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  1. A Record of Buddhist Monasteries in Luoyang with Annotations (洛陽伽藍記校注)
  2. Volume 1 (第一)
  3. 城內
  4. Yongning Temple (永寧寺)
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A Record of Buddhist Monasteries in Luoyang with Annotations (洛陽伽藍記校注)


永寧寺,熙平元年,靈太后胡氏所立也。在宮前閶闔門南一里御道西。【校】(續高僧傳一、開元釋教錄六西作東。)其寺東有太尉府,西對永康里,南界昭玄曹,北鄰御史臺。

Yongning Temple was established in the first year of Xiping (516 CE) by Empress Dowager Hu. It is located one li south of the Changhe Gate, in front of the palace, on the west side of the imperial road. [Note] According to the Continued Biographies of Eminent Monks (Volume 1) and the Kaiyuan Catalogue of Buddhist Teachings (Volume 6), the direction is recorded as "east."

To the east of the temple stands the Grand Commandant's office; to the west, it faces Yongkang Lane; to the south, it borders the Office of Monastic Affairs; and to the north, it adjoins the Censorate.

閶闔門前【校】(吳集證本無前字。)御道東,有左衛府。府南有司徒府。司徒府【校】(吳琯本、漢魏本司徒府三字不重。)南有國子學堂,內有孔丘像,顏淵問仁、子路問政在側。國子南有宗正寺,寺南有太廟,廟南有護軍府,府南有衣冠里。御道西有右衛府,府南有太尉府,【校】(元河南志三作太府寺。按水經穀水注亦謂「太尉、司徒兩坊間」,(見注〔六〕)則河南志誤也。)府南有將作曹,曹南有九級府,【校】(元河南志三將作曹南為太社,無九級府。)府南有太社,社南有凌陰里,即四朝時藏冰處也。【校】(吳琯本、漢魏本、真意堂本此下有注云:「凌,里孕切,又如字。」疑是後人所加之音釋。)

Before the main gate [of the palace], on the east side of the imperial road, stood the Left Guard Office. South of this office was the Office of the Grand Tutor. South of the Office of the Grand Tutor was the National Academy, which housed a statue of Confucius, with scenes of Yan Yuan asking about benevolence and Zilu asking about governance depicted beside it. South of the National Academy was the Court of the Imperial Clan. South of this court was the Imperial Ancestral Temple. South of the temple was the Office of the Imperial Guard. South of this office was the Garment District. On the west side of the imperial road stood the Right Guard Office. South of this office was the Office of the Grand Commandant. South of this office was the Office of Public Works. South of this office was the Nine-Storied Office. South of this office was the Altar of the Land. South of the altar was the Ice District, which was where ice had been stored during the four dynasties.

中有九層浮圖【校】(張合校本圖作屠,音同相通。)一所,架木為之,舉高九十丈。【校】(各本皆同。歷代三寶記九、大唐內典錄四亦作九十丈。續僧傳、釋教錄作九十餘丈。水經穀水注云:「自金露盤下至地四十九丈。」魏書釋老志云:「永寧寺佛圖九層高四十餘丈。」酈、魏、楊三人同為魏臣,皆及見永寧浮圖,而所說不同如此。衒之嘗親自登臨(見後文),按理其說當可信。但考後魏尺度,前尺為今市尺〇.八三四三尺;中尺為〇.八三七〇尺;後尺為〇.八八五三尺(見中國度量衡史)。即以最小比例合之,九百尺亦須今市尺七百尺以上;再以浮圖九層合之,每層須八十餘尺。如此建築物,今日尚艱為之,況於一千四百年前之後魏乎?故楊氏所言,不過文辭誇美,固非事實,要以水經注與魏書之說為可信。至後來釋書所言,則皆據衒之此記,不足論矣。)有剎【校】(三寶記、內典錄作「上有寶剎」。續僧傳、釋教錄作「上有金剎」。資治通鑑一百四十八云:「上剎復高十丈。」)復高十丈,合去地一千尺。去京師【校】(三寶記、內典錄作「離京」。續僧傳、釋教錄作「去臺」。)百里,已【校】(內典錄已作即。)遙【校】(吳琯本、漢魏本已遙作「遙已」。)見之。