T51n2099_廣清涼傳

大正藏第 51 冊 No. 2099 廣清涼傳

No. 2099

廣清涼傳序

朝奉郎尚書織局員外郎守太原府大通監兼兵馬都上騎都尉賜緋魚袋前勾當五臺山寺司公事郄濟川　撰

夫法界無邊。因利生而示境。法身無像。由接物以現形。何哉。蓋慈悲廣大。雖已證於菩提。誓願弘深。尚不捨于薩埵。故大聖文殊。宅清涼之境。示瑞應之形。良以此也。粵自世雄示滅。像教寢傳。金口微言。方流於震旦。玉毫妙質。不睹于祇園。聖智隱而易誣。昏蒙蕩而難信。菩薩。所以運童真之德。極遊方之化。揭慧日以照六道。注愿海以澤四生。秘龍種上尊之稱。舍摩尼寶積之證。示為弟子。翊正法于能仁。當作如來。豫尊記于普見。不出大千之界。長居五頂之山。涅槃。稱五百仙俱。華嚴。說一萬聖眾。都凈城以演法。赫祥光而誘人。寶樂銀書。深秘金剛之窟。仙花珍樹。大同靈鷲之峰。是以。波利西來畢命。愿瞻于真相。無著南至捐軀。思接于慈顏。教肇騰蘭以來。具聞名號。地拓魏齊而下。益廣修崇。列梵剎以云屯。范聖儀而星布。鐘聲香氣。互傳靈感之蹤。寶界金燈。咸覿神奇之應。濟。以夙緣薄祐。生逢遺法。尚繇羈官。得寓靈峰。時會博聞。遍窮異跡。思得紀述以警後來。而年

【現代漢語翻譯】現代漢語譯本《廣清涼傳序》

朝奉郎、尚書織局員外郎、守太原府大通監兼兵馬都上騎都尉、賜緋魚袋、前勾當五臺山寺司公事郄濟川撰

佛法界沒有邊際，因為利益眾生而示現各種境界；法身沒有固定的形象，因為接引眾生而顯現各種形態。這是為什麼呢？因為佛的慈悲廣大，雖然已經證得了菩提，但誓願弘深，尚且不捨棄菩薩的身份。所以大聖文殊菩薩，居住在清涼山這個地方，示現各種瑞應的形象，實在是這個原因啊！自從世尊釋迦牟尼佛示現涅槃之後，佛的教法逐漸流傳開來。佛祖金口所說的微妙言語，才開始流傳到震旦（中國）；佛的玉毫所顯現的妙好形象，沒有在祇園精舍顯現。聖人的智慧隱沒而容易被誣衊，世人的昏昧矇蔽而難以相信。所以文殊菩薩運用童真之德，極盡游化十方的教化，揭示智慧的太陽來照耀六道眾生，注入誓願的海洋來潤澤四類眾生。他隱藏了龍種上尊的稱謂，捨棄了摩尼寶積佛的果位，示現為釋迦牟尼佛的弟子，輔佐能仁（釋迦牟尼佛）的正法；將當作如來佛，在普見佛那裡預先得到授記。他不出離大千世界，長久地居住在五頂山（五臺山）。《涅槃經》中，稱有五百仙人共同前往；《華嚴經》中，說有一萬聖眾。都在都凈城演說佛法，顯赫的祥光引導世人。寶樂銀書，深深地隱藏在金剛窟中；仙花珍樹，與靈鷲峰一樣。因此，波利從西方而來，畢生的願望是瞻仰文殊菩薩的真相；無著菩薩從南方來到這裡，不惜捐軀，思念著能夠親近文殊菩薩的慈顏。佛教自從漢明帝時傳入中國以來，人們都聽聞文殊菩薩的名號；從北魏、北齊以來，人們更加廣泛地修建寺廟。排列的梵剎像云一樣聚集，傚法的聖像像星星一樣分佈。鐘聲和香氣，互相傳遞著靈驗感應的軌跡；寶界和金燈，都親眼看到了神奇的應驗。我郄濟川因為前世的因緣淺薄，福報不夠，出生在佛法衰微的時代。還因為官職的束縛，才得以居住在這靈峰（五臺山）。適逢機會廣泛地聽聞，詳盡地瞭解各種奇異的靈蹟，想要記載下來以警示後人。但是年

【English Translation】 English version The Extensive Biography of Qingliang Preface

Written by Qie Jichuan, Chao Feng Lang (Official Title), Extra Official of the Shangshu Weaving Bureau, Defender of the Datong Supervisor of Taiyuan Prefecture, Concurrently Commander of Cavalry of the Military and Horse Capital, Granted Scarlet Fish Bag, Former Official in Charge of the Affairs of the Wutai Mountain Temple

The Dharma Realm is boundless, manifesting realms to benefit beings; the Dharma Body is without form, appearing in various forms to receive beings. Why is this so? Because compassion is vast, although one has already attained Bodhi, the vows are profound and one does not abandon the state of a Bodhisattva. Therefore, the Great Sage Manjushri (Wenshu, Bodhisattva of Wisdom) dwells in the realm of Qingliang (Clear and Cool Mountain, another name for Wutai Mountain), manifesting auspicious forms. This is truly the reason! Since Shakyamuni Buddha (Shi Xiong, the Hero of the World) manifested Nirvana, the teachings have gradually spread. The subtle words spoken from the golden mouth of the Buddha have only begun to flow into China (Zhendan); the wondrous form manifested by the jade-white hair (of the Buddha) was not seen in Jetavana (Qiyuan, a famous monastery in India). The wisdom of the sages is hidden and easily slandered, the darkness of ignorance is rampant and difficult to believe. Therefore, the Bodhisattva employs the virtue of a pure youth, exhausting the transformative power of wandering in all directions, revealing the sun of wisdom to illuminate the six realms, pouring the ocean of vows to benefit the four types of birth. He conceals the title of Dragon Seed Supreme, relinquishes the attainment of the Mani Jewel Accumulation Buddha, appearing as a disciple of Shakyamuni Buddha (Nengren, the Able One), assisting the Proper Dharma of the Able One; he will become a Tathagata (Rulai, Thus Come One), receiving the prediction from Buddha Pujian in advance. He does not leave the realm of the Great Thousand World, residing permanently on the Mountain of Five Peaks (Wuding Shan, another name for Wutai Mountain). The Nirvana Sutra states that five hundred immortals went together; the Avatamsaka Sutra says there were ten thousand holy beings. All expounded the Dharma in Ducheng, the auspicious light brilliantly guiding people. The Treasure Music Silver Book is deeply hidden in the Vajra Cave; the Immortal Flowers and Precious Trees are like those on Vulture Peak (Lingjiu Feng, where the Buddha preached). Therefore, Polihsi came from the West, his lifelong wish was to behold the true form of Manjushri; Asanga (Wuzhuo) came from the South, sacrificing his life, longing to be close to the compassionate face of Manjushri. Since Buddhism was introduced to China during the reign of Emperor Ming of the Han Dynasty, people have heard the name of Manjushri; since the Northern Wei and Northern Qi dynasties, people have increasingly built and revered temples. The rows of monasteries gather like clouds, the modeled sacred images are distributed like stars. The sound of bells and the fragrance of incense mutually transmit the traces of spiritual responses; the Treasure Realm and Golden Lamps all personally witness the miraculous responses. I, Qie Jichuan, because of the shallow karmic connections and insufficient blessings from previous lives, was born in an era when the Dharma is declining. Furthermore, because of the constraints of my official position, I was able to reside on this spiritual peak (Wutai Mountain). I had the opportunity to hear widely and understand in detail various extraordinary and miraculous traces, wanting to record them to warn future generations. But the year

紀寢深。簡編幾墜。獨有唐藍谷沙門慧祥。作傳二卷。頗成倫理。其餘亦有傳記。皆文字舛錯。辭意乖謬。惜乎。大聖之化跡。高士之遺蹤。將湮滅乎。慧祥所謂。時無好事。使芳塵委絕。信哉。濟川慨其若是。乃訪得真容院妙濟一公。其人純粹聰敏。博通藏教。講說記問。靡不精詣。因請公。採摭經傳。收捃故實。附益祥傳。推而廣之。勒成三卷。首以吉祥隆世因地。終以巨宋親逢化相。名曰廣清涼傳。凡三月而成。授本院主事。募工開版。印施四方。俾師心三寶者。睹之益信向爾。時聖宋嘉祐紀號龍集庚子正月望日謹序。

廣清涼傳捲上

清涼山大華嚴寺壇長妙濟大師賜紫沙門延一重編菩薩生地見聞功德一菩薩應化總別機緣二菩薩何時來至此山三清涼山得名所因四五臺四埵古聖行跡五五臺境界寺名聖蹟六釋五臺諸寺方所七

菩薩生地見聞功德一

詳夫大聖曼殊室利曳菩薩。久已成佛。示居因位。行菩薩行。接引群迷者也。何以知之。按首楞嚴經下捲雲。過去無量無邊不可思議阿僧祇劫。爾時有佛。名龍種上尊王如來。國名平等。乃至。爾時平等世界龍種上尊王如來。豈異人乎。即文殊師利法王子是。央掘摩羅經第四云。北方去此。過四十二恒河沙剎。有國名常喜。佛名歡喜藏摩尼寶積如

【現代漢語翻譯】現代漢語譯本：紀寢深，簡編幾乎散落殆盡。唯有唐代藍谷的沙門慧祥，撰寫了《傳》二卷，頗具倫理價值。其餘也有一些傳記，但文字錯誤較多，辭意也多有謬誤。可惜啊！大聖的教化事蹟，高士的遺留軌跡，將要湮沒了嗎？慧祥所說的『時無好事者，使芳塵委絕』，真是可信啊！濟川為此感慨，於是拜訪了真容院的妙濟一公，此人純粹聰敏，博通經藏，講說記憶，無不精通。因此請他採摘經傳，收集舊事，補充慧祥的傳記，推廣並擴充它，編纂成三卷。開頭以吉祥隆世的因地為始，結尾以巨宋親身逢遇化相為終，命名為《廣清涼傳》。總共用了三個月完成。授予本院主事，募集工匠開版印刷，施捨於四方，使那些以師心為三寶的人，看到它更加信奉嚮往。時值聖宋嘉祐年號，龍集庚子年正月十五日謹序。《廣清涼傳》捲上清涼山大華嚴寺壇長妙濟大師賜紫沙門延一重編菩薩生地見聞功德一菩薩應化總別機緣二菩薩何時來至此山三清涼山得名所因四五臺四埵古聖行跡五五臺境界寺名聖蹟六釋五臺諸寺方所七菩薩生地見聞功德一詳細地說，大聖曼殊室利曳菩薩（Manjusri Bodhisattva），早已成佛，現在示現居住在因位，行菩薩行，接引眾生。憑什麼知道這一點呢？按照《首楞嚴經》下卷所說，過去無量無邊不可思議阿僧祇劫，那時有佛，名為龍種上尊王如來（Longzhongshangzunwang Tathagata），國名平等。乃至，那時平等世界龍種上尊王如來，難道是別人嗎？就是文殊師利法王子（Manjusri）啊。《央掘摩羅經》第四卷說，北方距離這裡，經過四十二恒河沙剎，有國名叫常喜，佛名叫歡喜藏摩尼寶積如來（Huanxizangmanibaoji Tathagata）。

【English Translation】 English version: The records were deeply buried, and the bamboo slips were almost lost. Only the monk Huixiang of Langu in the Tang Dynasty wrote two volumes of 'Biography', which were quite ethical. There were also other biographies, but the texts were full of errors and the meanings were often absurd. Alas! The transformative deeds of the Great Sage and the traces of the noble scholars, were they about to be submerged? What Huixiang said, 'There are no good people in this time, so that the fragrant dust is completely cut off', is truly believable! Jichuan lamented this, so he visited Miaoji, a public figure of Zhenrong Temple, who was pure, intelligent, and well-versed in the Tripitaka. He was proficient in lecturing, memorizing, and questioning. Therefore, he was asked to extract from the scriptures, collect old facts, supplement Huixiang's biography, promote and expand it, and compile it into three volumes. It begins with the cause and condition of auspicious prosperity, and ends with the personal encounter with the transformation of the Great Song Dynasty, named 'Guang Qingliang Zhuan'. It took a total of three months to complete. He was granted the chief of this temple, and he raised craftsmen to open the printing plate and distribute it to all directions, so that those who take the teacher's heart as the Three Jewels, will see it and become more faithful and yearning. At the time of the Holy Song Jiayou era, the dragon collected Gengzi year, the fifteenth day of the first month, respectfully prefaced. 'Guang Qingliang Zhuan' Volume 1 Recompiled by Yan Yi, the purple-robed monk and altar master of the Great Huayan Temple on Mount Qingliang, Master Miaoji One: Merits of Seeing and Hearing the Birthplace of the Bodhisattva Two: General and Specific Opportunities for the Bodhisattva's Manifestations Three: When Did the Bodhisattva Come to This Mountain? Four: The Reason for the Name of Mount Qingliang Five: Traces of Ancient Sages on the Four Peaks of Mount Wutai Six: The Boundaries of Mount Wutai, Temple Names, and Holy Sites Seven: Explaining the Locations of the Temples on Mount Wutai One: Merits of Seeing and Hearing the Birthplace of the Bodhisattva In detail, the Great Sage Manjusri Bodhisattva has long since become a Buddha, and now manifests himself in the position of cause, practicing the Bodhisattva path, and guiding sentient beings. How do we know this? According to the lower volume of the 'Surangama Sutra', in the past immeasurable, boundless, inconceivable asamkhya kalpas, there was a Buddha named Longzhongshangzunwang Tathagata, whose country was named Equality. And so on, was the Longzhongshangzunwang Tathagata of the Equal World at that time someone else? He is Manjusri, the Dharma Prince. The fourth volume of the 'Angulimala Sutra' says that to the north of here, after forty-two Ganges sand lands, there is a country called Changxi, and the Buddha is called Huanxizangmanibaoji Tathagata.

來。乃至。若有聞是如來名者。恭敬禮拜。生歡喜國。閔四惡趣。若有持是如來名號者。若今見在。及未來世。曠野險難諸怖畏處。皆悉蒙護。於一切處。恐怖悉滅。一切八部諸惡鬼神。不能侵擾。又大寶積經第六十卷。文殊師利授記會。說文殊師利成佛之時。名為普見。以何義故。名為普見。以彼如來。於十方無量百千億那由他諸佛剎中。普皆令見。雖未成佛。若我現在。及滅度后。有聞其名。亦皆必定當得成佛。唯除已入離生之位。及狹劣心。彼佛剎土。名隨愿積集清凈圓滿。乃至。若有得聞文殊師利名者。是則名為面見諸佛。若有受持百千億諸佛名號。若有人稱文殊師利名者。福多於彼。何況稱普見佛名。何以故。彼百千那由他佛。利益眾生。不及文殊師利。於一時中。所作饒益。如是等文證成非一。或問。文殊師利成佛國土。與阿彌陀極樂國土。優劣云何。答。大寶積經云。譬如有人析一毛為百分。以一分毛。于大海中。取一滴水。喻阿彌陀佛剎莊嚴。彼大海水。喻普見如來佛剎莊嚴。復過於此。何以故。普見如來佛剎莊嚴。不思議故○上說菩薩成佛功德。次說菩薩真俗生處。且真諦生處者。華嚴經七十九。說菩薩有十種生處。何者為十。善男子。菩提心是菩薩生處。生菩薩家故。深心是菩薩生處。生善知識

【現代漢語翻譯】現代漢語譯本：來。乃至。如果有人聽到這位如來的名號，恭敬地禮拜，就能往生歡喜國，憐憫四惡趣的眾生。如果有人受持這位如來的名號，無論是現在還是未來世，在曠野險難等充滿怖畏的地方，都能得到庇護，在一切地方，恐怖都會消滅，一切八部惡鬼神都不能侵擾。又《大寶積經》第六十卷，《文殊師利授記會》中說，文殊師利（Manjushri，智慧的象徵）成佛的時候，名為普見（Samantadarshana，普遍看見）。因為什麼緣故，名為普見呢？因為這位如來，在十方無量百千億那由他（nayuta，極大的數字單位）諸佛剎中，普遍地令眾生看見。即使尚未成佛，如果我現在以及滅度后，有人聽到他的名號，也必定能夠成佛，除非已經進入離生之位，以及心胸狹隘的人。那位佛的剎土，名為隨愿積集清凈圓滿。乃至。如果有人聽到文殊師利（Manjushri，智慧的象徵）的名號，這就叫做面見諸佛。如果有人受持百千億諸佛的名號，如果有人稱念文殊師利（Manjushri，智慧的象徵）的名號，他的福德比前者更多。更何況稱念普見佛（Samantadarshana，普遍看見）的名號呢？為什麼呢？因為那百千那由他（nayuta，極大的數字單位）佛，利益眾生，不如文殊師利（Manjushri，智慧的象徵）在很短的時間內所作的饒益。像這樣的經文證據不止一處。或者有人問，文殊師利（Manjushri，智慧的象徵）成佛的國土，與阿彌陀（Amitabha，無量光）的極樂國土，哪個更殊勝呢？回答。《大寶積經》說，譬如有人將一根毛髮分成一百份，用其中一份毛髮，從大海中取出一滴水，這比喻阿彌陀佛（Amitabha，無量光）剎土的莊嚴；而那大海水，比喻普見如來（Samantadarshana，普遍看見）佛剎的莊嚴。甚至超過這個比喻。為什麼呢？因為普見如來（Samantadarshana，普遍看見）佛剎的莊嚴，是不可思議的。上面說了菩薩成佛的功德，接下來講述菩薩真諦和俗諦的出生之處。且說真諦的出生之處，《華嚴經》第七十九卷說，菩薩有十種出生之處。哪十種呢？善男子，菩提心（bodhicitta，覺悟之心）是菩薩的出生之處，因為生在菩薩之家。深心是菩薩的出生之處，因為生在善知識

【English Translation】 English version: Furthermore, if there are those who hear the name of this Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), respectfully bow, and are born in the Land of Joy, they will have compassion for the four evil realms. If there are those who uphold the name of this Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), whether in the present or future lives, in desolate and dangerous places filled with fear, they will all be protected. In all places, fear will be extinguished, and all the evil ghosts and spirits of the eight classes will not be able to disturb them. Moreover, in the sixtieth chapter of the Great Treasure Trove Sutra, the 'Prediction of Manjushri's Enlightenment' states that when Manjushri (Manjushri, symbol of wisdom) attains Buddhahood, he will be named Samantadarshana (Samantadarshana, Universal Vision). For what reason is he named Samantadarshana (Samantadarshana, Universal Vision)? Because this Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), in the countless hundreds of thousands of billions of nayutas (nayuta, a very large numerical unit) of Buddha-lands in the ten directions, universally causes beings to see. Even if he has not yet attained Buddhahood, if I, in the present or after my passing, have those who hear his name, they will certainly attain Buddhahood, except for those who have already entered the stage of detachment from birth and those with narrow minds. That Buddha-land is named 'Accumulation of Wishes, Pure and Perfect'. Furthermore, if there are those who hear the name of Manjushri (Manjushri, symbol of wisdom), it is said that they have seen all the Buddhas. If there are those who uphold the names of hundreds of thousands of billions of Buddhas, if there are those who recite the name of Manjushri (Manjushri, symbol of wisdom), their merit is greater than the former. How much more so if they recite the name of the Buddha Samantadarshana (Samantadarshana, Universal Vision)? Why? Because those hundreds of thousands of nayutas (nayuta, a very large numerical unit) of Buddhas benefit sentient beings less than the benefit that Manjushri (Manjushri, symbol of wisdom) provides in a short period of time. Such scriptural evidence is not limited to one instance. Or one might ask, how does the Buddha-land of Manjushri's (Manjushri, symbol of wisdom) enlightenment compare to the Land of Ultimate Bliss of Amitabha (Amitabha, Infinite Light)? The Great Treasure Trove Sutra states, 'For example, if someone were to split a hair into one hundred parts and take one part of that hair to draw a drop of water from the great ocean, this is analogous to the adornment of Amitabha's (Amitabha, Infinite Light) Buddha-land; while that ocean water is analogous to the adornment of the Buddha-land of the Tathagata Samantadarshana (Samantadarshana, Universal Vision). It even surpasses this analogy. Why? Because the adornment of the Buddha-land of the Tathagata Samantadarshana (Samantadarshana, Universal Vision) is inconceivable.' The above describes the merits of a Bodhisattva's attainment of Buddhahood. Next, we will discuss the true and conventional places of birth of a Bodhisattva. First, regarding the place of birth of the ultimate truth, the seventy-ninth chapter of the Avatamsaka Sutra states that a Bodhisattva has ten places of birth. What are these ten? Good son, the Bodhicitta (bodhicitta, mind of enlightenment) is the place of birth of a Bodhisattva, because they are born into the family of Bodhisattvas. Deep mind is the place of birth of a Bodhisattva, because they are born into the company of virtuous friends.

家故。諸地是菩薩生處。生波羅蜜家故。大愿是菩薩生處。生妙行家故。大悲是菩薩生處。生四攝家故。如理觀察是菩薩生處。生般若波羅蜜家故。大乘是菩薩生處。生方便善巧家故。教化眾生是菩薩生處。生佛家故。智慧方便是菩薩生處。生無生法忍家故。修行一切法是菩薩生處。生過現未來一切如來家故。善男子。菩薩摩訶薩。以般若波羅蜜為母。方便善巧為父。檀波羅蜜為乳母。尸波羅蜜為養母。忍波羅蜜為莊嚴具。勤波羅蜜為養育者。禪波羅蜜為浣濯人。善知識為教授師。一切菩提分為伴侶。一切善法為眷屬。一切菩薩為兄弟。菩提心為家。如理修行為家法。諸地為家處。諸忍為家族。大愿為家教。滿足諸行為順家法。勸發大乘為紹家業。法水灌頂一生所繫菩薩。為王太子。成就菩提。為能凈家族。此名菩薩真實生處○次說菩薩世諦示現生處。據文殊師利般涅槃經云。爾時跋陀婆羅菩薩。即從座起。整衣服為佛作禮。長跪合掌。白佛言。世尊。是文殊師利法王子。已曾親近百千諸佛。在此婆婆世界。施作佛事。於十方面。變現自在。卻後久遠。當般涅槃。佛告跋陀婆羅。此文殊師利。有大慈悲。生於舍衛國多羅聚落梵德婆羅門家。其生之時。家內室宅。化生蓮華。從母右脅而生。身紫金色。墮地能語。如天童

【現代漢語翻譯】現代漢語譯本：家是菩薩出生的地方，因為他們誕生於波羅蜜（pāramitā，到彼岸）之家。偉大的誓願是菩薩出生的地方，因為他們誕生於妙行之家。偉大的慈悲是菩薩出生的地方，因為他們誕生於四攝（catu-saṃgrahavastu，四種攝取眾生的方法）之家。如理觀察是菩薩出生的地方，因為他們誕生於般若波羅蜜（prajñāpāramitā，智慧到彼岸）之家。大乘（mahāyāna，偉大的載具）是菩薩出生的地方，因為他們誕生於方便善巧之家。教化眾生是菩薩出生的地方，因為他們誕生於佛之家。智慧和方便是菩薩出生的地方，因為他們誕生於無生法忍（anutpattika-dharma-kṣānti，對無生之法的安忍）之家。修行一切法是菩薩出生的地方，因為他們誕生於過去、現在和未來一切如來（tathāgata，如來）之家。善男子，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）以般若波羅蜜為母親，方便善巧為父親，檀波羅蜜（dāna-pāramitā，佈施到彼岸）為乳母，尸波羅蜜（śīla-pāramitā，持戒到彼岸）為養母，忍波羅蜜（kṣānti-pāramitā，忍辱到彼岸）為莊嚴具，勤波羅蜜（vīrya-pāramitā，精進到彼岸）為養育者，禪波羅蜜（dhyāna-pāramitā，禪定到彼岸）為浣濯人，善知識為教授師，一切菩提分（bodhi-pakṣa-dharma，菩提的組成部分）為伴侶，一切善法為眷屬，一切菩薩為兄弟，菩提心為家，如理修行為家法，諸地（bhūmi，菩薩修行的階段）為家處，諸忍為家族，大愿為家教，滿足諸行為順家法，勸發大乘為紹家業，法水灌頂一生所繫菩薩，為王太子，成就菩提，為能凈家族。這被稱為菩薩真實的出生之處。接下來講述菩薩世俗諦（saṃvṛti-satya，世俗諦）示現的出生之處。根據《文殊師利般涅槃經》所說：當時，跋陀婆羅菩薩（Bhadrapāla Bodhisattva）即從座位上站起，整理衣服，向佛作禮，長跪合掌，對佛說：『世尊，這位文殊師利法王子（Mañjuśrī），曾經親近百千諸佛，在這娑婆世界（Sahā world）施作佛事，於十方世界，變現自在，卻後久遠，當般涅槃。』佛告訴跋陀婆羅：『這位文殊師利，有大慈悲，生於舍衛國（Śrāvastī）多羅聚落梵德婆羅門家。他出生的時候，家內室宅，化生蓮華，從母親右脅而生，身紫金色，墮地能語，如天童。』

【English Translation】 English version: Home is where Bodhisattvas are born, because they are born into the family of pāramitā (perfection). Great vows are where Bodhisattvas are born, because they are born into the family of wonderful conduct. Great compassion is where Bodhisattvas are born, because they are born into the family of the four saṃgrahavastu (means of embracing others). Observing in accordance with the truth is where Bodhisattvas are born, because they are born into the family of prajñāpāramitā (perfection of wisdom). The Mahāyāna (Great Vehicle) is where Bodhisattvas are born, because they are born into the family of skillful means. Teaching and transforming sentient beings is where Bodhisattvas are born, because they are born into the family of the Buddhas. Wisdom and skillful means are where Bodhisattvas are born, because they are born into the family of anutpattika-dharma-kṣānti (acceptance of the non-arising of phenomena). Practicing all dharmas is where Bodhisattvas are born, because they are born into the family of all Tathāgatas (Thus Come Ones) of the past, present, and future. Good man, the Bodhisattva-mahāsattva (great Bodhisattva) takes prajñāpāramitā as their mother, skillful means as their father, dāna-pāramitā (perfection of giving) as their wet nurse, śīla-pāramitā (perfection of morality) as their foster mother, kṣānti-pāramitā (perfection of patience) as their adornment, vīrya-pāramitā (perfection of vigor) as their nurturer, dhyāna-pāramitā (perfection of meditation) as their washer, good teachers as their instructors, all bodhi-pakṣa-dharmas (factors of enlightenment) as their companions, all good dharmas as their relatives, all Bodhisattvas as their siblings, the bodhicitta (mind of enlightenment) as their home, practicing in accordance with the truth as their family law, the bhūmis (stages of the Bodhisattva path) as their dwelling place, all kṣānti as their clan, great vows as their family teachings, fulfilling all practices as obeying family law, encouraging the Mahāyāna as continuing the family business, and the Bodhisattva who is bound to one more life, having their head sprinkled with the water of Dharma, as the crown prince, and accomplishing bodhi as purifying the family. This is called the true birthplace of a Bodhisattva. Next, I will speak of the Bodhisattva's birth as manifested in saṃvṛti-satya (conventional truth). According to the Mañjuśrī Parinirvāṇa Sūtra: At that time, Bhadrapāla Bodhisattva arose from his seat, arranged his robes, bowed to the Buddha, knelt with palms together, and said to the Buddha: 'World Honored One, this Mañjuśrī (Manjushri) Dharma Prince has been close to hundreds of thousands of Buddhas, performing Buddha-works in this Sahā world, manifesting freely in the ten directions. After a long time, he will enter parinirvāṇa.' The Buddha told Bhadrapāla: 'This Mañjuśrī has great compassion. He was born into the family of a Brahmin named Fantadeva in the village of Tolā in Śrāvastī (Shravasti). At the time of his birth, lotuses manifested in the rooms of his house. He was born from his mother's right side, with a body of purple-gold color. He could speak as soon as he touched the ground, like a heavenly child.'

子。有七寶蓋。隨覆其上。詣諸仙人。求出家法。諸婆羅門。九十五種諸論議師。無能酬對。唯於我所。出家學道。乃至。我今略說。為未來世盲瞑眾生。又般涅槃經云。其有得聞文殊師利名者。見形像者。百千劫中。不墮惡道。若有讀誦文殊師利名者。設有重障。不墮阿鼻極惡猛火。常生他方清凈國土。值佛聞法。得無生法忍。又寶篋經第二捲雲。若施三千大千世界其中所有一切眾生。給諸樂具。百千億歲。不如施文殊師利一爪端許。所生福德。勝前福德。或有問曰。菩薩既久已成佛。何故復為菩薩。答。無垢稱經云。雖得佛道轉於法輪。而不捨于菩薩之道。是菩薩行。又大慈恩寺基法師阿彌陀經疏。引經云。我昔能仁師。今為佛弟子。二尊不併化。故我為菩薩。又問。何故菩薩名文殊師利。答。斯乃古時訛略梵語。今巨宋新傳。及唐時不空三藏所傳。皆云曼祖(仁祖切)室利(二合)曳。此云妙吉祥。此菩薩。立名有二。初就世俗。因瑞障名。二就勝義。以德立號。且初世俗因瑞障名者。以菩薩生時。有十種吉祥事故。所以菩薩名妙吉祥也。何為十種。吉祥之事。一天降甘露。二地涌伏藏。三倉變金粟。四庭生金蓮。五光明滿室。六雞生鸞鳳。七馬產麒鱗。八牛生白[牛*宅]。九豬誕龍豚。十六牙像現。所以菩

【現代漢語翻譯】『子。有七寶蓋。隨覆其上。詣諸仙人。求出家法。諸婆羅門（Brahman，印度教僧侶）。九十五種諸論議師。無能酬對。唯於我所。出家學道。乃至。我今略說。為未來世盲瞑眾生。』又《般涅槃經》云：『其有得聞文殊師利（Manjusri，智慧的象徵）名者。見形像者。百千劫中。不墮惡道。若有讀誦文殊師利名者。設有重障。不墮阿鼻（Avici，無間地獄）極惡猛火。常生他方清凈國土。值佛聞法。得無生法忍。』又《寶篋經》第二捲雲：『若施三千大千世界其中所有一切眾生。給諸樂具。百千億歲。不如施文殊師利一爪端許。所生福德。勝前福德。』或有問曰：『菩薩既久已成佛。何故復為菩薩？』答：『《無垢稱經》云：雖得佛道轉於法輪。而不捨于菩薩之道。是菩薩行。』又大慈恩寺基法師《阿彌陀經疏》。引經云：『我昔能仁師。今為佛弟子。二尊不併化。故我為菩薩。』又問：『何故菩薩名文殊師利？』答：『斯乃古時訛略梵語。今巨宋新傳。及唐時不空三藏所傳。皆云曼祖（仁祖切）室利（二合）曳。此云妙吉祥。此菩薩。立名有二。初就世俗。因瑞障名。二就勝義。以德立號。且初世俗因瑞障名者。以菩薩生時。有十種吉祥事故。所以菩薩名妙吉祥也。何為十種吉祥之事？一天降甘露。二地涌伏藏。三倉變金粟。四庭生金蓮。五光明滿室。六雞生鸞鳳。七馬產麒鱗。八牛生白[牛*宅]。九豬誕龍豚。十六牙像現。所以菩

【English Translation】『O son. He had seven jeweled canopies, which covered him. He went to all the immortals, seeking the Dharma of leaving home. None of the Brahmins (Brahman, Hindu priests), nor the ninety-five kinds of debaters, could answer him. Only with me did he leave home and study the Way. And so, I will now briefly speak for the blind and ignorant beings of the future world.』 Moreover, the Nirvana Sutra says: 『Those who hear the name of Manjusri (Manjusri, symbol of wisdom), or see his image, will not fall into evil paths for hundreds of thousands of kalpas. If one recites the name of Manjusri, even if they have heavy karmic obstacles, they will not fall into the extremely fierce flames of Avici (Avici, the hell of incessant suffering), but will always be born in pure lands in other directions, encounter Buddhas, hear the Dharma, and attain the forbearance of non-origination.』 Furthermore, the second volume of the Ratnakuta Sutra says: 『If one were to give all the beings in the three thousand great thousand worlds all kinds of joyful things for hundreds of thousands of millions of years, it would not be as good as giving a fragment of Manjusri's fingernail. The merit produced would surpass the former merit.』 Someone might ask: 『Since the Bodhisattva has long since become a Buddha, why does he still act as a Bodhisattva?』 The answer is: 『The Vimalakirti Sutra says: Although he has attained Buddhahood and turns the Dharma wheel, he does not abandon the path of the Bodhisattva. This is the practice of a Bodhisattva.』 Furthermore, the Commentary on the Amitabha Sutra by Dharma Master Ji of the Great Ci'en Temple quotes a sutra saying: 『In the past, I was the teacher of Sakyamuni, but now I am a disciple of the Buddha. Two honored ones cannot transform together, so I act as a Bodhisattva.』 Someone might also ask: 『Why is the Bodhisattva named Manjusri?』 The answer is: 『This is a corruption of the Sanskrit from ancient times. Now, the newly transmitted version from the great Song Dynasty, and the version transmitted by the Tripitaka Master Amoghavajra of the Tang Dynasty, both say Manzu (pronounced Ren-zu cut) sili (two combined) ye. This means 'Wonderful Auspiciousness'. There are two reasons for this Bodhisattva's name. First, according to worldly convention, it is named after auspicious omens. Second, according to ultimate meaning, it is named after virtues. The first, according to worldly convention, is named after auspicious omens because there were ten auspicious events when the Bodhisattva was born. Therefore, the Bodhisattva is named Wonderful Auspiciousness. What are the ten auspicious events? First, sweet dew descended from the sky. Second, hidden treasures emerged from the earth. Third, the granaries transformed into golden millet. Fourth, golden lotuses grew in the courtyard. Fifth, the room was filled with light. Sixth, chickens gave birth to phoenixes. Seventh, horses gave birth to unicorns. Eighth, cows gave birth to white [cowsheds]. Ninth, pigs gave birth to dragon piglets. Tenth, sixteen-tusked elephants appeared. Therefore, the Bodhi』

薩因瑞障名也。二依真諦立名者。據金剛頂經說。由菩薩身。普攝一切法界等如來身。一切如來智慧等。及一切如來神變遊戲。已由極妙吉祥。故名妙吉祥也。故知。文殊師利菩薩。神通功德不可思議。大華嚴經第六十一入法界品。舍利弗。告諸比丘。汝可觀察文殊師利清凈之身。相好莊嚴。一切天人。莫能思議。汝可觀察文殊師利圓光映徹。令無量眾生。發歡喜心。汝可觀察文殊師利光網莊嚴。滅除眾生無量苦惱。汝可觀察文殊師利眾會具足。皆是菩薩往昔善根之所攝受。汝可觀察文殊師利所行之路。左右八步。平坦莊嚴。汝可觀察文殊師利所住之處。週迴十方。常有道場。隨逐而轉。汝可觀察文殊師利所行之路。具足無量福德莊嚴。左右兩邊。有大伏藏。種種珍寶。自然而出。汝可觀察文殊師利。曾供養佛善根所流。一切藟間出莊嚴藏。汝可觀察文殊師利。諸世間主。雨供具云。頂禮恭敬。以為供養。汝可觀察文殊師利。十方一切諸佛如來。將說法時。悉放眉間白毫相光。來照其身。從頂上入。又云。文殊菩薩。能隨所樂。現自在身。威光赫奕。蔽諸大眾。以自在大慈。令彼清涼。自在大悲。起說法心。以廣大辯才。將為說法。文多不載。故知。菩薩以大善巧。拯接群生。為不請友。救世大悲。斯言信矣。華嚴七

【現代漢語翻譯】現代漢語譯本薩因瑞障，是一個名稱。（薩因瑞障名也）第二種依據真諦而立名的情況，根據《金剛頂經》所說，由於菩薩之身，普遍攝取一切法界等同如來之身，一切如來的智慧等，以及一切如來的神通遊戲，已經由極妙吉祥，所以名為妙吉祥。（二依真諦立名者。據金剛頂經說。由菩薩身。普攝一切法界等如來身。一切如來智慧等。及一切如來神變遊戲。已由極妙吉祥。故名妙吉祥也）因此可知，文殊師利菩薩的神通功德不可思議。（故知。文殊師利菩薩。神通功德不可思議）《大華嚴經》第六十一品《入法界品》中，舍利弗告訴各位比丘：『你們可以觀察文殊師利清凈之身，相好莊嚴，一切天人都無法思議。你們可以觀察文殊師利圓光映徹，令無量眾生髮起歡喜心。你們可以觀察文殊師利光網莊嚴，滅除眾生無量苦惱。你們可以觀察文殊師利眾會具足，都是菩薩往昔善根所攝受。你們可以觀察文殊師利所行之路，左右八步，平坦莊嚴。你們可以觀察文殊師利所住之處，週迴十方，常有道場隨逐而轉。你們可以觀察文殊師利所行之路，具足無量福德莊嚴，左右兩邊有大伏藏，種種珍寶自然涌出。你們可以觀察文殊師利，曾供養佛的善根所流現，一切藟間涌出莊嚴藏。你們可以觀察文殊師利，諸世間主，降下供具云，頂禮恭敬，以此作為供養。你們可以觀察文殊師利，十方一切諸佛如來，將要說法時，都從眉間放出白毫相光，來照耀他的身體，從頭頂進入。』（大華嚴經第六十一入法界品。舍利弗。告諸比丘。汝可觀察文殊師利清凈之身。相好莊嚴。一切天人。莫能思議。汝可觀察文殊師利圓光映徹。令無量眾生。發歡喜心。汝可觀察文殊師利光網莊嚴。滅除眾生無量苦惱。汝可觀察文殊師利眾會具足。皆是菩薩往昔善根之所攝受。汝可觀察文殊師利所行之路。左右八步。平坦莊嚴。汝可觀察文殊師利所住之處。週迴十方。常有道場。隨逐而轉。汝可觀察文殊師利所行之路。具足無量福德莊嚴。左右兩邊。有大伏藏。種種珍寶。自然而出。汝可觀察文殊師利。曾供養佛善根所流。一切藟間出莊嚴藏。汝可觀察文殊師利。諸世間主。雨供具云。頂禮恭敬。以為供養。汝可觀察文殊師利。十方一切諸佛如來。將說法時。悉放眉間白毫相光。來照其身。從頂上入。）又說，文殊菩薩能夠隨其所樂，顯現自在之身，威光顯赫，遮蔽諸大眾，以自在大慈，令他們清涼，以自在大悲，發起說法之心，以廣大辯才，將要說法。（又云。文殊菩薩。能隨所樂。現自在身。威光赫奕。蔽諸大眾。以自在大慈。令彼清涼。自在大悲。起說法心。以廣大辯才。將為說法。）還有很多，這裡就不一一記載了。（文多不載）因此可知，菩薩以大善巧，拯救接引眾生，作為不請自來的朋友，救世的大悲心，這話確實可信。（故知。菩薩以大善巧。拯接群生。為不請友。救世大悲。斯言信矣。）《華嚴七》（華嚴七）

【English Translation】 English version 'Sain Rui Zhang' is a name. (薩因瑞障名也) The second type of naming is based on the ultimate truth. According to the 'Vajraśekhara Sūtra', it is said that due to the body of the Bodhisattva, universally embracing all Dharma realms, being equal to the body of the Tathāgata, all the wisdom of the Tathāgatas, and all the miraculous games of the Tathāgatas, it is already extremely auspicious, hence the name 'Wonderful Auspiciousness' (妙吉祥, Miaojixiang, Mañjuśrī). (二依真諦立名者。據金剛頂經說。由菩薩身。普攝一切法界等如來身。一切如來智慧等。及一切如來神變遊戲。已由極妙吉祥。故名妙吉祥也) Therefore, it can be known that the supernatural powers and merits of Mañjuśrī Bodhisattva are inconceivable. (故知。文殊師利菩薩。神通功德不可思議) In the sixty-first chapter, 'Entering the Dharma Realm', of the 'Great Avataṃsaka Sūtra', Śāriputra told the bhikṣus: 'You can observe the pure body of Mañjuśrī, with its excellent marks and adornments, which all devas cannot conceive. You can observe the radiant halo of Mañjuśrī, causing countless sentient beings to generate joy. You can observe the light net adornments of Mañjuśrī, eliminating the immeasurable suffering of sentient beings. You can observe the complete assembly of Mañjuśrī, all of whom are embraced by the good roots of the Bodhisattva in the past. You can observe the path walked by Mañjuśrī, with eight steps to the left and right, level and adorned. You can observe the place where Mañjuśrī dwells, surrounded by the ten directions, always with a maṇḍala following and turning. You can observe the path walked by Mañjuśrī, complete with immeasurable blessings and adornments, with great hidden treasures on both the left and right sides, and various jewels emerging naturally. You can observe Mañjuśrī, the flow of good roots from having made offerings to the Buddhas, with all the creeper-covered spaces producing adornment treasures. You can observe Mañjuśrī, the lords of all worlds, raining down clouds of offerings, bowing and paying homage, using this as an offering. You can observe Mañjuśrī, all the Buddhas and Tathāgatas of the ten directions, when about to preach the Dharma, all emitting a white hair mark light from between their eyebrows, illuminating his body, entering from the top of his head.' (大華嚴經第六十一入法界品。舍利弗。告諸比丘。汝可觀察文殊師利清凈之身。相好莊嚴。一切天人。莫能思議。汝可觀察文殊師利圓光映徹。令無量眾生。發歡喜心。汝可觀察文殊師利光網莊嚴。滅除眾生無量苦惱。汝可觀察文殊師利眾會具足。皆是菩薩往昔善根之所攝受。汝可觀察文殊師利所行之路。左右八步。平坦莊嚴。汝可觀察文殊師利所住之處。週迴十方。常有道場。隨逐而轉。汝可觀察文殊師利所行之路。具足無量福德莊嚴。左右兩邊。有大伏藏。種種珍寶。自然而出。汝可觀察文殊師利。曾供養佛善根所流。一切藟間出莊嚴藏。汝可觀察文殊師利。諸世間主。雨供具云。頂禮恭敬。以為供養。汝可觀察文殊師利。十方一切諸佛如來。將說法時。悉放眉間白毫相光。來照其身。從頂上入。) It is also said that Mañjuśrī Bodhisattva can manifest a self-自在(zizai, sovereign)-body according to his wishes, with majestic light, obscuring all the masses, using great compassion to bring them coolness, using great sorrow to arouse the mind of preaching the Dharma, and using vast eloquence to preach the Dharma. (又云。文殊菩薩。能隨所樂。現自在身。威光赫奕。蔽諸大眾。以自在大慈。令彼清涼。自在大悲。起說法心。以廣大辯才。將為說法。) There is much more, but I will not record it all here. (文多不載) Therefore, it can be known that the Bodhisattva, with great skill, rescues and receives sentient beings, acting as an uninvited friend, with great compassion to save the world. This statement is indeed credible. (故知。菩薩以大善巧。拯接群生。為不請友。救世大悲。斯言信矣。) 'Avataṃsaka Seven' (華嚴七)

十九。彌勒菩薩。告善財言。文殊師利所有大愿。非余無量百千億那由他菩薩之所能有。善男子。文殊師利童子。其行廣大。其愿無邊。出生一切菩薩功德。無有休息。善男子。文殊師利。常為無量百千億那由他諸佛母。常為無量百千億那由他菩薩師。教化成就一切眾生。名稱普聞十方世界。常於一切諸佛眾中。為說法師。一切如來之所讚歎。住甚深智。能如實見一切諸法。通達一切解脫境界。究竟普賢所行之行。善男子。文殊師利。是汝善知識。令汝得生如來家。長養一切諸善根。發起一切助道法。值遇真實善知識。令汝修一切功德。入一切愿網。住一切大愿。為汝說一切菩薩秘密法。現一切菩薩難思議行。與汝往昔同生同行。是故善男子。汝應往詣文殊之所。莫生疲厭。集傳者曰。校此而論。既彼善財。得見文殊。皆是往昔同生同行。乃至。不生疲厭。況今之火宅諸子。若能專心求見大聖。豈不宜哉。

菩薩應化總別機緣二

夫。大聖應化。有總有別。隨機緣故。云何為總。答。如華嚴經第五十卷說。譬如月輪有四希奇未曾有法。何等為四。一映蔽一切星宿光明。二隨逐於時。示現虧盈。三于閻浮提清凈水中。影無不現。四一切見者。皆對目前。而此月輪。無有分別。無有戲論。佛子。如來身月。亦

【現代漢語翻譯】現代漢語譯本十九。彌勒菩薩（Maitreya Bodhisattva），告訴善財（Sudhana）說：『文殊師利（Manjushri）所發的大愿，不是其他無量百千億那由他（nayuta，數量單位）菩薩所能擁有的。善男子，文殊師利童子，他的行為廣大，他的願力無邊，出生一切菩薩的功德，沒有止息。善男子，文殊師利，常為無量百千億那由他諸佛之母，常為無量百千億那由他菩薩之師，教化成就一切眾生，名稱普遍傳聞於十方世界，常在一切諸佛眾中，作為說法之師，為一切如來所讚歎，安住于甚深智慧，能如實地見到一切諸法，通達一切解脫境界，究竟普賢（Samantabhadra）所修之行。善男子，文殊師利，是你的善知識，使你得生於如來之家，長養一切諸善根，發起一切助道之法，值遇真實善知識，使你修一切功德，入一切愿網，住一切大愿，為你宣說一切菩薩秘密法，展現一切菩薩難思議之行，與你往昔同生同行。所以善男子，你應該前往文殊師利之處，不要產生疲厭。』集傳者說：『考察這段經文，既然善財能夠見到文殊，都是因為往昔同生同行，乃至不生疲厭。何況現在的火宅諸子（指受世間煩惱困擾的人們），如果能夠專心求見大聖，豈不是應該的嗎？』

菩薩應化總別機緣二

大聖應化，有總有別，隨順機緣的緣故。什麼是總？回答：如《華嚴經》第五十卷所說，譬如月輪有四種希奇未曾有之法。哪四種呢？一、映蔽一切星宿的光明。二、隨逐於時，示現虧盈（指月亮的圓缺變化）。三、在閻浮提（Jambudvipa，指我們所居住的這個世界）清凈的水中，影子無不顯現。四、一切見到月亮的人，都覺得月亮就在眼前。而這月輪，沒有分別，沒有戲論。佛子，如來身月，也是如此。

【English Translation】 English version Nineteen. Maitreya Bodhisattva, told Sudhana: 'The great vows of Manjushri are not something that other immeasurable hundreds of thousands of billions of nayutas (a unit of quantity) of Bodhisattvas can possess. Good man, Manjushri Kumara, his conduct is vast, his vows are boundless, he gives rise to all the merits of Bodhisattvas, without ceasing. Good man, Manjushri, is constantly the mother of immeasurable hundreds of thousands of billions of nayutas of Buddhas, constantly the teacher of immeasurable hundreds of thousands of billions of nayutas of Bodhisattvas, teaching and accomplishing all sentient beings, his name is universally heard in the ten directions of the world, constantly in all the assemblies of Buddhas, he is a Dharma teacher, praised by all Tathagatas, abiding in profound wisdom, able to see all dharmas as they truly are, comprehending all realms of liberation, ultimately practicing the conduct of Samantabhadra. Good man, Manjushri, is your good advisor, causing you to be born into the family of the Tathagatas, nurturing all good roots, initiating all auxiliary practices, encountering true good advisors, causing you to cultivate all merits, enter all nets of vows, abide in all great vows, speaking to you all the secret dharmas of Bodhisattvas, manifesting all the inconceivable conduct of Bodhisattvas, having been born and practiced together with you in the past. Therefore, good man, you should go to Manjushri, do not become weary.' The compiler said: 'Examining this passage, since Sudhana was able to see Manjushri, it is all because they were born and practiced together in the past, and did not become weary. How much more so should the children of the burning house (referring to people troubled by worldly afflictions) of today, if they can single-mindedly seek to see the Great Sage, shouldn't they?'

Two: Bodhisattvas' General and Specific Causes and Conditions for Manifestation

The Great Sage's manifestations have general and specific aspects, according to the causes and conditions. What is general? The answer: As the fiftieth chapter of the Avatamsaka Sutra says, for example, the moon has four rare and unprecedented qualities. What are the four? First, it obscures the light of all the stars. Second, it follows the time, showing waxing and waning (referring to the phases of the moon). Third, in the pure water of Jambudvipa (referring to the world we live in), its reflection appears without exception. Fourth, all who see the moon feel that it is right before their eyes. And this moon has no discrimination, no playfulness. Disciple of the Buddha, the moon of the Tathagata's body is also like this.

復如是。有四希奇未曾有法。何等為四。一所謂映蔽一切聲聞緣覺。學無學眾。二隨其所宜。示現壽命。修短不同。而如來身。無有增減。三一切世界凈心眾生菩提器中。影無不現。四一切眾生有瞻對者。皆謂如來唯現我前。隨其心樂。而為說法。令得解脫。乃至。而如來身。無有分別。無有戲論。今文殊亦爾。故菩薩般涅槃經云。住首楞嚴三昧力故。於十方面。或現初生。或現滅度。入般涅槃。現分舍利。饒益眾生。乃至。是文殊師利。有無量神通變現。不可具說。此上所顯。即是菩薩。遍一切處。普應機緣。故名為總。故華嚴鈔。引經偈云。文殊大菩薩。不捨大悲願。變身為異道。或冠或露體。或處小兒叢。遊戲邑聚落。或作貧窮人。衰容為老狀。以現飢寒苦。巡行坊市廛。求乞衣財寶。令人發一施。與滿一切愿。令使發信心。信心既發已。為說六度法。領萬諸菩薩。居住五頂山。放億種光明。人天咸悉睹。罪垢皆消滅。二別者。即今遍在清涼五臺山。是也。以此處機緣勝故。又是本所居。金色世界報土。在此也。按大唐東夏神洲感通錄。宣律師。常于唐麟德元年仲春之季。有數天人來。禮覲律師。共相談敘。律師。因問天人云。古昔相傳。文殊在清涼山。嶺五百仙人說法。經中明說。文殊。是舊住娑婆世界菩薩

【現代漢語翻譯】現代漢語譯本再者，有四種希奇未曾有之法。是哪四種呢？一是佛的光明能夠映蔽一切聲聞、緣覺、有學和無學之人。二是佛能隨眾生根器示現壽命長短，而如來之身，實無增減。三是一切世界中，以清凈心為菩提之器的眾生心中，佛的影像無處不在。四是一切瞻仰佛的眾生，都認為如來只在自己面前顯現，並隨其心之所樂，為其說法，令得解脫。乃至，而如來之身，實無分別，亦無戲論。如今的文殊菩薩也是如此。所以《菩薩般涅槃經》中說，由於安住于首楞嚴三昧的威力，文殊菩薩能在十方世界，或示現初生，或示現滅度，入般涅槃，現分舍利，饒益眾生。乃至，這位文殊師利菩薩，有無量神通變現，不可盡述。以上所顯示的，就是菩薩遍一切處，普遍應合各種機緣，所以名為『總』。因此《華嚴鈔》引用經偈說：『文殊大菩薩，不捨大悲願，變身為異道，或冠或露體，或處小兒叢，遊戲邑聚落，或作貧窮人，衰容為老狀，以現飢寒苦，巡行坊市廛，求乞衣財寶，令人發一施，與滿一切愿，令使發信心，信心既發已，為說六度法，領萬諸菩薩，居住五頂山，放億種光明，人天咸悉睹，罪垢皆消滅。』二、『別』，就是現在文殊菩薩普遍在清涼五臺山。因為此處的機緣殊勝，而且這裡也是文殊菩薩本來所居住的金色世界報土。按照《大唐東夏神洲感通錄》記載，宣律師在唐麟德元年仲春時節，有數位天人來禮拜律師，並與律師交談。律師因此問天人說：『古時候相傳，文殊菩薩在清涼山，為五百仙人說法，經典中也明確說明，文殊菩薩是舊住在娑婆世界的菩薩。』

【English Translation】 English version Furthermore, there are four rare and unprecedented phenomena. What are the four? First, the light of the Buddha overshadows all Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), those in training, and those who have completed their training. Second, the Buddha can manifest different lifespans according to the capacity of beings, while the Tathāgata's (Thus Come One's) body neither increases nor decreases. Third, in all worlds, the image of the Buddha is present in the minds of beings with pure hearts who are vessels for Bodhi (Enlightenment). Fourth, all beings who gaze upon the Buddha believe that the Tathāgata appears only before them, and preaches the Dharma (teachings) according to their inclinations, leading them to liberation. And yet, the Tathāgata's body has no distinctions and is free from conceptual constructs. Mañjuśrī (Gentle Glory) Bodhisattva is also like this. Therefore, the Bodhisattva Parinirvana Sutra says that by the power of abiding in the Śūraṅgama Samādhi (Heroic March Samadhi), Mañjuśrī Bodhisattva can manifest in the ten directions, sometimes showing birth, sometimes showing extinction, entering Parinirvana (Complete Nirvana), and manifesting the distribution of relics to benefit beings. Thus, Mañjuśrī Śrī Bodhisattva has limitless supernatural powers and transformations that cannot be fully described. What is shown above is that the Bodhisattva is everywhere, universally responding to various opportunities, and is therefore called 'Total'. Therefore, the Huayan Chao (Commentary on the Flower Garland Sutra) quotes a verse from the sutra: 'Mañjuśrī Great Bodhisattva, does not abandon the great vow of compassion, transforming into heretics, sometimes wearing a crown, sometimes naked, sometimes in a crowd of children, playing in villages and towns, sometimes acting as a poor person, with a withered face and old appearance, showing the suffering of hunger and cold, wandering through streets and markets, begging for clothes, wealth, and treasures, causing people to give a single offering, fulfilling all wishes, causing them to develop faith, and once faith has arisen, preaching the Six Perfections, leading tens of thousands of Bodhisattvas, residing on the Five Peak Mountain, emitting hundreds of millions of kinds of light, seen by humans and gods alike, all sins and defilements are eliminated.' Second, 'Distinct' refers to Mañjuśrī Bodhisattva being universally present on the Cool and Clear Five Peak Mountain (Wutai Mountain) now. This is because the opportunities here are particularly auspicious, and it is also the reward land of the golden world where Mañjuśrī Bodhisattva originally resides. According to the Great Tang East Xia Divine Continent Records of Spiritual Responses, during the second month of the Tang Dynasty's Linde first year, Venerable Xuan saw several devas (heavenly beings) come to pay respects to the Venerable, and they conversed with each other. The Venerable then asked the devas: 'It has been traditionally said that Mañjuśrī Bodhisattva preaches the Dharma on the Cool and Clear Mountain to five hundred immortals, and the sutras clearly state that Mañjuśrī Bodhisattva is a Bodhisattva who originally resided in the Saha world.'

。娑婆。是大千總號。如何偏在此方。天人答云。文殊者法身大士。諸佛之元帥也。隨緣利現。應變不同。大士之功。非人境界。不勞評論。但大聖多在清涼山。山下有仙花山。有五臺縣。清涼府。往往人到。不得不信。

菩薩何時至此山中三

按大方廣佛華嚴經四十五菩薩住處品云。東北方有處。名清涼山。從昔已來。諸菩薩眾。于中止住。現有菩薩。名文殊師利。與其眷屬諸菩薩眾一萬人。俱常在其中。而演說法。又據文殊菩薩現寶藏陀羅尼經云。爾時。金剛密跡主菩薩。白佛言。世尊。昔常為我說如是言。我滅度后。于贍部洲惡世之時。文殊師利。廣能利益一切眾生。大作佛事。唯愿世尊。為我分別演說。於何處住。復於何方而行利益。憐愍攝護諸眾生故。愿為說之。乃至。佛告金剛密跡主菩薩言。我滅度后。於此贍部洲。東北方有國。名大振那。其中有山。名為五頂。文殊師利童子。遊行居住。為諸眾生。于中說法。及有無量龍天。夜叉羅剎。緊那羅。摩睺羅伽。人非人等。圍繞供養。乃至。文殊師利。有如是等無量威德。神通變化自在莊嚴。廣能饒益一切有情。成就圓滿福德之力。不可思議。又據文殊般涅槃經云。如是大士。久住首楞嚴三昧。佛滅度后。四百五十歲。當至雪山。為五百仙人。

【現代漢語翻譯】現代漢語譯本：娑婆（Saha）：是大千世界（three thousand great chiliocosms）的總稱。為什麼偏偏在此處顯現？天人回答說：文殊（Manjusri）是法身大士（Dharmakaya Mahasattva），是諸佛的元帥。他隨緣利益眾生，應變示現不同。大士的功德，不是凡人境界可以評論的。但大聖（Great Sage）多在清涼山（Mount Qingliang）。山下有仙花山（Xianhua Mountain），有五臺縣（Wutai County），清涼府（Qingliang Prefecture）。往往人們到了那裡，不得不相信。

菩薩何時來到這座山中？

根據《大方廣佛華嚴經》（Mahavairocana Sutra）第四十五品《菩薩住處品》所說：東北方有一處地方，名叫清涼山。從過去以來，諸位菩薩眾，都在此居住。現在有菩薩，名叫文殊師利（Manjusri），與他的眷屬，一萬位菩薩眾，常常在那裡演說法。又根據《文殊菩薩現寶藏陀羅尼經》（Manjusri Manifesting the Treasure Trove Dharani Sutra）所說：當時，金剛密跡主菩薩（Vajrapani）對佛說：世尊，您曾經對我說過這樣的話：我滅度后，在贍部洲（Jambudvipa）的惡世之時，文殊師利，能夠廣泛利益一切眾生，大作佛事。唯愿世尊，為我分別演說，他在何處居住，又在何方行利益，憐憫攝護諸眾生？愿為我說之。乃至，佛告訴金剛密跡主菩薩說：我滅度后，在此贍部洲的東北方，有一個國家，名叫大振那（Mahachina）。其中有山，名為五頂（Five Peaks）。文殊師利童子（Manjusri Kumara）居住在那裡，為諸眾生說法。及有無量龍天（Nagas and Devas），夜叉（Yakshas），羅剎（Rakshasas），緊那羅（Kinnaras），摩睺羅伽（Mahoragas），人非人等，圍繞供養。乃至，文殊師利，有如是等無量威德，神通變化自在莊嚴，廣能饒益一切有情，成就圓滿福德之力，不可思議。又根據《文殊般涅槃經》（Manjusri's Parinirvana Sutra）所說：如此大士，久住首楞嚴三昧（Surangama Samadhi）。佛滅度后，四百五十歲，當至雪山（Snow Mountain），為五百仙人說法。

【English Translation】 English version: Saha: is the general name for the three thousand great chiliocosms. Why does it appear specifically in this realm? A deva replied: Manjusri is a Dharmakaya Mahasattva, the commander of all Buddhas. He benefits beings according to conditions, manifesting differently in response to changes. The merits of the Great Bodhisattva are beyond the realm of ordinary people and cannot be commented upon. However, the Great Sage is mostly in Mount Qingliang. Below the mountain is Xianhua Mountain, Wutai County, and Qingliang Prefecture. People who go there often cannot help but believe.

When did the Bodhisattva come to this mountain?

According to the forty-fifth chapter, 'Dwelling Places of Bodhisattvas,' of the Mahavairocana Sutra: In the northeast, there is a place called Mount Qingliang. Since ancient times, many Bodhisattvas have resided there. Currently, there is a Bodhisattva named Manjusri, who, along with his retinue of ten thousand Bodhisattvas, constantly dwells there and expounds the Dharma. Furthermore, according to the Manjusri Manifesting the Treasure Trove Dharani Sutra: At that time, Vajrapani Bodhisattva said to the Buddha: World Honored One, you once told me that after my Parinirvana, during the evil age of Jambudvipa, Manjusri will extensively benefit all sentient beings and perform great Buddha deeds. I beseech the World Honored One to explain where he resides and in what direction he acts to benefit, have compassion, and protect all sentient beings. Please tell me. Then, the Buddha told Vajrapani Bodhisattva: After my Parinirvana, in the northeast of this Jambudvipa, there is a country called Mahachina. Within it is a mountain called Five Peaks. Manjusri Kumara resides there, expounding the Dharma to all sentient beings. Innumerable Nagas and Devas, Yakshas, Rakshasas, Kinnaras, Mahoragas, humans, and non-humans surround and make offerings. Manjusri has such immeasurable power, supernatural transformations, and自在莊嚴, extensively benefiting all sentient beings, accomplishing perfect merit and power, which is inconceivable. Furthermore, according to the Manjusri's Parinirvana Sutra: Such a great Bodhisattva dwells in the Surangama Samadhi for a long time. Four hundred and fifty years after the Buddha's Parinirvana, he will go to the Snow Mountain to preach to five hundred immortals.

說法教化。成就令不退轉。又感通錄上卷。宣律師。問天人云。今五臺山中臺之東南二十里。見有大孚靈鷲寺。兩堂隔澗。於今猶在。南有花園。可三頃許。四時發彩。人莫究其所始。或云。漢明所造。或云。魏孝文所作。互說不同。如何。天人答云。二帝俱曾於此造寺供養及阿育王。亦曾於此造塔。昔周穆王時。已有佛法。此山靈異。文殊所居。漢明之初。摩騰天眼。亦見有塔。勸常造寺。名大孚靈鷲。言孚者信也。帝信佛理。立寺勸人。名大孚也。又此山形。與其天竺靈鷲山相似。因以為名焉。元魏孝文。北臺不遠。常來禮謁。見人馬行跡。石上分明。其事可知。至唐朝。因澄觀法師。於此造大華嚴經疏。遂下敕改為大華嚴寺。或問。據華嚴經菩薩住處品。即說菩薩常在此山。如何現寶藏經及般涅槃經二經。皆言佛滅度后。方來此山。答。此由菩薩住首楞嚴三昧。無作妙力。能分一身為無量身。復以無量身入一身。俱無障礙。如經廣說。能以一身份無量身故。即一身常在此山。其所分身。於十方界。施難思化。即華嚴所說在此山。是也。又復以無量身入一身故。即十方界施化既畢。還來入此一身。引導眾生。令發心故。即現寶藏經及般涅槃經言。佛滅度後來入此山。是也。于理何妨。況是大聖不思議之境。豈可凡

【現代漢語翻譯】現代漢語譯本說法教化，成就眾生，使他們永不退轉。又據《感通錄》上卷記載，宣律師問天人：『現在五臺山中臺東南二十里處，有一座大孚靈鷲寺，兩座殿堂隔著山澗，至今還在。南邊有一個花園，大約三頃，四季景色絢麗多彩，人們不知道它始於何時。有人說是漢明帝建造的，有人說是魏孝文帝建造的，說法不一，到底是怎麼回事？』天人回答說：『漢明帝和魏孝文帝都曾在這裡建造寺廟供養佛，阿育王也曾在這裡建造佛塔。早在周穆王時期，就已經有了佛法。這座山非常靈異，是文殊菩薩居住的地方。漢明帝時期，摩騰尊者用天眼看到這裡有佛塔，勸說皇帝建造寺廟，命名為大孚靈鷲寺。』『「孚」的意思是「信」，皇帝相信佛理，建立寺廟勸導人們，所以叫做「大孚」。而且這座山的山形，與天竺（India）的靈鷲山（Vulture Peak Mountain）相似，因此就用這個名字命名。元魏孝文帝住在離北臺不遠的地方，經常來這裡禮拜，看到人馬行走的痕跡，在石頭上非常清晰，這些事情都是可以考證的。到了唐朝，因為澄觀法師在這裡撰寫《大華嚴經疏》，於是皇帝下令將寺廟改為大華嚴寺。』有人問：『根據《華嚴經·菩薩住處品》所說，菩薩常住在這座山中，為什麼《寶藏經》和《般涅槃經》都說佛陀滅度后，菩薩才來到這座山？』天人回答說：『這是因為菩薩住在首楞嚴三昧（Śūraṅgama Samādhi）中，具有不可思議的妙力，能夠將一身化為無量身，又可以將無量身合為一身，沒有任何障礙，正如經中所廣泛闡述的那樣。能夠以一身化為無量身，所以說一身常住在這座山中，而所分化的身，在十方世界，施行難以思議的教化。這就是《華嚴經》所說的菩薩住在此山的意思。又因為能夠將無量身合為一身，所以在十方世界施行教化完畢后，又回到這一身中，引導眾生，使他們發起菩提心。這就是《寶藏經》和《般涅槃經》所說的佛陀滅度后，菩薩才來到這座山的意思。』『從道理上來說，這有什麼妨礙呢？何況這是大聖不可思議的境界，怎麼可以用凡夫的知見來衡量呢？』

【English Translation】 English version He teaches and transforms, accomplishing the non-retrogression of beings. Furthermore, according to the upper volume of the 'Records of Spiritual Responses,' Venerable Xuan asked a Deva (celestial being): 'Now, twenty li (Chinese mile) southeast of the Central Terrace of Mount Wutai (Five Peak Mountain), there is a Dafu Lingjiu Temple (Great Faith Vulture Peak Temple), with two halls separated by a ravine, which still exist today. To the south, there is a garden, about three qing (Chinese acre), with colorful scenery in all seasons, and people do not know when it began. Some say it was built by Emperor Ming of the Han Dynasty (28-75 CE), others say it was built by Emperor Xiaowen of the Wei Dynasty (467-499 CE). The accounts differ. What is the truth?' The Deva replied: 'Both Emperor Ming and Emperor Xiaowen once built temples here to make offerings to the Buddha, and King Ashoka (c. 304–232 BCE) also built pagodas here. As early as the time of King Mu of the Zhou Dynasty (c. 976–922 BCE), Buddhism already existed. This mountain is very spiritually potent and is the dwelling place of Mañjuśrī (Bodhisattva of Wisdom). At the beginning of the Han Dynasty, Venerable Matanga (Indian Buddhist monk) also saw pagodas here with his divine eye and advised the emperor to build a temple, naming it Dafu Lingjiu Temple.' '「Dafu」 means 「great faith.」 The emperor believed in Buddhist principles and established the temple to encourage people, so it is called 「Dafu.」 Moreover, the shape of this mountain is similar to that of Vulture Peak Mountain (Gṛdhrakūṭa) in India, so it was named after it. Emperor Xiaowen of the Yuan Wei Dynasty lived not far from the North Terrace and often came here to pay homage, seeing the traces of people and horses walking, which were very clear on the stones. These things can be verified. During the Tang Dynasty, because Venerable Chengguan (Buddhist scholar) wrote the 'Commentary on the Great Avataṃsaka Sūtra' here, the emperor ordered the temple to be renamed Great Avataṃsaka Temple (Mahāvaipulya Buddhāvataṃsaka Sūtra Temple).' Someone asked: 'According to the 'Chapter on the Abode of Bodhisattvas' in the Avataṃsaka Sūtra (Flower Garland Sutra), Bodhisattvas constantly reside on this mountain. Why do both the Ratnagarbha Sūtra (Treasure Store Sutra) and the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) say that Bodhisattvas only came to this mountain after the Buddha's Parinirvana (death)?' The Deva replied: 'This is because Bodhisattvas dwell in the Śūraṅgama Samādhi (Heroic March Samadhi), possessing inconceivable miraculous power, capable of transforming one body into countless bodies, and also capable of merging countless bodies into one body, without any obstacles, as extensively explained in the sutras. Being able to transform one body into countless bodies, it is said that one body constantly resides on this mountain, while the transformed bodies, in the ten directions, perform inconceivable teachings. This is what the Avataṃsaka Sūtra means when it says that Bodhisattvas dwell on this mountain.' 'Moreover, because they are able to merge countless bodies into one body, after completing the teachings in the ten directions, they return to this one body, guiding sentient beings, causing them to generate Bodhicitta (the mind of enlightenment). This is what the Ratnagarbha Sūtra and the Mahāparinirvāṇa Sūtra mean when they say that Bodhisattvas only came to this mountain after the Buddha's Parinirvana.' 'In terms of principle, what is the problem with this? Moreover, this is the inconceivable realm of the great sages. How can it be measured by the knowledge of ordinary people?'

情能測度哉。故顯揚論說。于不思議境界。強思議者。有三過失。一得心狂亂過失。二生非福過失。三不得善過失。如非強思議者。得三善果。翻此可知。箋云。雖神應無方。道無不在。但菩薩本所化境。機緣偏勝。何所疑焉。

清涼山得名所因四

按華嚴經疏云。清涼山者。即代洲雁門郡五臺山也。以歲積堅冰。夏仍飛雪。曾無炎暑。故曰清涼。五峰聳山。頂無林木。有如累土之臺。故曰五臺。海東文殊傳云。五臺。即是五方如來之座也。亦象菩薩頂有五髻。余因此二文。今更廣之。按千缽經。及文殊師利五字陀羅尼。瑜伽觀門所說。文殊表般若。能生諸佛故。大寶集經第六十文殊會云。文殊師利白佛言。世尊。我以無礙天眼所見十方無量無邊諸佛剎中一切如來。若非是我勸發決定菩提心。教授教誡。令修佈施持戒忍辱精進禪定智慧。令得阿耨多羅三藐三菩提者。我于菩提。終不應證。而我要當滿此所愿。然後乃證無上菩提。又文殊表般若者。菩薩大悲。能為增上。斷滅一切諸眾生等煩惱罪業。按金剛頂經金剛覺大菩薩三摩地一切如來智慧品云。爾時世尊。復入文殊師利摩訶菩提薩埵三摩耶所生法。如持金剛三摩地已。從自心出此一切如來大智慧三摩耶。名一切如來心印。即說密語。跋折啰底瑟那(二

【現代漢語翻譯】現代漢語譯本：情效能夠測度嗎？所以《顯揚論》中說，對於不可思議的境界，強行思議的人，有三種過失：一是得到心狂亂的過失，二是產生非福的過失，三是得不到善的過失。如果不是強行思議，就能得到三種善果，反過來就可以知道了。箋註說：雖然神應沒有固定的方向，道無處不在，但菩薩本來所教化的境界，機緣特別殊勝，有什麼可懷疑的呢？

清涼山得名的原因有四點：

按照《華嚴經疏》所說，清涼山就是代州的雁門郡五臺山。因為常年積有堅冰，夏天還有飛雪，從來沒有炎熱的時候，所以叫做清涼。五個山峰聳立，山頂沒有樹木，像堆積起來的土臺，所以叫做五臺。《海東文殊傳》說，五臺就是五方如來的座位。也象徵菩薩頭頂有五個髮髻。我因此二文，現在更加推廣它。按照《千缽經》以及《文殊師利五字陀羅尼瑜伽觀門》所說，文殊菩薩代表般若（prajna，智慧），能夠產生諸佛。所以《大寶積經》第六十文殊會說，文殊師利菩薩對佛說：世尊，我以無礙的天眼所見，十方無量無邊的諸佛剎土中一切如來，如果不是我勸發決定菩提心（bodhicitta，覺悟之心），教授教誡，令他們修習佈施、持戒、忍辱、精進、禪定、智慧，令他們得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），我對於菩提，終究不能證得。而我一定要滿足這個願望，然後才證得無上菩提。又文殊菩薩代表般若，菩薩的大悲心，能夠作為增上緣，斷滅一切眾生等的煩惱罪業。按照《金剛頂經金剛覺大菩薩三摩地一切如來智慧品》所說，當時世尊，又進入文殊師利摩訶菩提薩埵（Manjusri-Mahabodhisattva，文殊大菩薩）三摩耶（samaya，誓言）所生的法。如持金剛三摩地（samadhi，禪定）之後，從自己的心中出現這所有如來的大智慧三摩耶，名為一切如來心印。即說密語：跋折啰底瑟那（vajra-tistha）

【English Translation】 English version: Can emotions be measured? Therefore, the Xianyang Lun says that for those who forcibly contemplate the inconceivable realm, there are three faults: first, the fault of obtaining a deranged mind; second, the fault of generating non-merit; and third, the fault of not obtaining goodness. If one does not forcibly contemplate, one can obtain three good results, which can be understood by reversing the above. The commentary says: Although divine responses have no fixed direction and the Dao is omnipresent, the realm that the Bodhisattva originally transforms has particularly superior opportunities. What is there to doubt?

