Record of the Monasteries of Luoyang: Preface

Yang Xuanzhi, Military Affairs Officer of the Wei Pacification Army, compiled this work.<note>In the Yishi and Han-Wei

The "Record of the Three Treasures Through the Ages," Volume 9, states: "The 'Record of the Temples of Luoyang' in five volumes was compiled by Yang Xuanzhi, Governor of Qicheng Commandery." The "Inner Canon Catalog of the Great Tang," Volume 4, also records him as "Governor of Qicheng Commandery." Additionally, the "Continued Biographies of Eminent Monks," Volume 1, in the biography of Bodhiruci, notes: "Yang Xuanzhi, Governor of Qicheng Commandery, compiled the 'Record of the Temples of Luoyang' in five volumes." The "Forest of Gems in the Garden of the Dharma," Volume 100, in the section on miscellaneous collections of biographies, says: "The 'Record of the Temples of Luoyang,' one work in five volumes, was compiled by Yang Xuanzhi, Governor of Qicheng Commandery of the Northern Wei's Yedu." These records differ from the official titles found in the current edition.

Examining historical sources, Yang Xuanzhi has no biography in the "Book of Wei" or the "History of the Northern Dynasties." The "Expanded Hongming Collection," Volume 6, states: "Yang Xuanzhi, a native of Beiping, served as the Director of the Palace Library in the late Northern Wei. Seeing the extravagant and wasteful construction of temples, which drained resources and harmed the people, he compiled the 'Record of the Temples of Luoyang' to criticize the disregard for the common people." From this, it is known that Xuanzhi was from Beiping. However, his surname is recorded as Yang (陽) here, which conflicts with the "Record of the Three Treasures Through the Ages" and other sources, as well as the current edition of the work.

In the Northern Dynasties, those who achieved prominence through literature were often from the Yang (陽) clan of Beiping, such as Yang Ni and Yang Gu. As for the Yang (楊) clan, no such records exist. The "Book of Wei," Volume 72, biography of Yang Ni, states: "Ni, styled Jingwen, was from Wuzhong, Beiping. His descendant Yang Gu, styled Jing'an, had three sons: the eldest, Yang Xiuzhi, and his younger brother, Yang Quanzhi, styled Ziheng." The "History of the Northern Dynasties," Volume 47, records that Yang Gu had five sons: the eldest, Yang Xiuzhi, and his younger brothers, Yang Linzhi and Yang Junzhi. All these names end with the character "zhi" (之), suggesting that Xuanzhi likely shared the surname Yang (陽) and was of the same generation as Xiuzhi.

Further examination of the "Book of Northern Qi," Volume 42, biography of Yang Xiuzhi, notes: "Xiuzhi, styled Zilie, began his official career as a Gentleman Cavalier Attendant during the reign of Emperor Xiaozhuang of Wei." Meanwhile, the current work, Volume 1, states: "During the Yong'an era, Emperor Zhuang conducted an archery display at Hualin Garden, and Xuanzhi was then serving as a Court Gentleman." Historical records indicate that Xiuzhi died in the second year of the Sui dynasty's Kaihuang era at the age of 74. Calculating from this, in the first year of Emperor Zhuang's Yong'an era, when Xiuzhi began his career as a Gentleman Cavalier Attendant at age 21, Xuanzhi was serving as a Court Gentleman, likely just starting his official career and around twenty years old. This further supports the likelihood that Xuanzhi and Xiuzhi were of the same generation.

As for Liu Zhiji's "Generalities on History," which records him as Yang (羊) Xuanzhi, the Yang (羊) surname belongs to the Tai Mountain region, not Beiping, and is likely a transcription error.

Little is known of Xuanzhi's life, but his official positions can be traced to four roles: Court Gentleman, Army Supervisor's Assistant, Director of the Palace Library, and Governor of Qicheng Commandery. Thus, Yan Kejun, in his "Complete Works of the Northern Qi," entry on Yang Xuanzhi, states: "In the late Wei, he served as Army Supervisor's Assistant, later as Director of the Palace Library, and was appointed Governor of Qicheng Commandery." Qicheng Commandery was established during the Xiaochang era of Wei and was located northwest of present-day Biyang County, Henan.

Xuanzhi's birth and death dates are unknown. The preface to this work mentions, "In the fifth year of Wuding, the year of Dingmao, I revisited Luoyang while on official duties," indicating that he died after the fifth year of Wuding. Yan Kejun's claim that "he died in office during the Tianbao era of Qi" lacks a clear source.

Additionally, the "Expanded Hongming Collection" notes that after compiling this record, Xuanzhi submitted a memorial criticizing Buddhism as deceptive and wasteful. He argued that monks did not defend the country, neglected their families, and attracted fugitives and slaves seeking an easier life, rather than true practitioners. He also pointed out contradictions in Buddhist teachings and criticized the excessive accumulation of wealth by temples. Furthermore, he lamented that Buddhist scriptures were revered like imperial edicts, while artists who painted Buddhist images received no respect. He proposed that monks should bow to Confucian and Daoist masters and that their conduct should be recorded in national histories to expose hypocrisy. He called for strict regulations to distinguish genuine practitioners from frauds, so that deserters would return to their duties, enriching the state and strengthening the military—a great benefit to the nation. These criticisms were directed at the corruption and harm caused by Buddhism at the time, advocating for the restoration of order and the rejection of falsehoods. The "Expanded Hongming Collection" included his writings in the section on "Deluded Officials" due to their strong opposition to Buddhism. However, readers of Xuanzhi's work should be aware of his views and actions. Unfortunately, the full text of his memorial is lost and cannot be reviewed.

