Chung-Hwa Buddhist Journal (2012, 25:51-86)
Taipei: Chung-Hwa Institute of Buddhist Studies
中華佛學學報第二十五期 頁 51- 86 (民國一百零一年)，臺北：中華佛學研究所
ISSN:1017-7132

Bibliographical Notes on Buddhist Temple Gazetteers,
Their Prefaces and Their Relationship to the Buddhist
Canon
Marcus Bingenheimer
Temple University
Abstract
This article is part of the Buddhist Temple Gazetteer Project funded by the Chung-hwa
Institute of Buddhist Studies. The project resulted in the digitization of more than 230
1
gazetteers (zhi 志) of Chinese Buddhist sites. The task of compiling a high-quality
digital archive involves making both academic and technological decisions, which in turnnecessitate research. In order to visualize gazetteer literature in various ways according totemporal or geographic parameters, we need first to understand the provenance of thetexts, which often have complex edition histories. The aim of this paper is to summarize
some of the bibliographical data for the more than 230 mountain and temple gazetteers ofwhich the archive is comprised, to compare the two available print collections, toillustrate the importance of prefaces for understanding these texts and to outline therelationship between texts on Buddhist religious sites and the Buddhist canon.
Keywords:
Buddhist History, Temple Gazetteers, Chinese Temples, Digital Archive, Digitization
Project

1

The project is conducted at the Dharma Drum Buddhist College and the archive is currently
hosted at http://buddhistinformatics.ddbc.edu.tw/fosizhi/ (July 2009). The data presented hereis largely the result of sustained team work. The catalog data was produced 2008-2009 by Lin
Zhimiao 林智妙, Ke April 柯春玉, Peng Chuanqin 彭川芩, Lin Xiuli 林綉麗 and myself.
Many of the texts cited here were first examined in a reading group led by Lin Zhimiao 林智妙, whose explanations solved many difficult passages. I am grateful to Simon Wiles for
improving the English, and Peter Bol, John Kieschnick and Wu Jiang for their valuablecomments. The text also profited from the helpful suggestions made by two anonymous
reviewers.

52 Chung-Hwa Buddhist Journal Volume 25 (2012)

書目註記—佛寺志及其序言與之於佛教藏經的關係
馬德偉
天普大學
摘要
此篇文章是中華佛學研究所佛教寺廟志計畫的一部分，此計畫包含超過230個中國
佛教寺廟志。此計畫之任務在於匯編一高品質的數位典藏，而此典藏涉及一必要的研究，也就是學術與技術上的判斷。根據時間與地理上的參考點，為了從多方面檢
視地方志文本，需要先了解文本的來源，而這些文本通常具有複雜的版本歷史。此篇文章旨在針對此典藏所包含的超過230個山岳與寺院的地方志，總集部分的書目
資料，比較兩個刻版的收藏，說明其序文對於了解這些文本的重要性，並闡述存於佛教據點的文本與藏經的關係。
關鍵字：佛教歷史、寺廟志、中國寺院、數位典藏、數位化計畫Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 53

Introduction
Among the most precious sources for the study of later Chinese Buddhist history are thelarge number of gazetteers on Buddhist sites and institutions. Gazetteers, as Sinology hascome to translate zhi 志 (or its variant 誌), are composite works compiled from texts
belonging to different genres (topographic descriptions, biographies, essays, poems,
epigraphia, maps, portraits etc.). The contribution of the compiler was to select, collectand arrange the texts, his own additions ranging from merely adding a preface to writing
or rewriting a substantial amount of the volume. The Temple Gazetteer Project, of which
this paper is a part, aims at collecting and digitally editing all available temple gazetteersof Buddhist sites with the goal of making them available to a wider audience.
Filled to the brim with facts and legends about a location, the vast majority of these2gazetteers were published between the 16th and the 20th centuries and offer valuable
information about the history of Buddhism. The mature form of the gazetteer, whichattempts to provide a comprehensive, cultural description of a site, was widely adopted
only after the Northern Song. At that time too it became common practice to include theterm zhi 志 in the title (Hargett 1996, 419). The first work on Buddhist chorography
which uses the term fangzhi 方志 was Daoxuan’s 道宣 Shijia fangzhi 釋迦方志 (T2088) of 650, in which he lists places in India and Central Asia.
In the corpus of texts discussed here only a few important ‘proto-gazetteers’ such as
3
the Luoyang qielan ji 洛陽伽藍記 (ZFSH 001) or the Tiantai shengji lu 天台勝蹟錄
(ZFSH 064), were published prior to the mid-16th century. As in the case of paper editions,digital editions need to carefully record the provenance of their content and describe its
relationship with other texts. In the following, therefore, we will give a bibliographic
overview of the corpus at hand.

2

3

See Hargett (1996), Hahn (1997), and Bol (2001) on the antecedents of the gazetteer genre
before the Ming and bibliographic references to more extensive discussions of the topic in
Chinese. Gu (2010) is the most comprehensive reference work for Song gazetteers. For ananalysis of the often mixed Buddhist and Daoist character of “sacred mountains” see Robson(2009). For a periodization and overview of gazetteer production on Buddhist sites see Cao(2011, 235-243).
Zhongguo fosi shizhi huikan 中國佛寺史志彙刊.

54 Chung-Hwa Buddhist Journal Volume 25 (2012)

Bibliographic Research
4

A considerable amount of bibliographic research has been done on gazetteers in general.
More still remains to be done. This is a rather dull but indispensable task, both because of
the large quantity of gazetteers and because of the complicated edition histories many of5them have. Most of the more than 8500 gazetteers that are known to us are on
governmental administrative divisions such as counties (xian 縣), subprefectures (zhou州), prefectures (fu 府) or provinces (sheng 省). However, as Brook (2002, 31) has
remarked, there are other types of gazetteers, and he provides valuable bibliographic
information on 860 “topographical and institutional gazetteers” which take landscapefeatures and individual institutions as their subjects. While the gazetteers on
administrative divisions usually include information on Buddhist and Daoist temples andmonastics for the region, this information is generally terse and cannot compare with thebreadth of cultural information that gazetteers dedicated to a site and compiled or
6commissioned with religious intent can offer.
Hahn (1997) in his dissertation on “mountain gazetteers” (shanzhi 山 志 ) pays
attention to the importance of gazetteer literature for the understanding of religious space;his focus, however, is exclusively on the category of mountain gazetteers, many of which
treat Daoist sites. Our project, on the other hand, includes both mountain and temple
gazetteers (sizhi 寺志), but we are interested only in records of Buddhist sites. Amongsuch gazetteers two subgroups can be distinguished: gazetteers that relate information ona number of Buddhist sites and institutions within a certain region; and those only
concerned with one temple and its adjacent sites. The former subsumes many of themountain gazetteers that Hahn (1997) has described, but also includes gazetteers that
describe Buddhist sites of a city or region (e.g. ZFSH 1, ZFSH 7, ZFSH 57).

4
5

6

In English see Brook (2002), Dow (1969), and Franke (1968) and in Chinese Zhuang et al.
(1985), Jin & Hu (1996), Gu (2010) to name only a few.
The most comprehensive catalog so far, the Zhongguo difangzhi zongmu tiyao 中國地方志總
目提要 (Jin & Hu 1996), lists 8577 gazetteers. Even this catalog, however, is not exhaustive,
because it includes only gazetteers on administrative regions published before 1949.
According to the editorial policy statement “Mountain-, river-, temple-gazetteers and the likewere not included” (Jin & Hu 1996, 凡例 1). This means that none of the temple gazetteers
discussed here are listed.
Nevertheless valuable quantitative information can be culled from these sources. Eberhard(1964), in one of the first projects that made use of computers to digitize information, analyzed
temple building activity in Chinese history on the basis of the founding dates of temples as
included in a significant number of entries. To my knowledge his dataset (encoded with punchcards) was never migrated to a newer format.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 55

In the following, we will outline some basic bibliographic parameters which
7
describe what is known about available gazetteers of Buddhist sites. First, the paper
record: The last three decades saw the appearance of two collections of reprints of
8
Buddhist temple and mountain gazetteers:
Zhongguo Fosi Shizhi Huikan 中國佛寺史志彙刊. Taipei: Mingwen shuju
明文書局. 1980-1985. Compiled by Du Jiexiang 杜潔祥. (= ZFSH) 110 vols.
Zhongguo Fosizhi Congkan 中 國 佛 寺 志 叢 刊 . Hangzhou: Guangling
shushe 廣陵書社. 2006 . Compiled by Zhang Zhi 張智. (= ZFC) 130 vols.
The 110 volumes of the ZFSH contain 100 gazetteers and the 130 volumes of the ZFC
contain 197 gazetteers. Although the ZFC is the larger and newer collection, the ZFSH isthe better edited. Its editor, Du Jiexiang, has compiled detailed and helpful tables ofcontents for each gazetteer, and gazetteers that appear in both collections are more often
complete in the ZFSH. Most gazetteers in each collection are from Ming and Qing
dynasty woodblock prints, while some are copies of manuscripts, and still others are fromnewer printed editions set in movable type.
In order to build an electronic edition it is necessary to understand the overlap
between these two collections. This has not been attempted before, because it is only now
that we have the data available to answer some important questions.

How Many Buddhist Gazetteers do we Have in Hand?
Of the 100 gazetteers in the ZFSH and the 197 gazetteers of the ZFC, 78 have an overlap
with a gazetteer in the other set, forming 78 gazetteer pairs, i.e. two gazetteers, one fromthe ZFC and one from the ZFSH, that describe the same location and might have the sameor a similar name. In 39 of these 78 pairs the gazetteers are identical, i.e. the reprints in
9
ZFSH and ZFC were made from identical editions. The relationships or rather the typesof relationship that exist between the remaining 39 pairs are more complex and can begrouped broadly into the following categories:78

9

After the work on this paper was concluded, Cao (2011) published his seminal work on
Buddhist temple gazetteers in the Ming dynasty. Had it been available earlier, this paper would
have looked differently, though its main task to document the printed and digital gazetteer
corpus of ZFSH and ZFC would have remained the same. Unfortunately, there was no time toinclude all of Cao’s important results into this article.
In 2009 the Beijing National Library has announced the planned publication of a collection
named Quanguo difangzhi fodaojiao wenxian huibian 全國地方志佛道教文獻匯編. This
collection will only contain excerpted passages pertaining to Buddhist and Daoist sites from
more general gazetteers, much like the data Eberhard (1964) studied. It stands to become an
important new resource and hopefully will enable us to follow Eberhard’s early lead in
performing quantitative research on the history of religious geography.
Here we include re-prints (chongkan 重刊) from the same woodblocks.