There are four reasons for the name of Qingliang Mountain:

According to the commentary on the Avatamsaka Sutra, Qingliang Mountain is the Wutai Mountain in Yanmen County, Daizhou. Because it accumulates solid ice throughout the year and still has flying snow in summer, and never has hot weather, it is called Qingliang (Cool). The five peaks stand tall, and the top of the mountain has no trees, like piled-up earthen platforms, so it is called Wutai (Five Platforms). The Haidong Manjusri Biography says that Wutai is the seat of the Five Directional Buddhas. It also symbolizes the five tufts of hair on the Bodhisattva's head. Based on these two texts, I will now further expand upon it. According to the Thousand Bowl Sutra and the Manjusri Five-Syllable Dharani Yoga Contemplation Gate, Manjusri (Manjusri, the Bodhisattva of Wisdom) represents prajna (prajna, wisdom), which can generate all Buddhas. Therefore, the sixtieth chapter of the Maharatnakuta Sutra, the Manjusri Assembly, says that Manjusri Bodhisattva said to the Buddha: 'World Honored One, with my unobstructed heavenly eye, I see all the Tathagatas (Tathagatas, Buddhas) in the immeasurable and boundless Buddha lands of the ten directions. If it were not for me encouraging the determination of bodhicitta (bodhicitta, the mind of enlightenment), teaching and instructing them, causing them to cultivate giving, upholding precepts, patience, diligence, meditation, and wisdom, causing them to attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), I would ultimately not attain Bodhi. And I must fulfill this vow before I attain unsurpassed Bodhi.' Furthermore, Manjusri represents prajna, and the Bodhisattva's great compassion can serve as a contributing condition to cut off the afflictions and karmic offenses of all sentient beings. According to the Vajrasekhara Sutra, Vajra Awareness Great Bodhisattva Samadhi, All Tathagata Wisdom Chapter, at that time, the World Honored One again entered the Dharma born from the samaya (samaya, vow) of Manjusri-Mahabodhisattva (Manjusri-Mahabodhisattva, the Great Bodhisattva Manjusri). After holding the Vajra Samadhi (samadhi, meditation), this great wisdom samaya of all Tathagatas emerged from his own mind, called the Mind Seal of All Tathagatas. Then he spoke the secret mantra: vajra-tistha (vajra-tistha)

合)才出此語時。於一切如來心。即彼薄伽梵。執金剛以為智劍而出已。同一密合。入于毗盧遮那佛心中。便為釰鞘。既成就已。住于毗盧遮那佛手中。於時從彼如來釰鞘身中。出現一切世界等如來身。一切如來智慧等。及一切如來神變遊戲已。由極妙吉祥故。及金剛薩埵三摩地。極堅牢故。同一密合。以為文殊師利摩訶菩提薩埵身。既成就已。住於世尊毗盧遮那佛心。而高聲作是言曰。我是諸佛語。號為文殊聲。若以無形色。音聲可得知(以諸佛法身。本無形相。恐成斷滅故。以音聲假詮表之。詮佛語言。即文殊聲也)爾時文殊師利摩訶菩提薩埵。從世尊心下已。依一切如來右邊月輪中住。復請教示。爾時。毗盧遮那佛。入一切如來智慧三摩耶金剛三摩地已。現一切如來斷除煩惱三摩耶。為盡遍眾生界。斷除一切苦故。及一切安樂悅意受用故。乃至。成就一切如來隨順音聲圓滿慧最上悉地故。彼金剛覺。于文殊師利摩訶菩提薩埵。如上于雙手授之。乃至。以其金剛釰揮斫已。而高聲唱言。此是諸如來般若波羅蜜能破諸怨敵。滅罪中為最。故菩薩左手持梵夾。表般若體。自性清凈。右手持釰。表般若用。斷除眾生煩惱怨敵。又五字瑜伽觀門之表者。阿者無生門。詮一切法無生。表大圓鏡智。東方金剛部主阿閦如來。即

【現代漢語翻譯】現代漢語譯本：當說出這句話的時候，一切如來的心，也就是薄伽梵（Bhagavan，世尊），執金剛（Vajradhara）以智慧之劍出現，與之一同緊密結合，進入毗盧遮那佛（Vairocana Buddha）的心中，便成爲了劍鞘。成就之後，便住在毗盧遮那佛的手中。這時，從如來的劍鞘身中，出現了一切世界等同於如來的身形，一切如來的智慧等等，以及一切如來的神通遊戲。由於極妙吉祥的緣故，以及金剛薩埵（Vajrasattva）的三摩地（Samadhi，禪定）極其堅牢的緣故，一同緊密結合，成爲了文殊師利（Manjushri）摩訶菩提薩埵（Mahabodhisattva，大菩薩）的身形。成就之後，便住在世尊毗盧遮那佛的心中，並且高聲說道：『我是諸佛的語言，名為文殊之聲。如果以無形無色的法身，可以通過音聲得知。』（諸佛的法身，本來沒有形相，恐怕落入斷滅，所以用音聲來假借詮釋，詮釋佛的語言，就是文殊之聲。）這時，文殊師利摩訶菩提薩埵，從世尊的心中出來之後，依於一切如來的右邊的月輪中安住，再次請求教示。這時，毗盧遮那佛，進入一切如來智慧三摩耶（Samaya，誓言）金剛三摩地之後，顯現一切如來斷除煩惱的三摩耶，爲了盡遍眾生界，斷除一切痛苦的緣故，以及一切安樂喜悅的受用的緣故，乃至成就一切如來隨順音聲圓滿智慧最上的悉地（Siddhi，成就）的緣故。那金剛覺，像上面那樣用雙手授予文殊師利摩訶菩提薩埵，乃至用金剛劍揮砍，並且高聲唱道：『這是諸如來的般若波羅蜜（Prajnaparamita，智慧到彼岸），能夠破除一切怨敵，在滅罪之中最為殊勝。』所以菩薩左手拿著梵夾，表示般若的本體，自性清凈；右手拿著劍，表示般若的作用，斷除眾生的煩惱怨敵。而且五字瑜伽觀門的表法是：阿（A）字是無生門，詮釋一切法無生，表示大圓鏡智（Adarsha-jnana，如實反映一切事物的智慧）。東方金剛部主阿閦如來（Akshobhya Buddha），即是代表。

【English Translation】 English version: When this statement was uttered, the mind of all Tathagatas (all Buddhas), that is, Bhagavan (the Blessed One), with Vajradhara (the Diamond Holder) as the wisdom sword, emerged and, being united inseparably, entered the heart of Vairocana Buddha (the Illuminator Buddha), and became the scabbard. Having been accomplished, it dwells in the hand of Vairocana Buddha. At that time, from the scabbard body of the Tathagata, appeared all the worlds, the bodies of the Tathagatas, all the wisdom of the Tathagatas, and all the magical plays of the Tathagatas. Due to the extremely auspicious cause, and the extremely firm Samadhi (meditative absorption) of Vajrasattva (the Diamond Being), being united inseparably, it became the body of Manjushri (Gentle Glory) Mahabodhisattva (Great Bodhisattva). Having been accomplished, it dwells in the heart of Bhagavan Vairocana Buddha, and loudly proclaims: 'I am the speech of all Buddhas, named the Voice of Manjushri. If the formless Dharma body can be known, it can be known through sound.' (The Dharma body of all Buddhas originally has no form, fearing it would fall into annihilation, so sound is used to provisionally explain it, explaining the speech of the Buddha, which is the Voice of Manjushri.) At that time, Manjushri Mahabodhisattva, having descended from the heart of the Bhagavan, dwells in the moon disc on the right side of all Tathagatas, and again requests instruction. At that time, Vairocana Buddha, having entered the Samaya (vow) Vajra Samadhi of all Tathagata wisdom, manifests the Samaya of all Tathagatas eliminating afflictions, for the sake of completely pervading the realm of sentient beings, eliminating all suffering, and for the sake of all blissful and joyful enjoyment, and even for the sake of accomplishing the supreme Siddhi (accomplishment) of all Tathagatas' perfect wisdom that accords with sound. That Vajra Awareness, like the above, bestows it upon Manjushri Mahabodhisattva with both hands, and even wielding the Vajra sword, loudly proclaims: 'This is the Prajnaparamita (Perfection of Wisdom) of all Tathagatas, which can destroy all enemies, and is the most supreme in eliminating sins.' Therefore, the Bodhisattva holds a scripture in the left hand, representing the essence of Prajna, which is pure in nature; the right hand holds a sword, representing the function of Prajna, which cuts off the afflictions and enemies of sentient beings. Moreover, the representation of the five-syllable yoga gate is: the syllable A (阿) is the gate of no-birth, explaining that all dharmas are unproduced, representing the Adarsha-jnana (Mirror-like Wisdom). Akshobhya Buddha (Immovable Buddha), the lord of the Vajra family in the East, is the representation.

菩薩頂上東邊一髻之象也。啰者。無垢門。詮一切法無垢。表平等性智。南方寶部主寶生如來。即菩薩頂上南邊一髻之象也。跛者。無第一義諦門。表妙觀察智。西方蓮花部主無量壽如來。即菩薩頂上西邊一髻之象也。左者。諸法無行門。表成所作智。北方羯磨部主不空成就如來。即菩薩頂上北邊一髻之象也。娜者。諸法無性相離語言文字門。表清凈法界。中方如來部主毗盧遮那如來。即菩薩頂上中方一髻之象也。故菩薩頂分五髻。山派五峰。豈徒然哉。良有以也。故華嚴疏云。表我大聖五智已周。五眼已凈。總五部之真原。故首戴五佛之冠。頂分五方之髻。運五乘之要。清五濁之災矣。此山。磅礴數州。綿五百里。左鄰恒岳。隱嶙參天。右控洪河。縈迴帶地。北臨朔野。限雄鎮之關防。南擁汾陽。作神洲之勢勝。迴環日月畜泄雲龍。雖積雪夏凝。而奇花萬品。寒風冬冽。而珍卉千名。丹嶂橫開。翠屏疊起。排空度險。時逢物外之流。捫蘿履危。每造非常之境。白雪凝布。疑凈練于長江。杲日熾升。認扶桑於火海。又華嚴疏主。釋菩薩住處品云。余幼尋茲典。每至斯文。皆掩卷而嘆。遂不遠萬里。委命棲托聖境。相誘十載於茲。其感應昭著。盈于耳目。及夫夏景勝事尤多。歷歷龍宮。夜開千月。纖纖瑞草。朝間百花。

【現代漢語翻譯】現代漢語譯本：菩薩頂上的東邊一髻，象徵著『啰』字（無垢門，詮釋一切法無垢），代表平等性智。南方寶部的寶生如來，即菩薩頂上南邊一髻的象徵。『跛』字（無第一義諦門），代表妙觀察智。西方蓮花部的無量壽如來，即菩薩頂上西邊一髻的象徵。『左』字（諸法無行門），代表成所作智。北方羯磨部的不空成就如來，即菩薩頂上北邊一髻的象徵。『娜』字（諸法無性相離語言文字門），代表清凈法界。中央如來部的毗盧遮那如來，即菩薩頂上中方一髻的象徵。所以菩薩頂分五髻，山脈分五峰，難道是偶然的嗎？其中自有道理。所以《華嚴疏》說：『表明我大聖五智已經圓滿，五眼已經清凈，總攝五部的真源，所以頭戴五佛之冠，頂分五方的髮髻，運用五乘的要義，清除五濁的災難。』這座山，磅礴于數州之間，綿延五百里，左邊鄰近恒山（北嶽），高聳入雲，右邊控制著黃河，環繞著大地，北邊靠近北方的邊境，作為雄偉城鎮的關防，南邊擁抱著汾陽，作為神州的優勢之地。日月迴環，雲龍在此聚集。即使是盛夏，積雪仍然凝結，奇花異草繁多。即使是寒冷的冬天，珍稀花卉也數不勝數。紅色的山峰橫向展開，翠綠的山屏層層疊起。在排空而過的險峻之地，時常能遇到超脫世俗的人。攀援藤蔓，行走在危險的地方，常常能到達非同尋常的境界。白雪凝結覆蓋，讓人懷疑是長江的潔白絲綢。太陽熾熱升起，讓人認為是扶桑的火海。另外，《華嚴疏》的作者解釋《菩薩住處品》時說：『我年幼時尋找這部經典，每當讀到這段文字，都會合上書本感嘆不已，於是遠不畏懼萬里之遙，將生命託付給這神聖的境界，互相勸勉已經有十年了。』其中的感應昭著，充滿耳目。到了夏天，勝景更多，就像身歷龍宮一樣。夜晚千月開放，纖細的瑞草，早晨百花盛開。

【English Translation】 English version: The eastern bun on the crown of a Bodhisattva symbolizes the syllable 'Ra' (the gate of immaculate purity, explaining that all dharmas are without defilement), representing the Wisdom of Equality. Vairocana Buddha, the lord of the Jewel Family in the south, is symbolized by the southern bun on the crown of the Bodhisattva, representing the Wisdom of Discriminating Awareness. The syllable 'Ba' (the gate of no ultimate truth), represents the Wisdom of Discriminating Awareness. Amitabha Buddha, the lord of the Lotus Family in the west, is symbolized by the western bun on the crown of the Bodhisattva. The syllable 'Ja' (the gate of no action of all dharmas), represents the Wisdom of Accomplishing Activities. Amoghasiddhi Buddha, the lord of the Karma Family in the north, is symbolized by the northern bun on the crown of the Bodhisattva. The syllable 'Na' (the gate of all dharmas being without self-nature, separate from language and words), represents the Pure Realm of Dharma. Vairocana Buddha, the lord of the Tathagata Family in the center, is symbolized by the central bun on the crown of the Bodhisattva. Therefore, the crown of a Bodhisattva is divided into five buns, and the mountain range is divided into five peaks. Is this merely coincidental? There is a reason for it. Therefore, the Commentary on the Avatamsaka Sutra says: 'It indicates that my Great Sage's five wisdoms are complete, and the five eyes are purified, encompassing the true origin of the five families. Therefore, he wears the crown of the five Buddhas on his head, divides the crown into five directions, utilizes the essentials of the five vehicles, and clears away the calamities of the five turbidities.' This mountain, majestic across several states, stretches for five hundred miles, bordering Heng Mountain (Northern Great Mountain) on the left, towering into the sky, and controlling the Yellow River on the right, encircling the land. To the north, it borders the northern wilderness, serving as the defense of a majestic town. To the south, it embraces Fenyang, serving as the advantageous land of the divine land. The sun and moon revolve, and clouds and dragons gather here. Even in the height of summer, the accumulated snow still solidifies, and there are countless varieties of exotic flowers and plants. Even in the cold winter, there are countless precious flowers. Red peaks open horizontally, and emerald screens rise in layers. In the perilous places that soar into the sky, one often encounters people who transcend the world. Climbing vines and walking in dangerous places, one often reaches extraordinary realms. The white snow solidifies and covers, making one suspect it is the pure silk of the Yangtze River. The scorching sun rises, making one recognize the fiery sea of Fusang. Furthermore, the author of the Commentary on the Avatamsaka Sutra, explaining the chapter on 'The Abode of Bodhisattvas,' says: 'When I was young, I searched for this sutra, and whenever I read this passage, I would close the book and sigh. Therefore, I did not fear the distance of ten thousand miles and entrusted my life to this sacred realm, encouraging each other for ten years.' The responses are evident, filling the ears and eyes. In the summer, there are even more magnificent scenes, as if one were experiencing the Dragon Palace. At night, a thousand moons open, and slender auspicious grasses bloom with hundreds of flowers in the morning.

或萬聖羅空。或五云凝岫。圓光映乎山翠。瑞鳥翥于煙霄。唯聞大聖之名。無復人間之慮。入聖境者接武。革塵心者架肩。相視互謂非凡。觸目皆為佛事。其山勢寺宇。難以盡言。自大師晦跡于西天。妙德揚輝于東土。雖法身長在。而雞山空掩于荒榛。應現有方。鷲嶺得名于茲土。神僧顯彰于靈境。宣公上稟于諸天。漢明肇啟于摩騰。魏帝中孚于至化。北齊數州以傾俸。有唐九帝之回光。五天殉命以奔風。八表亡驅而競記。其有居神洲。一生而不到。奚異舍衛三億之徒哉。按大唐神洲感通錄云。代州東西。有五臺山者。古稱神仙之宅也。山方五百里。勢極崇峻。上有五臺。其頂不生草木。松柏茂林。森于谷底。其山極寒。南號清涼山。山下有清涼府。經中明說文殊將五百仙人住清涼雪山。即斯地也。所以古來求道之士。多游此山。靈蹤遺窟。奄然在目。不徒設也。中臺最高。去並七百。望如指掌。上有小石浮圖。其量千許。即後魏文帝宏所立也。石上人馬之跡。宛然存焉。頂有大泉。名曰太華。澄清似鏡。有二浮圖夾之。中有文殊師利像。人有至者。鐘聲香氣。無日不聞。神僧瑞像。往往逢遇。大唐龍朔已來。敕下令會昌寺僧會頤。往彼修治寺塔。前後再返。亦遇靈感。至正觀中。有解脫禪師。聚從習定。自云。于花

園北。四度見文殊師利。翼從滿空。群仙異聖。不可勝記。或問。此清涼山。為但山寒。名曰清涼。為就勝德耶。若但山寒。名清涼者。即陰山窮谷。凍寒之方。皆應清涼。若就勝德名清涼者。伹諸仙聖所住之處。應亦清涼。即何獨此山擅斯名也。答。必二相兼。即無濫矣。一為山寒。兼有五頂。如上已說。二惟就文殊化境。揀余仙聖所居。如般泥洹經云。若有讀誦文殊師利名者。設有重障。不墮阿鼻極苦猛火。常生他方清涼國土。值佛聞法。得無生忍。華嚴經入法界品云。以自在大慈。令彼清涼。斯之謂矣。故化方逐物。眾生自見於興亡。報土湛然。不隨器界之生滅。如斯而已矣。

五臺四埵右聖行跡五

按靈記。五臺有四埵。去臺各一百二十里。據古圖所載。今此臺。即古中臺。中臺即南臺。大黃尖即北臺。栲栳山是西臺。漫天石是東臺(唯北臺中臺。古時有異。東西二臺古今無異)。

無恤臺。常山頂是也。昔趙簡子。名無恤。曾登此山觀代國。下瞰東海蓬萊宮。觀神仙之宅。此是普賢菩薩。于中止住。雲霞出沒。往來五臺。登臺者。多見靈瑞。綠斯聖蹟故。號為東埵也。西瞢𧄼山。上有宮池古廟。隋煬帝。避暑於此而居。因說天池。造立宮室。龍樓鳳闕。遍滿池邊。此池。世傳神龍所居。

【現代漢語翻譯】現代漢語譯本：園北（地名）。（僧人）四次見到文殊師利（Manjusri，智慧的象徵），跟隨他的（神仙）充滿天空，眾多的仙人和聖者，數不勝數。有人問：『這清涼山，是因為山寒冷，所以叫做清涼，還是因為有殊勝的功德呢？如果僅僅因為山寒冷，就叫做清涼，那麼像陰山窮谷，那些寒冷的地方，都應該叫做清涼了。如果因為有殊勝的功德而叫做清涼，那麼所有仙人和聖者居住的地方，都應該叫做清涼。為什麼唯獨這座山享有這個名字呢？』回答：『必須是兩種原因兼備，才不會有混淆。一是山寒冷，兼有五個山頂，如上面已經說過的。二是唯獨因為文殊（Manjusri）的教化之境，區別于其他仙人和聖者所居住的地方。』如《般泥洹經》所說：『如果有人讀誦文殊師利（Manjusri）的名字，即使有很重的業障，也不會墮入阿鼻地獄（Avici，佛教地獄中最底層）極苦的猛火之中，常常生於其他清涼的國土，遇到佛陀聽聞佛法，得到無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）。』《華嚴經·入法界品》說：『以自在大慈悲，令他們清涼。』說的就是這個意思。所以教化隨著對像而變化，眾生自己看到興盛和衰亡，報土（Karmic land，由眾生的業力所感召的國土）湛然不動，不隨著器界（physical world，物質世界）的生滅而變化。就像這樣罷了。五臺山的四個山埵（Duò，土堆）右側的聖蹟之五按照《靈記》記載，五臺山有四個山埵，距離五臺山各一百二十里。根據古圖所記載，現在的這座臺，就是古時的中臺，中臺就是南臺，大黃尖就是北臺，栲栳山是西臺，漫天石是東臺（只有北臺和中臺，古時候有不同，東西二臺古今沒有不同）。無恤臺（Wuxu Terrace），就是常山頂。過去趙簡子（Zhao Jianzi），名叫無恤（Wuxu），曾經登上這座山觀看代國，向下俯瞰東海蓬萊宮，觀看神仙的住所。這裡是普賢菩薩（Samantabhadra，象徵菩薩的行愿）在此中止住，雲霞出沒，往來五臺山。登上這座臺的人，大多見到靈異的祥瑞。因為這個聖蹟，所以叫做東埵。西瞢𧄼山（Xi Mengshan Mountain），山上有宮池古廟。隋煬帝（Emperor Yang of Sui），在這裡避暑居住。因此說天池，建造宮室，龍樓鳳闕，遍佈池邊。這個池，世上傳說是神龍所居住的地方。

【English Translation】 English version: Yuanbei (place name). (The monk) saw Manjusri (Manjusri, symbol of wisdom) four times. The (celestials) following him filled the sky, and the numerous immortals and saints were countless. Someone asked: 'Is this Qingliang Mountain named Qingliang because the mountain is cold, or because it has outstanding merits? If it is only called Qingliang because the mountain is cold, then places like Yinshan Valley, those cold places, should all be called Qingliang. If it is called Qingliang because of its outstanding merits, then all the places where immortals and saints live should be called Qingliang. Why does only this mountain enjoy this name?' The answer: 'It must be a combination of both reasons to avoid confusion. One is that the mountain is cold and has five peaks, as mentioned above. The second is solely because of the teaching realm of Manjusri (Manjusri), which distinguishes it from the places where other immortals and saints live.' As the 'Nirvana Sutra' says: 'If someone recites the name of Manjusri (Manjusri), even if they have heavy karmic obstacles, they will not fall into the extremely painful raging fire of Avici Hell (Avici, the lowest level of Buddhist hell), and will often be born in other pure and cool lands, meet the Buddha, hear the Dharma, and attain Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, a profound understanding of the non-arising and non-ceasing of things).' The 'Avatamsaka Sutra, Entering the Dharma Realm Chapter' says: 'With great compassion and kindness, make them cool.' That's what it means. Therefore, the teaching changes with the object, and sentient beings themselves see prosperity and decline. The Karmic land (Karmic land, the land summoned by the karma of sentient beings) is still and does not change with the arising and ceasing of the physical world (physical world, the material world). It's just like that. Five: The Sacred Traces on the Right Side of the Four Mounds (Duò, mounds) of Mount Wutai According to the 'Spiritual Records', Mount Wutai has four mounds, each 120 miles away from Mount Wutai. According to ancient maps, the current terrace is the ancient Central Terrace, the Central Terrace is the Southern Terrace, Dahuangjian is the Northern Terrace, Kaolaoshan is the Western Terrace, and Mantian Stone is the Eastern Terrace (only the Northern Terrace and the Central Terrace were different in ancient times, while the Eastern and Western Terraces are the same now and in ancient times). Wuxu Terrace (Wuxu Terrace) is the top of Changshan Mountain. In the past, Zhao Jianzi (Zhao Jianzi), named Wuxu (Wuxu), once climbed this mountain to view the Dai Kingdom, looking down at the Penglai Palace in the East Sea, viewing the residences of the immortals. This is where Samantabhadra Bodhisattva (Samantabhadra, symbolizing the vows and practices of the Bodhisattva) stopped and resided, with clouds rising and falling, traveling to and from Mount Wutai. Those who climb this terrace often see spiritual auspiciousness. Because of this sacred trace, it is called the Eastern Mound. Xi Mengshan Mountain (Xi Mengshan Mountain) has ancient temples and ponds on the mountain. Emperor Yang of Sui (Emperor Yang of Sui) stayed here to escape the summer heat. Therefore, he spoke of the Heavenly Pond and built palaces, with dragon towers and phoenix pavilions all over the pond. It is said that this pond is where the divine dragon lives.

緣斯聖蹟故。號為西埵也。南有系舟山。上有銅镮。舡軸猶在。昔堯遭洪水。系舟於此。世傳堯睹文殊現於南臺。緣斯聖蹟故。謂之南埵也。北有覆宿堆。即夏屋山也。後魏孝文皇帝。避暑往覆宿此。因以名焉。下見云州石窟寺。世傳山上有乾闥婆城。即化城也。常于日欲出時。城乃現焉。又望見北川。吳冢壘壘。有鬼趁南行。及見南山柏谷藟(力鬼切)出隨行。文帝吒之。其藟。即回低曲而走。因謂之亞走柏。由此事蹟。謂之北埵也。至巨唐儼禪師。神異僧也。嘗登西南臺之上。望見五頂。皆有五色云覆之。隨云覆者。配之為臺。唯古之中臺。即今之北臺。古之南臺。即今之中臺(孝文封為南嶽也)余皆定矣。

五臺境界寺名聖蹟六

中臺頂上。有太華池。方圓二里。天生九曲。其水湛然色若琉璃。澄澈見底。池內平處。有石磊落。叢石間。復有名花。百品交映。神龍宮宅之所在焉。人暫視之。瘮(所錦切)然神駭。雲霧祥映。難以具言。然池之大小淺深。神變不定。故禮謁者。解瓔褫珮。投中而去　隨開皇十一年。文帝。敕忻州刺使崔震。持供於五臺頂。設齋立碑。及睹後魏博陵公太守。奉使登臺。遙瞻叢石。並是菩薩身掛瓔珞。故寶臺鐵塔。功德最多。不可殫紀。

古十寺大孚靈鷲寺王子寺靈峰

【現代漢語翻譯】現代漢語譯本：因為這個聖蹟的緣故，這裡被稱為西埵（地名）。南邊有系舟山，山上有銅環，船軸還在。過去堯帝遭遇洪水，曾把船繫在這裡。世間相傳堯帝曾看到文殊菩薩顯現在南臺（山名），因為這個聖蹟的緣故，這裡被稱為南埵（地名）。北邊有覆宿堆，也就是夏屋山。後魏孝文皇帝爲了避暑曾到覆宿這裡，因此得名。下面可以看到云州石窟寺。世間相傳山上有乾闥婆（一種天神）城，也就是化城。常常在太陽快要出來的時候，這座城就會顯現。又可以望見北川，吳國的墳墓一個挨著一個，有鬼趕著向南走，等到看見南山的柏谷，藟草（一種植物）就跟著一起走。孝文帝呵斥它們，那些藟草就回頭彎曲著逃走了，因此被稱為亞走柏。因為這些事蹟，這裡被稱為北埵（地名）。到了巨唐時代的儼禪師，是一位有神通的僧人，曾經登上西南臺之上，望見五頂（五臺山的五個山頂），都有五色云覆蓋著。隨著云覆蓋的地方，就確定為臺。只有古時的中臺，就是現在的北臺。古時的南臺，就是現在的中臺（因為孝文帝封為南嶽）。其餘的都確定了。

五臺山的境界、寺廟名稱和聖蹟（六）

中臺頂上，有太華池，方圓二里，天然形成九曲。池水清澈，顏色像琉璃一樣，澄澈見底。池內平坦的地方，有石頭錯落分佈。叢生的石頭之間，又有各種各樣的名花，上百種花相互輝映。這裡是神龍宮殿的所在地。人稍微看一會兒，就會感到毛骨悚然，精神驚駭，雲霧祥瑞，難以用語言來形容。然而池子的大小深淺，神變不定。所以前來禮拜的人，會解下瓔珞（頸飾），脫下佩玉，投入池中而去。隋朝開皇十一年，文帝敕令忻州刺史崔震，帶著供品到五臺山頂，設定齋飯，樹立石碑。以及看到後魏博陵公太守，奉命登上五臺山，遙望叢生的石頭，都是菩薩身上掛著瓔珞。所以寶臺鐵塔，功德最多，不可一一記載。

古十寺：大孚靈鷲寺、王子寺、靈峰寺

【English Translation】 English version: Because of this sacred site, it is called Xi Duo (place name). To the south is Xizhou Mountain, on which there are copper rings, and the boat axle is still there. In the past, Emperor Yao encountered a flood and tied his boat here. It is said that Emperor Yao saw Manjushri Bodhisattva appear on Nantai (mountain name). Because of this sacred site, it is called Nan Duo (place name). To the north is Fusu Mound, which is Xiawu Mountain. Emperor Xiaowen of the Later Wei Dynasty came here to Fusu to escape the summer heat, hence the name. Below you can see Yunzhou Grotto Temple. It is said that there is a Gandharva (a type of celestial being) city on the mountain, which is a transformation city. Often when the sun is about to rise, this city will appear. You can also see Beichuan, where the tombs of the Wu kingdom are one after another. Ghosts are rushing south, and when they see the cypress valley of Nanshan, the vines (a type of plant) follow along. Emperor Xiaowen scolded them, and the vines turned back and fled, hence the name Yazou Cypress. Because of these events, it is called Bei Duo (place name). During the time of Chan Master Yan of the Great Tang Dynasty, a monk with supernatural powers, he once ascended the Southwest Terrace and saw five peaks (the five peaks of Mount Wutai), all covered with five-colored clouds. The places covered by the clouds were designated as terraces. Only the ancient Central Terrace is now the North Terrace. The ancient South Terrace is now the Central Terrace (because Emperor Xiaowen designated it as the Southern Mountain). The rest are all determined.

The Realm, Temple Names, and Sacred Sites of Mount Wutai (Six)

On the top of the Central Terrace is Taihua Pond, which is two li in circumference and naturally formed with nine bends. The water is clear and the color is like lapis lazuli, clear to the bottom. In the flat areas of the pond, there are scattered stones. Among the clusters of stones, there are various famous flowers, with hundreds of varieties intermingling. This is the location of the Dragon Palace. People who look at it for a short time will feel chills and spiritual shock. The clouds and mist are auspicious and difficult to describe in words. However, the size and depth of the pond, and its divine transformations, are uncertain. Therefore, those who come to pay homage will untie their necklaces and take off their jade pendants, and throw them into the pond. In the eleventh year of the Kaihuang era of the Sui Dynasty, Emperor Wen ordered Cui Zhen, the governor of Xinzhou, to bring offerings to the top of Mount Wutai, set up a vegetarian meal, and erect a stone tablet. He also saw the Duke of Boling, the prefect of the Later Wei Dynasty, who was ordered to ascend Mount Wutai, and saw from afar that the clusters of stones were all Bodhisattvas wearing necklaces. Therefore, the Baotai Iron Pagoda has the most merit, which cannot be fully recorded.

The Ancient Ten Temples: Dafu Lingjiu Temple, Prince Temple, Lingfeng Temple

寺飯仙寺天盆寺清涼寺石窟寺佛光寺宕昌寺樓觀寺

今益唐來寺六竹林寺金閣寺安聖寺文殊寺玉華寺聖壽寺

靈蹟四太華池白水池孝文人馬跡千年冰窟

名花五日菊花孝文十二院花五鳳花百枝花缽囊花

北臺頂上有天井。下有龍宮白水池相連。金剛窟亦相通徹

古有八寺寶積寺凈明寺木爪寺普濟寺公主寺甘泉寺大谷寺聖壽寺

今益寺二寶山寺太平興國寺

靈蹟十六七佛池羅漢臺九女泉公主臺孝文教鷹臺孝文打毬場仙人庵禪庵藟亞走柏生死藟空心藟生地獄鄧隱峰塔憨山玉泉金井

異草二雞足草瞢𧄼草

東臺。舊名雪峰。山麓有研伽羅山。臺上遙見滄瀛諸州。日出時。下視大海。猶陂澤焉

古寺一十五華林寺香云寺觀海寺香藟寺銅鐘寺石堂寺龍盤寺光明寺萬像寺鳳嶺寺龍泉寺五王寺天城寺溫湯寺古華嚴寺

今益寺三金界寺乾明寺東塔院(今為尼院)

靈蹟十一鬆子戍亦龍口六鳳巖明月池五王城棗林乳頭香藟研伽羅山那羅延窟萬聖足跡溫湯

藥三人蔘長松茯苓

西臺。與秘𡡉巖相連。危磴干云。喬林拂日。分空絕壁。接漢層巒

古寺十二秘密寺石門寺榆勤寺乳石寺東尖寺大會寺日照寺向陽寺鐵勤寺浮圖寺熊頭寺豹子寺

今益寺四李牛寺黑山寺仰盤寺病牛泉寺

靈蹟一十五泥

【現代漢語翻譯】現代漢語譯本寺飯仙寺（Sìfàn Xiānsì，寺廟名）天盆寺（Tiānpén Sì，寺廟名）清涼寺（Qīngliáng Sì，寺廟名）石窟寺（Shíkū Sì，寺廟名）佛光寺（Fóguāng Sì，寺廟名）宕昌寺（Dàngchāng Sì，寺廟名）樓觀寺（Lóuguān Sì，寺廟名）

今益唐來寺（Tánglái Sì，寺廟名）六竹林寺（Liù Zhúlín Sì，寺廟名）金閣寺（Jīngé Sì，寺廟名）安聖寺（Ānshèng Sì，寺廟名）文殊寺（Wénshū Sì，寺廟名）玉華寺（Yùhuá Sì，寺廟名）聖壽寺（Shèngshòu Sì，寺廟名）

靈蹟四：太華池（Tàihuá Chí，水池名）白水池（Báishuǐ Chí，水池名）孝文人馬跡（Xiàowén Rénmǎ Jì，遺蹟名）千年冰窟（Qiānnián Bīngkū，冰窟名）

名花五：日菊花（Rì Júhuā，菊花名）孝文十二院花（Xiàowén Shí'èr Yuàn Huā，花名）五鳳花（Wǔfèng Huā，花名）百枝花（Bǎizhī Huā，花名）缽囊花（Bōnáng Huā，花名）

北臺頂上有天井。下有龍宮白水池相連。金剛窟亦相通徹

古有八寺：寶積寺（Bǎojī Sì，寺廟名）凈明寺（Jìngmíng Sì，寺廟名）木爪寺（Mùzhuǎ Sì，寺廟名）普濟寺（Pǔjì Sì，寺廟名）公主寺（Gōngzhǔ Sì，寺廟名）甘泉寺（Gānquán Sì，寺廟名）大谷寺（Dàgǔ Sì，寺廟名）聖壽寺（Shèngshòu Sì，寺廟名）

今益寺二：寶山寺（Bǎoshān Sì，寺廟名）太平興國寺（Tàipíng Xīngguó Sì，寺廟名）

靈蹟十六：七佛池（Qī Fó Chí，水池名）羅漢臺（Luóhàn Tái，臺名）九女泉（Jiǔ Nǚ Quán，泉名）公主臺（Gōngzhǔ Tái，臺名）孝文教鷹臺（Xiàowén Jiào Yīng Tái，臺名）孝文打毬場（Xiàowén Dǎqiú Chǎng，場地名）仙人庵（Xiānrén Ān，庵名）禪庵（Chán'ān，庵名）藟亞走柏（Lěiyà Zǒubǎi，植物名）生死藟（Shēngsǐ Lěi，植物名）空心藟（Kōngxīn Lěi，植物名）生地獄（Shēngdìyù，地名）鄧隱峰塔（Dèng Yǐnfēng Tǎ，塔名）憨山玉泉（Hānshān Yùquán，泉名）金井（Jīnjǐng，井名）

異草二：雞足草（Jīzú Cǎo，草名）瞢𧄼草（Méngcǎo Cǎo，草名）

東臺。舊名雪峰。山麓有研伽羅山（Yánqiéluó Shān，山名）。臺上遙見滄瀛諸州。日出時。下視大海。猶陂澤焉

古寺一十五：華林寺（Huálín Sì，寺廟名）香云寺（Xiāngyún Sì，寺廟名）觀海寺（Guānhǎi Sì，寺廟名）香藟寺（Xiānglěi Sì，寺廟名）銅鐘寺（Tóngzhōng Sì，寺廟名）石堂寺（Shítáng Sì，寺廟名）龍盤寺（Lóngpán Sì，寺廟名）光明寺（Guāngmíng Sì，寺廟名）萬像寺（Wànxiàng Sì，寺廟名）鳳嶺寺（Fènglíng Sì，寺廟名）龍泉寺（Lóngquán Sì，寺廟名）五王寺（Wǔwáng Sì，寺廟名）天城寺（Tiānchéng Sì，寺廟名）溫湯寺（Wēntāng Sì，寺廟名）古華嚴寺（Gǔ Huáyán Sì，寺廟名）

今益寺三：金界寺（Jīnjiè Sì，寺廟名）乾明寺（Qiánmíng Sì，寺廟名）東塔院（Dōng Tǎyuàn，寺廟名）(今為尼院)

靈蹟十一：松子戍（Sōngzǐ Shù，地名）亦龍口（Yì Lóngkǒu，地名）六鳳巖（Liù Fèng Yán，巖石名）明月池（Míngyuè Chí，水池名）五王城（Wǔwáng Chéng，城名）棗林**（Zǎolín，地名）香藟（Xiānglěi，地名）研伽羅山（Yánqiéluó Shān，山名）那羅延窟（Nàluóyán Kū，洞窟名）萬聖足跡（Wànshèng Zújì，遺蹟名）溫湯（Wēntāng，地名）

藥三：人蔘（Rénshēn，藥材名）長松茯苓（Chángsōng Fúlíng，藥材名）

西臺。與秘𡡉巖（Mìyán Yán，巖石名）相連。危磴干云。喬林拂日。分空絕壁。接漢層巒

古寺十二：秘密寺（Mìmì Sì，寺廟名）石門寺（Shímén Sì，寺廟名）榆勤寺（Yúqín Sì，寺廟名）乳石寺（Rǔshí Sì，寺廟名）東尖寺（Dōngjiān Sì，寺廟名）大會寺（Dàhuì Sì，寺廟名）日照寺（Rìzhào Sì，寺廟名）向陽寺（Xiàngyáng Sì，寺廟名）鐵勤寺（Tiěqín Sì，寺廟名）浮圖寺（Fútú Sì，寺廟名）熊頭寺（Xióngtóu Sì，寺廟名）豹子寺（Bàozi Sì，寺廟名）

今益寺四：李牛寺（Lǐniú Sì，寺廟名）黑山寺（Hēishān Sì，寺廟名）仰盤寺（Yǎngpán Sì，寺廟名）病牛泉寺（Bìngniú Quán Sì，寺廟名）

靈蹟一十五：泥

【English Translation】 English version Sifan Temple (Sìfàn Xiānsì, Temple Name), Tianpen Temple (Tiānpén Sì, Temple Name), Qingliang Temple (Qīngliáng Sì, Temple Name), Shiku Temple (Shíkū Sì, Temple Name), Foguang Temple (Fóguāng Sì, Temple Name), Dangchang Temple (Dàngchāng Sì, Temple Name), Louguan Temple (Lóuguān Sì, Temple Name)

Now Added: Tanglai Temple (Tánglái Sì, Temple Name), Six Zhulin Temple (Liù Zhúlín Sì, Temple Name), Jinge Temple (Jīngé Sì, Temple Name), Ansheng Temple (Ānshèng Sì, Temple Name), Wenshu Temple (Wénshū Sì, Temple Name), Yuhua Temple (Yùhuá Sì, Temple Name), Shengshou Temple (Shèngshòu Sì, Temple Name)

Four Sacred Sites: Taihua Pond (Tàihuá Chí, Pond Name), Baishui Pond (Báishuǐ Chí, Pond Name), Xiaowen's Human and Horse Traces (Xiàowén Rénmǎ Jì, Relic Name), Thousand-Year Ice Cave (Qiānnián Bīngkū, Ice Cave Name)

Five Famous Flowers: Ri Chrysanthemum (Rì Júhuā, Chrysanthemum Name), Xiaowen's Twelve Courtyard Flowers (Xiàowén Shí'èr Yuàn Huā, Flower Name), Wufeng Flower (Wǔfèng Huā, Flower Name), Baizhi Flower (Bǎizhī Huā, Flower Name), Bonang Flower (Bōnáng Huā, Flower Name)

There is a skylight on the top of the North Terrace. Below it, the Dragon Palace is connected to the Baishui Pond. The Vajra Cave is also interconnected.

Eight Ancient Temples: Baoji Temple (Bǎojī Sì, Temple Name), Jingming Temple (Jìngmíng Sì, Temple Name), Muzhua Temple (Mùzhuǎ Sì, Temple Name), Puji Temple (Pǔjì Sì, Temple Name), Princess Temple (Gōngzhǔ Sì, Temple Name), Ganquan Temple (Gānquán Sì, Temple Name), Dagu Temple (Dàgǔ Sì, Temple Name), Shengshou Temple (Shèngshòu Sì, Temple Name)

Now Added: Two Temples: Baoshan Temple (Bǎoshān Sì, Temple Name), Taiping Xingguo Temple (Tàipíng Xīngguó Sì, Temple Name)

Sixteen Sacred Sites: Seven Buddha Pond (Qī Fó Chí, Pond Name), Luohan Terrace (Luóhàn Tái, Terrace Name), Nine Women Spring (Jiǔ Nǚ Quán, Spring Name), Princess Terrace (Gōngzhǔ Tái, Terrace Name), Xiaowen's Eagle Teaching Terrace (Xiàowén Jiào Yīng Tái, Terrace Name), Xiaowen's Ball Game Field (Xiàowén Dǎqiú Chǎng, Field Name), Immortal Hermitage (Xiānrén Ān, Hermitage Name), Chan Hermitage (Chán'ān, Hermitage Name), Leiya Zoubai (Lěiyà Zǒubǎi, Plant Name), Life and Death Lei (Shēngsǐ Lěi, Plant Name), Hollow Lei (Kōngxīn Lěi, Plant Name), Living Hell (Shēngdìyù, Place Name), Deng Yinfeng Pagoda (Dèng Yǐnfēng Tǎ, Pagoda Name), Hanshan Yuquan (Hānshān Yùquán, Spring Name), Golden Well (Jīnjǐng, Well Name)

Two Unusual Herbs: Chicken Foot Grass (Jīzú Cǎo, Herb Name), Mengcao Grass (Méngcǎo Cǎo, Herb Name)

East Terrace. Formerly known as Xuefeng. At the foot of the mountain is Yanjialuo Mountain (Yánqiéluó Shān, Mountain Name). From the terrace, one can see the Cangying prefectures in the distance. At sunrise, looking down at the sea, it is like a marsh.

Fifteen Ancient Temples: Hualin Temple (Huálín Sì, Temple Name), Xiangyun Temple (Xiāngyún Sì, Temple Name), Guanhai Temple (Guānhǎi Sì, Temple Name), Xianglei Temple (Xiānglěi Sì, Temple Name), Tongzhong Temple (Tóngzhōng Sì, Temple Name), Shitang Temple (Shítáng Sì, Temple Name), Longpan Temple (Lóngpán Sì, Temple Name), Guangming Temple (Guāngmíng Sì, Temple Name), Wanxiang Temple (Wànxiàng Sì, Temple Name), Fengling Temple (Fènglíng Sì, Temple Name), Longquan Temple (Lóngquán Sì, Temple Name), Wuwang Temple (Wǔwáng Sì, Temple Name), Tiancheng Temple (Tiānchéng Sì, Temple Name), Wentang Temple (Wēntāng Sì, Temple Name), Ancient Huayan Temple (Gǔ Huáyán Sì, Temple Name)

Now Added: Three Temples: Jinjie Temple (Jīnjiè Sì, Temple Name), Qianming Temple (Qiánmíng Sì, Temple Name), East Pagoda Courtyard (Dōng Tǎyuàn, Temple Name) (now a nunnery)

Eleven Sacred Sites: Songzi Shu (Sōngzǐ Shù, Place Name), Also Dragon Mouth (Yì Lóngkǒu, Place Name), Six Phoenix Rock (Liù Fèng Yán, Rock Name), Mingyue Pond (Míngyuè Chí, Pond Name), Five Kings City (Wǔwáng Chéng, City Name), Zao Lin ** (Zǎolín, Place Name), Xiang Lei (Xiānglěi, Place Name), Yanjialuo Mountain (Yánqiéluó Shān, Mountain Name), Narayana Cave (Nàluóyán Kū, Cave Name), Ten Thousand Saints' Footprints (Wànshèng Zújì, Relic Name), Wentang (Wēntāng, Place Name)

Three Medicines: Ginseng (Rénshēn, Medicine Name), Changsong Fuling (Chángsōng Fúlíng, Medicine Name)

West Terrace. Connected to Miyan Rock (Mìyán Yán, Rock Name). Dangerous steps reach the clouds. Tall trees brush the sun. Dividing the sky with sheer cliffs. Connecting to the layered mountains of the Han.

Twelve Ancient Temples: Mimi Temple (Mìmì Sì, Temple Name), Shimen Temple (Shímén Sì, Temple Name), Yuqin Temple (Yúqín Sì, Temple Name), Rushi Temple (Rǔshí Sì, Temple Name), Dongjian Temple (Dōngjiān Sì, Temple Name), Dahui Temple (Dàhuì Sì, Temple Name), Rizhao Temple (Rìzhào Sì, Temple Name), Xiangyang Temple (Xiàngyáng Sì, Temple Name), Tieqin Temple (Tiěqín Sì, Temple Name), Futu Temple (Fútú Sì, Temple Name), Xiongtou Temple (Xióngtóu Sì, Temple Name), Baozi Temple (Bàozi Sì, Temple Name)

Now Added: Four Temples: Liniu Temple (Lǐniú Sì, Temple Name), Heishan Temple (Hēishān Sì, Temple Name), Yangpan Temple (Yǎngpán Sì, Temple Name), Bingniu Quan Temple (Bìngniú Quán Sì, Temple Name)

Fifteen Sacred Sites: Mud

齋和尚孝文射垛落王崖香山師子蹤于闐國王蹤二聖對譚石八功德水石門鳥門龍窟薩埵崖王子燒身塔割肉坐石王母仙桃

藥三黃精茯苓木瓜

南臺孤絕。距諸臺差遠。林麓蓊鬱。巖崖傾欹。最為幽寂。昔有僧明禪師。居此三十餘載。亦遇神仙。飛空而去。唯蟬蛻其皮。三十里內。悉是名花。遍生峰岫。俗號仙花山。化寺屢逢。鐘聲時發。昔曾有人遇異人。形偉冠世。言語之間。超騰遂遠。故僧明禪師歌曰。南臺秀峙。龍神歸依。春雲靄靄。夏雨霏霏。黑白瞻禮。失渴忘疲。何罪不滅。何福不滋。臥于石罅。而坐神龜。菩薩麻充其龍枝。羅浮草結作禪衣。居巖㟧兮靜慮。履山巔兮尋師。餐松長智餌。菊除饑講。說般若志。行禪師再。睹龍母。又見龍兒。家施白藥。永離苦衰。

古寺九娑婆寺殊公寺郭𡡉寺嵌巖寺浮圖寺高嶺寺石臺寺小柏寺赤崖寺

今益寺三福聖寺靈境寺法華寺

靈蹟九七佛谷龍宮勝堆萬畝平東王相西王相神龜東車尖西車尖石罅

藥二人蔘鐘乳

中臺北。北臺南。中間有諸佛浴池。一百二十所。四面是水。中心有土臺。方圓三尺。號為菩薩盥掌。遊戲之地。其歲香氣氛馥。色相光明。人熟視之。神移目亂。不敢久住。然人亦罕到池中。多出白雲。狀如隊仗。有梵志婆羅門像。如睹菩薩

【現代漢語翻譯】現代漢語譯本：齋（素食）和尚孝文，射垛落王崖，香山師子蹤（香山獅子足跡）。于闐國王蹤（于闐國王足跡），二聖對譚石（兩位聖人對話的石頭），八功德水（具有八種功德的水），石門（石頭門），鳥門（鳥類出入的門），龍窟（龍居住的洞穴），薩埵崖（菩薩捨身崖），王子燒身塔（王子焚身塔），割肉坐石（割肉就座的石頭），王母仙桃（王母娘娘的仙桃）。

藥：三黃精（三種黃精），茯苓（茯苓），木瓜（木瓜）。

南臺孤立險峻，距離其他臺較遠，林木茂盛，巖石傾斜，最為幽靜。過去有僧人明禪師，在此居住三十餘年，也遇到神仙，飛昇而去，只留下蟬蛻的皮。三十里內，到處都是名花，遍佈山峰，俗稱仙花山。化寺屢次遇到，鐘聲時常響起。過去曾有人遇到異人，形貌偉岸，言語之間，超脫遠去。所以僧明禪師歌唱道：『南臺秀麗聳立，龍神歸附依戀。春云輕柔飄蕩，夏雨細密綿綿。僧俗瞻仰禮拜，忘記飢渴疲倦。什麼罪孽不能消滅？什麼福報不能增長？』臥于石縫之中，而坐神龜之上。菩薩麻充當龍的枝條，羅浮草結成禪衣。居住在巖石山崖邊靜心思考，走在山峰頂端尋找老師。吃松樹可以增長智慧，吃菊花可以解除飢餓，講解《般若經》的要旨。行禪師再次見到龍母，又見到龍兒，他們施捨白色藥物，使人永遠脫離痛苦衰老。

古寺：九娑婆寺，殊公寺，郭𡡉寺，嵌巖寺，浮圖寺，高嶺寺，石臺寺，小柏寺，赤崖寺。

今益寺，三福聖寺，靈境寺，法華寺。

靈蹟：九七佛谷（九十七佛的峽谷），龍宮勝堆（龍宮遺址），萬畝平（萬畝平地），東王相（東王公的遺蹟），西王相（西王母的遺蹟），神龜（神龜），東車尖（東車尖），西車尖（西車尖），石罅（石縫）。

藥：二人蔘（兩種人參），鐘乳（鐘乳石）。

中臺的北面，北臺的南面，中間有諸佛浴池，一百二十所。四面都是水，中心有土臺，方圓三尺，號為菩薩盥掌（菩薩洗手）遊戲之地。每到那一年，香氣芬芳，色彩光明，人們仔細觀看，精神恍惚，不敢久留。然而人們也很少到池中，多是白雲出現，形狀如同軍隊儀仗。有梵志婆羅門像，如同見到菩薩。

【English Translation】 English version: Zhai (vegetarian) Monk Xiaowen, shooting target at Wang Cliff, Xiangshan Shizi Zong (Lion's Footprint of Xiangshan Mountain). Yutian King Zong (Footprint of the King of Yutian), Two Saints' Dialogue Stone, Eight Merits Water, Stone Gate, Bird Gate, Dragon Cave, Sattva Cliff (Cliff of Bodhisattva's Self-Sacrifice), Prince's Cremation Pagoda, Flesh-Cutting Sitting Stone, Queen Mother's Immortal Peach.

Medicine: Three Rhizoma Polygonati (three types of Rhizoma Polygonati), Poria, Papaya.

The South Terrace is isolated and precipitous, far from the other terraces, with lush forests and tilted rocks, making it the most secluded. In the past, there was a monk named Chan Master Ming, who lived here for more than thirty years and also encountered immortals, ascending into the sky, leaving only his molted skin. Within thirty miles, there are famous flowers everywhere, covering the peaks, commonly known as Immortal Flower Mountain. The Huasi Temple is frequently encountered, and the sound of bells often rings. In the past, someone encountered an extraordinary person, with a majestic appearance, and in his words, he transcended far away. Therefore, Chan Master Ming sang: 'The South Terrace stands beautifully, and the dragon gods return and rely on it. Spring clouds are gentle and fluttering, and summer rain is fine and continuous. Monks and laypeople look up and worship, forgetting hunger, thirst, and fatigue. What sins cannot be eliminated? What blessings cannot be increased?' Lying in the crevices of the rocks, and sitting on the divine turtle. Bodhisattva hemp fills the dragon's branches, and Luofu grass is tied into a meditation robe. Living by the rocky cliffs, contemplating quietly, walking on the mountain peaks, seeking a teacher. Eating pine trees can increase wisdom, and eating chrysanthemums can relieve hunger, explaining the essence of the Prajna Sutra. Chan Master Xing saw the Dragon Mother again, and also saw the Dragon Child, who gave white medicine, so that people would forever be free from suffering and decay.

Ancient Temples: Jiu Suopo Temple, Shugong Temple, Guo Temple, Qianyan Temple, Futu Temple, Gaoling Temple, Shitai Temple, Xiaobai Temple, Chiya Temple.

Jin Yi Temple, Sanfu Sheng Temple, Lingjing Temple, Fahua Temple.

Miraculous Sites: Jiuqi Fogu (Valley of Ninety-Seven Buddhas), Dragon Palace Shengdui (Dragon Palace Ruins), Wanmu Ping (Ten Thousand Mu Plain), Dong Wang Xiang (Remains of the Eastern King Duke), Xi Wang Xiang (Remains of the Western Queen Mother), Divine Turtle, Dong Che Jian (East Car Sharp), Xi Che Jian (West Car Sharp), Stone Crevice.

Medicine: Two Ginsengs (two types of ginseng), Stalactite.

The north of the Central Terrace, the south of the North Terrace, in the middle there are bathing ponds of all Buddhas, one hundred and twenty places. All sides are water, and in the center there is an earthen platform, three feet in circumference, known as the place where Bodhisattvas wash their hands and play. Every year, the fragrance is fragrant, and the colors are bright, people watch carefully, their spirits are dazed, and they dare not stay for long. However, people rarely go into the pond, and mostly white clouds appear, shaped like military guards. There are images of Brahmins, like seeing Bodhisattvas.

及圓光者。白衣即得初果及第二果。若凈戒之僧。得第三第四果也。金剛窟。即文殊大宅。此窟。在東北臺二麓之下。樓觀谷內。南北嶺間。有石門乃先聖出入之處。人多不識。昔有繁峙縣佛慧師。曾入此窟。行約三十里。有橫河。既濟即抵平川。無復凡木。但見寶林。極望四周。金樓瓊塔。炳然晃目。佛慧師。出為人說此。

唐長安二年。遣使於五臺山大孚靈鷲寺。前採花萬株。移于禁掖。奇香異色。百品千名。令內道場。裁植供養。敕萬善寺尼妙勝。于中臺造塔。凡一期功畢。遣內侍黃門金守珍。就山供養。顯慶設齋。乃供一萬菩薩是日。忻代諸處。巡禮僧數。盈一萬。皆云。萬聖赴會。普施一镮錢。一萬緡。別施菩薩。內侍與州縣。具達朝廷。由斯靈瑞。臺山復興。

釋五臺諸寺方所七

按靈蹟記。稱古傳有寺一百一十。北齊割數州租稅。以充供養。粵自後周已來。亟遭廢毀。甄臺寂寞。空餘麋鹿之場。寶塔摧頹。但聚鴟梟之跡。俄鐘隨季。海內分崩。寓縣沸騰。生靈塗炭。兵火延及。蕩焉靡遺。大率伽藍多從煨燼。名額既泯。基址徒存。其堪住持者。六十七所。余皆湮沒焉。

大孚靈鷲寺者。世傳後漢永平中所立。所以名靈鷲者。據西域記第九卷說。梵云結栗陀羅矩吒山。即釋尊說

【現代漢語翻譯】現代漢語譯本：『及圓光者』（證得圓滿光明的人）。如果是在家的居士，就能證得初果（須陀洹果）乃至二果（斯陀含果）。如果是持守清凈戒律的出家僧人，就能證得三果（阿那含果）乃至四果（阿羅漢果）。『金剛窟』，就是文殊菩薩居住的大宅。這個石窟位於東北臺第二座山峰的山腳下，樓觀谷內，南北山嶺之間，有一道石門，是過去聖賢出入的地方，但很多人都不認識。過去有繁峙縣的佛慧法師，曾經進入這個石窟，走了大約三十里，有一條橫著的河流。渡過河之後就到達平坦的川地，沒有普通的樹木，只能看到寶樹林。極目遠望四周，金色的樓閣、精美的寶塔，光彩奪目。佛慧法師出來后，將這些景象告訴了人們。唐朝長安二年，朝廷派遣使者到五臺山大孚靈鷲寺，採摘了一萬株鮮花，移植到皇宮禁苑。這些花奇香異色，品種繁多。朝廷命令內道場栽種供養。皇帝敕令萬善寺的尼姑妙勝，在中臺建造佛塔。工程完成之後，朝廷派遣內侍黃門金守珍到五臺山供養，舉行盛大的齋會，供養一萬尊菩薩。這一天，忻州、代州等地的僧人前來巡禮的數量達到一萬。大家都說，有一萬聖賢前來赴會。普遍施捨每人一串錢，總共一萬緡，另外施捨給菩薩。內侍與州縣官員將這些情況上報朝廷。由於這些靈異祥瑞，五臺山再次興盛起來。『釋五臺諸寺方所七』根據《靈蹟記》記載，古老的傳說中有寺廟一百一十座。北齊時期，朝廷劃撥幾個州的租稅，用來充當寺廟的供養。自從後周以來，寺廟多次遭到廢毀。甄臺寂寞荒涼，只剩下麋鹿活動的場所。寶塔倒塌頹廢，只是聚集貓頭鷹的痕跡。不久之後，隋朝衰敗，天下大亂，各地百姓紛紛起義，生靈塗炭。戰火蔓延，蕩然無存。大部分寺廟都在戰火中化為灰燼，寺廟的名稱已經消失，只剩下地基。其中還能住人的，有六十七所，其餘的都湮沒了。『大孚靈鷲寺』，世俗相傳是後漢永平年間建立的。之所以叫做『靈鷲』，是根據《西域記》第九卷所說，梵語叫做『結栗陀羅矩吒山』（Grdhrakuta Mountain），就是釋迦牟尼佛說法的地方。

【English Translation】 English version: 'And those with radiant light' (those who have attained perfect radiance). If they are lay practitioners, they can attain the first fruit (Sotapanna) and even the second fruit (Sakadagami). If they are monks who uphold pure precepts, they can attain the third fruit (Anagami) and even the fourth fruit (Arhat). 'Vajra Cave' is the great abode where Manjushri Bodhisattva resides. This cave is located at the foot of the second peak of the Northeast Terrace, within Louguan Valley, between the north and south ridges. There is a stone gate, which is the place where past sages entered and exited, but many people do not recognize it. In the past, the Dharma Master Fohui of Fanshi County once entered this cave and walked about thirty li, where there was a horizontal river. After crossing the river, one reaches a flat plain, with no ordinary trees, only treasure forests can be seen. Looking around, golden pavilions and exquisite pagodas are dazzling. After Dharma Master Fohui came out, he told people about these sights. In the second year of the Chang'an era of the Tang Dynasty, the court sent envoys to Dafu Lingjiu Temple on Mount Wutai to collect ten thousand plants of flowers and transplant them to the imperial palace garden. These flowers had strange fragrances and colors, with many varieties. The court ordered the inner monastery to plant and offer them. The emperor ordered the nun Miaosheng of Wanshan Temple to build a pagoda on the Central Terrace. After the project was completed, the court sent the eunuch Jin Shouzhen to Mount Wutai to make offerings and hold a grand vegetarian feast, offering to ten thousand Bodhisattvas. On this day, the number of monks from Xinzhou, Daizhou, and other places who came to pay homage reached ten thousand. Everyone said that ten thousand sages had come to attend the gathering. Each person was universally given a string of coins, totaling ten thousand strings, and additional offerings were given to the Bodhisattvas. The eunuch and local officials reported these circumstances to the court. Due to these miraculous omens, Mount Wutai flourished again. 'Explanation of the Locations of Various Temples on Mount Wutai, Part Seven' According to the 'Records of Spiritual Traces', ancient legends say that there were one hundred and ten temples. During the Northern Qi Dynasty, the court allocated taxes from several states to be used as offerings for the temples. Since the Later Zhou Dynasty, the temples have been repeatedly destroyed. The Zhen Terrace is desolate and barren, with only deer roaming around. The pagodas have collapsed and decayed, with only owls gathering. Soon after, the Sui Dynasty declined, and the world was in chaos, with people everywhere rebelling. The flames of war spread, leaving nothing behind. Most of the temples were reduced to ashes in the war, the names of the temples have disappeared, leaving only the foundations. Among them, sixty-seven are still habitable, and the rest have been submerged. 'Dafu Lingjiu Temple' is traditionally said to have been built during the Yongping era of the Later Han Dynasty. The reason it is called 'Lingjiu' is based on the ninth volume of the 'Records of the Western Regions', which says that in Sanskrit it is called 'Grdhrakuta Mountain' (Grdhrakuta Mountain), which is where Shakyamuni Buddha preached.

法華經之地。唐云鷲峰。亦曰鷲臺。接北山之陽。孤標特起。既棲鷲鳥。又類高臺。空翠相映。濃淡分色。此山亦然。今真容院所居之基。岡巒特起。有類高臺。勢接中臺北臺之麓。山形相似。故以名焉。寺依此山立名。故云大孚靈鷲寺也。昔有朔州大云寺惠云禪師。德行崇峻。明帝禮重。詔請為此寺尚座。樂音一部工技百人。簫笛箜篌。琵琶箏瑟。吹螺振鼓。百戲喧闐。舞袖云飛。歌梁塵起。隨時供養。系日窮年。樂比摩利天仙曲。同維衛佛國。往飛金剛窟內。今出靈鷲寺中。所奏聲合苦空。聞者斷惡修善。六度圓滿。萬行精純。像法已來。唯茲一遇也。

清涼寺。依山立名。托居巖側。前通澗壑。上接雲霓長安二年五月十五日。建安王仕并州長史。奏重修葺。敕大德感法師。親謁五臺。山以七月二十日。登臺之頂。僧俗一千餘人。同見五色雲中。現佛手相。白狐白鹿。馴狎於前。梵響隨風。流亮山谷。異香芬馥。遠近襲人。又見大僧。身紫金色。面前而立。復見菩薩。身帶瓔珞。西峰出現。法師。乃圖畫聞奏。帝大悅。遂封法師昌平縣開國公。食邑一千戶。請充清禪寺。主掌京國僧尼事。仍敕左庶子侯知一。御史大夫魏元忠。命工琢玉御容。入五臺山。禮拜菩薩。至長安三載。送向清涼山安置。於是傾國僧

【現代漢語翻譯】現代漢語譯本：《法華經》中的靈鷲山，在唐代被稱為鷲峰，也叫鷲臺。它連線著北山的南面，像孤峰一樣特別地聳立著。這裡既有鷲鳥棲息，又像高臺一樣。天空的翠色與山色相互映襯，色彩濃淡分明。這座山也是如此。現在真容院所佔據的基址，山岡高聳，特別像高臺。它的走勢連線著中臺和北臺的山腳。山形相似，所以用這個名字命名。寺廟依照這座山的名字而立，所以叫做大孚靈鷲寺。過去有朔州大云寺的惠云禪師，他的德行崇高而嚴峻，明帝對他非常敬重，下詔請他擔任這座寺廟的尚座。寺廟裡有完整的樂隊，還有一百名工匠，演奏簫、笛、箜篌、琵琶、箏、瑟等樂器，吹響海螺，敲擊鼓，各種雜耍喧鬧非凡，舞袖像云一樣飛舞，歌聲震動屋樑，隨時進行供養，日復一日，年復一年。音樂可以和摩利天仙的樂曲相比，如同維衛佛國一樣。過去飛向金剛窟內，現在從靈鷲寺中傳出。所演奏的聲音符合苦空的道理，聽到的人斷除惡行，修習善業，六度圓滿，萬行精純。自從像法時代以來，只有這一次遇到這樣的盛況。

清涼寺，依山而立，託身于巖石旁邊，前面通向山澗，上面連線雲彩。長安二年五月十五日，建安王擔任并州長史，上奏請求重新修繕寺廟。皇帝下令大德感法師親自前往五臺山。七月二十日，感法師登上五臺山頂，僧人和俗人一千多人，一同看到五色雲中顯現佛的手相。白狐和白鹿，馴服地在前面嬉戲。梵音隨著風，在山谷中流淌。奇異的香味芬芳濃郁，遠近的人都能聞到。又看到一位大僧，身體是紫金色的，站在面前。還看到菩薩，身上帶著瓔珞，從西峰出現。感法師於是將所見景象圖畫下來並上奏給皇帝。皇帝非常高興，於是封感法師為昌平縣開國公，食邑一千戶，請他擔任清禪寺的主持，掌管京城僧尼事務。皇帝又命令左庶子侯知一、御史大夫魏元忠，命令工匠雕琢玉製的皇帝容貌，送到五臺山，禮拜菩薩。到長安三年，將玉像送到清涼山安置。於是全國的僧

【English Translation】 English version: Lingjiu Mountain (Vulture Peak) in the Lotus Sutra, was called鷲峰(鷲峰, Vulture Peak) or 鷲臺(鷲臺, Vulture Terrace) in the Tang Dynasty. It connects to the south side of the North Mountain, standing out like a solitary peak. It is both a habitat for vultures and resembles a high terrace. The emerald green of the sky and the colors of the mountain complement each other, with varying shades of light and dark. This mountain is also like that. The foundation now occupied by the Zhenrong Monastery, has a particularly high ridge, resembling a high terrace. Its terrain connects to the foothills of the Central and Northern Terraces. The shape of the mountain is similar, hence the name. The temple is named after this mountain, so it is called Dafu Lingjiu Monastery (大孚靈鷲寺, Great Faith Vulture Peak Monastery). In the past, there was Chan Master Huiyun of Dayun Monastery (大云寺, Great Cloud Monastery) in Shuozhou. His virtue was lofty and stern, and Emperor Ming greatly respected him, issuing an edict to invite him to be the Shangzuo (尚座, Chief Seat) of this temple. The temple had a complete orchestra and a hundred artisans, playing instruments such as the xiao (簫, vertical flute), di (笛, flute), konghou (箜篌, harp), pipa (琵琶, lute), zheng (箏, zither), and se (瑟, zither), blowing conch shells, beating drums, and various acrobatics were extraordinarily lively. The sleeves of the dancers flew like clouds, and the songs shook the roof beams, with offerings made at all times, day after day, year after year. The music could be compared to the music of the Marici (摩利天仙, Marici) celestial beings, like the country of the Vipassi Buddha (維衛佛, Vipassi Buddha). In the past, it flew into the Vajra Cave (金剛窟, Vajra Cave), and now it comes out of the Lingjiu Monastery. The sounds played are in accordance with the principles of suffering and emptiness, and those who hear them cut off evil deeds and cultivate good deeds, perfecting the Six Paramitas (六度, Six Paramitas), and purifying the myriad practices. Since the Image Dharma (像法, Image Dharma) era, this is the only time such a grand occasion has been encountered.