初掘基至黃泉下,得金像三千(十)【校】(綠君亭本作十,注云:「一作千。」吳琯本、漢魏本、真意堂本亦作十。太平御覽六百五十八引作「三十」,當是,今正。又三寶記、內典錄、續僧傳、釋教錄皆作「三十二」。)軀。太后以為信法之徵,是以營建過度也。剎上【校】(續僧傳、釋教錄上作表。)有金寶瓶,容二十五石。【校】(續僧傳、釋教錄、北山錄五石作斛。三寶記、內典錄作石。)寶瓶下有承露金盤三十重,【校】(三寶記、內典錄、續僧傳、釋教錄、北山錄皆作「一十一重」。)周匝皆垂金鐸,復有鐵鏁四道,引剎向浮圖。【校】(三寶記、內典錄圖下有角字。)四角鏁上亦有金鐸,鐸【校】(三寶記、內典錄鐸字不重。)大小如一石甕子。【校】(三寶記、內典錄、續僧傳、釋教錄皆無子字。)浮圖有【校】(內典錄無有字。)九級,角角【校】(三寶記無角角二字。)皆懸金鐸,【校】(金鐸,三寶記、內典錄作「金銅鈴鐸」。)合上下有一百二【校】(三寶記、內典錄、續僧傳、釋教錄作三。)十鐸。浮圖有【校】(內典錄無有字。)四面,面【校】(三寶記、內典錄面下有別各二字。)有三【校】(如隱堂影印本作二,但細審其字,二劃相距較寬,與其他二字不同,當係版壞所致,非字誤也。今仍作三。)戶六牕,【校】(三戶六牕,三寶記、內典錄作「三門六窗」。續僧傳、釋教錄作「四面九間六窗三戶」。)戶【校】(內典錄戶作並。)皆朱漆。扉【校】(三寶記、內典錄作扇。續僧傳、釋教錄作扉扇。)上有五行金釘,【校】(吳琯本、漢魏本作鈴。三寶記、內典錄、續僧傳、釋教錄皆作鈴。)〈其十二門二十四扇〉,【校】(三寶記、內典錄有此句,意義較足,今據補。)合有五千四百枚。【校】(三寶記、內典錄、枚下有鈴字。)復有金鐶鋪首,【校】(三寶記、內典錄此句作「鈴下復鏤金鐶鋪首。」續僧傳、釋教錄有字作施,鐶字作鐸。按北山錄云:「朱扉鏤鐶,繡柱金鋪」,則有字似以作鏤為是。)《布》【校】(吳集證云:「各本皆無布字,此疑衍。」案三寶記、內典錄、續僧傳等亦無此字,吳說是也。今衍。)殫土木之功,窮造形之巧。【校】(吳琯本、漢魏本巧作力。三寶記、內典錄此二句作「窮造製之巧,極土木之工」。)佛事精妙,不可思議。【校】(三寶記、內典錄佛事句上有「庶民子來匪日而作」八字。按此二語正與佛事句相偶,有之亦是。)繡柱金鋪,駭人心目。至於高風永夜,【校】(三寶記、內典錄此句作「至於秋月永夜高風」。)寶【校】(續僧傳作鈴。)鐸和鳴,【校】(三寶記此下有「聲響諧韻,中霄晃朗,昱爚耀空」十二字。案北山錄云:「秋風朗夜,熠爚耀空,鏗鏘之響,聞十餘里。」即本此文。十二字似當有。)鏗鏘之聲【校】(吳琯本、漢魏本聲作音。三寶記、續僧傳亦作音。)聞及【校】(三寶記、續僧傳無及字。)十餘里。
浮圖北有佛【校】(續僧傳、釋教錄作正。)殿一所,形如太極殿。【校】(三寶記、內典錄、續僧傳、釋教錄無殿字。綠君亭本、真意堂本、照曠閣本殿下重殿字。)中有丈八金像一軀、【校】(吳集證云:「八字當是六字之訛。」案三寶記、內典錄亦作丈八。佛書言佛身丈六、丈八皆有。資治通鑑一百四十八亦云:「有金像高丈八者一。」吳說非。)中長【校】(三寶記、內典錄中長二字作「等身」。通鑑云:「如中人者十。」)金像十軀、繡珠【校】(三寶記、內典錄繡珠二字作「編真珠」三字。)像三軀、〈金〉織成〈像〉【校】(各本皆無金與像二字,三寶記、內典錄有。按依上文例,當有,今據補。)五軀、〈玉像二軀〉,【校】(三寶記、內典錄有此四字,各本皆無。按續僧傳云:「中諸像設金玉繡作。」通鑑亦云:「玉像二。」則當有玉像,今本蓋脫,今據補。)作功奇巧,冠於當世。僧房樓觀一千餘間,雕梁粉壁,青繅(璅)【校】(吳琯本、漢魏本、綠君亭本、真意堂本皆作璅。吳集證本作瑣,三寶記、內典錄亦作瑣。案繅字音義皆非,蓋璅字之形誤。瑣字與璅字相同。今正。)綺疏,難得而言。栝柏松椿,【校】(吳琯本、漢魏本、真意堂本此句作「栝椿松柏」。三寶記、內典錄松椿二字倒。續僧傳、釋教錄松椿作「楨松」。)扶疎《拂》簷〈霤〉;【校】(此句各本皆同。三寶記、內典錄作「扶󰡾簷霤」,正與下文「布護堦墀」句相對,是也。今據補。拂字當衍。󰡾與疎同。)藂【校】(吳琯本、漢魏本作翠。)竹香草,布護【校】(吳琯本、漢魏本作濩,三寶記亦作濩。護濩二字聲同相通。)堦墀。【校】(三寶記、內典錄作庭。)是以常景【校】(三寶記、內典錄景下有製字。)碑云:「須彌寶殿,兜率淨宮,莫尚於斯【校】(三寶記、內典錄、釋教錄斯下有是字。)也。」

North of the pagoda stands a Buddha hall, shaped like the Hall of Great Harmony. Inside, there is a gilded statue of the Buddha, eighteen feet tall, along with ten statues of medium height, also gilded, three embroidered pearl statues, five woven gold statues, and two jade statues. These works are exquisitely crafted, unmatched in their time. The monks' quarters and observation towers number over a thousand rooms, with carved beams and painted walls, and ornate lattice windows adorned with green silk—so beautiful that words cannot fully describe them. Cypress, juniper, pine, and cedar trees spread their shade over the eaves, while clusters of bamboo and fragrant herbs blanket the steps and courtyards. Thus, the stele inscription by Chang Jing reads: "Neither the jeweled hall of Mount Sumeru nor the pure palace of Tushita surpasses this place."

