T51n2100_續清涼傳

大正藏第 51 冊 No. 2100 續清涼傳

No. 2100

重雕清涼傳序

白馬東來。像教流行於中土。玄風始暢。或示禪寂以探宗。或專神化而素法。亦猶水行地中。枝分別派雖異。至於濟世利物之功。其歸未始不同。故。唐劉夢得。已為佛法在九州間。隨其方而化。因名山以為莊嚴國界。凡言神道示現者。必宗清涼焉。按經言。文殊師利。宅東北清涼山。與其眷屬。住持古佛之法。降大慈悲以接引群生。或現真容以來歸依。或發祥光以竦觀仰。千變萬化。隨感而應。有不可形容擬議者。何其異哉。昔有沙門慧祥與延一者。皆緇林助化之人。洎丞相張公天覺。皇華朱公少章。皆大臣護法之士。異世相望。同心贊翼。慮聖蹟在遠。未彰芳塵。經久或熄。乃廣搜見聞。與目所親睹。編次成帙。慧祥。始為清涼傳二卷。延一。復為廣傳三卷。張相國朱奉使。又為續傳記。以附於后。其他超俗談玄之流。與夫高人達士。作為詩頌讚偈。附名傳末。星聯珠貫粲然。貝錦之文。流行於世。凡九州四海之內。雖未躬詣靈巖。目瞻聖蹟。但覽卷披文。自然回思易慮。益堅向善之心。其外護之益。未易可述。偶回祿之構災。致龍文之俱燼。不有興者。聖功神化。歲久弗傳。東安趙統。以酒官視局

【現代漢語翻譯】現代漢語譯本

大正藏第 51 冊 No. 2100 續清涼傳

No. 2100

重雕清涼傳序

自從白馬馱經東來，佛教開始在中土盛行，玄學之風也隨之興起。有人通過禪定來探求佛法的宗旨，有人專注于神通變化來弘揚佛法。這就像水在地下流動，雖然分支眾多，但最終都爲了濟世利物，目標並無不同。所以，唐代的劉禹錫認為佛法在九州各地，會隨著地方習俗而變化，並藉助名山來莊嚴國土。凡是談到神道示現，必定推崇清涼山。根據佛經記載，文殊師利菩薩居住在東北方的清涼山，與他的眷屬一起，住持著古佛的教法，以大慈悲心來接引眾生。有時顯現真身讓人歸依，有時散發祥光讓人敬仰。千變萬化，隨著眾生的感應而應現。這種不可思議的境界，是多麼神奇啊！過去有沙門慧祥和延一，都是協助弘揚佛法的僧人。後來有丞相張天覺和皇華使朱少章，都是護持佛法的大臣。他們雖然身處不同時代，卻同心協力地贊助和輔佐佛法。他們擔心清涼山的聖蹟地處偏遠，未能廣為人知，時間久了可能會被遺忘，於是廣泛蒐集見聞，以及親眼所見的事蹟，編纂完成的書。慧祥最初撰寫了《清涼傳》二卷，延一又撰寫了《廣傳》三卷，張丞相和朱奉使又撰寫了《續傳記》，附在後面。其他超凡脫俗、談論玄理的人，以及高人雅士，也創作了詩歌、頌詞和贊偈，附在傳記的末尾。這些文字像星星和珍珠一樣，串聯在一起，如同華麗的錦緞，在世間流傳。凡是在九州四海之內的人，即使沒有親自到清涼山，親眼瞻仰聖蹟，只要閱讀這些書籍，自然會反思自己的思想，更加堅定向善之心。這種外在的護持作用，是難以用語言來描述的。可惜的是，一場火災，導致這些珍貴的書籍全部被燒燬。如果沒有人來重新刊印，清涼山的聖功和神化事蹟，時間久了就會失傳。東安的趙統，以酒官的身份管理事務。

【English Translation】 English version

T. 51, No. 2100 Continued Biographies from Qingliang

No. 2100

Preface to the Re-engraved Qingliang Biographies

Since the White Horse brought the scriptures from the east, Buddhism has flourished in the Middle Kingdom, and the wind of Xuanxue (Neo-Daoism) has also risen. Some explore the tenets of Buddhism through Chan meditation, while others focus on supernatural transformations to promote the Dharma. This is like water flowing underground, with many branches, but ultimately all aim to benefit the world, with no difference in their goals. Therefore, Liu Yuxi of the Tang Dynasty believed that the Buddha Dharma in the Nine Provinces would change with local customs and use famous mountains to adorn the national boundaries. Whenever discussing the manifestation of divine paths, Qingliang Mountain is always revered. According to the scriptures, Manjushri Bodhisattva resides on Qingliang Mountain in the northeast, and with his retinue, upholds the Dharma of the ancient Buddhas, using great compassion to receive and guide sentient beings. Sometimes he manifests his true form to inspire refuge, and sometimes he emits auspicious light to inspire reverence. With countless transformations, he responds to the feelings of sentient beings. How wondrous is this inconceivable realm! In the past, there were Shramanas Huixiang and Yanyi, both monks who assisted in propagating the Dharma. Later, there were Chancellor Zhang Tianjue and Imperial Envoy Zhu Shaozhang, both ministers who protected the Dharma. Although they lived in different eras, they wholeheartedly supported and assisted the Dharma. They worried that the sacred sites of Qingliang Mountain were remote and not widely known, and that they might be forgotten over time, so they widely collected accounts of what they had seen and heard, and compiled them into books. Huixiang initially wrote two volumes of 'Qingliang Biographies', and Yanyi wrote three volumes of 'Expanded Biographies'. Chancellor Zhang and Envoy Zhu then wrote 'Continued Biographies' to be appended to the end. Other transcendent and profound scholars, as well as noble and accomplished individuals, also composed poems, eulogies, and hymns, which were attached to the end of the biographies. These texts, like stars and pearls strung together, are like magnificent brocade, circulating in the world. All those within the Nine Provinces and the Four Seas, even if they have not personally visited Qingliang Mountain and witnessed the sacred sites, can naturally reflect on their thoughts and strengthen their resolve to do good simply by reading these books. This external support is difficult to describe in words. Unfortunately, a fire destroyed all of these precious books. If no one reprints them, the sacred deeds and divine transformations of Qingliang Mountain will be lost over time. Zhao Tong of Dongan, in his capacity as a wine official managing affairs.

臺山。慨然有感於心。即白主僧。愿捐橐金以助緣。僧正明凈。語其屬曰。茲事。念之日久。屬化宮之災。用力有先後。今因其請。盡出粟帛。以成其事。僦工鏤板。告成有日。趙因造門。屬余為序以冠其首。明凈與前提點僧善誼。相繼以書為請。仆嘗謂。道不在衣。傳衣可以授道。法不在文。披文因以悟法。仆既嘉趙侯用意之善。而二高僧。皆于清涼。有大因緣者。知非販佛以眩眾。故為之書。大定四年九月十七日。古豐姚孝錫序。

續清涼傳捲上

朝奉郎權發遣河東路提點刑獄公事　張商英　述

商英。元祐丁卯二月。夢遊五臺山金剛窟。平生耳目所不接。想慮所不到。覺而異之。時為開封府推官。□告同舍林邵材中。材中戲曰。天覺其帥並閭乎。后五月。商英。除河東提點刑獄公事。材中曰。前夢已驗。勉矣行焉。人生事事預定。何可逃也。八月至部。十一月。即詣金剛窟。驗所見者。皆與夢合。會天寒。恐冰雪封途。一宿遂出山。明年戊辰夏。五臺縣有群盜。未獲以職事督捕。盡室齋戒來游。六月二十七日壬寅。至清涼山。清涼主僧曰。此去金閣寺三里。往歲。崔提舉。嘗於此見南臺金橋圓光。商英默唸。崔何人哉。予何人哉。既抵金閣。日將夕。山林漠然無寸靄。僧正省奇來謁。即三門

