[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034) › 9.2 # 歷代三寶紀 9.2 歷代三寶紀 9.2 - **Language:** Classical Chinese ### [9.2](https://indike.org/pramana/in.bauddha.taisho.2034.9.2) 西秦北涼魏齊陳五錄者。此亦乘時拯世利民宣化君也。乞伏國仁隴西鮮卑。世居苑川為南單于。前秦敗後遂稱秦王。仍都子城。尊事沙門。時遇聖堅行化達彼。仁加崇敬恩禮甚隆。既播釋風仍令翻譯。相承五主四十四年。為夏所滅。魏還吞夏。沮渠蒙遜臨松盧水胡。世為匈奴左大沮渠。即官為氏因藉前涼。遂便自立。遷治姑臧。遇曇無讖法師譯大般涅槃大集經等。二主四十三年。為魏所滅。拓拔珪字涉瓌。雲中五原虜為秦護軍。符氏敗後遂即尊號稱魏都恒。至第三主太武帝伏。釐世信納邪言。毀壞佛法誅僧破寺。涉歷七年惡疾災身。薨後還復。四主在北。至孝文帝宏世。遷京洛陽。改姓稱元。始服冠冕。至孝明帝熙平元年。靈太后胡氏造永寧寺起九層木浮圖。高九十丈。上有寶剎復高十丈。去地千尺。離京百里即遙見之。初欲築基掘至黃泉下得金像三十二軀。太后信為法之祥徵。是以營造窮極世工。剎上金寶瓶容二十五石。寶瓶下有承露金盤。一十一重周匝輪郭。皆垂金鐸。復有鐵鎖四道引剎向浮圖角。四角鎖上亦有金鐸。大小皆如一石甕。浮圖九級角角皆懸金銅鈴鐸。合上下有百三十鐸。浮圖四面面別各有三門六窓。並皆朱漆扇。扇上各有五行金鈴。其十二門二十四扇。合有五千四百枚鈴。鈴下復鏤金鐶鋪首。窮造製之巧極土木之工。庶民子來匪日而作。佛事精妙不可思議。繡柱金鋪駭人心目。至於秋月永夜高風。寶鐸和鳴聲響諧韻。中霄晃朗昱𤓝燿空。鏗鏘之音聞十餘里。浮圖北有佛殿一所。形如太極。中有丈八金像一軀。等身金像十軀。編真珠像三軀。金織成像五軀。玉像二軀。作工奇巧冠於當世。僧房樓觀一千餘間。雕梁粉壁青瑣綺疎難得而言。栝柏椿松扶疎簷霤。叢竹香草布護階庭。是以常景製寺碑云。須彌寶殿兜率淨宮莫尚於斯是也。外國所獻神異經像。皆在此寺。寺之牆院。皆施𢭃椽以瓦覆之。狀若宮牆。寺之四面各開一門。其正南門有三重樓通三閣道。去地二十丈。形製似今端門。圖以雲氣畫綵仙靈。列錢青鎖赫奕華麗。挾門兩傍有四力士四師子。飾以金銀加之珠玉。莊嚴煥炳世所未聞。東西兩門悉亦如之。所可異者唯樓兩重。北門一道上不施屋。似烏頭門。其四門外皆樹青槐亘以淥水。京邑行人多庇其下。路斷車蓋。非由淹雲之潤。清風送涼。豈藉合歡之發。而供養具與祇園等。四事給施七百梵僧。菩提流支為譯經首。勅遣李廓撰經錄云。至永熙主遷入關中。因成西東南北四魏。合一十六帝。世歷一百六十一年。派入周齊高洋武川鎮虜。受東魏禪稱齊。仍即都鄴。王四瀆之三九州之五。洋實明敏迹見似狂。遣道士剃頭。未從者遂戮。沙門二百餘萬。寺塔出三十千。相承六主二十八年。為周吞滅。三寶靈迹一時俱泯。陳霸先者。吳興長成人。因藉侯景傾覆金陵。梁湘東王平景都楚。楚為魏并。先即建康以姓為國。四主三十三年絕嗣。開皇九年己酉六合兩儀還一統矣。乞伏之王起晉孝武太元十二年星次娵訾。至今開皇歲在作咢二百三載。其諸譯人華戎道俗凡二十七。所出經律論戒毘曇傳記集錄并及失譯。合有二百三部八百五十五卷。總結以為二十七主五代七都世錄云爾。 > The Five Catalogues of the Western Qin, Northern Liang, Wei, Qi, and Chen dynasties: These were also rulers who seized their moments to save the world, benefit the people, and proclaim transformation. Qifu Guoren was a Xianbei from Longxi, whose family had resided in Yuanchuan for generations as the Southern Chanyu. After the defeat of the Former Qin, he assumed the title of King of Qin, establishing his capital at Zicheng. He revered and served śramaṇas. At that time, he met Shengjian, who had arrived there on his mission of teaching; Guoren treated him with increased veneration, and the grace and courtesy shown to him were extremely generous. Having propagated the Buddhist tradition, he had scriptures translated. His lineage spanned five rulers over forty-four years, until it was extinguished by the Xia. The Wei in turn swallowed the Xia. Juqu Mengxun was a Lushui Hu barbarian from Linshong, whose ancestors were for generations the Left Great Juqu of the Xiongnu; they took their official title as their clan name. Availing himself of the Former Liang, he established himself independently and moved his administrative seat to Guzang. He encountered Dharma Master Dharmakṣema, who translated the \*Mahāparinirvāṇa Sūtra\*, the \*Mahāsaṃnipāta Sūtra\*, and other texts. His lineage lasted two rulers over forty-three years, until it was destroyed by the Wei. Tuoba Gui, courtesy name Shegui, was a barbarian from Wuyuan in Yunzhong who served as Qin's Protector of the Army. After the fall of the Fu clan, he assumed the imperial title, naming his state Wei and capital at Heng. When the third ruler, Emperor Taiwu, Fuli, ruled, he believed and accepted heterodox words, destroying the Buddhadharma, executing monks, and demolishing monasteries. For seven years, an evil illness afflicted his body. After he died, \[the Dharma\] was restored. Four rulers reigned in the north. By the reign of Emperor Xiaowen, Hong, the capital was moved to Luoyang, the clan name was changed to