Qingliang Monastery (清涼寺, Clear and Cool Monastery) is named after the mountain, nestled beside the rocks, with a ravine in front and connecting to the clouds above. On the fifteenth day of the fifth month of the second year of Chang'an (長安, Chang'an), Jian'an Prince (建安王, Jian'an Prince), serving as the Chief Administrator of Bingzhou (并州, Bingzhou), submitted a memorial requesting the renovation of the temple. The emperor ordered the virtuous Master Gan (感法師, Gan Fashi) to personally visit Mount Wutai (五臺山, Mount Wutai). On the twentieth day of the seventh month, Master Gan ascended to the top of Mount Wutai, and more than a thousand monks and laypeople together saw the hand of the Buddha appear in the five-colored clouds. White foxes and white deer, tamely frolicked in front. Brahma sounds flowed with the wind, resonating in the valleys. Strange fragrances were fragrant and rich, reaching people near and far. They also saw a great monk, whose body was purple-golden, standing in front. They also saw a Bodhisattva, wearing a necklace, appearing from the Western Peak. Master Gan then drew pictures of what he saw and presented them to the emperor. The emperor was very pleased, so he enfeoffed Master Gan as the Duke of Changping County (昌平縣開國公, Duke of Changping County), with a fief of one thousand households, and invited him to be the abbot of Qingchan Monastery (清禪寺, Pure Chan Monastery), in charge of the affairs of monks and nuns in the capital. The emperor also ordered the Left Vice-Director Hou Zhiyi (侯知一, Hou Zhiyi) and the Censor-in-Chief Wei Yuanzhong (魏元忠, Wei Yuanzhong) to order craftsmen to carve a jade statue of the emperor's likeness, and send it to Mount Wutai to worship the Bodhisattvas. In the third year of Chang'an, the jade statue was sent to Qingliang Mountain for placement. Thus, the monks of the whole country

尼。奏乞送之。帝不許。以雁門地連獫狁。但留御容于太原崇福寺大殿。中間供養。於五臺山。造塔建碑。設齋供養。是知真境菩薩所居。帝王日萬機之務。猶造玉身。來禮大聖。矧余凡庶。豈不從風一遊凈域。累劫殃消。暫陟靈峰。多生障滅者矣。

佛光寺。燕宕昌王所立。四面林巒。中心平坦。宕昌王。巡遊禮謁。至此山門。遇佛神光。山林遍照。因置額。名佛光寺唐。正觀七年。五臺縣昭果寺解脫禪師。重加修建。事如惠祥傳所說。

王子寺。備惠祥傳中所載。

西臺。接東峨谷。有一古寺。名秘𡡉嚴。亦具惠祥傳所說。此寺。唐垂拱中。有雁門清信士。辟閭崇義。形同素服。心造玄關。畢志有歸。勵精罔倦。薄游茲寺。誓願住持。經閣始成。樓臺營構。堂殿房廊。六七院宇。二三四輩行人。云屯慈地。十方名德。輻湊其中。無憚劬勞。惟專禪誦。至長安三年。國家蒐羅英彥。不遺巖野。辟閭崇義。遂被召入。因乞為僧。敕許披剃。后乃還山。終於此寺也。

北臺之西。繁峙縣東南。有一寺。名公主寺後魏文帝第四女信誠公主所置。年代浸遠。尼眾都絕。房廊院宇。佛殿講堂。九女浮圖。瓦甓猶在。唐世。有尼童女名丑。醜得一玉石。方圓一尺。文成五色。表裡光瑩。自持至都。獻則

【現代漢語翻譯】現代漢語譯本：尼姑奏請將御容送走，皇帝沒有允許。因為雁門這個地方連線著獫狁（古代中國北方的一個民族），所以只將御容留在太原崇福寺大殿中間供養，並在五臺山建造佛塔和石碑，設定齋飯供養。由此可知，即使是居住在真境的菩薩，帝王每日有萬機要務，尚且還要塑造玉身，前來禮拜大聖。更何況我們這些凡夫俗子呢？難道不應該追隨這股風氣，前往清凈的地域遊歷一番，消除累世的災殃，暫時登上靈峰，滅除多生的業障嗎？

佛光寺，是燕宕昌王所建立的。寺廟四面環繞著山林，中心地勢平坦。宕昌王巡遊禮拜，來到這座山門時，遇到了佛的神光，照亮了整個山林，因此設定匾額，命名為佛光寺。唐朝貞觀七年，五臺縣昭果寺的解脫禪師重新加以修建，具體事蹟如同惠祥傳中所記載。

王子寺，詳細情況記載在惠祥傳中。

西臺，連線著東峨谷，有一座古寺，名叫秘𡡉嚴，具體情況也記載在惠祥傳中。這座寺廟，在唐朝垂拱年間，有一位雁門的清信士，名叫辟閭崇義，外表穿著樸素的衣服，內心卻在追求玄妙的境界，立志要有所歸宿，勤勉不懈。他來到這座寺廟遊歷，發誓要住持此寺。於是經閣開始建成，樓臺開始營建，堂殿房廊，共有六七個院落。二三四輩的修行人，像云一樣聚集到這塊慈悲之地，十方有名的德行之士，也像車輻一樣彙集到這裡。他們不害怕辛勞，只專注于禪定和誦經。到了長安三年，國家蒐羅英才，不遺漏山野之人，辟閭崇義於是被召入朝廷。他因此請求出家為僧，皇帝下令允許他剃度。後來他就回到山中，最終圓寂在這座寺廟裡。

北臺的西面，繁峙縣的東南面，有一座寺廟，名叫公主寺，是後魏文帝的第四個女兒信誠公主所建造的。年代久遠，寺廟裡的尼姑都已經斷絕了。房廊院宇，佛殿講堂，九女浮圖，瓦片磚頭都還在。唐朝時，有一位尼姑童女，名叫丑。醜得到一塊玉石，方圓一尺，上面的紋路呈現五種顏色，內外都光亮瑩潤。她親自拿著玉石來到都城，想要獻給朝廷。

【English Translation】 English version: The nun requested to send the imperial portrait away, but the emperor did not allow it. Because Yanmen (a strategic pass in ancient China) was connected to the Xianyun (an ancient nomadic people in northern China), the imperial portrait was only kept in the central hall of Chongfu Temple in Taiyuan for worship, and a pagoda and stele were built on Mount Wutai, and vegetarian meals were offered. From this, it can be known that even the Bodhisattvas residing in the true realm, and the emperors with ten thousand affairs to attend to every day, still sculpt jade bodies and come to worship the Great Sage. How much more so should we ordinary people follow this trend, travel to the pure land, eliminate the calamities of many lifetimes, and temporarily ascend the spiritual peak to extinguish the karmic obstacles of many lives?

Foguang Temple was established by King Yan Dangchang. The temple is surrounded by mountains and forests on all sides, and the center is flat. King Dangchang traveled and paid homage, and when he came to this mountain gate, he encountered the divine light of the Buddha, which illuminated the entire mountain forest. Therefore, he set up a plaque and named it Foguang Temple. In the seventh year of Zhenguan in the Tang Dynasty, Zen Master Jietuo of Zhaoguo Temple in Wutai County rebuilt it, and the specific deeds are as described in the Biography of Huixiang.

Prince Temple, the details are recorded in the Biography of Huixiang.

West Terrace, connected to Dong'e Valley, has an ancient temple called Mi𡡉yan, and the details are also recorded in the Biography of Huixiang. In the Chuigong period of the Tang Dynasty, there was a faithful layman from Yanmen named Pi Lü Chongyi, who wore plain clothes on the outside, but pursued a profound realm in his heart, determined to have a destination, and worked tirelessly. He came to this temple to travel and vowed to preside over it. So the scripture pavilion began to be built, and the pavilions began to be constructed, with halls, rooms, and corridors, a total of six or seven courtyards. Two, three, or four generations of practitioners gathered like clouds in this compassionate land, and famous virtuous people from all directions gathered here like spokes on a wheel. They were not afraid of hard work, but focused on meditation and chanting. In the third year of Chang'an, the country searched for talents, not neglecting people in the mountains and fields, and Pi Lü Chongyi was summoned to the court. He therefore requested to become a monk, and the emperor ordered him to be tonsured. Later, he returned to the mountain and eventually passed away in this temple.

To the west of North Terrace, southeast of Fanshi County, there is a temple called Princess Temple, which was built by Princess Xincheng, the fourth daughter of Emperor Wen of the Later Wei Dynasty. Over the years, the nuns in the temple have all died out. The rooms, corridors, courtyards, Buddha halls, lecture halls, and the Nine Daughters Pagoda, the tiles and bricks are still there. During the Tang Dynasty, there was a young nun named Chou. Chou obtained a jade stone, one foot in diameter, with patterns in five colors, and it was bright and lustrous inside and out. She personally took the jade stone to the capital, wanting to offer it to the court.

天帝。帝賜絹百束。且須後命。志擬置額度尼。醜醜染病。而歸既卒。方召不遂其愿。

北臺之麓。有木瓜寺。往昔登臺。路由茲地。年代曠遠。不知建立之始。寺有長髮女。名佛惠。年七十四五。貌似愚癡。百歲耆耋。自少見者。容狀初無改變。修葺伽藍。常為導首。繁峙。曾有三百餘人。逐佛惠上北臺。適逢雨雹。遽引下臺側。投一藟(力鬼切)下。藟半空如室。佛惠前進。諸人隨入。同坐藟空。悉能容受眾不測其神。時謂肉身菩薩。

普濟寺。居大黃尖嶺之南。林麓清虛。川原疏曠。西見栲栳山。東望漫天石。南睹中臺北臺。當木瓜之北有入地泉。巡臺之人忽逢雨雹。於此避難。

北臺北谷內。有宋谷寺。寶積寺。又東北。有寶山寺。並居谷內院宇幽奇。樓臺壯麗。即今見存。

生地獄。去北臺東不遠。有亂石交聳。聞諸古老。昔有張善和者。嘗逐一白兔至此。而陷內見地獄。去地獄不遠。又睹一經藏。層閣壯麗。善和怖駭。是投其中。因見藏內。塵埃甚厚。其傍亦有帚。靜掃除之。于善和。倏爾善心生焉。因即掃除。令極潔凈。承斯片善。還復得出。余謂。若非大聖願力境界。焉能感化若是哉。

鄧隱峰禪師者。福建邵武人也。世傳。與妹出家。俱來游臺。至臺之頂。忽失兄

【現代漢語翻譯】現代漢語譯本：天帝釋（Śakra Devānām Indra）。天帝釋賜給醜醜（Chǒu Chǒu）一百束絹，並說之後還有賞賜。醜醜打算用這些絹供養額度尼（E'duni），但醜醜染病，回家後去世了，未能實現他的願望。

北臺山腳下，有一座木瓜寺。過去人們登上北臺，都要經過這裡。寺廟建立的年代久遠，已經無法考證。寺里有一位長髮女子，名叫佛惠。她七十四五歲，外貌看起來有些愚鈍。見過她的人說，即使是百歲老人，她的容貌也沒有改變。她經常帶頭修繕寺廟。繁峙縣曾經有三百多人跟隨佛惠上北臺，恰逢下冰雹，佛惠迅速帶領大家下到山坡旁，躲進一個藟（lěi）藤下。這個藟藤內部像一個房間，佛惠先進去，其他人也跟著進去，都坐在藟藤內部，竟然都能容納，人們無法測度她的神通。當時人們稱她為肉身菩薩。

普濟寺位於大黃尖嶺的南面，周圍林木茂盛，環境清幽，視野開闊。向西可以看到栲栳山，向東可以望見漫天石，向南可以看見中臺和北臺。在木瓜寺的北面，有一處入地泉。巡禮五臺山的人如果遇到冰雹，可以在這裡避難。

北臺北谷內有宋谷寺和寶積寺。再往東北方向，有寶山寺。這些寺廟都位於山谷內，環境幽靜奇特，樓臺壯麗，至今仍然存在。

生地獄距離北臺東面不遠，那裡亂石林立。聽老人們說，過去有一個叫張善和的人，曾經追逐一隻白兔到這裡，結果陷入其中，看到了地獄的景象。距離地獄不遠的地方，他又看到一個經藏，樓閣壯麗。張善和感到害怕，就走了進去。他看到經藏內塵埃很厚，旁邊有一把掃帚，他就安靜地打掃起來。這時，張善和突然生起了善心，於是就認真地打掃，使經藏變得非常乾淨。因為這一片善心，他才得以出來。我認為，如果不是大聖的願力境界，怎麼能感化到這種程度呢？

鄧隱峰禪師是福建邵武人。世人相傳，他和妹妹一起出家，一起來五臺山遊歷。到達五臺山頂時，忽然與哥哥失散了。

【English Translation】 English version: Śakra Devānām Indra (Heavenly Emperor). The Heavenly Emperor gave Chǒu Chǒu (Chǒu Chǒu) a hundred bundles of silk, saying there would be more rewards later. Chǒu Chǒu intended to use the silk to make offerings to E'duni (E'duni), but Chǒu Chǒu fell ill, returned home, and passed away, unable to fulfill his wish.

At the foot of North Terrace, there is a Mukua Temple (Mùguā Sì). In the past, people would pass through this place when ascending North Terrace. The temple's founding is so ancient that it cannot be verified. There is a long-haired woman in the temple named Fó Huì. She is seventy-four or five years old and appears somewhat foolish. Those who have seen her say that even as a centenarian, her appearance has not changed. She often leads the renovation of the monastery. Once, more than three hundred people from Fanshi County followed Fó Huì to North Terrace, and they encountered hail. Fó Huì quickly led everyone down to the side of the slope and into a lěi (lěi) vine. The inside of the lěi vine was like a room. Fó Huì went in first, and the others followed, all sitting inside the lěi vine, which could accommodate them all. People could not fathom her supernatural powers. At that time, people called her a living Bodhisattva.

Pǔjì Temple (Pǔjì Sì) is located south of Dàhuángjiān Ridge. The surrounding forests are lush, the environment is serene, and the view is open. To the west, you can see Kǎolǎoshān Mountain, to the east, you can see Màntiānshí Rock, and to the south, you can see Central Terrace and North Terrace. North of Mukua Temple, there is an underground spring. Pilgrims to Mount Wutai can take refuge here if they encounter hail.

Within the North Terrace Valley are Sònggǔ Temple (Sònggǔ Sì) and Bǎojī Temple (Bǎojī Sì). Further northeast is Bǎoshān Temple (Bǎoshān Sì). These temples are all located in the valley, with quiet and unique environments and magnificent buildings, which still exist today.

The Living Hell (Shēng Dìyù) is not far east of North Terrace, where there are many jagged rocks. According to the elders, in the past, there was a man named Zhāng Shànhé who chased a white rabbit to this place, fell into it, and saw the scene of hell. Not far from hell, he saw a scripture repository, with magnificent pavilions. Zhāng Shànhé was frightened and went inside. He saw that the scripture repository was covered in thick dust, and there was a broom nearby, so he quietly began to sweep. At this moment, Zhāng Shànhé suddenly developed a kind heart, so he carefully cleaned, making the scripture repository very clean. Because of this single act of kindness, he was able to get out. I believe that if it were not for the power of the great sage's vows, how could he have been transformed to such an extent?

Dèng Yǐnfēng (Dèng Yǐnfēng) Chan Master was from Shàowǔ, Fujian. According to legend, he and his sister became monks together and came to Mount Wutai to travel. When they reached the top of Mount Wutai, he suddenly lost his brother.

所在。妹尋訪不得。至北臺西。道南石上。頭下足上。倒植而立。裙衣上聳。豎而不亂。庵。然示滅妹曰。輕躁之性。死而不易。遂乃推倒。即于其處。而阇維之。收其靈骨。壘石為塔。至今在焉。

憨山者。在北臺東北。世傳。後魏孝文皇帝。臺山避暑。大聖化作梵僧。從帝乞一坐具之地。修行住止。帝許之。梵僧乃張坐具。彌覆五百餘里。帝知其神。乃馳騎而去。回顧。斯山岌然隨後。帝叱曰。爾好憨山。何隨朕耶。因此而止。故以名焉。

唐昌寺。佛光東北四五里。迢峣岡巒。寺宇幽邃。世傳昔宕昌王。造佛光寺。安止於此。因以名焉。箋曰。此說或訛。疑唐時賜。額取昌盛為名爾。

石窟寺。在佛光東北二十餘里。儼禪師所造。正當山口。登清涼寺。路經於此。游禮憩息之所。

天盆寺。次南臺北谷。山形似盆。其勢如畫東北仙橋。西南神溪。池水當心。樓臺四繞。今絕跡矣。

王子燒身寺。次北五六里。有小巖寺。大藟寺。唯瓴甓余基。悉就頹毀。當時塔廟。靡有孑遺。此地極為生善。然游禮路僻。到者甚稀。昔有西京萬善寺尼明月法屋等。於此結庵而居。每誦華嚴涅槃二部。戒律清潔。至神龍元年而卒。

中臺北趾及臺領南。有二伽藍。號曰吳𡡉蔥園二寺。有洪馬

【現代漢語翻譯】現代漢語譯本：她四處尋找妹妹，但沒有找到。到了北臺西邊，在道路南邊的石頭上，發現她頭朝下腳朝上，倒立著。裙子和衣服向上聳起，豎立著卻沒有散亂。她已經圓寂了。妹妹說：『輕浮急躁的性格，死了也不會改變。』於是推倒了她，就在那裡火化了。收了她的靈骨，堆石頭為塔，至今還在那裡。

憨山（Hanshan）這個地方，在北臺東北邊。世間相傳，後魏孝文皇帝在臺山避暑的時候，大聖（Dasheng）化作梵僧（Fan Seng），向皇帝乞討一塊坐具大小的地方，用來修行居住。皇帝答應了他。梵僧就張開坐具，覆蓋了五百多里。皇帝知道他是神，就騎馬飛奔而去。回頭看，這座山岌岌可危地跟在後面。皇帝呵斥道：『你喜歡憨山，為什麼跟著我呢？』因此就停了下來，所以用這個名字命名。

唐昌寺（Tangchang Temple），在佛光寺（Foguang Temple）東北四五里處，地勢高峻，寺廟幽深。世間相傳，過去宕昌王（Tangchang King）建造佛光寺，安置在這裡，因此用這個名字命名。箋曰：這種說法或許有誤，懷疑是唐朝時賜予的，取昌盛之意命名罷了。

石窟寺（Shiku Temple），在佛光寺東北二十餘里處，是儼禪師（Yan Chanshi）建造的。正對著山口，登上清涼寺（Qingliang Temple）的路上會經過這裡，是遊覽禮拜休息的地方。

天盆寺（Tianpen Temple），在南臺北谷旁邊，山形像盆，氣勢如畫。東北有仙橋（Xianqiao），西南有神溪（Shenxi），池水在中心，樓臺四面環繞。現在已經絕跡了。

王子燒身寺（Wangzi Shaoshen Temple），在北邊五六里處，有小巖寺（Xiaoyan Temple），大藟寺（Dalei Temple），只有瓦片和磚頭的殘餘地基，全都頹廢毀壞了。當時的塔和廟宇，沒有一點遺留。這個地方非常容易產生善念，但是遊覽禮拜的道路偏僻，到達的人很少。過去有西京萬善寺（Xijing Wanshan Temple）的尼姑明月（Mingyue）、法屋（Fawu）等，在這裡結庵居住。每天誦讀《華嚴經》（Huayan Sutra）和《涅槃經》（Nirvana Sutra）兩部經典，戒律清凈，到神龍元年去世。

中臺北趾和臺頂南邊，有兩座伽藍（Sangharama），叫做吳𡡉寺（Wu Temple）和蔥園寺（Congyuan Temple）。有洪馬

【English Translation】 English version: She searched for her younger sister everywhere but could not find her. Arriving west of North Terrace, on a stone south of the road, she found her standing upside down, head down and feet up. Her skirt and clothes were raised upwards, standing upright without disarray. She had already passed away. The younger sister said, 'A frivolous and impetuous nature is not easily changed even in death.' Thereupon, she pushed her down and cremated her on the spot. She collected her spiritual bones and built a stone pagoda, which remains there to this day.

Hanshan (Foolish Mountain), is located northeast of North Terrace. According to popular legend, when Emperor Xiaowen of the Later Wei Dynasty was seeking refuge from the summer heat on Mount Tai, the Great Sage (Dasheng) transformed into a Brahman monk (Fan Seng) and begged the emperor for a piece of land the size of a sitting mat to practice and reside on. The emperor granted his request. The Brahman monk then spread out his sitting mat, covering over five hundred li. The emperor, knowing he was a deity, rode away swiftly. Looking back, the mountain was following closely behind. The emperor scolded, 'You are fond of Hanshan, why are you following me?' Thus, it stopped, and therefore it was named after this.

Tangchang Temple, is located four or five li northeast of Foguang Temple. The terrain is high and the temple is secluded. According to popular legend, the King of Tangchang (Tangchang King) built Foguang Temple and placed it here, hence the name. Annotation: This saying may be erroneous; it is suspected that it was bestowed during the Tang Dynasty, taking the meaning of prosperity for the name.

Shiku Temple (Stone Cave Temple), is located more than twenty li northeast of Foguang Temple, and was built by Chan Master Yan (Yan Chanshi). It is directly facing the mountain pass. The road to Qingliang Temple passes through here, and it is a place for sightseeing, worship, and rest.

Tianpen Temple (Heavenly Basin Temple), is next to the north valley of South Terrace. The shape of the mountain resembles a basin, and its scenery is picturesque. To the northeast is Xianqiao (Fairy Bridge), and to the southwest is Shenxi (Divine Stream). The pond is in the center, and the pavilions surround it on all sides. It has now disappeared without a trace.

Wangzi Shaoshen Temple (Prince Self-Immolation Temple), is five or six li north. There are Xiaoyan Temple (Small Cliff Temple) and Dalei Temple (Great Lei Temple). Only the remaining foundations of tiles and bricks remain, all in ruins. None of the pagodas and temples of that time remain. This place is very conducive to generating good thoughts, but the road for sightseeing and worship is remote, and few people arrive. In the past, nuns Mingyue and Fawu from Xijing Wanshan Temple lived here in hermitages. They recited the Huayan Sutra and Nirvana Sutra every day, and their precepts were pure. They passed away in the first year of the Shenlong era.

At the foot of the central North Terrace and south of the terrace summit, there are two Sangharamas called Wu Temple and Congyuan Temple. There is Hongma

寺主。於此住持。亦云戒德光。時威儀動物。群虎如犬馴擾。院庭鐘磬空鳴。如人擊動。六事不失。月十常聞。緇素巡臺。就而參禮。有尼三五人。年盡期頤。寺主百年不下山谷。長安三年正月遷逝。

五王城五王寺。修創奇異。未知何代五王立名建寺。周圍尚有桑林棗園遺蹟。游謁者。思慕忘返。

東臺南足南嶺上。有觀海寺。內有明月池。方圓一里。水深八尺。雖在晦朔。月影中現。夾池有二松藟(力鬼切)枝莖相樛。每清風發韻。有如琴瑟。雁門人王石琦。太原郭上行。晉州魏法才。繁峙薛思恭等。一千餘人。巡禮東臺。忽至此寺。會大霖雨。七日不止。乃虔誠發願。因得晴霽。但云敷不散。東極于海。浩然一色。平若大川。于中現盧舍那像。並聞說法。后郭上行等十餘人。發心出家。並得剃染。咸有高節。

東臺東大會谷內。有銅鐘寺。魏時所置。寺有銅鐘。可受三十斛。形如甕腹。身作八棱。刻子魏都金剛。填陷象鼻隱起。雜寶莊嚴。龍象繞身。神仙遍腹。參辰日月。釋梵之形。列于頂上。中平元年。有僧惠澄。寓止茲寺。后因傳戒。遠赴京都。數載方還。失鐘所在。徘徊惻愴。痛悼彌深。忽見異人。僧詰其所。答云。余此山神。鐘已收入金剛窟中。本兜率天王所造。澄曰。非也。此是

【現代漢語翻譯】現代漢語譯本：寺主，在此寺院住持，法號也叫戒德光。當時他的威儀能夠感化動物，一群老虎像小狗一樣馴服溫順。寺院庭院裡的鐘磬無人敲擊卻能自己發出聲音，就像有人在敲打一樣。他持戒精嚴，六事不失（譯者註：指比丘所應持的六種法器或資具），每月初十都能聽到講經說法。僧人和俗人巡禮五臺山，都會到這裡來參拜。有三五個尼姑，都活到了一百歲以上。寺主一百年都沒有下過山谷。長安三年正月圓寂。

五王城五王寺，修建得非常奇特。不知道是什麼年代由五王立名建造的寺廟。周圍還有桑樹林和棗樹園的遺蹟。來這裡遊覽的人，都流連忘返。

東臺南面的山嶺上，有一座觀海寺。寺內有一個明月池，方圓一里，水深八尺。即使在晦朔之日（譯者註：農曆月末和月初，月亮最不明亮的時候），月亮的影子也會在池中顯現。池塘邊有兩棵松樹，藤蔓纏繞，枝幹交錯。每當清風吹過，就會發出像琴瑟一樣的聲音。雁門人王石琦、太原人郭上行、晉州人魏法才、繁峙人薛思恭等一千多人，巡禮東臺。忽然來到這座寺廟，遇到大雨連綿，七天不停。於是他們虔誠地發願，因此雨過天晴。但是雲彩瀰漫不散，東邊一直連線到大海，浩瀚無垠，像一條大河一樣平坦。在雲中顯現出盧舍那佛像，並且聽到說法。後來郭上行等十幾個人，發心出家，並且得到了剃度。他們都具有高尚的節操。

東臺東面的大會谷內，有一座銅鐘寺，是北魏時期建造的。寺里有一口銅鐘，可以容納三十斛（譯者註：古代容量單位）的穀物，形狀像一個甕的肚子，鐘身呈八棱形。上面刻著北魏都城的金剛，用寶石填嵌，象鼻隱隱隆起，裝飾著各種寶物。龍和象環繞著鐘身，神仙佈滿鐘腹。參星、辰星、日月星辰，以及釋迦牟尼、梵天等神靈的形象，排列在鐘的頂部。中平元年，有僧人惠澄，寄居在這座寺廟裡。後來因為傳戒，遠赴京都。幾年后回來，發現銅鐘不見了。他徘徊悲傷，非常痛苦。忽然見到一個奇異的人，僧人詢問他銅鐘的下落。那人回答說：『我是這座山的山神，鐘已經被收入金剛窟中，是本兜率天王所造。』惠澄說：『不是的，這口鐘是……』

【English Translation】 English version: The abbot, residing in this monastery, was also known as Jiede Guang (Virtue Light of Discipline). At that time, his dignified demeanor could influence animals; a group of tigers were as tame and docile as dogs. The bells and chimes in the monastery courtyard would ring on their own without being struck, as if someone were playing them. He strictly observed the precepts, never failing in the six matters (note: referring to the six items or requisites that a Bhikkhu should possess), and he would regularly hear the Dharma expounded on the tenth of each month. Monks and laypeople visiting Wutai Mountain would come here to pay their respects. There were three to five nuns, all living past the age of one hundred. The abbot did not descend from the mountains for a hundred years. He passed away in the first month of the third year of the Chang'an era.

The Five Kings City Five Kings Temple, its construction is very unique. It is unknown in what era the temple was named and built by the Five Kings. Around it, there are still remnants of mulberry forests and jujube orchards. Those who come to visit linger, forgetting to return.

On the southern ridge of the south foot of the East Terrace, there is a Guanhai Temple (Sea-Viewing Temple). Inside is a Mingyue Pond (Bright Moon Pond), one li (Chinese mile) in circumference and eight chi (Chinese foot) deep. Even during the dark days of the end and beginning of the lunar month, the moon's reflection appears in the pond. Beside the pond, there are two pine trees with intertwined vines and branches. Whenever a gentle breeze blows, they produce sounds like a zither or lute. Wang Shiqi from Yanmen, Guo Shangxing from Taiyuan, Wei Facai from Jinzhou, Xue Sigong from Fanshi, and more than a thousand others were circumambulating the East Terrace. Suddenly they arrived at this temple and encountered heavy rain that lasted for seven days. So they sincerely made a vow, and as a result, the rain stopped and the sky cleared. However, the clouds spread out and did not dissipate, extending eastward to the sea, vast and boundless, as flat as a great river. Within the clouds, an image of Vairocana Buddha appeared, and they heard the Dharma being expounded. Later, more than ten people, including Guo Shangxing, resolved to renounce the world and were ordained. They all possessed noble integrity.

Inside the Great Assembly Valley east of the East Terrace, there is a Bronze Bell Temple, which was built during the Wei Dynasty. The temple has a bronze bell that can hold thirty hu (ancient unit of volume) of grain, shaped like the belly of a jar, with an octagonal body. Engraved on it are Vajras from the capital of the Northern Wei Dynasty, inlaid with jewels, with elephant trunks subtly raised, decorated with various treasures. Dragons and elephants surround the body of the bell, and immortals cover the belly. The constellations, the sun, the moon, and the images of Shakyamuni and Brahma are arranged on the top. In the first year of Zhongping, there was a monk named Huicheng who resided in this temple. Later, because of transmitting the precepts, he went to the capital. After several years, he returned and found that the bronze bell was missing. He wandered around, saddened and deeply grieved. Suddenly, he saw an extraordinary person. The monk asked him about the whereabouts of the bell. The person replied, 'I am the mountain god of this mountain. The bell has been taken into the Vajra Cave, and it was made by the Tushita Heaven King.' Huicheng said, 'No, this bell is...'

拘樓秦佛之時所造。山神何故收入金剛窟內。澄遂于寺勒石。為銘曰。寺法鼓窟為鄰。擊振吼膩吒聞。集賢聖滅苦因。被收入金剛輪。誰得知見山神。萬聖前六時聞。書翠鳳鐫白銀。表銅鐘之去處。絕後代之疑人。

溫湯寺。五王之所造。昔五王子者。不知何代。宿植善根。得為王子。又緣惡業。染伽摩羅疾。乃遷入山。於此溫泉澡浴。疾遂痊癒。身復輕安。造寺住持。因溫湯為號。寺內有磚塔一所。可高二丈。層給三重。中有盧舍那像。文殊普賢。及餘部從靡不畢具。唐萬歲通天中。有僧慈雲。創此安置。厥後巡遊之人。往還不絕。

清涼嶺南三十餘里。入大谷中。有嵌巖寺。小柏寺。嵌巖寺有佛殿門樓。小柏寺中。有浮圖二所。一當路口。一在谷中。山東之人。多此安泊。北有萬畝平。是李澄師莊。為普通供養。昔有僧。念阿彌陀佛。一念擲一菉豆。在十斛甕內。念滿此甕。乃見阿彌陀佛來迎。因而化去。

赤崖寺。臨路半崖。安置其寺。懸泉滴。溜水透巖。下去七八里許。俯視靈壽鎮定。復見易州抱腹功德山。

東峨谷南。有鐵勤寺。向陽寺。日照寺。壘石寺。並在谷中。林木高深。聯綿不絕。佛光寺僧。多來棲止。

入東峨谷。有大會寺。浴王寺。榆勤寺。乳石寺。東尖寺。

【現代漢語翻譯】現代漢語譯本拘樓秦佛（Kakusandha Buddha）之時所造。山神為何被收入金剛窟內？澄（Cheng，人名）於是在寺中勒石，銘文如下：寺與法鼓窟為鄰，擊打震響，吼膩吒（Hunitza，可能是某種聲音或神祇的名字）可聞。聚集賢聖，滅除痛苦之因，卻被收入金剛輪（Vajra Wheel，佛教法器）。誰能得知並看見山神，在萬聖之前，六時都能聽聞。用翠鳳（翠鳥）書寫，用白銀鐫刻，表明銅鐘的去處，斷絕後代的疑惑之人。溫湯寺，是五位王子所建造。從前有五位王子，不知是哪個朝代的人，宿世種植善根，得以成為王子。又因為惡業，染上伽摩羅（Kāmala，一種疾病）病。於是遷入山中，在此溫泉洗浴，疾病就痊癒了，身體恢復輕安。於是建造寺廟住持，因為溫泉而得名溫湯。寺內有一座磚塔，大約高二丈，分為三重。中間有盧舍那像（Vairocana，佛名），文殊（Manjushri，菩薩名）、普賢（Samantabhadra，菩薩名），以及其餘部從，無不完備。唐朝萬歲通天年間，有僧人慈雲，建立並安置這些。此後巡遊之人，往來不絕。清涼嶺南三十餘里，進入大谷中，有嵌巖寺、小柏寺。嵌巖寺有佛殿門樓，小柏寺中有浮圖（Stupa，佛塔）兩座，一座在路口，一座在谷中。山東之人，多在此安身停泊。北面有萬畝平地，是李澄師（Li Cheng，人名）的莊園，作為普通的供養。從前有僧人，念阿彌陀佛（Amitābha，佛名），唸一聲就投擲一顆菉豆，在十斛的甕內。念滿這個甕，就看見阿彌陀佛來迎接，因而化去。赤崖寺，靠近路邊的半山崖上，安置著這座寺廟。懸泉滴落，流水滲透巖石，向下七八里左右。俯視靈壽鎮定，還能看見易州抱腹功德山。東峨谷南，有鐵勤寺、向陽寺、日照寺、壘石寺，都在谷中。林木高深，連綿不絕。佛光寺的僧人，多來這裡棲息。進入東峨谷，有大會寺、浴王寺、榆勤寺、乳石寺、東尖寺。

【English Translation】 English version Built during the time of Kakusandha Buddha (Kakusandha Buddha). Why was the mountain deity taken into the Vajra Cave? Cheng (Cheng, a personal name) then inscribed a stone tablet at the temple, with the following inscription: 'The temple is adjacent to the Dharma Drum Cave, its striking resonates, Hunitza (Hunitza, possibly a sound or the name of a deity) can be heard. Gathering the wise and holy, eliminating the cause of suffering, yet it is taken into the Vajra Wheel (Vajra Wheel, a Buddhist instrument). Who can know and see the mountain deity, and hear it before all the saints, at all six times of the day? Written with kingfisher feathers, engraved with white silver, indicating the whereabouts of the bronze bell, cutting off the doubts of later generations.' Wentang Temple, built by the five princes. Once upon a time, there were five princes, from an unknown dynasty, who had planted good roots in previous lives, thus becoming princes. However, due to bad karma, they contracted Kāmala (Kāmala, a disease). Therefore, they moved into the mountains and bathed in this hot spring, and their illness was cured, and their bodies regained lightness and peace. So they built a temple to reside in, named Wentang after the hot spring. Inside the temple, there is a brick pagoda, about two zhang high, divided into three levels. In the middle, there is an image of Vairocana (Vairocana, a Buddha name), Manjushri (Manjushri, a Bodhisattva name), Samantabhadra (Samantabhadra, a Bodhisattva name), and all the other followers, complete in every detail. During the Wansui Tongtian era of the Tang Dynasty, there was a monk named Ciyun who founded and installed these. Since then, pilgrims have come and gone in an endless stream. Thirty li south of Qingliang Ridge, entering the Dagu Valley, there are Qianyan Temple and Xiaobai Temple. Qianyan Temple has a Buddhist hall and gate tower, and Xiaobai Temple has two stupas (Stupa, a Buddhist pagoda), one at the crossroads and one in the valley. People from Shandong often settle and stay here. To the north, there is a ten-thousand-mu plain, which is the estate of Master Li Cheng (Li Cheng, a personal name), used for ordinary offerings. Once upon a time, there was a monk who recited Amitābha (Amitābha, a Buddha name), throwing a green bean into a ten-hu jar with each recitation. When the jar was filled, he saw Amitābha coming to greet him, and thus he transformed and departed. Chiya Temple, located on a cliff halfway up the mountain near the road. Hanging springs drip, and flowing water permeates the rocks, going down about seven or eight li. Looking down, one can see the stability of Lingshou Town, and also see the Baofu Gongde Mountain in Yizhou. South of Dong'e Valley, there are Tieqin Temple, Xiangyang Temple, Rizhao Temple, and Leishi Temple, all located in the valley. The forests are tall and dense, stretching endlessly. Many monks from Foguang Temple come here to reside. Entering Dong'e Valley, there are Dahui Temple, Yuwang Temple, Yuqin Temple, Rushi Temple, and Dongjian Temple.

右上伽藍。並在于谷之內。多居巖𡽗。內有捐身崖。薩埵崖。割肉坐石等處。面有熊頭寺。豹子寺。黑山寺。甘泉寺。望臺寺。相距不遠。十里至十五里間。並據形勝。佛廟精舍。各各有之。

石泥和尚者。不知何代人也。聞諸古老人云。住西臺近東北谷下巖間。修道。每至午際。搓泥成劑。以充中食。人莫能測。后不知其終。

東臺北四十餘里谷底。有華林寺。香云寺。寺東五十里。有香藟寺。寺邊有乳頭香藟。藟南有八九十里。有慈雲寺。石室寺。下有龍盤寺。有龍形石上盤屈存焉。次南有光明寺。萬像寺。龍泉寺。鳳嶺寺。慈雲在大會谷中。石室在溫湯嶺上。盤龍寺。正當川下。光明寺萬像寺。見者不同。或出或沒。有人曾見。在南嶺寺邊。有栗藟果園。有僧見在川內。叵測其由。臺山境界。不可依言取定。多致差玄。蓋諸聖權宜化現。遭遇各異爾。

有二化寺。按靈蹟記。一天城寺。在五王城北三五十里。四面天城。一川平坦。云峰峻拔。雪瀑湍流。據昔古伽藍傳云。化寺。不依地立。現在空中。菩薩道場。文殊凈剎。朱樓紺殿。七寶所成。紫金白銀。琉璃玳瑁。珠網交絡。回出雲霞。得遇之人。塵機頓息。有池水。深丈四五尺。清澈見底。平滿下流。時有靈禽羽毛五色。繞池上下。和鳴

【現代漢語翻譯】現代漢語譯本：右上伽藍（Sangharama，僧伽藍摩，指僧眾居住的園林），也在山谷之中，大多依巖洞而居。內有捐身崖（為佛教獻出生命的山崖）、薩埵崖（Sattva，有情眾生，此處指為救度眾生而捨身的山崖）、割肉坐石等處。對面有熊頭寺、豹子寺、黑山寺、甘泉寺、望臺寺，彼此相距不遠，大約十里到十五里之間，都佔據著地勢險要之處。佛廟精舍，各處都有。

石泥和尚，不知是哪個朝代的人。聽老人們說，他住在西臺靠近東北方向的山谷下的巖石間修行。每到中午，就搓泥成丸，用來充當午飯。人們無法理解。後來就不知道他的結局了。

東臺北面四十多里的山谷底部，有華林寺、香云寺。寺廟以東五十里，有香藟寺。寺邊有香藟（一種植物）。香藟以南八九十里，有慈雲寺、石室寺，下面有龍盤寺，有龍形的石頭盤繞在那裡。再往南有光明寺、萬像寺、龍泉寺、鳳嶺寺。慈雲寺位於大會谷中，石室寺位於溫湯嶺上，盤龍寺正對著山川下方。光明寺和萬像寺，人們見到的景象不同，有時出現有時消失。有人曾經看到，在南嶺寺邊，有栗藟果園。有僧人看到在山川之內，無法推測其中的緣由。五臺山的境界，不能按照言語來確定，往往會產生偏差。大概是諸位聖人爲了方便教化而顯現，人們的遭遇各不相同罷了。

有二化寺。根據《靈蹟記》記載，一天城寺，在五王城北面三五十里，四面都是天城，一片平坦。云峰高聳挺拔，雪水瀑布湍急奔流。根據以前古伽藍的傳說，化寺不依附於地面而立，現在位於空中，是菩薩的道場，文殊菩薩的清凈剎土。紅色的樓閣，青色的殿宇，由七寶構成，紫金白銀，琉璃玳瑁，珠網交織，迴旋著雲霞。能夠遇到它的人，塵世的雜念立刻停止。有池水，深一丈四五尺，清澈見底，水面平穩地向下流淌。時常有羽毛五彩繽紛的靈禽，繞著池塘上下飛舞，發出和諧的鳴叫聲。

【English Translation】 English version: The Sangharama (monastery) on the upper right is also located within the valley, mostly residing in caves. Inside, there are places like 'Donation Cliff' (a cliff where one sacrifices their life for Buddhism), 'Sattva Cliff' (Sattva, sentient beings, here referring to a cliff where one sacrifices oneself to save sentient beings), and 'Flesh-Cutting Sitting Stone'. Facing it are Xiong Tou Temple (Bear Head Temple), Bao Zi Temple (Leopard Temple), Hei Shan Temple (Black Mountain Temple), Gan Quan Temple (Sweet Spring Temple), and Wang Tai Temple (Watchtower Temple), not far from each other, about ten to fifteen li apart, all occupying strategic locations. Buddhist temples and精舍(Jingshe, 精舍, a quiet dwelling for monks), each has its own.

The Stone Mud Monk, it is unknown from which dynasty he came. It is said by the elders that he lived in a rock cave under the northeast valley near the West Terrace, practicing the Dao. Every noon, he would knead mud into pills to serve as his midday meal. People could not fathom it. Later, his end was unknown.

At the bottom of the valley, more than forty li northeast of the East Terrace, there are Hua Lin Temple (Splendid Forest Temple) and Xiang Yun Temple (Fragrant Cloud Temple). Fifty li east of the temple, there is Xiang Lei Temple (Fragrant Lei Temple). Beside the temple, there is Xiang Lei (a type of plant). Eighty or ninety li south of Xiang Lei, there are Ci Yun Temple (Compassionate Cloud Temple) and Shi Shi Temple (Stone Chamber Temple), below which is Long Pan Temple (Dragon Coiling Temple), where a dragon-shaped stone coils. Further south are Guang Ming Temple (Bright Light Temple), Wan Xiang Temple (Ten Thousand Images Temple), Long Quan Temple (Dragon Spring Temple), and Feng Ling Temple (Phoenix Ridge Temple). Ci Yun Temple is located in the Great Assembly Valley, Shi Shi Temple is on Wen Tang Ridge (Hot Spring Ridge), and Pan Long Temple is directly below the river. The sights of Guang Ming Temple and Wan Xiang Temple differ from person to person, sometimes appearing and sometimes disappearing. Someone once saw a chestnut Lei orchard near Nan Ling Temple (South Ridge Temple). A monk saw it within the river, and its cause is unfathomable. The boundaries of Mount Wutai cannot be determined by words, often leading to discrepancies. It is probably the expedient manifestations of the saints, and people's encounters are different.

There are Er Hua Temple (Two Transformation Temples). According to the 'Records of Spiritual Traces', Tian Cheng Temple (Heavenly City Temple) is located thirty to fifty li north of Wu Wang City (Five Kings City), surrounded by a heavenly city, a flat plain. Cloud peaks rise steeply, and snow waterfalls rush turbulently. According to the ancient Sangharama tradition, Hua Temple does not stand on the ground but is now in the air, a Bodhisattva's (菩薩, Bodhisattva, an enlightened being) sanctuary, Manjusri's (文殊, Manjusri, the Bodhisattva of wisdom) pure land. Red pavilions and cyan halls are made of seven treasures, purple gold, white silver, lapis lazuli, hawksbill, and pearl nets intertwined, swirling with clouds and mist. Those who encounter it will have their worldly thoughts cease immediately. There is a pond, four or five zhang deep, clear to the bottom, with a smooth surface flowing downwards. Spiritual birds with feathers of five colors often fly around the pond, singing harmoniously.

清亮。亦有茅庵草堂十五餘所。居山半腹。莫測凡聖。游臺之人。有時得見。

東臺東華林寺山麓下。有一古寺。不中題額。院庭之中。寬一二里。四面云峰。如同刻削。踞山半腹。締構精藍。寶塔凌空。實非人造。昔有閏禪師者。德行高潔。遊歷至此。忽逢化寺。見二老人。容狀非凡。行如奔馬。經此山巔。倏忽之間。卻見少年。語音和雅。猶如鐘磬。口稱偈云。上善之語可放。中下之善可收。金剛之寶可用。醍醐妙藥可服。其僧。凝思寂。聽記其所說。有公孫生之俊辯。舍利子雄才。窮三界之根源。同一乘之句義。遺僧聖藥。遂得服餌之法。僧既受教旋。即不見人。既莫識寺。亦難逢。或化或真。不可知矣。

中臺東南有玉華寺。世傳。昔有五百梵僧。彼中修習定慧之業。九夏炎暑。即就中臺安居。三冬凝寒。即返玉華。禪誦勵精。苦志不廢寸陰。常有騾三十頭。不煩驅策。從北川上下。運齋糧以供僧用。如此凡數十載。未嘗闕乏。即今中臺廚堂之北。猶有舊寺基址存焉。

廣清涼傳捲上大正藏第 51 冊 No. 2099 廣清涼傳

廣清涼傳卷中

清涼山大華嚴寺壇長妙濟大師賜紫沙門延一重編菩薩化身為貧女八天女三昧姑九安生塑真容菩薩十牛雲和尚求聰明十一佛

【現代漢語翻譯】現代漢語譯本：清亮。另有茅草菴草堂十五處左右，位於山腰，難以判斷是凡人還是聖賢所居。遊覽五臺山的人，有時能夠見到。

東臺東華林寺山腳下，有一座古寺，沒有匾額。寺院庭院寬闊，有一二里地，四面云峰，如同刀削斧劈一般。坐落在山腰，建造了精美的寺廟，寶塔高聳入雲，實在不像人造。過去有一位閏禪師，德行高尚純潔，遊歷到這裡，忽然遇到一座變化的寺廟，見到兩位老人，容貌舉止不凡，行走如奔馬一般，經過這座山頂，轉眼之間，卻又變成了少年，聲音和諧文雅，猶如鐘磬一般。口中唸誦偈語說：『上等的善可以放開，中下等的善可以收斂。金剛之寶可以使用，醍醐妙藥可以服用。』那位僧人，凝神靜思，默默聽記他們所說的話，具有公孫生的俊逸辯才，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的雄才大略，窮究三界的根源，同一佛乘的句義。留下聖藥給僧人，於是僧人得到了服藥的方法。僧人接受教誨後轉身，就不見那些人了。既然無法辨識寺廟，也很難再遇到，是變化還是真實，就不得而知了。

中臺東南有玉華寺。世間相傳，過去有五百位梵僧，在那裡修習禪定智慧的功業。夏季九十天炎熱的時候，就到中臺安居。冬季三個月寒冷的時候，就返回玉華寺。禪修誦經，勤奮努力，珍惜每一寸光陰。常有三十頭騾子，不用鞭打驅趕，從北川上下，運送齋飯糧食來供給僧人使用。像這樣持續了幾十年，從未缺少過。如今中臺廚房的北面，還有舊寺廟的基址存在。

《廣清涼傳》捲上《大正藏》第 51 冊 No. 2099 《廣清涼傳》

《廣清涼傳》卷中

清涼山大華嚴寺壇長妙濟大師賜紫沙門延一重編菩薩化身為貧女八天女三昧姑九安生塑真容菩薩十牛雲和尚求聰明十一佛

【English Translation】 English version: Clear and bright. There are also more than fifteen thatched huts and cottages, located halfway up the mountain, making it difficult to discern whether they are inhabited by ordinary people or sages. Those who visit Mount Qingliang sometimes catch sight of them.

At the foot of Donghualin Temple on the East Terrace, there is an ancient temple without an inscription plaque. The courtyard is spacious, about one or two li in width, surrounded by cloud-capped peaks that appear as if carved. Perched halfway up the mountain, it features exquisitely constructed temples and a soaring pagoda, seemingly not man-made. In the past, there was a Chan master named Run, whose virtue and conduct were lofty and pure. While traveling here, he suddenly encountered a transformed temple and saw two old men with extraordinary appearances and manners, walking as swiftly as galloping horses. After passing the summit of this mountain, in the blink of an eye, they transformed into young men with harmonious and elegant voices, like the sound of bells and chimes. They recited a verse saying: 'Superior good can be released, while intermediate and inferior good can be collected. The Vajra treasure can be used, and the Ambrosia medicine can be taken.' The monk, concentrating his thoughts in stillness, silently listened and recorded what they said, possessing the brilliant eloquence of Gongsun Sheng and the heroic talent of Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), exhaustively exploring the roots of the three realms and the meaning of the One Vehicle. They left the monk a sacred medicine, and thus the monk obtained the method of taking the medicine. After receiving the teachings, the monk turned around, and the people were gone. Since he could not recognize the temple, it was difficult to encounter them again. Whether it was a transformation or reality, it is impossible to know.

To the southeast of the Central Terrace is Yuhua Temple. It is said that in the past, there were five hundred Brahma monks who practiced the work of meditation and wisdom there. During the ninety days of summer heat, they would reside at the Central Terrace. During the three months of winter cold, they would return to Yuhua Temple. They diligently practiced Chan meditation and sutra recitation, cherishing every moment. There were often thirty mules that, without being whipped or driven, would go up and down the North River, transporting vegetarian food and provisions to supply the monks. This continued for several decades without ever being lacking. Today, to the north of the kitchen hall of the Central Terrace, the foundations of the old temple still exist.

Guang Qingliang Zhuan, Scroll 1 Taisho Tripitaka, Volume 51, No. 2099, Guang Qingliang Zhuan

Guang Qingliang Zhuan, Scroll 2

Recompiled by Shramana Yan Yi, Abbot of the Great Huayan Temple on Mount Qingliang, bestowed with the Purple Robe by Master Miao Ji. Bodhisattva transformed into a poor woman, Eight Heavenly Women, Samadhi Nun, Nine Peaceful Births, Sculpted True Likeness Bodhisattva, Ten Oxen, Monk Yunhe seeking intelligence, Eleven Buddhas.

陀波利入金剛窟十二無著和尚入化般若寺十三神英和尚入化法華院十四道義和尚入化金閣寺十五法照和尚入化竹林寺十六亡身徇道僧俗十七州牧宰官歸信十八高德僧事蹟十九

菩薩化身為貧女八

大孚靈鷲寺者。九區歸向。萬聖修崇。東漢肇基。後魏開拓。不知自何代之時。每歲首之月。大備齋會。遐邇無間。聖凡混同。七傳者。有貧女。遇齋赴集。自南而來。凌晨屆寺。攜抱二子。一犬隨之。身余無貲。剪髮以施。未遑眾食。告主僧曰。今欲先食。遽就他行。僧亦許可。命僮與饌。三倍貽之。意令貧女二子俱足。女曰。犬亦當與。僧勉強復與。女曰。我腹有子。更須分食。僧乃憤然語曰。汝求僧食無厭。若是在腹未生。曷為須食。叱之令去。貧女被訶。即時離地。倏然化身。即文殊像。犬為師子兒。即善財及於闐王。五色雲氣。靄然遍空。因留苦偈曰。

苦瓠連根苦　　甜瓜徹蒂甜　是吾起三界　　卻彼可師嫌

菩薩說偈已。遂隱不見。在會緇素。無不驚歎。主僧。恨不識真聖。欲以刀剜目。眾人苦勉方止。爾後。貴賤等觀。貧富無二。遂以貧女所施之發。于菩薩乘雲起處。建塔供養。聖宋雍熙二年。重加修飾。塔基下。曾掘得聖發三五絡。發知金色。頃復變黑。視之不定。眾目咸觀。誠

【現代漢語翻譯】現代漢語譯本：陀波利（地名）進入金剛窟，十二無著和尚圓寂，入葬化般若寺，十三神英和尚圓寂，入葬法華院，十四道義和尚圓寂，入葬金閣寺，十五法照和尚圓寂，入葬竹林寺，十六僧俗之人為追求佛道而捨身，十七州牧和地方長官歸依佛法，十八高僧的德行事蹟。

菩薩化身為貧女的故事八

大孚靈鷲寺，是九個區域的人們都歸心向往的地方，眾多聖賢在此修行。寺廟始建於東漢，後魏時期得到擴建。不知從哪個朝代開始，每年正月，寺廟都會舉辦盛大的齋會，遠近的人們都會前來參加，聖人和凡人混雜在一起。有一次，在七天的齋會期間，來了一位貧窮的女子，她從南方趕來參加齋會，在凌晨到達寺廟。她帶著兩個孩子，還有一條狗跟隨著她。她身上沒有多餘的錢財，於是剪下頭發來佈施。還沒輪到大家吃飯的時候，她就告訴主持僧人說，她想先吃飯，然後就去別的地方。僧人也同意了，就讓童子給她準備食物，並給了她三倍的量，意思是讓貧女和她的兩個孩子都夠吃。女子說，狗也應該給一份。僧人勉強又給了一份。女子說，我肚子里還有一個孩子，更需要分一份食物。僧人非常生氣地說，你向僧人乞討食物，貪得無厭。如果孩子還在肚子里沒有出生，為什麼要吃東西？就呵斥她讓她離開。貧女被呵斥后，立刻離開了地面，突然化身成文殊菩薩的形象，狗變成了獅子，就是善財童子和于闐王。五色的雲氣，瀰漫在整個天空。於是留下了一首苦澀的偈語：

『苦瓠連根苦，甜瓜徹蒂甜，是吾起三界，卻彼可師嫌。』

菩薩說完偈語后，就隱身不見了。在齋會上的僧人和俗人，無不驚歎。主持僧人，後悔沒有認出真正的聖人，想要用刀挖出自己的眼睛。眾人極力勸阻才停止。此後，人們無論貴賤都平等看待，貧富沒有差別。於是用貧女所施捨的頭髮，在菩薩乘雲升起的地方，建造了一座塔來供養。聖宋雍熙二年，又重新進行了修繕。在塔基下，曾經挖掘出聖發三五絡，頭髮呈金色，一會兒又變成黑色，看起來不定。大家都親眼所見，確實是聖物。

【English Translation】 English version: Tuopoli (place name) entered the Vajra Cave, Twelve Wuzhu monks passed away and were buried in the Huabanruo Temple, Thirteen Shenying monks passed away and were buried in the Fahua Temple, Fourteen Daoyi monks passed away and were buried in the Jingge Temple, Fifteen Fazhao monks passed away and were buried in the Zhulin Temple, Sixteen monks and laypeople sacrificed themselves for the pursuit of the Buddhist path, Seventeen state pastors and local officials converted to Buddhism, Eighteen virtuous deeds of eminent monks.

The Story of the Bodhisattva Transforming into a Poor Woman Eight

The Dafu Lingjiu Temple is a place where people from nine regions yearn to go, and many sages cultivate here. The temple was first built in the Eastern Han Dynasty and expanded in the Later Wei Dynasty. It is unknown from which dynasty onwards, every year in the first month, the temple holds a grand vegetarian festival, and people from far and near come to participate, with saints and mortals mixed together. Once, during the seven-day vegetarian festival, a poor woman came, she came from the south to participate in the festival, arriving at the temple at dawn. She brought two children, and a dog followed her. She had no extra money on her, so she cut off her hair to donate. Before it was everyone's turn to eat, she told the presiding monk that she wanted to eat first, and then go elsewhere. The monk agreed, and asked the boy to prepare food for her, and gave her three times the amount, meaning that the poor woman and her two children would have enough to eat. The woman said that the dog should also be given a portion. The monk reluctantly gave another portion. The woman said that she had another child in her belly, and needed to share a portion of food. The monk said angrily, 'You are begging for food from the monks, and you are insatiable. If the child is still in the belly and not born, why do you need to eat?' He scolded her and told her to leave. After being scolded, the poor woman immediately left the ground and suddenly transformed into the image of Manjushri Bodhisattva, the dog turned into a lion, which was Sudhana and the King of Khotan. Five-colored clouds filled the entire sky. So he left a bitter verse:

'Bitter gourd is bitter from the root, sweet melon is sweet to the core, It is I who arise in the three realms, but that worthy teacher dislikes me.'

After the Bodhisattva finished speaking the verse, he disappeared. The monks and laypeople at the vegetarian festival were all amazed. The presiding monk regretted not recognizing the true saint and wanted to cut out his own eyes with a knife. Everyone tried to dissuade him before he stopped. From then on, people treated each other equally regardless of their status, and there was no difference between rich and poor. So, using the hair donated by the poor woman, they built a pagoda to enshrine it at the place where the Bodhisattva rose on the clouds. In the second year of Yongxi in the Holy Song Dynasty, it was renovated again. Under the foundation of the pagoda, three to five bundles of holy hair were once excavated, the hair was golden in color, and then turned black, looking uncertain. Everyone saw it with their own eyes, it was indeed a sacred object.

叵思議。遂還於塔下藏瘞。即今華嚴寺東南隅塔。是也。

天女三昧姑九

古德相傳云。有天女三昧姑者。亡其年代。自云。大聖命我居華嚴嶺。囑曰。汝宿緣在此。宜處要津。行菩薩道。接引群品。資供山門。我亦照汝。又與一分供養。令汝經年不饑不渴。遠邇人聞。禮奉供施者如市。姑乃募工。營建精宇。不日而成。躬詣鄉川化人。米麵身自揹負。以充供養。川陸之人。迎施者唯恐在後。游臺黑白之眾供。億無算。姑自負重一石。輕疾如風。復加一石。亦無困躓。厥後。諸廩豐實。用之不竭。一日巡禮者眾。弟子白曰。甕飯盡矣。姑曰。何以妄語。持漉具攪之。飯即盈滿。供給無盡。他物所須。大率如此。四方巡禮者。欲求見大聖。來請于姑。姑言。但至誠竭慮。焚香求請。即見金色。及一萬衆。種種光明。依言如願。至貞元三年二月十五日。忽謂門徒曰。吾化緣方畢。今可歸天。汝依吾誡。無令斷絕。語訖而去。是日祥雲映谷。天樂響空。異香氤氳。彌滿林壑。群鳥歡噪。百獸鳴吼。有吉祥。白鶴槃旋。經日而去。門徒無生眾等。咸依師囑。供養不絕。

安生塑真容菩薩十

大孚靈鷲寺之北。有小峰。頂平無林木。巋然高顯。類西域之鷲峰焉。其上。祥雲屢興。聖容頻現。古謂之化文

【現代漢語翻譯】現代漢語譯本：不可思議。於是將舍利送回塔下埋藏。就是現在華嚴寺東南角的塔，就是它。

天女三昧姑九

古人相傳，有天女三昧姑（Tian Nu San Mei Gu，天女三昧姑）。已經無法考證她的年代。她自己說：『大聖（Da Sheng，偉大的聖人）命令我居住在華嚴嶺（Hua Yan Ling，華嚴山的山嶺），囑咐我說：『你前世的因緣在此，應該處在重要的位置，行菩薩道（Pu Sa Dao，菩薩的道路），接引眾生，資助供養山門。我也會照看你。』又給她一份供養，讓她常年不饑不渴。遠近的人聽說后，前來禮拜供奉的人像集市一樣。三昧姑於是招募工匠，建造精美的房屋，沒幾天就建成了。她親自到鄉間化緣，米麵親自揹負，用來充當供養。鄉間陸地上的人，爭著施捨，唯恐落後。遊歷五臺山（Wu Tai Shan，中國佛教名山）的僧人和俗人，供養的錢財無數。三昧姑自己揹負重一石（shi，重量單位），輕快如風。再加一石，也沒有困頓的樣子。後來，各個糧倉豐實，用之不竭。一天，巡禮的人很多，弟子稟告說：『甕里的飯已經沒有了。』三昧姑說：『為什麼說妄語？』拿著濾具攪動，飯立刻盈滿，供給沒有窮盡。其他物品的需求，大概也是這樣。四方巡禮的人，想要見到大聖，來請求三昧姑。三昧姑說：『只要至誠竭慮，焚香祈求，就能見到金色，以及一萬大眾，種種光明。』依照她的話去做，就能如願。到了貞元三年二月十五日，忽然對門徒說：『我的化緣已經完畢，現在可以歸天了。你們依照我的告誡，不要讓供養斷絕。』說完就離去了。這天祥雲籠罩山谷，天樂響徹天空，奇異的香氣瀰漫山林。群鳥歡快鳴叫，百獸吼叫，有吉祥的白鶴盤旋，經過一天才離去。門徒無生（Wu Sheng，人名）等，都依照師父的囑咐，供養不絕。

安生塑真容菩薩十

大孚靈鷲寺（Da Fu Ling Jiu Si，寺廟名）的北面，有一座小山峰，頂端平坦沒有樹木，高聳顯眼，像西域的鷲峰（Jiu Feng，山峰名）。在山峰上，祥雲多次出現，聖容頻繁顯現。古人稱之為化文（Hua Wen，聖化的紋路）。

【English Translation】 English version: Inconceivable. Thereupon, the relics were returned to the base of the pagoda and buried. This is the pagoda located in the southeast corner of the present-day Hua Yan Temple (Hua Yan Si, Flower Adornment Temple).

The Celestial Maiden Samadhi Nun Nine

Ancient sages have passed down the story of a celestial maiden named Samadhi Nun (San Mei Gu, Samadhi Nun). The era in which she lived is unknown. She herself said, 'The Great Sage (Da Sheng, Great Sage) commanded me to reside on Hua Yan Peak (Hua Yan Ling, Flower Adornment Peak), instructing me, 'Your karmic affinity lies here. You should occupy this important position, practice the Bodhisattva path (Pu Sa Dao, Bodhisattva Path), guide sentient beings, and provide support for the monastery. I will also watch over you.' He also gave her a portion of offerings, ensuring that she would not be hungry or thirsty throughout the year. People from far and near heard of her, and those who came to pay respects and make offerings were as numerous as a marketplace. Samadhi Nun then recruited craftsmen to build exquisite dwellings, which were completed in a few days. She personally went to the villages to solicit alms, carrying rice and flour on her own back to provide for the offerings. The people of the villages and lands vied with each other to give, fearing to be left behind. The monks and laypeople who traveled to Wu Tai Mountain (Wu Tai Shan, Five Terrace Mountain, a famous Buddhist mountain in China) made countless offerings. Samadhi Nun herself carried a load of one 'shi' (shi, a unit of weight) with the lightness of the wind. Even when an additional 'shi' was added, she showed no signs of fatigue. Later, the granaries were full and inexhaustible. One day, when there were many pilgrims, a disciple reported, 'The rice in the urn is empty.' Samadhi Nun said, 'Why do you speak falsely?' She stirred it with a strainer, and the rice immediately filled up, providing an endless supply. The needs for other items were generally the same. Pilgrims from all directions, wanting to see the Great Sage, came to ask Samadhi Nun. Samadhi Nun said, 'Just be sincere and exert your utmost effort, burn incense and pray, and you will see golden light and a multitude of ten thousand, with various kinds of radiance.' Following her words, they were able to fulfill their wishes. On the fifteenth day of the second month of the third year of the Zhenyuan era, she suddenly said to her disciples, 'My karmic work is now complete, and I can now return to the heavens. Follow my instructions and do not let the offerings cease.' After speaking, she departed. On that day, auspicious clouds covered the valley, heavenly music resounded in the sky, and strange fragrances permeated the forests and valleys. Birds chirped joyfully, and beasts roared. There were auspicious white cranes circling, and they departed after a day. The disciples, including Wu Sheng (Wu Sheng, a name), all followed their teacher's instructions, and the offerings never ceased.

An Sheng Sculpting the True Likeness Bodhisattva Ten

To the north of Da Fu Ling Jiu Temple (Da Fu Ling Jiu Si, Great Abundance Vulture Peak Temple) is a small peak. The top is flat and without trees, towering and prominent, resembling the Vulture Peak (Jiu Feng, Vulture Peak) of the Western Regions. On the peak, auspicious clouds frequently arise, and the sacred countenance often appears. The ancients called it Hua Wen (Hua Wen, Transformed Patterns).

殊臺也。唐景雲中。有僧法雲者。未詳姓氏。住大華嚴寺。每惟大聖示化。方無尊像。俾四方游者。何所瞻仰。乃繕治堂宇。募工儀形。有處士安生者。不知從何而至。一日應召。為云塑像。云將厚酬其直。欲速疾工。生謂云曰。若不目睹真像。終不能無疑。乃焚香懇啟移時。大聖忽現於庭。生乃欣踴躄地。祝曰。愿留食頃。得盡模相好。因即塑之。厥後。心有所疑。每一回顧。未嘗不見文殊之在傍也。再期功畢。經七十二現。真儀方備。自是靈應肸蚃。遐邇歸依。故以真容目院焉。聖宋太宗皇帝踐位。神武天資。克平偽主。重恢宇宙。再造生靈。故得像教彌隆。靈峰更弊。初遣中使。詣五臺山。焚香虔祝。特加修建。太平興國之五年四月十五日。敕使臣蔡廷玉。內臣楊守遵等。詣五臺山菩薩院。與僧正凈業。同計度修造事。及同部轄工匠等。並敕河東河北兩路轉運。給五臺山菩薩院修造費用。至七年八月二十二日。張廷訓等。奏修造功畢。皇帝先自下西蜀。後於興國二年丁酉歲。敕于成都府。寫造第五大藏金字經一藏。至八年癸卯歲七月五日。敕內臣安重誨監送。就吾臺山菩薩院安置。每歲度僧五十人。真宗皇帝御宇景德四年。特賜內庫錢一萬貫。再加修葺。並建大閣一座。兩層十三間。內安真容菩薩。賜額。名奉

【現代漢語翻譯】現代漢語譯本：殊臺啊！唐朝景雲年間，有位名叫法雲的僧人，不清楚他的姓氏，住在[大華嚴寺]。他常常思忖大聖（指文殊菩薩）示現教化，卻還沒有尊像，讓四方遊歷的人們，到哪裡去瞻仰呢？於是修繕殿堂，招募工匠來塑造佛像。有位名叫安生的隱士，不知道從哪裡來，有一天，為法雲塑像。法雲打算用豐厚的報酬酬謝他，希望他能快速完成。安生對法雲說：『如果不是親眼見到真像，終究不能消除疑慮。』於是焚香懇切祈請了很久，大聖忽然顯現在庭院中。安生欣喜地跳躍，跪倒在地，祝願說：『希望（大聖）能停留片刻，讓我能盡力描摹（您的）相好。』因此就塑造佛像。之後，心中有所疑惑，每次回頭看，沒有一次不見文殊菩薩就在旁邊。再次約定時間，工程完成，經歷了七十二次顯現，真實的儀容才完備。從此以後，靈驗的事蹟傳揚開來，遠近的人都來歸依。所以用『真容』來命名寺院。聖宋太宗皇帝即位，擁有神武的資質，平定了偽政權，重新恢復了宇宙的秩序，再次創造了生靈，所以使得佛教更加興隆，靈峰更加壯麗。最初派遣中使，前往[五臺山]，焚香虔誠祝禱，特別加以修建。太平興國五年四月十五日，敕令使臣蔡廷玉、內臣楊守遵等人，前往[五臺山菩薩院]，與僧正凈業，共同商議修造事宜，以及統轄工匠等，並敕令河東、河北兩路轉運，供給[五臺山菩薩院]修造費用。到七年八月二十二日，張廷訓等人，上奏修造工程完畢。皇帝先從西蜀回來，後來在興國二年丁酉年，敕令在成都府，抄寫製造第五部大藏金字經一部。到八年癸卯年七月五日，敕令內臣安重誨監送，在[五臺山菩薩院]安置。每年度化僧人五十人。真宗皇帝在位景德四年，特別賜予內庫錢一萬貫，再次加以修葺，並建造大閣一座，兩層十三間，裡面安放真容菩薩，賜予匾額，名為[奉。

【English Translation】 English version: O, Viseṣa-kṣetra! During the Jingyun era of the Tang Dynasty, there was a monk named Fayun, whose surname is unknown, residing in [Dahuayan Temple]. He often pondered that the Great Sage (referring to Manjushri Bodhisattva) manifested to teach, yet there was no venerable image, leaving those who traveled from all directions with nowhere to venerate. Therefore, he repaired the halls and recruited artisans to sculpt the image. There was a recluse named Ansheng, whose origins were unknown, who one day sculpted the image for Fayun. Fayun intended to reward him generously, hoping for a swift completion. Ansheng said to Fayun, 'If I do not witness the true image with my own eyes, I will never be free from doubt.' Thus, he burned incense and earnestly prayed for a long time, and the Great Sage suddenly appeared in the courtyard. Ansheng joyfully leaped and prostrated himself, vowing, 'May (the Great Sage) remain for a moment, so that I may fully depict (your) auspicious marks.' Therefore, he sculpted the image. Afterwards, whenever he had doubts, every time he looked back, he never failed to see Manjushri Bodhisattva by his side. After another agreed-upon time, the project was completed, having undergone seventy-two manifestations, and the true appearance was perfected. From then on, the miraculous events spread, and people from far and near came to rely on it. Therefore, the monastery was named 'True Countenance'. Emperor Taizong of the Holy Song Dynasty ascended the throne, possessing divine martial qualities, pacified the false regime, restored the order of the universe, and recreated living beings, thus making Buddhism more prosperous and Lingfeng more magnificent. Initially, he sent a central envoy to [Mount Wutai], burned incense and prayed sincerely, and specially ordered repairs. On the fifteenth day of the fourth month of the fifth year of the Taiping Xingguo era, he ordered the envoy Cai Tingyu, the inner official Yang Shouzun, and others to go to [Bodhisattva Monastery on Mount Wutai], together with the monastic administrator Jingye, to jointly discuss the construction matters, as well as to oversee the artisans, and ordered the transportation from the Hedong and Hebei circuits to supply the construction expenses for [Bodhisattva Monastery on Mount Wutai]. On the twenty-second day of the eighth month of the seventh year, Zhang Tingxun and others reported that the construction project was completed. The emperor first returned from Western Shu, and later in the Dingyou year of the second year of the Xingguo era, he ordered the copying and manufacturing of the fifth Great Treasury of Golden Script Sutras in Chengdu Prefecture. On the fifth day of the seventh month of the eighth year of the Guimao era, he ordered the inner official An Chonghui to supervise the delivery and placement at [Bodhisattva Monastery on Mount Wutai]. Every year, fifty monks were ordained. During the fourth year of the Jingde era under the reign of Emperor Zhenzong, he specially bestowed 10,000 strings of cash from the inner treasury to further repair and build a large pavilion, two stories and thirteen bays, in which the True Countenance Bodhisattva was enshrined, and bestowed a plaque named [Feng.

