T51n2098_古清涼傳
大正藏第 51 冊 No. 2098 古清涼傳
No. 2098
古清涼傳序
夫。紫府名山。七佛師棲真之處。清涼聖境。萬菩薩晦跡之方。亙于古今。備于圖籍。芬馥之異華靈草。瑩潔之幽石寒泉。瑞氣吐于林中。祥雲橫于嶺上。蒼巖入夜炯炯而燈燭常明。碧洞侵晨。殷殷而鼓鐘恒響。老人蕭散於溪谷。童子游戲于煙霞。燦燦之樓閣莊嚴。巍巍之殿堂崇麗。或則高僧遠訪。或則貴族親臨。觀化儀結得道之緣。瞻相好發至誠之愿。修殊因於此日。證妙果於他生。恒睹玉毫之光。常居金色之界。其悟達者。識心而見性。其歸依者。殄障而消災。可謂福不唐捐。功不虛棄。編聯傳記。流佈寰區。誘引顓愚。咸深諦信。齊登覺路。俱造玄門。同乘般若之舟共升涅槃之岸。大定辛丑歲二月十七日。永安崇壽禪院雪堂中隱沙門廣英。謹序。
古清涼傳捲上
唐朝藍谷沙門慧祥撰立名標化一封域里數二古今勝蹟三
立名標化一
謹按。華嚴經菩薩住處品云。東北方。有菩薩住處。名清涼山。過去有菩薩。常于中住。彼現有菩薩。名文殊師利。有一萬菩薩。常為說法。余每覽此土名山。雖嵩岱作鎮。蓬瀛仙窟。皆編俗典。事止域中。未有出於金口。傳之寶藏。宅萬聖而敷
【現代漢語翻譯】 現代漢語譯本 《古清涼傳序》
紫府名山，是七佛之師棲息修真的地方；清涼聖境，是萬菩薩隱遁行跡的所在。它的存在貫穿古今，詳細記載於圖籍之中。那裡有芬芳奇異的鮮花靈草，晶瑩潔白的幽石寒泉。瑞氣在林中吐納，祥雲在山嶺上飄橫。蒼老的巖石入夜後炯炯發光，如同燈燭般明亮；碧綠的山洞清晨時分殷殷作響，如同鼓鐘般恒常回蕩。老人們在溪谷間悠閑漫步，孩童們在煙霞中嬉戲玩耍。燦爛的樓閣莊嚴雄偉，巍峨的殿堂崇高華麗。有人是高僧遠道來訪，有人是貴族親自降臨。觀看佛的教化儀軌，結下得道的因緣；瞻仰佛的莊嚴相好，發出至誠的願望。在此日修習殊勝的因緣，在他生證得妙不可言的果報。恒常得見佛的玉毫之光，常住于金色的佛國世界。那些覺悟通達的人，能夠識心見性；那些歸依佛法的人，能夠消除業障和災難。真可謂福報不會白白付出，功德不會徒勞拋棄。將這些事蹟編聯成傳記，流佈于整個世界，引導那些愚昧無知的人，都能夠深刻地相信，一同登上覺悟的道路，共同進入玄妙的法門，同乘般若的智慧之舟，共登涅槃的彼岸。大定辛丑年二月十七日，永安崇壽禪院雪堂中隱居的沙門廣英，恭敬地作序。
《古清涼傳》捲上
唐朝藍谷沙門慧祥撰 立名標化第一
謹按，《華嚴經·菩薩住處品》中說：『在東北方，有菩薩居住的地方，名叫清涼山（Qingliang Mountain）。過去有菩薩，常在那裡居住。現在有菩薩，名叫文殊師利（Manjushri），有一萬菩薩，常為大眾說法。』我常常瀏覽這片土地上的名山，即使是嵩山（Song Mountain）、泰山（Tai Mountain）作為鎮山之岳，蓬萊（Penglai）、瀛洲（Yingzhou）作為神仙窟宅，都只是被編入世俗的典籍，事蹟止於人間區域之內，沒有出自佛的金口，流傳於寶貴的經藏之中，作為萬聖安居並宣揚佛法的地方。
【English Translation】 English version Preface to the Ancient Record of Qingliang
Purple Mansion Famous Mountains are where the teachers of the Seven Buddhas dwell in truth. The sacred realm of Qingliang is where ten thousand Bodhisattvas conceal their traces. It spans throughout ancient and modern times, fully recorded in books. There are fragrant and extraordinary flowers and spiritual herbs, and clear and pure secluded stones and cold springs. Auspicious air emanates from the forests, and auspicious clouds stretch across the ridges. The ancient cliffs glow brightly at night, like lamps and candles constantly lit. The emerald caves resound deeply in the early morning, like drums and bells constantly echoing. Old men stroll leisurely in the streams and valleys, and children play in the mist and haze. The magnificent pavilions are solemn and majestic, and the towering halls are lofty and beautiful. Sometimes, eminent monks visit from afar, and sometimes, noble families come in person. They observe the transformative rituals, forming the causes for attaining enlightenment. They gaze upon the auspicious features, making sincere vows. They cultivate special causes on this day, and realize wondrous fruits in future lives. They constantly behold the light of the Buddha's urna hair, and always reside in the golden realm. Those who awaken and understand recognize their minds and see their nature. Those who take refuge extinguish obstacles and eliminate calamities. It can be said that blessings are not bestowed in vain, and merits are not abandoned uselessly. Compiling and connecting these records, spreading them throughout the world, inducing the ignorant and foolish to deeply believe, together ascending the path of enlightenment, jointly entering the profound gate, together riding the boat of Prajna, and together ascending the shore of Nirvana. On the seventeenth day of the second month of the Xin Chou year of the Daiding era, the recluse monk Guangying of Xuetang in Yong'an Chongshou Zen Monastery respectfully writes this preface.
Ancient Record of Qingliang, Volume 1
Composed by Monk Huixiang of Langu in the Tang Dynasty Establishing a Name and Marking Transformation, Number One
According to the 'Dwelling Places of Bodhisattvas' chapter of the Avatamsaka Sutra (Huayan Jing), 'In the northeast direction, there is a place where Bodhisattvas dwell, named Qingliang Mountain (Clear Cool Mountain). In the past, there were Bodhisattvas who often dwelt there. Now there is a Bodhisattva named Manjushri (Wenshu Shili), with ten thousand Bodhisattvas, constantly expounding the Dharma.' I often browse the famous mountains of this land, even though Mount Song (Song Mountain) and Mount Tai (Tai Mountain) serve as mountain guardians, and Penglai (Penglai) and Yingzhou (Yingzhou) are immortal abodes, they are all compiled into secular classics, and their affairs are limited to the earthly realm. They have not come from the golden mouth of the Buddha, transmitted in the precious treasury, as a place for ten thousand saints to reside and propagate the Dharma.
化。自五印而飛聲。方將此跡。美曜靈山。利周賢劫。豈常篇之所紀。同年而語哉。今山上有清涼寺。下有五臺縣清涼府。此實當可為龜鑑矣。一名五臺山。其中。五山高聳。頂上並不生林木。事同積土。故謂之臺也。酈元水經云。其山。五巒巍然。回出羣山之上。故謂五峰。晉永嘉三年。雁門郡䈗(蘇果蘇寡二切)人縣百餘家。避亂入此山。見山人為之步驅而不返。遂寧居巖野。往還之士。時有望其居者。至詣尋訪。莫知所在。故人以是山。為仙者之都矣。仙經云。五臺山。名為紫府。常有紫氣。仙人居之。旌異記云。雁門有五臺山。山形有五峙。一臺常晦。不甚分明。天清雲散。有時而出。括地誌云。其山。層盤秀峙。曲徑縈紆。靈岳神溪。非薄俗可棲。止者。悉是棲禪之士。思玄之流。及夫法雷震音。芳煙四合。慈覺之心。邈然自遠。始驗遊山者。往而不返。集記者曰。文殊師利者。蓋法身之大士也。先成正覺。名龍種尊。名歡喜藏。亦號普見如來。今以方便力。現為菩薩。所以對揚聖眾。攝濟群蒙。鞭其役者。驅之彼岸。詳乎道也。識智無以造其源。談乎跡也。名數不可階其極。但以迷徒長寢。莫能自悟。遂使俯降慈悲。見茲忍土。任持古佛之法。常居清涼之地。表跡臨機。俟我含識。般泥洹經云。若但聞名
者。除一十二劫生死之罪。若禮拜者。恒生佛家。若稱名字。一日至七日。文殊必來。若有宿障。夢中得見形像者。百千劫中。不墮惡道。大矣哉斯益也。火宅諸子。何可忘懷。但博望張騫。尋河源於天苑。沙門法顯。求正覺于竺干。況乃咫尺神洲。揄揚視聽。其來往也。不移于晦望。其涉降也。匪勞于信宿。豈可不暫策昏心。聊揮懈足。歷此微款。為覺路之津乎。或問。大聖化物。理應平等。正宜周旋億剎。何乃滯此一方乎。答曰。誠如來旨。誠如來旨。但具三緣。須居此地。一是往古諸佛展轉住持。二使無志下愚。專心有在。三為此處根熟。堪受見聞。余謂。抑揚之道。如斯而已矣。
封域里數二
山。在長安東北一千六百餘里。代州之所管。山頂至州城。東南一百餘里。其山。左鄰恒岳。右接天池。南屬五臺縣。北至繁峙縣。環基所至。五百餘里。若乃崇巖疊嶂。𤀹谷飛泉。觸石吐云。即松成蓋者。數以千計。其霜雪夏凝。煙霧常積。人獸之不可窺涉者。亦往往而在焉。登中臺之上。極目四周。唯恒岳居其次。自余之山谷。莫不迤邐如清勝也。
中臺。高四十里。頂上地平。週迴六里零二百步。稍近西北。有太華泉(亦名□池也)。週迴三十八步。水深一尺四寸。前後感者。或深或淺不同。
【現代漢語翻譯】 現代漢語譯本： 這樣可以消除十二劫的生死之罪。如果禮拜文殊菩薩，將恒常生於佛家。如果稱念文殊菩薩的名字，從一日到七日，文殊菩薩必定會來。如果過去有業障，在夢中得見文殊菩薩的形像，那麼在百千劫中，不會墮入惡道。這利益太大了啊！火宅中的孩子們，怎麼可以忘記呢？就像博望侯張騫，在天苑尋找黃河的源頭；沙門法顯，在印度（竺干）尋求真正的覺悟。更何況這裡是近在咫尺的神州，可以弘揚佛法，開闊視聽。文殊菩薩的來往，不會比初一十五更長；文殊菩薩的降臨，不會比住一晚更久。怎麼可以不稍微振作昏沉的心，稍微邁開懈怠的腳步，經歷這小小的旅程，作為通往覺悟之路的橋樑呢？
有人問：『大聖（文殊菩薩）教化眾生，理應平等，應該周遊無數的佛國剎土，為什麼只停留在這一個地方呢？』
回答說：『確實如佛所說，確實如佛所說。但具備三種因緣，就必須居住在這裡。一是往昔的諸佛輾轉住持過這裡；二是使沒有志向的下愚之人，專心有所歸屬；三是此處的眾生根基成熟，堪能接受見聞佛法。』我認為，這就是抑揚的道理啊。
封域里數二
五臺山，在長安東北一千六百多里，屬於代州管轄。從山頂到代州城，東南方向一百多里。這座山，左邊鄰近恒山（恒岳），右邊連線天池，南面屬於五臺縣，北面到達繁峙縣。環繞山基，周長五百多里。至於高聳的巖石和重疊的山峰，幽深的峽谷和飛流的泉水，撞擊巖石而噴吐的雲霧，以及像傘蓋一樣茂盛的松樹，數也數不清。這裡的霜雪在夏天凝結，煙霧常常積聚，難以窺探和涉足的地方，也到處都是。登上中臺山頂，極目四望，只有恒山（恒岳）排在第二位，其餘的山谷，沒有比這裡更清凈優美的了。
中臺，高四十里。山頂上的地面平坦，周長六里二百步。稍微靠近西北方向，有太華泉（也叫□池）。周長三十八步，水深一尺四寸。前後祈求感應的人，感覺到的水深或深或淺，各不相同。
【English Translation】 English version: This can eliminate the sins of birth and death for twelve kalpas (aeons). If one worships Manjushri Bodhisattva, one will always be born into a Buddha's family. If one recites Manjushri Bodhisattva's name, from one day to seven days, Manjushri Bodhisattva will surely come. If one has past karmic obstacles, and sees Manjushri Bodhisattva's image in a dream, then in hundreds of thousands of kalpas, one will not fall into evil realms. How great is this benefit! Children in the burning house, how can you forget this? Just like Marquis Bowang, Zhang Qian, sought the source of the Yellow River in Tianyuan (Heavenly Garden); the Shramana (monk) Faxian, sought true enlightenment in India (Jambudvipa). Moreover, this is the divine land of China, within easy reach, where the Dharma can be promoted and understanding broadened. Manjushri Bodhisattva's coming and going will not take longer than the first or fifteenth of the month; Manjushri Bodhisattva's descent will not take longer than an overnight stay. How can one not briefly rouse the drowsy mind, and slightly move the lazy feet, to experience this small journey, as a bridge to the path of enlightenment?
Someone asked: 'The Great Sage (Manjushri Bodhisattva) should teach all beings equally, and should travel to countless Buddha lands. Why does he only stay in this one place?'
The answer is: 'Indeed, as the Buddha said, indeed, as the Buddha said. But with three conditions fulfilled, one must reside here. First, the Buddhas of the past have successively resided and maintained this place; second, to give the unambitious and ignorant a place to focus their minds; third, the roots of sentient beings here are ripe, and they are able to receive and hear the Dharma.' I think, this is the principle of emphasis and restraint.
Territorial Mileage Two
Wutai Mountain, is more than one thousand six hundred li (Chinese miles) northeast of Chang'an, under the jurisdiction of Daizhou. From the mountain top to Daizhou city, it is more than one hundred li to the southeast. This mountain, on the left, neighbors Heng Mountain (Heng Yue), on the right, connects to Tianchi (Heavenly Pool), to the south, it belongs to Wutai County, and to the north, it reaches Fanshi County. The circumference around the base of the mountain is more than five hundred li. As for the towering rocks and overlapping peaks, the deep valleys and flying springs, the clouds that burst from the rocks, and the pine trees that form canopies, they are countless. The frost and snow here congeal in summer, and the mist and fog often accumulate. The places that are impossible to see and traverse are also often found here. Climbing to the top of Central Terrace (Zhong Tai), looking around, only Heng Mountain (Heng Yue) ranks second, and the rest of the valleys are no more pure and beautiful than this.
Central Terrace (Zhong Tai), is forty li high. The ground on the top of the mountain is flat, with a circumference of six li and two hundred steps. Slightly closer to the northwest, there is Taihua Spring (also called □ Pool). The circumference is thirty-eight steps, and the water is one foot and four inches deep. Those who seek a response before and after, feel the water depth differently, some deep and some shallow.
其水清澈凝映。未嘗減竭。皆以為聖人盥漱之處。故往還者。多以香花財賄投之供養。臺頂四畔。各二里。絕無樹木。唯有細草靃(息萎切)靡存焉。諸臺。無樹有草。例皆準此。酈元水經注云。東峨谷水源出中臺。其水眾溪競發。控于群川。亂流西南。經西臺之山。歷東峨谷。謂之東峨谷。
東臺。高三十八里。頂上地平。週迴三里。去中臺太華泉。四十二里。按括地等記言。諸臺高下。遠近里數。多相乖越。蓋是取道不同。或指臺有異。今聊據一家。存其大致也。欲向東臺。先從中臺經北臺。初過中間。但乘岡嶧。不阻溪澗。頂上無水。惟有亂石。小柏谷水。出此臺下。北注滹沱(音陀)。其山東南。延四十里。連入恒州行唐縣界。翻嶺山東。相連恒岳。西北延十三里。連入繁峙縣界大柏谷。
西臺。高三十五里。頂上地平。週迴二里。有水。東去太華泉四里。其山西北。延二十里。入繁峙縣界西峨谷。
南臺。高三十七里。頂上地平。週迴二里。無水。北去太華泉八十里。南有溪水。源出此山。發源東南亂流。入東溪水。其山正南。延六十里。連五臺縣界當嵚巖寺。
北臺。高三十八里。頂上地平三里。南去太華泉十二里。頂上往往有磊落石。叢石澗。冽水不流。其山正北。延二十里
【現代漢語翻譯】 現代漢語譯本 其水清澈凝結如鏡，從未減少枯竭。人們都認為這是聖人洗手漱口的地方，所以來往的人，大多用香花財物投入其中供養。臺頂四周，各長二里，完全沒有樹木，只有細小的草稀疏地生長著。各個臺，都是沒有樹木只有草，情況都和這裡一樣。酈道元的《水經注》記載，東峨谷的水源出自中臺，各條溪流爭相奔涌，匯入各條河流，向西南方向流去，經過西臺的山，流經東峨谷，因此叫做東峨谷。
東臺，高三十八里，頂上地勢平坦，周圍三里，距離中臺的太華泉四十二里。按照《括地誌》等書記載，各個臺的高度、遠近里數，大多互相矛盾。大概是因為取道的路線不同，或者是指的臺有所不同。現在姑且根據一家之說，保留其大致情況。想要去東臺，先從中臺經過北臺。剛開始經過中間時，只需沿著山脊行走，不會被溪澗阻擋。頂上沒有水，只有亂石。小柏谷的水，從這座臺下流出，向北注入滹沱河（音陀）。它的山東南方向，延伸四十里，連線到恒州行唐縣的邊界。翻過山嶺的東面，與恒山相連。西北方向延伸十三里，連線到繁峙縣的大柏谷。
西臺，高三十五里，頂上地勢平坦，周圍二里，有水。向東距離太華泉四里。它的山西北方向，延伸二十里，進入繁峙縣的西峨谷。
南臺，高三十七里，頂上地勢平坦，周圍二里，沒有水。向北距離太華泉八十里。南面有溪水，源頭出自這座山，發源後向東南方向亂流，匯入東溪水。它的山的正南方向，延伸六十里，連線到五臺縣境內的當嵚巖寺。
北臺，高三十八里，頂上地勢平坦，周圍三里。向南距離太華泉十二里。頂上常常有散落的石頭。叢石澗，清澈的水不流動。它的山的正北方向，延伸二十里。
【English Translation】 English version Its water is clear and reflects like a mirror, never diminishing or drying up. It is generally believed to be the place where sages wash their hands and rinse their mouths. Therefore, those who come and go mostly offer incense, flowers, wealth, and treasures for worship. The top of the platform is two 'li' (approximately 0.5 kilometers) on each side, with absolutely no trees, only fine grass sparsely growing. All the platforms are like this, with no trees but only grass. The 'Shui Jing Zhu' (Waterways Classic) by Li Yuan states that the source of the Dong'e Valley water comes from the Central Platform (Zhong Tai), with various streams rushing forth and converging into rivers, flowing southwest, passing through the mountains of the Western Platform (Xi Tai) and flowing through the Dong'e Valley, hence the name Dong'e Valley.
The Eastern Platform (Dong Tai) is thirty-eight 'li' high, with a flat top, three 'li' in circumference, and forty-two 'li' away from the Taihua Spring (Taihua Quan) of the Central Platform. According to records such as the 'Kuo Di Zhi' (Records of Expanded Lands), the heights, distances, and 'li' numbers of the various platforms often contradict each other. This is probably because the routes taken are different, or the platforms referred to are different. Now, let's just follow one account and preserve its general outline. To go to the Eastern Platform, first pass through the Northern Platform (Bei Tai) from the Central Platform. Initially, when passing through the middle, just follow the ridges and hills, without being blocked by streams and valleys. There is no water on the top, only scattered rocks. The water of the Xiao Bai Valley (Xiao Bai Gu), flows out from under this platform, and flows north into the Hutuo River (Hutuo, pronounced 'Tuo'). Its southeastern side extends forty 'li', connecting to the boundary of Xingtang County in Hengzhou. Crossing the eastern side of the mountain range, it connects to Mount Heng (Heng Yue). The northwest side extends thirteen 'li', connecting to the Da Bai Valley (Da Bai Gu) in Fanshi County.
The Western Platform (Xi Tai) is thirty-five 'li' high, with a flat top, two 'li' in circumference, and has water. It is four 'li' east of the Taihua Spring. Its northwest side extends twenty 'li', entering the Xi'e Valley (Xi'e Gu) in Fanshi County.
The Southern Platform (Nan Tai) is thirty-seven 'li' high, with a flat top, two 'li' in circumference, and has no water. It is eighty 'li' north of the Taihua Spring. There is a stream to the south, originating from this mountain, flowing southeast in turbulent currents, and entering the Dongxi River. Its due south side extends sixty 'li', connecting to the Dangqin Rock Temple (Dangqin Yan Si) in Wutai County.
The Northern Platform (Bei Tai) is thirty-eight 'li' high, with a flat top, three 'li' in circumference. It is twelve 'li' south of the Taihua Spring. There are often scattered stones on the top. In the Congshi Stream, the clear water does not flow. Its due north side extends twenty 'li'.