【現代漢語翻譯】現代漢語譯本：臺山（地名）。（趙侯）心中慨然有所感觸，便告訴主事的僧人，願意捐出錢財來促成此事。僧正明凈，告訴他的下屬說，這件事，考慮很久了，關係到化宮的災難，用力的先後順序也很重要。現在因為他的請求，全部拿出糧食和布帛，來完成這件事，僱傭工匠雕刻印版，宣告完成指日可待。趙侯因此來拜訪，囑託我寫一篇序言放在卷首。明凈和前提點僧善誼，相繼用書信來請求。我曾經說過，道不在於袈裟，傳授袈裟可以傳授道；法不在於文字，閱讀文字可以領悟法。我讚賞趙侯用心的善良，而兩位高僧，都在清涼山（五臺山的別稱）有很大的因緣。知道他們不是借販賣佛法來迷惑大眾，所以為他們寫序。大定四年九月十七日，古豐姚孝錫序。

續清涼傳捲上

朝奉郎權發遣河東路提點刑獄公事張商英述

張商英，元祐丁卯年二月，夢中游覽五臺山金剛窟（地名）。平生耳聞目睹所沒有接觸過，思慮所沒有想到的景象。醒來後覺得很奇異。當時擔任開封府推官，告訴同僚林邵材中。林邵材中開玩笑說，『上天覺得您適合主管并州嗎？』後來五月，張商英，被任命為河東提點刑獄公事。林邵材中說，『之前的夢已經應驗了，努力去做吧。人生事事都是預先註定的，怎麼可以逃避呢？』八月到達任所，十一月，就前往金剛窟，驗證所見到的景象，都與夢中相符。適逢天氣寒冷，擔心冰雪封路，住了一夜就離開了山。第二年戊辰年夏天，五臺縣有群盜，沒有抓獲，於是用職事督促抓捕，全家齋戒來遊覽。六月二十七日壬寅，到達清涼山。清涼山主事的僧人說，『從這裡到金閣寺（寺廟名）三里路。往年，崔提舉，曾經在這裡見到南臺（五臺山南臺）金橋圓光。』張商英默默地想，崔提舉是什麼人呢？我又是何人呢？到達金閣寺后，太陽快要落山了，山林寂靜沒有一絲雲霧。僧正省奇前來拜見，就在三門（寺廟的三門）...

【English Translation】 English version: Taishan (place name). Zhao Hou was deeply moved and told the head monk that he was willing to donate money to help the cause. The chief monk, Mingjing, told his subordinates, 'This matter has been considered for a long time. It concerns the disaster of the Huagong Palace, and the order of effort is important. Now, because of his request, we will take out all the grain and silk to complete this matter, hire craftsmen to carve printing plates, and the completion can be announced soon.' Zhao Hou then came to visit and asked me to write a preface to put at the beginning of the scroll. Mingjing and the former head monk Shanyi, successively requested with letters. I once said, 'The Dao is not in the robe; transmitting the robe can transmit the Dao. The Dharma is not in the text; reading the text can lead to enlightenment of the Dharma.' I appreciate Zhao Hou's good intentions, and both high monks have great connections with Qingliang Mountain (another name for Mount Wutai). Knowing that they are not using the sale of Buddhism to confuse the public, I wrote this preface for them. Written on the seventeenth day of the ninth month of the fourth year of Dading by Yao Xiaoxi of Gufeng.

Continuation of the Biography of Qingliang, Volume 1

Zhang Shangying, Chaofeng Lang, Acting as the Criminal Justice Officer of Hedong Road, recounts:

Zhang Shangying, in the second month of the Dingmao year of the Yuanyou era, dreamed of visiting the Vajra Cave (place name) on Mount Wutai. The scenery was something he had never seen or heard of in his life, nor had he ever thought of. He woke up feeling strange. At that time, he was serving as a judge in Kaifeng Prefecture and told his colleague Lin Shao Caizhong. Lin Shao Caizhong joked, 'Does Heaven think you are suitable to govern Bingzhou?' Later in May, Zhang Shangying was appointed as the Criminal Justice Officer of Hedong Road. Lin Shao Caizhong said, 'The previous dream has already been fulfilled, work hard. Everything in life is predetermined, how can you escape it?' He arrived at his post in August, and in November, he went to the Vajra Cave to verify what he had seen, and everything matched the dream. It happened to be cold, and fearing that the ice and snow would block the road, he stayed for one night and left the mountain. The following summer of the Wuchen year, there were bandits in Wutai County who had not been caught, so he urged the arrest with his official duties, and his whole family fasted and came to visit. On the twenty-seventh day of the sixth month, Renyin, he arrived at Qingliang Mountain. The monk in charge of Qingliang Mountain said, 'It is three miles from here to Jingge Temple (temple name). In previous years, Cui Tiju saw the golden bridge halo of Nantai (South Terrace of Mount Wutai) here.' Zhang Shangying silently thought, 'Who is Cui Tiju? And who am I?' After arriving at Jingge Temple, the sun was setting, and the mountains and forests were silent without a trace of mist. The chief monk Shengqi came to visit, right at the three gates (the three gates of the temple)...

見之。坐未定。南臺之側。有白雲綿密。如敷白㲲省奇曰。此祥雲也。不易得。集眾僧禮誦。愿早見光相。商英。易公裳。燃香再拜。一拜未起。已見金橋及金色相輪。輪內深紺青色。商英。猶疑欲落日之射云成色。既而暝黑。山前霞光。三道直起。則所疑茫然自失矣。癸卯。至真容院。止於清輝閣。北臺在左。東臺在前。直對龍山。下枕金界溪。北浴室之後。則文殊所化宅也。金界之上。則羅睺足跡堂也。知客𧦬曰。此處亦有聖燈。舊有浙僧請之。飛現欄桿之上。商英遂稽首敬禱。酉后。龍山見黃金寶階。戌初。北山有大火炬。辯言。聖燈也。瞻拜之。次又現一燈。良久。東臺龍山羅睺殿左右各現一燈。浴室之後。現大光二。如掣電。金界南溪上。現二燈。亥后。商英俯視溪上。持燈者。其形人也。因唸曰。豈寺僧。遣人設一大炬。以見欺耶。是時。𧦬已寢。即遣使王班借職秦愿。排門詰問。𧦬答曰。山有蟲虎。彼處無人行。亦無人居。商英疑不能決。又睹燈光。忽大忽小。忽赤忽白。忽黃忽碧。忽分忽合。照耀林木。即默省曰。此三昧火也。俗謂之燈耳。乃跪啟曰。聖境殊勝。非我見聞。凡夫識界。有所限隔。若非人間燈者。愿至我前。如是十請。溪上之燈。忽如紅日。浴海騰空而上。放大光明。漸至閣前其光收