56 Chung-Hwa Buddhist Journal Volume 25 (2012)- In 22 pairs the reprints were made from essentially the same work, but in one editionsome content has been omitted or added. These omissions and additions are usuallyshort, but sometimes significant. Omissions often reflect the fact that the original, fromwhich the ZFSH or ZFC reprint was taken, was already incomplete. Sometimes one
edition has been expanded, ZFC 63, for instance, includes two additional chapters (外篇二卷) which are not found in the correlate ZFSH 72. At other times the situation iseven more complicated - in pair ZFSH 39/ ZFC 71, for instance, we find that the firstchapter of ZFSH 39 lacks pages pp.151-154 and 259-260 of ZFC 71. In the second
chapter, on the other hand, ZFC 71 lacks the material on pp. 267-270 of ZFSH 39.
- In two cases we have different works on the same location with a similar title.
- In five cases we find that on top of omissions and additions, the chapter order ororganization differs.
- With ten pairs the relationship is that of print and manuscript, i.e. one edition is amanuscript copy of the other.
10

This typology does not cover all cases, but gives a sufficient overview of the field ofsimilarities and differences. For a more detailed survey of the differences between
gazetteers in these sets see Appendix B.
For the temple gazetteer archive we have digitized all the gazetteers from the ZFSH
and the ZFC, except those 39 in the ZFC which are completely identical with a gazetteer
already found in the ZFSH and another 21 that exhibit only minimal differences, such asa few missing pages, a different set of maps etc. All in all, 237 gazetteers have been
digitized, and fifteen will be made available as digital full text for the first time. These
fifteen will benefit from new punctuation and XML/TEI mark-up identifying person andplace names as well as dates. Of these fifteen, twelve have been selected for a follow-up
project for a printed re-edition of the texts, with new punctuation, person and place name11
indices and annotation.
10

11

In one case we have two different manuscripts (ZFC 45/ ZFSH 97) of the same text. There
are also a few rare instances where a gazetteer was reprinted with different layout i.e. notfrom the original woodblocks. The Hangzhou shangtianzhu jiangsi zhi 杭州上天竺講寺志
was re-carved in 1897 (ZFSH 24), the ZFC (ZFC 88) preserves an older woodblock print of
1646. The Nanchao si kao 南朝寺考, of which the ZFC contains a 1907 woodblock print,
was re-set in movable type in 1944 for inclusion in the (never completed) Puhui Canon 普慧
大藏經 (ZFSH 56). In the case of the Tiantaishan fangwai zhi 天台山方外志, the ZFC
includes a reprint made from the original woodblocks (ZFC 115) and the ZFSH contains a
movable type edition made in Shanghai in 1922 (ZFSH 89). The ZFSH (ZFSH 46) preservesa Wanli 萬曆 -era print of the Helinsi zhi 鶴林寺志, while ZFC 76 is an edition with adifferent layout from 1909.
The series will be published with Xinwenfeng publishers 新文豐, Taipei, starting in 2013. It
will comprise ZFSH 8: Chongxiu putuoshan zhi 重修普陀山志, ZFSH 9: Putuoluojia xinzhi

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 57

How Many Gazetteers of Buddhist Sites are There?
Before taking stock of what we know, let us briefly assess what we can not know. Exactly
how many temple gazetteers in total have been compiled is impossible to know for sure.
12
As with most of Chinese literature many gazetteers are lost forever. As we will see
below, descriptions of sacred sites were only recently included in the Buddhist canon.
Neither did they command the same esteem as gazetteers on administrative divisions,which had a role in the administration of the realm and therefore the attention of the state
apparatus. As a result, throughout the Ming and Qing neither Buddhist nor Confucian
communities were strongly committed to the preservation of gazetteers of Buddhist sites.
Another reason why gazetteers were lost is that they were superseded by newer ones.
Gazetteers on administrative regions needed to be updated to stay useful and the same13
need was perceived for other kinds of gazetteers as well. The woodblocks for older
editions were sometimes lost and once the woodblocks were gone, it was often morepractical to recompile a new, updated gazetteer than to re-cut the woodblocks from an oldpaper copy. Even the more popular gazetteers only had print-runs of a few hundred copies(Brook 2002, 38). This explains why 51 of the gazetteers in our archive have survived
only as manuscript taken from a print copy.
Often the print copies perished together with their woodblocks in fires and wars,
especially during the fall of the Ming (ca.1640-1660) and during the Taiping rebellion(1850-1864). The Taiping were especially destructive in the Lower Yangzi area where, as1213

普 陀 洛 迦 新 志 , ZFSH 10: Mingzhou ayuwangshan zhi 明 州 阿 育 王 山 志 , ZFSH 11:
Mingzhou ayuwangshan xuzhi 明 州 阿 育 王 山 續 志 , ZFSH 17: Yucenshan huiyin gaoli
huayanjiaosi zhi 玉岑山慧因高麗華嚴教寺志, ZFSH 43: Hanshansi zhi 寒山寺志, ZFSH
49: Emeishan zhi 峨眉山志, ZFSH 62: Fujian quanzhou kaiyuansi zhi 福建泉州開元寺志,
ZFSH 77: Jiuhuashan zhi 九華山志, ZFSH 81: Qingliangshan zhi 清涼山志, ZFSH 84:
Jizushan zhi 雞足山志, ZFSH 86: Huangboshansi zhi 黃檗山寺志, ZFSH 89: Tiantaishan
fangwai zhi 天台山方外志.
Dudbrige (2000, 8) cites an estimate from the 17th century to the effect that less than forty or
fifty percent of books that had been available in the Song survived. Hahn (1997, 17) cites
estimates that only 10% of the works listed in the Jingji zhi 經籍誌 chapter of the Suishu 隨
書 survived until the Qing.
In his postscript (dated 1589) to the first Ming edition of the Putuoshan gazetteer, Hou
Jigao 侯繼高 writes: “It was no longer possible, in the end, to obtain a copy [of the previous
edition] for one’s armchair travels.... Since [Sheng] Ximing [盛]熙明 wrote the [previous]
gazetteer more than 230 years have passed. What is contained in the four parts [of hisgazetteer] can hardly be all there is [to tell]. When it comes to our Ming, with the increasing
incense fires the [literary] writings about the place also increased. Until now no one like
Sheng Ximing came and turned them into a chronicle. I sighed and said: ‘These famous
mountains, these great temples have to be made known to the world, they should not go
without description.’” (ZFSH 9: 594).

58 Chung-Hwa Buddhist Journal Volume 25 (2012)

we will see below, most gazetteers were produced. The rebels sacked Nanjing, Hangzhou,
Suzhou, and Ningbo, singling out temples and religious sites for destruction.
Having acknowledged these losses, we must proceed to assess the extent of the
corpus that is still available. Beyond the gazetteers digitized in this project, how manygazetteers on Buddhist sites do we know of ? How many are still available in libraries?
Our database contains bibliographical references from several other works especially
Hahn (1997), Brook (2002) and unpublished notes by Du Jiexiang (2009), who kindly
shared this material with us. Next to the 219 distinct gazetteers from the ZFSH and theZFC, this data yields bibliographic data on 59 additional temple gazetteers, most of which
are still available in libraries, adding to a total of 278 in our database.
It is unlikely that more than a few pre-Ming gazetteers on Buddhist sites haveescaped the attention of bibliographers, as the overall number was so much smaller. For
the Ming dynasty Cao (2011, 71-75), against a list of 87 extant temple gazetteers, gives alist of 65 “lost” gazetteers, which are mentioned in catalogs or cited in other works.
Although Cao has mainly used library holdings in China, and some of the titles might
eventually be found elsewhere, this means that ca. 40%. of known Buddhist gazetteers
from the Ming are now lost. For the Qing, which saw the largest number of gazetteers
produced in the 17th and again in the 19th century after the Taiping rebellion, the situationis less clear. Our database lists 131 existing gazetteers for the Qing (1644-1911) and 59
published during the Republican period (1912-1949), the relatively high figure for thelatter reflecting both increased publication numbers for the book market in general as well14
as for the publication of Buddhist material in particular.
After assessing the available bibliographic information, it would be surprising if the
final number of known gazetteers on Buddhist sites published before 1950 were to exceed
500, and the final tally of extant gazetteers is likely to be between 300 and 400.

How Many Locations do the Gazetteers in our Collection Describe?
Although temple gazetteers by definition tend to focus on one location, there are anumber of gazetteers which describe several Buddhist sites on a mountain range or in a
metropolitan area, such as the proto-gazetteer Luoyang qielan ji 洛陽伽藍記 (ZFSH001), which describes the temples of Luoyang in the early 6th century; the Qingliangshanzhi 清涼山志 (ZFSH 081) on the temples on Mt. Wutai in the 16th century; the huge
Jinling fancha zhi 金陵梵剎志 (ZFSH 006), a collection of material on the temples ofNanjing; or the Wulin fan zhi 武林梵志 (ZFSH 007), a guide to the more than four
14

The latter is documented in a database by Gregory Scott’s Bibliography of Modern Chinese
Buddhism (http://bib.buddhiststudies.net/ [Nov. 2011]), which is part of his forthcoming PhD
dissertation “Conversion by the Book - Buddhist Print Culture in Republican China”(Columbia University).

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 59

hundred temples in the Wulin hills near Hangzhou’s famous West Lake. Since one
gazetteer may describe multiple sites, while a single temple may be the subject of more
15
than one gazetteer, the analysis must be performed with care. One visualization of thesites described in the one hundred gazetteers of the ZFSH references 116 temples. As themap shows, most of these are in Zhejiang and Jiangsu province:

Fig.1: Location of Buddhist sites described in the 100
gazetteers contained in the ZFSH.

Clearly recognizable are the centers of some “macro-regions” often used to discuss later
16
imperial China. This correlation does tell us more about the economics of publishing
than the level of Buddhist activity in the region. For the production of gazetteers
considerable resources were needed. Moreover, once printed it had to be sold to an
audience of interested literati, a market that was not available outside these centers. We
therefore see a cluster of sites in Guangdong (Lingnan), one along the coast of Fujian(Southeast), the many sites around Ningbo, Hangzhou, Suzhou and Nanjing (Lower
Yangzi), fewer in the area around Jiujiang, Wuhan and Nanchang (Middle Yangzi) and acluster in the north around Beijing and Mt. Wutai. Interesting too are the absences ofgazetteers in certain regions. In the ZFSH, which has no regional bias, there are no17
gazetteers describing sites in Shandong, none in the vast region comprising Hunan,
15

16
17

Current visualizations of the archive, which plots the referenced temples on a map can befound at our website in KML format. At time of writing, the visualization includes all themain sites described in the ZFSH and ZFC.
See a discussion of these macro-regions during the 18th century (when many of our gazetteers
were compiled) in Naquin and Rawski (1987).
For the low level of Buddhist activity in Shandong, see Brook (1993, 238-240). The only
gazetteer from Shandong in our archive is the Lingyan zhi 靈巖志 (ZFC 18).

60 Chung-Hwa Buddhist Journal Volume 25 (2012)

Guangxi, Guizhou, and eastern Sichuan (today Chongqing Municipality), and none northof Mt. Wutai.
Somewhat remarkable is the absence of temple gazetteers for the old heartland of
Chinese Buddhism around Chang’an, in the area of today’s Xi’an in Shaanxi. There in thenorthwest we find various editions and continuations of Yang Xuanzhi’s 楊衒之 Luoyang
qielan ji 洛陽伽藍記, and the famous Songshan shaolinsi jizhi 嵩山少林寺輯志 (ZFSH 78)
of 1612, but on the whole surprisingly few gazetteers were produced in this region. This reflects
the fact that during the Ming and Qing Chinese Buddhism in the Northwest was much weaker
than during its heyday in the Tang. Though there still were many temples, some of considerable
antiquity, culturally, Chinese Buddhism faced competition in this region from both Islam andTibetan Buddhism. Moreover, Xi’an was not exactly a hotbed of literary activity. According toNaquin and Rawski, “the elite of the northwest played now [in the 18-19th cent.] only a minor
role in national literati culture. There were few academies, and the region took a negligible part18
in the scholarly projects so typical of the Qing period.” Gazetteer writing became popularduring the Song in the lower Yangzi region. It was a product of later Chinese literati culture, thetastes and sensibilities of which were not universally accepted on the northwestern border of theempire, where Chinese, Muslims, Tibetans, Mongols and Manchus co-existed uneasily.
Even more sites could be added to the visualization above, if all the temples mentioned in e.g.
the Nanchao fosi zhi 南朝佛寺志 (ZFSH 5) or the Jiangnan fancha zhi 江南梵剎志 (ZFSH 57)
were included. Moreover, information on one temple can be found in several gazetteers. The siteof the Jinshan si 金山寺 in Zhejiang, for instance, is associated with at least four gazetteers(ZFSH 37, ZFSH 38, ZFSH 39, ZFSH 57).

Fig.2: Gazetteers in the ZFSH that contain descriptions of the Jinshan si temple.

As a result of the many-to-many relationship of gazetteers and temples described in them,
the archive contains descriptions of at least 400-500 temples. About 50% of these were or19
are located in the lower Yangzi region (Jiangsu, Zhejiang and Anhui).