。連繁峙縣界大柏谷。谷中有水。源出北臺。流注滹沱。山海經云。泰戲之山。滹沱之水出焉。郭璞注云。今滹沱。出雁門鹵城縣南武夫山。括地誌云。泰戲武夫。即一山也。今名派(音孤)山。即在臺東。去繁峙縣九十里。
古今勝蹟三
自周穆遇化人之後。漢武得金神已前。去緒昭彰。久形於簡牘矣。但以秦王肆虐。焚燒詩書。遂使妙業真乘。與時而替。洎顯宗感夢。波瀾斯盛。浹寰瀛而啟路。架日月以爭暉。偉哉。可略而言者也。爰及北齊高氏。深弘像教。宇內塔寺。將四十千。此中伽藍。數過二百。又割八州之稅。以供山眾衣藥之資焉。據此而詳。則仙居靈貺。故觸地而繁矣。遭周武滅法。釋典凌遲。芳徽盛軌。湮淪殆盡。自非神明支援。罕有僕存者也。今之所錄。蓋是其徒至於真沒凋殘。可謂長太息矣。其有修建塔廟。造立尊儀。景業可稱。事緣弘替者。雖非往古。並即而次之。
中臺上。有舊石精舍一所。魏棣州刺史崔震所造。又有小石塔數十枚。並多頹毀。今有連基疊石室二枚。方三丈餘。高一丈五尺。東屋石文殊師利立像一。高如人等。西屋有石彌勒坐像一。稍減東者。其二屋內。花幡供養之具。𣰆薦受用之資。莫不鮮焉。即慈恩寺沙門大乘基所致也。基。即三藏法師玄奘之上足
【現代漢語翻譯】 現代漢語譯本：連線著繁峙縣界的大柏谷，谷中有水，源頭出自北臺，流入滹沱河。《山海經》記載：『泰戲山，滹沱河發源於此。』郭璞註釋說：『現在的滹沱河，發源于雁門郡鹵城縣南的武夫山。』《括地誌》記載：『泰戲山和武夫山，實為同一座山。』現在叫做派（音孤）山，就在臺東，距離繁峙縣九十里。
古今勝蹟三
自從周穆王遇到化人之後，漢武帝得到金神之前，相關的記載就已十分明顯，長期存在於典籍之中了。只是因為秦王暴虐，焚燒詩書，才使得精妙的佛法真諦，隨著時代而衰落。等到漢顯宗感應到夢境，佛教才開始興盛起來，其影響遍及天下，光輝與日月爭輝。真是偉大啊！這些事蹟可以簡略地敘述一下。到了北齊高氏時期，大力弘揚佛教，全國的塔寺，將近四萬所。這其中五臺山的伽藍，超過二百所。又劃出八個州的賦稅，用來供給山中僧眾的衣藥費用。根據這些來詳細考察，那麼仙人居住的靈異之地，本來就到處都是啊。遭遇周武帝滅佛，佛教經典衰敗沒落，美好的聲譽和盛大的規制，幾乎全部湮沒殆盡。如果不是神明的支援，很少有能夠儲存下來的。現在所記錄的，大概是那些殘存的遺蹟，真是令人長久嘆息啊！其中有修建塔廟，建造佛像，功德可以稱道的，事情關係到佛教的弘揚和衰落的，即使不是古代的事蹟，也一併記錄下來。
中臺之上，有一處舊的石精舍，是魏棣州刺史崔震所建造的。還有數十座小石塔，大多已經倒塌毀壞。現在有兩間連在一起的用石頭堆砌的石室，每間大約三丈多見方，高一丈五尺。東邊的石室裡有一尊石雕文殊師利菩薩立像，高度與真人相等。西邊的石室裡有一尊石雕彌勒菩薩坐像，比東邊的稍小一些。這兩間石室裡，花幡供養的器具，飲食供奉的物品，沒有不新鮮的，都是慈恩寺的沙門大乘基所提供的。大乘基，就是三藏法師玄奘最得意的弟子。
【English Translation】 English version: Connected to the boundary of Fanshi County is Daba Valley. There is water in the valley, originating from North Terrace and flowing into the Hutuo River. The Classic of Mountains and Seas states: 'Mount Taixi, the Hutuo River originates from here.' Guo Pu commented: 'The current Hutuo River originates from Mount Wufu, south of Lucheng County in Yanmen Prefecture.' The Record of Territories states: 'Mount Taixi and Mount Wufu are actually the same mountain.' It is now called Pai (pronounced Gu) Mountain, located east of the terrace, ninety miles away from Fanshi County.
Ancient and Modern Scenic Spots Three
Since Zhou Mu met the transformed person and before Emperor Wu of Han obtained the Golden God, the relevant records have been very clear and have long existed in the classics. It was only because of the tyranny of the King of Qin, who burned books and buried scholars, that the subtle essence of the Buddha's teachings declined with the times. When Emperor Xian of Han sensed the dream, Buddhism began to flourish, its influence spreading throughout the world, its brilliance competing with the sun and moon. How great! These events can be briefly narrated. During the Northern Qi Dynasty of the Gao family, Buddhism was vigorously promoted, and there were nearly forty thousand pagodas and temples throughout the country. Among them, the monasteries on Mount Wutai exceeded two hundred. Furthermore, the taxes of eight prefectures were allocated to provide clothing and medicine for the monks in the mountains. Based on this detailed examination, the spiritual places where immortals reside were originally everywhere. Encountering Emperor Wu of the Northern Zhou destroying Buddhism, the Buddhist scriptures declined and fell into disrepair, and the beautiful reputation and grand regulations were almost completely submerged. If it were not for the support of the gods, few would have been able to survive. What is recorded now is probably the remaining relics, which is truly a long sigh! Among them, there are those who built pagodas and temples, created Buddha statues, and whose merits are commendable, and whose affairs are related to the promotion and decline of Buddhism, even if they are not ancient events, they are recorded together.
On the Central Terrace, there is an old stone hermitage, built by Cui Zhen, the governor of Dizhou during the Wei Dynasty. There are also dozens of small stone pagodas, most of which have collapsed and been destroyed. Now there are two connected stone chambers built of stacked stones, each about three zhang square and one zhang five chi high. In the eastern stone chamber, there is a standing stone statue of Manjushri Bodhisattva, the same height as a real person. In the western stone chamber, there is a seated stone statue of Maitreya Bodhisattva, slightly smaller than the one in the east. In these two stone chambers, the flower banners and offering utensils, and the food and drink offerings, are all fresh, and are all provided by the Shramana Dachengji of Ci'en Temple. Dachengji was the most favored disciple of the Tripitaka Master Xuanzang.
。以咸亨四年。與白黑五百餘人。往而修焉。或聞殊香之氣。鐘磬之音。其年。忻州道俗。復造鐵浮圖一。高丈餘。送至五臺。首置於石室之間。南有故碑二。見今已倒。抑文字磨滅。維余微映。余洗而視之。竟不識一字。一前刺史崔震所造。一忻州長史張備所立。相傳云。備曾遊山感聖。遂立此碑。以述微緒。將七百餘人引之。登臺豎焉。從此東南行尋嶺。漸下三十餘里。至大孚圖寺。寺本元魏文帝所立。帝曾游止。具奉聖儀。爰發聖心。創茲寺宇。孚者信也。言帝既遇非常之境。將弘大信。且今見有東西二堂。像設存焉。其餘。廊廡基域。彷彿猶存。括地誌。以孚為鋪。高僧傳。以孚為布。斯皆傳錄之謬也。然此山諸處。聖蹟良多。至於感激心靈。未有如此也。故前後經斯地者。雖庸識鄙心。無不懇惻沾襟。咸思改勖。其二堂之下。不容凡止。昔有僧。于東堂夜宿。端坐誦經。忽覺扶擲墜之東澗。自茲厥後。往者無犯焉。昔此寺有三沙彌。每聞宿德話有靈隱。遂相將巖谷訪覓。冀得逢遇。已四五日。糇糧欲盡。尋路將歸。至一馬嶺。息于樹下。須臾見一肥黑人。沿嶺而上。沙彌。叩頭作禮喚言。聖者見遺道術。此人旨云。我待明日更來。爾等。且向東山松樹下待之。若見入穴者。求之自得。便下嶺南去。沙彌尋嶺
。至東山下。得一大樹。其樹腹空如門戶。視下杳冥。沙彌樹傍佇立。日午後。云間飄然如匹帛。下落樹前。乃一丈夫也。散發高耳。色若桃花。徑入松穴。沙彌等不敢近之。惝恍相視。一人云。據穴口待出。以死拘之。良久。其人才出。沙彌急抱。餘者禮拜乞恩。此人極怒罵云。癡頑物何不放。我卒不開言。沙彌放之。騰空而去。於是相將尋西歸。至昨日值肥人之所。忽見此人。復披林上嶺。逆謂沙彌曰。伊更作何言。報云。極嗔無語。肥人笑曰。嗜酒來飲。爾令惱之。慎不復來。急取伊酒好飲。言訖北下。沙彌依語入穴。有磴直下。可二丈許。平行北下。即是白石遍穴。光明如晝。有一銀甕。以銀盤蓋之。上有銀碗。其酒芳香辛美。非世間之味。沙彌飲之。僅得出穴。沙彌悉醉。比覺口外各有細蟲。如馬尾交橫無數。於是。顏色鮮澤。氣力兼倍。還寺數朝。一時而失。
寺南有花園。可二三頃許。沃壤繁茂。百品千名。光彩晃曜。狀同舒錦。即魏孝文之所種也。土俗云。其花。夏中稍茂。蓋未是多。至七月十五日。一時俱發。經停七日。颯爾齊凋。但以幽險難尋故。使見之者寡矣。括地誌。謂之花圃。云靈草繡林。異種殊名。鳥獸馴良。任真不撓。信為佳景也。從花園南行二里余。有梵仙山。亦名仙花山。
從地際極目。唯有松石菊花。相間照爛。傳云。昔有人。於此餌菊得仙。故以梵仙仙花為目也。今上麟德元年九月。遣使殷甄萬福。乘驛向此山探菊。
大孚寺東北二百步。有五臺祠。祠。隋末火燒。維有處所。大孚寺北四里。有王子燒身寺。其處。先有育王古塔。至北齊初年。第三王子。於此求文殊師利。竟不得見。乃于塔前。燒身供養。因此置寺焉。其王子有閹豎劉謙之。自慨刑餘。又感王子燒身之事。遂奏訖入山修道。敕許之。乃於此處。轉誦華嚴經。三七行道。祈見文殊師利。遂獲冥應。還復根形。因便悟解。乃著華嚴論六百卷。論綜終始。還以奏聞。高祖敬信。由此更增。常日講華嚴一篇。於時最盛。昔元魏熙平元年。有懸甕山沙門靈辯。頂戴此經。勇猛行道。足破血流。勤誠感悟。乃同曉茲典。著論一伯卷。時孝明皇帝。請于式干殿。敷揚奧旨。宰輔名僧。皆從北面。法師。以正光三年正月而卒。時年三十有六。豈非精進所致。異世同塵哉。
王子燒身寺。東北未詳其遠近里數是中臺北臺南。東臺西。三山之中央也。徑路深阻。人莫能至。傳聞金剛窟。金剛窟者。三世諸佛供養之具。多藏於此。按祇洹圖云。祇洹內。有天樂一部。七寶所成。箋曰。又按靈蹟記云。此樂。是楞伽山羅剎鬼王所
【現代漢語翻譯】 現代漢語譯本：從地面盡頭極目遠眺，唯有松樹、石頭和菊花，相互映襯，光彩照人。相傳，過去有人在這裡以菊花為食而得道成仙，因此用『梵仙仙花』來命名此地。如今，麟德元年九月，朝廷派遣使者殷甄萬福，乘坐驛馬前往此山探尋菊花。
大孚寺東北二百步的地方，有一座五臺祠。這座祠廟在隋朝末年被火燒燬，只留下遺址。大孚寺以北四里處，有一座王子燒身寺。那裡原先有一座育王古塔。到了北齊初年，第三王子爲了求見文殊師利（Manjusri，智慧的象徵），但始終未能如願，便在塔前焚燒自身以作供養，因此建立了這座寺廟。這位王子有一位名叫劉謙之的閹人，他為自己遭受宮刑而慨嘆，又感於王子燒身之事，於是上奏朝廷請求入山修行，得到了皇帝的批準。他便在此處轉誦《華嚴經》（Avatamsaka Sutra），連續三七日（二十一日）精進行道，祈求得見文殊師利，最終獲得了冥冥中的感應，恢復了男根。因此頓悟解脫，於是撰寫了《華嚴論》六百卷，這部論著內容詳盡，首尾完整，他還將此論著上奏朝廷。高祖皇帝對此十分敬重和信服，因此更加推崇佛法，每日都要講誦《華嚴經》一篇，當時盛況空前。從前，元魏熙平元年，有懸甕山的沙門靈辯，頭頂著這部經書，勇猛精進地修行，以至於雙腳破裂流血，他的勤奮和真誠感動了上天，因此也通曉了這部經典。他撰寫了論著一百卷，當時孝明皇帝請他在式干殿講解其中的奧妙，宰相和著名的僧人都以弟子的身份聽講。法師在正光三年正月去世，享年三十六歲。這難道不是精進修行所致，才能在不同的時代與古人同塵嗎？
王子燒身寺東北方向，未詳其遠近里數，是中臺、北臺、南臺、東臺、西臺三山之中央。山路崎嶇險阻，人跡罕至。相傳有金剛窟（Vajra Cave），金剛窟是三世諸佛供養之物藏匿之處。按照《祇洹圖》（Jetavana Monastery Map）記載，祇洹精舍內有一部天樂，由七寶構成。箋註說，又按照《靈蹟記》（Miraculous Traces Record）記載，這部天樂是楞伽山（Lanka Mountain）羅剎鬼王（Rakshasa King）所有。
【English Translation】 English version: Looking far from the edge of the land, only pine trees, rocks, and chrysanthemums are seen, intermingling and shining brightly. It is said that in the past, someone here attained immortality by eating chrysanthemums, hence the name 'Brahma Immortal Flower' for this place. Now, in the ninth month of the first year of the Linde era, the court sent envoy Yin Zhen Wanfu to travel by post to this mountain to seek chrysanthemums.
Two hundred paces northeast of Dafu Temple is the Five Platform Shrine. The shrine was burned down in the late Sui Dynasty, leaving only the site. Four miles north of Dafu Temple is the Prince Burning Body Temple. There was originally an ancient Yuwang Pagoda there. In the early years of the Northern Qi Dynasty, the third prince, seeking to see Manjusri (Manjusri, symbol of wisdom), but failing to do so, burned himself in front of the pagoda as an offering, hence the establishment of this temple. This prince had a eunuch named Liu Qianzhi, who lamented his castration and was moved by the prince's self-immolation. He then petitioned the court to enter the mountains to cultivate the Way, which was approved by the emperor. He then recited the Avatamsaka Sutra (Avatamsaka Sutra) here, practicing diligently for three seven days (twenty-one days), praying to see Manjusri, and finally received a response in the dark, restoring his male form. Therefore, he attained enlightenment and wrote six hundred volumes of the Avatamsaka Sutra Treatise, which was detailed and complete from beginning to end. He also presented this treatise to the court. Emperor Gaozu greatly respected and believed in it, and therefore promoted Buddhism even more, reciting a chapter of the Avatamsaka Sutra every day, which was a grand occasion at the time. Formerly, in the first year of Xiping in the Yuan Wei Dynasty, the Shramana Lingbian of Xuanweng Mountain carried this scripture on his head, practicing diligently and bravely, to the point that his feet broke and bled. His diligence and sincerity moved the heavens, and therefore he also understood this scripture. He wrote a hundred volumes of treatises, and Emperor Xiaoming invited him to explain the mysteries in the Shigan Hall. Prime ministers and famous monks all listened as disciples. The Dharma Master passed away in the first month of the third year of Zhengguang, at the age of thirty-six. Is this not due to diligent practice, so that he could be in the same dust as the ancients in different eras?
The Prince Burning Body Temple is northeast, the distance is unknown, it is the center of the three mountains of Zhongtai, Beitai, Nantai, Dongtai, and Xitai. The mountain roads are rugged and difficult, and few people reach it. It is said that there is the Vajra Cave (Vajra Cave), the Vajra Cave is where the offerings of the Buddhas of the three worlds are hidden. According to the Jetavana Monastery Map (Jetavana Monastery Map), there is a set of heavenly music in the Jetavana Vihara, made of seven treasures. The annotation says, and according to the Miraculous Traces Record (Miraculous Traces Record), this music belongs to the Rakshasa King (Rakshasa King) of Lanka Mountain (Lanka Mountain).
造。將獻迦葉佛。以為供養。迦葉佛滅后。文殊師利。將往清涼山金剛窟中。釋迦佛出時。卻將至祇洹。一十二年。文殊師利。還將入清涼山金剛窟內。又有銀箜篌。有銀天人。坐七寶花上。彈此箜篌。又有迦葉佛時金紙銀書大毗奈耶藏。銀紙金書修多羅藏。佛滅后。文殊。並將往清涼山金剛窟中。
昔高齊王時。大孚寺僧祥雲。俗姓周氏。不知何許人。年數歲而出家。初依并州僧統釋靈詢為弟子。統欲觀其宿習。便以大乘藏經。任其探取。乃得涅槃。因合誦之。未涉期年。一部斯畢。日誦一遍。以為常準。既聞此山靈。乃往居之。後於寺南。見數十餘人。皆長丈許。中有一人威棱最盛。直來迎接。頂禮云。請師行道七日。云曰。不審。檀越何人。家在何處。曰弟子。是此山神。住金剛窟。於是。將云北行。至數里見宮殿園林。並飾以朱碧。云乃居之誦經。其聲流亮。響滿宮室。誦經訖。神以懷其珍物。奉施於云。云不肯受。神固請納之。云曰。貧道。患此微生。不得長壽。以修道業。檀越必不遺。愿賜神靈之藥。神曰。斯亦可耳。即取藥一丸。大如棗許。色白如練。奉之。云受已便服。遂獲登仙。還經師所。陳謝而去。
中臺南三十餘里。在山之麓有通衢。乃登臺者。常游此路也。傍有石室三間。內有
【現代漢語翻譯】 現代漢語譯本：將（此物）獻給迦葉佛（過去七佛之一），用作供養。迦葉佛涅槃后，文殊師利（智慧的象徵，菩薩名）將（此物）帶往清涼山（位於中國山西省）金剛窟中。釋迦佛（佛教的創始人）出世時，又將（此物）帶到祇洹（祇樹給孤獨園，釋迦牟尼佛傳法的重要場所）。一十二年後，文殊師利又將（此物）帶入清涼山金剛窟內。還有銀製的箜篌（古代的一種彈撥樂器），有銀製的天人（天界的居民），坐在七寶花上，彈奏這箜篌。還有迦葉佛時代的金紙銀書《大毗奈耶藏》（佛教戒律的總集），銀紙金書《修多羅藏》（佛教經藏）。佛涅槃后，文殊（文殊師利菩薩的簡稱）也將（這些）帶往清涼山金剛窟中。 昔日高齊王（北齊的皇帝）時期，大孚寺的僧人祥雲，俗姓周，不知是哪裡人。幾歲時就出家了，最初跟隨并州僧統釋靈詢為弟子。靈詢想觀察他的宿世習性，就用大乘藏經，任他隨意抽取。結果他抽到了《涅槃經》。於是合在一起誦讀，不到一年，就全部完成了。每天誦讀一遍，作為固定的功課。聽說這座山（清涼山）很靈驗，就前往居住。後來在寺廟南邊，看見幾十餘人，都有一丈多高。其中有一人威嚴氣勢最盛，直接前來迎接，頂禮說：『請法師在此修行七日。』祥雲說：『不知，施主是何人？家住在哪裡？』（山神）說：『弟子是此山的山神，住在金剛窟。』於是，（山神）帶領祥雲向北走，走了幾里路，看見宮殿園林，都用紅色和綠色裝飾。祥雲就在那裡居住誦經，他的聲音洪亮，響徹整個宮室。誦經完畢，山神想拿出他的珍寶，奉獻給祥雲。祥雲不肯接受。山神堅決請求他收下。祥雲說：『貧道，擔心這微薄的生命，不能長壽，以至於修不成道業。施主如果一定不捨得，希望賜予我神靈的藥物。』山神說：『這也可以。』隨即取出一丸藥，大約像棗一樣大，顏色白如絲綢，奉獻給他。祥雲接受后就服用了，於是就得道成仙。返回到他的師父那裡，陳述感謝后就離開了。 中臺（五臺山五大高峰之一）南邊三十多里，在山腳下有一條交通要道，是登臺的人經常走的路。旁邊有三間石室，裡面有...
