景教

唐朝的景教（Nestorianism） 背景： 　　聶斯脫略（Nestorius）西元第五世紀的一位教父。他的神學思想，強調基督人性的完整。認為基督的人性不因祂同時是神，便有所虧損。他堅持耶穌具完全的神性與完全的人性。然而他無法解決神性、人性如何結合於同一體，而不混淆的問題。 另外，他對耶穌的母親馬利亞有獨到的看法。他反對當時流行馬利亞是「上帝之母」的說法，他認為她只是個凡人。後來於以弗所大公會議上他被裁決為異端，竟被革除教籍，流放而死。（註：他的神學思想，今日卻是教會正統！）因此他的廣大支持者，便被迫離開大公教會往東發展，在波斯（今伊朗）帝國奠下基礎。而後從波斯又傳入中國，就是景教。 傳入中國重要記事： 一、唐太宗貞觀九年（西元635年）：波斯一位傳教士阿羅本來到長安，太宗派宰相房玄齡到長安西郊隆重接待阿羅本。 二、唐太宗貞觀十二年： 協助其翻譯聖經，造禮拜堂於義寧坊。 三、唐高宗時： 封大主教為『鎮國大法王』當時 Nestorium被稱為『波斯經教』，禮拜堂被稱為『波斯寺』， 傳教士被稱為『波斯僧』。但西元七世紀以後波斯（今伊朗）被阿 拉伯世界所征服，全國 改信伊斯蘭教（回教）。所以在中國的傳教士於唐玄宗天寶四年更改教名為『大秦教』、『景教』。 此階段（太宗、高宗）景教在中國傳播達，受朝廷禮遇。 四、武則天聖曆元年（西元693年）： 佛教徒侶於洛陽攻擊景教，賴傳教士阿羅憾建『大周頌德天樞』， 取悅武氏，景教才逃過迫害。（武氏自幼受佛教影響，對道教、景教，自較歧視。） 五、睿宗先天元年（西元712年）： 長安道教人士譏謗景教，賴傳教士及烈，『廣造奇器巧異』，進呈 玄宗，為所悅納，景教得『傾而復正』。 六、德宗建中二年（西元781年）： 有『大秦景教流行中國碑』之建立，是為景教最盛期。 七、武宗會昌五年（西元 845年）： 聽信道教鼓動，以整頓國計之名打擊佛教，令僧尼還俗，連帶波及景教受禁，是為『會昌滅法』。 　　至此之後遣返外籍景教徒回西，中國信徒禁信景教，景教元氣大傷。之後黃巢之亂、唐朝滅亡，景教在中國幾乎消失。但有些中國信徒則匿於道教，潛匿於地下活動，北方胡人則還有一些信奉者。 　　然藏於道教內影響終不可滅，如呂祖（呂洞賓）一派之道教，所傳『救劫證道經咒』雜有景教讚美詩歌，及其例證。 考證文獻： 1. 日本佐伯好郎教授對景教研究特多。『景教之研究』、『中國之景教遺物』、『中國之景教文獻其及遺跡』 2. 二、中國張亮丞教授『中西交通史料彙編』 3. 馮承鈞『景教碑考』 4. 中央歷史語言研究所所藏中外雜誌、敦煌石室發現景教文獻....。 考古遺物： 1. 大秦景教流行中國碑 2. 於包頭所發現景教銅十字架牌九百餘枚 3. 有關中國的唐、元史乘 ●呂洞賓與基督教─萬仞山 　　民國53年2.23 剪報於『天天日報』的『天天評論』版 一、呂洞賓生於基督教流行的唐代 　　唐太宗贊助景教，於貞觀十二年七月下詔：（見唐會要卷之49節） 『道無常名，聖無常體，隨方設教，密濟群生。　大秦國大德阿買本，遠將經像，來獻上京。　詳其教旨，玄妙無為。觀其元宗，生成立要。　詞無繁說，理有忘筌。濟物利人，宜行天下。』當時教務興旺、『法流十道，寺滿百城』 二、唐代耶、佛、道三教之接觸 　　呂洞賓又名呂嚴，道教八大仙之一。西元755年生。玄宗天寶十四年， 二試進士不第，絕意仕途，隱於終南山，以嚴為家，自號洞賓。 　　據道教書籍『神仙寶鑑』描述：基督教侵入中土、遠溯漢武帝時，西夷侵擾中國。並其卷九26至28頁有詳素耶穌誕生、工作、釘死、復活、升天。 唐貞元二至四年佛教邀請基督教傳教士景淨，進行翻譯佛經的工作。唐貞元新定釋教目錄卷十七記載，北天竺人般若氏主持佛經翻譯，不過因為傳教士不太懂中文、梵文，佛門高僧不太懂胡語（波斯文）最後佛教徒還是上奏皇帝，說明此次合作翻譯佛經景教傳教士實無助益，而且最好分開，以免宗教思想混亂。 ============================== 现代中文译文 奇妙真道，亘古不变，真实无声，在万有之先，无始无终，眼所不能见，自在永在。 创造宇宙万物，至高至圣，三位一体，奇妙永恒的独一真神。 判十字以定四极，赐圣灵以生二气； 开天劈地，地不再空虚混钝； 日月运行，昼夜肇始；万物匠成，始造人类先祖； 赐予上帝本来良善和熙之形象，令人管理天地万物； 性情宽厚谦卑，单纯朴素。撒旦魔鬼的诱惑，败坏了原初完美纯洁的本性； 恶性渐长，善性渐微，自结365种罗网，纷然沓至； 误以偶像为源头，或将原初旨意化为乌有，或藉祈祷祭拜以求福祉，或假冒为善自傲于人。 营营役役，思虑愁烦，茫然无得，徒劳无功； 久久迷途在愚昧之中，找寻不到原初路径。 因此，三一真神派遣光明荣耀的圣子救主弥撒亚，降卑为人，来到人间。 神差遣天使报佳音，宣告童女玛丽亚怀孕生子于大秦（叙利亚）。 明星告祥，波斯博士见星象带着礼物来朝拜圣子。 二十四位圣者所著齐家治国之伟大古老的律法（旧约）因此而成全。 祂建立三一真神之新教，圣灵默默指引；因信而称义； 祂设定八方境界，点石成金，化腐朽为神奇。 祂开启真理之门，引人出死入生。 祂将日光照耀黑夜，摧毁魔鬼的罪恶； 乘坐慈悲之舟登临明亮殿宇；受圣灵恩膏，日清月朗，回归真我。 留下二十四卷圣书（新约），阐明原初之智慧，开启灵魂之眼睛。行施洗之礼，洗涤浮华，洁净罪恶。以十字架为印记，万民归一。鼓瑟敬拜，恩惠之音远扬；朝东而行，奔走生命荣美之路。信徒留须以表明外在作为，理发以象征内在平静，不蓄奴卑，不分贵贱，不聚货财，有福同享，禁食警醒，洁身自好，一天七次礼赞，七日一次祭奠，洗涤心灵，回归圣洁。 永恒真理之道，奇妙而难以命名。其功用昭彰，勉强称之为景教。道不圣不能彰显，圣无道不能弘扬。圣道契合，天下文明。 唐代开国皇帝太宗年间，贤明的圣人大秦国主教阿罗本，从叙利亚来到中土。驾青云，载真经，乘风破浪，不畏艰险，于公元635年（贞观9年），抵达长安。太宗皇帝派遣宰相房公玄龄，带宫内臣仆到西郊欢迎，迎入朝廷。邀请至皇帝藏书室，翻译经典，皇帝在禁宫内亲自问道。深感此道之正义和真实，皇帝下令传授与民。 贞观十二年七月，皇帝诏令约：“圣道没有恒定不变的名字，圣人没有始终如一的身体。教化随地域而设，为使众生得益裨。德高望重的叙利亚主教阿罗本，携带经文和圣像，远道而来，靖献于京城。详其教旨，玄妙自然，观其元宗，源于真理。言辞清晰，道理隽永。济物利人，宜行天下。”于是，命令在京城义宁坊建造大秦寺（教堂）一所，由二十一位僧人管理。周朝衰败，老子去了西方，唐朝兴起，基督的教导来到了东方。 太宗命画皇帝肖像一幅，悬挂于寺庙之壁，天姿泛彩，满室生辉。圣光带着祥和的气象，永远的光芒照亮了殿宇。 根据西域图记和汉魏史策，大秦国南统珊瑚之海，北极众宝之山，西望仙境花令，东接长风若水。出产火棉布，返魂香，明月珠，夜光壁，夜不闭户，人民康乐。律法非光明不能通行，君主非贤明不能坚立。疆土广阔，文风昌明。 高宗皇帝继位，仰慕真道。于诸君建立景教寺，立阿罗本为镇国大法主。大道畅通行于民间，国安民富。景教寺遍布各城，家庭殷实而幸福。 圣历年（公元699年），佛教得势，佛教言语在东边盛行。先天末（公元713年），卑鄙之徒在西边讥笑诽谤。景教主持罗含，主教及烈，以及各城尊敬的高僧（教士）舍弃俗世的追求，同心合一，极力维护天道。玄宗皇帝名令宁国等五位郡主，亲临吉祥的景教寺庙，建立敬拜之所。他重修了倾倒的法梁，重竖了废弃的道石。 天宝初年（公元742年），玄宗至道皇帝令大将军高力士送五皇画像，安置于寺内。并赐绢百匹，以示庆祝。龙须虽远，弓剑可攀，日角舒光，天颜咫尺。公元744年，大秦国僧侣洁和，望着这颗感化人心的星星（中国），监察如同日头发光的皇帝，来朝廷拜访。皇帝差罗含、普论等一行七人，在兴庆宫，与洁和主教做礼拜。于是，皇帝在教堂题字立碑。其光彩如翡翠霞光，其智慧如宏空光芒。美丽的馈赠高过南山，丰富的恩泽深于东海。大道包容万象，可行的均可命名。圣人无所不能，所作的便可述说。 肃宗文明皇帝在灵武等无郡重建景教寺，美善的福分临到国土，帝业建立，普天庆贺。代宗文武皇帝大力推广遵行圣道，崇尚自然无为。圣诞之日，赐天香以宣告成功，发粮食以荣耀圣道。圣人活出圣道之美善，故圣道得以广传。 我们圣人般的文武皇帝设立了朝廷八个分部，以分幽暗与贤明。他分辟了九个类别，更新教义。阐明玄理，无愧于心。圣道宽广，专静而恕，救赎苦难，赐福大众。圣道扎根，渐渐推广。若能使风调雨顺，天下宁静，人顺道理，物体洁净，生活安宁，死者安乐，沟通融洽，情发自诚，此乃景教之功用啊。 大恩人伊斯僧，北方节度副使（Associated Secondary Military Commissioner for the Northern Region)、试殿中监（Examination-Palace Overseer），身着御赐金紫袈裟，性情温和，虔诚躬行。他从王含之城（Rajagriha）来到中国，睿智博学，多才多艺。先效力于宫廷，后在疆场扬名。中书令汾阳郡王郭子仪，起先在北领兵，后随肃宗皇帝旅行。他虽为皇家内侍，路途中与他人等同。为肃宗之手足，军中之耳目。乐施善助。将御赐之珠宝以及黄金地毯献上。不仅修缮旧堂，而且建设新堂。修饰殿堂，使廊宇辉煌。在行为中彰显躬行真道，依仁施利。每年召集各寺僧侣，灵修侍奉五十天，寒冷有衣穿，生病的得医治，死者得以安葬。最虔诚的佛教僧侣之中，如此美善闻所未闻。身穿白衣的景教信徒，见如此信德，愿刻碑立传，以纪念弘扬他们的德行。 