外國所獻經像【校】(三寶記、內典錄經像上有「神異」二字。)皆在此寺。寺院墻【校】(三寶記、內典錄院墻二字倒。)皆施短【校】(三寶記短作梠。)椽,以瓦覆之,若今宮墻也。【校】(三寶記、內典錄此句作「狀若宮墻」。釋教錄寺院墻下三句作「院牆周匝,皆施椓瓦」。)四面各開一門。【校】(三寶記、內典錄四面上有「寺之」二字。)南門樓三重,【校】(三寶記、內典錄此句作「其正南門有三重樓」。)通三道,【校】(三寶記、內典錄三下有閣字。此二句續僧傳作「正南三門,樓開三道三重。」釋教錄作「正樓三門,門樓開三道三重」。)去地二十丈,形製似今端門。圖以雲氣,畫彩仙靈。綺【校】(三寶記、內典錄作列。)□〈錢〉【校】(各本空格作錢,三寶記、內典錄亦作錢,今據補。)青鏁,【校】(吳琯本、漢魏本、真意堂本鏁作璅,同。)□〈輝〉赫麗華。【校】(吳琯本、漢魏本脫□。綠君亭本□作輝。今據補。三寶記、內典錄、續僧傳、釋教錄此句作「赫奕華麗」。)拱【校】(吳琯本、漢魏本、真意堂本拱下有夾字。三寶記拱作俠。續僧傳作挾。內典錄、釋教錄作夾。案俠、挾、夾三字相通。吳琯本與漢魏本之夾字,疑是傍注異文,誤併入正文。)門有四力士、四獅子,飾以金銀,加之珠玉,裝【校】(三寶記、內典錄、續僧傳、釋教錄作莊,同。)嚴煥炳,【校】(續僧傳、釋教錄炳作爛。)世所未聞。東西兩門亦皆【校】(吳琯本、漢魏本亦皆作「皆亦」。三寶記、內典錄作「悉亦」。續僧傳作「例皆」。)如之。所可異者,唯樓二【校】(吳琯本、漢魏本、真意堂本二作兩。三寶記、內典錄、續僧傳亦作兩。)重。北門一道【校】(三寶記、內典錄道下有上字。)不施屋,【校】(續僧傳此句作「北門通道,但露而置」。)似烏頭門。四門外,【校】(三寶記、內典錄、續僧傳四上有其字。)樹以【校】(內典錄樹以作「皆樹」。)青槐,亘以綠【校】(三寶記、內典錄、續僧傳、釋教錄作淥。)水,京邑行人,多庇其下。路斷飛塵,【校】(三寶記、內典錄飛塵作「車蓋」。)不【校】(內典錄不作非。)由奔(弇)【校】(三寶記、內典錄作淹。續僧傳、釋教錄作渰。案淹、渰相同,渰雲本詩小雅大田,見註。釋文:「渰本又作弇。」此文當本作弇雲,因傳寫形似譌為奔。今正。)雲之潤;清風送涼,豈籍【校】(吳琯本、漢魏本、真意堂本、吳集證本皆作藉。三寶記、內典錄、續僧傳、釋教錄亦作藉,古通。)合歡之發。

Foreign scriptures and images—all of remarkable spiritual power—are housed in this temple. Its surrounding walls are topped with short rafters and covered with tiles, much like the palace walls of today. Each of the four sides has a gate. The southern gate tower has three levels, with three passageways, rising about twenty zhang from the ground, and its design resembles the present-day End Gate. It is adorned with cloud patterns and painted with celestial beings in vivid colors, while ornate coins and blue chains glitter with dazzling brilliance. The archways feature four guardian warriors and four lions, decorated with gold, silver, and precious gems, so resplendent that nothing like them has ever been seen. The eastern and western gates are similar in design, differing only in that their towers have two levels. The northern gate has a single passageway without a roof, resembling a bird-head gate. Outside all four gates, green locust trees line the way, and verdant streams run beside them, offering shade to countless travelers in the capital. The roads remain free of flying dust, not relying on the moisture of gathering clouds; a refreshing breeze brings coolness, without needing the shade of mimosa trees.