【English Translation】 English version: (He) will offer (this object) to Buddha Kashyapa (one of the past seven Buddhas) as an offering. After the Nirvana of Buddha Kashyapa, Manjushri (the embodiment of wisdom, a Bodhisattva) will take (this object) to the Vajra Cave on Mount Qingliang (located in Shanxi Province, China). When Shakyamuni Buddha (the founder of Buddhism) appears in the world, (he) will bring (this object) to Jetavana (Jetavana Anathapindika's Monastery, an important place for Shakyamuni Buddha to preach the Dharma). After twelve years, Manjushri will again take (this object) into the Vajra Cave on Mount Qingliang. There is also a silver Konghou (an ancient plucked string instrument), and silver celestial beings (residents of the heavenly realms) sitting on seven-jeweled flowers, playing this Konghou. There is also the 'Great Vinaya Pitaka' (the collection of Buddhist precepts) written in silver on gold paper from the time of Buddha Kashyapa, and the 'Sutra Pitaka' (the collection of Buddhist scriptures) written in gold on silver paper. After the Nirvana of the Buddha, Manjushri (short for Manjushri Bodhisattva) will also take (these) to the Vajra Cave on Mount Qingliang. In the past, during the reign of the King of Northern Qi (Emperor of the Northern Qi dynasty), there was a monk named Xiangyun at Dafu Temple, whose secular surname was Zhou, and it was unknown where he was from. He became a monk at the age of several years, and initially followed the Sanghatat of Bingzhou, Shi Lingxun, as his disciple. Lingxun wanted to observe his past life habits, so he used the Mahayana Tripitaka, allowing him to draw any scripture at will. As a result, he drew the 'Nirvana Sutra'. So they recited it together, and in less than a year, they completed it all. He recited it once a day as a fixed practice. Having heard that this mountain (Mount Qingliang) was efficacious, he went to live there. Later, south of the temple, he saw dozens of people, all over ten feet tall. Among them, one person had the most majestic aura, and came directly to greet him, prostrating and saying: 'Please, Dharma Master, practice here for seven days.' Xiangyun said: 'I do not know, who are you, benefactor? Where is your home?' (The mountain god) said: 'This disciple is the mountain god of this mountain, living in the Vajra Cave.' Thereupon, (the mountain god) led Xiangyun north, and after walking for several miles, he saw palaces and gardens, all decorated in red and green. Xiangyun lived there and recited the scriptures, his voice loud and clear, resounding throughout the palace. After the recitation, the god wanted to take out his treasures and offer them to Xiangyun. Xiangyun refused to accept them. The god insisted that he accept them. Xiangyun said: 'This poor monk is worried that this meager life will not be long enough to cultivate the path. If you, benefactor, are determined not to part with them, I hope you will grant me the spiritual medicine.' The god said: 'That is also possible.' Immediately, he took out a pill, about the size of a jujube, white as silk, and offered it to him. Xiangyun accepted it and took it, and thus attained enlightenment and became an immortal. He returned to his teacher, expressed his gratitude, and then left. More than thirty miles south of Zhongtai (one of the five peaks of Mount Wutai), at the foot of the mountain, there is a thoroughfare, which is the road that people who ascend the platform often take. Next to it are three stone rooms, inside which are...
釋迦文殊普賢等像。又有房宇廚帳器物存焉。近咸亨三年。儼禪師。於此修立。擬登臺道俗往來休憩。儼。本朔州人也。未詳氏族。十七出家。徑登此山禮拜。忻其所幸。愿造真容於此安措。然其道業純粹。精苦絕倫。景行所覃。並部已北一人而已。每在恒安修理(清翊按。與下孝文云云是一條。不應跳行寫)。
孝文石窟故像。雖人主之尊。未參玄化。千里已來。莫不聞風而敬矣。春秋二序。常送乳酪氈毳。以供其福務焉。自余勝行殊感。末由曲盡。以咸亨四年。終於石室。去堂東北百餘步。見有表塔。跏坐如生。往來者具見之矣。石堂之東南。相去數里。別有小峰。上有清涼寺。魏孝文所立。其佛堂尊像。於今在焉。
東臺亦有疊石塔。高六七丈。中有文殊師利像。臺之東連恒岳。中間幽曠。人跡罕至。古老相傳云。多有隱者。余常行至臺之東北。遇會一人。問其古蹟。彼乃以手指臺岳兩間曰。昔時。因獵經至臺東。忽見茂林花果十餘頃。及後重尋。莫知其處。且諸臺之中。此臺最遠。其間山谷轉狀。故見者亡失所懷。禮謁之徒。多不能至。
昔有一僧。遊山禮拜。到中臺上。欲向東臺。遙見數十大蟲。迎前而進。其僧。誓畢身命。要往登之。俄而祥雲鬱勃。生其左右。顧眄之間。冥如閉目。
【現代漢語翻譯】 現代漢語譯本 釋迦牟尼（Śākyamuni，佛教創始人）、文殊（Mañjuśrī，智慧的菩薩）、普賢（Samantabhadra，行愿的菩薩）等佛像。還有房舍、廚房、帳篷和器物存在。在近期的咸亨三年（公元672年），儼禪師在這裡進行修繕，打算建造登臺，供僧俗往來休憩。儼禪師，是朔州人，但他的氏族不詳。十七歲出家，直接登上此山禮拜，非常喜歡這裡，希望在這裡建造佛像安放。他的道業純粹，精進刻苦，無人能比。他的德行所影響，整個北部地區只有他一人而已。他經常在恒安進行修理（清翊按：與下文孝文云云是一條，不應跳行寫）。
孝文（北魏孝文帝）石窟原有的佛像，即使是人主這樣尊貴的人物，也未能完全理解玄妙的佛法。千里之外的人，沒有不聽說他的名聲而敬仰的。每年春秋兩季，人們常常送來乳酪和氈毯，用來供奉，以求得福報。至於其他的殊勝事蹟和特別的感應，無法完全詳盡地描述。在咸亨四年，他圓寂于石室中。距離佛堂東北一百多步的地方，可以看到一座表塔，他跏趺而坐，栩栩如生。來往的人都可以看到。石堂的東南方，相距數里，另有一座小山峰，上面有清涼寺，是魏孝文帝所建造的。寺中的佛堂和佛像，至今仍然存在。
東臺也有疊石塔，高六七丈，裡面有文殊師利（Mañjuśrī，智慧的菩薩）的佛像。東臺的東面連線著恒山，中間地勢幽深空曠，很少有人跡。老人們相傳，這裡有很多隱士。我曾經走到東臺的東北方，遇到一個人，向他詢問古蹟。他用手指著東臺和恒山之間說：『過去，因為打獵來到東臺東面，忽然看見茂盛的樹林和十幾頃的花果。之後再次尋找，卻不知道在哪裡了。而且各個臺之中，這個臺最遠。其中的山谷曲折迴環，所以看見的人會迷失方向。前來禮拜的人，大多不能到達。』
過去有一位僧人，遊山禮拜，到達中臺，想要去東臺。遠遠地看見幾十隻大蟲迎面而來。這位僧人發誓捨棄生命，也要前往攀登。忽然祥雲升騰，環繞在他的左右。回頭看的時候，就像閉上了眼睛一樣，什麼也看不見了。
【English Translation】 English version Images of Śākyamuni (the founder of Buddhism), Mañjuśrī (the Bodhisattva of wisdom), Samantabhadra (the Bodhisattva of practice and vows), and others. There are also houses, kitchens, tents, and utensils. In the recent third year of Xianheng (672 AD), the Chan master Yan renovated this place, intending to build a platform for monks and laypeople to rest. Yan was originally from Shuozhou, but his clan is unknown. He became a monk at the age of seventeen and went directly to this mountain to worship, delighted with the place and wishing to build a true image to be enshrined here. His practice was pure, and his diligence and perseverance were unmatched. His virtuous influence extended throughout the northern region, making him unique. He often carried out repairs in Heng'an (Qing Yi notes: This should be connected with the Xiaowen passage below and not written on a separate line).
The original images in the Xiaowen (Emperor Xiaowen of Northern Wei) Grottoes, even for a person as noble as a ruler, did not fully grasp the profound transformation of the Dharma. People from thousands of miles away have heard of his reputation and respect him. Every spring and autumn, they regularly send cheese and felt blankets to offer and seek blessings. As for other outstanding deeds and special responses, they cannot be fully described. In the fourth year of Xianheng, he passed away in the stone chamber. More than a hundred steps northeast of the hall, there is a memorial pagoda where he sits in meditation, lifelike. Those who come and go can see it. Several miles southeast of the stone hall, there is another small peak with Qingliang Temple, built by Emperor Xiaowen of Wei. The Buddha hall and images within still exist today.
On the East Terrace, there is also a stacked stone pagoda, six or seven zhang (approximately 20-23 meters) high, containing an image of Mañjuśrī (the Bodhisattva of wisdom). The east side of the East Terrace connects to Mount Heng, with a secluded and vast space in between, rarely visited by people. According to ancient legends, there are many hermits here. I once walked to the northeast of the East Terrace and met a person, asking him about ancient sites. He pointed between the East Terrace and Mount Heng and said, 'In the past, while hunting, I came to the east of the East Terrace and suddenly saw more than ten qing (a unit of area) of lush forests, flowers, and fruits. Later, when I searched again, I could not find the place. Moreover, among all the terraces, this one is the farthest. The valleys within are winding and circuitous, so those who see it lose their way. Many who come to worship cannot reach it.'
In the past, there was a monk who traveled and worshipped on the mountains. He reached the Central Terrace and wanted to go to the East Terrace. From afar, he saw dozens of large beasts approaching. The monk vowed to give up his life to climb it. Suddenly, auspicious clouds rose and surrounded him. When he looked around, it was as if he had closed his eyes, and he could see nothing.
遂深懷大怖。慨恨而返。余與梵僧釋迦蜜多。登中臺之上。多羅初云必去。后竟不行。余以為聖者多居其內矣。
西臺略無可述。臺之西。有秘𡡉巖者。昔高齊之代。有比丘尼法秘。惠心天悟。真志獨拔。脫落囂俗。自遠居之。積五十年。初無轉足。其禪惠之感。世靡得聞。年餘八十。於此而卒。後人重之。因以名巖焉。余。曾與二三道俗。故往尋之。觀其所居。乃地府之奇觀也。巖之東西。壁立數千丈。石文五色。赩似朝霞。有松樹數行。植根巖腹。於是兩邊漸降。合於西面。中間一路。才可容身。自余天然狀如城郭而佛堂房宇。猶有數間。禪誦之跡。足使觀者興懷耳。
南臺。靈境寂寞。故人罕經焉。臺西有佛光山。下有佛光寺。孝文所立。有佛堂三間。僧室十餘間。尊儀肅穆。林泉清茂。
昔有大隋開運。正教重興。凡是伽藍。並任復修。時五臺縣昭果寺解脫禪師。於此有終焉之志。遂再加修理。禪師。俗姓刑氏。本土人也。馳馬之歲。即預出家。宿植德本。早懷津問。初從介山之右抱腹山志昭禪師所。詢求定驗。超亦道鄰將聖。妙盡還源。而內蘊知人。特賜殊禮。告眾曰。解脫。禪習沖明。非爾徒所及。勿同常輩令其執僧役也。炎涼未幾。遂返故居。自爾常誦法華。並作佛光等觀。脫。數
【現代漢語翻譯】 現代漢語譯本： 於是我內心深感恐懼，帶著慨嘆和遺憾返回。我與梵僧釋迦蜜多（Śākyamitra，一位來自印度的僧侶）一同登上中臺，最初多羅（Tārā，觀音菩薩的化身）顯現要離去，但後來最終沒有離開。我認為聖者大多居住在這裡。
西臺沒有什麼特別值得敘述的。在西臺的西邊，有一個秘窟巖。過去北齊時代，有一位比丘尼法秘（Bhikkhunī Fǎ Mì，一位比丘尼的名字），她天資聰慧，意志堅定，超脫世俗，獨自居住在這裡。她在此修行了五十年，從未離開過。她的禪定和智慧所帶來的感應，世人無從得知。她活到八十多歲，在這裡去世。後人敬重她，因此用她的名字命名了這個巖洞。我曾經與兩三位道士和俗人一同前去尋訪，觀看她居住的地方，那真是地府般的奇觀。巖洞的東面和西面，峭壁聳立數千丈，石頭的紋理呈現五種顏色，紅艷得像早晨的霞光。有幾排松樹，紮根在巖壁之中。於是兩邊的巖壁逐漸降低，在西面匯合，中間只有一條小路，勉強可以容身。其餘的地方天然形成，像城郭一樣，而佛堂和房舍，還有幾間。禪修誦經的痕跡，足以讓觀者產生懷念之情。
南臺，靈境寂靜，很少有人經過這裡。南臺的西邊有佛光山，山下有佛光寺，是孝文帝所建造的。有三間佛堂，十多間僧房，佛像莊嚴肅穆，林木泉水清澈茂盛。
過去隋朝開運年間，佛教正法重新興盛，所有的寺廟都得到修復。當時五臺縣昭果寺的解脫禪師（Jiětuō Chánshī，一位禪師的名字），有在此終老的願望，於是再次加以修理。解脫禪師，俗姓刑，是本地人。在馳馬的年齡，就出家了。他宿世種下善根，早有求道的願望。最初跟隨介山右邊的抱腹山志昭禪師（Zhìzhāo Chánshī，一位禪師的名字）學習，尋求禪定的驗證。他超越常人，接近聖人，精妙地達到返本還源的境界。而且他內心蘊藏著識人的智慧，志昭禪師特別給予他特殊的禮遇，告訴眾人說：『解脫禪修精進，遠非你們這些弟子所能及，不要把他當成普通人，讓他承擔僧人的雜役。』沒過多久，解脫禪師就返回故居。從此以後，他經常誦讀《法華經》，並且修習佛光等觀想。解脫禪師，多次
【English Translation】 English version: Thereupon, I felt deeply frightened and returned with lament and regret. I ascended the Central Terrace with the Indian monk Śākyamitra (釋迦蜜多, a monk from India). Initially, Tārā (多羅, a manifestation of Avalokiteśvara) appeared to be leaving, but ultimately did not. I believe that most of the sages reside here.
The Western Terrace has little to describe. To the west of the Western Terrace, there is the Secret Cliff Cave (秘𡡉巖). In the past, during the Northern Qi dynasty, there was a Bhikkhunī named Fǎ Mì (法秘, a bhikkhunī's name), who was intelligent, resolute, and detached from worldly affairs, living there in solitude. She practiced there for fifty years without ever leaving. The influence of her meditation and wisdom was unknown to the world. She passed away there at the age of eighty. Later generations respected her and named the cave after her. I once went there with two or three Daoists and laypeople to visit the place where she lived, which was truly a remarkable sight like a realm of the underworld. On the east and west sides of the cave, cliffs stood thousands of feet high, with stones of five colors, as red as the morning glow. There were several rows of pine trees, rooted in the cliff face. Then, the cliffs gradually descended on both sides, converging on the west side, with only a narrow path in the middle, barely enough to accommodate a person. The rest was naturally formed like a city, and there were still several Buddhist halls and rooms. The traces of meditation and chanting were enough to evoke nostalgia in the viewers.
The Southern Terrace is a secluded and tranquil place, rarely visited by people. To the west of the Southern Terrace is Mount Foguang (佛光山), and at the foot of the mountain is Foguang Temple (佛光寺), built by Emperor Xiaowen. There are three Buddhist halls and more than ten monks' rooms, with solemn Buddhist images and lush forests and springs.
In the past, during the Kaiyun era of the Sui Dynasty, the orthodox Buddhist teachings were revived, and all monasteries were restored. At that time, Chan Master Jiětuō (解脫禪師, a Chan master's name) of Zhaoguo Temple (昭果寺) in Wutai County had the aspiration to spend his life here, so he renovated it again. Chan Master Jiětuō, whose secular surname was Xíng (刑), was a native of this place. He renounced the world at a young age. He had planted virtuous roots in previous lives and had an early desire for the Dharma. He initially followed Chan Master Zhìzhāo (志昭禪師, a Chan master's name) of Baofushan (抱腹山) to the right of Mount Jie (介山), seeking verification of his meditation. He surpassed ordinary people, approached the sages, and skillfully attained the state of returning to the source. Moreover, he possessed the wisdom to recognize people, and Chan Master Zhìzhāo gave him special treatment, telling the assembly: 'Jiětuō's Chan practice is profound and clear, far beyond what you disciples can achieve. Do not treat him as an ordinary person and make him do menial tasks.' Not long after, Chan Master Jiětuō returned to his former residence. From then on, he often recited the Lotus Sutra and practiced visualizations such as the Buddha's Light. Jiětuō, many times
往大孚寺。追尋文殊師利。于東臺之左。再三逢遇。初則禮已尋失。后則親承音訓。語脫云。汝今何須親禮於我。可自悔責。必悟解耳。脫敬承聖旨。因自內尋。乃悟無生。兼增法喜。遂慨茲獨善。思懷曠濟。祈誠大覺。請謹此心。乃感諸佛現身。同聲說偈曰。
諸佛寂滅甚深法 曠劫修行今乃得 若能開曉此法眼 一切諸佛皆隨喜
脫又問空中曰。寂滅之法。若為可說得教人耶。諸佛即隱。但有聲曰。
方便智為燈 照見心境界 欲究真法性 一切無所見
又曾本州都督。請傳香戒。法化已畢。將事東歸。都督並及僧徒。送至誠東首。日時向暮。脫自念。不得燒香供養。踧踖慚愧。遂聞城頭有聲曰。
合掌為花鬘 身為供養具 善心真實者 讚歎香菸布 諸佛聞此香 一時來相度 眾等勤精進 終不相疑誤
時。脫既聞此聲。彌加勇猛。自爾之後。證入逾深。高山景行。是焉攸屬。箋曰。按別傳云。解脫禪師。既蒙大聖指示心印。乃謙卑自牧。專精侍眾。厥後。大聖躬臨試驗。脫每清旦。為眾營粥。大聖忽現於前。脫殊不顧視。大聖警曰。吾是文殊。吾是文殊。脫應聲曰。文殊自文殊。解脫自解脫。大聖。審其真晤。還隱不現。於是。遠近輻湊。請益如
【現代漢語翻譯】 現代漢語譯本 前往大孚寺，追尋文殊師利（Manjusri，智慧的象徵）。在東臺的左側，多次相遇。最初是禮拜之後就尋不見蹤影，後來則是親自承蒙文殊師利的音訓。文殊師利說道：『你現在何必親自禮拜我呢？可以自我反省責備，必定能領悟。』 解脫（Jietuo，禪師的名字）恭敬地接受聖旨，於是向內尋求，領悟了無生之理，並且增加了法喜。於是感慨獨自修行，思念著廣闊地救濟眾生，虔誠地祈求偉大的覺悟者，請諸佛印證此心。於是感得諸佛現身，一同出聲說偈語： 『諸佛寂滅甚深法，曠劫修行今乃得，若能開曉此法眼，一切諸佛皆隨喜。』 解脫又問空中說道：『寂滅之法，要怎樣才能說得讓人明白呢？』諸佛隨即隱去，只有聲音說道： 『方便智為燈，照見心境界，欲究真法性，一切無所見。』 又曾經本州都督，請解脫禪師傳授香戒。法事完畢，將要返回東方。都督以及僧眾，送到誠東首。當時天色將晚，解脫禪師心想，沒有燒香供養，感到侷促慚愧。於是聽到城頭有聲音說道： 『合掌為花鬘，身為供養具，善心真實者，讚歎香菸布，諸佛聞此香，一時來相度，眾等勤精進，終不相疑誤。』 當時，解脫禪師聽聞此聲，更加勇猛精進。自那以後，證入的境界更加深遠。高山景行，都在他身上體現。箋註說：按照別傳記載，解脫禪師，既然蒙受大聖指示心印，就謙卑地約束自己，專心侍奉大眾。之後，大聖親自降臨試驗他。解脫禪師每天清晨，為大眾準備粥。大聖忽然出現在面前，解脫禪師卻不看他。大聖警示說：『我是文殊，我是文殊。』解脫禪師應聲說道：『文殊自是文殊，解脫自是解脫。』大聖，審視他確實領悟了，就隱去不再顯現。於是，遠近的人都聚集過來，請教他佛法，如同潮水一般。
【English Translation】 English version He went to Dafu Temple, seeking Manjusri (wisdom personified). He encountered him several times on the left side of the East Platform. Initially, he would lose sight of him after bowing, but later he personally received Manjusri's teachings. Manjusri said, 'Why do you need to personally bow to me now? You can reflect on your own faults, and you will surely attain enlightenment.' Jietuo (the name of the Chan master) respectfully accepted the sacred instruction and began to seek within himself, realizing the principle of non-birth and increasing his joy in the Dharma. He lamented his solitary practice and thought of broadly saving all beings, sincerely praying to the Greatly Enlightened One, asking the Buddhas to witness his heart. Then, he felt the Buddhas appear, speaking in unison in a verse: 'The Buddhas' profound Dharma of stillness and extinction, is attained only after eons of cultivation. If one can open and understand this Dharma eye, all the Buddhas will rejoice.' Jietuo then asked the air, 'The Dharma of stillness and extinction, how can it be spoken to teach others?' The Buddhas then disappeared, with only a voice saying: 'Expedient wisdom is the lamp, illuminating the realm of the mind. If you wish to investigate the true nature of Dharma, you will see nothing at all.' Once, the governor of the prefecture invited Chan Master Jietuo to transmit the incense precepts. After the Dharma ceremony was completed, he was about to return east. The governor and the monks saw him off at the east end of Cheng. As dusk approached, Chan Master Jietuo thought to himself, feeling uneasy and ashamed that he had not offered incense. Then he heard a voice from the city wall saying: 'Joining palms is a garland of flowers, the body is an offering vessel. A good and sincere heart, praises the spreading of incense smoke. The Buddhas hear this fragrance, and come to save you at once. All of you diligently strive forward, and never doubt each other.' At that time, Jietuo, having heard this voice, became even more courageous and diligent. From then on, his realization deepened further. His lofty character and exemplary conduct were all embodied in him. The commentary says: According to another biography, Chan Master Jietuo, having received the mind-seal instruction from the Great Sage, humbly restrained himself and devoted himself to serving the assembly. Later, the Great Sage personally came to test him. Every morning, Jietuo prepared porridge for the assembly. The Great Sage suddenly appeared before him, but Jietuo did not even look at him. The Great Sage warned, 'I am Manjusri, I am Manjusri.' Jietuo responded, 'Manjusri is Manjusri, Jietuo is Jietuo.' The Great Sage, seeing that he had truly understood, disappeared and did not appear again. Thereupon, people from far and near gathered, seeking his teachings like a flood.