颂 无始无终，亘古永恒的真神，无声无息，无形无像， 拥有教化和完善的权柄和能力，创造了万物天地， 三一真神派遣圣子，降临人间，施行无边的拯救。 太阳升起，黑暗消失，见证真神的奥秘。 太宗皇帝，荣耀辉煌，继承前帝之道， 平定乱象，天地乾坤扩大， 光明的景教传唐朝， 翻译经典，建立教堂，生死有渡， 百福皆作，万邦康乐。 高宗继位，修筑圣殿， 和谐宽敞明亮的宫殿遍满中土。 真道宣明，封官正法，井然有条。 人民康乐，天下太平。 玄宗登临皇位，克己躬行，灵修正道， 御榜扬辉，天书蔚映， 皇图璀璨，全国崇敬， 百业兴旺，安居乐业。 肃宗继位，治理国土带着天威， 如日头般明亮舒展，和祥之风吹遍全地， 皇室归于安乐，肃杀之风永远凋谢。 骚动叛乱止息，皇朝坚立。 代宗孝顺公义，德合天地。 开明慷慨，国富民强， 赏赐恩德，仁爱好施， 如日辉煌，如月璀璨。 建宗统极之时，韦修明德， 武力平息四海，文章万域清明， 观测人心，镜观万物， 光照全地，百蛮景仰。 真道何等宽广！人之回应何等渺小！ 三一真神难以命名！ 主的作为是应当称颂的。 于是，建立丰碑，歌颂那自在永在的上帝。 建于大唐建中二年（公元781年），元月第七日，主日。 建立时，法主僧宁恕主管东方景教众圣徒 朝议朗前行太司土参军吕秀岩书 景教碑文原文 粤若。常然真寂。先先而无元。窅然灵虚。后后而妙有。总玄枢而造化。妙众圣以元尊者。其唯我三一妙身无元真主阿罗诃欤。判十字以定四方。鼓元风而生二气。暗空易而天地开。日月运而昼夜作。匠成万物然立初人。别赐良和令镇化海。浑元之性虚而不盈。素荡之心本无希嗜。泪乎娑殚施妄。钾饰纯精。间平大于此是之中。隙冥同于彼非之内。是以三百六十五种。肩随结辙。竞织法罗。或指物以托宗。或空有以沦二。或祷祀以邀福。或伐善以矫人。智虑营营。恩情役役。茫然无得。煎迫转烧。积昧亡途久迷休复。于是我三一分身景尊弥施诃。戢隐真威。同人出代。神天宣庆。室女诞圣。于大秦景宿告祥。波斯睹耀以来贡。圆甘四圣有说之旧法。理家国于大酞。设三一净风无言之新教。陶良用于正信。制八镜之度。炼尘成真。启三常之门。开生灭死。悬景日以破暗府，魔妄于是乎悉摧。棹慈航以登明宫。含灵于是乎既济。能事斯毕。亭午升真。经留二十七部。张元化以发灵关。法浴水风。涤浮华而洁虚白。印持十字。融四照以合无拘。击木震仁惠之音。东礼趣生荣之路。存须所以有外行。削顶所以无内情。不畜臧获。均贵贱于人。不聚货财示罄遗于我。斋以伏识而成。戒以静慎为固。七时礼赞。大庇存亡。七日一荐。洗心反素。真常之道。妙而难名。功用昭彰。强称景教。惟道非圣不弘。圣非道不大。道圣符契。天下文明。太宗文皇帝。光华启运。明圣临人。大秦国有上德。日阿罗本。占青云而载真经。望风律以驰艰险。贞观九祀至于长安。帝使宰臣房公玄龄总仗西郊宾迎入内。翻经书殿。问道禁闱。深知正真。特令传授。贞观十有二年秋七月。诏曰：“道无常名。圣无常体。随方设教。密济群生。大秦国大德阿罗本。远将经象来献上京。详其教旨。玄妙无为。观其元宗。生成立要。词无繁说。理有忘筌。济物利人，宜行天下。”所司即于京义宁坊造大秦寺。一所度僧廿一人。宗周德丧。青驾西升。巨唐道光。景风东扇。旋令有司将帝写真转模寺壁。天姿泛彩。英朗景门。圣迹腾祥。永辉法界。案西域图记及汉魏史策。大秦国南统珊瑚之海。北极众宝之山。西望仙境花林。东接长风弱水。其土出火浣布。返魂香，明月珠，夜光壁。俗无寇盗。人有乐康。法非景不行。主非德不立。土宇广阔。文物昌明。高宗大帝。克恭缵祖。润色真宗。而于诸州各置景寺，仍崇阿罗本为镇国大法主。法流十道。国富元休。寺满百城。家殷景福。圣历年。释子用壮。腾口于东周。先天末，下士大笑。讪谤于西镐。有若僧首罗含，大德及烈，并金方贵绪，物外高僧。共振玄纲。俱维绝纽。玄宗至道皇帝。令宁国等五王亲临福寺建立坛场。法栋暂桡而更崇。道石时倾而复正。天宝初。令大将军高力士送五圣写真寺内安置。赐绢百匹。奉庆睿图。龙髯虽远。弓剑可攀。日角舒光。天颜咫尺。三载，大秦国有僧佶和。瞻星向化，望日朝尊。沼僧罗含僧普论等一七人。与大德佶和。于兴庆官修功德。于是天题寺榜。额载龙书。宝装璀翠。灼烁丹霞。睿扎宏空，腾凌激日。宠赉比南山峻极。沛泽与东海齐深。道无不可。所可可名。圣无不作。所作可述。肃宗文明皇帝。于灵武等五郡。重立景寺。元善资而福祚开。大庆临而皇业建。代宗文武皇帝。恢张圣运。从事无为。每于降诞之辰。锡天香以告成功。颁御馔以光景众。且干以美利故能广生。圣以体元故能亭毒。我建中圣神文武皇帝。披八政以默陡幽明。阐九畴以惟新景命。化通玄理。祝无愧心。至于方大而虚。专静而恕。广慈救众苦。善贷被群生者。我修行之大猷。汲引之阶渐也。若使风雨时。天下静。人能理。物能清。存能昌。殁能乐。念生响应。情发自诚者。我景力能事之功用也。大施主金紫光禄大夫。同朔方节度副使。试殿中监。锡紫袈裟僧伊斯。和而好惠。闻道勤行。远自王舍之城。聿来中夏。术高三代。艺博十全。始效节于丹庭。乃荣名于王帐。中书令汾阳郡王郭公子仪。初恐戎于朔方也。肃宗俾之从迈。虽见亲于卧内。不自异于行间。为公爪牙。作军耳目。能散禄赐。不积于家。献临思之颇黎。布辞憩之金罽。或仍其旧寺。或重广法堂。崇饰廊宇。如翚斯飞。更效景门。依仁施利。每岁集四寺僧徒。虔事精供。备诸五旬。喂者来而饭之。寒者来而衣之。病者疗而起之。死者葬而安之。清布达娑。未闻斯美。自衣景士。今见其人。愿刻洪碑。以扬休烈。 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粵若常然真寂，先先而無元，窅然靈虗，後後而妙有。惣玄摳而造化，妙衆聖以元尊者，其唯　我三一妙身无元真主阿羅訶歟？判十字以㝎四方，皷元風而生二氣。暗空易而天地開，日月運而晝夜作。匠成厏物，然立初人。別賜良和，令鎮化海。渾元之性，虗而不盈。素蕩之心，夲無希嗜。洎乎娑殫施妄，鈿飾純精。閒平大扵此是之中，隟冥同於彼非之內。是以三百六十五種，肩随結轍。𥪰織法羅，或𢫾物以託宗，或空有以淪二，或禱祀以邀福，或伐善以矯人。智慮營營，恩情役役。茫然無得，煎迫轉燒，積昧亡途，久迷休復。於是　我三一分身㬌尊弥施訶戢隱真威，同人出代。神天宣慶，室女誕聖於大秦。㬌宿告祥，波斯覩耀以来貢，圓卄四聖有說之舊法，理家國扵大猷。設　三一浄風無言之新教，陶良用於正信。制八境之度，鍊塵成真。啟三常之門，開生滅死。懸㬌日以破暗府，魔妄於是乎悉摧。棹慈航以登明宮，含靈扵是乎既濟。能事斯畢，亭午昇真。經留廿七部，張元化以發靈開。法浴水風，滌浮華而潔虗白。印持十字，融四照以合無抅。擊木震仁惠之音，東礼趣生榮之路。存鬚所以有外行，削頂所以無內情。不畜臧獲，均貴賤於人。不聚貨財，示罄遺於我。齋以伏識而成，戒以靜慎為固。七時礼讚，大庇存亡。七日一薦，洗心反素。真常之道，妙而難名，㓛用昭彰，強稱㬌教。惟道非聖不弘，聖非道不大。道聖符契，天下文明。　太宗文皇帝，光華啓運，明聖臨人，大秦國有上德曰阿羅末，占青雲而載真經，望風律以馳艱險。貞觀九祀，至扵長安。　帝使宰臣房公玄齡，惣仗西郊，賔迎入內。翻𦀰書殿，問道禁闈。深知正真，特令傳授。貞觀十有二年秋七月，詔曰︰「道無常名，聖無常體，随方設教，密濟群生。大秦國大德阿羅夲，逺将𦀰像，来獻上亰，詳其教旨，玄妙無為，觀其元宗，生成立要。詞無繁說，理有忘筌，濟物利人，宜行天下。所司即於亰義寧坊造大秦寺一所，度僧廿一人。宗周德喪，青駕西昇。巨唐道光，㬌風東扇。旋令有司將　帝寫真轉摸寺壁。天姿汎彩，英朗㬌門。聖迹騰祥，永輝法界。案《西域圖記》及漢魏史策︰大秦國，南統珊瑚之海，北極衆寶之山；西望仙境花林，東接長風弱水；其土出火𦀸布、返䰟香、明月珠、夜光璧；俗無寇盜，人有樂康。法非㬌不行，主非德不立。土宇廣濶，文物昌明。　髙宗大帝，克恭纘祖，潤色真宗；而扵諸州各置㬌寺，仍崇阿羅夲為鎮國大法主。法流十道，國冨元休；寺滿百城，家殷㬌福。聖曆年，釋子用壯，騰口於東周。先天末，下士大笑，訕謗於西鎬。有若僧首羅含，大德及烈，並金方貴緒，物外髙僧，共振玄網，俱維絶紐。　玄宗至道皇帝，令寧國等五王，親臨福宇，建立壇場。法棟暫橈而更崇，道石時傾而復正。天寶初，令大将軍髙力士，送　五聖寫真，寺內安置；賜絹百疋，奉慶睿圖。龍髯雖逺，弓劒可攀；日角舒光，天顏咫尺。三載，大秦國有僧佶和，瞻星向化，望日朝尊。詔僧羅含、僧普論等一七人，與大德佶和，於興慶宮修㓛德。於是天題寺牓，額戴龍書；寶裝璀翠，灼爍丹霞；睿扎宏空，騰淩激日。寵賚比南山峻極，沛澤與東海齊深。道無不可，所可可名；聖無不作，所作可述。　肅宗文明皇帝，於靈武等五郡，重立㬌寺。元善資而福祚開，大慶臨而皇業建。　代宗文武皇帝，恢張聖運，從事無為。每於降誕之辰，錫天香以告成㓛，頒御饌以光㬌衆。且𠃵以美利，故能廣生。聖以體元，故能亭毒。　我建中聖神文武皇帝，披八政以黜陟幽明，闡九疇以惟新㬌命。化通玄理，祝無愧心。至扵方大而虗，專靜而恕，廣慈救衆苦，善貸被羣生者，我修行之大猷，汲引之階漸也。若使風雨時，天下靜，人能理，物能清，存能昌，歿能樂，念生響應，情發目誠者，我㬌力能事之㓛用也。大施主金紫光祿大夫、同朔方節度副使、試殿中監、賜紫袈裟僧伊斯，和而好惠，聞道勤行。逺自王舍之城，聿来中夏，術髙三代，藝博十全。始効節於丹庭，乃策名於王帳。中書令汾陽郡王郭公子儀，初惣戎於朔方也，　肅宗俾之從邁。雖見親於卧內，不自異於行間。為公爪牙，作軍耳目。能散祿賜，不積於家。獻臨恩之頗黎，布辞憩之金罽。或仍其舊寺，或重廣法堂。崇飾廊宇，如翬斯飛。更効㬌門，依仁施利，每嵗集四寺僧徒，虔事精供，俻諸五旬。