Yuan, and Chinese court robes and caps were first adopted. In the first year of the Xiping reign period of Emperor Xiaoming, Empress Dowager Ling of the Hu clan built Yongning Monastery and erected a nine-story wooden pagoda ninety fathoms high. Atop it was a precious finial another ten fathoms high, reaching one thousand feet above the ground; it could be seen from afar a hundred li from the capital. When they first sought to build the foundation and dug down to the yellow springs, they unearthed thirty-two golden statues. The Empress Dowager believed this was an auspicious omen for the Dharma, and so its construction exhausted the utmost earthly skill. The golden vase atop the finial held twenty-five dan. Beneath the vase were dew-catching golden discs in eleven tiers, surrounding the perimeter, all hanging golden bells. Furthermore, there were four iron chains guiding the finial toward the corners of the pagoda, and upon the four corner chains were also golden bells, each the size of a one-dan urn. On each of the nine stories of the pagoda, every corner had gilded copper bells suspended, totaling one hundred and thirty bells from top to bottom. On the four sides of the pagoda, each side had three doors and six windows, all with red lacquered door leaves. On each door leaf were five rows of golden bells; the twelve doors and twenty-four door leaves had a total of 5,400 bells. Beneath the bells were carved golden ring knockers, exhausting the ingenuity of fabrication and the heights of carpentry and masonry. The common people came as if to build their own homes, finishing it without delay; the Buddhist works were exquisite, wondrous, and inconceivable. The embroidered pillars and golden fittings startled human eyes and minds. In the long nights of autumn months when high winds blew, the precious bells chimed in harmony, their sounds blending melodiously; in the middle of the night, shining brightly, their glow illuminated the sky, and the resonant sounds could be heard for over ten li. North of the pagoda was a Buddha hall, shaped like the Hall of the Supreme Ultimate. Inside was an eighteen-foot golden statue, ten life-sized golden statues, three woven pearl statues, five woven gold images, and two jade statues; their exquisite craftsmanship surpassed all in contemporary times. There were more than a thousand monks' quarters and multi-storied pavilions; the carved beams, whitewashed walls, blue lattice patterns, and decorated openwork screens were beyond description. Cypress, fir, chun, and pine grew luxuriously beneath the eaves; thickets of bamboo and fragrant herbs spread across the courtyards and terraces. Therefore, Chang Jing's inscription for the monastery said: "Neither the jewel hall of Sumeru nor the pure palace of Tuṣita could surpass this." Miraculous scriptures and statues presented by foreign countries were all kept in this monastery. The surrounding walls of the monastery were all fitted with corbel brackets and covered with roof tiles, resembling palace walls. On each of the four sides of the monastery was an open gate. The main southern gate had a three-story pavilion connecting three passageways, rising twenty fathoms from the ground, styled like the current Duan Gate; painted with clouds, colorful celestials, and immortals, adorned with interlaced coins and blue lattices, it was dazzling and magnificent. Flanking