流。咨承教誨。日盈萬指。師之德業。如慶雲之庇於八方。若甘雨之潤于百穀。四方衲子。無不瞻依。師凡激勵於人。唯嚴唯謹。彼時未成叢席。故露坐者多。遂使瓶缽繩床。映滿林藪。俯徇善誘。隨事指撝。務攻其所疾。略無常準。故游門之士。莫能窺其庭奧也。然不出其寺。垂五十年。學成禪業者。將千餘人。自外希風景漱波瀾。復過數倍。念尋傳記。多見古人。雖衡岳惠思。十信顯其高位。臺山智者。五品標其盛列。至於奘訓門人。使我生其羽翼者。未有若斯之盛也。自非行位超絕。俯跡同凡。必是大聖潛通。助其弘誘耳。故恒岳之西。清涼東南之隅。有清信女。患目盲。常觸山居。心祈文殊師利聖者。晝夜精勤。至誠懇禱。感聖加被。遂得重明。后不知其所終。又恒州土俗。五十餘人。六齋之日。常赍香花珍味。來就奉獻文殊師利。及萬菩薩。年年無替。又舍珍財。選地建寺。文石刻銘。至今猶在。元魏沙門釋曇鸞。本雁門高族。在俗之日。曾止其寺。結草為庵。心祈真境。既而備睹聖賢。因即出家。其地。即鸞公所止之處也。後人廣其遺址。重立寺焉。今房屋十間。像設嚴整。又木瓜谷西十五里。有公主寺。基域見在。未詳其致焉。
古清涼傳捲上 大正藏第 51 冊 No. 2098 古清涼
【現代漢語翻譯】 現代漢語譯本： 我前來請教，每天來求教的人數以萬計。大師的德行和事業，就像祥雲庇護四面八方，又像甘甜的雨水滋潤各種穀物，四方的僧人都瞻仰依靠。大師激勵他人，總是嚴厲而謹慎。當時寺院尚未形成大規模的僧眾聚集地，所以露天而坐的人很多，以至於瓶、缽、繩床擺滿了山林。大師順應情況，循循善誘，根據每個人的具體情況進行指導，致力於攻克他們的弱點，沒有固定的標準。因此，四處遊學的僧人，沒有人能夠窺探到大師的深奧境界。然而，大師不出寺院，前後五十年，學成禪業的僧人，將近一千多人。從其他地方仰慕大師風範，前來求學的人，又超過這個數字的數倍。我查閱傳記，大多看到古人，即使像衡岳惠思（Hengyue Huisi，南北朝時期高僧），十信位階彰顯他的高位，天臺智者（Tiantai Zhizhe，隋代高僧），五品位階標榜他的盛名，至於玄奘（Xuanzang，唐代高僧）所教導的門人，能讓我羨慕他們有翅膀可以飛過去學習的，還沒有像這位大師這樣盛況的。如果不是大師的修行位階超凡脫俗，卻又俯身與凡人一樣，必定是大聖暗中相助，幫助他弘揚教化。所以在恒山（Hengshan）以西，清涼山（Qingliang Mountain）東南角，有一位虔誠的女子，患有眼盲，經常在山裡磕磕碰碰，她心中祈求文殊師利（Manjusri）聖者，日夜精進勤奮，至誠懇切地禱告，感應到聖者的加持，於是重見光明。後來不知道她去了哪裡。另外，恒州（Hengzhou）當地的風俗，有五十多人，在每月六齋日，經常帶著香、花、珍貴的食物，前來供奉文殊師利以及萬菩薩，年年如此，從不間斷。他們還捐獻珍貴的財物，選擇地方建造寺廟，用文石刻上銘文，至今還在。元魏時期的沙門釋曇鸞（Shakya Tanluan），原本是雁門（Yanmen）的高門望族，在俗家的時候，曾經在此寺院居住，用草結成庵棚，心中祈求真實的境界。不久之後，他親眼看到了聖賢，於是就出家了。這個地方，就是當年曇鸞居住的地方。後來的人擴建了他的遺址，重新建立了寺廟。現在有房屋十間，佛像陳設莊嚴整齊。另外，在木瓜谷（Muguagu）西邊十五里，有公主寺（Gongzhu Temple），地基還在，具體情況不清楚。
《古清涼傳》捲上 大正藏第 51 冊 No. 2098 《古清涼》
【English Translation】 English version: I come seeking instruction, with tens of thousands arriving daily for guidance. The master's virtue and work are like auspicious clouds sheltering all directions, and like sweet rain nourishing all grains. Monks from all quarters look up to and rely on him. The master's encouragement is always strict and cautious. At that time, the monastery had not yet developed into a large community, so many sat in the open, with their bowls, alms bowls, and rope beds filling the forests. He followed the circumstances, guiding with skillful means, focusing on overcoming their weaknesses, without fixed standards. Therefore, wandering monks could not fathom the master's profound realm. Yet, without leaving the monastery for fifty years, nearly a thousand monks completed their Zen studies. Those who admired the master's virtue from afar and came to study exceeded that number several times over. Reading biographies, I mostly see ancient figures, even Hengyue Huisi (Hengyue Huisi, a prominent monk during the Northern and Southern Dynasties), whose high position was evident in the Ten Faiths, and Tiantai Zhizhe (Tiantai Zhizhe, a Sui Dynasty monk), whose eminent status was marked by the Five Grades. As for the disciples taught by Xuanzang (Xuanzang, a Tang Dynasty monk), none have made me wish I had wings to fly there and learn like this master's assembly. If it were not for the master's extraordinary cultivation, yet humbling himself to be like ordinary people, it must be a great sage secretly assisting him in propagating the teachings. Therefore, west of Hengshan (Hengshan), in the southeast corner of Qingliang Mountain (Qingliang Mountain), there was a devout woman suffering from blindness, often stumbling in the mountains. She prayed in her heart to the holy Manjusri (Manjusri), diligently day and night, sincerely and earnestly, and felt the blessing of the saint, and thus regained her sight. Later, it is unknown where she went. In addition, in the local customs of Hengzhou (Hengzhou), more than fifty people, on the six fasting days of each month, often brought incense, flowers, and precious foods to offer to Manjusri and the ten thousand Bodhisattvas, year after year, without fail. They also donated precious wealth, selected a place to build a temple, and engraved inscriptions on stone, which still exist today. The Shramana Shakya Tanluan (Shakya Tanluan) of the Yuan Wei Dynasty, originally from a noble family in Yanmen (Yanmen), once lived in this temple as a layman, building a thatched hut and praying for the true realm in his heart. Soon after, he personally saw the sages and then became a monk. This place is where Tanluan once lived. Later generations expanded his former residence and rebuilt the temple. Now there are ten houses, and the Buddha statues are solemnly arranged. In addition, fifteen miles west of Muguagu (Muguagu) Valley, there is Gongzhu Temple (Gongzhu Temple), the foundation of which still exists, but the details are unknown.
Ancient Qingliang Records, Volume 1 Taisho Tripitaka Volume 51, No. 2098, Ancient Qingliang
傳
古清涼傳卷下
唐朝藍谷沙門慧祥撰游禮感通四支流雜述五
游禮感通四
余。幼尚異概。長而彌篤。每聞殊方之唱。輒慷慨興懷。孰謂一朝翻然自致滅矣。遂得攬樛木啟荒蓁。勵蹇忘疲。直登中臺之首。於是。俯瞰萬物。傍眺千里。足蹈風雷之上。志凝霄漢之中。忽然若舍其浮生。迢迢焉似凌乎天庭。始悟壯觀之淘思小大之傾者。雖未睹王山九層之妙。鷲峰雞足之美。內撫微躬。亦何幸之多也。豈徒千載之一遇。故乃萬劫之稀逢耳。但玄樞難兆。幽關罕辟。茍在未晤。雖邇而遐瞻望神京。不能無戀。然承近古已來游此山者多矣。至於群錄鮮見倫通。良以時無好事。故使芳塵委絕。不生遠大。後生何仰焉。且如曇靜曇遷惠安惠瓚。並釋門鹓鷺。寶地芝蘭。俱登臺首。蔑聞志記。自余湮沒者。胡可言哉。所以捃拾遺文。詳求耳目。庶思齊之士。匯征同往。又按別傳云。文殊師利。周宇文時。化作梵僧。而來此土云。訪聖蹟。欲詣清涼山。文殊師利住處。於時。智猛法師。乃問其事才伸啟請。俄失梵僧。此似曉勵群蒙。令生渴仰。若篤信神通者。豈遠乎哉。齊定州僧明勖。未詳何處人也。少懷倜儻。志概凝峻。承聞此山神秀文殊所居。裹糧負笈。杖錫而至。凡事幽深。靡不畢造。唯覓文殊
【現代漢語翻譯】 現代漢語譯本
《古清涼傳》卷下
唐朝藍谷沙門慧祥撰寫遊歷感應事蹟，內容包括四個方面，兼及其他雜事，共五卷。
遊歷感應事蹟四
我年幼時就崇尚與衆不同的想法，年齡增長后更加堅定。每當聽到遠方的傳說，總是慷慨激動，心懷嚮往。誰能想到有一天我竟然能夠親自到達這裡！於是，我攀援彎曲的樹木，開闢荒蕪的草叢，克服困難，忘記疲勞，直接登上中臺山頂。在這裡，我俯瞰萬物，環顧千里，腳踏風雷之上，心懷凌雲之志。忽然間，我彷彿擺脫了塵世的束縛，飄飄然如同身處天庭。我這才明白，壯麗的景色能夠激發人的思緒，使人胸懷開闊。雖然我沒有親眼見到王山九層佛塔的精妙，也沒有親臨鷲峰雞足山的秀美，但反觀自身，也已經非常幸運了。這不僅僅是千年難遇的機會，更是萬劫難逢的際遇啊！只是玄妙的機樞難以預兆，幽深的關隘難以開啟，如果不能領悟，即使近在咫尺，也感覺遙遠。瞻望神聖的京城，心中難免留戀。然而，自古以來遊歷此山的人很多，但很少有人記錄下來並廣泛流傳，這是因為當時沒有熱衷於此的人，所以使得美好的事蹟被埋沒，沒有產生深遠的影響，後人又從何處仰慕呢？比如曇靜、曇遷、惠安、惠瓚等人，都是佛門中的傑出人才，是寶地上的靈芝蘭草，都曾登上臺頂，但沒有留下任何記載。像我這樣默默無聞的人，又有什麼可說的呢？所以我收集遺留下來的文字，詳細地尋訪所見所聞，希望有志同道合的人能夠一起前來。另外，根據其他傳記記載，文殊師利（Manjusri），在北周宇文氏時期，化作梵僧來到此地，說要尋訪聖蹟，想去文殊師利（Manjusri）居住的清涼山。當時，智猛法師向他請教相關事宜，話還沒說完，梵僧就消失了。這似乎是在曉喻眾人，激勵他們生起渴慕之心。如果對神通有堅定的信仰，又怎麼會覺得遙遠呢？齊朝定州僧人明勖，不知道是哪裡人。他從小就懷有不凡的志向，心志堅定。聽說此山風景秀麗，是文殊（Manjusri）居住的地方，於是帶著乾糧和書本，拄著錫杖前來。凡是幽深之處，沒有不探訪的，只是爲了尋找文殊（Manjusri）。
【English Translation】 English version
Ancient Qingliang Records, Volume 2
Compiled by the Tang Dynasty monk Huixiang of Langu, it contains records of travels, miraculous encounters, and miscellaneous accounts in four branches, totaling five volumes.
Travels and Miraculous Encounters, Part 4
From a young age, I admired extraordinary ideas, and this feeling only grew stronger as I aged. Whenever I heard tales from distant lands, I would be filled with excitement and longing. Who would have thought that one day I would actually be able to reach this place myself! Thus, I climbed gnarled trees, cleared wild undergrowth, overcame difficulties, and forgot fatigue, directly ascending to the summit of the Central Terrace. There, I looked down upon all things, gazed across thousands of miles, stood upon the wind and thunder, and set my sights on the heavens. Suddenly, I felt as if I had shed the burdens of mortal life, soaring as if in the celestial court. Only then did I understand that magnificent scenery can inspire thoughts and broaden one's mind. Although I have not personally witnessed the wonders of the nine-story pagoda on Wang Mountain or the beauty of Vulture Peak and Cock's Foot Mountain, reflecting on myself, I am already very fortunate. This is not just a once-in-a-thousand-year opportunity, but a once-in-a-kalpa encounter! However, the mysterious pivot is difficult to foresee, and the hidden gate is difficult to open. If one cannot comprehend, even if it is nearby, it feels distant. Gazing at the sacred capital, one cannot help but feel a sense of longing. Nevertheless, many have traveled to this mountain since ancient times, but few have recorded and widely disseminated their experiences. This is because there were no enthusiasts at the time, which caused the beautiful stories to be buried and not have a profound impact. How can later generations admire them? For example, Tan Jing, Tan Qian, Hui An, and Hui Zan were all outstanding talents in Buddhism, spiritual fungi and orchids of this sacred land. All of them ascended to the summit, but left no records. What can be said of those who, like me, are unknown? Therefore, I collect the remaining texts and carefully seek out what I have seen and heard, hoping that like-minded people can come together. Furthermore, according to other biographies, Manjusri (文殊師利), during the reign of Emperor Yuwen of the Northern Zhou Dynasty, transformed into a Brahman monk and came to this land, saying that he wanted to seek out sacred sites and visit Qingliang Mountain, where Manjusri (文殊師利) resided. At that time, Dharma Master Zhimeng asked him about the matter, but before he could finish his request, the Brahman monk disappeared. This seems to be enlightening the masses and inspiring them to develop a longing heart. If one has firm faith in supernatural powers, how can one feel that it is far away? The monk Mingxu of Dingzhou in the Qi Dynasty, whose origins are unknown, harbored extraordinary ambitions from a young age and had a firm will. Hearing that this mountain had beautiful scenery and was the residence of Manjusri (文殊), he came with dry food and books, carrying a staff. He explored all the hidden places, seeking only to find Manjusri (文殊).
師利。未經數日。遇一異僧。狀同其志。亦裹糧杖錫云。覓文殊。偶然一處。忽爾相見。於是。明勖即禮異僧。異僧亦禮明勖。各云。大聖大聖。愿見救度。如此之俱困而乃止。殆問訊方俗。各述所居。勖遂無疑而忻得同志。相隨登陟。經於三日至東臺。東南見一故屋。中有數僧。並威儀疏野。容貌蕞陋。異僧初不致敬。次亦明勖慢之。既接喧涼。投中寄宿。爾夜異僧暴疾。困篤難堪。便利牀蓆。臭穢無已。但云。我病困。如此之聲。未嘗斷絕。乃相勸出山。因離其處行百餘步。住屋異僧。倏焉俱失。勖方悟聖人。慨其愚闇。崩號慟絕。幾至滅身。懇款旬餘。更無所見。還歸本住。向名德敘之。識者告曰。我病困者。道汝我人之病困也。汝當覺之。必蒙度脫。勖乃將遵聖誨。謙卑自守。縱遇童隸。敬接無虧。每輒思之。流淚終日。年七十餘。終於所居。
周沙門。未詳其氏諱。即前娑婆寺主。明禪師之師也。少年出家。遊歷名山。禪習為業。晚到五臺山。與明俱止娑婆寺。后將明尋求聖蹟。往東臺東花林山。至一名谷。且入深山。忽見石臼。如新搗藥。傍有木杵。有藥香。師告明曰。我今求此聖得鄰。須臾間。有二人至。形容偉大。長眉披髮。因頂禮捧足。請救危厄。仙人曰。我共眾議。詳審汝行。乃北行二十
【現代漢語翻譯】 現代漢語譯本： 明勖禪師繼續尋找。沒過幾天，遇到一位奇異的僧人，形貌與他的志向相同，也帶著乾糧，拄著錫杖，說要尋找文殊菩薩。兩人偶然在同一個地方相遇。於是，明勖禪師向這位奇異的僧人行禮，奇異的僧人也向明勖禪師還禮。各自說道：『大聖啊，大聖啊，愿您救度我。』 這樣一起困頓而行才停下來，大概是互相詢問風俗人情，各自講述居住的地方。明勖禪師於是毫不懷疑，並且很高興得到志同道合的人，便一起攀登。經過三天到達東臺，在東南方看見一間破舊的房屋，裡面有幾位僧人，都威儀散漫，容貌醜陋。奇異的僧人起初不向他們致敬，接著明勖禪師也輕慢他們。已經互相問候寒暄后，便在其中寄宿。當晚，奇異的僧人突然得了重病，困苦不堪，大小便都拉在床鋪上，臭氣熏天。只是說：『我病得很厲害。』 這樣的聲音，從未斷絕。於是互相勸說離開山。因此離開那個地方走了百多步，那間住屋和奇異的僧人，忽然全部消失了。明勖禪師這才醒悟那是聖人顯現，感嘆自己的愚昧昏暗，悲傷號哭，幾乎要死去。懇切地尋找了十多天，再也沒有任何發現，只好返回原來的住處，向有聲望的僧人敘述這件事。有見識的人告訴他說：『「我病困」這句話，是說你我人都有病困啊。你應當覺悟這一點，必定能蒙受救度。』 明勖禪師於是將要遵從聖人的教誨，謙卑地約束自己，即使遇到童僕，也恭敬地接待，沒有絲毫虧欠。每次想到這件事，都流淚終日。七十多歲時，在所居住的地方去世。
周禪師，不清楚他的姓氏和法號，就是之前的娑婆寺的住持，明禪師的老師。少年時出家，遊歷名山，以禪修作為事業。晚年到達五臺山，與明禪師一起住在娑婆寺。後來帶領明禪師尋找聖蹟，前往東臺東邊的花林山，到達一個名叫谷的地方，進入深山。忽然看見石臼，像是新搗過藥一樣，旁邊有木杵，有藥的香味。周禪師告訴明禪師說：『我今天求聖蹟，得到鄰近的地方。』 不一會兒，有兩個人來到，形容高大，長眉披髮，於是頂禮捧足，請求救助危難。仙人說：『我們共同商議，詳細審查你的行為，然後向北走二十……』
【English Translation】 English version: Master Mingxu continued his search. Not many days later, he encountered a peculiar monk, whose appearance and aspirations matched his own. He also carried provisions and a staff, saying he was seeking Manjushri (Bodhisattva of wisdom). They happened to meet in the same place. Thereupon, Master Mingxu bowed to the peculiar monk, and the peculiar monk returned the bow to Master Mingxu. Each said, 'Great Sage, Great Sage, I wish to be saved by you.' They traveled together in hardship until they stopped, inquiring about local customs and each recounting where they lived. Master Mingxu then had no doubts and was delighted to have found a like-minded companion, so they climbed together. After three days, they arrived at the East Terrace (one of the five peaks of Mount Wutai). To the southeast, they saw a dilapidated house with several monks inside, all with unkempt manners and ugly appearances. The peculiar monk initially showed no respect to them, and then Master Mingxu also slighted them. After exchanging greetings, they stayed overnight there. That night, the peculiar monk suddenly fell seriously ill, suffering unbearably, defecating and urinating on the bed, with an unbearable stench. He only said, 'I am very sick.' This sound never ceased. So they persuaded each other to leave the mountain. After leaving that place and walking more than a hundred steps, the house and the peculiar monk suddenly disappeared completely. Master Mingxu then realized that it was a manifestation of a sage, and lamented his own ignorance and darkness, weeping and wailing, almost to the point of death. He earnestly searched for more than ten days, but found nothing more, so he had to return to his original residence and recount the event to respected monks. A knowledgeable person told him, 'The phrase 'I am very sick' means that you, I, and everyone else are sick. You should realize this, and you will surely be saved.' Master Mingxu then resolved to follow the sage's teachings, humbly restraining himself, and even when encountering servants, he treated them respectfully, without any deficiency. Every time he thought of this, he wept all day long. He died at the age of seventy-something in the place where he lived.
