T51n2092_洛陽伽藍記
大正藏第 51 冊 No. 2092 洛陽伽藍記
No. 2092
洛陽伽藍記序
魏撫軍府司馬楊炫之撰
三墳五典之說。九流百代之言。並理在人區而義兼天外。至於一乘二諦之原。三明六通之旨。西域備詳。東土靡記。自頂日感夢滿月流光。陽門飾豪眉之像。夜臺圖紺發之形爾來奔競其風遂廣。至晉永嘉。唯有寺四十二所。逮皇魏受圖光宅嵩洛。篤信彌繁。法教愈盛。王侯貴臣棄象馬如脫屣。庶士豪家舍資財若遺蹟。於是昭提櫛比寶塔駢羅。爭寫天上之姿。競摸山中之影。金剎與靈臺比高廣殿共阿房等壯。豈直木衣綈繡土被朱紫而已哉。暨永熙多難。皇輿遷鄴。諸寺僧尼亦與時徙。至武定五年歲在丁卯。余因行役重覽洛陽。城郭崩毀。宮室傾覆。寺觀灰燼。廟塔丘墟。墻被蒿艾。巷羅荊棘。野獸穴于荒階。山鳥巢于庭樹。游兒牧豎躑躅於九逵。農夫耕稼藝黍于雙𨵗。麥秀之感。非獨殷墟黍離之悲信哉。周室京城。表裡凡有一千餘寺。今日寮廓鐘聲罕聞。恐後世無傳。故撰斯記。然寺數最多不可遍寫。今之所錄上大伽藍。其中小者取其詳。世諦事因而出之。先以城內為始。次及城外表列門名。以遠近為五篇。余才非著述。多有遺漏。后之君子詳其闕焉。
大和十七年
【現代漢語翻譯】 現代漢語譯本： 《洛陽伽藍記序》
魏國撫軍府司馬楊炫之 撰
《三墳》、《五典》的說法，諸子百家的言論，都蘊含著人世間的道理，也兼顧著天道之外的意義。至於一乘（Ekayana，唯一佛乘）二諦（Two Truths，勝義諦和世俗諦）的本源，三明（Threefold Knowledge，宿命明、天眼明、漏盡明）六通（Six Supernatural Powers，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的宗旨，在西域記載詳盡，在中土卻鮮有記錄。自從漢明帝夢見金人，滿月放射光芒，在陽門繪製佛像的眉間白毫相，在夜臺描繪佛像的紺青色頭髮，從此人們競相效仿，這種風氣便廣泛傳播開來。到了晉朝永嘉年間，洛陽只有寺廟四十二所。等到皇魏接受天命，在嵩山和洛水一帶建都，篤信佛教更加普遍，佛法教義也更加興盛。王侯貴族拋棄象車寶馬如同丟掉鞋子，平民百姓捨棄資財就像遺忘腳印。於是，寺廟像梳子的齒一樣密集排列，寶塔像雁行一樣比肩聳立，爭相描繪天上宮殿的姿態，競相模仿山中佛寺的景象。金色的佛寺與靈臺相比肩，寬廣的殿堂與阿房宮一樣壯麗。難道僅僅是用絲綢覆蓋木頭，用朱紫塗抹土地而已嗎？等到永熙年間發生動亂，皇帝的車駕遷往鄴城，各寺廟的僧尼也隨著時局遷移。到了武定五年，歲在丁卯，我因為公務再次遊覽洛陽，只見城郭崩塌毀壞，宮室傾斜倒塌，寺廟觀宇化為灰燼，佛塔廟宇變成廢墟。墻壁上長滿了蒿草艾草，街巷裡佈滿了荊棘。野獸在荒涼的臺階上打洞，山鳥在庭院的樹木上築巢。嬉戲的兒童和放牧的孩童在四通八達的道路上徘徊，農夫在過去的宮殿遺址上耕種莊稼。麥穗生長的景象，不僅僅是殷墟的感嘆；黍離的悲哀，確實是真實存在的。周朝的京城，內外總共有超過一千座寺廟，如今空曠冷落，鐘聲都很少聽到。我擔心後世沒有記載流傳，所以撰寫這篇《洛陽伽藍記》。然而寺廟數量極多，不可能全部寫到，現在所記錄的都是規模較大的寺廟，其中規模較小的寺廟則選取記載詳細的。按照世俗的觀點和事情的本來面目來記述。先從城內開始，然後到城外，標明各個城門的名字，按照距離遠近分為五篇。我才學不足以進行著述，所以有很多遺漏之處，希望後世的君子能夠補充完善。
大和十七年
【English Translation】 English version: Preface to the Record of Luoyang Monasteries
Written by Yang Xuanzhi, Sima of the Auxiliary General's Office of the Wei Dynasty
The doctrines of the 'Three Tombs' and 'Five Canons,' and the words of the Nine Schools and Hundred Generations, all contain principles within the human realm and also encompass meanings beyond the heavens. As for the origins of the Ekayana (One Vehicle) and the Two Truths (conventional and ultimate), and the tenets of the Threefold Knowledge (knowledge of past lives, divine eye, and extinction of outflows) and Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), they are recorded in detail in the Western Regions (India), but scarcely noted in the Eastern Lands (China). Since Emperor Ming of the Han Dynasty dreamed of a golden man, and a full moon emitted light, and an image of the Buddha's urna (white hair between the eyebrows) was painted on the Yang Gate, and the dark blue hair of the Buddha was depicted on the Night Terrace, people have been emulating each other, and this trend has spread widely. By the Yongjia era of the Jin Dynasty, there were only forty-two monasteries in Luoyang. When the Imperial Wei Dynasty received the mandate of heaven and established its capital in the area of Mount Song and the Luo River, faith became more widespread, and the teachings of the Dharma became more prosperous. Princes, nobles, and high officials discarded elephant carriages and precious horses as if discarding worn-out shoes, and commoners and wealthy families gave up their wealth as if forgetting footprints. Thus, monasteries stood in rows like the teeth of a comb, and pagodas stood side by side like geese in formation, vying to depict the appearance of heavenly palaces and competing to imitate the scenery of mountain temples. Golden temples rivaled the Lingtai (astronomical observatory) in height, and broad halls were as magnificent as the Epang Palace. Was it merely a matter of covering wood with silk and embroidering the earth with vermilion and purple? When the Yongxi era brought turmoil, the imperial carriage moved to Ye City, and the monks and nuns of the various monasteries also migrated with the times. In the fifth year of the Wuding era, the year being Dingmao, I revisited Luoyang due to official duties. I saw that the city walls had collapsed and were destroyed, the palaces were tilted and collapsed, the temples and monasteries had turned to ashes, and the pagodas and shrines had become ruins. The walls were covered with artemisia and weeds, and the streets and alleys were filled with thorns. Wild animals burrowed in the desolate steps, and mountain birds nested in the trees of the courtyard. Playful children and herding boys wandered about in the thoroughfares, and farmers cultivated millet on the former palace sites. The feeling of the growing wheat was not only the lament of the ruins of Yin; the sorrow of the millet was indeed true. The capital of the Zhou Dynasty had more than a thousand temples inside and outside. Today, it is desolate and quiet, and the sound of bells is rarely heard. Fearing that it will not be passed down to later generations, I have written this 'Record of Luoyang Monasteries.' However, the number of temples is very large, and it is impossible to write about all of them. What is recorded now are the larger monasteries, and among the smaller ones, those that are described in detail are selected. It is recorded according to the secular viewpoint and the true nature of things. It begins with the inner city, then goes to the outer city, marking the names of the various city gates, and is divided into five sections according to distance. My talent is insufficient for writing, so there are many omissions. I hope that gentlemen of later generations will supplement and complete it.
Seventeenth year of the Dahe era
。後魏高祖。遷都洛陽。詔司空公穆亮。營造宮室。洛陽城門依魏晉舊名。
東面有三門。北頭第一門曰建春門。漢曰上東門。阮籍詩曰步出上東門是也。魏晉曰建春門。高祖因而不改。次南曰東陽門。漢曰東中門。魏晉曰東陽門。高祖因而不改。次南曰青陽門。漢曰望京門。魏晉曰清明門。高祖改為青陽門。
南面有三門。東頭第一曰開陽門。初漢光武遷都洛陽作此門。始成而未有名。忽夜中有柱自來在樓上。后瑯玡郡開陽縣言南門一柱飛去。使來視之則是也。遂以開陽為名。自魏及晉。因而不改。高祖亦然。次西曰平昌門。漢曰平門。魏晉曰平昌門。高祖因而不改。次西曰宣陽門漢曰津門。魏晉曰津陽門。高祖因而不改。
西面有四門。南頭第一門曰西明門。漢曰廣陽門。魏晉因而不改。高祖改為西明門。次北曰西陽門。漢曰雍門。魏晉曰西明門。高祖改為西陽門。次北曰閶闔門。漢曰上西門。有銅璇璣玉衡以齊七政。魏晉曰閶闔門。高祖因而不改。次北曰承明門。承明者高祖所立。當金墉城前東西大道遷京之始。宮闕未就。高祖住在金墉城。城西有王南寺。高祖數詣寺。沙門論議故。通此門而未有名。世人謂之新門。時王公卿士常迎駕于新門。高祖謂御史中尉李彪曰。曹植詩云。謁帝承明廬
【現代漢語翻譯】 現代漢語譯本：後魏孝文帝遷都洛陽，下詔司空公穆亮建造宮室。洛陽城的城門沿用了魏晉時期的舊稱。
東面有三座城門。最北邊第一座叫做建春門（Jiànchūn Mén，春天開始之門）。漢朝時稱為上東門（Shàngdōng Mén，上東門）。阮籍的詩中寫道『走出上東門』就是指的這裡。魏晉時期叫做建春門。孝文帝沿用了這個名稱沒有更改。往南第二座叫做東陽門（Dōngyáng Mén，東邊的陽光之門）。漢朝時稱為東中門（Dōngzhōng Mén，東邊的中間之門）。魏晉時期叫做東陽門。孝文帝沿用了這個名稱沒有更改。再往南第三座叫做青陽門（Qīngyáng Mén，青色的陽光之門）。漢朝時稱為望京門（Wàngjīng Mén，眺望京城的門）。魏晉時期叫做清明門（Qīngmíng Mén，清明之門）。孝文帝改名為青陽門。
南面有三座城門。東邊第一座叫做開陽門（Kāiyáng Mén，開始的陽光之門）。東漢光武帝遷都洛陽時建造了這座城門。剛建成時還沒有名字。忽然有一天晚上有一根柱子自己飛來，落在了城樓上。後來瑯琊郡開陽縣（Lángyá Jùn Kāiyáng Xiàn）上報說南門的一根柱子飛走了。派人來檢視，發現就是這根柱子。於是就用開陽作為城門的名字。從魏朝到晉朝，一直沿用這個名稱沒有更改。孝文帝也沿用了這個名稱。往西第二座叫做平昌門（Píngchāng Mén，平安昌盛之門）。漢朝時稱為平門（Píng Mén，平安之門）。魏晉時期叫做平昌門。孝文帝沿用了這個名稱沒有更改。再往西第三座叫做宣陽門（Xuānyáng Mén，宣揚陽光之門）。漢朝時稱為津門（Jīn Mén，渡口之門）。魏晉時期叫做津陽門（Jīnyáng Mén，渡口的陽光之門）。孝文帝沿用了這個名稱沒有更改。
西面有四座城門。南邊第一座叫做西明門（Xīmíng Mén，西邊的光明之門）。漢朝時稱為廣陽門（Guǎngyáng Mén，廣闊的陽光之門）。魏晉時期沿用了這個名稱沒有更改。孝文帝改名為西明門。往北第二座叫做西陽門（Xīyáng Mén，西邊的陽光之門）。漢朝時稱為雍門（Yōng Mén，雍州的門）。魏晉時期叫做西明門。孝文帝改名為西陽門。往北第三座叫做閶闔門（Chānghé Mén，天門）。漢朝時稱為上西門（Shàngxī Mén，上西門）。這裡有銅製的璇璣玉衡（xuánjī yùhéng，古代天文儀器），用來校正日月星辰的執行。魏晉時期叫做閶闔門。孝文帝沿用了這個名稱沒有更改。往北第四座叫做承明門（Chéngmíng Mén，承接光明之門）。承明門是孝文帝所建。正對著金墉城（Jīnyōng Chéng）前的東西大道，是遷都洛陽的開始。當時宮殿還沒有建成，孝文帝住在金墉城。城西邊有王南寺（Wángnán Sì）。孝文帝多次前往寺廟，與僧人討論佛法，所以開通了這座城門，但還沒有名字。世人稱之為新門（Xīn Mén，新門）。當時王公卿士經常在新門迎接皇帝。孝文帝對御史中尉李彪（Lǐ Biāo）說，曹植（Cáo Zhí）的詩中寫道：『謁帝承明廬』。
【English Translation】 English version: Emperor Xiaowen of the Later Wei Dynasty moved the capital to Luoyang and ordered the Minister of Works, Mu Liang (Mù Liàng), to construct palaces and residences. The city gates of Luoyang retained their old names from the Wei and Jin dynasties.
On the east side, there were three gates. The northernmost one was called Jianchun Gate (Jianchun Mén, Gate of Establishing Spring). During the Han Dynasty, it was called Shangdong Gate (Shangdong Mén, Upper East Gate). Ruan Ji's (Ruǎn Jí) poem mentions 'walking out of Shangdong Gate,' referring to this gate. During the Wei and Jin dynasties, it was called Jianchun Gate. Emperor Xiaowen adopted this name without change. The second gate to the south was called Dongyang Gate (Dongyang Mén, East-facing Sun Gate). During the Han Dynasty, it was called Dongzhong Gate (Dongzhong Mén, East Middle Gate). During the Wei and Jin dynasties, it was called Dongyang Gate. Emperor Xiaowen adopted this name without change. The third gate further south was called Qingyang Gate (Qingyang Mén, Green Sun Gate). During the Han Dynasty, it was called Wangjing Gate (Wangjing Mén, Gate of Gazing at the Capital). During the Wei and Jin dynasties, it was called Qingming Gate (Qingming Mén, Clear and Bright Gate). Emperor Xiaowen changed it to Qingyang Gate.
On the south side, there were three gates. The easternmost one was called Kaiyang Gate (Kaiyang Mén, Opening Sun Gate). Emperor Guangwu of the Eastern Han Dynasty built this gate when he moved the capital to Luoyang. When it was first built, it had no name. Suddenly, one night, a pillar flew in by itself and landed on the gate tower. Later, Kaiyang County (Kaiyang Xian) of Langya Commandery (Langya Jùn) reported that a pillar from the south gate had flown away. People were sent to inspect it, and it turned out to be the same pillar. Therefore, it was named Kaiyang. From the Wei to the Jin dynasties, this name was used without change. Emperor Xiaowen also adopted this name. The second gate to the west was called Pingchang Gate (Pingchang Mén, Peace and Prosperity Gate). During the Han Dynasty, it was called Ping Gate (Ping Mén, Peace Gate). During the Wei and Jin dynasties, it was called Pingchang Gate. Emperor Xiaowen adopted this name without change. The third gate further west was called Xuanyang Gate (Xuanyang Mén, Proclaiming Sun Gate). During the Han Dynasty, it was called Jin Gate (Jin Mén, Ferry Gate). During the Wei and Jin dynasties, it was called Jinyang Gate (Jinyang Mén, Ferry Sun Gate). Emperor Xiaowen adopted this name without change.
On the west side, there were four gates. The southernmost one was called Ximing Gate (Ximing Mén, West Bright Gate). During the Han Dynasty, it was called Guangyang Gate (Guangyang Mén, Broad Sun Gate). During the Wei and Jin dynasties, this name was used without change. Emperor Xiaowen changed it to Ximing Gate. The second gate to the north was called Xiyang Gate (Xiyang Mén, West-facing Sun Gate). During the Han Dynasty, it was called Yong Gate (Yong Mén, Yong Prefecture Gate). During the Wei and Jin dynasties, it was called Ximing Gate. Emperor Xiaowen changed it to Xiyang Gate. The third gate further north was called Changhe Gate (Changhe Mén, Heavenly Gate). During the Han Dynasty, it was called Shangxi Gate (Shangxi Mén, Upper West Gate). There were bronze armillary spheres and jade instruments (xuánjī yùhéng, ancient astronomical instruments) to align the movements of the sun, moon, and stars. During the Wei and Jin dynasties, it was called Changhe Gate. Emperor Xiaowen adopted this name without change. The fourth gate further north was called Chengming Gate (Chengming Mén, Receiving Brightness Gate). Chengming Gate was built by Emperor Xiaowen. It faced the east-west avenue in front of Jin Yong City (Jinyong Chéng), marking the beginning of the capital relocation to Luoyang. At that time, the palaces had not yet been completed, and Emperor Xiaowen lived in Jin Yong City. To the west of the city was Wangnan Temple (Wangnan Sì). Emperor Xiaowen frequently visited the temple to discuss Buddhist doctrines with the monks, so this gate was opened, but it had no name yet. People called it New Gate (Xin Mén, New Gate). At that time, princes and high officials often greeted the emperor at the New Gate. Emperor Xiaowen said to the Imperial Censor Li Biao (Li Biao), 'Cao Zhi's (Cao Zhi) poem says: 'Visiting the Emperor at Chengming Residence'.
。此門宜以承明為稱。遂名之。
北面有二門。西頭曰大夏門。漢曰夏門。魏晉曰大夏門。嘗造三層樓。去地二十丈。洛陽城門樓。皆兩重。去地百尺。惟大夏門甍棟于云。東頭曰廣莫門。漢曰谷門。魏晉曰廣莫門。高祖因而不改。廣莫門以西。至於大夏門。宮觀相連。被諸城上也。
一門有三道。所謂九軌。
洛陽城內伽藍記卷第一
魏撫軍府司馬楊炫之撰
永寧寺。熙平元年靈太后胡氏所立也。在宮前閶闔門南一里御道西。其寺東有太尉府。西對永康里。南界昭玄曹。北鄰御史臺。閶闔門前御道東有左衛府。府南有司徒府。司徒府南有國子學堂。內有孔丘像。顏淵問仁子路問政在側。國子南有宗正寺。寺南有太廟。廟南有護軍府。府南有衣冠里。御道西有右衛府。府南有太尉府。府南有將作曹。曹南有九級府。府南有太社。社南有凌陰里。即四朝時藏冰處也。中有九層浮圖一所。架木為之。舉高九十丈。有剎復高十丈。合去地一千尺。去京師百里已遙見之。初掘基至黃泉下。得金像三千軀。太后以為信法之徴。是以營建過度也。剎上有金寶瓶。容二十五石寶瓶。下有承露金盤三十重。周匝皆垂金鐸。復有鐵鎖。四道引剎向浮圖。四角鎖上。亦有金鐸。鐸大小如一石甕。子浮圖有九
【現代漢語翻譯】 現代漢語譯本： 這個門應該以承明為名稱，於是就命名為承明門。
北面有兩座門。西邊的叫做大夏門（Da Xia Gate），漢朝時叫做夏門（Xia Gate），魏晉時叫做大夏門（Da Xia Gate）。曾經建造了三層樓，離地面二十丈。洛陽（Luoyang）城門樓，都是兩重結構，離地面一百尺。只有大夏門（Da Xia Gate）的屋脊棟樑高聳入雲。東邊的叫做廣莫門（Guang Mo Gate），漢朝時叫做谷門（Gu Gate），魏晉時叫做廣莫門（Guang Mo Gate）。高祖沿用了這個名稱沒有更改。廣莫門（Guang Mo Gate）以西，到大夏門（Da Xia Gate），宮殿樓觀相互連線，覆蓋在城墻之上。
一個門有三條通道，這就是所謂的九軌。
《洛陽伽藍記》卷第一
魏撫軍府司馬楊炫之撰
永寧寺（Yongning Temple），是熙平元年靈太后胡氏所建立的。在宮前閶闔門（Changhe Gate）南一里御道的西邊。這座寺廟的東邊是太尉府，西邊對著永康里，南邊以昭玄曹為界，北邊鄰近御史臺。閶闔門（Changhe Gate）前的御道東邊有左衛府，左衛府南邊有司徒府，司徒府南邊有國子學堂，裡面有孔丘（Kong Qiu）的畫像，顏淵（Yan Yuan）問仁、子路（Zi Lu）問政在旁邊。國子學堂南邊有宗正寺，宗正寺南邊有太廟，太廟南邊有護軍府，護軍府南邊有衣冠里。御道西邊有右衛府，右衛府南邊有太尉府，太尉府南邊有將作曹，將作曹南邊有九級府，九級府南邊有太社，太社南邊有凌陰里，就是四朝時藏冰的地方。寺廟中有一座九層浮圖，用木頭建造而成，高九十丈，塔剎又高十丈，加起來離地面一千尺。距離京師一百里就能遙遙望見。當初挖掘地基，一直挖到黃泉之下，得到金像三千軀。靈太后認為這是信奉佛法的徵兆，因此營建過度。塔剎上有金寶瓶，能容納二十五石。寶瓶下面有承露金盤三十重，周圍都垂著金鈴。又有鐵鎖，四條引著塔剎向浮圖，四個角上的鎖上，也有金鈴。鈴的大小像一石的甕。子浮圖有九層。
【English Translation】 English version: This gate should be named Chengming (承明), so it was named Chengming Gate.
To the north, there are two gates. The one on the west is called Da Xia Gate (大夏門), known as Xia Gate (夏門) during the Han dynasty, and Da Xia Gate (大夏門) during the Wei and Jin dynasties. It once had a three-story building, twenty zhang (丈) above the ground. The gate towers of Luoyang (洛陽) city all had two layers, one hundred chi (尺) above the ground. Only the roof ridge of Da Xia Gate (大夏門) reached into the clouds. The one on the east is called Guang Mo Gate (廣莫門), known as Gu Gate (谷門) during the Han dynasty, and Guang Mo Gate (廣莫門) during the Wei and Jin dynasties. Emperor Gaozu adopted this name without changing it. West of Guang Mo Gate (廣莫門), up to Da Xia Gate (大夏門), palaces and pavilions are connected, covering the city walls.
One gate has three passages, which is called the nine tracks.
Records of Luoyang Monasteries, Volume 1
Written by Yang Xuanzhi (楊炫之), Sima of the Auxiliary General's Office of Wei
Yongning Temple (永寧寺) was established by Empress Dowager Hu (胡氏) during the first year of the Xiping (熙平) era. It is located one li (里) south of the Changhe Gate (閶闔門) in front of the palace, on the west side of the imperial road. To the east of the temple is the Grand Commandant's Office, to the west is Yongkang Neighborhood, to the south is bordered by the Zhaoxuan Department, and to the north is adjacent to the Censorate. To the east of the imperial road in front of Changhe Gate (閶闔門) is the Left Guard Office, south of the Left Guard Office is the Minister of Education's Office, and south of the Minister of Education's Office is the Imperial Academy, which contains a statue of Kong Qiu (孔丘, Confucius), with Yan Yuan (顏淵) asking about benevolence and Zilu (子路) asking about politics on the sides. South of the Imperial Academy is the Court of the Imperial Clan, south of the Court of the Imperial Clan is the Imperial Ancestral Temple, south of the Imperial Ancestral Temple is the General of the Army's Office, and south of the General of the Army's Office is the Yiguan Neighborhood. To the west of the imperial road is the Right Guard Office, south of the Right Guard Office is the Grand Commandant's Office, south of the Grand Commandant's Office is the Directorate of Works, south of the Directorate of Works is the Nine-Level Office, south of the Nine-Level Office is the Great Altar of the Land, and south of the Great Altar of the Land is the Lingyin Neighborhood, which was the place for storing ice during the Four Dynasties. In the center is a nine-story pagoda, made of wood, ninety zhang (丈) high, with a spire that is another ten zhang (丈) high, totaling one thousand chi (尺) above the ground. It can be seen from a hundred li (里) away from the capital. Initially, when digging the foundation, it reached below the Yellow Springs, and three thousand golden statues were found. The Empress Dowager believed this to be a sign of faith in Buddhism, so the construction was excessive. On the spire is a golden treasure bottle, capable of holding twenty-five shi (石). Below the treasure bottle are thirty layers of dew-collecting golden plates, all around which hang golden bells. There are also iron chains, four of which pull the spire towards the pagoda, and on the locks at the four corners, there are also golden bells. The size of the bells is like a one-shi (石) urn. The sub-pagoda has nine stories.
級角。角皆懸金鐸。合上下有一百二十鐸。浮圖有四面。面有三戶六窗。戶皆朱漆。扉上有五行金釘。合有五千四百枚。復有金環鋪首布。殫土木之功。窮造形之巧。佛事精妙不可思議。繡柱金鋪駭人心目。至於高風。永夜寶鐸和鳴。鏗鏘之聲聞及十餘里。浮圖北有佛殿一所。形如太極殿。中有丈八金像一軀。中長金像十軀。繡珠像三軀。織成五軀。作功奇巧。冠于當世。僧房樓觀一千餘間。雕樑粉壁青繅綺疏難得而言。栝柏松椿扶疏拂檐叢。竹香草布護階墀。是以常景碑云。須彌寶殿兜率凈宮。莫尚於斯也。外國所獻經像。皆在此寺。寺院墻皆施短椽。以瓦覆之。若今宮墻也。四面各開一門。南門樓三重通。三道去地二十丈。形制似今端門圖。以雲氣畫彩仙靈綺□青鎖□赫麗華。拱門有四力士四獅子。飾以金銀。加之珠玉裝嚴煥炳世所未聞。東西兩門亦皆如之。所可異者。唯樓二重。北門一道不施屋。似烏頭門。四門外樹以青槐亙以綠水。京邑行人多庇其下。路斷飛塵不由奔云之潤。清風送涼。豈藉合歡之發。詔中書舍人常景。為寺碑文。景字永昌。河內人也。敏學博通。知名海內。大和十九年為高祖所器。拔為律學博士。刑法疑獄多訪于景。正始初。詔刊律令。永作通式。敕景共治書。侍御史高僧𥙿。羽林監王元
【現代漢語翻譯】 現代漢語譯本： （佛塔的）每一層角都懸掛著金鈴（金鐸）。上下總共有120個鈴鐺（金鐸）。佛塔有四面，每一面有三扇門和六扇窗戶。門都塗著硃紅色油漆，門扇上有五行金釘，總共有五千四百枚。還有金環鋪首裝飾。用盡土木工程的技巧，窮盡造型的精巧，佛事（指與佛教有關的事務）的精妙不可思議。繡花的柱子和金色的裝飾使人震驚。到了高處，永夜裡寶鈴（寶鐸）和諧鳴響，鏗鏘的聲音能傳到十幾里遠。佛塔的北面有一座佛殿，形狀像太極殿。殿中有一尊丈八高的金像，中等大小的金像十尊，刺繡的珠像三尊，織成的像五尊。製作的工藝非常精巧，冠絕當世。僧房樓閣有一千多間，雕樑畫棟，粉白的墻壁，青色的絲織窗戶，難以用語言來形容。栝柏、松樹、椿樹枝葉繁茂，拂過屋檐，叢生的竹子和香草鋪滿臺階。因此，常景的碑文中說，須彌山上的寶殿和兜率天的凈宮，沒有比這裡更勝的了。外國進獻的經書和佛像，都儲存在這座寺廟裡。寺院的墻壁都用短椽，上面覆蓋著瓦片，就像現在的宮墻一樣。四面各開一個門，南門樓有三重，三道門離地面二十丈，形狀像現在的端門圖。用雲氣畫出彩色的仙靈圖案，青色的鎖鏈閃耀著光彩。拱門有四個力士和四隻獅子，用金銀裝飾，加上珠寶玉石，裝飾得光彩奪目，世所未聞。東西兩門也都是這樣，唯一不同的是，只有兩重樓。北門只有一道門，沒有屋頂，像烏頭門。四個門外都種著青槐，環繞著綠水。京城的行人大多在樹下乘涼，即使沒有奔騰的雲彩帶來雨水，路面上也沒有飛塵。清風送來涼爽，不需要合歡樹開花。朝廷詔令中書舍人常景為寺廟撰寫碑文。常景，字永昌，是河內人。他勤奮好學，知識淵博，名揚海內。大和十九年，被高祖皇帝賞識，提拔為律學博士。刑法上的疑難案件，大多向常景請教。正始初年，朝廷下詔刊印律令，作為永久通用的法式。敕令常景與治書侍御史高僧𥙿、羽林監王元一起負責此事。
【English Translation】 English version: Each corner (of the pagoda) is hung with golden bells (jinduo). There are a total of 120 bells (jinduo) hanging from top to bottom. The pagoda has four sides, each with three doors and six windows. The doors are all painted vermilion, and the door panels have five rows of golden nails, totaling five thousand four hundred. There are also golden ring door knockers. The construction exhausts the skills of civil engineering and the ingenuity of design. The splendor of the Buddhist affairs (referring to matters related to Buddhism) is inconceivable. The embroidered pillars and golden decorations are shocking to the eyes. At the top, the precious bells (baoduo) chime harmoniously throughout the long night, and the resounding sound can be heard for more than ten li (a Chinese unit of distance, approximately 500 meters). To the north of the pagoda is a Buddhist hall, shaped like the Taiji Hall. Inside the hall is a golden statue of eighteen chi (a Chinese unit of length, approximately 1/3 meter) tall, ten medium-sized golden statues, three embroidered pearl statues, and five woven statues. The craftsmanship is extremely exquisite, surpassing all others of the time. There are more than a thousand monks' quarters and pavilions, with carved beams and painted pillars, white walls, and blue silk windows, which are difficult to describe in words. Juniper, pine, and ailanthus trees grow luxuriantly, brushing against the eaves, and clusters of bamboo and fragrant grass protect the steps. Therefore, Chang Jing's inscription says that the precious palace on Mount Sumeru and the pure palace of Tushita Heaven are not superior to this place. The scriptures and Buddhist images offered by foreign countries are all kept in this temple. The walls of the temple are all made of short rafters, covered with tiles, like the palace walls of today. Each of the four sides has a gate, and the south gate tower has three levels, with the three gates being twenty zhang (a Chinese unit of length, approximately 3.33 meters) above the ground, shaped like the current Duanmen Gate. Colorful celestial spirits are painted with cloud patterns, and the blue chains shine brightly. The archway has four strongmen and four lions, decorated with gold and silver, and adorned with jewels and jade, making the decoration dazzling and unheard of in the world. The east and west gates are also the same, the only difference being that they only have two levels. The north gate has only one gate, without a roof, like the Wutou Gate. Outside the four gates are planted green locust trees, surrounded by green water. Most of the pedestrians in the capital take shelter under the trees, and even without the rain brought by the rushing clouds, there is no dust on the road. The cool breeze brings coolness, without the need for the flowers of the Albizia julibrissin tree to bloom. The imperial court ordered Chang Jing, a drafter of the Imperial Secretariat, to write an inscription for the temple. Chang Jing, courtesy name Yongchang, was from Henei. He was diligent in learning, knowledgeable, and famous throughout the country. In the nineteenth year of the Dazhong reign, he was appreciated by Emperor Gaozu and promoted to Doctor of Law. He was often consulted on difficult cases of criminal law. In the early years of the Zhengshi reign, the imperial court ordered the printing of the laws and regulations, to be used as a permanent standard. Chang Jing was ordered to be in charge of this matter together with Gao Seng𥙿, a supervising censor of the Ministry of Justice, and Wang Yuan, a supervisor of the Imperial Guards.
龜。尚書郎祖瑩。員外散騎侍郎李琰之等。撰集其事。又詔太師彭城王勰。青州刺史劉芳入預其議。景討正科條。商搉古今。甚有倫序。見行於世。今律二十篇是也。又共芳造洛陽宮殿門閣之名。經途里邑之號。出除長安令。時人比之潘岳。其後歷位中書舍人。黃門侍郎秘書監。幽州刺史。儀同三司。學徒以為榮焉。景入參近侍。出為侯牧。居室貧儉事等農家。唯有經史盈車滿架。所著文集數百餘篇。給事封暐伯作序。行於世。裝飾畢功。明帝與太后共登之。視宮內如掌中。臨京師若家庭。以其目見宮中禁人不聽升。炫之嘗與河南尹胡孝世共登之。下臨雲雨信哉不虛。時有西域沙門菩提達磨者。波斯國胡人也。起自荒裔來游中土。見金盤炫日光照雲表。寶鐸含風響出天外。歌詠贊嘆實是神功。自云年一百五十歲歷涉諸國。靡不周遍。而此寺精麗閻浮所無也。極物境界亦未有。此口唱南無合掌連日。至孝昌二年中。大風發屋拔樹。剎上寶瓶隨風而落入地丈餘。覆命工匠更鑄新瓶。建義元年太原王爾朱榮總士馬於此寺。榮字天寶北地秀容人也。世為第一領民酋長博陵郡公部落八千餘家。有馬數萬匹富等天府。武泰元年二月中帝崩無子。立臨洮王世子釗以紹。大業年三歲太后貪秉朝政故。以立之。榮謂并州刺史元天穆曰。皇
【現代漢語翻譯】 現代漢語譯本： 關於『龜』（一種占卜工具）。尚書郎祖瑩、員外散騎侍郎李琰之等人，共同撰集相關事蹟。又奉詔太師彭城王勰（官名），青州刺史劉芳參與討論。李景考訂律法的條文，參考古代和當代的案例，非常有條理。這些條文在世間推行，就是現在的《律》二十篇。他還與劉芳一起，制定了洛陽宮殿門閣的名稱，以及道路上的里邑稱號。李景被任命為長安令，當時的人們將他比作潘岳（著名文學家）。之後，他歷任中書舍人、黃門侍郎、秘書監、幽州刺史、儀同三司等職。他的學生們都以此為榮。李景入朝擔任近侍，出朝擔任地方長官。他的住所簡樸，生活如同農家，只有經史書籍裝滿了車和書架。他所著的文集有數百篇，給事封暐伯為之作序，在世間流傳。宮殿裝飾完畢后，明帝與太后一同登上宮殿，觀看宮內如同觀看掌中之物，俯瞰京師如同俯瞰自己的家。因為他親眼看到宮中禁止人們隨意登高，炫之（人名）曾經與河南尹胡孝世一同登上宮殿，向下看去雲霧繚繞，確實不虛。當時有一位來自西域的沙門菩提達磨（Bodhidharma）（僧侶的名字，來自西域），他是波斯國的胡人，從邊遠地區來到中土遊歷。他看到金盤閃耀著日光，照亮雲端，寶鐸含著風聲，響徹天外，歌詠贊嘆，確實是神功。他自稱一百五十歲，遊歷過許多國家，無不周遍。他說這座寺廟的精美華麗是閻浮提（Jambudvipa）（佛教術語，指我們所居住的世界）所沒有的。窮盡世間所有的美好也無法比擬。他口中念著『南無』（Namo）（佛教術語，表示皈依），合掌連日。孝昌二年間，大風吹倒房屋，拔起樹木，剎（佛寺）上的寶瓶被風吹落，陷入地下丈餘。於是又命令工匠重新鑄造新的寶瓶。建義元年，太原王爾朱榮（人名）在此寺統領軍隊。爾朱榮，字天寶，是北地秀容人。世代為第一領民酋長，博陵郡公，部落有八千多家，有馬數萬匹，財富如同天府。武泰元年二月中，皇帝駕崩，沒有兒子，於是立臨洮王的世子趙（人名）來繼承皇位。大業年間，趙年僅三歲，太后貪戀朝政，所以立他為帝。爾朱榮對并州刺史元天穆說，皇 皇
【English Translation】 English version: Regarding 'Gui' (a divination tool). Zuying, a secretary of the Imperial Secretariat, Li Yanzhi, an attendant gentleman of the Palace Gate, and others, jointly compiled related events. Furthermore, Grand Tutor Pengcheng King Xie (an official title) and Liu Fang, the governor of Qingzhou, were ordered to participate in the discussions. Li Jing examined and corrected the articles of law, referencing ancient and contemporary cases, with great order and coherence. These articles were implemented in the world, and they are the current twenty chapters of the 'Law'. He also, together with Liu Fang, established the names of the palace gates and pavilions of Luoyang, as well as the names of the villages and towns along the roads. Li Jing was appointed as the magistrate of Chang'an, and people at the time compared him to Pan Yue (a famous writer). Later, he successively held positions such as secretary of the Imperial Secretariat, attendant gentleman of the Palace Gate, director of the Imperial Library, governor of Youzhou, and grand master with the same rank as the Three Dukes. His students all took pride in this. Li Jing entered the court to serve as a close attendant, and left the court to serve as a local official. His residence was simple, and his life was like that of a farmer, with only classics and historical books filling his carts and shelves. He authored hundreds of volumes of literary works, and Feng Weibai, a court attendant, wrote a preface for them, which circulated in the world. After the palace decorations were completed, Emperor Ming and the Empress Dowager ascended the palace together, viewing the palace grounds as if they were in the palm of their hand, and overlooking the capital as if it were their own home. Because he personally saw that people were forbidden from ascending the palace at will, Xuanzhi (a person's name) once ascended the palace with Hu Xiaoshi, the governor of Henan, and looking down, they saw clouds and mist, which was indeed true. At that time, there was a Shramana Bodhidharma (Bodhidharma) (a monk's name, from the Western Regions) from the Persian country, who came from remote regions to travel in the Central Lands. He saw the golden plate shining with sunlight, illuminating the clouds, and the precious bell containing the sound of the wind, resounding beyond the heavens, singing praises, which was indeed divine work. He claimed to be one hundred and fifty years old, and had traveled to many countries, without leaving any unvisited. He said that the exquisite beauty of this temple was unmatched in Jambudvipa (Jambudvipa) (a Buddhist term, referring to the world we live in). Exhausting all the beauty in the world could not compare to it. He recited 'Namo' (Namo) (a Buddhist term, meaning to take refuge) in his mouth, joining his palms for days. During the second year of Xiaochang, a strong wind blew down houses and uprooted trees, and the precious bottle on the finial (of the temple) was blown down by the wind, sinking more than ten feet into the ground. So he ordered craftsmen to recast a new precious bottle. In the first year of Jianyi, Taiyuan King Erzhurong (a person's name) commanded the army at this temple. Erzhurong, whose courtesy name was Tianbao, was a native of Xiurong in the Northern Lands. For generations, he was the first chieftain to lead the people, the Duke of Boling, with more than eight thousand households in his tribe, tens of thousands of horses, and wealth like a heavenly treasury. In the second month of the first year of Wutai, the emperor died without a son, so Zhao (a person's name), the heir of the King of Lintao, was established to succeed the throne. During the Daye era, Zhao was only three years old, and the Empress Dowager was greedy for power, so she established him as emperor. Erzhurong said to Yuan Tianmu, the governor of Bingzhou, that the emper
帝晏駕。春秋十九。海內士庶猶曰幼君。況今奉未言之兒。以臨天下而望昇平。其可得乎。吾世荷國恩不能坐看成敗。今欲以鐵馬五千赴哀山陵。兼問侍臣帝崩之由。君竟謂如何。穆曰。明公世跨並肆雄才傑出。部落之民控弦一萬。若能行廢立之事。伊霍復見今日。榮即共穆結異姓兄弟。穆年大榮兄事之。榮為盟主。穆亦拜榮。於是密議。長君諸王之中不知誰應當璧。遂于晉陽人各鑄像不成。唯長樂王子攸像光相具足。端嚴特妙。是以榮意在長樂。遣蒼頭王豐入洛。詢以為主。長樂即許之共剋期契。榮三軍皓素揚旌南出。太后聞榮舉兵。召王公議之時。胡氏專寵。皇宗怨望。假八議者莫肯致言。唯黃門侍郎徐統曰。爾朱榮馬邑小胡人。才凡鄙不度德量。力長戟指闕。所謂窮轍拒輪積薪候燎。今宿衛文武足得一戰。但守河橋觀其意趣。榮懸軍千里兵老師弊。以逸待勞破之必矣。后然統言。即遣都督李神軌鄭季明等。領眾五千鎮河橋。四月十一日榮過河內至高頭驛。長樂王從雷陂北渡赴榮軍所。神軌季明等見長樂王往遂開門降。十二日榮軍于芒山之北河陰之野。十三日召百官赴駕至者盡誅之。王公卿土及諸朝臣死者三千餘人。十四日車駕入城。大赦天下。改號為建義元年。是為莊帝。於時新經大兵人物殲盡。流迸之徒驚駭
【現代漢語翻譯】 現代漢語譯本 皇帝駕崩了。年僅十九歲。國內的士人和百姓還稱他為『幼君』。更何況現在要擁立一個還不會說話的幼兒，來治理天下，並期望天下太平，這怎麼可能呢？我世代承受國家的恩惠，不能眼睜睜地看著國家衰敗。現在我打算率領五千鐵騎前往皇帝的陵墓，一方面弔唁，一方面詢問侍臣皇帝駕崩的原因。您認為如何？ 穆回答說：『明公您世代雄踞并州和肆州，才華傑出。您的部落民眾有上萬名弓箭手。如果能行廢立之事，伊尹和霍光就會在今天重現。我願意和您結為異姓兄弟。我年長，您就以兄長之禮待我。您做盟主。』穆也向爾朱榮行禮。於是他們秘密商議，在各位諸王之中，不知道誰應該繼承皇位。於是在晉陽分別給各位諸王鑄造雕像，但都沒有成功。只有長樂王元子攸（北魏孝莊帝）的雕像容貌光彩照人，端莊肅穆，非常特別。因此爾朱榮的心意在長樂王身上。派遣蒼頭王豐進入洛陽，詢問他的意願，讓他做主。長樂王答應了他，共同約定日期起事。 爾朱榮的三軍身著白衣，高舉旗幟，向南進發。太后聽說爾朱榮起兵，召集王公大臣商議對策。當時胡太后專權，皇室宗親充滿怨恨。那些平時高談闊論的人都不肯說話。只有黃門侍郎徐統說：『爾朱榮是馬邑的小胡人，才能平庸，不自量力。他手持長戟指向皇宮，這就像用盡車轍去阻擋車輪，堆積柴火等待被點燃一樣危險。現在皇宮衛隊和文武官員足以一戰。只要守住河橋，觀察他的意圖。爾朱榮孤軍深入千里，士兵疲憊不堪。我們以逸待勞，一定能打敗他。』 太后認為徐統說得對。於是派遣都督李神軌、鄭季明等人，率領五千士兵鎮守河橋。四月十一日，爾朱榮經過河內，到達高頭驛。長樂王從雷陂向北渡河，前往爾朱榮的軍營。李神軌、鄭季明等人看到長樂王前往，於是打開城門投降。十二日，爾朱榮的軍隊駐紮在芒山以北的河陰。十三日，爾朱榮召集百官前往行在，到達的人全部被殺。王公大臣以及各位朝臣，死亡人數超過三千人。十四日，皇帝的車駕進入洛陽城。大赦天下。改年號為建義元年。這就是孝莊帝。 當時剛剛經歷過大戰，人口銳減。流亡逃竄的人們驚恐萬狀。
【English Translation】 English version The Emperor has passed away. He was only nineteen years old. The scholars and common people within the realm still referred to him as the 'Young Ruler.' How can we possibly expect peace and prosperity when we are about to enthrone an infant who cannot even speak to rule the empire? I have received the grace of the nation for generations and cannot sit idly by and watch it decline. Now, I intend to lead five thousand iron cavalry to the Emperor's mausoleum, both to offer condolences and to inquire of the attending officials about the cause of the Emperor's demise. What do you think? Mu replied, 'Your Excellency has dominated Bing and Si provinces for generations, with outstanding talent. Your tribal people have ten thousand archers. If you can carry out the act of deposing and establishing a new ruler, then Yi Yin and Huo Guang will reappear today. I am willing to become sworn brothers with you. I am older, so you should treat me as an elder brother. You will be the leader of the alliance.' Mu also bowed to Erzhu Rong. Thus, they secretly discussed which of the princes should inherit the throne. They cast statues of the princes in Jinyang, but none were successful. Only the statue of Prince You of Changle (Emperor Xiaozhuang of Northern Wei) had a radiant appearance, dignified and solemn, and was particularly outstanding. Therefore, Erzhu Rong's intention was on the Prince of Changle. He sent his servant Wang Feng to Luoyang to inquire about his wishes and let him be the master. The Prince of Changle agreed and jointly set a date to start the uprising. Erzhu Rong's three armies, dressed in white, raised their banners and marched south. When the Empress Dowager heard that Erzhu Rong had raised troops, she summoned the princes and ministers to discuss countermeasures. At that time, Empress Dowager Hu held exclusive power, and the imperial clan was full of resentment. Those who usually talked grandly were unwilling to speak. Only Xu Tong, the Yellow Gate Attendant, said, 'Erzhu Rong is a small barbarian from Mayi, with mediocre talent and a lack of self-awareness. He points his long halberd at the palace, which is as dangerous as using up the ruts to stop the wheels or piling up firewood waiting to be ignited. Now, the palace guards and civil and military officials are enough to fight. Just guard the Heqiao Bridge and observe his intentions. Erzhu Rong's army is advancing thousands of miles deep, and his soldiers are exhausted. We can wait for him in a relaxed state and defeat him.' The Empress Dowager thought that Xu Tong was right. So she sent the commanders Li Shengui and Zheng Jiming to lead five thousand soldiers to guard the Heqiao Bridge. On the eleventh day of the fourth month, Erzhu Rong passed through Henei and arrived at Gaotou Post. The Prince of Changle crossed the river north from Lei Slope and went to Erzhu Rong's camp. Li Shengui, Zheng Jiming, and others saw the Prince of Changle going and opened the city gate to surrender. On the twelfth day, Erzhu Rong's army was stationed in Heyin, north of Mang Mountain. On the thirteenth day, Erzhu Rong summoned the officials to the imperial presence, and all those who arrived were killed. More than three thousand princes, ministers, and officials died. On the fourteenth day, the Emperor's carriage entered the city of Luoyang. A general amnesty was issued to the world. The reign was changed to the first year of Jianyi. This was Emperor Xiaozhuang. At that time, the population had been drastically reduced due to the recent war. The fleeing people were terrified.
未出。莊帝肇升太極。解網垂仁。唯散騎常侍山偉一人拜恩南闕。加榮使持節中外諸軍事大將軍開府北道大行臺都督。十州諸軍事大將軍領左右。太原王其天穆為侍中太尉公世襲并州刺史。上黨王起家為公卿牧守者。不可勝數。二十日洛中草草猶自不安。死生相怨人懷異慮。貴室豪家並宅競竄。貧夫賤士襁負爭逃。於是出詔。濫死者普加褒贈。三品以上贈三公。五品以上贈令仆。七品以上贈州牧。白民贈郡鎮。於是稍安。帝納榮女為皇后。進榮為柱國大將軍錄尚書事。余官如故。進天穆為大將軍。余官皆如故。永安二年五月北海王元顥復入洛。在此寺聚兵。顥莊帝從兄也。孝昌末鎮汲郡。聞爾朱榮入洛陽。遂南奔蕭衍。是年入洛。莊帝北巡。顥登皇帝位。改年曰建武元年。顥與莊帝書曰。大道既隱。天下匪公禍福不追與能義絕。朕猶庶幾五帝無取六軍正以糠秕萬乘錙銖大寶。非貪皇帝之尊。豈圖六合之富直。以爾朱榮往歲入洛。順而勤王終為魏賊。逆刃加於君親。鋒鏑肆于卿宰。元氏少長殆欲無遺。已有陳恒盜齊之心。非無六卿分晉之計。但以四海橫流欲篡未可。暫樹君臣假相拜置。害卿兄弟獨夫介立。遵養待時臣節詎久。朕睹此心寒遠投江。表泣請梁朝誓在復恥。風行建業電赴三川。正欲問罪于爾朱。出卿于桎梏。
【現代漢語翻譯】 現代漢語譯本：
（未完，原文缺失起始部分。）莊帝即位，施行仁政，赦免罪犯。只有散騎常侍山偉一人前來南闕拜謝皇恩。加封山偉為使持節、中外諸軍事大將軍、開府北道大行臺都督、十州諸軍事大將軍，領左右。太原王元天穆為侍中、太尉公，世襲并州刺史。上黨王等起家為公卿牧守的人，數不勝數。二十日，洛陽城中人心惶惶，仍然感到不安。人們互相埋怨，心懷異志。貴族豪門紛紛遷徙宅邸，貧苦百姓揹著孩子爭相逃亡。於是，朝廷頒佈詔令，對因戰亂而死的人普遍加以褒獎和贈予。三品以上官員贈予三公的待遇，五品以上官員贈予令仆的待遇，七品以上官員贈予州牧的待遇，平民百姓贈予郡鎮的待遇。於是，局勢稍微安定。莊帝納爾朱榮的女兒為皇后，晉陞爾朱榮為柱國大將軍、錄尚書事，其餘官職不變。晉陞元天穆為大將軍，其餘官職都不變。
永安二年五月，北海王元顥（莊帝的堂兄，孝昌末年鎮守汲郡。聽說爾朱榮進入洛陽后，就南奔蕭衍）再次進入洛陽，在此寺廟聚集兵力。是年，元顥進入洛陽。莊帝向北巡視。元顥登上皇帝位，改年號為建武元年。元顥給莊帝寫信說：『大道已經隱沒，天下變得不公正，禍福的降臨不再與人的行為相符，道義已經斷絕。我尚且希望像五帝那樣不貪戀權位，不重視軍隊，把皇帝的尊位看作糠秕，把萬乘之國看作微不足道的寶物。我並非貪圖皇帝的尊位，難道是圖謀天下的財富嗎？只是因為爾朱榮往年進入洛陽，表面上是順應時勢勤王，最終卻成了魏國的賊子。他把刀刃加在君主和親人身上，把兵鋒指向朝廷大臣。元氏家族幾乎沒有留下活口。他已經有了陳恒（篡齊）的野心，並非沒有六卿瓜分晉國的計劃。只是因為天下大亂，想要篡位還不行，暫時樹立君臣的名義，假裝互相拜見。他殘害你的兄弟，讓你孤立無援。他暗中積蓄力量，等待時機，他的臣節怎麼會長久呢？我看到了他的野心，不惜遠投江表，向梁朝哭訴，發誓要報仇雪恥。我像風一樣迅速到達建業，像閃電一樣趕到三川，正是要向爾朱榮問罪，把你從桎梏中解救出來。』
【English Translation】 English version:
(Missing beginning of the original text.) Emperor Zhuang ascended the throne and initiated a policy of benevolence, granting amnesty to prisoners. Only Shan Wei, the Attendant Cavalier in Ordinary, came to the Southern Gate to express his gratitude for the imperial grace. Shan Wei was additionally appointed as the Grand General of Military Affairs Inside and Outside, holding the Staff of Authority, the Grand Executive of the Northern Route, the Commander-in-Chief of Military Affairs of Ten Provinces, and leading the Left and Right. Yuan Tianmu, the Prince of Taiyuan, was made the Attendant-in-Ordinary and Grand Commandant, with the hereditary title of Governor of Bing Province. Countless individuals from the Prince of Shangdang's lineage were appointed as ministers and governors.
On the twentieth day, the people in Luoyang were still uneasy and filled with resentment, harboring different thoughts. Noble and wealthy families moved their residences, while poor and humble people fled with their children. Therefore, the court issued an edict, bestowing posthumous honors and gifts upon those who died in the war. Officials of the third rank and above were granted the honors of the Three Dukes, those of the fifth rank and above were granted the honors of the Orderly of the Palace, those of the seventh rank and above were granted the honors of the Governor of a Province, and commoners were granted the honors of the Commander of a Prefecture. As a result, the situation gradually stabilized. Emperor Zhuang accepted Erzhu Rong's daughter as his empress, and promoted Erzhu Rong to the Grand General of the Pillar State and the Recorder of Affairs of the Department of State, while retaining his other positions. Yuan Tianmu was promoted to Grand General, while retaining all his other positions.
In May of the second year of Yong'an, Yuan Hao (Prince of the Northern Sea, Emperor Zhuang's cousin, who was stationed in Ji Commandery at the end of the Xiaochang era. Upon hearing that Erzhu Rong had entered Luoyang, he fled south to Xiao Yan) re-entered Luoyang and gathered troops at this temple. In that year, Yuan Hao entered Luoyang. Emperor Zhuang went on a northern tour. Yuan Hao ascended the throne and changed the reign title to Jianwu Year 1. Yuan Hao wrote a letter to Emperor Zhuang, saying: 'The Great Way has been obscured, and the world has become unjust. Blessings and misfortunes no longer correspond to people's actions, and righteousness has been severed. I still hope to be like the Five Emperors, not coveting power and not valuing the army, regarding the emperor's position as chaff and the empire as insignificant treasure. I do not covet the emperor's position, nor do I seek the wealth of the world. It is only because Erzhu Rong entered Luoyang in the past, ostensibly obeying the times and serving the king, but ultimately became a traitor to the Wei. He turned his blade against the ruler and his relatives, and directed his weapons at the court officials. Almost no one from the Yuan family was left alive. He already has the ambition of Chen Heng (usurping Qi), and he certainly has the plan of the Six Ministers dividing Jin. It is only because the world is in chaos that he cannot yet usurp the throne. He temporarily establishes the titles of ruler and minister, pretending to pay respects to each other. He harms your brothers and leaves you isolated and helpless. He secretly accumulates strength, waiting for the opportunity. How long will his loyalty last? I saw his ambition and did not hesitate to flee far away to Jiangbiao, appealing to the Liang Dynasty and vowing to avenge my shame. I arrived in Jianye as quickly as the wind and rushed to Sanchuan like lightning, precisely to bring Erzhu Rong to justice and free you from your shackles.'