真之閣。歲遣內臣詣山。設齋供養。自是。層樓廣殿。飛閣長廊。云日相輝。金碧交映。莊嚴崇奉。邈逸前代矣。仁宗皇帝。纘祖考之丕業。典儒釋之大教。屢遣中使。齋供詣山。每郊禋禮畢。道場設齋供養。寶玩之屬。多出禁掖。慶曆八年春三月。敕遣內侍黃門謝禹圭。送寶冠一戴。先是。慶曆至皇祐三年。朝廷三次遣使頒降。太宗真宗仁宗皇帝三朝。御書凡一百八十軸。並天竺字源七冊。後有山門僧守法慧順綰。于瑞相殿北。重建大閣一座。兩層凡一十三楹。于上層。置㪷官分佈。中楹安盧舍那佛像。四周造萬聖像。雕刻彩繪。備極工巧嘉祐二年丁酉歲。敕遣入內。內侍省黎永德。送御書飛白寶章閣牌額一面。詣真容院。於三月二十二日。安掛閣上。若匪皇上留心聖教。注想靈峰。則何以屢錫寶嚴。躬灑神翰。況太宗朝舊敕。山寺土田。盡蠲租賦。自古朝廷崇尚。建立伽藍。廣度僧尼。除免差役。何止一端。所以北齊數州之傾俸。有唐九帝之回光者歟。

牛雲和尚求聰明十一

僧牛云者。雁門人也。俗姓趙氏。童蒙之歲。有似癡憃。父母送之黌堂(學堂也)都無言覽之意。獨見僧尼。擎跽作禮。年十二。其親送之(往也)華嚴寺善住閣院。出家。禮凈覺為師。每令汲水拾薪。眾皆譏其庸鈍。年滿受具

【現代漢語翻譯】現代漢語譯本：真之閣。每年派遣內臣前往山中，設定齋飯供養。自此以後，高樓廣殿，飛閣長廊，雲彩和陽光相互輝映，金碧色彩交相閃耀，莊嚴崇高的程度，超越了前代。仁宗皇帝繼承了祖先的偉大事業，掌管儒釋兩家的重要教義，多次派遣內侍，前往山中設定齋飯供養。每次在郊外祭祀完畢，都在道場設定齋飯供養，珍貴的玩物，大多出自宮廷。慶曆八年春三月，皇帝下令派遣內侍黃門謝禹圭，送去寶冠一頂。此前，從慶曆年間到皇祐三年，朝廷三次派遣使者頒佈降旨。太宗、真宗、仁宗皇帝三朝的御書，總共一百八十軸，以及天竺字源七冊。後來有山門僧人守法慧順綰，在瑞相殿北面，重建了一座大閣，兩層共一十三楹。在上層，設定㪷官分佈，中間的楹柱安放盧舍那佛像（Vairocana Buddha），四周建造萬聖像，雕刻彩繪，極其精巧。嘉祐二年丁酉歲，皇帝下令派遣入內內侍省黎永德，送去御書飛白寶章閣牌額一面，前往真容院，在三月二十二日，安裝懸掛在閣上。如果不是皇上留心聖教，關注靈峰，那麼怎麼會多次賜予珍寶，親自揮灑神聖的墨寶呢？況且太宗朝的舊敕，山寺的土地，全部免除租賦。自古以來朝廷崇尚佛法，建立伽藍（Sangharama，寺院），廣泛度化僧尼，免除差役，又何止這一件事呢？所以才有北齊幾個州的俸祿傾注于佛寺，有唐朝九位皇帝的光輝照耀佛法的事情啊。

牛雲和尚求聰明十一

僧人牛云，是雁門人。俗姓趙。年幼的時候，好像有些癡呆。父母送他去學堂，他都沒有心思讀書。唯獨見到僧尼，就跪拜行禮。十二歲時，他的父母送他去華嚴寺善住閣院出家，拜凈覺為師。經常讓他打水拾柴，大家都譏笑他愚笨遲鈍。年滿后，受了具足戒（full monastic vows）。

【English Translation】 English version: Zhenzhi Pavilion. Each year, the inner court sends officials to the mountain to set up vegetarian offerings. Since then, tall buildings and wide halls, flying pavilions and long corridors, clouds and sunlight shine together, gold and jade colors reflect each other, and the solemnity and reverence surpass previous generations. Emperor Renzong inherited the great cause of his ancestors and managed the great teachings of Confucianism and Buddhism. He repeatedly sent eunuchs to the mountain to set up vegetarian offerings. Each time after the suburban sacrifices were completed, vegetarian offerings were set up in the Daochang (site for religious rituals), and the precious playthings mostly came from the palace. In the third month of spring in the eighth year of the Qingli era, the emperor ordered the inner servant Huangmen Xie Yugui to send a jeweled crown. Prior to this, from the Qingli era to the third year of the Huangyou era, the court sent envoys three times to issue decrees. The imperial writings of the three emperors Taizong, Zhenzong, and Renzong totaled one hundred and eighty scrolls, along with seven volumes of the 'Heavenly Indian Script Sources'. Later, the mountain gate monk Shoufa Huishun Wan rebuilt a large pavilion north of the Ruixiang Hall, with two floors and a total of thirteen pillars. On the upper floor, officials were arranged, and a statue of Vairocana Buddha (盧舍那佛像) was placed in the central pillar, surrounded by statues of ten thousand saints, with carvings and paintings, extremely exquisite. In the second year of the Jiayou era, the year of Dingyou, the emperor ordered the inner servant of the Inner Attendants Province, Li Yongde, to send a plaque with the imperial inscription 'Feibai Baozhang Pavilion' to the Zhenrong Courtyard, and it was installed and hung on the pavilion on the twenty-second day of the third month. If the emperor did not pay attention to the holy teachings and focus on the spiritual peak, how could he repeatedly bestow treasures and personally wield the sacred brush? Moreover, according to the old decree of the Taizong era, the land of the mountain temples was completely exempt from rent and taxes. Since ancient times, the court has advocated Buddhism, established Sangharama (伽藍, monasteries), widely ordained monks and nuns, and exempted them from corvée labor. How could it be just this one thing? Therefore, there was the matter of the Northern Qi pouring the salaries of several states into Buddhist temples, and the Tang Dynasty's nine emperors shining the light of the Dharma.

Monk Niuyun Seeks Intelligence Eleven

The monk Niuyun was from Yanmen. His secular surname was Zhao. When he was young, he seemed somewhat foolish. His parents sent him to school, but he had no intention of studying. Only when he saw monks and nuns would he kneel and pay respects. At the age of twelve, his parents sent him to the Shanzhu Pavilion of the Huayan Temple to become a monk, and he took Jingjue as his teacher. He was often asked to fetch water and collect firewood, and everyone ridiculed him for being dull and slow. When he reached adulthood, he received the full monastic vows (具足戒).

。殊無誦習。洎三十六歲季冬月。乃發志誠內。自惟忖曰。我見人。雲臺上每有文殊現身。我今跣足而去。若見文殊。唯求聰明。學誦經法。時方雪寒。心無退憚。先至東臺頂。忽見一老人。然火而坐。云問曰。如此雪寒。從何方而來。老人曰。吾從山下來。云曰。為何道上。全無腳跡。老人云。吾從雪前來。復詰云曰。師有何心願。冒雪跣足而至。豈不苦也。云曰。吾雖為僧。自嗟蒙鈍。不能誦唸經法。老人曰。來意若何。曰求見文殊菩薩。惟乞聰明。老人云。奇哉。老人又問。此處不見文殊菩薩。更擬何之。云曰。更上北臺。老人曰。吾亦欲去。云曰。同去得否。老人曰。請師先行。云乃遊遍臺頂告別。老人向西而去。至暮。方抵北臺。亦見老人。然火而坐。牛云驚疑。謂老人曰。適向東臺。相別吾先來。何為老人已至。老人云。師不知要路。所以來遲。云雖承此語。心謂。只此老人。應是文殊師。乃禮拜。老人曰。吾是俗人。不應作禮。云但設拜。情更不移。良久老人云。候吾入定。觀汝前身作何行業而闇鈍也。老人才似閉目。遽即語曰。汝前生為牛。因載寺家藏經。今得為僧。從牛中來。因闇鈍爾。于龍堂邊。取一钁來。與汝斫卻心頭淤肉。即明決也。云遂依言向堂邊。果得一钁。度與老人。老人曰。汝但閉

【現代漢語翻譯】現代漢語譯本：特別是不擅長誦讀和學習。到了三十六歲那年冬季，於是內心發起了真誠的願望，自己思量說：『我聽說，雲臺上經常有文殊菩薩（Manjusri）顯現。我現在赤腳前往，如果見到文殊菩薩，只求獲得聰明，學會誦讀經文的方法。』當時正值冰天雪地，內心沒有退縮和害怕。先到達東臺頂，忽然看見一位老人，燃著火堆坐在那裡。老人問道：『這麼寒冷的冰雪天氣，你從哪裡來？』云說：『我從山下上來。』老人說：『為什麼道路上，完全沒有腳印？』老人說：『我從雪前面來。』云又追問說：『師父有什麼心願，冒著冰雪赤腳而來？難道不覺得苦嗎？』云說：『我雖然是僧人，但自嘆愚笨遲鈍，不能誦唸經文。』老人說：『來意如何？』云說：『求見文殊菩薩，只乞求獲得聰明。』老人說：『奇怪啊。』老人又問：『這裡不見文殊菩薩，你還打算去哪裡？』云說：『再去北臺。』老人說：『我也想去。』云說：『可以一起去嗎？』老人說：『請師父先行。』云於是遊遍臺頂告別。老人向西而去。到傍晚，才抵達北臺。又看見那位老人，燃著火堆坐在那裡。牛云感到驚訝和疑惑，對老人說：『剛才在東臺，我們分別后我先來，為什麼老人已經到了？』老人說：『你不知道近路，所以來遲了。』云雖然聽了這話，心裡想：『這位老人，應該就是文殊菩薩。』於是禮拜。老人說：『我是俗人，不應該接受禮拜。』云只是拜，心意更加堅定不移。過了很久，老人說：『等我入定，觀察你前世做了什麼行業而如此愚鈍。』老人才剛閉上眼睛，立刻就說：『你前生是牛，因為馱載寺院的藏經，今生才得以成為僧人。從牛轉世而來，所以愚鈍啊。』到龍堂邊，取一把鋤頭來，給你除去心頭的淤肉，就會聰明了。』云於是按照老人的話向龍堂邊走去，果然得到一把鋤頭，遞給老人。老人說：『你只要閉上』

【English Translation】 English version: He was particularly unskilled in reciting and studying. When he reached the twelfth month of his thirty-sixth year, he sincerely resolved within himself, thinking: 'I have heard that Manjusri (Manjusri) Bodhisattva often appears on Cloud Terrace. Now I will go barefoot. If I see Manjusri, I will only ask for wisdom and learn the methods of reciting scriptures.' At that time, it was freezing and snowy, but he had no fear of retreating. He first arrived at the East Terrace Peak and suddenly saw an old man sitting by a fire. The old man asked: 'Where do you come from in this cold and snowy weather?' Yun said, 'I came from the foot of the mountain.' The old man said, 'Why are there no footprints on the road at all?' The old man said, 'I came from before the snow.' Yun further asked, 'What is your wish, Master, to come barefoot through the snow? Don't you feel bitter?' Yun said, 'Although I am a monk, I lament my dullness and inability to recite scriptures.' The old man said, 'What is your intention?' Yun said, 'I seek to see Manjusri Bodhisattva and only beg for wisdom.' The old man said, 'Strange.' The old man then asked, 'If you don't see Manjusri Bodhisattva here, where do you plan to go?' Yun said, 'I will go to the North Terrace.' The old man said, 'I also want to go.' Yun said, 'Can we go together?' The old man said, 'Please go first, Master.' Yun then traveled all over the terrace peak to bid farewell. The old man went west. In the evening, he arrived at the North Terrace. He saw the old man again, sitting by a fire. Niu Yun was surprised and doubtful, and said to the old man, 'Earlier at the East Terrace, we parted and I came first, why has the old man already arrived?' The old man said, 'You don't know the shortcut, so you are late.' Although Yun heard these words, he thought in his heart: 'This old man should be Manjusri Bodhisattva.' So he bowed. The old man said, 'I am a layman, I should not accept bows.' Yun just bowed, his intention even more firm. After a long time, the old man said, 'Wait for me to enter samadhi and observe what karma you did in your previous life that made you so dull.' As soon as the old man closed his eyes, he immediately said, 'In your previous life, you were an ox, and because you carried the temple's scriptures, you were able to become a monk in this life. Coming from the reincarnation of an ox, that's why you are dull.' Go to the side of the Dragon Hall and get a hoe to remove the stagnant flesh from your heart, and you will become wise.' Yun then went to the side of the Dragon Hall according to the old man's words and indeed found a hoe, which he handed to the old man. The old man said, 'You just need to close your'

目。候吾令汝開眼。即可開之。云依教。似覺當心。被斫身無痛苦。心乃豁然。如暗室中遇明燈。若昏夜之吐日月。老令開眼。師目既啟。即見老人。化文殊像。語云曰。汝自今已去。誦唸經法。涉歷耳目。無忘失也。于華嚴寺澗東院。有大因緣。無得退轉。云乃不勝悲戀。伏地而禮。未舉頭頃。菩薩已隱。師即下山。肢體輕便。習誦經典。眼見耳聞。無不總持矣。來年夏五月。繞育王塔。行道唸經。至夕二更初。倏見真光一道。從北臺頂。連瑞塔基。久而不散。于光明中。當閣上。現閣一座。光色煥爛。前有牌額。題金字云。善住之閣。師乃憶菩薩所授之言。依光中所現之閣。而建置焉。至唐明皇帝開元二十三年。師年六十三。夏臘四十四。無疾而終。

佛陀波利入金剛窟十二

佛陀波利者。唐言覺愛。北印度罽賓國人也。亡身徇道。遍觀靈蹟。聞文殊師利在五臺清涼山。遠涉流沙。躬來禮謁。以唐高宗大帝儀鳳元年。至臺山。南陟思陽嶺。見林木干云。景物殊勝。內心忻懌。五體投地。向山頂禮曰。如來滅后。眾聖潛靈。惟有大聖文殊師利。於此山中。汲引群生。教諸菩薩。波利所恨。生逢八難。不睹聖容。遠涉流沙。故來禮謁。伏乞慈悲普覆。令睹尊儀。言已。悲泣淚流。向山頂禮禮已。忽見一老

【現代漢語翻譯】現代漢語譯本：目。我讓你睜眼的時候，你就可以睜開。』他說『遵從您的教誨』。他感覺好像心臟被砍，身體沒有痛苦，心裡卻豁然開朗，如同在黑暗的房間里遇到了明燈，又像在昏暗的夜晚吐出了日月。老者讓他睜眼，他睜開眼睛后，立刻看見老者化作文殊菩薩的形象，對他說：『你從今以後，誦唸經法，經歷耳目，不要忘記。在華嚴寺澗東院，有很大的因緣，不要退轉。』他悲傷不勝，伏在地上禮拜，還沒抬頭，菩薩已經隱去。他立刻下山，肢體輕便，學習誦讀經典，眼睛看到的，耳朵聽到的，沒有不能全部領會的。第二年夏天五月，他繞著育王塔，行走唸經，到晚上二更時分，忽然看見一道真光，從北臺頂，連線到瑞塔的塔基，很久都不消散。在光明中，在閣樓上，顯現出一座閣樓，光彩煥爛，前面有牌匾，題著金字『善住之閣』。他於是回憶起菩薩所授予的話，依照光明中所顯現的閣樓，而建造它。到唐明皇開元二十三年，他六十三歲，僧臘四十四年，沒有疾病而去世。佛陀波利進入金剛窟第十二佛陀波利，唐語的意思是覺愛（enlightened love）。是北印度罽賓國（Kashmir）人。他捨棄生命追求真理，遍觀靈蹟。聽說文殊師利（Manjushri）在五臺清涼山（Mount Wutai），就遠涉流沙，親自前來禮拜。在唐高宗大帝儀鳳元年，到達臺山。向南登上思陽嶺，看見林木高聳入雲，景色非常優美，內心喜悅，五體投地，向山頂禮拜說：『如來（Tathagata）滅度后，眾聖潛藏靈蹟，只有大聖文殊師利，在這山中，引導眾生，教導諸位菩薩。佛陀波利所遺憾的是，生逢八難（eight difficulties），不能見到聖容，所以遠涉流沙，前來禮拜。懇請您慈悲普覆，讓我能見到您的尊容。』說完，悲傷哭泣，淚流滿面，向山頂禮拜。禮拜完畢，忽然看見一位老者。

【English Translation】 English version: 'When I tell you to open your eyes, you may open them.' He said, 'I will follow your instructions.' He felt as if his heart was being cut, but his body felt no pain. His mind, however, became clear, as if encountering a bright lamp in a dark room, or as if the sun and moon were emerging in the dark night. The old man told him to open his eyes. As soon as he opened his eyes, he saw the old man transform into the image of Manjushri Bodhisattva (Bodhisattva of Wisdom), who said to him, 'From now on, when you recite scriptures and experience things through your eyes and ears, do not forget them. At the eastern courtyard of Jian of Huayan Temple (Huayan Temple), there is a great karmic connection. Do not retreat.' Overwhelmed with sorrow, he prostrated on the ground to pay homage. Before he could raise his head, the Bodhisattva had already disappeared. He immediately descended the mountain, his limbs feeling light and agile. He studied and recited scriptures, and everything he saw and heard, he could comprehend and retain completely. In the fifth month of the following summer, he circumambulated the stupa of King Ashoka (King Ashoka Pagoda), walking and reciting scriptures. At the beginning of the second watch of the night, he suddenly saw a beam of true light, extending from the peak of the North Terrace to the base of the auspicious stupa, remaining for a long time without dissipating. Within the light, on the pavilion, a pavilion appeared, radiant and brilliant. In front of it was a plaque with golden characters that read, 'Pavilion of Good Abode'. He then recalled the words that the Bodhisattva had imparted to him and built the pavilion according to what had appeared in the light. In the twenty-third year of the Kaiyuan era of Emperor Ming of Tang (Emperor Xuanzong of Tang), he was sixty-three years old, with forty-four years of monastic life. He passed away without illness. Chapter Twelve: Buddhapali Enters the Diamond Cave Buddhapali (Buddhapali), in Tang language, means 'Enlightened Love'. He was a native of Kipin (Kashmir) in northern India. He devoted his life to pursuing the truth and visited various sacred sites. Hearing that Manjushri (Manjushri) was at Mount Qingliang (Mount Qingliang) in Wutai (Mount Wutai), he traveled far across the shifting sands to pay homage in person. In the first year of the Yifeng era of Emperor Gaozong of Tang (Emperor Gaozong of Tang), he arrived at Mount Tai. Ascending Siyang Ridge to the south, he saw the trees reaching into the clouds and the scenery was exceptionally beautiful. His heart filled with joy, and he prostrated himself on the ground, paying homage towards the mountain peak, saying, 'After the Tathagata (Tathagata) passed away, all the saints concealed their spiritual traces. Only the great sage Manjushri is in this mountain, guiding sentient beings and teaching all the Bodhisattvas. What Buddhapali regrets is that he was born during the Eight Difficulties (eight difficulties) and could not see the holy countenance. Therefore, he traveled far across the shifting sands to pay homage. I earnestly request your compassionate coverage, so that I may see your venerable form.' After speaking, he wept with sorrow, tears streaming down his face, and paid homage towards the mountain peak. After paying homage, he suddenly saw an old man.

人。從山中出來。作婆羅門語。謂波利曰。師。情存慕道。追訪聖蹟。不憚劬勞。遠尋靈異。然漢地眾生。多造罪業。出家之士。亦多犯戒律。西土有佛頂尊勝陀羅尼經。能滅眾生惡業。未知師將得此經來否。波利報曰。貧道宜來禮謁。不將經來。老人曰。既不將經徒來何益。縱見文殊。亦不識。師當卻回取此經至。流傳斯土。即是遍奉眾聖。廣利群生。拯濟幽冥。報諸佛之恩也。師如取得經本來。第即示師文殊所在。波利得聞此語。不勝喜躍。遂裁抑悲淚。至心禮拜。舉頭之頃。不見老人。僧大驚愕。倍更虔誠。畢志捐生。復還西域。求佛頂尊勝陀羅尼經。至永淳二年回。至長安。具以上事聞奏。高宗大帝。遂留經入內。請日照三藏法師。及敕司賓寺典客令杜行顗等。共譯唐本。敕賜絹三千匹。經遂留內中。波利泣奏曰。貧道捐軀委命取經來。意願普濟群生。救拔苦難。不以財寶爲念。不以名利關懷。請還經本流行。庶使含靈同益。帝遂留新翻之經。還僧梵本。乃將詣西明寺。訪得通梵語唐僧順正。奏共翻譯。帝可其請。波利遂對諸大德。與順正譯訖。波利持本。再至五臺山。相傳入金剛窟。於今不出。僧順正等。具波利所述聖誨。序之經首耳。

無著和尚入化般若寺十三

僧無著者。姓董氏。溫州永

【現代漢語翻譯】現代漢語譯本：一人從山中走出，用婆羅門語對波利（Boli，人名）說：『師父，我心懷慕道之情，追尋聖蹟，不畏懼辛勞，遠道尋訪靈異之事。然而漢地眾生，大多造作罪業，出家的僧人，也多有違犯戒律。西土有《佛頂尊勝陀羅尼經》（Foding Zunsheng Tuoluoni Jing，一部經的名字），能滅除眾生的惡業。不知師父您是否將此經帶來？』波利回答說：『貧道此來是爲了禮拜謁見，並沒有將經帶來。』老人說：『既然不帶經來，徒勞而來有什麼用？縱然見到文殊菩薩（Wenshu，菩薩名），也不認識。師父您應當返回去取此經來，流傳於這片土地，就是普遍供奉眾聖，廣泛利益眾生，拯救幽冥之苦，報答諸佛的恩德啊。師父如果能取得經本來，我便指示您文殊菩薩所在之處。』波利聽聞此語，欣喜雀躍，於是抑制住悲傷的淚水，至誠禮拜。抬頭之際，不見老人。僧人非常驚愕，更加虔誠，立志獻出生命，再次返回西域，求取《佛頂尊勝陀羅尼經》。至永淳二年返回，到達長安，將以上事情詳細稟告。高宗大帝（Gaozong，皇帝名）於是將經書留在宮內，請日照三藏法師（Rizhao Sanzang Fashi，僧人名），並敕令司賓寺典客令杜行顗（Du Xingyi，官員名）等人，共同翻譯成唐文。敕賜絹三千匹，經書於是留在宮中。波利哭著奏道：『貧道不惜犧牲生命取經而來，心願是普濟眾生，救拔苦難，不以財寶爲念，不以名利為懷。請將經本還給我流行於世，希望使所有生靈都能受益。』皇帝於是留下新翻譯的經書，將梵文字還給僧人。波利於是將梵文字帶到西明寺（Ximing Si，寺廟名），找到精通梵語的唐僧順正（Shunzheng，僧人名），奏請共同翻譯。皇帝應允了他的請求。波利於是當著諸位大德的面，與順正翻譯完畢。波利拿著經本，再次前往五臺山（Wutai Shan，山名），相傳進入金剛窟（Jingang Ku，山洞名），至今沒有出來。僧人順正等人，將波利所說的聖人教誨，寫在了經書的開頭。' 無著和尚入化般若寺十三僧人無著（Wuzhu，僧人名），姓董（Dong，姓氏），溫州永嘉（Yongjia，地名）人。

【English Translation】 English version: A man came out of the mountain and spoke to Boli (Boli, a name) in the Brahmin language, saying, 'Master, I cherish the aspiration for the Dao, seek after sacred sites, and do not fear hardship, traveling far to seek spiritual wonders. However, the sentient beings in the Han lands mostly create sinful karma, and the monks who have left home also frequently violate the precepts. In the Western Lands, there is the 'Buddha's Crown Victory Dharani Sutra' (Foding Zunsheng Tuoluoni Jing, the name of a sutra), which can extinguish the evil karma of sentient beings. I wonder if you, Master, have brought this sutra with you?' Boli replied, 'This humble monk has come to pay respects, but has not brought the sutra.' The old man said, 'Since you have not brought the sutra, what is the use of coming in vain? Even if you were to see Manjushri Bodhisattva (Wenshu, the name of a Bodhisattva), you would not recognize him. You, Master, should return and retrieve this sutra, and spread it in this land, which is to universally venerate all the saints, widely benefit sentient beings, rescue those in the darkness, and repay the kindness of all the Buddhas. If you, Master, can obtain the sutra, I will show you where Manjushri Bodhisattva is.' Upon hearing these words, Boli was overjoyed, and suppressed his sorrowful tears, prostrating with utmost sincerity. In the blink of an eye, the old man disappeared. The monk was greatly astonished, and became even more devout, resolving to dedicate his life, and returned to the Western Regions again to seek the 'Buddha's Crown Victory Dharani Sutra'. In the second year of Yongchun, he returned, arriving in Chang'an, and reported the above matters in detail. Emperor Gaozong (Gaozong, the name of an emperor) then kept the sutra in the palace, and invited the Tripitaka Master Rizhao (Rizhao Sanzang Fashi, the name of a monk), and ordered Du Xingyi (Du Xingyi, the name of an official), the Director of Hospitality of the Court of State Ceremonies, and others, to jointly translate it into Tang Chinese. He bestowed three thousand bolts of silk, and the sutra was kept in the palace. Boli wept and pleaded, 'This humble monk risked his life to obtain the sutra, with the intention of universally benefiting sentient beings and rescuing them from suffering, not for the sake of wealth or fame. Please return the sutra to me so that it can be circulated in the world, so that all living beings can benefit.' The emperor then kept the newly translated sutra and returned the Sanskrit version to the monk. Boli then took the Sanskrit version to Ximing Temple (Ximing Si, the name of a temple), found the Tang monk Shunzheng (Shunzheng, the name of a monk) who was proficient in Sanskrit, and requested to translate it together. The emperor granted his request. Boli then, in the presence of all the virtuous ones, translated it with Shunzheng. Boli took the sutra and went to Mount Wutai (Wutai Shan, the name of a mountain) again, and it is said that he entered the Vajra Cave (Jingang Ku, the name of a cave) and has not come out to this day. The monks Shunzheng and others wrote the sage's teachings spoken by Boli at the beginning of the sutra.' Thirteenth [story]: Monk Wuzhu entered the Huabanruo Temple The monk Wuzhu (Wuzhu, the name of a monk), whose surname was Dong (Dong, a surname), was from Yongjia (Yongjia, a place name) in Wenzhou.

嘉人也。天姿穎拔。毅然不群。爰自童蒙。岐嶷成性。年十二。依本州龍泉寺大德猗律師出家。誦大乘經數十萬偈。唐天寶八年。以業優得度。二十一歲。始紹師業。首習毗尼。因詣金陵牛頭山忠禪師。參定心要。厲節無虧。寸陰不捨。研窮理性。妙契本源。忠謂師曰。汝志性聰敏。宜自開發。眾生與佛。元無別心。如雲翳若除。虛空本凈。無著言下頓開法眼。東山秘旨。有所歸焉。雖道無不在。而境勝易從。遠詣臺山。志求大聖。大曆二年正月。發跡浙右。夏五月初。至清涼嶺下。時日暮。倏見化寺。鮮華絕止。因扣扉請入。有一童子。名朐𦙁者。啟出應無著。請童子入。白寺主。以昏夜寓宿。童子得報。延無著入。主僧賓接。如人間禮。問曰。師自何來。無著具對。又曰。彼方佛法何如。答。時逢像季。隨分戒律。復問。眾有幾何。曰或三百。或五百。無著曰。此處佛法如何。答云。龍蛇混跡。凡聖同居。又問。眾有幾何。答云。前三三與后三三。無著乃良久無對。主僧云。解否。答云。不解。主僧云。既不解。速須引去。無宜久止。命童子送客出門。無著問曰。此寺何名。答。清涼寺。童子曰。早來所問前三三與后三三。師解否。曰不能。童子曰。金剛背後。爾可覷之。師乃回視。化寺即隱。無著愴然久之。即

【現代漢語翻譯】嘉人啊（讚美之詞）。天資聰穎，卓爾不群。從年幼時起，就顯露出與衆不同的秉性。十二歲時，依附本州龍泉寺的大德猗律師出家。誦讀大乘經典數十萬偈。唐朝天寶八年，因為學業優秀而獲得度牒。二十一歲時，開始繼承律師的職業，首先學習毗尼（戒律）。之後前往金陵牛頭山拜訪忠禪師，參悟定心的要訣。嚴守戒律，毫不懈怠，珍惜每一寸光陰。深入研究理性的奧秘，巧妙地契合了本源。忠禪師對他說：『你志向堅定，天性聰敏，應該自己去開發。眾生與佛，原本就沒有分別心。如同雲翳如果消除了，虛空原本就是清凈的。』無著聽后，當下頓悟，開啟了法眼，領會了東山（禪宗）的秘旨，找到了歸宿。雖然道無處不在，但環境清幽更容易修行。於是遠赴五臺山，立志求見大聖（文殊菩薩）。大曆二年正月，從浙東出發。五月初，到達清涼嶺下。當時天色已晚，忽然看見一座寺廟，裝飾華麗，極其精美。於是敲門請求進入。有一個童子，名叫朐𦙁（人名），開門出來應答無著。無著請求童子稟告寺主，因為天色已晚，想借宿一晚。童子回報后，帶領無著進入。寺主僧人接待他，如同人間的禮節。問道：『師父從哪裡來？』無著詳細地回答了。又問：『你們那裡的佛法怎麼樣？』回答說：『現在是末法時期，大家隨分隨力地持守戒律。』又問：『僧眾有多少？』回答說：『或者三百，或者五百。』無著問：『這裡佛法怎麼樣？』回答說：『龍蛇混雜，凡人和聖人同住。』又問：『僧眾有多少？』回答說：『前三三與后三三。』無著聽后，良久沒有回答。寺主僧人問：『明白了嗎？』回答說：『不明白。』寺主僧人說：『既然不明白，就請儘快離開，不宜久留。』命令童子送客人出門。無著問道：『這座寺廟叫什麼名字？』回答說：『清涼寺。』童子說：『早些時候問的前三三與后三三，師父明白了嗎？』回答說：『不能。』童子說：『在金剛背後，你可以看看它。』無著於是回頭看，化寺立刻消失了。無著悵然若失，很久。

【English Translation】 Jia ren (a term of praise). He was naturally intelligent and stood out from the crowd. From his childhood, he showed extraordinary qualities. At the age of twelve, he became a monk under the tutelage of the virtuous Vinaya Master Yi at Longquan Temple in his prefecture. He recited hundreds of thousands of verses from Mahayana sutras. In the eighth year of the Tianbao era of the Tang Dynasty, he was ordained due to his excellent studies. At the age of twenty-one, he began to follow his teacher's profession, first studying the Vinaya (precepts). Then he went to Niutou Mountain in Jinling to visit Chan Master Zhong, seeking the key to settling the mind. He strictly observed the precepts without any slackening, cherishing every moment. He deeply studied the mysteries of reason and subtly aligned with the original source. Chan Master Zhong said to him, 'Your aspirations are firm, and your nature is intelligent; you should develop yourself. Sentient beings and Buddhas originally have no different minds. Just as if the clouds are removed, the empty space is originally pure.' Upon hearing this, Wuzhuo immediately had a sudden enlightenment, opened the Dharma eye, understood the secret teachings of Dongshan (Zen school), and found his destination. Although the Dao is everywhere, it is easier to cultivate in a serene environment. Therefore, he traveled far to Mount Wutai, determined to seek the Great Sage (Manjusri Bodhisattva). In the first month of the second year of the Dali era, he set out from eastern Zhejiang. In early May, he arrived at the foot of Qingliang Ridge. It was dusk, and suddenly he saw a temple, adorned with fresh flowers and extremely exquisite. So he knocked on the door and asked to enter. A boy named Qujiong (personal name) opened the door and answered Wuzhuo. Wuzhuo asked the boy to report to the abbot, as it was late and he wished to stay overnight. After reporting, the boy led Wuzhuo in. The abbot received him with the etiquette of the human world. He asked, 'Where do you come from, Master?' Wuzhuo answered in detail. He further asked, 'How is the Buddha-dharma in your place?' He replied, 'Now is the degenerate age, and everyone observes the precepts according to their ability.' He also asked, 'How many monks are there?' He replied, 'Perhaps three hundred, perhaps five hundred.' Wuzhuo asked, 'How is the Buddha-dharma here?' He replied, 'Dragons and snakes are mixed together; ordinary people and sages live together.' He also asked, 'How many monks are there?' He replied, 'The former three three and the latter three three.' After hearing this, Wuzhuo remained silent for a long time. The abbot asked, 'Do you understand?' He replied, 'I do not understand.' The abbot said, 'Since you do not understand, please leave quickly; it is not suitable to stay long.' He ordered the boy to see the guest out. Wuzhuo asked, 'What is the name of this temple?' He replied, 'Qingliang Temple.' The boy said, 'Earlier, you asked about the former three three and the latter three three; do you understand, Master?' He replied, 'I cannot.' The boy said, 'Behind the Vajra, you can look at it.' Wuzhuo then looked back, and the transformed temple immediately disappeared. Wuzhuo was lost and remained so for a long time.

說偈曰。

廓周沙界聖伽藍　　滿目文殊接話譚　言下不知開何印云　　回頭只見舊山巖

無著既出。坐而待旦。天曉即路。是月望日。屆華嚴寺眾堂安止。次月朔日。維那白。齋后大眾。各備盞啜茶。有一老人。持盞付無著云。啜茶記送金剛窟來。無著受教。少頃茶畢眾散。無著坐食堂南床上。見一老人僧踞北床。問無著云。師從南方來。持得好念珠來否。無著云。無。但有粗珠耳。老僧請看。無著與之。遂失所在。翌日中昃。坐般若院經藏樓前。有二吉祥鳥。當無著頂上。徘徊飛翔。數匝東北而去。越三日。景正東時。坐房中。見白光二道。至無著頂上而滅。同房僧法賢等。具見。無著大駭曰。是何祥瑞。乞再現之。決弟子疑網。言訖。再現。久而方滅。無著。是日正中時。獨詣金剛窟。既至。禮十餘拜。即坐而少憩。忽如昏寂。睡中聞人叱牛數聲。似令飲水者。無著驚覺。倏見一老人。年及耄期。弊巾苧服。足履麻屨。牽牛而行。無著。前執老人手。因拜問曰。從何方來。曰山下丐糧去來。無著曰。家居何所。曰在此臺山。老人問曰。師何因來此。無著曰。傳聞此地有金剛窟。故來禮拜。老人曰。師困耶。無著曰。不也。曰師既不睏。何緣昏睡。無著曰。凡夫昏沉。何足為怪。老人曰。師昏沉。請

【現代漢語翻譯】現代漢語譯本：

偈語說：

廣闊無垠的沙界就是聖潔的伽藍（僧眾居住的園林），滿眼所見都是文殊菩薩在親切交談。話語間不知開啟了什麼印云（佛教手印），回頭一看，依舊只是那熟悉的山巖。

無著（人名）出來后，坐著等待天亮。天亮后便啟程。這天是當月的十五日。到達華嚴寺，在大眾堂安頓下來。第二個月的初一，維那（寺院中的一種職務）稟告說：『齋飯後，大眾各自準備茶盞喝茶。』有一位老人，拿著茶盞交給無著說：『喝茶后，記住去金剛窟。』無著接受教誨。不久，茶畢，眾人散去。無著坐在食堂南邊的床上，看見一位老僧坐在北邊的床上，問無著說：『法師從南方來，帶了好念珠來嗎？』無著說：『沒有。只有一串粗糙的念珠。』老僧請他拿出來看看。無著給了他，隨即念珠就不見了。第二天中午過後，無著坐在般若院經藏樓前，有兩隻吉祥鳥，在他頭頂上徘徊飛翔，盤旋數圈後向東北方向飛去。過了三天，正午時分，無著坐在房中，看見兩道白光，到達無著頭頂上后消失。同房的僧人法賢等人，都親眼看見了。無著非常驚訝地說：『這是什麼祥瑞之兆？請再次顯現，解除弟子的疑惑。』說完，白光再次顯現，很久才消失。無著，這天正午時分，獨自前往金剛窟。到達后，禮拜了十多次，然後坐下稍作休息。忽然感覺昏昏沉沉，睡夢中聽到有人吆喝牛的聲音，像是讓牛飲水。無著驚醒，突然看見一位老人，年紀很大，穿著破舊的麻布衣服，腳穿麻鞋，牽著牛走著。無著上前拉住老人的手，拜問說：『從哪裡來？』老人說：『從山下討飯回來。』無著問：『家住在哪裡？』老人說：『就在這臺山。』老人問：『法師因何來此？』無著說：『聽說這裡有金剛窟，所以前來禮拜。』老人問：『法師困了嗎？』無著說：『不睏。』老人說：『法師既然不睏，為何昏睡？』無著說：『凡夫俗子昏沉，有什麼奇怪的。』老人說：『法師昏沉，請』

【English Translation】 English version:

The verse says:

The vast sand realm is the sacred Sangharama (monastery), Everywhere you look, Manjushri Bodhisattva is engaged in friendly conversation. Without knowing what Mudra (Buddhist hand gesture) has been opened in the words, Turning back, one only sees the familiar mountain rocks.

Wu Zhuo (a person's name) came out and sat waiting for dawn. He set off at daybreak. It was the fifteenth day of the month. He arrived at Huayan Temple and settled in the assembly hall. On the first day of the next month, the Vina (a monastic office) reported: 'After the meal, everyone should prepare tea to drink.' An old man handed a cup of tea to Wu Zhuo and said: 'After drinking the tea, remember to go to the Vajra Cave.' Wu Zhuo accepted the instruction. Soon after, the tea was finished and everyone dispersed. Wu Zhuo sat on the bed on the south side of the dining hall and saw an old monk sitting on the bed on the north side, who asked Wu Zhuo: 'Master, you come from the south, did you bring good prayer beads?' Wu Zhuo said: 'No, I only have a string of rough beads.' The old monk asked to see them. Wu Zhuo gave them to him, and immediately they disappeared. The next day after noon, Wu Zhuo sat in front of the Sutra Library of Prajna Courtyard, and two auspicious birds hovered and flew over Wu Zhuo's head, circling several times before flying northeast. Three days later, at noon, Wu Zhuo was sitting in his room when he saw two beams of white light that reached the top of Wu Zhuo's head and disappeared. The monks in the same room, Fa Xian and others, all saw it clearly. Wu Zhuo was very surprised and said: 'What is this auspicious omen? Please appear again to resolve the doubts of your disciple.' After saying this, the white light reappeared and disappeared after a long time. Wu Zhuo, at noon on this day, went to the Vajra Cave alone. Upon arriving, he bowed more than ten times and then sat down to rest. Suddenly, he felt drowsy and heard the sound of someone shouting at an ox in his sleep, as if telling it to drink water. Wu Zhuo woke up with a start and suddenly saw an old man, very old, wearing worn-out hemp clothes and hemp sandals, leading an ox. Wu Zhuo stepped forward, took the old man's hand, bowed and asked: 'Where do you come from?' The old man said: 'I'm coming back from begging for food at the foot of the mountain.' Wu Zhuo asked: 'Where is your home?' The old man said: 'Here on Mount Wutai.' The old man asked: 'Why did the master come here?' Wu Zhuo said: 'I heard that there is a Vajra Cave here, so I came to pay my respects.' The old man asked: 'Is the master tired?' Wu Zhuo said: 'No.' The old man said: 'Since the master is not tired, why did you fall asleep?' Wu Zhuo said: 'It is not strange for ordinary people to be drowsy.' The old man said: 'Master is drowsy, please'

師少息啜茶得否。無著許諾。老人手指東北。無著隨觀。見一寺。僅五十餘步。老人牽牛前導。無著踵后。既抵門闔。老人呼君提數聲。有童子。啟扉而出。見無著伸禮。即牽牛入。延無著入。但見其地平坦。凈琉璃色。堂舍廊宇。悉皆黃金。其堂三架。東西兩掖。各一楹。老人延無著升堂。自坐柏木牙床。指一錦𧝋。令無著坐。童子送茶二器。皆琉璃盞。酥蜜各一器。即玳瑁。㮈老人謂無著云。南方有此物不。無著云。無。又云。南方既無此物。甚里喫茶。無著不對。老人曰。且喫茶畢。老人曰。師出家。作何事業。無著云。都無事業。大小乘中。亦無功課。遣日而已。老人曰。師初出家時。本求何事。曰本求大果。曰師以初心修習即得。復問。師年幾許。曰三十一。曰師年至三十八。宿福必至。復於此地有緣。謂無著云。徐徐而歸。好看道路。勿損手足。吾方且偃息。無著請留一宿。老人不許曰。師緣有兩伴。不見師歸。即懷憂惱。□當住此緣。師有執處在也。無著云。出家之人。有何執處。雖有行伴。亦不顧戀。老人曰。師常持三衣否。無著曰。自受戒已來持之。老人曰。此是執處也。無著曰。亦有聖教在。若許住宿。正念舍之。又曰。曾聽律否。曰曾。老人曰。準律云。明相小乘無難不得舍衣。師早下去。老

【現代漢語翻譯】現代漢語譯本師父您要休息一下喝口茶嗎？』無著（Vasubandhu）答應了。老人用手指指向東北方向，無著隨著他看的方向望去，看見一座寺廟，只有五十多步遠。老人牽著牛在前面走，無著跟在後面。到了寺廟門口，老人喊了幾聲『君提（Gunamati）』，有個童子打開門出來，看見無著便行禮，然後牽著牛進去，請無著進去。無著看到這裡地勢平坦，呈現出清澈的琉璃色，殿堂和走廊都是用黃金建造的。大殿有三間，東西兩側各有一間小屋。老人請無著登上大殿，自己坐在柏木做的牙床上，指著一個錦緞坐墊，讓無著坐下。童子送上兩份茶，都是用琉璃盞盛的，還有兩份酥油和蜂蜜，都是用玳瑁做的器皿盛的。老人問無著說：『南方有這些東西嗎？』無著說：『沒有。』老人又說：『南方既然沒有這些東西，用什麼喝茶呢？』無著沒有回答。老人說：『先喝茶吧。』老人問：『師父您出家后，做什麼事業呢？』無著說：『什麼事業都沒有，大小乘的功課也沒有，只是打發時間而已。』老人說：『師父您最初出家的時候，是想求什麼呢？』無著說：『最初是想求大果。』老人說：『師父您用最初的心來修行就能得到。』又問：『師父您多大年紀了？』無著說：『三十一歲。』老人說：『師父您到三十八歲的時候，宿世的福報必定會到來，而且您和這個地方有緣分。』老人對無著說：『慢慢地回去吧，好好看路，不要傷了手腳。我正要休息。』無著請求留宿一晚，老人不答應，說：『師父您還有兩個同伴，見不到您回去，就會感到憂慮煩惱。您應當住在這裡的緣分，師父您還有執著的地方啊。』無著說：『出家之人，有什麼執著的地方呢？即使有同行的夥伴，也不會顧念眷戀。』老人說：『師父您經常持守三衣（Tricivara）嗎？』無著說：『自從受戒以來就一直持守。』老人說：『這就是執著的地方啊。』無著說：『也有聖教的教導，如果允許我住宿，我就會以正念捨棄它。』又問：『您聽過戒律嗎？』無著說：『聽過。』老人說：『按照戒律說，天亮時，小乘沒有困難的情況下，不得捨棄衣物。師父您早點下去吧。』

【English Translation】 English version 『Venerable monk, would you like to rest and have some tea?』 Vasubandhu (無著) agreed. The old man pointed northeast. Vasubandhu looked in the direction he indicated and saw a temple only fifty or so steps away. The old man led the way with the ox, and Vasubandhu followed behind. When they reached the temple gate, the old man called out 『Gunamati (君提)』 several times. A young boy opened the door, greeted Vasubandhu with a bow, and led the ox inside, inviting Vasubandhu in as well. Vasubandhu saw that the ground was flat and the color of clear beryl. The halls and corridors were all made of gold. The main hall had three bays, with a small room on each side, east and west. The old man invited Vasubandhu to ascend to the hall, sat himself on a cypress wood couch, and pointed to a brocade cushion, inviting Vasubandhu to sit. The boy brought two servings of tea in beryl cups, and two servings of ghee and honey in tortoiseshell containers. The old man asked Vasubandhu, 『Do you have these things in the south?』 Vasubandhu replied, 『No.』 The old man said, 『Since you don't have these things in the south, what do you use to drink tea?』 Vasubandhu did not answer. The old man said, 『Let's have tea first.』 The old man asked, 『Venerable monk, what work do you do after you renounced the world?』 Vasubandhu said, 『I do no work at all. I don't do any practices of the Mahayana or Hinayana, I just pass the time.』 The old man said, 『When you first renounced the world, what did you seek?』 Vasubandhu said, 『I initially sought the great fruit.』 The old man said, 『If you cultivate with your initial intention, you will attain it.』 He then asked, 『How old are you, venerable monk?』 Vasubandhu said, 『Thirty-one.』 The old man said, 『When you reach thirty-eight, your accumulated blessings will surely arrive, and you have an affinity with this place.』 The old man said to Vasubandhu, 『Return slowly, watch the road carefully, and don't injure your hands and feet. I am about to rest.』 Vasubandhu requested to stay for the night, but the old man refused, saying, 『You have two companions, and if they don't see you return, they will be worried and distressed. You should abide by your affinity here. You still have attachments.』 Vasubandhu said, 『What attachments do those who have renounced the world have? Even if I have companions, I do not cling to them.』 The old man said, 『Do you always carry the three robes (Tricivara) with you?』 Vasubandhu said, 『I have carried them since I took the precepts.』 The old man said, 『This is an attachment.』 Vasubandhu said, 『There are also the teachings of the sages. If you allow me to stay, I will abandon them with right mindfulness.』 He also asked, 『Have you heard the Vinaya (律)?』 Vasubandhu said, 『I have.』 The old man said, 『According to the Vinaya, at dawn, a Hinayana monk must not abandon his robes unless there are difficulties. You should leave early.』

人即起。無著亦起。相隨至堂前立。老人說偈云。

若人靜坐一須臾　　勝造恒沙七寶塔　寶塔畢竟壞微塵　　一念凈心成正覺

偈畢。顧童子送之出寺。老人撫無著背云。師好去。無著即退。至金剛窟邊。童子問曰。此何窟。無著云。名金剛窟。童子曰。金剛下更有何字。無著思惟久之。謂童子曰。下有般若字。童子曰。此即化般若寺也。無著執童子手。禮一拜取別。童子曰。回禮聖賢。因說偈曰。

面上無瞋供養具　　口裡無瞋吐妙香　心裡無瞋是真寶　　無染無著是真如

說是偈已。無著再拜。舉首不見童子。化寺亦隱。唯睹蒼山崔嵬。喬木蓊鬱。無著悲愴戀慕。佇立久之。因觀所遇老人之地。有白雲涌起。須臾遍谷。見文殊菩薩乘大師子。萬聖翼從。凡食頃間。東有一段黑雲來過。菩薩即隱。少頃雲散。既而遇汾州菩薩寺僧修政等六人。同至金剛窟。游禮聖蹟。忽聞山石震吼。聲如霹靂。群僧駭怖。奔走映藟。俄頃而息。修政等。詢問無著。乃言所遇之事。修政等。慶聞靈蹟。自恨不睹其事。即覷欷久之。乃依無著口。依實錄之。傳於遐邇。示后覽之者。注想靈峰矣。其無著。興修供養之事。具如別錄所載。此不繁述。又華嚴鈔說。無著。厥後常思靈異。一日覆在金剛窟。觀禮聖蹟

【現代漢語翻譯】現代漢語譯本：那人隨即起身，無著（Wuzhu，人名）也起身，一起走到殿前站立。老人說了偈語：『若人短暫一須臾，勝過建造恒河沙數七寶塔，寶塔終究會壞滅化為微塵，一念清凈心便能成就正覺。』偈語說完，老人回頭讓童子送他出寺。老人撫摸著無著的背說：『好好走吧。』無著便退了出來，走到金剛窟（Jingang Ku，地名，意為金剛的洞穴）邊。童子問道：『這是什麼窟？』無著說：『名叫金剛窟。』童子說：『金剛下面還有什麼字？』無著思索了很久，對童子說：『下面有般若（Bore，智慧）二字。』童子說：『這裡就是化般若寺（Huabanruo Si，寺廟名）啊。』無著握住童子的手，行一拜禮告別。童子說：『回禮聖賢。』於是說了偈語：『臉上沒有嗔恨就是供養的器具，口裡沒有嗔恨吐出美妙的香，心裡沒有嗔恨才是真正的寶貝，沒有污染沒有執著才是真如（Zhenru，佛教術語，指事物的本性）。』說完這偈語后，無著再次拜謝，抬頭卻不見了童子，化般若寺也消失了，只看到高聳的山巒，茂盛的樹木。無著悲傷戀慕，佇立了很久。於是觀看先前遇到老人的地方，有白雲涌起，一會兒遍佈山谷，看見文殊菩薩（Wenshu Pusa，佛教菩薩名）乘坐著大獅子，萬聖圍繞跟隨。大約一頓飯的功夫，東邊有一段黑雲飄過，菩薩隨即隱去。不久雲散去。之後遇到了汾州菩薩寺（Fenzhou Pusa Si，寺廟名）的僧人修政等六人，一同來到金剛窟，遊覽禮拜聖蹟。忽然聽到山石震動怒吼，聲音如同霹靂，眾僧驚駭恐懼，奔跑躲藏在草叢中。一會兒聲音停止。修政等人詢問無著，無著便說了所遇到的事情。修政等人慶幸聽聞了靈異事蹟，遺憾沒有親眼看到，於是嘆息了很久，便按照無著所說，如實記錄下來，流傳到遠近各地，給後來的遊覽者指示靈峰的所在。至於無著興建修繕供養的事情，詳細記載在別的記錄中，這裡不再贅述。另外《華嚴鈔》（Huayan Chao，佛教典籍名）中說，無著後來常常思念靈異之事，有一天又在金剛窟，觀看禮拜聖蹟。

【English Translation】 English version: The man then arose, and Wuzhu (name of a person) also arose. Together they went to the front of the hall and stood there. The old man spoke a verse: 'If a person, for even a brief moment, Surpasses building stupas of seven treasures as numerous as the sands of the Ganges, Treasure stupas will ultimately decay into dust, A single thought of pure mind achieves perfect enlightenment.' After reciting the verse, the old man turned to the boy and asked him to see him out of the temple. The old man stroked Wuzhu's back and said, 'Farewell.' Wuzhu then retreated and went to the edge of the Jingang Ku (name of a place, meaning Vajra Cave). The boy asked, 'What is this cave?' Wuzhu said, 'It is called Jingang Ku.' The boy said, 'What characters are below Jingang?' Wuzhu pondered for a long time and said to the boy, 'Below are the characters Bore (wisdom).' The boy said, 'This is Huabanruo Si (name of a temple).' Wuzhu held the boy's hand, bowed once, and took his leave. The boy said, 'Return the salutation to the sages.' Then he spoke a verse: 'A face without anger is an offering vessel, A mouth without anger emits wondrous fragrance, A heart without anger is a true treasure, Without defilement, without attachment, is true suchness (Zhenru, a Buddhist term referring to the true nature of things).' After speaking this verse, Wuzhu bowed again, but when he raised his head, he could no longer see the boy, and Huabanruo Si had also disappeared, leaving only towering mountains and lush trees. Wuzhu was saddened and longed for it, standing there for a long time. Then he looked at the place where he had met the old man, and white clouds arose, soon filling the valley. He saw Manjushri Bodhisattva (name of a Buddhist Bodhisattva) riding a great lion, surrounded by ten thousand saints. After about the time it takes to eat a meal, a patch of black clouds passed by from the east, and the Bodhisattva immediately disappeared. Soon the clouds dispersed. Later, he met six monks from Fenzhou Pusa Si (name of a temple), including Xiuzheng, who came to Jingang Ku together to visit and pay homage to the sacred sites. Suddenly, they heard the mountain rocks shake and roar, with a sound like thunder. The monks were terrified and ran to hide in the bushes. After a while, the sound stopped. Xiuzheng and the others asked Wuzhu, and Wuzhu told them what he had encountered. Xiuzheng and the others were glad to hear of the miraculous events, but regretted not having seen them with their own eyes. So they sighed for a long time, and then, according to what Wuzhu said, they recorded it truthfully and spread it far and wide, to show later visitors the location of the sacred peak. As for Wuzhu's construction and offering activities, they are recorded in detail in other records, and will not be repeated here. Furthermore, the Huayan Chao (name of a Buddhist text) says that Wuzhu later often thought of the miraculous events, and one day he was again at Jingang Ku, viewing and paying homage to the sacred sites.

。遇一老人。命入無著。推其先入。老人即入。遂不復出。無著窟前佇立。都無所見。忽睹冠裳數人。朱紫服色儼。至窟前相推而入。無著心疑。因詰其從者曰。此何人也。得入斯窟。答云。是一萬菩薩□帝揚化諸處。任官歲久。職滿卻歸此窟。蓋大聖文殊師利菩薩。見在窟中。講華嚴經。無著聞已。欣然隨入。行三兩步。石窟狹小。不容乃止。

神英和尚入化法華院十四

釋神英。俗姓韓氏。本滄州人也。齠年悟道。丱歲從師。諷誦精勤。日夜匪懈。事師竭力。五事無虧。操比松筠。心同金石。依年受具。行業益修。每念浮生。速于瞬息。遂乃杖錫雲遊。尋訪知識。早通禪定。兼明經論。遠詣南嶽。參神會和尚。他日謂英曰。汝於五臺山。有大因緣。速須北行。瞻禮文殊大聖。兼訪遺蹤。既承師教。策勵忘倦。以唐開元四年夏六月中旬到山。愿禮大聖。止華嚴王院。嘗一日齋后獨遊西林。忽睹精舍。額題法華之院。神英直入巡禮。俄見多寶佛塔一座四門。玉石形像。細妙光瑩。神工罕及。次後有護國仁王樓五間。上有玉石文殊普賢像並及部從。前三門一十三間。里門兩掖。有行官道場。亦有文殊普賢部從。三門外。是五臺山十寺血脈圖。巡禮既畢。神英欲出院門。復見眾僧。姿狀神異。心疑化境。遂出

【現代漢語翻譯】現代漢語譯本：遇到一位老人，命令（無著）進入無著窟。老人推讓（無著）先進入，老人隨即進入，便不再出來。無著在窟前佇立，什麼也看不見。忽然看見幾個頭戴官帽身穿官服的人，衣著顏色鮮艷，來到窟前互相謙讓著進入。無著心中疑惑，於是詢問他們的隨從說：『這些人是什麼人啊？得以進入這個石窟。』隨從回答說：『這是一萬位菩薩，在各地宣揚教化，任官多年，任期滿了便回到這個石窟。』原來是大聖文殊師利菩薩，現在石窟中，講授《華嚴經》。無著聽了之後，欣然跟隨進入，走了兩三步，石窟變得狹小，不能再進入了。

釋神英，俗姓韓，是滄州人。年幼時領悟佛道，少年時跟隨老師學習。誦讀經典非常勤奮，日夜不懈怠。侍奉老師竭盡全力，五事沒有缺失。品格比松樹竹子還要堅韌，心如同金石一般堅定。按年齡受了具足戒，修行更加精進。常常想到人生短暫，比閃電還要迅速。於是拄著錫杖雲遊四方，尋訪善知識。很早就通達禪定，並且精通經論。遠道前往南嶽，參拜神會和尚。有一天，神會和尚對神英說：『你與五臺山有很大的因緣，應該儘快北上，瞻仰文殊大聖，並且尋訪（文殊菩薩的）遺蹟。』神英接受了老師的教誨，努力前行不知疲倦，在唐開元四年夏天六月中旬到達五臺山。想要禮拜大聖，便住在華嚴王院。曾經有一天齋飯後獨自遊覽西林，忽然看見一座精舍，門匾上題寫著『法華之院』。神英直接進入巡禮，一會兒看見一座多寶佛塔，有四個門，玉石的佛像，精細美妙光彩照人，是人工難以達到的。後面有護國仁王樓五間，上面有玉石雕刻的文殊菩薩、普賢菩薩像以及他們的部從。前面三門一十三間，里門兩旁，有行官道場，也有文殊菩薩、普賢菩薩的部從。三門外，是五臺山十寺的血脈圖。巡禮完畢，神英想要走出院門，又看見許多僧人，姿態容貌神異。心中懷疑是（佛菩薩）變化的境界，於是走了出去。

【English Translation】 English version: He encountered an old man who instructed (Wuzhu) to enter the Wuzhu Cave. The old man deferred to (Wuzhu), who entered first, and the old man followed, never to be seen again. Wuzhu stood before the cave, seeing nothing. Suddenly, he saw several figures in official attire, their robes vibrant, deferentially entering the cave. Wuzhu, filled with doubt, inquired of their attendants, 'Who are these people who are allowed to enter this cave?' The attendants replied, 'These are ten thousand Bodhisattvas, who have been propagating teachings in various places. Having served their terms, they return to this cave.' It turned out that the great sage Manjushri Bodhisattva was inside the cave, expounding the Avatamsaka Sutra. Upon hearing this, Wuzhu joyfully followed, but after taking a few steps, the cave narrowed, preventing him from proceeding further.

Shi Shenying, whose lay surname was Han, was a native of Cangzhou. He awakened to the Dharma in his youth and studied with a teacher in his boyhood. He diligently recited the scriptures, day and night without懈怠. He served his teacher with utmost effort, fulfilling all five duties without fail. His integrity was like pine and bamboo, and his heart was as firm as gold and stone. Upon reaching the appropriate age, he received the full monastic precepts, and his practice became even more refined. He often reflected on the fleeting nature of life, which is swifter than a lightning flash. Therefore, he traveled with his staff, seeking out wise teachers. He attained proficiency in Chan meditation early on and was also well-versed in the scriptures and treatises. He traveled far to Nanyue to visit the Venerable Shenhui. One day, Shenhui said to Shenying, 'You have a great affinity with Mount Wutai. You must go north quickly to pay homage to the great sage Manjushri and seek out his traces.' Accepting his teacher's instruction, Shenying traveled tirelessly and arrived at the mountain in the middle of the sixth month of the fourth year of the Kaiyuan era of the Tang Dynasty. Desiring to pay homage to the great sage, he stayed at the Huayan Wang Monastery. One day, after the midday meal, he wandered alone in the Western Forest. Suddenly, he saw a monastery with a plaque inscribed 'The 法華院 Dharma Flower Monastery'. Shenying entered directly to circumambulate and pay respects. Soon, he saw a 多寶佛塔 Prabhutaratna Stupa with four gates, 玉石 jade and stone images, exquisitely beautiful and radiant, beyond human craftsmanship. Behind it was the 護國仁王樓 Protecting the Nation Benevolent Kings Pavilion with five bays, upon which were 玉石 jade and stone images of Manjushri Bodhisattva and Samantabhadra Bodhisattva, along with their retinues. In front of the three gates were thirteen bays, and on both sides of the inner gate were 行官道場 practice halls for traveling officials, also with retinues of Manjushri Bodhisattva and Samantabhadra Bodhisattva. Outside the three gates was a map of the ten monasteries of Mount Wutai. After completing his circumambulation and paying respects, Shenying wanted to leave the monastery gate, but he saw many monks with extraordinary appearances and demeanors. Suspecting that it was a transformed realm, he went out.

東行。約三十步間聞聲。回首視之。略無所見。神英乃悲泣久之曰。此必大聖所化。於我此地。有大因緣。即于化院之地。結庵而止。發大誓願。我當如化院建置伽藍。居之歲余。歸依者眾。遂募良匠。營構不酬工直。所須隨緣。遠自易州。千里求采玉石。製造尊像。罷琢精絕功妙。入神壁畫。多是吳道子之真跡。院成工畢。費盈百萬。題號法華之院。和尚因即住持。春秋七十有五。一日命諸門人。囑以後事。奄然示滅。年代雖遠。靈塔猶在。

道義和尚入化金閣寺十五

釋義禪師者。未詳姓氏。本江東人也。受業于衢州龍興寺。神清骨秀。風標彩人。唐開元二十四年四月二十三日。遠自江表。與杭州僧普守。同遊至臺山清涼寺粥院安止。有主事僧白。普請于東嶺荷薪。道義。即以竹鞋一兩。僱人代行。遂披三事衲衣。東北而行。訪尋文殊所在。心自惟曰。大聖是九祖佛師。神用叵測。洪纖隱顯。靡所不知。自恨。末法出家。聖賢伏跡。唯此臺山聖境。大攝生靈。金顏玉毫。有時而現。顧自江左。遠達靈山。無有患難。蓋由加持所致。伏願慈悲廣洽。不擇枯榮。普示真身。則愚誠愿之。精心一念。物我俱忘。忽舉目頃。見一老僧。身甚偉大。容色輝映。絲髮皓然。頂骨圖起。身掛云衲。神彩嚴峻。乘一白

【現代漢語翻譯】現代漢語譯本：道義（Daoyi）向東走去。大約走了三十步，聽到了聲音。回頭看，卻什麼也沒看見。神英（Shenying）於是悲傷地哭泣了很久，說：『這一定是菩薩顯靈。我與此地有很大的因緣。』於是就在化院（Huayuan）的地方，結廬而居。發下大誓願：『我應當像化院一樣，建造伽藍（qielan，寺院），居住於此。』一年多以後，歸依的人很多。於是招募優秀的工匠，不計工錢地建造。所需的物資，隨緣而來。從遙遠的易州（Yizhou），千里迢迢地尋求採辦玉石，製造佛像。雕琢精美絕倫，功力巧妙，如同神助。壁畫，大多是吳道子（Wu Daozi）的真跡。寺院建成完工，花費超過百萬。題名為法華院（Fahua Yuan）。和尚於是就住持此院。享年七十五歲。一天，他囑咐眾弟子，安排好後事，安詳地圓寂了。年代雖然久遠，但靈塔依然存在。道義和尚在化金閣寺（Huajin Ge Temple）的第十五件事釋義（Shiyi）禪師，不清楚他的姓氏。原本是江東（Jiangdong）人。在衢州（Quzhou）龍興寺（Longxing Temple）受業。他神清骨秀，風度翩翩。唐朝開元（Kaiyuan）二十四年四月二十三日，從遙遠的江表（Jiangbiao），與杭州（Hangzhou）的僧人普守（Pushou）一起，遊歷到臺山（Taishan）清涼寺（Qingliang Temple）的粥院安頓下來。有主事的僧人說，要大家去東嶺（Dongling）砍柴。道義，就用一兩竹鞋，僱人代替自己去。於是披上三事衲衣，向東北方向走去，尋訪文殊（Wenshu）菩薩的所在。心中暗想：『大聖是九祖佛師，神通不可測度。無論大小、隱顯，沒有不知道的。』自恨自己末法時期出家，聖賢隱匿軌跡。只有這臺山聖境，能夠廣攝生靈。金色的容顏，玉色的毫光，有時會顯現。自己從江左（Jiangzuo）出發，遠到靈山（Lingshan），沒有遇到任何患難。這都是由於菩薩的加持所致。伏願菩薩慈悲廣大，不分枯榮，普示真身。那麼我的愚誠願望，就能實現。』他精心一念，物我兩忘。忽然抬頭，看見一位老僧，身形非常高大，容貌光彩照人，頭髮雪白，頂骨高聳，身披雲衲，神采莊嚴，乘著一匹白

【English Translation】 English version: Daoyi walked eastward. After about thirty steps, he heard a sound. He turned back to look, but saw nothing. Shenying then wept sadly for a long time, saying, 'This must be a manifestation of the Great Sage. I have a great karmic connection with this place.' So he built a hermitage at the site of Huayuan (Huayuan, Temple name) and stayed there. He made a great vow: 'I shall build a Sangharama (qielan, monastery) like Huayuan and reside here.' After more than a year, many people came to take refuge. So he recruited skilled craftsmen to build without regard to wages. The necessary materials came as conditions allowed. From distant Yizhou (Yizhou, place name), he sought and purchased jade and stone from thousands of miles away to make statues of the Buddha. The carving was exquisite and unparalleled, the skill was miraculous, as if divinely inspired. The murals were mostly genuine works of Wu Daozi (Wu Daozi, famous painter). When the temple was completed, it cost over a million. It was named Fahua Yuan (Fahua Yuan, Temple name). The monk then became the abbot of this temple. He lived to the age of seventy-five. One day, he instructed his disciples, arranged his affairs, and passed away peacefully. Although the era is distant, the sacred stupa still exists. The Fifteenth Event of Monk Daoyi at Huajin Ge Temple (Huajin Ge Temple, Temple name) Chan Master Shiyi (Shiyi, Dharma name), whose surname is unknown, was originally from Jiangdong (Jiangdong, region name). He studied at Longxing Temple (Longxing Temple, Temple name) in Quzhou (Quzhou, city name). He was spiritually clear and physically refined, with a remarkable demeanor. On the 23rd day of the fourth month of the twenty-fourth year of the Kaiyuan (Kaiyuan, era name) period of the Tang Dynasty, he traveled from distant Jiangbiao (Jiangbiao, region name) with the monk Pushou (Pushou, Dharma name) from Hangzhou (Hangzhou, city name) to settle at the porridge hall of Qingliang Temple (Qingliang Temple, Temple name) on Mount Taishan (Taishan, mountain name). The supervising monk asked everyone to gather firewood on Dongling (Dongling, place name). Daoyi then used one tael of bamboo shoes to hire someone to go in his place. He then donned his three-piece kasaya and walked northeast, seeking the location of Manjushri (Wenshu, Manjushri) Bodhisattva. He thought to himself, 'The Great Sage is the teacher of the Buddhas of the Nine Ancestors, and his spiritual powers are immeasurable. Whether large or small, hidden or manifest, there is nothing he does not know.' He regretted that he had become a monk in the Dharma-ending Age, when sages and worthies conceal their traces. Only this sacred realm of Mount Taishan can widely gather sentient beings. Golden faces and jade-like rays of light sometimes appear. I have traveled from Jiangzuo (Jiangzuo, region name) to Lingshan (Lingshan, mountain name) without encountering any hardship. This is all due to the blessings of the Bodhisattva. I humbly pray that the Bodhisattva's compassion be vast, not discriminating between withered and flourishing, and that he may reveal his true form. Then my foolish and sincere wish will be fulfilled.' He focused his mind intently, forgetting both self and other. Suddenly, he looked up and saw an old monk, very tall, with a radiant face, snow-white hair, a prominent cranial protuberance, wearing a cloud-like kasaya, with a solemn and dignified demeanor, riding a white

象。尋嶺而來。道義見之。不覺避路。投身於地。傾心禮足。像行稍疾。俄頃而至。像以鼻觸義。意令禮拜。大聖僧謂義曰。師遠自江表。來陟靈山。不憚艱危。大收聖神。然此臺山一境。上下五峰。不論道俗。乃至足踐一土一石。非但滅生死之罪。佛記此等。當來必獲紫金之身。師既到來。因諧果就。自須喜倖幸莫大焉。今日天色雖和。然山頂風冷。即時且去。須取綿衣。明旦登臺。得其宜也。義遂禮謝。未及再視。像過如風。杳然莫睹。義歸清涼寺。取所寄衣衾。自宵達旦。方至西臺。果遇風寒。義師心自奇前事。莫敢語人。及上臺頂。果睹光瑞。靈塔八功德水。罔不周覽。明赴中臺。適行半路。復遇昨所見者乘象老僧。杖錫而來。謂義曰。師可急行。及他食次。老僧今日須到太原。一緣赴韋尹家齋。二要論少事。然不久別。午後為期。莫遠東西。自有訊息。義禮未畢。俄爾失所。義遂前進。至供養所。果與眾僧食。次義復奇之。慰沃心靈。體忘疲倦。直至日昃。略無音信。道義登嶺翹望。挈瓶行腳。向中臺頂上。處處巡禮。一心注想大聖真儀。又憶乘象神僧所教。佇伺訊息。靡敢懈倦。因出僧堂南。約數十步。翹首瞻望。忽見一童子。年十三四。衣新黃衫。履新麻屢。自稱覺一。雲和尚在金閣寺。遣來屈衢州道

【現代漢語翻譯】現代漢語譯本：

一頭象。沿著山嶺走來。道義（Daoyi，人名）看見了它，不由自主地避讓到路旁，俯身跪倒在地，虔誠地禮拜象的腳。像走得很快，一會兒就到了。像用鼻子觸碰道義，示意他禮拜。大聖僧對道義說：『您從遙遠的江表（長江以南地區）而來，登上這靈山（指五臺山），不畏懼艱難險阻，收穫了聖神的庇佑。然而這五臺山境內，上上下下五個山峰，無論是僧人還是俗人，乃至腳踩到一寸土地一塊石頭，不僅能消除生死之罪，而且據佛記載，這些人將來必定獲得紫金之身。您既然已經到來，因緣和合，自然應該感到無比慶幸。今天雖然天氣晴朗，但山頂風大寒冷，現在就先下去吧，需要取來棉衣，明天再登臺頂，這樣才合適。』道義於是禮拜感謝。還沒來得及再看，像就如風一般消失了，無影無蹤。道義回到清涼寺，取回寄存的衣物被褥，從晚上到天亮，才到達西臺。果然遇到了風寒。道義心裡暗自稱奇之前發生的事，不敢告訴別人。等到登上臺頂，果然看到了光芒瑞相，靈塔和八功德水，無不一一遊覽。第二天前往中臺，剛走了一半路，又遇到了昨天見到的那位乘象的老僧，拄著錫杖走來，對道義說：『您可以快點走。等到僧人們吃飯的時候，老僧今天必須趕到太原，一是爲了應韋尹（Wěi Yǐn，人名）家的齋飯，二是要商議一些小事。但不會很久分別，約好午後為期，不要走遠，自會有訊息。』道義還沒來得及行禮，老僧就忽然消失了。道義於是繼續前進，到達供養所，果然和眾僧一起吃飯。道義再次感到驚奇，內心感到安慰和滋潤，忘記了疲倦。直到太陽偏西，仍然沒有音信。道義登上山嶺翹首張望，提著水瓶行走，向中臺頂上，到處巡禮，一心想著大聖的真容，又想起乘象神僧的教誨，等待著訊息，不敢懈怠。於是走出僧堂南面，大約幾十步遠，抬頭瞻望，忽然看見一個童子，年齡十三四歲，穿著嶄新的黃色衫，穿著新的麻鞋，自稱覺一（Juéyī，人名），說和尚在金閣寺（Jīngé Sì，寺廟名），派來請衢州道

【English Translation】 English version:

An elephant. Coming along the ridge. Daoyi (道義, a person's name) saw it and unconsciously stepped aside, throwing himself to the ground, wholeheartedly prostrating at the elephant's feet. The elephant moved rather quickly, arriving in a short while. The elephant touched Daoyi with its trunk, intending to have him prostrate. The great holy monk said to Daoyi: 'You have come from the distant Jiangbiao (江表, the area south of the Yangtze River), ascending this sacred mountain (referring to Mount Wutai), not fearing hardship and danger, and have received the blessings of the holy spirits. However, within the boundaries of this Mount Wutai, the five peaks above and below, regardless of monks or laypeople, even if they step on an inch of soil or a stone, not only will they eliminate the sins of birth and death, but according to the Buddha's records, these people will surely obtain a body of purple gold in the future. Since you have arrived, the causes and conditions have come together, you should naturally feel extremely fortunate. Although the weather is fine today, the wind on the summit is cold, so go down now, you need to fetch cotton clothes, and ascend the platform tomorrow, that will be appropriate.' Daoyi then bowed and thanked him. Before he could look again, the elephant disappeared like the wind, without a trace. Daoyi returned to Qingliang Temple (清涼寺, a temple name), retrieved the clothes and bedding he had deposited, and only reached the West Platform from night until dawn. As expected, he encountered the cold wind. Daoyi secretly marveled at what had happened before, not daring to tell anyone. When he reached the top of the platform, he indeed saw the auspicious light, the spiritual pagoda, and the waters of the eight merits, all of which he visited. The next day, he went to the Central Platform, and halfway there, he met the old monk riding the elephant again, walking with a staff, and said to Daoyi: 'You can go quickly. When the monks are eating, the old monk must go to Taiyuan today, one is to attend the vegetarian meal at Wei Yin's (韋尹, a person's name) house, and the other is to discuss some minor matters. But it won't be a long separation, make an appointment for the afternoon, don't go far, there will be news.' Before Daoyi could finish his salute, the old monk suddenly disappeared. Daoyi then continued forward and arrived at the offering place, and indeed ate with the monks. Daoyi was again surprised, his heart felt comforted and nourished, and he forgot his fatigue. Until the sun was setting, there was still no news. Daoyi climbed the ridge and looked out, carrying a water bottle and walking, towards the top of the Central Platform, patrolling and paying homage everywhere, focusing his mind on the true appearance of the great saint, and remembering the teachings of the divine monk riding the elephant, waiting for news, not daring to slacken. So he went out of the south side of the monks' hall, about dozens of steps away, and looked up, suddenly he saw a boy, thirteen or fourteen years old, wearing a brand new yellow shirt and new hemp shoes, calling himself Jueyi (覺一, a person's name), saying that the monk was in Jin'ge Temple (金閣寺, a temple name), and sent him to invite Quzhou Dao