18
19

Naquin and Rawski (1987, 192).
A geo-referenced dataset of the sites described in the 234 gazetteers has been built and isavailable from the author on request.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 61

Prefaces
When a gazetteer for a location had become unavailable, or an update was in order, new20
editions were produced. Usually, the prefaces or, more rarely, the postscripts ofprevious editions were included in later ones and from these an outline of the gazetteer’s
evolution can be traced. This is true for gazetteers in general as well as for the gazetteers
on Buddhist sites. Prefaces and postscripts therefore, play an important role inunderstanding the genre itself and they are also one of the best places to look for
information about the author-compilers, their motivation and the history of thecompilation. This provides a useful angle for understanding how literati culture interactedwith Buddhism during the Ming and Qing. Moreover, prefaces are often the only place
where the voice of the compiler appears at all. As compiled works, gazetteers contain forthe most part texts (e.g. biographies, poems, epigraphy) that were collected from earlier
sources, the preface, postscript or, in later times, a section on ‘edition policy’ (fanli 凡例)
is essential for understanding the selection criteria.
21With the gazetteer, as with other historiographical forms, a traditional genre wasadapted to record the history of Buddhism. Most of the earlier gazetteers of Buddhist sites
were not compiled by Buddhist scholar-monks, but by literati scholar-officials or
22members of the local gentry. Often a gazetteer for a site was commissioned by Buddhist
monks or lay-believers to a literati writer, who was perceived as sympathetic or at least
indifferent to Buddhism. The commissioned compilers were, however, rarely purely
religiously motivated. Sometimes a Buddhist monk would later re-edit or rewrite thegazetteer from a more Buddhist perspective. This was especially common during the23
Chinese Buddhist revival of the late Qing and the Republican era. In the 1938 edition of

20

21

22
23

The relationship between a gazetteer and its previous editions is complicated at best (see Qiu
2008 for the edition history of some temple gazetteers from Guangdong and Guangxi). Only
sometimes would new editions be marked in the title as such. Generally text from the older
edition would be reused in varying amounts, while it was mainly up to the (re-)compiler whatto add.
The genres used by Chinese Buddhist historiographers are without exception drawn fromalready existing precedents. Although Buddhism strongly influenced Chinese language andliterature, it did not develop a distinct way of writing history. (On the use of genre in
Buddhist historiography, see Bingenheimer 2009).
Of the 87 Ming gazetteers listed in Cao (2011) only 21 were compiled by monks.
During the 18th and 19th the Qing emperors had generally favored Tibetan over Chinese
Buddhism. Moreover the Taiping rebellion (1850-1864) had destroyed much of the Buddhist
infrastructure in the lower Yangzi region, the heartland of Chinese Buddhism. Therefore
founding of the Jinling Scriptural Press 金陵刻經處 in Nanjing by Yang Wenhui 楊文會(1837-1911) in 1866 is widely seen as the beginning of a new chapter for Chinese Buddhism.

62 Chung-Hwa Buddhist Journal Volume 25 (2012)

the Jiuhuashan zhi 九華山志 (ZFSH 77), for instance, the eminent monk Yinguang 印
24
光 (1861-1940) compares the new edition with previous ones:
The earlier editions of this gazetteer were written by literati, who would noteven dream of the Buddhist teachings. To them, to believe or to doubt themiraculous stories about [the Bodhisattva] Dizang 地藏 was all the same,and they included his biography among those of [ordinary] humans, whichwere placed after the chapters with literary texts and biographies of Daoist
immortals [my emphasis, M.B.]. In our new edition of the gazetteer the firstchapter is dedicated to the saintly traces [of Dizang’s deeds]. […] The
earlier editions gave pride of place to the temples that were established byimperial decree or had received the inscription above their gate from thecourt. Those temples that were built by private donations, or for which thefunds were collected [by the clergy] were called hermitages, chapels, groves,or halls, and placed after the former. [...] From the Tang to our days morethan a thousand years have passed. There have been many upheavals,[dynasties] rose and fell. Only a few monks might [nowadays] live in what
was designated a “temple” in the past, and what was called a “hermitage” ora “chapel” now houses many. Society too has changed and no longer
follows the will of a king. In this gazetteer we therefore put the large [public]
conglin 叢林 monasteries, where monks from all directions gather, first.
After that we include the smallerfamily temples [where the monks from one
25
ordination lineage reside].
Yinguang seems to have relished the freedom gained after the fall of the empire. During
the Republican era it was possible for Buddhists to claim superiority for their religious
sites in an unprecedented way. Being liberated from the need for rhetorical tributes to thegreatness of imperial power, Yinguang wryly comments on the lack of devotion the fivemarchmounts (wuyue 五嶽) now inspired:
When talking about Jiuhua mountain people often used to regret that it was
not included in the five marchmounts where the imperial court makes
offerings. Did they not know that at the marchmounts’ temples no one but
the local government officials in charge make two offerings per year, one inspring and one in autumn? At Jiuhua mountain, however, devotees from allover the country offer their sincere respects, and the burning of incense and24

25

Next to Taixu 太 虛 , Hongyi 弘 一 and Xuyun 虛 雲 , Yinguang was one of the mostinfluential monks of the Republican era. Before the Jiuhuashan zhi (1938) he had organized
the re-edition of the gazetteers of the three other ‘great mountains’ of Buddhism: thePutuoshan zhi (ZFSH 9) (1924), the Qingliangshan zhi 清涼山志 (ZFSH 81) (1933), and theEmeishan zhi 峨眉山志 (ZFSH 49) (1934).
ZFSH 77: 32.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 63

the prayers do not cease from dawn
to dusk. How could the five26
marchmounts ever hope to compare?
That temple gazetteers were indeed compiled with the secular attitude criticized by
Yinguang can be seen in the three prefaces of an edition of the Putuoshan gazetteer(Chongxiu putuoshan zhi ZFSH 8). These were clearly not written from a Buddhist
perspective and the three authors, all of them jinshi 進士 scholars writing in the early
17th century, mainly praise the emperor and the landscape, and emphasize the role secular
officials played in reconstructing the site. Clerics and the Bodhisattva Guanyin 觀音, to27
whom Mount Putuo was dedicated, are mentioned only in passing.
The literati rhetoric, which downplays both any possible religious motivation on thepart of the authors and the religious context of the site, was not limited to literati authors.
Consider Yuanxian’s 元賢 (1578-1657) preface to the gazetteer of the Kaiyuan temple
開元寺 in Quanzhou written in 1643, at a time when Confucian hegemony was stillunchallenged. Compared to Yinguang, Yuanxian had to couch his critique of Confucian
literati writing on Buddhists sites in more careful language:
The first records [about the Kaiyuan temple of Quanzhou] were composedin the Song, when Xu Lie 許列 wrote the “Biographies of Eminent Monks
28
of the Kaiyuan Temple”. The Yuan dynasty master Mengguan 夢觀accused Xu’s work of being unreliable and based on hearsay, its
explanations being unfounded and labored, coarse and unrefined, notworthy of being read. Master Mengguan then wrote the “Biographies ofBodhisattvas”, his work was erudite and knowledgeable. […]Since then more than 300 years have passed and today’s chan 禪 practicecannot compare to that of yesteryear. In these days of decline there hardly
seems anything worth reporting. Nevertheless, the ups and downs, thecontinuities and changes
should be recorded somehow. In 1596 Master29
Chen “Zhizhi” 陳止止 first produced a gazetteer, but his research wassuperficial and people felt he did not do a very good job of it. Then in thewinter of 1635-1636 some gentlemen of Wenling asked me to teach at the
Kaiyuan temple. [...(Yuanxian is asked several times to write a history of the
Kaiyuan temple)].
26
27

28
29

ZFSH 77: 31.
This attitude in the Chongxiu putuoshan zhi (ZFSH 8) of 1607 is much different from and infact a reaction to the first full fledged gazetteer of the site that was produced by the Admiral
Hou Jigao 侯繼高 and the poet Tu Long 屠隆 only some years earlier in 1589. Hou and his
friends were on the Buddhist side of the Confucian-Buddhist syncretist spectrum and broadly
sympathetic to Buddhism.
This is probably the monk Dagui 大圭 (14th century).
Otherwise unknown. Zhizhi was almost certainly a style name.

64 Chung-Hwa Buddhist Journal Volume 25 (2012)

Though I do not have the ability to write a gazetteer – me being just a rustic
from Nanzhou, who, not successful in studying Confucianism, gave up andstudied Buddhism instead [!] – I have followed the wishes of thesegentlemen. […] I have just tried to fill a30gap. Someday a better writer will
come and this gazetteer may be replaced.
Two things should be noted here. Firstly, the overview of previous gazetteers of the site –a standard constituent of gazetteer prefaces – illustrates the change in genre: while in theSong and Yuan dynasties the history of a temple was written in the (by then well-known)
form of collected biographies (zhuan 傳) (i.e. the works of Xu Lie and Mengguan), in thelate Ming Yuanxian is asked to write a gazetteer. The gazetteer as a genre continues thehistoriographical tradition of earlier times. Secondly, Yuanxian, in spite of his humble
rhetoric, deftly disparages previous attempts by non-clerical writers to write about the
Kaiyuan temple. And yet, that the monk Yuanxian, during the last days of the Ming,
wrote passages like “not successful in studying Confucianism, gave up and studied
Buddhism instead” 學儒不成棄而學佛 testifies to the hegemony of the Confucian
discourse, of which Yinguang three hundred years later was newly freed.
Obviously, prefaces are the first place to look for the compilers’ intentions, but theirevaluation must take account of context and allow for semantic and rhetoricalpolyvalence. When looking for prefaces one should bear in mind that they are not always
found at the beginning of a gazetteer; sometimes they are prefixed only to certain
chapters, while older prefaces might be collected in a special section somewhere within31
the body of the text. Then again there are different types of texts called “preface” xu 序.
The Huangbo gazetteer (ZFSH 86) preserves, attached as “prefaces,” two interesting32
endorsements of fund-raising appeals. The first, titled Preface to the Fund-raising
Efforts for the Reconstruction of Huangbo 重 興 黃 檗 募 緣 序 , was written by Ye
33
Xianggao 葉向高 (1559-1627) sometime between October 1614 and 1620. Ye, who
was a Fujian native, rose through the ranks to become one of the most important grandsecretaries during the Ming. He was a gifted writer and starts his preface in literary
fashion with a line from the Liang dynasty poet Jiang Yan 江 淹 (444-505), who
described the mountain scenery in his Journey to Mount Huangbo 游黃檗山: “The

30
31
32

33

ZFSH 62: 4-8.
The prefaces of previous editions of the 1607 gazetteer of Mt. Putou, for instance, are foundin Ch.4 (ZFSH 8: 312-389).
Endorsements gave the monastery a quasi-legal backing to approach prospective donors andpresumably were helpful in raising money from among the gentry. See Brook (1993, 196-213)
for a discussion of some other examples of these fund-raising appeals.
ZFSH 86: 240-242. For Ye Xianggao 葉向高 see his entry in Goodrich (1976, sub voc.).

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 65

dazzling Luan birds glide by sunlit peaks, in shaded brooks gush dragon springs; (...) On
34
the crimson cliffs the cries of birds, monkeys shout in clear and empty spaces.”
The reference to Jiang Yan, who went to the Huangbo mountains before Buddhist
activity is recorded for the area, sets the tone for a secular recommendation in support ofa religious institution. Ye keeps his text largely devoid of Buddhist imagery. He recounts
how the Wanli emperor, on occasion of the death of his mother the Empress Dowager
Cisheng 慈聖 (1546-1614), donated a set of the Tripitaka to the monastery and uses thisand earlier land donations by the Hongwu 洪武 emperor as precedents to justify his own
35
support for the fund-raiser. He alludes to the fact that official support may not be taken
for granted:
Some say the Buddhist teachings are sheer nonsense, are to be avoided by
Confucians, and do not merit respect. [These people] do not realize that in thisuniverse this way does exist after all, and cannot just be abolished.
[Nevertheless, in spite of the example] of his majesty Emperor Gao [thefounder of the Ming] himself, there are [still people] saying this. When I stayedin the capital I saw how in its vicinity everywhere there were landholdings that
temples had received from emperor Gao. Huangbo [Monastery] is more than athousand years old, and again
our Emperor has given orders [to support it].
36
How can one not admire this?
Ye supports the rebuilding of the temple, which had been destroyed by a fire in the Jiajing
嘉靖 period (1522-1569) and urges the “believers of the four directions” to assist themonks in this task.
About two hundred years later the temple was again in dire straits and the monks
approached Zhang Jinyun 張縉雲, an official posted in the area. His argument is similar
to that of Ye. In his Preface to Donation Records 黃檗寺緣簿序 (c.1823-1826) Zhang
writes:When I came to this area in 1823, I visited first Lingshi 靈石 [monastery],then Huangbo. Both temples had fields that had been appropriated bysomeone. I sent a messenger to make inquiries, and the people returned the
34
35

36

陽岫飛鸞彩，陰溪噴龍泉，鳥鳴丹壁上，猿嘯清虛間. As quoted (rather freely) by Ye in
ZFSH 86: 240.
Huangbo, under its abbot Zhongtian Zhengyuan 中天正圓 (1537-1610), received one of
only six sets that were given to various monasteries on this occasion. The late Empress
Dowager had been an important supporter of Buddhism. In 1602 it was due to her influencethat abbot Xinkong Mingkai 心 空 明 開 (1568-1641) received a Tripitaka set for his
Guangming monastery (Brook 1993, 241; also 206 and 262). Recently, a comprehensive
study of these events, especially the promotion of Buddhism by the Empress Dowager andher son the Wanli emperor, has been completed (Zhang 2010).
ZFSH 86: 241.