恤深怨于骨肉。解蒼生於倒懸。謂卿明眸擊節躬來見。我共敘哀辛同討兇羯。不意駕入城皋便。爾北渡雖迫於兇手勢不自由。或□生素懷棄劍猜。我聞之永嘆。撫衿而失何者。朕之於卿兄弟非遠。連枝分葉興滅相依。假有內窺外猶禦侮。況我與卿睦厚偏篤其于急難。凡今莫如棄親即仇。義將焉據也。且爾朱榮不臣之跡。暴于旁午。謀魏社稷愚智同見。卿乃明白疑于必然。託命豺狼。委身虎口。棄親助賊。兄弟尋戈。假獲民地。本是榮物。若克城邑。絕非卿有。徒危宗。國以廣寇仇。快賊莽之心。假卞莊之利。有識之士。咸為慚之。今家國隆替在卿與我。若天道助順。誓茲義舉。則皇魏宗社與運無窮。儻天不厭亂。胡羯未殄。鴟鳴狼噬薦食河北。在榮為福。于卿為禍。豈伊異人尺書道意。卿宜三複兼利是圖富貴可保。狥人非慮終不食言。自相魚肉。善擇元吉。勿貽後悔。此黃門郎祖榮之詞也。時帝在長子城。太原王上黨王來赴急。六月。帝圍河內。太守元桃湯車騎將軍宗正珍孫等為顥守攻之弗克。時暑炎赫將士疲勞。太原王欲使帝幸晉陽。至秋更舉大義。未決。召劉助筮之。助曰。必克。於是至明盡力攻之。如其言。桃湯珍孫並斬首。以殉三軍。顥聞河內不守。親率百僚。出鎮河橋。特遷侍中安豐王延明往守硤石。七月
帝至河陽。與顥隔河相望。太原王命車騎將軍爾朱兆潛師渡河破延明於硤石。顥聞延明敗亦散走。所將江淮子弟五千人。莫不解甲相泣。握手成列。顥與數千騎欲奔蕭衍。至長社為社民斬其首。傳送京師。二十日。帝還洛陽。進太原王天柱大將軍。余官亦如故。進上黨王太宰。余官亦如故。永安三年逆賊爾朱兆囚莊帝于寺。時太原王位極心驕功高意侈。與奪臧否肆意。帝恐謂左右曰。朕寧作高貴卿公死。不作漢獻帝生。九月二十五日詐言產太子。榮穆併入朝。莊帝手刃榮于光明殿。穆為伏兵魯暹所殺。榮世子部落大人亦死焉。榮下車騎將軍爾朱陽都等二十人隨入東華門。亦為伏兵所殺。唯右僕射爾朱世隆素在家。聞榮死總榮部曲燒西陽門奔河橋。至十月一日隆與妻鄉郡長公主。至芒山憑王寺。為榮追福齋。即遣爾朱侯討伐。爾朱那律歸等領胡騎一千皆白服來至郭下。索太原王尸喪。帝升大夏門望之。遣主書牛法尚。謂歸等曰。太原王立功不終。陰圖釁逆。王法無親。已依正刑罪止榮身。余皆不問。卿等何為不降官爵如故。歸曰。臣從太原王來朝。陛下何忽今日枉致無理。臣欲還晉陽。不忍空去。愿得太原王尸喪。生死無恨。發言雨淚哀不自勝。群胡慟哭。聲振京師。帝聞之亦為傷懷。遣待中朱元龍齋鐵券與世隆。待之
不死。官位如故。世隆謂元龍曰。太原王功格天地造濟生民。赤心奉國神明所知。長樂不顧信誓。枉害忠良。今日兩行鐵字何足可信。吾為太原王報仇終不歸降。元龍見世隆呼帝為長樂。知其不款。且以言帝。帝即出庫物置城西門外。募敢死之士。以討世隆。一日即得萬人。與歸等戰于郭外。兇勢不摧。歸等屢涉戎場便擊刺。京師士眾未習軍旅。雖皆義勇力不從心。三日頻戰而遊魂不息。帝更募人斷河橋。有漢中人李荀為水軍。從上流放火燒橋。世隆見橋被焚。遂大剽生民北上太行。帝遣侍中源子恭黃門郎楊寬領步騎三萬鎮河內。世隆至高都。立太原太守長廣王瞱為主。改號曰建元元年。爾朱氏自封王者八人。長廣王都晉陽。遣潁川王爾朱兆。舉兵向京師。子恭軍失利。兆自雷波涉渡擒莊帝于式干殿。帝初以黃河奔急。未謂兆得濟。不意兆不由舟楫。憑流而渡。是日水淺不沒馬腹故。及此難書契所記未之有也。炫之曰。昔光武受命。冰橋宜於滹水。昭烈中起。的盧踴于泥溝。皆理合于天神祇所福。故能功濟宇宙大庇生民。若兆者蜂目豺聲行窮梟獍。阻兵安忍賊害君親。皇靈有知。鑒其兇德。反使孟津由膝贊其逆心易稱大道。禍淫鬼神福謙。以此驗之信為虛說。時兆營軍尚書省建。天子金鼓庭設漏刻。嬪御妃主皆擁之於
【現代漢語翻譯】 不死，官位依舊。世隆對元龍說：『太原王（指爾朱榮，北魏末年權臣）功勞格於天地，救濟百姓。赤誠之心奉獻國家，神明都知曉。長樂王（指元子攸，即北魏孝莊帝）背棄誓言，冤枉殺害忠良。如今這兩行鐵字（指爾朱榮被殺的詔書）有什麼值得相信的？我為太原王報仇，終究不會歸降。』元龍見世隆稱呼皇帝為長樂王，知道他不會歸順，並且用言語冒犯皇帝。皇帝隨即拿出庫藏的物資，安置在城西門外，招募敢死之士，用來討伐世隆。一天之內就招募到一萬人。與爾朱歸等人在城外交戰。但兇猛的勢頭無法阻擋。爾朱歸等人多次經歷戰場，擅長攻擊刺殺。京城的士兵百姓沒有經歷過軍事，雖然都很有義氣和勇氣，但力量跟不上。三天內多次交戰，但遊魂仍然沒有停止。皇帝再次招募人去砍斷黃河上的橋樑。有漢中人李荀是水軍，從上游放火燒橋。世隆見橋樑被焚燬，於是大肆搶掠百姓，向北逃往太行山。皇帝派遣侍中源子恭、黃門郎楊寬率領步兵和騎兵三萬人鎮守河內。世隆到達高都，擁立太原太守長廣王爾朱曄（爾朱榮的族子）為主，改年號為建元元年。爾朱氏自己封王的共有八人。長廣王都城在晉陽。派遣潁川王爾朱兆，率兵前往京師。源子恭的軍隊戰敗。爾朱兆從雷波渡河，在式干殿抓獲莊帝。皇帝起初認為黃河水流湍急，不認為爾朱兆能夠渡過。沒想到爾朱兆沒有用船隻，而是憑藉水流渡河。當天水淺，沒有沒過馬腹。像這樣的事情，在史書的記載中從未有過。炫之說：『過去光武帝（指劉秀，東漢開國皇帝）接受天命，冰橋出現在滹沱河上。昭烈帝（指劉備，蜀漢開國皇帝）中途興起，的盧馬躍過泥溝。都是因為符合天意，受到神祇的庇佑，所以能夠功績遍佈天下，廣泛庇護百姓。像爾朱兆這樣的人，長著蜂目，聲音像豺狼，行為窮兇極惡，像梟和獍一樣。憑藉武力，心懷安忍，賊害君主和親人。皇天神靈如果知曉，一定會鑑察他的兇惡德行。反而讓孟津的河水淺到可以沒過膝蓋，幫助他實現叛逆之心，這與大道相悖。災禍降臨給驕淫的人，鬼神會降福給謙虛的人。用這個來驗證，相信是虛假的說法。』當時爾朱兆的軍隊駐紮在尚書省，天子的金鼓在庭院中設定，計時器也在那裡。嬪妃和公主都被他們擁擠在...
【English Translation】 He did not die, and his official position remained the same. Shi Long said to Yuan Long: 'The merits of the King of Taiyuan (referring to Erzhurong, a powerful minister in the late Northern Wei Dynasty) reach the heavens and the earth, and he has saved the people. His red heart is dedicated to the country, and the gods know it. Changle Wang (referring to Yuan Ziyou, Emperor Xiaozhuang of the Northern Wei Dynasty) betrayed his oath and wrongly killed loyal and good people. What is trustworthy about these two lines of iron characters (referring to the edict for the killing of Erzhurong) today? I will avenge the King of Taiyuan and will never surrender.' Yuan Long saw Shi Long calling the emperor Changle Wang, knowing that he would not submit, and using words to offend the emperor. The emperor then took out the materials from the treasury and placed them outside the west gate of the city, recruiting dare-to-die soldiers to attack Shi Long. Within a day, he recruited 10,000 people. They fought with Erzhugui and others outside the city. But the fierce momentum could not be stopped. Erzhugui and others had experienced many battlefields and were good at attacking and assassinating. The soldiers and people of the capital had not experienced military affairs. Although they were all righteous and courageous, their strength could not keep up. They fought many times in three days, but the wandering souls still did not stop. The emperor again recruited people to cut off the bridges on the Yellow River. Li Xun from Hanzhong was a naval officer and set fire to the bridge from the upper reaches. Shi Long saw that the bridge was burned down, so he plundered the people and fled north to the Taihang Mountains. The emperor sent Shi Zhong Yuan Zigong and Huangmen Lang Yang Kuan to lead 30,000 infantry and cavalry to garrison Henei. Shi Long arrived at Gaodu and supported the Prefect of Taiyuan, Changguang Wang Erzhuye (Erzhurong's clan nephew), as the main leader, changing the reign name to Jianyuan first year. The Erzhu clan themselves enfeoffed eight people as kings. The capital of Changguang Wang was in Jinyang. He sent Yingchuan Wang Erzhuzhao to lead troops to the capital. Yuan Zigong's army was defeated. Erzhuzhao crossed the river from Leibo and captured Emperor Zhuang in the Shigan Hall. The emperor initially thought that the Yellow River was turbulent and did not think that Erzhuzhao could cross it. Unexpectedly, Erzhuzhao did not use boats, but crossed the river by relying on the current. The water was shallow that day and did not submerge the horse's belly. Such things have never been recorded in historical books. Xuanzhi said: 'In the past, Emperor Guangwu (referring to Liu Xiu, the founding emperor of the Eastern Han Dynasty) received the mandate of heaven, and an ice bridge appeared on the Hutuo River. Emperor Zhaolie (referring to Liu Bei, the founding emperor of the Shu Han Dynasty) rose up midway, and Dilu horse jumped over the mud ditch. All of this was because it was in accordance with the will of heaven and was blessed by the gods, so he was able to achieve merits throughout the world and widely protect the people. People like Erzhuzhao have bee-like eyes, a voice like a jackal, and their behavior is extremely vicious, like owls and jackals. Relying on force, he is cruel and patient, and harms the monarch and relatives. If the spirits of heaven know, they will surely discern his evil virtues. Instead, they made the water of Mengjin shallow enough to cover the knees, helping him to realize his rebellious heart, which is contrary to the great way. Calamity befalls the arrogant and lewd, and gods will bless the humble. Using this to verify, I believe it is a false statement.' At that time, Erzhuzhao's army was stationed in the Shangshu Province, the emperor's drums were set up in the courtyard, and the timers were also there. The concubines and princesses were all crowded by them in...
幕鎖。帝于寺門樓上。時十二月帝患寒。隨兆乞頭巾。兆不與。遂囚帝還晉陽。縊於三級寺。帝臨崩禮佛。愿不為國王。又作五言曰。權去生道促。憂來死路長。懷恨出國門。含悲入鬼鄉。隧門一時閉。幽庭豈復光。思鳥吟青松。哀風吹白楊。昔來聞死苦。何言身自當。至太昌元年冬。始迎梓宮。赴京師葬帝靖陵。所作五言詩。即為輓歌詞。朝野聞之莫不悲慟。百姓觀者悉皆掩涕而已。永熙三年二月浮圖為火所燒。帝登凌雲臺望火。遣南陽王寶炬錄尚書長孫椎。將羽林一千救赴火所。莫不悲惜垂淚而去。火初從第八級中平旦大發。當時雷雨晦冥。雜下霰雪。百姓道俗咸來觀火。悲哀之聲振動京邑。時有三比丘赴火而死。火經三月不滅。有火入地尋柱。週年猶有煙氣。其年五月中有人從象郡來云。見浮圖于海中。光明照耀儼然如新。海上之民。咸皆見之。俄然霧起。浮圖遂隱。至七月中。平陽王為侍中。斛斯椿所使奔于長安。十月而京師遷鄴。
建中寺。普泰元年尚書令樂平王爾朱世隆所立也。本是閹官司空劉騰宅。屋宇奢侈。樑棟逾制。一里之間廊廡充溢。堂比宣光殿。門匹乾明門。博敝弘麗。諸王莫及也。在西陽門內御道北。所謂延年裡。劉騰宅東有太僕寺。寺東有乘黃署。署東有武庫署。即魏相國司馬文王
【現代漢語翻譯】 現代漢語譯本： 幕鎖（人名）。孝莊帝在寺廟門樓上，時值十二月，皇帝感到寒冷，向隨兆（人名）索要頭巾，隨兆不給。於是將皇帝囚禁，押回晉陽，在三級寺中用繩索勒死。孝莊帝臨死前禮拜佛像，發願來世不再做國王。又作五言詩說：『權力離去，生命道路短暫；憂愁到來，死亡道路漫長。懷著怨恨離開國都，含著悲傷進入鬼鄉。隧道的門一時關閉，幽暗的庭院哪裡還有光明。思念的鳥兒在青松上鳴叫，悲哀的風吹拂著白楊。過去聽說死亡的痛苦，哪裡想到自己親身承受。』 到了太昌元年冬天，才迎回孝莊帝的梓宮（皇帝的棺材），前往京師安葬在靖陵。他所作的五言詩，就作為輓歌的歌詞。朝廷內外聽到這件事，沒有不悲痛的。百姓觀看的人都掩面哭泣。永熙三年二月，佛塔被火燒燬。孝莊帝登上凌雲臺觀看火勢，派遣南陽王寶炬（人名），讓錄尚書長孫椎（人名）帶領羽林軍一千人前去救火。人們無不悲傷惋惜，流著眼淚離去。火災最初從第八級在清晨突然發生。當時雷雨交加，天色昏暗，還夾雜著冰雹和雪。百姓和僧侶道士都來觀看火災，悲哀的聲音震動京城。當時有三位比丘（佛教僧侶）投身火中而死。火燒了三個月都沒有熄滅。有火進入地下尋找柱子，一年後還有煙氣。那年五月中，有人從象郡來，說在海中看見佛塔，光明照耀，就像新的一樣。海上的百姓都看見了。忽然起了霧，佛塔就消失了。到了七月中，平陽王被侍中斛斯椿（人名）派往長安。十月，京師遷往鄴城。
建中寺，是普泰元年尚書令樂平王爾朱世隆（人名）所建造的。這裡原本是閹官司空劉騰（人名）的住宅，房屋奢侈，樑柱超越了制度。一里之內的走廊和房屋充斥著，大堂可以和宣光殿相比，大門可以和乾明門相比。寬闊華麗，諸王都比不上。在西陽門內的御道北面，就是所謂的延年裡。劉騰宅的東面有太僕寺，太僕寺的東面有乘黃署，乘黃署的東面有武庫署，也就是魏相國司馬文王（司馬昭）的府邸。
【English Translation】 English version: Mu Suo (person's name). Emperor Xiaozhuang was on the temple gate tower. It was December, and the emperor felt cold. He asked Sui Zhao (person's name) for a headscarf, but Sui Zhao refused. Thereupon, he imprisoned the emperor and escorted him back to Jinyang, where he was strangled to death with a rope in the Three-Level Temple. Before his death, Emperor Xiaozhuang bowed to the Buddha image and vowed not to be a king in his next life. He also composed a five-character poem saying: 'Power departs, the path of life is short; sorrow arrives, the road to death is long. Leaving the capital with resentment, entering the land of ghosts with grief. The gate of the tunnel is closed for a time, where is the light in the dark courtyard? The longing bird sings on the green pine, the sorrowful wind blows the white poplar. I used to hear of the suffering of death, but I never thought I would experience it myself.' In the winter of the first year of Taichang, the coffin of Emperor Xiaozhuang was finally brought back and buried in Jingling in the capital. The five-character poem he composed was used as the lyrics for the elegy. Everyone in the court was saddened by this, and the people who watched all covered their faces and wept. In the second month of the third year of Yongxi, the pagoda was burned down by fire. Emperor Xiaozhuang ascended the Lingyun Terrace to watch the fire, and sent Nanyang King Baoju (person's name) to have the recorder of the Ministry, Changsun Chui (person's name), lead a thousand Yulin soldiers to put out the fire. Everyone was saddened and regretful, and left with tears in their eyes. The fire initially broke out suddenly from the eighth level in the early morning. At that time, there was thunder and rain, the sky was dark, and there was also hail and snow. The people, monks, and Taoists all came to watch the fire, and the sound of sorrow shook the capital. At that time, three Bhikkhus (Buddhist monks) threw themselves into the fire and died. The fire burned for three months without being extinguished. Some fire entered the ground searching for pillars, and there was still smoke after a year. In the fifth month of that year, someone came from Xiang Commandery and said that they saw the pagoda in the sea, shining brightly, as if it were new. The people on the sea all saw it. Suddenly, a fog arose, and the pagoda disappeared. In the seventh month, the King of Pingyang was sent to Chang'an by the attendant-in-ordinary, Husi Chun (person's name). In October, the capital was moved to Ye City.
Jianzhong Temple was built by Erzhu Shilong (person's name), the Minister of the Ministry of Works and King of Leping, in the first year of Putai. This was originally the residence of the eunuch Sikong Liu Teng (person's name). The houses were luxurious, and the beams and pillars exceeded the regulations. The corridors and houses within a li were filled, the hall could be compared to the Xuanguang Hall, and the gate could be compared to the Qianming Gate. It was wide and magnificent, and no other king could compare to it. It was located north of the imperial road inside the Xiyang Gate, in what was called Yannian Lane. To the east of Liu Teng's residence was the Taipu Temple, to the east of the Taipu Temple was the Chenghuang Office, and to the east of the Chenghuang Office was the Wuku Office, which was the residence of Sima Wenwang (Sima Zhao), the Chancellor of Wei.
府庫東至閶闔宮門是也。西陽門內御道南有永康里。里內復有領軍將軍元義宅。掘故井得。石銘云。是漢太尉荀彧宅。正光年中元義專權。太后幽隔永巷。騰為謀主。義是江陽王繼之子。太后妹婿。熙平初。明帝幼沖。諸王權上太后。拜義為侍中。領軍左右令總禁兵。委以腹心。反得幽隔永巷。六年太后哭曰。養虎自嚙長虺成蛇。至孝昌二年太后反政。遂誅義等。沒騰田宅。元義誅日騰已物故。太后追思騰罪發墓殘尸。使其神靈無所歸趣。以宅賜高陽王雍。建義元年尚書令樂平王爾朱世隆為榮追福。題以為寺。朱門黃閣。所謂仙居也。以前廳為佛殿。後堂為講室。金花寶蓋。遍滿其中。有一涼風堂。本騰避暑之處。淒涼常冷。經夏無蠅。有萬年千歲之樹也。
長秋寺。劉騰所立也。騰初為長秋令。卿因以為名。在西陽門內御道北一里。亦在延年裡。即是晉中朝時金市處寺。北有蒙氾池。夏則有水。冬則竭矣。中有三層浮圖一所。金盤靈剎曜諸城內。作六牙白象負釋迦在虛空中。莊嚴佛事悉用金玉。工作之異難可具陳。四月四日。此像常出。辟邪師子導引其前。吞刀吐火騰驤一面。彩幢上索詭譎不常。奇伎異服冠于都市。像停之處。觀者如堵。迭相踐躍。常有死人。
瑤光寺。世宗宣武皇帝所立。在閶闔城
【現代漢語翻譯】 現代漢語譯本：府庫向東直到閶闔宮門。西陽門內的御道南邊有永康里。永康里內又有領軍將軍元義的宅邸。挖掘舊井時發現一塊石碑，上面寫著：『這是漢朝太尉荀彧的宅邸。』正光年間，元義專權，太后被幽禁在永巷，劉騰是他的主要謀劃者。元義是江陽王元繼的兒子，太后的妹夫。熙平初年，明帝年幼，諸王的權力都在太后之上。任命元義為侍中、領軍左右令，總管禁軍，對他委以重任。結果反而被幽禁在永巷。六年之後，太后哭著說：『養虎自嚙，長虺成蛇。』到了孝昌二年，太后重新執政，於是誅殺了元義等人，沒收了劉騰的田宅。元義被誅殺時，劉騰已經去世。太后追究劉騰的罪過，挖了他的墳墓，毀壞了他的屍體，使他的神靈無處歸依。把劉騰的宅邸賜給了高陽王元雍。建義元年，尚書令、樂平王爾朱世隆爲了給元榮追福，把這裡改題為寺廟。硃紅色的大門，黃色的樓閣，就是所謂的仙人居住的地方。把以前的前廳作為佛殿，後堂作為講室。金色的花朵，寶貴的傘蓋，遍佈其中。有一個涼風堂，本來是劉騰避暑的地方，非常淒涼寒冷，整個夏天都沒有蚊蠅。還有萬年千歲的古樹。 長秋寺，是劉騰所建立的。劉騰最初擔任長秋令（官名），因此用這個名字命名。寺廟在西陽門內的御道北邊一里處，也在延年裡。這裡就是晉朝中朝時的金市所在地。寺廟的北邊有蒙氾池，夏天有水，冬天就乾涸了。池中有一座三層的浮圖（寶塔），金色的盤子和靈巧的塔剎照耀著整個城市。製作了六牙白象揹負著釋迦牟尼在天空中，莊嚴的佛事全部使用金玉，工藝的奇異難以全部陳述。每年四月四日，這個佛像都會被擡出來遊行。辟邪師子在前面引導，吞刀吐火，騰躍飛舞。彩色的幢幡和繩索，變化莫測。奇異的技藝和服裝，是都市裡最盛大的景象。佛像停留的地方，觀看的人像墻一樣，互相推搡踐踏，常常有人因此而死亡。 瑤光寺，是世宗宣武皇帝所建立的，在閶闔城。
【English Translation】 English version: The imperial storehouses extended east to the Changhe Palace gate. South of the imperial road inside the Xiyang Gate was Yongkang Ward. Within Yongkang Ward was the residence of General Yuan Yi, Commander of the Guards. A stone inscription was found when an old well was excavated, which read: 'This was the residence of Xun Yu (Grand Commandant of the Han Dynasty).' During the Zheng Guang era, Yuan Yi seized power, and the Empress Dowager was confined in the Yongxiang Alley. Liu Teng was his chief strategist. Yuan Yi was the son of Yuan Ji (Prince of Jiangyang) and the Empress Dowager's brother-in-law. At the beginning of the Xi Ping era, Emperor Ming was young, and the power of the various princes was above that of the Empress Dowager. Yuan Yi was appointed as Attendant-in-ordinary and Commander of the Left and Right Guards, in charge of the imperial guards, entrusting him with matters of the heart. However, he ended up confining the Empress Dowager in the Yongxiang Alley. After six years, the Empress Dowager cried out, 'Raising a tiger that bites itself, nurturing a viper that becomes a snake.' By the second year of Xiao Chang, the Empress Dowager regained power and executed Yuan Yi and others, confiscating Liu Teng's fields and residences. Liu Teng had already died when Yuan Yi was executed. The Empress Dowager pursued Liu Teng's crimes, exhumed his grave, and destroyed his corpse, leaving his spirit with nowhere to return. She bestowed Liu Teng's residence upon Yuan Yong (Prince of Gaoyang). In the first year of Jian Yi, Erzhu Shilong (Duke of Yueping), the Minister of the Palace Secretariat, renamed it as a temple to seek blessings for Yuan Rong. Red gates and yellow pavilions, the so-called abode of immortals. The former front hall was used as a Buddha hall, and the rear hall as a lecture hall. Golden flowers and precious canopies filled the place. There was a Cool Breeze Hall, originally Liu Teng's place to escape the summer heat, which was always desolate and cold, without flies even in summer. There were also trees that were said to be ten thousand years old. Changqiu Temple was established by Liu Teng. Liu Teng initially served as the Prefect of Changqiu (an official title), hence the name. The temple was located one li north of the imperial road inside the Xiyang Gate, also in Yannian Ward. This was the site of the Jin Market during the Jin Dynasty. North of the temple was the Mengfan Pond, which had water in summer but dried up in winter. In the pond was a three-story pagoda, with golden discs and a spiritual finial shining throughout the city. A six-tusked white elephant was made, carrying Shakyamuni in the sky, and all the solemn Buddhist affairs were adorned with gold and jade. The strangeness of the craftsmanship is difficult to fully describe. Every year on the fourth day of the fourth month, this image was paraded. Pi Xie (mythical beasts) and lion dancers led the way, swallowing knives and spitting fire, leaping and dancing. Colorful banners and ropes were unpredictable. The strange skills and costumes were the grandest spectacle in the city. Where the image stopped, the viewers were like a wall, pushing and trampling each other, and people often died as a result. Yaoguang Temple was established by Emperor Xuanwu of the Shizong Dynasty, located in Changhe City.
門御道北東去千秋門二里。千秋門內道北有西遊園。園中有凌雲臺。即是魏文帝所筑者。臺上有八角井。高祖于井北造涼風觀。登之遠望。目極洛川。臺下有碧海曲池。臺東有宣慈觀。去地十丈。觀東有靈芝鈞臺。累木為之。出於海中。去地二十丈。風生戶牖。云起樑棟。丹楹刻桷。圖寫列仙。刻石為鯨魚揹負鈞臺。既如從地踴出。又似空中飛下。鈞臺南有宣光殿。北有嘉福殿。西有九龍殿。殿前九龍吐水成一海。凡四殿皆有飛閣向靈芝往來。三伏之月。皇帝在靈芝臺。以避暑。有五層浮圖一所。去地五十丈。仙掌凌虛。鐸垂雲表。作工之妙埒美永寧。講殿尼房五百餘間。綺疏連亙戶牖相通。珍木香草不可勝言。牛筋狗骨之木。雞頭鴨腳之草。亦悉備焉。椒房嬪御學道之所。掖庭美人並在其中。亦有名族處女性愛道場。落髮辭親來儀此寺。屏珍麗之飾。服修道之衣。投心入正歸誠一乘。永安三年中。爾朱兆入洛陽。縱兵大掠。時有秀容胡騎數十。入瑤光寺淫穢。自此後頗獲譏訕。京師語曰。洛陽男兒。急作髻。瑤光寺尼。奪作婿。瑤光寺北有承明門。有金墉城。即魏氏所筑。城東北角有魏文帝百尺樓。年雖久遠。形制如初。高祖在城內。作光極殿。因名金墉城。門為光極門。又作重樓飛閣。遍城上下。從地望之。有如
云也。
景樂寺。太傅清河文獻王懌所立也。懌是孝文皇帝之子。宣武皇帝之弟。閶闔南御道西望永寧寺。正相當。寺西有司徒府。東有大將軍高肇宅。北連義井裡。井裡北門外有桑樹數株。枝條繁茂。下有甘井一所。石槽鐵罐供給行人飲水。庇陰多有憩者。有佛殿一所。像輦在焉。雕刻巧妙。冠絕一時。堂廡周環。曲房連線。輕條拂戶。花蕊被庭。至於大齋。常設女樂。歌聲繞梁。舞袖徐轉。絲管寥亮。諧妙入神。以是尼寺。丈夫不得入。得往觀者。以為至天堂。及文獻王薨。寺禁稍寬。百姓出入。無復限礙。后汝南王悅復修之。悅是文獻之弟。召諸音樂逞伎寺內。奇禽怪獸舞抃殿庭。飛空幻惑世所未睹。異端奇術總萃其中。剝驢投井。植棗種瓜。須臾之間。皆得食。士女觀者。目亂睛迷。自建義已后。京師頻有大兵。此戲遂隱也。
昭儀尼寺。閹官等所立也。在東陽門內一里御道南東陽門內。道北太北倉導官二署。東南治粟里倉司官屬住其內。太后臨朝。閽寺專竉。宦者之家。積金滿堂。是以蕭忻云。高軒斗升者。閹官之厘婦。胡馬鳴呵者。莫不黃門之養息也。忻陽平人也。愛尚文籍少有名譽。見閽寺寵盛。遂發此言。因即知名。為治書侍御史。寺有一佛二菩薩。塑工精絕。京師所無也。四月七日。
【現代漢語翻譯】 現代漢語譯本： 景樂寺。是太傅清河文獻王懌（懌，孝文皇帝之子，宣武皇帝之弟）所建造的。從閶闔門向南，沿著御道向西望去，正對著永寧寺。寺廟西邊是司徒府，東邊是大將軍高肇的宅邸，北邊連線著義井裡。義井裡北門外有幾棵桑樹，枝條繁茂。樹下有一口甘甜的水井，配有石槽和鐵罐，供行人飲用。樹蔭下有很多休息的人。寺內有一座佛殿，裡面的佛像和輦車雕刻精巧，堪稱一時之冠。殿堂和廂房環繞四周，彎曲的房屋相互連線。輕柔的樹枝拂過窗戶，花朵點綴著庭院。每逢大型齋戒活動，寺廟裡常設有女子樂隊，歌聲繞梁，舞袖緩緩轉動，絲竹管樂的聲音清亮和諧，美妙得如同神仙境界。因為這是一座尼姑庵，所以男子不得入內。能夠前去觀賞的人，都認為自己到了天堂。等到文獻王去世后，寺廟的禁令稍微放寬，百姓可以自由出入，不再受到限制。後來，汝南王悅（悅，文獻王之弟）又重新修繕了這座寺廟。他召集各種樂師在寺內表演技藝，奇異的禽鳥和怪獸在殿庭中跳舞，飛騰在空中，變幻莫測，世人從未見過。各種奇異的技藝都彙集於此。比如剝驢皮后將驢投入井中，或者當場種植棗樹和瓜果，頃刻之間，人們就能吃到。士人和女子觀看這些表演，眼花繚亂。自從建義年間之後，京城多次發生大規模的戰亂，這些戲法也就消失了。 昭儀尼寺。是閹官等人建造的。位於東陽門內一里處，御道的南邊，東陽門內。御道北邊是太北倉導官的兩個官署。東南方向是治粟里倉司的官屬居住的地方。太后臨朝執政時，宦官們專橫跋扈，受到寵幸。宦官的家中，堆滿了金銀財寶。因此，像蕭忻這樣的人，即使地位卑微，也能飛黃騰達；像高軒斗升這樣的人，即使受到呵斥，也能成為黃門侍郎的養子。蕭忻是陽平人，喜愛文學，年輕時就享有盛名。他看到宦官們如此受寵，於是說了這些話，因此立刻出了名，被任命為治書侍御史。寺廟裡有一尊佛像和兩尊菩薩像，雕塑工藝精湛絕倫，是京城其他地方所沒有的。四月七日。
【English Translation】 English version: Jingle Temple. It was established by Grand Tutor, Prince Wenxian of Qinghe, Yi (Yi, son of Emperor Xiaowen, younger brother of Emperor Xuanwu). Looking south from Changhe Gate, westward along the imperial road, it directly faced Yongning Temple. To the west of the temple was the residence of the Minister of Public Works, and to the east was the mansion of Grand General Gao Zhao. To the north, it connected to Yijing Neighborhood. Outside the north gate of Yijing Neighborhood were several mulberry trees, with lush branches. Beneath them was a sweet well, equipped with stone troughs and iron pots, providing drinking water for travelers. Many people rested in the shade. There was a Buddhist hall, with exquisitely carved statues and palanquins, unparalleled for their time. Halls and surrounding rooms encircled the area, with winding chambers connecting them. Slender branches brushed against the windows, and flower buds adorned the courtyard. During major fasts, female musicians were often present, their songs echoing around the beams, their dancing sleeves slowly twirling, and the sounds of strings and pipes were clear and harmonious, so wonderful as to be divine. Because it was a nunnery, men were not allowed to enter. Those who were able to visit considered themselves to be in paradise. After the death of Prince Wenxian, the temple's restrictions were slightly relaxed, and common people could freely enter and exit without limitations. Later, Prince Runan, Yue (Yue, younger brother of Prince Wenxian), renovated the temple. He summoned various musicians to perform their skills within the temple. Strange birds and bizarre beasts danced in the courtyard, flying in the air and creating illusions that the world had never seen. Various strange arts and techniques were gathered there. For example, skinning a donkey and throwing it into a well, or planting jujube trees and melons on the spot, and in an instant, people could eat them. Scholars and women who watched these performances were dazzled. Since the Jianyi era, there have been frequent major wars in the capital, and these performances disappeared. Zhaoyi Nunnery. It was established by eunuchs and others. It was located one li inside Dongyang Gate, south of the imperial road, inside Dongyang Gate. North of the imperial road were the two offices of the Taibeicang guiding officials. To the southeast was the residence of the officials of the Zhiculicang department. When the Empress Dowager held court, the eunuchs were tyrannical and favored. The homes of eunuchs were filled with gold and silver treasures. Therefore, people like Xiao Xin, even if of low status, could rise rapidly; people like Gao Xuan Dousheng, even if scolded, could become adopted sons of the Yellow Gate attendants. Xiao Xin was a native of Yangping, loved literature, and enjoyed a good reputation in his youth. Seeing how favored the eunuchs were, he spoke these words, and thus immediately became famous and was appointed as a scribe and supervising censor. The temple has one Buddha statue and two Bodhisattva statues, with exquisite sculpting craftsmanship, unmatched in the capital. April 7th.
常出詣景明。景明三像恒出迎之。伎樂之盛與劉騰相比。堂前有酒樹面木。昭儀寺有池。京師學徒謂之翟泉也。炫之按杜預注春秋云。翟泉在晉太倉西南。按晉太倉在建春門內。今太倉在東陽門內。此地今在太倉西南。明非翟泉也。后隱士趙逸云。此地是晉侍中石崇家池。池南有綠珠樓。於是學徒始寤經過者。想見綠珠之容也。池西南有愿會寺。中書舍人王翊舍宅所立也。佛堂前生桑樹一株。直上五尺。枝條橫繞。柯葉傍布。形如羽蓋。復高五尺。又然凡為五重。每重葉椹各異。京師道俗謂之神桑。觀者成市。施者甚眾。帝聞而惡之。以為惑眾。命給事中黃門侍郎元紀伐殺之。其日雲霧晦冥。下斧之處。血流至地。見者莫不悲泣。寺南有宜壽里。內有苞信縣令假暉宅。地下常聞鐘聲。時見五色光明照于堂宇。暉其異之。遂掘光所得金像一軀。可高三尺。有二菩薩。趺上銘云。晉太始二年五月十五日侍中中書監荀勖造。暉遂舍宅為光明寺。時人咸云。此荀勖舊宅。其後盜者欲竊此像。像與菩薩合聲喝賊。盜者驚怖應即殞倒。眾僧聞像叫聲。遂來捉得賊。
胡統寺。太后從姑所立也。入道為尼。遂居此寺。在永寧南一里許。寶塔五重。金剎高聳。洞房周匝。對戶交疏。朱柱素壁。甚為佳麗。其寺諸尼。帝城名德。善
【現代漢語翻譯】 現代漢語譯本： 常景明（寺名）拜訪，景明寺的三尊佛像總是出來迎接他。寺廟的歌舞伎樂的盛況可以與劉騰（人名）家相比。佛堂前有一棵用面和木頭做成的酒樹。昭儀寺有一個水池，京城的學生們稱之為翟泉。炫之（作者自稱）查閱杜預對《春秋》的註釋，說翟泉在晉朝太倉的西南方。考證晉朝的太倉在建春門內，現在的太倉在東陽門內。這個地方現在在太倉的西南方，顯然不是翟泉。後來隱士趙逸說，這裡是晉朝侍中石崇的家池，池塘南邊有綠珠樓。於是學生們才明白，經過這裡的人，是想一睹綠珠（石崇的愛妾）的容貌。池塘西南方有愿會寺，是中書舍人王翊捐獻住宅建立的。佛堂前生長著一棵桑樹，筆直向上生長五尺，枝條橫向環繞，樹葉向四周散佈，形狀像羽毛做的傘蓋，又高五尺，總共有五層。每一層的葉子和桑葚都各不相同。京城的僧人和百姓稱之為神桑，觀看的人像集市一樣擁擠，捐錢的人非常多。皇帝聽說后很厭惡，認為這是迷惑百姓，命令給事中、黃門侍郎元紀砍伐這棵樹。砍樹那天，烏雲密佈，天色昏暗，斧頭砍下去的地方，流出的血一直流到地上，看到的人沒有不悲傷哭泣的。寺廟南邊有宜壽里，裡面有苞信縣令假暉的住宅。住宅的地下經常聽到鐘聲，有時看到五色的光芒照亮房屋。假暉覺得很奇怪，於是挖掘發光的地方，得到一尊金像，大約三尺高，有兩尊菩薩。佛像底座上刻著字：『晉太始二年五月十五日侍中、中書監荀勖造。』假暉於是捐獻住宅作為光明寺。當時的人都說，這是荀勖的舊宅。後來有盜賊想要偷這尊佛像，佛像和菩薩一起大聲呵斥盜賊，盜賊驚恐萬狀，應聲倒地而死。眾僧聽到佛像的叫聲，於是趕來捉住了盜賊。
胡統寺，是太后的堂姑所建立的。她出家當了尼姑，於是住在寺里。寺廟在永寧寺南邊一里左右的地方。寶塔有五層，金色的塔剎高高聳立，洞房四周環繞，門窗相對，交錯有致。紅色的柱子，白色的墻壁，非常華麗。寺廟裡的尼姑，都是京城裡有名望和德行的人。
【English Translation】 English version: Chang often visited Jingming Temple (Jingming, temple name). The three statues of Jingming Temple always came out to greet him. The prosperity of the temple's music and entertainment was comparable to that of Liu Teng's (Liu Teng, personal name) house. In front of the Buddha hall, there was a wine tree made of flour and wood. Zhaoyi Temple had a pond, which the students in the capital called Zhai Spring. Xuanzhi (the author's self-reference) consulted Du Yu's commentary on the 'Spring and Autumn Annals,' which said that Zhai Spring was located southwest of the Jin Dynasty's granary. According to research, the Jin Dynasty's granary was inside Jianchun Gate, and the current granary is inside Dongyang Gate. This place is now southwest of the granary, so it is obviously not Zhai Spring. Later, the recluse Zhao Yi said that this was the home pond of Shi Chong (Shi Chong, personal name), a court attendant of the Jin Dynasty, and there was a Green Pearl Tower (Green Pearl, Shi Chong's concubine) south of the pond. Then the students realized that the people who passed by here wanted to see the beauty of Green Pearl. Southwest of the pond was Yuanhui Temple, which was built by Wang Yi (Wang Yi, personal name), a drafter of imperial edicts, who donated his residence. In front of the Buddha hall, there grew a mulberry tree, growing straight up to five feet, with branches encircling horizontally, and leaves spreading around, shaped like a feather canopy, and another five feet high, with a total of five layers. The leaves and mulberries of each layer were different. The monks and people of the capital called it the Divine Mulberry, and the viewers were as crowded as a market, and the donors were very numerous. The emperor was disgusted when he heard about it, thinking it was deceiving the people, and ordered Yuan Ji (Yuan Ji, personal name), a court attendant and vice minister, to cut down the tree. On the day of the tree cutting, dark clouds covered the sky, and the sky was dim. Where the axe struck, the blood flowed to the ground, and everyone who saw it was saddened and wept. South of the temple was Yishou Lane, where the residence of Jia Hui (Jia Hui, personal name), the magistrate of Baoxin County, was located. The sound of bells was often heard underground in the residence, and sometimes five-colored light was seen illuminating the houses. Jia Hui felt it was strange, so he dug where the light was coming from and obtained a golden statue, about three feet high, with two Bodhisattvas. The inscription on the pedestal of the Buddha statue read: 'Made by Xun Xu (Xun Xu, personal name), court attendant and director of the central secretariat, on May 15th of the second year of the Tai Shi era of the Jin Dynasty.' Jia Hui then donated his residence as Guangming Temple. People at the time said that this was Xun Xu's old residence. Later, thieves wanted to steal this statue, and the statue and the Bodhisattvas shouted at the thieves together, and the thieves were terrified and fell to the ground and died. The monks heard the statue's shout, so they came and caught the thieves.
Hu Tong Temple was established by the Empress Dowager's aunt. She became a nun and lived in the temple. The temple is located about one li south of Yongning Temple. The pagoda has five stories, and the golden spire is towering high. The cave rooms surround the pagoda, and the doors and windows face each other, staggered and well-arranged. The red pillars and white walls are very beautiful. The nuns in the temple are all famous and virtuous people in the capital.
于開導。工談義理。常入宮與太后說法。其資養緇流徒無比也。
修梵寺。在清陽門內御道北。嵩明寺覆在修梵寺西。並雕牆峻宇。比屋連甍。亦是名寺也。修梵寺有金剛。鳩鴿不入。鳥雀不棲。菩提達磨云。得其真相也。寺北有永和里。漢太師董卓之宅也。里南北皆有池。卓之所造。今猶有水。冬夏不竭。里中太傅錄尚書長孫稚。尚書右僕射郭祚。吏部尚書邢鸞。廷尉卿元洪超。衛尉卿許伯桃。梁州刺史尉成興等六宅。皆高門華屋。齋館敞麗。楸槐蔭途。桐楊爽植。當世名為貴里。掘此地者。輒得金玉寶玩之物。邢鸞家常掘丹砂。及錢數十萬。銘云董太師之物。后卓夜中隨鸞索此物。鸞不與之。經年鸞遂卒矣。
景林寺。在開陽門內御道東。講殿疊起。房廡連屬。丹檻炫日。繡桷迎風。實為勝地。寺西有園。多饒奇果。春鳥秋蟬。鳴聲相續。中有禪房一所。內建祇洹精舍。形制雖小。巧構難加。以禪閣虛靜。隱室凝邃。嘉樹夾牖。芳杜匝階。雖云朝市想同巖谷。靜行之僧繩坐其內。餐風服道結跏數息。有石銘一所。國子博士盧白頭為其文。白頭一字景裕。范陽人也。性愛恬靜。丘園放敖。學極六經。說通百氏。普泰初。起家為國子博士。雖在朱門。以注述為事。注周易行之於世也。
建春門內御
道南。有句盾典農籍田三署。籍田南有司農寺。御道北有空地。擬作東宮。晉中朝時。太倉處也。太倉南有翟泉。週迴三里。即春秋所謂王子虎晉狐偃盟于翟泉也。水猶澄清。洞底明靜。鱗甲潛藏。辨其魚鱉。高祖于泉北置河南尹。中朝時步廣裡也。泉西有華林園。高祖以泉在園東。因名蒼龍海。華林園中有大海。即漢天淵池。池中猶有文帝九華臺。高祖于臺上。造清涼殿。世宗在海內作蓬萊山。山上有仙人館。上有鈞臺殿。並作虹霓閣。乘虛來往。至於三月禊日季秋己辰。皇帝駕龍舟鹢首游于其上。海西有藏冰室。六月出冰以給百官。海西南有景山殿。山東有羲和嶺。嶺上有溫風室。山西有姮娥峰。峰上有露寒館。並飛閣相通。凌山跨谷。山北有玄武池。山南有清暑殿。殿東有臨澗亭殿。西有臨危臺。景陽山南有百果園。果列作林。林各有堂。有仙人棗長五寸。把之兩頭俱出。核細如針。霜降乃熟。食之甚美。俗傳云出崑崙山。一曰西王母棗。又有仙人桃。其色赤表裡照徹。得霜即熟。亦出崑崙山。一曰王母桃也。奈林南有石碑一所。魏明帝所立也。題云苗茨之碑。高祖于碑北作苗茨堂。永安中年。莊帝馬射于華林園。百官皆來讀碑。疑苗字誤。國子博士李同軌曰。魏明英才世稱三公祖干宣為其羽翼。但未知本意。
如何不得言誤也。炫之時為奉朝請因即釋曰。以蒿覆之故。言苗茨何誤之。有眾咸稱善。以為得其旨歸。奈林西有都堂有流觴池。堂東有扶桑海。凡此諸海皆有石竇。流於地下。西通谷水。東連陽渠。亦與翟泉相連。若早魃為害谷水注之不竭。離畢滂潤陽谷泄之不盈。至於鱗甲異品羽毛殊類。濯波浮浪如似自然也。
洛陽城內伽藍記卷一 大正藏第 51 冊 No. 2092 洛陽伽藍記
洛陽城東伽藍記卷第二
魏撫軍府司馬楊炫之撰
明懸尼寺。彭城武宣王勰所立也。在建春門外石樓南。谷水周圍繞。城至建春門外。東入陽渠石橋。橋有四柱。在道南。銘云。漢陽嘉四年將作大匠馬憲造。逮我孝昌三年。大雨頹橋。柱始埋沒。道北二柱至今猶存。炫之按。劉澄之山川。古今記戴延之。西征記並云。晉太康元年造。此則失之遠矣。按澄之等。並生在江表。未游中土。假因征役暫來經過。至於舊事。多非親覽。聞諸道路便為穿鑿。誤我後學日月已甚。有三層塔一所。未加莊嚴。寺東有中朝時常滿倉。高祖令為租場。天下貢賦所聚蓄也。
龍華寺。宿衛羽林虎賁等所立也。在建春門外陽渠南。寺南有租場。陽渠北有建陽里。里有土臺高三丈。上作二精舍。趙逸云。此臺是中朝旗亭
【現代漢語翻譯】 現代漢語譯本：如何才能避免言語上的錯誤呢？楊炫之為奉朝請（官名）時，就此解釋說：『因為用蒿草覆蓋著，所以說成苗茨有什麼錯誤呢？』眾人聽了都稱讚說好，認為領會了其中的要旨。奈何林西有都堂，有流觴池。都堂東邊有扶桑海。這些海都有石洞，水流到地下，西邊通向谷水，東邊連線陽渠，也與翟泉相連。如果遇到旱災，谷水注入也不會乾涸；遇到連綿陰雨，陽渠排泄也不會溢滿。至於有鱗甲的魚類和不同種類的鳥，在水中嬉戲漂浮，好像是天然形成的一樣。
《洛陽城內伽藍記》卷一 大正藏第51冊 No. 2092 《洛陽伽藍記》
《洛陽城東伽藍記》卷第二
魏撫軍府司馬楊炫之撰
明懸尼寺，是彭城武宣王勰所建立的。位於建春門外石樓南邊，谷水環繞四周。城墻到建春門外，向東進入陽渠石橋。橋有四根柱子，在道路南邊，上面刻著：『漢陽嘉四年將作大匠馬憲造』。到了孝昌三年，因為大雨橋樑倒塌，柱子開始被埋沒。道路北邊的兩根柱子至今還存在。楊炫之考證：劉澄之的《山川古今記》和戴延之的《西征記》都說，橋是晉太康元年建造的，這與事實相差太遠了。考證劉澄之等人，都是在江南一帶出生，沒有遊歷過中原地區。即使因為征戰事務暫時來過，對於以前的事情，大多不是親自看到的，只是聽通道路上的傳聞就隨意杜撰，耽誤了後來的學習者，時間太久了。寺里有一座三層塔，還沒有加以裝飾。寺廟東邊有中朝時的常滿倉，高祖皇帝下令作為租場，是天下進貢賦稅聚集儲存的地方。
龍華寺，是宿衛羽林虎賁等所建立的。位於建春門外陽渠南邊。寺廟南邊有租場，陽渠北邊有建陽里。里中有一座高三丈的土臺，上面建了兩座精舍。趙逸說，這座土臺是中朝時的旗亭（古代傳遞訊息的瞭望臺）。
【English Translation】 English version: How can one avoid errors in speech? When Xuan Zhi was Feng Chaoqing (an official title), he explained it thus: 'Because it is covered with artemisia, what is wrong with saying it is seedlings and thatch?' The crowd all praised it, thinking they had grasped the essence. Alas, west of the forest is the Dutang (hall), with a floating wine cup pond. East of the hall is the Fusang Sea. All these seas have stone caves, flowing underground, connecting to the Gushui (Valley Water) in the west and the Yangqu (Yang Canal) in the east, also connected to the Zhaiquan (Zhai Spring). If there is a drought, the Gushui flowing into it will not dry up; if there is continuous rain, the Yangqu draining it will not overflow. As for scaled fish and different kinds of feathered birds, frolicking and floating in the water, it seems as if it were naturally formed.
Record of the Monasteries of Luoyang, Volume 1 Taisho Tripitaka Volume 51, No. 2092, Record of the Monasteries of Luoyang
Record of the Monasteries East of Luoyang, Volume 2
Written by Yang Xuanzhi, Sima of the Fuju Army of Wei
Mingxuanni Monastery was established by Xie, the Prince Wuxuan of Pengcheng. It is located south of the stone tower outside Jianchun Gate, surrounded by the Gushui. The city wall reaches outside Jianchun Gate, entering the Yangqu stone bridge to the east. The bridge has four pillars, located south of the road, inscribed with: 'Made by Ma Xian, Grand Artisan of Jiangzuo in the fourth year of Hanyangjia'. By the third year of Xiaochang, the bridge collapsed due to heavy rain, and the pillars began to be buried. The two pillars north of the road still exist today. Xuanzhi examined: Liu Chengzhi's 'Record of Mountains and Rivers, Ancient and Modern' and Dai Yanzhi's 'Record of the Western Expedition' both say that the bridge was built in the first year of Taikang in the Jin Dynasty, which is far from the truth. Examining Liu Chengzhi and others, they were all born in the Jiangnan area and had not traveled to the Central Plains. Even if they came temporarily due to military affairs, they mostly did not see the past events personally, but fabricated them based on rumors on the road, delaying later learners for too long. There is a three-story pagoda in the monastery, which has not yet been decorated. East of the monastery is the Changman Granary of the Central Dynasty, which Emperor Gaozu ordered to be used as a rent collection site, where tributes and taxes from all over the world were gathered and stored.
Longhua Monastery was established by the Suwei Yulin Huben (imperial guards). It is located south of the Yangqu outside Jianchun Gate. South of the monastery is a rent collection site, and north of the Yangqu is Jianyang Li (Jianyang Village). In the village, there is an earthen platform three zhang (ancient Chinese unit of length) high, on which two hermitages were built. Zhao Yi said that this platform was the Qiting (ancient watchtower for transmitting messages) of the Central Dynasty.
也。上有二層樓。懸鼓擊之。以罷市。有鐘一口。撞之聞五十里。太后以鐘聲遠聞。遂移在宮內。置凝閑堂前講內典沙門。打為時節。初蕭衍子豫章王綜來降。聞此鐘聲。以為奇異。遂造聽歌三首。行傳於世。綜字世贊。偽齊昏主寶卷遺腹子也。寶卷臨政淫亂。吳人苦之。雍州刺史蕭衍立南康王寶融為主。舉兵向秣陵。事既克捷。遂殺寶融。而自立寶卷。有美人吳景暉。時孕綜經月。衍因幸景暉。及綜生認為己子。小名緣覺。封豫章王。綜形貌舉止甚似昏主。其母告之。令自方便。綜遂歸我聖闕。更改名曰贊。字世務。始為寶卷。追服三年喪。明帝拜綜太尉公封丹陽王。永安年中。尚莊帝姊。壽陽公主字莒犁。公主容色美麗。綜甚敬之。與公主語。常自稱下官授徐州刺史加開府。及京師傾覆。綜棄州北走。時爾朱世隆專權。遣取公主至洛陽。世隆逼之。公主罵曰。胡狗敢辱天王女乎。世隆怒之。遂縊殺之。
瓔珞寺。在建春門外御道北所謂建陽里也。即中朝時。白社池董威輩所居處。里內有瓔珞慈善暉和通覺暉玄宗聖魏昌熙平崇真因果等十寺。里內士庶二千餘戶。信崇三寶。眾僧剎養。百姓所供也。
宗聖寺。有像一軀。舉高三丈八尺。端嚴殊特。相好畢備。士庶瞻仰。目不暫瞬。此像一出市井。皆空炎
先。騰輝赫赫。獨絕世表。妙伎雜樂。亞於劉騰。城東士女。多來此寺觀看也。
崇真寺。比丘惠凝死一七日還活。經閻羅王檢閱。以錯名放免。惠凝具說過去之時。有五比丘同閱。一比丘云。是寶明寺智聖。坐禪苦行得昇天堂。有一比丘。是般若寺道品。以誦四涅槃亦昇天堂。有一比丘云是融覺寺曇謨最。講涅槃華嚴領眾千人。閻羅王云。講經者心懷彼我以驕凌物。比丘中第一粗行。今唯試坐禪誦經。不問講經。其曇謨最曰。貧道立身以來唯好講經實不闇誦。閻羅王敕付司。即有青衣十人。送曇謨最向西北門。屋舍皆黑。似非好處。有一比邱云。是禪林寺道弘。自云。教化四輩檀越。造一切經人中象十軀。閻羅王曰。沙門之體。必須攝心守道。志在禪誦。不幹世事。不作有為。雖造作經象正。欲得他人財物。既得他物貪心即起。既懷貪心便是三毒。不除具足煩惱。亦付司。仍與曇謨最同入黑門。有一比邱云。是靈覺寺寶明。自云。出家之前嘗作隴西太守造靈覺寺。成即棄官入道。雖不禪誦禮拜不缺。閻羅王曰。卿作太守之日。曲理枉法。劫奪民財。假作此寺。非卿之力。何勞說此。亦付司。青衣送入黑門。太后聞之。遣黃門侍郎徐紇。依惠凝所說。即訪寶明寺。城東有寶明寺。城內有般若寺。城西有融覺寺。
【現代漢語翻譯】 現代漢語譯本： 先。騰輝赫赫，獨絕世表。美妙的歌舞雜樂，堪比劉騰的表演。城東的士人和女子，很多都來這座寺廟觀看。
崇真寺的比丘惠凝死後七日還魂。經過閻羅王（Yama-raja，掌管地獄的神）的審閱，因為名字搞錯了而被放回。惠凝詳細地講述了過去的事情。有五個比丘一同審閱。一個比丘說：『這是寶明寺的智聖（Zhi Sheng），因為坐禪苦修而升入天堂。』有一個比丘說：『這是般若寺的道品（Dao Pin），因為誦讀《四涅槃經》也升入了天堂。』有一個比丘說：『這是融覺寺的曇謨最（Tan Mo Zui），講授《涅槃經》和《華嚴經》，帶領著一千多人。』閻羅王說：『講經的人心中懷有彼此的分別，用驕傲的態度對待他人，是比丘中最粗俗的行為。現在只考察坐禪和誦經，不問講經。』那曇謨最說：『貧僧我立身以來只喜歡講經，實在不擅長背誦。』閻羅王命令交給主管的官吏。立刻有十個穿著青衣的人，送曇謨最向西北門走去，房屋都是黑色的，看起來不是什麼好地方。有一個比丘說：『這是禪林寺的道弘（Dao Hong），他自己說教化了四輩檀越（danayaka，施主），建造了一切經和人中象十尊。』閻羅王說：『沙門（sramana，出家人）的本分，必須收攝內心，堅守正道，志向在於禪定和誦經，不干預世俗之事，不從事有為的活動。即使建造經書和佛像，也是爲了得到他人的財物。既然得到了他人的財物，貪心就會產生。既然懷有貪心，那就是三毒（貪嗔癡）。不去除這些，就具備了全部的煩惱。』也交給主管的官吏。仍然和曇謨最一同進入黑門。有一個比丘說：『這是靈覺寺的寶明（Bao Ming），他自己說出家之前曾經做過隴西太守，建造了靈覺寺，建成后就辭官出家。雖然不坐禪誦經，但是禮拜從不缺少。』閻羅王說：『你做太守的時候，歪曲法理，枉法裁判，劫奪百姓的財產，假借建造這座寺廟。這不是你的功勞，何必說這些。』也交給主管的官吏。青衣人送他進入黑門。太后聽說了這件事，派遣黃門侍郎徐紇（Xu He），按照惠凝所說的，去尋找寶明寺。城東有寶明寺，城內有般若寺，城西有融覺寺。
【English Translation】 English version: First. The brilliance of Teng Hui is dazzling, uniquely surpassing all others. The wonderful variety of music and dance is comparable to Liu Teng's performances. Many scholars and women from the east of the city come to this temple to watch.
The Bhikkhu (Buddhist monk) Hui Ning of Chongzhen Temple revived seven days after his death. After being reviewed by Yama-raja (the King of Hell), he was released due to a mistaken identity. Hui Ning recounted the past in detail. Five Bhikkhus were reviewing together. One Bhikkhu said, 'This is Zhi Sheng of Baoming Temple, who ascended to heaven through meditation and ascetic practices.' Another Bhikkhu said, 'This is Dao Pin of Banruo Temple, who also ascended to heaven by reciting the Four Nirvana Sutras.' A Bhikkhu said, 'This is Tan Mo Zui of Rongjue Temple, who lectures on the Nirvana Sutra and the Avatamsaka Sutra, leading a thousand people.' Yama-raja said, 'Those who lecture on the scriptures harbor distinctions between self and others, and treat others with arrogance, which is the crudest behavior among Bhikkhus. Now, only meditation and recitation are examined, lecturing is not questioned.' Then Tan Mo Zui said, 'Since I established myself, I have only liked lecturing on the scriptures and am not good at reciting.' Yama-raja ordered him to be handed over to the official in charge. Immediately, ten people in blue clothes sent Tan Mo Zui towards the northwest gate. The houses were all black, and it didn't seem like a good place. A Bhikkhu said, 'This is Dao Hong of Chanlin Temple, who claims to have taught four generations of danayaka (patrons), building all the scriptures and ten statues of men among elephants.' Yama-raja said, 'The duty of a sramana (monk) is to restrain the mind, uphold the Way, and focus on meditation and recitation, not to interfere in worldly affairs or engage in purposeful activities. Even if one builds scriptures and Buddha statues, it is to obtain the wealth of others. Once one obtains the wealth of others, greed arises. Since one harbors greed, that is the Three Poisons (greed, hatred, and delusion). Without removing these, one is full of afflictions.' He was also handed over to the official in charge, and entered the black gate with Tan Mo Zui. A Bhikkhu said, 'This is Bao Ming of Lingjue Temple, who claims that before becoming a monk, he was once the prefect of Longxi, building Lingjue Temple, and resigned after it was completed. Although he does not meditate or recite, he never misses worship.' Yama-raja said, 'When you were the prefect, you distorted the law and judged unfairly, robbing the people's wealth, pretending to build this temple. This is not your merit, why bother saying this?' He was also handed over to the official in charge. The people in blue clothes sent him into the black gate. The Empress Dowager heard about this and sent the Yellow Gate Attendant Xu He to search for Baoming Temple according to what Hui Ning said. There is Baoming Temple in the east of the city, Banruo Temple in the city, and Rongjue Temple in the west of the city.