詔中書舍人常景為【校】(續僧傳作制。)寺碑文。景字【校】(吳琯本、漢魏本、真意堂本脫字字。)永昌,河內人也,敏學博通,知名海內。大和十九年,為高祖所器,拔為律學博士。【校】(吳集證云:「魏書官氏志有律博士。景本傳亦言:公孫良舉為律博士,高祖親得其名。此學字疑衍。」案續僧傳作「脩律博士」。)刑法疑獄,多訪於景。正始初,詔刊律令,永作通式。【校】(續僧傳此二句作「有詔令刊定律格,永成通式」。)勅景共治書侍御史高僧裕、【校】(吳集證云:「按魏書袁翻傳作高綽,此舉其字也。」)羽林監王元龜、【校】(各書皆作龜,唐鈎沈本作規,不知何據。)尚書郎祖瑩、員外散騎侍郎李琰之等撰集其事。【校】(吳集證本作議,云:「何作事,誤。」案如隱堂本、吳琯本、綠君亭本、真意堂本皆作事,固不獨漢魏本為然,吳說非。)又詔太師彭城王勰、青州刺史劉芳入預其議。景討正科條,商搉古今,【校】(續僧傳此二句作「景乃商確古今,條貫科猷」。)甚有倫序,見行於世,今律二十篇是也。又共芳造洛陽宮殿門閣之名,經途里邑之號。出除長安令,時人比之潘岳。其後歷位中書舍人、黃門侍郎、祕書監、幽州刺史、儀同三司,學徒以為榮焉。景入參近侍,出為侯牧,居室貧儉,事等【校】(續僧傳作若。)農家,唯有經史,盈車滿架。所【校】(吳琯本、漢魏本、真意堂本所上有景字。)著文集數百餘篇,給事【校】(續僧傳事下有中字。)封暐伯作序行於世。
裝飾畢功,明帝與太后共登之。視宮內【校】(續僧傳作中。)如掌中,【校】(續僧傳作內。)臨京師若家庭。以其目見宮中,禁人不聽升。衒之嘗與河南尹胡孝世【校】(各本皆同,惟吳集證本作胡世孝。)共登之,下臨雲雨,信哉不虛。時有西域沙門菩提達摩者,波斯國胡人也。起自荒裔,來遊中土,見金盤炫日,【校】(綠君亭本注云:「一作目。」)光照雲表;寶鐸含風,響出天外。歌詠讚【校】(吳琯本、漢魏本讚作贊,同。)歎,實【校】(釋教錄實作疑。)是神功。自云:「年一百五十歲,歷涉諸國,靡不周遍。而此寺精麗,【校】(釋教錄麗作廬,誤。)閻浮所無也。【校】(吳琯本、漢魏本、真意堂本閻上有遍字。)極【校】(釋教錄作訖。)物(佛)【校】(各本作佛,吳集證本作物。按釋教錄作佛,說郛四引此亦作佛。物字蓋因聲近而誤,今正。)境界,亦未有此。」口唱南無,【校】(吳琯本、漢魏本、真意堂本此下有或字。)合掌連日。至孝昌二年中,【校】(吳琯本、漢魏本、真意堂本無中字,續僧傳亦無中字。)大風發屋拔樹。剎上寶瓶隨風而落,【校】(續僧傳落作墮。)入地丈餘。復命工匠,更鑄【校】(吳琯本、漢魏本、真意堂本作著。吳集證云:「非是。」按續僧傳此句作「復命工人更安新者」。安與著義近,則著字亦可。)新瓶。
建義元年,太原王爾朱榮總士馬於此寺。榮字天寶,北地秀容人也。世為第一領民【校】(各本皆作民,唐鈎沈本作氐。按爾朱榮傳亦作領民酋長,與此同,鈎沈本誤。)酋長、博陵郡公。部落八千餘家,有馬【校】(吳琯本、漢魏本有馬作馬有。)數萬匹,富等天府。武泰元年二月中,帝崩,無子,立臨洮王世子釗以紹大業,年三歲。太后貪秉朝政,故以立之。榮謂并州刺史元天穆曰:「皇帝晏駕,春秋十九。海內士庶,猶曰幼君。况今奉未言之兒以臨天下,而望昇平,其可得乎?吾世荷國恩,不能坐看成敗。今欲以鐵馬【校】(各本皆作馬。吳集證本作騎。按通鑑一百五十二作騎。)五【校】(吳琯本、漢魏本、真意堂本作三。)千,赴哀山陵,兼問侍臣帝崩之由。君竟謂如何?」穆曰:「明公世跨并、肆,【校】(吳琯本、漢魏本此句作「明公世誇英武志」。真意堂本作「明公世誇并英武志。」綠君亭本此下有「英武志略」四字。)雄才傑出。部落之民,控弦一萬。若能行廢立之事,伊、霍復見【校】(吳琯本、漢魏本、真意堂本見下有於字。)今日。」榮即【校】(吳集證本即下有日字。)共穆結異姓兄弟,穆年大,榮兄事之;榮為盟主,穆亦拜榮。