義阇梨喫茶。義遽隨覺一。向東北行。二三百步。舉目見一金橋。義即隨登。乃金閣寺。三門樓閣。金色晃曜奪目。大閣三層。上下九間。睹之驚異。虔心設禮。遂入寺庭。堂殿廊廡。皆金寶間飾。獨當門大樓。及所度橋。純以紫磨真金成之。義瞻仰不暇。神志若失。唯竭誠展禮。童子引義入東廂。從南第一院登門。忽見乘象老僧。當門踞大金繩床而坐。云阿師來耶。莫要禮拜。請上階來。義欲敷坐具展拜。老僧制之。義不敢拒命。即升堂佇立。大聖呼覺一。取一小繩床來。令阇梨坐其繩床。器物跡是純金道義合掌頂禮。悚惕而坐。內懷驚歎。未敢諮詢。少選。大聖謂向義曰。阿師從江東來。彼處佛法如何。義曰。末法住持。少奉戒律。若非目證不可知也。大聖言。善哉。義因此方敢咨問。謂和尚曰。此中佛法如何。大聖曰。此中佛法。凡聖同居。不在名相。但隨緣利物。即是大乘。義曰。和尚寺舍尤廣。觸目皆是黃金所成。愚情莫能測度。可謂不思議者也。大聖曰。然。遂令覺一。將茶及藥食來。既至。命義啜食。香味芬馥。回殊常味。食已。大聖復召覺一。送阿師游十二院。義與覺一。遍歷諸院修謁。至大食堂前。多有僧侶。或禪或律。若坐若行。數約盈萬。或復受禮。或相承接者。十二院題額各異。

東廊六

【現代漢語翻譯】義阇梨（梵語老師）正在喝茶。覺一（人名）立刻跟隨義阇梨。他們向東北方向走了二三百步，抬頭看見一座金橋。義阇梨隨即登上金橋，發現那裡是金閣寺。寺廟的三門樓閣，金光閃耀，非常奪目。大閣有三層，上下共九間，義阇梨見了感到非常驚異，虔誠地行禮。於是進入寺院庭院，只見殿堂、廊廡，都用金銀珠寶裝飾。只有正對著大門的樓，以及他們走過的橋，完全是用純紫磨真金製成的。義阇梨瞻仰都來不及，神情恍惚，只是竭盡誠意地行禮。童子引領義阇梨進入東廂房，從南邊第一個院子入門。忽然看見一位乘象的老僧，坐在大門處一張巨大的金繩床上。老僧說：『阿師（梵語老師）來了嗎？不用禮拜，請上臺階來。』義阇梨想要鋪設坐具行禮，老僧制止了他。義阇梨不敢違抗命令，立即走上堂，恭敬地站立。大聖（指老僧）呼喚覺一，拿來一張小繩床，讓阇梨坐在上面。器物痕跡都是純金的，義阇梨合掌頂禮，恭敬而坐，內心充滿驚歎，不敢詢問。過了一會兒，大聖對義阇梨說：『阿師從江東來，那裡的佛法怎麼樣？』義阇梨說：『末法時代，修行人很少遵守戒律，若非親眼所見，是無法知道的。』大聖說：『很好。』義阇梨因此才敢請教，對和尚說：『這裡的佛法怎麼樣？』大聖說：『這裡的佛法，凡人和聖人同住在一起，不在於名相，只要隨緣利益眾生，就是大乘佛法。』義阇梨說：『和尚的寺廟非常廣闊，觸目所及都是黃金製成的，以我的愚鈍，實在無法理解，真可謂不可思議啊。』大聖說：『是的。』於是命令覺一，拿茶和藥食來。東西拿來后，命令義阇梨喝茶吃東西，香味芬芳濃郁，與平常的味道不同。吃完后，大聖又召見覺一，讓他帶領阿師遊覽十二院。義阇梨與覺一，走遍各個院落參拜，來到大食堂前，那裡有很多僧侶，有的修禪，有的學律，有的坐著，有的走著，人數大約有一萬。有的接受禮拜，有的互相迎接。十二院的題額各不相同。東廊六

【English Translation】 The Acharya (Sanskrit teacher) Yi was drinking tea. Jue Yi (personal name) immediately followed Acharya Yi. They walked two or three hundred steps northeast and looked up to see a golden bridge. Acharya Yi then ascended the golden bridge and found it was the Golden Pavilion Temple. The temple's three gates and pavilions were dazzling with golden light. The great pavilion had three stories, with nine rooms up and down. Acharya Yi was amazed and reverently paid his respects. He then entered the temple courtyard, where the halls, corridors, and verandas were decorated with gold and jewels. Only the building facing the main gate and the bridge they had crossed were made entirely of pure Zimo (purple-tinged) gold. Acharya Yi was overwhelmed and lost in thought, only able to pay his respects with utmost sincerity. A young attendant led Acharya Yi into the east wing, entering through the first courtyard from the south. Suddenly, he saw an old monk riding an elephant, sitting on a large golden rope bed at the gate. The old monk said, 'Has the Acharya arrived? No need to bow, please come up the steps.' Acharya Yi wanted to spread out his sitting mat to bow, but the old monk stopped him. Acharya Yi dared not disobey, so he immediately went up to the hall and stood respectfully. The Great Sage (referring to the old monk) called Jue Yi to bring a small rope bed and asked the Acharya to sit on it. The utensils were all pure gold. Acharya Yi put his palms together in reverence and sat down respectfully, filled with amazement and不敢諮詢 (daring not to ask). After a while, the Great Sage said to Acharya Yi, 'The Acharya comes from Jiangdong (area south of the Yangtze River), how is the Buddha Dharma there?' Acharya Yi said, 'In this Dharma-ending age, few practitioners uphold the precepts. Unless one sees it with one's own eyes, it is impossible to know.' The Great Sage said, 'Good.' Acharya Yi then dared to inquire, saying to the monk, 'How is the Buddha Dharma here?' The Great Sage said, 'Here, the Buddha Dharma is where ordinary people and sages live together, not in names and forms. Just benefiting beings according to conditions is the Great Vehicle.' Acharya Yi said, 'The monk's temple is very vast, and everything in sight is made of gold. With my foolishness, I cannot fathom it, truly it is inconceivable.' The Great Sage said, 'Indeed.' Then he ordered Jue Yi to bring tea and medicinal food. Once brought, he ordered Acharya Yi to drink tea and eat. The fragrance was rich and unique, different from ordinary flavors. After eating, the Great Sage summoned Jue Yi again, asking him to lead the Acharya to visit the twelve courtyards. Acharya Yi and Jue Yi traveled through the various courtyards, paying respects. Arriving in front of the great dining hall, there were many monks, some practicing Chan (Zen), some studying the Vinaya (discipline), some sitting, some walking, numbering about ten thousand. Some were receiving bows, some were greeting each other. The inscriptions on the twelve courtyards were all different. East corridor six

院大聖菩薩院觀音菩薩院藥王菩薩院虛空藏菩薩院大慧菩薩院龍藟菩薩院

西廊六院普賢菩薩院大勢至菩薩院藥上菩薩院地藏菩薩院金剛慧菩薩院馬鳴菩薩院

義巡謁畢。老僧遣義早歸。寒山難住。道義遂辭老僧。出寺百步。回顧已失所在。但空山喬木而已。方知化寺。遂回長安。大曆元年。列其上事。聞奏太宗皇帝。帝下敕建置。詔十節度使照修創焉。

法照和尚入化竹林寺十六

釋法照者。本南梁人也。未詳姓氏。唐大曆二年二月十三日。南嶽云峰寺食堂內食粥。照向缽中。見五臺山。佛光寺東北一里餘。有山。山下有澗。澗北有一石門。自覺身入石門。行五里許。見一寺。題云。大聖竹林之寺。久之方隱。心極駭異。二十七日辰時。還向缽中。盡見五臺山華嚴寺。諸寺瞭然可觀。地皆金色。殊無山林。內外明澈。池臺樓觀。眾寶莊嚴。文殊大聖。及萬菩薩。咸處其中。又現諸佛凈國。食畢方滅。心疑益甚。因歸院語諸僧。眾且問有人嘗至五臺山否。時有嘉延曇暉二阇梨。應曰。某甲曾到五臺山佛光寺安泊。與師缽內所見。頗同。雖然問知。亦未發心游禮。至四年夏。在衡州湘東寺高樓之上。九旬入唸佛道場。及六月初二日未時。五色祥雲。遍覆諸寺。雲中現諸樓閣。閣中有數十梵僧。各長

【現代漢語翻譯】現代漢語譯本：院內有大聖菩薩院（Mahasattva Bodhisattva，偉大的菩薩）、觀音菩薩院（Avalokiteśvara Bodhisattva，觀世音菩薩）、藥王菩薩院（Bhaisajyaraja Bodhisattva，藥王菩薩）、虛空藏菩薩院（Akasagarbha Bodhisattva，虛空藏菩薩）、大慧菩薩院（Mahamati Bodhisattva，大慧菩薩）、龍藟菩薩院（Nagarjuna Bodhisattva，龍樹菩薩）。西廊有六院，分別是普賢菩薩院（Samantabhadra Bodhisattva，普賢菩薩）、大勢至菩薩院（Mahasthamaprapta Bodhisattva，大勢至菩薩）、藥上菩薩院（Bhaisajyasamudgata Bodhisattva，藥上菩薩）、地藏菩薩院（Ksitigarbha Bodhisattva，地藏菩薩）、金剛慧菩薩院（Vajramati Bodhisattva，金剛慧菩薩）、馬鳴菩薩院（Asvaghosa Bodhisattva，馬鳴菩薩）。道義巡禮完畢。老僧讓道義早點回去，寒山難以久留。道義於是告別老僧，走出寺廟百步，回頭看時，寺廟已經消失不見，只剩下空曠的山林和高大的樹木。這才明白是神仙顯化的寺廟。於是返回長安，在大曆元年，將此事上報，奏明太宗皇帝。皇帝下令建造寺廟，詔令十位節度使按照旨意進行修建。法照和尚入化竹林寺第十六釋法照，原本是南梁人，姓名不詳。唐朝大曆二年二月十三日，在南嶽云峰寺的食堂里吃粥。法照向缽中看去，看見五臺山，佛光寺東北一里多路的地方，有一座山，山下有一條澗，澗的北面有一座石門。他感覺自己進入了石門，走了五里左右，看見一座寺廟，上面題寫著『大聖竹林之寺』。過了很久才消失不見，心中非常驚異。二十七日辰時，再次向缽中看去，完全看見了五臺山的華嚴寺，各個寺廟都清晰可見，地面都是金色的，沒有山林，內外明亮清澈，池塘樓臺，都是用各種珍寶裝飾的。文殊大聖（Manjusri，文殊菩薩）和萬名菩薩都在其中。又顯現出諸佛的清凈國土，吃完粥后才消失。心中更加疑惑。於是回到寺院告訴眾僧，眾僧問是否有人曾經去過五臺山。當時有嘉延和曇暉兩位阿阇梨（Acarya，導師）回答說：『我們曾經到過五臺山的佛光寺安頓住宿，和法師在缽中看到的景象很相似。』雖然問清楚了，但也沒有發心去朝拜。到了四年夏天，在衡州湘東寺的高樓上，進行了九旬的唸佛道場。到了六月初二日未時，五色祥雲覆蓋了各個寺廟，雲中顯現出各種樓閣，樓閣中有數十位梵僧，各自高大

【English Translation】 English version: Within the courtyard are the Mahasattva Bodhisattva Hall (Mahasattva Bodhisattva, the Great Being Bodhisattva), the Avalokiteśvara Bodhisattva Hall (Avalokiteśvara Bodhisattva, the Bodhisattva of Compassion), the Bhaisajyaraja Bodhisattva Hall (Bhaisajyaraja Bodhisattva, the Medicine King Bodhisattva), the Akasagarbha Bodhisattva Hall (Akasagarbha Bodhisattva, the Space Treasury Bodhisattva), the Mahamati Bodhisattva Hall (Mahamati Bodhisattva, the Great Wisdom Bodhisattva), and the Nagarjuna Bodhisattva Hall (Nagarjuna Bodhisattva, the Dragon Tree Bodhisattva). In the west corridor are six halls: the Samantabhadra Bodhisattva Hall (Samantabhadra Bodhisattva, the Universal Worthy Bodhisattva), the Mahasthamaprapta Bodhisattva Hall (Mahasthamaprapta Bodhisattva, the Great Strength Bodhisattva), the Bhaisajyasamudgata Bodhisattva Hall (Bhaisajyasamudgata Bodhisattva, the Medicine Superior Bodhisattva), the Ksitigarbha Bodhisattva Hall (Ksitigarbha Bodhisattva, the Earth Treasury Bodhisattva), the Vajramati Bodhisattva Hall (Vajramati Bodhisattva, the Diamond Wisdom Bodhisattva), and the Asvaghosa Bodhisattva Hall (Asvaghosa Bodhisattva, the Horse Cry Bodhisattva). Dao Yi finished his pilgrimage. The old monk told Dao Yi to return early, as it was difficult to stay long in Hanshan. Dao Yi then bid farewell to the old monk and walked a hundred steps out of the temple. Looking back, the temple had disappeared, leaving only empty mountains and tall trees. Only then did he realize it was a temple manifested by deities. He then returned to Chang'an and, in the first year of the Dali era, reported the matter to Emperor Taizong. The emperor issued an edict to build the temple, ordering the ten Jiedushi (military governors) to oversee its construction. Chapter Sixteen: Venerable Master Fazhao Enters the Transformed Bamboo Forest Temple The Venerable Master Shi Fazhao was originally from Nanliang, his surname unknown. On the thirteenth day of the second month of the second year of the Dali era of the Tang Dynasty, while eating porridge in the dining hall of Yunfeng Temple in Nanyue, Fazhao looked into his bowl and saw Mount Wutai. About a mile northeast of Foguang Temple, there was a mountain, and at the foot of the mountain was a stream. North of the stream was a stone gate. He felt himself entering the stone gate and walking about five li (Chinese miles), where he saw a temple with the inscription 'Great Sage Bamboo Forest Temple'. After a long time, it disappeared, and he was greatly astonished. On the twenty-seventh day, at the hour of chen (7-9 AM), he looked into his bowl again and saw the complete Huayan Temple of Mount Wutai. All the temples were clearly visible, the ground was golden, and there were no mountains or forests. The interior and exterior were bright and clear, and the ponds, terraces, and pavilions were adorned with various treasures. Manjusri (Manjusri, the Bodhisattva of Wisdom) and ten thousand Bodhisattvas were all present. The pure lands of the Buddhas also appeared, and then disappeared after he finished eating the porridge. He was even more puzzled. So he returned to the temple and told the monks, who asked if anyone had ever been to Mount Wutai. At that time, the two Acaryas (Acarya, teachers) Jiayan and Tanhui replied, 'We have stayed at Foguang Temple on Mount Wutai, and what the master saw in the bowl is quite similar.' Although they had inquired about it, they had not yet resolved to make a pilgrimage. In the summer of the fourth year, on the high tower of Xiangdong Temple in Hengzhou, he entered a ninety-day Amitabha recitation retreat. On the second day of the sixth month, at the hour of wei (1-3 PM), auspicious five-colored clouds covered all the temples, and various pavilions appeared in the clouds, with dozens of Brahma monks in each pavilion, each tall

一丈。執錫行道。衡州奉郭。咸見阿彌陀佛。及文殊普賢一萬菩薩。俱在此會。其身高大。眾睹聖現。涕泣致禮。酉時方滅。法照向晚行道場外。遇一老人。年約七十。告法照曰。阿師。嘗發願向五臺山。今何不去。法照曰。時難路險。若為去得。老人曰。師可急去。法照卻入道場。再發誠愿。夏滿即往臺山。禮拜大聖。是秋八月十三日。自南嶽。與同志十人。來游臺山。果無留難。至明年四月初五日。方達五臺縣。南遙望。對佛光寺。南有數十道白光。舉眾咸睹。六日詣佛光寺棲止。果如缽中所見之寺。是夜後分。因出房戶。忽見一道白光。從北山下來。至法照前。師遽入堂內。乃問眾僧曰。是何光相。僧答言。此處常有大聖不思議之光相。照聞已。即具威儀。步尋其光。遂至寺東北。約一里許有山。山下有澗。澗北有一石門。及見二青衣童子。似八九歲。顏貌端正。倚門而立。一稱善財。一名難陀。相見歡喜。問訊禮拜法照云。何故多時流浪生死。始來相見。遂引入門。向北而行。將至五里。忽見一金門樓。可高百尺。兼有掖樓。漸至門所。方見一寺。寺前有大金橋。金榜題號曰。大聖竹林之寺。一如缽中所見。周圓可二十里。中有一百二十院。院中皆有寶塔莊嚴。其地純是黃金。渠流花果。充滿其中。法照入寺

【現代漢語翻譯】現代漢語譯本一丈（約三米）。手持錫杖行走。在衡州奉郭，大家都見到了阿彌陀佛（Amitabha）以及文殊菩薩（Manjusri）和普賢菩薩（Samantabhadra）等一萬位菩薩，都聚集在這個法會上。他們的身形高大，眾人親眼目睹了聖像顯現，都流著眼淚行禮致敬。到了酉時（下午五點到七點）聖像才消失。法照（Fazhao）在傍晚於道場外行走時，遇到一位老人，年紀大約七十歲。老人告訴法照說：『阿師（對僧人的尊稱），您曾經發愿前往五臺山（Mount Wutai），現在為什麼不去呢？』法照說：『現在時局艱難，道路險阻，怎麼去得了呢？』老人說：『您可以趕快去。』法照於是回到道場，再次虔誠發願，夏天一結束就前往五臺山，禮拜大聖（指文殊菩薩）。這年秋天八月十三日，從南嶽（Mount Heng）出發，與十位同道之人，一同遊歷五臺山，果然沒有遇到什麼阻礙。到了第二年四月初五，才到達五臺縣。從南邊遙望，對著佛光寺（Foguang Temple），南邊有幾十道白光，所有人都看到了。初六前往佛光寺居住，果然和缽中所見到的寺廟一樣。這天晚上後半夜，因為走出房間，忽然看到一道白光，從北山下來，到了法照面前。法照急忙進入堂內，於是問眾僧說：『這是什麼光相？』僧人回答說：『這裡經常有大聖不可思議的光相。』法照聽了之後，就整理好儀容，沿著光芒尋找，於是到了寺廟東北邊，大約一里左右的地方有一座山，山下有一條澗，澗北有一座石門，並且看見兩位青衣童子，大約八九歲，容貌端正，靠著門站立。一個名叫善財（Sudhana），一個名叫難陀（Nanda）。他們相見歡喜，問候並禮拜法照說：『為什麼長時間流浪生死，現在才來相見？』於是將他引入門內，向北而行，走了將近五里路，忽然看見一座金門樓，大約高一百尺，還有側樓。漸漸到了門前，才看見一座寺廟。寺廟前有一座大金橋，金榜上題寫著：大聖竹林之寺（Great Sage Bamboo Grove Temple）。完全和缽中所見一樣，周圍大約二十里。中間有一百二十座院落，院落中都有寶塔裝飾，這片土地全是黃金，水渠里流淌著花果，充滿其中。法照進入寺廟。

【English Translation】 English version One zhang (approximately 3 meters). Carrying a tin staff while walking. In Fengguo of Hengzhou, everyone saw Amitabha (Amitabha) and Manjusri (Manjusri) and Samantabhadra (Samantabhadra) and other ten thousand Bodhisattvas, all gathered at this assembly. Their figures were tall, and the crowd witnessed the holy appearance, all shedding tears and paying their respects. The holy image disappeared at youshi (5 PM to 7 PM). Fazhao (Fazhao), while walking outside the monastery in the evening, encountered an old man, about seventy years old. The old man told Fazhao: 'Master (a respectful term for monks), you once vowed to go to Mount Wutai (Mount Wutai), why aren't you going now?' Fazhao said, 'The times are difficult and the roads are dangerous, how can I go?' The old man said, 'You can go quickly.' Fazhao then returned to the monastery and made a sincere vow again, to go to Mount Wutai as soon as summer ended, to pay homage to the Great Sage (referring to Manjusri). In the autumn of that year, on the thirteenth day of August, he set off from Mount Heng (Mount Heng), and traveled to Mount Wutai with ten like-minded companions, and indeed encountered no obstacles. On the fifth day of the fourth month of the following year, they arrived at Wutai County. Looking south from afar, towards Foguang Temple (Foguang Temple), there were dozens of white lights to the south, which everyone saw. On the sixth, they went to Foguang Temple to stay, and it was indeed the same as the temple seen in the bowl. In the latter half of that night, because he went out of his room, he suddenly saw a white light coming down from the north mountain and reaching Fazhao. Fazhao hurriedly entered the hall, and then asked the monks, 'What is this light?' The monks replied, 'There is often the inconceivable light of the Great Sage here.' After hearing this, Fazhao tidied up his appearance and followed the light, and then arrived at a mountain about one li (approximately 0.5 kilometers) northeast of the temple. There was a stream at the foot of the mountain, and a stone gate north of the stream, and he saw two boys in green clothes, about eight or nine years old, with upright faces, standing by the door. One was named Sudhana (Sudhana), and the other was named Nanda (Nanda). They were happy to see each other, greeted and bowed to Fazhao, saying, 'Why have you been wandering in samsara for so long, and only now do we meet?' Then they led him into the gate, and walked north for nearly five li, and suddenly saw a golden gate tower, about one hundred chi (approximately 33 meters) high, with side towers. Gradually approaching the gate, he saw a temple. In front of the temple was a large golden bridge, and on the golden plaque was written: Great Sage Bamboo Grove Temple (Great Sage Bamboo Grove Temple). It was exactly as seen in the bowl, with a circumference of about twenty li (approximately 10 kilometers). In the middle were one hundred and twenty courtyards, all decorated with pagodas. The land was all gold, and the canals flowed with flowers and fruits, filling it. Fazhao entered the temple.

。至講堂內。見大聖文殊在西。普賢在東。各處師子之座說法。次其身及座。高可百尺。文殊左右。菩薩萬餘。普賢亦有無數菩薩。前後圍繞。法照。至二聖前師子座下。稽首禮已。問二聖言。末代凡夫。去聖時遠。智識轉劣。垢障尤深。煩惱蓋纏。佛性無由顯現。佛法浩瀚。未審。修行於何法門。最為其要。易得成佛。利樂群生。唯愿大聖為斷疑網。時文殊師利告言。汝以唸佛。今正是時。諸修行門。無過唸佛。供養三寶。福慧雙修。此之二門。最為其要。所以者何。我於過去久遠劫中。因觀佛故。因唸佛故。因供養故。今得一切種智。是故。一切諸法般若波羅蜜多。現深禪定乃至。諸佛成無上覺。皆從唸佛而生。故知唸佛是諸法之王。汝等應當常念無上法王。令無休息。法照又問。當云何念。文殊告言。此世界西。有極樂國。彼當有佛。號阿彌陀。彼佛願力不可思議。當須繫念諦觀彼國。令無間斷。命終之後。決定往生彼佛國中。永不退轉。速出三界。疾得成佛。說是語已。時二大聖。各舒金色手。摩法照頂。而為授記。汝已唸佛故。不久證於無上正等菩提。若善男子善女人。愿疾成佛者。無過唸佛。則能速證無上菩提。盡此一報之身。定□苦海。到于彼岸。時文殊大聖而說偈言。

汝等欲求解脫者　　應當

【現代漢語翻譯】現代漢語譯本：到達講堂內，法照看見大聖文殊菩薩在西邊，普賢菩薩在東邊，各自在高大的獅子座上說法。他們的身軀和座位都高達百尺。文殊菩薩左右有萬餘菩薩，普賢菩薩前後也有無數菩薩圍繞。法照來到兩位聖者面前的獅子座下，稽首禮拜完畢，向兩位聖者問道：『末法時代的凡夫，距離聖人的時代已經很久遠，智慧知識日益衰退，業障尤其深重，被煩惱所覆蓋纏繞，佛性沒有辦法顯現。佛法浩瀚無邊，不知道修行哪種法門最為重要，容易成就佛果，利益安樂眾生？唯愿大聖為我解除疑惑。』當時，文殊師利菩薩告訴法照說：『你以唸佛法門修行，現在正是時候。各種修行法門中，沒有超過唸佛的。供養三寶，福慧雙修，這兩種法門最為重要。』『為什麼這麼說呢？我在過去久遠劫中，因為觀察佛的緣故，因為憶念佛的緣故，因為供養佛的緣故，現在才得到一切種智（sarvajna，一切智慧）。因此，一切諸法般若波羅蜜多（prajnaparamita，通過智慧到達彼岸），甚深禪定，乃至諸佛成就無上正覺（anuttara-samyak-sambodhi，無上圓滿的覺悟），都是從唸佛而生。所以要知道，唸佛是諸法之王。你們應當常常念無上法王，不要停止。』法照又問：『應當如何唸佛呢？』文殊菩薩告訴他說：『這個世界的西方，有極樂世界（Sukhavati），那裡有一尊佛，號為阿彌陀佛（Amitabha）。阿彌陀佛的願力不可思議，應當繫念專注地觀想那個極樂世界，不要間斷。命終之後，必定往生到阿彌陀佛的國度中，永遠不會退轉，迅速脫離三界（trailokya，欲界、色界、無色界），快速成就佛果。』說完這些話后，兩位大聖各自伸出金色的手，摩法照的頭頂，併爲他授記：『你因爲念佛的緣故，不久將證得無上正等菩提（anuttara-samyak-sambodhi，無上圓滿的覺悟）。如果善男子善女人，希望快速成佛，沒有超過唸佛的，就能快速證得無上菩提。盡此一生的報身，一定能脫離苦海，到達彼岸。』當時，文殊大聖說偈語道：『你們想要尋求解脫的人，應當...』

【English Translation】 English version: Upon arriving inside the lecture hall, Fazhao saw the great sage Manjushri (Manjushri, embodiment of wisdom) in the west and Samantabhadra (Samantabhadra, embodiment of practice) in the east, each expounding the Dharma on lofty lion thrones. Their bodies and seats were a hundred feet tall. Manjushri was surrounded by over ten thousand Bodhisattvas, and Samantabhadra was also surrounded by countless Bodhisattvas. Fazhao approached the lion throne of the two sages, bowed his head in reverence, and asked the two sages: 'Ordinary beings in the degenerate age are far removed from the time of the sages, their wisdom and knowledge are declining, their karmic obstacles are especially deep, they are covered and entangled by afflictions, and their Buddha-nature has no way to manifest. The Buddha-dharma is vast and boundless, I do not know which Dharma gate is most important for cultivation, easy to achieve Buddhahood, and beneficial to all beings? I hope that the great sages will dispel my doubts.' At that time, Manjushri Bodhisattva told Fazhao: 'You should cultivate with the practice of Buddha-Recitation, now is the right time. Among all the Dharma gates of cultivation, none surpasses Buddha-Recitation. Making offerings to the Three Jewels (triratna, Buddha, Dharma, Sangha), cultivating both merit and wisdom, these two Dharma gates are the most important.' 'Why is this so? In the distant past kalpas, because of contemplating the Buddha, because of reciting the Buddha, because of making offerings to the Buddha, I have now attained all-knowing wisdom (sarvajna, all-knowing). Therefore, all Dharmas, Prajnaparamita (prajnaparamita, perfection of wisdom), profound Samadhi, and even the Buddhas attaining Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), all arise from Buddha-Recitation. Therefore, know that Buddha-Recitation is the king of all Dharmas. You should constantly recite the unsurpassed Dharma King, without ceasing.' Fazhao then asked: 'How should one recite the Buddha?' Manjushri told him: 'To the west of this world, there is the Land of Ultimate Bliss (Sukhavati), where there is a Buddha named Amitabha (Amitabha). The power of Amitabha Buddha's vows is inconceivable, you should focus your mind and contemplate that Land, without interruption. After the end of this life, you will definitely be reborn in Amitabha Buddha's land, never regress, quickly escape the Three Realms (trailokya, desire realm, form realm, formless realm), and quickly attain Buddhahood.' After saying these words, the two great sages each extended their golden hands, touched Fazhao's head, and bestowed a prophecy upon him: 'Because you have recited the Buddha, you will soon attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If good men and good women wish to quickly attain Buddhahood, there is nothing better than Buddha-Recitation, which can quickly attain unsurpassed Bodhi. Exhausting this one lifetime, you will certainly escape the sea of suffering and reach the other shore.' At that time, the great sage Manjushri spoke this verse: 'Those of you who wish to seek liberation, should...'

先除我慢心　嫉妒名利及慳貪　　去卻如斯不善意　應專念彼彌陀號　　即能安住佛境界　若能安住佛境界　　是人常見一切佛　若得常見一切佛　　即能了達真如性　若能速斷諸煩惱　　即能了達真如性　在苦海中而常樂　　譬如蓮華不著水　而心清凈出愛河　　即能速證菩提果

於是。文殊師利菩薩。又說偈言。

諸法唯心造　　了心不可得　常依此修行　　是名真實相

普賢菩薩。亦說偈言。

普誡汝及一切眾　　常應謙下諸比丘　忍辱即是菩提因　　無瞋必招端正報　一切眾見皆歡喜　　即發無上菩提心　若依此語而修行　　微塵佛剎從心現　悉能廣修諸行愿　　運接一切諸有情　速離愛河登彼岸　　□□□□□□□

法照聞已。歡喜踴躍。疑網悉除。法照禮謝已。合掌而立。文殊師利告法照言。汝可往詣諸菩薩院。次第巡禮。即受教已。次第巡禮。遂至七寶果園。其果才熟。可大如碗。即取食之。味甚香美。法照食已。身意泰然。回至大聖前。作禮辭退。遣二童子。送至門外。禮已舉頭。遂隱不見。師乃愴然。倍增悲感。遂立石題記。今猶在焉。四月八日。至華嚴寺般若院。西樓下安止。十三日日中后。與五十餘僧。同往金剛窟巡禮。到無著見大聖

【現代漢語翻譯】現代漢語譯本首先去除我慢之心，嫉妒名利以及慳吝貪婪，去除這些不善的意念，應當專心念誦彌陀（Amitābha，阿彌陀佛）的名號，就能安住在佛的境界中。如果能夠安住在佛的境界中，這個人就能常見到一切佛。如果能夠常見到一切佛，就能了達真如的本性。如果能夠迅速斷除各種煩惱，就能了達真如的本性。身處苦海之中卻能常常快樂，就像蓮花不沾染水一樣。內心清凈而出離愛慾之河，就能迅速證得菩提的果實（Bodhifruit，覺悟的果實）。

於是，文殊師利菩薩（Mañjuśrī Bodhisattva，智慧的象徵）又說了偈語：

一切諸法唯由心所造，了悟心性本不可得。常常依照這個道理修行，這就是所謂的真實相。

普賢菩薩（Samantabhadra Bodhisattva，大行愿的象徵）也說了偈語：

普遍告誡你以及一切大眾，應當常常謙卑對待各位比丘（bhikkhu，出家修行的僧人）。忍辱就是菩提的根本原因，沒有嗔恨必定招來端正的相貌。一切眾生見到你都歡喜，就會發起無上的菩提心。如果依照這些話語而修行，微塵般眾多的佛剎（Buddhakṣetra，佛的國土）都會從心中顯現。完全能夠廣泛地修習各種行愿，運載接引一切有情眾生，迅速脫離愛慾之河，登上解脫的彼岸。

法照（Fǎzhào，人名）聽了之後，歡喜踴躍，心中的疑惑全部消除。法照禮拜感謝之後，合掌站立。文殊師利告訴法照說：『你可以前往各個菩薩院，依次巡禮。』法照接受教誨后，依次巡禮，於是到達七寶果園。那裡的果實剛剛成熟，大得像碗一樣。法照就取來食用，味道非常香美。法照食用后，身心泰然。回到大聖（Great Sage，偉大的聖人）面前，作禮告辭退下。文殊師利派遣兩個童子，送法照到門外。法照行禮完畢，抬頭一看，童子就隱沒不見了。法照心中悲傷，更加感到悲痛。於是立石題記，現在還在那裡。四月八日，法照到達華嚴寺般若院，在西樓下安頓下來。十三日中午過後，與五十多位僧人，一同前往金剛窟巡禮，到達無著（Asanga，人名）所見的大聖處。

【English Translation】 English version First, eliminate the mind of arrogance, jealousy of fame and gain, and stinginess and greed. Get rid of these unkind intentions, and you should concentrate on reciting the name of Amitābha (Amitābha, Infinite Light Buddha), then you can abide in the realm of the Buddha. If you can abide in the realm of the Buddha, this person can often see all the Buddhas. If you can often see all the Buddhas, then you can understand the nature of Suchness (Tathātā, true nature). If you can quickly cut off all afflictions, then you can understand the nature of Suchness. Being in the sea of suffering, you can always be happy, just like a lotus flower does not stick to water. With a pure heart and leaving the river of love and desire, you can quickly attain the fruit of Bodhi (Bodhifruit, enlightenment fruit).

Then, Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva, symbol of wisdom) spoke the following verse:

All dharmas are created by the mind alone, understanding the mind is unattainable. Constantly practice according to this principle, this is called the true form.

Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbol of great vows) also spoke the following verse:

Universally advise you and all the assembly, you should always be humble to all bhikkhus (bhikkhu, monks who have left home to practice). Patience is the root cause of Bodhi, without anger, you will surely attract a dignified appearance. All beings see you and are happy, and will generate the supreme Bodhi mind. If you practice according to these words, Buddha-lands (Buddhakṣetra, Buddha's land) as numerous as dust motes will appear from the mind. You will be able to extensively cultivate all kinds of practices and vows, and transport and receive all sentient beings, quickly leave the river of love and desire, and reach the other shore of liberation.

After hearing this, Fǎzhào (Fǎzhào, a personal name) rejoiced and danced, and all doubts in his heart were eliminated. After Fǎzhào bowed and thanked, he stood with his palms together. Mañjuśrī told Fǎzhào: 'You can go to the various Bodhisattva courtyards and circumambulate them in order.' After accepting the teaching, Fǎzhào circumambulated them in order, and then arrived at the Seven Treasure Fruit Garden. The fruits there were just ripe, as big as bowls. Fǎzhào took one and ate it, and it tasted very fragrant and delicious. After Fǎzhào ate it, his body and mind were at ease. He returned to the presence of the Great Sage (Great Sage, a great saint), bowed and took his leave. Mañjuśrī sent two young boys to escort Fǎzhào to the gate. After Fǎzhào finished bowing, he looked up and the boys had disappeared. Fǎzhào was saddened and felt even more grief. So he erected a stone inscription, which is still there today. On April 8th, Fǎzhào arrived at the Prajna Courtyard of Huayan Temple and settled down under the west building. After noon on the 13th, he and more than fifty monks went to the Vajra Cave to circumambulate, and arrived at the place where Asanga (Asanga, a personal name) saw the Great Sage.

處。虔心敬禮。三十五佛名。凡禮十餘遍。忽見其處。儘是琉璃七寶宮殿。文殊普賢。一萬菩薩。及佛陀波利。俱在一會。法照見已。惟自慶喜。隨眾歸寺。是夜中時。向華嚴寺。西樓上忽見寺。東山半。有五盞聖燈。其大如碗。法照祝曰。請分百盞。燈遂分百。再祝曰。請分為千。尋即便分。復變為三。行行相對。遍於山半。因此忘身。獨詣金剛窟所觀見大聖。于夜後分。至金剛窟重禮三十五佛名。十遍五會。念阿彌陀佛二千口。悲淚啟告。自惟無始惡業。漂流生死。種種克責躄身。三十餘次自撲。未已。忽見一梵僧。身長七尺。稱是佛陀波利。至法照前。語曰。師今悲泣。有何意耶。答。法照遠來。愿見大聖。佛陀波利言。師實愿見否。答。愿見。師即脫履立於板上。曰師但閉目。隨我而行。遂引法照入金剛窟。忽見一院。黃金題榜云。金剛般若之寺。皆七寶莊嚴。房廊樓閣。都一百七十五間。金剛般若一切經藏。在寶閣中。遂向大聖。投身作禮。合掌啟告文殊師利言。惟念。何時速證無上正等菩提。廣度眾生。令入無餘。何時果我無上愿海。發是愿已。爾時文殊師利菩薩告言。善哉善哉。再為摩頂。授記言。汝心真正。志為菩薩。能于惡世。發斯勝愿。利樂群生。如汝所說。必當速證無上菩提。必能速具普賢無

【現代漢語翻譯】現代漢語譯本：在那個地方，我虔誠地敬禮，唸誦三十五佛名號，總共禮拜了十餘遍。忽然看見那個地方，全部都是琉璃七寶構成的宮殿。文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）兩位菩薩，以及一萬位菩薩，還有佛陀波利（Buddhapali，譯經僧人），都在一個法會上。法照（Fazhao，唐代僧人）看見后，內心非常慶幸和歡喜，跟隨大眾回到寺廟。當天夜裡，在華嚴寺的西樓上，忽然看見寺廟東山的山腰處，有五盞聖燈，燈的大小像碗一樣。法照祝願說：『請燈分成一百盞。』燈就分成了百盞。再次祝願說：『請燈分成一千盞。』隨即就分開了，又變成三行，行行相對，遍佈在山腰。因此忘記自身，獨自前往金剛窟，在那裡見到了大聖。在後半夜，再次到金剛窟，鄭重地禮拜三十五佛名號，唸誦了十遍五會，唸誦阿彌陀佛（Amitabha，西方極樂世界的佛）兩千聲，悲傷地流著眼淚祈告，自責自己無始以來的惡業，漂流在生死輪迴中，種種克制和責備自己，跌倒了三十多次，還沒有停止。忽然看見一位梵僧，身高七尺，自稱是佛陀波利，來到法照面前，說道：『法師現在悲傷哭泣，有什麼用意呢？』法照回答說：『法照從遠方而來，希望能見到大聖。』佛陀波利說：『法師真的想見嗎？』法照回答說：『想見。』佛陀波利就脫下鞋子，站在木板上，說：『法師只要閉上眼睛，跟隨我走就行了。』於是引導法照進入金剛窟。忽然看見一個院落，黃金匾額上題寫著『金剛般若之寺』，全部用七寶裝飾，房屋、走廊、樓閣，總共有一百七十五間。《金剛般若一切經》（Vajracchedika Prajnaparamita Sutra）的經藏，就在寶閣中。於是向大聖投身作禮，合掌祈告文殊師利（Manjusri）菩薩說：『希望能夠儘快證得無上正等菩提（Anuttara-samyak-sambodhi，最高的覺悟），廣度眾生，讓他們進入無餘涅槃（Nirvana，解脫）。什麼時候才能實現我無上的愿海？』發了這個愿之後，當時文殊師利菩薩告訴他說：『好啊，好啊。』再次為他摩頂，授記說：『你的心是真正純正的，立志成為菩薩，能夠在惡世中，發起這樣殊勝的願望，利益和快樂眾生。正如你所說，必定能夠快速證得無上菩提，必定能夠快速具備普賢（Samantabhadra）菩薩的

【English Translation】 English version: There, I prostrated with sincere reverence, reciting the names of the Thirty-Five Buddhas, performing more than ten prostrations in total. Suddenly, I saw that the place was entirely composed of palaces made of lapis lazuli and the seven treasures. Manjusri (symbol of wisdom), Samantabhadra (symbol of great vows), along with ten thousand Bodhisattvas, and Buddhapali (translator monk), were all in one assembly. Fazhao (Tang Dynasty monk), upon seeing this, felt extremely fortunate and joyful, and followed the assembly back to the temple. That night, on the west tower of Huayan Temple, he suddenly saw five sacred lamps on the mountainside of the temple's east mountain, the lamps being as large as bowls. Fazhao prayed: 'Please divide the lamps into one hundred.' The lamps then divided into one hundred. He prayed again: 'Please divide them into one thousand.' Immediately they divided, and then transformed into three rows, row upon row facing each other, covering the mountainside. Therefore, forgetting himself, he went alone to the Vajra Cave, where he saw the Great Sage. In the latter part of the night, he went to the Vajra Cave again, solemnly prostrating to the names of the Thirty-Five Buddhas, reciting them ten times in five sessions, reciting Amitabha Buddha's (Buddha of the Western Pure Land) name two thousand times, tearfully praying, blaming himself for the evil karma from beginningless time, drifting in the cycle of birth and death, repeatedly restraining and blaming himself, falling more than thirty times, and still not stopping. Suddenly, he saw a Brahman monk, seven feet tall, claiming to be Buddhapali, who came before Fazhao and said: 'Master, why are you now weeping sadly? What is your intention?' Fazhao replied: 'Fazhao has come from afar, hoping to see the Great Sage.' Buddhapali said: 'Do you truly wish to see him?' Fazhao replied: 'I wish to see him.' Buddhapali then took off his shoes and stood on a board, saying: 'Master, just close your eyes and follow me.' Thus, he led Fazhao into the Vajra Cave. Suddenly, he saw a courtyard, with a golden plaque inscribed with 'Temple of the Vajra Prajna', all decorated with the seven treasures, with houses, corridors, and pavilions, totaling one hundred and seventy-five rooms. The scriptures of the Vajracchedika Prajnaparamita Sutra were in the treasure pavilion. Then, he prostrated to the Great Sage, joining his palms and praying to Manjusri Bodhisattva: 'I hope to quickly attain Anuttara-samyak-sambodhi (highest enlightenment), to widely liberate sentient beings, and lead them into Nirvana (liberation). When will I fulfill my supreme ocean of vows?' After making this vow, Manjusri Bodhisattva then told him: 'Good, good.' He again touched his head, bestowing a prophecy, saying: 'Your heart is truly pure, aspiring to be a Bodhisattva, able to make such a supreme vow in an evil world, benefiting and bringing joy to sentient beings. As you have said, you will surely quickly attain Anuttara-samyak-sambodhi, and you will surely quickly possess Samantabhadra Bodhisattva's

量行愿。圓滿具足。為天人師。度無量眾。法照蒙授記已。稽首作禮。又問。未審。今時及未來世。一切同志唸佛四眾。不求名利。勇猛精進。臨終定感佛來迎。接上品往生。速離愛河否。文殊告言。決定無疑。除為名利及不志心者。言訖。遂遣童子難陀。將茶湯來。並及藥食。法照言。不須藥食。大聖言。但食無畏。遂進兩碗湯。一碗味。甚極甘美。大聖亦進三碗湯。並及藥食。其器皆是琉璃寶成。既而令波利送出。照意不欲出。大聖告言。不可。汝今此身。元是凡質。不凈之體。不可住此。但為汝。今與我緣熟。此一報盡。得生凈土。方得卻來。言訖不見。還在窟前板上佇立。天明。獨見一梵僧。告法照曰。好去。好去。努力努力。勇猛精進。作是語已。忽然不見。良久遲迴。悲喜不已。始知大聖悲願。難可思議。法照雖睹聖異。不敢妄傳。恐生疑謗。至冬十二月初。遂于華嚴寺。入唸佛道場。絕粒要期。祈生凈土。得無生忍。速超苦海。救度群品。如是七日。至初夜分。正念佛時。忽見一梵僧。至道場內。告法照曰。汝所見者。臺山境界。何故不說。言訖而隱。法照心疑此僧。亦未宣露。翌日申時。正念誦次。復見梵僧。年約八十。神色嚴峻。告法照。向時所見者。臺山境界。何不依事實記錄之。普示眾生。令

【現代漢語翻譯】現代漢語譯本：量行愿，圓滿具足，成為天人師（諸天的導師），度化無量眾生。法照蒙受授記之後，稽首作禮，又問：『請問，現在以及未來世，一切志同道合唸佛的四眾弟子，不求名利，勇猛精進，臨終時一定能感得佛來迎接，接引他們上品往生，迅速脫離愛河嗎？』文殊（文殊菩薩）回答說：『決定無疑。除非是為名利以及不真心念佛的人。』說完，就派遣童子難陀，將茶湯送來，以及藥食。法照說：『不需要藥食。』大聖（文殊菩薩）說：『但食無畏。』於是進獻兩碗湯，一碗味道極其甘美。大聖也進食三碗湯，以及藥食。那些器皿都是琉璃寶製成的。之後命令波利送法照出去。法照心裡不想出去。大聖告訴他說：『不可以。你現在的這個身體，原本是凡夫之軀，不乾淨的身體，不可以住在這裡。只是因為你現在與我的緣分成熟，這一世報盡，就能往生凈土，才能再回來。』說完就不見了。法照還在窟前的木板上站立。天亮時，只見到一個梵僧，告訴法照說：『好走，好走，努力努力，勇猛精進。』說完這些話，忽然不見了。法照良久遲疑，悲喜交加，這才知道大聖的悲願，難以思議。法照雖然親眼見到聖境奇異，但不敢隨意傳播，恐怕引起懷疑誹謗。到了冬季十二月初，于華嚴寺，進入唸佛道場，斷絕飲食，立下誓願，祈求往生凈土，得到無生法忍，迅速超越苦海，救度眾生。這樣過了七天，到了初夜時分，正在念佛的時候，忽然見到一個梵僧，來到道場內，告訴法照說：『你所見到的，是五臺山的境界，為什麼不說出來？』說完就隱去了。法照心裡懷疑這個僧人，也沒有宣揚此事。第二天下午，正在念誦的時候，又見到一個梵僧，年紀大約八十歲，神色莊嚴，告訴法照說：『先前所見到的，是五臺山的境界，為什麼不依據事實記錄下來，普遍示現給眾生，令……』

【English Translation】 English version: He measured his conduct and vows, perfectly fulfilled, to become a teacher of gods and humans (teacher of the devas), delivering countless beings. After Fachao received the prediction, he bowed and paid respects, and then asked: 'May I ask, now and in the future, all like-minded Buddhist disciples who recite the Buddha's name, not seeking fame or profit, but being courageous and diligent, will they certainly be greeted by the Buddha at the time of death, and be received into the upper grades of rebirth, quickly escaping the river of love?' Manjushri (Manjushri Bodhisattva) replied: 'There is no doubt about it. Except for those who seek fame and profit and those who are not sincere in their mindfulness of the Buddha.' After speaking, he sent the boy Nanda to bring tea soup, as well as medicine and food. Fachao said: 'I do not need medicine and food.' The Great Sage (Manjushri Bodhisattva) said: 'But eat fearlessness.' Then he offered two bowls of soup, one bowl of which tasted extremely sweet and delicious. The Great Sage also ate three bowls of soup, as well as medicine and food. The utensils were all made of lapis lazuli treasures. Afterwards, he ordered Boli to send Fachao out. Fachao did not want to leave in his heart. The Great Sage told him: 'You cannot. Your current body is originally a mortal body, an impure body, and cannot stay here. It is only because your affinity with me is now ripe, and when this life is over, you will be reborn in the Pure Land, and then you can come back.' After speaking, he disappeared. Fachao was still standing on the wooden board in front of the cave. At dawn, he only saw a Brahman monk, who told Fachao: 'Go well, go well, work hard, work hard, be courageous and diligent.' After saying these words, he suddenly disappeared. Fachao hesitated for a long time, filled with sorrow and joy, and then he knew that the Great Sage's compassionate vows were inconceivable. Although Fachao had personally witnessed the strange and wondrous sacred realm, he did not dare to spread it casually, fearing that it would cause doubt and slander. In the beginning of December of winter, he entered the Pure Land practice hall at Huayan Temple, cut off food, and made a vow to pray for rebirth in the Pure Land, to obtain the tolerance of non-birth, to quickly transcend the sea of suffering, and to save all beings. After seven days, at the beginning of the night, while he was reciting the Buddha's name, he suddenly saw a Brahman monk come into the practice hall and tell Fachao: 'What you have seen is the realm of Mount Wutai, why don't you speak it out?' After speaking, he disappeared. Fachao doubted this monk in his heart and did not publicize the matter. The next day in the afternoon, while he was reciting, he saw another Brahman monk, about eighty years old, with a solemn expression, who told Fachao: 'What you saw earlier was the realm of Mount Wutai, why don't you record it according to the facts and show it to all beings, so that...'

所見者。發菩提心。斷惡修善。獲大利益。師何秘密。不向他說。照答曰。寔無有心秘密斯事。恐人疑謗墮于地獄。所以不說。梵僧告言。大聖文殊。見在此土。尚有人謗。豈況汝今所見境界。但令多人見聞之者。發菩提心。來到此土。滅除無量無邊生死之罪。斷惡修善。稱佛名號。得生凈土。即是利益無量無邊眾生。豈不大哉。何慮疑謗。秘而不說。法照聞已。答云。謹奉所教。不敢秘密。梵僧微笑。即隱不現。法照方依所教。具前逢遇。寔錄一一示眾。江東釋惠從。以大曆六年正月初九日。與華嚴寺僧崇暉明謙等。三十餘人。隨法照。至金剛窟所親遇般若院所。立石標誌。同行徒眾。虔誠瞻仰。悲喜交集。倏聞其處锽然鐘聲。清音雅亮。眾咸驚歎靈異。果特謂照師曰。所見不虛。俱念宿緣多幸。得與同遊。書之精舍屋壁。普使見聞。同發勝心。共期佛果。后至大曆十二年九月十三日。法照與小師等八人。于東臺同見白光十餘現。次有黑雲叆叇。少頃云開。見五色通身光。光內紅色圓光。大聖文殊。乘青毛師子。眾皆明睹。又降微雪。及五色圓光。遍現山谷。不可知數。其同行人小師。純一惟秀歸政智遠。沙彌惟英。行者張希。童子如靜等。無不咸見。其後法照大師。乃度華嚴寺南一十五里。當中臺中麓下。依所逢

【現代漢語翻譯】現代漢語譯本所見之人發菩提心，斷除惡行，修習善業，獲得巨大的利益。我有什麼秘密，不告訴別人呢？法照回答說：『實在沒有什麼用心隱瞞這件事，只是恐怕別人懷疑誹謗，墮入地獄，所以才沒有說。』梵僧告訴他說：『大聖文殊菩薩現在此土，尚且有人誹謗，何況你現在所見的境界呢？只要讓更多的人見聞此事，發起菩提心，來到此土，滅除無量無邊的生死之罪，斷除惡行，修習善業，稱念佛的名號，得以往生凈土，這就是利益無量無邊的眾生，豈不是非常偉大嗎？何必擔憂別人的懷疑誹謗，而隱瞞不說呢？』法照聽后，回答說：『謹遵您的教誨，不敢隱瞞。』梵僧微笑，隨即隱身不見。法照於是按照梵僧的教誨，將之前所遇到的事情，如實地一一告訴眾人。江東的釋惠從，在大曆六年正月初九日，與華嚴寺的僧人崇暉、明謙等三十餘人，跟隨法照，到金剛窟親身遇到了般若院的所在地，並立石作為標記。同行的徒眾，虔誠地瞻仰，悲喜交集，忽然聽到那裡傳來洪亮的鐘聲，聲音清脆響亮。眾人都驚歎其靈異。果特對法照說：『您所見到的不是虛假的。』大家都想到宿世的因緣，非常幸運能夠一同遊歷此地，並將此事書寫在精舍的墻壁上，普遍地讓人們見聞，共同發起殊勝的心，共同期盼成就佛果。後來到了大曆十二年九月十三日，法照與小師等八人，在東臺一同見到白光十餘次顯現。接著有黑雲籠罩，不久云開，見到五色通身光，光內有紅色圓光，大聖文殊菩薩，乘坐青毛獅子，眾人都清楚地看見。又降下微雪，以及五色圓光，遍佈山谷，數量不可計數。其同行的有小師純一、惟秀、歸政、智遠，沙彌惟英，行者張希，童子如靜等，無不都看見了。其後法照大師，便在華嚴寺南一十五里，當中臺山麓下，依照所遇到的

【English Translation】 English version Those who see it will generate Bodhicitta (the aspiration to achieve enlightenment), cut off evil deeds, cultivate goodness, and obtain great benefits. What secret do I have that I don't tell others? Fāzhào (a monk) replied, 'There is really no intention to conceal this matter, but I am afraid that people will doubt and slander, and fall into hell, so I have not spoken about it.' The Brahman monk told him, 'Even the great sage Mañjuśrī (Bodhisattva of wisdom) is present in this land, and there are still people who slander him. How much more so for the realm you have seen? Just let more people see and hear about this, generate Bodhicitta, come to this land, eradicate the immeasurable and boundless sins of birth and death, cut off evil deeds, cultivate goodness, recite the Buddha's name, and be reborn in the Pure Land. This is benefiting immeasurable and boundless beings. Isn't it great? Why worry about others' doubts and slanders, and conceal it without speaking?' After hearing this, Fāzhào replied, 'I respectfully follow your teachings and dare not conceal it.' The Brahman monk smiled and then disappeared. Fāzhào then followed the Brahman monk's teachings and truthfully told everyone about what he had encountered before. Shì Huìcóng (a monk) from Jiangdong, on the ninth day of the first month of the sixth year of the Dàlì era, together with more than thirty people, including the monks Chónghuī and Míngqiān from Huáyán Temple, followed Fāzhào to the Vajra Cave and personally encountered the location of the Prajñā (wisdom) Monastery, and erected a stone as a marker. The fellow disciples reverently admired it, filled with both sorrow and joy, and suddenly heard a loud bell sound from that place, the sound was clear and bright. Everyone was amazed by its spiritual wonder. Guǒ Tè said to Fāzhào, 'What you have seen is not false.' Everyone thought of their past lives' karmic connections and were very fortunate to be able to travel here together, and wrote this matter on the walls of the monastery, universally letting people see and hear it, and together generate supreme aspiration, and together hope to achieve Buddhahood. Later, on the thirteenth day of the ninth month of the twelfth year of the Dàlì era, Fāzhào and eight junior monks saw more than ten appearances of white light together at the East Terrace. Then there were dark clouds covering the sky, and soon the clouds cleared, and they saw a five-colored light throughout the body, and within the light was a red halo. The great sage Mañjuśrī, riding a blue-haired lion, was clearly seen by everyone. Also, light snow fell, and five-colored halos appeared throughout the mountains and valleys, in countless numbers. His companions, the junior monks Chúnyī, Wéixiù, Guīzhèng, Zhìyuǎn, the novice Wéiyīng, the layman Zhāng Xī, and the boy Rújìng, all saw it. Afterwards, the great master Fāzhào, then located fifteen miles south of Huáyán Temple, in the middle of the foothills of the Central Terrace Mountain, according to what he had encountered

大聖化寺式。特建一寺。仍以竹林題號焉。

德宗皇帝貞元年中有護軍中尉邠(賓)國公扶風竇公。施敕賜三原縣莊租賦之利。每皇帝誕聖之日。於五臺山十寺普通蘭若。設萬僧供。命司兵參軍王士詹。撰述刻石記紀頌。其詞略曰。彌陀居西國。照師宗焉。帝堯在位。邠公輔焉。是知佛寶國寶。殊躅而同體也。竹林精剎。應現施工。已立西方教主。大師法照。自南嶽悟達真要。振金錫之清涼。根瑞相以徘徊。躡云衢而直進。躋靈山入化寺。周曆而□□□百二十院。所睹異光奇蹟。具紀于大師實錄。□□□播。故略而不書。茲乃凈土教主東流也。故治地□□寺焉。文多不能具載。中臺慈恩和尚。先化黑白五百人。雕造玉石功德一十二尊並大殿一座。于大宋元祐五年春月。三人故放火燒燬。殿上釘自濟玉石功德盞。化為灰粉。僧省瑞。再化十方四眾。同力修營。于定州黃山雕造。到玉石釋迦文殊普賢等一十二尊。將至中臺並殿。紹聖五年六月日。終畢。告示後人。燒功德人。不出一年。盡皆惡死。殃隨無間。故知毀之者。惡報無量。苦輪不息。同力修崇者。獲福無邊。果證菩提矣。

亡身徇道俗十七

釋無染者。未詳姓氏。受業中條山。講四分律涅槃經因明百法論。每誦華嚴經。至諸菩薩住處品。說東

【現代漢語翻譯】現代漢語譯本大聖化寺的樣式。特別建造了一座寺廟，仍然沿用竹林作為寺名。

德宗皇帝貞元年間，有護軍中尉邠（bīn）國公扶風竇公，獻出皇帝敕賜的三原縣莊園租稅收入，在每逢皇帝誕辰之日，於五臺山十座寺廟和普通的蘭若（lán ruò，寂靜處，指小寺廟或修行處）設定萬僧供養。並命令司兵參軍王士詹撰寫碑文並刻石記載頌揚此事。碑文大意是：阿彌陀佛居住在西方極樂世界，法照大師是他的宗師。如同帝堯在位時，邠公輔佐他一樣。由此可知佛寶和國寶，途徑不同而本質相同。竹林精舍的建立，是應時應運而施工的。已經確立了西方教主阿彌陀佛，以及大師法照。法照大師從南嶽領悟了真諦要旨，振動金錫（佛教法器）帶來清涼，以吉祥的瑞相徘徊，登上雲霄之路而勇猛精進，到達靈山進入大聖化寺，周遊了（此處原文缺失）一百二十座寺院。所見到的奇異光芒和奇蹟，都詳細記載在大師的實錄中。（此處原文缺失）傳播，所以在此省略不寫。這正是凈土教主阿彌陀佛的教義向東方流傳啊。所以在治理的地方建造寺廟。碑文內容很多不能全部記載。中臺慈恩和尚，先前感化了僧俗五百人，雕造了玉石功德像一十二尊以及大殿一座。在大宋元祐五年春月，有三人故意放火燒燬，殿上釘著的自濟玉石功德盞，化為灰粉。僧人省瑞，再次化緣十方信眾，共同努力修繕，從定州黃山雕造了玉石釋迦牟尼、文殊菩薩、普賢菩薩等一十二尊佛像，運到中臺和大殿。紹聖五年六月完工。告示後人，燒燬功德的人，不出一年，全部惡死，遭受無間地獄的報應。所以要知道，毀壞功德的人，惡報無量，在痛苦的輪迴中無法停止。共同努力修繕的人，獲得無邊的福報，最終證得菩提。

亡身徇道俗十七

釋無染法師，沒有詳細記載他的姓氏。在中條山受業，講授四分律（佛教戒律）、涅槃經、因明（邏輯學）、百法論（唯識宗基本理論）。每次誦讀華嚴經，到諸菩薩住處品時，說東方

【English Translation】 English version The style of Dasheng Hua Temple. A temple was specially built, still using the name Zhulin (Bamboo Forest).

During the Zhenyuan era of Emperor Dezong, there was Dou Gong, the Duke of Binguo of Fufeng, the military commissioner of the Imperial Guard, who offered the benefits of the imperial decree's granted Zhuang estate rent and taxes from Sanyuan County. On every birthday of the Emperor, he would set up a ten-thousand-monk offering at ten temples and ordinary Aranya (āraṇya, a quiet place, referring to small temples or places of practice) on Mount Wutai. He ordered Wang Shizhan, the military adjutant, to compose and engrave a stone inscription to record and praise this event. The inscription roughly says: Amitabha Buddha resides in the Western Pure Land, and Master Fazhao is his patriarch. Just as Emperor Yao was in power, Duke Bin assisted him. From this, it can be known that the Buddha Jewel and the National Treasure, though different in paths, are the same in essence. The establishment of the Zhulin Vihara (精舍) is in response to the times and construction. The Western Teacher Amitabha Buddha and Master Fazhao have been established. Master Fazhao realized the true essence from Nanyue, vibrated the metal staff (Buddhist instrument) bringing coolness, lingered with auspicious omens, ascended the cloud path and advanced bravely, arrived at Ling Mountain and entered Dasheng Hua Temple, traveled around (missing text here) one hundred and twenty monasteries. The strange lights and miracles he witnessed are recorded in detail in the master's actual records. (missing text here) spread, so I will omit it here. This is precisely the teachings of Amitabha Buddha, the teacher of the Pure Land, flowing eastward. Therefore, temples are built in the governed areas. There is too much content in the inscription to record it all. Cien (慈恩) Monk of Zhongtai, previously transformed five hundred monks and laypeople, sculpted twelve jade stone merit statues and a main hall. In the spring of the fifth year of Yuanyou of the Great Song Dynasty, three people deliberately set fire to destroy them, and the self-saving jade stone merit lamps nailed to the hall were turned into ashes. Monk Shengrui, once again sought alms from the ten directions, and worked together to repair them, sculpting twelve jade stone statues of Shakyamuni, Manjushri, and Samantabhadra from Huangshan in Dingzhou, and transported them to Zhongtai and the main hall. Completed on June of the fifth year of Shaosheng. Announce to future generations that those who burn merit will all die miserably within a year, suffering the retribution of Avici Hell. Therefore, know that those who destroy merit will receive immeasurable evil retribution, and will not be able to stop in the cycle of suffering. Those who work together to repair will obtain boundless blessings and ultimately attain Bodhi.

Seventeen laypeople and monks who sacrificed themselves for the Way

The Venerable Wuran, whose surname is not recorded in detail, studied at Zhongtiao Mountain, lecturing on the Four-Part Vinaya (Buddhist precepts), Nirvana Sutra, Hetu-vidya (logic), and Hundred Dharmas Treatise (basic theory of the Consciousness-Only School). Every time he recited the Avatamsaka Sutra, when he reached the chapter on the abodes of the Bodhisattvas, he would say that the East

北方有處。名清涼山。從昔以來。諸菩薩眾。于中止住。現有菩薩。名文殊師利。與其眷屬諸菩薩眾一萬人俱。常在其中。而演說法。仍聞佛陀波利自西國而來。追求聖蹟。遇化老人。再令西域取經。入金剛窟。於今不回。古德既然。吾豈獨無緣乎。師乃自誓發跡遊方之禮。遍訪名公。或遇禪宗。參決理性。或逢講授。探討經義。以唐貞元七年。至五臺山。止善住閣院。時院僧智頵。為五臺山十寺都檢校。主厘僧務。師乃依頵。掛錫棲心。為終焉計。常念。文殊化境。非凡庶可登。吾幸居此。豈宜懈怠哉。冬即採薪荷眾。夏即跣足游堂。立志不移。歷二十餘載。凡七十餘次禮諸臺。所遇震跡。化相金橋。寶塔聖磬。金鐘圓光之類。莫窮其數。最後中臺之東。忽睹一寺。額號福生。內有梵僧。數約盈萬。師乃從頭作禮。遍行慰勞。既而面見文殊。亦為僧相。語師曰。汝於此山。宿有因緣。當須供眾。勿得空過。言訖不見。化寺亦隱。梵僧俱失。師乃嘆曰。吾覯茲靈異。豈可徒然。念此危脆之樂。有何久固。乃發誓愿。告示四方游臺僧尼。並及信士。每供養一百萬僧。乃然一指以志之。漸及五百萬數。遐邇悉知。王侯不化而自來。金寶不求而自至。千萬供畢。十指皆然。至開成中夏四月。乃白大眾曰。吾於此山。薄有因緣

。七十二次。游諸聖蹟。酬千萬僧供。不出此山。吾今耄矣。春秋七十四。夏臘五十五。此身難保。危同朝露。欲于中臺頂上。焚一炷香。答辭十方諸佛一萬菩薩。息心而住。諸徒眾等。各不相代。並是菩薩弟子。龍王眷屬。夙興善業。得住此山。夙夜精勤。省策三業。龍花三會。共結要期。比候下山。恐有留難。珍重而去。徒眾不曉師意。則共白言。三五日間。早來歸院。師乃但攜瓶錫準焚香。獨與清信士趙華。持蠟布二段。粗麻一秤。香油一斗。于中臺頂。從旦至暮。禮拜焚香。無時暫息。都捐飲食。亦不睡眠。唸佛虔誠。聲無間斷。至夜將半。華訝其歸。曉復至臺頂見師。執志確然不移轉。益精專倍于常日。師乃告華曰。吾有密愿。已見功成。汝與吾照緣。不得障道。為吾取蠟布粗麻香油。將來纏裹吾身。要于夜半子時。然身供養諸佛。吾若道果得成。首度于汝。華勸論不止。遂持蠟布。以纏師身。次被以麻。香油溉灌。將從頂煉。師戒曰。吾若有餘骸。照以薪光。火盡天滅。當須揚散。無使顯異。惑亂眾人。華即如教。自頭而然。至足方倒。華勉曰。昔聞喜見願力然身。今見上人繼乎先躅。奇哉。乃宣告門人。取眾靈骨。就梵仙山南起塔。於今現在。

代州總因寺沙門福運。清苦節行僧也。慈悲濟物。

【現代漢語翻譯】現代漢語譯本：七十二次遊歷各處聖蹟，酬謝千萬僧人的供養，都不曾離開這座山。我如今已經老了，年齡七十四歲，僧臘五十五年。這身體難以保全，危如朝露。想在中臺頂上，焚燒一炷香，答謝十方諸佛和一萬菩薩，息滅妄心安住於此。各位徒弟們，各自不能互相代替。你們都是菩薩的弟子，龍王的眷屬，往昔種下善業，才能住在這座山中。希望你們日夜精勤，反省檢點身口意三業。龍華三會時，共同約定。我估計下山後，恐怕會有阻礙和困難，好好保重離去吧。徒弟們不明白師父的意思，就一起說：『三五天之內，早點回來寺院。』師父於是只帶著瓶和錫杖準備焚香，只和清信士趙華，帶著兩段蠟布，一秤粗麻，一斗香油，在中臺頂上，從早到晚，禮拜焚香，沒有片刻停歇，完全不吃不喝，也不睡覺，唸佛非常虔誠，聲音沒有間斷。到半夜時，趙華奇怪師父怎麼還不回去。第二天早上又到臺頂，看見師父意志堅定，沒有改變，更加精進專一勝過往常。師父就告訴趙華說：『我有一個秘密的願望，已經看到快要成功了。你為我照看因緣，不要阻礙我。為我拿來蠟布、粗麻、香油，用來纏裹我的身體，要在半夜子時，燃身供養諸佛。我如果道果能夠成就，首先度化你。』趙華勸阻不停，於是拿著蠟布，纏裹師父的身體，然後蓋上粗麻，用香油澆灌，準備從頭點燃。師父告誡說：『我如果還有剩餘的骸骨，用柴火照亮，火熄滅后，應當揚散，不要顯現奇異，迷惑擾亂眾人。』趙華就按照師父的教導，從頭開始點燃，到腳才倒下。趙華勉勵自己說：『以前聽說喜見菩薩願力燃身，現在看見上人繼承先人的足跡，真是奇妙啊！』於是告知門人，取回師父的靈骨，就在梵仙山南面建塔，到現在還在那裡。代州總因寺的沙門福運，是一位清苦節儉的僧人，慈悲救濟眾生。

【English Translation】 English version: Seventy-two times he traveled to various sacred sites, repaying the offerings of thousands of monks, never leaving this mountain. I am now old, seventy-four years of age, with fifty-five years of monastic life. This body is difficult to preserve, as fragile as morning dew. I wish to burn a stick of incense on the summit of Zhongtai Peak, to thank the Buddhas of the ten directions and ten thousand Bodhisattvas, to quiet my mind and dwell here. All of you disciples, each cannot substitute for the other. You are all disciples of the Bodhisattvas, kin of the Dragon Kings, having planted good deeds in the past, you are able to dwell on this mountain. I hope you will be diligent day and night, reflecting and examining your actions of body, speech, and mind. At the three assemblies of the Dragon Flower Tree, let us make a common vow. I estimate that after descending the mountain, there may be obstacles and difficulties, take care and depart. The disciples did not understand the master's meaning, and together said: 'Within three to five days, please return to the monastery early.' The master then only took his bowl and staff, preparing to burn incense, only with the lay devotee Zhao Hua, carrying two lengths of wax cloth, a pound of coarse hemp, and a peck of sesame oil, on the summit of Zhongtai Peak, from morning to night, bowing and burning incense, without a moment's rest, completely without eating or drinking, nor sleeping, reciting the Buddha's name very sincerely, the sound without interruption. By midnight, Zhao Hua wondered why the master had not returned. The next morning, he went to the summit again, and saw that the master's will was firm, without change, even more diligent and focused than usual. The master then told Zhao Hua: 'I have a secret vow, and I see that it is about to succeed. You watch over the conditions for me, do not obstruct me. Bring me the wax cloth, coarse hemp, and sesame oil, to wrap my body, and at midnight, offer my body to the Buddhas. If I can attain the fruit of the Way, I will first liberate you.' Zhao Hua tried to dissuade him without stopping, so he took the wax cloth, wrapped the master's body, then covered it with coarse hemp, and poured sesame oil, preparing to light it from the head. The master warned: 'If I have any remaining bones, illuminate them with firewood, after the fire is extinguished, they should be scattered, do not display anything strange, to confuse and disturb the people.' Zhao Hua then followed the master's instructions, starting to light from the head, and only fell down at the feet. Zhao Hua encouraged himself, saying: 'In the past, I heard of Bodhisattva Xijian burning his body with the power of his vows, now I see the venerable one continuing the footsteps of the predecessors, how wonderful!' Then he informed the disciples, retrieved the master's spiritual bones, and built a pagoda south of Mount Fanxian, which is still there today. Shramana Fu Yun of Zongyin Temple in Daizhou, was a monk of pure and frugal conduct, compassionate and helping all beings.

