---
title: "洛陽伽藍記合校本 · 清．吳若準序"
description: "北魏杨衒之撰写的洛阳伽蓝记是一部记述北魏都城洛阳佛教寺院兴衰的地方志著作。张宗祥先生的合校本综合历代版本精校而成具有很高学术价值。该书以北魏洛阳城佛寺为纲目详述了孝文帝迁都后洛阳佛教的鼎盛景象包括永宁寺等名刹的规模与盛况同时穿插了政治历史社会风俗和人物轶事。它不仅是研究北魏历史佛教史和中古城市建筑的重要文献更被誉为中国佛教地理志的开山之作为了解南北朝佛教艺术与社会变迁提供了珍贵的一手资料。"
url: "https://rushiwowen.co/en/r/cmgmyl2tl0im2l104lsl2uxb9"
---

元魏崛起朔漠奄有中原高祖賢明卜宅洛土聲明文物用夏變夷洵乎軼符秦而跨江左世宗忘其國恤崇尚釋氏太和政教為之一衰洎乎母后臨朝閹人用事外藩首禍變故迭興始則尒朱氏張卓莽之凶焰繼則賀六渾效曹馬之故智至永熙遷鄴而魏祚移矣撫軍府司馬楊衒之慨念故都傷心禾黍假佛寺之名志帝京之事凡夫朝家變亂之端宗藩廢立之由藝文古蹟之所關苑囿橋梁之所在以及民間怪異外夷風土莫不鉅細畢陳本末可觀足以補魏收所未備為拓跋之別史不特遺聞逸事可資學士文人之考覈已也其叙錄伽藍始于閶闔宮前西則永寜胡統逶而西則為建中長秋瑶光也東則景樂逶而東則為昭儀修梵嵩明也其南則景林也其中小寺則願會光明司農也由是而及城外建春門則明懸龍華瓔珞也而宗聖崇真魏昌景興太康以次記焉東陽門則莊嚴秦太上君正始也青陽門則平等景寜也而歸覺附記焉由東而南開陽門則報德也龍華追聖在其東而文覺三寶寜遠正覺以次記焉宣陽門則東有景明大統而西有高陽王寺也而招福雙女永橋之歸正菩提城西之崇虚以次記焉由南而西西明門則沖覺也西陽門則宣忠白馬光寶法雲也而王典御開善以次記焉壽邱里中則又有追光寺也閶闔門則永明也大覺在其西而凝覺在其東也由此而北則大夏門有禪虛也廣莫門有凝圓也此其次第也昔劉知幾言衒之此記定彼榛楛列為子註後人合并不可復辨暇日流覽意存復古忘其淺陋重為分析古本既無由見未必一如舊觀而綱目麤具讀是書者或有取乎圖一篇集證一卷附於簡端卷末世之君子糾其謬焉

> In the latter years of the Northern Wei dynasty, the empire rose from the northern deserts and came to rule the Central Plains. The wise and enlightened Emperor Xiaowen chose Luoyang as his capital, adopting Chinese customs and transforming the barbarian ways—indeed, surpassing the Former Qin and standing proudly to the east of the Yangtze River. His successor, Emperor Shizong, neglected the nation's welfare, devoted himself to Buddhism, and the righteous governance of the Taihe era began to decline. Then came the empress dowager's regency, eunuchs wielding power, and the outbreak of border rebellions. First, the Erzhu clan rekindled the brutal flames of Dong Zhuo and Wang Mang; then, He Liu Hun replicated the crafty schemes of Cao Cao and Sima Yi. By the time Emperor Xiaowu fled to Ye, the Wei dynasty's mandate was already lost. Yang Xuanzhi, a military aide to the imperial guard, mourned his fallen capital, heartbroken over its ruined fields. Using the names of Buddhist temples, he recorded the affairs of the imperial city. Everything—the upheavals of the court, the causes of princely depositions and succession, literary and historical relics, parks and bridges, folk marvels, and foreign customs—is presented in full detail, beginning to end. This work fills the gaps left by Wei Shou's history and serves as an unofficial record of the Tuoba clan, not merely a treasury of forgotten tales for scholars. The narrative of monasteries begins in front of the Changhe Palace. To the west, there are Yongning and Hutong; further west, Jianzhong, Changqiu, and Yaoguang. To the east, there are Jingle; further east, Zhaoyi, Xianfan, and Songming. To the south, there is Jinglin. Among the smaller temples are Yuanhui, Guangming, and Sinong. From there, the account extends to the city gates outside: at Jianchun Gate, there are Mingsheng, Longhua, and Yingluo; followed by Zongsheng, Chongzhen, Wei Chang, Jingxing, and Taikang, all recorded in order. At Dongyang Gate, there are Zhuangyan, Qin Taishangjun, and Zhengshi. At Qingyang Gate, there are Pingdeng and Jingning, with Guijue appended. Southward from the east is Kaiyang Gate, where Baode stands. Longhua and Zhuisheng lie to its east, followed by Wenjue, Sanbao, Ningyuan, and Zhengjue. At Xuanyang Gate, to the east, are Jingming and Datong; to the west, Gaoyang Wang Temple. Then come Zhaofu, Shuangnü, Yongqiao, Guizheng, and Puti; and to the west of the city, Chongxu, in order. From the south to the west, at Ximing Gate, there is Chongjue. At Xiyang Gate, there are Xuanzhong, Baima, Guangbao, and Fayun. Then Wang Dianyu and Kaishan, in order. Inside Shouqiu Ward, there is also Zhuiguang Temple. At Changhe Gate, there is Yongming. Dajue lies to its west, and Ningjue to its east. From here northward, at Daxia Gate, there is Chanxu. At Guangmo Gate, there is Ningyuan. Such is the sequence. Long ago, Liu Zhiji remarked that Yang Xuanzhi's record, once cleared of its tangled weeds, was arranged into subcommentaries. But later compilations have blurred the original order beyond recognition. In my leisure time, I have studied it with the intention of restoration. Forgetting my own shortcomings, I have diligently reanalyzed and reorganized it. Though the ancient text is lost and I cannot restore it exactly, the outline and key points are now clear. May those who read this book find the diagram and the one-volume collection of evidence I have appended to the preface useful, and may enlightened readers correct my errors.

道光十三年十二月既望錢塘吳若準自序

> In the winter of 1833, on the day after the full moon of the twelfth month, Wu Ruozhun of Qiantang wrote this preface.