【現代漢語翻譯】見之，坐定后，南臺之側有白雲綿密，如鋪白氈。省奇（僧人名）說：『這是祥雲啊，不容易見到，集合眾僧禮誦，愿早日得見文殊菩薩的光相。』商英（人名）更換了禮服，點燃香再拜。一拜還未起身，就已見到金橋及金色相輪（佛像頂部的輪狀裝飾）。輪內是深紺青色。商英還懷疑是落日餘暉映照雲彩所形成的顏色。不久天色昏暗，山前霞光三道直立而起，之前的疑慮便煙消雲散了。癸卯日，到達真容院，住在清輝閣。北臺在左側，東臺在前面，正對著龍山，下面枕著金界溪。北浴室之後，就是文殊菩薩所化現的宅邸。金界之上，則是羅睺（佛教護法神）足跡堂。知客僧𧦬（僧人名）說：『此處也有聖燈，以前有浙江僧人祈請，聖燈便飛現在欄桿之上。』商英於是稽首敬禱。酉時之後，龍山出現黃金寶階。戌時初，北山有巨大的火炬，辯言（僧人名）說，這是聖燈啊，瞻仰禮拜它。不久又出現一盞燈。過了很久，東臺、龍山、羅睺殿左右各出現一盞燈。浴室之後，出現兩道巨大的光芒，如同閃電。金界南溪之上，出現兩盞燈。亥時之後，商英俯視溪上，持燈者，是人的形狀。因此心想：『莫非是寺廟的僧人，派人設定一個大火炬，來欺騙我？』這時，𧦬已經睡下，便派遣使者王班，借用職銜秦愿，拍門質問。𧦬回答說：『山裡有蟲和老虎，那個地方沒有人行走，也沒有人居住。』商英疑惑不能決斷。又看到燈光，忽大忽小，忽紅忽白，忽黃忽碧，忽分忽合，照耀著林木。便默默地思考說：『這是三昧火（通過修行而產生的火焰），世俗之人稱之為燈罷了。』於是跪下啟稟說：『聖境殊勝，不是我的見聞所能理解的，凡夫的認識境界，有所侷限和隔閡。如果不是人間的燈，希望來到我的面前。』這樣祈請了十次。溪上的燈，忽然像紅日一般，從海中騰空而上，放出巨大的光明，漸漸來到閣前，光芒收斂。

【English Translation】 Having seen this, and after taking his seat, to the side of South Terrace, there were dense white clouds, like a spread of white felt. Shengqi (name of a monk) said, 'These are auspicious clouds, not easily seen. Gather the monks to chant and pray, wishing to see Mañjuśrī's (Bodhisattva of wisdom) radiant form soon.' Shangying (personal name) changed into ceremonial robes, lit incense, and bowed again. Before he could rise from the first bow, he already saw a golden bridge and a golden saṃghāra (a wheel-like ornament on top of a Buddhist statue). Inside the wheel was a deep indigo-blue color. Shangying still suspected it was the color formed by the setting sun shining on the clouds. Soon after, it grew dark, and three rays of rosy light rose straight up in front of the mountain, and the previous doubts vanished. On the guimao day, he arrived at the True Appearance Monastery and stayed at the Qinghui Pavilion. The North Terrace was on the left, and the East Terrace was in front, directly facing Dragon Mountain, with Golden Boundary Creek below. Behind the North Bathhouse was the residence manifested by Mañjuśrī. Above the Golden Boundary was the footprint hall of Rāhu (a protective deity in Buddhism). The guest monk, 𧦬 (name of a monk), said, 'There are also sacred lamps here. In the past, a monk from Zhejiang prayed for them, and they flew and appeared above the railing.' Shangying then bowed his head and prayed respectfully. After youshi time, a golden treasure staircase appeared on Dragon Mountain. At the beginning of xushi time, there was a huge torch on the North Mountain. Bianyan (name of a monk) said, 'This is the sacred lamp!' He gazed and paid homage to it. Soon after, another lamp appeared. After a long time, a lamp appeared on each side of the East Terrace, Dragon Mountain, and Rāhu Hall. Behind the bathhouse, two great lights appeared, like lightning. Above the South Creek of the Golden Boundary, two lamps appeared. After haishi time, Shangying looked down at the creek, and the one holding the lamp was in the shape of a person. Therefore, he thought, 'Could it be that the monks of the monastery sent someone to set up a large torch to deceive me?' At this time, 𧦬 had already gone to sleep, so he sent the messenger Wang Ban, borrowing the title of Qin Yuan, to knock on the door and question him. 𧦬 replied, 'There are insects and tigers in the mountains. No one walks there, and no one lives there.' Shangying was unable to decide his doubts. Again, he saw the lamplight, sometimes large, sometimes small, sometimes red, sometimes white, sometimes yellow, sometimes green, sometimes separating, sometimes merging, illuminating the forests. He then silently reflected, 'This is samādhi fire (flame produced through spiritual practice). Common people call it a lamp.' Then he knelt down and reported, 'The sacred realm is extraordinary, beyond what my senses can perceive. The realm of understanding of ordinary people is limited and separated. If it is not a human lamp, I hope it will come before me.' He prayed like this ten times. The lamp on the creek suddenly rose from the sea like a red sun, emitting great light, gradually coming before the pavilion, and the light subsided.

斂。如大青喙銜圓火珠。商英遍體森颯。若沃冰雪。即啟曰。疑心已斷。言已。復歸本處。光滿溪上。秦愿等。自傍見之。如金色身曲屈而上。妻拏所見。又異。於是。有白領而紫袍者。螺髻而結跏趺者。仗劍者。戴角者。老僧曰。此金毛飛師子。及天龍八部也。良久。北山云起。于白雲中。現大寶燈。云收之後。復現大白圓相。如明月輪。甲辰。至東臺。五色祥雲現。有白圓光。從地踴起。如車輪百旋。商英以偈贊曰。云貼西山日出東。一輪明相現雲中。修行莫道無撈摸。只恐修行落斷空。相次大風雲霧奔蒸。如欲傾崖裂壑。主臺僧曰。巡檢下兵。適持肉燒煮不可禁。愿來日屏去。七月乙巳。謝巡檢兵甲。沈幣于北臺。晚休于中臺。大風不止。四山昏晦。𧦬等失色。臺側有古佛殿。商英令掃灑。攜家屬祈禮。所與俱者。𧦬臺主二人。指使蒼頭虞候二人。茶酒二人。北陟數步。中臺之頂。已有祥雲。五色紛郁。俄而西北隅開朗。布碧琉璃世界。現萬菩薩隊仗。寶樓寶殿。寶山寶林。寶幢寶蓋。寶臺寶座。天王羅漢。師子香象。森羅布護。不可名狀。又于真容殿上。見紫芝寶蓋。曲柄悠揚。文殊師利菩薩騎師子。復有七八尊者。升降遊戲。左右俯仰。臺主戲曰。本臺行者。十九年。未嘗見一光一相。愿假福力。呼而視之