66 Chung-Hwa Buddhist Journal Volume 25 (2012)

fields to the temples, without charging for it.[...] [A while ago] the monks
from the [neighboring] Lingshi monastery asked me to write an
endorsement [for a fund-raiser]. I consented and less than one year later, themonks from Huangbo too asked me to write an endorsement to raise funds.
Huangbo’s buildings are even more numerous than those of Lingshi, therepair costs are huge and the monks have no choice but to ask for help. The
teachings of the two masters [Buddhism and Daoism] are not greatly
admired by [us] Confucians, but I felt that as the local official I would be at
fault if I would not see to the37repair of the famous sites of the area that havebeen continued for centuries.
Both Ye and Zhang are hedging here against possible criticism from conservative
Confucians. Timothy Brook in his study of the relationship of late-Ming gentry with
Buddhism outlines the attempt of Neo-Confucians to integrate Confucianism andBuddhism as well as the conservative backlash against this trend. The conservative
reaction against members of the gentry assimilating Buddhist practices had teeth. In 1602
Li Zhi 李 贄 (1527-1602), the radical champion for a synthesis of Confucian andBuddhist ideals, committed suicide in prison after being impeached for heterodoxy. Ye,
who would have known Li as a fellow Fujianese personally, certainly remembered thecase. Even Zhang two hundred years later probably would have known about the incident,
38
as the indictment was widely circulated in later times.
This is one of the reasons why, although both Ye and Zhang were supportive of
Buddhism on other occasions as well, it is difficult to gauge the depth of their interest in39
Buddhism. Belonging as they did to “Neo-Confucianism’s captive audience”, they had
to frame their support as part of their administrative duties and put a certain rhetoricaldistance between them and their Buddhist subjects.

Gazetteers and the Canon
What is the relationship of the corpus of Buddhist temple gazetteers and the corpus ofreligious texts preserved in canonical editions? Catalogs and editions of the Buddhist
canon existed before the gazetteer emerged as a genre. The Buddhist canon was neverclosed, however, and new material was included in every new edition. Although by late40
imperial times some of the proto-gazetteers were already several hundreds of years old,
37
38
39
40

ZFSH 86: 264-265.
The indictment (first translated by Franke 1938, 23-24) is fiercely critical of literati families
practicing Buddhism.
Brook (1993, 90).
The Luoyang qielan ji, written in 547 CE, even neared the 1000 th anniversary of its
publication.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 67

neither they nor the newer temple or mountain gazetteers were included in canonical41
editions during the Ming and Qing. There are no a priori reasons why temple gazetteers
should not be included. The canon contains many works from secular genres such as
catalogs, biographies or dictionaries. However, many of the early gazetteers were notwritten by monks and even the Taishō, one of the most liberal and inclusive editions,contains very few texts that were not written by monks.
Another issue for the incorporation into the canon of post-Tang Chinese Buddhist
literature was timing: the older a text the more likely its inclusion. The annals of Songand Yuan Buddhist historiography, for instance, appear only infrequently in canonicaleditions of the Ming and Qing, and many of them are first included only in a Japaneseedition, the Man[ji] zokuzōkyō 卍續藏經 supplement to the canon proper (ed. 1905-1912).
Of the approximately 230 different gazetteers in our archive fewer than ten were
produced before 1600. This is in line of what Brook (1993, 64) proposed about the
adoption of Buddhism among the gentry during the Ming: that the popularity of
Buddhism among the gentry became visible again only in the latter half of the sixteenth
century. This perception, that the time between roughly 1350 and 1550 saw less Buddhist
activity in China than either before and after, is corroborated by the data Eberhard (1964,42
280 and 298) has assembled from gazetteers. The decline of Buddhism in terms of
personnel and real estate during the early and mid-Ming was apparently due to therestrictive regulations, which the Hongwu and Yongle emperors placed on Buddhist
activities.
It is therefore no coincidence that, modeled on gazetteers on administrative units, thefirst sizhi 寺志 and shanzhi 山志 gazetteers on Buddhist sites appear only after thisperiod of relative decline. It was, however, too late for their inclusion in the Ming
canonical editions. The three official Ming editions (Hongwu nanzang 洪武南藏, Yongle
nanzang 永樂南藏, Yongle beizang 永樂北藏) were all carved before 1440 and only theprivately funded Jiaxing 嘉興 canon would have been late enough to accommodate thethen brand-new gazetteer literature. Understandably, the editors of that edition decided thatthe gazetteers did not merit inclusion, as many of them were compiled by lay-men and there
was no precedent for the inclusion of gazetteers. The major canonical edition of the Qing,
the Long zang 龍藏 created 1733-1738, was conservative with regard to inclusion and

41

42

The Ming especially saw the production of several canonical editions both by the court aswell as at private hands. Especially the Jiaxing zang 嘉興藏 added many scriptures that were
produced during the Song, Yuan and early Ming dynasties and were being included in a
canonical edition for the first time.
On the decline of Buddhism in the middle period of the Ming see Yü (1998, 918). See also
the dissertation of Zhang Dewei (2010), who clearly traces the impact of the imperial supportfor Buddhism by the Wanli emperor and his mother.

68 Chung-Hwa Buddhist Journal Volume 25 (2012)43

contained fewer texts than the Jiaxing zang. Only with the Taishō edition, created in theearly 20th century by Japanese scholars rather than government officials or lay Buddhists,
44
twelve proto-gazetteers were included. All of them were first published before the Ming.
Title

Author / Editor

Date

T 2092(5 juan)

Luoyangqielan ji
洛陽伽藍記

On the temples of Luoyang in ca. 500.

Yang Xuanzhi楊衒之 (active
around 547)

after 534

T 2088(2 juan)Shijia fangzhi On place names of India, and Central
Asia related to Buddhism. Last four釋迦方志sections deal with the introduction andestablishment of Buddhism in China.

Daoxuan 道宣(596-667)

dated 650

T 2091(1 juan)Dunhuang lu
45
敦煌錄

Dunhuang fragment S.5448 (893Author unknown
characters) describing Buddhist sites inand around Dunhuang

after 756

T 2093(1 juan)

Si ta ji
寺塔記

Short descriptions of some temples in
Luoyang (esp. the 大興善寺) ca. 843

Duan Chengshi
段成式(c. 803-863)

after 843

T 2094(1 juan)

Liangjing si ji Short notes on nine temples in Nanjing
during the first half of the 6th century
梁京寺記

Compiler
unknown

after
46
1160

T 2095(5 juan)Lushan ji
廬山記

43
44

45
46
47

Describes the Buddhist sites on Mt. Lu.
Chen Shunyu
1072
Recording biographies of eminent monks, 陳舜俞 (d. 1075)
poems and inscriptions. First work
resembling the mature gazetteer genre incontaining geographic and historical
47
information as well as belles lettres.

Including all supplements the Jiaxing zang contains 2090 texts and the Long zang only 1669.
I use the term proto-gazetteers for the chorographical works that do not yet have the size,
the self-awareness and the attitude of later gazetteers, but already exhibit the combinedinterest in history, literary and topographical description that is found in the mature form.
Proto-gazetteers generally do not yet use zhi 志 in the title, but ji 記 or zhuan 傳.
Translated by L. Giles (Giles 1914, Giles 1915, cf. Hu 1915).
See Suwa (1977, 91) for the complicated history of the short text, which was compiled fromseveral earlier sources.
As student of Ouyang Xiu 歐陽脩, the author Chen Shunyu was well versed in historiography.
The Lushan ji has been studied by Reiter (1978 & 1980). Lushan is one of the sites whichhave a large number of gazetteers, next to T 2095, there is ZFSH 75, ZFC 28, 29, and 118,
which remain unstudied.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 69

T 2096(1 juan)

Tiantaishan ji The earliest account of sacred sites Xu Lingfu
after 815
around the Tiantai mountains.
天台山記
徐靈府
Written by a Daoist associated with (c. 760-841)
the Shangqing 上清 school andmentioning Buddhist influence onlyin passing.

T 2097(3 juan)Nanyuezongsheng ji
南嶽總勝集

On the sites around Nanyue.
Nanyue, the “Southern
Marchmount” in the system of fivesacred peaks is commonly called
Hengshan 衡山. The text is also
included in the Daoist canon.

48

Three short proto-gazetteers on thesacred sites at Mt. Wutai 五台.

Chen Tianfu 1131 - 1163
preface dated:
陳田夫
嘉慶六年六月朔日
Preface by
Sun Xingyan (1801-07-11 CE)
孫星衍
Huixiang
慧祥
Preface by
Guangying
廣英49

T 2098(2 juan)

Gu Qingjing
zhuan
古清涼傳

T 2099(3 juan)

Guang
Qingjing
zhuan
廣清涼傳

Que Jichuan dated: 嘉祐紀號龍
郄濟川
集庚子正月
(1060-02-05 to
1060-03-04 CE)

T 2100(2 juan)Xu Qingjing
zhuan
續清涼傳

Zhang
Shangying
張商英

T 2101(1 juan)

Butuoluojiash Contains descriptions and scriptural Shengan zhuansources for the Guanyin cult at Mt. Ximing
補陀洛迦山傳 Putuo.
盛熙明(1323—
1363)

after 680
preface dated:
大定辛丑歲二月十七日 (1181-03-04
CE)

dated: 大定四年九月十七日 (116410-04 CE)
50

1349-1359

The editors of the Taishō made the decision to include only topographical descriptions
that were written before the Ming. This was innovative as most of these texts had notbeen part of canonical editions before. Although the Taishō has never been superseded as
the authoritative edition, there have been a number of attempts to re-edit or supplement
the canon. Some of these editions also noticed the value of topographical literature.

48
49
50

Robson makes ample use of this text and translated parts of the preface (2009, 2-3).
Cao (1999, 195).
Based on the remark by Hou Jigao in June 1589 to the effect that Sheng’s work predates thegazetteer commissioned by Hou “more than 230 years” (ZFSH 8: 334).

70 Chung-Hwa Buddhist Journal Volume 25 (2012)

The uncompleted Puhui Canon 普慧大藏經, 1944 – an unsuccessful, and in the end
aborted, attempt to create a new Chinese Buddhist canon in the 1930s and 40s – does
51
include the Nanchao si kao 南朝寺考. The Dazangjing bubian 大藏經補編 (Lan
1984), a little known recent supplement to the canon, shows a growing concern with
topographical sources and includes for the first time works such as the Jinling fancha zhi(ZFSH 6) and the Wulin fan zhi (ZFSH 7). As the editing principles for canonical editionsof Chinese Buddhist texts grow more comprehensive, it is likely that the trend to include
topographic descriptions will continue and the (digital) Buddhist canons of the 21st
century will eventually include gazetteers. Gazetteers of Buddhist sites are valuable
sources for researchers trying to understand the actual practice of Buddhism in a certain
place, at a certain time. We hope that the digital archive of Chinese temple gazetteers will
make these sources better accessible to all.

51

The Nanchao si kao (ZFSH 56) is not a gazetteer in the narrow sense, but a Qing dynasty
attempt to gather or reconstruct information on temples during the Southern dynasties. For ananalysis of the information concerning the temples constructed in the Liang dynasty see Suwa
(1980).