餧者来而飰之，寒者来而衣之，病者療而起之，死者葬而安之。清節達娑，未聞斯美。白衣㬌士，今見其人。願刻洪碑，以揚休烈。 ==================== 詞曰︰　真主元元，湛寂常然。㩲輿匠化，起地立天。分身出代，救度無邊。日昇暗滅，咸證真玄。赫赫文皇，道冠前王；乗時撥乱，𠃵廓坤張。明明㬌教，言歸我唐。翻經建寺，存歿舟航；百福偕作，萬邦之康。　髙宗纂祖，更築精宇，和宮敞朗，遍滿中土。真道宣明，式封法主；人有樂康，物無灾苦。玄宗啓聖，克修真正；御牓揚輝，天書蔚映。皇圖璀璨，率土髙敬；庶績咸熙，人賴其慶。　肅宗来復，天威引駕；聖日舒晶，祥風掃夜。祚歸皇室，祆氛永謝；止沸㝎塵，造我區夏。　代宗孝義，德合天地；開貸生成，物資美利。香以報㓛，仁以作施；暘谷来威，月窟畢萃。　建中統極，聿修明德；武肅四溟，文清萬域。燭臨人隱，鏡觀物色；六合昭蘇，百蠻取則。道惟廣兮應惟宻，強名言兮演三一；主能作兮臣能述，建豊碑兮頌元吉。 大唐建中二年嵗在作噩太蔟月七日大耀森文日建立，　時法主僧寧恕知東方之㬌衆也。 朝議郎前行台州司士參軍呂秀巖書 　 助撿挍試太常卿賜紫袈裟寺主僧業利 撿挍建立碑僧行通 ==================== 僧靈寶 左面第一行 大德曜輪 僧日進 僧遙越 僧廣德 僧和吉 僧惠明 僧寶達 僧拂林 僧福壽 ========= 左面第二行 僧崇敬 僧延和 僧惠通 ========== 左面第三行 僧乾祐 僧元一 僧敬德 僧利見 僧玄真 僧仁惠 僧曜源 僧昭德 僧文明 僧文貞 僧居信 僧來威 =========== 左面第四行 僧敬真 僧還淳 僧靈壽 僧靈德 僧英德 僧沖和 僧凝虛 僧普濟 僧聞順 僧光濟 僧守一 後一千七十九年咸豐己未武林韓泰崋来觀，幸字畫完整，重造碑亭覆焉。惜故友吳子苾方伯不及同遊也，為悵然久之。 ========== 右面第一行 老宿耶俱摩 僧景通 僧玄覽 僧審慎 僧法源 僧立本 僧和明 僧光正 僧內澄 ========== 右面第二行 僧崇德 僧太和 僧景福 僧和光 僧至德 僧奉真 僧元宗 僧利用 僧玄德 僧義濟 僧志堅 僧保國 僧明一 ========== 右面第三行 僧廣德 僧去甚 僧德建 ==================== 后一千七十九年咸丰己未武林韩泰华来观幸字画完整重造碑亭覆焉惜故友吴子苾方伯不及同游也为怅然久之。 ========= 资料来源： 基督教网络图书馆(http://library.ccim.org)　 大秦景教流行中国碑颂(并序)——大秦寺僧景净述（http://www3.fosss.org/DZZJian/ShowArticle.asp?ArticleID=235） 景教碑文英译 East Asian History Sourcebook: Ch'ing-Tsing: Nestorian Tablet: Eulogizing the Propagation of the Illustrious Religion in China, with a Preface, composed by a priest of the Syriac Church, 781 A.D. [Horne Introduction]: This remarkable record of the fact that Christianity flourished in medieval China is a huge stone about ten feet high. Carven dragons and a cross adorn its summit, and its main shaft is completely covered with some two thousand Chinese characters. It stands now in the Peilin or "Forest of Tablets" in Sian-fu, this Peilin being a great hall specially devoted to the preservation of old historic tablets. Up to a few years ago the ancient stone stood with other unvalued monuments in the grounds of a Buddhist monastery, exposed to all the assault of the elements. Only European urgence has led to its being preserved in the Peilin. The Nestorian sect of Christians still exists in Western Asia and was in a thriving condition in Syria in the sixth century. It sent missionaries widely over Asia. Marco Polo recorded having found Christian churches in China; and Roman Catholic missionaries of later centuries found there a few Nestorians still practising a debased formof their half-forgotten faith. This much concerning the Nestorian Christianity in China we have long known. Then, with the modern opening of the empire, the old Nestorian stone was found. It tells its own history, and tells it plainly, how the Nestorian monks came, how Chinese officials were appointed to listen to their explanations, and gravely approved of the new religion as having "excellent principles." Various emperors accepted, or at least included, Christianity among their religions; and the faith prospered, and had many thousands of followers, and in the year A.D. 781 erected this stone in commemoration of its triumphs. Now, alas, only the stone remains. The record of the sect's decay has needed no stone to make it manifest. Nestorian Christianity, shut off from its mother land by the rise of the Mohammedan powers in between, proved unable to resist the inroads of ignorance and superstition and changing political affairs. It degenerated and disappeared. "Behold the unchangeably true and invisible, who existed through all eternity without origin; the far-seeing perfect intelligence, whose mysterious existence is everlasting; operating on primordial substance he created the universe, being more excellent than all holy intelligences, inasmuch as he is the source of all that is honorable. This is our eternal true lord God, triune and mysterious in substance. He appointed the cross as the means for determining the four cardinal points, he moved the original spirit, and produced the two principles of nature; the somber void was changed, and heaven and earth were opened out; the sun and moon revolved, and day