禪林靈覺等三寺。問智聖。道品。曇謨最。道弘。寶明等。皆實有之。議曰。人死有罪福。即請坐禪僧一百人。常在殿內供養之。詔不聽。持經象沿路乞索。若私有財物造經象者任意。凝亦入白鹿山。居隱修道。自此以後。京邑比丘。悉皆禪誦。不復以講經。為意出建春南門外一里餘。至東石橋。南北而行。晉太康元年。造橋南有魏朝時馬市刑嵇康之所也。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。斬于都市訖目不瞑。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。
魏昌尼寺。閹官瀛州刺史李次壽所立也。在里東南角即中朝牛馬市處也。刑嵇康之所。東臨石橋。此橋南北行。晉太康元年中朝時市南橋也。澄之等蓋見北橋銘。因而以橋為太康初造也。
石橋南道有景興尼寺。亦閹官等所共立也。有金像輦。去地三尺。施寶蓋。四面垂金鈴七寶珠。飛天伎樂。望之雲表。作工甚精。難可揚推。像出之日。常詔羽林一百人舉此像。絲竹雜伎皆由旨給。
建陽里東有綏民里。里內有洛陽縣臨渠水縣。門外有洛陽令楊機清德碑。綏民里東崇義里。里內有京兆人杜子休宅。地形顯敞。門臨御道。時有隱士。趙逸云。是晉武時人。晉朝舊事。多
【現代漢語翻譯】 現代漢語譯本：禪林寺、靈覺寺、等三座寺廟，智聖（僧人名）、道品（僧人名）、曇謨最（Dharmottama，僧人名）、道弘（僧人名）、寶明（僧人名）等僧人，確實都存在。他們討論說：『人死後有罪有福。』於是請求供養一百位坐禪的僧人，常住在殿內。皇帝下詔不允許。他們拿著經書和佛像沿路乞討。如果有人私自出資建造經書和佛像，就隨他們意願。凝也進入白鹿山，隱居修行。從此以後，京城的比丘，都禪修誦經，不再以講解經書為主要事務。出建春門向南一里多，到達東石橋。橋南北走向。晉太康元年（280年），建造了橋。橋南是魏朝時處決嵇康（人名）的馬市刑場。橋北的大道西邊是建陽里，大道東邊是綏民里。里內有河間劉宣明（人名）的宅邸。神龜年間，劉宣明因為直言進諫觸怒皇帝，在都市被處斬，死後眼睛都不閉上，屍體走了百步。當時的人都認為他是被冤殺的。宣明年輕時就很有名望，精通經史，正直的行為最終導致被殺。 魏昌尼寺，是閹官瀛州刺史李次壽所建立的。在里東南角，也就是中朝時期的牛馬市場所在地。這裡也是處決嵇康的地方，東邊靠近石橋。這座橋南北走向，是晉太康元年，中朝時期的市場南橋。澄之等人大概是看到了北橋的銘文，因此認為這座橋是太康初年建造的。 石橋南邊的道路有景興尼寺，也是閹官等人共同建立的。寺里有金像輦，離地三尺，施有寶蓋，四面垂著金鈴和七寶珠，還有飛天伎樂，看上去像在雲端一樣。製作工藝非常精巧，難以用言語來形容。佛像出巡的日子，常常詔令羽林軍一百人抬著這座佛像，絲竹樂器和雜耍技藝都由皇帝旨意供給。 建陽里東邊是綏民里。里內有洛陽縣臨渠水縣，縣門外有洛陽令楊機（人名）的清德碑。綏民里東邊是崇義里。里內有京兆人杜子休（人名）的宅邸。地形開闊顯眼，大門臨近御道。當時有隱士趙逸云（人名），是晉武帝時期的人。晉朝的舊事，很多。
【English Translation】 English version: The Chanlin Temple, Lingjue Temple, and other three temples, along with monks such as Zhisheng (a monk's name), Daopin (a monk's name), Tanmo Zui (Dharmottama, a monk's name), Daohong (a monk's name), and Baoming (a monk's name), did indeed exist. They discussed: 'After death, people experience both sin and blessing.' Therefore, they requested to support one hundred meditation monks, who would reside in the temple permanently. The emperor issued an edict forbidding this. They carried scriptures and Buddha statues, begging along the road. If someone privately funded the construction of scriptures and Buddha statues, they would allow it. Ning also entered White Deer Mountain, living in seclusion and practicing the Way. From then on, the Bhikkhus in the capital all practiced meditation and recited scriptures, no longer focusing on lecturing on scriptures. Leaving Jianchun Gate to the south for more than a mile, they arrived at the East Stone Bridge. The bridge runs north and south. In the first year of the Tai Kang era of the Jin Dynasty (280 AD), the bridge was built. South of the bridge was the horse market execution ground of Ji Kang (a person's name) during the Wei Dynasty. North of the bridge, on the west side of the main road, is Jianyang Lane, and on the east side of the main road is Suimin Lane. Inside the lane is the residence of Liu Xuanming (a person's name) from Hejian. During the Shengui era, Liu Xuanming was executed in the city for offending the emperor with his direct advice. His eyes did not close after death, and his corpse walked a hundred steps. People at the time believed he was wrongly killed. Xuanming was famous from a young age, proficient in classics and history, and his upright conduct ultimately led to his execution. Weichang Nunnery was established by the eunuch Li Cishou, the governor of Yingzhou. It is located in the southeast corner of the lane, which was the site of the cattle and horse market during the Central Dynasty. This is also where Ji Kang was executed, east of the Stone Bridge. This bridge runs north and south and was the market south bridge during the Central Dynasty in the first year of the Tai Kang era of the Jin Dynasty. Chengzhi and others probably saw the inscription on the North Bridge, and therefore believed that the bridge was built in the early Tai Kang era. South of the Stone Bridge is Jingxing Nunnery, which was also jointly established by eunuchs and others. There is a golden statue carriage, three feet off the ground, with a jeweled canopy, gold bells and seven-treasure beads hanging on all four sides, and flying celestial musicians, looking like they are in the clouds. The craftsmanship is very exquisite and difficult to describe in words. On the days when the Buddha statue goes out, the emperor often orders one hundred members of the Imperial Guard to carry the statue, and the silk and bamboo music and acrobatics are all provided by imperial decree. East of Jianyang Lane is Suimin Lane. Inside the lane is the Luoyang County Linqu Water County, and outside the county gate is the Qingde Stele of Yang Ji (a person's name), the magistrate of Luoyang. East of Suimin Lane is Chongyi Lane. Inside the lane is the residence of Du Zixiu (a person's name) from Jingzhao. The terrain is open and conspicuous, and the gate is close to the imperial road. At that time, there was a recluse named Zhao Yiyun (a person's name), who lived during the reign of Emperor Wu of Jin. There are many old stories from the Jin Dynasty.
所記錄。正光初來至京師。見子休宅。嘆息曰。此宅中朝時太康寺也。時人未信。遂問寺之由緒。逸云。龍驤將軍王𤀹。平吳之後始立此寺。本有三層浮圖。用磚為之。指子休園中曰。此是故處。子休掘而驗之。果得磚數十萬。兼有石銘云。晉太康六年歲次乙巳九月甲戌朔八日辛巳儀同三司襄陽侯王𤀹敬造。時園中果菜豐蔚林木扶疏。乃服逸言。號為聖人。子休遂舍宅為靈應寺。所得之磚。還為三層浮圖。好事者尋逐之。問。晉朝京師。何如今日。逸曰。晉時民少於今日。王侯第宅與今日相似。又云。自永嘉已來二百餘年。建國稱王者十有六君。皆游其都邑。目見其事。國滅之後。觀其史書。皆非實錄。莫不推過。於人引善自向符生。雖好勇嗜酒。亦仁而不殺。觀其治典未為兇暴。及詳其史。天下之惡皆歸焉。符堅自是賢主。賊君取位妄書生惡。凡諸史官皆是類也。人皆貴遠賤近。以為信然。當今之人。亦生愚死智。惑已甚矣。人問其故。逸曰。生時中庸之人耳。及其死也。碑文墓誌莫不窮天地之大德盡生民之能事。為君共堯舜連衡。為臣與伊皋等跡。牧民之官浮虎。慕其清塵。執法之吏埋輪。謝其鯁直。所謂生為盜跖死為夷齊。妄言傷正華辭損實。當時構文之士。慚逸此言。步兵校尉李澄問曰。太尉府前磚浮圖。形
【現代漢語翻譯】 現代漢語譯本：被記錄下來。正光初年，他來到京師，看到子休的宅邸，嘆息道：『這宅子是中朝時期的太康寺啊。』當時人們都不相信。於是詢問太康寺的來歷。逸回答說：『龍驤將軍王濬（西晉將領，滅吳有功）平定吳國之後開始建造這座寺廟。原本有一座三層的佛塔，用磚建造而成。』他指著子休園中說：『這裡就是原來的地方。』子休挖掘驗證，果然挖出數十萬塊磚，還有石碑銘文，上面寫著：『晉太康六年，歲次乙巳，九月甲戌朔八日辛巳，儀同三司襄陽侯王濬敬造。』當時園中瓜果蔬菜茂盛，樹木繁茂。於是人們信服逸的話，稱他為聖人。子休於是捨棄宅邸作為靈應寺。所得的磚，用來重建三層佛塔。好事者追尋探問這件事。 有人問：『晉朝的京師，和今天相比如何？』逸說：『晉朝時百姓比今天少，王侯的宅邸和今天相似。』他又說：『自從永嘉之亂以來二百多年，建立國家稱王稱帝的有十六位君主，他們都遊歷過這些都城，親眼見過這些事情。國家滅亡之後，看他們的史書，都不是真實記錄。沒有不把過錯推給別人，把好事歸於自己的。』符生（前秦皇帝）雖然好勇嗜酒，也還算仁慈不濫殺無辜。看他的治國方略，還不算兇暴。等到詳細看史書，天下的罪惡都歸於他。符堅（前秦皇帝）本來是賢明的君主，被篡位的君主奪取了皇位，史官們就胡亂書寫他的罪惡。凡是史官都是這類人。人們都看重遙遠的過去而輕視現在，認為史書是可信的。現在的人，也是活著愚昧死後才顯得聰明，迷惑得太深了。』 有人問他原因。逸說：『活著的時候只是個普通人罷了，等到死了，碑文墓誌上無不窮盡天地間最大的美德，竭盡百姓所能做的事情。做君王的，比得上堯舜；做臣子的，比得上伊尹、皋陶。管理百姓的官員，希望虎（古代清廉的官員）能仰慕他的清廉；執法的官吏，希望埋掉車輪（表示不再出行），感謝他的剛正不阿。』這就是所謂的『活著的時候是盜跖，死了以後是伯夷、叔齊』。虛妄的言辭損害了正義，華麗的辭藻減損了真實。當時寫文章的人，都為逸的這些話感到慚愧。步兵校尉李澄問道：『太尉府前的磚塔，形狀……』
【English Translation】 English version: It was recorded. In the early years of the Zheng Guang era, he came to the capital and, seeing Zixiu's residence, sighed, 'This residence was the Taikang Temple during the Zhong Dynasty.' At the time, people did not believe it. So they asked about the origins of the temple. Yi replied, 'General Longxiang Wang Jun (a general of the Western Jin Dynasty who made great contributions in the conquest of Wu) began to build this temple after pacifying the Wu kingdom. Originally, there was a three-story pagoda made of bricks.' He pointed to Zixiu's garden and said, 'This is the original site.' Zixiu excavated and verified it, and indeed unearthed hundreds of thousands of bricks, as well as a stone inscription that read: 'In the sixth year of the Taikang era of the Jin Dynasty, the year being Yisi, on the eighth day of the ninth month, Xin Si, Xiangyang Marquis Wang Jun, with the rank of Yitong Sansi, respectfully built this.' At that time, the garden was lush with fruits and vegetables, and the trees were luxuriant. Therefore, people believed Yi's words and called him a sage. Zixiu then donated the residence to become Lingying Temple. The bricks obtained were used to rebuild the three-story pagoda. Those who were interested in this matter sought it out and inquired about it. Someone asked, 'How does the capital of the Jin Dynasty compare to today?' Yi said, 'The population of the Jin Dynasty was smaller than today, and the residences of the princes and nobles were similar to today.' He also said, 'Since the Yongjia Rebellion, for more than two hundred years, there have been sixteen monarchs who established states and claimed the title of king or emperor. They have all traveled to these capitals and witnessed these events firsthand. After the states were destroyed, looking at their historical records, they are not true records. There is no one who does not attribute faults to others and attribute good deeds to themselves.' Fu Sheng (an emperor of the Former Qin Dynasty), although fond of bravery and alcohol, was also benevolent and did not kill indiscriminately. Looking at his strategies for governing the country, he was not considered tyrannical. When examining the historical records in detail, all the evils of the world are attributed to him. Fu Jian (an emperor of the Former Qin Dynasty) was originally a wise ruler, but the throne was seized by a usurping monarch, and the historians wrote wildly about his evils. All the historians are of this kind. People value the distant past and despise the present, believing that the historical records are credible. People today are also foolish in life and wise in death, greatly deluded.' Someone asked him the reason. Yi said, 'When alive, they are just ordinary people, but when they die, the inscriptions on their tombstones exhaust the greatest virtues of heaven and earth and exhaust the abilities of the people. Those who are rulers are comparable to Yao and Shun; those who are ministers are comparable to Yi Yin and Gao Yao. Officials who govern the people hope that Hu (an ancient incorruptible official) can admire their integrity; officials who enforce the law hope to bury their wheels (indicating that they will no longer travel), thanking them for their uprightness.' This is what is meant by 'When alive, they are Zhi the Robber; after death, they are Boyi and Shuqi.' False words damage justice, and flowery rhetoric diminishes reality. The scholars who wrote articles at that time were ashamed of Yi's words. Li Cheng, the Infantry Commandant, asked, 'The brick pagoda in front of the Grand Commandant's mansion, its shape...'
制甚古。猶未崩毀。未知早晚造。逸云晉義熙十二年劉裕伐姚泓軍人所作。汝南王聞而異之。拜為義父。因而問。何所服餌。以致長年。逸云。吾不閑養生。自然長壽。郭璞常為吾筮云。壽年五百歲。今始余半。帝給步挽車一乘。游於市里。所經之處。多記舊跡。三年以後遁去。莫知所在。崇儀里東有七里橋以石為之。中朝杜預之荊州出頓之所也。七里橋東一里郭門開三道。時人號為三門。離別者多雲相送。三門外。京師士子送去迎歸常在此處。
莊嚴寺。在東陽門外一里御道北。所謂東安里也。北為租場里。內有駙馬都尉司馬恍。濟州刺史分宣。幽州刺史李真奴。豫州刺史公孫驤等四宅。
秦太上君寺。胡太后所立也。在東陽門二里御道北。所謂暉文里。里內有太保崔光。太傅李延實。冀州刺史李詔。秘書監鄭道昭等四宅。並豐堂崛起。高門洞開。趙逸云。暉文里是晉馬道里。延實宅是蜀主劉禪宅。延實宅東有修和宅。是吳王孫皓宅。李韶宅是晉司空張華宅。當時太后正號崇訓。母天下號父。為秦太上公母。為秦太上君。為母追福。因以名焉。中有五層浮圖。一所修剎入云。高門向街。佛事莊飾等於永寧。誦室禪堂周流重疊。花林芳草遍滿階墀。常有大德名僧。講一切經。受業沙門亦有千數。太傅李延
【現代漢語翻譯】 現代漢語譯本：制甚古老，似乎還未崩塌毀壞。不知是何時建造的。相傳是晉義熙十二年（公元416年）劉裕攻打姚泓時，軍隊里的人建造的。汝南王聽說了這件事，覺得很奇異，便拜趙逸云爲義父，因此問他：『您服用什麼藥物，以致如此長壽？』趙逸云說：『我不擅長養生，自然就長壽了。郭璞曾經為我占卜，說我能活五百歲，現在才過了一半。』皇帝賜給他一輛步挽車，讓他遊覽於市里。他所經過的地方，大多能記起舊時的遺蹟。三年以後，他便遁去，沒有人知道他的去處。崇儀里的東邊有七里橋，用石頭建造的，是中朝時期杜預擔任荊州刺史時，出城駐紮的地方。七里橋東邊一里處，郭城的門開了三道，當時的人稱之為『三門』。人們離別時，大多說『送到三門外』。京城的士子送別和迎接親友，常常在這裡。 莊嚴寺，在東陽門外一里御道的北邊，就是所謂的東安里。北邊是租場里。里內有駙馬都尉司馬恍（官名），濟州刺史分宣（官名），幽州刺史李真奴（官名），豫州刺史公孫驤（官名）等四座宅邸。 秦太上君寺，是胡太后所建立的。在東陽門二里御道的北邊，就是所謂的暉文里。里內有太保崔光（官名），太傅李延實（官名），冀州刺史李詔（官名），秘書監鄭道昭（官名）等四座宅邸。都建造得高大雄偉，高大的門庭敞開。趙逸云說，暉文里是晉朝的馬道里，李延實的宅邸是蜀後主劉禪的宅邸。李延實宅邸的東邊有修和宅，是吳王孫皓的宅邸。李韶的宅邸是晉朝司空張華的宅邸。當時太后的正式稱號是崇訓，因為母儀天下，所以尊稱父親為秦太上公，母親為秦太上君。爲了給母親追福，因此用這個名字命名。寺中有五層佛塔，一座寺廟高聳入雲，高大的門庭面向街道，佛事的莊嚴裝飾可以與永寧寺相比。誦經室和禪堂環繞重疊，花林和芳草遍佈臺階。常有德高望重的高僧，講授一切經典。接受學業的沙門也有數千人。太傅李延實（官名）
【English Translation】 English version: It is very ancient, seemingly not yet collapsed or destroyed. It is unknown when it was built. It is said that it was built by soldiers in Liu Yu's army when he attacked Yao Hong in the twelfth year of the Yi Xi era of the Jin Dynasty (416 AD). The Prince of Runan heard of this and found it strange, so he recognized Zhao Yiyun as his adoptive father and asked him, 'What medicine do you take to achieve such longevity?' Zhao Yiyun said, 'I am not good at nourishing life, I am naturally long-lived. Guo Pu once divined for me, saying that I would live to be five hundred years old, and only half of that has passed.' The emperor gave him a sedan chair pulled by footmen, allowing him to tour the city. In the places he passed, he could mostly recall old traces. Three years later, he disappeared, and no one knew where he went. To the east of Chongyi Ward is the Qili Bridge, built of stone, which was where Du Yu of the Central Dynasty stationed when he was the governor of Jingzhou. One li east of Qili Bridge, the Guo city gate had three openings, which people at the time called the 'Three Gates'. When people parted, they mostly said 'See you outside the Three Gates'. Scholars in the capital often used this place to see off and welcome relatives and friends. Zhuangyan Temple is located one li north of the imperial road outside the Dongyang Gate, in what is known as the Dong'an Ward. To the north is the Zuchang Ward. Within the ward are the residences of Sima Huang (駙馬都尉, Imperial Son-in-Law Commandant), Fen Xuan (濟州刺史, Governor of Ji Prefecture), Li Zhennu (幽州刺史, Governor of You Prefecture), and Gongsun Xiang (豫州刺史, Governor of Yu Prefecture). The Qin Supreme Lord Temple was established by Empress Dowager Hu. It is located two li north of the imperial road outside the Dongyang Gate, in what is known as the Huiwen Ward. Within the ward are the residences of Grand Protector Cui Guang (太保), Grand Tutor Li Yanshi (太傅), Governor of Ji Prefecture Li Zhao (冀州刺史), and Secretary Supervisor Zheng Daozhao (秘書監). All were built grandly and magnificently, with tall gates wide open. Zhao Yiyun said that Huiwen Ward was the horse road ward of the Jin Dynasty, and Li Yanshi's residence was the residence of Liu Shan, the ruler of Shu. To the east of Li Yanshi's residence is the Xiuhe residence, which was the residence of Sun Hao, the King of Wu. Li Shao's residence was the residence of Zhang Hua, the Minister of Works of the Jin Dynasty. At that time, the Empress Dowager's official title was Chongxun. Because she was the mother of the world, her father was honored as the Qin Supreme Duke, and her mother as the Qin Supreme Lady. To seek blessings for her mother, she named the temple after her. In the temple, there is a five-story pagoda, and a monastery that rises into the clouds, with tall gates facing the street. The solemn decorations of the Buddhist affairs are comparable to those of Yongning Temple. The chanting rooms and meditation halls are surrounded and layered, and the flower forests and fragrant grasses cover the steps. There are often eminent monks who lecture on all the scriptures. There are also thousands of monks who receive instruction. Grand Tutor Li Yanshi (太傅)
實者。莊帝舅也。永安年中。除青州刺史臨去奉辭。帝謂實曰。懷磚(音專下同)之俗世號難治。舅宜好用心副朝廷所委。實答曰。臣年迫桑榆。氣同朝露。人間稍遠。日近松邱。臣已久乞間退。陛下渭陽興念寵及老臣。使夜行罪人裁錦萬里。謹奉明敕不敢失墜。時黃門侍郎楊寬在帝側。不曉懷磚之義。私問舍人溫子升。曰。聞至尊兄彭城王。作青州刺史。問其賓客。從至青州。云齊土之民風俗淺薄。虛論高談。專在榮利。太守初欲入境。皆懷磚叩首以美其意。及其代下還家。以磚擊之言。其向背速于反掌。是以京師謠語曰。獄中無繫囚。舍內無青州。假令家道惡腹中不懷愁。懷磚之義。起在於此也。潁川荀濟風流名士。高鑒妙識。獨出當世。清河崔叔仁稱齊士大夫。曰齊人。外矯仁義。內懷鄙吝。輕同羽毛。利等錐刀。好馳虛譽。阿附成名。威勢所在。側肩競入。求其榮利。甜然濃於四方。慕勢最甚。號齊士。子為慕勢。諸郎臨淄官徒有在京邑。聞懷磚慕勢咸共恥之。唯崔孝忠一人不以為意。問其故。孝忠曰。營丘風俗。太公餘化。稷下儒林。禮義所出。今雖凌遲。足為天下模楷。荀濟人非許郭不識東家。雖復莠言。自口未宜榮辱也。
正始寺。百官等所立也。正始中立。因以為名。在東陽門外御道西。所謂
【現代漢語翻譯】 現代漢語譯本： 關於『實』這個人，他是莊帝的舅舅。永安年間，他被任命為青州刺史，臨行前向皇帝辭行。皇帝對『實』說：『懷磚（指一種地方習俗）的地方，世人皆說難以治理。舅舅您應該好好用心，不辜負朝廷的委託。』『實』回答說：『臣年事已高，生命如同朝露一般短暫。離人間越來越遠，離墳墓越來越近。臣早就請求告老還鄉。陛下您念及舊情，恩寵老臣，讓我這個夜裡行走的罪人，身穿華麗的官服遠赴萬里。我一定謹遵聖旨，不敢有所懈怠。』 當時黃門侍郎楊寬在皇帝身邊，不明白『懷磚』的含義，私下問舍人溫子升。溫子升說：『我聽說至尊的兄長彭城王，擔任青州刺史時，問他的賓客關於青州的情況。他們說齊地（青州）的民風淺薄，喜歡空談高論，只專注于榮華利祿。太守剛要進入青州境內時，百姓都拿著磚頭叩頭，以此來讚美他；等到太守離任回家時，又用磚頭砸他，意思是說他們背叛的速度比翻手還快。因此京城有這樣的歌謠：『監獄裡沒有囚犯，家裡沒有青州人。即使家道貧寒，腹中也不懷憂愁。』『懷磚』的含義，就是從這裡來的。』 潁川的荀濟是風流名士，具有高超的鑑賞力和卓越的見識，獨步當世。清河的崔叔仁評價齊地的士大夫說：『齊地的人，表面上裝作仁義，內心卻懷著鄙陋和吝嗇。輕視情誼如同羽毛，看重利益如同錐刀。喜歡追求虛假的聲譽，依附權勢以成就名聲。哪裡有權勢，就側著肩膀爭先恐後地進入，追求他們的榮華富貴，這種追逐名利的風氣比其他地方還要濃厚。』人們稱齊地的士人是『慕勢』。崔叔仁的各位兄弟和臨淄的官吏，有在京城做官的，聽到『懷磚』、『慕勢』的說法，都感到羞恥。只有崔孝忠一個人不以為然。別人問他原因，崔孝忠說：『營丘（古地名，在今山東臨淄附近）的風俗，是姜太公教化的遺風。稷下學宮是儒家學派的淵源，禮義的源頭。現在雖然有些衰落，但仍然可以作為天下的楷模。荀濟這個人，不是許劭、郭嘉那樣的人，不認識自己的鄰居。即使他說的是不好的話，也不應該因此感到榮辱。』 正始寺，是百官等人建立的寺廟。在正始年間建立，因此用這個年號來命名。位於東陽門外御道的西邊，就是所謂的……
【English Translation】 English version: 'Shi' was an uncle of Emperor Zhuang. During the Yong'an era, he was appointed as the governor of Qingzhou. Before departing, he bid farewell to the Emperor, who said to 'Shi': 'The customs of Huaizhuan (a local custom), as people say, are difficult to govern. Uncle, you should put your heart into it and live up to the court's expectations.' 'Shi' replied, 'Your subject is old, and my life is as fleeting as morning dew. I am growing distant from the world and nearing my grave. I have long requested to retire. Your Majesty, remembering old times, bestows favor upon this old subject, allowing this sinner who walks in the night to travel ten thousand miles in splendid official robes. I will respectfully obey the imperial decree and dare not neglect it.' At that time, Yang Kuan, a Yellow Gate Attendant, was by the Emperor's side and did not understand the meaning of 'Huaizhuan'. He privately asked Wen Zisheng, a scribe. Wen Zisheng said, 'I heard that His Majesty's elder brother, the Prince of Pengcheng, when serving as the governor of Qingzhou, asked his guests about the situation in Qingzhou. They said that the customs of Qi (Qingzhou) are shallow, favoring empty talk and focusing solely on wealth and fame. When the governor is about to enter Qingzhou, the people all hold bricks and kowtow to praise him; when the governor leaves office and returns home, they throw bricks at him, meaning that their betrayal is faster than turning their hands. Therefore, there is a saying in the capital: 'There are no prisoners in jail, and no people from Qingzhou at home. Even if the family is poor, there is no sorrow in their hearts.' The meaning of 'Huaizhuan' originates from this.' Xun Ji of Yingchuan was a romantic and talented scholar, possessing superb discernment and outstanding insight, unparalleled in his time. Cui Shuren of Qinghe commented on the scholar-officials of Qi, saying: 'The people of Qi outwardly pretend to be benevolent and righteous, but inwardly harbor meanness and stinginess. They despise affection like feathers and value profit like awls. They like to pursue false reputations and attach themselves to power to achieve fame. Wherever there is power, they squeeze in shoulder to shoulder, vying for their wealth and glory. This pursuit of fame and fortune is even stronger than in other places.' People call the scholars of Qi 'Mushi' (admirers of power). Cui Shuren's brothers and officials from Linzi, who were serving in the capital, felt ashamed when they heard the sayings of 'Huaizhuan' and 'Mushi'. Only Cui Xiaozhong did not take it seriously. When asked why, Cui Xiaozhong said: 'The customs of Yingqiu (an ancient place name, near present-day Linzi, Shandong) are the legacy of Jiang Taigong's teachings. The Jixia Academy is the origin of Confucianism, the source of rites and righteousness. Although it is somewhat declining now, it can still serve as a model for the world. Xun Ji is not like Xu Shao or Guo Jia, he does not know his neighbors. Even if he says bad things, one should not feel honored or disgraced because of it.' Zhengshi Temple was built by officials and others. It was built during the Zhengshi era, hence the name. It is located west of the imperial road outside Dongyang Gate, which is the so-called...
敬義里也。里內有典虞曹。檐宇精凈美於叢林。眾僧房前。高林對牖。青松綠檉連枝交映。多有枳樹。而不中食。有石碑一枚。背上有侍中崔光施錢四十萬。陳留侯李崇施錢二十萬。自余百官各有差少者。不減五千已下。後人刊之。敬義里南有昭德里。里內有尚書僕射游肇。御史尉李彪。兵部尚書崔林。幽州刺史常景。司農張倫等五宅。彪景出自儒生。居室儉素。惟倫最為豪侈。齋宇光麗服玩精奇。車馬出入。逾于邦君。園林山池之美。諸王莫及。倫造景陽山。有若自然。其中重巖復嶺。嵚崟相屬。深蹊洞壑。邐遞連線。高林巨樹。足使日月蔽虧。懸葛垂蘿。能令風煙出入。崎嶇石路似壅而通。崢嶸澗道。盤紆復直。是以山情野興之士游以忘歸。天水人姜質。志性疏誕。麻衣葛巾有逸民之操。見偏愛之。如不能已遂造亭山賦。行傳於世。其辭曰。今偏重者。愛昔先民之重。由樸由純。然則純樸之體。與造化而津勉。濠上之客柱下之吏。臥無為以明心。托自然以圖志。輒以山水為富。不以章甫為貴。任性浮沉。若淡兮無味。今司農張氏實鐘其人。巨量接於物表。夭矯洞達其真。青松未勝其潔。白玉不比其珍。心托空而遷有情。入古以如新。既不專流蕩。又不偏華上。卜居動靜之間。不以山水為忘。庭起半丘半壑。聽以目
【現代漢語翻譯】 現代漢語譯本： 這裡是敬義里（地名）。里內設有典虞曹（官署名）。房屋精美潔凈，勝過叢林寺廟。眾多僧房前，高大的樹林對著窗戶，青松綠檉樹枝交錯輝映。有很多枳樹，但果實不能食用。有一塊石碑，背面刻有侍中崔光捐錢四十萬，陳留侯李崇捐錢二十萬，其餘百官捐款數額不等，但都不低於五千。後來的人又在上面刻了字。敬義里南邊是昭德里（地名）。里內有尚書僕射游肇，御史尉李彪，兵部尚書崔林，幽州刺史常景，司農張倫等五家宅邸。李彪和常景出身儒生，住宅儉樸。只有張倫最為豪奢，房屋華麗，服飾玩物精美奇特，車馬出行，超過了諸侯。園林山池之美，連諸王都比不上。張倫建造的景陽山，宛如天然形成。其中重重山巖，層層山嶺，高峻相連。幽深的小路和洞穴，蜿蜒連線。高大的樹林，足以遮蔽日月。懸掛的葛藤和垂下的藤蘿，能讓風煙出入。崎嶇的石路看似堵塞卻又通暢，高聳的澗道，盤旋彎曲又筆直。因此，喜愛山水野趣的人流連忘返。天水人姜質，性格疏狂放誕，身穿麻衣葛巾，有隱士的風範。張倫對他特別喜愛，好像不能停止一樣，於是創作了《亭山賦》，在世上傳播。賦中寫道：『現在特別重視的，是喜愛古代先民的淳樸。因為淳樸，所以純真。那麼純樸的本體，與造化一同努力。像濠上的隱士和柱下的官吏，清靜無為以明心，寄託自然以立志。總是以山水為財富，不以官位為尊貴。任憑天性浮沉，淡泊得好像沒有味道。』現在司農張氏，確實是這樣的人。氣度宏大，超越世俗，灑脫通達，洞察真理。青松比不上他的潔凈，白玉比不上他的珍貴。心寄託于空虛而產生情感，進入古代就像進入新的境界。既不專門追求放蕩，又不偏愛浮華。選擇居住在動靜之間，不因為山水而忘記世事。庭院建在半山半壑之間，用眼睛來聆聽。
【English Translation】 English version: This is Jingyi Ward (place name). Inside the ward, there is the Dianyu Cao (official title). The buildings are exquisite and clean, surpassing the temples in the forests. In front of many monks' rooms, tall trees face the windows, with green pines and green tamarisks intertwining and reflecting each other. There are many trifoliate orange trees, but their fruits are inedible. There is a stone tablet with an inscription on the back stating that Shi Zhong Cui Guang donated 400,000 coins, Marquis Li Chong of Chenliu donated 200,000 coins, and other officials donated varying amounts, but no less than 5,000 coins. Later people added inscriptions to it. To the south of Jingyi Ward is Zhaode Ward (place name). Inside the ward, there are the residences of Shangshu Pu She You Zhao, Yushi Wei Li Biao, Bingbu Shangshu Cui Lin, Youzhou Governor Chang Jing, and Sinong Zhang Lun. Li Biao and Chang Jing came from Confucian backgrounds, and their residences were simple. Only Zhang Lun was the most extravagant, with magnificent buildings, exquisite and rare clothing and accessories, and carriages and horses that surpassed those of feudal lords. The beauty of his gardens, mountains, and ponds was unmatched even by princes. Zhang Lun's Jingyang Mountain was built as if it were naturally formed. Within it, there were layers of rocks and overlapping ridges, towering and connected. Deep paths and caves were winding and connected. Tall trees were enough to block the sun and moon. Hanging vines and drooping creepers allowed wind and smoke to enter and exit. The rugged stone paths seemed blocked but were actually passable, and the towering mountain streams twisted and turned, sometimes straight. Therefore, those who loved mountains and wilderness lingered and forgot to return. Jiang Zhi from Tianshui, with a free and unrestrained nature, wearing hemp clothes and a turban, had the demeanor of a recluse. Zhang Lun particularly admired him, as if he couldn't stop, and thus created 'Ode to Pavilion Mountain', which was circulated in the world. The ode says: 'What is particularly valued now is the love of the ancient people's simplicity. Because of simplicity, there is purity. Then the pure essence works hard with creation. Like the recluse on the Hao River and the official under the pillar, they are quiet and do nothing to clarify their minds, entrusting themselves to nature to establish their ambitions. They always regard mountains and rivers as wealth, not official positions as honor. Letting nature take its course, they are as bland as tasteless.' Now Sinong Zhang is truly such a person. His magnanimity surpasses the material world, and he is unrestrained and insightful, understanding the truth. Green pines cannot surpass his cleanliness, and white jade cannot compare to his preciousness. His heart is entrusted to emptiness and generates emotions, entering the ancient times as if entering a new realm. He neither specializes in dissipation nor favors extravagance. He chooses to live between movement and stillness, not forgetting worldly affairs because of mountains and rivers. The courtyard is built between half a mountain and half a ravine, listening with the eyes.
達心想。進不入聲榮。退不為隱放。爾乃決石通泉拔嶺。巖前斜與危云等曲。危與曲棟相連。下天津之高霧。納滄海之遠煙。纖列之狀一如古。崩剝之勢似千年。若乃絕嶺懸坡蹭蹬蹉跎。水紓徐如浪。峭山石高下。復危多五尋百拔十步千過。則知巫山弗及。未審蓬萊如何。其中煙火露草。或傾或倒。霜干風枝。半聳半垂。玉葉金莖。散滿階墀。燃目之綺。裂鼻之馨。既共陽春等茂。復與白雪齊清。或言神明之骨。陰陽之精。天地未覺。生此異人。焉識其中羽徒紛泊。色雜蒼黃。綠頭紫頰。好翠連芳。白𪈝生於異縣。丹足出自他鄉。皆遠來以臻此。藉水木以翱翔。不憶春于沙漠。遂忘秋于高陽。非斯人之感至。伺候鳥之迷方。豈下俗之所務。入神怪之異趣。能造者其必詩。敢往者無不賦。或就饒風之地。或入多雲之處。氣嶺與梅岑。隨春之所悟。遠為神仙所賞。近為朝士所知。求解脫于服佩。預參次於山垂。子英游魚于玉質。王喬系鵠于松枝。方丈不足。以妙詠歌。此處態多奇。嗣宗聞之動魄。叔夜聽此驚魂。恨不能鉆。地一出醉。此山門別有王孫公子遜遁容儀。思山念水。命駕相隨。逢岑愛曲。值石陵欹。庭為仁智之田。故能種此石山。森羅兮草木。長育兮風煙。孤松既能卻老。半石亦可留年。若不坐臥兮于其側。春
【現代漢語翻譯】 現代漢語譯本： 達心想：進入仕途，不能獲得聲譽；退隱山林，又算不上真正的隱士。於是，他劈開巖石，引來泉水，剷平山嶺。巖石前的斜度，幾乎與高空的雲彩一樣彎曲；彎曲的棟樑，又與巖石相連。山下聚集著天津的高霧，容納著滄海的遠煙。纖細排列的形狀，完全如同古時一樣；崩塌剝落的態勢，又像是經歷了千年。如果說絕嶺懸崖，高低不平，令人步履艱難；那麼，舒緩的流水，就像波浪一樣。陡峭的山石，高高低低，重重疊疊，危險的地方有五尋百拔之高，十步之內要經過千百次攀爬。這樣看來，巫山的美景也比不上這裡。只是不知道蓬萊仙境又是怎樣的景象呢？ 山中煙霧瀰漫，花草樹木，有的傾斜，有的倒伏。飽經風霜的樹幹，飽受風吹的樹枝，有的半聳立，有的半垂落。潔白的玉葉，金色的花莖，散落在臺階上。光彩奪目，香氣撲鼻。既與陽春一樣茂盛，又與白雪一樣純潔。有人說，這是神明的骨骼，陰陽的精華。天地尚未覺醒時，就誕生了這些奇異之物。哪裡知道其中還有許多羽毛艷麗的鳥兒，顏色雜亂，有蒼色，有黃色。綠色的頭，紫色的臉頰，喜歡翠綠，依戀芬芳。白色的𪈝鳥，來自遙遠的縣邑；紅色的腳，來自其他的鄉野。都從遠方來到這裡，憑藉著水和樹木自由飛翔。不再思念沙漠的春天，也忘記了高陽的秋天。如果不是被這裡的人所感動，就是迷失了方向的鳥兒。哪裡是世俗之人所能理解的，進入了神奇怪異的境界。能夠創造這種景象的人，必定是詩人；敢於前往這裡的人，沒有不作賦的。有的來到多風的地方，有的進入多雲之處。山嶺的氣勢，與梅岑山一樣，隨著春天的到來而領悟。遠處被神仙所欣賞，近處被朝廷的士大夫所知曉。在這裡求解脫，預先參與到山水的盛景之中。子英在玉石上刻畫游魚，王喬將白鶴繫在松樹枝上。方丈山的美景，不足以用美妙的歌聲來形容。這裡姿態奇異，謝鯤聽了會感動得心神動搖，嵇康聽了會驚駭得魂不守舍。真恨不得鉆地而出，一醉方休。 這座山門，還有隱居的王孫公子，收斂起容貌和儀態，思念山水，駕車相隨。遇到山峰就喜愛它的彎曲，遇到巖石就喜愛它的傾斜。庭院是仁者和智者的田地，所以才能種植這片石山。茂盛的草木，生長在風煙之中。孤松能夠延緩衰老，半塊石頭也可以讓人留戀。如果不在這裡坐臥，春天...
【English Translation】 English version: Da Xin thought: 'Entering officialdom does not guarantee fame; retreating into seclusion is not true reclusion.' So, he split rocks to channel springs and leveled ridges. The slope before the rocks is almost as curved as the clouds in the sky; the curved beams are connected to the rocks. Below, the high mists of Tianjin gather, and the distant smoke of the Canghai Sea is drawn in. The slender arrangement is exactly as it was in ancient times; the crumbling and peeling appearance is as if it has endured for a thousand years. If the towering peaks and hanging cliffs are uneven, making progress difficult; then the gentle flowing water is like waves. The steep rocks are high and low, layered upon layered, with dangerous places five 'xun' (ancient unit of length) or a hundred 'ba' (another unit) high, requiring thousands of climbs within ten steps. In this light, even the beauty of Mount Wu cannot compare. I wonder what the scenery of Penglai (mythical island paradise) is like?' Within, mist and smoke swirl, and flowers and trees are either tilted or fallen. The trunks weathered by frost and the branches buffeted by wind are either half-erect or half-drooping. Jade-like leaves and golden stems are scattered across the steps. They are dazzling to the eye and fragrant to the nose. They are as lush as the warm spring and as pure as the white snow. Some say these are the bones of deities, the essence of yin and yang. Before heaven and earth were aware, these strange things were born. Who knows that within there are also many birds with bright feathers, their colors mixed, some cyan, some yellow. Green heads and purple cheeks, they love the verdant and cling to the fragrant. White '𪈝' birds come from distant counties; red feet come from other villages. All come from afar to reach this place, relying on the water and trees to soar freely. They no longer remember the spring in the desert, nor do they recall the autumn in Gaoyang. If they are not moved by the people here, they are birds that have lost their way. How can worldly people understand this, entering a realm of divine strangeness? Those who can create this scene must be poets; those who dare to go here cannot help but compose. Some come to windy places, some enter cloudy areas. The mountain's aura, like that of Mount Meicen, is understood with the arrival of spring. In the distance, it is appreciated by immortals; nearby, it is known by the scholar-officials of the court. Here, they seek liberation and participate in the magnificent scenery of mountains and waters. Zi Ying carves swimming fish on jade, and Wang Qiao ties a white crane to a pine branch. The beauty of Mount Fangzhang is not enough to be described with beautiful songs. The scenery here is so strange that Xie Kun would be moved to the point of mental instability upon hearing it, and Ji Kang would be so shocked that his soul would leave his body. He wishes he could dig through the earth and get drunk to his heart's content. At this mountain gate, there are also reclusive princes and nobles, concealing their appearance and demeanor, thinking of the mountains and waters, and following along in carriages. They love the curves of the peaks and the slopes of the rocks. The courtyard is the field of the benevolent and the wise, so they can plant this rocky mountain. Lush vegetation grows in the wind and smoke. Solitary pines can delay aging, and half a rock can also make people linger. If one does not sit and lie down beside it, spring...
夏兮其游陟。白骨兮徒自朽。方寸心兮何所憶。
平等寺。廣平武穆王懷舍宅所立也。在青陽門外二里御道北。所謂孝敬里也。堂宇宏美。林木蕭森。平臺複道。獨顯當世。寺門外金像一軀高二丈八尺。相好端嚴常有神驗。國之吉兇。先炳祥異。孝昌三年十二月中。此像面有悲容。兩目垂淚。遍體皆濕。時人號曰佛汗。京師士女空市裡往而觀之。有比丘。以凈綿拭其淚。須臾之間。綿濕都盡。更換以他綿。俄然復濕。如此三日乃止。明年四月。爾朱榮入洛陽。誅戮百官。死亡塗地。永安二年三月。此像復汗。士庶復往觀之。五月北海王入洛。莊帝北巡。七月北海大敗。所將江淮子弟五千盡被俘虜。無一得還。永安三年七月。此像悲泣如初。每經神驗朝夕惶懼。禁人不聽觀之。至十二月。爾朱兆入洛陽擒莊帝。崩于晉陽。在京宮殿空虛。百日無主。唯尚書令司州牧樂平王爾朱世隆鎮京師。商旅四通。盜賊不作。建明二年長廣王從晉陽赴京師。至郭外。世隆以長廣本枝疏遠。政行無聞。逼禪與廣陵王恭。是莊帝從父兄也。正光中為黃門侍郎。見元義秉權政歸近習。遂佯啞不語不預世事。永安中遁于上洛山。中州刺史泉企執而送之。莊帝疑恭。奸詐夜遣人盜掠衣物。復拔刀劍欲殺之。恭張口以手指舌竟乃不言。莊帝信
【現代漢語翻譯】 現代漢語譯本： 唉，他四處遊蕩攀登，徒留這白骨在此腐朽。這顆方寸之心啊，又在追憶著什麼呢？
平等寺：是廣平武穆王（Guangping Wumu Wang）懷著對家宅的眷戀而建立的。它位於青陽門（Qingyang Gate）外二里御道的北面，也就是孝敬里（Xiaojing Li）的地方。寺廟的殿堂宏偉壯麗，林木茂盛幽深。高臺和複道，都顯得在當時獨一無二。寺門外有一尊金像，高二丈八尺，容貌莊嚴美好，常常顯現神蹟。國家有吉兇徵兆，它會事先顯示出祥瑞或怪異的現象。孝昌三年（Xiaochang 3rd Year）十二月中，這尊佛像面帶悲容，雙眼垂淚，全身都濕透了。當時的人們稱它為『佛汗（Fo Han）』。京城的百姓都空巷而出，前往觀看。有一位比丘（Biqiu），用乾淨的棉布擦拭佛像的眼淚，沒過多久，棉布就濕透了。換上另一塊棉布，很快又濕了。這樣持續了三天，才停止。第二年四月，爾朱榮（Erzhu Rong）進入洛陽（Luoyang），誅殺了很多官員，屍體遍佈各地。永安二年（Yong'an 2nd Year）三月，這尊佛像再次流汗，百姓又去觀看。五月，北海王（Beihai Wang）進入洛陽，莊帝（Zhuang Di）向北巡視。七月，北海王大敗，他所率領的江淮子弟五千人全部被俘虜，沒有一個能夠返回。永安三年（Yong'an 3rd Year）七月，這尊佛像悲泣如初。每次經歷神異現象，朝廷都日夜感到惶恐，禁止人們前去觀看。到了十二月，爾朱兆（Erzhu Zhao）進入洛陽，擒獲了莊帝，莊帝在晉陽（Jinyang）遇害。京城的宮殿空虛，一百天沒有主人。只有尚書令（Shangshuling）、司州牧（Sizhou Mu）、樂平王（Leping Wang）爾朱世隆（Erzhu Shilong）鎮守京師，商旅四通，盜賊不作。建明二年（Jianming 2nd Year），長廣王（Changguang Wang）從晉陽前往京師，到達城外。爾朱世隆認為長廣王是旁支遠親，政績平庸，於是逼迫莊帝禪位給廣陵王恭（Guangling Wang Gong），他是莊帝的堂兄。正光（Zhengguang）年間，廣陵王恭擔任黃門侍郎（Huangmen Shilang），看到元義（Yuan Yi）掌握大權，朝政被近臣把持，於是假裝啞巴，不說話，不參與世事。永安（Yong'an）年間，他逃到上洛山（Shangluo Mountain），中州刺史（Zhongzhou Cishi）泉企（Quan Qi）將他抓獲並送回。莊帝懷疑廣陵王恭奸詐，夜裡派人盜取了他的衣物，又拔出刀劍想要殺他。廣陵王恭張開嘴巴，用手指著舌頭，始終沒有說話。莊帝相信了他。
English version: Alas, he wanders and climbs, leaving only these white bones to decay. What is this inch of heart recalling?
Equality Temple: It was established by Guangping Wumu Wang out of longing for his home. It is located two li north of the imperial road outside Qingyang Gate, in the area of Xiaojing Li. The temple's halls are magnificent and beautiful, and the trees are lush and deep. The platforms and covered roads were unique at the time. Outside the temple gate is a golden statue, twenty-eight feet tall, with a solemn and beautiful appearance, which often manifests miracles. When the country is about to experience good or bad omens, it will show auspicious or strange phenomena in advance. In the twelfth month of the third year of Xiaochang, this Buddha statue had a sad face, tears in its eyes, and its whole body was wet. At that time, people called it 'Buddha Sweat (Fo Han)'. The people of the capital emptied the streets and went to watch. A Bhikkhu (Biqiu) wiped the tears of the Buddha statue with a clean cotton cloth, and soon the cotton cloth was soaked. He replaced it with another cotton cloth, and it quickly became wet again. This continued for three days before stopping. In the fourth month of the following year, Erzhu Rong entered Luoyang and killed many officials, with corpses all over the place. In the third month of the second year of Yong'an, this Buddha statue sweated again, and the people went to watch again. In May, the Prince of Beihai (Beihai Wang) entered Luoyang, and Emperor Zhuang (Zhuang Di) inspected the north. In July, the Prince of Beihai was defeated, and all five thousand soldiers from Jianghuai he led were captured, and none were able to return. In the seventh month of the third year of Yong'an, this Buddha statue wept as before. Every time it experienced miraculous phenomena, the court felt panicked day and night, and forbade people from going to watch. In the twelfth month, Erzhu Zhao entered Luoyang, captured Emperor Zhuang, and Emperor Zhuang was killed in Jinyang. The palaces in the capital were empty, and there was no master for a hundred days. Only the Shangshuling, Sizhou Mu, and Prince of Leping (Leping Wang), Erzhu Shilong, guarded the capital, and merchants traveled freely and there were no bandits. In the second year of Jianming, the Prince of Changguang (Changguang Wang) went to the capital from Jinyang and arrived outside the city. Erzhu Shilong believed that the Prince of Changguang was a distant relative and had mediocre political achievements, so he forced Emperor Zhuang to abdicate the throne to the Prince of Guangling Gong (Guangling Wang Gong), who was Emperor Zhuang's cousin. During the Zhengguang period, the Prince of Guangling Gong served as a Huangmen Shilang. Seeing that Yuan Yi held great power and the government was controlled by close officials, he pretended to be mute, did not speak, and did not participate in worldly affairs. During the Yong'an period, he fled to Shangluo Mountain, and the Zhongzhou Cishi, Quan Qi, captured him and sent him back. Emperor Zhuang suspected that the Prince of Guangling Gong was treacherous, so he sent someone to steal his clothes at night, and then drew his sword to kill him. The Prince of Guangling Gong opened his mouth and pointed to his tongue, and never spoke. Emperor Zhuang believed him.
【English Translation】 English translation line 1 English translation line 2
其真患。放令歸第。恭常住龍華寺。至時世隆等廢長廣而立焉。禪文曰。皇帝咨廣陵王恭。自我皇魏之有天下也。累聖開輔。重基衍業奄有萬邦。光宅四海故道溢百王。德漸無外。而孝明晏駕人神乏王故。柱國大將軍大丞相太原王榮地實封陜。任惟外相乃心王室。大懼崩淪故。推立長樂王子攸。以續絕業。庶九鼎之命日隆。七百之祚唯永。然群飛未寧。橫流且及。皆狼顧鴟張嶽立基趾。丞相一麾大定海內。而子攸不顧宗社。仇忌勛德。招聚輕俠。左右壬人。遂虐甚剖心。痛齊鉗齒。豈直金板。告怨大鳥感德而已。於是天下之望。俄然已移。竊以宸極不可以曠神器。豈容無主故。權從眾議。暫馭兆民。今六軍南邁已次河浦。瞻望帝京。赧然興愧。自惟薄寡。本枝疏遠。豈宜仰異。天情俯乖。民望惟王。德表生民。聲高萬古。往以運屬殷憂。時多遭難。卷懷積載。括囊有年。今天眷明德。民懷奧主。歷數允集。歌訟同臻。乃徐發樞機。副茲佇屬。便敬奉璽綬。歸於別邸。王其寅踐。成業允執其中。雖休勿休。日慎一日敬之哉。恭讓曰。天命至重。歷數匪輕。自非德協三才功濟四海。無以入選。帝圖允當師錫。臣既寡昧識無光遠。景命雖降不敢仰承。乞收成旨以允愚衷。又曰。王既德應圖箓。僉屬攸歸。便可允執其中。入光
【現代漢語翻譯】 其真患（真正的憂患）。放令歸第（讓他回家）。恭（指廣陵王恭）常住龍華寺（一直住在龍華寺）。至時世隆等廢長廣而立焉（到時世隆等人廢黜了長廣王而擁立了他）。 禪文曰（禪文說）：皇帝咨廣陵王恭（皇帝告諭廣陵王恭），自我皇魏之有天下也（自從我皇魏擁有天下以來），累聖開輔（一代代的聖明君主開創輔佐），重基衍業（奠定基業，開創偉業），奄有萬邦（擁有天下萬國），光宅四海（光照四海），故道溢百王（所以功德超過歷代君王），德漸無外（恩德廣佈四方）。而孝明晏駕（但是孝明皇帝駕崩），人神乏王故（人神都失去了君主）。柱國大將軍大丞相太原王榮（柱國大將軍、大丞相、太原王榮），地實封陜（地位顯赫，封地在陜），任惟外相（擔任宰相），乃心王室（一心為王室著想），大懼崩淪故（非常擔心國家衰敗），推立長樂王子攸（所以擁立長樂王子攸），以續絕業（來繼承帝業），庶九鼎之命日隆（希望國家昌盛），七百之祚唯永（七百年的基業能夠永遠延續）。然群飛未寧（但是叛亂還沒有平息），橫流且及（禍亂即將到來），皆狼顧鴟張嶽立基趾（都是些心懷不軌、囂張跋扈之徒）。丞相一麾大定海內（丞相一舉平定了天下），而子攸不顧宗社（但是子攸不顧國家安危），仇忌勛德（嫉恨有功之臣），招聚輕俠（招攬輕浮之徒），左右壬人（任用奸佞之人），遂虐甚剖心（於是殘暴到了極點），痛齊鉗齒（令人痛心疾首）。豈直金板（難道僅僅是金板），告怨大鳥感德而已（大鳥鳴冤來表達恩德嗎）？於是天下之望（於是天下人的期望），俄然已移（已經轉移了）。竊以宸極不可以曠（我認為皇位不可以空缺），神器豈容無主故（國家的象徵怎麼可以沒有主人呢）？權從眾議（暫時聽從大家的意見），暫馭兆民（暫時統治百姓）。今六軍南邁已次河浦（現在六軍已經南下到達河浦），瞻望帝京（遙望帝都），赧然興愧（感到慚愧）。自惟薄寡（自認為德行淺薄），本枝疏遠（血緣疏遠），豈宜仰異（怎麼能違背天意），天情俯乖（違背民意）？惟王（只有您），德表生民（德行可以作為百姓的表率），聲高萬古（聲望流傳千古）。往以運屬殷憂（過去因為國家多難），時多遭難（時常遭遇災難），卷懷積載（隱忍多年），括囊有年（韜光養晦多年）。今天眷明德（現在上天眷顧有德之人），民懷奧主（百姓思念英明的君主），歷數允集（天命歸於您），歌訟同臻（讚歌都獻給您）。乃徐發樞機（於是慢慢地啟動），副茲佇屬（不辜負大家的期望）。便敬奉璽綬（就恭敬地奉上玉璽），歸於別邸（送到您的府邸）。王其寅踐（希望您能夠即位），成業允執其中（成就大業，秉持中道）。雖休勿休（即使休息也不要忘記），日慎一日敬之哉（每天都要謹慎啊）！ 恭讓曰（恭推辭說）：天命至重（天命非常重要），歷數匪輕（天數不可輕視），自非德協三才（如果不是德行符合天地人），功濟四海（功績能夠造福天下），無以入選（就不能被選中）。帝圖允當師錫（皇位應該由有德之人來繼承），臣既寡昧識無光遠（我既沒有德行，見識也不夠長遠），景命雖降不敢仰承（即使天命降臨，我也不敢接受）。乞收成旨以允愚衷（請收回成命，以符合我的心意）。 又曰（又說）：王既德應圖箓（您既然德行符合天命），僉屬攸歸（大家都認為您應該即位），便可允執其中（就可以秉持中道），入光（進入皇宮）。
【English Translation】 Its true suffering. Let him return home. Gong (referring to Guangling Wang Gong) resided permanently at Longhua Temple. When the time came, Shi Shilong and others deposed Changguang and established him. The Chan text says: 'The Emperor consults Guangling Wang Gong. Since our Imperial Wei possessed the world, successive sage emperors have opened and assisted, establishing a solid foundation and expanding the great cause, possessing all nations and illuminating the four seas. Therefore, virtue overflows beyond a hundred kings, and benevolence gradually extends without limit. However, Emperor Xiaoming passed away, and both humans and spirits lacked a ruler. Grand General of the Pillar State, Grand Chancellor, and Prince Rong of Taiyuan, whose territory is truly sealed in Shaanxi, holding the position of Prime Minister, wholeheartedly considers the royal family, greatly fearing collapse. Therefore, he recommended Prince You of Changle to continue the interrupted cause, hoping that the mandate of the Nine Cauldrons would flourish daily and the seven-hundred-year foundation would be eternal. However, the flying rebels have not yet been pacified, and disasters are about to arrive. All are treacherous and arrogant people standing on the foundation. The Prime Minister, with a single command, greatly stabilized the country, but Zi You disregarded the ancestral shrines, harbored hatred and jealousy towards meritorious officials, recruited frivolous people, and employed treacherous individuals, resulting in extreme cruelty, causing pain and resentment. Is it merely the golden tablet, complaining and the great bird expressing gratitude? Therefore, the expectations of the world have suddenly shifted. I believe that the imperial throne cannot be vacant, and how can the symbol of the state be without a master? Temporarily following the opinions of the people, I will temporarily govern the people. Now the six armies have marched south and reached the banks of the river, looking towards the imperial capital, feeling ashamed. Considering my own shallowness and distant lineage, how can I go against the will of Heaven and the desires of the people? Only you, Your Highness, whose virtue can serve as a model for the people, and whose reputation will be passed down through the ages. In the past, because the country was in distress, and often encountered disasters, you endured for many years, hiding your talents. Now Heaven favors the virtuous, and the people long for a wise ruler. The mandate of Heaven has gathered upon you, and songs of praise are offered to you. Therefore, I slowly initiate the process, not disappointing everyone's expectations. I respectfully offer the imperial seal and ribbon, returning them to your residence. May Your Highness ascend the throne, accomplish great deeds, and uphold the middle way. Even when resting, do not forget, and be cautious every day!' Gong declined, saying: 'The mandate of Heaven is extremely important, and the destiny cannot be taken lightly. If one's virtue does not align with Heaven, Earth, and Humanity, and one's achievements cannot benefit the world, one cannot be chosen. The imperial plan should be inherited by virtuous people. I am both lacking in virtue and lacking in foresight. Even if the mandate of Heaven descends, I dare not accept it. Please withdraw the decree to comply with my foolish heart.' He also said: 'Since Your Highness's virtue aligns with the mandate of Heaven, and everyone believes that you should ascend the throne, then you can uphold the middle way and enter the palace.'