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 71

Appendix A
These are the tables of content for the ZFC and the ZFSH. To my knowledge these lists
are not available elsewhere, not even within the collections themselves. They constitute a
finding aid by indexing the location of the gazetteer in the collections. The tables also
cross-reference the collections: “=” indicates the gazetteer in the other collection is for allpractical purposes identical; “~” indicates the other collection contains another, similar
edition of this gazetteer. In the latter case the user might want to consult Appendix B for
more information. An alphabetical listing of the titles according to the pinyin
52
romanization is available on the web.

ZFC: Zhongguo Fosizhi Congkan 中國佛寺志叢刊:
ZFC 001 (Vol.001): Huang ming si guan zhi 皇明寺觀志
ZFC 002 (Vol.001): Bei ping miao yu tong jian 北平廟宇通檢
ZFC 003 (Vol.002): Bei jing miao yu zheng cun lu 北京廟宇征存錄ZFC 004 (Vol.002): Shang fang shan zhi 上方山志 ( ~ ZFSH 099)
ZFC 005 (Vol.003): Fa yuan si zhi gao 法源寺志稿
ZFC 006 (Vol.003): Tan zhe shan xiu yun si zhi 潭柘山岫雲寺志 ( ~ ZFSH 047)
ZFC 007 (Vol.004-005): Pan shan zhi 盤山志 ( ~ ZFSH 080)
ZFC 008 (Vol.006): Shao lin si zhi 少林寺志
ZFC 009 (Vol.007): Luo yang qie lan ji he jiao ben 洛陽伽藍記合校本 ( = ZFSH 004)
ZFC 010 (Vol.007): Luo yang qie lan ji gou chen 洛陽伽藍記鉤沉 ( = ZFSH 003)
ZFC 011 (Vol.008): Luo yang long men zhi 洛陽龍門志
ZFC 012 (Vol.008): Long men zhi xu zuan 龍門志續纂ZFC 013 (Vol.008): Mai ji shan shi ku zhi 麥積山石窟志
ZFC 014 (Vol.008): Da tong wu zhou shi ku si ji 大同武州石窟寺記
ZFC 015 (Vol.009): Qing liang shan zhi 清涼山志 ( ~ ZFSH 081)
ZFC 016 (Vol.009): Bi shan xiao zhi 碧山小志
ZFC 017 (Vol.009): Qi yan shan zhi 七岩山志
ZFC 018 (Vol.010): Ling yan zhi 靈岩志ZFC 019 (Vol.010): Zi peng shan zhi 紫蓬山志
ZFC 020 (Vol.011): Lang ye shan zhi 瑯琊山志
ZFC 021 (Vol.012): Ye fu shan zhi 冶父山志
ZFC 022 (Vol.012): Yun ling zhi 雲嶺志
ZFC 023 (Vol.013): Huang shan cui wei si zhi 黃山翠微寺志ZFC 024 (Vol.013): Jiu hua shan zhi 九華山志 ( ~ ZFSH 077)
ZFC 025 (Vol.014-015): Yu quan si zhi 玉泉寺志 ( ~ ZFSH 096)
ZFC 026 (Vol.015): Hong shan bao tong chan si zhi 洪山寶通禪寺志 ( ~ ZFSH 095)52

http://buddhistinformatics.ddbc.edu.tw/fosizhi/ (August 2011).

72 Chung-Hwa Buddhist Journal Volume 25 (2012)

ZFC 027 (Vol.016): Lian feng zhi 蓮峰志ZFC 028 (Vol.016): Lu shan gui zong si zhi 廬山歸宗寺志
ZFC 029 (Vol.017): Lu shan xiu feng si zhi 廬山秀峰寺志ZFC 030 (Vol.018-019): Qing yuan zhi lue 青原志略 ( ~ ZFSH 094)
ZFC 031 (Vol.020): E hu feng ding zhi 鵝湖峰頂志
ZFC 032 (Vol.020): Hui li si zhi 慧力寺志ZFC 033 (Vol.021): Yun ju shan zhi 雲居山志 ( ~ ZFSH 074)
ZFC 034 (Vol.022-025): Jin ling fan cha zhi 金陵梵剎志 ( = ZFSH 006)
ZFC 035 (Vol.026): Zhe yi fan cha zhi 折疑梵剎志ZFC 036 (Vol.027): Jin ling da bao en si ta zhi 金陵大報恩寺塔志 ( = ZFSH 068)
ZFC 037 (Vol.027): Nan chao si kao 南朝寺考 ( ~ ZFSH 056)
ZFC 038 (Vol.028): Nan chao fo si zhi 南朝佛寺志 ( = ZFSH 005)
ZFC 039 (Vol.028): Xian hua yan zhi 獻花岩志 ( ~ ZFSH 070)
ZFC 040 (Vol.029): Ling gu chan lin zhi 靈谷禪林志 ( ~ ZFSH 067)
ZFC 041 (Vol.030): Niu shou shan zhi 牛首山志 ( ~ ZFSH 069)
ZFC 042 (Vol.030-031): She shan zhi 攝山志 ( ~ ZFSH 034)
ZFC 043 (Vol.031): Qi xia xiao zhi 栖霞小志
ZFC 044 (Vol.031): Wei mo si zhi 維摩寺志ZFC 045 (Vol.032-038): Wu du fa cheng 吳都法乘 ( ~ ZFSH 097)
ZFC 046 (Vol.039): Cang hai si zhi 藏海寺志
ZFC 047 (Vol.039): Chang shu xing fu si zhi 常熟興福寺志 ( ~ ZFSH 036)
ZFC 048 (Vol.039): San feng qing liang chan si zhi 三峰清涼禪寺志
ZFC 049 (Vol.040-041): San feng qing liang si zhi 三峰清涼寺志ZFC 050 (Vol.041): Su zhou fu bao en si zhi 蘇州府報恩寺志ZFC 051 (Vol.041): Kai yuan si zhi 開元寺志
ZFC 052 (Vol.042): Han shan si zhi 寒山寺志 ( = ZFSH 043)
ZFC 053 (Vol.042): Han shan zi shi ji 寒山子詩集
ZFC 054 (Vol.042): Han shan si han tong fo xiang ti yong 寒山寺漢銅佛像題詠ZFC 055 (Vol.042): Han shan si xiao zhi 寒山寺小志ZFC 056 (Vol.043): Yao feng shan zhi 堯峰山志 ( ~ ZFSH 066)
ZFC 057 (Vol.043): Feng huang shan yong qing si zhi 鳳凰山永慶寺志ZFC 058 (Vol.043): Zhu tang si zhi 竹堂寺志
ZFC 059 (Vol.043): Zhu tang si zhi bu 竹堂寺志補ZFC 060 (Vol.044-045): Deng wei shan sheng en si zhi 鄧尉山聖恩寺志 ( = ZFSH 042)
ZFC 061 (Vol.045): Wu jin tian ning si zhi 武進天寧寺志 ( ~ ZFSH 035)
ZFC 062 (Vol.046): Ling yan shan zhi 靈岩山志
ZFC 063 (Vol.046): Ling yan ji lue 靈岩紀略 ( ~ ZFSH 072)
ZFC 064 (Vol.047): Ling yan zhi lue 靈岩志略 ( = ZFSH 073)
ZFC 065 (Vol.047): Ling yan xiao zhi 靈岩小志
ZFC 066 (Vol.047): Wu xi nan chan si zhi 無錫南禪寺志
ZFC 067 (Vol.047): Ren cao an zhi 忍草庵志 ( = ZFSH 098)
ZFC 068 (Vol.047): Guan hua cong lu 貫華叢錄ZFC 069 (Vol.047): Fu hui shuang xiu an xiao ji 福慧雙修庵小記

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 73

ZFC 070 (Vol.048): Jin shan zhi 金山志 ( = ZFSH 038)
ZFC 071 (Vol.049): Xu jin shan zhi 續金山志 ( ~ ZFSH 039)
ZFC 072 (Vol.049-050): Jin shan long you chan si zhi 金山龍游禪寺志 ( = ZFSH 037)
ZFC 073 (Vol.050): Jin shan jiang tian si xiao zhi 金山江天寺小志ZFC 074 (Vol.051): Jing kou jia shan zhu lin si zhi 京口夾山竹林寺志ZFC 075 (Vol.051-052): Zhao yin shan zhi 招隱山志
ZFC 076 (Vol.052): He lin si zhi 鶴林寺志 ( ~ ZFSH 046)
ZFC 077 (Vol.053-054): Bao hua shan zhi 寶華山志 ( = ZFSH 041)
ZFC 078 (Vol.054): Jian long si zhi lue 建隆寺志略
ZFC 079 (Vol.055): Ping shan tang tu zhi 平山堂圖志 ( = ZFSH 040)
ZFC 080 (Vol.056): Yuan jin chan yuan xiao zhi 圓津禪院小志
ZFC 081 (Vol.056): Hui yin si zhi 慧因寺志 ( = ZFSH 017)
ZFC 082 (Vol.057-058): Wu lin fan zhi 武林梵志 ( ~ ZFSH 007)
ZFC 083 (Vol.059): Long jing jian wen lu 龍井見聞錄 ( = ZFSH 020)
ZFC 084 (Vol.060): Ling yin si zhi 靈隱寺志 ( = ZFSH 021)
ZFC 085 (Vol.061): Yun lin si zhi 雲林寺志 ( = ZFSH 022)
ZFC 086 (Vol.062): Yun lin si xu zhi 雲林寺續志 ( = ZFSH 023)
ZFC 087 (Vol.063-066): Jing ci si zhi 凈慈寺志 ( ~ ZFSH 016)
ZFC 088 (Vol.067): Shang tian zhu shan zhi 上天竺山志 ( ~ ZFSH 024)
ZFC 089 (Vol.068): Fa jing si zhi 法凈寺志
ZFC 090 (Vol.068): Lin ping an yin si zhi 臨平安隱寺志
ZFC 091 (Vol.068): Chong fu si zhi 崇福寺志 ( = ZFSH 030)
ZFC 092 (Vol.068): Xu chong fu si zhi 續崇福寺志 ( = ZFSH 031)
ZFC 093 (Vol.069): Xi xi fan yin zhi 西溪梵隱志 ( = ZFSH 029)
ZFC 094 (Vol.069): Xi xi qiu xue an zhi 西溪秋雪庵志
ZFC 095 (Vol.070): Lian ju an zhi 蓮居庵志
ZFC 096 (Vol.070): Xiao ci an ji 孝慈庵集
ZFC 097 (Vol.070): Bian li yuan zhi 辯利院志 ( = ZFSH 092)
ZFC 098 (Vol.071): Da zhao qing lu si zhi 大昭慶律寺志 ( = ZFSH 015)
ZFC 099 (Vol.071): Zhao xian si lue ji 招賢寺略記
ZFC 100 (Vol.072): Hu pao fo zu cang dian zhi 虎跑佛祖藏殿志ZFC 101 (Vol.072): Sheng guo si zhi 聖果寺志 ( = ZFSH 018)
ZFC 102 (Vol.073): Long xing xiang fu jie tan si zhi 龍興祥符戒壇寺志 ( = ZFSH 028)
ZFC 103 (Vol.074): Yun ju sheng shui si zhi 雲居聖水寺志 ( = ZFSH 025)
ZFC 104 (Vol.074): Sheng yin jie dai si zhi 聖因接待寺志 ( ~ ZFSH 088)
ZFC 105 (Vol.075): Yun qi zhi 雲栖志ZFC 106 (Vol.076): Yun qi ji shi 雲栖紀事 ( = ZFSH 027)
ZFC 107 (Vol.076): Guang shou hui yun si zhi 廣壽慧雲寺志ZFC 108 (Vol.077): Li an si zhi 理安寺志 ( = ZFSH 019)
ZFC 109 (Vol.078): Jing shan ji 徑山集ZFC 110 (Vol.078): Yun he xian da qing si zhi 雲和縣大慶寺志
ZFC 111 (Vol.078): Cheng shan cheng xin si zhi 偁山偁心寺志
ZFC 112 (Vol.079): Jin su si zhi 金粟寺志

