---
title: "洛陽伽藍記校注 · 崇真寺"
description: "洛阳伽蓝记是北魏杨衒之撰写的佛教历史地理著作，由范祥雍校注。该书成书于东魏武定年间，主要记述北魏都城洛阳佛寺的兴衰景象，反映了佛教在北魏时期的繁荣状况。书中详细记载了洛阳城内外的寺庙布局、建筑规模及宗教活动，同时涉及政治、经济和社会变迁，具有极高的史料价值。作为中国佛教史和古代城市研究的重要典籍，它不仅是研究北朝佛教传播与寺院经济的关键文献，也是了解中原文化变迁的珍贵遗产。"
url: "https://rushiwowen.co/en/r/cmex95cyt0bpnl404l4fopded"
---

崇真寺【校】太平廣記九九引下有有字。比丘惠凝【校】法苑珠林一百十一利害篇引作慧嶷，下同。死一【校】珠林一作經，廣記及說郛四無一字。七日還活。經【校】廣記經作云。閻羅王檢閱，【校】珠林此句作「時與五比丘次第於閻羅王所閱過」。以錯名放免，【校】珠林作「嶷以錯召放令還活」。惠凝具說：「過去之時，有五比丘同閱。【校】珠林作「具說王前事，意如生官無異。五比丘亦是京邑道人，與嶷同簿而過」。一比丘云是【校】廣記無是字。寶明寺【校】珠林寺下有僧字。智聖，【校】珠林聖作聰。廣記聖下有以字，屬下讀。坐【校】珠林坐上有「自云生來」四字。禪苦行，【校】珠林行下有「為業」二字。得升天堂。有一比丘【校】珠林作「復有比丘」。是【校】珠林及廣記是字上有一云字。般若寺【校】珠林寺下有僧字。道品，以誦四〈十卷〉【校】各本四下有「十卷」二字。吳集證云：「各本作以誦四十卷涅槃。法苑珠林作自云誦涅槃經四十卷，廣記作以誦涅槃四十卷，此係脫落。」按說郛亦作四十卷涅槃，今據各本補。涅槃，亦升天堂。有一比丘【校】珠林作「復有比丘」。云是【校】吳琯本、漢魏本無是字。融覺寺【校】珠林寺下有僧字。曇謨最，講涅槃、華嚴，【校】珠林作「狀注云講涅槃、華嚴」。領【校】珠林領上有恆常二字。眾千人。【校】珠林此句下有「解釋義理」四字。閻羅王云：【校】珠林作「王言」。『講經者【校】珠林者作「眾僧」，句下又有「我慢貢高」四字。心懷彼我，以驕凌物，【校】珠林作「憍己󰖷物」，󰖷當是凌之譌。比丘中【校】珠林中字上有之字。第一【校】吳琯本、漢魏本、真意堂本無一字。麄行。今唯試坐禪誦經，不問講經。』【校】珠林無今唯試下至此十一字。其【校】說郛無其字。曇謨最曰：『貧道立身【校】廣記作「貧身立道」，倒誤。已來，唯好講經，實不闇【校】吳琯本、漢魏本、真意堂本闇作諳。廣記亦作諳，同。誦。』【校】珠林此節作「最報王言，立身已來，實不憍慢，惟好講經。」閻羅王勑【校】吳琯本、漢魏本勑作曰。說郛亦作曰，廣記作令。付司，【校】珠林此句作「王言付司」。即有青衣十人，【校】自「即有」句起至下若「私有財物造經像者」止，如隱堂本原缺此頁，別據鈔補，自毛扆時所見本已然。送曇謨最向西北門，【校】珠林作「送最向於西北入門」。屋舍皆黑，【校】吳琯本、漢魏本、吳集證本黑作異。說郛亦作異。似非好處。有【校】珠林有作復。一比邱云【校】說郛無云字。是禪林寺【校】珠林寺下有僧字。道弘，自云：『教化四輩檀越，造一切經，人中【校】珠林中下有金字。象十軀。』閻羅王曰：【校】珠林作「王言」。『沙門之體，必須攝心守道，【校】珠林守道作「道場」。志在【校】珠林在作念。禪誦，不干世事，【校】珠林干作預。此句下又有「勤心念戒」四字。不作有為。雖造作經象，正欲得它人財物；既得它物，【校】珠林無「雖造作經象」下至此十六字，作「教化求財」四字。貪心即【校】廣記即作既。起，既懷貪心，【校】珠林及廣記皆無此四字。便是三毒不除，【校】廣記除作出。具足煩惱。』【校】珠林無便是下十字，作「三毒未除」四字。亦付司，【校】珠林作「付司依式」。仍與曇謨最同入黑門。【校】珠林作「還有青衣執送與最同入一處」。有一比邱【校】珠林作「又有比丘」。云是靈覺寺【校】珠林寺下有僧字。寶明，【校】珠林明作真。自云：『出【校】珠林出上有未字。家之前，嘗【校】珠林嘗作曾。作隴西太守，【校】珠林此句下有「自知苦空，歸依三寶，割捨家資」十二字。造靈覺寺【校】珠林下重寺字。成，即棄【校】珠林無即字，棄作舍。官入道。雖不禪誦，禮拜不缺。』閻羅【校】珠林無閻羅二字。王曰：『卿作太守之日，曲理【校】珠林理作情。枉法，劫奪民【校】珠林民作人，蓋避唐諱。財，【校】珠林此句下有「以充己物」四字。假作此寺，非卿之力，何勞說此。』亦付司，【校】珠林作「亦復付司准式」。廣記無司字。青衣送入黑門。」【校】珠林此句下有「似非好處。慧嶷為以錯召免問，放令還活，具說王前過時事意，時人聞已，奏胡太后」三十二字。太后聞之，【校】珠林作「太后以為靈異」。廣記作「時魏太后聞之」。魏字當係後加。遣黃門侍郎徐紇依惠凝所說，【校】珠林作「即遣黃門侍郎依嶷所陳」。即訪寶明【校】廣記明下有等字。寺。【校】吳集證云：「法苑珠林作訪問聰等五寺。此句疑有差訛」。城東有寶明寺，城內【校】廣記內作中。有般若寺，城西有融覺《寺》、【校】吳集證本、唐鈎沈本、張合校本無寺字。按廣記引無寺字，今據衍。禪林、靈覺等三寺問【校】廣記問上有并字。智聖、道品、曇謨最、道弘、寶明等，皆實有之。【校】按自「城東有寶明寺」至此四十二字，珠林作「並云有此，死來七日，生時業行，如嶷所論不差」。議曰：「人死有罪福。【校】廣記無「議曰」下七字。說郛死字下有定字。即請坐禪僧一百人，常在殿內【校】廣記內作中。供養之。」詔「不聽持經象沿路【校】廣記沿路作「巷路」。乞索，若私有【校】廣記有作用。財物造經象者任意。」凝【校】廣記及說郛作「惠凝」。亦入白鹿山居【校】吳琯本、漢魏本、真意堂本，居作小。說郛亦作小。廣記作居，與此同。隱脩道。自此以後，京邑【校】吳琯本、漢魏本邑作師。廣記邑下有之字。比丘，悉皆【校】廣記悉皆作「皆事」。禪誦，不復以講經為意。