Chan Master Zhou, whose surname and Dharma name are unknown, was the former abbot of the Sabala Temple (temple name), and the teacher of Chan Master Ming. He left home at a young age, traveled to famous mountains, and practiced Chan meditation as his profession. In his later years, he arrived at Mount Wutai (mountain in Shanxi province, one of the four sacred mountains in Chinese Buddhism) and lived with Master Ming at the Sabala Temple. Later, he led Master Ming in search of sacred traces, going to the Flower Forest Mountain east of the East Terrace, arriving at a place called Valley, and entering the deep mountains. Suddenly, they saw a stone mortar, as if it had just been used for pounding medicine, with a wooden pestle beside it, and the scent of medicine. Chan Master Zhou told Master Ming, 'Today I seek sacred traces and have found a nearby place.' After a short while, two people arrived, with tall figures, long eyebrows, and disheveled hair. So they prostrated themselves and held their feet, asking for help in their time of danger. The immortals said, 'We will discuss together and carefully examine your actions, and then go north twenty...'
餘步。二人遂去。良久。更有一人來。只云。汝來已允可。遂我行至一石邊。回顧語沙彌曰。汝可徐行。勿驚清眾。言訖。忽見茂林清泉。名花異果。廊廡交映。樓臺閑出。鮮花照爛。狀若天宮。有十四五人。或道或俗。儀容溫穆。對坐談笑明師步步脩敬。徐面直進。彼問曰。汝從何來。能至我所。然此間清凈果地。不宜小兒。汝送沙彌。令出衆外。方來相見。明師敬諾。承命送出沙彌。自忻多幸。方思啟問。未行數步。恍若有忘。徘徊四望。都無所見。唯高山巨谷。蟠木秀林而已。師謂明曰。與汝無福。其若是乎。乃尋路而歸。倍加懇勵。年八十有四。卒于娑婆寺焉。
隋并州人高守節。家代信奉。而守節尤深。最為精懇。到年十六七時。曾游代郡。道遇沙門。年可五六十。自稱海云。與之談敘。因謂曰。兒能誦經否。答曰。誠其本心。云即將向臺山。至一住處。見三草屋。才可容身。乃于中止。教誦法華經。在外乞求。給其衣食。節。屢見胡僧來至。與師言笑。終日歸去。后云輒問。識向胡僧否。曰不識。云貌似戲言曰。是文殊師利菩薩。節。雖頻承此告。未晤其旨。后忽使節下山。就村取物。仍誡之曰。夫女人者。眾惡之本。壞菩提道。破涅槃城。汝向人間。宜其深慎。節敬諾。受教下山。中路見一女人
【現代漢語翻譯】 現代漢語譯本： 餘步，他們兩人就離開了。過了很久，又來了一個人，只說：『你來已經被允許了。』於是我走到一塊石頭旁邊，回頭對沙彌（小和尚）說：『你可以慢慢走，不要驚擾了清凈的僧眾。』說完，忽然看見茂盛的樹林和清澈的泉水，名貴的花朵和奇異的果實，走廊和廂房交相輝映，樓臺隨意地顯露出來，鮮艷的花朵照耀得絢爛奪目，景象如同天宮。有十四五個人，有的是道士，有的是俗人，儀容溫和恭敬。他們對坐談笑，明師（指高守節遇到的沙門）一步一步地恭敬地走上前去，慢慢地正面走進去。他們問道：『你從哪裡來？能夠來到我們這裡。然而這裡是清凈的果地，不適合小孩子。你送走沙彌，讓他離開僧眾之外，你才能來相見。』明師恭敬地答應了，遵命送走了沙彌，自己非常高興，認為自己很幸運。正想開口詢問，還沒走幾步，忽然好像忘記了什麼。徘徊四處張望，什麼也看不見，只有高山和巨大的山谷，盤曲的樹木和秀麗的樹林而已。明師對高守節說明說：『你沒有福氣，大概就是這樣吧。』於是尋找道路返回，更加懇切地修行。八十四歲時，在娑婆寺去世。
隋朝并州人高守節，家裡世代信奉佛教，而高守節尤其虔誠，最為精進懇切。到十六七歲時，曾經遊歷代郡，路上遇到一位沙門（和尚），年紀大約五六十歲，自稱海云。高守節與他交談，海云問他說：『你能誦經嗎？』高守節回答說：『確實是我的本心。』海云就帶著他前往臺山，到一個住處，看見三間草屋，只能容身。於是就在那裡住下，教他誦《法華經》，自己在外面乞討，供給他的衣食。高守節多次看見胡僧（西域來的僧人）來到，與他的師父談笑，整天如此然後離去。後來海云總是問：『你認識以前來的胡僧嗎？』高守節說不認識。海云好像開玩笑地說：『是文殊師利菩薩（智慧的象徵）。』高守節雖然多次聽到這個說法，但沒有領悟其中的含義。後來海云忽然讓高守節下山，到村裡取東西，仍然告誡他說：『女人是各種罪惡的根源，會破壞菩提道（覺悟之路），摧毀涅槃城（解脫之境）。你到人間去，應該深深地謹慎。』高守節恭敬地答應了，接受教誨下山。在路上看見一個女人。
【English Translation】 English version: Yu Bu (remaining steps), the two of them then left. After a long time, another person came and simply said, 'Your coming has been approved.' Thereupon, I walked to the side of a stone, turned back and said to the Shami (novice monk), 'You may walk slowly, do not disturb the pure Sangha (community of monks).' Having spoken, suddenly I saw lush forests and clear springs, precious flowers and exotic fruits, corridors and verandas reflecting each other, pavilions and terraces appearing leisurely, and fresh flowers shining brilliantly, a scene like a heavenly palace. There were fourteen or fifteen people, some Taoist, some laypeople, with gentle and respectful demeanors. They were sitting and chatting, and the Ming Shi (enlightened teacher, referring to the Shamen Gao Shoujie encountered) respectfully approached step by step, slowly walking straight forward. They asked, 'Where do you come from? How are you able to come to our place? However, this is a pure land of fruition, not suitable for children. You send the Shami away, let him leave the Sangha, then you may come to see us.' The Ming Shi respectfully agreed, obeyed the order and sent the Shami away, feeling very happy, considering himself very fortunate. Just as he was about to ask questions, before taking a few steps, he suddenly seemed to have forgotten something. He wandered around looking, but could see nothing, only high mountains and giant valleys, gnarled trees and beautiful forests. The teacher said to Ming, 'You have no fortune, perhaps it is so.' Thereupon, he sought the road and returned, practicing with even greater earnestness. At the age of eighty-four, he passed away at the Suopo Temple (Saha Temple).
Gao Shoujie, a person from Bingzhou (present-day Taiyuan, Shanxi) in the Sui Dynasty, whose family had believed in Buddhism for generations, and Gao Shoujie was especially devout, being the most diligent and earnest. When he was sixteen or seventeen years old, he once traveled to Dai Commandery (present-day northern Shanxi), and on the road he met a Shamen (monk), about fifty or sixty years old, who called himself Haiyun (sea cloud). Gao Shoujie conversed with him, and Haiyun asked him, 'Can you recite scriptures?' Gao Shoujie replied, 'It is indeed my original intention.' Haiyun then took him to Mount Tai (Mount Wutai), to a dwelling place, where he saw three thatched huts, barely enough to accommodate them. Thereupon, they stayed there, and Haiyun taught him to recite the Lotus Sutra, while he himself begged for alms outside, providing him with food and clothing. Gao Shoujie often saw Hu Seng (monks from the Western Regions) coming, talking and laughing with his teacher, spending the whole day and then leaving. Later, Haiyun would always ask, 'Do you recognize the Hu Seng who came before?' Gao Shoujie said he did not recognize them. Haiyun jokingly said, 'It is Manjushri Bodhisattva (Bodhisattva of wisdom).' Although Gao Shoujie had heard this statement many times, he did not understand its meaning. Later, Haiyun suddenly asked Gao Shoujie to go down the mountain to fetch something from the village, and still cautioned him, 'Women are the root of all evils, they destroy the Bodhi path (path to enlightenment), and demolish the Nirvana city (state of liberation). When you go to the human world, you should be deeply cautious.' Gao Shoujie respectfully agreed, accepted the teaching and went down the mountain. On the road, he saw a woman.
。年十四五。衣服鮮華。姿容雅麗。乘一白馬。直趣其前叩首。向節曰。身有急患。要須下乘。馬好跳躍。制不自由。希君扶接。濟此微命。節。遂念師言。竟不回顧。女亦追尋數里。苦切其辭。節執志如初。俄而致失。既還本處。具陳其事。師曰。汝真丈夫矣。雖然。此是文殊菩薩。汝尚不悟。猶謂戲言。然於此誦經。凡歷三載。法華一部。甚得精孰。后聞長安度人。心希剃落。晨昏方便。咨師欲去。師曰。汝誦得法華經。大乘種子。今已成就。汝必欲去。當詢好師。此之一別。難重相見。汝京內可於禪定道場。依止臥倫禪師。節。入京求度。不遂其心。乃往倫所。倫曰。汝從何來。答曰。從五臺山來。和尚遣與師為弟子。倫曰。和尚名誰。答曰。海云。倫大驚歎曰。五臺山者。文殊所居。海云比丘。即是華嚴經中善財童子祈禮。第三大善知識。汝何以棄此聖人。千劫萬劫。無由一遇。何其誤也。節。乃悟由來。恨不碎其身骨。而愚情眷眷。由希再睹。遂辭倫返跡。日夜奔馳。及至故處。都無所見。
釋普明。俗性趙。濟州人也。年三十出家。止泰山靈巖寺。每聞清涼瑞像。乃不遠而來游。于南臺之北。鑿龕修業。忽遇一僧。姿形偉盛。來共談展。因問其所住。答。在此北邊耳。遂共論生死難度。煩惱難調。
【現代漢語翻譯】 現代漢語譯本：他大約十四五歲，衣著華麗，姿容秀雅，騎著一匹白馬，逕直來到節的前面叩首，對節說：『我身患急病，需要下馬，但馬性好跳躍，難以控制，希望您能扶我一把，救我這條性命。』節於是想起老師的話，始終不回頭。女子也追尋了數里，言辭懇切。節堅持自己的意志，最終失去了她的軌跡。回到原來的地方后，他詳細地陳述了這件事。老師說：『你真是個大丈夫啊！雖然如此，但那是文殊菩薩（Manjusri Bodhisattva），你還不明白，還以為是戲言。然而你在這裡誦經，已經三年了，《法華經》（Lotus Sutra）一部，已經非常精熟。』後來，節聽說長安有度人的機會，心中希望剃度出家，早晚都方便地向老師請示想要離開。老師說：『你誦讀《法華經》，大乘（Mahayana）的種子，現在已經成就。你如果一定要去，應當尋找好的老師。這一次分別，難以再次相見。你在京城內可以依止禪定道場的臥倫禪師。』節進入京城尋求剃度，未能如願，於是前往臥倫禪師處。臥倫禪師問：『你從哪裡來？』答道：『從五臺山（Mount Wutai）來，和尚讓我來拜您為師。』臥倫禪師問：『和尚名叫什麼？』答道：『海云。』臥倫禪師大驚歎道：『五臺山是文殊菩薩（Manjusri）所居住的地方，海云比丘（Haiyun Bhiksu）就是《華嚴經》（Avatamsaka Sutra）中善財童子（Sudhana）祈禮的第三位大善知識。你為什麼要捨棄這位聖人？千劫萬劫，都沒有機會遇到一次，真是太可惜了！』節這才明白事情的來龍去脈，後悔得恨不得粉身碎骨，但愚蠢的情感仍然眷戀，希望再次見到文殊菩薩。於是告別臥倫禪師返回，日夜兼程。到達原來的地方，什麼也看不見了。 釋普明（Shi Puming），俗姓趙，是濟州人。三十歲出家，住在泰山靈巖寺。每次聽說清涼山的瑞像，就不遠萬里前來遊歷，在南臺的北面，鑿龕修行。忽然遇到一位僧人，姿態形貌偉岸盛大，前來共同談論佛法。普明問他住在哪裡，僧人回答說：『就在這北邊。』於是共同討論生死難以度過，煩惱難以調伏。
【English Translation】 English version: He was about fourteen or fifteen years old, dressed in bright and beautiful clothes, with an elegant appearance. Riding a white horse, he went straight to Jie, kowtowed, and said to Jie: 'I have a sudden illness and need to dismount, but the horse is lively and difficult to control. I hope you can help me and save my life.' Jie then remembered his teacher's words and did not look back. The woman also chased after him for several miles, pleading earnestly. Jie adhered to his will as before and eventually lost sight of her. After returning to his original place, he described the matter in detail. The teacher said: 'You are truly a great man! However, that was Manjusri Bodhisattva, and you did not understand, still thinking it was a joke. However, you have been reciting scriptures here for three years, and you are very familiar with the entire Lotus Sutra.' Later, Jie heard that there were opportunities to ordain people in Chang'an, and he hoped to become a monk. He conveniently asked his teacher morning and evening about wanting to leave. The teacher said: 'You have recited the Lotus Sutra, and the seed of Mahayana has now been accomplished. If you must go, you should seek a good teacher. This separation will be difficult to see each other again. You can rely on Chan Master Wolun at the Chan Meditation Dojo in the capital.' Jie entered the capital to seek ordination but was unable to fulfill his wish, so he went to Chan Master Wolun. Chan Master Wolun asked: 'Where do you come from?' He replied: 'From Mount Wutai, the monk sent me to become your disciple.' Chan Master Wolun asked: 'What is the monk's name?' He replied: 'Haiyun.' Chan Master Wolun exclaimed in surprise: 'Mount Wutai is where Manjusri Bodhisattva resides. Bhiksu Haiyun is the third great wise advisor that Sudhana pays respect to in the Avatamsaka Sutra. Why did you abandon this sage? For thousands of kalpas, there is no chance to meet him even once. What a pity!' Jie then understood the whole story and regretted it so much that he wanted to break his body into pieces, but his foolish feelings still lingered, hoping to see Manjusri Bodhisattva again. So he bid farewell to Chan Master Wolun and returned, traveling day and night. When he arrived at the original place, he could not see anything. Shi Puming, whose secular surname was Zhao, was from Jizhou. He became a monk at the age of thirty and lived in Lingyan Temple on Mount Tai. Every time he heard about the auspicious images of Mount Qingliang, he traveled far to visit, carving a niche for cultivation north of the South Terrace. Suddenly, he met a monk with a majestic appearance who came to discuss the Dharma with him. Puming asked him where he lived, and the monk replied: 'Just north of here.' So they discussed together the difficulty of transcending birth and death and the difficulty of subduing afflictions.
言甚切至。祇云。努力努力。既別而去。時每數來。方便周旋。唯存誡勖。後有群賊四五人。倏然劫奪。緣身略盡。明旦怡然。初無懼惜。賊去。其僧遂至。明向敘之。彈指稱善曰。努力努力。未經少時。有二虎哮吼。直入庵內。明亦鎮懷不動。次兩日。彼僧又來。明以情告。僧甚喜躍。然意望慇勤。復言。弩力努力。更得月許。忽風雪飄駛。俄深數尺。凝寒猛烈。特異於常。日暮有一婦人。儀容婉嚴。告明曰。寒苦之甚。請寄龕中。明遂憫而許之。彼衣疏薄。又無茵蓐。更深雪厚。申吟轉多。告明求寄床上。明初不許。比至三更。其聲遂絕。明以手撫之。上下通冷。才有氣息。恐其致殞。引使登床。明解衣蓋。及手足襯以暖之。庶其全濟。夜既深久。明忽為睡纏。少爾而覺。女乃通身溫適。細滑非常。明遂慾火內起。便生惡念。方欲摩牧。彼已下床。以手搭之。倏焉而失。明。於是遍身洪爛。百穴膿流。眉毛鬚髮。一時俱墮。而疼痛辛苦。徹骨貫心。臭穢狼籍。蛆蟲滿室。明既獲斯苦。慨責無限。舉身投地。一叫而絕。少復醒悟。投地如前。悲泣哀號。聲終不絕。唯云。大聖愿舍愚蒙。聲聲相續。如此重悔。經二月餘。忽聞空中有聲曰。汝無禪行。不可度脫。賜汝長松。服之當爲俗仙矣。明承斯告。雖慶所聞。但未
【現代漢語翻譯】 現代漢語譯本： 言語非常懇切。那位僧人只是說：『努力，努力。』說完就告別離開了。之後他經常來，用各種方便法門來周旋，只是爲了勸誡勉勵。後來有四五個強盜突然來搶劫，搶走了他身上幾乎所有的東西。第二天，智明禪師卻怡然自得，沒有絲毫的懼怕和惋惜。強盜走後，那位僧人就來了，智明禪師把事情的經過告訴了他。僧人彈指稱讚說：『努力，努力。』沒過多久，有兩隻老虎吼叫著直接闖入茅庵內。智明禪師依然鎮定自若，毫不動搖。又過了兩天，那位僧人又來了，智明禪師把情況告訴了他。僧人非常高興，但期望更加殷切，又說：『努力，努力。』又過了一個月左右，忽然風雪飄飛，很快積雪就深達幾尺，寒冷猛烈，非常異常。傍晚，有一位婦人，儀容端莊美麗，告訴智明禪師說：『寒冷得厲害，請允許我借宿在您的茅庵里。』智明禪師於是憐憫她，答應了她的請求。那婦人衣衫單薄，又沒有鋪蓋，加上夜深雪厚，呻吟的聲音越來越多，請求智明禪師讓她睡在床上。智明禪師起初不答應。到了三更時分，她的聲音就停止了。智明禪師用手撫摸她，全身冰冷，只有微弱的氣息，恐怕她會死去，於是把她扶到床上，智明禪師脫下自己的衣服蓋在她身上，又用手腳溫暖她，希望她能完全恢復。夜已經很深了，智明禪師忽然感到睏倦，睡著了。過了一會兒醒來，那婦人全身溫暖舒適，面板細膩光滑。智明禪師於是**內生，便產生了邪惡的念頭，剛想撫摸她，她已經下了床，用手一搭，忽然消失了。智明禪師於是全身潰爛，每個毛孔都流出膿水，眉毛鬍鬚頭髮，一時都脫落了，疼痛辛苦，徹骨穿心，臭氣熏天，蛆蟲滿屋。智明禪師既然遭受了這樣的痛苦，無限地慨嘆責備自己，舉身投地，大叫一聲就昏了過去。過了一會兒又醒來，像之前一樣投地，悲傷地哭泣哀號，聲音始終沒有停止，只是說：『大聖，愿您捨棄我的愚昧無知。』一聲聲連續不斷，像這樣反覆懺悔，經過兩個多月。忽然聽到空中有聲音說：『你沒有禪定的修行，無法度脫你。賜給你長松，服用了它，應當可以成為俗世的仙人。』智明禪師接受了這個告知，雖然慶幸聽到了這些話，但還沒有...
【English Translation】 English version: His words were extremely earnest. The monk only said, 'Strive, strive.' After saying that, he bid farewell and left. Afterwards, he came frequently, using various expedient means to assist, only to advise and encourage. Later, four or five robbers suddenly came to rob him, taking almost everything he had on his person. The next morning, Zhi Ming Chan Master was still calm and at ease, without the slightest fear or regret. After the robbers left, the monk came and Zhi Ming Chan Master told him what had happened. The monk snapped his fingers and praised, saying, 'Strive, strive.' Not long after, two tigers roared and rushed straight into the hermitage. Zhi Ming Chan Master remained calm and unmoved. Two days later, the monk came again, and Zhi Ming Chan Master told him the situation. The monk was very happy, but his expectations were even more earnest, and he said again, 'Strive, strive.' After about a month, suddenly wind and snow flew, and soon the snow was several feet deep, the cold was fierce, and it was very unusual. In the evening, a woman, with a dignified and beautiful appearance, told Zhi Ming Chan Master, 'It is extremely cold, please allow me to stay overnight in your hermitage.' Zhi Ming Chan Master then pitied her and agreed to her request. The woman's clothes were thin, and she had no bedding, and as the night deepened and the snow thickened, her moans increased, and she asked Zhi Ming Chan Master to let her sleep on the bed. Zhi Ming Chan Master initially refused. By the third watch of the night, her voice stopped. Zhi Ming Chan Master touched her with his hand, and her whole body was cold, with only a faint breath, fearing that she would die, so he helped her onto the bed, and Zhi Ming Chan Master took off his own clothes and covered her, and warmed her with his hands and feet, hoping that she would fully recover. The night was already very deep, and Zhi Ming Chan Master suddenly felt sleepy and fell asleep. After a while, he woke up, and the woman's whole body was warm and comfortable, and her skin was delicate and smooth. Zhi Ming Chan Master then had **internal arousal, and evil thoughts arose, and just as he was about to caress her, she had already gotten out of bed, and with a touch of her hand, she suddenly disappeared. Zhi Ming Chan Master then had sores all over his body, and pus flowed from every pore, and his eyebrows, beard, and hair all fell off at once, and the pain and suffering were piercing to the bone, and the stench was overwhelming, and maggots filled the room. Since Zhi Ming Chan Master had suffered such pain, he sighed and blamed himself infinitely, threw himself to the ground, and fainted with a loud cry. After a while, he woke up again, and threw himself to the ground as before, crying and wailing sadly, and the sound never stopped, only saying, 'Great Sage, may you abandon my ignorance.' The sounds continued one after another, and after more than two months of such repeated repentance, he suddenly heard a voice in the air saying, 'You have no practice of Chan meditation, and you cannot be delivered. I will give you a long pine, and if you take it, you should become a worldly immortal.' Zhi Ming Chan Master accepted this announcement, and although he was glad to hear these words, he had not yet...