【現代漢語翻譯】斂（liǎn）。如同大青鳥用喙銜著圓形的火珠。商英全身感到一種清涼之意，如同被冰雪覆蓋。於是，他開始說道：『我的疑慮已經斷除了。』說完，又回到原來的地方。光芒充滿了溪谷之上。秦愿等人從旁邊看到，（商英）如同金色的身軀彎曲著向上升起。他的妻子所見到的景象又不一樣。於是，有人看到身穿白色領子的紫色袍子的人，有人看到頂著螺髻結跏趺坐的人，有人看到拿著劍的人，有人看到頭戴角的人。老僧說：『這是金毛飛師子（指文殊菩薩的坐騎），以及天龍八部（佛教的護法神）。』過了很久，北山升起雲霧，在白雲中，顯現出巨大的寶燈。雲霧消散之後，又顯現出巨大的白色圓相，如同明亮的月輪。甲辰日，到達東臺，出現了五彩祥雲，有白色的圓光，從地底下涌起，如同車輪般旋轉了數百圈。商英用偈語讚頌道：『雲彩貼著西山，太陽從東邊升起，一輪明亮的景象顯現在雲中。修行不要說沒有收穫，只怕修行落入斷滅空。』緊接著，狂風大作，雲霧奔涌蒸騰，好像要傾覆山崖，崩裂山谷。主臺的僧人說：『巡檢（官名）的士兵正在下面。』適逢士兵們拿著肉燒煮，無法禁止。希望明天能夠讓他們離開。七月乙巳日，感謝巡檢的士兵，將錢幣沉入北臺。晚上在中臺休息。狂風不止，四山昏暗，眾人驚慌失色。臺側有一座古佛殿，商英命令打掃乾淨，帶著家屬祈禱禮拜。與他同行的人有：𧦬（人名），兩位臺主，指使，蒼頭，虞候各二人，茶酒二人。向北走了幾步，到達中臺的頂端，已經有祥雲，五彩繽紛。不久，西北角開朗，展現出碧琉璃世界，顯現出萬菩薩的隊伍，寶樓寶殿，寶山寶林，寶幢寶蓋，寶臺寶座，天王羅漢，師子香象，森嚴羅列守護，無法用語言來形容。又在真容殿上，看到紫色的靈芝寶蓋，曲柄悠揚。文殊師利菩薩（智慧的象徵）騎著師子，又有七八位尊者，升降遊戲，左右俯仰。臺主開玩笑說：『本臺的修行者，十九年來，未曾見過一光一相，希望藉助您的福力，呼喚他們來看看。』 English version: Leaning. Like a large blue bird holding a round fire pearl in its beak. Shang Ying felt a refreshing sensation all over his body, as if covered in ice and snow. Then, he began to say: 'My doubts have been cut off.' After speaking, he returned to his original place. Light filled the valley above. Qin Yuan and others saw from the side that (Shang Ying) was like a golden body bending and rising upwards. What his wife saw was different. Then, some saw people wearing white-collared purple robes, some saw people with snail-shell hair knots sitting in the lotus position, some saw people holding swords, and some saw people wearing horns. The old monk said: 'This is the Golden-Haired Flying Lion (referring to Manjushri Bodhisattva's mount), and the Eight Classes of Gods and Dragons (Buddhist protectors).' After a long time, clouds rose from the North Mountain, and in the white clouds, a huge treasure lamp appeared. After the clouds dissipated, a huge white round image appeared again, like a bright moon wheel. On the Jia Chen day, they arrived at the East Terrace, and auspicious five-colored clouds appeared, with a white round light rising from the ground, rotating hundreds of times like a wheel. Shang Ying praised in a verse: 'Clouds cling to the West Mountain, the sun rises from the East, a round bright image appears in the clouds. Do not say that there is no gain in cultivation, only fear that cultivation will fall into annihilation.' Immediately afterwards, a strong wind rose, and clouds and mist surged, as if to overturn cliffs and crack valleys. The monk in charge of the terrace said: 'The patrol inspector's (official title) soldiers are below.' It happened that the soldiers were cooking meat, which could not be prohibited. I hope they can leave tomorrow. On the Yi Si day of July, thanking the patrol inspector's soldiers, coins were sunk into the North Terrace. They rested at the Middle Terrace in the evening. The strong wind did not stop, the four mountains were dim, and everyone was frightened. There was an ancient Buddha hall on the side of the terrace. Shang Ying ordered it to be cleaned, and he prayed and worshiped with his family. Those who accompanied him were: 𧦬 (name), two terrace masters, two messengers, two servants, and two people for tea and wine. After walking a few steps north, they reached the top of the Middle Terrace, where there were already auspicious clouds, colorful and lush. Soon, the northwest corner opened up, revealing a world of blue lapis lazuli, showing a procession of ten thousand Bodhisattvas, treasure towers and treasure halls, treasure mountains and treasure forests, treasure banners and treasure canopies, treasure terraces and treasure seats, heavenly kings and Arhats, lions and elephants, solemnly arranged and guarded, indescribable. Also, in the True Countenance Hall, they saw a purple Ganoderma treasure canopy, with a curved handle swaying. Manjushri Bodhisattva (symbol of wisdom) was riding a lion, and there were seven or eight venerable ones, ascending and descending, playing, looking left and right. The terrace master joked: 'The practitioners of this terrace have not seen a single light or image in nineteen years. I hope to borrow your blessings and call them to come and see.'

【English Translation】 Contracting. Like a large blue bird holding a round fire pearl in its beak. Shang Ying felt a refreshing sensation all over his body, as if covered in ice and snow. Then, he began to say: 'My doubts have been cut off.' After speaking, he returned to his original place. Light filled the valley above. Qin Yuan and others saw from the side that (Shang Ying) was like a golden body bending and rising upwards. What his wife saw was different. Then, some saw people wearing white-collared purple robes, some saw people with snail-shell hair knots sitting in the lotus position, some saw people holding swords, and some saw people wearing horns. The old monk said: 'This is the Golden-Haired Flying Lion (referring to Manjushri Bodhisattva's mount), and the Eight Classes of Gods and Dragons (Buddhist protectors).' After a long time, clouds rose from the North Mountain, and in the white clouds, a huge treasure lamp appeared. After the clouds dissipated, a huge white round image appeared again, like a bright moon wheel. On the Jia Chen day, they arrived at the East Terrace, and auspicious five-colored clouds appeared, with a white round light rising from the ground, rotating hundreds of times like a wheel. Shang Ying praised in a verse: 'Clouds cling to the West Mountain, the sun rises from the East, a round bright image appears in the clouds. Do not say that there is no gain in cultivation, only fear that cultivation will fall into annihilation.' Immediately afterwards, a strong wind rose, and clouds and mist surged, as if to overturn cliffs and crack valleys. The monk in charge of the terrace said: 'The patrol inspector's (official title) soldiers are below.' It happened that the soldiers were cooking meat, which could not be prohibited. I hope they can leave tomorrow. On the Yi Si day of July, thanking the patrol inspector's soldiers, coins were sunk into the North Terrace. They rested at the Middle Terrace in the evening. The strong wind did not stop, the four mountains were dim, and everyone was frightened. There was an ancient Buddha hall on the side of the terrace. Shang Ying ordered it to be cleaned, and he prayed and worshiped with his family. Those who accompanied him were: 𧦬 (name), two terrace masters, two messengers, two servants, and two people for tea and wine. After walking a few steps north, they reached the top of the Middle Terrace, where there were already auspicious clouds, colorful and lush. Soon, the northwest corner opened up, revealing a world of blue lapis lazuli, showing a procession of ten thousand Bodhisattvas, treasure towers and treasure halls, treasure mountains and treasure forests, treasure banners and treasure canopies, treasure terraces and treasure seats, heavenly kings and Arhats, lions and elephants, solemnly arranged and guarded, indescribable. Also, in the True Countenance Hall, they saw a purple Ganoderma treasure canopy, with a curved handle swaying. Manjushri Bodhisattva (symbol of wisdom) was riding a lion, and there were seven or eight venerable ones, ascending and descending, playing, looking left and right. The terrace master joked: 'The practitioners of this terrace have not seen a single light or image in nineteen years. I hope to borrow your blessings and call them to come and see.'

