[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) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 4.16 # 大唐內典錄 4.16 大唐內典錄 4.16 - **Language:** Classical Chinese ### [4.16](https://indike.org/pramana/in.bauddha.taisho.2149.4.16) 元氏之先。北代雲中虜也。世為豪傑。南去定襄四千餘里。案梁湘東王繹貢職圖云。本姓托跋鮮卑胡人也。西晉之亂有托跋盧。出居晉樓煩地。晉即封為代王。於後部落分散經六十餘年至盧孫拾翼鞬。或言涉珪魏史云。即道武皇帝魏之太祖也。改號神瑞元年。當晉孝武太元元年也。出據朔州東三百里築城立邑。號為恒安之都。為符秦護軍堅敗。後乃即真號生知信佛興建太寺。恒安郊西大谷石壁。皆鑿為窟。高餘十丈。東西三十里。櫛比相連其數眾矣。谷東石碑見在。紀其功績。不可以算也。其碑略云。自魏國所統貲賦並成石龕。故其規度宏遠。所以神功逾久而不朽也。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。去胡衣服冠冕絕虜語尊華風。手制文章談述雅誥。聖天子也。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。太后信為崇法之祥徵也。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。浮圖四面別各有三門六牕。並皆朱漆。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。庶人子來匪日而作。佛事精妙不可思議。繡柱金鋪駭人心目。至於秋月永夜高風。寶鐸和鳴聲響十里佛殿一所。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。寺之牆院皆施短椽。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。圖以雲氣畫彩仙靈。列錢青鎖赫奕華麗。夾門兩傍有四力士四師子。飾以金碧加之珠玉。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。菩提流支為譯經首也。勅遣李廓撰經錄云。至永熙主遷入關中。因西東南北四魏。合一十六帝。歷一百六十一年。派入周齊。依撿道俗一十四人。所出經論傳錄等。總八十七部。合三百二卷。為後魏三代之經錄云。 > The ancestors of the Yuan clan were barbarians of Yunzhong in Northern Dai. For generations they were heroic leaders, situated more than four thousand li south of Dingxiang. According to the Zhi Gong Tu by Xiao Yi, King of Xiangdong under the Liang: Their original surname was Tuoba, Xianbei barbarians. During the disturbances of the Western Jin, there was Tuoba Lu, who came forth to reside in the Loufan region of Jin. The Jin then enfeoffed him as the King of Dai. Subsequently, the tribes dispersed; after more than sixty years, it reached Lu's grandson Shiyijian—some say Shegui. The History of Wei states that he was Emperor Daowu, the Grand Ancestor of the Wei. He changed the era name to the first year of Shenrui, which corresponded to the first year of Taiyuan of Emperor Xiaowu of the Jin. He came forth to occupy a place three hundred li east of Shuozhou, where he built a city and established a town, designating it the capital of Heng'an. He was defeated by Jian, the Protections General of the Fu Qin. Later he assumed the imperial title; possessing innate knowledge, he believed in the Buddha and established great monasteries. On the stone cliffs of the great valley west of the suburbs of Heng'an, caves were all carved out, more than a hundred feet in height and spanning thirty li from east to west; they were linked together like the teeth of a comb, exceedingly numerous. To the east of the valley a stone stele still stands, recording his achievements, which cannot be counted. That stele states in brief: 'The wealth and tributes governed by the State of Wei were all made into stone niches; therefore their design was magnificent and farsighted, and for this reason their divine work has endured over time without decaying.' Coming to the third ruler, Emperor Taiwu, of the generation of Fuli, he placed faith in and accepted perverse speech, destroying the Buddhadharma, executing monks, and demolishing monasteries. After passing through seven years, an evil disease struck his body and he died. Afterwards, four more rulers succeeded in the north. Coming to the reign of Emperor Xiaowen, \[Yuan\] Hong, the capital was moved to Luoyang. The surname was changed to Yuan; they discarded barbarian clothing, robes, and caps, cut off barbarian speech, and honored Chinese customs. He composed literary texts with his own hand and spoke elegant edicts: he was a sagely Son of Heaven. Coming to the first year of Xiping of Emperor Xiaoming, the Empress Dowager Ling, née Hu, built the Yongning Monastery. She raised a nine-tiered wooden pagoda, ninety zhang in height. Atop it was a precious finial, another ten zhang high, being a thousand chi above the ground; one could see it from afar a hundred li from the capital. When they first sought to lay the foundation and excavated down to the Yellow Springs, they obtained thirty-two golden images; the Empress Dowager believed this to be an auspicious omen of the veneration of the Dharma. For this reason, its construction exhausted the utmost of worldly craftsmanship. On the finial was a precious golden vase holding twenty-five dan. Below the precious vase were dew-receiving golden plates, eleven tiers in all; around the entire perimeter hung golden bells. There were also four iron chains guiding the