the two sides of the gate were four guardian warriors and four lions, adorned with gold and silver and embellished with pearls and jewels, arrayed in a glorious radiance unheard of in the world. The east and west gates were also just like it, differing only in having two stories. The single northern gate had no pavilion above it, resembling a black-post gate. Outside all four gates, green locust trees were planted, bordered by clear water; passersby in the capital mostly took shelter beneath them. Carriages jammed the roads not because they sought moisture from soaking clouds; cool breezes brought relief, with no need for the shade of the collective silk trees. The offerings and utensils were equal to those of the Jetavana, and the four requisites were provided to seven hundred Indian monks. Bodhiruci was the head of translation. By imperial decree, Li Kuo was sent to compile a catalogue of scriptures. When Emperor Yongxi moved into the Pass, it split into four Weis—Western, Eastern, Southern, and Northern—totaling sixteen emperors across a period of one hundred and sixty-one years, which then diverged into the Zhou and Qi. Gao Yang, a barbarian garrison commander from Wuchuan, accepted the abdication of the Eastern Wei, called his dynasty Qi, and established his capital at Ye, ruling over three of the Four Rivers and five of the Nine Provinces. Yang was actually acute and perceptive, but his conduct seemed mad. He ordered Daoist priests to shave their heads, and those who refused were executed. There were more than two million śramaṇas and over thirty thousand temples and pagodas. His lineage spanned six rulers over twenty-eight years until it was swallowed and destroyed by the Zhou, and the spiritual traces of the Three Jewels vanished at once. Chen Baxian was a man from Changcheng in Wuxing. Availing himself of Hou Jing's destruction of Jinling, the King of Xiangdong of the Liang pacified Jing and established his capital in Chu, but Chu was annexed by the Wei. Baxian thereupon established himself at Jiankang, using his surname as the dynasty's name. It lasted four rulers over thirty-three years until the lineage was severed. In the ninth year of Kaihuang, the year of Jiyou, the six directions and the two polarities were unified once again. The kingship of the Qifu began in the twelfth year of the Taiyuan reign of Emperor Xiaowu of Jin, when the star position was in Juzi; up to the current year of Kaihuang, in the year of Zuoe, it is two hundred and three years. The various translators, Chinese and barbarian, monastic and lay, numbered twenty-seven in all. The translated sūtras, vinayas, śāstras, precepts, abhidharmas, biographies, and compilations, along with lost translations, amount to two hundred and three works in eight hundred and fifty-five fascicles. These are summarized as the generation-by-generation catalogues of twenty-seven rulers, five dynasties, and seven capitals. > — English (machine translation) (machine translation) - [Previous: 9.1](https://indike.org/pramana/in.bauddha.taisho.2034.9.1) - [Next: 9.3](https://indike.org/pramana/in.bauddha.taisho.2034.9.3) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2034.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2034~en-mt.9.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2034.9.2](https://indike.org/pramana/in.bauddha.taisho.2034.9.2) · Pramāṇa