於是密議長君諸王之中,不知誰應當璧。遂於晉陽,人各【校】(吳琯本、漢魏本人各作「令別」。真意堂本人作令。)鑄像不成,唯長樂王子攸像,光相具足,端嚴特妙。是以榮意在長樂,遣蒼頭王豐【校】(吳集證云:「魏書爾朱榮傳作相。」)入洛詢【校】(各本作約。吳集證本作詢。)以為主。長樂即許之,共剋期契。榮三軍皓素,揚旌南出。太后聞榮舉兵,召王公議之。時胡氏專寵,皇宗怨望,《假》八(入)【校】(吳琯本、漢魏本、真意堂本無假字。今據衍。吳集證云:「八,各本作入,皆誤。」按通鑑一百五十二云:「悉召王公等入議,宗室大臣皆疾太后所為,莫肯致言。」即據此記,則入字為是。且周禮小司寇八議文,與此義亦不合。如謂八座議,則八下當有座字,然各本皆無。吳說不可從。)議者莫肯致言。唯黃門侍郎【校】(吳琯本、漢魏本、真意堂本無侍字。)徐統(紇)【校】(吳琯本、漢魏本、真意堂本作紇。綠君亭本亦作紇,注云:「舊作統。」張合校云:「徐紇見魏書恩倖傳。不當作統。」案通鑑記此語亦作徐紇。紇又見本書二瓔珞寺條及四菩提寺條。今正。)曰:「爾朱榮馬邑小胡,人才凡鄙,不度德量力,長【校】(吳琯本、漢魏本、真意堂本作張。)戟指闕,所謂窮轍拒輪,積薪候燎。今宿衛文武,足得一戰。但守河橋,觀其意趣。榮懸軍千里,兵老師弊。【校】(吳琯本弊作敝,同。)以逸待勞,破之必矣。」后然統(紇)【校】(各本作紇,說見前。)言,即遣都督李神軌、鄭季明【校】(吳琯本、漢魏本無明字,下同。)等領眾五千鎮河橋。四月十一日,榮過河內至高頭驛。【校】(高頭驛,魏書爾朱榮傳作高渚。)長樂王從雷陂【校】(吳琯本、漢魏本作陵。通鑑考異七引作霤波。按霤波與雷陂,古讀音相近。亦作㵽波(見後),同。作陵者誤。)北渡赴榮軍所,神軌、季明等見長樂王往,遂開門降。十二日,榮軍於芒山之北,河陰之野。十三日,召百官赴駕,至者盡誅之。王公卿士及諸朝臣死者三【校】(吳琯本、漢魏本、真意堂本作二。吳集證云:「魏書孝莊本紀云:公卿以下二千餘人。則此三字當從何本作二也。」按爾朱榮傳作一千三百餘人。通鑑從魏紀亦作二千餘人。說各不同,不如各存其異。)千餘人。十四日,車駕入城,大赦天下,改號為建義元年,是為莊帝。于時新經大兵,人物殲盡,流迸之徒驚駭未出。莊帝【校】(自于時至此二十字,吳琯本、漢魏本皆無之。)肇升太極,解網垂仁,唯散騎常侍山偉一人拜恩南闕。加榮使持節中外諸軍事大將軍、開府北道大行臺、都督十州諸軍事大將軍、領左右、太原王。其天穆為侍中、太尉公、世襲并州刺史、上黨王。起家為公卿牧守者,不可勝數。二十日,洛中草草,猶自不安,死生相怨,人懷異慮。貴室豪家,并【校】(吳集證云:「各本并作棄,此殆因弃而譌。」按通鑑一百五十二云:「富者棄宅,貧者襁負。」蓋即本此,吳說是也。弃即棄字,與并形似而誤。)宅競竄。貧夫賤士,襁負爭逃。於是出詔,濫死者普加褒贈。三品以上贈三公,五品以上贈令僕,七品以上贈州牧,白民贈郡鎮。於是稍安。帝納榮女為皇后。進榮為柱國大將軍錄尚書事,餘官如故;【校】(吳集證本無此四字。)進天穆為大將軍,餘官皆如故。
永安二年五月,北海王元顥復入洛,在此寺聚兵。顥,莊帝從兄也,孝昌末,鎮汲郡,聞爾朱榮入洛陽,遂南奔蕭衍。是年入洛,莊帝北巡。顥登皇帝位,改年曰建武元年。顥與莊帝書曰:「大道既隱,天下匪公;禍福不追,與能義絕。朕猶庶幾五帝,無取六軍。正【校】(吳琯本、漢魏本作故。真意堂本作政。)以糠粃萬乘,錙銖大寶,非貪皇帝之尊,豈圖六合之富。直以爾朱榮往歲入洛,順而勤王,終為魏賊。逆刃加於君親,鋒鏑肆於卿宰,元氏少長,殆欲無遺。已有陳恒【校】(吳集證本恒誤作桓。)盜齊之心,非無六卿分晉之計。但以四海橫流,欲篡未可,暫樹君臣,假相拜置。害卿兄弟,獨夫介立,遵養待時,臣節詎久。朕覩此心寒,遠投江表,泣請梁朝,誓在復恥。