74 Chung-Hwa Buddhist Journal Volume 25 (2012)

ZFC 113 (Vol.079): Yun men zhi lue 雲門志略
ZFC 114 (Vol.080): Yun men xian sheng si zhi 雲門顯聖寺志
ZFC 115 (Vol.081): Tian tai shan fang wai zhi 天台山方外志 ( ~ ZFSH 089)
ZFC 116 (Vol.082): Pu tuo luo jia xin zhi 普陀洛迦新志 ( = ZFSH 009)
ZFC 117 (Vol.083): Bao guo si zhi 保國寺志
ZFC 118 (Vol.083): Lu shan si zhi 蘆山寺志
ZFC 119 (Vol.083): Wu lei si zhi 五磊寺志
ZFC 120 (Vol.083): Xian jue si zhi lue 先覺寺志略
ZFC 121 (Vol.083): Chan yue si zhi 禪悅寺志
ZFC 122 (Vol.084): San mao pu an si zhi 三茅普安寺志ZFC 123 (Vol.084-085): Tian tong si zhi 天童寺志 ( = ZFSH 012)
ZFC 124 (Vol.086): Tian tong si xu zhi 天童寺續志
ZFC 125 (Vol.087-088): Xue dou si zhi 雪竇寺志
ZFC 126 (Vol.088): Xue dou si zhi lue 雪竇寺志略 ( ~ ZFSH 091)
ZFC 127 (Vol.088): Xue dou xiao zhi 雪竇小志
ZFC 128 (Vol.089-090): A yu wang shan si zhi 阿育王山寺志 ( ~ ZFSH 010 #g011)
ZFC 129 (Vol.091): Qi ta si zhi 七塔寺志 ( ~ ZFSH 013)
ZFC 130 (Vol.091): Yong shan he bai que si zhi 甬山和白雀寺志ZFC 131 (Vol.091): Yue lin si zhi 岳林寺志 ( ~ ZFSH 014)
ZFC 132 (Vol.092): Jiang xin zhi 江心志
ZFC 133 (Vol.093): Xian yan si zhi 仙岩寺志
ZFC 134 (Vol.094): Xian yan shan zhi 仙岩山志
ZFC 135 (Vol.095): Xi tian mu zu shan zhi 西天目祖山志 ( ~ ZFSH 033)
ZFC 136 (Vol.096): Dong tian mu zhao ming chan si zhi 東天目昭明禪寺志ZFC 137 (Vol.096): Bei tian mu ling feng si zhi 北天目靈峰寺志
ZFC 138 (Vol.097-098): Gu shan zhi 鼓山志 ( ~ ZFSH 053)
ZFC 139 (Vol.099): Xu xiu gu shan zhi gao 續修鼓山志稿
ZFC 140 (Vol.099): He shan ji le si zhi 鶴山極樂寺志ZFC 141 (Vol.100): Xi chan chang qing si zhi 西禪長慶寺志
ZFC 142 (Vol.100): Xi chan xiao ji 西禪小記
ZFC 143 (Vol.100): Nan shan lue ji 南山略紀ZFC 144 (Vol.101): An xi qing shui yan zhi 安溪清水岩志
ZFC 145 (Vol.102): Huang bo shan si zhi 黃檗山寺志 ( ~ ZFSH 086)
ZFC 146 (Vol.103): Xue feng zhi 雪峰志 ( = ZFSH 061)
ZFC 147 (Vol.103): Jiu feng zhi 九峰志
ZFC 148 (Vol.104): Ling shi si zhi 靈石寺志
ZFC 149 (Vol.104): Long hua si zhi 龍華寺志
ZFC 150 (Vol.104): Sha jing long quan si zhi 沙京龍泉寺志ZFC 151 (Vol.105): Xia men nan pu tuo si zhi 廈門南普陀寺志 ( = ZFSH 063)
ZFC 152 (Vol.105): Zhi ti si zhi 支提寺志
ZFC 153 (Vol.106): Wen ling kai yuan si zhi 溫陵開元寺志 ( = ZFSH 062)
ZFC 154 (Vol.106): Pu tian guang hua si zhi 莆田廣化寺志ZFC 155 (Vol.106): Ling guang bei chan shi ji he ke 靈光北禪事跡合刻

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 75

ZFC 156 (Vol.107~108): Dan xia shan zhi 丹霞山志ZFC 157 (Vol.108~109): Yu xia shan zhi 禺峽山志
ZFC 158 (Vol.110): Ding hu shan qing yun si zhi 鼎湖山慶雲寺志 ( = ZFSH 051)
ZFC 159 (Vol.111~112): Cao xi tong zhi 曹溪通志 ( ~ ZFSH 058)
ZFC 160 (Vol.113): Guang xiao si zhi 光孝寺志 ( ~ ZFSH 085)
ZFC 161 (Vol.113): Qi xia si zhi 栖霞寺志
ZFC 162 (Vol.114): Xiang shan zhi 湘山志
ZFC 163 (Vol.115~116): Ji zu shan zhi 雞足山志 ( ~ ZFSH 084)
ZFC 164 (Vol.117): Ji zu shan zhi bu 雞足山志補
ZFC 165 (Vol.117): E mei shan zhi 峨嵋山志 ( ~ ZFSH 049)
ZFC 166 (Vol.118): Jin yun shan zhi 縉雲山志
ZFC 167 (Vol.118): Hua yan bei zhi 華岩備志ZFC 168 (Vol.118): Hua yan si xu zhi 華岩寺續志
ZFC 169 (Vol.118): Shi lin ji jing 石林即景
ZFC 170 (Vol.119): Hua yin shan zhi 華銀山志
ZFC 171 (Vol.120): Chong xiu zhao jue si zhi 重修昭覺寺志 ( = ZFSH 087)
ZFC 172 (Vol.121): Guang ji si xin zhi 廣濟寺新志 ( = ZFSH 048)
ZFC 173 (Vol.121): Xian shou shan zhi 賢首山志
ZFC 174 (Vol.121): Pu du si ling qiu zhi 普渡寺靈湫志
ZFC 175 (Vol.121): Da xing shan si ji lue 大興善寺紀略ZFC 176 (Vol.121): Qu jiang ci en si jin xi zhuang kuang ji 曲江慈恩寺今昔狀況記ZFC 177 (Vol.122): Xin ban e shan tu zhi 新版峨山圖志 ( ~ ZFSH 050)
ZFC 178 (Vol.123): Chong xiu ma ji shan zhi 重修馬跡山志ZFC 179 (Vol.124): Lu quan si zhi 鹿泉寺志 ( = ZFSH 044)
ZFC 180 (Vol.124): Huang mei lao si zhong shan zhi 黃梅老寺中山志ZFC 181 (Vol.124): Zhu ming si chong xiu ji 珠明寺重修記
ZFC 182 (Vol.124): Cui shan si zhi 翠山寺志 ( = ZFSH 093)
ZFC 183 (Vol.124): Qing hua guang li chan si zhi 清化廣利禪寺志
ZFC 184 (Vol.125): Bao yan si zhi 寶嚴寺志
ZFC 185 (Vol.125): Liu ting an zhi 柳亭庵志
ZFC 186 (Vol.126): Hu pao quan ding hui si zhi 虎跑泉定慧寺志 ( ~ ZFSH 026)
ZFC 187 (Vol.126): Ji shi ta yuan zhi 濟師塔院志
ZFC 188 (Vol.127): Hu yin chan yuan ji shi 湖隱禪院記事
ZFC 189 (Vol.127): Chang shui ta yuan ji 長水塔院紀ZFC 190 (Vol.127): Bao qing si zhi 保慶寺志
ZFC 191 (Vol.127): Ming en si zhi 明恩寺志
ZFC 192 (Vol.128): Shou feng xian jue si zhi lue 壽峰先覺寺志略
ZFC 193 (Vol.128): Jin e si zhi 金峨寺志
ZFC 194 (Vol.129): You xi bie zhi 幽溪別志 ( = ZFSH 090)
ZFC 195 (Vol.130): Shang hai ming xin si zhi 上海明心寺志ZFC 196 (Vol.130): Ming xin si zhi 明心寺志
ZFC 197 (Vol.130): Long hua zhi 龍華志

76 Chung-Hwa Buddhist Journal Volume 25 (2012)

ZFSH: Zhongguo Fosi Shizhi Huikan 中國佛寺史志彙刊ZFSH 001 (Part1 Vol.01): Luo yang qie lan ji 洛陽伽藍記
ZFSH 002 (Part1 Vol.01): Luo yang qie lan ji ji zheng 洛陽伽藍記集證
ZFSH 003 (Part1 Vol.01): Luo yang qie lan ji gou chen 洛陽伽藍記鉤沉 ( = ZFC 010)
ZF SH 004 (Part1 Vol.01): Luo yang qie lan ji he jiao ben 洛陽伽藍記合校本 ( = ZFC 009)
ZFSH 005 (Part1 Vol.02): Nan chao fo si zhi 南朝佛寺志 ( = ZFC 038)
ZFSH 006 (Part1 Vol.03-06): Jin ling fan cha zhi 金陵梵剎志 ( = ZFC 034)
ZFSH 007 (Part1 Vol.07-08): Wu lin fan zhi 武林梵志 ( ~ ZFC 082)
ZFSH 008 (Part1 Vol.09): Chong xiu pu tuo shan zhi 重修普陀山志
ZFSH 009 (Part1 Vol.10): Pu tuo luo jia xin zhi 普陀洛迦新志 ( = ZFC 116)
ZFSH 010 (Part1 Vol.11): Ming zhou a yu wang shan zhi 明州阿育王山志 ( ~ ZFC 128)
ZFSH 011 (Part1 Vol.12): Ming zhou a yu wang shan xu zhi 明州阿育王山續志 ( ~ ZFC 128)
ZFSH 012 (Part1 Vol.13-14): Tian tong si zhi 天童寺志 ( = ZFC 123)
ZFSH 013 (Part1 Vol.15): Qi ta si zhi 七塔寺志 ( ~ ZFC 129)
ZFSH 014 (Part1 Vol.15): Ming zhou yue lin si zhi 明州岳林寺志 ( ~ ZFC 131)
ZFSH 015 (Part1 Vol.16): Da zhao qing lu si zhi 大昭慶律寺志 ( = ZFC 098)
ZFSH 016 (Part1 Vol.17-19): Jing ci si zhi 淨慈寺志 ( ~ ZFC 087)
ZFSH 017 (Part1 Vol.20): Yu cen shan hui yin gao li hua yan jiao si zhi 玉岑山慧因高麗華嚴教寺志 ( = ZFC 081)
Z FSH 018 (Part1 Vol.20): Feng huang shan sheng guo si zhi 鳳凰山聖果寺志 ( = ZFC 101)
ZFSH 019 (Part1 Vol.21): Wu lin li an si zhi 武林理安寺志 ( = ZFC 108)
ZFSH 020 (Part1 Vol.12): Long jing jian wen lu 龍井見聞錄 ( = ZFC 083)
ZFSH 021 (Part1 Vol.23): Wu lin ling yin si zhi 武林靈隱寺志 ( = ZFC 084)
ZFSH 022 (Part1 Vol.24): Zeng xiu yun lin si zhi 增修雲林寺志 ( = ZFC 085)
ZFSH 023 (Part1 Vol.25): Yun lin si xu zhi 雲林寺續志 ( = ZFC 086)
Z FSH 024 (Part1 Vol.26): Hang zhou shang tian zhu jiang si zhi 杭州上天竺講寺志~ ZFC 088)
ZFSH 025 (Part1 Vol.27): Yun ju sheng shui si zhi 雲居聖水寺志 ( = ZFC 103)
ZFSH 026 (Part1 Vol.28): Hu pao ding hui si zhi 虎跑定慧寺志 ( ~ ZFC 186)
ZFSH 027 (Part1 Vol.28): Yun qi ji shi 雲棲紀事 ( = ZFC 106)Z FSH 028 (Part1 Vol.29): Long xing xiang fu jie tan si zhi 龍興祥符戒壇寺志 ( = ZFC 102)ZFSH 029 (Part1 Vol.30): Xi xi fan yin zhi 西谿梵隱志 ( = ZFC 093)
ZFSH 030 (Part1 Vol.30): Chong fu si zhi 崇福寺志 ( = ZFC 091)
ZFSH 031 (Part1 Vol.30): Xu chong fu si zhi 續崇福寺志 ( = ZFC 092)
ZFSH 032 (Part1 Vol.31-32): Jing shan zhi 徑山志ZFSH 033 (Part1 Vol.33): Xi tian mu zu shan zhi 西天目祖山志 ( ~ ZFC 135)
ZFSH 034 (Part1 Vol.34): She shan zhi 攝山志 ( ~ ZFC 042)
ZFSH 035 (Part1 Vol.35): Wu jin tian ning si zhi 武進天寧寺志 ( ~ ZFC 061)
ZFSH 036 (Part1 Vol.35): Po shan xing fu si zhi 破山興福寺志 ( ~ ZFC 047)
ZFSH 037 (Part1 Vol.36-37): Jin shan long you chan si zhi lue 金山龍游禪寺志略 ( = ZFC 072)
ZFSH 038 (Part1 Vol.38-39): Jin shan zhi 金山志 ( = ZFC 070)
ZFSH 039 (Part1 Vol.39): Xu jin shan zhi 續金山志 ( ~ ZFC 071)
ZFSH 040 (Part1 Vol.40): Ping shan tang tu zhi 平山堂圖志 ( = ZFC 079)
ZFSH 041 (Part1 Vol.41): Bao hua shan zhi 寶華山志 ( = ZFC 077)