> The Chongzhen Temple monk Hui Ning died and came back to life seven days later. King Yama had reviewed the records and released him because his name had been mistaken. Hui Ning told the full story: "When I passed over, five monks were being reviewed at the same time. One monk was Zhisheng of Baoming Temple, who sat in meditation and practiced austerities, and he was raised to heaven. Another monk was Daopin of Banruo Temple, who recited the forty-scroll Nirvana Sutra and was also raised to heaven. Another monk was Tanmazui of Rongjue Temple, who lectured on the Nirvana Sutra and the Avatamsaka Sutra and led a following of a thousand people. King Yama said: 'Lecturers of scriptures harbor thoughts of self and other, and use their pride to dominate others—this is the worst kind of conduct among monks. Now I will test only seated meditation and scripture recitation; I do not ask about lecturing on scriptures.' Tanmazui said: 'Since I first established myself in the way, I have only loved lecturing on scriptures and truly have no knowledge of recitation.' King Yama ordered him handed over to the officials, and at once ten attendants in blue robes came and escorted Tanmazui toward the northwest gate. The buildings were all black, and it seemed not to be a good place. There was another monk who was Daohong of Chanlin Temple. He said of himself: 'I taught and converted the four assemblies of donors and had ten images of the Buddha made among the people.' King Yama said: 'The essence of a monk's life must be to gather the mind and guard the way, with the will set on meditation and recitation, not involving himself in worldly affairs and not creating conditioned karma. Although you made scriptures and images, you were really only trying to get other people's wealth. Once you got what belonged to others, greed arose in your mind. Since you harbored greed, this means the three poisons were not eliminated and you were fully equipped with afflictions.' He too was handed over to the officials and then entered the black gate together with Tanmazui. There was another monk who was Baoming of Lingjue Temple. He said of himself: 'Before leaving household life, I once served as governor of Longxi. I had Lingjue Temple built, and then abandoned office and entered the way. Although I did not practice meditation or recitation, I never omitted bowing in worship.' King Yama said: 'On the days when you were governor, you twisted justice and perverted the law, seized the people's wealth, and used it to build this temple. It was not by your own power, so what is the use of saying this?' He too was handed over to the officials, and attendants in blue robes escorted him into the black gate." When the Empress Dowager heard this, she sent the Yellow Gate Attendant Xu He to follow what Hui Ning had said and immediately investigate Baoming Temple and the others. East of the city there was Baoming Temple, inside the city there was Banruo Temple, and west of the city there were Rongjue, Chanlin, Lingjue, and the other three temples. When inquiries were made about Zhisheng, Daopin, Tanmazui, Daohong, Baoming, and the others, all of them had truly existed. It was decided: "When people die, there is guilt and merit. Therefore let one hundred monks who practice seated meditation be invited and constantly supported within the palace halls." An edict was issued: "Monks are not permitted to carry scriptures and images along the roads to beg and solicit. If anyone has private wealth and wishes to make scriptures and images, that is permitted as they choose." Hui Ning also went to White Deer Mountain to live in seclusion and cultivate the way. From then on, the monks in the capital all practiced meditation and recitation, and no longer concerned themselves with lecturing on scriptures.