。既呼行者。則從兵潛有隨至竊窺者矣。日漸暝。北臺山畔。有紅炬起。商英問秦愿。此處。有何人燒火。愿以問𧦬。𧦬以問臺主。臺主曰。彼頑崖巨石。且大風鼓山。何火可停。必聖燈也。瞻禮之次。又現金燈二。隔谷現銀燈一。如爛銀色。適會㳂邊安撫郭宗顏。遣人馳柬來。商英指燈示之曰。汝見否。曰見。曰為我謝安撫。方瞻禮聖燈。大風不可秉燭。未及答柬。於是。再拜敬請。愿現我前。先西后東。一一如請。末後西下一燈。于紺碧輪中。放大光明而來。東西二燈。一時俱至。自北臺至中臺。十里指顧之間。在百步內。遠則光芒。近則收攝。猶如白玉琢大寶碗。內貯火珠。明潤一色。拜起之際。復歸本所。於時臺上之人。生希有想。慇勤再請。連珠復至。夜漏將分。寒凍徹骨。拜辭下山。東燈即沒。二燈漸暗。商英曰。業已奉辭。瞻仰之心。何時暫釋。發是語已。於一紺輪中。三燈齊現。如東方心宿。紺輪之外。紅焰滿山。是夕。大風達丙午昏霾亦然。商英抗聲曰。昨夜中臺所見。殊勝如此。今日當往西臺。菩薩豈違我哉。行至香山。則慶雲已罩臺頂。沈幣已。所見如初。止無琉璃世界耳。遂游玉華寺與壽寧寺。還真容院。郭宗顏。及代州通判吳君稱。五臺知縣張之才。都巡檢使劉進。保甲司句當公事陣聿。

【現代漢語翻譯】現代漢語譯本：當商英呼喚行者時，那些暗中跟隨窺視的士兵也來了。天色漸晚，在北臺山邊，出現了紅色的火炬。商英問秦愿：『這裡有什麼人在燒火？』秦愿用問𧦬的方式詢問，𧦬又去問臺主。臺主說：『那都是堅硬的懸崖巨石，而且大風吹拂山間，怎麼可能有火停留？那一定是聖燈。』瞻仰之際，又出現了兩盞金燈，隔著山谷出現一盞銀燈，顏色像爛銀一樣。恰逢㳂邊安撫郭宗顏派人送來書信。商英指著燈給來人看，說：『你看見了嗎？』那人說：『看見了。』商英說：『替我謝謝安撫，我正在瞻仰聖燈，大風中無法秉燭，沒空回覆書信。』於是，再次拜敬，燈光顯現在我面前，先西后東，一一如所請。最後，西邊的一盞燈從紺碧色的輪中，放出巨大的光明而來。東西兩盞燈，一時都到了。從北臺到中臺，十里路，指顧之間，燈光就在百步之內。遠看則光芒四射，近看則收斂光芒，就像用白玉雕琢的大寶碗，裡面裝著火珠，明亮潤澤，顏色一致。拜起的時候，燈光又回到原來的地方。當時山上的人，都產生了稀有的想法，慇勤地再次祈請，燈光連珠般地再次出現。夜漏將盡，寒冷徹骨。拜辭下山，東邊的燈立刻消失，兩盞燈也漸漸暗淡。商英說：『已經告辭了，瞻仰的心情，何時才能暫時放下？』說完這句話，在一個紺色的輪中，三盞燈同時出現，像東方的心宿一樣，紺輪之外，紅色的火焰滿山都是。當晚，大風一直刮到丙午時，黃昏時分仍然如此。商英大聲說：『昨夜在中臺所見，如此殊勝，今天應當去西臺，菩薩難道會違揹我嗎？』走到香山，則慶雲已經籠罩在臺頂。沈幣完畢，所見景象和之前一樣，只是沒有琉璃世界而已。於是遊覽了玉華寺和壽寧寺，回到真容院。郭宗顏，以及代州通判吳君稱，五臺知縣張之才，都巡檢使劉進，保甲司句當公事陣聿都在場。

【English Translation】 English version: As Shangying called out to the travelers, the soldiers who were secretly following and spying also arrived. As dusk approached, red torches appeared on the side of North Terrace Mountain. Shangying asked Qin Yuan, 'Who is burning fire here?' Qin Yuan inquired using divination, and the divination in turn asked the master of the terrace. The master of the terrace said, 'Those are all hard cliffs and giant rocks, and the wind is blowing through the mountains, how could fire stay? It must be the sacred lamps.' During the veneration, two golden lamps appeared, and a silver lamp appeared across the valley, its color like tarnished silver. It happened that Guo Zongyan, the Pacification Commissioner of 㳂邊, sent someone with a letter. Shangying pointed to the lamp and showed it to the messenger, saying, 'Do you see it?' The messenger said, 'I see it.' Shangying said, 'Thank the Pacification Commissioner for me. I am venerating the sacred lamps and cannot hold a candle in this wind, so I don't have time to reply to the letter.' Thereupon, he bowed respectfully again, and the lights appeared before me, first west then east, exactly as requested. Finally, a lamp in the west came from a dark blue wheel, emitting great light. The east and west lamps arrived at the same time. From North Terrace to Central Terrace, a distance of ten li, within a short time, the lights were within a hundred paces. From afar, they radiated light, and from nearby, they retracted their light, like a large treasure bowl carved from white jade, containing fire pearls, bright and lustrous, all of one color. When he rose from bowing, the lights returned to their original places. At that time, the people on the mountain all had rare thoughts, and earnestly prayed again, and the lights reappeared like a string of pearls. The night watch was about to end, and the cold was piercing to the bone. He bid farewell and descended the mountain, the eastern lamp immediately disappeared, and the two lamps gradually dimmed. Shangying said, 'I have already bid farewell, when can the feeling of veneration be temporarily put down?' As soon as he said these words, three lamps appeared simultaneously in a dark blue wheel, like the heart constellation in the east, and outside the dark blue wheel, red flames filled the mountain. That night, the wind blew until the hour of Bingwu, and it was still like this at dusk. Shangying said loudly, 'What I saw on Central Terrace last night was so extraordinary, today I should go to West Terrace, would the Bodhisattva disobey me?' Walking to Xiangshan, auspicious clouds had already enveloped the top of the terrace. After offering coins, what he saw was the same as before, only without the lapis lazuli world. Then he visited Yuhua Temple and Shouning Temple, and returned to Zhenrong Courtyard. Guo Zongyan, as well as Wu Junchang, the Vice Prefect of Daizhou, Zhang Zhicai, the Magistrate of Wutai County, Liu Jin, the Chief Patrol Inspector, and Zhen Yu, the official in charge of the Baojia Division, were all present.