and night commenced; having perfected all inferior objects, he then made the first man; upon him he bestowed an excellent disposition, giving him in charge the government of all created beings; man, acting out the original principles of his nature, was pure and unostentatious; his unsullied and expansite mind was free from the least inordinate desire; until Satan introduced the seeds of falsehood, to deteriorate his purity of principle; the opening thus commenced in his virtue gradually enlarged, and by this crevice in his nature was obscured and rendered vicious; hence three hundred and sixty-five sects followed each other in continuous track, inventing every species of doctrinal complexity; while some pointed to material objects as the source of their faith, others reduced all to vacancy, even to the annihilation of the two primeval principles, some sought to call down blessings by prayers and supplications, while others by an assumption of excellence held themselves up as superior to their fellows; their intellects and thoughts continually wavering, their minds and affections incessantly on the move, they never obtained their vast desires, but being exhausted and distressed they revolved in their own heated atmosphere; till by an accumulation of obscurity they lost their path, and after long groping in darkness they were unable to return. Thereupon, our Trinity being divided in nature, the illustrious and honorable Messiah, veiling his true dignity, appeared in the world as a man; angelic powers promulgated the glad tidings, a virgin gave birth to the Holy One in Syria; a bright star announced the felicitous event, and Persians observing the splendor came to present tribute; the ancient dispensation, as declared by the twenty-four holy men [the writers of the Old Testament], was then fulfilled, and he laid down great principles for the government of families and kingdoms; he established the new religion of the silent operation of the pure spirit of the Triune; he rendered virtue subservient to direct faith; he fixed the extent of the eight boundaries, thus completing the truth and freeing it from dross; he opened the gate of the three constant principles, introducing life and destroying death; he suspended the bright sun to invade the chambers of darkness, and the falsehoods of the devil were thereupon defeated; he set in motion the vessel of mercy by which to ascend to the bright mansions, whereupon rational beings were then released, having thus completed the manifestation of his power, in clear day he ascended to his true station. Twenty-seven sacred books [the number in the New Testament] have been left, which disseminate intelligence by unfolding the original transforming principles. By the rule for admission, it is the custom to apply the water of baptism, to wash away all superficial show and to cleanse and purify the neophytes. As a seal, they hold the cross, whose influence is reflected in every direction, uniting all without distinction. As they strike the wood, the fame of their benevolence is diffused abroad; worshiping toward the east, they hasten on the way to life and glory; they preserve the beard to symbolize their outward actions, they shave the crown to indicate the absence of inward affections; they do not keep slaves, but put noble and mean all on an equality; they do not amass wealth, but cast all their property into the common stock; they fast, in order to perfect themselves by self-inspection; they submit to restraints, in order to strengthen themselves by silent watchfulness; seven times a day they have worship and praise for the benefit of the living and the dead; once in seven days they sacrifice, to cleanse the heart and return to purity. It is difficult to find a name to express the excellence of the true and unchangeable doctrine; but as its meritorious operations are manifestly displayed, by accommodation it is named the Illustrious Religion. Now without holy