每慨虛生。常謂人曰。鷹隼逐鳥。何不相逢。猛虎搏人。幾時遭值。自恨年耄身肉枯乾。不能與眾生一頓飽食。苦哉苦哉。唐開元二十一年二月十五日。徑入南山。歲谷大石寺。北有一盤石。跏坐于上。執刀自割。分其身肉。為三十段。投置石上。因誓願曰。施諸飛走眾生一餐之食。愿食此肉者。舍惡趣身。受人天報。言訖而卒。門人士俗。奔走其所。見委骸于地。緇素悲哀。積薪阇維。既而祥雲滿谷。俄頃暴風四起。身之骨灰。蕩然無餘。神異如此。若非忘我相了色空。孰能若是哉。

清信士宋元慶者。洛陽縣北鄉人也。唐聖曆元年二月十四日。來游五臺。禮文殊大聖。元慶善根夙植。久厭塵勞。行潔冰霜。曾無瑕玷。屆茲真境。深契素心。愿啟一時。功逾多劫。因游西臺秘𡡉巖寺。乃潛于佛廟之側。后積薪油焚身。供養文殊菩薩洎諸聖眾。當此之時。聞東南隅山震數聲。西北有光。爛然五色。蓋表斯人內財供養之感應也。異哉。

繁峙縣門明雅者。智達空有。物我齊忘。厭有漏身。賀三堅果。于元慶焚身之年四月三日。秘𡡉師廟之側。屠身供養。手自持刀。支解身體。略無變色。始從兩足。次及於心。皮肉紛然。唯有胸臆。猶合掌發願。愿早成佛。濟度眾生。后乃剖心。命由斯殞。惜哉。

州

【現代漢語翻譯】現代漢語譯本：每慨嘆人生虛度。常對人說：『鷹隼追逐鳥雀，為何不能相遇？猛虎撲向人類，何時才能遭遇？』自恨年老體衰，身肉枯乾，不能給眾生一頓飽食。苦啊，苦啊！唐開元二十一年二月十五日，逕直進入南山歲谷大石寺。寺北有一塊盤石，他就在上面跏趺而坐，手持刀自割身體，將身肉分為三十段，投擲在石頭上。於是發誓愿說：『施捨給飛禽走獸眾生一餐之食。愿食用此肉者，捨棄惡趣之身，獲得人天福報。』說完就去世了。寺廟僧人和俗人，奔走來到他所在的地方，看見遺骸在地上，僧俗都悲哀不已，堆積柴火火化了他。火化后祥雲充滿山谷，不久暴風四起，身體的骨灰，蕩然無餘。神異如此，若非忘卻我相，了達色空，誰能做到這樣呢？清信士宋元慶，是洛陽縣北鄉人。唐聖曆元年二月十四日，來游五臺山，禮拜文殊大聖（Manjusri Bodhisattva）。元慶善根深厚，早就厭倦了塵世的勞苦，行為像冰霜一樣純潔，沒有絲毫瑕疵。來到這真實的境界，深深契合了平素的心願，希望開啟一時的功德，勝過多劫的修行。於是遊覽西臺秘魔巖寺，就偷偷地在佛廟旁邊，後來堆積柴火和油焚燒自身，供養文殊菩薩（Manjusri Bodhisattva）以及諸位聖眾。在這個時候，聽到東南角山震動數聲，西北方有光芒，燦爛呈現五種顏色。這大概是表明這個人以內心財富供養所產生的感應啊！真是奇異啊！繁峙縣的門明雅，通達空有之理，物我兩忘，厭惡有漏之身，慶賀證得金剛三昧。在元慶焚身的那年四月三日，在秘魔巖寺旁邊，屠割自身供養。親手持刀，支解身體，略微沒有改變臉色。開始從兩足，然後到心臟。皮肉紛紛散落，只有胸膛，還合掌發願，愿早日成佛，濟度眾生。後來就剖開心臟，生命因此終結。可惜啊！州

【English Translation】 English version: Every time he sighed about living a meaningless life. He often said to people: 'Why can't hawks and falcons encounter birds when they chase them? When will tigers encounter people when they pounce on them?' He regretted that he was old and weak, his flesh and body were withered, and he could not provide a full meal for all living beings. Alas, alas! On the fifteenth day of the second month of the twenty-first year of the Kaiyuan era of the Tang Dynasty, he went straight into the Da Shi Temple (Great Stone Temple) in Suigu of the Southern Mountain. There was a flat rock north of the temple, and he sat cross-legged on it, holding a knife to cut his own body, dividing his flesh into thirty pieces and throwing them on the rock. Then he made a vow, saying: 'I offer this meal to all the flying and running creatures. May those who eat this flesh abandon their bodies in the evil realms and receive the rewards of humans and gods.' After saying this, he passed away. The monks and laypeople of the temple rushed to where he was and saw his remains on the ground. Both monks and laypeople were filled with sorrow and cremated him with piled firewood. After the cremation, auspicious clouds filled the valley, and soon a violent wind arose, scattering the ashes of his body without a trace. Such a divine and extraordinary event, if not for forgetting the self and understanding the emptiness of form, who could do such a thing? The pure believer Song Yuanqing was a native of the northern township of Luoyang County. On the fourteenth day of the second month of the first year of the Shenglian era of the Tang Dynasty, he came to Mount Wutai to pay homage to the Great Sage Manjusri (Manjusri Bodhisattva). Yuanqing had deep roots of goodness and had long been tired of the hardships of the world. His conduct was as pure as ice and frost, without any flaws. Arriving at this true realm, he deeply resonated with his long-held aspirations, hoping to initiate a moment of merit that would surpass many kalpas of practice. Therefore, he visited the Secret Demon Cliff Temple (Xitai Miyan Temple) on the West Terrace and secretly stayed beside the Buddhist temple. Later, he piled up firewood and oil to burn himself, offering himself to Manjusri Bodhisattva (Manjusri Bodhisattva) and all the holy beings. At this time, it was heard that the mountain in the southeast corner shook several times, and there was light in the northwest, brilliantly displaying five colors. This probably indicates the response generated by this person's offering of inner wealth! How extraordinary! Men Mingya of Fanshi County understood the principles of emptiness and existence, forgetting the distinction between self and others, detesting the body subject to outflows, and celebrating the attainment of the three firm fruits. On the third day of the fourth month of the year Yuanqing burned himself, beside the Secret Demon Cliff Temple (Miyan Temple), he slaughtered his own body as an offering. He held the knife himself, dismembering his body, without changing his expression at all. Starting from both feet, then to the heart. The skin and flesh fell apart, only the chest remained, still with palms together, making a vow, wishing to quickly become a Buddha and save all sentient beings. Later, he cut open his heart, and his life ended because of this. What a pity! Zhou

牧宰官歸信十八

開元十八年。代州都督薛徽。以歲屬亢陽。久愆時雨。草木焦枯。種植俱廢。都督謂眾曰。吾聞。臺山文殊菩薩。極多靈異。有無緣慈。必哀祈請。遂登臺頂。竭誠禱雨。倏見華嚴寺上。有群飛白鶴。凡二十二隻。徘徊翱翔。集於臺上。須臾即散。俄頃黑雲叆叇。駛雨洪澍。五縣沾足(古有唐林縣也)民至二十六日。方興耒耜。是秋大豐。耒耜小谷皆熟。粟斗三錢。百姓饒樂。若非至誠感神。曷能致此。

開元二十三年。代州都督王嗣。嘗巡禮清涼山五臺諸寺院。忽遇一伽藍。廣大莊嚴。內有文殊師利像。因入中禮拜。復從院出。乃逢隱者三五人。草衣麻屨。容狀甚陋。都督謂。是貧士行丐至此。乃問。自何而來。隱者曰。來遊山林。因而縱賞。吾能以六合入於一塵。三千納于毫芥。又為都督。談十二空之正理。演十二見之邪宗。辭論縱橫。辯才無礙。都督聞之愕駭。隱者仍有告誡。都督俯首未對。忽然而失。嗣於是頓發願心。欲飯千僧。以祈勝福。問寺僧曰。此中有千僧否。僧云。今七八月遊山者皆去。僧難可及。嗣乃志心虔求冥助。至設齋日。感千僧普會。嗣盡誠齋施。既畢。僧散並不知所止。嗣睹此感應。信心益固。后遙禮五臺。沒身歸向矣。

聖歷二年。長史崔義猷。游

【現代漢語翻譯】現代漢語譯本牧宰官歸信十八

開元十八年，代州都督薛徽，因為當年亢陽，很久沒有下雨，草木都乾枯了，種植的莊稼都荒廢了。都督對眾人說：『我聽說，臺山的文殊菩薩（Manjusri Bodhisattva，智慧的象徵）非常靈驗，有無緣大慈，一定會哀憐我們並降雨。』於是登上臺頂，竭誠祈禱下雨。忽然看見華嚴寺上，有一群白鶴飛舞，總共有二十二隻，徘徊飛翔，聚集在臺上，一會兒就散開了。不久，烏雲密佈，大雨傾盆而下，五個縣都得到了充足的雨水（古代有唐林縣）。百姓直到二十六日，才開始耕種。這年秋天大豐收，各種穀物都成熟了，粟米每斗三文錢，百姓富足快樂。如果不是至誠感動神靈，怎麼能得到這樣的結果呢？

開元二十三年，代州都督王嗣，曾經巡禮清涼山五臺山的各個寺院。忽然遇到一個伽藍（Sangharama，僧眾居住的園林），廣大莊嚴，裡面有文殊師利像（Manjusri，文殊菩薩的另一種稱謂）。於是進入其中禮拜，又從寺院出來，遇到了三五個隱士，穿著草衣麻鞋，容貌非常簡陋。都督認為，這些人是貧窮的士人來這裡乞討。於是問他們從哪裡來。隱士說：『來遊山林，因而縱情欣賞。我們能把六合（指天地四方）納入一粒微塵，把三千大千世界納入一根毫毛。』又為都督談論十二空（Dvadasha-shunyata，佛教中的十二種空性）的正理，闡述十二見（Dvadasha-drishti，十二種錯誤的見解）的邪宗，言辭縱橫，辯才無礙。都督聽了非常驚訝。隱士還有告誡的話，都督低頭沒有回答，忽然就不見了。王嗣於是頓發願心，想要齋飯供養千僧，以祈求殊勝的福報。問寺里的僧人說：『這裡有千僧嗎？』僧人說：『現在七八月遊山的人都走了，僧人很難湊夠。』王嗣於是真心虔誠祈求冥冥中的幫助。到了設齋的日子，感應到有一千個僧人普會。王嗣盡心齋戒施捨。完畢后，僧人散去，都不知道去了哪裡。王嗣看到這種感應，信心更加堅定。後來遙禮五臺山，終身歸向佛法。

聖歷二年，長史崔義猷，游 English version Record of Faith from Local Officials, Chapter Eighteen

In the eighteenth year of the Kaiyuan era, Xue Hui, the governor of Daizhou, attributed the prolonged drought to the dominance of 'Kang Yang' (excessive Yang energy). The lack of timely rain caused plants and trees to wither, and crops to fail. The governor addressed the people, saying, 'I have heard that Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) on Mount Wutai is extremely efficacious and possesses impartial compassion. He will surely have mercy on us and grant rain.' Therefore, he ascended to the summit of the mountain and sincerely prayed for rain. Suddenly, he saw a flock of white cranes, numbering twenty-two, flying around Huayan Temple. They hovered and soared, gathering on the platform before dispersing shortly after. Soon after, dark clouds gathered, and a torrential rain fell, sufficiently watering the five counties (Tanglin County existed in ancient times). The people did not begin plowing until the twenty-sixth day. That autumn brought a great harvest, with all kinds of grains ripening, and millet costing only three coins per 'dou' (a unit of measurement). The people were prosperous and happy. If not for the sincere devotion that moved the deities, how could this have been achieved?

In the twenty-third year of the Kaiyuan era, Wang Si, the governor of Daizhou, once toured and paid respects to the various temples on Mount Qingliang and Mount Wutai. Suddenly, he encountered a Sangharama (Sangharama, a monastery or dwelling place for monks), vast and solemn, containing an image of Manjusri (Manjusri, another name for Manjusri Bodhisattva). He entered and paid homage, and upon exiting the monastery, he met three to five hermits, dressed in grass clothing and hemp sandals, with very simple appearances. The governor thought that they were poor scholars who had come to beg. He asked them where they came from. The hermits replied, 'We came to wander the mountains and forests, enjoying the scenery. We can contain the six directions (referring to the universe) within a single dust mote, and encompass the three thousand great chiliocosms within a single hair.' They also discussed with the governor the correct principles of the Twelve Emptinesses (Dvadasha-shunyata, the twelve types of emptiness in Buddhism) and expounded on the heretical doctrines of the Twelve Views (Dvadasha-drishti, twelve kinds of wrong views), with eloquent and unhindered speech. The governor was astonished upon hearing this. The hermits offered further admonishments, but the governor bowed his head without replying, and suddenly they disappeared. Wang Si then immediately made a vow to offer a vegetarian feast to a thousand monks, seeking supreme blessings. He asked the monks in the temple, 'Are there a thousand monks here?' The monks replied, 'Now, in the seventh and eighth months, those who travel in the mountains have all left, and it is difficult to gather enough monks.' Wang Si then sincerely and devoutly prayed for assistance from the unseen. On the day of the feast, he sensed the presence of a thousand monks gathering. Wang Si wholeheartedly observed the fast and made offerings. After it was completed, the monks dispersed, and no one knew where they went. Seeing this miraculous response, Wang Si's faith became even stronger. Later, he paid distant homage to Mount Wutai and devoted himself to Buddhism for the rest of his life.

In the second year of the Shengli era, Chief Secretary Cui Yiyou, traveled

【English Translation】 English version Record of Faith from Local Officials, Chapter Eighteen

In the eighteenth year of the Kaiyuan era, Xue Hui, the governor of Daizhou, attributed the prolonged drought to the dominance of 'Kang Yang' (excessive Yang energy). The lack of timely rain caused plants and trees to wither, and crops to fail. The governor addressed the people, saying, 'I have heard that Manjusri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) on Mount Wutai is extremely efficacious and possesses impartial compassion. He will surely have mercy on us and grant rain.' Therefore, he ascended to the summit of the mountain and sincerely prayed for rain. Suddenly, he saw a flock of white cranes, numbering twenty-two, flying around Huayan Temple. They hovered and soared, gathering on the platform before dispersing shortly after. Soon after, dark clouds gathered, and a torrential rain fell, sufficiently watering the five counties (Tanglin County existed in ancient times). The people did not begin plowing until the twenty-sixth day. That autumn brought a great harvest, with all kinds of grains ripening, and millet costing only three coins per 'dou' (a unit of measurement). The people were prosperous and happy. If not for the sincere devotion that moved the deities, how could this have been achieved?

In the twenty-third year of the Kaiyuan era, Wang Si, the governor of Daizhou, once toured and paid respects to the various temples on Mount Qingliang and Mount Wutai. Suddenly, he encountered a Sangharama (Sangharama, a monastery or dwelling place for monks), vast and solemn, containing an image of Manjusri (Manjusri, another name for Manjusri Bodhisattva). He entered and paid homage, and upon exiting the monastery, he met three to five hermits, dressed in grass clothing and hemp sandals, with very simple appearances. The governor thought that they were poor scholars who had come to beg. He asked them where they came from. The hermits replied, 'We came to wander the mountains and forests, enjoying the scenery. We can contain the six directions (referring to the universe) within a single dust mote, and encompass the three thousand great chiliocosms within a single hair.' They also discussed with the governor the correct principles of the Twelve Emptinesses (Dvadasha-shunyata, the twelve types of emptiness in Buddhism) and expounded on the heretical doctrines of the Twelve Views (Dvadasha-drishti, twelve kinds of wrong views), with eloquent and unhindered speech. The governor was astonished upon hearing this. The hermits offered further admonishments, but the governor bowed his head without replying, and suddenly they disappeared. Wang Si then immediately made a vow to offer a vegetarian feast to a thousand monks, seeking supreme blessings. He asked the monks in the temple, 'Are there a thousand monks here?' The monks replied, 'Now, in the seventh and eighth months, those who travel in the mountains have all left, and it is difficult to gather enough monks.' Wang Si then sincerely and devoutly prayed for assistance from the unseen. On the day of the feast, he sensed the presence of a thousand monks gathering. Wang Si wholeheartedly observed the fast and made offerings. After it was completed, the monks dispersed, and no one knew where they went. Seeing this miraculous response, Wang Si's faith became even stronger. Later, he paid distant homage to Mount Wutai and devoted himself to Buddhism for the rest of his life.

In the second year of the Shengli era, Chief Secretary Cui Yiyou, traveled

禮五臺北臺。忽雲霧晦暝。跬步無睹。猷即投身自撲。遍體血流。死而復甦。仰見云間。一道光明。接華嚴寺。猷乃尋光而行。過處隨滅。直至華嚴寺。經宿南去。向佛光寺。一百餘里。先此瑞應。至寺睹見解脫禪師如生。共猷談對。既而語諸寺僧。寺僧靡不驚駭。皆云。解脫已亡多年。何故復見。此不可思議事也。猷益異云耳。

聖歷二年。長史齊政。攜家游臺。至清涼寺北。遇數僧。持錫杖跣足而行。政詢之。答云。訪文殊師利。因勉政發心。共登臺頂。及登遽失僧所在。政嗟異而下。還及清涼寺。又聞聖鐘鏗然。向喨山谷。政竭誠齋設。供施而歸。感其靈應。因為記云。

中臺西南百餘里。有一小山。名曰峰山。當臺邑之北。山半有生風穴。仙人掌。道人庵。說法臺。昔名九泉山。上有金華寺。下有澡浴池。世傳萬菩薩過夏之所。有時現像。猶若片云。飛騰峰頂。或如白鶴。群翔山後。久而方歇。土俗備睹。咸云。萬聖出現。歲豐之兆。其言頗驗。

聖宋慶曆二年七月五日。有薄霧數片。從寺古殿後出。漸遍山頂。其中現菩薩形相。或三或五。各成行列。離山而南。右繞縣邑。僧俗告語。無不仰觀。前縣令路坦。留詩以記其異。

高德僧事蹟十九

釋智頵者。亡其姓氏。中山人

【現代漢語翻譯】現代漢語譯本：禮拜五臺山的北臺。忽然間雲霧變得昏暗，咫尺之內都看不清楚。智猷便縱身向前撲倒，全身血流不止，昏死過去又甦醒過來。抬頭看見云間有一道光明，連線著華嚴寺（寺廟名）。智猷於是沿著光芒前行，光芒所過之處雲霧隨即消散，一直到達華嚴寺。在寺中住了一夜後向南而去，前往佛光寺（寺廟名），距離一百多里。此前曾有瑞相顯現。到達寺中后，智猷看見解脫禪師（人名，禪師名號）栩栩如生，與他交談對答。之後又與寺中的僧人交談，寺中僧人無不驚駭。都說：『解脫禪師已經去世多年，為何又再次出現？這真是不可思議的事情啊！』智猷更加覺得這件事不同尋常。

聖歷二年（公元699年），長史齊政（人名，官名）帶著家人遊覽五臺山，到達清涼寺（寺廟名）北面時，遇到幾位僧人，手持錫杖，光著腳行走。齊政詢問他們，僧人回答說：『我們正在尋訪文殊師利（菩薩名）。』於是勉勵齊政發心，一同登上臺頂。等到登上山頂后，僧人忽然不見了蹤影。齊政感嘆稱奇，然後下山。返回清涼寺時，又聽到聖鐘發出洪亮的聲音，響徹山谷。齊政竭誠齋戒設宴，供養佈施后返回。感念這種靈異的感應，於是寫下了記錄。

中臺的西南方一百多里處，有一座小山，名叫峰山（山名），位於五臺縣的北面。山腰有生風穴（地名），仙人掌（地名），道人庵（地名），說法臺（地名）。過去叫做九泉山（山名）。山上有金華寺（寺廟名），山下有澡浴池（地名），世間相傳這裡是萬菩薩（泛指菩薩）過夏天的地方。有時會出現異象，就像一片雲彩，在峰頂飛騰，或者像一群白鶴，在山後飛翔，很久之後才停止。當地百姓都親眼目睹，都說：『這是萬聖顯現，是預示著豐收的徵兆。』他們的話大多應驗。

聖宋慶曆二年（公元1042年）七月五日，有幾片薄霧，從寺廟古殿的後面出現，逐漸遍佈山頂。其中顯現出菩薩的形相，或者三個或者五個，各自排列成行，離開山頂向南而去，向右繞著縣城。僧人和百姓互相告知，沒有不抬頭觀看的。前任縣令路坦（人名）留下了詩歌來記錄這種奇異的景象。

高德僧事蹟十九

釋智頵（人名，僧人名號），不清楚他的姓氏，是中山人。

【English Translation】 English version: He paid homage to the North Terrace of Mount Wutai. Suddenly, the clouds and mist became dark, and he could not see even a few steps ahead. Zhiyou then threw himself forward, his whole body bleeding, and he died and then revived. Looking up, he saw a ray of light in the clouds, connecting to Huayan Monastery (name of a temple). Zhiyou then followed the light, and the clouds and mist dissipated wherever the light passed, until he reached Huayan Monastery. After staying in the monastery for a night, he went south towards Foguang Monastery (name of a temple), more than a hundred li away. Before this, there had been auspicious omens. Upon arriving at the monastery, Zhiyou saw Chan Master Jietuo (name of a person, title of a Chan master) as if he were alive, and he talked and answered with him. Afterwards, he spoke with the monks in the monastery, and all the monks were astonished. They all said, 'Chan Master Jietuo has been dead for many years, why has he appeared again? This is an inconceivable matter!' Zhiyou felt that this matter was even more extraordinary.

In the second year of the Shengli era (699 AD), Prefect Qi Zheng (name of a person, title of an official) took his family to visit Mount Wutai. When they reached the north of Qingliang Monastery (name of a temple), they encountered several monks, holding tin staffs and walking barefoot. Qi Zheng asked them, and the monks replied, 'We are searching for Manjushri (name of a Bodhisattva).' They then encouraged Qi Zheng to make a vow and ascend to the summit together. When they reached the summit, the monks suddenly disappeared. Qi Zheng sighed in amazement and then descended the mountain. When he returned to Qingliang Monastery, he heard the resounding sound of the sacred bell, echoing through the valleys. Qi Zheng sincerely fasted and prepared a feast, making offerings and donations before returning. Feeling grateful for this spiritual response, he wrote a record of it.

More than a hundred li southwest of the Central Terrace, there is a small mountain called Fengshan (name of a mountain), located north of Wutai County. Halfway up the mountain are Shengfeng Cave (name of a place), Immortal's Palm (name of a place), Daoren Hermitage (name of a place), and Shuofa Terrace (name of a place). In the past, it was called Jiuquan Mountain (name of a mountain). On the mountain is Jinhua Monastery (name of a temple), and below the mountain is Zaoyu Pool (name of a place). It is said that this is where ten thousand Bodhisattvas (generic term for Bodhisattvas) spend the summer. Sometimes, strange phenomena appear, like a cloud flying over the peak, or like a flock of white cranes flying behind the mountain, stopping after a long time. The local people have all witnessed this and say, 'This is the manifestation of ten thousand saints, a sign of a bountiful harvest.' Their words are often proven true.

On the fifth day of the seventh month of the second year of the Qingli era of the Holy Song Dynasty (1042 AD), several patches of thin mist emerged from behind the ancient hall of the temple, gradually covering the top of the mountain. Within it appeared the forms of Bodhisattvas, either three or five, each arranged in rows, leaving the mountain and heading south, circling the county town to the right. Monks and laypeople told each other, and all looked up to watch. The former County Magistrate Lu Tan (name of a person) left a poem to record this strange phenomenon.

Deeds of Eminent Monks Nineteen

釋智頵 (Shi Zhiyun) (name of a person, title of a monk), his surname is unknown, was from Zhongshan.

也。齠齔之年。傑出流輩。爾以弱冠。厭俗遺榮。遠詣臺山。依善住閣院賢林為師。策勵無怠。夙夜忘勞。落彩登壇。戒珠圓潔。天性節儉。室無長衣。遇有餘資。隨施貧病。既而辭師訪道。不數年間。大通佛教。講法華妙典。窮佛知見。闡維摩勝旨。了不二法門。常念法性幽微。筌蹄權假。乃收跡靈境。掛錫舊居。其如高德服人。囊錐脫而露穎。嘉譽流遠。宮鐘擊以飛聲。唐元和年中。眾議請充山門僧首。固讓不獲。俯仰從命。遭時歲艱儉。供施稀曠。院宇蕭疏。鐘磬息韻。眾復叩請。為華嚴寺都供養主知大常住。即四方聚供之所也。宜其德必有鄰。善則獲應。故值法照無著華嚴疏主。並釋門龍象。寶地芝蘭。緇素爭依。神靈密祐。時澄觀新制疏畢。眾請頵講華嚴大經。繇是。日有千僧。齋供豐腆。帑藏充溢。不知其由。時人咸謂。感聖來游。師自主寺務。凡十餘載。有鄰院僧義圓。亦諸僧之翹俊者。以頵久典常住。意其利於資供。既生疑謗。乃構流言。謂。頵心非平等。志務貪婪。修德競時。豈當若是。頵聆斯謗。遽求自退。眾遂許之。師乃即日拱手而出。是夜有護法天神。報義圓曰。智頵和尚。乃千佛一數。師敢輕言耶。可速求謝咎。若其不然。必沉惡趣矣。義圓駭懼。詰旦詣頵。禮足悔謝。頵之德行感如此。

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"鄰院有個僧人名叫義圓（Yìyuán），也是眾僧中的佼佼者。他因為智頵法師長期主管常住事務，認為他從中獲取了利益。於是心生懷疑和誹謗，編造謠言說：『智頵法師的心並非平等，他的志向在於貪婪，他所修的德行只是爲了與人爭一時之長，怎麼能這樣呢？』智頵法師聽到這些誹謗，立即請求辭退。大家便同意了他的請求。智頵法師當天就拱手離開了寺院。當天晚上，有護法天神告訴義圓說：『智頵和尚是千佛中的一位，你竟然敢輕視他！你應該趕快向他謝罪，否則必定會墮入惡趣！』義圓非常害怕，第二天早上就去拜見智頵法師，禮拜他的雙足，懺悔謝罪。智頵法師的德行感化人如此之深。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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及武宗在位。毀滅釋氏。頵藏匿巖藪。餘眾解散。宣宗踐阼。重興寺宇。敕五臺諸寺。度五千僧。再請頵為十寺僧首。並都修造供養主。至大中七年夏四月。普供天下巡禮四眾齋粥。一月既罷。一日誌大眾曰。人命如箭。焉能久保。心徇浮華。不求息慮。誰之過歟。遂退居靜室。不出二日。端坐而終。春秋七十七。夏臘五十八。

釋法珍。不知何許人也。亦忘受具之年。自舍塵俗。戒行精苦。誓除人我。志求解脫。講華嚴楞伽唯識瑜伽。每升座宣揚。如師子吼。化導無間。遐邇歸心。在華嚴寺。三十餘載。親見文殊師利。雲中出沒。現種種形。數盈千萬。法師因發誓愿。設無遮大會。巡山之人。歲有萬數。詣五臺頂。然長明燈。幡花不絕。至隋開皇十三年七月而終。后五年。隋帝夢五臺山華嚴寺。法珍大師院。有摩尼寶珠二十顆。敕遣黃門侍郎郭。馳驊求取珠。法珍院供養庫中。果得寶珠。盡符聖夢。乃造七寶函。盛之進獻。自余珠寶。有百千種。凡五斗余。有詔復送臺山。仍以珊瑚樹一株並歸山。供養文殊大聖。師之德行。概見於此云耳。

釋孫哲。不知姓氏。及何所人。住天盆寺。三十餘年服餌松柏以中食。常坐不臥。寡于言說。志節高邈。迥逾塵表。寒暑行道。曾無懈息。身衣弊衲。都無餘服。菩

【現代漢語翻譯】現代漢語譯本：在武宗在位期間，他摧毀了佛教寺廟，釋頵（Shi Yun，人名）藏匿於山巖之中，其餘僧眾四散逃離。宣宗即位后，重新興建寺廟，下令五臺山的各個寺廟，度化五千名僧人，再次邀請釋頵擔任十座寺廟的僧首，並負責所有的修繕和供養事宜。到了大中七年夏四月，普遍供養天下巡禮的四眾齋粥，為期一個月。結束后，有一天釋頵對大眾說：『人的生命如同離弦的箭，怎能長久保持？內心追逐虛浮的繁華，而不尋求止息妄念，這是誰的過錯呢？』於是退居靜室，不出兩日，端坐而終。享年七十七歲，僧臘五十八年。

釋法珍（Shi Fazhen，人名），不知是哪裡人，也忘記了受具足戒的年份。他自己捨棄塵世俗務，戒律嚴謹刻苦，立誓去除人我之見，立志求解脫。講授《華嚴經》（Huayan Jing）、《楞伽經》（Lengqie Jing）、《唯識瑜伽》（Weishi Yujia）。每次登上講座宣揚佛法，都如獅子吼一般，教化引導沒有間斷，遠近的人都歸心於他。在華嚴寺（Huayan Si）住了三十多年，親眼看見文殊師利（Wenshu Shili，菩薩名）在雲中出沒，顯現各種各樣的形象，數量多達千萬。法師因此發誓愿，設立無遮大會（wuzhe dahui，一種佛教儀式），巡山的人，每年都有數萬之多，前往五臺山頂（Wutai Shan Ding），點燃長明燈，幡幢花朵不絕。到了隋朝開皇十三年七月圓寂。五年後，隋文帝夢見五臺山華嚴寺法珍大師的院子里，有摩尼寶珠（Manizhu，寶珠名）二十顆，下令派遣黃門侍郎郭驊（Guo Hua，人名）去求取寶珠。在法珍院的供養庫中，果然得到了寶珠，完全符合聖上的夢境。於是製造七寶函，盛放寶珠進獻給皇帝。其餘的珠寶，有百千種，總共有五斗多。皇帝下詔再次送回五臺山，並將珊瑚樹一株一同送回山中，供養文殊大聖。法師的德行，大概可以從這些事蹟中看出來。

釋孫哲（Shi Sunzhe，人名），不知道姓氏，以及是哪裡人。住在天盆寺（Tianpen Si），三十多年來服用松柏來充飢，常常坐著不睡覺，很少說話，志向高潔，遠遠超過塵世之人。寒暑季節都在修行，從不懈怠。身上穿著破舊的僧衣，沒有其他的衣服。

【English Translation】 English version: During the reign of Emperor Wuzong, he destroyed Buddhist temples. Shi Yun (personal name) hid in the mountain rocks, and the remaining monks scattered and fled. After Emperor Xuanzong ascended the throne, he rebuilt the temples and ordered the temples on Mount Wutai (Wutai Shan) to ordain five thousand monks. He again invited Shi Yun to serve as the head of ten temples and to be responsible for all repairs and offerings. In the fourth month of summer in the seventh year of Dazhong, he universally provided vegetarian porridge to the four assemblies (monks, nuns, laymen, and laywomen) who were making pilgrimages throughout the country, for a period of one month. After it ended, one day Shi Yun said to the assembly: 'Human life is like an arrow shot from a bow, how can it be preserved for long? The mind pursues fleeting splendor and does not seek to cease its delusions. Whose fault is this?' Thereupon, he retired to a quiet room, and within two days, he passed away while sitting in meditation. He was seventy-seven years old, with fifty-eight years of monastic life.

Shi Fazhen (personal name), it is not known where he was from, nor does anyone remember the year he received the full precepts. He himself abandoned worldly affairs, maintained strict and diligent discipline, vowed to eliminate the perception of self and others, and aspired to seek liberation. He lectured on the Huayan Jing (Avatamsaka Sutra), Lengqie Jing (Lankavatara Sutra), and Weishi Yujia (Yogacara). Each time he ascended the seat to proclaim the Dharma, it was like a lion's roar, and his teaching and guidance were continuous, drawing people from far and near to take refuge in him. He lived in Huayan Temple (Huayan Si) for more than thirty years, personally witnessing Manjushri (Wenshu Shili, Bodhisattva's name) appearing and disappearing in the clouds, manifesting various forms, numbering in the thousands. The Dharma Master therefore made a vow to establish an Unobstructed Assembly (wuzhe dahui, a type of Buddhist ceremony). Every year, tens of thousands of people would make pilgrimages to the summit of Mount Wutai (Wutai Shan Ding), lighting perpetual lamps, with banners and flowers never ceasing. He passed away in the seventh month of the thirteenth year of the Kaihuang era of the Sui Dynasty. Five years later, Emperor Wen of Sui dreamed that in the courtyard of Dharma Master Fazhen of Huayan Temple on Mount Wutai, there were twenty Mani jewels (Manizhu, jewel's name). He ordered the Yellow Gate Attendant Guo Hua (Guo Hua, personal name) to rush to obtain the jewels. In the offering treasury of Fazhen's courtyard, the jewels were indeed found, perfectly matching the Emperor's dream. Thereupon, a seven-treasure box was made to hold the jewels and presented to the Emperor. There were hundreds and thousands of other jewels, totaling more than five dou. The Emperor issued an edict to send them back to Mount Wutai, along with a coral tree, to be offered to the Great Sage Manjushri. The Dharma Master's virtuous conduct can be generally seen from these events.

Shi Sunzhe (personal name), his surname and origin are unknown. He lived in Tianpen Temple (Tianpen Si) for more than thirty years, eating pine and cypress for sustenance. He often sat without sleeping, spoke little, and his aspirations were lofty, far surpassing those of worldly people. He practiced the Way in all seasons, never slacking. He wore tattered monastic robes and had no other clothing.

薩行愿。人所罕測。居常一日。親睹文殊師利。持一銀𣞙金面鼓。來入伽藍。哲驚異悲感。因自躄身。口鼻血流。起而言曰。往聞聖鼓他化天樂。佛在世時。大聖持來。供養于佛。如來滅后。還歸天上。弟子業穢之質。大聖示跡。降此伽藍。俾無限塵勞。於斯盡矣。乃勤懇致禮。禮已不見。自此謂門人曰。吾命將盡。恐身不凈。污穢伽藍。欲去橫水鎮趣滅。爾等各念無常。勉修勝業。囑已下山。果至彼鎮。儼然示化。

釋神贊。俗姓盧氏。不知何許人也。戒行孤潔。好求訪聖蹟。不惑之年。來詣臺山。禮謁菩薩。住華嚴寺清涼巖間。禪誦為業。眾推高德。未詳終沒之所。

釋惠龍。幽州人也。丱歲出家。弱冠受具。性圓秋月。節勁霜松。戒等護鵝。慈深救蟻。了四分毗尼。略無凝滯。遠近請益。教誘盡材。專詣臺山。禮文殊師利。六時懺誦。徇法亡軀。自刺身血。寫菩薩戒。普施愿早成佛。師氣貌嚴峻。言聲響亮。演法導迷無剛不伏。亦僧中之能士也。后不知其所終。

釋令休。河南人也。樂尋聖蹟。遍歷名山。勵節勤苦。眾咸推伏。遠詣臺山。禮文殊師利。忽聞空中有聲。告曰。南閻浮提人。多不定聚。剛強難化。汝宜度之。勿憚劬勞。斯為上士。僧曰。欲求解脫。若為可得。空曰。汝可除心。

【現代漢語翻譯】現代漢語譯本：薩行愿（僧人名，意為實踐誓願的人），他的行為難以預測。他平時有一天，親眼見到文殊師利（Manjusri，智慧的菩薩）拿著一個銀柄金面鼓，來到伽藍（Sangharama，寺院）。薩行愿既驚異又悲傷，因此自己跌倒在地，口鼻流血。他起身說道：『過去聽說聖鼓是來自他化天（Paranirmita-vasavartin，欲界第六天）的音樂。佛陀在世的時候，大聖（指文殊師利）拿著它來供養佛陀。如來（Tathagata，佛的稱號）滅度后，它就返回天上。弟子我業障深重，大聖顯現神蹟，降臨這個伽藍，使我無限的塵世煩惱，在這裡全部消除。』於是他勤懇地行禮，禮拜完畢后，文殊師利就不見了。從此，薩行愿告訴他的門人說：『我的壽命將盡，恐怕身體不乾淨，玷污伽藍。我想去橫水鎮去世。你們各自唸誦無常，努力修習殊勝的功德。』囑咐完畢后，他就下山了。果然到了橫水鎮，安詳地示現圓寂。

釋神贊（僧人名，意為讚美神的人），俗姓盧，不知道是哪裡人。他持戒修行，清凈孤高，喜歡尋訪聖蹟。在不惑之年（四十歲），來到臺山（Mount Wutai），禮拜菩薩。住在華嚴寺（Huayan Temple）清涼巖（Qingliang Cliff）間，以禪修和誦經為業。大眾推崇他為高僧大德。不清楚他最終在哪裡去世。

釋惠龍（僧人名，意為智慧之龍），是幽州人。從小就出家，二十歲受具足戒。他的性格像秋天的月亮一樣圓滿，節操像嚴霜下的松樹一樣堅勁。持戒如同保護鵝一樣小心，慈悲如同拯救螞蟻一樣深刻。他精通四分律（Dharmaguptaka Vinaya），沒有絲毫的疑惑。遠近的人都來請教他，他盡心盡力地教導。他專程前往臺山，禮拜文殊師利，一天六個時辰懺悔誦經。爲了遵循佛法，他不惜犧牲自己的身體，刺破自己的身體，用血書寫菩薩戒（Bodhisattva Precepts），普遍施捨，希望早日成佛。惠龍法師氣宇軒昂，聲音洪亮，演說佛法，引導迷惑的人，沒有剛強的人不被他降伏。他也是僧人中的能人。後來不知道他最終在哪裡去世。

釋令休（僧人名，意為命令停止），是河南人。他喜歡尋訪聖蹟，走遍名山。他努力修行，勤奮刻苦，大家都推崇他。他遠道來到臺山，禮拜文殊師利。忽然聽到空中有聲音，告訴他說：『南閻浮提（Jambudvipa，我們所居住的這個世界）的人，大多是不定聚（Aniyata-gotra，指修行狀態不確定的人），剛強難以教化。你應該度化他們，不要怕辛苦勞累，這才是上士（Uttama-purusa，指最上等的人）。』令休僧人問道：『想要獲得解脫，應該怎麼做？』空中的聲音回答說：『你應該去除妄心。』

【English Translation】 English version: Shixingyuan (Sarva-pranidhi, meaning 'one who practices vows'), his actions were difficult to fathom. One day, he personally witnessed Manjusri (Manjusri, the Bodhisattva of wisdom) coming to the Sangharama (Sangharama, monastery) holding a silver-handled, golden-faced drum. Zhe (Shixingyuan) was both surprised and saddened, and as a result, he collapsed to the ground, blood flowing from his mouth and nose. He rose and said, 'In the past, I heard that the sacred drum was the music of Paranirmita-vasavartin (Paranirmita-vasavartin, the sixth heaven of the desire realm). When the Buddha was in the world, the Great Sage (referring to Manjusri) brought it to offer to the Buddha. After the Tathagata (Tathagata, an epithet of the Buddha) passed away, it returned to heaven. I, a disciple with heavy karmic obstacles, the Great Sage manifested a miracle and descended to this Sangharama, so that my infinite worldly troubles may be completely eliminated here.' Thereupon, he diligently paid his respects. After the bowing, Manjusri disappeared. From then on, Shixingyuan told his disciples, 'My life is coming to an end. I fear that my body is impure and will defile the Sangharama. I want to go to Hengshui Town to pass away. You should each recite impermanence and strive to cultivate superior merits.' After giving his instructions, he went down the mountain. Indeed, he arrived at Hengshui Town and peacefully manifested his passing.

Shi Shenzan (meaning 'one who praises the divine'), his secular surname was Lu, and it is not known where he was from. He upheld the precepts with purity and solitude, and he liked to seek out sacred sites. At the age of forty, he came to Mount Wutai (Mount Wutai), to pay homage to the Bodhisattvas. He lived in the Qingliang Cliff (Qingliang Cliff) of Huayan Temple (Huayan Temple), practicing meditation and reciting scriptures. The community revered him as a virtuous monk. It is not known where he ultimately passed away.

Shi Huilong (meaning 'wisdom dragon'), was a native of Youzhou. He left home at a young age and received full ordination at the age of twenty. His nature was as complete as the autumn moon, and his integrity was as strong as a pine tree under frost. He guarded the precepts as carefully as protecting a goose, and his compassion was as deep as saving an ant. He was proficient in the Dharmaguptaka Vinaya (Dharmaguptaka Vinaya), without the slightest doubt. People from far and near came to seek his guidance, and he taught to the best of his ability. He made a special trip to Mount Wutai to pay homage to Manjusri, chanting repentance six times a day. To follow the Dharma, he sacrificed his own body, piercing his own flesh and writing the Bodhisattva Precepts (Bodhisattva Precepts) in blood, universally bestowing them, hoping to achieve Buddhahood early. Dharma Master Huilong had a dignified appearance and a loud voice. He expounded the Dharma and guided the deluded, and no stubborn person was not subdued by him. He was also a capable person among monks. Later, it is not known where he ultimately passed away.

Shi Lingxiu (meaning 'command to cease'), was a native of Henan. He liked to seek out sacred sites and traveled to famous mountains. He worked hard and diligently, and everyone revered him. He traveled far to Mount Wutai to pay homage to Manjusri. Suddenly, he heard a voice in the air, telling him, 'The people of Jambudvipa (Jambudvipa, the world we live in) are mostly Aniyata-gotra (Aniyata-gotra, referring to people whose state of practice is uncertain), stubborn and difficult to transform. You should transform them, do not be afraid of hard work, this is the Uttama-purusa (Uttama-purusa, referring to the highest person).' The monk Lingxiu asked, 'If I want to attain liberation, what should I do?' The voice in the air replied, 'You should remove the deluded mind.'

僧曰。云何除心。作何方便。空中告曰。無心之草名瞢𧄼。汝就觀之。自當悟解。師即求之。後果見其草。乃自惟曰。我問除心有何方便。卻令觀此無心之草。有何意旨。如是審思。豁然了悟曰。草譬煩惱。無心喻空。草既無心。煩惱亦爾。煩惱既空。當何所斷。乃大悟無生。法空觀門。於斯了矣。師不勝悲喜。即就此草。結庵而止。人或問其故。師指草謂曰。人多心病。此草能攻。所欲來求。與宣良驗耳。厥後獲愈者多矣。至開皇二十一年癸酉正月上旬。無疾而卒。春秋七十有三。大正藏第 51 冊 No. 2099 廣清涼傳

廣清涼傳卷下

清涼山大華嚴寺壇長妙濟大師賜紫沙門延一重編高德僧事蹟十九之餘高德尼事蹟二十南宋僧俗所睹靈異二十一靈異藟木二十二大聖文殊師利古今讚頌二十三

高德僧事蹟十九之餘

釋嘉福。俗姓聶氏。代郡雁門人也。年七歲。于本州總因寺出家。十五受具。后住清涼望臺。三十餘年。常誦維摩經。菩薩聲聞二本戒文。涅槃般若二部。多所悟入。並誦諸部經論百有餘本。十日一週。略無餘暇。及然五指。供養文殊。臂上燒燈。求生凈土。至開皇二十四年十二月下旬。倏見白光一道。直至西方。如是二日。眾人咸睹。奄然而逝。

釋道宣

【現代漢語翻譯】現代漢語譯本：僧人問道：『如何去除妄心？有什麼方便的方法？』空中傳來聲音說：『沒有心的草叫做瞢𧄼（一種草名）。你去看它，自然會領悟。』於是這位僧人就去尋找這種草。後來果然見到了，他心想：『我問的是去除妄心有什麼方便的方法，卻讓我看這無心的草，這是什麼意思呢？』這樣仔細思考，忽然領悟到：『草比喻煩惱，無心比喻空性。草既然沒有心，煩惱也是如此。煩惱既然是空，又該斷除什麼呢？』於是大悟無生（沒有生滅的真理），法空觀門（體悟一切法皆空的修行法門）的道理，就在這裡明白了。這位僧人非常悲喜交加，就在這草旁結廬而居。有人問他原因，僧人指著草說：『人們多有心病，這草能治。想來求助的，我告訴他們，很靈驗。』後來被治癒的人很多。到開皇二十一年癸酉年正月上旬，無疾而終，享年七十三歲。

廣清涼傳卷下

清涼山大華嚴寺壇長妙濟大師賜紫沙門延一重編高德僧事蹟十九之餘高德尼事蹟二十南宋僧俗所睹靈異二十一靈異藟木二十二大聖文殊師利古今讚頌二十三

高德僧事蹟十九之餘

釋嘉福（人名），俗姓聶氏，代郡雁門人。七歲時，在本州總因寺出家。十五歲受具足戒。後來住在清涼望臺三十多年，經常誦讀《維摩經》，菩薩戒文和聲聞戒文兩本，以及《涅槃經》和《般若經》兩部，從中領悟很多道理。並且誦讀各種經論一百多本，十天讀完一遍，幾乎沒有空閑時間。他還燃指（燒手指）供養文殊（文殊菩薩），在手臂上燒燈，求生凈土。到開皇二十四年十二月下旬，忽然看見一道白光，直射西方。這樣持續了兩天，眾人都看見了。他安然去世。

釋道宣（人名）

【English Translation】 English version: A monk asked: 'How to eliminate the mind? What expedient means are there?' A voice from the sky said: 'A grass without a mind is called Meng Cong (name of a grass). Go and observe it, and you will naturally understand.' So the monk went to find this grass. Later, he actually found it, and he thought to himself: 'I asked what expedient means there are to eliminate the mind, but I was told to look at this mindless grass. What does this mean?' After careful consideration, he suddenly realized: 'The grass is a metaphor for afflictions, and the absence of mind is a metaphor for emptiness. Since the grass has no mind, so are afflictions. Since afflictions are empty, what is there to cut off?' Thus, he greatly awakened to non-origination (the truth of no birth and death), and the principle of Dharma-emptiness contemplation (the practice of realizing that all dharmas are empty) was understood here. The monk was filled with sorrow and joy, and he built a hut next to this grass and lived there. When someone asked him the reason, the monk pointed to the grass and said: 'People often have mental illnesses, and this grass can cure them. Those who want to come for help, I will tell them, and it is very effective.' Later, many people were cured. In the first ten days of the first month of the year Guiyou in the twenty-first year of Kaihuang, he died without illness, at the age of seventy-three.

Continuation of the Biographies from Guang Qingliang, Volume 2

Recompiled by Yan Yi, a purple-robed Shramana (monk) of the Great Huayan Temple on Mount Qingliang, the altar leader, Great Master Miaoji: Supplement to the Deeds of Eminent Monks 19, Deeds of Eminent Nuns 20, Miraculous Events Witnessed by Monks and Laity in the Southern Song Dynasty 21, Miraculous Lianas 22, Ancient and Modern Praises of the Great Sage Manjushri 23

Supplement to the Deeds of Eminent Monks 19

釋嘉福（Shì Jiāfú, personal name）, whose secular surname was Nie, was a native of Yanmen in Dai Commandery. At the age of seven, he became a monk at the Zongyin Temple in his prefecture. At the age of fifteen, he received full ordination. Later, he lived at the Qingliang Wangtai (Qingliang Observation Platform) for more than thirty years, often reciting the Vimalakirti Sutra, the two books of Bodhisattva precepts and Sravaka precepts, and the two parts of the Nirvana Sutra and Prajna Sutra, from which he gained much understanding. He also recited more than one hundred volumes of various sutras and treatises, completing one cycle every ten days, with almost no free time. He also burned his fingers (燃指) to make offerings to Manjushri (文殊, Manjushri Bodhisattva), and burned lamps on his arms, seeking rebirth in the Pure Land. In the last ten days of December in the twenty-fourth year of Kaihuang, he suddenly saw a white light, going straight to the West. This lasted for two days, and everyone saw it. He passed away peacefully.

釋道宣（Shì Dàoxuān, personal name)

。俗姓篯氏。吳興人也。蓋彭祖之後。少誦教文。長親師席。關之東西。河之南北。求訪宗匠。無憚苦辛。外總九流。內精三學。戒香芬潔。定水澄漪。存護法城。著述無輟。尤攻律藏。窮計幽微。七聚五篇。渙然冰釋。感天廚饋食。備于先記。自梁迄今。曾無儔匹。按華嚴靈記云。律師常至中臺頂上。見一童子。形貌異常。律師問其所由。童子曰。弟子天也。帝釋遣令巡守聖境。律師又問。道宣嘗覽華嚴經菩薩住處品。文殊師利。住清涼山。宣自到山。未嘗得見。其理如何。童子曰。師何致疑。世界初成。此大地踞金輪之上。又于金輪上。撮骨狼牙。生一小金輪。其輪。至北臺半腹。文殊菩薩七寶宮殿之所在焉。園林果樹。咸悉充滿。一萬菩薩之所圍繞。北臺上面。有一水池。名曰金井。大聖文殊。與諸聖眾。于中出沒。與金剛窟正相通矣。大聖所都。非凡境界。師可知之。言終乃隱。律師下山。向眾親說其事云。

釋窺基法師。姓尉遲氏。祖諱懿寧國公。父敬宗。六軍卿胄之職。任松州都督。伯父敬德。即唐初總管武略□古。聲名蓋代。封鄂國公。唐書有四傅。孔子有四科。□付有四聖。大唐三藏。有四弟子。基光昉測。故今疏主即其一焉。三藏西域取經。既回。圓教大乘。創流東土。將圖普利。必藉周材

【現代漢語翻譯】現代漢語譯本：他俗姓篯（jiān）氏，是吳興人。據說是彭祖的後代。年少時誦讀佛教經典，長大后親近老師。爲了尋訪宗師，不畏艱難困苦，走遍關中東西、黃河南北。對外廣泛涉獵諸子百家，對內精通經、律、論三學。持戒如香般芬芳純潔，禪定如水般澄澈平靜。他致力於守護佛法，著書立說從不間斷，尤其精研律藏，深入探究其中精微之處。對於《七聚》、《五篇》等律學著作，他能透徹理解，如冰雪消融般清晰明瞭。他曾感得天廚供養食物，這件事早有記載。自梁朝以來，無人能與他相比。根據《華嚴靈記》記載，道宣律師經常到中臺頂上，見到一個童子，相貌非凡。律師問他是什麼來歷，童子說：『弟子是天神，帝釋天派遣我來巡視守護這片聖境。』律師又問：『道宣曾經讀過《華嚴經·菩薩住處品》，經中說文殊師利菩薩住在清涼山，但我親自到山中，卻從未得見，這是什麼道理呢？』童子說：『您為何會有這樣的疑問呢？世界剛形成時，這片大地位於金輪之上，又在金輪之上，由骨頭和狼牙聚集，產生一個小金輪。這個小金輪，位於北臺半山腰，文殊菩薩的七寶宮殿就在那裡。園林果樹，應有盡有，一萬菩薩圍繞著他。北臺上面，有一個水池，名叫金井。大聖文殊菩薩與諸位聖眾，就在其中出沒，與金剛窟相通。大聖所居住的地方，不是凡間的境界，您應該明白。』說完就隱身不見了。律師下山後，向眾人講述了這件事。釋窺基法師，姓尉遲氏，他的祖父名諱懿寧國公，父親敬宗，擔任六軍卿胄的職務，任松州都督。伯父尉遲敬德，是唐朝初年的總管，以武略聞名於世，被封為鄂國公。《唐書》中有四傅的記載，孔子有四科弟子，□付有四聖，唐朝三藏法師玄奘，有四大弟子，分別是窺基、光昉（fǎng）、測。所以現在這部疏的作者就是其中之一。玄奘法師從西域取經歸來，將圓教大乘佛法傳入東土，爲了廣泛利益眾生，必須依靠有才能的人。

【English Translation】 English version: His secular surname was Jian, and he was a native of Wuxing. It is said that he was a descendant of Pengzu. He recited Buddhist scriptures in his youth and became close to teachers when he grew up. To seek out great masters, he feared no hardship, traveling east and west of Guanzhong and north and south of the Yellow River. Outwardly, he broadly studied the Nine Schools of Thought; inwardly, he was proficient in the Three Studies (Sanskrit: tri-śikṣā) of precepts (Sanskrit: śīla), concentration (Sanskrit: samādhi), and wisdom (Sanskrit: prajñā). His adherence to precepts was as fragrant and pure as incense, and his meditation was as clear and calm as water. He devoted himself to protecting the Dharma and never ceased writing and expounding. He especially delved into the Vinaya Pitaka (Sanskrit: Vinaya-piṭaka), deeply exploring its subtle and profound aspects. He thoroughly understood the 'Seven Aggregates' and 'Five Sections' of the Vinaya texts, as clearly as ice melting away. He once received food offerings from the heavenly kitchen, an event recorded earlier. Since the Liang Dynasty, no one has been able to compare with him. According to the 'Hua Yan Ling Ji' (Records of Miraculous Events of the Avatamsaka Sutra), Dharma Master Daoxuan often went to the summit of Central Terrace Mountain and saw a boy with an extraordinary appearance. The Dharma Master asked him about his origins, and the boy said, 'I am a deva (Sanskrit: deva), and Emperor Śakra (Sanskrit: Śakra) sent me to patrol and guard this sacred realm.' The Dharma Master further asked, 'Daoxuan once read the 'Bodhisattva's Abode' chapter of the Avatamsaka Sutra (Sanskrit: Avataṃsaka Sūtra), which says that Mañjuśrī Bodhisattva (Sanskrit: Mañjuśrī) resides on Mount Qingliang, but I have personally been to the mountain and have never seen him. What is the reason for this?' The boy said, 'Why do you have such doubts? When the world was first formed, this great earth was located on top of a golden wheel, and on top of the golden wheel, a small golden wheel was formed from bones and wolf teeth. This small golden wheel is located halfway up the North Terrace, where Mañjuśrī Bodhisattva's seven-jeweled palace is located. The gardens and fruit trees are abundant, and ten thousand Bodhisattvas surround him. Above the North Terrace, there is a pool of water called the Golden Well. The Great Sage Mañjuśrī Bodhisattva and all the holy beings appear and disappear within it, and it is connected to the Vajra Cave. The place where the Great Sage resides is not a realm of the ordinary world; you should understand this.' After speaking, he disappeared. After the Dharma Master descended the mountain, he told everyone about this event. Dharma Master Kuiji, his surname was Yuchi, his grandfather's name was Yining Duke, his father Jingzong, served as an official in the Six Armies, and was the governor of Songzhou. His uncle, Yuchi Jingde, was a general in the early Tang Dynasty, famous for his military strategies, and was granted the title of Duke of E. The 'Book of Tang' records the Four Tutors, Confucius had four categories of disciples, □ had four sages, and the Tang Dynasty Tripitaka Master Xuanzang had four great disciples, namely Kuiji, Guangfang, and Ce. Therefore, the author of this commentary is one of them. Master Xuanzang returned from obtaining scriptures from the Western Regions, bringing the perfect teaching of Mahayana Buddhism to the Eastern Land. In order to widely benefit sentient beings, it is necessary to rely on talented people.

。法苑所推。專歸疏主。至年十七。遂預緇林。特奉明詔。為三藏弟子。疏主專受大乘三藏秘訣。三藏以為廣濟群品。莫大於弘宣。傳付有歸。受命著述。製法華唯識等疏一百餘部。盛行於世。又於三藏大師終后數年。來游五臺山。禮文殊菩薩。于花巖寺西院安止。法師常月造彌勒像一軀。日誦菩薩戒一遍愿生兜率。求其志也。感通之應。綽然可觀。又復親書金字般若經畢。有神光瑞雲。縈拂臺宇。輝耀函笥。曰我無堅志。靈應何臻。從遊山訖。旋之京師慈恩寺。于永淳二年蟬蛻去爾。開元二十三年三月十五日。有清涼寺普觀善師。與同造功德主。沙門法會。于中臺頂。造玉石釋迦文殊普賢等一部從。神功妙絕。至開元二十四年功畢。后武宗會昌五年。拆天下寺宇。例遭除毀。悲矣。

釋志遠。俗姓宋氏。汝南人也。早喪所天。孤養于母。承順顏色。晨夕靡倦。母常讀法華經。精通五卷。師因夙植善本。每念辭榮。年二十八。乃啟母出家。事師之禮。服勞無替。躬執僧后。未常違眾。厥後辭師參學。負笈八年。南北兩宗。大道淵旨。然于天臺頓教。無所宗尚。可謂定慧雙明。惠修兼備。后聞臺山靈異。乃結侶同遊。就華嚴寺右小院掛錫。演天臺圓頓。僅四十年。眾因目其院。為天臺焉。至會昌五年。忽絕粒數日

【現代漢語翻譯】現代漢語譯本：法苑所推崇的，專門歸屬於疏主（對經書作註解的人）。到十七歲時，便進入僧團。特別奉明詔，成為三藏（精通經、律、論三藏的法師）的弟子。疏主專門接受大乘三藏的秘訣。三藏認為要廣泛救濟眾生，沒有比弘揚佛法更大的事了，便將佛法傳承交付給他，命他著書立說。於是他撰寫法華、唯識等疏一百餘部，盛行於世。又在三藏大師去世幾年后，來到五臺山，禮拜文殊菩薩。在花巖寺西院安頓下來。法師經常每月造一尊彌勒像，每日誦菩薩戒一遍，願望往生兜率天（彌勒菩薩的凈土）。這是他的志向。所感應到的靈驗，非常明顯。又親自書寫金字《般若經》完畢，有神光瑞雲，縈繞拂拭臺宇，輝耀經函。他說：『我如果沒有堅定的志向，靈驗怎麼會降臨呢？』從遊山完畢后，返回京師慈恩寺。在永淳二年圓寂。開元二十三年三月十五日，有清涼寺的普觀善師，與一同建造功德的施主，沙門法會，在中臺頂，建造玉石釋迦、文殊、普賢等一部聖像。神功巧妙到了極點。到開元二十四年功德圓滿。後來武宗會昌五年，拆毀天下寺廟，這些聖像也都被拆毀了，真是可悲啊。釋志遠（僧人名號），俗姓宋，是汝南人。早年喪父，由母親獨自撫養長大。承順母親的意願，早晚都不懈怠。母親經常讀誦《法華經》，精通五卷。志遠法師因為前世種下善根，常常想著辭別世俗的榮華。二十八歲時，便稟告母親出家。以侍奉師長的禮節，服勞沒有懈怠。親自執持僧人的用具，未曾違背大眾。之後辭別師父參訪學習，揹著書箱八年。南北兩宗的精髓，大道的深奧旨意，都通曉了。然而對於天臺宗的頓悟教法，沒有特別推崇。可以說是定慧雙修，惠施兼備。後來聽聞五臺山的靈異，便結伴同遊。在華嚴寺右邊的小院掛單。演說天臺圓頓教法，將近四十年。大眾因此稱呼他的院子為天臺院。到會昌五年，忽然斷食數日。

【English Translation】 English version: What Fayuan (a Buddhist text) promoted was specifically attributed to the commentator. At the age of seventeen, he joined the Sangha (Buddhist monastic order). He was specially appointed by imperial decree as a disciple of the Tripitaka Master (a master of the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidharma). The commentator exclusively received the secret teachings of the Mahayana Tripitaka. The Tripitaka Master believed that there was nothing greater than propagating the Dharma to widely benefit all beings, so he entrusted the Dharma to him and ordered him to write and compile texts. Thus, he wrote over a hundred commentaries on the Lotus Sutra, the Vijnaptimatrata (Consciousness-only) doctrine, and other texts, which became widely popular. Several years after the death of the Tripitaka Master, he traveled to Mount Wutai to pay homage to Manjushri Bodhisattva. He settled in the west courtyard of Huayan Temple. The Dharma Master regularly made a statue of Maitreya (the future Buddha) every month and recited the Bodhisattva precepts once a day, wishing to be reborn in Tushita Heaven (the Pure Land of Maitreya Bodhisattva). This was his aspiration. The responses he received were remarkably evident. Furthermore, after personally writing the Prajna Sutra (Perfection of Wisdom Sutra) in gold letters, auspicious clouds of divine light swirled around the temple and illuminated the scripture box. He said, 'If I did not have a firm resolve, how could such a spiritual response have occurred?' After finishing his pilgrimage, he returned to Ci'en Temple in the capital. He passed away in the second year of Yongchun. On the fifteenth day of the third month of the twenty-third year of Kaiyuan, the virtuous teacher Pu Guan of Qingliang Temple, along with the patrons who jointly created merit, the Shramana (Buddhist monk) Fahui, built a set of jade and stone statues of Shakyamuni (the historical Buddha), Manjushri (Bodhisattva of Wisdom), and Samantabhadra (Bodhisattva of Universal Virtue) on the central peak. The divine craftsmanship was exquisite. The work was completed in the twenty-fourth year of Kaiyuan. Later, in the fifth year of Huichang during the reign of Emperor Wuzong, when temples throughout the country were demolished, these statues were also destroyed. How tragic! 釋Zhiyuan (a monk's name), whose secular surname was Song, was a native of Runan. He lost his father early in life and was raised by his mother alone. He obeyed his mother's wishes and was diligent morning and night. His mother often recited the Lotus Sutra and was proficient in five chapters. Dharma Master Zhiyuan, due to the good roots he had planted in previous lives, often thought of renouncing worldly glory. At the age of twenty-eight, he informed his mother of his intention to become a monk. He served his teacher with the proper etiquette and was never lazy. He personally carried the monks' utensils and never disobeyed the community. Later, he left his teacher to study and traveled with his book bag for eight years. He understood the essence of both the Northern and Southern schools, and the profound meaning of the Great Way. However, he did not particularly promote the sudden enlightenment teachings of the Tiantai school. It can be said that he cultivated both Samatha (calm abiding) and Vipassana (insight), and practiced both wisdom and generosity. Later, hearing of the spiritual wonders of Mount Wutai, he traveled there with companions. He stayed at a small courtyard to the right of Huayan Temple. He lectured on the perfect and sudden teachings of the Tiantai school for nearly forty years. The community therefore called his courtyard the Tiantai Courtyard. In the fifth year of Huichang, he suddenly stopped eating for several days.

。而講課之務。未曾暫息。及二月十七日。告門人曰。吾平生修進。靡欺心口。今獲二種果報。臥安眠。覺而無痛惱。吾所著法華疏十卷。本跡二門。三週記別。開近顯遠。玄門十卷。五義判釋。止觀十卷。其天臺宗疏。務在宣闡。並使傳通。勿令止絕。言訖。奄然而逝。春秋七十七。僧臘四十八。

案碑文云。金光照和尚者。其先河南府澠池縣人也。俗姓李氏。年十三出家。依于新安縣寶云寺主靈粲為師。至年十九。入洪陽山。祖述迦葉和尚。伏勤三年。猶如一日。可謂衣不帶。布褐遮身。殘形毀容。勤求至道。和尚謂曰。道常無為。而無不為。佛常無應。而無不應。守斯守一。勤則居三。雖恒沙異名。隨緣攝化。而彼岸同體。感物從權。且清涼山者。諸佛之應化也。眾生緣重。爾可往焉。師既親受言教。來至汾州。洎寶應中。遇奸臣兇動。戎馬生郊。師阻難中。未可前路。乃回入馬頭山。經姑射山。又轉至檀特山。六年居山。事慧超禪師。誓願苦身以崇至學。每興重愿。以救蒼生。志在山林。祈無上覺。禪師知其愿重。乃命速行轉至屋黨山夏縣。師于惠悟和尚。咨參至理。又聞方山純達禪師。德行清高。名譽遠徹。既至其所。禪師一見乃問。師從何而來。師曰。從無所來。禪師乃接以微言。豁然啟悟。乃知

【現代漢語翻譯】現代漢語譯本：並且講課的事務，未曾有片刻停止。到二月十七日，告訴門人說：『我平生修行精進，沒有欺騙自己的心和口。如今獲得兩種果報：躺下安穩睡眠，醒來沒有痛苦煩惱。我所著的《法華疏》十卷，分本跡二門，以三週說法來記別，開近顯遠；《玄門》十卷，用五義來判釋；《止觀》十卷，這些天臺宗的疏解，務必在於宣揚闡釋，並且使之流傳通達，不要讓它斷絕。』說完，安詳地去世了，享年七十七歲，僧臘四十八年。

根據碑文記載，金光照和尚，他的祖先是河南府澠池縣人，俗姓李。十三歲出家，依新安縣寶云寺的住持靈粲為師。到十九歲時，進入洪陽山，傚法迦葉（Kāśyapa，佛教中的一位重要弟子）和尚，勤奮修行三年，如同過一日。可以說是衣不帶，用粗布衣服遮身，殘損容貌，勤奮尋求至高的佛道。和尚對他說：『道常常是無為的，但又無所不為；佛常常是無應的，但又無所不應。守住這個根本，勤奮則能達到更高的境界。雖然有恒河沙數般不同的名稱，隨著因緣來攝受教化，但彼岸的本體是相同的，感應事物而順應權宜。而且清涼山（Mount Qingliang，佛教名山）是諸佛應化的地方，與眾生的因緣深厚，你可以前往那裡。』金光照和尚親身接受了這些教誨，來到汾州。到了寶應年間，遇到奸臣作亂，戰亂發生在郊外，金光照和尚被阻擋，無法前進，於是返回馬頭山，經過姑射山，又轉到檀特山，在山中住了六年，侍奉慧超禪師，發誓要以苦行來崇尚至高的學問。每次都發起重大的誓願，來拯救百姓。立志在山林中，祈求無上的覺悟。禪師知道他的誓願重大，於是命令他趕快前往屋黨山夏縣。金光照和尚向惠悟和尚請教至深的道理。又聽說方山純達禪師，德行高尚，名聲遠揚。到達他的住所后，禪師一見面就問：『你從哪裡來？』金光照和尚回答說：『從無所來。』禪師於是用精妙的語言接引他，使他豁然開悟，這才明白。

【English Translation】 English version: Moreover, the duty of lecturing never ceased for a moment. On the seventeenth day of the second month, he told his disciples, 'Throughout my life, I have cultivated diligently, without deceiving my heart or my mouth. Now I have obtained two kinds of rewards: lying down to peaceful sleep, and waking up without pain or distress. The ten fascicles of my commentary on the Lotus Sutra (法華疏), dividing into the Original and Manifestation aspects, using the Three Parables to distinguish, revealing the distant through the near; the ten fascicles of Profound Gate (玄門), using the Five Meanings to interpret; the ten fascicles of Śamatha-Vipassanā (止觀), these commentaries of the Tiantai school, must be propagated and disseminated, and not be allowed to be cut off.' After speaking, he passed away peacefully, at the age of seventy-seven, with forty-eight years as a monk.

According to the inscription on the stele, the Venerable Jinguangzhao (金光照和尚), his ancestors were from Mianchi County in Henan Prefecture, with the secular surname Li. He left home at the age of thirteen, relying on the abbot Lingcan of Baoyun Temple in Xinan County as his teacher. At the age of nineteen, he entered Hongyang Mountain, emulating Venerable Kāśyapa (迦葉, one of the principal disciples of the Buddha), diligently cultivating for three years as if it were a single day. It can be said that he carried no belongings, using coarse cloth to cover his body, disfiguring his appearance, diligently seeking the supreme path. The Venerable said to him, 'The Dao is always non-acting, yet there is nothing it does not do; the Buddha is always non-responding, yet there is nothing it does not respond to. Guard this fundamental, diligence will lead to higher realms. Although there are countless different names, they are used to gather and transform according to conditions, but the essence of the other shore is the same, responding to things according to expediency. Moreover, Mount Qingliang (清涼山, a famous Buddhist mountain) is the place where all Buddhas manifest, with deep affinity with sentient beings, you can go there.' Venerable Jinguangzhao personally received these teachings and came to Fenzhou. During the Bao Ying era, he encountered treacherous officials causing chaos, with war breaking out in the suburbs. Venerable Jinguangzhao was blocked and unable to proceed, so he returned to Matou Mountain, passed through Gushe Mountain, and then went to Tant Mountain, living in the mountains for six years, serving Chan Master Huichao, vowing to cultivate diligently to pursue the supreme learning. Each time, he made great vows to save the people. He aspired to be in the mountains and forests, praying for supreme enlightenment. The Chan Master knew his vows were great, so he ordered him to quickly go to Xiaxian in Wudang Mountain. Venerable Jinguangzhao consulted Venerable Huiwu on the profound principles. He also heard of Chan Master Chunda of Fangshan, whose virtue was high and reputation far-reaching. Upon arriving at his residence, the Chan Master asked upon seeing him, 'Where do you come from?' Venerable Jinguangzhao replied, 'From nowhere.' The Chan Master then guided him with subtle words, causing him to suddenly awaken, and then he understood.