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 77

ZFSH 042 (Part1 Vol.42): Deng wei shan sheng en si zhi 鄧尉山聖恩寺志 ( = ZFC 060)
ZFSH 043 (Part1 Vol.43): Han shan si zhi 寒山寺志 ( = ZFC 052)
ZFSH 044 (Part1 Vol.43): Lu quan si zhi 鹿泉寺志 ( = ZFC 179)
ZFSH 045 (Part1 Vol.43): He lin si zhi (jing kou san shan quan zhi) 鶴林寺志(京口三山全志)
ZFSH 046 (Part1 Vol.43): He lin si zhi (shi ming xian ben ) 鶴林寺志(釋明賢本) ( ~ ZFC 076)
ZFSH 047 (Part1 Vol.44): Tan zhe shan xiu yun si zhi 潭柘山岫雲寺志 ( ~ ZFC 006)
ZFSH 048 (Part1 Vol.44): Hong ci guang ji si xin zhi 弘慈廣濟寺新志 ( = ZFC 172)
ZFSH 049 (Part1 Vol.45): E mei shan zhi 峨眉山志 ( ~ ZFC 165)
ZFSH 050 (Part1 Vol.46): Xin ban e shan tu zhi 新版峨山圖志 ( ~ ZFC 177)
ZFSH 051 (Part1 Vol.47-48): Ding hu shan zhi 鼎湖山志 ( = ZFC 158)
ZFSH 052 (Part1 Vol.48): Hua feng shan zhi 華峯山志
ZFSH 053 (Part1 Vol.49-50): Gu shan zhi 鼓山志 ( ~ ZFC 138)
ZFSH 054 (Part2 Vol.01): Luo yang qie lan ji jiao zhu 洛陽伽藍記校注
ZFSH 055 (Part2 Vol.02): Chong kan luo yang qie lan ji 重刊洛陽伽藍記
ZFSH 056 (Part2 Vol.02): Nan chao si kao 南朝寺考 ( ~ ZFC 037)
ZFSH 057 (Part2 Vol.03): Jiang nan fan cha zhi 江南梵剎志
ZFSH 058 (Part2 Vol.04-05): Chong xiu cao xi tong zhi 重修曹溪通志 ( ~ ZFC 159)
ZFSH 059 (Part2 Vol.06): Yun men shan zhi 雲門山志
ZFSH 060 (Part2 Vol.06): Da yu shan zhi 大嶼山志ZFSH 061 (Part2 Vol.07): Xue feng zhi 雪峯志 ( = ZFC 146)
ZFSH 062 (Part2 Vol.08): Quan zhou kai yuan si zhi 泉州開元寺志 ( = ZFC 153)
ZFSH 063 (Part2 Vol.08): Xia men nan pu tuo si zhi 廈門南普陀寺志 ( = ZFC 151)
ZFSH 064 (Part2 Vol.09): Tian tai sheng ji lu 天台勝蹟錄ZFSH 065 (Part2 Vol.10): Yan shan zhi 雁山志
ZFSH 066 (Part2 Vol.11): Yao feng shan zhi 堯峯山志 ( ~ ZFC 056)
ZFSH 067 (Part2 Vol.12): Ling gu chan lin zhi 靈谷禪林志 ( ~ ZFC 040)
ZFSH 068 (Part2 Vol.13): Jin ling da bao en si ta zhi 金陵大報恩寺塔志 ( = ZFC 036)
ZFSH 069 (Part2 Vol.13): Niu shou shan zhi 牛首山志 ( ~ ZFC 041)
ZFSH 070 (Part2 Vol.13): Xian hua yan zhi 獻花巖志 ( ~ ZFC 039)
ZFSH 071 (Part2 Vol.14): Qi xia shan zhi 棲霞山志
ZFSH 072 (Part2 Vol.14): Ling yan ji lue 靈巖記略 ( ~ ZFC 063)
ZFSH 073 (Part2 Vol.14): Ling yan zhi lue 靈巖志略 ( = ZFC 064)
ZFSH 074 (Part2 Vol.15): Yun ju shan zhi 雲居山志 ( ~ ZFC 033)
ZFSH 075 (Part2 Vol.16-20): Lu shan zhi 盧山志ZFSH 076 (Part2 Vol.21): Yang shan sheng 仰山乘
ZFSH 077 (Part2 Vol.22): Jiu hua shan zhi 九華山志 ( ~ ZFC 024)
ZFSH 078 (Part2 Vol.23~24): Song shan shao lin si ji zhi 嵩山少林寺輯志
ZFSH 079 (Part2 Vol.25): Ji fu fan cha zhi 畿輔梵剎志
ZFSH 080 (Part2 Vol.26-28): Qin ding pan shan zhi 欽定盤山志 ( ~ ZFC 007)
ZFSH 081 (Part2 Vol.29): Qing liang shan zhi 清涼山志 ( ~ ZFC 015)
ZFSH 082 (Part2 Vol.29): Yun gang shi ku si zhi 雲岡石窟寺志ZFSH 083 (Part2 Vol.30): E mei shan zhi bu 峨眉山志補
ZFSH 084 (Part3 Vol.01-02): Ji zu shan zhi 雞足山志 ( ~ ZFC 163)

78 Chung-Hwa Buddhist Journal Volume 25 (2012)

ZFSH 085 (Part3 Vol.03): Guang xiao si zhi 光孝寺志 ( ~ ZFC 160)
ZFSH 086 (Part3 Vol.04): Huang bo shan si zhi 黃檗山寺志 ( ~ ZFC 145)
ZFSH 087 (Part3 Vol.05-06): Chong xiu zhao jue si zhi 重修昭覺寺志 ( = ZFC 171)
ZFSH 088 (Part3 Vol.07): Sheng yin jie dai si zhi 聖因接待寺志 ( ~ ZFC 104)
ZFSH 089 (Part3 Vol.08~10): Tian tai shan fang wai zhi 天台山方外志 ( ~ ZFC 115)
ZFSH 090 (Part3 Vol.11~12): You xi bie zhi 幽溪別志 ( = ZFC 194)
ZFSH 091 (Part3 Vol.13): Xue dou si zhi lue 雪竇寺志畧 ( ~ ZFC 126)
ZFSH 092 (Part3 Vol.13): Bian li yuan zhi 辯利院志 ( = ZFC 097)
ZFSH 093 (Part3 Vol.13): Cui shan si zhi 翠山寺志 ( = ZFC 182)
ZFSH 094 (Part3 Vol.14~15): Qing yuan zhi lue 青原志略 ( ~ ZFC 030)
ZFSH 095 (Part3 Vol.16): Hong shan bao tong si zhi 洪山寶通寺志 ( ~ ZFC 026)
ZFSH 096 (Part3 Vol.17~18): Yu quan si zhi 玉泉寺志 ( ~ ZFC 025)
ZFSH 097 (Part3 Vol.19~28): Wu du fa sheng 吳都法乘 ( ~ ZFC 045)
ZFSH 098 (Part3 Vol.29): Ren cao an zhi 忍草庵志 ( = ZFC 067)
ZFSH 099 (Part3 Vol.29): Shang fang shan zhi 上方山志 ( ~ ZFC 004)
ZFSH 100 (Part3 Vol.30): Qing liang shan xin zhi 清涼山新志

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 79

Appendix B

53

Both ZFC (197 gazetteers) and ZFSH (100 gazetteers) consist of facsimiles ofmanuscripts, woodblock or movable-type prints. 78 gazetteers have a counterpart in theother collection. This appendix describes the relationship between the gazetteers in these78 pairs, in the hope that it will enable researchers to quickly decide which edition to
consult first and inform them of differences early on in the course of their study.
In the following 39 cases the gazetteers in ZFC and ZFSH are for all practical purposes
54
identical:[ZFC 009 - ZFSH 004], [ZFC 010 - ZFSH 003], [ZFC 034 - ZFSH 006],[ZFC 036 - ZFSH 068], [ZFC 038 - ZFSH 005], [ZFC 052 - ZFSH 043],[ZFC 060 - ZFSH 042], [ZFC 064 - ZFSH 073], [ZFC 067 - ZFSH 098],[ZFC 070 - ZFSH 038], [ZFC 072 - ZFSH 037], [ZFC 077 - ZFSH 041],[ZFC 079 - ZFSH 040], [ZFC 081 - ZFSH 017], [ZFC 083 - ZFSH 020],[ZFC 084 - ZFSH 021], [ZFC 085 - ZFSH 022], [ZFC 086 - ZFSH 023],[ZFC 091 - ZFSH 030], [ZFC 092 - ZFSH 031], [ZFC 093 - ZFSH 029],[ZFC 097 - ZFSH 092], [ZFC 098 - ZFSH 015], [ZFC 101 - ZFSH 018],[ZFC 102 - ZFSH 028], [ZFC 103 - ZFSH 025], [ZFC 106 - ZFSH 027],[ZFC 108 - ZFSH 019], [ZFC 116 - ZFSH 009], [ZFC 123 - ZFSH 012],[ZFC 146 - ZFSH 061], [ZFC 151 - ZFSH 063], [ZFC 153 - ZFSH 062],[ZFC 158 - ZFSH 051], [ZFC 171 - ZFSH 087], [ZFC 172 - ZFSH 048],[ZFC 179 - ZFSH 044], [ZFC 182 - ZFSH 093], [ZFC 194 - ZFSH 090].
Two pairs are two different gazetteers written independently on the same location.
1. [ZFC 004 - ZFSH 099] Both prints are titled Shangfangshan zhi 上方山志.
The ZFSH 99 was printed by the famous Sanshan tang 三善堂 publishers in
1892. Originally the work in five chapters with an introduction was compiledby the monk Ziru 自如 (1706-1796). ZFC 4, on the other hand, is a copy of awork printed in 1933. It was compiled in 1930 in ten chapters by the famousand reclusive artist Pu Xinyu 溥心畬 (aka Puru 溥儒) (1896-1963), whoalmost became the last emperor of China.
2. [ZFC 186 - ZFSH 026]. The Hupaoquan dinghuisi zhi 虎跑泉定慧寺志(ZFC 186) and the Hupao dinghuisi zhi 虎跑定慧寺志 (ZFSH 26) are both
reproductions of manuscripts. ZFC 186 consists of an introduction followed
53
54

Much of the detailed comparison between the collections was carried out in spring 2009 by
Mrs. Lin Xiuli: her help is acknowledged and deeply appreciated.
In a few cases (e.g. ZFC 70/ZFSH 38) one of the facsimiles was taken from a reprint,
whereas the other was done from the original.