finial toward the corners of the pagoda; on the chains at the four corners there were also golden bells, their size all like that of a one-dan urn. On each of the nine tiers of the pagoda, golden-bronze bells were suspended from every corner, totaling one hundred and thirty bells above and below. On each of the four sides of the pagoda there were three doors and six windows, all coated with vermilion lacquer. On each shutter were five rows of golden bells; its twelve doors and twenty-four shutters had a total of five thousand four hundred bells. Below the bells were furthermore carved gilded rings and door-knockers, exhausting the ingenuity of manufacture and pushing the craft of earth and timber to its limit. The common people came like sons, completing it in no time. The Buddhist affairs were exquisite and inconceivable; the embroidered pillars and golden knockers astonished men's hearts and eyes. As for the high winds during long nights of the autumn moon, the precious bells chimed in harmony, their sound echoing for ten li. There was one Buddha Hall, shaped like the Taiji Palace. Within it was a sixteen-foot golden image, ten life-sized golden images, three images woven of real pearls, five embroidered images woven in gold, and two jade images; their wondrous craftsmanship surpassed that of the age. There were more than a thousand monks' chambers, pavilions, and belvederes, with carved beams, whitewashed walls, and blue-patterned latticed windows, difficult to describe in words. Cypress, cypress-fir, cedar, and pine grew luxuriously beneath the eaves; thickets of bamboo and fragrant herbs spread across the steps and courtyards. Therefore, Chang Jing's inscription for the monastery says: 'The precious halls of Sumeru and the pure palaces of Tuṣita could not surpass this'—which is indeed true. The miraculous scriptures and images presented by foreign lands were all kept in this monastery. The surrounding walls of the monastery were all fitted with short rafters and covered with tiles, resembling palace walls. On each of the four sides of the monastery a gate was opened. Its main southern gate had a three-storied pavilion, opening into three covered walkways, twenty zhang above the ground; its shape and structure were like the present-day Duan Gate. Painted with cloud-vapors and depictions of immortals and spirits, with interlocking coins and blue-lattice designs, it was radiant and magnificent. Flanking both sides of the gate were four wrestlers and four lions, decorated with gold, emerald, and supplemented with pearls and jade, adorning it with a brilliance unheard of in the world. The east and west gates were also completely like this; what was different was only that their pavilions had two stories. The north gate was a single passage without any structure above, resembling a wutou gate. Outside the four gates, green locust trees were planted, bordered by clear water. Pedestrians of the capital often sheltered beneath them; umbrellas were kept away from the road, not due to the moisture of lingering clouds, while cool breezes brought comfort without needing the blossoming of Persian silk trees. And the ritual requisites were equal to those of the Jeta Grove; the four requisites were provided to seven hundred Indian monks. Bodhiruci was the foremost in translating scriptures. An imperial order was sent to Li Kuo to compile a catalogue of scriptures. Up to the time when Ruler Yongxi moved into Guanzhong, encompassing the four Weis—Western, Eastern, Southern, and Northern—there were altogether sixteen emperors over a span of one hundred and sixty-one years, branching into the Zhou and the Qi. Relying on an examination of fourteen individuals, monastics and laypeople, the sūtras, śāstras, biographies, catalogues, and so forth translated and produced by them totaled eighty-seven works in three hundred and two fascicles, forming the catalogue of scriptures for the three eras of the Later Wei. > — English (machine translation) (machine translation) - [Previous: 4.15](https://indike.org/pramana/in.bauddha.taisho.2149.4.15) - [Next: 4.17](https://indike.org/pramana/in.bauddha.taisho.2149.4.17) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2149.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.4.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.4.16](https://indike.org/pramana/in.bauddha.taisho.2149.4.16) · Pramāṇa