風行建業,電赴三川。正欲問罪於爾朱,出卿【校】(吳琯本、漢魏本出卿作「脫公卿」。真意堂本出作脫。按通鑑一百五十三亦作「出卿」,公字不當有。)於桎梏,恤深怨於骨肉,解蒼生於倒懸。謂卿明眸擊節,躬【校】(吳琯本、漢魏本作供。)來見我,共敘哀辛,【校】(吳琯本、漢魏本、真意堂本辛作悴。)同討兇羯。不意駕入城【校】(吳集證本作成。)臯,便爾北渡。雖迫於兇手,勢不自由,或□〈貳〉【校】(綠君亭本、真意堂本作貳。吳琯本作訴。漢魏本作訢。案貳謂二心,與下句猜字相應,當是,今從之。)生素懷,棄【校】(棄疑索字之誤,說見注。)劍猜我。聞之永歎,撫衿而失。何者?朕之於卿,兄弟非遠,連枝分葉,興滅相依。假有內闚(䦧),【校】(各本皆作䦧,是,今正。)外猶禦侮,况我與卿,睦厚偏篤,其於急難,凡今莫如。棄親即讎,義將焉據也。且爾朱榮不臣之跡,暴於旁午,謀魏【校】(吳集證本魏作危。)社稷,愚智同見。卿乃明白,疑於必然,託命豺狼,委身虎口。棄親助賊,兄弟尋戈。假獲民地,本是榮物,若克城邑,絕【校】(通鑑作固。)非卿有,徒危宗國,以廣寇仇。快賊莽之心,假卞莊之利,有識之士咸為慙之。今家國【校】(吳琯本、漢魏本、真意堂本、吳集證本家國作「國家」。)隆替,在卿與我,若天道助順,誓茲義舉,則皇魏宗社與運無窮。儻【校】(吳琯本、漢魏本、真意堂本作脫。通鑑此句作「脫或不然」,下三句省去。)天不厭亂,胡羯未殄,鴟鳴狼噬,荐食河北,在【校】(吳琯本、漢魏本在作朱。按在榮與下句於卿為對,二本非是。通鑑亦作在。)榮為福,於卿為禍。豈伊異人?尺書道意,卿宜三復。【校】(吳琯本、漢魏本作覆。)兼【校】(各本作義。綠君亭本注云:「一作兼。」)利是圖,富貴可保,狥人非慮。終不食言,自相魚肉。善擇元吉,勿貽後悔。」此黃門【校】(吳琯本、漢魏本此誤作北。唐鈎沈本門下有侍字。)郎祖榮(瑩)【校】(各本榮作瑩。吳集證云:「當從各本作瑩。」張合校云:「案魏書亦瑩。」今正。)之詞也。時帝在長子城,太原王、上黨王來赴急。【校】(吳琯本、漢魏本、真意堂本急下有難字。)六月,帝圍河內,太守元桃湯、【校】(張合校云:「魏書爾朱榮傳作元襲,此舉其字。」)車騎將軍宗正珍孫等為顥守,攻之弗克。時暑炎赫,將士疲勞。太原王欲使帝幸晉陽,至秋更舉大義。未決,召劉助【校】(魏書爾朱榮傳作劉靈助,事又見魏書藝術列傳靈助本傳。但梁書陳慶之傳亦作劉助,與此同。疑靈助是助之字。)筮之。助曰:「必克。」於是至明盡力攻之,如其言。桃湯、珍孫並斬首以殉三軍。顥聞河內不守,親率百僚出鎮河橋,特遷侍中安豐王延明往守硤石。七月,帝至河陽,與顥隔河相望。太原王命車騎將軍爾朱兆潛師渡河,破延明於硤石。顥聞延明敗,亦散走。所將江淮子弟五千人,(綠君亭本、真意堂本、吳集證本人下重人字。)莫不解甲相泣,握手成列。(吳琯本、漢魏本、真意堂本、綠君亭本列作別。)顥與數千(十)【校】(各本千作十。吳集證云:「當從各本作十。」今從正。按通鑑云:「顥失據,帥麾下數百騎南走。」)騎欲奔蕭衍,至長社,為社【校】(吳琯本、漢魏本、真意堂本社作村。)民斬其首,傳送京師。二十日,帝還洛陽,進太原王天柱大將軍,餘官亦如故;進上黨王太宰,餘官亦如故。
永安三年,逆賊爾朱兆囚莊帝於寺。時太原王位極心驕,功高意侈,與【校】(綠君亭本、真意堂本作予。)奪臧否肆意。帝恐【校】(各本恐作怒。吳集證云:「當從各本作怒。」按恐字義亦可通。)謂左右曰:「朕寧作高貴卿(鄉)【校】(各本卿作鄉。吳集證云:「當從各本作鄉。」)公死,不作漢獻帝生。」九月二十五日,詐言產太子,榮、穆並入朝,莊帝手刃榮於光明(明光)【校】(各本皆作光明。案魏書孝莊紀作明光殿。元河南志三:「明光殿,莊帝誅爾朱榮之所。」近出土元天穆墓誌亦云:「永安三年九月二十五日,運巨橫流,奄離禍酷,春秋四十二,暴薨於明光殿。」