zhonghui was intelligent and sharp, with learning that embraced the Buddhist tradition. He thoroughly explored the essential meaning of the Four Noble Truths. He constantly visited Jinghao's residence to debate with the monks, and was then known as "Master of the Mysterious School." Zhonghui then created a standing statue of a human figure with a sacred relic enclosed within. Its appearance was dignified and sublime, unlike anything seen in the world. Placed in Jinghao's front hall, it soon filled the jeweled seat. In the second year of Yong'an (529 CE), this statue would walk in circles around its seat every night, leaving traces of its four feet faintly imprinted on the ground. This astonished all who saw it, nobles and commoners alike, and crowds came to view it. Countless people were moved to awaken their faith because of this. In the autumn of the third year of Yongxi (534 CE), the statue suddenly departed on its own, and no one knew where it went. That winter, the capital was moved to Ye. In the fifth year of Wuding (547 CE), Hui served as chief administrator of the Luozhou field headquarters. He made further inquiries into the matter, but there was no trace whatsoever of the statue. Leaving the city through the Changhe Gate for seven li, one encounters Changfen (Long Divide) Bridge. During the central Jin dynasty, because the Grain River flowed with such force that it rushed beneath the city walls and flooded many people's homes, a stone bridge was built to restrain it. Where the bridge was long, the water was divided to flow into the Luo River, hence the name "Long Divide Bridge." Some say that when the Prince of Hejian of the Jin was at Chang'an, he sent Zhang Fang to campaign against the Prince of Changsha, and Zhang's army encamped here. For that reason, it was called Zhang Fang's Bridge. It is uncertain which account is correct. Today, through popular corruption of the name, it is called "Lady Zhang's Bridge." Government officials and their well-wishers often conduct their farewells and welcomes at this spot. West of Changfen Bridge lies Qianjin (Thousand Gold) Weir. Its waterworks bring in a thousand pieces of gold daily, hence the name. In former times, it was built by Director of Waters Chen Xie. To this day, a thousand laborers are assigned each year to maintain it.

## 洛陽城西伽藍記卷第四

> Record of the Monasteries of Luoyang, Scroll 4