識長松。彌加懇惻。后經七日。空又告曰。長松在汝庵前。並陳色貌。采餌之法。明依言取服。經三日。身瘡即愈。毛髮並生。姿顏日異。乃就娑婆寺僧明禪師所居。具陳其事焉。不久之間。遂化仙而去。
唐沙門釋曇韻。未詳其姓族。高陽人也。宿悟泡幻。辭親出家。退靜幽間。彰乎齠齔。年十九。投恒岳之側蒲吾山。精修念慧。后聞五臺山文殊所居。古來諸僧多人祈請。遂超然杖錫。來詣清涼。適至於山下。聞殊香之氣。及到大孚寺。見花園盛發。又聞鐘磬之音。忻暢本懷。彌增戀仰。於是。住木瓜寺。二十餘年。單居務道。然處以瓦窯。服唯敗衲。地鋪草蓐。更無薦席。一器一食。一受一味。清真簡勵。蓋難擬也。后隨師南邁。終西河之平遙山。春秋八十餘。即正觀十六年也。
釋昭隱。俗姓張。本忻州人也。童丱出塵。師習名德。住五臺縣昭果寺。苦節真心。駕超儔伍。學次第定。證入殊深。棲遲林薄。耽好聖默。止木瓜寺二十年。佛光寺七年。大孚寺九年。感見之跡。殆無詳者。至龍朔年中。會賾登臺之日。隱。時氣力已謝。猶杖策。引至大孚。感滅火之祥。同所親見。年七十餘。端然跏坐。卒于本寺焉。同僧明隱。業履淳修。每習五停心觀。亦四十年。多住清涼諸寺。
釋明曜。未詳
【現代漢語翻譯】 現代漢語譯本： 識長松（人名）。彌加懇惻。後來過了七天，空中又告訴他說：『長松就在你庵前，並描述了他的顏色和外貌，以及採藥煉丹的方法。』明依言取藥服用，過了三天，身上的瘡就好了，毛髮也長了出來，容貌一天比一天好。於是就去娑婆寺拜訪明禪師，詳細地陳述了這件事。不久之後，就羽化成仙而去了。
唐朝沙門釋曇韻，不清楚他的姓氏和族籍，是高陽人。他從小就領悟到世事如泡影般虛幻，於是辭別父母出家。他隱居在幽靜的地方，很小的時候就顯露出與衆不同之處。十九歲時，他前往恒山腳下的蒲吾山，精進地修習念慧。後來聽說五臺山是文殊（Manjusri，智慧的象徵）菩薩居住的地方，自古以來有很多僧人前去祈請，於是他毅然決然地拄著錫杖，前往清涼山。剛到山下，就聞到奇異的香氣。到達大孚寺后，看到花園裡的花開得很茂盛，又聽到鐘磬的聲音，心中感到無比的喜悅，更加敬仰這裡。於是，他住在木瓜寺二十多年，獨自修行。他住在瓦窯里，穿的是破舊的僧衣，地上鋪著草墊，沒有牀蓆。每天只用一個器皿吃一頓飯，只接受一種味道的食物。他的生活非常簡樸，難以效仿。後來跟隨師父南下，最終在西河的平遙山圓寂，享年八十多歲，時間是正觀十六年。
釋昭隱，俗姓張，是忻州人。從小就出家，跟隨有名的德行之人學習。住在五臺縣的昭果寺，以艱苦的修行和真誠的心，超越了同輩。他對佛學的次第有深入的理解，證悟也很深。他喜歡住在山林中，沉浸在聖人的寂默之中。在木瓜寺住了二十年，在佛光寺住了七年，在大孚寺住了九年。他所感應到的奇蹟，多得無法詳細記載。在龍朔年間，趕上賾法師登臺說法的時候，昭隱當時已經年老體衰，仍然拄著枴杖，被引到大孚寺，親眼目睹了滅火的祥瑞。享年七十多歲，端正地跏趺而坐，在本寺圓寂。同寺的僧人明隱，修行也很純正，經常修習五停心觀，也有四十年了，大多住在清涼山的各個寺廟裡。
釋明曜，不清楚他的情況。
【English Translation】 English version: Shi Changsong (name of a person). Mi Jia was very earnest and sincere. After seven days, a voice from the sky told him again: 'Changsong is right in front of your hermitage,' and described his color and appearance, as well as the method of collecting herbs and making elixirs. Ming followed his words to take the medicine and take it. After three days, the sores on his body healed, his hair grew back, and his appearance became more and more radiant. So he went to the Suopo Temple to visit Zen Master Ming and told him about it in detail. Not long after, he ascended to immortality.
The Tang Dynasty monk Shi Tanyun, whose surname and clan are unknown, was a native of Gaoyang. He realized the illusory nature of the world from an early age, so he bid farewell to his parents and became a monk. He retreated to a quiet place, showing his extraordinary qualities from a young age. At the age of nineteen, he went to Puwu Mountain at the foot of Mount Heng, diligently practicing mindfulness and wisdom. Later, he heard that Mount Wutai was the residence of Manjusri (symbol of wisdom) Bodhisattva, and many monks had come to pray since ancient times, so he resolutely went to Qingliang Mountain with his staff. As soon as he arrived at the foot of the mountain, he smelled a strange fragrance. When he arrived at Dafu Temple, he saw the flowers in the garden in full bloom, and heard the sound of bells and chimes, and his heart was filled with joy, and he admired this place even more. So, he lived in Muguang Temple for more than twenty years, practicing alone. He lived in a tile kiln, wore ragged monk's robes, and slept on a grass mat on the ground, without a bed. He ate only one meal a day with one utensil, and accepted only one flavor of food. His life was very simple and difficult to imitate. Later, he followed his master to the south, and finally passed away in Pingyao Mountain in Xihe, at the age of eighty-odd, in the sixteenth year of Zhenguan.
Shi Zhaoyin, whose secular surname was Zhang, was a native of Xinzhou. He became a monk at a young age and studied with famous virtuous people. He lived in Zhaoguo Temple in Wutai County, surpassing his peers with his arduous practice and sincere heart. He had a deep understanding of the order of Buddhist studies, and his realization was also very profound. He liked to live in the mountains and forests, immersed in the silence of the saints. He lived in Muguang Temple for twenty years, in Foguang Temple for seven years, and in Dafu Temple for nine years. The miracles he sensed were too numerous to be recorded in detail. During the Longshuo years, when Master Ze ascended the platform to preach, Zhaoyin was already old and weak, but he still leaned on his crutches and was led to Dafu Temple, where he witnessed the auspicious sign of extinguishing the fire. He died in this temple at the age of seventy-odd, sitting in full lotus position. The monk Mingyin in the same temple also had a pure practice and often practiced the Five Contemplations to Stop the Mind for forty years, mostly living in various temples in Qingliang Mountain.
Shi Mingyao, his details are unknown.
姓氏。志學之年。早祛俗網。問津訪道。略無常師。曜。住昭果寺。常誦法華。讀華嚴經。每作佛光等觀。曾同與解脫。俱至大孚寺。祈請文殊師利。至花園北。見一沙門。容服非常。徐行前進。又至東邊佛堂。將欲東趣。曜時驚喜交集。肘步而前。來至數尺。遂無所睹。悲嘆久之。與脫俱返。曜形長七尺。威容和雅。談敘抑揚。動止有則。會賾。先往五臺。親承禮拜。語賾云。我大業十二年。見安禪師。歷名山諸寺。禮覲聖蹟。今日復見法師。是不可思議。愿法師長命無病。弘贊佛法。時年一百六歲。未曾策杖。而神彩無墜焉。后不知年幾而終。
代州有信士。失其姓名。年二十餘。時登臺禮拜。忽遇一僧。引之向東臺之東。至一住處。屋宇如凡人家。中百十餘僧。先引者問曰。能住修道否。答曰。能。乃即經停半歲。僧等多服藥餌。時兼果菜。湛若神居。寡于言說。又于汲井之南。見一莖葉圓。如荷葉大。可至尋。日取半邊。明生如故。初雖怪之。后不介意。乃與僧徒。共采而食。日月稍久。暫請還歸。僧亦放之。少不留礙。到家數宿。即來馳赴。但見山谷如舊。都無軌跡。頻尋求訪。寂寞如初。其人不知聖人。悼責無已。余見之時。已七十餘矣。
唐龍朔年中。頻敕西京會昌寺沙門會𦣱共內侍掌扇
【現代漢語翻譯】 現代漢語譯本： 某人，姓氏已不可考。在志學之年（十五歲左右）就早早地擺脫了世俗的束縛，開始尋訪求道的途徑。他沒有固定的老師。釋曜（Shi Yao），住在昭果寺，經常誦讀《法華經》（Lotus Sutra），研讀《華嚴經》（Avatamsaka Sutra），並且經常修習佛光等觀想。他曾經和解脫（Jietuo）一起，前往大孚寺，祈請文殊師利菩薩（Manjushri Bodhisattva）。在花園北邊，他們見到一位沙門（Shamen，佛教出家人的通稱），容貌服飾非常不凡，緩緩地向前走。又走到東邊的佛堂，將要向東邊走去。釋曜當時又驚又喜，用手肘支撐著身體向前移動，來到離那位沙門幾尺遠的地方，就再也看不見他了。他悲傷地嘆息了很久，和解脫一起返回。釋曜身材高大，有七尺高，容貌威嚴而溫和，談吐敘述有條理，舉止行動有規矩。會賾（Huize）先前前往五臺山（Mount Wutai），親自頂禮膜拜。他對會賾說：『我在大業十二年，見過安禪師（An Chanshi），遊歷過許多名山寺廟，禮拜瞻仰聖蹟。今天又見到了這位法師，真是不可思議。』他希望這位法師長命無病，弘揚讚頌佛法。當時他已經一百零六歲了，從未拄過枴杖，而且精神容貌沒有衰退。後來不知道過了多少年去世了。
代州（Daizhou）有一位信士，已經忘記了他的姓名。他二十多歲的時候，在五臺山（Mount Wutai）登臺禮拜，忽然遇到一位僧人，引領他向東臺（Eastern Terrace）的東邊走去，到一個住處，房屋像普通人家一樣。裡面有一百多位僧人。先前引領他的人問道：『能在這裡住下修道嗎？』他回答說：『能。』於是就在那裡停留了半年。僧人們大多服用藥物，有時也吃水果蔬菜，生活清靜得像神仙居住的地方一樣，很少說話。他又在汲水井的南邊，看見一種植物，莖葉是圓形的，像荷葉一樣大，大約有一尋（古代長度單位）長。每天取用半邊，第二天又像原來一樣生長出來。起初他感到奇怪，後來就不在意了。於是就和僧人們一起採摘食用。時間長了，他暫時請求回家。僧人們也放他走了，沒有絲毫阻礙。到家住了幾天，就立刻趕回去，但只見山谷像原來一樣，什麼軌跡都沒有了。他多次尋找訪問，寂靜得像最初一樣。那個人不知道自己遇到了聖人，後悔責備自己沒有好好珍惜。我見到他的時候，他已經七十多歲了。
唐朝龍朔年間，多次敕令西京（Western Capital，即長安）會昌寺（Huichang Temple）的沙門會𦣱（Huiyun）和內侍一起掌管扇子。
【English Translation】 English version: A person, whose surname is unknown. In his years of aspiration for learning (around fifteen years old), he early rid himself of worldly entanglements and began seeking the path of enlightenment. He had no constant teacher. Shi Yao, residing in Zhaoguo Temple, often recited the Lotus Sutra and studied the Avatamsaka Sutra, and frequently practiced contemplations such as the Buddha's light. He once went with Jietuo to Dafu Temple to pray to Manjushri Bodhisattva. North of the garden, they saw a Shamen (Buddhist monk), whose appearance and attire were extraordinary, walking slowly forward. He then went to the eastern Buddha hall, intending to go east. Shi Yao was then filled with surprise and joy, and moved forward on his elbows, coming within a few feet of the Shamen, but then could no longer see him. He sighed sadly for a long time and returned with Jietuo. Shi Yao was tall, seven feet in height, with a dignified and gentle appearance. His speech and narration were orderly, and his actions were regulated. Huize had previously gone to Mount Wutai to personally prostrate and worship. He said to Huize, 'In the twelfth year of the Daye era, I saw Chan Master An, traveled to many famous mountains and temples, and paid homage to sacred sites. Today I have seen this Dharma master again, which is truly inconceivable.' He hoped that this Dharma master would live long and be free from illness, and would propagate and praise the Buddha's Dharma. At that time, he was already one hundred and six years old, had never used a cane, and his spirit and appearance had not declined. Later, it is not known how many years passed before he died.
In Daizhou, there was a believer whose name has been forgotten. When he was in his twenties, he ascended Mount Wutai to worship and suddenly encountered a monk who led him to the east of the Eastern Terrace, to a dwelling that looked like an ordinary house. There were more than a hundred monks inside. The one who had led him there asked, 'Can you stay here and cultivate the Way?' He replied, 'Yes.' So he stayed there for half a year. The monks mostly took medicine, and sometimes ate fruits and vegetables. Their lives were as pure as those of immortals, and they spoke little. He also saw south of the well a plant with round leaves, as large as lotus leaves, about one xun (ancient unit of length) long. Each day, half of it could be taken, and the next day it would grow back as before. At first, he found it strange, but later he didn't mind it. So he and the monks picked and ate it together. After a long time, he temporarily asked to return home. The monks let him go without any hindrance. After staying at home for a few days, he immediately rushed back, but only saw the valley as before, with no trace of the dwelling. He searched and inquired many times, but it was as silent as at first. That person did not know that he had encountered a sage, and regretted and blamed himself for not cherishing the opportunity. When I saw him, he was already over seventy years old.
During the Longshuo era of the Tang Dynasty, Emperor repeatedly ordered the Shamen Huiyun of Huichang Temple in the Western Capital (Chang'an) to manage the fans together with the palace eunuchs.
張行弘等。往清涼山。檢行聖蹟。𦣱等。祇奉明詔。星馳頂謁。並將五臺縣呂玄覽畫師張公榮等十餘人。共往中臺之上。未至臺百步。遙見佛像。宛若真容。揮動手足。循還顧盻。漸漸至近。展轉分明。去餘五步。忽然冥滅。近登至頂。未及周旋。兩處聞香。芬列逾盛。又于塔前。遣榮妝修故佛。點眼才畢。並聞洪鐘之響。后欲向西臺。遙見西北。一僧著黑衣。乘白馬奔就皆共立待相去五十步間。忽然不見。𦣱慶所稀逢彌增款詣。又往大孚寺東堂。修文殊故像。焚燎傍草。飛飆及遠。燒爇花園。煙焰將盛。其園。去水四十五步。遣人往汲。未及至間。堂后立起黑雲舉高五丈。尋便雨下。驟滅無餘。云亦當處消散。莫知其由。便行至於飯仙山。內侍張行弘。復聞異香之氣。從南向北。凡是古蹟。悉追尋存亡名德。皆親頂禮。賾等。既承國命。目睹佳祥。具已奏聞。深稱聖旨。於是。清涼聖蹟。益聽京畿。文殊寶化。昭揚道路。使悠悠溺喪。識妙物之冥泓。蠢蠢迷津。悟大方之幽致者。國君之力也。非夫道契玄極。影響神交。何能降未常之巨唱。顯難思之勝軌。千載之後。知聖后之所志焉。賾。又以此山圖為小帳。述略傳一卷。廣行三輔云。
西域梵僧。釋迦蜜多羅者。本師子國人。少出家。本住摩伽陀國大菩提寺
【現代漢語翻譯】 現代漢語譯本：張行弘等人前往清涼山，考察尋訪聖蹟。我（指作者）等人，謹遵聖上的旨意，日夜兼程前往頂禮膜拜。並帶著五臺縣的畫師呂玄覽、張公榮等十幾人，一同前往中臺。還未到達中臺一百步遠的地方，遠遠地看見佛像，宛如真容顯現，揮動手足，四處觀看，漸漸走近，越來越清晰。距離我們五步遠時，忽然消失不見。我們登上中臺頂，還未來得及環顧四周，兩處地方都聞到了香味，芬芳濃郁。又在塔前，讓張公榮修飾舊佛像，剛點完眼睛，就都聽到了洪鐘的聲音。之後想要前往西臺，遠遠地看見西北方向，一個僧人穿著黑色的衣服，騎著白馬奔來，我們都站立等待，相距五十步左右時，忽然不見了。我（指作者）慶幸自己能夠遇到如此稀有的景象，更加虔誠地禮拜。又前往大孚寺東堂，修繕文殊菩薩的舊像，焚燒旁邊的草，火星被風吹到遠處，燒著了花園。煙火將要旺盛起來，那花園距離水源有四十五步遠，派人去取水，還沒來得及趕到，佛堂後面突然升起五丈高的黑雲，隨即下起大雨，迅速將火撲滅，沒有留下任何殘餘。雲彩也在原地消散，不知道是什麼原因。之後我們前往飯仙山，內侍張行弘又聞到奇異的香味，從南向北飄來。凡是古蹟，都追尋考察，對已故和在世的名僧大德，都親自頂禮膜拜。我（指作者）等人，既然奉了國家的命令，又親眼目睹了吉祥的景象，都已經詳細地稟告了皇上，皇上對此深加讚賞。因此，清涼山的聖蹟，更加為京城一帶的人們所知曉，文殊菩薩的寶貴教化，也廣為流傳。使那些長期沉溺於迷途的人們，認識到微妙之物的深奧，使那些愚昧無知的人們，領悟到大道的精深之處，這都是國君的功勞啊！如果不是道與玄妙相合，心神與神靈相通，怎麼能夠降下前所未有的宏大聲音，顯現難以思議的殊勝法則呢？千年之後，人們也會知道聖后的志向所在。我（指作者），又將此山的圖畫製作成小帳，撰寫了簡略的傳記一卷，在關中地區廣泛流傳。 西域梵僧釋迦蜜多羅（Śākyamitra），是師子國（Siṃhala，即斯里蘭卡）人，年少時出家，住在摩伽陀國（Magadha）的大菩提寺（Mahabodhi Temple）。
【English Translation】 English version: Zhang Xinghong and others went to Qingliang Mountain (Mount Wutai), inspecting and searching for sacred sites. We (referring to the author) and others, respectfully obeyed the imperial decree, traveling day and night to pay homage. We also brought more than ten people, including the painters Lü Xuanlan and Zhang Gongrong from Wutai County, to Zhongtai (Central Terrace). Before reaching Zhongtai by a hundred steps, we saw a Buddha image from afar, as if it were a true manifestation, waving its hands and feet, looking around. Gradually approaching, it became clearer and clearer. When it was five steps away from us, it suddenly disappeared. We ascended to the top of Zhongtai, and before we could look around, we smelled fragrance in two places, the fragrance was rich and strong. Also, in front of the pagoda, we had Zhang Gongrong repair the old Buddha statue, and as soon as he finished painting the eyes, we all heard the sound of a great bell. Later, wanting to go to Xitai (West Terrace), we saw in the northwest direction a monk wearing black clothes, riding a white horse galloping towards us. We all stood waiting, and when we were about fifty steps apart, he suddenly disappeared. I (referring to the author) was fortunate to encounter such a rare sight, and worshiped even more devoutly. We also went to the east hall of Dafu Temple, to repair the old statue of Mañjuśrī (文殊菩薩). Burning the grass beside it, the sparks were blown far away by the wind, burning the garden. The fire was about to become strong, and the garden was forty-five steps away from the water source. People were sent to fetch water, but before they could arrive, a black cloud rose five zhang (丈, a unit of length) high behind the hall, and then a heavy rain fell, quickly extinguishing the fire, leaving nothing remaining. The clouds also dissipated on the spot, and we did not know the reason. After that, we went to Fanshan Mountain (飯仙山), and the eunuch Zhang Xinghong smelled a strange fragrance again, drifting from south to north. All the ancient sites were searched and investigated, and we personally paid homage to the deceased and living eminent monks and virtuous people. We (referring to the author) and others, having received the order of the country, and having witnessed auspicious signs with our own eyes, have already reported to the emperor in detail, and the emperor praised it deeply. Therefore, the sacred sites of Qingliang Mountain became more known to the people around the capital, and the precious teachings of Mañjuśrī were widely spread. It enabled those who had long been lost in delusion to recognize the profundity of subtle things, and enabled those who were ignorant to understand the profoundness of the Great Way. This is all thanks to the power of the ruler! If it were not for the harmony of the Way and the mysterious, and the communion of the mind and the spirits, how could we have brought down the unprecedented grand voice and manifested the inconceivable and supreme Dharma? After a thousand years, people will also know the aspirations of the Holy Empress. I (referring to the author) also made a small tent with the pictures of this mountain, and wrote a brief biography in one volume, which was widely circulated in the Guanzhong (關中) area. The Western Region (西域) Brahman monk Śākyamitra (釋迦蜜多羅), was originally from Siṃhala (師子國, i.e., Sri Lanka). He became a monk at a young age and lived in the Mahabodhi Temple (大菩提寺) in Magadha (摩伽陀國).
