劉知幾「史通」卷五「補注」篇云：『亦有躬為史臣，手自刋補，雖志存該博，而才闕倫敍，除煩則意有所吝，畢載則言有所妨，遂乃定彼榛楛，列為子注。若……羊衒之洛陽伽藍記，……之類是也。』「四庫全書總目提要」因謂：『則衒之此記，實有自注，世所行本皆無之，不知何時佚脫，然自宋以來，未聞有引用其注者，則其刋落已久，今不可復考矣！』淸嘉慶間，顧廣圻更推論曰：『知衒之原用大小字為分別，今一概連寫，是混注入正文矣！』廣圻乃有意仿全謝山治水經注之例，改定一本，卒以事未果，而以此語長興朱貲貴。貲貴從事經年，悉心推究，中間輟業，未有所成。貲貴又以此語其娚吳若準，若準於暇日流覽衒之此書，意存復古，重為分析，所據者明如隱堂本，所參考者為何氏、毛氏校本，復廣及「水經注」、「魏書」、「太平御覽」、「太平廣記」、「法苑珠林」等，所引隻字片語，咸為比較，疑文訛句，論斷獨伸，遂乃條擧件繫，成「集證」一卷，附於書後；復繪圖一幅，冠於書前。書成于道光十三年（一八三三），刋于十四年（一八三四）。衒之自序謂『今之所錄，止大伽藍。』若準此書卽以寺為經，各予標擧，提行頂寫，寺外諸事概歸入自注，另低一格，展卷一覽，本文子注，朗若列眉，伽藍記五卷，胥依此法，為之釐正。末所附之集證，除依別本校正文句外，更兼採他書以作校證。伽藍記沈霾千年，明代諸刋本注混淆，文句訛誤，久成難讀之書，若準此作，始闢荊榛。唯成於一人之手，而以寺為經，其餘胥入子注，於是本文寥寥不逾千言，子注數量，竟過廿倍，矯枉未免過正，其後乃有唐宴鉤沈、張宗祥合校本出，大體有鑑於若準之病。茲據道光十四年校刻本景印。
A Record of Buddhist Monasteries in Luoyang with Collected Evidence (洛陽伽藍記集證)
About 洛陽伽藍記集證
Qing · by 吳若準集證
44,784 · about 149 min
The Collected Annotations of the Records of the Monasteries of Luoyang is a work compiled and verified by the Qing dynasty scholar Wu Ruozhun, based on the Records of the Monasteries of Luoyang by Yang Xuanzhi of the Northern Wei dynasty. The original text was completed after the Northern Wei capital was moved to Yecheng, in which Yang Xuanzhi recollected the flourishing state of Buddhist monasteries in Luoyang, documenting temple architecture and social changes. Building upon this, Wu Ruozhun examined and corrected the text, supplemented historical facts, and compiled a more refined edition. This book provides detailed descriptions of the scale of Buddhist monasteries, religious activities, and historical events in Luoyang, the capital of the Northern Wei dynasty, serving as an important document for the study of Buddhist history, architectural history, and social history during the Northern and Southern dynasties period. It systematically preserves the monastic economy and cultural landscape of Chinese Buddhism at its peak, holding irreplaceable historical value within Buddhist literature.
Copyright: Original texts from CBETA
AI translation for reference only — not authoritative, not a statement of final truth. Awakening of the Dharma requires personal practice.