各以職事來集。商英以所見告之。雖人人稱歎不已。揆其聞而知之亦若。商英曰。卿之傳聞也。是夕清輝。閣前再見金燈。如至之初。遣人白郭吳等五人。同觀浴室后之松上。忽現群燈如連珠。諸君各叩額再拜。頃之。光隱眾散。羅睺殿側。現大白光。如流星。唯浴室后之松林。白氣朦朧。過夜分乃息。丁未。郭吳按東寨。張之才還比。天色亦大昏霾。商英。與陣聿及興善監鎮曹谞。晚登梵仙山。曹谞曰。昨夕。聞金燈見。竊于公宇后見之。聿問曰。君所見處所安在。谞曰。在空中。聿叩頭曰。聖哉聖哉。聿自高而視之。若在溪上。君自下而視。若在空中。商英。自以累日所求無不向應。因大言曰。為二君請五色祥雲。即起更衣。再拜默禱。俄而西南隅。天色鮮廓。慶雲絪缊。紫氣盤繞。商英曰。紫氣之下。必有聖賢。請二君虔肅。當見靈蹟。良久。宮殿樓閣。諸菩薩眾。化現出沒。商英又啟言。愿現隊仗。使二人者一見。言訖。歘然佈列。二君但嗟嘆而已。既暮欲去。眴視之際。失其所在。二君曰。聖哉聖哉。若假雲氣而現者。當隱隱沈滅。豈遽然無蹤也哉。其夕。復止清輝閣念言。翌日且出山。寶燈其為我復現。抽扃啟扉。則金界南溪上。已見大炬浴室后二燈。東西相貫。起于松梢。合為一燈。光明照耀。苒苒由

【現代漢語翻譯】他們各自按照自己的職責前來聚集。商英將自己所見到的景象告訴了他們。雖然每個人都讚歎不已，但推測他們是通過傳聞得知這些的也差不多。商英說：『你們所說的都是傳聞啊。』當晚，在清輝閣前再次見到金燈，如同剛來時一樣。於是派人告訴郭吳等五人，一同觀看浴室後面的松樹上，忽然出現一群燈，如同連珠一般。各位都叩頭再拜。不久之後，光芒隱去，眾人散去。在羅睺殿旁邊，出現一道大白光，如同流星一般。只有浴室後面的松林，白氣朦朧，過了半夜才消散。丁未日，郭吳巡視東寨，張之才回去覆命。天色也十分昏暗。商英與陣聿及興善監鎮曹谞，傍晚登上梵仙山。曹谞說：『昨天晚上，聽說金燈出現，我私下在您的官署後面見到了。』陣聿問道：『您所見到的地方在哪裡？』曹谞說：『在空中。』陣聿叩頭說：『真是神聖啊！』陣聿從高處往下看，好像在溪水之上；您從下往上看，好像在空中。商英因為連日來的祈求沒有不應驗的，於是大聲說：『為二位請來五色祥雲。』隨即起身更衣，再次拜謝，默默祈禱。一會兒，西南角的天空變得明亮開闊，慶雲瀰漫，紫氣盤繞。商英說：『紫氣之下，必定有聖賢。請二位虔誠恭敬，應當能見到靈蹟。』過了很久，宮殿樓閣，各位菩薩，化現出來又隱沒。商英又啟稟說：『希望顯現儀仗隊伍，讓這二人能夠親眼見到。』說完，忽然間儀仗隊伍排列開來。二位只是感嘆不已。天色已晚，想要離開，眨眼之間，景象就消失了。二位說：『真是神聖啊！如果藉著雲氣而顯現，應當是隱隱約約地消失，怎麼會突然間無影無蹤呢？』當晚，又在清輝閣唸誦祈禱，心想第二天就要下山了，寶燈能否為我再次顯現。打開門閂，推開門，就看到金界南溪之上，已經出現巨大的火炬，浴室後面有兩盞燈，東西相連，從松樹梢上升起，合為一盞燈，光明照耀，緩緩地從苒苒由

【English Translation】 They gathered according to their respective duties. Shang Ying told them what he had seen. Although everyone praised endlessly, it was speculated that they knew about these things through hearsay. Shang Ying said, 'What you are saying is all hearsay.' That night, the golden lamps were seen again in front of Qinghui Pavilion, just like when they first arrived. So he sent someone to tell Guo Wu and the other five people to watch together. On the pine tree behind the bathroom, a group of lamps suddenly appeared, like a string of pearls. Everyone kowtowed and bowed again. After a while, the light disappeared and the crowd dispersed. Next to the Luohou Hall (Hall of Rahu), a great white light appeared, like a shooting star. Only the pine forest behind the bathroom was hazy with white mist, which dissipated after midnight. On the day of Dingwei, Guo Wu inspected Dongzhai (Eastern Village), and Zhang Zhicai returned to report. The sky was also very dark. Shang Ying, together with Zhen Yu and Cao Xu, the supervisor of Xingshan Monastery, ascended Mount Fanxian in the evening. Cao Xu said, 'Last night, I heard that the golden lamps had appeared, and I secretly saw them behind your official residence.' Zhen Yu asked, 'Where did you see them?' Cao Xu said, 'In the air.' Zhen Yu kowtowed and said, 'How sacred!' Zhen Yu looked down from a high place, as if it were above the stream; you looked up from below, as if it were in the air. Shang Ying, because his prayers had been answered without fail for several days, said loudly, 'I will invite five-colored auspicious clouds for you two.' Then he got up, changed his clothes, bowed again, and prayed silently. After a while, the sky in the southwest corner became bright and clear, auspicious clouds filled the air, and purple energy swirled around. Shang Ying said, 'Beneath the purple energy, there must be sages and virtuous people. Please be pious and respectful, and you should be able to see miraculous signs.' After a long time, palaces, pavilions, and various Bodhisattvas appeared and disappeared. Shang Ying then reported, 'I hope to see a procession of honor guards, so that these two can see it with their own eyes.' After he finished speaking, the honor guards suddenly lined up. The two only sighed in admiration. As it was getting late, they wanted to leave, but in the blink of an eye, the scene disappeared. The two said, 'How sacred! If it appeared by borrowing the clouds, it should have faded away gradually, how could it suddenly disappear without a trace?' That night, they recited prayers again in Qinghui Pavilion, thinking that they would go down the mountain the next day, and wondering if the precious lamps would reappear for them. Opening the latch and pushing open the door, they saw a huge torch above the Nanxi (Southern Stream) of Jinjie (Golden Realm), and two lamps behind the bathroom, connected from east to west, rising from the treetops of the pine trees, merging into one lamp, shining brightly, slowly from Slowly from

東麓而南行。泊于林盡溪磧之上。放大白光。非云非霧。良久。光中見兩寶燈。一燈南飛。與金界溪上四燈會集。而羅睺足跡殿。及龍山之側兩燈。一時同見。商英即發願言。我若於過去世。是文殊師利眷屬者。愿益見希奇之相。言訖。兩燈揮躍。交舞數四。商英睹是事已。發大誓願。期盡此形。學無邊佛法。所有邪淫殺生妄語倒見。及諸惡念。永滅不生。一念若差。愿在在處處。菩薩鑒護。於是南北兩燈。黃光白焰。前昂后亸。騰空至前。爾時中夜。各複本處。是日也。商英先至羅睺足跡殿。見其屋宇摧弊。念欲他日完之。其夜足跡殿所現燈。尤異。即以錢三萬。付僧正奇修建。戊申。至佛光寺。主僧紹同曰。此解脫禪師道場也。碑與龕存。因閱碑中所載。解脫自解脫。文殊自文殊之語。喟然嘆曰。真丈夫哉。以偈贊曰。聖凡路上絕纖痕。解脫文殊各自論。東土西天無著處。佛光山下一龕存。日已夕。寺前慶雲見。紫潤成蕊。問同曰。此寺。頗有靈蹟否。何因何緣。現此瑞氣。同曰。聞皇祐中嘗有聖燈。商英曰。審有之。必如我請。問其方。曰南嶺。昏夜敬請。嶺中果見銀燈一。嶺崦見金燈二。但比之真容院所見。少差耳。己酉。至秘𡡉巖。未至之十里。自臺有白氣一道。直貫巖頭。巖前見文殊騎師子。既至巖。則