men, principles cannot become expanded; without principles, holy men cannot become magnified; but with holy men and right principles, united as the two parts of a signet, the world becomes civilized and enlightened. In the time of the accomplished Emperor Tai-tsung, the illustrious and magnificent founder of the dynasty, among the enlightened and holy men who arrived was the most-virtuous Olopun, from the country of Syria. Observing the azure clouds, he bore the true sacred books; beholding the direction of the winds, he braved difficulties and dangers. In the year of our Lord 635 he arrived at Chang-an; the Emperor sent his Prime Minister, Duke Fang Hiuen-ling; who, carrying the official staff to the west border, conducted his guest into the interior; the sacred books were translated in the imperial library, the sovereign investigated the subject in his private apartments; when becoming deeply impressed with the rectitude and truth of the religion, he gave special orders for its dissemination. In the seventh month of the year A.D. 638 the following imperial proclamation was issued: "Right principles have no invariable name, holy men have no invariable station; instruction is established in accordance with the locality, with the object of benefiting the people at large. The greatly virtuous Olopun, of the kingdom of Syria, has brought his sacred books and images from that distant part, and has presented them at our chief capital. Having examined the principles of this religion, we find them to be purely excellent and natural; investigating its originating source, we find it has taken its rise from the establishment of important truths; its ritual is free from perplexing expressions, its principles will survive when the framework is forgot; it is beneficial to all creatures; it is advantageous to mankind. Let it be published throughout the Empire, and let the proper authority build a Syrian church in the capital in the I-ning May, which shall be governed by twenty-one priests. When the virtue of the Chau Dynasty declined, the rider on the azure ox ascended to the west; the principles of the great Tang becoming resplendent, the Illustrious breezes have come to fan the East." Orders were then issued to the authorities to have a true portrait of the Emperor taken; when it was transferred to the wall of the church, the dazzling splendor of the celestial visage irradiated the Illustrious portals. The sacred traces emitted a felicitous influence, and shed a perpetual splendor over the holy precincts. According to the Illustrated Memoir of the Western Regions, and the historical books of the Han and Wei dynasties, the kingdom of Syria reaches south to the Coral Sea; on the north it joins the Gem Mountains; on the west it extends toward the borders of the immortals and the flowery forests; on the east it lies open to the violent winds and tideless waters. The country produces fire-proof cloth, life-restoring incense, bright moon-pearls, and night-luster gems. Brigands and robbers are unknown, but the people enjoy happiness and peace. None but Illustrious laws prevail; none but the virtuous are raised to sovereign power. The land is broad and ample, and its literary productions are perspicuous and clear. The Emperor Kau-tsung respectfully succeeded his ancestor, and was still more beneficent toward the institution of truth. In every province he caused Illustrious churches to be erected, and ratified the honor conferred upon Olopun, making him the great conservator of doctrine for the preservation of the State. While this doctrine pervaded every channel, the State became enriched and tranquillity abounded. Every city was full of churches, and the royal family enjoyed luster and happiness. In the year A.D. 699 the Buddhists, gaining power, raised their voices in the eastern metropolis; in the year A.D. 713, some low fellows excited ridicule and spread slanders in the western capital. At that time there