大麓。不勞揮遜。致爽人神。凡恭讓者三。於是即皇帝位。改號曰普泰。黃門侍郎邢子才為赦文。敘述莊帝枉殺太原王之狀。廣陵王曰。永安手翦強臣非為失德。直以天未厭亂。逢成濟之禍。謂左右將詔來。朕自作之直言門下。朕以寡德運屬樂推。思與億兆同茲大慶。肆眚之科。一依恒式。廣陵杜口八載。至是始言海內庶士咸稱聖君。於是封長廣為東海王。世隆加儀同三司尚書令樂平王。余官如故。贈太原王相國晉王。加九錫。立廟于芒嶺。首陽上舊有周公廟。世隆欲以太原王功比周公。故立此廟。廟成為火所災。有一柱焚之不盡。后三日雷雨。震電霹靂擊為數段。柱下石及廟瓦皆碎于山下。覆命百官議太原王配饗。司直劉季明議云不合。世隆問其故。季明白。若配世宗于宣武無功。若配孝明親害其母。若配莊帝為臣不終。為莊帝所戮。以此論之無所配也。世隆怒曰。卿亦合死。季明曰。下官既為議臣。依禮而言。不合聖心。俘剪惟命。議者咸嘆。季明不避強禦。莫不嘆伏焉。世隆既有忿言。季明終得無患。初世隆北叛。莊帝遣安東將軍史仵龍平北將軍楊文義。各領兵三千守太行嶺。侍中源子恭鎮河內。及爾朱兆馬首南向。仵龍文義等率眾先降。子恭見仵龍文義等降。亦望風潰散。兆遂乘勝。逐北直入京師。兵及闕下
{ "translations": [ "現代漢語譯本：", "大麓（地名）。不用再勞煩揮遜（人名）。這裡清爽宜人，神靈也感到舒適。凡事恭敬謙讓了三次。於是就登上了皇帝的位子，改年號為普泰。黃門侍郎邢子才起草赦文，敘述莊帝冤殺太原王（爾朱榮）的情況。廣陵王（元曄）說：『永安帝（元子攸）誅殺強臣爾朱榮，並非是失德的行為，只是因為上天還沒有厭倦戰亂，才發生了成濟弒君的禍事。』他告訴左右的人說：『如果詔書來了，我自己來寫。』直接對門下省說：『我以淺薄的德行，承蒙大家的推舉，想和億萬百姓共同慶祝這盛大的喜事。大赦天下的條令，一律按照舊例。』廣陵王沉默了八年，到這時才開始說話，海內百姓都稱讚他是聖明的君主。於是封長廣（元曄）為東海王，世隆（爾朱世隆）加儀同三司、尚書令、樂平王，其餘官職不變。追贈太原王（爾朱榮）為相國、晉王，加九錫。在芒嶺為他建立廟宇。首陽山上原先有周公廟，世隆想把太原王的功勞比作周公，所以在這裡建立這座廟宇。廟宇建成后被火災燒燬，有一根柱子沒有完全燒盡。三天後，雷雨交加，雷電霹靂將柱子擊成數段，柱子下的石頭和廟宇的瓦片都碎裂在山下。又命令百官商議太原王配享的問題。司直劉季明議論說不合適。世隆問他原因。劉季明說：『如果配享世宗（元恪），他在宣武帝（元恪）時沒有功勞；如果配享孝明帝（元詡），他親手殺害了他的母親（胡太后）；如果配享莊帝（元子攸），他是臣子卻沒有善終，被莊帝所殺。』以此來論，沒有可以配享的。世隆憤怒地說：『你也該死！』劉季明說：『下官既然是議事的臣子，就按照禮儀來說話，不合您的心意，任憑您處置。』議論的人都感嘆劉季明不畏懼強權，沒有不佩服他的。世隆雖然說了憤怒的話，劉季明最終也沒有遭受禍患。當初世隆向北叛亂，莊帝派遣安東將軍史仵龍、平北將軍楊文義，各自率領士兵三千人守衛太行嶺，侍中源子恭鎮守河內。等到爾朱兆的軍隊南下，史仵龍、楊文義等人率領部下率先投降。源子恭看到史仵龍、楊文義等人投降，也望風潰散。爾朱兆於是乘勝追擊，一路向北直入京師，軍隊抵達京城城下。", "english_translations": [ "English version:", "Da Lu (place name). No need to trouble Hui Xun (person name) further. It's refreshing and pleasant here, even the spirits feel comfortable. After respectfully yielding three times, he ascended the throne and changed the reign title to Putai. Xing Zicai, the Yellow Gate Attendant, drafted an edict recounting the unjust killing of the Prince of Taiyuan (Erzhu Rong) by Emperor Zhuang. The Prince of Guangling (Yuan Ye) said, 'Emperor Yong'an (Yuan Ziyou)'s killing of the powerful minister Erzhu Rong was not a loss of virtue, but rather because Heaven had not yet tired of the chaos, which led to the disaster of Cheng Ji's regicide.' He told those around him, 'If the edict comes, I will write it myself.' He directly said to the Department of State Affairs, 'I, with my meager virtue, have been entrusted with the support of the people, and I wish to share this great celebration with the millions of people. The amnesty for the world will follow the usual practice.' The Prince of Guangling had been silent for eight years, and only now did he begin to speak, and the people of the country all praised him as a wise ruler. Thereupon, Changguang (Yuan Ye) was enfeoffed as the Prince of Donghai, and Shilong (Erzhu Shilong) was granted the titles of Grand Master of the Three Excellencies, Minister of the Department of State Affairs, and Prince of Leping, with the rest of his official positions remaining unchanged. The Prince of Taiyuan (Erzhu Rong) was posthumously honored as Chancellor of State and Prince of Jin, with the addition of the Nine Bestowments. A temple was built for him at Mangling. On Shouyang Mountain, there was originally a Temple of the Duke of Zhou. Shilong wanted to compare the merits of the Prince of Taiyuan to those of the Duke of Zhou, so he built this temple here. After the temple was built, it was destroyed by fire, and one pillar was not completely burned. Three days later, there was thunder and rain, and lightning struck the pillar into several pieces, and the stones under the pillar and the tiles of the temple were all shattered on the mountainside. He also ordered the officials to discuss the issue of the Prince of Taiyuan's ancestral sacrifice. Liu Jiming, the Director of Justice, argued that it was inappropriate. Shilong asked him the reason. Liu Jiming said, 'If he is to be paired with Emperor Shizong (Yuan Ke), he had no merit during the reign of Emperor Xuanwu (Yuan Ke); if he is to be paired with Emperor Xiaoming (Yuan Xu), he personally killed his mother (Empress Dowager Hu); if he is to be paired with Emperor Zhuang (Yuan Ziyou), he was a subject who did not end well, but was killed by Emperor Zhuang.' Based on this, there is no one he can be paired with. Shilong angrily said, 'You also deserve to die!' Liu Jiming said, 'Since I am an official who advises, I speak according to etiquette. If it does not suit your heart, I am at your disposal.' Those who were discussing all sighed at Liu Jiming's fearlessness of the powerful, and none did not admire him. Although Shilong spoke angrily, Liu Jiming ultimately did not suffer any misfortune. Initially, when Shilong rebelled to the north, Emperor Zhuang sent General of the East Pacification Shi Wulong and General of the North Pacification Yang Wenyi, each leading three thousand soldiers to guard the Taihang Mountains, and the Attendant Yuan Zigong to garrison Henei. When Erzhu Zhao's army headed south, Shi Wulong, Yang Wenyi, and others led their troops to surrender first. Yuan Zigong, seeing Shi Wulong, Yang Wenyi, and others surrender, also collapsed at the sight of the wind. Erzhu Zhao then took advantage of the victory and pursued north, directly entering the capital, and the army arrived at the foot of the capital city." ] }
。矢流王室。至是論功仵龍文義各封一千戶。廣陵王曰仵龍文義于王有勛。於國無功。竟不許。時人稱帝剛直。彭城王爾朱仲遠世隆之兄也。鎮滑臺。表用其下。都督瑗為西兗州刺史。先用后表。廣陵答曰。已能近補何勞遠聞。世隆侍宴。每言。太原王貪天之功。以為已力。罪有合死。世隆等愕然。自是已后。不敢復入朝。輒專擅國權。兇慝滋甚。坐持臺省。家總萬機。事無大小。先至隆第。然後施行。天子拱已南面。無所干預。永熙元年平陽王入纂大業。始造五層塔一所。平陽王武穆王少子。詔中書侍郎魏收等。為寺碑文。至二年二月五日。土木畢工。帝率百僚作萬僧會。其日寺門外有石像。無故自動。低頭復舉。竟日乃止。帝躬來禮拜。怪其詭異。中書舍人盧景宣曰。石立社移上古有此。陛下何怪也。帝乃還宮。七月中帝為侍中斛斯椿所使。奔于長安。至十月終。而京師遷鄴焉。
景寧寺。太保司徒公楊椿所立也。在青陽門外三里御道南。所謂景寧里也。高祖遷都洛邑。椿創居此里。遂分宅為寺。因以名之。制飾甚美。綺柱珠簾。椿弟慎冀州刺史。慎弟津司空。並立性寬雅貴義輕財。四世同居。一門三從朝貴義居未之有也。普泰中為爾朱世隆所誅。后舍宅為建中寺。出青陽門外三里御道北有孝義里。里西北
【現代漢語翻譯】 現代漢語譯本 矢流王室，到這個時候，朝廷根據仵龍文義的功勞，打算給他們每人封一千戶的食邑。廣陵王說：『仵龍文義對王爺您有功勞，對國家卻沒有功勞。』最終沒有同意。當時的人都稱讚皇帝剛正不阿。彭城王爾朱仲遠是爾朱世隆的哥哥，鎮守滑臺，上表請求任用他的下屬都督瑗為西兗州刺史，先任用後上表。廣陵王回答說：『已經能夠就近補缺，何必遠報朝廷？』爾朱世隆陪侍皇帝宴飲時，常常說：『太原王貪天之功，以為是自己的力量，罪該處死。』爾朱世隆等人聽了非常驚愕，從這以後，不敢再入朝，總是擅作威福，專斷國權，兇惡的行徑更加嚴重。他坐在臺省，總攬一切政務，家裡的命令相當於朝廷的命令，事情無論大小，先到爾朱世隆的府邸，然後才施行。皇帝拱手端坐，如同面南的君王，沒有什麼可以干預的。永熙元年，平陽王入朝繼承大業，開始建造一座五層塔。平陽王是武穆王的幼子。皇帝下詔讓中書侍郎魏收等人撰寫寺廟的碑文。到二年二月初五，土木工程全部完工。皇帝率領百官舉行萬人僧會。當天，寺廟門外有一座石像，無緣無故地自動，先是低頭，然後又抬起頭，整整一天才停止。皇帝親自來禮拜，對這種怪異的現象感到奇怪。中書舍人盧景宣說：『石像移動，預示著社稷的變遷，上古時代就有這樣的說法，陛下有什麼可奇怪的呢？』皇帝於是回宮。七月中，皇帝被侍中斛斯椿所脅迫，逃奔到長安。到十月底，京師遷到了鄴城。 景寧寺，是太保司徒公楊椿所建造的。在青陽門外三里御道的南邊，就是所謂的景寧里。高祖遷都洛陽，楊椿最初居住在這個里，於是把住宅分出來作為寺廟，因此用這個名字命名。寺廟的裝飾非常華美，有彩繪的柱子和珠簾。楊椿的弟弟慎是冀州刺史，楊椿的弟弟津是司空，他們都秉性寬厚文雅，看重道義而輕視錢財，四代人同住在一起。一門之中有三位朝廷重臣，這種重視道義的家族是前所未有的。普泰年間，楊椿被爾朱世隆所殺。後來把住宅改為建中寺。出青陽門外三里御道的北邊有孝義里，孝義里的西北角。
【English Translation】 English version The Shi Liu royal family. At this time, based on the merits of Wu Longwen and Yi, the court intended to grant each of them a fief of one thousand households. The King of Guangling said, 'Wu Longwen and Yi have merit to Your Highness, but no merit to the country.' In the end, he did not allow it. People at the time praised the emperor for being upright and unyielding. Erzhu Zhongyuan, the King of Pengcheng, was the elder brother of Erzhu Shilong. He was stationed in Huatai and submitted a memorial requesting the appointment of his subordinate, the commander Yuan, as the governor of Western Yanzhou, appointing him before submitting the memorial. The King of Guangling replied, 'Since it is possible to fill the vacancy nearby, why bother to report it to the court from afar?' When Erzhu Shilong attended banquets with the emperor, he often said, 'The King of Taiyuan greedily takes the merit of Heaven as his own, deserving death.' Erzhu Shilong and others were shocked. From then on, they dared not enter the court again, always acting arbitrarily, monopolizing state power, and their evil deeds became even more serious. He sat in the Tai Province, overseeing all government affairs, and his family's orders were equivalent to the court's orders. No matter how big or small the matter, it first went to Erzhu Shilong's residence before being implemented. The emperor sat with his hands folded, like a king facing south, unable to intervene in anything. In the first year of Yongxi, the King of Pingyang entered the court to inherit the great cause and began to build a five-story pagoda. The King of Pingyang was the youngest son of King Wumu. The emperor ordered the Attendant of the Secretariat Wei Shou and others to write the inscription for the temple's stele. On the fifth day of the second month of the second year, the construction was completed. The emperor led hundreds of officials to hold a gathering of ten thousand monks. On that day, there was a stone elephant outside the temple gate that moved automatically for no reason, first lowering its head and then raising it, stopping only after a whole day. The emperor came to worship in person, marveling at this strange phenomenon. Lu Jingxuan, a scribe of the Secretariat, said, 'The movement of a stone statue portends the change of the state, as has been said since ancient times. Why does Your Majesty find it strange?' The emperor then returned to the palace. In the seventh month, the emperor was coerced by the Attendant Husi Chun and fled to Chang'an. By the end of October, the capital was moved to Ye. Jingning Temple, was built by Yang Chun (Grand Guardian and Minister of Public Works). It is located three li south of the imperial road outside Qingyang Gate, in what is called Jingning Village. When Emperor Gaozu moved the capital to Luoyang, Yang Chun first resided in this village, so he divided his residence to make a temple, hence the name. The temple's decorations were very beautiful, with painted pillars and beaded curtains. Yang Chun's younger brother Shen was the governor of Jizhou, and Yang Chun's younger brother Jin was the Minister of Public Works. They were all kind and refined in nature, valuing righteousness and despising wealth, and four generations lived together. Three high-ranking officials in one family, such a family that valued righteousness had never been seen before. During the Putai period, Yang Chun was killed by Erzhu Shilong. Later, the residence was changed to Jianzhong Temple. Three li north of the imperial road outside Qingyang Gate is Xiaoyi Village, in the northwest corner of Xiaoyi Village.
角有蘇秦冢。冢傍有寶明寺。眾僧常見秦出入此冢。車馬羽儀若今宰相也。孝義里東即是洛陽小寺。北有車騎將軍張景仁宅。景仁會稽山陰人也。正光年初從蕭寶夤歸化。拜羽林監賜宅城南歸正里。民間號為吳人坊。南來投化者多居其內。近伊洛二水任其習。御里三千餘家。自立巷寺。市所賣口味多是水族。時人謂為魚鱉寺也。景仁住此以為恥。遂徙居孝義里焉。時朝廷方欲招懷荒服。待吳兒甚厚。蹇裳渡于江者。皆居不次之位。景仁無汗馬之勞。高官通顯。永安二年蕭衍遣主書陳慶之送北海。入洛陽僭帝位。慶之為侍中。景仁在南之日。與慶之有舊。遂設酒引邀。慶之過宅。司農卿蕭彪。尚書右丞張嵩並在其座。彪亦是南人。唯有中大夫楊元慎。給事中大夫王眴是中原士族。慶之因醉謂蕭張等曰。魏朝甚盛。猶曰五胡。正朔相承。當在江左。秦皇玉璽今在梁朝。元慎正色曰。江左假息僻居一隅。地多濕蟄攢育蟲蟻。疆土瘴癘蛙黽共穴。人鳥同群。短髮之君無杼首之貌。文身之民稟叢陋之質。浮於三江。棹於五湖。禮樂所不沽。憲章弗能革。雖復秦余漢罪雜以華音。復閩楚難言。不可改變。雖立君臣。上慢下暴。是以劉劭殺父於前。休龍淫母於後。見逆人倫。禽獸不異。加以山陰請婿賣夫朋淫。於家不顧譏笑。卿沐其
【現代漢語翻譯】 現代漢語譯本： 角門村有蘇秦的墳墓。墳墓旁邊有寶明寺。眾僧經常看見蘇秦從墳墓里出來進去，車馬儀仗如同現在的宰相一樣。 孝義里東邊就是洛陽小寺。小寺北邊有車騎將軍張景仁的住宅。張景仁是會稽山陰人。正光初年跟隨蕭寶夤歸順北魏。被授予羽林監的官職，並賜予在城南歸正里的住宅。民間稱之為『吳人坊』。從南方來歸順的人大多居住在這裡。靠近伊水和洛水，任由他們生活習慣。管理著三千多戶人家。他們自己設立巷寺。市場上賣的食物大多是水產品。當時人稱之為『魚鱉寺』。張景仁住在這裡感到恥辱，於是搬遷到孝義里。 當時朝廷正想要招撫邊遠地區的人，對待南方來的人非常優厚。那些提起衣裳渡江而來的人，都得到了不尋常的職位。張景仁沒有立下任何戰功，卻身居高官，顯赫一時。永安二年，蕭衍派遣主書陳慶之護送北海王元顥進入洛陽，僭越稱帝。陳慶之被任命為侍中。張景仁在南方的時候，與陳慶之有舊交，於是設酒宴邀請他。陳慶之來到張景仁的住宅。司農卿蕭彪、尚書右丞張嵩也在座。蕭彪也是南方人。只有中大夫楊元慎、給事中大夫王眴是中原士族。陳慶之因為喝醉了，對蕭彪、張嵩等人說：『魏朝雖然強盛，還被稱為五胡。正統應該相承，應當在江左。秦始皇的玉璽現在在梁朝。』楊元慎嚴肅地說：『江左偏安一隅，地勢潮濕，容易滋生蟲蟻。疆土多瘴氣，蛙和黽共用一個洞穴。人和鳥生活在一起。短髮的君主沒有值得稱道的容貌，身上有文身的百姓秉性粗陋。他們漂浮在三江之上，劃船於五湖之中。禮樂教化無法施及，不能改變他們的習俗。即使他們學習了一些華夏的語言，仍然難以改變他們閩越和楚地的口音。即使建立了君臣關係，上位者傲慢，下位者暴虐。所以劉劭在之前殺害了他的父親，休龍在之後被殺害。』 這種行為違背了人倫，和禽獸沒有什麼區別。加上山陰地區有請女婿賣妻子的風俗，朋友之間淫亂，在家中不顧及別人的譏笑。你們沐浴著...
【English Translation】 English version: At Jiaomen Village, there is the tomb of Su Qin (a famous strategist during the Warring States period). Beside the tomb is Baoming Temple. The monks often see Su Qin coming in and out of the tomb, with carriages, horses, and ceremonial guards like a present-day prime minister. To the east of Xiaoyi Lane is Luoyang Xiaosi Temple. To the north of the temple is the residence of General Zhang Jingren (General of Chariots and Cavalry). Zhang Jingren was from Shanyin, Kuaiji. In the early years of the Zheng Guang era, he followed Xiao Baoyin in surrendering to the Northern Wei. He was appointed as Yulin Jian (Director of the Imperial Guards) and granted a residence in Guizheng Lane south of the city. The common people called it 'Wurenfang' (Wu People's Quarter). Most of those who came from the South to surrender lived here. They were close to the Yi and Luo rivers, and were allowed to follow their customs. They managed more than three thousand households. They established their own lane temples. The food sold in the market was mostly aquatic products. At that time, people called it 'Fish and Turtle Temple'. Zhang Jingren felt ashamed to live here, so he moved to Xiaoyi Lane. At that time, the imperial court wanted to appease the people of remote areas, and treated those who came from the South very generously. Those who crossed the river with their clothes lifted were given unusual positions. Zhang Jingren did not make any military achievements, but he held high office and was prominent. In the second year of Yong'an, Xiao Yan (Emperor Wu of Liang) sent his chief secretary Chen Qingzhi to escort Yuan Hao (Prince of Beihai) into Luoyang, where he usurped the throne. Chen Qingzhi was appointed as a Shi Zhong (Attendant in the Palace). Zhang Jingren had known Chen Qingzhi in the South, so he held a banquet to invite him. Chen Qingzhi came to Zhang Jingren's residence. Xiao Biao (Minister of Agriculture) and Zhang Song (Right Vice Minister of the Ministry of Works) were also present. Xiao Biao was also from the South. Only Yang Yuanshen (Middle Grand Master) and Wang Xuan (Adviser) were from the Central Plains gentry. Chen Qingzhi, being drunk, said to Xiao Biao, Zhang Song, and others: 'Although the Wei Dynasty is strong, it is still called the Five Barbarians. The legitimate succession should be in Jiangzuo (the area south of the Yangtze River). The jade seal of Qin Shi Huang (the first emperor of Qin) is now in the Liang Dynasty.' Yang Yuanshen said sternly: 'Jiangzuo is a corner of peace, the land is humid and prone to breeding insects and ants. The territory is full of miasma, and frogs and turtles share the same cave. People and birds live together. The short-haired rulers do not have commendable appearances, and the tattooed people have crude qualities. They float on the Three Rivers and row on the Five Lakes. Rituals and music cannot reach them, and their customs cannot be changed. Even if they learn some Chinese language, it is still difficult to change their Minyue and Chu accents. Even if they establish a relationship between ruler and subject, the superiors are arrogant and the inferiors are tyrannical. Therefore, Liu Shao killed his father before, and Xiu Long was killed after.' These actions violate human ethics and are no different from beasts. In addition, Shanyin has the custom of hiring sons-in-law and selling wives, and friends are promiscuous, ignoring the ridicule of others at home. You are bathing in...
遺風。未沽禮化。所謂陽翟之民。不知癭之為丑。我魏膺箓受圖。定鼎嵩洛。五山為鎮。四海為家。移風易俗之典。與五常而並跡。禮樂憲章之盛。凌百王而獨高。豈卿魚鱉之徒。慕義來朝。飲我池水。啄我稻梁。何為不遜。以以至於此。慶之等見元慎清詞雅句縱橫奔發。杜口流汗。合聲不言。於後數日。慶之遇病。心上急痛。訪人解治。元慎自云。能解慶之。遂憑元慎。元慎即口含水噀。慶之曰。吳人之鬼住居建康。小作冠帽。短製衣裳。自呼阿儂。語則阿傍。菰稗為飯。茗飲作漿。呷啜莼羹。唼嗍蟹黃。手把豆蔻。口嚼檳榔。乍至中土。思憶本鄉。急手速去。還爾丹陽。若其寒門之鬼。頭猶修網魚漉鱉在河之洲。咀嚼菱藕。捃拾雞頭蛙羹蚌臛。以為膳羞。布袍芒履。倒騎水牛。洗湘江漢鼓棹遨遊。隨波溯浪噞喁沉浮。白苧起舞。揚波發謳。急手速去。還爾楊州。慶之伏枕曰。楊君見辱深矣。自此後吳兒更不敢解語。北海尋伏誅。其慶之還奔。蕭衍用為司州刺史。欽重北人特異於常。朱異怪復問之曰。自晉宋以求。號洛陽為荒土。此中謂長江以北儘是夷狄。昨至洛陽。始知衣冠士族。並在中原禮儀。富盛人物殷阜目所不識。口不能傳。所謂帝京翼翼四方之則。始登泰山者卑培塿。涉江海者小湘沅。北人安可不重慶之
【現代漢語翻譯】 現代漢語譯本：遺留的風俗，還沒有用禮儀教化來改變。正如陽翟的百姓，不知道脖子上的癭是醜陋的。我大魏承受天命，接受符瑞，在嵩山和洛水之間建立都城。把五嶽作為鎮山，把四海作為家園。移風易俗的典範，與五常倫理並駕齊驅。禮樂制度的興盛，超越了歷代帝王而獨佔鰲頭。難道你們這些魚鱉之輩，仰慕道義前來朝拜，飲用我的池水，啄食我的稻米，為何如此不遜，以至於到了這個地步？慶之等人見到元慎的清新辭藻和典雅語句縱橫奔放，都閉口不言，汗流浹背，一起沉默不語。之後過了幾天，慶之生病了，心口劇痛，找人醫治。元慎自稱能夠醫治慶之，於是慶之就聽憑元慎。元慎隨即口含水噴灑。慶之說：『吳地的鬼魂居住在建康，小小的製作冠帽，短小的縫製衣裳，自稱『阿儂』，說話則是『阿傍』。用菰米和稗草當飯，用茶水當漿。喝著莼菜羹，吃著蟹黃。手裡拿著豆蔻，口裡嚼著檳榔。剛到中原，思念家鄉。快點離開這裡，回到你的丹陽。如果是寒門出身的鬼魂，頭上還戴著修補過的漁網，在河洲上用魚簍捕魚捉鱉，咀嚼菱角和蓮藕，撿拾雞頭米，用青蛙羹和蚌肉羹作為美味佳餚。穿著粗布袍子，腳穿草鞋，倒騎著水牛。在湘江和漢水洗浴，敲著船槳遨遊，隨著波浪逆流而上，張口呼吸，時沉時浮。穿著白色的苧麻衣跳舞，揚起波浪歌唱。快點離開這裡，回到你的揚州。』慶之躺在枕頭上說：『楊君給我的羞辱太深了。』從此以後吳地的孩子再也不敢多說話了。北海王元頊隨即被誅殺，他的黨羽慶之逃奔南梁。蕭衍任用他為司州刺史，欽佩看重北方人，認為他們與衆不同。朱異感到奇怪，就問他說：『自從晉朝和宋朝以來，都稱洛陽為荒涼之地，我們這裡認為長江以北都是夷狄。昨天到了洛陽，才知道衣冠楚楚的士族，都在中原，禮儀制度富足興盛，人物殷實眾多，眼睛都看不完，嘴巴也說不盡。這就是所謂的帝京莊嚴盛大，是四方的準則。剛登上泰山的人，覺得小土堆也很高大，剛渡過長江大海的人，覺得湘江和沅江也很狹小。北方人怎麼能不看重慶之呢？』 English version: The remaining customs had not yet been transformed by ritual and education. It was like the people of Yangdi, who did not know that goiters were ugly. Our Wei Dynasty received the mandate and auspicious omens, establishing its capital between Mount Song and the Luo River. We regard the Five Mountains as our guardians and the Four Seas as our home. Our model of transforming customs keeps pace with the Five Constant Virtues. The flourishing of our rites and music surpasses all previous dynasties. How can you, a mere group of fish and turtles, admire our righteousness and come to pay tribute, drinking our pond water and pecking at our rice, yet be so disrespectful as to reach this point? When Qingzhi and the others saw Yuan Shen's fresh and elegant words flowing freely, they were speechless and sweating profusely, remaining silent together. Several days later, Qingzhi fell ill, experiencing sharp pain in his chest. He sought someone to cure him. Yuan Shen claimed he could cure Qingzhi, so Qingzhi entrusted himself to Yuan Shen. Yuan Shen then sprayed water from his mouth. Qingzhi said, 'The ghosts of Wu reside in Jiankang, making small hats and short clothes, calling themselves 'Anong' and speaking in the 'Abang' dialect. They eat wild rice and use tea as a beverage. They drink water shield soup and eat crab roe. They hold betel nuts in their hands and chew betel nuts in their mouths. Having just arrived in the Central Plains, they miss their hometown. Quickly leave here and return to your Danyang. If they are ghosts from humble families, they still wear mended fishing nets on their heads, catching fish and turtles in the river shallows, chewing water caltrops and lotus roots, gathering water chestnuts, and using frog soup and clam broth as delicacies. They wear cloth robes and straw sandals, riding water buffaloes backward. They bathe in the Xiang and Han Rivers, rowing and playing, going against the waves, gasping for air, sometimes sinking and sometimes floating. They dance in white ramie clothes, raising waves and singing. Quickly leave here and return to your Yangzhou.' Qingzhi lay on his pillow and said, 'Lord Yang has deeply humiliated me.' From then on, the children of Wu dared not speak much. Yuan Yu of Beihai was then executed, and his associate Qingzhi fled to the Southern Liang. Xiao Yan appointed him as the governor of Sizhou, admiring and valuing the northerners, considering them different from others. Zhu Yi found it strange and asked him, 'Since the Jin and Song dynasties, Luoyang has been called a desolate land, and we here consider everything north of the Yangtze River to be barbarians. Yesterday, when I arrived in Luoyang, I realized that the well-dressed gentry are all in the Central Plains, and the rituals and institutions are rich and prosperous, and the people are numerous and prosperous, so much so that my eyes cannot see it all, and my mouth cannot say it all. This is what is meant by the majestic and grand imperial capital, which is the standard for all directions. Those who have just climbed Mount Tai think that small mounds are also tall, and those who have just crossed the Yangtze River and the sea think that the Xiang and Yuan Rivers are also narrow. How can the northerners not value Qingzhi?'
【English Translation】 English version: The remaining customs had not yet been transformed by ritual and education. It was like the people of Yangdi, who did not know that goiters were ugly. Our Wei Dynasty received the mandate and auspicious omens, establishing its capital between Mount Song and the Luo River. We regard the Five Mountains (五山) as our guardians and the Four Seas (四海) as our home. Our model of transforming customs keeps pace with the Five Constant Virtues (五常). The flourishing of our rites and music surpasses all previous dynasties. How can you, a mere group of fish and turtles, admire our righteousness and come to pay tribute, drinking our pond water and pecking at our rice, yet be so disrespectful as to reach this point? When Qingzhi (慶之) and the others saw Yuan Shen's (元慎) fresh and elegant words flowing freely, they were speechless and sweating profusely, remaining silent together. Several days later, Qingzhi fell ill, experiencing sharp pain in his chest. He sought someone to cure him. Yuan Shen claimed he could cure Qingzhi, so Qingzhi entrusted himself to Yuan Shen. Yuan Shen then sprayed water from his mouth. Qingzhi said, 'The ghosts of Wu (吳) reside in Jiankang (建康), making small hats and short clothes, calling themselves 'Anong (阿儂)' and speaking in the 'Abang (阿傍)' dialect. They eat wild rice and use tea as a beverage. They drink water shield soup and eat crab roe. They hold betel nuts in their hands and chew betel nuts in their mouths. Having just arrived in the Central Plains, they miss their hometown. Quickly leave here and return to your Danyang (丹陽). If they are ghosts from humble families, they still wear mended fishing nets on their heads, catching fish and turtles in the river shallows, chewing water caltrops and lotus roots, gathering water chestnuts, and using frog soup and clam broth as delicacies. They wear cloth robes and straw sandals, riding water buffaloes backward. They bathe in the Xiang (湘) and Han (漢) Rivers, rowing and playing, going against the waves, gasping for air, sometimes sinking and sometimes floating. They dance in white ramie clothes, raising waves and singing. Quickly leave here and return to your Yangzhou (揚州).' Qingzhi lay on his pillow and said, 'Lord Yang (楊君) has deeply humiliated me.' From then on, the children of Wu dared not speak much. Yuan Yu (元頊) of Beihai (北海) was then executed, and his associate Qingzhi fled to the Southern Liang (南梁). Xiao Yan (蕭衍) appointed him as the governor of Sizhou (司州), admiring and valuing the northerners, considering them different from others. Zhu Yi (朱異) found it strange and asked him, 'Since the Jin (晉) and Song (宋) dynasties, Luoyang (洛陽) has been called a desolate land, and we here consider everything north of the Yangtze River (長江) to be barbarians. Yesterday, when I arrived in Luoyang, I realized that the well-dressed gentry are all in the Central Plains, and the rituals and institutions are rich and prosperous, and the people are numerous and prosperous, so much so that my eyes cannot see it all, and my mouth cannot say it all. This is what is meant by the majestic and grand imperial capital, which is the standard for all directions. Those who have just climbed Mount Tai (泰山) think that small mounds are also tall, and those who have just crossed the Yangtze River and the sea think that the Xiang and Yuan (沅) Rivers are also narrow. How can the northerners not value Qingzhi?'
。因此羽儀服式。悉如魏法。江表士庶。競相模楷。褒衣慱帶。被及秣陵。元慎弘農人。晉冀州刺史嶠六世孫。曾祖泰從宋武入關。為上洛太守。七年背偽來朝。明帝賜爵臨晉侯。廣武郡陳郡太守。贈涼州刺史。謚烈侯。祖撫明經為中博士。父辭自得丘壑。不事王侯。叔父許河南令。蜀郡太守。世以學行著聞。名高州里。元慎情尚卓逸。少有高操。仁心自放。不為時羈。樂山愛水。好游林澤。博識文淵。清言入神。造次應對。莫有稱者。讀老莊善言玄理。性嗜酒飲。至一石神不亂。常慷慨嘆不得與阮籍同時生。不願仕宦。為中散常辭疾退閑。未常脩敬諸貴。亦不慶弔親知貴為交友。故時人弗識也。或有人慕其高義。投刺在門。元慎稱疾高臥。加以意思深長。善於解夢。孝昌年廣陵王元淵。初除儀同三司。總眾十萬討葛榮。夜夢著袞衣。倚槐樹而立。以為吉徴。問于元慎曰。三公之祥淵甚悅之。元慎退還告人曰。廣陵死矣。槐字是木傍鬼。死後當得三公。廣陵果為葛榮所殺。追贈司空公。終如其言。建義陽城太守薛令伯。聞太原王誅百官立莊帝。棄郡東走。忽夢射得雁。以問元慎。元慎曰。卿執羔大夫執雁。君當得大夫之職。俄然令伯除為諫議大夫。京兆許超夢盜羊入獄。問于元慎。曰。君當得陽城令。其後有功。封城
【現代漢語翻譯】 現代漢語譯本 因此，朝廷官員的服飾和禮儀，都完全依照魏國的制度。長江以南的士人和百姓，爭相效仿。寬大的衣袍和寬大的腰帶，遍及秣陵（Mòlíng，今南京）。 元慎（Yuán Shèn）是弘農（Hóngnóng）人，是晉朝冀州刺史嶠（Qiáo）的六世孫。他的曾祖父泰（Tài）跟隨宋武帝進入關中，擔任上洛（Shàngluò）太守。泰在七年時背叛北魏歸順南朝，明帝賜他臨晉侯的爵位，並擔任廣武郡（Guǎngwǔ Jùn）和陳郡（Chén Jùn）太守，死後贈予涼州刺史，謚號為烈侯。 元慎的祖父撫（Fǔ）精通儒家經典，擔任中博士。他的父親辭（Cí）喜歡隱居山林，不為王侯將相效力。他的叔父許（Xǔ）曾任河南令、蜀郡太守。他們一家世代以學識和品行聞名，在鄉里享有很高的聲譽。 元慎的情趣高尚超逸，從小就具有高潔的品行。他放任自己的仁愛之心，不受世俗的束縛。他喜愛山水，喜歡遊覽林澤。他博學多識，文采斐然，清談玄理時，見解深刻。即使是倉促應對，也沒有人能比得上他。他喜歡閱讀老子和莊子的著作，擅長談論玄妙的道理。他天性嗜好飲酒，即使喝到一石（dàn）的酒量，神志也不會混亂。他常常慷慨感嘆自己不能和阮籍（Ruǎn Jí）同時代出生。他不願做官，即使擔任中散（zhōngsàn）這樣的閑職，也常常以生病為理由辭官隱退。他從不刻意去拜訪那些顯貴的官員，也不慶賀或弔唁親戚朋友，即使他們地位顯貴。因此，當時的人們並不瞭解他。有時有人仰慕他的高尚品德，把名片投到他家門口，元慎就稱病高臥，不見來客。此外，他的心思深沉，善於解夢。 孝昌年間，廣陵王元淵（Yuán Yuān）剛被任命為儀同三司（yítóng sānsī），統領十萬大軍討伐葛榮（Gé Róng）。他晚上夢見自己穿著袞衣（gǔnyī），倚靠在槐樹旁站立，認為這是一個吉祥的徵兆。於是他向元慎詢問這個夢的含義，認為這是將要位列三公的祥瑞之兆，非常高興。元慎退下後告訴別人說：『廣陵王要死了。』因為『槐』字是木字旁加一個『鬼』字，他死後才能得到三公的追贈。後來，廣陵王果然被葛榮所殺，死後被追贈為司空公（sīkōng gōng），最終應驗了元慎所說的話。 建義（Jiànyì）年間，陽城（Yángchéng）太守薛令伯（Xuē Lìngbó）聽說太原王（Tàiyuán Wáng）誅殺百官，擁立莊帝（Zhuāng Dì），於是棄官向東逃跑。他忽然夢見自己射中了一隻大雁，便向元慎詢問這個夢的含義。元慎說：『卿執羔（qīng zhí gāo），大夫執雁（dàfū zhí yàn）。您將會得到大夫的官職。』不久，薛令伯就被任命為諫議大夫（jiànyì dàfū）。 京兆（Jīngzhào）人許超（Xǔ Chāo）夢見自己偷羊入獄，便向元慎詢問這個夢的含義。元慎說：『您將會擔任陽城令。』之後，許超因為有功，被封為陽城令。
【English Translation】 English version Therefore, the attire and ceremonial protocols of court officials were entirely based on the Wei dynasty's system. Scholars and commoners south of the Yangtze River vied to emulate them. Wide robes and broad belts became prevalent even in Moling (Mòlíng, present-day Nanjing). Yuan Shen (Yuán Shèn) was a native of Hongnong (Hóngnóng), and a sixth-generation descendant of Qiao (Qiáo), the Governor of Ji Province during the Jin dynasty. His great-grandfather, Tai (Tài), followed Emperor Wu of the Song dynasty into Guanzhong, serving as the Prefect of Shangluo (Shàngluò). In the seventh year, Tai defected from the Northern Wei and submitted to the Southern dynasty. Emperor Ming bestowed upon him the title of Marquis of Linjin, and he served as the Prefect of Guangwu Commandery (Guǎngwǔ Jùn) and Chen Commandery (Chén Jùn). After his death, he was posthumously granted the title of Governor of Liang Province and the posthumous title of Marquis Lie. Yuan Shen's grandfather, Fu (Fǔ), was well-versed in Confucian classics and served as a Middle Scholar. His father, Ci (Cí), preferred to live in seclusion in the mountains and forests, refusing to serve kings and nobles. His uncle, Xu (Xǔ), served as the Magistrate of Henan and the Prefect of Shu Commandery. Their family was renowned for their learning and conduct, enjoying a high reputation in their community. Yuan Shen's interests were noble and extraordinary, and he possessed lofty character from a young age. He indulged his compassionate heart, unconstrained by worldly conventions. He loved mountains and waters, enjoying excursions to forests and marshes. He was erudite and eloquent, with profound insights when discussing abstruse principles. Even in impromptu responses, no one could match him. He enjoyed reading the works of Lao Tzu and Zhuang Tzu, excelling in discussing metaphysical doctrines. He was naturally fond of drinking, and even after consuming a dan (dàn) of wine, his mind remained clear. He often lamented that he was not born in the same era as Ruan Ji (Ruǎn Jí). He was unwilling to serve as an official, and even when holding a leisurely position like Middle Gentleman Cavalier Attendant (zhōngsàn), he often resigned on the grounds of illness. He never deliberately visited prominent officials, nor did he celebrate or offer condolences to relatives and friends, even if they were of high status. Therefore, people at the time did not understand him. Sometimes, someone admired his noble character and left a calling card at his door, but Yuan Shen would feign illness and remain in bed, refusing to see the visitor. Furthermore, he had a deep mind and was skilled at interpreting dreams. During the Xiaochang era, the Prince of Guangling, Yuan Yuan (Yuán Yuān), was newly appointed as the Grand Master of the儀同三司 (yítóng sānsī), commanding an army of one hundred thousand to suppress Ge Rong (Gé Róng). He dreamed at night that he was wearing a gǔnyī (gǔnyī) and leaning against a locust tree, considering it an auspicious omen. He asked Yuan Shen about the meaning of the dream, believing it to be a sign of attaining the Three Excellencies, and was very pleased. Yuan Shen withdrew and told others, 'The Prince of Guangling is going to die.' Because the character '槐' (locust tree) is composed of the radical '木' (wood) next to the character '鬼' (ghost), he could only receive the posthumous honor of the Three Excellencies after his death. Later, the Prince of Guangling was indeed killed by Ge Rong, and posthumously granted the title of Grand Commandant (sīkōng gōng), ultimately fulfilling Yuan Shen's words. During the Jianyi (Jiànyì) era, Xue Lingbo (Xuē Lìngbó), the Prefect of Yangcheng (Yángchéng), heard that the Prince of Taiyuan (Tàiyuán Wáng) had executed officials and established Emperor Zhuang (Zhuāng Dì), so he abandoned his post and fled eastward. He suddenly dreamed that he had shot a wild goose, and asked Yuan Shen about the meaning of the dream. Yuan Shen said, '卿執羔 (qīng zhí gāo), 大夫執雁 (dàfū zhí yàn). You will obtain the position of a Grand Master.' Soon after, Xue Lingbo was appointed as a remonstrating grand master (jiànyì dàfū). Xu Chao (Xǔ Chāo) of Jingzhao (Jīngzhào) dreamed that he had stolen a sheep and was imprisoned, so he asked Yuan Shen about the meaning of the dream. Yuan Shen said, 'You will become the Magistrate of Yangcheng.' Later, Xu Chao was enfeoffed as the Magistrate of Yangcheng due to his merits.
陽侯。元慎解夢。義出方途。隨意會情。皆有神驗。雖令與侯。小乖按令。今百里即是古諸侯。以此論之。亦為妙著。時人譬之周宣。及爾朱兆入洛陽。即棄官。與華陰隱士王騰。周遊上洛山孝義里。東市北殖貨里。里有太常民劉胡。兄弟四人。以屠為業。永安年中。胡殺豬。豬忽唱乞命。聲及四鄰。鄰人謂胡兄弟相毆鬥。而來觀之乃豬也。即舍宅為歸覺寺。閤家人入道焉。普泰元年。此寺金像生毛眉發悉皆具足。尚書左丞魏季景謂人曰。張天錫有此事。其國遂滅。此亦不祥之徴。至明年而廣陵被廢死。
洛陽城東伽藍記卷第二 大正藏第 51 冊 No. 2092 洛陽伽藍記
洛陽城南伽藍記卷第三
魏撫軍府司馬楊炫之撰
景明寺。宣武皇帝所立也。景明年中立。因以為名。在宣陽門外一里御道東。其寺東西南北方五百步。前望嵩山少室。卻負帝城。青林垂影。綠水為文。形勝之地。爽塏獨美。山懸堂光觀盛一千餘間。交疏對溜。青臺紫閣。浮道相通。雖外有四時。而內無寒暑。房檐之外。皆是山池。竹松蘭芷。垂列階墀。含風團露。流香吐馥。至正光年中。太后始造七層浮圖一所。去地百仞。是以邢子才碑文云。俯聞激電旁屬奔星是也。妝飾華麗。侔于永寧。金盤寶鐸煥爛霞
【現代漢語翻譯】 現代漢語譯本： 陽侯（占夢之官）。元慎解夢，其意義出自各種途徑，隨意揣摩情理，都非常靈驗。即使『令』與『侯』稍微不合『按令』，但如今的百里相當於古代的諸侯，以此來論，也算是巧妙的見解。當時的人把他比作周宣王，以及爾朱兆進入洛陽。元慎隨即棄官，與華陰的隱士王騰，一同周遊上洛山孝義里、東市北殖貨里。殖貨里有個太常民劉胡，兄弟四人，以屠宰為業。永安年間，劉胡殺豬時，豬忽然唱出乞命的聲音，傳到四鄰。鄰人以為劉胡兄弟在互相毆鬥，前來看望，才知道是豬在求饒。於是劉胡捨棄住宅作為歸覺寺，全家人都入了佛道。普泰元年，這座寺廟的金像生出眉毛和頭髮，全都具備。尚書左丞魏季景對人說，張天錫有這樣的事，他的國家就滅亡了。這也不是吉祥的徵兆。到了第二年，廣陵王元恭就被廢黜而死。
《洛陽伽藍記》卷第二
《洛陽伽藍記》卷第三
魏撫軍府司馬楊炫之撰
景明寺，是宣武皇帝所建立的。在景明年間建立，因此用這個年號作為寺名。寺廟位於宣陽門外一里御道的東邊。寺廟東西南北長寬各五百步。向前可以望見嵩山和少室山，背後依靠著帝都城墻。青蔥的樹林垂下影子，碧綠的流水形成紋路。這裡地形優越，乾爽開闊，非常優美。山懸堂的殿宇壯麗，有一千多間。縱橫交錯，相互連通。青色的樓臺和紫色的閣樓，用架空的通道互相連線。雖然外面有四季變化，但寺廟內部沒有寒冷和暑熱。房屋的屋檐之外，都是山池。竹子、松樹、蘭花、芷草，垂掛排列在臺階旁邊。花朵含著風，凝聚著露水，散發著香味。到了正光年間，太后開始建造一座七層佛塔，高出地面百仞。因此邢子才的碑文說，『俯身可以聽到閃電的聲音，旁邊可以看見飛奔的星星』。裝飾華麗，可以與永寧寺媲美。金色的盤子和寶貴的鈴鐺，閃耀著光芒，像彩霞一樣。
【English Translation】 English version: Yang Hou (official in charge of interpreting dreams). Yuan Shen's interpretations of dreams, the meanings of which came from various sources, arbitrarily speculated on emotions and reason, were all very effective. Even if the 'command' and 'Hou' slightly disagreed with 'following the command', but now a hundred li is equivalent to the ancient dukes, so to speak, it is also a clever insight. People at that time compared him to King Xuan of Zhou, and Er Zhu Zhao entered Luoyang. Yuan Shen then abandoned his official position and traveled with Wang Teng, a hermit from Huayin, to Xiaoyi Village in Shangluo Mountain and Zhihuo Village in the north of the East Market. In Zhihuo Village, there was Liu Hu, a Taichang commoner, with four brothers, who made a living by slaughtering. During the Yong'an years, when Liu Hu was killing a pig, the pig suddenly sang a song begging for life, which spread to the neighbors. The neighbors thought that Liu Hu's brothers were fighting each other, and came to visit, only to realize that it was the pig begging for mercy. So Liu Hu abandoned his house as Guijue Temple, and the whole family entered the Buddhist path. In the first year of Putai, the golden statue in this temple grew eyebrows and hair, all complete. Wei Jijing, the Left Minister of the Ministry of Personnel, said to people, 'Zhang Tianxi had such a thing, and his country was destroyed. This is also an ominous sign.' By the following year, Guangling King Yuan Gong was deposed and died.
The Record of Luoyang Monasteries, Volume 2
The Record of Luoyang Monasteries, Volume 3
Written by Yang Xuanzhi, Sima of the Wei Military Governor's Office
Jingming Temple was built by Emperor Xuanwu. It was built in the Jingming year, hence the name. The temple is located one li east of Xuanyang Gate on the imperial road. The temple is five hundred steps long and wide in all directions. Looking forward, you can see Mount Song and Mount Shaoshi, and behind it is the imperial city wall. The green forests cast shadows, and the green waters form patterns. The terrain here is superior, dry and open, and very beautiful. The halls of Shanshan Hall are magnificent, with more than a thousand rooms. They are crisscrossed and connected to each other. The green pavilions and purple pavilions are connected by overhead passages. Although there are four seasons outside, there is no cold or heat inside the temple. Outside the eaves of the houses are mountain ponds. Bamboo, pine, orchids, and irises hang and line the steps. The flowers contain the wind, condense the dew, and emit fragrance. In the Zhengguang year, the Empress Dowager began to build a seven-story pagoda, a hundred ren above the ground. Therefore, Xing Zicai's inscription says, 'Bending down, you can hear the sound of lightning, and next to it, you can see the rushing stars.' The decoration is gorgeous, comparable to Yongning Temple. The golden plates and precious bells shine like rosy clouds.
表。寺有三池。[廿/佳]蒲菱藕水物生焉。或黃甲紫鱗出沒于繁藻。青𠒎白雁浮沉于綠水。𥗇硙舂簸皆用水功。伽藍之妙最得稱首。時世好崇福。四月七日京師諸像皆來此寺。尚書祠曹錄像。凡有一千餘軀。至八月節。以次入宣陽門。向閶闔宮前。受皇帝散花。於時金花映日。寶蓋浮雲。幡幢若林。香菸似霧。梵樂法音。聒動天地。百戲騰驤。所在駢比。名僧德眾負錫為群。信徒法侶持花成藪。車騎填咽。繁衍相傾。時有西域胡沙門。見此唱言佛國。至永熙年中。始詔國子祭酒邢子才為寺碑文。子才河間人也。志性通敏風情雅潤。下帷覃思。溫故知新。文宗學府䠮班馬而孤上。英規勝范凌許郭而獨高。是以衣冠之士輻輳其門。懷道之賓去來滿室。升其堂者。若登孔氏之門。沾其賞者。猶聽東吳之句。籍甚當時。聲馳遐邇。正光中解褐為世宗挽郎奉朝請。尋進中書侍郎黃門。子才洽聞博見無所不通。軍國制度罔不訪。及自王室不靖。虎門業廢。后遷國子祭酒謨訓上庠。子才罰惰賞勤。專心勸誘。青領之生。竟懷雅術。洙泗之風。茲焉復盛。永熙年末。以母老辭。帝不許之。子才恪請懇至。辭淚俱下。帝乃許之。詔以光祿大夫。歸養私庭。所生之處給事力五人。歲一朝以備顧問。王侯祖道若漢朝之送二疏。暨皇居徙鄴。
【現代漢語翻譯】 現代漢語譯本： 表：寺廟裡有三個水池，[廿/佳]蒲、菱角、蓮藕等水生植物生長在那裡。有時，揹著黃色甲殼的烏龜和閃著紫色鱗片的魚在茂盛的水藻中出沒，青色的𠒎和白色的雁在綠色的水面上浮沉。寺廟裡的磨面、舂米、揚穀等工作都用水力完成。這座寺廟的美妙之處最值得稱道。當時的社會風氣崇尚祈福，四月初七，京城裡所有的佛像都來到這座寺廟。尚書祠曹負責記錄佛像的數量，總共有1000多尊。到了八月節，這些佛像依次進入宣陽門，面向閶闔宮前，接受皇帝的散花。當時，金色的花朵映照著太陽，華麗的寶蓋像浮雲一樣飄動，幡旗和幢幡像樹林一樣林立，香菸像霧一樣瀰漫，梵樂和佛法的聲音，震動天地。各種各樣的表演，到處都是，一個挨著一個。有名的僧人和有德行的人成群結隊地拄著錫杖，信徒和法侶拿著鮮花，聚整合堆。車輛和馬匹擁擠不堪，繁華熱鬧，互相推擠。當時有一位來自西域的胡人沙門，看到此情此景，高聲唱道：『這裡就是佛國啊！』到了永熙年間，朝廷才下詔讓國子祭酒邢子才為寺廟撰寫碑文。邢子才是河間人，他志向堅定，天資聰穎，風度儒雅，文筆流暢。他閉門謝客，深入思考，溫習舊知識，從而獲得新的理解。他的文章在文壇上超越了司馬遷和班固，他的英明規範超過了許詢和郭象。因此，達官貴人紛紛聚集到他的門下，求道之人來來往往，絡繹不絕。登上他廳堂的人，就像登上了孔子的門庭；得到他讚賞的人，就像聽到了東吳的歌聲。他的名聲在當時非常顯赫，傳遍了遠近各地。正光年間，他被授予官職，擔任世宗的挽郎，並奉朝請。不久之後，又升任中書侍郎、黃門。邢子才學識淵博，見多識廣，無所不通。朝廷的軍國制度，沒有不向他諮詢的。等到王室動盪不安，虎門書院荒廢之後，他被調任為國子祭酒，負責教導太學的學生。邢子才獎賞勤奮的人，懲罰懶惰的人，專心勸導學生。太學的學生們，都懷有高雅的學問，洙水和泗水的學風，在這裡又重新興盛起來。永熙年末，他因為母親年老而請求辭官，皇帝沒有答應。邢子才堅持請求，態度懇切，辭官的眼淚都流了下來。皇帝這才答應了他的請求，並下詔授予他光祿大夫的官銜，讓他回家贍養母親。朝廷在他居住的地方配備了五名僕人，每年一次進京朝見，以備顧問。王侯們為他餞行，就像漢朝送別疏廣和疏受一樣。等到皇都遷往鄴城之後，
【English Translation】 English version: Table: The monastery has three ponds where [廿/佳]pu (cattails), water caltrops, and lotus roots grow. Sometimes, yellow-shelled turtles and purple-scaled fish appear and disappear among the dense algae, while blue teals and white geese float and sink on the green water. Grinding, hulling, and winnowing are all done using water power. The monastery's wonders are most worthy of praise. The society at that time favored seeking blessings. On the seventh day of the fourth month, all the statues from the capital came to this monastery. The Shangshu Cicao (official in charge of sacrifices) recorded the statues, totaling more than 1,000. By the eighth month festival, they entered Xuanyang Gate in order, facing the front of Changhe Palace, to receive the emperor's scattering of flowers. At that time, golden flowers reflected the sun, precious canopies floated like clouds, banners and streamers stood like a forest, and incense smoke resembled mist. The sounds of Buddhist music and Dharma teachings shook the heavens and the earth. Various performances were everywhere, lined up side by side. Famous monks and virtuous people carried their staffs in groups, and believers and Dharma companions held flowers, forming mounds. Carriages and horses were crowded, flourishing and jostling each other. At that time, a Shramana (monk) from the Western Regions, seeing this scene, chanted, 'This is a Buddha land!' It was not until the Yongxi era that the court ordered Xing Zicai (President of the Imperial Academy), a native of Hejian, to write the inscription for the monastery's stele. Xing Zicai was determined, intelligent, refined, and eloquent. He secluded himself to contemplate deeply, reviewing the old to gain new understanding. His writing surpassed Sima Qian and Ban Gu in the literary world, and his exemplary conduct exceeded Xu Xun and Guo Xiang. Therefore, officials and scholars flocked to his door, and guests seeking the Way came and went, filling his room. Ascending his hall was like entering Confucius's gate, and receiving his praise was like hearing the songs of Eastern Wu. His reputation was very prominent at that time, spreading far and wide. During the Zhengguang era, he was granted an official position, serving as a pallbearer for Emperor Shizong and attending court. Soon after, he was promoted to Zhongshu Shilang (Deputy Director of the Chancellery) and Huangmen (Gentleman Attendant at the Palace Gate). Xing Zicai was knowledgeable and well-informed, with nothing he did not understand. He was consulted on all matters of military and state affairs. After the royal family became unstable and the Humen Academy was abandoned, he was transferred to Guozijijiu (President of the Imperial Academy), responsible for teaching the students of the Taixue (Imperial Academy). Xing Zicai rewarded the diligent and punished the lazy, wholeheartedly encouraging the students. The students of the Taixue all possessed elegant learning, and the spirit of the Zhu and Si rivers flourished again here. At the end of the Yongxi era, he requested to resign due to his mother's old age, but the emperor did not allow it. Xing Zicai insisted on his request with sincerity, and tears of resignation flowed. The emperor then granted his request and issued an edict conferring upon him the title of Guanglu Daifu (Grand Master of Palace), allowing him to return home to care for his mother. The court provided him with five servants in his place of residence, who would come to the capital once a year to be available for consultation. Dukes and marquises bid him farewell, like the Han Dynasty's farewell to Shu Guang and Shu Shou. When the imperial capital moved to Ye,
民訟殷繁。前格后詔。自相與奪。法吏疑獄簿領成山。乃敕子才與散騎常侍涅子升撰麟趾新制十五篇。省府以之決疑。州郡用為治本。武定中。除驃騎大將軍西兗州刺史。為政清靜。吏民安之。后徴為中書令。時戎馬在郊。朝廷多事。國禮朝儀咸自子才出。所制詩賦。詔策章表。碑頌讚記。五百篇。皆傳於世。鄰國欽其模楷。朝野以為美談也。
大統寺。在景明寺西即所謂利民里寺。南有三公令史高顯略宅。每夜見赤光。行於堂前。如此者非一向光明所掘地丈餘。得黃金百斤。銘云。蘇秦家金得者為吾造功德。顯略遂造招福寺。人謂此地是蘇秦舊宅。當時元義秉政。聞其得金就洛索之。以二十斤與之。炫之按。蘇秦時未有佛法。功德者不必是寺。應是碑銘之類頌其聲跡也。東有秦太師公二寺。在景明南一里。西寺太后所立。東寺皇姨所建。併爲父追福。因以名之。時人號為雙女寺。並門鄰洛水。林木扶疏布葉垂陰。各有五層浮圖一所。高五十丈。素彩布工。比于景明。至於六齋。常有中黃門一人。監護僧舍。襯施供具。諸寺莫及焉。寺東有靈臺一所。基趾雖頹。猶高五丈餘。即是漢武帝所立者。靈臺東辟雍。是魏武所立者。至我正光中。造明堂于辟雍之西南。上圓下方。八窗四闥。汝南王復造磚浮圖于靈臺之上
【現代漢語翻譯】 現代漢語譯本：百姓間的訴訟案件繁多，之前的法令與後來的詔書互相沖突，人們互相爭奪利益。主管司法的官吏積壓的疑難案件堆積如山。於是，朝廷下令子才與散騎常侍涅子升共同編撰《麟趾新制》十五篇。各州府用它來判決疑難案件，各州郡用它作為治理的根本。武定年間，子才被任命為驃騎大將軍、西兗州刺史，他為政清靜，百姓安居樂業。後來，他被徵召入朝擔任中書令。當時戰事頻繁，朝廷事務繁多，國家禮儀朝會儀式都出自子才之手。他所創作的詩賦、詔策章表、碑頌讚記等共五百篇，都流傳於世。鄰國欽佩他的典範，朝廷內外都認為這是美談。
大統寺，位於景明寺西邊，就是所謂的利民里寺。寺廟南邊有三公令史高顯略的住宅。每晚都能看到紅光，在堂前移動。這種情況持續了很長時間。高顯略讓人在發光的地方挖掘，挖了一丈多深，得到了黃金百斤，上面刻著字：『蘇秦家金，得到它的人為我建造功德。』高顯略於是建造了招福寺。人們認為這塊地是蘇秦的舊宅。當時元義當權，聽說他得到了黃金，就到洛陽索要，給了他二十斤。炫之按：蘇秦的時代還沒有佛教，功德不一定是寺廟，應該是碑銘之類的東西，用來頌揚他的聲跡。東邊有秦太師公二寺，在景明寺南一里處。西邊的寺廟是太后所立，東邊的寺廟是皇姨所建，都是爲了給父親追 phúc (功德)。因此用這個名字命名。當時的人們稱之為雙女寺。兩座寺廟都靠近洛水，林木茂盛，枝繁葉茂。各有五層浮圖一座，高五十丈，用素色顏料裝飾。與景明寺相比，每到六齋日，常有一名中黃門來監護僧舍，提供各種供養，其他寺廟都比不上。寺廟東邊有一座靈臺，雖然地基已經坍塌，但仍然有五丈多高，是漢武帝所立的。靈臺東邊的辟雍，是魏武帝所立的。到了正光年間，在辟雍的西南方建造了明堂，上圓下方，有八個窗戶和四個門。汝南王又在靈臺之上建造了磚砌的浮圖。
【English Translation】 English version: The lawsuits among the people were numerous. Previous laws and subsequent edicts contradicted each other, and people competed for interests. The judicial officials had a mountain of unresolved cases. Therefore, the court ordered Zicai and the Regular Attendant at the Palace Gate, Nie Zisheng, to jointly compile fifteen chapters of the 'New Regulations of the Linzhi'. The prefectures and provinces used it to resolve difficult cases, and the states and counties used it as the foundation of governance. During the Wuding period, Zicai was appointed as General of the Agile Cavalry and Governor of Xiyanzhou. He governed with integrity and tranquility, and the people lived in peace and contentment. Later, he was summoned to the capital to serve as the Director of the Secretariat. At that time, wars were frequent and the court affairs were numerous. The national rituals and court ceremonies all came from Zicai's hand. He created five hundred poems, fu (rhapsodies), edicts, memorials, inscriptions, eulogies, and records, all of which were passed down to the world. Neighboring countries admired his model, and the court and the public considered it a beautiful story.