。遊方利物。蓋自天真。麟德年中。來儀此土。云向清涼。禮拜文殊師利。自云九十五夏。每跣足而行。常唯一食。或復虛中七日。兼修露坐。不棲房宇。而輒至食。向東北遙禮。至止未久。奉表以聞。特蒙恩許。仍資行調。敕遣鴻臚寺掌客。為譯語人。涼州沙門智才。乘驛往送所在。供給多羅。以干封二年六月。登于臺者。並將五臺縣官一員。手力四十人。及余道俗總五十餘人。初欲上之日。從思陽村。行三十里。日中時將到。多羅即召集僧徒。自行香水。特以親手奉施眾僧。多羅因不飲食。卒經三日。食訖將行。譯語誡眾曰大聖住處。億劫稀聞。況得親經。誠宜克念。幸各專志。勿復誼嘩。設有所逢。但自緘默。於是而進。路既細澀。前後聯翩。多羅與二僧。最為先導。欲至山下。遙望清涼寺。下至半峰。忽遇神僧立於巖上。即五體投地。頂禮數拜。及登未遠。乃有數人聞鐘聲香氣。至臺南五里。遂即停泊。乃令人作土壇二層。高尺餘。周方丈許。採拾名花。四周嚴飾。多羅。日夜六時。繞壇行道。又日別。數度入水澡身。每旦以凈瓶四枚。滿盛凈水。上著粳米數合。牛乳半升。使人跪捧。多羅咒愿百餘日。向人云。面各瀉之。西方供養之法也。經兩宿便進食。食訖登臺。臺南面亂石鱗次。向餘三里。多羅肘膝而
【現代漢語翻譯】 『遊方利物』（四處遊歷，利益眾生）。大概是天真（自然純樸）之人。麟德年間（唐高宗年號），來到這片土地。說要去清涼山（五臺山的別稱），禮拜文殊師利（Manjusri，智慧的象徵）。自稱九十五歲。總是赤腳行走，常常只吃一餐。有時甚至七天不進食，還修習露天打坐。不住在房屋裡，而是每次到吃飯的時候，面向東北方向遙拜。到達這裡不久，就上表稟告朝廷，特別蒙受恩準，還資助他路費。皇帝敕令鴻臚寺（負責接待外賓的機構）的掌客（官員）擔任翻譯。涼州（地名）的沙門（出家人）智才，乘坐驛站的馬車護送他前往目的地，並提供多羅（Dharmatrata）所需的物品。干封二年（唐高宗年號）六月，登上五臺山。同時還有五臺縣的官員一名，手力（勞工）四十人，以及其他道士和俗人總共五十餘人。最初準備上山的那天，從思陽村出發，走了三十里路，中午時分快要到達目的地。多羅就召集僧侶，親自用香水灑在眾僧身上。多羅因為不飲食，最終經過了三天。吃完飯準備出發時，翻譯告誡眾人說：『大聖（指文殊菩薩）居住的地方，億萬劫都難以聽聞，更何況能夠親自經歷。實在應該專心致志，希望各位專心一意，不要再喧譁。即使遇到什麼，也要保持沉默。』於是繼續前進。道路既狹窄又崎嶇，隊伍前後相連。多羅和兩位僧人走在最前面。快要到達山下時，遠遠望見清涼寺。下到半山腰，忽然遇到一位神僧站在巖石上，多羅立刻五體投地，頂禮膜拜。及至登上不遠，有人聞到鐘聲和香氣。到達五臺山南五里處，於是停下來。於是讓人用泥土築起兩層壇，高一尺多，周圍一丈左右。採摘各種名貴的花朵，在四周精心裝飾。多羅日夜六個時辰，繞著壇行走。又每天多次入水洗澡。每天早晨用四個乾淨的瓶子，盛滿乾淨的水，上面放上幾合粳米，半升牛奶，讓人跪著捧著。多羅唸誦咒語一百多天，對人說：『面向西方傾瀉，這是西方供養的方法。』經過兩個晚上才進食。吃完飯登上山。五臺山南面亂石林立，還有三里路，多羅用手肘和膝蓋並用。
【English Translation】 'Traveling around to benefit beings' (traveling around to benefit sentient beings). Probably a person of innocence (natural simplicity). In the Lin'de era (reign title of Emperor Gaozong of Tang), he came to this land. He said he was going to Qingliang Mountain (another name for Mount Wutai), to pay homage to Manjusri (symbol of wisdom). He claimed to be ninety-five years old. He always walked barefoot and often ate only one meal. Sometimes he would even abstain from food for seven days and practice open-air meditation. He did not live in houses, but every time it was time to eat, he would bow remotely in the northeast direction. Not long after arriving here, he submitted a memorial to the court, and was specially granted permission and subsidized for his travel expenses. The emperor ordered the head of the Honglu Temple (an institution responsible for receiving foreign guests) to serve as an interpreter. The Shamen (monk) Zhicai from Liangzhou (place name) escorted him to his destination by post car, and provided Dharmatrata with the necessary items. In June of the second year of Ganfeng (reign title of Emperor Gaozong of Tang), he ascended Mount Wutai. At the same time, there was also an official from Wutai County, forty laborers, and a total of more than fifty Taoists and laypeople. On the day of the initial preparation to go up the mountain, starting from Siyang Village, after walking thirty miles, it was almost noon when they were about to arrive. Dharmatrata then summoned the monks and personally sprinkled fragrant water on the monks. Dharmatrata did not eat or drink, and eventually passed three days. After eating, when preparing to leave, the translator warned everyone: 'The place where the Great Sage (referring to Manjusri Bodhisattva) resides is difficult to hear of for billions of kalpas, let alone experience it personally. You should really concentrate your mind, and I hope you will concentrate your mind and not make any more noise. Even if you encounter something, you must remain silent.' So they continued to move forward. The road was narrow and rugged, and the team was connected one after another. Dharmatrata and two monks walked in the front. When they were about to reach the foot of the mountain, they saw Qingliang Temple from a distance. Descending to the middle of the mountain, they suddenly encountered a divine monk standing on a rock, and Dharmatrata immediately prostrated himself on the ground and bowed several times. When they had not gone far, some people smelled the sound of bells and fragrance. Arriving five miles south of Mount Wutai, they stopped. So they asked people to build two layers of earthen altars, more than a foot high, and about a zhang in circumference. They picked various precious flowers and carefully decorated them all around. Dharmatrata walked around the altar six times day and night. Also, he bathed in water several times a day. Every morning, he filled four clean bottles with clean water, put a few he of japonica rice and half a liter of milk on top, and asked people to hold them kneeling. Dharmatrata chanted mantras for more than a hundred days, and said to the people: 'Pour it out facing west, this is the method of Western offering.' After two nights, they ate. After eating, they climbed the mountain. On the south side of Mount Wutai, there were many rocks, and there were still three miles to go. Dharmatrata used his elbows and knees.
行。血流骨現。僅登臺上。見白兔狐。繞塔而滅。即于塔前。五體布地。從辰至西方還所止。明旦。更欲登臺。其敕使王。與余及二三道俗。去其十餘步。徙倚環立。王徐而議曰。在京聞此極多靈瑞。及到已來。都無所見。雖有鐘聲香氣。蓋亦未有奇特。人間傳者。何多謬也。言適竟。多羅。遂呼之譯語。而責曰。君是俗人。未閑佛法。何乃於此紛紜興謗。余。自少已來。更無餘德。唯尋禮聖蹟。用以為常。依西方傳記。南閻浮提。有聖人恒止住處。凡二十九所。余所經者。兼茲九矣。然自外祈請。契闊良難。或一年半年。一月半月。心祈所措。猶或未允。今此大聖慈悲。赴眾生愿。以余寡薄。將為滿足。君旦生殷重。獲福無邊。何以輕發樞機。□貽深禍。王乃鞠躬頂禮。懺謝無已。但多羅不解漢語。相去十餘步音辭。故是天隔遠。近亦未得聞。忽焉此及。莫不驚歎。當時從者。彌加驚異焉。既重登臺。乃將香花及錢。投之太花池內。復東南。向大孚寺。其東堂外壁。半余褫落。多羅。手自泥塗令凈。方止於中一宿。遂遵歸路。到京之後。具向道宣律師。述其所感。余與梵僧登臺之日。默而唸曰。此處清涼。宜安舍利。使往來觀禮。豈不善耶。梵僧還后。余便往定州恒陽縣黃山。造玉石舍利函三枚。大者。高一尺七寸
。擬安中臺塔內。小者二。高九寸。擬安北臺鐵浮圖內。並作蓮花色道。異獸之像。亦盡一方之妙焉。時定州隆聖寺僧智正。及清信孝行者郄仁。聞余此志。咸期同往。以總章二年四月。正等俱至。正。時年過七十餘。而步涉山水。八百餘里。並將妙饌。上山供養。即以其月二十三日。與臺山僧尼道俗。向六十人俱登之。至臺南面。僅將下乘。而玄雲四合。雨下數滴。並皆惶懼。恐不得安。乃捧舍利並函。即上到訖。禮拜備盡誠敬。焚香採花供養。舍利每將安置石函。忽繞四邊。可百餘尺。雲霧廓清。團圓如鏡。安函既畢。還合如初。時有一尼。獨往太華池供養。乃見池裡有大藟。大龍繞之。侶彼方龍花藟之像也。俄而云雨晴霽。于臺宿。明旦。往北臺。正以所持香花供養。敬設中食。食訖安舍利。安訖禮拜。眾哀號而去。有一僧。身漏所逼。于臺下之東北。稍下泄之。遂聞谷下隱如雷震之響。心㥒而起。適投袈裟。有黑風勃然拂衣而過。其僧憂惕。比下不安。余在彼二年。方還京邑。余歸之後。有清信士。不詳其氏諱。次往登之。其人年可二十。衣服藍縷自云。從抱腹山來。識者相傳云。每在并州。巡市乞焉以所乞得。造濾水囊。可七八寸。造訖。隨處勸人令用。凡造數千余。當來之日。亦攜十數。信士登臺。還到
【現代漢語翻譯】 現代漢語譯本：計劃安置在中臺塔內的小舍利兩顆，高九寸。計劃安置在北臺鐵浮圖內。都做成蓮花色的道路，奇異的獸像，也窮盡一方的精妙之處。當時定州隆聖寺的僧人智正，以及虔誠孝順的居士郄仁，聽聞我的這個心願，都約定一同前往。在總章二年四月，智正等人一同到達。智正當時年紀已經超過七十歲，卻步行跋涉山水，八百多里，並且帶著精美的食物，上山供養。就在那個月的二十三日，與五臺山的僧尼道俗，大約六十人一同登上五臺山。到達臺南面，剛要下車，忽然烏雲四合，下了幾滴雨，大家都非常惶恐，擔心不能安放舍利。於是捧著舍利和石函，立刻登上臺頂，禮拜，竭盡誠敬，焚香採花供養。每次將要安置舍利到石函中時，舍利忽然繞著四邊，大約一百多尺。雲霧消散，團圓如鏡。安放石函完畢，又恢復如初。當時有一位尼姑，獨自前往太華池供養，看見池裡有一大藟（一種植物），有大龍纏繞著它，這就像彼方龍花藟的景象啊。不久，雲雨放晴。在臺上住宿。第二天早晨，前往北臺。智正用所帶的香花供養，恭敬地準備了午飯。飯後安放舍利，安放完畢禮拜。眾人哀號著離去。有一位僧人，因為身體不凈，在臺下的東北方向，稍微向下排泄。於是聽見山谷下隱隱傳來如雷震般的響聲。心中驚慌而起，剛要披上袈裟，有一陣黑風猛然拂過衣服。那位僧人憂慮不安，直到下山也沒有平靜。我在那裡住了兩年，才返回京城。我回去之後，有一位虔誠的居士，不清楚他的姓氏名諱，接著前往登臺。那個人年紀大約二十歲，衣服破爛，自稱從抱腹山來。認識他的人相傳，他經常在并州，巡視市場乞討，用乞討得來的錢，製造濾水囊，大約七八寸。製造完畢，隨處勸人使用。總共製造了幾千個。當他來的時候，也帶著十幾個。居士登上五臺山，返回
【English Translation】 English version: It was planned to enshrine two small Śarīras (relics) inside the central platform pagoda, each nine inches tall. It was also planned to enshrine Śarīras inside the iron stupa of the North Platform. Both would be adorned with lotus-colored paths and images of exotic beasts, fully embodying the wonders of the region. At that time, the monk Zhizheng from Longsheng Temple in Dingzhou, along with the devout and filial layperson Qie Ren, upon hearing of my aspiration, both agreed to travel together. In the fourth month of the second year of the Zongzhang era, Zhizheng and the others arrived together. Zhizheng, who was over seventy years old at the time, walked and traversed mountains and rivers for over eight hundred li (approximately 400 kilometers), bringing exquisite food to offer on the mountain. On the twenty-third day of that month, he, along with about sixty monks, nuns, and laypeople from Mount Wutai, ascended the mountain together. Upon reaching the southern face of the platform, just as they were about to dismount, dark clouds gathered, and a few drops of rain fell. Everyone was very fearful, worried that they would not be able to enshrine the Śarīras. Therefore, holding the Śarīras and the stone container, they immediately ascended to the top of the platform, prostrated themselves, and offered incense and flowers with utmost sincerity and reverence. Each time they were about to place the Śarīras into the stone container, the Śarīras suddenly circled around the four sides, for about a hundred or so chi (approximately 33 meters). The clouds and mist cleared, forming a perfect circle like a mirror. Once the container was placed, everything returned to its original state. At that time, there was a nun who went alone to Taihua Pond to make offerings and saw a large lei (a type of plant) in the pond, with a large dragon coiling around it, resembling the image of a dragon, flower, and lei in that place. Soon after, the clouds and rain cleared. They stayed overnight on the platform. The next morning, they went to the North Platform. Zhizheng offered the incense and flowers he had brought and respectfully prepared lunch. After the meal, they enshrined the Śarīras, and after enshrining them, they prostrated themselves. The crowd wailed and departed. There was a monk who, due to bodily impurity, relieved himself slightly to the northeast of the platform. Consequently, he heard a faint sound like thunder rumbling from the valley below. Startled, he got up, and just as he was about to put on his kāṣāya (monk's robe), a gust of black wind suddenly brushed past his clothes. The monk was worried and uneasy, and he did not calm down even after descending the mountain. I stayed there for two years before returning to the capital. After I returned, there was a devout layperson, whose surname and given name are unknown, who then went to ascend the platform. That person was about twenty years old, dressed in tattered clothes, and claimed to have come from Baofu Mountain. Those who knew him passed down the story that he often patrolled the market in Bingzhou, begging for alms, and used the money he obtained to make water filter bags, about seven or eight cun (approximately 2.5 centimeters) in size. After making them, he persuaded people everywhere to use them. He made several thousand in total. When he came, he also brought a dozen or so. The layperson ascended Mount Wutai and returned.
清涼寺下。忽聞鐘聲。聞已即禮遂與同侶一人尋之。既得至寺。誓住一夏禮懺供養。于北崖之下。結草為庵。初數日之間。時聞鐘聲。或早或晚。十日後。每齋時為準。又于佛堂讀經。至夜輕有神光朗照。不勞燈燭。信士。神容簡暢。動止肅恭。直爾對之。祛人鄙吝。然凡所談吐綿綿入微。時總疑之。為不測之人也。余略與周旋。不復能備。
荊州覆舟山玉泉寺沙門弘景。高尚僧也。以咸亨二年二月。從西京往彼禮拜。承遂厥心。未詳其所感耳。慈恩寺僧靈察。以上元二年七月十日。往彼禮拜。遍至代州。見一人。先非舊識。無何而至。引察從臺北木瓜谷。上北臺。經兩宿。每六時。嘗聞鐘聲。又夜聞青雀數百飛鳴。左右不見其形。又向中臺。經兩宿。又往西臺。將去之時。有百鳥飛引其前。還至中臺。方乃遠去。其年。又有并州尼四人。往登臺首回還。一尼折花五莖。欲將向下。遂失道路。飢寒並至。夢一僧賜之飲食。因爾不饑。仍告曰。以汝盜花五莖。罰汝不歸五日餘。更無苦勿復多憂。五日既滿。得遵歸路。西京清信士。房德元。王玄爽。少結地外之交。並因讀華嚴經見菩薩住處品。遂心專勝地。以上元三年五月十三日。共往登之。初半路食時將到。忽聞谷下大聲告曰。食時至。及登中臺。並聞鐘聲香氣
【現代漢語翻譯】 現代漢語譯本：在清涼寺下，忽然聽到鐘聲。聽到鐘聲后，我立即行禮，並與一位同伴一同尋找鐘聲的來源。最終找到了這座寺廟，我們發誓要在這裡住一個夏天，禮拜懺悔，供養佛祖。我們在北崖下搭了一個草菴。最初的幾天里，時常能聽到鐘聲，有時早，有時晚。十天之後，鐘聲的時間變得固定，每次都在齋飯時響起。此外，我在佛堂里讀經，到了晚上，常常有柔和的神光照亮，不需要點燈。有一位信士，神態安詳簡樸，舉止莊重恭敬，直接與我們交流，消除了人們的鄙陋吝嗇之心。然而，他所說的話語細緻入微，讓人時常懷疑他是一個深不可測的人。我與他略有交往，無法完全瞭解他。 荊州覆舟山玉泉寺的沙門弘景，是一位品德高尚的僧人。在咸亨二年二月，他從西京前往五臺山禮拜，實現了自己的心願，但具體是什麼感應，我並不清楚。慈恩寺的僧人靈察，在上元二年七月十日，前往五臺山禮拜。他走遍了代州，見到一個人，以前並不認識，不知怎麼就來了。這個人帶領靈察從臺北的木瓜谷，登上北臺。住了兩個晚上，每次六時（指晝夜六時，即晨朝、日中、日沒、初夜、中夜、后夜），都能聽到鐘聲。晚上還能聽到幾百只青雀飛鳴，但無論左右都看不到它們的形體。之後又前往中臺，住了兩個晚上，又前往西臺。將要離開的時候，有上百隻鳥在前面飛舞引導。回到中臺后，這些鳥才飛遠離去。同年，還有并州的四位尼姑，前往五臺山頂，在返回的路上，其中一位尼姑折了五枝花，想要帶下山，結果迷失了道路，又饑又寒。夢中，一位僧人賜給她們飲食，因此不再飢餓。僧人還告訴她們說：『因為你們偷了五枝花，所以罰你們五天不能回去。』除此之外，沒有其他苦難，不要過於憂慮。五天期滿后，她們才得以找到回去的路。西京的清信士房德元、王玄爽，從小就結下了深厚的友誼，他們因為讀《華嚴經》中的《菩薩住處品》，心中嚮往五臺山這個殊勝之地，於是在上元三年五月十三日，一同前往五臺山。剛走到半路，快到吃飯的時候，忽然聽到山谷下傳來很大的聲音說：『吃飯的時間到了。』等到登上中臺，他們都聽到了鐘聲和聞到了香氣。
【English Translation】 English version: Below Qingliang Temple, suddenly we heard the sound of a bell. Upon hearing it, I immediately paid my respects and, together with a companion, sought its source. Having found the temple, we vowed to stay for a summer, performing rituals of repentance and making offerings. We built a thatched hut at the foot of the northern cliff. For the first few days, we often heard the bell, sometimes early, sometimes late. After ten days, the bell became regular, ringing precisely at mealtimes. Furthermore, I read scriptures in the Buddha hall, and at night, a gentle divine light often illuminated the space, making lamps unnecessary. A devotee, with a serene and simple demeanor, and dignified and respectful conduct, communicated directly with us, dispelling people's pettiness and stinginess. However, his words were so subtle and profound that we often suspected him of being an unfathomable person. I interacted with him briefly, unable to fully comprehend him. Hongjing, a Shramana (monk) from Yuquan Temple on Fuzhou Mountain in Jingzhou, was a monk of noble character. In the second month of Xianheng year, he traveled from Xijing (Chang'an) to Mount Wutai to pay homage, fulfilling his heart's desire, though I am not clear about the specific inspiration he received. Lingcha, a monk from Ci'en Temple, traveled to Mount Wutai on the tenth day of the seventh month of Shangyuan year to pay homage. He traveled all over Daizhou and met a person, whom he had not known before, who arrived unexpectedly. This person led Lingcha from the Mugua Valley on the north side of the North Terrace, up to the North Terrace. After staying for two nights, he heard the sound of a bell every six periods (referring to the six periods of day and night: morning, midday, sunset, early night, midnight, and late night). At night, he also heard hundreds of bluebirds flying and chirping, but he could not see their forms on either side. Then he went to the Central Terrace, stayed for two nights, and then went to the West Terrace. When he was about to leave, hundreds of birds flew ahead to guide him. After returning to the Central Terrace, these birds flew far away. In the same year, there were also four nuns from Bingzhou who went to the summit of Mount Wutai. On their way back, one of the nuns picked five flowers, intending to take them down the mountain, but they lost their way, and were both hungry and cold. In a dream, a monk gave them food and drink, so they were no longer hungry. The monk also told them: 'Because you stole five flowers, you are punished with five days of not being able to return.' Apart from this, there is no other suffering, do not worry too much. After five days, they were able to find their way back. Fang Deyuan and Wang Xuanshuang, pure believers from Xijing, had formed a deep friendship since childhood. Because they read the 'Bodhisattva's Abode' chapter in the Avatamsaka Sutra (Huayan Jing), their hearts yearned for the sacred place of Mount Wutai, so on the thirteenth day of the fifth month of Shangyuan year, they traveled together to Mount Wutai. Just halfway there, when it was almost time to eat, they suddenly heard a loud voice from the valley below saying: 'It is time to eat.' When they reached the Central Terrace, they both heard the sound of a bell and smelled fragrance.