was the chief priest Lohan, the greatly virtuous Kie-leih, and others of noble estate from the golden regions, lofty-minded priests, having abandoned all worldly interests; who unitedly maintained the grand principles and preserved them entire to the end. The high-principled Emperor Hiuen-tsung caused the Prince of Ning and others, five princes in all, personally to visit the felicitous edifice; he established the place of worship; he restored the consecrated timbers which had been temporarily thrown down; and re-erected the sacred stones which for a time had been desecrated. In A.D. 742 orders were given to the great general Kau Lih-sz', to send the five sacred portraits and have them placed in the church, and a gift of a hundred pieces of silk accompanied these pictures of intelligence. Although the dragon's beard was then remote, their bows and swords were still within reach; while the solar horns sent forth their rays, and celestial visages seemed close at hand. In A.D. 744 the priest Kih-ho, in the kingdom of Syria, looking toward the star [of China], was attracted by its transforming influence, and observing the sun [i.e., the Emperor], came to pay court to the most honorable. The Emperor commanded the priest Lo-han, the priest Pu-lun, and others, seven in all, together with the greatly virtuous Kih-ho, to perform a service of merit in the Hing-king palace. Thereupon the Emperor composed mottoes for the sides of the church, and the tablets were graced with the royal inscriptions; the accumulated gems emitted their effulgence, while their sparkling brightness vied with the ruby clouds; the transcripts of intelligence suspended in the void shot forth their rays as reflected by the sun; the bountiful gifts exceeded the height of the southern hills; the bedewing favors were deep as the eastern sea. Nothing is beyond the range of the right principle, and what is permissible may be identified; nothing is beyond the power of the holy man, and that which is practicable may be related. The accomplished and enlightened Emperor Suh-tsung rebuilt the Illustrious churches in Ling-wu and four other places; great benefits were conferred, and felicity began to increase; great munificence was displayed, and the imperial State became established. The accomplished and military Emperor Tai-tsung magnified the sacred succession, and honored the latent principle of nature; always, on the incarnation-day, he bestowed celestial incense, and ordered the performance of a service of merit; he distributed of the imperial viands, in order to shed a glory on the Illustrious Congregation. Heaven is munificent in the dissemination of blessings, whereby the benefits of life are extended; the holy man embodies the original principle of virtue, whence he is able to counteract noxious influences. Our sacred and sage-like, accomplished and military Emperor Kien-chung appointed the eight branches of government, according to which he advanced or degraded the intelligent and dull; he opened up the nine categories, by means of which he renovated the Illustrious decrees; his transforming influence pervaded the most abstruse principles, while openness of heart distinguished his devotions. Thus, by correct and enlarged purity of principle, and undeviating consistency in sympathy with others; by extended commiseration rescuing multitudes from misery, while disseminating blessings on all around, the cultivation of our doctrine gained a grand basis, and by gradual advances its influence was diffused. If the winds and rains are seasonable, the world will be at rest; men will be guided by principle, inferior objects will be pure; the living will be at ease, and the dead will rejoice; the thoughts will produce their appropriate response, the affections will be free, and the eyes will be sincere; such is the laudable condition which we of the Illustrious Religion are laboring to attain. Our great benefactor, the Imperially conferred