廣弘明集 2.9

2.9

魏先建國出於玄朔。風俗淳一與西域殊絕。故浮圖聲教未之得聞。及神元與魏晉通聘。文帝在洛陽。昭成在襄國。備究南夏佛法之事。太祖平中山。經郡國見沙門皆致敬。禁軍旅無有所犯。有沙門僧朗。與其徒隱于泰山。帝致書以繒素氈罽鉢錫為禮。今猶號朗公谷焉。天興元年下詔曰。夫佛法之興其來遠矣。濟益之功冥及存沒。神蹤遺法信可依憑。其勅有司。於京城建飾容範修整宮舍。令信向之徒有所居止。是歲作五級佛圖耆闍崛山及須彌山殿。加以繢飾別搆講堂禪房及沙門座。莫不嚴具焉。

When the Wei first founded their state, they emerged from the northern regions. Their customs were simple and uniform, completely different from the Western Regions; hence the reputation and teachings of the Buddha had not yet been heard. When Shenyuan exchanged envoys with the Wei and Jin dynasties, Emperor Wen was in Luoyang, and Emperor Zhaocheng was in Xiangguo; they came to thoroughly understand the matters of the Buddhist Dharma in the southern lands. When Taizu pacified Zhongshan, he showed reverence to all the śramaṇas he saw while passing through commanderies and kingdoms, forbidding the military forces from committing any offense against them. There was a śramaṇa named Senglang who dwelt in seclusion on Mount Tai with his disciples; the Emperor sent a letter presenting gifts of silk cloth, felt, blankets, bowls, and tin staffs. Even today it is called 'Master Lang's Valley'. In the first year of the Tianxing reign era (398 CE), an edict was issued saying: 'The rise of the Buddhist Dharma comes from antiquity. Its efficacy in providing aid extends subtly to the living and the deceased, and its numinous traces and bequeathed teachings are truly worthy of reliance. Let the officials in charge be ordered to construct and adorn statues and repair palace buildings in the capital, so that faithful believers may have a place to dwell.' In that year, a five-tiered stūpa, a Vulture Peak (Gṛdhrakūṭa) Hall, and a Mount Sumeru Hall were constructed, lavishly decorated with paintings, and lecture halls, meditation chambers, and śramaṇa seats were additionally built, all fully equipped with solemn adornments.