此最可信,今據以正。)殿,穆為伏兵魯暹【校】(張合校云:「魏書作魯安。」)所煞,【校】(各本皆作殺,下同。)榮世子部落大人亦死焉。榮【校】(各本榮字下皆有部字。吳集證本無。)下車騎將軍爾朱陽都等二十人隨入東(朱)【校】(吳琯本、漢魏本東作朱。按漢晉四朝洛陽宮城圖後魏京城朱華門在雲龍門內,則作朱是也,今從之。)華門,亦為伏兵所煞。唯右僕射爾朱世隆素在家,聞榮死,總榮部曲,燒西陽門,奔河橋。至十月一日,隆與〈榮〉【校】(綠君亭本、真意堂本有榮字,是。)妻〈北〉【校】(綠君亭本、真意堂本妻下有北字。吳集證云:「按魏書孝莊紀:上僕射爾朱世隆、榮妻鄉郡長公主率部曲焚西陽門,出屯河陰。則毛本有榮字是也。又榮本傳:榮妻北鄉郡長公主。則毛本有北字是也。」今補。)鄉郡長公主至芒山馮王寺為榮追福〈薦〉【校】(各本有薦字,吳集證本無。按有之義足。今補。)齋,即遣爾朱侯討伐。爾朱那(弗)【校】(吳琯本、漢魏本、真意堂本那作弗。通鑑考異七引作拂。弗與那形相近而譌,今正。)律歸等領胡騎一千皆白服,來至郭下,索太原王尸喪。帝升大夏門望之,遣主書牛法尚謂歸等曰:「太原王立功不終,陰圖釁逆,王法無親,已依正刑。罪止榮身,餘皆不問。卿等何為不降?官爵如故。」歸曰:「臣從太原王來朝陛下,何忽今日枉致無理,臣欲還晉陽,不忍空去,願得太原王尸喪,生死無恨。」發言雨淚,哀不自勝。羣胡慟哭,聲振京師。帝聞之,亦為傷懷。遣【校】(吳琯本、漢魏本無遣字。)待(侍)【校】(各本作侍,是。)中朱元龍齎鐵券與世隆,待之不死,官位如故。世隆謂元龍曰:「太原王功格天地,造【校】(各本作道。吳集證本作造。)濟生民,赤心奉國,神明所知。長樂不顧信誓,枉害忠良。今日兩行鐵字,何足可信?吾為太原王報仇,終不歸降。」元龍見世隆呼帝為長樂,知其不欵,且以言帝。帝即出庫物,置城西門外,募敢死之士以討世隆。一日即得萬【校】(綠君亭本萬下有餘字。)人,與歸等戰於郭外,兇勢不摧。歸等屢涉戎場,便【校】(吳琯本、漢魏本、綠君亭本、真意堂本便下有利字。)擊刺。京師士眾,未習軍旅,雖皆義勇,力不從心。三日頻戰,而游魂不息。帝更募人斷河橋。有漢中人李荀(苗)【校】(吳集證云:「按孝莊紀:通直散騎常侍假平西將軍都督李苗以火船焚河橋。此荀字或是苗字之誤,或另一人,無以辨之。又按苗本傳梓潼人,則與此言蜀人合也。」按李苗傳所記與此相合,(見注)則荀自是苗誤,唐鈎沈本從之作苗,當是。)為水軍,從上流放火燒橋。世隆見橋被焚,遂大剽生民,北上太行。帝遣侍中源【校】(吳琯本、漢魏本作原。按魏書作源。)子恭、黃門郎楊寬領步騎三萬鎮河內。世隆【校】(吳琯本、漢魏本無世字,非。)至高都,立太原太守【校】(吳琯本、漢魏本、真意堂本守作子,誤。)長廣王曄【校】(吳琯本、漢魏本曄下有「等瓮子」三字。)為主,【校】(吳琯本、漢魏本主作王。)改號曰建□〈明〉【校】(各本空格作元。吳集證云:「□各本作元。又按孝莊紀:世隆推太原太守行并州刺史長廣王曄為主,大赦所部,號年建明。則□當是明字,各本作元,非也。」按曄本傳亦作建明,吳說是也。各本元字當是涉下元字而衍。)元年。爾朱氏自封王者八人。長廣王□〈都〉【校】(各本空格作都。)晉陽,遣潁川王【校】(吳琯本、漢魏本、真意堂本無王字,非。)爾朱兆舉兵向京師。子恭軍失利,兆自雷波【校】(吳琯本、漢魏本、綠君亭本、真意堂本作陂。通鑑考異七引作雷波。案魏書爾朱兆傳所言之灅波,當即同地。灅與雷,波與陂,聲同相通。)涉渡,擒莊帝於式乾殿。帝初以黃河奔急,未謂兆得濟,【校】(各本皆作「謂兆未得猝濟」。吳集證本與此同。)不意兆不由舟楫,憑流而渡。是日水淺,不沒【校】(吳琯本、漢魏本、真意堂本作及。綠君亭本注云:「一作及。」通鑑作「水不沒馬腹」。)馬腹,故及此難。書契所記,未之有也。