【現代漢語翻譯】現代漢語譯本：向東麓往南走，停泊在林地盡頭的溪流沙洲上。突然放出巨大的白色光芒，非云非霧。過了很久，在光芒中看見兩盞寶燈。一盞燈向南飛去，與金界溪上的四盞燈會合。羅睺（Rāhu，星名，也指惡神）足跡殿，以及龍山旁邊的兩盞燈，一時都同時顯現。商英隨即發願說：『我如果過去世是文殊師利（Mañjuśrī，智慧的象徵）的眷屬，希望更加顯現神奇的景象。』說完，兩盞燈揮舞跳躍，交相輝映數次。商英看到這些景象后，發下大誓願，決心用盡此生，學習無邊的佛法，所有邪淫、殺生、妄語、顛倒見解，以及各種邪惡的念頭，永遠滅絕不再產生。哪怕一念之差，也希望隨時隨地有菩薩鑑察守護。於是南北兩盞燈，發出黃色光芒和白色火焰，前仰後合，騰空而起，來到面前。當時是半夜，燈又各自回到原來的地方。這一天，商英先到羅睺足跡殿，看到殿宇破敗不堪，心想以後要修繕它。當晚足跡殿顯現的燈光，尤其奇異。於是拿出三萬錢，交給僧正奇修建。戊申日，到達佛光寺。主持僧人紹同說：『這是解脫禪師的道場。』石碑和佛龕還在。於是閱讀石碑上記載的『解脫自解脫，文殊自文殊』的話語，感慨嘆息說：『真是大丈夫啊！』用偈語讚歎說：『聖凡之路上沒有絲毫痕跡，解脫和文殊各自論道。東土西天沒有執著之處，佛光山下留存著一座佛龕。』太陽已經西下，寺廟前出現慶雲，紫潤如花蕊。問紹同說：『這座寺廟，頗有靈驗的跡像嗎？因為什麼原因，顯現這種祥瑞之氣？』紹同說：『聽說皇祐年間曾經出現過聖燈。』商英說：『如果確實有，一定如我所求。』問聖燈出現的方位，紹同說在南嶺。黃昏時恭敬祈請，嶺中果然出現一盞銀燈，山坳里出現兩盞金燈，只是比在真容院所見到的，稍微差一些。己酉日，到達秘𡡉巖。還沒到秘𡡉巖十里路，從臺上有一道白氣，直衝巖頂。巖前看見文殊騎著獅子，到達巖石時，就……

【English Translation】 English version: Traveling south from the eastern foothills, he anchored at the sandy shore of the stream at the end of the forest. Suddenly, a great white light was emitted, neither cloud nor mist. After a long time, two precious lamps were seen in the light. One lamp flew south, converging with the four lamps above the Jinjie Stream. The Rāhu (a celestial body, also refers to a demon god) Footprint Hall and the two lamps beside Dragon Mountain appeared simultaneously. Shang Ying then made a vow, saying, 'If I was a member of the Mañjuśrī (symbol of wisdom) family in a past life, I hope to see even more miraculous signs.' After speaking, the two lamps waved and danced several times. After seeing these events, Shang Ying made a great vow, resolving to exhaust this life to learn boundless Buddhist teachings, and to forever extinguish and never generate all evil thoughts such as sexual misconduct, killing, false speech, inverted views, and all kinds of evil thoughts. Even if there is a slight deviation in thought, may the Bodhisattvas always observe and protect me. Then the two lamps, one from the north and one from the south, emitted yellow light and white flames, rising and falling, soaring into the air and coming forward. At that time, it was midnight, and the lamps returned to their original places. On this day, Shang Ying first went to the Rāhu Footprint Hall and saw that the hall was dilapidated. He thought of repairing it in the future. The lamp that appeared at the Footprint Hall that night was especially extraordinary. So he gave 30,000 coins to the monk Zhengqi to repair it. On the day of Wushen, he arrived at Foguang Temple. The abbot, Shaotong, said, 'This is the Daocheng of Chan Master Jietuo.' The stele and shrine still exist. So he read the words 'Jietuo liberates himself, Mañjuśrī is Mañjuśrī' recorded on the stele, and sighed with emotion, 'Truly a great man!' He praised it with a verse: 'On the road of saints and mortals, there is no trace, Jietuo and Mañjuśrī each discuss the Dao. There is no attachment in the Eastern Land and the Western Heaven, and a shrine remains under Foguang Mountain.' The sun had already set, and auspicious clouds appeared in front of the temple, purple and moist like stamens. He asked Shaotong, 'Is this temple quite spiritually efficacious? For what reason does this auspicious aura appear?' Shaotong said, 'I heard that sacred lamps once appeared during the Huangyou era.' Shang Ying said, 'If there are indeed, it will surely be as I request.' He asked about the location of the sacred lamps, and Shaotong said it was in Nanling. He respectfully prayed at dusk, and a silver lamp appeared in the mountains, and two golden lamps appeared in the ravines, but they were slightly inferior to those seen at the Zhenrong Courtyard. On the day of Jiyou, he arrived at Miyanyan Rock. Ten miles before arriving at Miyanyan Rock, a white aura rose from the platform, directly piercing the top of the rock. In front of the rock, Mañjuśrī was seen riding a lion. When he arrived at the rock, then...

天色晦昧。殊失所望。有代州圓果院僧繼哲。結廬于山之陽。閱大藏經。不下山三年矣。即詣其廬。問以居山之久頗有見否。哲曰。三年前。巖上門開。有褐衣黃衣紫衣僧三人。倚門而立。久之復閉。又崖間有聖燈。哲聞而未之見也。哲乃曰。天色若此。豈貧道住庵無狀。致公空來空去乎。雖然愿得一篇。以耀巖穴。遂拂壁寫一偈云。閱盡龍宮五百函。三年不下秘𡡉巖。須知別有安身處。脫卻如來鶻臭衫。寫偈已。出庵望見巖口。有金色祥雲。光彩奪目。菩薩乘青毛師子。入于云間。商英曰。今夕大有勝事。必不空來也。巖崖百仞。嵯峨壁立。率妻拏東向望崖。再拜敬請逡巡。兩金燈。現於赤崖間。呼主僧用而視之。夜漏初下。從兵未寢聞舉家歡呼。人人皆仰首見之。喧譁盈庭。凡七現而隱。虔請累刻。崖面如漆。用曰。聖境獨為公現。豈與吏卒共邪。幸少需之人定。用來白曰。左右睡矣。可再請也。商英更衣俯伏。虔于初請。忽于崖左。見等身白光菩薩。立於光中。如是三現。商英得未曾有。即發大誓願如前。又唱言曰。我若於往昔。真是菩薩中眷屬者。更乞現殊異之相。言訖。兩大金燈照耀崖石。商英又唱曰。若菩薩以像季之法。付囑商英護持者。愿愈更示現。言訖。放兩道光。如閃電。一大金燈。耀于崖前。流

