---
title: "洛陽伽藍記合校本 · 清．李葆恂記"
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/cmgmyl2tl0im7l104syvfy9rp"
---

楊衒之結銜稱撫軍府司馬吳氏此本集證引法苑珠林作鄴都期城郡守足廣聞見以余考之則衒之終秘書監北平人也見廣宏明集第六卷史通作羊衒之當是傳寫之誤通考又誤襲之耳光緒十二年十二月十九日從筱珊編修假閱偶識於卷端右順德李約庵侍郎所題余讀傳鐙錄云達摩住禹門千聖寺止三日有期城太守楊衒之早慕佛乘問祖西天五印師承為祖其道如何祖曰明佛心宗行解相應名之曰祖又問此外如何祖曰須明他心知其今古不厭有無於法無取不賢不愚無迷無悟若能是解故稱為祖又曰弟子歸心三寶亦有年矣而智慧昏蒙尚迷真理適聽師言罔知攸措願師慈悲開示宗旨祖悉懇到即說偈曰亦不覩惡而生嫌亦不觀善而勤措亦不舍智而近愚亦不拋迷而就悟達大道兮過量通佛心兮出度不與凡聖同躔超然名之曰祖衒之聞偈悲喜交并曰願師久住世間化導群有祖曰吾即逝矣不可久留根性萬差多逢愚難衒之曰未審何人弟子為師除得否祖曰吾以傳佛秘密利益迷途害彼自安必無此理衒之曰師若不言何表通變觀照之力祖不獲己乃為讖曰江槎分玉浪管炬開金鎖五口相共行九十無彼我衒之莫測禮辭而去衒之言行不概見錄之以資談助又御覽引逸文二條並錄於後俟後有治此書者采焉

> Yang Xuanzhi’s official title is recorded as “Military Aide to the General of Pacification,” but the Wu edition of this text cites the \*Fayuan Zhulin\* as referring to him as “Governor of Qicheng in Yecheng.” This broadens our knowledge. Upon my investigation, Yang Xuanzhi ultimately held the position of Imperial Secretary in the Palace Library, a native of Beiping. This is found in the sixth volume of the \*Guang Hongming Ji\*. The \*Shitong\* records his name as “Yang Xuanzhi,” which is likely a transcription error. The \*Tongkao\* further repeats this mistake. On the nineteenth day of the twelfth month of the twelfth year of the Guangxu reign, I borrowed this from Editor-in-Chief Xiaoshan and casually noted this at the beginning of the scroll. This is an inscription by Li Yian, Vice Minister of Shunde. I have read the \*Chuandeng Lu\*, which states: “Bodhidharma stayed at Qiansheng Temple on Yumen for only three days. At that time, the governor of Qicheng, Yang Xuanzhi, who had long revered the Buddhist path, asked the Patriarch, ‘What is the way of the Western Heavenly India and its five patriarchs? How can one be considered a patriarch?’ The Patriarch replied, ‘Understanding the mind of the Buddha, with practice corresponding to understanding—this is called a patriarch.’ Xuanzhi asked further, ‘What else is there beyond this?’ The Patriarch said, ‘One must understand the mind of others, know the past and present, neither weary of existence nor non-existence, have no attachment to phenomena, be neither wise nor foolish, and have neither confusion nor enlightenment. If one can understand this, they are called a patriarch.’ Xuanzhi said, ‘Your disciple has taken refuge in the Three Jewels for many years, yet my wisdom remains dim and confused, still lost in the truth. Just now, hearing your words, I am at a loss as to what to do. May the Master, out of compassion, reveal the core teachings.’ The Patriarch, with great sincerity, then spoke a verse: Do not harbor aversion upon seeing evil, Nor diligently grasp upon seeing good. Do not abandon wisdom to approach ignorance, Nor discard confusion to attain enlightenment. To realize the Great Way is to transcend measure; To penetrate the Buddha-mind is to go beyond bounds. Neither aligned with ordinary nor saintly realms, Transcending all—this is called a patriarch. Upon hearing this verse, Xuanzhi felt a mix of sorrow and joy, and said, ‘I wish the Master would remain in the world long to guide all beings.’ The Patriarch replied, ‘I will soon pass away and cannot stay long. The natures of beings vary vastly, and I will encounter many who are foolish and hostile.’ Xuanzhi asked, ‘I do not know who that person is. Could your disciple remove them for you?’ The Patriarch said, ‘I transmit the secret of the Buddha to benefit those lost on the path. To harm others for my own peace is certainly not in accordance with the principles.’ Xuanzhi said, ‘If the Master does not speak, how can the power of transformation and insight be shown?’ Unable to refuse, the Patriarch then spoke a prophecy: River rafts divide the jade waves, Candlelight unlocks the golden lock. Five mouths walk together, Ninety without self or other. Unable to fathom its meaning, Xuanzhi bowed and departed. The words and deeds of Yang Xuanzhi are rarely seen in records. I record these for discussion. Additionally, I append two passages from the \*Yulan\* and include them below for future scholars of this work to consider.

癸卯七月十三日葆恂記

> Recorded by Baoxun on the thirteenth day of the seventh month in the year of the Water Rabbit.