衒之曰:「昔光武受命,冰橋宜(凝)【校】(各本宜作凝。吳集證云:「當從各本作凝。」今正。)於滹水;昭烈中起,的盧踊於泥溝。皆理合於天,神祗所福,【校】(吳琯本、漢魏本福作將。)故能功濟宇宙,大庇生民。若兆者蜂目豺聲,行窮梟獍,阻兵安忍,賊害君親。皇靈有知,鑒其凶德。反使孟津由膝,贊其逆心。易稱大(天)【校】(各本作天,是。)道禍淫,【校】(吳琯本、漢魏本、真意堂本淫作盈。)鬼神福謙,以此驗之,信為虛說。」時兆營軍尚書省,建天子金鼓,庭設漏刻,嬪御妃主皆擁之於幕。鏁帝於寺門樓上。時十二月,帝患寒,隨兆乞頭巾,兆不與。遂囚帝還【校】(吳琯本、漢魏本、真意堂本還作送。)晉陽,縊於三級寺。【校】(魏書孝莊紀作三級寺,與此同。爾朱兆傳作五級寺。)帝臨崩禮佛,願不為國王。又作五言曰:「權去生道促,憂來死路長。懷恨出國門,含悲入鬼鄉!隧門一時閉,幽庭豈復光?思鳥吟青松,哀風吹白楊。昔來聞死苦,何言身自當!」至太昌元年冬,始迎梓宮赴京師,葬帝靖陵,【校】(魏書孝莊紀作靜陵,同。)所作五言詩即為挽歌詞。朝野聞之,莫不悲慟。百姓【校】(吳琯本、漢魏本下有聞者二字。)觀者,悉皆掩涕而已!
永熙三年二月,浮圖為火所燒,【校】(續僧傳一、釋教錄六作「為天所震」。)帝登凌【校】(吳琯本、漢魏本、真意堂本作臨,誤。)雲臺望火,遣南陽王寶炬、錄尚書長孫椎(稚)【校】(各本椎作稚。吳集證云:「當從各本及魏書作稚。」今正。案續僧傳作稚。釋教錄誤作雅。)將羽林一千捄【校】(吳琯本、漢魏本、真意堂本捄作救,同。)赴火所。莫不悲惜,垂淚而去。【校】(案此二句與上文意不相屬,疑有脫誤。)火初從第八級中,平旦大【校】(吳琯本、漢魏本、真意堂本作火。)發。當時雷雨晦冥,雜下霰雪。百姓道俗,咸來觀火,悲哀之聲,振動京邑。時有三比丘【校】(續僧傳、釋教錄三比丘作二道人。)赴火而死。火經三月不滅,有火入地尋柱,【校】(吳琯本、漢魏本此句作「有入地柱火尋柱」,說郛四引同。真意堂本作「有火入地柱尋柱」。續僧傳、釋教錄作「入地剎柱」。)周年猶有【校】(說郛作存。)煙氣。其年五月中,有人從象(東萊)郡【校】(太平御覽六百五十八引作東萊郡。續僧傳、釋教錄皆作東萊郡。北齊書二神武紀亦作東萊。張合校云:「案隋、唐有象縣,唐、宋有象州,從來未有象郡。」按秦有象郡,漢武帝改為日南郡,見漢書地理志。又通典一百八十四:「隋平陳,置象州,因象山為名,煬帝廢入始安郡。大唐復置象州,或為象郡。」注云:「秦之象郡今合浦郡是也。非今象郡。」是秦與唐時皆有象郡,不可謂從來未有,張氏失考。但考唐之象郡,建置在衒之書後,又其地在今廣西省象縣,離海甚遠,與此不符,可以勿論。若秦之象郡,在今廣西省南境與越南北部。地雖近海,然按之史實,殊多不合。南北朝時無仍稱其地作象郡者,一也。其地僻處南朝之極南隅,與魏又國禁所限,商旅往來,雖有亦極稀,二也。秦郡地去洛陽遼遠,况又國境隔閡,以古代交通言之,非經年累月不達。今浮圖焚在二月,而五月中有人自其地來言,計時不過三月,若信是秦郡地,決無如是之速,三也。由此可知象字必誤。再考東萊郡在後魏時屬光州,見魏書地形志,即今山東省膠州半島之掖縣。其地瀕海,古航海出入之要道,距洛陽非遙。核以此文所言,毫無不合,則續僧傳等書作東萊,是也。又按道宣釋迦方志通局篇言永寧浮圖後為天震「有人東海,亦見其相」。不云南海,而言東海,象郡為東萊之誤,更得一證。今從之。餘詳注。)來,云:「見浮圖於海中,光明照耀,儼然如【校】(太平御覽引作若。)新,海上之民咸皆見之。俄然霧起,浮圖遂隱。」至七月中,平陽王為侍中斛斯椿所使,【校】(照曠閣本作逼。續僧傳、釋教錄作挾。)奔於長安。十月而京師遷鄴。

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