眾生即佛。佛即眾生。三界圓通。唯一心耳。遂住嵩山。經於三載。禪習為務。守戒為常。每自思曰。臺山之愿竟未心。屬我國家。聖德廣運。日月照臨。功高百王。業濟千古。至唐大曆二年。方達五臺山。于大華嚴寺萬菩薩院安止。其日。忽雷電交發。雨雹駛飛。師乃駭心。默唸大聖。俄爾晴霽。倏睹白光。從臺飛下。光中千佛。嚴麗赫然。師涕泣交流。舉身投地。而為作禮。比至舉首。忽然其前涌出高樓十丈。有千葉花座。而以盛之。遂見諸佛舒金色臂。三摩師頂。告師曰。爾從今已去。應名金光照耳。諸佛令師誦金剛般若。以為恒式。言訖。忽然不見。師心內喜躍。感悟良多。翌日禮辭寺眾。遂詣秘𡡉巖。幽居進德。日有所新。后又自西臺。忽雷風暴震。曳電注雹。良久云開。谷騰黃霧。倏忽之間。千變萬化。師一心瞪視。誓求佛果。應時和風清暢。雲霧競涌。忽見維摩居士。普賢菩薩。文殊師利。師悲泣禮拜。忽然不見。又見二童子引師直詣臺頂。見二如來。凈如琉璃。內外明徹。紫光蔽日。白氣浮天。遍滿山林。盡同金色。同行伴侶。罔知厥由。后又詣東臺那羅延窟。遙見三僧。乘白雲涌出。至前便隱。又至夜三更已來。忽見窟前。樓閣層峙。天樂嘹喨。至數日已。卻往秘𡡉。居止六載。后繁峙縣令呂才俊

。堅請至縣。虔心供養。後代州都督辛云晁。聆師之德望。差指使迎。入大云寺。居止為首。廣興佛事。后不知其所終云耳。

華嚴疏主法諱澄觀。俗姓戴氏。本越州會稽山陰縣人也。即唐第八帝肅宗皇帝世。年十三出家。厥後儒典九流。百家子史。莫不詃盡。具戒之後。節操非常。但有名山必遊。勝友皆訪。于大曆十一年。來游五臺。于華嚴寺西般若院下。疏主至山前後。游臺四十餘。后至大華嚴寺。專讀大乘方等之教。華嚴一經。偏所玩習。以自悟心。慶在朝聞。卷不釋手。其時。有善住閣院(隋朝本名東道場也)僧名賢林。亦不測之人也。時充華嚴寺主。乃與寺眾。恭請法師。講華嚴法華等經。前後五載。法師每謂。華嚴舊疏。旨約文繁。乃自唯曰。竊以大聖文殊師利。表乎真智。普賢菩薩。旌乎真理。二法混融。即表毗盧遮那之自體也。理包萬行。事括千門。廣喻太虛。周齊罔極。大矣。我即華嚴奧旨歟。我今既措趾文殊聖都。清涼妙域。華嚴大典。豈得捐乎。於是。旦暮策懷。思惟造疏。即自華嚴寺。徙住般若院。從容謂眾曰。余來聖地。曠劫希逢。欲屏交遊。澄心造疏。可能為余建閣一座。于上造疏可乎。寺主賢林等。僉曰允從。乃募工起手。不日而成。時有溫州無著。躬自書梁。羲之筆跡。奇哉

【現代漢語翻譯】現代漢語譯本：他被懇請前往縣裡，受到虔誠的供養。後來，代州都督辛云晁聽聞了他的德行和聲望，派遣使者迎接他進入大云寺，讓他居於首位，廣泛興辦佛事。之後，就不知道他的最終去處了。

華嚴疏主，法名澄觀（Chengguan），俗姓戴氏，是越州會稽山陰縣人。生於唐朝第八位皇帝肅宗在位時期。十三歲出家，之後儒家經典、九流之學、諸子百家史書，無不精通。受具足戒后，節操非常高尚。只要是有名的山，必定遊歷；只要是優秀的道友，必定拜訪。在大曆十一年，來到五臺山遊歷，住在華嚴寺西邊的般若院。疏主來到五臺山前後，遊歷了四十多次。後來到了大華嚴寺，專心研讀大乘方等之教，《華嚴經》更是他偏愛研習的經典，用以開悟自心。他慶幸自己能在朝聞道，因此書卷從不離手。當時，有善住閣院（原為隋朝的東道場）的僧人，法名賢林（Xianlin），也是一位深不可測的人。當時擔任華嚴寺的住持，於是與寺中僧眾，恭請澄觀法師講解《華嚴經》、《法華經》等經典，前後五年。澄觀法師常說，舊的《華嚴經》疏，主旨簡略而文字繁瑣，於是自言自語道：『我認為大聖文殊師利（Manjusri）菩薩，象徵著真實的智慧；普賢（Samantabhadra）菩薩，象徵著真實的理體。二者融合，就象徵著毗盧遮那（Vairocana）佛的自體。理體包含萬行，事相涵蓋千門，廣闊得像太虛空，周遍而沒有邊際。多麼偉大啊！我就是要闡明《華嚴經》的奧妙旨趣啊！我如今既然身處文殊菩薩的聖地，清涼的妙域，對於《華嚴經》這部大典，怎麼能夠放棄呢？』於是，他早晚都在思考，想要撰寫疏解。就從華嚴寺搬到般若院居住，從容地對眾人說：『我來到這聖地，是曠劫難逢的機緣。想要謝絕交遊，澄凈心神來撰寫疏解。能否為我建造一座閣樓，我在上面撰寫疏解呢？』寺主賢林等人，都表示同意。於是招募工匠開始建造，沒過多久就建成了。當時有溫州的無著（Wuzhu），親自書寫了棟樑，用的是王羲之（Wang Xizhi）的筆跡，真是奇妙啊！

【English Translation】 English version: He was earnestly invited to the county and received devout offerings. Later, Xin Yunchao (Xin Yunchao), the governor of Daizhou, hearing of his virtue and reputation, sent a messenger to welcome him to the Dayun Temple, where he was given the foremost position and widely promoted Buddhist affairs. After that, his final whereabouts were unknown.

The commentator of the Avatamsaka Sutra, with the Dharma name Chengguan (Chengguan), and the secular surname Dai, was a native of Shanyin County in Yuezhou. He was born during the reign of Emperor Suzong, the eighth emperor of the Tang Dynasty. He left home at the age of thirteen, and thereafter, he became proficient in Confucian classics, the Nine Schools of Thought, and the historical writings of various philosophers. After receiving the full precepts, his integrity was extraordinary. He would visit any famous mountain and call on any virtuous friend. In the eleventh year of the Dali era, he came to Mount Wutai and stayed at the Prajna Courtyard west of the Huayan Temple. Before and after the commentator arrived at the mountain, he traveled around the mountain more than forty times. Later, he went to the Great Huayan Temple and devoted himself to studying the teachings of the Mahayana Vaipulya Sutras. He particularly enjoyed studying the Avatamsaka Sutra, using it to enlighten his own mind. He rejoiced in hearing the Dharma in the morning and never let the sutra out of his hands. At that time, there was a monk named Xianlin (Xianlin) at the Shanzhu Pavilion (originally the Eastern Dojo of the Sui Dynasty), who was also an unfathomable person. He was then the abbot of the Huayan Temple, and together with the monks of the temple, respectfully invited Dharma Master Chengguan to lecture on the Avatamsaka Sutra, the Lotus Sutra, and other scriptures for five years. Dharma Master Chengguan often said that the old commentary on the Avatamsaka Sutra was concise in its main points but verbose in its writing. So he said to himself, 'I believe that the great sage Manjusri (Manjusri) represents true wisdom, and Samantabhadra (Samantabhadra) Bodhisattva signifies true principle. The fusion of these two represents the self-nature of Vairocana (Vairocana) Buddha. Principle encompasses myriad practices, and phenomena include thousands of gates, as vast as the great void, all-encompassing and without limit. How great it is! I am to elucidate the profound meaning of the Avatamsaka Sutra! Now that I am in the sacred land of Manjusri, the wonderful realm of Qingliang, how can I abandon this great classic of the Avatamsaka Sutra?' Therefore, he pondered day and night, thinking of writing a commentary. He moved from the Huayan Temple to the Prajna Courtyard and calmly said to the assembly, 'My coming to this sacred land is a rare opportunity in countless kalpas. I wish to avoid social interactions and purify my mind to write a commentary. Could you build a pavilion for me where I can write the commentary?' Abbot Xianlin and others all agreed. So they hired craftsmen to start building, and it was completed in a short time. At that time, Wuzhu (Wuzhu) from Wenzhou personally wrote the beams, using the calligraphy of Wang Xizhi (Wang Xizhi), how wonderful!

可觀。功畢。疏主于上起立制疏道場。即唐興元元年四月八日也。朝夕焚祝。心祈瑞應。數日之後。中夜寢。夢一金人。于疏主前立。師乃以手攬之。從首餐食。至足而寤。私心喜曰。此必大聖垂祥。是余餐受華嚴之法味。得其粹旨。示造疏始終之兆也。乃起盥漱。遽入道場。焚香設禮。慶謝嘉瑞。厥後。若躬對聖容。援毫灑翰。才思如流。精釋微言。未嘗疑阻。遂得一部。七處九會之文。渙然在目。自興元元年。迄正元元年丁卯歲十一月五日絕筆。法師既造疏已。乃罄資緣。設千僧會齋。用為顯慶。又欲驗其疏流通之兆。乃入道場。祈禱冥應。忽于夜寐。夢見自身化為大龍。首枕南臺。尾枕北臺。騰躍其身。復化作千個小龍。分散而去。疏主覺已。喜曰。斯乃新疏流行之應矣。於是。華嚴寺主賢林。尚座悟寂。山門十寺都供養主。溫州無著。並闔山僧眾。又共設大齋。顯慶新疏。正元四年。并州節度使馬遂。代州都督王朝光。各遣使赍供施至山。令請疏主。講其新疏。每日可謂座列千僧。聆宣妙典。所出學徒。前後計及千數。其餘事疏。具如別傳所云。

釋常遇。姓陰氏。范陽人也。先從本土安集寺出家。師。其性淳樸。體貌魁梧。好適林泉。棲心物外。大中四年。杖錫孤遊禮五臺山。尋訪聖蹟。止華嚴寺菩

【現代漢語翻譯】現代漢語譯本：可觀（可以觀看）。功畢（工程完畢）。疏主（撰寫疏鈔的人）在上起立，建造疏鈔道場。即唐興元元年四月八日。早晚焚香祝禱，心中祈求吉祥的徵兆。數日之後，半夜睡夢中，夢見一個金人，站在疏主面前。法師便用手去擁抱他，從頭部開始餐食，一直吃到腳部而醒來。心中暗自歡喜說：『這必定是大聖（偉大的聖人）垂示吉祥，是我餐食接受《華嚴經》的法味，得到它的精髓要旨，預示著撰寫疏鈔的始終。』於是起身洗漱，立即進入道場，焚香設禮，慶賀感謝這美好的徵兆。此後，好像親自面對聖人的容顏，拿起筆揮灑文采，才思如泉涌，精闢地解釋微妙的語言，未曾遇到疑惑阻礙。於是完成了一部，七處九會（《華嚴經》的七個地點九次集會）的經文，清晰地展現在眼前。從興元元年開始，到正元元年丁卯歲十一月五日完成。法師撰寫疏鈔完畢后，便用盡所有的資財，設定千僧齋會，用來彰顯慶賀。又想驗證他的疏鈔流通的徵兆，便進入道場，祈禱得到冥冥中的迴應。忽然在夜晚睡夢中，夢見自身化為一條大龍，頭枕南臺，尾枕北臺，騰躍其身，又化作一千條小龍，分散而去。疏主醒來后，歡喜地說：『這便是新疏鈔流行的徵兆啊！』於是，華嚴寺住持賢林，尚座悟寂，山門十寺的都供養主，溫州無著，以及全山的僧眾，又共同設定大齋，彰顯慶賀新疏鈔。正元四年，并州節度使馬遂，代州都督王朝光，各自派遣使者帶著供養來到山中，命令請疏主，講解他的新疏鈔。每天可以說是座無虛席，列坐著上千僧人，聆聽宣講這微妙的經典。所教出的學徒，前後估計有上千人。其餘關於疏鈔的事情，都詳細地記載在別的傳記中。

釋常遇（法號常遇），姓陰氏，是范陽人。先前從本土的安集寺出家。法師，他的性格淳樸，體貌魁梧，喜歡到林泉，把心安放在世俗之外。大中四年，拄著錫杖獨自遊歷，朝禮五臺山，尋訪聖蹟，住在華嚴寺中。

【English Translation】 English version: Admirable. The work was completed. The author of the commentary (Shuzhu) stood up and established a commentary writing site. This was on the eighth day of the fourth month of the first year of the Xingyuan era of the Tang Dynasty. He burned incense and prayed morning and evening, sincerely seeking auspicious signs. After several days, in the middle of the night, he dreamed of a golden man standing before him. The master then embraced him with his hands and ate him from head to toe, and then woke up. He rejoiced in his heart, saying, 'This must be the Great Sage (a great saint) bestowing auspiciousness, that I am eating and receiving the Dharma flavor of the Avatamsaka Sutra (Huayan Jing), obtaining its essence and purpose, indicating the beginning and end of writing the commentary.' So he got up, washed, and immediately entered the site, burned incense, and performed rituals, celebrating and thanking for the auspicious sign. Thereafter, as if facing the holy countenance in person, he took up his brush and wrote with flowing talent, explaining the subtle words with precision, never encountering doubt or obstruction. Thus, he completed a volume, the text of the Seven Locations and Nine Assemblies (seven locations and nine gatherings of the Avatamsaka Sutra), clearly displayed before his eyes. From the first year of the Xingyuan era to the fifth day of the eleventh month of the Dingmao year of the Zhengyuan era, he finished writing. After the Dharma master completed the commentary, he exhausted his resources to hold a thousand-monk assembly and vegetarian feast to celebrate. He also wanted to verify the signs of the commentary's circulation, so he entered the site and prayed for a response in the dark. Suddenly, in a night dream, he saw himself transformed into a great dragon, with its head resting on the South Terrace and its tail resting on the North Terrace, leaping and transforming its body into a thousand small dragons, scattering and departing. The author of the commentary, upon awakening, rejoiced and said, 'This is the sign of the new commentary's circulation!' Thereupon, the abbot of Huayan Monastery (Huayan Si), Xianlin, the senior monk Wuji, the chief patrons of the ten monasteries of the mountain gate, Wuzhuo of Wenzhou, and all the monks of the mountain, together held a great vegetarian feast to celebrate the new commentary. In the fourth year of the Zhengyuan era, Ma Sui, the military commissioner of Bingzhou, and Wang Chaoguang, the governor of Daizhou, each sent envoys with offerings to the mountain, ordering them to invite the author of the commentary to lecture on his new commentary. Every day, it could be said that the seats were filled with thousands of monks, listening to the proclamation of the wonderful scriptures. The disciples who were taught numbered in the thousands. Other matters concerning the commentary are detailed in other biographies.

釋常遇 (Shi Changyu, Dharma name Changyu), whose surname was Yin, was a native of Fanyang. He first left home at Anji Monastery in his native place. The Dharma master, his nature was simple and honest, his appearance was tall and strong, he liked to go to forests and springs, and he placed his heart outside of worldly affairs. In the fourth year of the Dazhong era, he traveled alone with a staff to pay homage to Mount Wutai, seeking out holy sites, and stayed at Huayan Monastery (Huayan Si).

薩堂。瞻大聖真容。然右手中指為供養。后遍歷五頂。大睹祥光。不可勝紀。至西臺。遇古聖蹟。名秘𡡉巖。師啟目之際。忽睹金光。燦爛奪目。漸分雉堞。方勢如城。即古所謂金色世界也。因問寺僧。寺僧曰。是地。昔有古德住持。名金光照和尚。斯亦因光立謚。必其祥也。師悲喜交集。誓居此地。乃結廬住止。滌慮棲神。一入定門。經四十九日。鳥飛花雨。合卒香云。揚袂摳衣。歸依如市。因即創興梵宇。締構佛宮。十有七年不下峰頂。禪誦精勤。寸陰無廢。可謂聖力潛通。道出凡境。至昭宗運季。師亦化不常。有時撫掌高聲大笑。或復手執二石相磨。只云。併合併合。人不測其由。至唐莊宗吞併朱梁之後。人方悟前語。師神異前知如此。時武皇之在河東也。嚮慕高德。就山致禮。文德元年夏四月。命憲州刺史馬師素。傳意邀請。師固不受命。即以其年七月十八日。囑門人已。蟬蛻而去。春秋七十二。夏臘五十一。

釋愿成。姓宋氏。不知何許人也。家世儒素。遐邇知名。不務浮華。不趨榮利。初其母陰氏。夜夢庭中雙樹。盡放繁花。俄頃而謝。唯有一枝。獨無凋變。結成珍果。覺而有娠。陰氏心喜。愿生男子。既發願已。如期生男。遂名愿成。乃長從師。獨稱小字。師子衿之歲。出就黌舍。務學明敏。首

【現代漢語翻譯】現代漢語譯本：薩堂（地名）。瞻仰大聖的真容。然後用右手中指作供養。後來遊歷五臺山各峰，多次見到吉祥的光芒，數不勝數。到達西臺，遇到古老的聖蹟，名叫秘窟巖。大師開啟慧眼之際，忽然見到金光，燦爛奪目，漸漸地顯現出雉堞（城墻），形狀如城池。這就是古人所說的金色世界啊。於是詢問寺廟的僧人，僧人說：『這地方，以前有古德住持，名叫金光照和尚。』這也是因為光而立的謚號，必定是吉祥的徵兆。大師悲喜交加，發誓居住在此地。於是結廬居住，洗滌思慮，安頓精神。一旦進入禪定之門，就經歷了四十九天。鳥兒飛舞，天降花雨，聚合消散的香云。揚起衣袖，整理衣襟，歸依的人像趕集一樣。因此就建立興盛寺廟，締造佛宮。十七年不下山峰，禪修誦經精進勤勉，一寸光陰也不浪費。可以說是聖人的力量在暗中相助，道行超出了凡人的境界。到了昭宗（唐朝皇帝）末年，大師的示化也不尋常。有時拍手高聲大笑，有時又手執兩塊石頭互相磨擦，只是說：『併合併合。』人們不理解其中的緣由。直到唐莊宗吞併朱梁之後，人們才明白之前所說的話。大師的神異預知就是這樣。當時武皇（李克用）在河東時，仰慕大師的高尚品德，親自到山中致禮。文德元年夏四月，命令憲州刺史馬師素，傳達邀請之意。大師堅決不接受任命，就在那年七月十八日，囑咐門人完畢，像蟬蛻一樣離世而去。享年七十二歲，僧臘五十一。

釋愿成（法號）。姓宋，不知道是哪裡人。家世世代代都是讀書人，遠近聞名。不追求虛浮的華麗，不追逐榮華富貴。當初他的母親陰氏，夜裡夢見庭院中的兩棵樹，都開放了繁盛的花朵，一會兒就凋謝了，只有一枝，獨自沒有凋謝變化，結成了珍貴的果實。醒來后就有了身孕。陰氏心裡很高興，希望生個男孩。既然發了愿，就如期生了個男孩，於是取名叫愿成。長大後跟隨老師，只稱呼他的小名。大師在讀書的年紀，到學校讀書，學習勤奮敏捷，名列前茅。

【English Translation】 English version: At Satang (place name), he venerated the true form of the Great Sage. Then, he used the middle finger of his right hand as an offering. Later, he traveled to the five peaks of Mount Wutai, witnessing auspicious light countless times. Upon reaching the West Terrace, he encountered an ancient sacred site called Secret Cave Cliff. As the master opened his eyes of wisdom, he suddenly saw golden light, dazzling and radiant, gradually revealing battlements (city walls), shaped like a city. This was the 'Golden World' spoken of by the ancients. So he asked the monks of the temple, and the monks said, 'In this place, there once lived an ancient virtuous monk named Golden Light Illumination Monk.' This posthumous title was also established because of the light, surely an auspicious sign. The master was filled with mixed emotions of sorrow and joy, vowing to reside in this place. Thus, he built a hut to live in, cleansing his thoughts and settling his spirit. Once he entered the gate of meditation, he spent forty-nine days. Birds flew, flowers rained down, and clouds of incense gathered and dispersed. Raising his sleeves and adjusting his robes, people flocked to him for refuge like a market. Therefore, he founded and prospered temples, constructing Buddhist palaces. For seventeen years, he did not descend from the peak, diligently practicing Chan meditation and reciting scriptures, never wasting a moment. It can be said that the power of the saints secretly assisted him, and his spiritual attainment surpassed the realm of ordinary people. Towards the end of Emperor Zhaozong's reign (Tang Dynasty), the master's manifestations were also unusual. Sometimes he would clap his hands and laugh loudly, or he would hold two stones and rub them together, only saying, 'Merge, merge.' People did not understand the reason. It was not until Emperor Zhuangzong of Tang annexed Zhu Liang that people understood what he had said before. The master's divine foresight was like this. At that time, when Emperor Wu (Li Keyong) was in Hedong, he admired the master's noble virtue and personally paid his respects on the mountain. In the fourth month of the summer of the first year of Wende, he ordered Ma Shisu, the prefect of Xianzhu, to convey his invitation. The master firmly refused the appointment, and on the eighteenth day of July of that year, he finished instructing his disciples and departed like a cicada shedding its skin. He lived to the age of seventy-two, with fifty-one years as a monk.

釋愿成 (Shi Yuancheng, Dharma name). His surname was Song, and it is not known where he was from. His family had been scholars for generations, and they were well-known far and wide. He did not pursue superficial splendor or chase after wealth and fame. Initially, his mother, Yin, dreamed at night of two trees in the courtyard, both blooming with lush flowers, which withered after a short while, except for one branch, which did not wither or change, and formed a precious fruit. Upon waking up, she was pregnant. Yin was very happy and hoped to give birth to a boy. Since she had made a vow, she gave birth to a boy as expected, and named him Yuancheng. When he grew up, he followed a teacher, and they only called him by his childhood name. When the master was of age to study, he went to school, studying diligently and quickly, ranking at the top.

冠群輩。厥後。棄俗辭親。詣五臺山。依佛光寺僧正行嚴為師。至大和五年。受具。誦大小乘戒。法華。金剛。佛頂。大悲神咒。用為常務也。武宗世。誅剪釋門。師執志無改。宣宗皇帝即位。重興佛寺。山門再選召師。為其首。特許修營佛光一寺。功畢。尋頒命服師號圓相。就加山門都檢校。至光啟三年六月五日。忽覺氣志衰敗。乃罄舍衣盂。以充檀施。無幾而卒。后之人。起塔于寺之西北。

佛光寺乘方禪師者。遺其姓氏鄉里。即解脫和尚之孫也。身長七尺五寸。古貌棱棱。垂手過膝。眉長數寸。目有重瞳。禮念六時。行道無息。紹其高躅。再修梵宮。臺殿橫空。等級相次。有太原士女。造立大聖一軀。擬送山門。路經滹沱。河水泛漲。波濤鼓怒。舟楫傾危。禪師隔岸遙禮。焚香懇啟。水忽絕流。聖像既濟。湍激如故。厥後忘其年月。示滅于寺。肉身猶在。有碑。居寺西一里。

無名和尚。渤海郡人。即先朝高力士之孫也。幼年慕道。落紺發於金園。求具尋師。沾戒品于京洛。心地淵奧。受荷澤之宗。文藻縱橫。出湯休之句。可謂法苑之樑棟。釋門之標準。至正元年。示滅之日。澡盥清潔。凌晨一食。告召寺眾門徒。跏趺而逝。其後十一年。河東節帥李公頂謁。聞有異香。重修龕室。感神光數丈。瑞

【現代漢語翻譯】現代漢語譯本：超越同輩。後來，他捨棄世俗，告別親人，前往五臺山，依止佛光寺的僧正行嚴為師。在大和五年，受具足戒，誦讀大小乘戒律、《法華經》、《金剛經》、《佛頂經》、《大悲咒》，作為日常功課。武宗年間，朝廷誅殺僧人，他堅守志向沒有改變。宣宗皇帝即位后，重新興建佛寺，山門再次選召他，讓他擔任首領，特許他修繕佛光寺。工程完畢后，朝廷頒賜命服，賜號圓相，並加封為山門都檢校。到光啟三年六月初五，忽然感覺氣力衰竭，於是將所有衣物和缽盂全部捐獻出去，用作佈施。不久就圓寂了。後人，在寺廟的西北方建造了一座塔。

佛光寺的乘方禪師，沒有留下姓名和籍貫，是解脫和尚的孫子。身高七尺五寸，相貌古樸威嚴，雙手下垂超過膝蓋，眉毛長達數寸，眼睛裡有雙重瞳仁。每天禮拜誦唸六個時辰，修行沒有停息。繼承了他的高尚品德，再次修繕寺廟。殿宇樓閣高聳入雲，層層疊疊。有太原的士人和婦女，建造了一尊大聖像，準備送到山門。路過滹沱河時，河水氾濫，波濤洶涌，船隻傾覆。禪師在岸邊遙遙禮拜，焚香懇切祈禱，河水忽然斷流，聖像順利渡過，水流又恢復了原來的湍急。後來忘記了年月，在寺廟示寂。肉身依然存在。有一座碑，在寺廟西邊一里處。

無名和尚，是渤海郡人，是先朝高力士的孫子。從小就仰慕佛道，在金園剃度出家，尋求受具足戒的師父，在京洛接受戒律。心地深邃奧妙，繼承了荷澤宗的禪法，文采華麗，寫出了湯休那樣的詩句。可以說是佛法園林的棟樑，佛教界的標準。在貞元元年，示寂的那天，洗漱乾淨，凌晨吃了一頓飯，告訴寺廟裡的僧人和門徒，然後結跏趺坐而逝。在那之後的十一年，河東節度使李公前來拜謁，聞到有奇異的香味，重新修繕了龕室，感應到數丈的神光，是祥瑞的徵兆。

【English Translation】 English version: He surpassed his peers. Later, he abandoned secular life, bid farewell to his family, and went to Mount Wutai, where he became a disciple of the monk Zheng Xingyan, the head of Foguang Temple. In the fifth year of the Dahe era, he received the complete precepts, recited the Vinaya of both Mahayana and Hinayana, the 'Lotus Sutra' (Fahua), the 'Diamond Sutra' (Jingang), the 'Surangama Sutra' (Foding), and the 'Great Compassion Mantra' (Dabei Shenzhou) as his daily practice. During the reign of Emperor Wuzong, when the court persecuted Buddhist monks, he remained steadfast in his resolve. When Emperor Xuanzong ascended the throne, he revived Buddhist temples, and the temple again selected him to be the leader, specially allowing him to repair Foguang Temple. After the completion of the project, the court bestowed upon him official robes, the title 'Yuanxiang' (Round Image), and additionally appointed him as the Chief Inspector of the mountain gate. On the fifth day of the sixth month of the third year of the Guangqi era, he suddenly felt his energy declining, so he donated all his clothes and alms bowl for charity. He passed away soon after. Later generations built a pagoda for him in the northwest of the temple.

Chan Master Chengfang (Riding the Square) of Foguang Temple, whose surname and hometown were unknown, was the grandson of the monk Jietuo (Liberation). He was seven feet five inches tall, with an ancient and dignified appearance, his hands hanging down past his knees, his eyebrows several inches long, and double pupils in his eyes. He performed rituals and recitations six times a day, practicing without ceasing. Inheriting his noble virtues, he renovated the temple again. The halls and pavilions soared into the sky, arranged in successive levels. There were scholars and women from Taiyuan who built a statue of the Great Sage (Dasheng), intending to send it to the temple. When passing through the Hutuo River, the river flooded, the waves surged, and the boats were in danger of capsizing. The Chan master bowed respectfully from the shore, burned incense, and earnestly prayed, and the river suddenly stopped flowing. After the statue was safely crossed, the turbulent flow returned to normal. Later, the year and month were forgotten, and he passed away in the temple. His physical body remains intact. There is a stele located one mile west of the temple.

Monk Wuming (Nameless), a native of Bohai Commandery, was the grandson of Gao Lishi (eunuch's name) of the previous dynasty. From a young age, he admired the Buddhist path, shaved his head at Jin Yuan (Golden Garden), sought a master to receive the complete precepts, and received the precepts in Jingluo (capital city). His mind was profound and mysterious, inheriting the teachings of the Heze school of Chan Buddhism, and his literary talent was outstanding, producing verses like those of Tang Xiu (poet's name). He can be called the pillar of the Dharma garden and the standard of the Buddhist community. In the first year of the Zhenyuan era, on the day of his passing, he washed and cleaned himself, ate a meal at dawn, told the monks and disciples in the temple, and then sat in the lotus position and passed away. Eleven years later, Li Gong (official's name), the military commissioner of Hedong, came to pay his respects and smelled an unusual fragrance. He renovated the shrine, and felt several feet of divine light, which was an auspicious sign.

相仍現。方議茶毗。肉隨火化。霜骨端坐。鮮潔光明。支節鉤連。瑩滑如玉。建塔于寺。刻石猶在。

銓律和尚。本代地土居人也。七歲出家。依年受具。戒珠清瑩。行業芬敷。外習毗尼藏教。內修大乘因地。他心通照。事必先知。蔬食不過中。弊衣才蔽體。不貯粒粟。不畜縷帛。可謂清苦高行僧也。示滅之日。有彩雲翳空。天樂盈耳。異香芬馥。遠近襲人。召集寺眾。執手敘違。付囑門人。跏趺而滅。

釋法興。本西京人也。七歲出家。與時流不雜。承侍師長。策勵忘疲。諷妙法蓮華經。暮年成誦。又念凈名金偈。不盈九旬。二本戒經。僅逾一月。日常一過。諷味精通。律軌精嚴。秉持無犯。來禮聖蹟。志樂林泉。隸名佛光。遂有終焉之志。四方供利。身不主持。付囑門人。修彌勒大閣。凡三層九間。高九十五尺。尊像莊嚴。靡不周備。已至七十二位聖賢。八大龍王。臺山諸寺聖像。萬有余尊。繪塑悉具。僧徒稱讚。眾口一辭。列上所屬。請充山門都綱。規矩準繩。為後世法。大和二年正月。聞空中有聲云。入滅時至。兜率天眾。今即來迎。師乃澡浴焚香。端坐而滅。建塔在寺西北一里。

王子燒身寺。必救都綱者。不知何許人也。未詳其字姓。蓋聞諸古老口相傳授。事多湮廢。今但傳其梗概。

【現代漢語翻譯】現代漢語譯本：相仍出現。正準備茶毗（火葬）。肉身隨火焰化去。霜白的骨骼端坐不倒。顯得鮮潔光明。支節相互鉤連。瑩潤光滑如玉。于寺中建塔供奉。刻石的碑文至今還在。

銓律和尚，是本地的土生居民。七歲出家。按照年齡受具足戒。戒律如明珠般清澈瑩潤。修行功德芬芳廣佈。對外學習毗尼藏教（律藏），對內修習大乘佛法的因地。具有他心通，能預知未來之事。吃素，過了中午不再進食。破舊的衣服僅僅能夠遮蔽身體。不儲存米糧，不積蓄絲帛。可以說是清苦高行的僧人。示寂（圓寂）之日，有彩色雲朵遮蔽天空，天樂盈滿耳畔，奇異的香氣芬芳濃郁，遠近的人都能聞到。召集寺廟僧眾，執手告別。囑咐門人後，結跏趺坐而逝。

釋法興，原本是西京人。七歲出家。與世俗之人不同流合污。承侍師長，勤勉努力不知疲倦。誦讀《妙法蓮華經》，晚年能夠背誦。又唸誦《維摩詰所說經》中的金偈，不到九十天就能熟練背誦。兩部戒經，僅僅用了一個多月的時間。每天誦讀一遍，精通其中的含義。對於戒律極其嚴謹，秉持戒律沒有絲毫違犯。前來禮拜聖蹟，心志在於山林泉石之間。隸名于佛光寺，於是有了在此終老的想法。四方供養的財物，自己從不持有，全部交給門人，用來修建彌勒大閣。共有三層九間，高九十五尺。彌勒佛像莊嚴，一切都準備周全。已經供奉了七十二位聖賢，八大龍王，以及臺山各寺廟的聖像，總共有一萬多尊。繪畫和雕塑都已完備。僧徒們都稱讚不已，眾口一詞。上報給所屬部門，請求擔任山門都綱（寺院的管理者）。制定的規矩準繩，作為後世的法則。大和二年正月，聽到空中有聲音說，入滅（圓寂）的時間到了，兜率天（彌勒菩薩的凈土）的天眾，現在就來迎接。於是釋法興沐浴焚香，端坐而逝。建塔于寺廟西北一里處。

王子燒身寺的必救都綱，不知道是什麼地方的人。也不清楚他的字和姓名。大概是聽老人們口口相傳下來的，很多事情都已經湮沒廢棄。現在只能傳述他的大概情況。

【English Translation】 English version: They appeared one after another. They were preparing for cremation (tea毗). The flesh was consumed by the fire. The frost-white bones remained sitting upright. They appeared fresh, clean, and radiant. The joints were interlocked, smooth and lustrous like jade. A pagoda was built at the temple. The inscription on the stone tablet is still there.

The monk Quanlu was a native of this place. He became a monk at the age of seven. He received the full precepts according to his age. His precepts were as clear and bright as pearls. His virtuous conduct spread far and wide. Externally, he studied the Vinaya Pitaka (the collection of monastic rules). Internally, he cultivated the cause ground of Mahayana Buddhism. He possessed the ability to know others' minds and could foresee events. He ate vegetarian food and did not eat after noon. His worn-out clothes barely covered his body. He did not store grains or accumulate silk. He could be described as a pure, austere, and virtuous monk. On the day of his passing (parinirvana), colorful clouds covered the sky, heavenly music filled the air, and a strange fragrance was rich and fragrant, reaching people near and far. He gathered the monks of the temple, held their hands, and bid farewell. After entrusting his disciples, he passed away in a lotus position.

The monk Shifa Xing was originally from Xijing. He became a monk at the age of seven. He did not associate with worldly people. He served his teachers diligently and tirelessly. He recited the 'Wonderful Dharma Lotus Sutra' and could recite it by heart in his later years. He also recited the golden verses in the 'Vimalakirti Sutra' and mastered them in less than ninety days. He mastered the two precept scriptures in just over a month. He recited them once a day and thoroughly understood their meaning. He was extremely strict with the precepts and upheld them without any violation. He came to pay homage to the sacred sites, with his heart set on the forests and springs. He registered his name at Foguang Temple and resolved to spend the rest of his life there. He never held the offerings from all directions himself, but entrusted them to his disciples to build the Maitreya Great Pavilion. It had three stories and nine rooms, and was ninety-five feet high. The statue of Maitreya was solemn, and everything was well-prepared. Seventy-two sages, the Eight Great Dragon Kings, and the sacred images of various temples on Mount Tai were enshrined, totaling more than ten thousand. The paintings and sculptures were all complete. The monks praised him unanimously. They reported to the relevant authorities and requested him to serve as the chief administrator (Dugang) of the mountain gate (temple). The rules and regulations he established served as a model for future generations. In the first month of the second year of the Dahe era, he heard a voice in the air saying, 'The time of entering nirvana (parinirvana) has arrived. The beings of Tushita Heaven (the pure land of Maitreya Bodhisattva) are now coming to welcome you.' Thereupon, Shifa Xing bathed, burned incense, and passed away in a seated posture. A pagoda was built one mile northwest of the temple.

The Bijiudu Gang of Prince Burning Body Temple, it is not known where he was from. His given name and surname are also unknown. It is said that the story was passed down orally by the elders, and many details have been lost. Now, only the general outline is transmitted.

孔聖所謂我愛其禮。斯亦如之。世傳閻羅王之師舅也。以曾掌僧務。因謂之都綱。昔清涼府。即今五臺縣之故城也。彼其縣宰。忘其名氏。夏中獨坐。夜飲于公廡之下。倏見數人。形質甚偉。持枷鎖。似官中追攝人者。至前立。其縣宰。詰問厥由。對曰。某閻羅大王之使卒。大王遣來相追攝爾。公可行焉。宰於是大駭起立。謂獄使曰。死即古今之常事。余不罹也。祇緣有寡親在堂。唯憑官俸。以為恩養。若赴追攝。孝養弗周。若待其百年。死而無恨。今廣貽金玉。可能捐否。卒曰。此大王嚴命。某不敢專也。公若要免。五臺山王子燒身寺。有必救都綱。是大王之外舅。若能往告。必能相為也。於是。縣宰。遽俾被馬與府卒。匆匆而發。比至日出。乃得達寺。師房扉尚掩。眠猶未興。宰躬自敲門。微聲而喚。少頃。師出。宰即折躬致禮。師曰。山僧愿德。不銷貴人之禮。宰舊嘗巡山。頗相輕視。此時事逼。致敬忘勞。曰不識聖人。罪寔深矣。泣淚又拜。師因問其故。宰具述厥由。師曰。可也。因索紙筆。具書其事。書畢。付與其宰。宰致拜再三。陳謝而退。自後至官滿了無他事。師自此傳名。名既彰矣。師尋亦示滅。有塔。見在寺之東南。集傳者曰。此大聖化。故化金閣傳云。凡聖混居。斯其驗矣。

降龍大師。

【現代漢語翻譯】孔子所說的『我喜愛周禮』，也是如此。世俗相傳，這位都綱是閻羅王（Yama，佛教中的地獄之王）的師舅。因為他曾經掌管僧務，所以被稱為都綱。從前清涼府，就是現在的五臺縣（Mount Wutai，中國佛教名山）的舊城。那裡的縣宰，忘記了他的姓名，在夏日中午獨自一人坐在官府的廊下飲酒。忽然看見幾個人，形貌體格非常高大，拿著枷鎖，像是官府中追捕人的人。走到他面前站定。那縣宰詢問他們來的緣由。他們回答說：『我們是閻羅大王的使者，大王派遣我們來追捕您，您可以跟我們走了。』縣宰於是非常害怕，起身站立，對獄使說：『死亡是自古至今的常事，我不逃避。只是因為有年老的母親在堂上，全靠我的官俸來供養她。如果我被追捕，孝養就不能周全。如果能等到她百年之後，我死了也就沒有遺憾了。現在我願意奉獻大量的金銀玉器，可以免除這次追捕嗎？』獄使說：『這是大王的嚴令，我不敢擅自做主。如果您想要免除，五臺山王子燒身寺（Wangzi Shaoshen Temple，位於五臺山的寺廟）有位必救都綱，是大王的外舅。如果您能前去告訴他，他一定能幫助您。』於是，縣宰立刻讓人備好馬匹和府兵，匆匆出發。等到日出時，才到達寺廟。都綱的房門還關著，還在睡覺沒有起來。縣宰親自敲門，小聲呼喚。過了一會兒，都綱出來。縣宰立刻彎腰行大禮。都綱說：『山僧我沒有什麼德行，不值得您這樣的大禮。』縣宰以前曾經巡視山林，頗為輕視都綱。此時事情緊急，顧不上勞累，恭敬地說：『我不認識聖人，罪過實在太深了。』哭著又拜。都綱於是問他緣故。縣宰詳細地敘述了事情的經過。都綱說：『可以。』於是索要紙筆，詳細地寫下了這件事。寫完后，交給縣宰。縣宰再三拜謝，告辭退下。從那以後，直到縣宰任期滿了，也沒有發生其他事情。都綱從此名聲大振。名聲顯揚之後，都綱不久也示寂了。有塔，現在還在寺廟的東南方。《集傳》的作者說：『這是大聖的化身。』所以《化金閣傳》說：『凡人和聖人混居，這就是驗證啊。』降龍大師（Jianglong Daishi，降龍羅漢的尊稱）

【English Translation】 Confucius said, 'I love the rites of Zhou.' It is the same here. It is said that this Dugang (都綱, head of monastic affairs) was the maternal uncle of Yama (閻羅王, the King of Hell). Because he once managed monastic affairs, he was called Dugang. In the past, Qingliang Prefecture, which is now the old city of Wutai County (五臺縣, Mount Wutai), had a county magistrate, whose name has been forgotten. One summer midday, he was sitting alone, drinking at night under the official veranda. Suddenly, he saw several people, very tall and imposing, holding shackles, like officials arresting people. They stopped in front of him. The county magistrate questioned them about their purpose. They replied, 'We are messengers of Yama, the Great King. The Great King sent us to arrest you. You can come with us.' The magistrate was greatly frightened and stood up, saying to the prison messengers, 'Death is a common occurrence from ancient times to the present, and I do not evade it. It is only because I have an elderly mother at home, who relies on my official salary for support. If I am arrested, I will not be able to provide for her filial piety. If I can wait until she passes away, I will have no regrets when I die. Now I am willing to offer a large amount of gold and jade. Can this be waived?' The messengers said, 'This is the Great King's strict order, and I dare not make a decision on my own. If you want to avoid this, there is a certain savior Dugang at Wangzi Shaoshen Temple (王子燒身寺, Prince Burning Body Temple) on Mount Wutai, who is the Great King's maternal uncle. If you can go and tell him, he will surely be able to help you.' Thereupon, the county magistrate immediately ordered horses and soldiers to be prepared and set off in haste. By sunrise, they had reached the temple. The master's room was still closed, and he was still asleep. The magistrate personally knocked on the door and called out softly. After a while, the master came out. The magistrate immediately bowed deeply. The master said, 'This mountain monk has no virtue and does not deserve such a great courtesy from you.' The magistrate had previously inspected the mountains and often looked down on the master. At this critical moment, he forgot his fatigue and respectfully said, 'I did not recognize a sage, and my sin is truly deep.' He wept and bowed again. The master then asked him the reason. The magistrate described the whole situation in detail. The master said, 'It is possible.' He then asked for paper and brush and wrote down the matter in detail. After writing, he gave it to the magistrate. The magistrate bowed and thanked him repeatedly and withdrew. From then on, until the magistrate's term was over, nothing else happened. The master's name became famous from then on. After his name became known, the master soon also passed away. There is a pagoda, which is still located in the southeast of the temple. The compiler of the 'Collected Biographies' said, 'This is the transformation of a great sage.' Therefore, the 'Biography of the Golden Pavilion of Transformation' says, 'Ordinary people and sages live together, and this is the proof.' Master Jianglong (降龍大師, Dragon-Subduing Master).

俗姓李氏。諱誠惠。本蔚州靈丘縣人也。其親壯而無嗣。聞五臺山文殊靈異。躬詣祈請。既還。妻即感娠。后月滿生男。鄉閭嗟異。咸云聖子。及長。風骨爽秀。神智不群。乃詣臺山。依真容院殿主法順為師。至年二十。登壇受具。東臺東南。約一百餘里。有池名龍宮者。耆舊相傳。大師嘗居彼。結廬修道。今見有叢樹。故基猶在。師于凈瓶中。素畜一龍。龍曾逃出。入清水河。中有一巨石。上通三穴。潛隱其。一日凌旦。河上西南。見白氣出。師知龍潛其下。乃攜瓶詣河。向石穴大叱之。龍還入瓶。攜之歸庵。其泉猶有靈異。雖河瀑漲淤滓混流。獨此泉中。略無纖穢天禧年中。余親往觀之。今龍泉店。亦因泉得名也。大師。嘗于西臺東北李牛谷中。亦有結廬誦經之所。嘗感山神現身聽法。後有王子寺僧湛崇等。率眾連書。殷請住寺。展師資禮。師不違來。愿徙居彼寺。故得金峰增耀。寶壤騰芳。九州之琛贐皆來。十寺之樓臺益盛。財施法施。佛田僧田。由師住持。同沾利澤。後唐莊宗。聞師高行。同光元年七月。遣使持紫衣師名。敕書賜之。詔云。誠惠鷲嶺。名流雞園。上哲精守護鵝之戒。弘宣住雁之談。潛括三乘。深明四諦。忍草長新于性苑。意花不染于情田。自隱跡靈峰。棲心勝地。泛慈舟而拯溺。持慧炬以引

【現代漢語翻譯】現代漢語譯本：

大師俗家姓李，名誠惠，是蔚州靈丘縣人。他的父母年事已高卻沒有子嗣，聽說五臺山文殊菩薩非常靈驗，便親自前去祈求。回去后，他的妻子就懷孕了。後來足月生下一個男孩，鄉里的人都感到驚異，都說是聖人之子。等到他長大后，風度氣概英俊挺拔，神智超群。於是前往五臺山，依止真容院的殿主法順為師。到了二十歲時，登壇受了具足戒。在東臺東南大約一百多里路的地方，有個池子名叫龍宮，當地的老人們相傳，大師曾經在那裡居住，結廬修行。現在還能看到叢生的樹木，舊址還在。大師在凈瓶中，平時養著一條龍。龍曾經逃出來，進入清水河。河中有一塊巨大的石頭，上面有三個孔穴，龍就藏在裡面。有一天黎明，在河的西南方向，看到有白氣冒出，大師知道龍藏在下面。於是拿著瓶子來到河邊，對著石穴大聲呵斥它。龍就回到瓶子里，大師帶著它回到庵里。那裡的泉水至今還有靈異，即使河水暴漲，淤泥混濁，唯獨這泉水裡，沒有一絲污穢。天禧年間，我親自前去觀看過。現在的龍泉店，也是因為這泉水而得名的。大師曾經在西臺東北的李牛谷中，也有結廬誦經的地方，曾經感動山神現身聽法。後來有王子寺的僧人湛崇等人，率領眾人聯名上書，殷切地請求大師住持寺院，行師徒之禮。大師沒有推辭，願意遷居到那座寺院。因此使得金峰更加光彩，寶地聲名遠揚。九州的珍寶都進獻而來，十座寺院的樓臺更加興盛。財物佈施，佛法佈施，佛田僧田，都由大師住持，一同沾染利益。後唐莊宗，聽說大師的德行高尚，在同光元年七月，派遣使者拿著紫衣和師號，以及敕書賜予大師。詔書中說：『誠惠大師在鷲嶺，名聲遠揚于雞園。大師以高尚的智慧，精勤地守護不殺生的戒律，弘揚闡述住雁峰的佛法。深入領會三乘佛法，深刻明瞭四諦真理。忍辱的草在自性園中常新，意念的花在情感的田地裡不被沾染。大師隱居於靈峰，安住于殊勝之地，泛起慈悲的船隻來拯救沉溺的眾生，手持智慧的火炬來引導他們。』 English version:

The master's secular surname was Li, and his given name was Chenghui. He was originally from Lingqiu County, Weizhou. His parents were old and had no children. They heard that Manjusri Bodhisattva on Mount Wutai was very efficacious, so they personally went to pray. After returning, his wife became pregnant. Later, she gave birth to a boy after a full term, and the people in the village were amazed, all saying that he was a sage's son. When he grew up, his demeanor was handsome and outstanding, and his intelligence was extraordinary. So he went to Mount Wutai and took Fashun, the abbot of the Zhenrong Temple, as his teacher. At the age of twenty, he ascended the altar and received the complete precepts. About one hundred and some li southeast of East Terrace, there is a pool called Dragon Palace. According to local elders, the master once lived there, building a hut to cultivate the Way. Now you can still see clusters of trees, and the old site is still there. The master usually kept a dragon in a clean bottle. The dragon once escaped and entered the Clear Water River. There is a huge rock in the river with three holes on it, and the dragon hid inside. One day at dawn, white air was seen coming out of the southwest of the river. The master knew that the dragon was hiding below. So he took the bottle to the river and shouted loudly at the stone hole. The dragon returned to the bottle, and the master took it back to the hermitage. The spring there still has miraculous properties. Even when the river floods and the silt flows turbidly, this spring alone has no trace of dirt. During the Tianxi years, I personally went to see it. The current Longquan Shop also gets its name from this spring. The master also had a place to build a hut and recite scriptures in Li Niu Valley, northeast of West Terrace. He once moved the mountain god to appear and listen to the Dharma. Later, Zhan Chong and other monks from Prince Temple led the people to jointly write a letter, earnestly requesting the master to preside over the temple and perform the rituals of teacher and disciple. The master did not refuse and was willing to move to that temple. Therefore, Jin Peak became more radiant, and the treasure land became famous. Treasures from all over the nine provinces were offered, and the pavilions of the ten temples became more prosperous. Material offerings, Dharma offerings, Buddha fields, and Sangha fields were all presided over by the master, and everyone shared the benefits. Emperor Zhuangzong of the Later Tang Dynasty heard of the master's noble conduct and, in July of the first year of Tongguang, sent an envoy to bestow a purple robe and the title of master, as well as an imperial edict. The edict said: 'Master Chenghui's name flows from Vulture Peak and is well-known in Chicken Garden. With lofty wisdom, the master diligently guards the precept of non-killing, and promotes and expounds the Dharma of Zhuyan Peak. He deeply understands the Three Vehicles of Dharma and profoundly understands the Four Noble Truths. The grass of forbearance is always new in the garden of self-nature, and the flowers of thought are not stained in the field of emotion. The master lives in seclusion on Spiritual Peak, dwells in a supreme place, sails the boat of compassion to save drowning beings, and holds the torch of wisdom to guide them.'

【English Translation】 Secular surname was Li, given name Chenghui. Originally from Lingqiu County, Weizhou. His parents were old and without heir. Hearing of the spiritual efficacy of Manjusri on Mount Wutai, they personally went to pray. Upon returning, his wife conceived. Later, after a full term, she gave birth to a son. The villagers were amazed, all saying he was a holy child. When he grew up, his demeanor was handsome and his intelligence was extraordinary. He went to Mount Wutai and took Fashun, the abbot of Zhenrong Monastery, as his teacher. At the age of twenty, he ascended the altar and received the full precepts. About a hundred li southeast of East Terrace, there is a pond called Dragon Palace. According to local elders, the master once lived there, building a hut to cultivate the Way. Now there are still clusters of trees, and the old foundation remains. The master usually kept a dragon in a clean bottle. The dragon once escaped and entered the Clear Water River. There is a huge rock in the river with three holes on it, and it hid inside. One day at dawn, white air was seen coming out of the southwest of the river. The master knew the dragon was hiding below. So he took the bottle to the river and shouted loudly at the stone hole. The dragon returned to the bottle, and he took it back to the hermitage. The spring there still has spiritual properties. Even when the river floods and the silt flows turbidly, this spring alone has no trace of dirt. During the Tianxi years, I personally went to see it. The current Dragon Spring Shop also gets its name from the spring. The master also had a place to build a hut and recite scriptures in Li Niu Valley, northeast of West Terrace. He once moved the mountain god to appear and listen to the Dharma. Later, Zhan Chong and other monks from Prince Temple led the people to jointly write a letter, earnestly requesting the master to reside in the temple and perform the rituals of teacher and disciple. The master did not refuse and was willing to move to that temple. Therefore, Jin Peak became more radiant, and the treasure land became famous. Treasures from all over the nine provinces were offered, and the pavilions of the ten temples became more prosperous. Material offerings, Dharma offerings, Buddha fields, and Sangha fields were all presided over by the master, and everyone shared the benefits. Emperor Zhuangzong of the Later Tang Dynasty heard of the master's noble conduct and, in July of the first year of Tongguang, sent an envoy with a purple robe and the title of master, along with an imperial edict. The edict said: 'Chenghui (name of the master) of Vulture Peak (Griddhakuta) is renowned in Chicken Garden (Kukkutarama). The superior sage diligently guards the precepts of not killing, and widely proclaims the teachings of Zhuyan (goose dwelling) Peak. He deeply comprehends the Three Vehicles (Triyana) and profoundly understands the Four Noble Truths (Cattari-ariya-saccani). The grass of forbearance grows ever new in the garden of nature, and the flowers of intention are not stained in the field of emotion. He dwells in seclusion on Spiritual Peak (Mount Wutai), residing in a supreme place, sailing the boat of compassion to save the drowning, and holding the torch of wisdom to guide them.'

迷。五百龍神。皆降懿德。一萬聖眾。盡繼玄蹤。為法宇之棟樑。作空門之標表。朕方興景運。大闡真風。宜旌積行之名。以奉無為之教。今賜號廣法大師。仍賜紫衣。師固辭不受。續降敕敦勸。其略。爰遣內臣遠班成命。師號既旌于戒行。紫衣無爽于受持。久屬當仁。匪宜多讓。至同光三年乙酉歲十二月。囑門人已。枕手而終。春秋五十。僧臘三十。師終后。敕賜謚曰法雨大師。並靈塔號慈雲之塔。今現在本寺。

超化大師。諱匡嗣。俗姓李氏。太原文水縣齊鳳村人也。幼年慕道。不樂世榮。注意臺山。愿求披剃。依真容院浩威為師。受具之後。勵志不群。杖錫南方。參尋知識。學通內外。博究禪律。傳法度人。開眾耳目。晉天福三年戊戌歲。遊方行化。至湖南。謁偽國主王公。公施香茶盈萬。至丁未歲。遣使赍送入山。遍給諸寺。癸卯歲。至吳越國。見尚父元帥錢王。王禮接殊厚。語論造微。雅合王意。遂施五臺山文殊大士一萬聖眾前供物香茶。及制銀缽盂鐼子萬副。茗荈(赤兗反茶葉老者也)百籠。仍遣人。送至吳越館內。諸州刺史。各辦施利。鋪陳供具。無不周備。別造巨舶乘載。由海路北歸。嘗遇暴風四起。波濤鼓怒。舟人惶駭。頃刻沉沒。大師整衣焚香。望山遙禮文殊大聖。乞加冥護。俄頃。見文

【現代漢語翻譯】現代漢語譯本：迷。五百龍神，都降臨懿德（美好的品德）。一萬聖眾，都繼承玄妙的軌跡。成為佛寺的棟樑，作為空門的表率。我正要振興美好的運勢，大力闡揚真正的佛法。應該表彰積累德行的人的名聲，來尊奉清靜無為的教義。現在賜予『廣法大師』的稱號，並賜予紫衣。大師堅決推辭不接受，繼續下達敕令敦促勸勉，大意是：派遣內臣遠道頒佈聖命。大師的名號已經彰顯于戒行，紫衣也符合受持的規範。長期以來都屬於當仁不讓的人，不應該再三推辭。到了同光三年乙酉年十二月，囑咐門人完畢，枕著手去世了，享年五十歲，僧臘三十年。大師去世后，朝廷敕賜謚號為『法雨大師』，並且靈塔的稱號為『慈雲之塔』，現在就在本寺。

超化大師，名諱匡嗣（kuāng sì），俗姓李氏，是太原府文水縣齊鳳村人。幼年就仰慕佛道，不喜愛世俗的榮華。專注於五臺山，希望能夠剃度出家。依止真容院的浩威為師，受具足戒之後，立志與衆不同。拄著錫杖前往南方，參訪尋訪善知識。學通內外，廣泛研究禪宗和律宗。傳授佛法，度化世人，開啟大眾的見聞。晉天福三年戊戌年，遊方行化，到達湖南，拜見偽楚國主王氏。王氏佈施香茶數萬斤。到丁未年，派遣使者攜帶送入山中，普遍供給各個寺廟。癸卯年，到達吳越國，會見尚父元帥錢王。錢王以非常優厚的禮節接待，言語議論精妙，非常符合錢王的心意。於是佈施五臺山文殊大士一萬聖眾前的供物香茶，以及製作銀缽盂鐼（qiān）子一萬副，茗荈（chá）（茶葉老者）一百籠。仍然派遣人，送到吳越館內。各州的刺史，各自辦理佈施的利益，鋪陳供具，沒有不周到的。另外建造巨大的船隻乘載，由海路向北返回。曾經遇到暴風四起，波濤洶涌。船上的人驚慌害怕，頃刻間就要沉沒。大師整理衣物焚香，朝著五臺山遙拜文殊大聖，祈求加持保佑。一會兒，看見文

【English Translation】 English version: It is said that five hundred Dragon Gods all descended with admirable virtue, and ten thousand holy beings all continued the profound path, becoming pillars of the Dharma abode and models of the empty gate. As I am now promoting auspicious times and greatly expounding the true Dharma, it is fitting to commend the names of those who have accumulated virtuous deeds in order to uphold the doctrine of non-action. Now, I bestow the title 'Great Master Guangfa' (Vast Dharma Great Master), and also bestow a purple robe. The Master firmly declined to accept it, and continued to issue edicts urging and exhorting him, the gist of which was: 'I hereby dispatch an inner minister to travel far and wide to deliver the imperial decree. The Master's name has already been manifested in his adherence to the precepts, and the purple robe is in accordance with the rules of acceptance and upholding. It has long belonged to one who is truly deserving, and it is not appropriate to decline it any further.' In the twelfth month of the year Yiyou (corresponding to the year) of Tongguang three, he finished instructing his disciples, rested his head on his hand, and passed away. He was fifty years old, with thirty years as a monk. After the Master passed away, the court posthumously bestowed the title 'Great Master Fayu' (Dharma Rain Great Master), and the spirit tower was named 'Pagoda of Compassionate Clouds,' which is now located in this temple.

Great Master Chaohua, whose personal name was Kuangsi (to assist and inherit), and whose lay surname was Li, was a native of Qifeng Village in Wenshui County, Taiyuan Prefecture. In his youth, he admired the Dao and did not delight in worldly glory. He focused his attention on Mount Wutai, hoping to be tonsured and become a monk. He relied on Haowei of Zhenrong Monastery as his teacher. After receiving the full precepts, he resolved to be different from the crowd. He carried his staff to the South, visiting and seeking out knowledgeable teachers. He mastered both internal and external teachings, extensively studying Chan (Zen) and Vinaya (precepts). He transmitted the Dharma, liberated people, and opened the eyes and ears of the masses. In the year Wuxu (corresponding to the year) of Tianfu three of the Jin Dynasty, he traveled and transformed, arriving in Hunan, where he met the ruler of the pseudo-Chu state, Lord Wang. Lord Wang donated tens of thousands of catties of fragrant tea. In the year Dingwei, he sent envoys to carry it into the mountains, distributing it to various temples. In the year Guimao, he arrived in the state of Wuyue, where he met Shangfu Marshal Prince Qian. Prince Qian received him with exceptional courtesy, and their discussions were profound, greatly pleasing Prince Qian. Thereupon, he donated offerings of fragrant tea before the ten thousand holy beings of Manjusri Bodhisattva on Mount Wutai, as well as making ten thousand sets of silver alms bowls and stands, and one hundred baskets of Mingchuan (old tea leaves). He also sent people to deliver them to the Wuyue Pavilion. The prefectural governors of various states each prepared offerings and benefits, arranging the offerings in a comprehensive manner. They separately built huge ships to carry them, returning north by sea. Once, they encountered a violent storm, with raging waves. The boatmen were terrified, and the ship was about to sink in an instant. The Great Master adjusted his robes, burned incense, and remotely paid homage to the Great Sage Manjusri, praying for his protection. After a while, he saw Wen

殊師利。出於海上現半身。猛風駭浪。頓然恬息。遂達滄州。輿載歸山。尋與降龍大師。均施諸臺寺院山坊蘭若。不私其利。及掛錫舊居。徒眾。堅請主領僧務。厥後。朝命典統山門。十五年間。興修佛寺。供眾僧數過百萬。案別傳云。昔湖南馬王素欽令望。嘗使赍茶二百籠。送詣臺山。以充大聖前供養。乃俵給山門諸寺。后與大師。偕之臺頂。焚香祈禱。設禮既畢。俱宴龍池之側。忽見一小蛇。其身赤色。躍於水上。回首盻師。師曰。爾來也。乃告其使曰。爾可速歸。懼有大事。使即依言。與師俱旋至院。翌日使心匆忙。策馬而去。比至其主已薨。使乃方悟見蛇之驗。師預見如此。其何人哉。亦不測之人也。住持之外。禪誦為務。以大晉天福九年甲辰歲九月構疾。五日遷逝。茶毗已后。門人收靈骨舍利。起塔見在。

取性道者。晉代人也。失其鄉里姓氏。居取性院。即今王子寺東北蘭若。改名北福聖院。是也。師內行莫測。外相粗鄙。衣唯弊衲。食且眾殘。不染聲名。人欽若聖。鄉川供施。無不樂輸。緇素遊山。瞻濟無擇。常操利刀一口入山。見蛇即斬。唯云。取性取性。由此故名取性道者。每誡弟子云。汝山採柴。若見蛇時。慎勿打殺。蛇報果重。千年少一。更重受之。弟子云。若果爾者。師何斬之。師云

【現代漢語翻譯】現代漢語譯本：殊師利（Srisri，人名）。（石像）從海上出現半身，猛烈的狂風巨浪，立刻平靜下來，於是到達滄州。人們用車輛運載（石像）回到山裡，不久與降龍大師一起，將（供養）分施給各個寺院、山間房舍和蘭若（Aranya，寂靜處，指遠離塵囂的修行場所），不私自佔有這些利益。等到（降龍大師）回到以前居住的地方，徒弟們堅決請求他主持僧務。之後，朝廷命令他統管山門（寺院）。十五年間，興修佛寺，供養的僧人數量超過百萬。根據其他傳記記載，過去湖南的馬王（人名）一向敬佩（降龍大師）的聲望，曾經派人送來茶葉二百籠，送到臺山，用來供養大聖（文殊菩薩）。（降龍大師）於是將茶葉分發給山門各寺。後來與大師一同前往臺頂，焚香祈禱，禮儀完畢后，一同在龍池旁邊宴飲。忽然看見一條小蛇，身體是紅色的，跳到水面上，回頭看著大師。大師說：『你來了。』於是告訴（馬王的）使者說：『你可以趕快回去，恐怕有大事發生。』使者聽從了他的話，與大師一同返回寺院。第二天，使者心中匆忙，騎馬離開了。等到他到達（馬王處）時，他的主人已經去世了。使者這才明白見到蛇是（事情應驗的）徵兆。大師預先見到如此，他是什麼人呢？也是一個不可測度的人啊。大師在住持寺院之外，以禪定誦經為主要事務。在大晉天福九年甲辰年九月生病，五日後圓寂。火化之後，弟子們收集靈骨舍利，建造塔來供奉，至今還在。取性道者（人名）。是晉代人。失去了他的家鄉和姓氏。居住在取性院，就是現在的王子寺東北的蘭若，改名為北福聖院。這位法師內在的修行深不可測，外表卻粗俗鄙陋。衣服只有破舊的僧衣，食物也只是吃大眾剩下的。不追求名聲，人們卻敬佩他如同聖人。鄉里百姓的供養，沒有不樂意奉獻的。出家和在家修行的人遊山，（他）瞻仰救濟，沒有選擇。常常拿著一把鋒利的刀進入山中，見到蛇就斬殺。只是說：『取性取性。』因此得名取性道者。常常告誡弟子說：『你們上山砍柴，如果見到蛇的時候，千萬不要打死。蛇的報應很重，即使經過千年也難以減少，還要再次承受。』弟子問：『如果真是這樣，師父為什麼還要斬殺它們呢？』法師說：

【English Translation】 English version: Srisri (person's name). (The stone statue) appeared half-bodied from the sea. The fierce winds and waves immediately calmed down, and it reached Cangzhou. People transported (the statue) back to the mountain by cart. Soon, together with the Dragon-Subduing Master, they distributed (the offerings) to various temples, mountain dwellings, and Aranyas (quiet places, referring to places of practice away from the hustle and bustle), without privately occupying these benefits. When (the Dragon-Subduing Master) returned to his former residence, the disciples firmly requested him to preside over the monastic affairs. Later, the court ordered him to govern the mountain gate (temple). During the fifteen years, he built and repaired Buddhist temples, and the number of monks he supported exceeded one million. According to other biographies, in the past, the King Ma of Hunan (person's name) always admired (the Dragon-Subduing Master)'s reputation and once sent two hundred baskets of tea to Mount Tai to be offered to the Great Sage (Manjushri Bodhisattva). (The Dragon-Subduing Master) then distributed the tea to the various temples of the mountain gate. Later, he went to the top of Mount Tai with the master, burned incense, and prayed. After the ceremony, they feasted together by the Dragon Pool. Suddenly, they saw a small snake, its body red, jumping on the water, looking back at the master. The master said, 'You have come.' Then he told (King Ma's) messenger, 'You can go back quickly, I am afraid something big will happen.' The messenger obeyed his words and returned to the temple with the master. The next day, the messenger left in a hurry on horseback. When he arrived (at King Ma's place), his master had already passed away. The messenger then realized that seeing the snake was a sign (of the event). The master foresaw this, what kind of person is he? He is also an unfathomable person. In addition to being the abbot of the temple, the master devoted himself to meditation and chanting scriptures. He fell ill in the ninth month of the Jia Chen year of the Great Jin Tianfu (dynasty), and passed away on the fifth day. After cremation, the disciples collected the relics and built a pagoda to enshrine them, which still exists today. The Taoist Qu Xing (person's name) was a person of the Jin Dynasty. He lost his hometown and surname. He lived in Qu Xing Courtyard, which is now the Aranya northeast of Prince Temple, renamed North Blessing Holy Courtyard. This master's inner practice was unfathomable, but his outer appearance was crude and vulgar. His clothes were only tattered monastic robes, and his food was only leftovers from the public. He did not pursue fame, but people respected him as a saint. The offerings from the villagers were all willingly offered. Monastics and lay practitioners who traveled to the mountain (he) admired and helped without discrimination. He often carried a sharp knife into the mountains, and when he saw a snake, he would kill it. He would just say, 'Qu Xing, Qu Xing (Taking Nature, Taking Nature).' Hence, he was named Taoist Qu Xing. He often warned his disciples, 'When you go up the mountain to chop firewood, if you see a snake, do not kill it. The retribution of snakes is heavy, and even after a thousand years, it is difficult to reduce, and you will have to endure it again.' The disciple asked, 'If that is the case, why does the master kill them?' The master said:

。咄。爾何知也。老僧斬之。令其取性。即解其蛇報。爾等不能。豈同吾也。師之密行如此。后終於本院云耳。

僧統大師者。俗姓劉氏。諱繼颙。燕薊人也。父諱守奇。唐末任滄州節度使。師幼失所怙。性稟知識。遭亂避地清涼山。禮真容院果勝大師弘準為師。年滿受具。誦習無疲。遠詣京師聽學。邇數本經論。遂還舊寺。首戴大方廣佛華嚴經。跣足游禮五臺。每至一頂。講菩薩住處品一。終歲以為常。每講終。設茶藥異饌以供。其後對妙吉祥。焚香立愿。遊歷東京。時。晉少主在位。見之信重。賜大相國寺。講大華嚴經。將相王侯。歸依信受。及解講。獲施財巨萬。盡以所直。于本寺講堂四面飛軒之下。創立石壁。命工鐫勒所講之經。期月之間。功用造畢。尋請還山。賜賚財施。不可勝計。遂建真容院四面廊廡。及華嚴寺樓閣。凡三千間。不啻設供七百餘會。塑山龕羅漢三十二堂。轉金剛經。並藏經六百萬卷。及真言咒偈。刻壇盡㲲。逢三八普施溫湯。設四眾無遮粥會。殊因妙果。植大福田。未有若斯之盛者也。尋詔授五臺山十寺都監。賜師號廣演匡聖大師鴻臚卿。仍頒命服。偽漢高祖。一見師奇表。嘆未曾有。特命與諸王為兄弟。少主即位。加五臺山管內都僧統。后以功授大漢國都僧統檢校太師。兼中書

【現代漢語翻譯】現代漢語譯本：『咄！』你們知道什麼？老僧要斬了他，讓他取出蛇性，這樣就能解除他的蛇報。你們做不到，怎麼能和我一樣呢？』這位禪師的秘密修行就是這樣。後來，他就在本院圓寂了。

僧統大師，俗姓劉，名繼颙（jì yóng），是燕薊人。他的父親名守奇，唐朝末年擔任滄州節度使。大師年幼喪父，天生聰慧。遭遇戰亂，便到清涼山避難，拜真容院的果勝大師弘準為師。成年後受具足戒，誦經學習從不懈怠。之後遠赴京師求學，精通多部經論，於是返回原來的寺廟。他首先頂戴《大方廣佛華嚴經》，赤腳遊歷五臺山。每到一座山頂，就講解《菩薩住處品》一遍，一年到頭都是這樣。每次講完，都準備茶、藥和特別的食物來供養。後來，對著妙吉祥菩薩像，焚香立下誓願。遊歷東京時，正趕上晉朝的少主在位，少主非常信任和尊重他，賜給他大相國寺，讓他講解《大華嚴經》。將相王侯都歸依信奉。講經結束后，獲得巨額佈施，他把所有的錢都用來在本寺講堂四面飛檐之下，建造石壁，命工匠鐫刻所講的經文。一個月左右，工程就完成了。之後他請求返回五臺山，朝廷賞賜的財物多得數不清。於是他修建了真容院四面的廊廡，以及華嚴寺的樓閣，總共有三千多間房屋。他舉辦的齋供法會不下七百多場，塑造山龕羅漢三十二堂，轉誦《金剛經》，並收藏經書六百萬卷，以及真言咒偈，刻壇全部用毛氈覆蓋。每逢三、八日就普遍施捨溫湯，設定供養四眾的無遮粥會。這種種殊勝的因緣和美妙的果報，種植廣大的福田，沒有比這更盛大的了。不久，朝廷下詔授予他五臺山十寺都監的職位，賜予他『廣演匡聖大師鴻臚卿』的稱號，並頒發命服。偽漢高祖一見到大師的奇異相貌，就讚歎前所未有，特意命令他與諸位王子結為兄弟。少主即位后，加封他為五臺山管內都僧統。後來因為功勞，授予他大漢國都僧統檢校太師，兼中書

【English Translation】 English version: 『Humph! What do you know? This old monk will cut him open and extract his snake nature, thus resolving his karmic retribution as a snake. You are incapable of doing so, how can you compare to me?』 Such was the Zen master's secret practice. Later, he passed away at this very monastery.

The Sangha Administrator Master, whose secular surname was Liu, was named Ji Yong (Jì Yóng). He was a native of Yan and Ji. His father, Shou Qi, served as the military commissioner of Cangzhou during the late Tang Dynasty. The master lost his father at a young age but was naturally intelligent. Amidst the chaos of war, he sought refuge in Mount Qingliang, where he became a disciple of Abbot Guo Sheng Hongzhun at the Zhenrong Monastery. Upon reaching adulthood, he received the full monastic precepts and tirelessly studied the scriptures. Later, he traveled to the capital to further his studies, mastering several sutras and treatises. He then returned to his former monastery. He first placed the Great Expansive Buddha Garland Sutra upon his head and traveled barefoot to the Five Peaks of Mount Wutai. At each peak, he would lecture on the 『Dwelling Places of Bodhisattvas』 chapter once, a practice he maintained throughout the year. After each lecture, he would provide tea, medicine, and special delicacies as offerings. Later, facing the image of Manjushri (妙吉祥), he burned incense and made a vow. During his travels to Tokyo, he encountered the young ruler of the Jin Dynasty, who held him in great esteem and granted him the Daxiangguo Monastery, where he lectured on the Great Garland Sutra. Generals, ministers, princes, and marquises all took refuge in him and accepted his teachings. After the lectures, he received immense donations, all of which he used to construct stone walls beneath the flying eaves on all four sides of the monastery's lecture hall, commissioning artisans to engrave the sutras he had lectured on. The project was completed in about a month. Afterward, he requested to return to Mount Wutai, and the court bestowed upon him countless riches. Consequently, he built cloisters on all four sides of the Zhenrong Monastery, as well as pavilions and towers at the Huayan Monastery, totaling over three thousand rooms. He held no fewer than seven hundred offering ceremonies, sculpted thirty-two halls of arhats in mountain niches, recited the Diamond Sutra, and collected six million volumes of scriptures, as well as mantras and verses, covering the altars entirely with felt. Every third and eighth day of the month, he would provide warm baths to all, and he established all-inclusive alms-giving gatherings for the four assemblies. Such extraordinary causes and wonderful results planted vast fields of merit, surpassing all previous endeavors in grandeur. Soon after, he was appointed as the Supervisor of the Ten Monasteries of Mount Wutai by imperial decree, bestowed with the title 『Great Expander, Supporter of the Sage, Master of the Court of State Ceremonies,』 and granted official robes. The Gaozu Emperor of the Pseudo-Han Dynasty, upon seeing the master's extraordinary appearance, exclaimed that it was unprecedented and specially ordered him to become brothers with the princes. When the young ruler ascended the throne, he further appointed him as the Chief Sangha Administrator within the jurisdiction of Mount Wutai. Later, in recognition of his merits, he was granted the title of Grand Preceptor Overseer of the Secretariat

令。以偽漢天會十七年。正月十二日。遷滅於五臺山菩薩院。享年七十有三。僧臘三十有二。詔偽諫議大夫楊夢申。撰神道碑銘。立於院之西北。門人收靈骨。建塔猶在。

高德尼事蹟二十

按華嚴經感應傳云。唐儀鳳年中。西域有二梵僧。至五臺山。赍草花執香爐。肘膝行步。向山禮文殊菩薩。遇一尼師。在巖石間松樹下繩床上。儼然獨坐。口誦華嚴。時景方暮。尼謂梵僧曰。尼不合與梵僧同宿。大德且去。明日更來。僧曰。深山路遙。無所投寄。愿不見遣。尼曰。若不去。某不可住。當入深山。僧徘徊慚懼。莫知所之。尼曰。但下前谷。彼有禪窟。僧依而往尋之。果見禪窟。相去可一里餘。二僧。一心合掌。手捧香爐。面北遙禮。傾心聽經。聆聆在耳。初啟經題。稱如是我聞。乃遙見其尼。身處繩床。面南而坐。口中放光。赫如金色。皎在峰前。誦經兩帙已上。其光盛于谷南。可方圓十里。與晝無異。經至四帙。金光稍收。六帙都畢。其光併入尼口。華嚴經菩薩住處品云。震旦國東北方。有菩薩住處。名清涼山。過去諸菩薩。恒于中住。今有菩薩。名文殊師利。與萬菩薩俱。其山在代州東南。名五臺山者。首楞嚴三昧經云。文殊。是過去平等世界龍種上尊王佛。又央崛摩羅經云。文殊是北方歡喜世界

【現代漢語翻譯】現代漢語譯本：令公以偽漢天會十七年（公元949年）正月十二日，在五臺山菩薩院圓寂，享年七十三歲，僧齡三十二年。偽朝廷的諫議大夫楊夢申奉詔撰寫神道碑銘，立於菩薩院西北方。門人弟子們收集了他的靈骨，建造佛塔至今尚存。

高德尼事蹟二十

根據《華嚴經感應傳》記載，唐朝儀鳳年間，有兩位來自西域的梵僧來到五臺山，手持草花，捧著香爐，用肘和膝蓋行走，向山頂禮拜文殊菩薩。他們遇到一位尼師，獨自端坐在巖石間的松樹下的繩床上，莊嚴肅穆，口中誦讀著《華嚴經》。當時天色已晚，尼師對梵僧說：『尼姑不適合與梵僧同住一處，大德請離開吧，明日再來。』僧人說：『深山路途遙遠，無處投宿，希望您不要趕我走。』尼師說：『如果你們不走，我就不能住在這裡了，我將進入深山。』僧人徘徊不定，感到慚愧和恐懼，不知該怎麼辦。尼師說：『只需下到前面的山谷，那裡有禪窟。』僧人按照她說的去尋找，果然找到了禪窟，相距大約一里多路。兩位僧人一心合掌，手捧香爐，面向北方遙遙禮拜，傾聽尼師誦經，聲音清晰可聞。開始誦讀經題時，稱『如是我聞』，然後遙遙看見那位尼師，身體端坐在繩床上，面向南方而坐，口中放出光芒，明亮如金色，照耀在山峰前。誦讀了《華嚴經》兩帙以上，光芒照亮了山谷南方，範圍可達方圓十里，如同白晝一般。誦讀到第四帙時，金光漸漸收斂。誦讀完六帙時，光芒全部進入尼師口中。《華嚴經·菩薩住處品》中說：『震旦國（中國）東北方，有菩薩居住的地方，名叫清涼山。過去的諸位菩薩，經常在那裡居住。現在有位菩薩，名叫文殊師利，與一萬位菩薩在一起。』這座山在代州東南，名叫五臺山。《首楞嚴三昧經》中說：『文殊菩薩是過去平等世界龍種上尊王佛。』另外，《央崛摩羅經》中說：『文殊菩薩是北方歡喜世界…』

【English Translation】 English version: In the seventeenth year of the pseudo-Han Tianhui (949 AD), on the twelfth day of the first month, Ling passed away at the Bodhisattva Monastery on Mount Wutai, at the age of seventy-three, with thirty-two years of monastic life. Yang Mengshen, the pseudo-court's Admonishing Official, was ordered to write an epitaph for the spirit path, which was erected to the northwest of the monastery. The disciples collected his spiritual bones and built a pagoda that still exists.