The Datong Temple is located west of the Jingming Temple, which is the so-called Liminli Temple. South of the temple is the residence of Gao Xianlüe, a clerk of the Three Dukes. Every night, red light could be seen moving in front of the hall. This situation lasted for a long time. Gao Xianlüe had people dig in the place where the light appeared, and after digging more than ten feet, they obtained a hundred catties of gold, on which was engraved: 'The gold of the Su Qin family, may the one who obtains it build merit for me.' Gao Xianlüe then built the Zhaofu Temple. People believed that this land was the old residence of Su Qin. At that time, Yuan Yi was in power, and when he heard that he had obtained gold, he went to Luoyang to demand it, giving him twenty catties. Xuanzhi noted: In Su Qin's time, there was no Buddhism, and merit does not necessarily mean a temple, it should be something like an inscription to praise his achievements. To the east are the Two Temples of Duke Qin Taishi, located one mile south of Jingming Temple. The western temple was built by the Empress Dowager, and the eastern temple was built by the Imperial Aunt, both to pursue phúc (merit) for their father. Therefore, it was named after this. People at the time called it the Twin Women's Temple. Both temples are close to the Luo River, with lush trees and dense foliage. Each has a five-story pagoda, fifty zhang (丈, ancient Chinese unit of length) high, decorated with plain colors. Compared to Jingming Temple, on every sixth fast day, there is always a eunuch from the Central Yellow Gate to supervise the monks' quarters and provide various offerings, which no other temple can match. To the east of the temple is a Lingtai (靈臺, spirit platform), although the foundation has collapsed, it is still more than five zhang high, built by Emperor Wu of the Han Dynasty. The Biyong (辟雍, imperial academy) east of the Lingtai was built by Emperor Wu of the Wei Dynasty. During the Zhengguang period, the Mingtang (明堂, bright hall) was built southwest of the Biyong, round above and square below, with eight windows and four gates. The Prince of Runan also built a brick pagoda on top of the Lingtai.
。孝昌初妖賊四侵。州郡失據。朝廷設募征。格於堂之北。從戎者。拜曠掖將軍偏將軍裨將軍。當時甲冑之士號明堂隊。時虎賁駱子淵者自云。洛陽人。昔孝昌年戍在彭城。其同營人樊元寶得假還京。子淵附書一封令達其家云。宅在靈臺南。近洛河。卿但是至彼。家人自出相看。元寶如其言。至靈臺南。了無人家可問。徙倚欲去。忽見一老翁來。問從何而來彷徨。於此元寶具向道之。老翁云。是吾兒也。取書引元寶入遂見。館閣崇寬屋宇佳麗。坐命婢取酒。須臾見婢抱一死小兒而過。元寶初甚怪之。俄而酒至色甚紅。香美異常。兼設珍羞。海陸具備。飲訖辭還。老翁送元寶出雲。後會難期。以為凄恨。別甚慇勤。老翁還入。元寶不復見其門巷。但見高岸對水淥波東傾。唯見一童子可年十五。新溺死鼻中出血。方知所飲酒是其血也。及還彭城。子淵已失矣。元寶與子淵同戍三年。不知是洛水之神也。
報德寺。高祖孝文皇帝所立也。為憑太后追福。在開陽門外三里開陽門御道。東有漢國子學堂。堂前有三種字石經。二十五碑表裡刻之。寫春秋尚書二部。作篆科斗隸三種字。漢右中郎將蔡邕筆之遺蹟也。猶有十八碑。余皆殘毀。復有石碑四十八枚。亦表裡隸書寫周易尚書公羊禮記四部。又讀書碑一所。並在堂前。魏
【現代漢語翻譯】 現代漢語譯本：孝昌初年，妖賊四處侵擾，州郡相繼失守。朝廷在明堂的北面設定招募點徵兵。應徵入伍的人，被授予曠掖將軍、偏將軍、裨將軍等官職。當時身穿鎧甲的士兵被稱為『明堂隊』。當時有個名叫駱子淵的虎賁，自稱是洛陽人。他說，孝昌年間他在彭城戍守。他的同營士兵樊元寶請假回京，子淵托他帶一封信回家，說：『我家在靈臺南面，靠近洛河。你只要到了那裡，家裡人自然會出來相看。』元寶按照他說的，到了靈臺南面，卻根本沒有人家可以詢問。他徘徊著想要離開，忽然看見一個老翁走來，問他從哪裡來，為何在此彷徨。元寶把事情的經過都告訴了他。老翁說：『那是我兒子啊。』接過信，領著元寶進去，只見館舍高大寬敞，房屋華麗。坐下後，老翁命令婢女取酒。一會兒，看見婢女抱著一個死去的小孩走過。元寶開始覺得很奇怪。不久，酒送來了，顏色非常紅，香味異常濃郁，還擺上了珍貴的菜餚，山珍海味應有盡有。喝完酒，元寶告辭要走。老翁送元寶出門，說：『後會難期。』顯得非常淒涼悲傷。分別時非常慇勤。老翁回去后，元寶再也找不到那家宅的門巷，只見高高的河岸對著流水，碧綠的波浪向東流淌。只看見一個童子，大約十五歲，剛溺水而死，鼻子里還流著血。這時元寶才知道所喝的酒是那童子的血。等到回到彭城，駱子淵已經失蹤了。元寶和子淵一同戍守了三年，竟然不知道他是洛水之神。 報德寺，是高祖孝文皇帝爲了給憑太后追 phúc (追 phúc: 祈求冥福)而建立的。位於開陽門外三里，開陽門御道的東面，有漢朝的國子學堂。學堂前有三種字型的石經，二十五塊石碑正反兩面都刻著字。抄寫了《春秋》、《尚書》兩部經書，用篆書、科斗文、隸書三種字型書寫。這是漢朝右中郎將蔡邕的筆跡遺蹟。現在還剩下十八塊石碑，其餘的都殘破毀壞了。還有四十八枚石碑，也是正反兩面用隸書抄寫了《周易》、《尚書》、《公羊傳》、《禮記》四部經書。另外還有一處讀書碑，都在學堂前面。魏
【English Translation】 English version: In the early years of the Xiaochang era, rebel bandits invaded from all directions, and the prefectures and counties fell one after another. The imperial court set up recruitment points north of the Mingtang (明堂: Bright Hall, a ceremonial hall) to conscript soldiers. Those who joined the army were granted titles such as General Kuangye, Deputy General, and Lieutenant General. At that time, the soldiers in armor were called the 'Mingtang Troop'. There was a Tiger Brave (虎賁: a type of elite soldier) named Luo Ziyuan, who claimed to be from Luoyang. He said that during the Xiaochang years, he was stationed in Pengcheng. His fellow soldier Fan Yuanbao was granted leave to return to the capital, and Ziyuan entrusted him with a letter to deliver to his family, saying: 'My home is south of the Lingtai (靈臺: Spirit Terrace, an astronomical observatory), near the Luo River (洛河: Luo River). As long as you get there, my family will naturally come out to greet you.' Yuanbao followed his instructions and went south of the Lingtai, but there were no houses to be found. As he hesitated to leave, he suddenly saw an old man approaching, who asked him where he came from and why he was lingering there. Yuanbao told him the whole story. The old man said: 'That is my son.' He took the letter and led Yuanbao inside, where he saw grand and spacious halls and beautiful houses. After they sat down, the old man ordered a maid to bring wine. After a while, he saw a maid carrying a dead child. Yuanbao initially found it very strange. Soon, the wine was brought, its color was very red, and its fragrance was exceptionally rich. Precious dishes were also served, with delicacies from land and sea. After drinking the wine, Yuanbao bid farewell. The old man saw Yuanbao off and said: 'It is difficult to meet again.' He seemed very sad and reluctant. The farewell was very warm. After the old man went back inside, Yuanbao could no longer find the gate of the house. He only saw a high bank facing the water, with green waves flowing eastward. He only saw a boy, about fifteen years old, who had just drowned, with blood flowing from his nose. Only then did Yuanbao realize that the wine he had drunk was the boy's blood. When he returned to Pengcheng, Luo Ziyuan had disappeared. Yuanbao and Ziyuan had been stationed together for three years, and he did not know that he was the god of the Luo River. Baode Temple (報德寺: Temple of Repaying Virtue) was established by Emperor Xiaowen of the Gaozu dynasty to seek blessing for Empress Dowager Ping (憑太后: Empress Dowager Ping). It is located three miles outside Kaiyang Gate (開陽門: Kaiyang Gate), east of the imperial road of Kaiyang Gate. There is a National Academy (國子學堂: National Academy) of the Han dynasty. In front of the academy, there are stone scriptures in three scripts, with twenty-five steles inscribed on both sides. Two copies of the 'Spring and Autumn Annals' (春秋: Spring and Autumn Annals) and the 'Book of Documents' (尚書: Book of Documents) were copied, written in seal script (篆書: seal script), tadpole script (科斗文: tadpole script), and clerical script (隸書: clerical script). These are the relics of Cai Yong (蔡邕: Cai Yong), the Right Gentleman of the Interior of the Han dynasty. Eighteen steles still remain, while the rest are damaged. There are also forty-eight stone steles, also inscribed on both sides in clerical script, copying the 'Book of Changes' (周易: Book of Changes), the 'Book of Documents' (尚書: Book of Documents), the 'Gongyang Commentary' (公羊傳: Gongyang Commentary), and the 'Book of Rites' (禮記: Book of Rites). There is also a stele for reading, all in front of the academy. Wei
文帝作典論云碑。至太和十七年猶有四。高祖題為勸學裡。里有文覺三寶寧遠三寺。武定四年。大將軍遷石經于穎。週迴有園。珍果出焉有大谷梨。承光之柰。承光寺亦多果木。柰味甚美。冠于京師。勸學裡東有延賢里。里內有正覺寺。尚書令王肅所立也。肅字公懿。瑯玡人也。偽齊雍州刺史奐之子也。贍學多通。才辭美茂。為齊秘書丞。太和十八年背逆歸順。時高祖新營洛邑。多所造制論。肅博識舊事。大有裨益。高祖甚重之。常呼王生延賢之名因肅立之。肅在江南之日。聘謝氏女為妻。及至京師。復尚公主謝作五言詩以贈之。其詩曰本為箔上蠶。今作機上絲。得路逐勝去。頗憶纏綿時。公主代肅答謝云。針是貫線物。目中恒任絲。得帛縫新去。何能衲故時。肅甚愧謝之色。遂造正覺寺以憩之。肅憶父非理受禍。常有子胥報楚之意。畢身素服不聽樂。時人以此稱之。肅初入國。不食羊肉及酪漿等物。常飯鯽魚羹。渴飲茗汁。京師士子道。肅一飲一斗。號為漏卮。經數年已后。肅與高祖殿會食。羊肉酪粥甚多。高祖怪之。謂肅曰。卿中國之味也。羊肉何如魚羹。茗飲何如酪漿。肅對曰。羊者是陸產之最。魚者乃水族之長。所好不同。並各稱珍。以味言之甚是優劣。羊比齊魯大邦。魚比邾莒小國。唯茗不中與酪作奴。高
【現代漢語翻譯】 現代漢語譯本： 文帝（魏文帝曹丕）製作了《典論》並立碑。到太和十七年（公元243年）還有四塊碑存在。高祖（北魏孝文帝）題寫此地為勸學裡。里中有文覺寺、三寶寺和寧遠寺三座寺廟。武定四年（公元546年），大將軍將石經遷到穎川。四周有園林，出產珍稀水果，有大谷梨和承光柰（一種水果）。承光寺也有很多果樹，柰的味道非常美味，是京城第一。勸學裡東邊有延賢里，里內有正覺寺，是尚書令王肅所建立的。王肅，字公懿，是瑯琊人，是偽齊（南齊）雍州刺史王奐的兒子。他博學多才，文辭華美，曾任南齊的秘書丞。太和十八年（公元494年），他背叛南齊歸順北魏。當時高祖（孝文帝）剛在洛陽營建都城，有很多制度需要制定，王肅因為博聞強識，對舊事瞭解很多，所以對孝文帝有很大幫助。孝文帝非常器重他，常常稱呼他為『王生』。延賢里的名字也是因為王肅而起的。王肅在江南的時候，娶了謝氏的女兒為妻。到了京師后，又娶了公主。謝氏作了一首五言詩贈給王肅，詩中寫道：『本來是箔上的蠶，現在變成了機上的絲。得路之後就越走越好，還頗為懷念以前纏綿的時候。』公主代替王肅回答謝氏說：『針是用來穿線的，眼中總是需要絲。得到了新的布帛就去縫製新的衣物，怎麼能用來縫補舊的呢？』王肅聽后非常慚愧，於是建造了正覺寺來安置謝氏。王肅因為懷念父親被非正義地殺害，常常有伍子胥報復楚國的想法，終身穿著素服，不聽音樂，當時的人因此稱讚他。王肅剛到北魏的時候，不吃羊肉和奶酪等食物，常常吃鯽魚羹，喝茶。京城的士子說，王肅喝茶一次能喝一斗，稱他為『漏卮』。過了幾年之後，王肅和孝文帝在殿中一起吃飯，有很多羊肉和奶酪粥。孝文帝感到奇怪，對王肅說：『這些都是你們中國的美味啊，羊肉和魚羹比起來怎麼樣？茶和奶酪比起來怎麼樣？』王肅回答說：『羊是陸地上最好的，魚是水族中最長的，喜好不同，各自都很珍貴。從味道上來說，確實有優劣之分。羊就像齊魯這樣的大國，魚就像邾莒這樣的小國。只有茶不能和奶酪相比，只能做它的奴僕。』
【English Translation】 English version: Emperor Wen (Cao Pi of Wei) created the 'Dian Lun' and erected steles. By the seventeenth year of Taihe (243 AD), four steles still existed. Emperor Gaozu (Emperor Xiaowen of Northern Wei) inscribed the area as Quenxue Neighborhood (Neighborhood of Encouraging Learning). Within the neighborhood were three temples: Wenjue Temple, Sanbao Temple, and Ningyuan Temple. In the fourth year of Wuding (546 AD), the Great General moved the Stone Sutras to Yingchuan. Surrounding the area were gardens, producing rare fruits, including Dagu pears and Chengguang nai (a type of fruit). Chengguang Temple also had many fruit trees, and the taste of the nai was very delicious, the best in the capital. To the east of Quenxue Neighborhood was Yanxian Neighborhood, within which was Zhengjue Temple, established by Shangshuling (Minister of the Palace Secretariat) Wang Su. Wang Su, courtesy name Gongyi, was from Langya, and was the son of Wang Huan, the governor of Yongzhou of the pseudo-Qi (Southern Qi). He was learned and versatile, with beautiful writing, and served as Secretary of the Secretariat in Southern Qi. In the eighteenth year of Taihe (494 AD), he betrayed Southern Qi and submitted to Northern Wei. At that time, Emperor Gaozu (Xiaowen) had just built the capital in Luoyang, and there were many systems that needed to be established. Because Wang Su was knowledgeable and understood many old affairs, he was of great help to Emperor Xiaowen. Emperor Xiaowen valued him very much, and often called him 'Wang Sheng'. The name of Yanxian Neighborhood was also named because of Wang Su. When Wang Su was in Jiangnan, he married the daughter of the Xie family. After arriving in the capital, he married a princess. The Xie woman wrote a five-character poem to Wang Su, which read: 'Originally a silkworm on a mat, now transformed into silk on a loom. After getting on the right path, one goes further and further, and still misses the entangled times of the past.' The princess replied to the Xie woman on behalf of Wang Su, saying: 'The needle is used to thread the thread, and the eye always needs silk. When new cloth is obtained, it is used to sew new clothes, how can it be used to mend the old?' Wang Su felt very ashamed after hearing this, so he built Zhengjue Temple to accommodate the Xie woman. Wang Su, because he remembered that his father was unjustly killed, often had the idea of Wu Zixu avenging the state of Chu, and wore plain clothes for the rest of his life and did not listen to music, and people praised him for this. When Wang Su first arrived in Northern Wei, he did not eat mutton or cheese and other foods, and often ate crucian carp soup and drank tea. The scholars in the capital said that Wang Su could drink a dou of tea at a time, calling him a 'leaky cup'. After a few years, Wang Su and Emperor Xiaowen ate together in the palace, and there was a lot of mutton and cheese porridge. Emperor Xiaowen felt strange and said to Wang Su: 'These are all delicacies from your China, how does mutton compare to crucian carp soup? How does tea compare to cheese?' Wang Su replied: 'Sheep are the best on land, and fish are the longest in the water, and the preferences are different, and each is precious. In terms of taste, there are indeed advantages and disadvantages. Sheep are like the great states of Qi and Lu, and fish are like the small states of Zhu and Ju. Only tea cannot be compared with cheese, and can only be its slave.'
祖大笑因舉酒曰。三三橫兩兩縱。誰能辨之賜金鐘。御史中丞李彪曰。沽酒老嫗甕注𤬪。屠兒割肉與稱同。尚書右丞甄琛曰。吳人浮水自云。工妓兒擲絕在虛空。彭城王勰曰。臣始解此字是習字。高祖即以金鐘賜彪。朝廷服彪。聰明有智。甄琛和之亦速。彭城王謂肅曰。卿不重齊魯大邦。而愛邾莒小國。肅對曰。鄉曲所美不得不好。彭城王重謂曰。卿明日顧我。為卿設邾莒之食。亦有酪奴。因此復號茗飲為酪奴。時給事中劉縞慕肅之風。專習茗飲。彭城王謂縞曰。卿不慕王侯八珍。好蒼頭水厄。海上有逐臭之夫。里內有學顰之婦。以卿言之即是也。其彭城王家有吳奴。以此言戲之。自是朝貴宴會。雖設茗飲皆恥不復食。唯江表殘民遠來降者好之。后蕭衍子西豐侯蕭正德歸降。時元義欲為之設茗。先問卿於水厄多少。正德不曉義意。答曰下官生於水鄉。而立身以來。未遭陽侯之難。元義與舉坐之客皆笑焉。
龍華寺。廣陵王所立也。追聖寺。北海王所立也。並在報恩寺之東。法事僧房比秦太上公。京師寺。皆種雜果。而此三寺園林茂盛。莫之與爭。
宣陽門外四里。至洛水上作浮橋。所謂永橋也。神龜中。常景為汭頌。其辭曰。浩浩大川。決決清洛。導源熊耳。控流巨壑。納谷吐伊。貫周淹毫。近達河宗。
遠朝海若。兆唯洛食。實同土中。上應張柳。下據河嵩。寒暑攸葉。日月載融。帝世光宅。函下風。前臨少室。卻負太行。制巖東邑。峭峘西疆。四險之地。六達之莊。恃德則固。失道則亡。詳觀古列考見丘墳。乃禪乃革。或質或文。周餘九列。漢季三分。魏風衰晚。晉景雕曛。天地發揮。圖書受命。皇建有極。神功無競。魏箓仰天。玄符握鏡。璽運會昌。龍圖受命。乃眷書軌。永懷寶定。敷茲景跡。流美洪謨。襲我冠冕。正我神樞。水陸兼會。周鄭交衢。爰勒洛汭。敢告中區。南北兩岸有華表。舉高二十丈。華表上作鳳凰。似欲沖天勢。永橋以南圓丘以北。伊洛之間。夾御道有四夷館。道東有四館。一曰歸正。二曰歸德。三曰慕化。四曰慕義。吳人投國者處金陵館。三年已后賜宅歸正里。景明初。偽齊建安王蕭寶寅來降。封會稽公。為筑宅于歸正里。後進爵為齊王。尚南陽長公主。寶寅恥與夷人同列。令公主啟世宗。求入城內。世宗從之。賜宅于永安里。正光四年中。蕭衍子西豐侯蕭正德來降。處金陵館。為筑宅歸正里。正德舍宅為歸正寺。北夷來附者處燕然館。三年已后賜宅歸德里。正光元年蠕蠕至都。久閭阿那[肱-月+舟]來朝。執事者莫知所處。中書舍人常景議云。咸寧中單于來朝。晉世處之王公特進之下
【現代漢語翻譯】 現代漢語譯本： 遙望朝向大海，應驗了洛陽水災的預兆。它的地理位置確實在中原地區，上方對應星宿中的張宿和柳宿，下方佔據黃河和嵩山。寒暑的變化順應時節，日月交替執行。在帝王時代，這裡是光輝的居所，承受著四面八方的風。前面靠近少室山，後面依靠太行山。控制著巖東的城邑，聳立著西邊的疆界。這裡是四面險要之地，也是交通發達的要衝。依靠德行就能穩固，喪失道義就會滅亡。詳細考察古代的序列，考證現存的墳墓，有禪讓也有變革，有質樸也有文飾。周朝之後還剩下九個序列，漢朝末年分裂為三個國家。魏國的風氣衰落晚期，晉朝的景象凋敝昏暗。天地執行，圖書預示著天命。建立最高的準則，神聖的功績無可比擬。魏國的符箓仰仗上天，玄妙的符箓掌握著鏡子。玉璽的命運正逢昌盛，龍圖預示著天命。於是重視書籍和車軌，永遠懷念寶貴的安定。宣揚這些美好的事蹟，流傳宏偉的謀略。繼承我們的冠冕，匡正我們的神聖樞機。水路和陸路彙集，周地和鄭地交通的要道。於是刻石于洛水轉彎的地方，大膽地告訴中原地區。南北兩岸有華表（古代立在宮殿、橋樑、陵墓等前作為標誌的柱子），高二十丈。華表上面雕刻著鳳凰，像是要衝向天空的姿態。永橋以南，圓丘以北，伊水和洛水之間，御道的兩旁有四夷館（古代接待外國使節的館舍）。道路東邊有四個館，一個叫做歸正，一個叫做歸德，一個叫做慕化，一個叫做慕義。吳國投奔魏國的人安置在金陵館。三年以後賜予住宅在歸正里。景明初年，偽齊的建安王蕭寶寅（人名）前來投降，被封為會稽公。為他在歸正里建造住宅。後來晉陞爵位為齊王，娶了南陽長公主。蕭寶寅恥于與夷人同列，讓公主稟告世宗，請求進入城內居住。世宗同意了，賜予住宅在永安里。正光四年中，蕭衍（人名）的兒子西豐侯蕭正德（人名）前來投降，安置在金陵館。為他建造住宅在歸正里。蕭正德捨棄住宅作為歸正寺。北方少數民族前來歸附的人安置在燕然館。三年以後賜予住宅在歸德里。正光元年，蠕蠕（古代北方民族名）到達都城，久閭阿那[肱-月+舟]（人名）前來朝見。負責接待的人不知道該如何安置。中書舍人常景（人名）建議說，咸寧年間單于（古代匈奴的首領）前來朝見，晉朝將他安置在王公特進之下。
【English Translation】 English version: Looking afar towards the sea, it corresponds to the omen of the Luo River flood. Its geographical location is indeed in the Central Plains, corresponding to the Zhang and Liu constellations above, and occupying the Yellow River and Mount Song below. The changes of cold and heat follow the seasons, and the sun and moon alternate. In the era of emperors, this was a glorious residence, receiving winds from all directions. In front, it is close to Mount Shaoshi, and behind, it relies on the Taihang Mountains. It controls the eastern towns of Yan, and stands tall on the western border. This is a strategically important place on all four sides, and also a transportation hub. Relying on virtue will ensure stability, while losing the Way will lead to destruction. Examine the ancient sequences in detail, and verify the existing tombs. There were successions and revolutions, simplicity and refinement. After the Zhou Dynasty, there were nine sequences left, and at the end of the Han Dynasty, it was divided into three kingdoms. The atmosphere of the Wei Dynasty declined late, and the scenery of the Jin Dynasty withered and dimmed. Heaven and earth operate, and books foretell destiny. Establish the highest standard, and divine achievements are unparalleled. The Wei Dynasty's talismans rely on Heaven, and mysterious symbols hold the mirror. The fate of the imperial seal is prosperous, and the dragon chart foretells destiny. Therefore, value books and chariots, and always cherish precious stability. Promote these beautiful deeds and spread grand strategies. Inherit our crown and correct our divine pivot. Water and land routes converge, the thoroughfare of Zhou and Zheng. Therefore, inscribe on the bend of the Luo River, and boldly announce to the Central Plains. On both the north and south banks, there are ornamental columns (ancient pillars erected in front of palaces, bridges, tombs, etc., as symbols), twenty zhang high. Phoenixes are carved on the columns, as if they are about to soar into the sky. South of Yong Bridge and north of Yuan Mound, between the Yi and Luo Rivers, there are four foreign guesthouses (ancient residences for receiving foreign envoys) on both sides of the imperial road. There are four guesthouses on the east side of the road, one called Guizheng (Returning to Righteousness), one called Guide (Returning to Virtue), one called Muhua (Admiring Civilization), and one called Muyi (Admiring Righteousness). People from Wu who defected to Wei were placed in the Jinling Guesthouse. After three years, they were given residences in Guizheng Lane. At the beginning of Jingming, Xiao Bao Yin (personal name), the Prince of Jian'an of the pseudo-Qi, came to surrender and was granted the title of Duke of Kuaiji. A residence was built for him in Guizheng Lane. Later, he was promoted to the title of Prince of Qi and married the eldest princess of Nanyang. Xiao Bao Yin was ashamed to be ranked with the barbarians and asked the princess to inform Emperor Shizong, requesting to live in the city. Emperor Shizong agreed and granted him a residence in Yong'an Lane. In the fourth year of Zhengguang, Xiao Zhengde (personal name), the Marquis of Xifeng, son of Xiao Yan (personal name), came to surrender and was placed in the Jinling Guesthouse. A residence was built for him in Guizheng Lane. Xiao Zhengde abandoned his residence to become Guizheng Temple. Those from northern ethnic minorities who came to submit were placed in the Yanran Guesthouse. After three years, they were given residences in Guide Lane. In the first year of Zhengguang, the Rouran (name of an ancient northern ethnic group) arrived in the capital, and Jiu Lü Ana [肱-月+舟] (personal name) came to pay tribute. The officials in charge did not know how to arrange it. Chang Jing (personal name), a scribe of the Central Secretariat, suggested that during the Xianning period, the Chanyu (ancient Xiongnu leader) came to pay tribute, and the Jin Dynasty placed him below the princes and special advances.
。可班那[肱-月+舟]蕃王儀同之間。朝廷從其議。又處之燕然館。賜宅歸德里。北夷酋長遣子入侍者。常秋來春去。避中國之熱。時人謂之雁臣。東夷來附者處扶桑館。賜宅慕化里。西夷來附者處崦嵫館。賜宅慕義里。自蔥嶺已西。至於大秦。百國千城莫不歡附。商胡販客日奔塞下。所謂盡天地之區已樂中國土風。因而宅者不可勝數。是以附化之民萬有余家。門巷修整閶闔填列。青槐蔭陌綠樹垂庭。天下難得之貨。咸悉在焉。別立市於樂水南。號曰四通市。民間謂永橋市。伊洛之魚多於此賣。士庶須膾。皆詣取之。魚味甚美。京師語曰。洛鯉伊魴貴于牛羊。永橋南道東有白象獅子二坊。白象者永平二年干羅國胡王所獻。皆施五彩屏風七寶坐。床容數人。真是異物。常養象于乘黃曹。像常壞屋敗墻。走出于外。逢樹即拔。遇墻亦倒。百姓驚怖。奔走交馳。太后遂徙象於此坊。獅子者波斯國胡王所獻也。為逆賊萬侯丑奴所獲。留于寇中。永安末。丑奴破始達京師。莊帝謂侍中李或曰。朕聞虎見獅子必伏。可覓誠之。於是詔近山郡縣。捕虎以送。鞏縣山陽並送二虎一豹。帝在華林園觀之。於是虎豹見獅子。悉皆瞑目不敢仰視。園中素有一育熊。性甚馴。帝令取試之。虞人牽盲熊至。聞獅子氣驚怖跳踉。曳鎖而走。帝大笑
【現代漢語翻譯】 現代漢語譯本： 可班那（官名）等蕃王，待遇等同於朝廷的官員。朝廷採納了他們的建議，又將他們安置在燕然館。賜予在歸德里的住宅。北方少數民族的首領派遣兒子來朝廷做侍從的，通常秋天來春天離開，以避開中國的炎熱。當時的人們稱他們為『雁臣』。東方的少數民族前來歸附的，安置在扶桑館，賜予在慕化里的住宅。西方的少數民族前來歸附的，安置在崦嵫館，賜予在慕義里的住宅。從蔥嶺以西，到大秦（羅馬帝國），成百上千的國家沒有不歡欣歸附的。外國的商人和客商每天都奔向邊塞。可以說是整個天地間的區域都喜愛中國的風俗習慣，因此在這裡定居的人數不勝數。因此歸附的百姓有一萬多戶，家家戶戶都修整門前的巷子，房屋排列得像宮殿一樣。青翠的槐樹遮蔽著街道，綠色的樹木垂在庭院。天下難得的貨物，全部都在這裡。另外在樂水南邊設立市場，叫做四通市。民間稱之為永橋市。伊水和洛水的魚大多在這裡賣。士人和百姓需要生魚片，都到這裡來買。魚的味道非常鮮美。京城裡有句話說：『洛水的鯉魚和伊水的魴魚比牛羊還貴。』永橋南邊的道路東邊有白象坊和獅子坊。白象是永平二年干羅國（地名）的國王進獻的。都裝飾著五彩的屏風和七寶的座位，座位能容納幾個人。真是奇異的動物。通常在乘黃曹（官署名）飼養大象。大象經常破壞房屋，推倒墻壁，跑到外面。遇到樹就拔掉，遇到墻也推倒。百姓驚慌害怕，奔跑躲避。太后於是把大象遷移到這個坊里。獅子是波斯國的國王進獻的。被叛賊萬侯丑奴抓獲，留在賊寇中。永安末年，丑奴被擊破，獅子才到達京師。莊帝對侍中李或說：『我聽說老虎見到獅子一定會趴下。可以找來驗證一下。』於是下詔近山的郡縣，捕捉老虎送來。鞏縣和山陽都送來兩隻老虎和一隻豹子。皇帝在華林園觀看。於是老虎和豹子見到獅子，都閉上眼睛不敢仰視。園中本來有一隻馴養的熊，性情很溫順。皇帝命令取來試試。養熊人牽著瞎熊來到，聞到獅子的氣味，驚慌跳躍，拖著鎖鏈跑了。皇帝大笑。
【English Translation】 English version: The kings of various foreign lands, such as Kebanna (official title), were treated the same as officials of the imperial court. The court adopted their suggestions and housed them in the Yanran Pavilion. They were granted residences in Guide Ward. Northern barbarian chieftains who sent their sons to serve at court usually came in the autumn and left in the spring to avoid the Chinese heat. People at the time called them 'Goose Ministers'. Eastern barbarians who came to submit were housed in the Fusang Pavilion and granted residences in Muhua Ward. Western barbarians who came to submit were housed in the Yanzi Pavilion and granted residences in Muyi Ward. From west of the Congling Mountains to Daqin (Roman Empire), hundreds and thousands of countries were delighted to submit. Foreign merchants and traders rushed to the border every day. It could be said that the entire region under heaven loved Chinese customs and habits, and therefore countless people settled here. As a result, there were more than ten thousand households of people who had submitted, with every household renovating the alleys in front of their doors, and the houses lined up like palaces. Green locust trees shaded the streets, and green trees hung over the courtyards. All the rare goods in the world were here. A separate market was established south of the Le River, called the Sitong Market. The common people called it Yongqiao Market. Most of the fish from the Yi and Luo Rivers were sold here. Scholars and commoners who needed sashimi all came here to buy it. The taste of the fish was very delicious. There was a saying in the capital: 'The carp of the Luo River and the bream of the Yi River are more expensive than cattle and sheep.' East of the road south of Yongqiao were the White Elephant Ward and the Lion Ward. The white elephant was presented by the king of Ganluo (place name) in the second year of Yongping. They were all decorated with colorful screens and jeweled seats that could accommodate several people. They were truly strange creatures. Elephants were usually raised in the Chenghuang Cao (official department name). The elephants often damaged houses, knocked down walls, and ran outside. They would uproot trees and knock down walls. The people were frightened and ran away. The Empress Dowager then moved the elephants to this ward. The lion was presented by the king of Persia. It was captured by the rebel Wanhou Chounu and kept among the bandits. At the end of Yong'an, Chounu was defeated, and the lion arrived in the capital. Emperor Zhuang said to the attendant Li Huo: 'I have heard that tigers will prostrate themselves when they see lions. We can find one to verify this.' So he ordered the counties near the mountains to capture tigers and send them. Gong County and Shanyang sent two tigers and a leopard. The emperor watched them in Hualin Garden. Then the tigers and leopards saw the lion, and they all closed their eyes and dared not look up. There was originally a tame bear in the garden, which was very docile. The emperor ordered it to be brought to try. The bear keeper led the blind bear to the lion, and it was frightened and jumped around, dragging its chains and running away. The emperor laughed loudly.
。普泰元年廣陵王即位。詔曰。禽獸囚之則違其性。宜放還山林。獅子亦令送歸本國。送獅子胡以波斯道遠不可送達。遂在路殺獅子而返。有司糾劾罪以違旨論。廣陵王曰。豈以獅子而罪人也。遂赦之。
菩提寺。西域胡人所立也。在慕義里。沙門達多發冢取磚。得一人以進。時太后與明帝在華林都堂。以為妖異。謂黃門侍郎徐紇曰。上古以來頗有此事否。紇曰。昔魏時發冢得霍光女婿范明友。家奴說漢朝廢立。與史書相符。此不足為異也。后令紇問其姓名。死來幾年。何所飲食。死者曰。臣姓崔。名涵。字子洪。博陵安平人也。父名暢。母姓魏。家在城西阜財里。死時年十五。今滿二十七。在地十有二年。常似醉臥無所食也。時復遊行。或遇飯食。如似夢中不甚辨了。后即遣門下錄事張秀𢹂詣準財里。訪涵父母。果得崔暢。其妻魏氏。秀𢹂問暢曰。卿有兒死否。暢曰有息子涵年十五而死。秀𢹂曰為人所發。今日蘇活。在華林園中。主人故遣我來相問。暢聞驚怖曰。實無此兒。曏者謬言。秀𢹂還具以實陳聞。后遣𢹂送涵回家。暢聞涵至門前。起火手持刀。魏氏把桃枝。謂曰。汝不須來。吾非汝父汝非吾子。急手速去。可得無殃。涵遂捨去游于京師。常宿寺門下。汝南王賜黃衣一具。涵性畏日不敢仰視。又畏水火
【現代漢語翻譯】 現代漢語譯本： 普泰元年，廣陵王即位。他下詔說：『禽獸被囚禁就會違背它們的本性，應該放回山林。獅子也應該送回它的本國。』負責運送獅子的胡人因為波斯路途遙遠，無法送達，於是在路上殺死了獅子返回。有關部門彈劾他，認為他違抗了聖旨，應該論罪。廣陵王說：『難道要因為一隻獅子而懲罰人嗎？』於是赦免了他。
菩提寺是西域胡人建立的，位於慕義里。僧人達多挖墳取磚，挖出一個人來獻上。當時太后和明帝在華林都堂，認為這是妖異之事。太后對黃門侍郎徐紇說：『自古以來有過這樣的事嗎？』徐紇說：『以前魏國時，挖墳挖出了霍光的女婿范明友，他家的奴僕說了一些關於漢朝廢立的事情，與史書相符。這件事不足為奇。』後來，太后讓徐紇問他的姓名、死了多少年、吃什麼。死者說：『我姓崔，名涵，字子洪，是博陵安平人。我父親叫暢，母親姓魏，家住在城西阜財里。我死的時候十五歲，現在滿了二十七歲，在地下十二年了，常常像醉臥一樣，什麼也吃不到。有時會突然醒來，或者遇到飯食，就像在夢中一樣，不太清楚。』後來，太后就派門下錄事張秀帶著他到準財里，去拜訪崔涵的父母。果然找到了崔暢和他的妻子魏氏。張秀問崔暢說：『你有沒有兒子死了？』崔暢說：『我有個兒子叫崔涵，十五歲的時候死了。』張秀說：『被人挖出來了，今天覆活了，在華林園中。主人特意派我來問問。』崔暢聽了非常驚恐，說：『確實沒有這個兒子，剛才說錯了。』張秀回去把實情稟告了太后。太后派張秀送崔涵回家。崔暢聽說崔涵到了門前，點起火，手裡拿著刀，魏氏拿著桃枝，說：『你不要過來，我不是你父親，你也不是我的兒子，快點走，或許可以免除災禍。』崔涵於是離開了，在京城遊蕩，常常住在寺廟門下。汝南王賜給他一套黃色的衣服。崔涵天性害怕太陽，不敢抬頭看，又害怕水火。
【English Translation】 English version: In the first year of Putai, the Prince of Guangling ascended the throne. He issued an edict saying, 'If birds and beasts are imprisoned, it violates their nature. They should be released back into the mountains and forests. The lion should also be sent back to its native country.' The Hu (a general term for non-Han people) responsible for transporting the lion, because the journey to Persia was long and impassable, killed the lion on the way and returned. The relevant authorities impeached him, arguing that he had disobeyed the imperial decree and should be punished. The Prince of Guangling said, 'Should we punish a man for a lion?' So he pardoned him.
The Bodhi Temple was established by Hu people from the Western Regions. It was located in Muyi Ward. The monk Datuo dug up a grave to obtain bricks and unearthed a person to present. At that time, the Empress Dowager and Emperor Ming were in the Hualin Doutang (a hall in the imperial garden), and they considered it a monstrous event. The Empress Dowager said to Xu He, the Yellow Gate Attendant, 'Has there ever been such a thing since ancient times?' Xu He said, 'In the past, during the Wei Dynasty, digging up a grave revealed Fan Mingyou, the son-in-law of Huo Guang. His family's servants spoke of the deposition and establishment of emperors during the Han Dynasty, which matched historical records. This is not unusual.' Later, the Empress Dowager had Xu He ask his name, how many years he had been dead, and what he ate. The deceased said, 'My surname is Cui, my given name is Han, and my courtesy name is Zihong. I am from Anping in Boling. My father's name is Chang, and my mother's surname is Wei. My home is in Fucai Ward in the west of the city. I died at the age of fifteen, and now I am twenty-seven. I have been underground for twelve years, and I often feel like I am drunk and sleeping, unable to eat anything. Sometimes I suddenly wake up, or encounter food, as if in a dream, not very clear.' Later, the Empress Dowager sent Zhang Xiu, a clerk under the Department of State Affairs, to take him to Zhuncai Ward to visit Cui Han's parents. They indeed found Cui Chang and his wife, Madam Wei. Zhang Xiu asked Cui Chang, 'Did you have a son who died?' Cui Chang said, 'I had a son named Cui Han who died at the age of fifteen.' Zhang Xiu said, 'He has been dug up and resurrected today, and he is in the Hualin Garden. The master has specially sent me to ask about it.' Cui Chang was very frightened upon hearing this and said, 'There is indeed no such son; I misspoke earlier.' Zhang Xiu returned and reported the truth to the Empress Dowager. The Empress Dowager sent Zhang Xiu to take Cui Han home. When Cui Chang heard that Cui Han had arrived at the door, he lit a fire and held a knife in his hand, while Madam Wei held a peach branch, saying, 'You don't need to come over. I am not your father, and you are not my son. Leave quickly, and perhaps you can avoid disaster.' Cui Han then left and wandered in the capital, often staying under the temple gate. The Prince of Runan gave him a set of yellow clothes. Cui Han was naturally afraid of the sun and dared not look up, and he was also afraid of water and fire.
及刀兵之屬。常走于達路遇疲則止不徐行也。時人猶謂是鬼。洛陽太市北奉終里。里內之人多賣送死人之具及諸棺槨。涵謂曰。作柏木棺。勿以桑木為欀。人問其故。涵曰。吾在地下。見人發鬼兵。有一鬼訴稱。是柏棺應免主兵。吏曰。爾雖柏棺桑木為欀遂不免。京師聞此柏木踴貴。人疑賣棺者貨。涵發此等之言也。
高陽王寺。高陽王雍之宅也。在津陽門外三里御道西。雍為爾朱榮所害也。舍宅以為寺。正光中。雍為丞相。給輿羽葆鼓吹虎賁班劍百人。貴極人臣。富兼山海。居止第宅匹于帝宮。白殿丹檻。窈窕連亙。飛檐反宇。轇轕周通。僮僕六千。妓女五百。隋珠照日。羅衣從風。自漢晉以來。諸王豪侈未之有也。出則鳴騶御道文物成行。鐃吹響發。笳聲哀轉。入則歌姬舞女擊築吹笙。絲管迭奏。連霄盡日。其竹林魚池。侔于禁苑。芳草如積珍木連陰。雍嗜口味。厚自奉養。一日必以數萬錢為限。海陸珍羞。方丈於前。陳留侯李崇謂人曰。高陽一日敵我千日。崇為尚書令儀同三司。亦當傾天下。僮僕千人。而性多儉吝。惡衣粗食亦常無肉。止有韭菹。崇客李元佑語人云。李令公一食十八種。人問其故。元佑曰。二九一十八。聞者大笑。世人即以為譏罵。雍薨后諸妓悉令入道。或有嫁者。美人徐月華善彈箜篌
【現代漢語翻譯】 現代漢語譯本 以及刀劍兵器的軍隊。他們經常在大路上行走，遇到疲憊就停下來，不會慢慢行走。當時的人們還以為他們是鬼。洛陽太市北邊的奉終里，那裡的人大多是賣送死人用品和各種棺材的。涵對他們說：『要做柏木棺材，不要用桑木做棺材的連線部分。』人們問他原因，涵說：『我在地下，看見有人派遣鬼兵，有一個鬼訴苦說，因為是柏木棺材，本應免於被徵兵。但官吏說，你雖然是柏木棺材，但因為用桑木做了連線部分，所以不能免除。』京城裡的人聽到這些，柏木的價格立刻上漲。人們懷疑是賣棺材的人散佈了這些話。涵說的就是這類事情。
高陽王寺，是高陽王雍的宅邸。在津陽門外三里御道的西邊。雍被爾朱榮所殺害。他的住宅被捨棄改建為寺廟。正光年間，雍擔任丞相，朝廷給他配備了儀仗隊，包括車輿、羽葆、鼓吹、虎賁、班劍等一百人。他的權貴達到了人臣的頂峰，財富堪比山海。他居住的宅邸可以與皇帝的宮殿相比。白色的殿堂和紅色的欄桿，深邃而連綿不斷。飛檐和反宇，交錯連線，四通八達。僮僕有六千人，歌有五百人。隋珠照耀著太陽，羅衣隨風飄動。自從漢晉以來，諸王的豪奢沒有能超過他的。出行時，鳴騶開道，儀仗隊伍排列成行。鐃鈸和鼓吹響徹雲霄，笳聲悲哀婉轉。進入宅邸，歌姬擊築吹笙，各種樂器交替演奏，整夜整天地進行。他的竹林和魚池，可以與皇家園林相比。芳草堆積如山，珍貴的樹木連成一片綠蔭。雍喜歡美味佳餚，對自己非常優待。每天一定要花費數萬錢。海陸的珍貴美味，擺滿一丈見方的地方。陳留侯李崇對人說：『高陽王一天所花的錢，相當於我一千天所花的錢。』李崇擔任尚書令、儀同三司，也算是傾盡天下所有了，僮僕也有千人，但他生性節儉吝嗇，穿著破舊的衣服，吃粗糙的食物，經常沒有肉吃，只有腌韭菜。李崇的客人李元佑對人說，李令公一餐吃十八種菜。人們問他原因，李元佑說：『二九一十八。』聽的人都大笑。世人就用這句話來譏諷他。雍死後，所有的歌妓都被命令出家為尼，也有嫁人的。美人徐月華擅長彈奏箜篌（konghou）。
【English Translation】 English version and troops armed with swords and spears. They often walked on the main roads, stopping when tired, not proceeding slowly. People at the time even thought they were ghosts. In Fengzhong Ward, north of the Tai Market in Luoyang, most people sold items for funerals and various coffins. Han said to them, 'Make coffins of cypress wood, do not use mulberry wood for the joints.' People asked him why, and Han said, 'In the underworld, I saw someone dispatching ghost soldiers. One ghost complained that because it was a cypress coffin, it should have been exempt from conscription. But the official said, 'Although it is a cypress coffin, because mulberry wood was used for the joints, it is not exempt.' Upon hearing this, the price of cypress wood in the capital immediately rose. People suspected that the coffin sellers were spreading these words. Han was referring to this kind of thing.
Gaoyang Prince Temple was the residence of Gaoyang Prince Yong. It was located three miles west of the Jinyang Gate on the imperial road. Yong was killed by Erzhu Rong. His residence was abandoned and converted into a temple. During the Zheng Guang era, Yong served as Prime Minister, and the court provided him with a ceremonial guard of honor, including carriages, feathered canopies, drums, trumpets, tiger-brave warriors, and ceremonial swords, totaling one hundred people. His power and status reached the pinnacle of a subject, and his wealth was comparable to mountains and seas. His residence was comparable to the emperor's palace. White halls and red railings, deep and continuous. Flying eaves and upturned roofs, intricately connected and accessible in all directions. He had six thousand servants and five hundred singers. Sui pearls illuminated the sun, and silk robes fluttered in the wind. Since the Han and Jin dynasties, no prince had surpassed his extravagance. When traveling, heralds cleared the way, and the ceremonial procession lined the road. The sounds of cymbals and trumpets resounded, and the melodies of the reed pipes were mournful and lingering. Upon entering the residence, singers played the zither and blew the sheng, with various instruments playing in turn, all night and all day long. His bamboo forest and fish pond were comparable to the imperial gardens. Fragrant grasses piled up like mountains, and precious trees formed a continuous shade. Yong loved delicacies and indulged himself greatly. He would spend tens of thousands of coins every day. Rare and precious delicacies from land and sea filled a space of one zhang square. Marquis Li Chong of Chenliu said to people, 'What Prince Gaoyang spends in one day is equivalent to what I spend in a thousand days.' Li Chong served as Minister of the Imperial Secretariat and held the title of Grand Master of the Three Departments, and he was considered to have exhausted all the resources of the empire, with a thousand servants, but he was by nature frugal and stingy, wearing worn-out clothes and eating coarse food, often without meat, only pickled chives. Li Chong's guest, Li Yuanyou, said to people, 'Lord Li eats eighteen dishes in one meal.' People asked him why, and Li Yuanyou said, 'Two nines are eighteen.' Those who heard this laughed loudly. People used this phrase to mock him. After Yong's death, all the singers were ordered to become nuns, and some were married off. The beauty Xu Yuehua was skilled at playing the konghou (箜篌).
。能為明妃出塞之曲歌。聞者莫不動容。永安中。與衛將軍源士康為側室。宅近青陽門。徐鼓箜篌而歌。哀聲入云。行路聽者俄而成市。徐常語士康曰。王有二美姬。一名修容。二名艷姿。並蛾眉皓齒潔貌傾城。修容亦能。為綠水歌。艷姿善火鳳舞。並愛傾后室。寵冠諸姬。士原聞此。遂常令徐鼓綠水火鳳之曲焉。高陽宅北有中甘里。里內荀穎子文年十三。幼而聰辨。神情卓異。雖黃琬文舉無以加之。正光初。廣宗潘崇和。講服氏春秋于城東昭義里。子文攝齊北面就和受道。時趙郡李才問子文曰。荀生住在何處。子文對曰。仆住在中甘里。才曰何往。曰往城南。城南有四夷館。才以此譏之。子文對曰。國陽勝地。卿何怪也。若言川澗伊洛崢嶸。語其舊事靈臺石經。招提之美。報德景明。當世富貴。高陽廣平。四方風俗。萬國千城。若論人物有我無卿。才無以對之。崇和曰。汝穎之士利如錐。燕趙之士鈍如錘。信非虛言也。舉學皆笑焉。
崇虛寺在城西。即漢之躍龍閣也。延熹九年。桓帝祠老子于躍龍。園室華蓋之座。用郊天之樂。此其地也。高祖遷京之始。以地給民。憩者多見妖怪。是以人皆去之。遂立寺焉。
洛陽城南伽藍記卷第三 大正藏第 51 冊 No. 2092 洛陽伽藍記
洛
【現代漢語翻譯】 現代漢語譯本：她能演唱《明妃出塞》的曲子，聽者無不動容。永安年間，她成為衛將軍源士康的側室，住在靠近青陽門的宅邸。徐氏彈奏箜篌而歌唱，哀傷的聲音直入雲霄，路人聽了都聚集起來，形成集市。徐氏常對源士康說：『王爺有兩位美麗的姬妾，一位名叫修容，一位名叫艷姿，都長著彎彎的眉毛、潔白的牙齒，容貌美麗，傾國傾城。修容擅長演唱《綠水》之歌，艷姿擅長表演火鳳舞，都深受王爺的寵愛，在眾多姬妾中地位最高。』源士康聽了這些話，就經常讓徐氏演奏《綠水》和《火鳳》的曲子。 高陽里宅北面有個中甘里。里內的荀穎，字子文，十三歲時就非常聰明，神情卓越不凡，即使是黃琬和李膺也比不上他。正光初年，廣宗的潘崇和在城東昭義里講解服虔的《春秋》，子文整理衣冠，面向北方，向潘崇和學習。當時趙郡的李才問子文說：『荀生住在哪裡？』子文回答說：『我住在中甘里。』李才問：『你要去哪裡？』子文說：『我要去城南。城南有四夷館。』李才用這件事來譏諷他。子文回答說：『國陽是勝地，你有什麼奇怪的呢？如果說起川澗、伊洛的崢嶸，談論舊事靈臺、石經，招提的美麗，報德、景明，當世的富貴，高陽、廣平，四方的風俗，萬國千城，如果論起人物，有我沒有你。』李才無言以對。潘崇和說：『汝穎一帶的人像錐子一樣尖利，燕趙一帶的人像錘子一樣遲鈍，這話確實不假。』在座的學子都笑了。 崇虛寺在洛陽城西，就是漢代的躍龍閣。延熹九年，漢桓帝在躍龍閣祭祀老子，園室、華蓋之座，都使用了郊天之樂。這裡就是躍龍閣的所在地。高祖遷都洛陽之初，將這塊地分給百姓居住，但居住者經常看到妖怪，因此人們都離開了這裡，於是就建立了寺廟。 《洛陽伽藍記》卷第三 大正藏第 51 冊 No. 2092 《洛陽伽藍記》 洛
【English Translation】 English version: She could sing the song of 'Mingfei Leaving the塞(Sai, border fortress)', and those who heard it were all moved. During the Yong'an period, she became a concubine of General Wei, Yuan Shikang, and lived in a residence near Qingyang Gate. Xu played the Konghou (箜篌, a type of plucked string instrument) and sang, her sorrowful voice reaching the clouds. Passersby who heard it gathered together, forming a market. Xu often said to Yuan Shikang: 'The king has two beautiful concubines, one named Xiurong (修容, Beautiful Countenance), and the other named Yanzhi (艷姿, Gorgeous Figure), both with curved eyebrows, white teeth, and beautiful faces that could topple cities. Xiurong is also good at singing the song of 'Green Water', and Yanzhi is good at performing the Fire Phoenix Dance, both deeply loved by the king, and their status is the highest among the concubines.' Yuan Shikang, after hearing these words, often asked Xu to play the tunes of 'Green Water' and 'Fire Phoenix'. North of the Gaoyang residence was Zhonggan Village. Xun Ying (荀穎), styled Ziwen (子文), in the village, was very intelligent at the age of thirteen, with an extraordinary spirit, even Huang Wan (黃琬) and Li Ying (李膺) could not compare to him. In the early years of Zheng Guang, Pan Chonghe (潘崇和) of Guangzong lectured on Fu Qian's 'Spring and Autumn Annals' in Zhaoyi Village east of the city. Ziwen tidied his clothes, faced north, and studied under Pan Chonghe. At that time, Li Cai (李才) of Zhao County asked Ziwen, 'Where does Xun Sheng (荀生, Master Xun) live?' Ziwen replied, 'I live in Zhonggan Village.' Cai asked, 'Where are you going?' Ziwen said, 'I am going to the south of the city. There is a Four Barbarian Hostel (四夷館, Sì Yí Guǎn) in the south of the city.' Cai used this to ridicule him. Ziwen replied, 'Guoyang (國陽, ancient name of Luoyang) is a scenic spot, what is strange about it? If you talk about the ruggedness of the rivers and streams, the Yi (伊 River) and Luo (洛 River), discuss the old events of Lingtai (靈臺, Spirit Terrace) and the Stone Classics (石經, Stone Sutras), the beauty of Zhaoti (招提, Buddhist monastery), Baode (報德 Temple) and Jingming (景明 Temple), the wealth and nobility of the present age, Gaoyang (高陽) and Guangping (廣平), the customs of the four directions, and the thousands of cities in all countries, if you talk about people, there is me but not you.' Cai was speechless. Pan Chonghe said, 'The people of Runan (汝南) and Yingchuan (潁川) are as sharp as awls, and the people of Yan (燕) and Zhao (趙) are as blunt as hammers, this is indeed true.' All the students laughed. Chongxu Temple (崇虛寺, Temple of Esteemed Emptiness) is located in the west of Luoyang City, which was the Yuelong Pavilion (躍龍閣, Leaping Dragon Pavilion) of the Han Dynasty. In the ninth year of Yanxi, Emperor Huan of the Han Dynasty sacrificed to Laozi at Yuelong Pavilion, with garden rooms and a canopy seat, using the music of suburban sacrifices. This is the location of Yuelong Pavilion. At the beginning of Emperor Gaozu's relocation of the capital to Luoyang, this land was given to the people to live on, but residents often saw monsters, so people left this place, and then a temple was built. 'Luoyang Qielan Ji (洛陽伽藍記, Records of the Buddhist Monasteries of Luoyang)' Volume 3 Taisho Tripitaka Volume 51 No. 2092 'Luoyang Qielan Ji' Luoyang
陽城西伽藍記卷第四
魏撫軍府司馬楊炫之撰
沖覺寺。太傅清河王懌舍宅所立也。在西明門外一里御道北。懌親王之中最有名行。世宗愛之。特隆諸弟。延昌四年世宗崩。懌與高陽王雍．廣平王懷。並受遺詔。輔翼孝明。時帝始年六歲。太后代總萬機。以懌名德茂親體道居正。事無大小多諮詢之。是以熙平神龜之際。勢傾人主。第宅豐大。逾于高陽。西北有樓。出凌雲臺。俯臨朝市。目極京師。古詩所謂西北有高樓。上與浮雲齊者也。樓下有儒林館．退賓堂。形制並如清暑殿。土山鈞臺。冠于當世。斜峰入牖。曲沼環堂。樹響飛嚶。階叢花葯。懌愛賓客。重文藻。海內才子莫不輻輳。府僚臣佐並選雋俊。至於清晨明景騁望南臺。珍羞具設。琴笙並奏。芳醴盈罍。佳賓滿席。使梁王愧兔園之遊。陳思慚雀臺之燕。正光初元義秉權閉太后於後宮。薨懌于下省。孝昌元年太子還總萬機。追贈懌太子太師太將軍都督中外諸軍事。假黃鉞給九旒。鸞輅黃屋。左纛辒辌車前後部羽葆。鼓吹虎賁班劍百人。輓歌二部。葬禮依晉安平王孚故事。謚曰文獻。圖懌像于建始殿。拔清河國令韓子熙為黃門侍郎。從王國三卿為執戟者。近代所無也。為文獻追福。建五層浮圖一所。工作與瑤光寺相似也。
宣忠寺。侍中司州
【現代漢語翻譯】 現代漢語譯本 陽城西伽藍記卷第四
魏撫軍府司馬楊炫之撰
沖覺寺。太傅清河王懌（清河王，名懌）舍宅所立。位於西明門外一里御道北。懌在諸王之中以德行著稱，世宗皇帝非常喜愛他，特別優待眾位兄弟。延昌四年，世宗駕崩，懌與高陽王雍（高陽王，名雍）、廣平王懷（廣平王，名懷）一同接受遺詔，輔佐孝明皇帝。當時皇帝年僅六歲，太后代理朝政。因為懌名聲好、品德高尚，又與皇室關係親密，處理事情公正，所以無論大小事務，太后都向他諮詢。因此，在熙平、神龜年間，他的權勢甚至超過了皇帝。他的府邸非常宏大，超過了高陽王的府邸。府邸西北角有一座樓，高出凌雲臺，可以俯瞰朝廷和市場，視野遍及整個京城。正如古詩所說：『西北有高樓，上與浮雲齊。』樓下有儒林館、退賓堂，建築樣式都和清暑殿一樣。土山和鈞臺，在當時堪稱一流。傾斜的山峰映入窗戶，彎曲的水池環繞著廳堂。樹木發出響聲，飛鳥鳴叫，臺階旁長滿了花草。懌喜愛賓客，重視文章辭藻，天下的才子都聚集到他這裡。府中的僚屬也都挑選俊才。每當清晨，陽光明媚，大家就在南臺上游玩觀賞，擺設珍貴的食物，演奏琴瑟，美酒滿杯，賓客滿座。使得梁孝王（梁孝王）的兔園之遊也相形見絀，曹植（陳思王）的雀臺之宴也黯然失色。正光初年，元義（元義）秉持權勢，將太后囚禁在後宮，並在下省殺害了懌。孝昌元年，太子重新執掌朝政，追贈懌為太子太師、太將軍、都督中外諸軍事，授予他假黃鉞、九旒，可以使用鸞輅黃屋，配備左纛辒辌車，前後都有部羽葆，鼓吹虎賁班劍百人，輓歌二部。葬禮按照晉朝安平王孚（安平王孚）的規格。謚號為文獻。將懌的畫像掛在建始殿。提拔清河國令韓子熙（韓子熙）為黃門侍郎，從王國的三卿中選拔執戟者。這在近代是前所未有的。爲了給文獻追福，建造了一座五層浮圖，工程規模和瑤光寺相似。
宣忠寺。侍中司州
【English Translation】 English version Luoyang Qielanji, Book 4
Written by Yang Xuanzhi, Sima of the Fuju Military Prefecture of the Wei Dynasty
Chongjue Temple. Established by the Grand Tutor, Qinghe Prince Yi (Qinghe Prince, named Yi), who donated his residence. It is located one li north of the Imperial Way outside the Ximing Gate. Yi was the most famous among the princes for his virtue. Emperor Shizong loved him and especially favored his brothers. In the fourth year of the Yan Chang era, Emperor Shizong passed away. Yi, along with Gaoyang Prince Yong (Gaoyang Prince, named Yong) and Guangping Prince Huai (Guangping Prince, named Huai), received the imperial edict to assist Emperor Xiaoming. At that time, the emperor was only six years old, and the Empress Dowager managed all affairs of state. Because Yi had a good reputation, noble character, and close relationship with the imperial family, and handled matters fairly, the Empress Dowager consulted him on matters large and small. Therefore, during the Xiping and Shengui eras, his power even surpassed that of the emperor. His residence was very grand, exceeding that of Gaoyang Prince. In the northwest corner of the residence was a tower, higher than the Lingyun Terrace, overlooking the court and the market, with a view of the entire capital. As the ancient poem says: 'In the northwest there is a high tower, reaching the floating clouds.' Below the tower were the Rulin Hall and the Tuibin Hall, with architectural styles similar to the Qing Shu Palace. The earthen mountain and Jun Terrace were the best of their time. Sloping peaks reflected in the windows, and winding ponds surrounded the halls. The trees rustled, birds chirped, and flowers and herbs grew beside the steps. Yi loved guests and valued literary talent, and talented people from all over the country gathered here. The officials in his office were also selected for their talent. Every morning, when the sun was bright, everyone would play and admire the scenery on the South Terrace, setting out precious foods, playing the zither and sheng, with wine cups full, and guests filling the seats. This made the tour of the Liangxiao Prince's (Liangxiao Prince) Rabbit Garden pale in comparison, and the banquet of Cao Zhi's (Prince Chensi) Sparrow Terrace pale in comparison. In the early years of Zheng Guang, Yuan Yi (Yuan Yi) seized power, imprisoned the Empress Dowager in the harem, and killed Yi in the lower province. In the first year of Xiaochang, the Crown Prince regained control of the government and posthumously awarded Yi the title of Grand Tutor of the Crown Prince, Grand General, and Commander-in-Chief of Military Affairs Inside and Outside, granting him the false yellow ax and nine tassels, allowing him to use the Luanlu Yellow House, equipped with the left Diao Wenliang chariot, with Bu Yubao in front and behind, a band of drums and horns, a hundred tiger-like swordsmen, and two parts of funeral songs. The funeral was held according to the standards of Anping Prince Fu (Anping Prince Fu) of the Jin Dynasty. His posthumous title was Wenxian. Yi's portrait was hung in the Jianshi Hall. He promoted Han Zixi (Han Zixi), the magistrate of Qinghe, to be a Yellow Gate Attendant, and selected halberd bearers from the three ministers of the kingdom. This was unprecedented in modern times. To pray for Wenxian's happiness, a five-story pagoda was built, with a construction scale similar to that of Yaoguang Temple.