出建春《南》【校】吳琯本、漢魏本、真意堂本無南字。吳集證云：「當從何本衍。」按元河南志及說郛皆無南字，吳說當是。今衍。門外一里餘至東石橋南【校】綠君亭本、真意堂本、吳集證本南作西。北而行，晉太康元年造。橋南有魏朝時馬市，【校】吳琯本、漢魏本有魏朝時馬市作「即中朝牛馬市」。綠君亭本作「有中朝時牛馬市」。真意堂本作「即中朝牛馬市」。吳集證云：「案此石橋即水經注所謂馬市石橋也。言東所以別建春門外馬憲所造之橋也。毛斧季謂世傳如隱堂刊本此卷內脫三紙，好事者傳寫補入。晉太康元年至刑嵇康之所也二十三字，以下文較之，當是重文複出也。」張合校云：「案水經注作馬市。寰宇記：三市。洛陽記云：大市名金市，在大城西南。羊市在大城南，馬市在大城東。舊置丞。馬（按下當脫上字）皆無牛字。」按元河南志作「有晉時牛馬市」。說郛馬市作「牛馬市」。則舊本作「中朝時牛馬市」者相傳已久，於義亦通，存異可也，不必以洛陽記議之為非。如隱堂本此文不在鈔補頁內，可證吳氏未見原書，臆度之訛也。刑嵇康【校】真意堂本嵇作稽。之所也。

> Leaving Jianchun Gate and going about a li, you reach the south side of the East Stone Bridge. Turning north, you walk on. The bridge was built in the first year of Taikang of the Jin dynasty. South of the bridge was the horse market of the Wei dynasty—the place where Ji Kang was executed.

橋北大道西有建陽里，大道東有綏民里，里內有河間劉宣明宅。神龜年中，以直諫忤旨，【校】說郛旨作時。斬於都市訖，【校】說郛訖上有斬字。目不瞑，尸行百步，時人談以枉死。宣明少有名譽，精通經史，危行及於誅死。【校】吳琯本、漢魏本、真意堂本死作也。

> West of Jianbei Avenue is Jianyang Village, and east of the avenue is Suimin Village. In this village was the residence of Liu Xuanming of Hejian. During the Shenzhong era, he offended the emperor by speaking frankly and was executed in the marketplace. His eyes would not close after death, and his corpse walked a hundred paces. People of the time spoke of him as having died unjustly. Xuanming had a good reputation from his youth and was thoroughly versed in the classics and histories, yet his uncompromising conduct led him to execution and death.