purple-gown priest, I-sz', titular Great Statesman of the Banqueting-house, Associated Secondary Military Cornmissioner for the Northern Region, and Examination-palace Overseer, was naturally mild and graciously disposed; his mind susceptible of sound doctrine, he was diligent in the performance; from the distant city of Rajagriha, he came to visit China; his principles more lofty than those of the three dynasties, his practise was perfect in every department; at first he applied himself to duties pertaining to the palace, eventually his name was inscribed on the military roll. When the Duke Koh Tsz'-i, Secondary Minister of State and Prince of Fan-yang, at first conducted the military in the northern region, the Emperor Suh-tsung made him (I-sz') his attendant on his travels; although he was a private chamberlain, he assumed no distinction on the march; he was as claws and teeth to the duke, and in rousing the military he was as ears and eyes; he distributed the wealth conferred upon him, not accumulating treasure for his private use; he made offerings of the jewelry which had been given by imperial favor, he spread out a golden carpet for devotion; now he repaired the old churches, anon he increased the number of religious establishments; he honored and decorated the various edifices, till they resembled the plumage of the pheasant in its flight; moreover, practising the discipline of the Illustrious Religion, he distributed his riches in deeds of benevolence; every year he assembled those in the sacred office from four churches, and respectfully engaged them for fifty days in purification and preparation; the naked came and were clothed; the sick were attended to and restored; the dead were buried in repose; even among the most pure and self-denying of the Buddhists, such excellence was never heard of; the white-clad members of the Illustrious Congregation, now considering these men, have desired to engrave a broad tablet, in order to set forth a eulogy of their magnanimous deeds. ODE The true Lord is without origin, Profound, invisible, and unchangeable; With power and capacity to perfect and transform, He raised up the earth and established the heavens. Divided in nature, he entered the world, To save and to help without bounds; The sun arose, and darkness was dispelled, All bearing witness to his true original. The glorious and resplendent, accomplished Emperor, Whose principles embraced those of preceding monarchs, Taking advantage of the occasion, suppressed turbulence; Heaven was spread out and the earth was enlarged. When the pure, bright Illustrious Religion Was introduced to our Tang Dynasty, The Scriptures were translated, and churches built, And the vessel set in motion for the living and the dead; Every kind of blessing was then obtained, And all the kingdoms enjoyed a state of peace. When Kau-tsung succeeded to his ancestral estate, He rebuilt the edifices of purity; Palaces of concord, large and light, Covered the length and breadth of the land. The true doctrine was clearly announced, Overseers of the church were appointed in due form; The people enjoyed happiness and peace, While all creatures were exempt from calamity and distress. When Hiuen-tsung commenced his sacred career, He applied himself to the cultivation of truth and rectitude; His imperial tablets shot forth their effulgence, And the celestial writings mutually refiected their splendors. The imperial domain was rich and luxuriant, While the whole land rendered exalted homage; Every business was flourishing throughout, And the people all enjoyed prosperity. Then came Suh-tsung, who commenced anew, And celestial dignity marked the Imperial movements. Sacred as the moon's unsullied expanse, While felicity was wafted like nocturnal gales. Happiness reverted to the Imperial household, The autumnal influences were long removed; Ebullitions were allayed, and risings suppressed, And thus our dynasty was firmly built