。後日重往。食未畢間。又聞谷下大聲。連告之曰。登臺遲去也。既承此告。即發人而往。后還京邑。忻暢本懷。請名行僧設齋。陳敘焉。
洛陽白馬寺沙門惠藏。本汾邑人。幽棲高潔僧也。孝敬皇帝。重修白馬寺。棲集名德。佇植福田。藏深契定。門最為稱首。以調露元年四月。與汾州弘演禪師。同州愛敬寺沙門惠恂。汴州沙門靈智。并州沙門名遠。及異方同志沙門靈裕等。于娑婆寺。坐夏九十日中。精加懺洗。解夏安居。與道俗五十餘人。相次登臺。藏禪師。與三十人。將至中臺。同見白鶴一群。隨行數里。適至臺首。奄忽而滅。僧名遠靈裕等。一十八人。先向東臺。見五色慶雲。僧惠恂后往。亦同前見。名遠於中臺佛塔東南六十餘步。又見雜色瑞光。形如佛像。光高可三丈。人或去就。光亦隨之。禮二十餘拜。良久方滅。僧靈智。于太華池南三十餘步。見光如日。大可三丈。百千種色。重沓相間。霏微表著。難可具名。而舉眾形服威儀。屈伸俯仰。光中悉見。如臨明鏡。智等。奪目喪神。心魂失措。頂禮懇誠。少選而滅。又智等。正見光時。佛塔之前。有三沙彌。頂臂焚香。以身供養。復見此光在其東面。藏等周旋往來。向經七日。方遵歸路焉。
支流雜述五
後魏永安二年。恒州刺史呼延
【現代漢語翻譯】 后幾天我又去了那裡。飯還沒吃完，又聽到山谷下傳來很大的聲音，連續告訴我：『登臺的時間要晚一點再去。』既然得到了這樣的告知，就派人前往。後來回到京城，心情非常舒暢。於是請來行腳僧人設定齋飯，陳述這件事。
洛陽白馬寺的沙門（出家人）惠藏，原本是汾邑人，是位幽居且品行高潔的僧人。孝敬皇帝重新修繕白馬寺，聚集有名的僧人，希望他們能在此培植福田。惠藏禪師對禪定有深刻的理解，在寺門中最為人稱道。在調露元年四月，與汾州的弘演禪師、同州愛敬寺的沙門惠恂、汴州的沙門靈智、并州的沙門名遠，以及其他地方誌同道合的沙門靈裕等人，在娑婆寺一起坐夏九十天，精進地懺悔洗滌罪業。解夏安居后，與道俗五十餘人，依次登上佛臺。惠藏禪師與三十人，將要到達中臺時，一同看見一群白鶴，跟隨他們走了數里路，到達臺頂時，忽然消失不見。僧人名遠、靈裕等一十八人，先前往東臺，看見五彩的慶雲。僧人惠恂後來前往，也看到了同樣的景象。名遠在中臺佛塔東南六十多步的地方，又看見各種顏色的瑞光，形狀像佛像，光高約三丈。人如果移動，光也隨著移動。他們禮拜了二十多次，過了很久才消失。僧人靈智，在太華池南三十多步的地方，看見光像太陽一樣，大約有三丈高，有成百上千種顏色，重重疊疊地交錯出現，非常細微，難以一一描述。而所有人的形體、服裝、威儀，以及屈身、伸展、俯視、仰視的動作，都在光中清晰可見，就像照鏡子一樣。靈智等人，被光芒奪目，心神喪失，心魂失措，虔誠地頂禮膜拜，過了一會兒光芒才消失。還有，靈智等人在看到光芒的時候，佛塔之前有三個沙彌，頭頂和手臂上焚香，以身體供養佛。又看到這道光在佛塔的東面。惠藏等人四處往來，經過七天，才踏上返回的路程。
支流雜述五
後魏永安二年，恒州刺史呼延
【English Translation】 A few days later, I went there again. Before I finished my meal, I heard a loud voice from the valley below, repeatedly telling me: 'The time to ascend the platform should be delayed.' Since I received this notification, I sent people to go. Later, upon returning to the capital, I felt very happy. So I invited traveling monks to set up a vegetarian feast and recounted this event.
The shramana (monk) Huizang of Baima Temple (White Horse Temple) in Luoyang, originally from Fenyi, was a secluded and virtuous monk. Emperor Xiaojing rebuilt Baima Temple, gathering famous monks, hoping they could cultivate fields of merit here. Chan (meditation) Master Huizang had a deep understanding of dhyana (meditation), and was the most praised in the temple. In the fourth month of the first year of Tiaolu, together with Chan Master Hongyan of Fenzhou, shramana Huixun of Aijing Temple in Tongzhou, shramana Lingzhi of Bianzhou, shramana Mingyuan of Bingzhou, and other like-minded shramanas such as Lingyu, they spent ninety days together at Suopo Temple, diligently repenting and cleansing their sins. After the summer retreat, they ascended the platform in succession with more than fifty laypeople and monks. Chan Master Huizang and thirty people, when about to reach the central platform, together saw a flock of white cranes, following them for several li (Chinese mile), and disappearing suddenly when they reached the top of the platform. Monks Mingyuan, Lingyu, and eighteen others, first went to the eastern platform and saw auspicious clouds of five colors. Monk Huixun went later and saw the same sight. Mingyuan, sixty or so steps southeast of the pagoda in the central platform, also saw auspicious light of various colors, shaped like a Buddha image, about three zhang (Chinese unit of measurement, approx. 3.3 meters) high. If people moved, the light would also move with them. They bowed more than twenty times, and it disappeared after a long time. Monk Lingzhi, thirty or so steps south of Taihua Pond, saw light like the sun, about three zhang high, with hundreds and thousands of colors, overlapping and appearing subtly, difficult to describe in detail. And everyone's form, clothing, demeanor, and actions of bending, stretching, looking down, and looking up, were clearly visible in the light, like looking in a mirror. Lingzhi and others were dazzled by the light, lost their minds, and were at a loss, sincerely prostrating and worshiping, and the light disappeared after a while. Also, when Lingzhi and others saw the light, there were three shramaneras (novice monks) in front of the pagoda, burning incense on their heads and arms, offering their bodies. They also saw this light on the east side of the pagoda. Huizang and others went back and forth, and after seven days, they embarked on the return journey.
Miscellaneous Accounts of Branch Currents Five
In the second year of Yong'an of the Later Wei Dynasty, Huyan, the governor of Hengzhou
慶。獵於此山。有獵師四人。見一山豬甚大。異於常豬。射之飲羽逐之。垂及午時。初雪血跡皎然。東南至一平原之內。有水南流。東有人居。屋宇連線。豬入其門裡。門外有二長者。鬚鬢皓白拄杖。問。卿等何人。乃以實對。長者曰。此是吾豬。而卿妄射當合罪。卿今相舍。也不得入門裡來。獵人對曰。以肉為糧。逐來三日。豬既不得。請乞食而去。曰。可至村東。取棗為糧。而棗方孰。林果甚茂。獵師食訖。皆以皮袋盛之。復跡而還。為延慶說之。猶有餘棗一袋。並枝葉焉。
齊隱士王。劇居此山。而好養生之術。武定年。文襄在并州。為母匹僂大妃。起四部眾大齋。王躬率百僚。詣齋所。前驅靜道。觀者遠避。時見一人。赤白色美眉。須穎異。衣服鮮麗。容狀至偉。去馬前百步。掉臂而行。前驅驟馬呵逐。竟不能及。迫至城曲。隱入人叢。文襄遙見之。至齋。王自行香。其人亦在齋坐。文襄。親問居貫名氏。有何道術。答曰。滄州人。姓王。名劇。少愛恬靜。不堪家事。寄五臺山。更無道術。聞王設四部大齋。福德無量。竊預禮敬三寶耳。
代州郭下。有聶世師者。士俗以為難測之人也。年可五六十。顏容赤黑。視瞬澄諦。其耳長大。可餘四寸。居室鄙陋。衣服破弊。凡見道俗。必勸之行善。或隱
【現代漢語翻譯】 現代漢語譯本：延慶（Yanqing，人名）在山中打獵。有四個獵人，他們看到一隻巨大的野豬，與普通的豬不同。他們射箭射中了它，然後追趕它。接近中午時分，初雪覆蓋，血跡清晰可見。他們一路向東南追到一個平原，那裡有水向南流，東邊有人居住，房屋相連。豬跑進了一戶人家的大門。門外有兩個長者，鬚髮皆白，拄著枴杖。他們問道：『你們是什麼人？』獵人們如實回答。長者說：『這是我們的豬，你們隨意射殺，應當治罪。現在放過你們，也不得進入門內。』獵人回答說：『我們以肉為食，已經追了三天。豬既然得不到，請允許我們乞討食物后離開。』長者說：『可以到村東去，取棗子作為食物。』當時棗子正成熟，樹林里果實茂盛。獵人們吃完棗子，都用皮袋裝滿，然後沿著原路返回，告訴了延慶。還剩下一袋棗子，連同枝葉。 齊國的隱士王劇（Wang Ju，人名）居住在這座山中，喜歡養生之術。武定年間，文襄（Wenxiang，人名）在并州，為他的母親匹僂大妃（Pilou Dafei，人名）舉辦四部眾大齋。王劇親自率領百官，前往齋所。前驅開路，保持肅靜，觀看的人遠遠避開。當時人們看到一個人，赤白色的眉毛很美，鬍鬚也很特別，衣服鮮艷華麗，容貌非常偉岸。他在馬前百步遠的地方，揮動著手臂行走。前驅快馬驅趕，竟然追不上他。快到城角時，他隱入人群中。文襄遠遠地看到了他。到了齋所，王劇親自上香，那個人也在齋中就坐。文襄親自詢問他的籍貫姓名，以及有什麼道術。那人回答說：『我是滄州人，姓王，名劇。從小就喜歡安靜，不勝家務。寄居在五臺山，沒有什麼道術。聽說王大人您舉辦四部大齋，功德無量，我只是來禮敬三寶罷了。』 代州郭下，有個叫聶世師（Nie Shishi，人名）的人，當地人認為他是個難以捉摸的人。年齡大約五六十歲，臉色赤黑，目光澄澈。他的耳朵很大，大約有四寸多長。居住的房屋簡陋，衣服破舊。凡是見到僧人和俗人，必定勸他們行善，或者隱居。
【English Translation】 English version: Yanqing (Yanqing, a personal name) was hunting in the mountains. There were four hunters who saw a very large wild boar, different from ordinary pigs. They shot it with arrows and chased it. Near noon, the initial snow covered the ground, and the bloodstains were clearly visible. They chased it southeast to a plain, where water flowed south, and people lived to the east, with houses connected. The pig ran into the gate of a house. Outside the gate were two elders, with white hair and beards, leaning on canes. They asked, 'Who are you?' The hunters told the truth. The elders said, 'This is our pig, and you shot it at will, which is a crime. Now we will let you go, but you must not enter the gate.' The hunters replied, 'We live on meat and have been chasing it for three days. Since we cannot get the pig, please allow us to beg for food and leave.' The elders said, 'You can go to the east of the village and take jujubes as food.' At that time, the jujubes were ripe, and the forest was full of fruit. After the hunters finished eating the jujubes, they filled their leather bags and returned along the same route, telling Yanqing about it. There was still a bag of jujubes left, along with branches and leaves. The recluse Wang Ju (Wang Ju, a personal name) of Qi lived in this mountain and liked the art of nourishing life. During the Wuding years, Wenxiang (Wenxiang, a personal name) was in Bingzhou and held a grand four-part assembly vegetarian feast for his mother, Pilou Dafei (Pilou Dafei, a personal name). Wang Ju personally led hundreds of officials to the feast. The vanguard cleared the way, keeping silence, and the onlookers avoided from afar. At that time, people saw a person with beautiful reddish-white eyebrows, extraordinary whiskers, bright and gorgeous clothes, and a very majestic appearance. He walked a hundred steps ahead of the horse, waving his arms. The vanguard galloped to drive him away, but could not catch up with him. Approaching the corner of the city, he disappeared into the crowd. Wenxiang saw him from afar. When they arrived at the feast, Wang Ju personally offered incense, and that person was also seated at the feast. Wenxiang personally asked about his origin, name, and what kind of Taoist arts he possessed. The man replied, 'I am from Cangzhou, surnamed Wang, named Ju. I have loved tranquility since I was young and cannot bear family affairs. I live in Mount Wutai and have no Taoist arts. I heard that you, Lord Wang, are holding a grand four-part assembly vegetarian feast, with immeasurable merit, so I am here to pay homage to the Three Jewels.' In Guo Xia of Daizhou, there was a man named Nie Shishi (Nie Shishi, a personal name), whom the locals considered an unpredictable person. He was about fifty or sixty years old, with a reddish-black complexion and clear eyes. His ears were large, about four inches long. He lived in a simple house and wore tattered clothes. Whenever he saw monks or laypeople, he would always advise them to do good deeds or live in seclusion.
竊語人曰。令向五臺禮拜。近有選官者。恐不稱意。專心念佛。乃夢其人謂曰。汝莫憂愁。得代州某官。我姓聶。名世師。汝當識我。其人驚覺。比至銓衡。果如所記。志心訪問。恰得世師。形儀相狀。一如先夢。乃脫新衣一襲施之。自爾代郡官僚。常多供養。然所獲物。輒與乞人。若無取者。隨在棄之。余幸曾遇。一中同飯。觀其動止。實異常流。而凡得飯食。必分讓上下。此似潛行六和敬事法。食訖將別。謂余曰。閻浮提人。多不定聚。師當努力也。后臨終之日。家磬自鳴。道俗有懷。送者云赴。
繁峙縣城內景雲寺邊有老人。姓王。名相兒。採藥為業。余曾至其家食。老人與余言敘。因云。弟子。曾向臺北大柏谷採藥。忽于方石之上。有一雙人手。紅赤鮮白。文理分明。齊腕已上合掌。生於石里。弟子唸曰。此多是藥。思欲至家檢方料理。乃以刀割取數重。裹復置採藥籠內。總以袋盛。擔之而歸。將出谷。忽思念曰。此若是仙藥。或能變化。試更驗之。及至回看。唯袋存焉。藥與籠復。莫知其處。弟子敬嘆。恨不先啖之。山有藥名長松。其藥。取根食之。皮色如薺苨。長三五尺。味微苦。無毒。久服保益。至於解諸蟲毒。最為良驗。土俗貴之。常采以備急。然神農本草經。及隱居所紀。並無此藥。近有沙
【現代漢語翻譯】 現代漢語譯本： 竊語人說：『讓他去五臺山禮拜。』近來有個等待選官的人，擔心不能如意，就專心念佛。於是夢見那人對他說：『你不要憂愁，會得到代州的某個官職。我姓聶，名世師。你應該認識我。』那人驚醒。等到銓選官職時，果然如夢中所說。他專心致志地訪尋，恰好找到了世師，形貌儀態，完全和夢中一樣。於是脫下新衣一套送給他。從此以後，代州的官僚，常常多加供養。然而世師所得到的物品，總是分給乞丐。如果沒有人接受，就隨處丟棄。我有幸曾經遇到他，一起吃過一頓飯。觀察他的舉止，確實與衆不同。而且凡是得到飯食，必定分給在座的人。這似乎是暗中奉行六和敬事之法。吃完飯將要分別時，他對我說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的人，大多行蹤不定。師父您應當努力啊。』後來臨終的時候，家裡的磬（Qing，一種打擊樂器）自己鳴響，僧人和俗人都懷著敬意，前往送行。 繁峙縣城內的景雲寺旁邊，有個姓王的老人，名叫相兒，以採藥為業。我曾經到他家吃飯。老人和我敘述，說：『弟子我，曾經到臺北的大柏谷採藥。忽然在方石之上，看到一雙人手，紅潤鮮白，紋理分明，齊腕以上合掌，從石頭裡生長出來。弟子心想，這多半是藥。想要回家查閱藥方來處理。於是用刀割取了好幾層，包裹好放在採藥的籠子里，總共用袋子裝著，挑著回家。將要出谷的時候，忽然想到，這如果是仙藥，或許能夠變化。試試看。等到回頭看時，只有袋子還在，藥和籠子都不知去向。弟子我敬佩感嘆，後悔沒有先吃掉它。』山裡有一種藥名叫長松，這種藥，取根食用，皮的顏色像薺苨（薺苨，一種植物），長三五尺，味道微苦，沒有毒。長期服用有益處。至於解除各種蟲毒，最為有效。當地人很看重它，常常採來以備急用。然而《神農本草經》（Shen Nong Ben Cao Jing，中國古代的藥學著作）以及隱居（指陶弘景）所記載的，都沒有這種藥。近來有沙門（Shamen，佛教出家人）……
【English Translation】 English version: A whisperer said, 'Let him go to Mount Wutai to worship.' Recently, there was a candidate waiting for an official position, worried that it would not be to his liking, so he concentrated on reciting the Buddha's name. Then he dreamed that someone said to him, 'Do not worry, you will get a certain official position in Daizhou. My surname is Nie, and my name is Shishi. You should recognize me.' The man woke up in surprise. When the official positions were being selected, it turned out as he had dreamed. He wholeheartedly inquired and found Shishi, whose appearance and demeanor were exactly as in the dream. So he took off a new set of clothes and gave it to him. From then on, the officials of Daizhou often made many offerings. However, Shishi always gave the things he received to beggars. If no one accepted them, he would discard them anywhere. I was fortunate enough to have met him and shared a meal with him. Observing his behavior, he was indeed extraordinary. Moreover, whenever he received food, he would always share it with those present. This seemed to be secretly practicing the Six Harmonies and Respectful Service. When he was about to leave after the meal, he said to me, 'The people of Jambudvipa (Jambudvipa, referring to the world we live in) mostly have uncertain whereabouts. Master, you should strive hard.' Later, on the day of his death, the Qing (Qing, a percussion instrument) in his house rang by itself, and monks and laypeople alike, with reverence, went to see him off. In Fanzhi County, next to Jingyun Temple, there was an old man surnamed Wang, named Xiang'er, who made a living by collecting herbs. I once went to his house for a meal. The old man told me, 'This disciple once went to Dabaigu in Taipei to collect herbs. Suddenly, on a square stone, I saw a pair of human hands, red and fresh white, with clear lines, joined in prayer above the wrists, growing out of the stone. This disciple thought, this is probably medicine. I wanted to go home and check the prescriptions to process it. So I cut off several layers with a knife, wrapped them up, and put them in the herb-collecting basket, altogether putting them in a bag and carrying them home. When about to leave the valley, I suddenly thought, if this is an elixir, perhaps it can transform. Let me try it. When I looked back, only the bag remained, and the medicine and the basket were nowhere to be found. This disciple admired and sighed, regretting not having eaten it first.' There is a medicine in the mountains called Changsong. This medicine, take the root to eat, the color of the skin is like Qini (Qini, a kind of plant), three to five feet long, the taste is slightly bitter, non-toxic. Long-term use is beneficial. As for relieving various insect poisons, it is most effective. The locals value it very much and often collect it for emergencies. However, the Shen Nong Ben Cao Jing (Shen Nong Ben Cao Jing, an ancient Chinese pharmaceutical work) and the records of Yinju (referring to Tao Hongjing) do not mention this medicine. Recently, there are Shamen (Shamen, Buddhist monks)...
門普明。節操昭著。感空中聲告。因爾而傳之。慶哉。末世蒼生。遇此大仙之賜也。其諸藥。可百餘種。大黃。仁參。寔繁其類也。
古清涼傳卷下(終)
【現代漢語翻譯】 現代漢語譯本： 門普明（音譯名）。他的節操非常顯著。因為空中傳來的聲音而傳揚他的事蹟。真是可喜可賀啊！末世的百姓，遇到了這位大仙的恩賜。他所用的藥物，大約有一百多種。大黃、人蔘，確實是其中的大類。
《古清涼傳》下卷（完）
【English Translation】 English version: Men Puming (transliterated name). His integrity is remarkably evident. His story is spread because of a voice from the sky. How fortunate! The sentient beings of the degenerate age encounter the gift of this great immortal. The medicines he uses number over a hundred kinds. Dahuang (Rhubarb), Rencan (Ginseng), are indeed major categories among them.
The End of Volume Two of 'The Ancient Qingliang Records'