Xuanzhong Temple. Shizhong Sizhou
牧城陽王所立也。在西陽門外一里御道南。永康中。北海入洛。莊帝北巡。自余諸王各懷二望。唯徽獨從莊帝。至長子城。大兵阻河。雌雄未決。徽愿入洛陽。舍宅為寺。及北海敗散國道重暉。遂舍宅焉。永安末莊帝謀殺爾朱榮。恐事不果請計于徽。徽曰。以生太子為辭。榮必入朝。因以斃之。莊帝曰。后懷孕於十月。今始九月可爾已不。徽曰。婦生產子有延月者。有少月者。不足為怪。帝納其謀。遂唱生太子。遣徽特至太原王第。告云皇儲誕育。值榮與上黨王天穆博戲。徽脫榮帽。勸舞盤旋。徽素大度量。喜怒不形於色。繞殿內外歡叫。榮遂信之。與穆併入朝。莊帝聞榮來不覺失色。中書舍人溫子升曰。陛下色變。帝連索酒飲之。然後行事。榮穆既誅。拜徽太師司馬。余官如故。典統禁兵。偏被委任。及爾朱兆擒莊帝。徽投前洛陽令寇祖仁。祖仁一門刺史皆是徽之將。少有舊恩故往投之。祖仁謂子弟等曰。時聞爾朱兆募城陽王甚重。擒獲者千戶侯。今日富貴至矣。遂斬送之。徽初投祖仁家。赍金一百斤馬五十匹。祖仁利其財貨。故行此事。所得金馬。緦親之內均分之。所謂匹夫無罪懷壁其罪信矣。兆得徽首。亦不勛賞祖仁。兆忽夢。徽云。我有黃金二百斤馬一百匹。在祖仁家。卿可取之。兆悟覺即自思量。城陽祿位
隆重。未聞清貧。常自入其家采掠。本無金銀。此夢或真。至曉掩祖仁。徴其金馬。祖仁謂人密告。望風款服云。實得金一百斤馬五十匹。兆疑其藏隱。依夢徴之。祖仁諸房素有金三十斤馬五十匹。盡送致兆。猶不充數。兆乃發怒捉祖仁。懸首高樹。大石墜足鞭捶之。以及於死。時人以為交報。楊炫之云。崇善之家必有餘慶。積禍之門殃所畢集。祖仁負恩反噬。貪貨殺徽。徽即託夢增金馬。假手于兆。還以斃之。使祖仁備經楚撻窮其塗炭。雖魏侯之笞田蚡。秦主之刺姚萇。以此論之。不能加也。
宣忠寺。東王典御寺閹官楊王桃湯所立也。時閹官伽藍皆為尼寺。唯桃湯所建僧寺。世人稱之英雄。門有三層浮屠一所。工逾昭義。宦者招提最為入室。至於六齋。常擊鼓歌舞也。
白馬寺。漢明帝所立也。佛入中國之始寺。在西陽門外三里御道南。帝夢金神長大六項背日月光明。金神號曰佛。遣使向西域求之。乃得經像焉。時白馬負而來。因以為名。明帝崩。起祇洹於陵上。自此從后。百姓冢上或作浮圖焉。寺上經函。至今猶存。常燒香供養之。經函時放光明耀于堂宇。是以道俗禮敬之。如仰真容。浮屠前柰林蒲萄異於余處。枝葉繁衍。子實甚大。柰林實重七斤。蒲萄實偉于棗。味並殊美冠于中京。帝至熟時常
【現代漢語翻譯】 現代漢語譯本：隆重（指場面盛大）。未聽說過清貧（指生活貧困）。（楊祖仁）常常自己進入（別人的）家采掠（搶劫）。本來就沒有金銀。這個夢或許是真的。到天亮（趙）掩（蓋）祖仁（的罪行），徵收他的金馬。祖仁讓人秘密報告，望風表示順服說：『確實得到金一百斤金子，五十匹馬。』（趙）兆懷疑他藏匿了（一部分），按照夢中的（指示）徵收他。祖仁各房向來有金三十斤，馬五十匹，全部送給（趙）兆，還是不夠數。趙兆於是發怒捉住祖仁，把他吊在高高的樹上，用大石頭砸他的腳，用鞭子抽打他，以至於把他打死。當時的人認為這是報應。楊炫之說，『崇尚善良的家庭必定有剩餘的福慶，積累禍患的門戶災殃最終會聚集。』祖仁辜負恩情反過來噬主，貪圖錢財殺害（元）徽。徽就託夢增加金馬，假手于（趙）兆，反過來殺了他。使祖仁備受鞭打，窮困潦倒。即使是魏侯鞭打田蚡，秦王刺殺姚萇，用這件事來論，也不能超過（趙兆對楊祖仁的懲罰）。 宣忠寺，是東王典御寺的太監楊王桃湯所建立的。當時太監建的寺廟都是尼姑庵，只有桃湯建的是僧寺。世人稱他為英雄。寺門有三層佛塔一座，工藝超過昭義寺。太監所建的寺廟最為幽深。到了六齋日，常常擊鼓歌舞。 白馬寺，是漢明帝所建立的。是佛教傳入中國的第一個寺廟。在西陽門外三里御道的南邊。皇帝夢見金神，長大有六個頭項，背上有日月的光明。金神名叫佛。派遣使者向西域求取（佛法），於是得到了經書和佛像。當時用白馬馱著（經書佛像）而來，因此用白馬命名。明帝去世后，在陵墓上建造了祇洹寺。從此以後，百姓的墳墓上也開始建造佛塔。寺廟裡的經書箱，至今還存在。常常燒香供養它。經書箱時常放出光明，照耀在殿堂上。因此僧人和俗人都禮敬它，如同瞻仰真容。佛塔前的柰林（蘋果樹林）和蒲萄（葡萄），與別的地方不同。枝葉繁茂，果實很大。柰林的果實重達七斤，蒲萄的果實比棗還大，味道都特別好，是中京一帶最好的。皇帝到了成熟的時候常常（享用）。
【English Translation】 English version: Grand (referring to a magnificent scene). Never heard of being poor (referring to a life of poverty). (Yang) Zuren often went into (other people's) homes to plunder (rob). Originally, there was no gold or silver. This dream may be true. At dawn, (Zhao) Yan (covered up) Zuren's (crimes), and levied his gold and horses. Zuren had people secretly report, expressing obedience, saying: 'Indeed, I obtained one hundred catties of gold and fifty horses.' Zhao Zhao suspected that he had hidden (a portion), and levied him according to the (instructions) in the dream. Zuren's various houses had always had thirty catties of gold and fifty horses, all of which were sent to Zhao Zhao, but it was still not enough. Zhao Zhao then became angry and seized Zuren, hanging him on a tall tree, smashing his feet with large stones, and whipping him, until he was beaten to death. People at the time thought this was retribution. Yang Xuanzhi said, 'Families that value goodness will surely have remaining blessings, and gates that accumulate misfortune will eventually gather disasters.' Zuren betrayed kindness and turned around to bite his master, greedy for money and harming (Yuan) Hui. Hui then entrusted a dream to increase the gold and horses, using Zhao Zhao's hand to kill him in return. He made Zuren suffer beatings and become impoverished. Even if it was the Marquis of Wei whipping Tian Fen, or the Prince of Qin assassinating Yao Chang, judging by this, it could not exceed (Zhao Zhao's punishment of Yang Zuren). Xuanzhong Temple was established by Yang Wang Taotang, a eunuch of the Dongwang Dianyu Temple. At that time, the temples built by eunuchs were all nunneries, only Taotang built a monastery for monks. People called him a hero. The temple gate has a three-story pagoda, and the craftsmanship exceeds that of Zhaoyi Temple. The temples built by eunuchs are the most secluded. On the days of the Six Fasts, they often beat drums and dance. Baima Temple (White Horse Temple) was established by Emperor Ming of the Han Dynasty. It is the first temple in China where Buddhism was introduced. It is located three miles south of the Yudao (Imperial Way) outside the Xiyang Gate. The emperor dreamed of a golden god, tall with six heads, with the sun and moon shining on his back. The golden god was named Buddha. He sent envoys to the Western Regions to seek (the Dharma), and then obtained scriptures and Buddha statues. At that time, a white horse carried (the scriptures and Buddha statues) here, so it was named after the white horse. After Emperor Ming passed away, Qiyuan Temple was built on the mausoleum. From then on, people began to build pagodas on their graves. The scripture box in the temple still exists today. People often burn incense to worship it. The scripture box often emits light, shining in the hall. Therefore, monks and laypeople respect it, as if looking up to the true face. The Nalin (apple tree forest) and Putao (grapes) in front of the pagoda are different from other places. The branches and leaves are lush, and the fruits are very large. The fruits of Nalin weigh up to seven catties, and the fruits of Putao are larger than dates, and the taste is particularly good, the best in Zhongjing area. The emperor often (enjoyed) them when they were ripe.
詣取之。或復賜宮人。宮人得之。轉餉親戚。以為奇味。得者不敢轍食。乃歷數家。京師語曰。白馬甜榴一實直牛。有沙門寶公者。不知何處人也。形貌醜陋。心機通達。過去未來預睹三世。發言似讖不可解。事過之後始驗其實。胡太后聞之問以世事。寶公曰。把粟與雞呼朱朱。時人莫之能解。建義元年。后為爾朱榮所害。始驗其言。時亦有洛陽人趙法和。請占早晚當有爵否。寶公曰大竹箭不須羽。東廂屋急手作。時不曉其意。經十餘日。法和父喪。大竹者杖。東廂屋者倚廬。造十二辰歌。終其言也。
寶光寺。在西陽門外御道北。有三層浮圖一所。以石為基。形制甚古。畫工雕刻。隱士趙逸見而嘆曰。晉朝石塔寺今為寶光寺也。人問其故。逸曰。晉朝三十二寺。盡皆湮滅。唯此寺獨存。指園中一處曰。此是浴室。前五步。應有一井。眾僧掘之。果得屋及井焉。井雖填塞磚口如初。浴堂下猶有石數十枚。當時園池平衍。果菜蔥青。莫不嘆息焉。園中有一海。號咸池。葭菼被岸。菱荷覆水。青松翠竹。羅生其旁。京邑士子。至於良辰美日。休沐告歸。徴友命朋。來游此寺。雷車接軫。羽蓋成陰。或置酒林泉。題詩花圃。折藕浮瓜。以為興適。普泰末。雍西刺史隴西王爾朱天光總士馬於此寺。寺門無何都崩。天光見
【現代漢語翻譯】 現代漢語譯本：於是（人們）前往取用（甜石榴）。有時（皇帝）也賞賜給宮人。宮人得到后，又轉贈給親戚，把這當作稀奇的美味。得到的人不敢輕易食用，而是輾轉于多家。京城有句諺語說：『白馬馱來的甜石榴，一個就值一頭牛。』當時有位沙門（梵語Śrāmaṇa，指出家修道者）名叫寶公，不知道是哪裡人。他形貌醜陋，但心思機敏通達，能預見過去、現在和未來三世。他說出的話像讖語一樣難以理解，事情過後才驗證了他的話。胡太后聽說了他，向他詢問世事。寶公說：『把粟米給雞，呼喚朱朱。』當時的人沒有誰能理解。建義元年，胡太后被爾朱榮所殺害，人們才驗證了他的話。當時還有洛陽人趙法和，請求（寶公）占卜自己早晚會有官爵嗎？寶公說：『大竹箭不需要羽毛，東廂房要趕快動手建造。』當時人們不明白他的意思。過了十多天，趙法和的父親去世。『大竹』指的是（喪）杖，『東廂房』指的是倚廬（守喪時搭建的簡陋小屋）。（寶公）創作了十二辰歌，最終應驗了他的話。 寶光寺，位於西陽門外御道的北面。有一座三層的浮圖（梵語stūpa，即佛塔），以石頭為地基，形制非常古老。畫工和雕刻（都很精美）。隱士趙逸看到後感嘆道：『晉朝的石塔寺現在成了寶光寺了。』人們問他緣故，趙逸說：『晉朝的三十二座寺廟，全都湮滅了，只有這座寺廟獨自存在。』他指著園中的一處地方說：『這裡是浴室，向前走五步，應該有一口井。』眾僧挖掘那裡，果然發現了房屋和井。井雖然被填塞，但井口的磚頭還和原來一樣。浴堂下面還有幾十塊石頭。當時園中的池塘平坦開闊，瓜果蔬菜茂盛青翠，沒有不感嘆的。園中有一個海，叫做咸池。蘆葦覆蓋著岸邊，菱角和荷花覆蓋著水面。青松翠竹，羅列生長在它的旁邊。京城的士子，每到良辰美景，休假回家，邀請朋友，來到這座寺廟遊玩。車馬絡繹不絕，傘蓋遮天蔽日。有的人在林泉間擺設酒宴，有的人在花圃中題寫詩歌，折斷蓮藕，漂浮瓜果，以此作為樂趣。普泰末年，雍西刺史隴西王爾朱天光在這裡統領軍隊，寺廟的門無緣無故地都倒塌了，爾朱天光看見了。
【English Translation】 English version: Thereupon, (people) went to fetch and consume (the sweet pomegranates). Sometimes, (the emperor) would bestow them upon palace women. Upon receiving them, the palace women would then pass them on to their relatives, regarding them as rare delicacies. Those who obtained them dared not eat them casually, but rather passed them around among several families. There was a saying in the capital: 'A sweet pomegranate carried by a white horse is worth an ox.' At that time, there was a Śrāmaṇa (Buddhist monk) named Bao Gong, whose origins were unknown. He was ugly in appearance, but his mind was keen and insightful, capable of foreseeing the past, present, and future. His words were like cryptic prophecies, difficult to understand, but their truth would be verified after the events had transpired. The Empress Dowager Hu heard of him and inquired about worldly affairs. Bao Gong said, 'Give millet to the chickens, call out Zhu Zhu.' No one at the time could comprehend his meaning. In the first year of Jianyi, the Empress Dowager Hu was killed by Erzhu Rong, and only then did people verify his words. At that time, there was also a man from Luoyang named Zhao Fahe, who requested (Bao Gong) to divine whether he would attain official rank sooner or later. Bao Gong said, 'A large bamboo arrow needs no feathers, the east wing room must be built quickly.' At the time, people did not understand his meaning. More than ten days later, Zhao Fahe's father passed away. 'Large bamboo' referred to the (mourning) staff, and 'east wing room' referred to the lean-to (a simple hut built during mourning). (Bao Gong) composed the Twelve Zodiac Songs, and ultimately his words were fulfilled. Baoguang Temple is located north of the imperial road outside the Xiyang Gate. There is a three-story stūpa (Buddhist pagoda) with a stone foundation, its form being very ancient. The paintings and carvings (are very exquisite). The recluse Zhao Yi saw it and exclaimed, 'The Stone Pagoda Temple of the Jin Dynasty is now Baoguang Temple!' When people asked him the reason, Zhao Yi said, 'All thirty-two temples of the Jin Dynasty have been obliterated, only this temple remains alone.' He pointed to a place in the garden and said, 'This is the bathhouse, five steps forward, there should be a well.' The monks dug there and indeed found a house and a well. Although the well was filled in, the bricks around the wellhead were still as they were originally. Below the bathhouse, there were still dozens of stones. At that time, the garden's ponds were flat and open, and the melons, fruits, and vegetables were lush and green, and everyone sighed in admiration. In the garden, there is a sea called Xianchi. Reeds cover the banks, and water caltrop and lotus cover the water. Green pines and verdant bamboos grow all around it. The scholars of the capital, whenever there were auspicious days and beautiful scenery, would take leave from their duties and return home, inviting friends to visit this temple. Carriages and horses came in an endless stream, and parasols shaded the sky. Some set up banquets among the forests and springs, others wrote poems in the flower gardens, breaking off lotus roots and floating melons, taking this as their pleasure. At the end of Putai, Erzhu Tianguang, the Governor of Yongxi and Prince of Longxi, commanded his troops at this temple. The temple gates collapsed for no reason, and Erzhu Tianguang saw it.
而惡之。其年天光戰敗斬于東市也。
法雲寺。西域烏場國胡沙門僧摩羅所立也。在寶光寺西。隔墻並門。摩羅聰慧利根。學窮釋氏。至中國即曉魏言隸書。凡聞見無不通解。是以道俗貴賤同歸仰之。作祇洹寺一所。工制甚精。佛殿僧房皆為胡飾。丹素炫彩金玉垂輝。摹寫真容。似丈六之見鹿苑。神光壯麗。若金剛之在雙林。伽藍之內花果蔚茂。芳草蔓合。嘉木被庭。京師沙門好胡法者。皆就摩羅受持之。戒行真苦難可揄揚。秘咒神驗。閻浮所無。咒枯樹能生枝葉。咒人變為驢馬。見之莫不忻怖。西域所赍舍利骨及佛牙經像皆在此寺。寺北有侍中尚書令臨淮王彧宅。彧博通典籍。辨慧清恬。風儀詳審。容止可觀。至三元肇慶。萬國齊珍。金蟬曜首。寶玉鳴腰。負荷執笏。逶迤複道。觀者忘疲。莫不歎服。彧性愛林泉。又重賓客。至於春風扇揚。花樹如錦。晨食南館。夜遊後園。僚采成群。俊民滿席。絲桐發響。羽觴流行。詩賦並陳。清言乍起。莫不飲其玄奧。忘其褊郄焉。是以入彧室者謂登仙也。荊州秀才張裴裳為五言。有清拔之句云。異秋花共色。別樹鳥同聲。彧以蛟龍錦賜之。亦有得緋紬緋綾者。唯河東。裴子明為詩不工。罰酒一石。子明八日而醉眠。時人譬之山濤。及爾朱兆入京師。彧為亂兵所害。朝野
【現代漢語翻譯】 現代漢語譯本：天光因此憎恨他。那年，天光戰敗，被處斬于東市。
法雲寺，是西域烏場國（今巴基斯坦境內）的胡人沙門（出家人）僧摩羅所建。它位於寶光寺西邊，隔著一道墻，門也相鄰。僧摩羅聰慧敏銳，精通佛教經典。來到中國后，他很快就掌握了魏國的語言和隸書。凡是他聽到和看到的，沒有不通曉理解的。因此，無論是僧侶還是百姓，達官貴人還是平民百姓，都一同歸附仰慕他。他建造了一座祇洹寺（佛教寺院），工藝非常精湛。佛殿和僧房都裝飾成胡人的風格，色彩鮮豔，金玉閃耀。寺廟裡的佛像，彷彿是丈六金身在鹿野苑（佛陀初次說法之地）顯現。佛像的神光壯麗，如同金剛在雙林（佛陀涅槃之地）一般。伽藍（寺院）之內，花果繁茂，芳草蔓延，美好的樹木覆蓋著庭院。京城的沙門中，喜歡胡人佛法的人，都來向僧摩羅學習佛法，他持戒修行非常刻苦，難以稱讚。他所持有的秘密咒語非常靈驗，是閻浮提（我們所居住的世界）所沒有的。他能用咒語使枯樹重新生長出枝葉，也能用咒語使人變成驢馬。人們見到這些，無不感到又高興又害怕。從西域帶來的舍利骨、佛牙、經書和佛像，都儲存在這座寺廟裡。寺廟北邊是侍中（官名）尚書令（官名）臨淮王彧的宅邸。臨淮王彧博學多才，通曉典籍，思辨能力強，清靜恬淡，風度儀表詳盡審慎，容貌舉止令人讚賞。每到三元肇慶（指元日、中元、下元三個節日），萬國使節都來朝賀，獻上珍寶。他們頭戴金蟬，腰佩寶玉，身負重物，手執笏板，隊伍蜿蜒在複道上，觀看的人們忘記了疲勞，無不歎服。臨淮王彧喜愛山林泉石，又重視賓客。每當春風吹拂，花樹如錦，他便在早上在南館設宴，晚上在後園遊玩。僚屬們成群結隊，才俊之士坐滿席位。絲竹管絃之聲響起，酒杯傳遞，詩賦也一同呈上。清談玄理不時興起，人們沉浸在玄妙的道理之中，忘記了狹隘和侷促。因此，進入臨淮王彧府邸的人，都覺得自己像是登上了仙境一般。荊州秀才張裴裳寫了一首五言詩，其中有清麗超拔的句子：『異秋花共色，別樹鳥同聲。』臨淮王彧用蛟龍錦（名貴的絲織品）賞賜他。也有人得到緋紬（紅色絲綢）和緋綾（紅色綾羅）。只有河東人裴子明，因為詩寫得不好，被罰酒一石（古代容量單位）。裴子明喝了八天就醉倒了。當時的人們把他比作山濤（魏晉名士）。後來，爾朱兆攻入京師，臨淮王彧被亂兵所殺，朝野震驚。
【English Translation】 English version: And Tian Guang hated him for it. That year, Tian Guang was defeated in battle and beheaded in the East Market.
Fayun Temple was established by the Hu (non-Han Chinese) Shramana (Buddhist monk) Seng Molo from the Kingdom of Wuchang (located in present-day Pakistan) in the Western Regions. It was located west of Baoguang Temple, separated by a wall with adjacent gates. Seng Molo was intelligent and quick-witted, with a thorough understanding of Buddhist scriptures. Upon arriving in China, he quickly mastered the language of the Wei Dynasty and clerical script. He understood everything he heard and saw. Therefore, monks and laypeople alike, nobles and commoners, all turned to him with admiration. He built a Jetavana Monastery (Buddhist monastery), with extremely exquisite craftsmanship. The Buddha hall and monks' quarters were all decorated in the Hu style, with dazzling colors and shimmering gold and jade. The Buddha image resembled the sixteen-foot-tall (丈六, zhang liu) Buddha appearing in the Deer Park (鹿苑, Luyuan, the place where the Buddha first preached). The divine light of the Buddha image was magnificent, like Vajra (金剛, Jingang) in the Sala Grove (雙林, Shuanglin, the place where the Buddha entered Nirvana). Within the Sangharama (伽藍, Qielan, monastery), flowers and fruits flourished, fragrant grasses spread, and beautiful trees covered the courtyard. The Shramanas in the capital who favored Hu Buddhism all came to Seng Molo to study the Dharma. His adherence to the precepts and his ascetic practices were truly difficult to praise enough. The secret mantras he possessed were extremely effective, unmatched in Jambudvipa (閻浮提, Yanfuti, the world we inhabit). He could use mantras to make withered trees grow branches and leaves again, and he could also use mantras to transform people into donkeys and horses. Upon seeing these things, people were both delighted and fearful. The Sharira (舍利, Sheli, relics), Buddha's teeth, scriptures, and images brought from the Western Regions were all kept in this temple. North of the temple was the residence of Shi Zhong (侍中, an official title) Shangshu Ling (尚書令, an official title) Lin Huai Wang Yu (臨淮王彧, Prince of Lin Huai Yu). Lin Huai Wang Yu was erudite and knowledgeable, with a strong ability to reason, quiet and serene, with a thorough and prudent demeanor, and admirable appearance and manners. Every time the San Yuan Zhao Qing (三元肇慶, referring to the three festivals of Yuanri, Zhongyuan, and Xiayuan), envoys from all countries came to pay tribute, offering treasures. They wore golden cicadas on their heads and jade ornaments on their waists, carrying heavy loads and holding tablets, their processions winding along the covered walkways. The onlookers forgot their fatigue and were all filled with admiration. Lin Huai Wang Yu loved mountains, forests, springs, and rocks, and he valued guests. Whenever the spring breeze blew and the flowering trees were like brocade, he would hold banquets in the South Hall in the morning and stroll in the back garden in the evening. Officials gathered in groups, and talented people filled the seats. The sounds of silk and bamboo instruments resonated, wine cups were passed around, and poems and odes were presented together. Pure discussions of profound principles arose from time to time, and people immersed themselves in the mysterious doctrines, forgetting their narrowness and constraints. Therefore, those who entered Lin Huai Wang Yu's residence felt as if they had ascended to a celestial realm. Zhang Peichang, a talented scholar from Jingzhou, wrote a five-character poem with elegant and outstanding lines: 'Different autumn flowers share the same color, birds on separate trees sing the same song.' Lin Huai Wang Yu rewarded him with Jiaolong brocade (蛟龍錦, a precious silk fabric). Some also received scarlet silk and scarlet damask. Only Pei Ziming from Hedong was fined a stone (石, shi, an ancient unit of volume) of wine for writing a poor poem. Pei Ziming fell asleep drunk after eight days. People at the time compared him to Shan Tao (山濤, a famous figure of the Wei and Jin dynasties). Later, when Erzhu Zhao (爾朱兆) entered the capital, Lin Huai Wang Yu was killed by mutinous soldiers, shocking the court and the public.
痛惜焉。出西陽門外四里御道南有洛陽大市。週迴八里市南有皇女臺。漢大將軍梁冀所造。猶高五丈餘。景明中。比丘道恒立靈仙寺于其上。臺西有河陽縣臺。中有侍中侯剛宅。市西北有土山魚池。亦冀之所造。即漢書所謂。采土筑山十里。九坂以像二崤者。市東有通商達貨二里。里內之人。盡皆工巧屠販為生。資財巨萬。有劉寶者最為富室。州郡都會之處。皆立一宅。各養馬一匹。至於鹽粟。貴賤市價高下所在一例。舟車所通足跡所履。莫不商販焉。是以海內之貨咸萃其庭。產匹銅山家藏金穴。宅宇逾制樓觀出雲。車馬服飾擬於王者。市南有調音樂律二里。里內之人。絲竹謳歌。天下妙伎出焉。有田僧超者善吹笳。能為壯士歌項羽吟。征西將軍崔延伯甚愛之。正光末。高平失據虐吏充斥。賊帥萬侯丑奴寇暴涇岐之間。朝廷為旱食。延伯總步騎五萬討之。延伯出師于洛陽城西張方橋。即漢之夕陽亭也。時公卿祖道車騎成列。延伯危冠長劍。耀武於前。僧超吹壯士笛曲於後。聞之者懦夫成勇。劍客思奮。延伯膽略不群。威名卓著。為國展力。二十餘年。攻無全城戰無橫陣。是以朝廷傾心送之。延伯每臨場令僧超為壯士聲。甲冑之士踴躍單馬入陣。旁若無人。勇冠三軍。威鎮戎豎。二年之間獻捷相繼。丑奴募善射者射僧超
亡。延伯悲惜哀慟。左右謂伯牙之失鐘子期不能過也。后延伯為流矢所中。卒于軍中。於是五萬之師。一時潰散。市西有退酤治觴二里。里內之人。多醞酒為業。河東人劉白墮善能釀酒。季夏六月時暑赫晞以罌貯酒暴于日中。經一旬其酒不動。飲之香美。而醉經月不醒。京師朝貴多出郡登藩。遠相餉饋。逾于千里。以其遠至。號曰鶴觴。亦名騎驢酒。永熙年中。南青州刺史毛鴻賓赍酒之蕃。逢路賊。盜飲之即醉。皆被擒獲。因覆命擒奸酒遊俠。語曰。不畏張弓拔刀。唯畏白墮春醪。市北慈孝奉終二里。里內之人。以賣棺槨為業。賃轜車為事。有輓歌。孫巖娶妻三年。不脫衣而臥。巖因怪之。伺其睡。陰解其衣。有毛長三尺似野狐尾。巖懼而出之。妻臨去將刀截巖發而走。鄰人逐之。變成一狐。追之不得。其後京邑被截髮者一百三十餘人。初變婦人衣服靚妝。行路人見而悅。近之皆被截髮。當時有婦人著綵衣者。人皆指為狐魅。熙平二年四月有此至秋乃止。別有準財金肆二里。富人在焉。凡此十里。多諸工商貨殖之民。千金比屋。層樓對出。重門啟扇。閣道交通。迭相臨望。金銀錦繡。奴婢緹衣。五味八珍。仆隸畢口。神龜年中。以工商上僭不聽金銀錦繡。雖立此制竟不施行。準財里內有開善寺。京兆人韋英宅也。英早
【現代漢語翻譯】 現代漢語譯本 死亡。延伯悲傷惋惜，哭泣哀號。他身邊的人說，延伯失去鐘子期（春秋時期楚國人，善於欣賞音樂）的悲痛也不過如此吧。後來延伯被飛箭射中，死在軍中。於是五萬軍隊，一時之間潰散。 市西有退酤治觴二里，這裡面的人，大多以釀酒為業。河東人劉白墮（北魏時期的釀酒大師）擅長釀酒。季夏六月，天氣炎熱，他用瓦罐裝酒，在太陽下暴曬。經過十天，酒沒有變質。喝起來香醇美味，而且醉后一個月都醒不過來。京城裡的達官貴人，很多被派到外地做官，都用這種酒互相饋贈，即使路途遙遠，也在所不惜。因為這種酒是從遠方送來的，所以被稱為『鶴觴』，也叫『騎驢酒』。 永熙年間，南青州刺史毛鴻賓帶著酒去藩地，遇到強盜。強盜喝了酒就醉倒了，都被抓獲。因此又下令抓捕那些靠酒滋事的遊俠。俗話說，『不怕張弓拔刀，只怕白墮的春酒』。 市北有慈孝奉終二里，這裡面的人，以賣棺材為業，出租靈車為生。這裡有一種輓歌。 孫巖娶妻三年，睡覺都不脫衣服。孫巖因此感到奇怪，就偷偷觀察她睡覺。趁她睡著的時候，偷偷解開她的衣服，發現她身上長著三尺長的毛，像野狐貍的尾巴。孫巖害怕，就把她趕走了。妻子臨走的時候，用刀割斷孫巖的頭髮跑了。鄰居追趕她，她變成了一隻狐貍，追不上了。之後京城裡有一百三十多人被割了頭髮。起初，狐貍精變成穿著華麗衣服的漂亮女人，路人看見了很高興，靠近她就被割了頭髮。當時有穿著彩色衣服的女人，人們都指責她是狐貍精。熙平二年四月發生這件事，到秋天才停止。 另外還有準財金肆二里，富人住在這裡。這十個里，大多是做工商業買賣的人。家家戶戶都很有錢，高樓大廈相對而立。重重門樓，閣道互相連通。互相可以看見對方。金銀錦繡，奴婢穿著華麗的衣服，各種美味佳餚，僕人都能說出來。神龜年間，因為工商業者僭越禮制，禁止他們使用金銀錦繡。雖然頒佈了這個禁令，但最終沒有實行。 準財里內有開善寺，是京兆人韋英的宅邸。韋英早逝。
【English Translation】 English version Death. Yan Bo grieved and lamented deeply. Those around him said that Yan Bo's sorrow at losing Zhong Ziqi (a man from the state of Chu during the Spring and Autumn period, known for his appreciation of music) could not have been greater. Later, Yan Bo was struck by a stray arrow and died in the army. As a result, the army of fifty thousand men collapsed in an instant. To the west of the market were the two 'Tui Gu Zhi Shang' neighborhoods, where most people made a living by brewing wine. Liu Baida (a master brewer from the Northern Wei Dynasty) from Hedong was skilled at brewing wine. In the sixth month of summer, when the weather was scorching, he stored wine in earthenware jars and exposed them to the sun. After ten days, the wine did not spoil. It tasted fragrant and delicious, and one would remain drunk for a month after drinking it. Many high-ranking officials in the capital, when sent to govern distant regions, would send this wine as gifts to each other, even over long distances. Because it came from afar, it was called 'Crane Goblet' or 'Donkey-Riding Wine'. During the Yongxi era, Mao Hongbin, the governor of Nanqingzhou, was taking wine to his post when he encountered bandits. The bandits drank the wine and became drunk, and were all captured. Therefore, an order was issued to arrest those wandering knights who caused trouble with wine. As the saying goes, 'Not afraid of drawing bows and unsheathing swords, only afraid of Bai Da's spring wine'. To the north of the market were the two 'Cixiao Fengzhong' neighborhoods, where people made a living by selling coffins and renting out hearses. There was a dirge. Sun Yan married a wife for three years, and she never took off her clothes to sleep. Sun Yan found this strange, so he secretly observed her sleeping. While she was asleep, he secretly undressed her and found that she had three-foot-long hair growing on her body, like the tail of a wild fox. Sun Yan was afraid and drove her away. As she left, the wife cut off Sun Yan's hair with a knife and ran away. The neighbors chased her, and she turned into a fox and could not be caught. Later, more than one hundred and thirty people in the capital had their hair cut off. At first, the fox spirit transformed into beautiful women wearing gorgeous clothes, and passersby were delighted to see them, but when they approached, their hair would be cut off. At that time, women wearing colorful clothes were all accused of being fox spirits. This incident occurred in April of the Xiping second year and stopped in the autumn. In addition, there were the two 'Zhun Cai Jin Si' neighborhoods, where wealthy people lived. These ten neighborhoods were mostly inhabited by people engaged in industry, commerce, and trade. Every household was wealthy, and tall buildings stood opposite each other. Multiple gates and connecting corridors provided access. They could see each other. Gold, silver, brocade, and embroidery, slaves wearing fine clothes, and all kinds of delicacies were readily available, and the servants could name them all. During the Shengui era, because industrialists and merchants overstepped their bounds, they were forbidden from using gold, silver, brocade, and embroidery. Although this decree was issued, it was never enforced. Within the Zhuncai neighborhood was the Kaisan Temple, which was the residence of Wei Ying from Jingzhao. Wei Ying died early.
卒。其妻梁氏不治喪而嫁。更約河內人向子集為夫。雖云改嫁仍居英宅。英聞梁氏嫁。白日來歸乘馬將數人。至於庭前呼曰阿梁卿忘我也。子集驚怖張弓射之。應弦而倒。即變為桃人。所騎之馬亦變為茅馬。從者數人盡化為蒲人。梁氏惶懼舍宅為寺。南陽人侯慶有銅像一軀。可高丈餘。慶有牛一頭。擬為金色。遇急事。遂以牛他用之。經二年慶妻馬氏忽夢此像。謂之曰。卿夫婦負我。金色久而不償。今取卿兒丑多以償金色焉。悟覺心不遑安至曉。丑多得病而亡。慶年五十。唯有一子悲哀之。聲感於行路。丑多亡日。像自然金色。光照四鄰。一里之內咸聞香氣。僧俗長幼皆來觀睹。尚書右僕射元稹。聞里內頻有怪異。遂改準財為齊諧里也。自退酤以西。張方溝以東。南臨洛水。北達芒山。其間東西二里。南北十五里。併名為壽丘里。皇宗所居也。民間號為王子坊。當時四海晏清八荒率職縹囊紀慶玉燭調辰。百姓殷阜。年登俗樂。鰥寡不聞犬豕之食。煢獨不見牛馬之衣。於是帝族王侯外戚公主。擅山海之富。居川林之饒。爭修園宅。互相夸競。崇門豐室。洞戶連房。飛館生風。重樓起霧。高臺芳樹家家而筑。花林曲池園園而有。莫不桃李夏綠竹柏冬青。而河間王琛最為豪首。常與高陽爭衡。造文柏堂。形如徽音殿。置玉井
金罐。以金五色績為繩。妓女三百人。盡皆國色。有婢朝雲善吹篪。能為團扇歌壟上聲。琛為秦州刺史。諸羌外叛屢討之不降。琛令朝雲假為貧嫗吹篪而乞。諸羌聞之悉皆流涕。迭相謂曰。何為棄墳井在山谷為𡨥也。即相率歸降。秦民語曰。快馬健兒不如老嫗吹篪。琛在秦州多無政績。遣使向西域求名馬。遠至波斯國得千里馬。號曰追風赤驥。次有七百里者十餘匹。皆有名字。以銀為槽。金為鎖環。諸王服其豪富。琛語人云。晉室石崇乃是庶姓。猶能雉頭狐腋畫卯雕薪。況我大魏天王不為華侈。造迎風館。於後園窗戶之上。列錢青瑣。玉鳳䘖鈴。金龍吐佩。素柰朱李枝條入檐。伎女樓上坐而摘食。琛常會宗室陳諸寶器。金瓶銀甕百餘口。甌檠盤盒稱是。自余酒器。有水晶缽。瑪瑙琉璃碗。赤玉卮數十枚。作工奇妙。中土所無。皆從西域而來。又陳女樂及諸名馬。復引諸王按行府庫。錦罽珠璣。冰羅霧縠。充積其內。繡纈油綾絲彩越葛。錢絹等。不可數計。琛忽謂章武王融曰。不恨我不見石崇。恨石崇不見我。融立性貪暴志欲無限。見之惋嘆。不覺生疾還家。臥三日不起江陽王繼來省疾謂曰。卿之財產應得抗衡。何為歎羨以至於此。融曰。常謂高陽一人寶貨多融。誰知河間瞻之在前。繼笑曰。卿欲作袁術之在淮南。不知
【現代漢語翻譯】 現代漢語譯本： 金罐，用五種顏色的金線搓成繩子。三百個女子，個個都是國色天香。有個婢女名叫朝雲，擅長吹篪（chí，古代一種類似笛子的樂器），能唱著團扇歌，唱出隴上的聲音。司馬琛擔任秦州刺史時，各地的羌族叛亂，多次征討都未能讓他們投降。司馬琛讓朝雲假扮成貧窮的老婦人，吹著篪沿街乞討。羌人聽了，都紛紛流淚，互相說道：『我們為什麼要拋棄祖墳，躲在山谷里受苦呢？』於是互相帶領著歸降了。秦地的百姓說：『快馬健兒不如老婦吹篪。』司馬琛在秦州時，政績不多，卻派使者向西域尋求名馬，遠至波斯國，得到一匹千里馬，名叫追風赤驥。其次還有七百里的馬十多匹，都有名字。用銀做馬槽，用金做鎖環。各地的王侯都佩服他的豪富。司馬琛對人說，『晉朝的石崇不過是個平民，尚且能用雉雞頭和狐貍腋下的皮毛做裝飾，在門上畫卯，雕刻柴薪，何況我大魏的天王，為什麼不能奢華呢？』於是建造迎風館，在後花園的窗戶上，排列著錢形的青色窗格，玉鳳懸掛著鈴鐺，金龍口吐玉珮。素柰（nài，沙果樹）和朱李（紅色李子樹）的枝條伸入屋檐，歌伎在樓上坐著就能摘來吃。司馬琛常常召集宗室，陳列各種寶器，金瓶銀甕一百多口，甌（ōu，小盆）檠（qíng，燈架）盤盒等器皿也很多。其餘的酒器，有水晶缽、瑪瑙琉璃碗、赤玉杯數十枚，製作工藝奇妙，中原地區沒有的，都是從西域運來的。又陳列女樂和各種名馬，又帶領諸王巡視府庫，錦罽（jì，毛織品）、珠璣（zhū jī，珍珠）、冰羅（bīng luó，薄如冰的絲織品）、霧縠（wù hú，薄如霧的絲織品）堆積其中。繡纈（xié，有彩色花紋的絲織品）油綾（líng，一種絲織品）絲彩越葛（gě，葛布），錢絹等，數不勝數。司馬琛忽然對章武王司馬融說：『不遺憾我沒見到石崇，遺憾石崇沒見到我。』司馬融生性貪婪暴戾，慾望沒有止境，見了這些寶物，惋惜嘆息，不知不覺生了病，回家臥床三天不起。江陽王司馬繼來探望，說：『你的財產應該能與他抗衡，為什麼歎羨到這種地步？』司馬融說：『我常以為高陽王司馬一人寶物多，誰知河間王司馬琛在他前面。』司馬繼笑著說：『你想做袁術在淮南嗎？不知道……』
【English Translation】 English version: Golden jars, with ropes made of five-colored gold threads. Three hundred women, all of whom were of national beauty. There was a maid named Zhaoyun, who was skilled at playing the chi (chí, an ancient musical instrument similar to a flute), and could sing the Tuan Shan song, singing the sounds of Longshang. When Sima Chen served as the governor of Qin Province, the various Qiang tribes rebelled, and repeated campaigns failed to make them surrender. Sima Chen ordered Zhaoyun to disguise herself as a poor old woman, playing the chi and begging along the street. When the Qiang people heard it, they all shed tears and said to each other: 'Why should we abandon our ancestral graves and suffer in the valleys?' So they led each other to surrender. The people of Qin said: 'A fast horse and a strong soldier are not as good as an old woman playing the chi.' When Sima Chen was in Qin Province, he did not have many political achievements, but sent envoys to seek famous horses in the Western Regions, as far as Persia, and obtained a thousand-mile horse named Zhuifeng Chiji (Chasing Wind Red Steed). Secondly, there were more than ten horses of seven hundred miles, all with names. Silver was used for the troughs, and gold for the lock rings. The kings of various places admired his wealth. Sima Chen said to people, 'Shi Chong of the Jin Dynasty was just a commoner, yet he could use pheasant heads and fox armpit fur for decoration, draw Mao on the door, and carve firewood, let alone the Heavenly King of my Great Wei, why can't he be extravagant?' So he built the Yingfeng Pavilion, and on the windows of the back garden, he arranged money-shaped blue lattices, jade phoenixes hanging bells, and golden dragons spitting jade pendants. The branches of Su Nai (nài, crabapple tree) and Zhuli (red plum tree) extended into the eaves, and the singers could sit upstairs and pick them to eat. Sima Chen often summoned the clan and displayed various treasures, more than a hundred gold bottles and silver urns, as well as Ou (ōu, small basins), Qing (qíng, lamp stands), plates, boxes, and other utensils. The remaining wine vessels included crystal bowls, agate and glass bowls, and dozens of red jade cups, with exquisite craftsmanship, which were not available in the Central Plains and were all transported from the Western Regions. He also displayed female musicians and various famous horses, and led the kings to inspect the treasury, where Jinji (jì, woolen fabrics), Zhuji (zhū jī, pearls), Bingluo (bīng luó, ice-thin silk fabrics), and Wuhu (wù hú, mist-thin silk fabrics) were piled up. Embroidered Xie (xié, silk fabrics with colored patterns), oily Ling (líng, a kind of silk fabric), silk Cai Yue Ge (gě, ramie cloth), money silk, etc., were countless. Sima Chen suddenly said to Zhangwu King Sima Rong: 'I don't regret not seeing Shi Chong, I regret that Shi Chong didn't see me.' Sima Rong was greedy and violent by nature, and his desires were endless. Seeing these treasures, he sighed with regret and fell ill unconsciously, lying in bed at home for three days. Jiangyang King Sima Ji came to visit and said, 'Your property should be able to compete with him, why are you sighing to this point?' Sima Rong said, 'I always thought that Gaoyang King Sima Yi had many treasures, who knew that Hejian King Sima Chen was ahead of him.' Sima Ji smiled and said, 'Do you want to be Yuan Shu in Huainan? I don't know...'
世間復有劉備也。融乃蹶起置酒作樂。於時國家殷富。庫藏盈溢。錢絹露積于廊者。不可較數。及太后賜百官負絹任意自取。朝臣莫不稱力而去。唯融與陳留侯李崇負絹過。性蹶倒傷裸。侍中崔光止取兩匹。太后問侍中何少。對曰。臣有兩手。唯堪兩匹所獲多矣。朝貴服其清廉。經河陰之役諸元殲盡。王侯第宅多題為寺。壽丘里閭列剎相望。祇洹郁起寶塔高凌。四月初八日。京師士女多至河間寺。觀其廊廡綺麗無不嘆息。以為蓬萊仙室亦不是過。入其後園。見溝瀆蹇產。石磴礁峣朱荷出也。綠萍浮水。飛樑跨閣。樹出雲。咸皆唧唧。雖梁王兔苑想之不如也。
追光寺。侍中尚書令東平王略之宅也。略生而岐嶷。幼則老成。博洽群書。好道不倦。神龜中。為黃門侍郎。元義專政虐加宰輔。略密與其兄相州刺史中山王熙欲起義兵問罪君側雄規不就釁起同謀。略兄弟四人並罹塗炭。唯略一身逃命江右。蕭衍素聞略名。見其器度寬雅文學優瞻。甚敬重之。謂曰。洛中如王者幾人。略對曰。臣在本朝之日。承乏攝官。至於宗廟之美百官之富。鴛鸞接翼杞梓成陰。如臣之比趙咨所云。車載斗量不可數盡。衍大笑。乃封略為中山王。食邑千戶。儀比王子。又除宣城太守。給鼓次一部劍卒千人。略為政清肅。甚有治聲。江東朝貴
【現代漢語翻譯】 現代漢語譯本：世間又出現了像劉備這樣的人物。元融於是跳起來，置辦酒席，奏樂助興。當時國家殷實富足，府庫充盈，錢幣絹帛露天堆積在走廊上的，數都數不清。等到太后賞賜百官，讓他們背絹，隨意自取，朝中大臣沒有不盡力揹走的。只有元融和陳留侯李崇背的絹太多，因為用力過猛而跌倒，傷了面板。侍中崔光只拿了兩匹絹。太后問侍中為何拿這麼少，崔光回答說：『臣只有兩隻手，只能拿兩匹。』朝廷貴族都佩服他的清廉。經過河陰之變，各元氏家族幾乎被全部誅滅。王侯的府邸大多被改為寺廟。壽丘的街巷裡，寺廟佛塔鱗次櫛比，互相遙望。祇洹精舍興盛起來，寶塔高聳入雲。四月初八，京城的男女大多前往河間寺，觀看寺廟的走廊和廂房，華麗精美，無不嘆息，認為蓬萊仙境也不過如此。進入後花園，看到水溝彎曲狹窄，石磴崎嶇不平，紅色的荷花探出頭來，綠色的浮萍漂在水面。飛架的橋樑橫跨樓閣，樹木高聳入雲，蟬鳴聲此起彼伏。即使是梁孝王的兔園，想來也不如這裡。 追光寺，是侍中、尚書令東平王元略的府邸。元略生來就與衆不同，年幼時就表現得老成持重，博覽群書，愛好道學，孜孜不倦。神龜年間，擔任黃門侍郎。元義專權，殘害輔政大臣。元略秘密地與他的哥哥、相州刺史中山王元熙，想要起義兵，問罪于專權的元義。但宏偉的計劃沒有成功，反而引發了同謀者的內訌。元略兄弟四人都遭遇了災禍，只有元略一人逃命到江東。蕭衍一向聽說過元略的名聲，見他氣度寬宏文雅，文學修養深厚，非常敬重他，問他說：『洛陽像您這樣的人有幾個？』元略回答說：『臣在本朝任職期間，承蒙朝廷委任官職，至於宗廟的美麗，百官的富足，賢才濟濟，棟樑成蔭，像我這樣的人，正如趙咨所說，車載斗量，數不勝數。』蕭衍聽后大笑。於是封元略為中山王，食邑千戶，待遇比照王子。又任命他為宣城太守，配備鼓樂隊一部，劍士一千人。元略為政清廉肅靜，很有政績，受到江東朝廷貴族的稱讚。
【English Translation】 English version: Another Liu Bei has appeared in the world. Yuan Rong then jumped up and arranged a feast with music. At that time, the country was prosperous and wealthy, and the treasury was full. The coins and silk were piled up in the corridors, so numerous that they could not be counted. When the Empress Dowager rewarded the officials, allowing them to carry silk away as they pleased, all the court officials tried their best to carry it away. Only Yuan Rong and Li Chong, the Marquis of Chenliu, carried too much silk, and fell down due to the excessive weight, injuring their skin. Cui Guang, the Attendant, only took two bolts of silk. The Empress Dowager asked the Attendant why he took so little, and Cui Guang replied, 'I only have two hands, and can only carry two bolts.' The court nobles admired his integrity. After the He'yin Incident, the Yuan clan was almost completely exterminated. The mansions of princes and nobles were mostly converted into temples. In the streets of Shouqiu, temples and pagodas stood in rows, facing each other. The Jetavana Monastery flourished, and the pagodas soared into the clouds. On the eighth day of the fourth month, many men and women from the capital went to the Hejian Temple to see its corridors and chambers, which were magnificent and beautiful, and they all sighed, thinking that even the Penglai fairyland was no more than this. Entering the back garden, they saw the ditches were winding and narrow, the stone steps were rugged, the red lotus flowers were emerging, and the green duckweed was floating on the water. Flying bridges spanned the pavilions, the trees reached into the clouds, and the cicadas chirped incessantly. Even the rabbit garden of the Prince of Liang Xiao was not as good as this. Zhuiguang Temple was the residence of Yuan Lue (Lord of Dongping), who was Attendant and Director of the Palace Secretariat. Yuan Lue was born extraordinary, and showed maturity at a young age. He was well-read and loved Taoism tirelessly. During the Shengui era, he served as a Yellow Gate Attendant. Yuan Yi monopolized power and persecuted the assisting ministers. Yuan Lue secretly plotted with his elder brother, Yuan Xi (Lord of Zhongshan), the Governor of Xiangzhou, to raise troops and punish Yuan Yi. However, the grand plan failed, and instead triggered infighting among the conspirators. Yuan Lue and his four brothers all suffered disaster, and only Yuan Lue escaped to Jiangdong. Xiao Yan had always heard of Yuan Lue's reputation, and seeing his magnanimous demeanor, elegant literature, and profound literary cultivation, he greatly respected him, and asked him, 'How many people are there in Luoyang like you?' Yuan Lue replied, 'During my service in the dynasty, I was entrusted with official positions by the court. As for the beauty of the ancestral temples, the wealth of the officials, the abundance of talent, and the abundance of capable people, people like me are, as Zhao Zi said, countless.' Xiao Yan laughed loudly. He then enfeoffed Yuan Lue as the Lord of Zhongshan, with a fief of a thousand households, and his treatment was comparable to that of a prince. He also appointed him as the Governor of Xuancheng, and provided him with a band of drummers and a thousand swordsmen. Yuan Lue's administration was clean and quiet, and he achieved great political success, which was praised by the nobles of the Jiangdong court.