up. Tai-tsung the filial and just Combined in virtue with heaven and earth; By his liberal bequests the living were satisfied, And property formed the channel of imparting succor. By fragrant mementoes he rewarded the meritorious, With benevolence he dispensed his donations; The solar concave appeared in dignity, And the lunar retreat was decorated to extreme. When Kien-chung succeeded to the throne, He began the cultivation of intelligent virtue; His military vigilance extended to the four seas, And his accomplished purity influenced all lands. His light penetrated the secrecies of men, And to him the diversities of objects were seen as in a mirror; He shed a vivifying infiuence through the whole realm of nature, And all outer nations took him for example. The true doctrine, how expansive! Its responses are minute; How difficult to name it! To elucidate the three in one. The sovereign has the power to act! While the ministers record; We raise this noble monument! To the praise of great felicity. This was erected in the 2d year of Kien-chung, of the Tang Dynasty [A.D. 781], on the 7th day of the 1st month, being Sunday. Written by Lu Siu-yen, Secretary to Council, formerly Military Superintendent for Tai-chau; while the Bishop Ning-shu had the charge of the congregations of the Illustrious in the East. [The Following are written in Syriac, running down the right and left sides of the Chinese inscription above]. "Adam, Deacon, Vicar-episcopal and Pope of China. In the time of the Father of Fathers, the Lord John Joshua, the Universal Patriarch." [The Following is in Syriac at the foot of the stone]. "In the year of the Greeks one thousand and ninety-two, the Lord Jazedbuzid, Priest and Vicar-episcopal of Cumdan the royal city, son of the enlightened Mailas, Priest of Balkh a city of Turkestan, set up this tablet, whereon is inscribed the Dispensation of our Redeemer, and the preaching of the apostolic missionaries to the King of China." [After this, in Chinese characters, follows:] "The Priest Lingpau." [Then follows in Syriac:] "Adam the Deacon, son of Jazedbuzid, Vicar-episcopal. The Lord Sergius, Priest and Vicar-episcopal. Sabar Jesus, Priest. Gabriel, Priest, Archdeacon, and Ecclesiarch of Cumdan and Sarag." [The following subscription is appended in Chinese:] "Assistant Examiner: the High Statesman of the Sacred rites, the Imperially conferred purple-gown Chief Presbyter and Priest Yi-li." [On the left-hand edge are the Syriac names of sixty-seven priests, and sixty-one are given in Chinese.] Source From: Charles F. Horne, ed., The Sacred Books and Early Literature of the East, (New York: Parke, Austin, & Lipscomb, 1917), Vol. XII, Medieval China, pp. 381-392. Scanned by Jerome S. Arkenberg, Cal. State Fullerton. The text has been modernized by Prof. Arkenberg. =================== 唐贞观九年（635），基督教之分支─景教之聂士托里（Nestorians）遣阿罗本（Olopon）持经像至我国传道。 唐太宗贞观十二年（638）下诏于长安义宁坊建大秦寺。其后诸帝亦于各州兴建景教寺院。 初时，误以为该教布教中心为波斯，故称波斯寺；后知其根源地为大秦（罗马帝国），故于玄宗天宝四年（745）改称大秦寺。 建中二年（781），德宗于长安大秦寺建立‘大秦景教流行中国碑’，其上记载景教于我国之传播情形。 德宗贞元初年，波斯僧景净至长安，住于大秦寺，并与般若三藏于寺内译出六波罗蜜经。 武宗破佛，大秦寺亦遭其厄，后改建为崇圣佛寺。 明熹宗天启五年（1625）于西安大秦寺寺迹掘出大秦景教流行中国碑颂，此系研究唐代景教史实之唯一资料。 此碑于唐建中二年（781年）2月4日由由波斯传教士伊斯（Yazdhozid）建立于大秦寺的院中。 碑文由波斯传教士景净撰刻，朝议郎前行台州司参军吕秀岩书并题额。 碑身高197厘米，下有龟座，全高279厘米，碑身上宽92.5厘米,下宽102厘米，正面刻着“大秦景教流行中国碑并颂”， 上有楷书32行，行书62字，共1780个汉字和叙利亚文89行。 关于《大秦景教流行中国碑》（简称景教碑），据《宗教百科全书》记载，该碑于明天启三年（1623）出土于周至大秦寺， 因丹麦人荷尔姆盗碑之故，该碑后被移入西安碑林博物馆保护。 《景教碑》螭首龟座，通高3.60米，楷书碑文，共1780多字，叙利亚文89行，景净撰文，吕秀岩书丹，唐建中二年（781）建立， 该碑记述了景教入华的一段秘史和传教事迹，歌颂了唐太宗等六朝皇帝对该教的礼遇和崇信，又被誉为“天下第一碑” （注：“世界四大名碑”有：《大秦景教流行中国碑》、《罗赛塔双语碑》、《希伯来文碑》和《授时碑》）。 大秦寺依山而建，该地东接华岳之紫气，西望太白之巍峨，南依秦岭，北揽渭水，若极目远眺， 八百里秦川云林烟村尽收眼底，令人顿觉心旷神怡，这里自古就是关中著名的游览胜地， 历代文人骚客多往来于此，唐有卢纶，宋有苏轼、苏辙，金有杨云异，明有何景明，他们都在此留下了脍炙人口的诗篇。 大秦寺以其独特的文化价值和中西合璧的人文胜迹而闻名天下。 这块石碑上说的是唐太宗贞观年间，有一个从古波斯来的传教士叫阿罗本，历经跋涉进入中国， 沿着于阗等西域古国、经河西走廊来到京师长安。 他拜谒了唐天子太宗，要求在中国传播波斯教。 此后唐太宗降旨准许他们传教，景教开始在长安等地传播起来，也有景教经典《尊经》翻成中文的记载。 碑文还引用了大量儒道佛经典和中国史书中的典故来阐述景教教义，讲述人类的堕落、弥赛亚的降生、救世主的事迹等。 碑文虽系波斯传教士撰写，但他的中文功底极其深厚。