The records of the Three Mounds and Five Canons, and the teachings of the Nine Schools and Hundred Masters, all have their principles rooted within the human realm, yet their meanings extend beyond the heavens. As for the origins of the One Vehicle and the Two Truths, and the essence of the Three Insights and Six Supernormal Powers, the Western Regions have detailed accounts, but the Eastern Land has no such records.

Since the time when Emperor Ming dreamed of a golden figure, and the full moon radiated its light, when the Yang Gate was adorned with images of the Buddha’s white-tufted eyebrows, and the night terrace depicted his dark blue hair, the influence of Buddhism has spread far and wide, and its teachings have flourished.

By the time of the Yongjia era of the Jin dynasty, there were only forty-two temples. But when the Great Wei received the Mandate and established its capital at Songluo, faith grew ever stronger, and the Buddhist teachings prospered even more. Nobles and high officials gave away elephants and horses as if discarding worn-out sandals; commoners and wealthy families donated their wealth as if leaving behind mere footprints.

Thus, monasteries stood row upon row, and pagodas rose side by side. People vied to depict the celestial form and competed to replicate the shadow from the mountain. Golden spires rivaled the height of the Lingtai Observatory, and lecture halls matched the grandeur of the Epang Palace. This was not merely a matter of wood adorned with embroidered silk or earth painted in vermilion and purple!

After the Yongxi era’s turmoil, the imperial carriage moved to Ye, and the monks and nuns of the temples followed in due course. By the fifth year of Wuding, the year of Dingmao, I passed through Luoyang again on official duty. The city walls had crumbled, palaces lay in ruins, temples and monasteries were reduced to ashes, and shrines and pagodas were mere mounds of earth. Walls were overgrown with mugwort and wormwood, alleys were choked with thorns and brambles. Wild beasts made dens on desolate steps, and mountain birds nested in courtyard trees. Wandering children and cowherds lingered on the broad avenues; farmers and old plowmen sowed millet between the twin gate towers.

Only then did I understand that the lament for the wheat sprouts was not unique to the ruins of Yin, and the sorrow for the millet truly belonged to the fallen house of Zhou. Within and without the capital, there had once been over a thousand temples. Today, the scene is desolate, and the sound of temple bells is rarely heard. Fearing that these would be lost to future generations, I have compiled this record.

However, the number of temples is too great to record them all. What is written here includes only the major monasteries. Among the smaller ones, I have selected those with auspicious or unusual signs, along with worldly events and secular matters, and recorded them accordingly. I begin with those inside the city walls, then move to those outside. I list the gates to mark distances. In all, there are five sections.

I am not skilled in writing, and much has been omitted. May later gentlemen examine and fill in what is lacking.

In the seventeenth year of the Taihe era, Emperor Xiaowen moved the capital to Luoyang. He ordered the Minister of Works, Mu Liang, to oversee the construction of the imperial palace. The names of Luoyang’s city gates followed those used during the Wei and Jin dynasties.

On the east side, there are three gates.

The first gate in the northern wall is called the Jianchun Gate.

It was called Shangdong Gate in the Han Dynasty. Ruan Ji's poem says, "I walked out of Shangdong Gate," referring to this.(This is a line from Ruan Ji's "Yonghuai" poem, found in Wenxuan, volume 23. Li Shan's commentary quotes the Henan Jun Tu Jing, which states: "To the east, there are three gates; the northernmost is called Shangdong Gate.") During the Wei and Jin dynasties, it was renamed Jianchun Gate, and Emperor Gaozu followed this without change.(The text from "It was called Shangdong Gate in the Han Dynasty" onward is written continuously with the preceding text in the current version. Following the editions of Jizheng and Goushen, it is presented here as commentary and formatted in separate lines for clarity. According to Yuan Henan Zhi, volume 2: "Jia Yi's memorial states: 'Choose an auspicious day to establish the princes outside Shangdong Gate in Luoyang.' This indicates that Shangdong Gate existed during the Western Han Dynasty. Han Jiu Yi states: 'The investiture of the crown prince and feudal lords took place at Shangdong Gate.' Li You's inscription says: 'Shangdong is the gate of Shaoyang, positioned in the direction of Yin, where the spring breeze stirs all things, in the first month of spring.'" It also states: "In the second year of the Yongjia era of the Jin Dynasty, Wang Mi arrived in Luoyang and stationed his troops at Jinyang Gate. Wang Mi's troops scattered and set fire to Jianchun Gate before heading east.")

The second gate to the south is called the Eastern Sun Gate.

The Han Dynasty called it the Middle East Gate. (The Middle East Gate is mistakenly recorded as the East Middle Gate in various editions. The Commentary on the Water Classic, Volume 16, states that the Dongyang Gate was originally the Middle East Gate. The Yuan Henan Annals, Volume 2, also records it as the Middle East Gate and quotes Li You's inscription: "In the east lies the middle month, its position corresponds to Mao." This confirms that its original name was indeed the Middle East Gate. The Middle East Gate refers to the central gate among the eastern gates.) During the Wei and Jin Dynasties, it was called the Dongyang Gate, and Emperor Gaozu of the Northern Wei Dynasty retained this name without change.

The second southern gate is called the Qingyang Gate.

The first gate on the eastern side is called the Kaiyang Gate.