80 Chung-Hwa Buddhist Journal Volume 25 (2012)by six chapters. The original is preserved in the Shanghai Library and wascomposed by the monk Changren 常仁 (aka Anren 安忍). ZFSH 26 is amanuscript by the monk Shengguang 聖光 dated 1900. It is not a complete
gazetteer, but the draft for a later, probably never realized, edition. It is notdivided into chapters.
In ten gazetteer pairs, one of the two is a manuscript copy, usually a transcription from aprint, and the other is a printed edition. The text is often identical, allowing for minor
mistakes and omissions (usually in the manuscript). The date given is usually taken fromthe preface. Where the same date is given for manuscript and print, the date in the
manuscript might simply be copying the date of the print: it is not to be confused with theactual date of the transcription. Further research on the relationship between the two
editions is needed in almost every case. Here only the general results:
Panshan zhi 盤山志

ZFC 007 (Ms dated 1755)

ZFSH 080 (Siku quanshu 四庫
全書 edition dated 1755)

Qingyuan zhi lue 青原志略

ZFC 030 (1669)

ZFSH 094 (Ms)

Yunjushan zhi 雲居山志ZFC 033 (Ms dated 1727 ) ZFSH 074(printed in Hongkong 1959)

Xianhuayan zhi獻花岩(巖)志

ZFC 039 (Ms)

ZFSH 070 (dated 1603)

Niushoushan zhi 牛首山志ZFC 041 (Ms)

ZFSH 069 (print dated 1579,
handwritten preface added 1639)

Poshan xingfusi zhi
破山(常熟)興福寺志ZFC 047 (movable- type
print 1919)

ZFSH 036 (Ms dated 1643)

Yaofengshan zhi 堯峰山志ZFC 056 (Ms (Chapters 4- ZFSH 066 (print dated 1638)
556) dated 1943)

Lingyan ji lue 靈岩紀(記)略

ZFC 063 (early Qing)

ZFSH 072 (Ms, early Qing)

Wulin fan zhi 武林梵志

ZFC 082 (Ms dated 1864)

ZFSH 007(Siku quanshu edition dated 1780)

Shengyin jiedaisi zhi
聖因接待寺志ZFC 104 (Ms)

ZFSH 088 (print dated 1748)

In the Chinese textual universe, print copies are preferred over manuscripts. There aregood reasons for this: usually the print copy is better proofed and provides a more reliable
and readable text. When the woodblocks had been lost and no new print copies could be
55

ZFC 056 was done from a copy in which three missing chapters (ch.4-6) were supplied inmanuscript in 1943. Chapters 1-3 and the introduction are identical with ZFSH 066.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 81

ordered, a scholar might transcribe or excerpt a gazetteer, or hire someone to do so.
Transcription, however, almost always introduces errors. A typical example is a date in
the manuscript copy of the Wulin fan zhi 武林梵志 (ZFC 082, p.15), which is given as
宋紹興二十二年 (1152 CE). The correct print version (ZFSH 007, p.7) has 宋紹興三十二年 (1162 CE).
Generally, in the case of the ten gazetteer pairs above the print versions are to bepreferred, but there are exceptions. In the pair ZFC 047 and ZFSH 036, the ZFSH
manuscript precedes the print by almost 300 years and is more complete (ZFC lacks the
text on p.127-132 in ZFSH).
Five gazetteers that appear in both collections differ in chapter number or arrangement:
ZFC 025ZFSH 096

Yuquansi zhi
玉泉寺志While the text in ZFSH has 6 chapters and an introduction, the ZFC
edition has a seventh chapter (added later). Moreover, ZFSH lacks
three pages of the second chapter (ZFC, p.207-208, 252).

ZFC 037
ZFSH 056

Nanchaosi kao The ZFSH text was printed for inclusion in the (never finished)
南朝寺考
Puhui Canon. It contains two additional chapters (the 梁京寺志,and the 寺塔記, in themselves small gazetteers). While the ZFC
edition of 1907 is divided in six juan-chapters, the ZFSH is arranged
according to temple sections.

ZFC 061
ZFSH 035

Wujin
Two different editions, each completed at around the same time. The
tianningsi zhi ZFSH version contains an addendum (pp. 383-340). The ZFC also
武進天寧寺志 lacks the introduction and the maps that are preserved in ZFSH,
pp.1-6.

ZFC 129ZFSH 013

Qitasi zhi
七塔寺志ZFC 135
ZFSH 033

Xi tianmu
The edition preserved in the ZFSH is about a third more voluminous
zushan zhi
than the ZFC: It has eight chapters, plus an introduction and two
西天目祖山志 addenda. Against this the ZFC edition consists of only six chapters.
The editions contain different maps.

The ZFSH edition contains an addendum (pp.235-242).

82 Chung-Hwa Buddhist Journal Volume 25 (2012)

For the following 22 gazetteer pairs, the editions contained in ZFC and ZFSH show
various minor differences, omissions and additions.
Tan zhe shan xiu yun si zhi
ZFC 006 潭柘山岫雲寺志
ZFSH 047 Tan zhe shan xiu yun si zhi潭柘山岫雲寺志The chapter 名勝古蹟 in ZFSH, pp.139-170 was
moved into the addendum (續刊) of the ZFC, pp.149180. ZFC lacks ZFSH, pp.181-188 (再集唐句十首).

ZFC 015 Qing liang shan zhi 清涼山志
ZFSH 081 Qing liang shan zhi 清涼山志1.Responsiblility statement in ZFC is given as釋鎮澄纂, in the ZFSH as 釋印光重修(經查原著者為釋鎮澄) (s. Preface).
2. ZFC and ZFSH contain a different map.

ZFC 024 Jiu hua shan zhi 九華山志
ZFSH 077 Jiu hua shan zhi 九華山志ZFC lacks ZFSH, pp.3-4 (Dizang Image).

Hong shan bao tong chan si zhi
1. ZFC, pp.139, 145 and 151 are illegible.
ZFC 026 洪山寶通禪寺志2. ZFC Ch. 3 lacks ZFSH, pp.177-178.
ZFSH 095
Hong shan bao tong si zhi 洪山寶通寺志 3. ZFSH Ch. 3 lacks ZFC, pp.180-181.

ZFC 040 Ling gu chan lin zhi 靈谷禪林志
ZFSH 067 Ling gu chan lin zhi 靈谷禪林志1. Responsibility statement in ZFC is 謝元福纂輯, in
ZFSH as 釋德鎧撰 (The author is indeed 釋德鎧,see preface).
2. ZFC edtion printed in 光緒十三 (1887), ZFSH is a
reprint of the 光緒十二 (1886) edition.
3. ZFC lacks ZFSH, pp.3-4 (Preface by 青芝老人).
4. ZFC Ch.14, p.414 differs slightly from ZFSH Ch.14,
p.420.

ZFC 042 She shan zhi 攝山志
ZFSH 034 She shan zhi 攝山志

ZFC lacks ZFSH “Principles of Organization” (凡例),pp.23-26.

ZFC 045 Wu du fa sheng 吳都法乘
ZFSH 097 Wu du fa sheng 吳都法乘

1. ZFSH Ch.6c lacks ZFC Ch.6c, pp.1020-1021.
2. ZFSH Ch.30 lacks ZFC Ch.30, p. 3769.

ZFC 071 Xu jin shan zhi 續金山志
ZFSH 039 Xu jin shan zhi 續金山志1. ZFSH Ch.1 lacks ZFC Ch.1, pp.151-154.
2. ZFSH Ch. 2 lacks ZFC Ch. 2, pp.259-260.
3. ZFC Ch. 2 lacks ZFSH Ch. 2, pp.267-270.

ZFC 076 He lin si zhi 鶴林寺志
ZFSH 046 He lin si zhi 鶴林寺志1. ZFC is a “reprint” dated 1909 done at Helin 鶴林
temple on orders of the monk Fudeng 福登: theedition in the ZFSH is a Wanli era (1573-1619) print.
2. Lay-out and calligraphy are different, therefore thewoodblocks must have been re-cut. 3. ZFSH lacks
one of the prefaces in ZFC, pp.11-16. 4. ZFSH lacks
ZFC, pp.205-212. 5. ZFC lacks ZFSH, pp.201-204.

ZFC 087 Jing ci si zhi 凈慈寺志
ZFSH 016 Jing ci si zhi 淨慈寺志

ZFC lacks ZFSH “Principles of organization”(凡例), pp.17-24.

Buddhist Temple Gazetteers, Their Prefaces and Their Relationship to the Buddhist Canon 83

Shang tian zhu shan zhi 上天竺山志ZFC 088
Hang zhou shang tian zhu jiang si zhi
ZFSH 024
杭州上天竺講寺志1. ZFC edition is dated 順治三 (1646). The ZFSH
edition, a “re-carving” (重刻本), was done in 光緒
二十三 (1897) at the prolific 嘉惠堂 in Hangzhou.
2. ZFC and ZFSH differ in lay-out.
3. The map of the temple (寺圖 ) in ZFC, pp.25-40
differs from that in ZFSH, pp.17-24. Probably the
ZFSH reflects the lay-out of the temple as it was
rebuilt after the destruction during the Taiping.
4. ZFSH lacks ZFC, pp.145-152.

1. ZFC reproduces a string-bound edition dated 1922,
printed by Jiyunxuan 集雲軒 in moveable types inShanghai, which in turn was done from the the firstedition dated 光 緒 二 十 (1894) printed at theZFC 115 Tian tai shan fang wai zhi 天台山方外志Zhenjue temple 真覺寺 in Folong 佛隴 near Mt.
ZFSH 089 Tian tai shan fang wai zhi 天台山方外志
Tiantai. The ZFSH edition is a “reprint” dated 光緒
二十 (1894) done from the woodblocks of theFolong edition.
2. ZFSH lacks ZFC addendum, pp.665-670.
ZFC 126 Xue dou si zhi lue 雪竇寺志略
ZFSH 091 Xue dou si zhi lue 雪竇寺志畧

1. ZFSH lacks ZFC, pp.5-14 (山圖).
2. ZFC lacks ZFSH, pp.49-50. 3. ZFC lacks ZFSH,
pp.60-62. 4. ZFC lacks ZFSH, pp.85-86.

ZFC 128
A yu wang shan si zhi 阿育王山寺志
ZFSH 010

ZFSH lacks ZFC, pp.53-58.

ZFC 131 Yue lin si zhi 岳林寺志
ZFSH 014 Ming zhou yue lin si zhi 明州岳林寺志ZFSH Ch. 6 incomplete. ZFSH lacks ZFC, p.174.

ZFC 138 Gu shan zhi 鼓山志
ZFSH 053 Gu shan zhi 鼓山志ZFC lacks ZFSH, p.556.

ZFC 145 Huang bo shan si zhi 黃檗山寺志
ZFSH 086 Huang bo shan si zhi 黃檗山寺志1. ZFSH lacks ZFC (preface), pp.1-10.
2. ZFC, p.319 differs from ZFSH, p.311.
3. ZFC lacks ZFSH, p.460.

ZFC 159 Cao xi tong zhi 曹溪通志
ZFSH 058 Chong xiu cao xi tong zhi 重修曹溪通志

ZFC lacks ZFSH, pp.405-412.

ZFC 160 Guang xiao si zhi 光孝寺志ZFSH 085 Guang xiao si zhi 光孝寺志ZFSH lacks ZFC (maps of the temple 寺圖), pp.33-62.

ZFC 163 Ji zu shan zhi 雞足山志
ZFSH 084 Ji zu shan zhi 雞足山志

ZFSH lacks ZFC (preface), pp.24-25.

ZFC 165 E mei shan zhi 峨嵋山志
ZFSH 049 E mei shan zhi 峨眉山志

ZFSH lacks ZFC (overview map of Emei), pp.19-20.

ZFC 177 Xin ban e shan tu zhi 新版峨山圖志ZFSH 050 Xin ban e shan tu zhi 新版峨山圖志ZFC lacks ZFSH, pp.453-454. This is so far the only
gazetteer published in Chinese together with English
translation (by Dryden L. Phelps)

84 Chung-Hwa Buddhist Journal Volume 25 (2012)

Abbreviations
ZFC

Zhongguo Fosizhi Congkan 中國佛寺志叢刊. Hangzhou: Guangling shushe
廣陵書社. 2006 . Compiled by Zhang Zhi 張智 et. al., 130 vols.

ZFSH

Zhongguo Fosi Shizhi Huikan 中國佛寺史志彙刊. Taipei: Mingwen shuju
明文書局. 1980-1985. Compiled by Du Jiexiang 杜潔祥, 110 vols.

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