侈于矜尚。見略入朝莫不憚其進止。尋遷信武將軍衡州刺史。孝昌元年。明帝宥吳人江革。請略歸國。江革者蕭衍之大將也。蕭衍謂曰。朕寧失江革不得無王。略曰。臣遭家禍難。白骨未收。乞還本朝敘錄存沒。因即悲泣。衍哀而遣之。乃賜錢五百萬。金二百斤。銀五百斤。錦繡寶玩之物不可稱數。親帥百官送于江上。作五言詩。贈者百餘人。凡見禮敬如親比。略始濟淮。明帝拜略侍中義陽王。食。邑千戶。略至闕。詔曰。昔劉蒼好善利建東平。曹植能文大啟陳國。是用聲彪盤石義郁維城。侍中義陽王略體自藩華。門勛夙著內潤外朗。兄弟偉如既見義亡家捐生殉國。永言忠烈何日忘之。往雖弛擔為梁。今便言旋闕下。有志有節。能始能終。方傳美丹青。懸諸日月。略前未至之日即心立稱。故封義陽。然國既邊地。寓食他邑。求之二三未為盡善。宜比德均封追芳曩烈。可改封東平王。戶數如前。尋進尚書令儀同三司。領國子祭酒侍中如故。略從容閑雅。本自天資。出南入北轉復高邁。言論動止朝野師模。建義元年薨于河陰。贈太保。謚曰文貞。嗣王景式舍宅為此寺。
融覺寺。清河文獻王懌所立也。在閶闔門外御道南。有五層浮圖一所。與沖覺寺齊等。佛殿僧房充溢一里。比丘曇謨最善於禪學。講涅槃花嚴。僧徙
【現代漢語翻譯】 現代漢語譯本：他奢侈浮誇，喜歡炫耀。朝廷官員見到他，沒有不害怕他的進退舉止的。不久，他被提拔為信武將軍、衡州刺史。孝昌元年，明帝赦免了吳人江革（蕭衍的大將），江革請求讓略（王略）回國。蕭衍說：『我寧可失去江革，也不能沒有王略。』王略說：『我遭遇了家庭的災難，白骨還未收斂，請求回到本朝，記錄存亡。』說著就悲傷地哭泣起來。蕭衍憐憫他，就放他走了，於是賜給他錢五百萬，黃金二百斤，白銀五百斤，錦繡寶物多得數不清。親自率領百官在江邊送別，作了五言詩，贈送禮物的人有一百多人。所有人都以對待親人的禮節來尊敬他。王略剛渡過淮河，明帝就任命他為侍中、義陽王，食邑一千戶。王略到達都城，皇帝下詔說：『過去劉蒼喜歡行善，利於建設東平，曹植擅長文章，大力開創陳國，因此聲名像盤石一樣穩固，道義像城墻一樣堅固。侍中、義陽王王略，出身于藩國貴族，門第功勛早就顯赫，內在修養深厚，外在表現光明磊落。他的兄弟們偉大啊，已經表現出捨生取義、捐軀殉國的精神。永遠銘記他們的忠烈，永不忘記。過去雖然暫時放下重擔作為橋樑，現在就返回朝廷。有志氣，有節操，能開始，能結束。應當將他的美德畫在丹青上，懸掛在日月旁邊。』王略之前還沒到的時候，就已決定要稱讚他，所以封他為義陽王。然而義陽國是邊境地區，讓他寄食在其他地方，尋求兩三個地方，還不能算是盡善盡美。應該比照他的德行，平均封賞，追念他過去的功業，可以改封為東平王，戶數和以前一樣。不久，又升爲尚書令、儀同三司，兼領國子祭酒，侍中之職不變。王略從容閑雅，這是他天生的資質。從南方到北方，更加高邁。他的言論舉止，是朝廷和民間學習的榜樣。建義元年，在河陰去世，被追贈為太保，謚號為文貞。他的兒子嗣王景式，捨棄住宅作為寺廟。 融覺寺，是清河文獻王懌所建立的。在閶闔門外御道的南邊，有一座五層佛塔，與沖覺寺一樣。佛殿僧房充滿了一里之地。比丘曇謨最擅長禪學，講解《涅槃經》和《華嚴經》，僧人眾多。
【English Translation】 English version: He was extravagant and liked to show off. Officials in the court were all wary of his movements. Soon, he was promoted to General Xinwu and Governor of Hengzhou. In the first year of Xiaochang, Emperor Ming pardoned Jiang Ge (a great general of Xiao Yan) of Wu, and Jiang Ge requested that Lue (Wang Lue) be allowed to return to his country. Xiao Yan said, 'I would rather lose Jiang Ge than be without Wang Lue.' Wang Lue said, 'I have encountered family disasters, and my ancestors' bones have not yet been collected. I beg to return to the imperial court to record the living and the dead.' Then he wept sadly. Xiao Yan felt sorry for him and let him go, so he gave him five million coins, two hundred catties of gold, five hundred catties of silver, and countless brocades and treasures. He personally led hundreds of officials to see him off on the riverbank, composed a five-character poem, and more than a hundred people gave gifts. Everyone treated him with the respect due to a relative. As soon as Wang Lue crossed the Huai River, Emperor Ming appointed him as Attendant-in-Ordinary and Prince of Yiyang, with a fief of one thousand households. When Wang Lue arrived at the capital, the emperor issued an edict saying, 'In the past, Liu Cang liked to do good and benefited the construction of Dongping, and Cao Zhi was good at writing and greatly developed the state of Chen. Therefore, their reputations were as solid as a rock, and their righteousness was as strong as a city wall. Wang Lue, the Attendant-in-Ordinary and Prince of Yiyang, came from a noble family in a vassal state. His family's merits and achievements were already well-known, his inner cultivation was profound, and his outer appearance was bright and upright. His brothers are great, having already shown the spirit of sacrificing their lives for righteousness and giving up their bodies for their country. We will always remember their loyalty and never forget it. Although he temporarily laid down his burden to serve as a bridge in the past, he is now returning to the court. He has ambition and integrity, and he can start and finish well. His virtues should be painted on Danqing (traditional Chinese painting), and hung beside the sun and moon.' Before Wang Lue arrived, the decision to praise him had already been made, so he was enfeoffed as Prince of Yiyang. However, since the state of Yiyang is a border area, he should be allowed to live in other places. Seeking two or three places is not yet perfect. His virtue should be compared, his rewards should be equal, and his past achievements should be remembered. He can be re-enfeoffed as Prince of Dongping, with the same number of households as before. Soon, he was promoted to Minister of the Imperial Secretariat and Grand Tutor of the Three Orders, concurrently serving as the Chief Libationer of the Imperial Academy, and his position as Attendant-in-Ordinary remained unchanged. Wang Lue was calm and elegant, which was his natural talent. From the south to the north, he became even more outstanding. His words and deeds were a model for the court and the people. In the first year of Jianyi, he died in Heyin and was posthumously awarded the title of Grand Guardian, with the posthumous title of Wenzhen. His son, the successor Prince Jing Shi, donated his residence to be used as a temple. Rongjue Temple was established by Prince Yi of Qinghe Wenxian. It is located south of the imperial road outside Changhe Gate. There is a five-story pagoda, which is equal to Chongjue Temple. The Buddha hall and monks' quarters fill a mile. Bhikkhu Tanmo is best at Zen studies, lecturing on the 'Nirvana Sutra' and the 'Avatamsaka Sutra', and there are many monks.
千人。天竺國胡沙門菩提流支見而禮之號為菩薩。流支解佛義知名。西土諸夷號為羅漢。曉魏言及隸書。翻十地楞伽及諸經論二十三部。雖石室之寫金言。草堂之傳真教。不能過也。流支讀曇謨最大乘義章。每彈指讚歎唱言微妙。即為胡書寫之傳之。于西域沙門常東向遙禮之。號曇謨最為東方聖人。
大覺寺。廣平王懷舍宅也。在融覺寺西一里許。北瞻芒嶺。南眺洛汭。東望宮闕。西顧旗亭。禪皋顯敞。實為勝地。是以溫子升碑云。面水背山。左朝右市是也。環所居之堂上置七佛。林池飛閣比之景明。至於春風動樹。則蘭開紫葉。秋霜降草。則菊吐黃花。名僧大德寂以遣煩。永熙年中平陽王即位。造磚浮圖一所。是土石之工窮精極麗。詔中書舍人溫子升以為文也。
永明寺。宣武皇帝所立也。在大覺寺東。時佛法經像盛于洛陽。異國沙門咸來輻輳。負錫持經。適茲藥土。世宗故立此寺以憩之。房廡連亙一千餘間。庭列修竹。檐拂高松。奇花異草。駢闐階砌。百國沙門三千餘人。西域遠者乃至大秦國。盡天地之西垂。績紡百姓野居。邑屋相望。衣服車馬。擬儀中國。南中有歌營國。去京師甚遠。風土隔絕。世不與中國交通。雖二漢及魏亦未曾至也。今始有沙門焉子善提拔陀。自云北行一月日。至勾稚國。北
【現代漢語翻譯】 現代漢語譯本： 有千人（指人數眾多）。天竺國（India）的胡沙門（指來自西域的出家人）菩提流支（Bodhiruci，人名）見到他，行禮並稱他為菩薩（Bodhisattva，指具有覺悟之心的人）。菩提流支精通佛法義理，名聲遠揚。西土（指印度）的各個民族稱他為羅漢（Arhat，指斷除煩惱，達到涅槃境界的人）。他通曉魏國的語言和隸書。翻譯了《十地經》、《楞伽經》以及其他經論共二十三部。即使是石室中抄寫的佛經，草堂中傳授的真理，也比不上他的貢獻。菩提流支閱讀曇謨最（Dharmaruci，人名）的《大乘義章》，每次都彈指讚歎，稱頌其精妙。隨即用胡人的文字寫下來傳播。西域的沙門常常面向東方遙拜他，稱曇謨最為東方聖人。
大覺寺（Mahabodhi Monastery）。是廣平王（Prince of Guangping）將自己的住宅捐獻出來的。位於融覺寺（Rongjue Monastery）西邊一里左右。北面可以望見芒嶺（Mang Mountain），南面可以眺望洛汭（Luorui，洛水和汭水的交匯處），東面可以看見宮闕，西面可以看見旗亭（插旗的亭子）。寺院地勢開闊，確實是勝地。所以溫子升（Wen Zisheng，人名）在碑文中寫道：『面水背山，左朝右市』就是指這裡。環繞著居住的堂屋，供奉著七佛（Seven Buddhas）。林園池塘和飛閣，可以和景明寺（Jingming Monastery）媲美。到了春風吹動樹木的時候，蘭花開放，長出紫色的葉子；秋霜降落在草地上的時候，菊花吐出黃色的花朵。許多名僧大德在這裡清靜地消除煩惱。永熙年間，平陽王（Prince of Pingyang）即位，建造了一座磚砌的佛塔。土木工程極其精巧華麗。皇帝下詔讓中書舍人（Imperial Secretary）溫子升爲之撰寫碑文。
永明寺（Yongming Monastery）。是宣武皇帝（Emperor Xuanwu）所建立的。位於大覺寺東邊。當時佛法和佛像在洛陽非常興盛。各國的沙門都聚集到這裡。揹著錫杖，帶著經書，來到這片土地。世宗（Emperor Shizong）因此建立了這座寺廟來供他們居住。房屋連綿不斷，有一千多間。庭院裡排列著修長的竹子，屋檐拂過高大的松樹。奇異的花草，密集地生長在臺階旁邊。有來自一百多個國家的沙門三千多人。西域遠的地方甚至有來自大秦國（羅馬帝國）的。他們居住在天地西邊的盡頭，從事紡織，百姓居住在郊野，村落房屋彼此相望。他們的衣服車馬，都模仿中國的制度。南邊有一個歌營國（Geying Kingdom），距離京城非常遙遠。風俗人情與中國隔絕。世世代代不與中國交通。即使是兩漢和魏朝也沒有到達過那裡。現在才開始有沙門焉子善提拔陀（Yanzi Shantibhadra，人名）。他自己說向北走一個月才能到達勾稚國（Gouzhi Kingdom）。
【English Translation】 English version: Thousands of people (referring to a large number). The Hu śramaṇa (a monk from the Western Regions) Bodhiruci (name) from India saw him, paid respects, and called him a Bodhisattva (one with an awakened mind). Bodhiruci was well-versed in the meaning of the Buddha's teachings and was famous. The various peoples of the Western Regions called him an Arhat (one who has eliminated afflictions and attained Nirvana). He was proficient in the language and clerical script of the Wei Dynasty. He translated the Ten Stages Sutra, the Laṅkāvatāra Sūtra, and twenty-three other scriptures and treatises. Even the Buddhist scriptures copied in stone chambers and the true teachings transmitted in thatched huts could not surpass his contributions. Bodhiruci read Dharmaruci's Great Treatise on the Meaning of Mahayana, and each time he snapped his fingers in praise, extolling its subtlety. He then wrote it down in the script of the Hu people and disseminated it. The śramaṇas of the Western Regions often faced east and paid homage to him from afar, calling Dharmaruci a sage of the East.
The Great Awakening Monastery (Mahabodhi Monastery). It was Prince of Guangping's donation of his residence. It is located about half a mile west of Rongjue Monastery. To the north, one can see Mang Mountain; to the south, one can overlook the confluence of the Luo and Rui rivers (Luorui); to the east, one can see the palaces; and to the west, one can see the flag pavilions. The monastery's terrain is open and spacious, truly a scenic spot. Therefore, Wen Zisheng wrote in the inscription: 'Facing the water and backing the mountain, with the court to the left and the market to the right,' referring to this place. Surrounding the hall where he lived, the Seven Buddhas are enshrined. The gardens, ponds, and flying pavilions are comparable to Jingming Monastery. When the spring breeze moves the trees, orchids bloom and produce purple leaves; when autumn frost falls on the grass, chrysanthemums bloom with yellow flowers. Many famous monks and virtuous individuals quietly eliminate their troubles here. During the Yongxi era, when Prince of Pingyang ascended the throne, he built a brick pagoda. The construction was extremely exquisite and magnificent. The emperor issued an edict for the Imperial Secretary Wen Zisheng to write an inscription for it.
Yongming Monastery. It was established by Emperor Xuanwu. It is located east of the Great Awakening Monastery. At that time, Buddhism and Buddhist images were very prosperous in Luoyang. Śramaṇas from various countries gathered here. Carrying their staffs and scriptures, they came to this land. Emperor Shizong therefore established this monastery to provide them with lodging. The buildings were continuous, with more than a thousand rooms. Slender bamboos lined the courtyard, and the eaves brushed against tall pine trees. Strange flowers and exotic plants grew densely beside the steps. There were more than three thousand śramaṇas from over a hundred countries. The distant Western Regions even included the Daqin Kingdom (Roman Empire). They lived at the western edge of the world, engaged in weaving, and the people lived in the countryside, with villages and houses facing each other. Their clothes, carriages, and horses all imitated the Chinese system. To the south, there was the Geying Kingdom, which was very far from the capital. Its customs and culture were isolated from China. For generations, it had no contact with China. Even the Han and Wei dynasties had never reached there. Now, there is a śramaṇa named Yanzi Shantibhadra. He himself said that it takes a month to travel north to the Gouzhi Kingdom.
行十一日至孫典國。從孫典國北行三十日至扶南國。方五千里。南夷之國最為強大。民戶殷多。出明珠金玉及水精珍異。饒檳榔。從扶南國北行一月至林邑國。出林邑入蕭衍國。拔陀至楊州歲余。隨楊州比丘法融。來至京師。沙門問其南方風俗。拔陀云。古有奴調國。乘四輪馬為車。斯調國出火浣布。以樹皮為之。其樹入火不燃。凡南方諸國。皆因城廓而居。多饒珍麗。民俗淳善。質直好義。亦與西國大秦安息身毒諸國交通往來。或三方四方浮浪乘風。百日便至。率奉佛教。好生惡殺。寺西有宜牛里。里內有陳留王景皓侍中安定公胡元吉等二宅。景皓者河內刺史陳留莊王祚之子。立性虛豁。少有大度。愛人好事。待物無遺。夙善玄言道家之業。遂舍半宅安置佛徒。演唱大乘數部並進。京師大德超光𣆴榮四法師三藏胡沙門菩提流支等咸預其席。諸方伎術之士莫不歸赴。時有奉朝請孟仲暉者。武城人也。父賓金城太守。暉志性聰明。學兼釋氏。四諦之義窮其旨歸。恒來造第與沙門論議。時號為玄宗先生。暉遂造人中夾貯像一軀。相好端嚴。希世所有。置皓前廳須臾彌寶坐。永安二年中。此像每夜行繞其坐。四面腳跡隱地成文。於是士庶異之。咸來觀矚。由是發心者亦復無量。永熙三年秋。忽然自去。莫知所之。其年冬而京
【現代漢語翻譯】 現代漢語譯本：從十一日走到孫典國（國家名）。從孫典國向北走三十日到達扶南國（國家名）。扶南國方圓五千里，是南方諸國中最強大的國家。那裡人口眾多，盛產明珠、金玉和水晶等珍貴物品，也盛產檳榔。從扶南國向北走一個月到達林邑國（國家名）。從林邑國進入蕭衍國（國家名）。拔陀（人名，Bhadda）在楊州住了一年多，跟隨楊州的僧人法融來到京師。有僧人問他南方的風俗，拔陀說：『古代有個奴調國（國家名），用四輪馬拉的車。這個奴調國出產火浣布，是用樹皮做的，這種樹即使在火中也不會燃燒。』凡是南方各國，都依城郭而居，大多盛產珍寶。民風淳樸善良，誠實正直，愛好道義。他們也與西國的大秦（羅馬帝國）、安息（帕提亞帝國）、身毒（印度）等國交通往來。或者從三方四方乘風漂流，一百天就能到達。他們大多信奉佛教，喜歡生命，厭惡殺戮。寺廟西邊有個宜牛里（地名），里內有陳留王景皓（人名），侍中安定公胡元吉（人名）等人的兩處宅邸。景皓是河內刺史、陳留莊王祚的兒子。他天性豁達，從小就有大度量，喜歡幫助別人，對待事物沒有遺漏。他一直精通玄言道家的學問，於是捨棄了半個宅邸安置僧人，演唱大乘佛教的經典。京師的大德超光、𣆴榮四法師、三藏胡沙門菩提流支（人名，Bodhiruci）等人都參與其中。各地的方伎之士沒有不來歸附的。當時有個奉朝請的孟仲暉（人名），是武城人。他的父親賓是金城太守。孟仲暉志向高遠，天資聰穎，學問兼通釋氏，對四諦的含義窮究其根本。他經常來拜訪，與僧人討論佛法。當時被稱為玄宗先生。孟仲暉於是造了一個人中夾貯像，相貌端莊美麗，世間罕有。放置在景皓前廳須臾彌寶坐上。永安二年中，這尊佛像每夜都繞著座位行走，四面的腳印隱隱地留在地上，形成了文字。於是士人和百姓都感到驚異，都來觀看。因此發心信佛的人也很多。永熙三年秋天，佛像忽然自己離開了，沒有人知道它去了哪裡。那年冬天，京城……』 English version: From the eleventh day, they traveled to Sundian Kingdom (name of a country). From Sundian Kingdom, traveling north for thirty days, they arrived at Funan Kingdom (name of a country). Funan Kingdom was five thousand li in circumference and was the most powerful of the southern countries. It had a large population and produced bright pearls, gold, jade, and crystal, as well as betel nuts. From Funan Kingdom, traveling north for one month, they arrived at Linyi Kingdom (name of a country). From Linyi Kingdom, they entered the Xiao Yan Kingdom (name of a country). Bhadda (person's name) stayed in Yangzhou for more than a year, following the monk Farong of Yangzhou to the capital. A monk asked him about the customs of the South, and Bhadda said, 'In ancient times, there was a Nu Tiao Kingdom (name of a country) that used four-wheeled horse-drawn carriages. This Nu Tiao Kingdom produced fire-resistant cloth made from tree bark. This tree does not burn even when exposed to fire.' All the southern countries lived within city walls and mostly produced treasures. The customs of the people were simple and kind, honest and upright, and they loved righteousness. They also had trade relations with the western countries of Daqin (Roman Empire), Anxi (Parthian Empire), and Shendu (India). Or they drifted with the wind from three or four directions, arriving in a hundred days. They mostly believed in Buddhism, loved life, and hated killing. West of the temple was Yiniu Lane (place name), where the residences of Chenliu King Jinghao (person's name), Attendant Zhong Anding Duke Hu Yuanji (person's name), and others were located. Jinghao was the son of Chenliu Zhuang Wang Zuo, the governor of Henan. He was naturally open-minded and had great magnanimity from a young age. He loved to help others and treated things without omission. He had always been proficient in the esoteric doctrines of Taoism, so he gave up half of his residence to accommodate monks and chant Mahayana Buddhist scriptures. The great virtues of the capital, Chao Guang, 𣆴 Rong, the Four Dharma Masters, the Tripitaka, and the foreign monk Bodhiruci (person's name) all participated in it. All the Fangji scholars from various places came to join them. At that time, there was Meng Zhonghui (person's name), who was serving as Feng Chaoqing, from Wucheng. His father, Bin, was the governor of Jincheng. Meng Zhonghui had lofty aspirations and was intelligent, and his learning encompassed Buddhism. He thoroughly investigated the meaning of the Four Noble Truths. He often came to visit and discuss Buddhism with the monks. At that time, he was known as Mr. Xuanzong. Meng Zhonghui then created a statue with a hidden image inside, with a dignified and beautiful appearance, rare in the world. It was placed on the Sumeru Treasure Seat in Jinghao's front hall. In the second year of Yong'an, this statue walked around the seat every night, and the footprints on all sides faintly remained on the ground, forming characters. Therefore, the scholars and common people were amazed and came to watch. As a result, countless people developed faith in Buddhism. In the autumn of the third year of Yongxi, the statue suddenly left on its own, and no one knew where it went. In the winter of that year, the capital...'
【English Translation】 English version: From the eleventh day, they traveled to Sundian Kingdom (name of a country). From Sundian Kingdom, traveling north for thirty days, they arrived at Funan Kingdom (name of a country). Funan Kingdom was five thousand li in circumference and was the most powerful of the southern countries. It had a large population and produced bright pearls, gold, jade, and crystal, as well as betel nuts. From Funan Kingdom, traveling north for one month, they arrived at Linyi Kingdom (name of a country). From Linyi Kingdom, they entered the Xiao Yan Kingdom (name of a country). Bhadda (person's name) stayed in Yangzhou for more than a year, following the monk Farong of Yangzhou to the capital. A monk asked him about the customs of the South, and Bhadda said, 'In ancient times, there was a Nu Tiao Kingdom (name of a country) that used four-wheeled horse-drawn carriages. This Nu Tiao Kingdom produced fire-resistant cloth made from tree bark. This tree does not burn even when exposed to fire.' All the southern countries lived within city walls and mostly produced treasures. The customs of the people were simple and kind, honest and upright, and they loved righteousness. They also had trade relations with the western countries of Daqin (Roman Empire), Anxi (Parthian Empire), and Shendu (India). Or they drifted with the wind from three or four directions, arriving in a hundred days. They mostly believed in Buddhism, loved life, and hated killing. West of the temple was Yiniu Lane (place name), where the residences of Chenliu King Jinghao (person's name), Attendant Zhong Anding Duke Hu Yuanji (person's name), and others were located. Jinghao was the son of Chenliu Zhuang Wang Zuo, the governor of Henan. He was naturally open-minded and had great magnanimity from a young age. He loved to help others and treated things without omission. He had always been proficient in the esoteric doctrines of Taoism, so he gave up half of his residence to accommodate monks and chant Mahayana Buddhist scriptures. The great virtues of the capital, Chao Guang, 𣆴 Rong, the Four Dharma Masters, the Tripitaka, and the foreign monk Bodhiruci (person's name) all participated in it. All the Fangji scholars from various places came to join them. At that time, there was Meng Zhonghui (person's name), who was serving as Feng Chaoqing, from Wucheng. His father, Bin, was the governor of Jincheng. Meng Zhonghui had lofty aspirations and was intelligent, and his learning encompassed Buddhism. He thoroughly investigated the meaning of the Four Noble Truths. He often came to visit and discuss Buddhism with the monks. At that time, he was known as Mr. Xuanzong. Meng Zhonghui then created a statue with a hidden image inside, with a dignified and beautiful appearance, rare in the world. It was placed on the Sumeru Treasure Seat in Jinghao's front hall. In the second year of Yong'an, this statue walked around the seat every night, and the footprints on all sides faintly remained on the ground, forming characters. Therefore, the scholars and common people were amazed and came to watch. As a result, countless people developed faith in Buddhism. In the autumn of the third year of Yongxi, the statue suddenly left on its own, and no one knew where it went. In the winter of that year, the capital...'
師遷鄴。武定五年暉為洛州開府長史。重加採訪。寥無影跡。出閶闔門城外七里。長分橋。中朝時。以谷水浚急注于城下多壞民家。立石橋以限之。長則分流入洛。故名曰長分橋。或云。晉河間王在長安。遣張方征長沙王。營軍於此。因為張方橋也。未知孰是。今民間訛語。號為張夫人橋。朝士送迎多在此處。長分橋西有千金堰。計其水利日益千金。因以為名。昔都水使者陳勰所造。令備夫一千歲恒修之。
洛陽城西伽藍記卷第四 大正藏第 51 冊 No. 2092 洛陽伽藍記
洛陽城北伽藍記卷第五
魏撫軍府司馬楊炫之撰
禪虛寺。在大夏門御道西。寺前有閱武場。歲終農隙。甲士習戰。千乘萬騎常在於此。有羽林馬僧相善抵角。戲擲戟與百尺樹齊等。虎賁張車。擲刀出樓一丈。帝亦觀戲在樓。恒令二人對為角戲。中朝時。宣武場大夏門東北。今為光風園。苜蓿生焉。
凝圓寺。閹官濟州刺史賈璨所立也。在廣莫門外一里御道東。所謂永平里也。注即漢太上王廣處。遷京之初創居此里。值母亡舍以為寺。地形高顯。下臨城闕。房廡精麗。竹柏成林。實是凈行息心之所也。王公卿士來遊觀。為五言者不可勝數。洛陽城東北有上高景。殷之頑民所居處也。高祖名聞義里。遷
【現代漢語翻譯】 現代漢語譯本： 師遷往鄴城。武定五年，李暉擔任洛州開府長史，多次派人尋訪，卻毫無軌跡。出閶闔門，城外七里處，有一座長分橋。中朝時期，因為谷水湍急，沖刷城下，多次毀壞民居，所以建造石橋來限制水流，使水流分流入洛河，因此得名長分橋。也有人說，晉朝的河間王在長安，派遣張方征討長沙王，在此處駐紮軍隊，因此稱為張方橋。不知道哪種說法正確。現在民間訛傳，稱之為張夫人橋。朝廷官員送別或迎接賓客大多在此處。長分橋西邊有千金堰，估算其水利價值每天增加千金，因此得名。這是以前的都水使者陳勰建造的，命令配備一千名勞工，每年都要進行修繕。 《洛陽城西伽藍記》卷第四 大正藏第51冊 No. 2092 《洛陽伽藍記》
《洛陽城北伽藍記》卷第五
魏撫軍府司馬楊炫之撰
禪虛寺，位於大夏門御道西側。寺前有一片閱武場，每年年終農閑時節，士兵在此練習作戰。成千上萬的騎兵經常在這裡操練。有羽林軍的馬僧，擅長抵角之戲，能將戟擲到與百尺高的樹木齊平。虎賁張車，能將刀擲出樓外一丈遠。皇帝也經常在樓上觀看錶演，經常讓這兩人進行抵角之戲。中朝時期，宣武場位於大夏門的東北方向，現在成了光風園，長滿了苜蓿。 凝圓寺，是閹官、濟州刺史賈璨所建造的。位於廣莫門外一里，御道的東側，也就是永平里。這裡是漢朝太上皇劉廣居住的地方。遷都洛陽之初，劉廣就居住在此地。後來因為母親去世，就將住宅舍棄改為寺廟。寺廟地勢高聳顯眼，可以俯瞰城闕，房屋精美華麗，竹林柏樹成蔭，確實是清凈修行、止息妄念的好地方。王公貴族、卿士大夫前來遊覽觀賞，寫下五言詩的人數不勝數。洛陽城東北有上高景，是殷朝的頑劣之民居住的地方。高祖將此地命名為聞義里，並遷...
【English Translation】 English version: Master moved to Ye city. In the fifth year of Wuding (547 CE), Li Hui served as the Chief Clerk of the Luozhou Governor's Office and repeatedly sent people to inquire, but there was no trace. Seven miles outside the Changhe Gate, there is a Changfen Bridge (Long Dividing Bridge). During the Middle Dynasties (referring to the Jin Dynasty), because the Gu River was rapid and often damaged people's homes under the city, a stone bridge was built to limit the water flow, so that the water would be diverted into the Luo River, hence the name Changfen Bridge. Some say that when the Prince of Hejian of the Jin Dynasty was in Chang'an, he sent Zhang Fang to conquer the Prince of Changsha, and stationed troops here, hence the name Zhang Fang Bridge. It is not known which statement is correct. Now, folk tales mistakenly call it Zhang Furen Bridge (Lady Zhang's Bridge). Court officials mostly bid farewell to or welcomed guests here. West of Changfen Bridge is the Qianjin Weir (Thousand Gold Weir), which is estimated to increase the value of water conservancy by a thousand gold per day, hence the name. It was built by the former Water Conservancy Envoy Chen Xie, who ordered that a thousand laborers be equipped to repair it every year. Record of the Buddhist Monasteries of Luoyang, Volume 4, West of the City Taisho Tripitaka Volume 51, No. 2092, Record of the Buddhist Monasteries of Luoyang
Record of the Buddhist Monasteries of Luoyang, Volume 5, North of the City
Written by Yang Xuanzhi, Sima of the Auxiliary Army Office of the Wei Dynasty
Chanxu Monastery (Zen Void Monastery) is located west of the Yudao (Imperial Way) at the Daxia Gate (Great Summer Gate). In front of the monastery is a parade ground where soldiers practice combat during the slack farming season at the end of the year. Thousands of cavalrymen often train here. There was a horse monk of the Yulin Army (Imperial Guard) who was good at the 'butting horns' game, and could throw a halberd as high as a hundred-foot tree. Zhang Che of the Huben (Brave Warriors) could throw a knife one zhang (approximately 10 feet) out of the building. The emperor also often watched the performances from the building, and often had these two perform the 'butting horns' game. During the Middle Dynasties, the Xuanwu Ground (Martial Display Ground) was located northeast of the Daxia Gate, but now it is the Guangfeng Garden (Light Breeze Garden), overgrown with alfalfa. Ningyuan Monastery (Concentrated Roundness Monastery) was built by the eunuch Jia Can, the governor of Jizhou. It is located one li (approximately 1/3 mile) outside the Guangmo Gate (Vast Desert Gate), east of the Yudao, in what is called Yongping Li (Eternal Peace Neighborhood). This is where Liu Guang, the Taishang Huang (Retired Emperor) of the Han Dynasty, lived. At the beginning of the relocation to Luoyang, Liu Guang lived here. Later, because his mother died, he abandoned the residence and converted it into a monastery. The terrain of the monastery is high and prominent, overlooking the city towers, the buildings are exquisite and beautiful, and the bamboo and cypress trees form a forest. It is indeed a good place for pure practice and cessation of delusions. Princes, dukes, and high officials come to visit and admire, and countless people have written five-character poems. Northeast of Luoyang city is Shang Gaojing (Upper High View), where the stubborn people of the Yin Dynasty lived. Emperor Gaozu named this place Wenyi Li (Neighborhood of Hearing Righteousness), and moved...
京之始朝士住其中。迭相幾刺竟皆去之。唯有造瓦者止其內。京師瓦器出焉。世人歌曰。洛陽城東北上高里。殷之頑民昔所止。今日百姓造甕子。人皆棄去住者恥。唯冠軍將軍郭文遠遊憩其中。堂宇園林匹于邦君。時隴西李元謙樂雙聲語。常經文遠宅前過。見其門閥華美。乃曰。是誰第宅過佳。婢春風出曰。郭冠軍家。元謙曰。凡婢雙聲。春風曰。儜奴慢罵。元謙服婢之能。於是京邑翕然傳之聞義里。有燉煌人宋云宅。云與惠生俱使西域也。神龜元年十一月冬。太后遣崇立寺比丘惠生。向西域取經。凡得一百七十部。皆是大乘妙典。初發京師西行四十日至赤嶺。即國之西強也。皇魏關防正在於此。赤嶺者不生草木。因以為名。其山有鳥鼠同穴。異種共類。鳥雄鼠雌共為陰陽。即所謂鳥鼠同穴。發赤嶺西行二十三日。渡流沙至土谷渾國。路中甚寒。多饒風雪。飛沙走礫。舉目皆滿。唯吐谷渾城左右暖于余處。其國有文字。況同魏。風俗政治多為夷法。從土谷渾西行三千五百里至鄯善城。其城自立王為土谷渾所吞。今城是土谷渾第二息寧西將軍總部落三千。以御西胡。從鄯善西行一千六百四十里至左末城。城中居民可有百家。土地無雨。決水種麥。不知用牛耒耜而田。城中國佛與菩薩乃無胡貌。訪古老云。是呂光伐胡所作
【現代漢語翻譯】 現代漢語譯本： 在京城的開始，很多官員居住在這裡。他們互相傾軋，最終都離開了。只有燒瓦的工匠還住在這裡。京城的瓦器就是從這裡生產的。世人歌唱道：『洛陽城東北的上高里，是殷朝遺民過去居住的地方。如今百姓在這裡製造瓦罐，人們都嫌棄這裡而離去，居住在這裡的人都感到羞恥。』只有冠軍將軍郭文遠在這裡遊玩休憩，他的宅院園林可以與諸侯相比。當時隴西人李元謙喜歡用雙聲詞說話。他經常經過郭文遠的宅前，看到他的門第華美，就說：『是誰的第宅如此過佳？』（'是誰'和'第宅'是雙聲詞）婢女春風出來說：『是郭冠軍家。』元謙說：『凡是婢女都用雙聲詞。』春風說：『儜奴慢罵。』（'儜奴'和'慢罵'是雙聲詞）元謙佩服婢女的才能。於是京城裡的人都傳頌這件事。聞義里有個敦煌人宋云的宅邸。宋雲和惠生一起出使西域。神龜元年十一月冬天，太后派遣崇立寺的比丘惠生，前往西域取經，一共得到一百七十部經書，都是大乘妙典。當初從京城出發向西走了四十天到達赤嶺（Red Ridge），這裡是國家的西部邊境要塞。北魏的關防就設在這裡。赤嶺不生長草木，因此得名。這座山上有鳥鼠同穴（Bird and Rat Sharing a Hole），不同的物種共同生活。鳥是雄性，老鼠是雌性，共同繁衍後代，這就是所謂的鳥鼠同穴。從赤嶺向西走了二十三天，渡過流沙到達吐谷渾國（Tuyuhun Kingdom）。路途中非常寒冷，經常颳風下雪，飛沙走石，舉目望去都是沙塵。只有吐谷渾城左右比較溫暖。這個國家有文字，情況和北魏相似。風俗政治大多是少數民族的習俗。從吐谷渾向西走了三千五百里到達鄯善城（Shanshan City）。這座城原來是獨立的王國，後來被吐谷渾吞併。現在這座城是吐谷渾第二王子寧西將軍的部落，有三千人，用來抵禦西胡。從鄯善向西走了一千六百四十里到達左末城（Zhemo City）。城中居民大約有一百戶人家。土地上沒有雨水，引水種麥。他們不知道用牛拉犁來耕田。城中的佛和菩薩像都沒有胡人的面貌。詢問當地的老人，他們說是呂光（Lü Guang）征討西域時建造的。
【English Translation】 English version: In the early days of the capital, many officials resided there. They engaged in mutual backstabbing, and eventually, they all left. Only the tile makers remained. The capital's tiles were produced there. People sang: 'Northeast of Luoyang city is Shanggao Village, where the remnants of the Yin dynasty once lived. Today, the common people make earthenware jars here. Everyone despises this place and leaves, and those who live here feel ashamed.' Only General Guo Wenyuan, the Champion General (Guo Wenyuan), leisurely resided there, his mansion and gardens comparable to those of a feudal lord. At that time, Li Yuanqian (Li Yuanqian) from Longxi, who enjoyed using double-syllable words, often passed by Guo Wenyuan's residence. Seeing the splendor of his gate, he said, 'Whose residence is so exceedingly fine?' ('Whose' and 'residence' are double-syllable words). The maid Chunfeng (Chunfeng) came out and said, 'It is the home of General Guo, the Champion General.' Yuanqian said, 'All maids use double-syllable words.' Chunfeng said, 'You are a 'nignu' who 'manma' (both are double-syllable words, meaning 'effeminate slave' and 'slowly scolding').' Yuanqian admired the maid's talent. Consequently, the people of the capital spread the story. In Wenyi Village, there was the residence of Song Yun (Song Yun) from Dunhuang. Song Yun and Huisheng (Huisheng) were both envoys to the Western Regions. In the winter of the eleventh month of the first year of the Shengui era, the Empress Dowager sent the monk Huisheng of Chongli Temple to the Western Regions to obtain scriptures. He obtained a total of one hundred and seventy scriptures, all of which were Mahayana sutras. Initially, they departed from the capital and traveled west for forty days to the Red Ridge (Chi Ling), which was the western stronghold of the country. The Northern Wei's defenses were located there. The Red Ridge was barren of vegetation, hence the name. On this mountain, birds and rats shared a hole (Bird and Rat Sharing a Hole), different species living together. The bird was male, and the rat was female, procreating together, which is what is meant by 'birds and rats sharing a hole.' Traveling west from the Red Ridge for twenty-three days, they crossed the quicksand and arrived at the Tuyuhun Kingdom (Tuyuhun Kingdom). The journey was very cold, with frequent winds and snow, flying sand and gravel, filling the view. Only the area around the city of Tuyuhun was warmer than the rest. This kingdom had writing, similar to that of the Northern Wei. The customs and politics were mostly those of the barbarians. Traveling west from Tuyuhun for three thousand five hundred li, they arrived at Shanshan City (Shanshan City). This city was originally an independent kingdom but was later annexed by Tuyuhun. Now, this city is the territory of the second prince of Tuyuhun, General Ningxi, with three thousand troops, used to defend against the Western barbarians. Traveling west from Shanshan for one thousand six hundred and forty li, they arrived at Zhemo City (Zhemo City). There were about one hundred households in the city. The land had no rain, so they diverted water to plant wheat. They did not know how to use oxen to pull plows for farming. The Buddha and Bodhisattva statues in the city did not have the appearance of barbarians. When asked, the local elders said that they were built by Lü Guang (Lü Guang) when he conquered the Western Regions.
。從左末城西行一千二百七十五里至末城。城傍花果似洛陽。唯土屋平頭為異也。從末城西行二十二里至捍𡡉城。南十五里有一大寺。三百餘眾僧。有金像一軀。舉高丈六。儀容超絕。相好炳然。面恒東立不肯西顧。父老傳云。此像本從南方騰空而來。于闐國王親見禮拜載像歸。中路夜宿。忽然不見。遣人尋之。還來本處。即起塔封四百戶供灑掃。戶人有患。以金箔貼像。所患處即得除愈。後人于像邊造丈六像者。及諸宮塔乃至數千。懸彩幡蓋亦有萬計。魏國之幡過半矣。幅上隸書云。太和十九年。景明二年。延昌二年。唯有一幅。觀其年號。是姚秦時幡。從捍𡡉城西行八百七十八里至於闐國。王頭著金冠似雞。幘頭后垂二尺生絹廣五寸以為飾。威儀有鼓角金鉦弓箭一具。戟二枝槊五張。左右帶刀不過百人。其俗婦人褲衫束帶乘馬馳走。與丈夫無異。死者以火焚燒。收骨葬之。上起浮圖。居喪者剪髮劈面為哀慼。髮長四寸。即就平常。唯王死不燒。置之棺中。遠葬於野。立廟祭祀。以時思之。于闐王不信佛法。有商將一比丘石毗盧旃在城南杏樹下。向王伏罪云。今輒將吳國沙門來在城南杏樹下。王聞忽怒即往看毗盧旃。旃語王曰。如來遣我來令王造覆盆浮圖一軀。使王祚永隆。王言令我見佛當即從命。毗盧旃鳴鐘告佛
【現代漢語翻譯】 現代漢語譯本：從左末城向西走一千二百七十五里到達末城（地名）。城邊的花果像洛陽一樣繁盛。只有土屋是平頂的，這與洛陽不同。從末城向西走二十二里到達捍𡡉城（地名）。向南十五里有一座大寺，有三百多僧人。有一尊金像，高一丈六尺（約合4.8米），儀容超凡脫俗，相好莊嚴顯著。面部始終朝東站立，不肯向西看。父老相傳，這尊佛像原本是從南方騰空而來。于闐國王（Khotan King）親自見到並禮拜，然後用車載著佛像返回。在半路上夜宿時，佛像忽然不見了。國王派人尋找，又回到原來的地方，於是就地建塔封了四百戶人家供灑掃。這些人家裡有人生病，就用金箔貼在佛像身上，生病的地方立刻就能痊癒。後來的人在佛像旁邊建造了一丈六尺高的佛像，以及各種宮塔，甚至多達數千座。懸掛的彩幡和傘蓋也有一萬多。魏國的幡超過了一半。幡的布幅上用隸書寫著：『太和十九年』、『景明二年』、『延昌二年』。只有一幅幡，從它的年號來看，是姚秦時期的幡。從捍𡡉城向西走八百七十八里到達于闐國（Khotan）。國王頭上戴著像雞一樣的金冠，幘（一種頭巾）的後邊垂著二尺長、五寸寬的生絹作為裝飾。儀仗隊有鼓角、金鉦、弓箭一套，戟兩枝，槊五張。左右佩刀的侍衛不超過一百人。當地的風俗是，婦女穿褲子和上衣，束腰帶，騎馬奔馳，和男子沒有什麼區別。死者用火焚燒，收斂骨灰埋葬，上面建造浮圖（佛塔）。居喪的人剪短頭髮，在臉上劃破，表示哀傷。頭髮長到四寸，就恢復平常。只有國王去世不火化，而是放在棺材裡，埋葬在遠離城市的地方，建立廟宇祭祀，按時追思。于闐國王不信佛法。有一個商人帶著一位比丘（bhiksu，佛教出家男眾）石毗盧旃（Śīlavirocana），在城南的杏樹下，向國王請罪說：『現在擅自帶了吳國的沙門（śramana，佛教出家眾的通稱）來到城南的杏樹下。』國王聽了勃然大怒，立刻前去看望石毗盧旃。石毗盧旃對國王說：『如來（Tathagata，佛的稱號）派我來，讓國王建造一座覆盆式的浮圖，使國王的王位永遠興隆。』國王說：『如果讓我見到佛，我當即聽從您的命令。』石毗盧旃鳴鐘召喚佛陀。
【English Translation】 English version: From the west of Zuo Mo City, travel 1275 li to Mo City (place name). The flowers and fruits beside the city are as prosperous as those in Luoyang. Only the flat-topped earthen houses are different. From Mo City, travel 22 li west to Hanrong City (place name). Fifteen li to the south, there is a large temple with more than 300 monks. There is a golden statue, one zhang and six chi (about 4.8 meters) tall, with extraordinary appearance and solemn features. The face always stands facing east, refusing to look west. The elders passed down that this statue originally came from the south through the air. The Khotan King (Yu Tian Guo Wang) personally saw and worshiped it, and then carried the statue back by cart. When camping in the middle of the road at night, the statue suddenly disappeared. The king sent people to look for it, and it returned to its original place, so a pagoda was built on the spot and 400 households were sealed to provide sweeping and cleaning. If someone in these households was sick, they would put gold leaf on the statue, and the sick area would be cured immediately. Later people built statues of one zhang and six chi high next to the statue, as well as various palaces and pagodas, even up to thousands. There are also more than 10,000 colorful banners and canopies hanging. More than half of the banners are from the Wei Kingdom. The cloth on the banners is written in official script: 'Taihe 19th year', 'Jingming 2nd year', 'Yanchang 2nd year'. There is only one banner, judging from its reign title, it is a banner from the Yao Qin period. From Hanrong City, travel 878 li west to the Khotan Kingdom (Yu Tian Guo). The king wears a golden crown like a chicken on his head, and a two-chi-long, five-cun-wide raw silk hangs behind the turban (a kind of headscarf) as decoration. The honor guard has a set of drums, horns, golden bells, bows and arrows, two halberds, and five spears. No more than one hundred guards with knives on their left and right. The local custom is that women wear trousers and tops, wear belts, ride horses and gallop, and are no different from men. The dead are cremated, the ashes are collected and buried, and a stupa (Buddha pagoda) is built on top. Those in mourning cut their hair short and slash their faces to show grief. When the hair grows to four cun, they return to normal. Only the king is not cremated when he dies, but is placed in a coffin and buried far away from the city, and a temple is built to worship and remember him on time. The Khotan King does not believe in Buddhism. A merchant brought a bhiksu (Buddhist monk) named Śīlavirocana (Shi Piluzhan), who was under an apricot tree south of the city, and pleaded guilty to the king, saying: 'Now I have brought a śramana (Buddhist renunciate) from the Wu Kingdom to the apricot tree south of the city without authorization.' The king was furious when he heard this and immediately went to see Śīlavirocana. Śīlavirocana said to the king: 'The Tathagata (Buddha) sent me to have the king build an overturned-bowl-shaped stupa so that the king's throne will be prosperous forever.' The king said: 'If you let me see the Buddha, I will immediately obey your orders.' Śīlavirocana rang the bell to summon the Buddha.
。即遣羅睺羅變形為佛。從空而現真容。王五體投地。即于杏樹下置立寺舍。畫作羅睺羅像。忽然自滅。于闐王更作精舍籠之。令覆甕之影恒出屋外。見之者無不迴向。其中有辟支佛靴。於今不爛。非皮非莫能審之。案于闐境東西不過三千餘里。神龜二年七月二十九日入朱駒波國。人民山居。五穀甚豐。食則面麥。不立屠殺。食肉者以自死肉。風俗言音與于闐相似。文字與波羅門同。其國疆界可五日行遍。八月初入漢盤陀國界。西行六日登蔥嶺山。復西行三日至缽盂城。三日至不可依山。其處甚寒冬夏積雪。山中有池。毒龍居之。昔有商人。止宿池側。值龍忿怒。咒殺商人。盤陀王聞之。舍位與子。向烏場國。學婆羅門咒。四年之中盡得其術。還復王位復咒池龍。龍變為人悔過向王。即徙之蔥嶺山去此池二千餘里。今日國王十三世祖。自此以西山路欹側。長坂千里。懸崖萬仞。極天之阻。實在於斯。太行孟門匹茲非險崤關壟坂方此則夷。自發蔥嶺步步漸高。如此四日。乃得至嶺。依約中下實半天矣。漢盤陀國正在山頂。自蔥嶺已西水皆西流。世人云是天地之中。人民決水以種。聞中國田待雨而種。笑曰。天何由可共期也。城東有孟津河。東北流向沙勒。蔥嶺高峻不生草木。是時八月天氣已冷。北風驅雁。飛雪千里。九
【現代漢語翻譯】 現代漢語譯本 隨即派遣羅睺羅（佛陀之子）變幻成佛的形象，從空中顯現出真實的容貌。于闐國王五體投地，就在杏樹下建造寺廟，繪製羅睺羅的畫像。畫像忽然自行消失。于闐國王又建造精舍籠罩住杏樹，使覆蓋精舍的甕的影子總是投射到屋外，見到的人沒有不迴心向佛的。其中有辟支佛（獨自悟道的修行者）的靴子，至今沒有腐爛，既不像皮革也不像其他東西，無法辨別材質。 考察于闐的疆域，東西不過三千多里。神龜二年七月二十九日進入朱駒波國。那裡的人民居住在山中，五穀非常豐盛，食物主要是面和麥。那裡不設立屠宰場，吃肉的人只吃自然死亡的動物的肉。風俗和語言與于闐相似，文字與波羅門（古印度祭司）相同。這個國家的疆界大約五天可以走遍。八月初進入漢盤陀國境內，向西走六天登上蔥嶺山。再向西走三天到達缽盂城，又走三天到達不可依山。那裡非常寒冷，冬夏都積雪。山中有一個池塘，有毒龍居住在裡面。過去有個商人，在池塘邊住宿，遇到毒龍發怒，用咒語殺死了商人。盤陀國王聽說了這件事，把王位讓給兒子，前往烏場國，學習婆羅門咒語。四年之中完全掌握了這種法術，返回后恢復了王位，又用咒語制服了池中的毒龍。毒龍變成人，向國王懺悔。國王就把毒龍遷徙到蔥嶺山，距離這個池塘二千多里。今天的國王是第十三世祖。從這裡向西，山路崎嶇傾斜，長長的山坡綿延千里，懸崖峭壁高達萬仞，極其險峻的阻礙，就在這裡。太行山和孟門山與這裡相比都算不上險峻，崤山和隴坂與這裡相比也算平坦了。 自從離開蔥嶺，一步步地向上攀登，這樣走了四天，才到達蔥嶺。感覺好像在中途，實際上已經到了半空中了。漢盤陀國就在山頂上。從蔥嶺向西，所有的水都向西流。世人說這裡是天地的中心。人民引水來種植農作物。聽說中國的田地要靠下雨才能種植，（他們）笑著說：『怎麼能和天約定時間呢？』城東有孟津河，向東北流向沙勒。蔥嶺高峻，不生長草木。當時是八月，天氣已經寒冷，北風吹著大雁，飛雪飄揚千里。
【English Translation】 English version Then he sent Rahula (Buddha's son) to transform into the form of the Buddha, appearing in true form from the sky. The king of Khotan prostrated himself with all five limbs touching the ground and immediately established a monastery under the apricot tree, painting an image of Rahula. The image suddenly disappeared on its own. The king of Khotan then built a 精舍 (jing she, a refined dwelling) to enclose it, so that the shadow of the urn covering the 精舍 (jing she) always projected outside the house, and those who saw it could not help but turn their hearts to the Buddha. Among them were the boots of a Pratyekabuddha (one who attains enlightenment on their own), which have not rotted to this day, and it is impossible to tell whether they are made of leather or something else. Investigating the territory of Khotan, it is no more than three thousand li (a Chinese unit of distance) from east to west. On the twenty-ninth day of the seventh month of the second year of the 神龜 (Shénguī) era, they entered the kingdom of Jukūbō. The people there live in the mountains, and the five grains are very abundant. Their food is mainly noodles and wheat. They do not establish slaughterhouses, and those who eat meat only eat the meat of animals that have died naturally. The customs and language are similar to those of Khotan, and the writing is the same as that of the Brahmins (ancient Indian priests). The borders of this country can be traversed in about five days. At the beginning of August, they entered the territory of the kingdom of Hanpantuo, and after traveling west for six days, they ascended the Congling Mountains. After traveling west for another three days, they reached Bōyú City, and after another three days, they reached the Unreachable Mountain. It is very cold there, and snow accumulates in winter and summer. There is a pond in the mountain, inhabited by a poisonous dragon. In the past, there was a merchant who stayed overnight by the pond and encountered the poisonous dragon's anger, who killed the merchant with a curse. The king of Hanpantuo heard about this, abdicated the throne to his son, and went to the kingdom of Wūchǎng to learn Brahmin spells. Within four years, he had fully mastered this magic, returned and restored the throne, and subdued the dragon in the pond with a spell. The dragon transformed into a human and repented to the king. The king then moved the dragon to the Congling Mountains, more than two thousand li (a Chinese unit of distance) away from this pond. Today's king is the thirteenth ancestor. From here to the west, the mountain road is rugged and sloping, the long slopes stretch for thousands of li (a Chinese unit of distance), and the cliffs are ten thousand ren (a Chinese unit of length) high. The extreme obstacles are here. Mount Taihang and Mount Mengmen are not as dangerous as this, and the Xiaoguan Pass and Longban Slope are flat compared to this. Since leaving the Congling Mountains, they climbed higher and higher step by step. After walking like this for four days, they reached the Congling Mountains. It felt like they were halfway up, but in reality, they were already halfway to the sky. The kingdom of Hanpantuo is right on top of the mountain. From the Congling Mountains westward, all the water flows westward. People say that this is the center of heaven and earth. The people divert water to plant crops. Hearing that the fields in China have to rely on rain to grow, they laughed and said, 'How can we make an appointment with heaven?' East of the city is the Mengjin River, which flows northeast towards Shālè. The Congling Mountains are high and steep, and no grass or trees grow. At that time, it was August, and the weather was already cold, with the north wind driving the geese and snow flying for thousands of li (a Chinese unit of distance).
月中旬入缽和國。高山深谷險道如常。國王所住因山為城。人民服飾惟有氈衣。地土甚寒。窟穴而居。風雪勁切。人畜相依。國之南界有大雪山。朝融夕結。望若玉峰。十月之初至𠿒噠國。土田庶衍。山澤彌望。居無城郭。遊軍而治。以氈為屋。隨逐水草。夏則隨涼。冬則就溫。鄉土不識文字。禮教俱闕。陰陽運轉莫知其度。年無盈閏。月無大小。用十二月為一歲。受諸國貢獻。南至牒羅。北盡敕勤。東被于闐。西及波斯。四十餘國。皆來朝賀。王張大㲲帳。方四十步。週迴以𣰽毹為壁。王著錦衣坐金床。以四金鳳凰為床腳。見大魏使人再拜跪。受詔書。至於設會。一人唱則客前後唱則罷會。唯有此法。不見音樂。𠿒噠國王妃亦著錦衣。垂地三尺。使人擎之。頭帶一角長八尺。奇長三尺。以玫瑰五色裝飾其上。王妃出則與之。入坐金床。以六牙白象四獅子為床。自余大臣妻皆隨。傘頭亦似有角團圓垂下。狀似寶蓋。觀其貴賤亦有服章。四夷之中最為強大。不信佛法。多事外神。殺生血食。器用七寶。諸國奉獻甚饒珍異。按𠿒噠國去京師二萬餘里。十一月初入波斯國。境土甚狹。七日行過。人民山居。資業窮煎。風俗兇慢。見王無禮。國王出入從者數人。其國有水。昔日甚淺。後山崩截流。變為二池。毒龍居之。多有災
【現代漢語翻譯】 現代漢語譯本 月中旬我進入了缽和國（Bohai）。高山深谷，險峻的道路和往常一樣。國王居住的地方依山而建，形成一座城池。那裡的人民穿著只有氈衣。土地非常寒冷，人們住在窟穴里。風雪猛烈，人和牲畜互相依靠。國家的南邊有大雪山，早晨融化晚上結冰，看起來像玉峰一樣。十月初我到達了𠿒噠國（Hephthalite）。那裡的土地肥沃廣闊，山川湖泊隨處可見。人們沒有城郭居住，而是以遊牧軍隊進行統治。他們用氈布做房屋，隨著水草遷徙。夏天就到涼爽的地方，冬天就到溫暖的地方。當地人不識字，缺乏禮儀教化。不知道陰陽運轉的規律，一年沒有閏月，一個月沒有大小之分。用十二個月作為一年。接受各國的進貢，南邊到牒羅（India），北邊到敕勤（Chach），東邊到于闐（Khotan），西邊到波斯（Persia），四十多個國家都來朝賀。國王張起巨大的㲲帳，有四十步見方，周圍用𣰽毹作為墻壁。國王穿著錦衣，坐在金床上，用四個金鳳凰作為床腳。見到大魏的使者，兩次跪拜，接受詔書。至於設宴聚會，一個人唱歌，客人前後跟著唱，唱完就結束聚會。只有這樣的規矩，沒有音樂。𠿒噠國王妃也穿著錦衣，拖在地上三尺長，要人托著。頭上戴著一個角，長八尺，特別長的有三尺，用玫瑰和五種顏色的寶石裝飾在上面。王妃出行時就戴著它，入內就坐在金床上，用六牙白象和四隻獅子作為床的裝飾。其餘大臣的妻子都跟隨在後。傘的頂端也好像有角，圓圓地垂下來，形狀像寶蓋。觀看他們的貴賤，也有不同的服裝。在四夷之中，𠿒噠國最為強大。不相信佛法，大多信奉外道神靈，進行殺生祭祀，用動物的血來祭祀。器物使用七寶製作。各國進獻的珍寶非常多。據記載，𠿒噠國距離京師有兩萬多里。十一月初我進入了波斯國。境土非常狹窄，七天就走完了。人民住在山裡，生活貧困。風俗兇悍傲慢，見到國王也沒有禮貌。國王出行時只有幾個人跟隨。那裡有水，以前很淺，後來山崩截斷了水流，變成了兩個水池，有毒龍居住在裡面，經常發生災禍。
【English Translation】 English version In the middle of the month, I entered the Bohai Kingdom (缽和國). The high mountains and deep valleys, the perilous roads, were as usual. The king's residence was built against the mountain, forming a city. The people there wore only felt clothes. The land was very cold, and people lived in caves. The wind and snow were fierce, and people and livestock depended on each other. To the south of the kingdom was a great snow mountain, melting in the morning and freezing in the evening, looking like a jade peak. At the beginning of October, I arrived at the Hephthalite Kingdom (𠿒噠國). The land there was fertile and vast, with mountains, rivers, and lakes everywhere. People did not live in walled cities but were governed by nomadic armies. They used felt to make houses, moving with the water and grass. In summer, they went to cool places, and in winter, they went to warm places. The locals were illiterate and lacked etiquette and education. They did not know the laws of Yin and Yang, and the year had no leap month, and the month had no distinction between large and small. They used twelve months as a year. They received tributes from various countries, from India (牒羅) in the south to Chach (敕勤) in the north, from Khotan (于闐) in the east to Persia (波斯) in the west. More than forty countries came to pay tribute. The king erected a huge felt tent, forty steps square, surrounded by carpets (𣰽毹) as walls. The king wore brocade clothes and sat on a golden bed, with four golden phoenixes as the bed legs. When he saw the envoy of the Great Wei, he bowed twice and received the imperial edict. As for banquets and gatherings, one person sang, and the guests sang along before and after, and the gathering ended when the singing was over. There were only such rules, and there was no music. The queen of the Hephthalite Kingdom also wore brocade clothes, trailing three feet on the ground, requiring someone to hold it up. She wore a horn on her head, eight feet long, and especially long ones were three feet long, decorated with roses and five-colored gems. The queen wore it when she went out and sat on the golden bed when she entered, with six-tusked white elephants and four lions as decorations for the bed. The wives of the other ministers followed behind. The top of the umbrella also seemed to have horns, round and drooping down, shaped like a treasure canopy. Observing their nobility and inferiority, they also had different clothing. Among the four barbarians, the Hephthalite Kingdom was the most powerful. They did not believe in Buddhism but mostly worshiped foreign gods, performing sacrifices and using animal blood for sacrifices. The utensils were made of seven treasures. The treasures offered by various countries were very numerous. According to records, the Hephthalite Kingdom was more than 20,000 li away from the capital. At the beginning of November, I entered the Persian Kingdom. The territory was very narrow, and it took only seven days to pass through. The people lived in the mountains and were poor. The customs were fierce and arrogant, and they were not polite to the king. The king was accompanied by only a few people when he traveled. There was water there, which used to be very shallow, but later a mountain collapsed and cut off the water flow, turning it into two pools, inhabited by poisonous dragons, and disasters often occurred.