Twenty Deeds of the Virtuous Nun

According to the Record of Responses from the Avatamsaka Sutra, during the Yifeng era of the Tang Dynasty, two Brahmin monks from the Western Regions came to Mount Wutai, carrying grass flowers and holding incense burners, walking on their elbows and knees, and prostrating towards Mount Manjushri Bodhisattva. They encountered a nun, sitting alone solemnly on a rope bed under a pine tree among the rocks, reciting the Avatamsaka Sutra. As it was getting late, the nun said to the Brahmin monks, 'It is not appropriate for a nun to stay with Brahmin monks. Virtuous ones, please leave and come back tomorrow.' The monks said, 'The mountain road is far and remote, and there is nowhere to stay. We hope you will not send us away.' The nun said, 'If you do not leave, I cannot stay here. I will go into the deep mountains.' The monks hesitated, feeling ashamed and fearful, not knowing what to do. The nun said, 'Just go down to the valley in front, there is a meditation cave there.' The monks followed her instructions and found the meditation cave, about a mile or so away. The two monks wholeheartedly joined their palms, holding incense burners, and prostrated remotely facing north, listening intently to the nun reciting the sutra, the sound clear and audible. When she began reciting the title of the sutra, saying 'Thus have I heard,' they then saw the nun remotely, her body sitting upright on the rope bed, facing south, light emanating from her mouth, bright as gold, shining in front of the peaks. After reciting more than two fascicles of the Avatamsaka Sutra, the light illuminated the south of the valley, covering an area of about ten li, as bright as day. When she recited the fourth fascicle, the golden light gradually subsided. When she finished reciting all six fascicles, the light all entered the nun's mouth. The 'Dwelling Places of Bodhisattvas' chapter of the Avatamsaka Sutra says, 'To the northeast of the country of Zhendan (China), there is a place where Bodhisattvas dwell, called Mount Qingliang (Clear and Cool Mountain). The Buddhas and Bodhisattvas of the past have always dwelt there. Now there is a Bodhisattva named Manjushri, together with ten thousand Bodhisattvas.' This mountain is located southeast of Daizhou, called Mount Wutai. The Shurangama Samadhi Sutra says, 'Manjushri is the Dragon Seed Supreme King Buddha of the past Equal World.' Furthermore, the Angulimala Sutra says, 'Manjushri is the Northern World of Joy...'

摩尼寶積佛。想神尼之境。必文殊之分化。以示梵僧也。

尼法空者。俗姓韓氏。宣州人也。幼時辭親。詣五臺山西南一百餘里建安寺出家。後於祇洹寺受戒。每誦法華。用為常務。后負笈聽學經律。數十載間。殊無開悟。自知性乏明慧。無宿習力。嘗聞五臺山文殊菩薩。現種種身。賑濟群品。人傳。有僧道超。別無行業。但久住華嚴寺。不出山門二十餘載。其後命終。生於兜率彌勒內院。彼天人謂超曰。爾於人間。別無妙行。祇承文殊菩薩境界力故。得生此處。爾可還下人間。接誘四部。俾令聞知文殊功德。冀望暫登此山中。大銷諸罪。則用補天之闕行也道超依言。不捨天報。下告人間。法空。如是思惟。文殊菩薩大愿境界。不可思議。生希有心。復自念言。無始生死。三界流轉。不得解脫。善惡二業。由心造作。遂發大愿。往五臺山。志求大聖垂慈引接。乃與親妹尼。立愿今誓。以元和四年。屆山巡禮。遍游五頂。睹種種化現。后至華嚴寺西北三泉院前深林中。逢一老人。謂法空曰。汝宜住此修行。決證勝果。言訖遂隱。法空知大聖告諭。乃悲泣雨淚久之。方自悔責惡業罪障。志願滅除。即依此愿。別結草菴居。策勵三業。曉夕靡怠。至元和八年二月十五日。取身所著衣。令弟子悉送常住。施大眾用。乃集

【現代漢語翻譯】現代漢語譯本：摩尼寶積佛（Manibodhi Buddha）。想來神尼（nun）所見的境界，一定是文殊菩薩（Manjusri Bodhisattva）的分身顯化，以此來向梵僧（Brahmin monk）示現。

尼法空（nun Fakong），俗姓韓，是宣州人。年幼時告別父母，前往五臺山西南一百多里的建安寺出家。後來在祇洹寺（Jetavana Monastery）受戒。每天誦讀《法華經》（Lotus Sutra），作為日常功課。之後揹著書箱學習經律，幾十年間，卻始終沒有開悟。她自知天資愚鈍，沒有宿世的善根。曾聽說五臺山文殊菩薩，顯現種種化身，救濟眾生。人們傳說，有位僧人道超（Daochao），沒有其他的修行，只是長久地住在華嚴寺（Huayan Monastery），二十多年不出山門。他去世后，往生到兜率天（Tushita Heaven）彌勒（Maitreya）內院。那裡的天人對道超說：『你在人間，沒有其他的殊勝修行，只是承蒙文殊菩薩境界的加持，才能往生到這裡。你可以回到人間，接引四眾弟子，讓他們知曉文殊菩薩的功德，希望他們能暫時登上這座山，大大地消除各種罪業，以此來彌補天上的空缺。』道超聽從了天人的話，不貪戀天上的福報，下到人間告知此事。法空聽后，這樣思惟：文殊菩薩的大愿境界，不可思議。生起了稀有之心。又自己想到：無始以來的生死輪迴，在三界中流轉，不得解脫。善惡二業，都是由心造作。於是發下大愿，前往五臺山，立志祈求大聖垂慈接引。於是與她的親妹妹尼，立下誓願。在元和四年，到達五臺山巡禮，遍游五頂，看到了種種化現。後來到達華嚴寺西北三泉院前的深林中，遇到一位老人，對法空說：『你應當住在這裡修行，必定能證得殊勝的果位。』說完就隱去了。法空知道這是大聖的告諭，於是悲泣流淚很久。才開始懺悔自己的惡業罪障，發願要消除它們。於是依從這個誓願，另外結草菴居住，策勵身口意三業，早晚都不懈怠。到了元和八年二月十五日，她脫下身上穿的衣服，讓弟子們全部送到常住，施捨給大眾使用。於是聚集

【English Translation】 English version: Manibodhi Buddha (摩尼寶積佛). Considering the realm seen by the divine nun, it must be a manifestation of Manjusri Bodhisattva (文殊菩薩), appearing to the Brahmin monk (梵僧).

The nun Fakong (法空), whose secular surname was Han, was a native of Xuanzhou. In her youth, she bid farewell to her parents and went to Jian'an Monastery, more than a hundred miles southwest of Mount Wutai, to become a nun. Later, she received the precepts at Jetavana Monastery (祇洹寺). She recited the Lotus Sutra (法華經) daily as her regular practice. Afterwards, she carried her books to study the sutras and precepts, but after decades, she had no enlightenment. Knowing that she lacked intelligence and had no past karmic strength, she heard that Manjusri Bodhisattva (文殊菩薩) on Mount Wutai manifested various forms to aid sentient beings. It was said that there was a monk named Daochao (道超) who had no other practice but lived in Huayan Monastery (華嚴寺) for more than twenty years without leaving the mountain gate. After his death, he was reborn in the inner court of Maitreya (彌勒) in Tushita Heaven (兜率天). The devas there said to Daochao: 'In the human world, you had no other wonderful practice, but because of the power of Manjusri Bodhisattva's realm, you were able to be reborn here. You can return to the human world and guide the fourfold assembly, so that they may know the merits of Manjusri Bodhisattva, hoping that they can temporarily ascend this mountain and greatly eliminate their various sins, thereby making up for the deficiencies in heaven.' Daochao followed the words of the devas, not clinging to the heavenly rewards, and descended to the human world to tell this story. Fakong, upon hearing this, thought: The great vow realm of Manjusri Bodhisattva is inconceivable. She developed a rare and precious mind. She also thought to herself: From beginningless birth and death, wandering in the three realms, one cannot attain liberation. Good and evil karma are created by the mind. Therefore, she made a great vow to go to Mount Wutai, determined to seek the compassionate guidance of the Great Sage. So, she and her own sister, also a nun, made a vow. In the fourth year of Yuanhe, they arrived at Mount Wutai for pilgrimage, traveling all over the five peaks, and saw various manifestations. Later, they arrived in the deep forest in front of the Three Springs Courtyard northwest of Huayan Monastery, where they met an old man who said to Fakong: 'You should stay here to cultivate, and you will surely attain supreme fruit.' After speaking, he disappeared. Fakong knew that this was the Great Sage's instruction, so she wept bitterly for a long time. Only then did she begin to repent of her evil karma and vowed to eliminate them. Therefore, she followed this vow and built a thatched hut to live in, urging herself in body, speech, and mind, never slacking day or night. On the fifteenth day of the second month of the eighth year of Yuanhe, she took off the clothes she was wearing and had her disciples send them all to the monastery to be given to the Sangha. Then she gathered

眾取別。人問其故。法空告曰。我從止此來。蒙大聖告語。教示妙法蓮華四字。開佛知見。清凈無染。得生凈土。眾各努力。無得空過。言訖而逝。端坐如生。眾遂茶毗。收得舍利千餘粒。四眾分之。以充供養耳。

宋僧所睹靈異二十一

釋凈業。姓孟氏。代州五臺縣人也。幼而剛毅。神俊不群。初年十三。依五臺山真容院通悟大師為師。事師服勞。特出倫類。每詣太原。行化山門供養資具。靡不悉備。偽主劉氏。深所崇仰。乃賜紫衣。加號廣慧大師。至天會十一年。眾請充山門都監。尋屬宋太宗皇帝戎輅親征。克平晉邑。師喜遇真主。乃率領僧徒。詣行宮修覲。陳其誠款。遂進山門聖境圖。並五龍王圖。帝遽令展之御座前。忽大雷震。天無片云。駛雨霶注。帝大駭曰。是何祥也。師對曰。五臺龍王來朝陛下。今二龍相見。當喜故也。雷雨若是。帝大悅。即命收圖。謂師曰。侯朕師旅還京之日。別陳供養。乃賜命服。改號崇教大師。仍擢為臺山僧正。應闔山劉氏所賜衣師號。並改偽從真。至淳化四年四月下旬。寢疾而終。春秋五十九。僧臘三十九。

釋睿諫。俗姓劉氏。云州人也。風俗神俊。出乎人表。志輕軒冕。性樂林泉。辭親出家於五臺。禮真容院僧統大師繼颙為師。厥後師既去世。葬禮云畢

【現代漢語翻譯】現代漢語譯本：眾人紛紛詢問其中的緣由。法空回答說：『我自從來到這裡，蒙受大聖告知，教示「妙法蓮華」這四個字，開啟佛的知見，清凈沒有污染，得以往生凈土。大家各自努力，不要白白錯過。』說完就去世了，端坐的姿勢如同活著一般。眾人於是火化了他，收集到舍利一千多粒，由四眾弟子分了，用來供養。

宋朝僧人所見的靈異事件二十一

釋凈業，俗姓孟，是代州五臺縣人。從小就剛強果毅，神采俊逸，與衆不同。十三歲時，依止五臺山真容院的通悟大師為師。服侍老師，操勞勤懇，特別超出同輩。每次前往太原，化緣山門供養的資具，沒有不完備的。偽政權的首領劉氏，非常崇敬仰慕他，於是賜給他紫衣，加封號為廣慧大師。到天會十一年，眾人請他擔任山門都監。不久，宋太宗皇帝親自率兵征討，攻克平定了晉地。凈業法師高興地遇到了聖上的軍隊，於是率領僧徒，前往行宮拜見，陳述自己的誠意。進獻了山門聖境圖，以及五龍王圖。皇帝立刻命令在御座前展開。忽然雷聲大作，天空沒有一片雲彩，大雨傾盆而下。皇帝非常驚駭，說：『這是什麼祥瑞啊？』凈業法師回答說：『是五臺山的龍王來朝見陛下了。現在兩條龍相見，應當是喜悅的緣故。雷雨就是這樣。』皇帝非常高興，立刻命令收起圖畫，對凈業法師說：『等朕的軍隊返回京城之日，再另行供養。』於是賜給他命服，改封號為崇教大師，仍然提拔為臺山僧正。應該把全山劉氏所賜的衣服和法師的封號，都改為歸順真朝。到淳化四年四月下旬，因病去世，享年五十九歲，僧臘三十九年。

釋睿諫，俗姓劉，是云州人。風度神采俊逸，超出常人。輕視高官厚祿，天性喜愛山林泉石。辭別父母出家於五臺山，拜真容院僧統大師繼颙為師。後來繼颙大師去世，安葬的儀式完畢。

【English Translation】 English version: The crowd asked the reason. Fakong (Dharma-emptiness) replied, 'Since I came here, I have received the Great Sage's instruction, teaching the four words 'Myoho-renge' (妙法蓮華, Wonderful Dharma Lotus Flower), opening the Buddha's knowledge and vision, pure and without defilement, and attaining rebirth in the Pure Land. Everyone, strive hard and do not waste your time.' After saying this, he passed away, sitting upright as if alive. The crowd cremated him and collected more than a thousand grains of sarira (舍利, relics), which were divided among the fourfold assembly for offering.

Twenty-one Miraculous Events Witnessed by Song Dynasty Monks

Shishi Jingye (釋淨業, Monk Pure Karma), whose lay surname was Meng (孟), was a native of Wutai County (五臺縣), Daizhou (代州). From a young age, he was strong and resolute, with extraordinary spirit and talent. At the age of thirteen, he became a disciple of Master Tongwu (通悟) of Zhenrong Monastery (真容院) on Mount Wutai (五臺山). He served his teacher diligently and excelled among his peers. Every time he went to Taiyuan (太原) to solicit offerings for the monastery, he provided everything needed. The ruler of the pseudo-regime, Liu (劉), deeply admired him and bestowed upon him a purple robe, adding the title 'Great Master Guanghui' (廣慧大師, Great Wisdom). In the eleventh year of Tianhui (天會), the assembly requested him to serve as the supervisor of the monastery. Soon after, Emperor Taizong (太宗) of the Song Dynasty personally led his troops to conquer and pacify Jin (晉). Master Jingye was delighted to encounter the imperial army and led the monks to pay homage at the imperial palace, expressing their sincerity. He presented a map of the sacred sites of the monastery and a map of the Five Dragon Kings (五龍王). The emperor immediately ordered them to be displayed before the throne. Suddenly, there was a great thunderclap, and without a single cloud in the sky, heavy rain poured down. The emperor was greatly alarmed and said, 'What is this auspicious sign?' Master Jingye replied, 'The Dragon Kings of Mount Wutai have come to pay homage to Your Majesty. Now that the two dragons have met, it must be a cause for joy. Hence the thunder and rain.' The emperor was very pleased and immediately ordered the maps to be put away. He said to Master Jingye, 'When My army returns to the capital, I will make separate offerings.' He then bestowed upon him an official robe, changed his title to 'Great Master Chongjiao' (崇教大師, Esteemed Teaching), and promoted him to be the Sangha Chief (僧正) of Mount Wutai. The robes and title bestowed by the Liu regime should be changed to align with the true dynasty. In the late fourth month of the fourth year of Chunhua (淳化), he passed away due to illness at the age of fifty-nine, with thirty-nine years as a monk.

Shishi Ruijian (釋睿諫, Monk Wise Admonition), whose lay surname was Liu (劉), was a native of Yunzhou (雲州). His demeanor and spirit were outstanding, surpassing ordinary people. He disregarded high office and wealth, and his nature loved forests and springs. He bid farewell to his parents and became a monk on Mount Wutai, taking the Sangha Chief (僧統) Master Jiyong (繼颙) of Zhenrong Monastery as his teacher. Later, after Master Jiyong passed away, the funeral rites were completed.

。勝愿內興。欲崇佛事。乃于樓觀谷內東北。有泉名曰鹿泉。泉側不遠。結廬誦經。勵精勤苦。晨夕忘倦。一日忽夢老叟。告曰。爾不須獨善。可崇大事。兼於此地。大有因緣。吾贊爾力。言訖而寤。內自惟曰。斯必聖賢相誓。於此處建大伽藍。異日辦裝。之北地緣化。北朝寧王與夫人。先夢見師化緣修造。及師達境。一見如舊。既符先夢。大施金幣。暨回本山。募工修建。復詣太原。謁偽主劉氏。亦蒙厚賚。寺號曰白鹿之寺。宋太宗。討平晉地。師乃躬詣行宮請見。上問臺山興建之由。師奏對稱旨。又蒙恩錫。甚厚。尋賜額。號太平興國之寺。師之感召。大概如此。至大中祥符元年八月初一日。以疾而終。春秋六十有六。僧臘四十九。影塔具在。

祥符中。有兩浙僧。失其州郡名氏。來禮大聖。登東臺頂。忽遇一院。樓臺壯麗。殿宇嚴潔。僧遂入院。前後殿宇。像設鮮輝。釋梵龍王。儼然相對。其僧遍詣參。見主僧敘接。言笑宛如素。延迎畢語。臨出院巡遣。僧初無駭異。及出了無所見。僧方悟化現。始驚歎之。遂離臺頂。西行下山。游真容院安止。畢禮謁。前後殿宇。主事諸僧。一如東臺所見。瞭然無異。僧乃禮謁臺山境界。讚歎不思議事。遂向院僧。具陳所見。無不嘆嗟。

淳化中。有楊州僧。忘

【現代漢語翻譯】現代漢語譯本：勝愿在內心涌動，想要興盛佛事。於是就在樓觀谷內的東北方，有一處泉水名叫鹿泉（指地名，意為有鹿的泉水）。在泉水邊不遠的地方，他結廬誦經，勤奮刻苦，早晚都不懈怠。一天，忽然夢見一位老者告訴他說：『你不必只顧自己修行，可以做一番大事，而且你與此地有很深的因緣。我贊助你的力量。』說完就醒了。他心裡想：『這一定是聖賢在暗示我。』於是決定在此處建造大伽藍（指寺廟）。之後準備行裝，前往北方化緣。北朝的寧王和王妃，先前夢見有僧人來化緣修造寺廟，等到這位僧人到達，一見如故，與夢中所見相符。於是慷慨解囊，佈施金錢。僧人回到本山後，招募工匠修建寺廟，又前往太原，拜見偽政權的統治者劉氏，也得到豐厚的賞賜。寺廟被命名為白鹿之寺。宋太宗討平晉地后，這位僧人親自前往行宮請求覲見。太宗問起在五臺山興建寺廟的緣由，僧人的奏對很合太宗的心意，又得到皇帝的恩賜，非常豐厚。不久，皇帝賜予寺廟匾額，題為太平興國之寺。這位僧人的感應和召請，大概就是這樣。到大中祥符元年八月初一日，因病去世，享年六十六歲，僧臘四十九年。影塔（指埋葬僧人骨灰的塔）至今還在。祥符年間，有兩位來自兩浙（指浙江一帶）的僧人，忘記了他們的州郡名氏。他們前來朝拜大聖（指文殊菩薩），登上東臺頂。忽然遇到一座寺院，樓臺壯麗，殿宇莊嚴潔凈。僧人於是進入寺院。前後的殿宇，佛像和陳設都鮮艷輝煌，釋梵龍王（指佛教中的天神和護法神）端莊地相對而立。這位僧人遍禮各殿，拜見主僧，交談歡笑，就像老朋友一樣。迎接完畢，臨離開寺院時，僧人起初沒有感到奇怪。等到出了寺院，什麼也看不見了，僧人才明白這是佛菩薩的示現，開始驚歎不已。於是離開東臺頂，向西下山，遊覽真容院並在此安頓。禮拜前後殿宇，主事僧人，都和在東臺所見的一模一樣，沒有絲毫差別。僧人於是禮拜五臺山的境界，讚歎不可思議的事情。於是向寺院的僧人，詳細地陳述了自己所見到的景象，大家都感嘆不已。淳化年間，有一位揚州僧人，忘記了...

【English Translation】 English version: With a heart full of profound vows, he desired to promote the Buddhist cause. Therefore, in the northeast of Louguan Valley, there was a spring called Deer Spring (a place name, meaning a spring with deer). Not far from the spring, he built a hut and recited scriptures, diligently and assiduously, tireless from morning till night. One day, he suddenly dreamed of an old man who told him, 'You do not need to cultivate only for yourself. You can accomplish great things, and you have a deep karmic connection with this place. I will support your efforts.' After speaking, he awoke. He thought to himself, 'This must be a sign from a sage.' So he decided to build a great Sangharama (monastery) here. Afterwards, he prepared his luggage and went to the north to seek donations. Ning Prince and his wife of the Northern Dynasty had previously dreamed of a monk coming to seek donations to build a temple. When the monk arrived, they felt like they had known him before, just as in their dream. So they generously donated gold and money. After the monk returned to his mountain, he recruited craftsmen to build the temple. He also went to Taiyuan to visit Liu, the ruler of the false regime, and received generous rewards. The temple was named White Deer Temple. After Emperor Taizong of the Song Dynasty pacified the Jin territory, the monk personally went to the imperial palace to request an audience. Emperor Taizong asked about the reason for building the temple on Mount Wutai. The monk's reply pleased the emperor, and he received a very generous imperial grant. Soon after, the emperor bestowed a plaque on the temple, naming it the Temple of Great Peace and Prosperity. This is roughly how the monk received these blessings and support. On the first day of the eighth month of the first year of the Dazhong Xiangfu era, he passed away due to illness at the age of sixty-six, with forty-nine years as a monk. The shadow pagoda (a pagoda where the monk's ashes are buried) still exists. During the Xiangfu era, there were two monks from Liangzhe (the area around Zhejiang), whose names and counties were forgotten. They came to pay homage to the Great Sage (Manjushri Bodhisattva) and climbed to the top of the East Terrace. Suddenly, they encountered a monastery with magnificent buildings and solemn, clean halls. The monks entered the monastery. The front and rear halls were adorned with bright and splendid statues and decorations. Shakras, Brahmas, Dragon Kings (deities and protectors in Buddhism) stood solemnly facing each other. The monks paid respects in all the halls and met the abbot, conversing and laughing as if they were old friends. After the welcoming ceremony, as they were about to leave the monastery, the monks initially felt no surprise. But after they exited, they could see nothing. Only then did they realize that it was a manifestation of the Buddhas and Bodhisattvas, and they began to marvel. So they left the East Terrace and went west down the mountain, visiting and settling in the True Appearance Monastery. They paid respects in the front and rear halls, and the monks in charge were exactly the same as those they had seen on the East Terrace, without any difference. The monks then paid homage to the sacred grounds of Mount Wutai, praising the inconceivable events. They told the monks of the monastery in detail about what they had seen, and everyone was amazed. During the Chunhua era, there was a monk from Yangzhou, who forgot...

其法名。身服疏布。齋戒嚴謹。嘗赍五百副缽。大小相盛。副各五事。入山普施。虔禮大聖。至真容院安止。因齋設日。均散咸畢。後有施主。詣北浴室院設浴。啟請闔山賢聖。下暨緇素。一無揀別。其僧齋畢。先詣溫浴。有三五僧。偕行澡浴。既至浴所。楊州僧。率先解衣。褰簾而入。忽見端正婦人。就水洗浴。僧狼狽而出。眾詢其故。僧具說所見。人或不信之者。入室驗之。果無所睹。

至道中。有僧道海。俗姓楊氏。代郡土人也。受業真容院。亦逢施主設浴。齋罷。遽自詣浴所。尚無一僧入院澡浴。海解衣而入。忽見滿堂眾僧揮洗。略無識者。睹此僧入一時俱出。海心雖疑。未測凡聖。遽出視之。闃無人矣。集德者曰。大凡施主設浴。必豫供養聖賢。后乃凡庶。清旦賢聖臨降。凡庶慎勿先就。一則觸犯聖賢。自貽伊咎。二即滅施福。徒設劬勞。斯亦聖人垂警。凡百君子。得無念焉。

華嚴店。昔有獵者。名馬秋兒。家貧。以射生自活。嘗至東臺。東臺東十餘里。有古寺基。人傳云。是古華嚴寺也。秋兒至此。見一巨石。其砥如桉。下有光明。心甚疑之。乃呼數人舉石視之。倏見佛經數十部。遂取一卷。啟之開視。字皆金色。光奪人目。秋兒輩。皆山野憃愚。不以為異。既歸。告語其事。有人傳達于

真容院主僧寬。寬聞。驚喜非常。遽召門人弟子五七人。赍供具遄往求之。既至其地。了無所睹。唯有故基破瓦而已。悵恨久之。遂焚香嘆息而歸。

代郡唐林縣。昔有女人。三十五年不離城邑。人呼姑。姑長髮尼同頭陀行。長物不畜。單衣被身。冬寒夏暑不以為苦。坊市巷陌。隨處而眠。悠悠之徒。寔叵能測五臺百二十所寺。無不曾過。夏月巡臺。則到處人見同行共語。坐在丘蕪。呵毀俗塵。憎惡色慾。后不知所終。故西域婆槃豆菩薩傳云。此世界。有一億菩薩。住持往來化物。示說不虛。前傳數云。凡聖混居。得不信哉。后之來臻此境。忽遇斯人。慎勿慢瀆。戒哉。

僧道演。俗姓崔氏。忻州定襄人也。數歲出家。依真容院法忍大師為弟子。每誦法華孔雀金剛般若等經。以為常務。師素有息賁之疾。結塊如石。每一發動。痛不可忍。幾將不救。忽見青衣婦人。至臥榻前立。問其疾之所由。師以寔告。婦人乃以手觸塊曰。師欲愈否。答曰。甚適所愿。即以物如絲縷。纏其塊。而拔去之。尋即痊癒。方欲起謝。遽失所在。遂向鄰僧說之。僧具頂禮。后每思之。未嘗不感嘆聖賢救護之力。厥後日益康強。年八十有五。方壽終焉。

靈異藟木二十二

華嚴寺東北。有樓觀谷。谷內有金剛窟谷口。

【現代漢語翻譯】現代漢語譯本：真容院的住持僧人寬，聽聞此事，驚喜萬分，立即召集門人弟子五六人，攜帶供養器具，迅速前往尋找。到達那個地方后，卻什麼也沒看到，只有原來的地基和破碎的瓦片而已。他悵然若失，嘆息了很久，於是焚香后返回。

代州唐林縣，過去有個女人，三十五年沒有離開過城邑。人們稱她為姑。這位姑留著長髮，像尼姑一樣，又像頭陀（苦行僧）一樣修行。她身無長物，只穿一件單衣，冬寒夏暑都不以為苦。她在街市巷陌，隨處而眠。庸碌之輩，實在無法測度她的來歷。五臺山一百二十所寺廟，沒有她沒去過的。夏天巡遊五臺山時，到處都有人看見她與人同行共語，坐在荒丘野地，呵斥世俗的污濁，憎惡貪慾。後來不知所終。所以西域婆槃豆菩薩（Vapandhu Bodhisattva）的傳記中說，這個世界，有一億菩薩，住持佛法，往來教化眾生，所說不虛。以前的傳記多次提到，凡人和聖人混居在一起，怎能不相信呢？以後來到這個地方的人，如果忽然遇到這樣的人，千萬不要輕慢褻瀆，切記！

僧人道演，俗姓崔，是忻州定襄人。幾歲時出家，依止真容院的法忍大師為弟子。他經常誦讀《法華經》（Lotus Sutra）、《孔雀經》（Mahamayuri Vidyarajni Sutra）、《金剛經》（Diamond Sutra）、《般若經》（Prajnaparamita Sutra）等經典，作為日常功課。法忍大師原本有息賁（一種疾病）的病，結塊如石頭，每次發作，疼痛難忍，幾乎無法救治。忽然看見一位穿著青衣的婦人，來到臥榻前站立，詢問他得病的原因。法忍大師如實相告。婦人就用手觸控結塊說：『師父想痊癒嗎？』回答說：『非常希望。』婦人就用像絲線一樣的東西，纏繞結塊，然後拔去。隨即就痊癒了。法忍大師正要起身感謝，婦人卻突然消失了。於是他向鄰近的僧人說了這件事。僧人們都頂禮膜拜。後來每次想起這件事，沒有不感嘆聖賢救護之力的。此後法忍大師日益康健，活到八十五歲才去世。

靈異藟木二十二

華嚴寺的東北方，有個樓觀谷，谷內有個金剛窟（Vajra Cave）谷口。

【English Translation】 English version: The abbot Seng Kuan of Zhenrong Monastery, upon hearing this, was overjoyed. He immediately summoned five or six of his disciples and, with offerings, hastened to seek it out. Upon arriving at the location, they saw nothing at all, only the old foundation and broken tiles. Disappointed for a long time, he burned incense, sighed, and returned.

In Tanglin County, Daizhou, there once lived a woman who had not left the city for thirty-five years. People called her 'Gu'. This 'Gu' kept her hair long, practiced like a nun and a dhuta (ascetic). She owned nothing, wore only a single layer of clothing, and did not consider the winter cold or summer heat a hardship. She slept anywhere in the markets and alleys. Ordinary people could not fathom her origins. She had visited all one hundred and twenty monasteries on Mount Wutai. During the summer pilgrimage to Mount Wutai, people everywhere saw her walking and talking with others, sitting on barren hills, criticizing the defilements of the secular world, and detesting greed. Later, her whereabouts became unknown. Therefore, the biography of Vapandhu Bodhisattva of the Western Regions says that in this world, there are one hundred million Bodhisattvas who uphold the Dharma, come and go to transform sentient beings, and what they say is not false. Previous records have repeatedly mentioned that ordinary people and sages live together, how can one not believe it? Those who come to this place in the future, if they suddenly encounter such a person, be careful not to be disrespectful or profane, be warned!

The monk Daoyan, whose secular surname was Cui, was from Dingxiang in Xinzhou. He left home at a young age and became a disciple of Dharma-enduring Master of Zhenrong Monastery. He regularly recited the Lotus Sutra, the Mahamayuri Vidyarajni Sutra, the Diamond Sutra, and the Prajnaparamita Sutra, as his daily practice. The master originally suffered from a xi ben (a type of illness), with a lump like a stone, and each time it flared up, the pain was unbearable, almost beyond cure. Suddenly, he saw a woman in green clothes standing before his bed, asking the cause of his illness. The master told her the truth. The woman then touched the lump with her hand and said, 'Master, do you want to be cured?' He replied, 'I very much wish to.' The woman then used something like silk threads to wrap around the lump and pulled it out. He was immediately cured. Just as the master was about to get up to thank her, she suddenly disappeared. So he told the neighboring monks about this. The monks all prostrated in worship. Later, whenever he thought of this, he never failed to be grateful for the saving power of the sages. Thereafter, the master became increasingly healthy and lived to be eighty-five years old before passing away.

Miraculous Vitex Vine Twenty-two

Northeast of Huayan Monastery, there is Louguan Valley. Within the valley is the entrance to Vajra Cave.

昔傳有鳳棲藟。次西有十二因緣藟。與鳳棲藟相近。在金剛窟側。一身回出一十二枝。高逾百尺。昔有古德。于藟下修十二因緣觀。遂以為名。入谷一二里。有白水池。色如酥酪。味如甘露。人飲其水。肌膚潤澤。若常服之。令人難老。東臺西。有王子造論碑。文字尚存。又有司空都督見佛碑。到者知焉。今年祀浸遠。廢毀不睹。良可嘆哉。

華嚴寺東橫河側。有一樅藟。松身柏葉。橫枝到地。干聳凌雲古昔相傳。名四諦藟。枝葉四垂。合圍成陰。有象明堂八窗四闥。中心一插向上。百重上。圍下方。可謂奇異。雨雪不透。風日不穿。巡臺之人。同到藟下。可容數百。常有僧。來止其藟下。為眾宣四真諦法。悟入者眾。時群鳥來止其處。飛翔上下。久而不去。僧曰。此鳥。如佛在藟有鸚鵡。于佛前聆四諦法。而得生天。此亦應爾。因謂之四諦藟。瑞鳥靈禽。游集棲宿。藟既靈異。僧亦非凡。

大聖文殊師利古今讚頌二十三

文殊像贊(並序)

晉支道林撰

文殊師利者。是遊方菩薩。因難垢之言。而有斯目。非厥號所先也。原夫稱謂之生蓋。至道興其邈。何者。虛引之性彰於五德。軌世之表聞于童真。庶仁之風移。則感時之訓興。故云儒首以法王子為名焉。夫欲窮其淵致者。必存其深

【現代漢語翻譯】現代漢語譯本：過去傳說有鳳棲藟（傳說中文殊菩薩居住的地方）。再往西有十二因緣藟，與鳳棲藟相近，在金剛窟旁邊。一株藟分出十二枝，高達百尺。過去有位古德，在這藟下修習十二因緣觀，因此得名。進入山谷一兩里，有個白水池，顏色像酥酪，味道像甘露。人喝了這水，面板潤澤，如果經常服用，可以延緩衰老。東臺西邊，有王子建造的論碑，文字還存在，還有司空都督見佛碑，來這裡的人都知道。現在年代久遠，已經廢棄毀壞，實在令人嘆息。

華嚴寺東邊橫河旁，有一棵樅藟，松樹的樹幹，柏樹的葉子，橫向生長的樹枝垂到地面。樹幹高聳入雲，古時候就相傳，名叫四諦藟。枝葉向四面垂下，合抱成蔭，好像明堂的八個窗戶和四個門。中心有一根樹枝向上生長，重重疊疊向上延伸。四面圍合，下方空曠，可以說是奇異。雨雪無法穿透，風和陽光也無法照射進來。巡視山臺的人，一同來到藟下，可以容納數百人。經常有僧人，來到這藟下，為大眾宣講四真諦法。領悟入道的人很多。當時群鳥飛來停在這裡，飛翔上下，很久都不離開。僧人說，這些鳥，就像佛在藟時有鸚鵡，在佛前聽聞四諦法，而得以昇天。這些鳥也應該是這樣。因此稱它為四諦藟。吉祥的鳥，有靈性的禽類，在這裡聚集棲息。藟樹既有靈異，僧人也非同凡響。

大聖文殊師利古今讚頌二十三

文殊像贊(並序)

晉朝支道林撰寫

文殊師利，是遊方菩薩。因為『難垢』的說法，才有了這個稱呼，不是他本來的名字。探究稱謂的產生，是因為至高的道興盛而難以企及。為什麼呢？虛空的本性彰顯於五德，規範世間的表率體現在童真之上。希望仁義的風氣能夠改變世俗，那麼感應時機的教訓就會興起。所以說儒家的首領以法王子的名義出現。想要探究其中的深刻含義，必須保持其深邃。

【English Translation】 English version: In the past, it was said that there was a Fengqi Lei (a legendary place where Manjushri Bodhisattva resided). Further west, there is the Twelve Nidanas Lei, which is close to Fengqi Lei, located next to the Vajra Cave. One Lei splits into twelve branches, reaching a height of over a hundred feet. In the past, an ancient virtuous one practiced the contemplation of the Twelve Nidanas under this Lei, hence the name. Entering the valley for a mile or two, there is a White Water Pond, its color like cream and its taste like nectar. People who drink this water have moisturized skin, and if taken regularly, it can delay aging. To the west of Dongtai, there is a stele built by a prince, with the inscriptions still present, as well as a stele commemorating the Sima Kong Dudu's (high-ranking military officer) audience with the Buddha, which those who visit will know. Now, with the passage of time, it has been abandoned and ruined, which is truly lamentable.

Beside the Heng River to the east of Huayan Temple, there is a fir Lei, with the trunk of a pine tree and the leaves of a cypress, with horizontal branches reaching the ground. The trunk towers into the clouds, and it has been traditionally known as the Four Noble Truths Lei since ancient times. The branches and leaves hang down on all sides, forming a shade that can be embraced, resembling the eight windows and four doors of a Mingtang (ancient hall). In the center, there is a branch growing upwards, extending upwards in layers. Enclosed on all sides, with an open space below, it can be described as extraordinary. Rain and snow cannot penetrate it, and wind and sunlight cannot enter. Those who patrol the mountain platform come together under the Lei, which can accommodate hundreds of people. Monks often come to this Lei to preach the Four Noble Truths to the masses. Many who understand and enter the path. At that time, flocks of birds came to rest here, flying up and down, and did not leave for a long time. The monks said, 'These birds are like the parrots that were present when the Buddha was at the Lei, listening to the Four Noble Truths before the Buddha and being reborn in the heavens. These birds should be the same.' Therefore, it is called the Four Noble Truths Lei. Auspicious birds and spiritual fowl gather and roost here. The Lei is both spiritual and extraordinary, and the monks are also extraordinary.

Twenty-three Praises of the Great Sage Manjushri from Ancient and Modern Times

Eulogy on the Image of Manjushri (with Preface)

Written by Zhi Daolin of the Jin Dynasty

Manjushri is a wandering Bodhisattva. It is because of the saying 'difficult to defile' that he has this name, which is not his original name. Exploring the origin of the appellation, it is because the supreme Dao flourishes and is difficult to attain. Why? The nature of emptiness is manifested in the five virtues, and the model of regulating the world is embodied in the pure innocence. Hoping that the atmosphere of benevolence and righteousness can change the world, then the teachings that respond to the times will arise. Therefore, it is said that the leader of Confucianism appears in the name of the Dharma Prince. Those who want to explore its profound meaning must maintain its depth.

大。終古邈矣。豈言像之所及。難算之劫。功高積塵。悠悠遐曠焉。可謂諸言略敘其統。若人之始生也。爰自帝胄。尊號法王。無上之心。兆于獨悟。發中之感。無不由也。近一遇正覺。而靈殊內映。玄景未移。遂超發道位。於是深根永構于沖壤。條異神柯而月茂。慈悲之氣。與慧風俱扇。三達之明。與日月並輝。具體而微固。已功侔法身矣。若乃天機將運。即神通為館宇。圓應密會。以不跡為影跡。斯其所以動不離寂。而彌綸宇宙。倏無常境。而名冠遊方者也。世尊興出。乃授躍進之明。顯潛德于香林。因慶雲而西徂。復龍見於茲剎。法輪既轉。則玄音屢唱。對明淵極。輒暢法深言。道映開士。故諸佛美其稱體絕塵俗。故濯纓者。高其跡。非天合天和以挺祚。吸沖氣而為靈。舒重霄以回蔭。吐德音而流響。亦孰能與於此哉。時欲搖盪群生之性。宅玄宗而獨至。開宏基與一簣。廓恒沙而為宇。若然而不說文殊之風。則未達無窮之量。長笑于大方之疾矣。自世尊泥洹。幾將千祀。流光福廕。復與時而升降。由是冥懷宗極者感。悲長津之喪源。懼風日之潛損。遂共長表。容之金石。繼以文頌。人思自盡。庶云露以增潤。今之所遇。蓋是數減百年。有轉輪王。王閻浮提。號曰阿育。仰窺遺軌。擬而像焉。雖真宰不存於形。而

靈位若有主。雖幽司不以情求。而感至斯應。神變之異。屢干民聽。因僉悟時信有自來矣。意以為接頹薄之運。實由冥維之功。通天昏否之俗。固非一理所弘。是以。托想之賢。祇誠攸寄。絲紐將絕之緒。引豪心以摽位。乃遠謨良匠。像天所像。感來自表。不覺忻然。同詠為之贊曰。

眇眇童真。弱齡啓蒙。含英吐秀。登玄履峰。神以道王。體以沖通。浪化遊方。乃軌高蹤。流光遺映。爰暨茲邦。思對淵匠。靖一惟恭。靈襟絕代。庶落塵封。

文殊師利贊

童真領玄致。靈化實悠長。昔為龍種覺。今測夢遊方。恍惚乘神浪。高步維摩鄉。擢此希夷質。映彼虛閑堂。觸類興清遘。目擊洞兼忘。梵釋欽嘉會。閑邪納流芳。

文殊像贊

殷晉安撰

文殊洞睿。式昭厥聲。探玄發暉。登道懷英。瑯瑯三達。如日之明。亹亹神通。在變伊形。將廓恒沙。陶鑄群生。真風幽噯。千祀彌靈。思媚哲宗。寤言祇誠。絕慶孤棲。祝想太冥。

文殊師利贊

秘書丞郄濟川撰

釋尊降世。說法度人。大聖文殊。示菩薩身。佛不併化。助道能仁。金口宣言。證號往音。龍種上尊。摩尼寶積。普化色身。未來當得。雙林滅景。眾聖韜光。我大導師。奄宅清涼。五百仙俱。講道為常。波利

遠歸。無著愿見。或授秘語。或睹神變。為接有情。不捨方便。我曾供養。今復親依。瞻仰真像。若覘靈暉。俗緣未斷。善念長歸。我對金容。當發大誓。運菩提心。廣度一切。近侍吉祥。億生萬世。

續遺

前代州管內僧正勝行大德沙門明崇撰

安州人張氏。崇信三寶。純厚人也。元豐甲子。來游此山。以錢百萬。奉曼殊室利。每日三時。必來開殿。辨香茶珍果。情貌如肅。守殿者。以其誠懇。不以為勞。一日遍游諸臺。至西臺之頂。焚香次。忽聞異香。久而莫測。既而仰視空中。乃見天花百千萬朵。青黃朱紫。眾彩畢具。繽紛亂墜。甫齊人頭。觀者數百人。人慾取之即騰起。一朵獨落張公之手。其色不可名狀。晚還真容院。僧俗睹之。嘆未曾有。主僧。懇求菩薩前供養。公曰。菩薩授我。而返留之。是我逆菩薩之惠也。況仙陀聖卉乎。主僧亦不敢奪其志。清朝下山。親捧其花。常有圓光丈許隨身。送者逾數十里不能捨。嘆息而歸。

德州市戶王在。家甚殷富。元祐庚午仲夏。挈妻仆游臺山。晚宿真容院。翌日彈冠整衣。詣文殊像。既而晚。睹微有不敬之色出聲。就館。知客僧省彥。求謁。與在語曰。山僧住此。僅四十餘年。所接眾多。今日君拜謁之禮。似有初謹后怠。加之。容色不怡何

也。在怒而言曰。在此一來。出於過聽。謂。有肉身菩薩。故不遠千里而來。今觀之。乃一泥塊耳。反思跋涉之勞。寧不為苦。彥曰。是何言歟。昔大聖。於此鷲臺。屢見瑞相。安生親塑。意有所疑。祈而復現七十有二。故。唐睿宗。以真容目為院額。公何言之易也。且此山。龍神守護。或若以怒。公身竄之無地也。在曰。豈一龍。焉能禍我乎。彥曰。君此一來。輕侮像貌。痛斥龍神。第恐禍生不測。可速悔過。不然。公之身。必碎于龍神之爪牙矣。在意不悛。后三日遊東臺。與眾百餘人。宿于臺頂化現堂。甫及夜半。大雷忽發。若天坼地裂。堂之壁已為穴。火焰隨入。俄頃。火從穴出。在之身已碎矣。其仆孝存。借寺家綿衣一件以禦寒。裡外衣並燒損。唯中間借物在焉。其妻仆。火其骨而下山。聞者。靡不嘆異。是夕。有滄州尼海俊。同宿化現堂。日已曛暮。有叟語曰。敝居不遠。敢邀師。一訪兼就晨粥。尼應命至一石洞。叟遂失所在。清朝復化現堂。知在之禍。免其驚懼。究其所寓石室。乃那延洞也。

僧惠通。沂州人也。今為僧之上首。昔政和改元首夏。與緇素千人。同遊臺山。今僧正通義大德明惲。時充知客。謂通曰。梵仙山五龍。時復出現。可一觀焉。惠通。因與其徒二三子。同遊至山。復逢同志者

【現代漢語翻譯】現代漢語譯本：也。在憤怒地說：『我特地前來，是因為聽人說這裡有肉身菩薩，所以不遠千里而來。現在看來，不過是一堆泥土罷了。回想跋山涉水的辛苦，真是不值得。』彥說：『您這是什麼話呢？過去大聖（指佛陀），在這鷲臺（Griddhakuta，靈鷲山），多次顯現瑞相。安生親自塑造佛像，如果心有疑慮，祈禱后又會顯現七十二相。所以唐睿宗將真容（指佛像）作為寺院的匾額。您怎麼能輕易否定呢？而且這座山有龍神守護，如果觸怒了他們，您將無處藏身。』在說：『難道一條龍就能加害於我嗎？』彥說：『您這次前來，輕視佛像，痛斥龍神，恐怕會招致意想不到的災禍，應該儘快懺悔。不然，您的身體必定會被龍神的爪牙撕碎。』在不肯悔改。三天後，他遊覽東臺，與一百多人一同住在臺頂的化現堂。剛到半夜，突然雷聲大作，彷彿天崩地裂，化現堂的墻壁被擊穿。火焰隨之進入，頃刻間，火焰從洞中噴出，在的身體已經被燒成碎片。他的僕人孝存，借了寺廟一件棉衣禦寒，裡外衣服都被燒燬，只有中間借來的棉衣完好無損。他的妻子和僕人，將他的骨灰火化后帶下山。聽到這件事的人，無不嘆息驚異。當晚，有滄州的尼姑海俊，也住在化現堂。天色昏暗時，有一位老者對她說：『我家離這裡不遠，敢請您去我家一趟，順便吃個早飯。』尼姑答應了，跟著老者來到一個石洞。老者隨即消失不見。第二天早上回到化現堂，得知在的遭遇，免除了她的驚恐。後來得知她所住的石室，就是那延洞（Narayana Cave）。僧人惠通，是沂州人。現在是僧人的首領。過去政和元年夏天，與一千多名僧俗人士一同遊覽臺山。當時的僧正通義大德明惲，擔任知客僧，對惠通說：『梵仙山（Fanxian Mountain）的五龍（Five Dragons）時常出現，您可以去看看。』惠通於是和他的兩三個弟子，一同前往梵仙山，又遇到了其他志同道合的人。

【English Translation】 English version: Ye, Zai said angrily, 'I came here specifically because I heard there was a living Bodhisattva (a being who is on the path to Buddhahood), so I traveled thousands of miles. Now I see it's just a lump of clay. Reflecting on the hardship of trekking, isn't it all for naught?' Yan said, 'What are you saying? In the past, the Great Sage (referring to the Buddha) repeatedly manifested auspicious signs on this Griddhakuta (Vulture Peak). An Sheng personally sculpted the image, and if there were any doubts, praying would reveal seventy-two forms. Therefore, Emperor Ruizong of the Tang Dynasty used the true form (referring to the statue) as the name of the monastery. How can you deny it so easily? Moreover, this mountain is guarded by dragon gods, and if you anger them, you will have nowhere to hide.' Zai said, 'Can a single dragon harm me?' Yan said, 'You have come here showing disrespect for the image and denouncing the dragon gods. I fear that unexpected disaster will befall you. You should repent quickly. Otherwise, your body will surely be torn to pieces by the claws of the dragon gods.' Zai refused to repent. Three days later, he visited the East Terrace and stayed with over a hundred people in the Transformation Hall on the summit. Just after midnight, a great thunder suddenly erupted, as if the heavens and earth were splitting apart. The wall of the Transformation Hall was breached. Flames entered, and in an instant, flames erupted from the hole, and Zai's body was burned to pieces. His servant, Xiaocun, borrowed a cotton coat from the temple to keep warm. Both the outer and inner garments were burned, but the borrowed cotton coat in the middle remained intact. His wife and servant cremated his bones and took them down the mountain. Everyone who heard of this sighed in amazement. That night, a nun named Haijun from Cangzhou also stayed in the Transformation Hall. As dusk fell, an old man said to her, 'My home is not far from here. May I invite you to visit and have breakfast?' The nun agreed and followed the old man to a stone cave. The old man then disappeared. The next morning, she returned to the Transformation Hall and learned of Zai's fate, sparing her from fear. Later, it was learned that the stone chamber she stayed in was the Narayana Cave (Narayana Cave). The monk Huitong, a native of Yizhou, is now the leader of the monks. In the summer of the first year of Zhenghe (1111 AD), he traveled to Mount Tai with over a thousand monks and laypeople. At that time, the monk Zheng Tongyi, the virtuous Mingyun, served as the guest monk and said to Huitong, 'The Five Dragons (Five Dragons) of Fanxian Mountain (Fanxian Mountain) often appear. You can go and see them.' Huitong then went to Fanxian Mountain with two or three of his disciples and met other like-minded people.

。因詢之曰。山有神龍。子見之乎。同志曰。見。通問其狀若何。曰如蛇。通曰。正是真龍。猶為畜類。況蟒蛇乎。乃還所寓之舍。俄頃。通覺腰間有物。如蛇而如爪角。漸束其腹甚緊。苦痛不可忍。起而復倒者再。同志者。走報主僧。述其事。通亦遣人白主僧。求救曰。我以傲慢。龍神得罪。聞山中有熙菩薩。為我懺悔。會熙公。隨漕使陳公知存。遊興國寺。主僧亦懼不可測。就命菩薩殿主洪辯大師溫晸。作法懺悔。通罄舍衣盂悔過。少頃。苦方息。陳公聞之。亦相與嘆焉。

書生李升者。中山相如里人也。昔與右丞王公安中同筆硯。其弟。即修大華嚴寺功德主真熙也。代州守王洗。自中山召之。使子侄從其學。政和元年。至山。與士大夫時復燕樂。一日到寺。王天民都巡陳去。捕盜伏抃。乃命先生。游梵仙山。至東巖。祈于龍神祠下。少頃。二龍出於石間。一為金色。一為紺青。諸公焚香設拜。以笏招之。金色者。緣笏而上睿。若有所嗅者。諸人之意加勤。獨先生以杖觸之曰。此乃怪蛇異物。何足貴哉。言未竟。有物如神。仆先生於地。眾咸惶駭。俄又擲于巖下。高數百尺。先生既死。其弟熙。以禮葬之。是夕。雨雹大作。雷電晦暝。先生之尸。暴露于外。因火之而葬焉。

那羅延洞者。在東臺東側

【現代漢語翻譯】現代漢語譯本：有人問他：『山裡有神龍，你見過嗎？』同伴說：『見過。』他追問神龍的形狀是怎樣的。同伴說：『像蛇。』他說：『這正是真龍，但仍然是畜生一類，更何況是蟒蛇呢？』於是回到住處。不久，他覺得腰間有東西，像蛇又有爪角，漸漸地束緊他的腹部，疼痛難忍。他起身又倒下，反覆幾次。同伴跑去告訴寺廟的主持，說了這件事。他也派人告訴主持，求救說：『我因為傲慢，得罪了龍神。聽說山中有熙菩薩（菩薩名號），請為我懺悔。』當時熙公（人名）跟隨漕使陳公知存（人名）在興國寺遊玩。主持也很害怕，不知如何是好，就命令菩薩殿主洪辯大師溫晸（人名）做法懺悔。他傾盡所有衣物器皿來懺悔過錯。過了一會兒，疼痛才停止。陳公聽說了這件事，也一起感嘆。書生李升（人名），是中山相如里人。過去和右丞王公安中（人名）一起學習。他的弟弟，就是修建大華嚴寺的功德主真熙（人名）。代州守王洗（人名）從中山召他來，讓子侄跟隨他學習。政和元年，他來到山中，和士大夫們時常聚會娛樂。一天來到寺廟，王天民都巡陳去（人名）正在抓捕盜賊伏抃（人名），於是命令李升遊覽梵仙山。到達東巖，在龍神祠下祈禱。不久，兩條龍從石頭間出現，一條是金色，一條是紺青色。眾人都焚香跪拜，用笏板招引它們。金色的龍，沿著笏板向上爬，好像在嗅什麼東西。眾人的心意更加虔誠。只有李升用手杖觸碰它們說：『這不過是怪蛇異物，有什麼值得尊貴的呢？』話還沒說完，有個東西像神一樣，把他仆倒在地。眾人非常驚恐。一會兒又把他扔到巖下，高幾百尺。李升死了之後，他的弟弟真熙用禮儀安葬了他。當天晚上，下起了大冰雹，雷電交加，天昏地暗。李升的屍體，暴露在外面。於是火化了他並安葬了。那羅延洞（地名），在東臺東側。

【English Translation】 English version: Someone asked him, 'Is there a divine dragon in the mountain? Have you seen it?' His companion said, 'I have.' He inquired about the dragon's appearance. The companion said, 'It looks like a snake.' He said, 'That is indeed a true dragon, but it is still an animal. What about pythons?' So he returned to his lodging. Soon, he felt something around his waist, like a snake with claws and horns, gradually tightening around his abdomen, causing unbearable pain. He got up and fell down repeatedly. His companion ran to tell the abbot of the temple about this. He also sent someone to tell the abbot, begging for help, saying, 'Because of my arrogance, I have offended the dragon god. I heard that there is Bodhisattva Xi (name of a Bodhisattva) in the mountain. Please repent for me.' At that time, Gong Xi (person's name) was traveling in Xingguo Temple with Cao Shi Chen Gong Zhicun (person's name). The abbot was also very afraid and didn't know what to do, so he ordered Hongbian, the master of the Bodhisattva Hall, and Wen Zheng (person's names) to perform a ritual of repentance. He gave up all his clothes and utensils to repent for his mistakes. After a while, the pain stopped. When Chen Gong heard about this, he sighed together with the others. Scholar Li Sheng (person's name) was from Xiangru Village in Zhongshan. He used to study with Right Minister Wang Anzhong (person's name). His younger brother was Zhenxi (person's name), the benefactor who built the Great Huayan Temple. Wang Xi (person's name), the governor of Daizhou, summoned him from Zhongshan and had his sons and nephews follow him to study. In the first year of Zhenghe, he came to the mountain and often gathered with scholars and officials for entertainment. One day, he came to the temple. Wang Tianmin, the patrol officer Chen Qu (person's names), was arresting the thief Fu Bian (person's name), so he ordered Li Sheng to visit Mount Fanxian. When he arrived at Dongyan, he prayed at the Dragon God Shrine. Soon, two dragons appeared from between the rocks, one golden and one dark blue. Everyone burned incense and bowed, beckoning them with their scepters. The golden dragon climbed up the scepter, as if sniffing something. The people's intentions became more devout. Only Li Sheng touched them with his staff and said, 'These are just strange snakes and monsters. What is there to respect?' Before he finished speaking, something like a god knocked him to the ground. Everyone was terrified. After a while, he was thrown off the cliff, hundreds of feet high. After Li Sheng died, his younger brother Zhenxi buried him with ritual. That night, there was a great hailstorm, with thunder and lightning, and the sky was dark. Li Sheng's body was exposed outside. So they cremated him and buried him. Naluoyan Cave (place name) is located on the east side of Dongtai.

。洞門向東。深二丈餘。迤邐隘窄。如斗許大。游禮者至此。既不能進。往往但以手捫探。或秉燭照之。一穴唯指西北稍向上。然深不可測。時有冷風拂面。傳云。此洞。與金剛窟。皆大聖之所宅也。宣和八年五月二十八日。有邵武僧。失其名姓。與僧宗新。同遊臺山。止真容院。瞻禮真像。一日登東臺頂。會代郡趙公康弼。與都巡檢薰涼等諸官。升山門上首僧慈化大師真熙。一百餘人俱至。求現光景。已而游是洞。趙公等。遍入觀覽。唯邵武僧。佇立洞外。其一官戲之曰。師何不入。入之則無礙矣。其僧。乃揖趙公慈化宗新曰。珍重珍重。遂趨步而進。至隘窄處。則褰衣傴僂而入。略無阻礙。如行空室。舉眾驚愕諠噪不已。莫測其由。宗新呼之數番。杳無聲跡。既移時不出。宗新謂眾曰。吾與彼僧同行數旬。竟不知其為聖賢也。因慟哭曝怨。眾亦泣下。趙公求其遺物。宗新視之。得竹笠一頂。蒸餅數枚。尋有平隘寨官張仲古。作詩美之。以呈趙公。雲南僧遠禮五臺山。去入那羅洞不還。自古趙公傳拂子。今留笠子在人間。今詩碑猶在。其笠子亦尚存。噫。始信清涼境界。龍蛇混跡。凡聖同居。不為虛矣。

朔州慈勇大師。未詳受業名氏。其道行博識。遐邇欽伏。天會壬子季。復游臺山。與其徒史法師等百餘人

【現代漢語翻譯】現代漢語譯本：洞口朝東，深約二丈多，逐漸變得狹窄，大約像斗一樣大。前來遊覽參拜的人到這裡，既不能進入，常常只能用手觸控探尋，或者用蠟燭照亮。洞內只有一個洞穴，指向西北方向略微向上，但深不可測。時常有冷風拂過面頰。相傳，這個洞與金剛窟，都是大聖（指文殊菩薩）的住所。宣和八年五月二十八日，有一位邵武的僧人，已經忘記了他的姓名，與僧人宗新，一同遊覽五臺山，住在真容院，瞻仰禮拜真容像。有一天登上東臺頂，恰逢代郡的趙公康弼，與都巡檢薰涼等各位官員，以及山門上首僧慈化大師真熙，一百餘人一同來到，祈求顯現光景。之後遊覽這個洞穴，趙公等人，都進去觀看了。只有邵武的僧人，站在洞外。其中一位官員戲弄他說：『師父為何不進去？進去就沒有阻礙了。』那位僧人，於是向趙公、慈化、宗新作揖說：『珍重，珍重。』便快步走進去，到了狹窄的地方，就提起衣襟彎腰進入，好像沒有阻礙一樣，如同行走在空房間里。眾人驚愕喧譁不止，不明白是什麼原因。宗新呼喚他多次，杳無音訊。過了很久沒有出來，宗新對眾人說：『我與那位僧人同行數旬，竟然不知道他是一位聖賢。』於是痛哭流涕。眾人也跟著哭泣。趙公尋找他的遺物，宗新檢視，得到竹笠一頂，蒸餅數枚。不久有平隘寨的官員張仲古，作詩讚美這件事，呈給趙公。『雲南僧遠禮五臺山，去入那羅洞不還。自古趙公傳拂子，今留笠子在人間。』如今詩碑還在，那頂竹笠也還存在。唉！現在才相信清涼境界（指五臺山），龍蛇混雜，凡人與聖人同住，不是虛假的啊。朔州的慈勇大師，沒有詳細記載他師從哪位名師。他的道行和學識淵博，遠近的人都欽佩敬仰。天會壬子年（金朝年號）的季夏，再次遊覽五臺山，與他的弟子史法師等一百餘人。

【English Translation】 English version: The cave entrance faces east, and is more than two zhang (丈, a unit of length) deep, gradually becoming narrow, about the size of a dou (斗, a unit of volume). Those who come to visit and worship here cannot enter, and often can only touch and explore with their hands, or illuminate it with candles. Inside the cave, there is only one hole, pointing slightly upwards to the northwest, but it is unfathomable. A cold wind often brushes the face. It is said that this cave and the Vajra Cave (金剛窟, Jīngāng Kū), are both the residences of the Great Sage (大聖, Dàshèng, referring to Manjushri Bodhisattva). On the 28th day of the fifth month of the eighth year of Xuanhe (宣和, Xuānhé, era name of Emperor Huizong of Song Dynasty), a monk from Shaowu (邵武, Shàowǔ), whose name has been forgotten, traveled to Mount Wutai (五臺山, Wǔtáishān) with the monk Zongxin (宗新, Zōngxīn), staying at the Zhenrong Monastery (真容院, Zhēnróng Yuàn), venerating and worshiping the true image. One day, they ascended to the East Peak (東臺頂, Dōngtáidǐng), and happened to meet Zhao Gong Kangbi (趙公康弼, Zhào Gōng Kāngbì) from Dai Commandery (代郡, Dài Jùn), along with the Deputy Inspector Xun Liang (薰涼, Xūnláng) and other officials, as well as the head monk of the mountain gate, Great Master Cihua Zhenxi (慈化真熙, Cíhuà Zhēnxī), and more than a hundred people, all came to pray for the manifestation of light. Afterwards, they visited this cave, and Zhao Gong and others all went in to view it. Only the monk from Shaowu stood outside the cave. One of the officials teased him, saying, 'Master, why don't you go in? If you go in, there will be no obstacles.' That monk then bowed to Zhao Gong, Cihua, and Zongxin, saying, 'Take care, take care.' Then he strode in, and when he reached the narrow place, he lifted his robe and bent over to enter, as if there were no obstacles, as if walking in an empty room. The crowd was astonished and clamored endlessly, not understanding the reason. Zongxin called out to him many times, but there was no response. After a long time without coming out, Zongxin said to the crowd, 'I have traveled with that monk for several weeks, and I didn't even know he was a sage.' Then he wept bitterly. The crowd also wept. Zhao Gong sought his belongings, and Zongxin examined them, finding a bamboo hat and several steamed buns. Soon after, Zhang Zhonggu (張仲古, Zhāng Zhònggǔ), an official from Ping'ai Village (平隘寨, Píng'ài Zhài), wrote a poem praising this event, and presented it to Zhao Gong. 'The Yunnan monk traveled far to worship Mount Wutai, and went into the Naraloka Cave (那羅洞, Nàluódòng) and did not return. Since ancient times, Zhao Gong has passed down the whisk, and now the bamboo hat remains in the world.' Now the poetry stele is still there, and the bamboo hat also still exists. Alas! Now I believe that the pure and cool realm (清涼境界, Qīngliáng Jìngjiè, referring to Mount Wutai), is a mixture of dragons and snakes, and that ordinary people and sages live together, is not false. Great Master Ciyong (慈勇, Cíyǒng) of Shuozhou (朔州, Shuòzhōu), there is no detailed record of which famous teacher he studied under. His Taoist practice and knowledge were extensive, and people from far and near admired and respected him. In the late summer of the Renzi year of Tianhui (天會, Tiānhuì, era name of the Jin Dynasty), he visited Mount Wutai again, with his disciple Dharma Master Shi (史法師, Shǐ Fǎshī) and more than a hundred others.

。同宿真容院。史亦純厚人也。一日。游大華嚴寺。忽于寺側。見祥雲自東而來。五彩畢具。又于雲中。現文殊大聖。處菡萏座。據狻猊之上。及善財前導。于闐為御。波離后從。暨龍母五龍王等。執圭而朝。自余峨冠博帶。奇相異服。千狀萬態。而能盡識大聖目瞬手舉。衣帶搖曳。第不聞其聖語。迤邐自西而去。觀者千餘人。四眾歡喜。嘆未曾有。當是時也。真容院遇回祿之餘。始欲興復。由斯祥瑞。四方檀信輻湊。施財施力者。惟恐后至。真容院大殿。不日而成。切切現土現身。非徒設也。

僧永洲者。晉陽祁人也。姓王氏。天眷末。來游五臺。遍觀聖蹟。寓真容院。仰慕聖境。久而忘歸。一日眾集擇菜。忽視眾人。面衣服盡作金色。不覺神情驚駭。欲言之。恐人疑怪。唯自慶幸。始悟臺山之眾。皆是菩薩眷屬。金色界中人也。后聞長興大禪。師以人天眼目。提振于雲中。乃往趨法席。展師資之禮。果有所得。因眾普請。話及臺山所見事蹟。雁門圓果寺僧普安。能會其事也。

廣清涼傳卷下(終)

【現代漢語翻譯】現代漢語譯本：一同住在真容院。史某也是個純樸厚道的人。一天，遊覽大華嚴寺時，忽然在寺廟旁邊，看見祥雲從東方而來，五彩繽紛，各種顏色都具備。又在雲中，顯現出文殊大聖（Manjusri, 智慧的象徵），端坐在菡萏座（蓮花座）上，坐于狻猊（suānní，獅子的別稱）之上，有善財童子（Sudhana）在前引導，于闐（Yutian，古代西域國名）國王在旁護衛，波離（Boli）在後跟隨，還有龍母（Dragon Mother）和五龍王等，拿著玉圭來朝拜。其餘戴著高帽、穿著寬大衣服的人，各種奇異的相貌和服飾，千姿百態。能夠清楚地看到大聖的眼睛眨動、手勢舉動、衣帶搖曳，只是聽不到他的聖語。祥雲慢慢地向西而去。觀看的人有千餘人，僧俗四眾歡喜，讚歎從未見過這樣的景象。當時，真容院遭遇火災之後，剛要開始重建。由於這個吉祥的徵兆，四面八方的信徒像車輪輻條一樣聚集而來，捐獻財物、貢獻力量，唯恐落後。真容院的大殿，不久就建成了。清清楚楚地顯現出佛土和佛身，不是虛設的啊。

僧人永洲，是晉陽祁縣人，姓王。天眷年間末期，來游五臺山，遍觀各處聖蹟，住在真容院。仰慕聖境，久久不願離去。一天，大家一起擇菜，他卻忽視了眾人，面部和衣服都變成了金色。他感到神情驚駭，想要說出來，又怕別人懷疑他奇怪，只有自己暗自慶幸。這才明白五臺山的大眾，都是菩薩的眷屬，是金剛界中的人。後來聽說長興大禪師以人天眼目的身份，在雲中弘揚佛法，於是前去拜見，行師徒之禮，果然有所得。因為大眾的普遍請求，談到在五臺山所見的事蹟，雁門圓果寺的僧人普安，能夠理解這件事。

《廣清涼傳》卷下（完）

【English Translation】 English version: They stayed together at the Zhenrong Monastery. Shi was also a pure and honest man. One day, while visiting the Great Huayan Temple, he suddenly saw auspicious clouds coming from the east, adorned with all five colors, beside the temple. Within the clouds, the great sage Manjusri (symbol of wisdom) appeared, seated on a lotus throne (Han萏座), atop a Suanni (a mythical lion-like creature). Sudhana (善財童子) led the way, the King of Yutian (于闐, an ancient kingdom in the Western Regions) served as an attendant, Boli followed behind, and the Dragon Mother (龍母) and the Five Dragon Kings, holding jade tablets, paid homage. Others wore tall hats and wide robes, with strange appearances and diverse attire, in countless forms. He could clearly see the great sage's eyes blinking, hands gesturing, and robes swaying, but he could not hear his sacred words. The auspicious clouds slowly moved westward. More than a thousand people watched, and the four assemblies of monks and laypeople rejoiced, marveling at this unprecedented sight. At that time, the Zhenrong Monastery had suffered a fire and was about to be rebuilt. Because of this auspicious omen, donors from all directions gathered like spokes converging on a wheel, contributing wealth and effort, fearing to be left behind. The main hall of the Zhenrong Monastery was completed in a short time. The manifestation of the Pure Land and the Buddha's body was clear and real, not merely symbolic.

The monk Yongzhou, a native of Qi in Jinyang, whose surname was Wang, came to Mount Wutai at the end of the Tianjuan era. He visited all the sacred sites and stayed at the Zhenrong Monastery. Admiring the sacred realm, he lingered for a long time, forgetting to return home. One day, while everyone was gathering vegetables, he ignored the others, and his face and clothes turned golden. He felt alarmed and frightened, wanting to speak of it but fearing that others would suspect him of being strange, so he secretly rejoiced. Only then did he realize that the assembly of Mount Wutai were all members of the Bodhisattva's retinue, people from the Vajra realm. Later, he heard that the Great Chan Master Changxing was promoting the Dharma in Yunzhong with the eyes of humans and devas, so he went to pay his respects and perform the rituals of a disciple, and indeed gained something. Because of the general request of the assembly, he spoke of the events he had seen on Mount Wutai, and the monk Puan of Yuanguo Temple in Yanmen was able to understand it.

End of Scroll 2 of the Extensive Record of Qingliang