異。夏喜暴雨。冬則積雪。行人由之多致難艱。雪有白光照耀人眼。令人閉目茫然無見。祭祀龍王。然後平復。十一月中旬入賒彌國。此國漸出蔥嶺。土田峣崅。民多貧困。峻路危道。人馬僅通。一直一道。從缽盧勒國向烏場國。鐵鎖為橋。縣虛為渡。下不見底。旁無挽捉。倏忽之間投軀萬仞。是以行者望風謝路耳。十二月初入烏場國。北接蔥嶺。南連天竺。土氣和暖。地方數千。民物殷阜。匹臨淄之神州。原田膴膴。等咸陽之上土。鞞羅施兒之所。薩埵投身之地。舊俗雖遠土風猶存。國王精食菜食長齋。晨夜禮佛。擊鼓吹貝。琵琶箜篌笙簫備有。日中已后。始治國事。假有死罪不立殺刑。唯從空山任其飲啄事涉疑似。以藥服之。清濁則驗。隨事輕重。當時即決。土地肥美人物豐饒。百穀盡登五果繁熟。夜聞鐘聲。遍滿世界。土饒異花。冬夏相接。道俗采之。上佛供養。國王見宋云。云大魏使來。膜拜受詔書。聞太后崇奉佛法。即面東合掌。遙心頂禮。遣解魏語人問宋云曰。卿是日出人也。宋云答曰。我國東界。有大海水日出其中。實如來旨。王又問曰。彼國出聖人否。宋云具說周孔莊老之德。次序蓬萊山上銀闕金堂。神仙聖人並在其上。說管輅善卜華陀治病左慈方術。如此之事分別說之。王曰。若如卿言即是佛國。
【現代漢語翻譯】 現代漢語譯本： 氣候差異很大。夏天經常有暴雨，冬天則積雪很深，行人因此常常感到行走困難。雪的反光強烈，照射人眼，讓人睜不開眼睛，一片茫然。需要祭祀龍王，才能恢復正常。十一月中旬進入賒彌國（地名，位於蔥嶺附近）。這個國家逐漸離開蔥嶺，土地崎嶇不平，人民大多貧困。山路陡峭危險，僅能容人馬通過。只有一條路，從缽盧勒國（地名）通向烏場國（地名）。用鐵索作為橋樑，懸空作為渡口，下面看不到底，旁邊沒有可以抓扶的地方，稍不留神就會墜入萬丈深淵。因此，旅行者遠遠望見就害怕得不敢走了。十二月初進入烏場國。北面連線蔥嶺，南面連線天竺（古印度）。氣候溫和，地方有數千里。人民生活富足，物產豐富，可以媲美臨淄（春秋戰國時齊國都城）這樣的神州，原野肥沃，可以比得上咸陽（秦朝都城）的上等土地。這裡是鞞羅施兒（可能是人名，待考）的住所，薩埵（菩薩的舊譯）投身喂虎的地方。雖然舊的風俗已經過去很久，但當地的風土人情依然存在。國王吃精美的素食，長期齋戒，早晚禮拜佛，敲鼓吹貝，琵琶、箜篌、笙簫等樂器一應俱全。每天中午以後，才開始處理國家事務。即使有犯死罪的人，也不判處死刑，只是放到空曠的山裡，任其自由飲食。如果事情涉及嫌疑，就用藥物來檢驗，清白或不清白就能顯現出來。根據事情的輕重，當時就做出判決。土地肥沃，物產豐富，各種穀物都能豐收，各種水果都很繁茂。夜晚能聽到鐘聲，傳遍世界。土地上盛產奇異的花朵，冬夏相繼開放，僧人和俗人採摘這些花朵，用來供養佛。國王見到宋云（人名），宋云說自己是大魏（北魏）的使者，國王就跪拜接受詔書，聽到太后崇奉佛法，就面向東方合掌，遙遠地虔誠頂禮。派遣懂得魏國語言的人問宋云說：『您是從日出之地來的人嗎？』宋云回答說：『我國東邊有大海，太陽從海中升起，確實像您說的那樣。』國王又問：『那個國家出聖人嗎？』宋云詳細地說了周公、孔子、莊子、老子的德行，依次說了蓬萊山上銀闕金堂，神仙聖人都在那裡。說了管輅（三國時人）善於占卜，華佗（東漢末年人）善於治病，左慈（東漢末年人）有方術。像這樣的事情，分別地說了。國王說：『如果像您說的那樣，那就是佛國了。』
【English Translation】 English version: The climate varies greatly. In summer, there are often torrential rains, while in winter, the snow accumulates deeply, making it difficult for travelers to pass. The glare from the snow dazzles the eyes, causing people to close them and lose their vision. Sacrifices are made to the Dragon King to restore normalcy. In mid-November, they entered the country of Shemi (location near the Pamir Mountains). This country gradually emerges from the Pamir Mountains, with rugged and uneven land, and the people are mostly poor. The mountain roads are steep and dangerous, barely passable by people and horses. There is only one road leading from the country of Boluoluo (location) to the country of Wuchang (location). Iron chains serve as bridges, and suspended structures as crossings, with no bottom in sight and nothing to hold onto, so that one could fall into an abyss of ten thousand fathoms in an instant. Therefore, travelers are afraid to even look at the road from afar. In early December, they entered the country of Wuchang. It borders the Pamir Mountains to the north and Tianzhu (ancient India) to the south. The climate is mild, and the area spans several thousand li. The people are prosperous, and the products are abundant, comparable to the divine land of Linzi (capital of the State of Qi during the Spring and Autumn and Warring States periods), and the fields are fertile, like the superior land of Xianyang (capital of the Qin Dynasty). This is the residence of Piluoshi'er (possibly a person's name, to be verified), and the place where Sattva (old translation of Bodhisattva) sacrificed himself to feed the tiger. Although the old customs have long passed, the local customs and traditions still remain. The king eats refined vegetarian food, observes long-term fasting, and worships the Buddha morning and evening, playing drums and blowing conch shells. Instruments such as the pipa, konghou, sheng, and xiao are all available. Only after noon does he begin to handle state affairs. Even those who commit capital crimes are not sentenced to death but are instead released into the empty mountains, allowed to eat and drink freely. If a matter involves suspicion, medicine is used to test them, and their innocence or guilt will be revealed. Based on the severity of the matter, a decision is made on the spot. The land is fertile, and the products are abundant, with all kinds of grains yielding good harvests and various fruits flourishing. At night, the sound of bells can be heard, spreading throughout the world. The land is rich in exotic flowers, which bloom one after another from winter to summer. Monks and laypeople pick these flowers to offer to the Buddha. When the king saw Song Yun (person's name), and Song Yun said that he was an envoy from the Great Wei (Northern Wei Dynasty), the king knelt and received the imperial edict. Upon hearing that the Empress Dowager revered the Buddha Dharma, he faced east, joined his palms, and respectfully bowed from afar. He sent someone who understood the language of Wei to ask Song Yun: 'Are you from the land where the sun rises?' Song Yun replied: 'To the east of our country, there is a great sea, and the sun rises from the sea, just as you say.' The king then asked: 'Does that country produce sages?' Song Yun described in detail the virtues of the Duke of Zhou, Confucius, Zhuangzi, and Laozi, and then spoke of the silver palaces and golden halls on Mount Penglai, where immortals and sages reside. He spoke of Guan Lu (person from the Three Kingdoms period) who was skilled in divination, Hua Tuo (person from the late Eastern Han Dynasty) who was skilled in healing, and Zuo Ci (person from the late Eastern Han Dynasty) who possessed magical arts. He spoke of such things separately. The king said: 'If it is as you say, then that is a Buddha land.'
我當命終愿生彼國。宋云於是與惠生出城外。尋如來教跡。水東有佛曬衣處。初如來在烏場國行化。龍王瞋怒興大風雨。佛僧迦梨表裡通濕。雨止佛在石下東面而坐曬袈裟。年歲雖久彪炳若新。非直條縫明見至於細縷亦新。乍往觀之。如似未徹。假令刮削其文轉明。佛坐處及曬衣所並有塔記。水西有池。龍王居之。池邊有一寺。五十餘僧。龍王每作神變。國王祈請以金玉珍寶。投之池中。在後涌出令僧取之。此寺衣食待龍而濟。世人名曰龍王寺。王城北八十里有如來履石之跡。起塔籠之。履石之處若水踐泥量之不定。或長或短。今立寺。可七十餘僧。塔南二十步有泉石。佛本清凈嚼楊枝植地。即生今成大樹。胡名曰婆樓。城北有陀羅寺。佛事最多。浮圖高大。僧房逼側周匝。金像六千軀。王年常大會。皆在此寺。國內沙門咸來雲集。宋云惠生見彼比丘戒行精苦。觀其風範特加恭敬。遂舍奴婢二人。以供灑掃。去王城東南山行八日。如來苦行投身餓虎之處。高山籠嵸危岫入云。嘉木靈芝叢生其上。林泉婉麗花彩曜目。宋云與惠生割捨行資。于山頂造浮圖一所。刻石隸書銘魏功德。山有收骨寺。三百餘僧。王城南一百餘里有如來。昔作摩休國剝皮為紙析骨為筆處。阿育王起塔籠之。舉高十丈。析骨之處。髓流著石。觀其脂
【現代漢語翻譯】 現代漢語譯本：我當生命終結時，愿往生到那個佛國。宋云於是和惠生出城外，尋找如來的教化遺蹟。在水東，有一個佛陀晾曬袈裟的地方。當初如來在烏場國（Uchang Kingdom）弘揚佛法，龍王（Naga King）嗔怒，興起大風雨，佛陀的僧伽梨（Sanghati，一種僧袍）內外都濕透了。雨停后，佛陀在石頭下向東而坐，晾曬袈裟。雖然年代久遠，但袈裟的顏色鮮明如新。不僅條縫清晰可見，就連細小的絲線也像新的一樣。初次觀看時，好像還沒有完全乾透。即使刮削其上的文字，也會更加明亮。佛陀坐過的地方和晾曬袈裟的地方都有塔記。水西邊有一個池塘，龍王居住在其中。池塘邊有一座寺廟，有五十多名僧人。龍王經常顯現神通變化，國王祈求龍王，將金玉珍寶投入池中。之後，這些寶物會涌出水面，讓僧人取用。這座寺廟的衣食都依靠龍王供給，世人稱之為龍王寺。王城北面八十里處有如來腳印的石頭，建塔覆蓋它。腳印的地方像踩在水裡的泥土一樣，大小不定，有時長有時短。現在這裡建了一座寺廟，大約有七十多名僧人。塔南二十步的地方有一處泉水。佛陀原本用清凈的楊枝嚼過後插在地上，立刻生長成現在的大樹，胡人稱之為婆樓（Baru）。城北有一座陀羅寺（Dhara Monastery），佛事活動最多，佛塔高大，僧房擁擠環繞四周，有六千尊金像。國王每年都會在此寺舉行盛大的法會，國內的沙門（Sramana，出家修道者）都來雲集。宋雲和惠生看到那裡的比丘（Bhiksu，出家男子）戒行精嚴，非常敬佩他們的風範，於是捨棄了兩個奴婢，供他們灑掃。從王城向東南方向走八天，到達如來過去苦行，投身喂餓虎的地方。高山聳立，山峰高聳入雲，美好的樹木和靈芝叢生其上，林間的泉水婉轉美麗，花朵色彩鮮豔奪目。宋雲和惠生拿出路費，在山頂建造了一座佛塔，用隸書刻石銘記魏國的功德。山裡有一座收骨寺，有三百多名僧人。王城南面一百多里處，是如來過去作為摩休國（Mahyu Kingdom）國王時，剝皮為紙，析骨為筆的地方，阿育王（Asoka）建造了一座塔覆蓋它，高十丈。在析骨的地方，骨髓流到石頭上，觀察那脂肪 現代漢語譯本：仍然存在。
【English Translation】 English version: I vow to be reborn in that Buddha-land when my life ends. Thereupon, Song Yun and Hui Sheng went outside the city to seek the traces of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) teachings. To the east of the water, there is a place where the Buddha dried his Sanghati (Sanghati, a type of monastic robe). Initially, when the Tathagata was propagating the Dharma in the Uchang Kingdom (Uchang Kingdom), the Naga King (Naga King) became angry and caused a great wind and rain, and the Buddha's Sanghati was soaked through, inside and out. After the rain stopped, the Buddha sat facing east under a stone, drying his Sanghati. Although many years have passed, the colors of the robe are as bright as new. Not only are the seams clearly visible, but even the fine threads are like new. When viewed for the first time, it seems as if it has not completely dried. Even if the inscriptions on it were scraped off, they would become even brighter. There are stupa inscriptions at the place where the Buddha sat and where he dried his robe. To the west of the water is a pond where the Naga King resides. Beside the pond is a monastery with more than fifty monks. The Naga King often manifests miraculous transformations, and the king prays to him, throwing gold, jade, and precious jewels into the pond. Afterwards, these treasures emerge from the water, allowing the monks to take them. This monastery relies on the Naga King for its food and clothing, and the world calls it the Naga King Monastery. Eighty li north of the royal city are the stone footprints of the Tathagata, covered by a stupa. The footprints are like stepping in muddy water, and their size is uncertain, sometimes long and sometimes short. Now a monastery has been built here, with about seventy monks. Twenty paces south of the stupa is a spring. The Buddha originally chewed a clean willow twig and planted it in the ground, and it immediately grew into the large tree that stands today, which the Hu people call Baru (Baru). North of the city is the Dhara Monastery (Dhara Monastery), where the most Buddhist activities take place. The stupa is tall, and the monks' quarters are crowded all around, with six thousand golden statues. The king holds a grand Dharma assembly at this monastery every year, and the Sramanas (Sramana, wandering ascetics) of the country gather there. Song Yun and Hui Sheng saw that the Bhiksus (Bhiksu, a Buddhist monk) there were strict in their observance of the precepts and greatly admired their demeanor, so they gave up two slaves to provide them with cleaning services. Eight days' journey southeast from the royal city is the place where the Tathagata practiced asceticism in the past, offering his body to feed a hungry tiger. The high mountains are towering, and the peaks reach into the clouds, with beautiful trees and lingzhi mushrooms growing on them. The springs in the forest are gentle and beautiful, and the colors of the flowers are dazzling. Song Yun and Hui Sheng took out their travel expenses and built a stupa on the top of the mountain, engraving the merits of the Wei kingdom on a stone in clerical script. There is a bone-collecting monastery on the mountain, with more than three hundred monks. More than one hundred li south of the royal city is the place where the Tathagata, when he was the king of the Mahyu Kingdom (Mahyu Kingdom) in the past, peeled off his skin to make paper and split his bones to make a pen. King Asoka (Asoka) built a stupa to cover it, ten zhang high. At the place where the bones were split, the marrow flowed onto the stone, and observing the fat English version: still exists.
色。肥膩若新。王城西南五百里。有善持山。甘泉美果。見於經記。山谷和暖。草木冬青。當時太簇御辰溫熾已扇。鳥鳴春樹。蝶舞花叢。宋云遠在絕域。因矚此芳景。歸懷之思獨軫中腸。遂動舊疹。纏綿經月。得婆羅門咒。然後平善。山項東南有太子石室。一口兩房。太子室前十步有大方石。云太子常坐其上。阿育王起塔記之。塔南一里太子草菴處。去塔一里。東北下山五十步。有太子男女繞樹不去。婆羅門以杖鞭之。流血灑地處。其樹猶存。灑血之地。今為泉水。室西三里。天帝釋化為師子。當路蹲坐。遮嫚𡛠之處。石上毛尾爪跡。今悉炳然。阿周陀窟。及門子供養盲父母處。皆有塔記。山中有昔五百羅漢床。南北兩行相向坐處。其次第相對。有大寺僧徒二百人。太子所食。泉水北有寺。恒以驢數頭運糧上山。無人驅逐自然往還。寅發午至。每及沖餐。此是護塔神渥婆仙使之然。此寺昔日有沙彌。常除灰目入神定。維那挽之。不覺皮連骨離。渥婆仙代沙彌除灰處。國王與渥婆仙立廟圖。其形像以金傅之。隔山嶺有婆奸寺。夜叉所造。僧徒八十人。云羅漢夜叉常來供養。灑掃取薪。凡俗比丘不得在寺。大魏沙門道榮至此禮拜而去。不敢留停。至正光元年四月中旬入乾陀羅國。土地亦與烏場國相似。本名業波羅國。為
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，指物質、形色）。肥膩如新。王城西南五百里，有善持山（Śubhadhra-parvata）。甘美的泉水和水果，在經書中有所記載。山谷溫暖，草木四季常青。當時正值太簇（Tàicù，音律名，指農曆正月）御辰，溫暖的氣息已經散佈開來，鳥兒在春天的樹上鳴叫，蝴蝶在花叢中飛舞。宋云身處遙遠的異國他鄉，看到這美好的景色，思鄉之情獨自涌上心頭，於是舊病復發，纏綿了一個多月，後來得到婆羅門（Brāhmaṇa）的咒語，才得以痊癒。山頂東南方有太子石室，一個入口，兩個房間。太子石室前十步遠的地方有一塊大方石，據說太子經常坐在上面。阿育王（Aśoka）建造佛塔來紀念這件事。佛塔南邊一里路的地方是太子曾經居住的草菴。距離佛塔一里路，東北方向下山五十步的地方，有太子的孩子圍繞著樹不肯離去，婆羅門用杖鞭打他們，流出的血灑在地上。那棵樹仍然存在，灑血的地方，現在變成了一處泉水。石室西邊三里路的地方，天帝釋（Indra）化身為獅子，蹲坐在路中間，阻擋嫚𡛠（Mànzī，人名）的去路。石頭上獅子的毛髮、尾巴和爪子的痕跡，現在都清晰可見。阿周陀窟（Ajunta Cave），以及門子供養盲人父母的地方，都有佛塔作為標記。山中還有過去五百羅漢（Arhat）的床，南北兩行相對而坐的地方，依次相對。那裡有一座大寺廟，有僧侶二百人。太子所食用的泉水北邊有一座寺廟，經常用幾頭驢子運送糧食上山，沒有人驅趕，它們自然地往返，寅時出發，午時到達。每到用餐時間，都是護塔神渥婆仙（Avabhāsa）使之如此。這座寺廟過去有一位沙彌（Śrāmaṇera），經常清除灰塵，進入禪定。維那（Karmadāna）拉他起來，不覺皮肉和骨頭分離。渥婆仙代替沙彌清除灰塵的地方，國王和渥婆仙立廟，畫了他的畫像，用金子裝飾。隔著山嶺有一座婆奸寺（Bōjiān sì），是夜叉（Yakṣa）建造的，有僧侶八十人。據說羅漢夜叉經常來供養，灑掃取薪，凡俗的比丘（Bhikṣu）不得住在這座寺廟裡。大魏沙門道榮（Dàowèi shāmén Dàoróng）到這裡禮拜后離去，不敢停留。到正光元年四月中旬進入乾陀羅國（Gandhāra），土地也和烏場國（Udyāna）相似，本名業波羅國（Hiē-pó-luó guó）。
【English Translation】 English version Rūpa (form, material). Rich and fresh. Five hundred li southwest of the royal city is Śubhadhra-parvata (Good Holding Mountain). Sweet springs and fruits are recorded in the scriptures. The valleys are warm, and the plants and trees are evergreen. At that time, it was the time of Tàicù (a musical term, referring to the first month of the lunar calendar), and the warm air had spread. Birds chirped in the spring trees, and butterflies danced in the flower bushes. Song Yun was in a distant foreign land, and seeing this beautiful scenery, his homesickness surged in his heart, and his old illness relapsed, lingering for more than a month. Later, he received a Brāhmaṇa's mantra and was able to recover. Southeast of the top of the mountain is the Crown Prince's stone chamber, with one entrance and two rooms. Ten steps in front of the Crown Prince's chamber is a large square stone, said to be where the Crown Prince often sat. Aśoka built a pagoda to commemorate this event. One li south of the pagoda is the thatched hut where the Crown Prince once lived. Fifty steps northeast down the mountain, one li from the pagoda, are the Crown Prince's children who would not leave the tree. The Brāhmaṇa whipped them with a staff, and the blood that flowed sprinkled on the ground. That tree still exists, and the place where the blood was sprinkled is now a spring. Three li west of the stone chamber, Indra transformed into a lion, squatting in the middle of the road, blocking the path of Mànzī (a person's name). The lion's hair, tail, and claw marks on the stone are now clearly visible. The Ajunta Cave, and the place where the gatekeeper supported his blind parents, all have pagodas as markers. In the mountain are the beds of the past five hundred Arhats, sitting facing each other in two rows, in order. There is a large temple there, with two hundred monks. North of the spring where the Crown Prince ate is a temple, which often uses several donkeys to transport grain up the mountain. No one drives them, and they naturally go back and forth, leaving at the hour of Yin (3-5 AM) and arriving at the hour of Wu (11 AM-1 PM). Every mealtime, it is the guardian deity Avabhāsa who makes it so. In the past, this temple had a Śrāmaṇera who often removed ashes and entered samādhi. The Karmadāna pulled him up, and unknowingly the flesh and bones separated. Where Avabhāsa removed the ashes for the Śrāmaṇera, the king and Avabhāsa built a temple and painted his image, decorating it with gold. Across the mountain ridge is the Bōjiān sì, built by Yakṣas, with eighty monks. It is said that Arhat Yakṣas often come to make offerings, sweep and fetch firewood, and ordinary Bhikṣus are not allowed to live in this temple. The Dàowèi shāmén Dàoróng of the Great Wei Dynasty came here to worship and left, not daring to stay. In the middle of the fourth month of the first year of Zhengguang, he entered Gandhāra, and the land was similar to that of Udyāna, originally named Hiē-pó-luó guó.
𠿒噠所滅。遂立敕勤為王。治國以來已經二世。立性兇暴。多行殺戮。不信佛法。好祀鬼神。國中人民悉是婆羅門種。崇奉佛教。好讀經典。忽得此王深非情願。自恃勇力與罽賓爭境。連兵戰鬥已歷三年。王有斗象七百頭。一負十人。手持刀楂象鼻縛刀。與敵相擊。王常停境上終日不歸。師老民勞百姓嗟怨。宋云詣軍通詔書。王兇慢無禮。坐受詔書。宋云見其遠夷不可制。任其倨傲莫能責之。王遣傳事謂宋云曰。卿涉諸國。經過險路。得無勞苦也。宋云答曰。我皇帝深味大乘遠求經典。道路雖險。未敢言疲。大王親總三軍。遠臨邊境。寒暑驟移。不無頓弊。王答曰。不能降服小國。愧卿此問。宋云初謂王。是夷人不可以禮責。任其坐受詔書。及親往復乃有人情。遂責之曰。山有高下冰有大小。人處世間亦有尊卑。𠿒噠烏場王並拜受詔書。大王何獨不拜。王答曰。我見魏主則拜。得書坐讀有何可怪。世人得父母書。猶自坐讀。大魏如我父母。我一坐讀書。于理無失。云無以屈之。遂將云至一寺。供給甚薄。時跋跋提國送獅子兒兩頭。與乾陀羅王。云等見之。觀其意氣雄猛。中國所畫莫參其儀。於是西行五日至如來舍頭施人處。亦有塔寺。二十餘僧。復西行三月至辛頭大河。河西岸上。有如來作摩竭大魚從河而出。十二年
【現代漢語翻譯】 現代漢語譯本 譯經人𠿒噠（Jiantuo，人名）所滅。於是立敕勤為王。他治理國家已經兩代，生性兇暴，經常殺戮，不信佛法，喜好祭祀鬼神。國內人民都是婆羅門種姓，崇奉佛教，喜歡誦讀經典。忽然得到這位國王，深感不情願。國王依仗自己的勇力，與罽賓（Jibin，地名，今克什米爾地區）爭奪領土，連年用兵作戰已經三年。國王有七百頭戰象，每頭象能負載十人，手持刀槍，象鼻上綁著刀，與敵人搏擊。國王經常停留在邊境上，整天不回家。軍隊疲憊，百姓勞苦，怨聲載道。宋云（Song Yun，人名，北魏使者）到軍隊中傳達詔書。國王兇狠傲慢無禮，坐著接受詔書。宋云認為他是邊遠地區的夷人，難以用禮儀約束，任憑他傲慢，沒有責備他。國王派人轉告宋云說：『您走遍各國，經過險峻的道路，難道不勞累嗎？』宋云回答說：『我的皇帝深刻領悟大乘佛法，遠道尋求經典，道路雖然險峻，不敢說疲憊。大王親自統領三軍，遠臨邊境，寒暑交替，難道沒有疲憊嗎？』國王回答說：『不能降服小國，慚愧您這樣問。』宋云起初認為國王是夷人，不能用禮儀責備他，等到親自往來應對，才覺得他還有人情，於是責備他說：『山有高低，冰有大小，人處世間也有尊卑。𠿒噠（Jiantuo）和烏場（Wuchang，地名）國王都跪拜接受詔書，大王為何唯獨不跪拜？』國王回答說：『我見到魏主才跪拜。得到詔書坐著讀有什麼可奇怪的？世人得到父母的書信，尚且坐著讀。大魏如同我的父母，我坐著讀書，于理沒有過失。』宋云無法駁倒他。於是國王將宋云帶到一座寺廟，供給非常簡薄。當時跋跋提國（B跋跋提國，地名）送了兩頭小獅子給乾陀羅王（Gandhara，地名）。宋云等人見到了，觀察它們意氣雄猛，中國所畫的獅子沒有能比得上它們的。於是向西走了五天，到達如來（Rulai，佛的稱號）舍頭施人的地方，也有塔寺，有二十多位僧人。又向西走了三個月，到達辛頭大河（Xindu Dahe，河流名，即印度河）。在河流西岸，有如來（Rulai）化作摩竭大魚（Mojie Dayu，一種大魚）從河裡出來，歷時十二年 。
【English Translation】 English version Jiantuo (name), was overthrown. Thereupon, Chleqin was established as king. He has ruled the country for two generations, being by nature fierce and violent, often killing, disbelieving in the Buddha's teachings, and fond of worshiping ghosts and spirits. The people in the country are all of the Brahmin caste, revering Buddhism and fond of reading scriptures. Suddenly obtaining this king, they deeply felt unwilling. The king relied on his own courage to contend for territory with Jibin (place name, present-day Kashmir region), and has been fighting continuously for three years. The king has seven hundred war elephants, each elephant carrying ten people, holding knives and spears, with knives tied to the elephant's trunk, fighting against the enemy. The king often stays on the border, not returning home all day long. The army is exhausted, the people are suffering, and complaints are rife. Song Yun (name, envoy of the Northern Wei Dynasty) went to the army to deliver the imperial edict. The king was fierce, arrogant, and rude, receiving the edict while sitting. Song Yun believed that he was a barbarian from a remote area, difficult to restrain with etiquette, so he allowed him to be arrogant and did not blame him. The king sent someone to tell Song Yun, 'You have traveled to various countries, passing through dangerous roads, are you not tired?' Song Yun replied, 'My emperor deeply understands the Mahayana Buddhism, seeking scriptures from afar. Although the road is dangerous, I dare not say I am tired. The great king personally leads the three armies, approaching the border from afar. The cold and heat change suddenly, are you not exhausted?' The king replied, 'Unable to subdue small countries, I am ashamed of your question.' Song Yun initially thought that the king was a barbarian and could not be blamed with etiquette. When he personally interacted with him, he felt that he still had human feelings, so he blamed him, saying, 'Mountains have heights, ice has sizes, and people in the world also have ranks. Jiantuo and the king of Wuchang (place name) both knelt down to receive the imperial edict, why is it that the great king alone does not kneel?' The king replied, 'I will kneel when I see the Wei emperor. What is strange about reading the edict while sitting? People even read letters from their parents while sitting. The Great Wei is like my parents, and there is nothing wrong with me reading while sitting.' Song Yun could not refute him. Thereupon, the king took Song Yun to a temple, where the supplies were very meager. At that time, the country of B跋跋提國 (place name) sent two lion cubs to the king of Gandhara (place name). Song Yun and others saw them, observing their heroic spirit, and the lions painted in China could not compare to them. Then they traveled west for five days, arriving at the place where the Tathagata (title of the Buddha) gave his head to others, where there were also pagodas and temples, with more than twenty monks. They traveled west for another three months, arriving at the Xindu River (river name, i.e., the Indus River). On the west bank of the river, there is the Tathagata transforming into a Mojie Dayu (a kind of large fish) emerging from the river, lasting for twelve years. .
中以肉濟人處。起塔為記。石上猶有魚鱗紋。復西行十三日至佛沙伏城。川原沃壞。城郭端直。民戶殷多。林泉茂盛。土饒珍寶。風俗淳善。其城內外凡有古寺。名僧德眾道行高奇。城北一里有白象宮。寺內佛事皆是石像。裝嚴極麗。頭數甚多。通身金箔。炫耀人目。寺前系白象樹。此寺之興實由茲焉。花葉似棗季冬始熟。父老傳云。此樹滅佛法亦滅。寺內圖太子夫妻以男女乞婆羅門像。胡人見之莫不悲泣。復西行一日。至如來桃眼施人處。亦有塔寺。寺石上有迦葉佛跡。復西行一日乘船渡一深水。三百餘步。復西南行六十里至乾陀羅城。東南七里。有雀離浮圖。道榮傳云城東四里。推其本源。乃是如來在世之時與弟子游化此土。指城東曰。我入涅槃后三百年。有國王名迦尼色迦。此處起浮圖。佛入涅槃后二百年來果有國王。字迦尼色迦。出遊城東。見四童子累牛糞為塔。可高三尺。俄然即失。道榮傳云。童子在虛空中。向王說偈。王怪此童子。即作塔籠之。糞塔漸高挺出于外。去地四百尺。然後止。王始更廣塔基三百餘步。道榮傳云。三百九十步。從此構木始得齊等。道榮傳云。其高三丈。悉用文木為陛階砌櫨拱上構眾木。凡十三級。上有鐵柱。高三尺。金槃十三重合。去地七百尺。道榮傳云。鐵柱八十八尺。八十
圍。金盤十五重。去地六十三丈二尺。施功既訖。糞塔如初在。大塔南三步。婆羅門不信是糞。以手探看。遂作一孔。年歲雖久糞猶不爛。以香泥填孔不可充滿。今天宮籠蓋之。雀離浮圖。自作以來三經天火所燒。國王修之。還復如故。父老云。此浮圖天火所燒。佛法當滅。道榮傳云。王修浮圖。木工既訖。猶有鐵柱。無有能上者。王於四角起大高樓。多置金銀及諸寶物。王與夫人及諸王子悉在上。燒香散花至心精神。然後轆轤絞索。一舉便到故。胡人皆云。四天王助之。若其不爾。實非人力所能舉。塔內物事悉是金玉。千變萬化難得而稱。旭日始開則金盤晃朗。微風漸發則寶鐸和鳴。西域浮圖最為第一。此塔初成用真珠為羅網。覆于其上。后數年王乃思量。此珠網價直萬金。我崩之後恐人侵奪。復慮大塔破壞無人修補。即解珠網。以銅鑊盛之。在塔西北一百步掘地埋之。上種樹。樹名菩提。枝條四布。密葉蔽天。樹下四面坐像各高丈五。恒有四龍典掌此珠。若興心欲取則有禍變。刻石為銘。囑語將來。若此塔壞勞煩后賢出珠修治。雀離浮圖南五十步有一石塔。其形正圓。高二丈。甚有神變。能與世人表吉兇。觸之若吉者金鈴鳴應。若兇者假令人搖撼亦不肯鳴。惠生既在遠國。恐不吉反。遂禮神塔乞求一驗。於是以指
【現代漢語翻譯】 圍墻有金盤十五重，離地面六十三丈二尺。工程完畢后，糞塔仍然像最初一樣存在。大塔南面三步遠的地方，有婆羅門不相信這是糞便，用手去探看，於是弄出一個孔。雖然年代久遠，糞便仍然沒有腐爛，用香泥填補孔洞也無法填滿，現在用天宮籠罩著它。雀離浮圖（Chu-li stupa，佛塔名），自從建成以來，已經三次被天火燒燬，國王修繕后，恢復如初。父老們說，這座浮圖被天火燒燬，佛法將要衰滅。道榮（Dao Rong，人名）的傳記中記載，國王修繕浮圖，木工工程完成後，還剩下一根鐵柱，沒有人能夠把它弄上去。國王在四個角建造高樓，放置大量的金銀和各種寶物。國王與夫人以及各位王子都登上高樓，燒香散花，全神貫注。然後用轆轤絞索，一下子就將鐵柱安放好了。胡人（Hu people，古代對西域人的稱呼）都說，這是四天王（Four Heavenly Kings，佛教護法神）在幫助，如果不是這樣，實在不是人力所能做到的。塔內的物品都是金玉，千變萬化難以描述。旭日初昇時，金盤閃耀明亮，微風吹拂時，寶鐸發出和諧的聲音。西域的浮圖中，這座塔最為第一。這座塔剛建成時，用珍珠做成羅網覆蓋在上面。幾年后，國王考慮到，這珍珠網價值萬金，我死後恐怕有人來侵奪，又擔心大塔破壞后無人修補，就解下珍珠網，用銅鑊盛放，在塔西北一百步的地方挖地埋藏，上面種植樹木，樹名菩提（Bodhi，覺悟之意）。樹枝向四面伸展，茂密的樹葉遮蔽天空。樹下四面坐著高一丈五尺的佛像，常有四條龍掌管這些珍珠。如果有人心生貪念想要奪取，就會有災禍發生。刻石為銘，告誡後人，如果這座塔壞了，希望後人取出珍珠來修繕。雀離浮圖南面五十步的地方有一座石塔，形狀是正圓形，高二丈，非常靈驗，能夠向世人預示吉兇。觸控它，如果是吉兆，金鈴就會鳴響；如果是兇兆，即使有人搖晃它，也不會鳴響。惠生（Hui Sheng，人名）身處遙遠的國家，擔心不吉利，於是禮拜神塔，祈求驗證。於是用手指
【English Translation】 The enclosure has fifteen layers of golden discs, sixty-three 'zhang' and two 'chi' (ancient Chinese units of measurement) above the ground. After the construction was completed, the dung pagoda remained as it was initially. Three steps south of the great pagoda, a Brahmin (Brahmin, a member of the highest Hindu caste) did not believe it was dung and probed it with his hand, thus making a hole. Although the years have passed, the dung has not rotted. Filling the hole with fragrant mud could not fill it completely, so now it is covered by a heavenly palace. The Chu-li stupa (Chu-li stupa, name of a pagoda), since its construction, has been burned by heavenly fire three times. The king repaired it and restored it to its original state. The elders say that this stupa was burned by heavenly fire, and the Buddha's Dharma (Dharma, Buddhist teachings) will decline. Dao Rong's (Dao Rong, a person's name) biography records that when the king repaired the stupa, after the carpentry work was completed, there was still an iron pillar left, and no one could get it up there. The king built high towers on the four corners, placing a large amount of gold, silver, and various treasures. The king, the queen, and the princes all ascended the towers, burning incense, scattering flowers, and focusing their minds. Then, with a winch and rope, they lifted the iron pillar into place in one go. The Hu people (Hu people, ancient term for people from the Western Regions) all said that the Four Heavenly Kings (Four Heavenly Kings, Buddhist guardian deities) were helping; if not, it would not have been possible by human power. The objects inside the pagoda are all gold and jade, ever-changing and difficult to describe. When the rising sun first appears, the golden discs shine brightly; when a gentle breeze blows, the jeweled bells chime harmoniously. Among the stupas in the Western Regions, this pagoda is the foremost. When this pagoda was first built, a net made of pearls covered it. After a few years, the king considered that this pearl net was worth ten thousand gold, and after my death, I fear that someone would invade and seize it, and also worried that if the great pagoda was damaged, no one would repair it. So he untied the pearl net, put it in a copper cauldron, and buried it in the ground one hundred steps northwest of the pagoda, planting trees on top. The tree is named Bodhi (Bodhi, meaning enlightenment). The branches spread in all directions, and the dense leaves cover the sky. Under the tree, on all four sides, sit statues fifteen 'zhang' (ancient Chinese unit of measurement) high. There are always four dragons guarding these pearls. If someone has a greedy thought to take them, there will be disaster. An inscription was carved on stone, warning future generations that if this pagoda is damaged, they should take out the pearls to repair it. Fifty steps south of the Chu-li stupa is a stone pagoda, which is perfectly round in shape and two 'zhang' (ancient Chinese unit of measurement) high. It is very miraculous and can predict good and bad omens to the world. If you touch it and it is a good omen, the golden bell will ring; if it is a bad omen, even if someone shakes it, it will not ring. Hui Sheng (Hui Sheng, a person's name) was in a distant country and was worried about bad luck, so he worshiped the sacred pagoda and prayed for verification. So he used his finger
觸之。鈴即鳴應。得此驗用慰私心。後果得吉反。惠生初發京師之日。皇太后敕付五色百尺幡千口錦香袋五百枚。王公卿士幡二千口。惠生從於闐至乾陀。所有佛事悉皆流佈。至此頓盡。惟留太后百尺幡一口。擬奉尸毗王塔。宋云以奴婢二人奉雀離浮圖。永充灑掃。惠生遂減割行資。妙簡良匠。以銅摹寫雀離浮屠儀一軀及釋迦四塔變。於是西北行七日。渡一大水至如來為尸昆王救鴿之處。亦起塔寺。昔尸昆王倉庫為火所燒。其中粳米燋然至今猶在。若服一粒永無瘧患。彼國人民須禁日取之。道榮傳云。至那迦羅阿國。有佛頂骨。方圓四寸黃白色。下有孔。受人手指。閃然似仰蜂窠。至耆賀濫寺。有佛袈裝十三條。以尺量之。或短或長。復有佛錫杖。長丈七。以水筒盛之。金箔其上。此杖輕重不定。值有重百人不舉。值有輕時二人勝之。那竭城中有佛牙佛發。並作寶函盛之。朝夕供養。至瞿羅羅鹿見佛影。入山窟十五步。四面向戶。遙望則眾相炳然。近看瞑然不見。以手摩之。唯有石壁。漸漸卻行始見其相。容顏挺特。世所希有。窟前有方石。石上有佛跡。窟西南百步有佛浣衣處。窟北一里有目連窟。窟北有山。山下有六佛手作浮圖。高十丈。云此浮圖陷入地。佛法當滅。併爲七塔。七塔南石銘云。如來手書胡字分明于
【現代漢語翻譯】 現代漢語譯本 觸碰它，鈴鐺立刻鳴響迴應。得到這個靈驗的驗證，我內心感到安慰。後來果然得到了吉祥的回報。惠生當初從京師出發的時候，皇太后敕令賜予五色百尺幡一千口，錦香袋五百枚，王公卿士的幡二千口。惠生從於闐（Khotan，古代西域國名）到達乾陀（Gandhara，古代印度地區名）后，所有的佛事都全部流佈，到這裡就全部用盡了，只留下了太后的一口百尺幡，打算供奉給尸毗王塔（Śibi-rāja-stūpa，為救鴿而割肉飼鷹的尸毗王所建之塔）。宋云用兩個奴婢供奉雀離浮屠（Chapala Stupa），永遠負責灑掃。惠生於是減少了自己的旅費，精選優秀的工匠，用銅摹寫雀離浮屠的形制一尊，以及釋迦四塔變（Śākyamuni's Four Great Events）的影象。於是向西北走了七天，渡過一條大河，到達如來為尸昆王（Śikhin，過去七佛之一）救鴿的地方，也建造了塔寺。過去尸昆王的倉庫被火燒燬，其中的粳米燒焦了，至今還在。如果服用一粒，就永遠不會得瘧疾。那個國家的人民必須在齋戒日才能取用它。道榮傳記載，到達那迦羅阿國（Nagarahara，古代地名），有佛頂骨，方圓四寸，黃白色，下面有一個孔，可以容納人的手指。閃閃發光，像仰放的蜂巢。到達耆賀濫寺（Jihalam Temple），有佛的袈裟十三條，用尺子量，有的短有的長。還有佛的錫杖，長一丈七尺，用水筒盛放，上面貼著金箔。這根錫杖的輕重不定，有時重到一百個人都舉不起來，有時輕的時候兩個人就能舉起來。那竭城（Nagar，古代地名）中有佛牙和佛發，都用寶函盛放，早晚供養。到達瞿羅羅鹿（Ghrorluk，古代地名）能看見佛影，進入山窟十五步，四面都有門。遠遠望去，各種相貌都清晰可見，近看卻昏暗看不見。用手觸控它，只有石壁。漸漸向後退才能看見佛像，容顏挺拔特異，世所罕見。窟前有一塊方石，石頭上有佛的足跡。窟西南一百步有佛洗衣服的地方。窟北一里有目連窟（Maudgalyāyana's Cave，目犍連尊者的洞窟）。窟北有山，山下有六佛用手建造的浮圖，高十丈。據說這座浮圖陷入地下，佛法就會滅亡。還有七座塔，七座塔南面的石碑上寫著，如來親手書寫的胡字清晰分明於此。
【English Translation】 English version Touch it, and the bell immediately rings in response. Receiving this efficacious verification, my heart is comforted. Later, auspicious rewards were indeed obtained. When Huaisheng initially departed from the capital, the Empress Dowager ordered the bestowal of one thousand five-colored hundred-foot banners, five hundred brocade incense pouches, and two thousand banners from princes, dukes, and high officials. Huaisheng, from Khotan (ancient kingdom in the Western Regions) to Gandhara (ancient region in India), propagated all Buddhist affairs, exhausting them all here, leaving only one hundred-foot banner from the Empress Dowager, intending to offer it to the Śibi-rāja-stūpa (stupa built by King Śibi, who cut off his flesh to feed an eagle to save a dove). Song Yun used two servants to attend to the Chapala Stupa, permanently responsible for sweeping and cleaning. Huaisheng then reduced his travel expenses, carefully selected excellent artisans, and used copper to copy a form of the Chapala Stupa and images of Śākyamuni's Four Great Events. Then, traveling northwest for seven days, crossing a large river, they arrived at the place where the Tathagata saved a dove for King Śikhin (one of the past seven Buddhas), and also built a pagoda and temple. In the past, King Śikhin's warehouse was burned by fire, and the scorched glutinous rice within still remains today. If one takes a grain, one will never suffer from malaria. The people of that country must take it on fasting days. Dao Rong's account records that upon arriving at Nagarahara (ancient place name), there is the Buddha's skull bone, four inches in diameter, yellowish-white, with a hole at the bottom that can accommodate a person's finger. It shines brightly, like an upturned honeycomb. Arriving at Jihalam Temple, there are thirteen strips of the Buddha's kasaya (robe), measured with a ruler, some short and some long. There is also the Buddha's staff, seventeen feet long, kept in a water cylinder, with gold foil on it. The weight of this staff is uncertain; sometimes it is so heavy that a hundred people cannot lift it, and sometimes it is so light that two people can lift it. In Nagar (ancient place name), there are the Buddha's tooth and hair, both kept in jeweled boxes, offered morning and evening. Arriving at Ghrorluk (ancient place name), one can see the Buddha's shadow, entering a mountain cave fifteen steps, with doors on all four sides. Looking from afar, all the features are clearly visible, but looking closely, it is dark and invisible. Touching it with one's hand, there is only a stone wall. Gradually retreating backward, one can see the Buddha's image, with a dignified and extraordinary appearance, rare in the world. In front of the cave is a square stone, and on the stone are the Buddha's footprints. One hundred steps southwest of the cave is the place where the Buddha washed his clothes. One mile north of the cave is Maudgalyāyana's Cave (the cave of the Venerable Maudgalyāyana). North of the cave is a mountain, and at the foot of the mountain are stupas built by the hands of the six Buddhas, ten feet high. It is said that when this stupa sinks into the ground, the Buddha's Dharma will perish. There are also seven pagodas, and on the stone inscription south of the seven pagodas it is written that the Hu script personally written by the Tathagata is clearly and distinctly here.
今可識焉。惠生在烏場國二年。西胡風俗大同小異。不能具錄。至正元二年二月始還天闕。炫之按惠生行記。事多不盡錄。今依道榮傳。宋云家記。故並載之。以備缺文。
京師東西二十里。南北十五里。戶十萬九千餘。廟社宮室府曹以外。方三百步為一里。里開四門。門置里正二人吏四人門士八人。合有二百二十里。寺有一千三百六十七所。天平元年遷都鄴城。洛陽余寺四百二十一所。北邙山上有憑王寺。齊獻武王寺。京東石關有元領軍寺。劉長秋嵩高中有闕居寺。𥙘禪寺。嵩陽寺。道場寺。上有中頂寺。東有升道寺。京南關口有石窟寺。靈巖寺。京西瀍澗有白馬寺。照樂寺。如此之寺。既郭外不在數限亦詳載之。
洛陽城北伽藍記卷第五(終)
世傳洛陽伽藍記。以明如隱堂刻為最古。康有一本。卷二闕四九十八凡三葉。按袁綬階校錄毛斧季跋語已云。第二卷中脫三紙。好事者傳寫補入。人各不同。則由來舊矣。瞿氏鐵琴銅劍樓書目亦稱一二卷有闕葉。據顧澗薲校本補錄。惜遠在南中不可致。因從璜川吳氏真意堂活字本。補此三葉。向聞真意本與吳若準集證。並源出如隱。今取勘對亦未必盡。然大率各有校改。如隱版刻似出嘉靖時。未詳何人所為。依式印行。以餉同志。乙卯初夏武進董康。
【現代漢語翻譯】 現代漢語譯本：現在可以瞭解這些情況了。惠生在烏場國待了兩年。西域各國的風俗大同小異，不能全部記錄下來。到正光二年二月才回到都城。炫之查閱惠生的遊記，發現很多事情沒有完全記錄。現在根據道榮的傳記、宋云的家記，一併記載下來，以補全缺失的文字。
京城的東西長二十里，南北長十五里，有十萬九千多戶人家。除了廟社、宮室、府曹以外，每三百步為一里，每里開設四道門，每道門設定里正二人、吏四人、門士八人，總共有二百二十里。寺廟有一千三百六十七所。天平元年遷都到鄴城后，洛陽還剩下寺廟四百二十一所。北邙山上有憑王寺、齊獻武王寺。京東石關有元領軍寺。劉長秋在嵩山中有闕居寺、𥙘禪寺、嵩陽寺、道場寺，山上有中頂寺，東邊有升道寺。京城南邊的關口有石窟寺、靈巖寺。京城西邊的瀍河、澗河一帶，有白馬寺、照樂寺。像這樣的寺廟，因為在城郭之外，不在統計的數目之內，也詳細地記載下來。
《洛陽伽藍記》卷第五（完）
世人相傳，《洛陽伽藍記》以明朝如隱堂刻印的版本最為古老。康先生有一本，第二卷缺少第四、九、十八頁，共三頁。查閱袁綬階校錄的毛斧季跋語，已經提到第二卷中缺少三頁，好事者傳抄補入，各不相同，由來已久。瞿氏鐵琴銅劍樓的書目也說第一、二卷有缺頁。根據顧澗薲校訂的版本補錄。可惜遠在南方，無法得到。因此從璜川吳氏真意堂活字本中，補上這三頁。之前聽說真意本與吳若準集證的版本，都源自如隱堂的版本。現在取來勘對，也未必完全相同。然而大體上各有校改。如隱堂的版本似乎是嘉靖年間刻印的，不清楚是誰做的。按照這個版本印行，以供同好參考。乙卯年初夏，武進董康。
【English Translation】 English version: Now we can understand these situations. Hui Sheng stayed in Wuchang (烏場) country for two years. The customs of the Western Regions (西域) were largely the same with minor differences, and cannot all be recorded. He returned to the capital in the second month of the second year of Zheng Guang (正光). Xuan Zhi (炫之) consulted Hui Sheng's travelogue and found that many things were not fully recorded. Now, based on the biographies of Dao Rong (道榮) and the family records of Song Yun (宋云), they are recorded together to supplement the missing text.
The capital city is twenty li (里, a unit of distance) from east to west and fifteen li from north to south, with more than 109,000 households. Apart from the ancestral temples, palaces, and government offices, every three hundred steps is one li, and each li has four gates. Each gate has two Lizheng (里正, neighborhood chiefs), four clerks, and eight gatekeepers, totaling two hundred and twenty li. There are 1,367 temples. After the capital was moved to Yecheng (鄴城) in the first year of Tianping (天平), Luoyang (洛陽) still had 421 temples. On Beimang Mountain (北邙山) are Pingwang Temple (憑王寺) and Qi Xianwu Wang Temple (齊獻武王寺). At Shiguan (石關) east of the capital is Yuan Lingjun Temple (元領軍寺). Liu Changqiu (劉長秋) has Queju Temple (闕居寺), 𥙘chan Temple (𥙘禪寺), Songyang Temple (嵩陽寺), and Daochang Temple (道場寺) on Mount Song (嵩山). On the mountain is Zhongding Temple (中頂寺), and to the east is Shengdao Temple (升道寺). At the pass south of the capital is Shiku Temple (石窟寺) and Lingyan Temple (靈巖寺). West of the capital, in the Chan (瀍) and Jian (澗) rivers area, are Baima Temple (白馬寺) and Zhaole Temple (照樂寺). Temples like these, because they are outside the city walls, are not included in the counted number, but are also recorded in detail.
Records of Luoyang Monasteries, Volume Five (End)
It is said that the most ancient version of 'Records of Luoyang Monasteries' is the one engraved by Ruyintang (如隱堂) in the Ming Dynasty. Mr. Kang (康) has a copy, in which Volume Two is missing pages four, nine, and eighteen, a total of three pages. Checking the postscript of Mao Fujji (毛斧季) recorded by Yuan Shoujie (袁綬階), it has already been mentioned that three pages are missing in the second volume, and enthusiasts have copied and supplemented them, each differently, which has been the case for a long time. The book catalog of Qu's (瞿氏) Tieqin Tongjianlou (鐵琴銅劍樓) also states that Volumes One and Two have missing pages. According to the version proofread by Gu Jianbin (顧澗薲), the missing pages have been supplemented. Unfortunately, it is far away in the south and cannot be obtained. Therefore, these three pages are supplemented from the movable-type edition of Wu's (吳氏) Zhenyitang (真意堂) in Huangchuan (璜川). It was previously heard that the Zhenyi version and the version collected and verified by Wu Ruozhun (吳若準) both originated from the Ruyin Hall version. Now, taking them for comparison, they may not be completely the same. However, in general, each has been proofread and revised. The Ruyin Hall version seems to have been engraved during the Jiajing (嘉靖) period, but it is not clear who did it. It is printed and distributed according to this version for the reference of fellow enthusiasts. Early summer of Yimao (乙卯), Dong Kang (董康) of Wujin (武進).
魏自顯祖好浮屠之學。至胡太后而濫觴焉。此伽藍記之所繇作也。鋪揚佛宇。而因及人文。著撰園林歌舞鬼神奇怪興亡之異。以寓其褒譏。又非徒以記伽藍已也。妙筆葩芬。奇思清峙。雖衛叔寶之風神王夷甫之姿態。未足以方之矣。顧高宗以北地質魯。遷都洛陽。立國子太學四門小學。如李沖李彪高閭王肅郭祚宋辨劉芳崔光輩。皆以文雅見。親制禮作樂蔚然可觀。有魏一百四十九年間。最為希有。又未可以永平以後專尚釋氏而少之也。湖南毛晉識。
洛陽伽藍記跋
【現代漢語翻譯】 現代漢語譯本：
魏朝自顯祖皇帝起就愛好佛學。到了胡太后時期，這種風氣就更加盛行。《洛陽伽藍記》的寫作，正是源於這種背景。書中鋪陳讚揚佛寺的壯麗，並且涉及到了人文方面的內容。它記載了園林歌舞、鬼神怪異、興盛衰亡等各種不同的事物，以此來寄託作者的褒揚和批評。因此，這本書不僅僅是記錄伽藍（Sangharama，寺院）而已。其文筆精妙華麗，構思奇特清新。即使是衛叔寶（衛玠）的風采神韻、王夷甫（王衍）的姿態風度，也難以與作者相比。高宗（孝文帝）因為北方地區民風質樸粗獷，所以遷都洛陽。設立了國子學、太學、四門學、小學等學校。像李沖、李彪、高閭、王肅、郭祚、宋辨、劉芳、崔光這些人，都因為文采風雅而受到重視。高宗親自製定禮儀，創作樂曲，景象蔚為可觀。在魏朝一百四十九年間，這種情況是極為罕見的。因此，我們也不能因為永平年間以後，人們專尚佛教而輕視高宗時期的文化成就。湖南毛晉識。
《洛陽伽藍記》跋 English version:
The Wei dynasty, starting from Emperor Xianzong, had a fondness for Buddhist studies. This trend flourished during the reign of Empress Dowager Hu. 'A Record of Buddhist Monasteries in Luoyang' was written against this backdrop. The book elaborately praises the magnificence of Buddhist monasteries and also touches upon humanistic aspects. It records various things such as gardens, dances, ghosts and spirits, strange occurrences, prosperity and decline, thereby expressing the author's praise and criticism. Therefore, this book is not merely a record of Sangharama (monasteries). Its writing style is exquisite and ornate, and its ideas are unique and refreshing. Even the demeanor and charm of Wei Shubo (Wei Jie), and the poise and elegance of Wang Yifu (Wang Yan), are insufficient to compare with the author. Emperor Gaozong (Emperor Xiaowen), because the customs of the northern region were simple and unrefined, moved the capital to Luoyang. He established schools such as the National Academy, the Imperial Academy, the Four Gates Academy, and elementary schools. People like Li Chong, Li Biao, Gao Lu, Wang Su, Guo Zuo, Song Bian, Liu Fang, and Cui Guang were all valued for their literary talent and elegance. Emperor Gaozong personally formulated rituals and composed music, creating a magnificent scene. During the 149 years of the Wei dynasty, this situation was extremely rare. Therefore, we should not belittle the cultural achievements of Emperor Gaozong's era simply because people after the Yongping era focused solely on Buddhism. Identified by Mao Jin of Hunan.
Postscript to 'A Record of Buddhist Monasteries in Luoyang'
【English Translation】 The Wei dynasty, starting with Emperor Xianzong, favored the study of Buddhism. This trend flourished under Empress Dowager Hu. This is the reason for the creation of 'A Record of Buddhist Monasteries in Luoyang'. It elaborately praises Buddhist temples and also touches upon humanistic aspects. It records various things such as gardens, dances, ghosts and spirits, strange occurrences, prosperity and decline, thereby expressing the author's praise and criticism. Therefore, this book is not merely a record of Sangharama (monasteries). Its writing style is exquisite and ornate, and its ideas are unique and refreshing. Even the demeanor and charm of Wei Shubo (Wei Jie), and the poise and elegance of Wang Yifu (Wang Yan), are insufficient to compare with the author. Emperor Gaozong (Emperor Xiaowen), because the customs of the northern region were simple and unrefined, moved the capital to Luoyang. He established schools such as the National Academy, the Imperial Academy, the Four Gates Academy, and elementary schools. People like Li Chong, Li Biao, Gao Lu, Wang Su, Guo Zuo, Song Bian, Liu Fang, and Cui Guang were all valued for their literary talent and elegance. Emperor Gaozong personally formulated rituals and composed music, creating a magnificent scene. During the 149 years of the Wei dynasty, this situation was extremely rare. Therefore, we should not belittle the cultural achievements of Emperor Gaozong's era simply because people after the Yongping era focused solely on Buddhism. Identified by Mao Jin of Hunan. Postscript to 'A Record of Buddhist Monasteries in Luoyang'