【現代漢語翻譯】天色昏暗，大大出乎我的意料。有位代州圓果院的僧人名叫繼哲（法號），他在山南邊結廬而居，閱讀《大藏經》，已經三年沒有下山了。我便前往他的住所，問他在此山中居住這麼久，是否有什麼特別的見聞。繼哲（法號）說：『三年前，巖石上的門打開了，有三位僧人，身穿褐色、黃色和紫色的袈裟，靠在門邊站立，過了很久又關上了。』他還說，山崖間有聖燈出現，但他只是聽說，並沒有親眼見過。繼哲（法號）接著說：『今天天氣如此不好，莫非是貧僧我住在這庵里有什麼不妥之處，導致您白跑一趟嗎？』雖然如此，我願意寫一首偈子，來照亮這巖洞。於是他在墻壁上寫下一首偈子：『閱盡龍宮五百函（指《大藏經》），三年不下秘𡡉巖（指隱居的山巖）。須知別有安身處，脫卻如來鶻臭衫（比喻擺脫世俗的束縛）。』寫完偈子后，走出庵，望見巖石的入口處，有金色的祥雲，光彩奪目，菩薩（佛教中具有覺悟的聖者）乘坐著青色的毛髮的獅子，進入云間。商英（人名）說：『今晚一定會有殊勝的事情發生，不會白來一趟的。』巖崖高聳百仞，山壁陡峭，他們率領妻兒面向東方，對著山崖再三拜請。兩盞金燈，出現在紅色的山崖間。呼喚主僧用（人名）來看。夜漏剛開始滴，士兵們還沒睡下，就聽到全家歡呼，人人都仰頭觀看，喧譁聲充滿了庭院。總共顯現了七次然後隱去。虔誠地祈請了很久，山崖的表面仍然像漆一樣黑。用（人名）說：『聖境只為您顯現，怎麼會和這些官吏士兵一起呢？請稍等片刻，等人們都睡下了，再來祈請。』用（人名）回來稟告說：『左右的人都睡著了，可以再次祈請了。』商英（人名）更換了衣服，俯身跪拜，像最初那樣虔誠地祈請。忽然在山崖的左邊，看見等身大小的白色光芒的菩薩（佛教中具有覺悟的聖者），站在光芒之中。像這樣顯現了三次。商英（人名）得到了前所未有的體驗，立即發下大誓願，像之前一樣。又唱言說：『如果我在往昔，真的是菩薩（佛教中具有覺悟的聖者）的眷屬，請再次顯現殊異的景象。』說完，兩大金燈照耀著山崖的石頭。商英（人名）又唱言說：『如果菩薩（佛教中具有覺悟的聖者）將末法時期的佛法，付囑給商英（人名）來護持，希望更加顯現。』說完，放出兩道光芒，像閃電一樣，一大金燈，照耀在山崖的前面，流動 English version: The sky was dim, greatly disappointing my expectations. There was a monk named Jizhe (Dharma name) from Yuanguo Temple in Daizhou, who had built a hermitage on the south side of the mountain, reading the Tripitaka (collection of Buddhist scriptures) and had not descended the mountain for three years. I went to his hermitage and asked him if he had seen anything special during his long stay on the mountain. Jizhe (Dharma name) said, 'Three years ago, the door on the rock opened, and there were three monks, wearing brown, yellow, and purple kasayas (Buddhist robes), standing by the door, and after a long time, it closed again.' He also said that there was a sacred lamp in the cliff, but he had only heard of it and had not seen it himself. Jizhe (Dharma name) then said, 'The weather is so bad today, could it be that there is something wrong with my living in this hermitage, causing you to make a wasted trip?' Even so, I am willing to write a verse to illuminate this cave. So he wrote a verse on the wall: 'Having read through five hundred cases in the Dragon Palace (referring to the Tripitaka), I have not descended the secret Yan Cliff (referring to the secluded mountain cliff) for three years. You must know that there is another place to settle down, shedding the vulture-smelling robe of the Tathagata (an epithet of the Buddha, implying detachment from worldly attachments).' After writing the verse, he went out of the hermitage and saw at the entrance of the rock, there were golden auspicious clouds, dazzlingly bright, and a Bodhisattva (an enlightened being in Buddhism) riding a blue-haired lion, entering the clouds. Shang Ying (a person's name) said, 'There must be something special happening tonight, it won't be a wasted trip.' The cliffs were towering hundreds of feet high, and the mountain walls were steep. They led their wives and children to face east and repeatedly bowed to the cliff. Two golden lamps appeared in the red cliff. He called the head monk Yong (a person's name) to look at it. The night watch had just begun to drip, and the soldiers had not yet fallen asleep when they heard the whole family cheering, everyone looked up to watch, and the noise filled the courtyard. It appeared seven times in total and then disappeared. They prayed sincerely for a long time, but the surface of the cliff was still as black as lacquer. Yong (a person's name) said, 'The sacred realm only appears for you, how could it be with these officials and soldiers? Please wait a moment, and when people are asleep, we will pray again.' Yong (a person's name) came back and reported, 'The people around are asleep, we can pray again.' Shang Ying (a person's name) changed his clothes, prostrated himself, and prayed as sincerely as before. Suddenly, on the left side of the cliff, he saw a life-size white light Bodhisattva (an enlightened being in Buddhism), standing in the light. It appeared three times like this. Shang Ying (a person's name) had an unprecedented experience and immediately made a great vow, as before. He also chanted, 'If I was truly a member of the Bodhisattva's (an enlightened being in Buddhism) family in the past, please show a more extraordinary appearance.' After speaking, two large golden lamps illuminated the rocks of the cliff. Shang Ying (a person's name) also chanted, 'If the Bodhisattva (an enlightened being in Buddhism) entrusts the Dharma of the Degenerate Age to Shang Ying (a person's name) to protect, I hope to show it even more.' After speaking, two rays of light were released, like lightning, and a large golden lamp shone in front of the cliff, flowing

【English Translation】 The sky was dim, greatly disappointing my expectations. There was a monk named Jizhe (Dharma name) from Yuanguo Temple in Daizhou, who had built a hermitage on the south side of the mountain, reading the Tripitaka (collection of Buddhist scriptures) and had not descended the mountain for three years. I went to his hermitage and asked him if he had seen anything special during his long stay on the mountain. Jizhe (Dharma name) said, 'Three years ago, the door on the rock opened, and there were three monks, wearing brown, yellow, and purple kasayas (Buddhist robes), standing by the door, and after a long time, it closed again.' He also said that there was a sacred lamp in the cliff, but he had only heard of it and had not seen it himself. Jizhe (Dharma name) then said, 'The weather is so bad today, could it be that there is something wrong with my living in this hermitage, causing you to make a wasted trip?' Even so, I am willing to write a verse to illuminate this cave. So he wrote a verse on the wall: 'Having read through five hundred cases in the Dragon Palace (referring to the Tripitaka), I have not descended the secret Yan Cliff (referring to the secluded mountain cliff) for three years. You must know that there is another place to settle down, shedding the vulture-smelling robe of the Tathagata (an epithet of the Buddha, implying detachment from worldly attachments).' After writing the verse, he went out of the hermitage and saw at the entrance of the rock, there were golden auspicious clouds, dazzlingly bright, and a Bodhisattva (an enlightened being in Buddhism) riding a blue-haired lion, entering the clouds. Shang Ying (a person's name) said, 'There must be something special happening tonight, it won't be a wasted trip.' The cliffs were towering hundreds of feet high, and the mountain walls were steep. They led their wives and children to face east and repeatedly bowed to the cliff. Two golden lamps appeared in the red cliff. He called the head monk Yong (a person's name) to look at it. The night watch had just begun to drip, and the soldiers had not yet fallen asleep when they heard the whole family cheering, everyone looked up to watch, and the noise filled the courtyard. It appeared seven times in total and then disappeared. They prayed sincerely for a long time, but the surface of the cliff was still as black as lacquer. Yong (a person's name) said, 'The sacred realm only appears for you, how could it be with these officials and soldiers? Please wait a moment, and when people are asleep, we will pray again.' Yong (a person's name) came back and reported, 'The people around are asleep, we can pray again.' Shang Ying (a person's name) changed his clothes, prostrated himself, and prayed as sincerely as before. Suddenly, on the left side of the cliff, he saw a life-size white light Bodhisattva (an enlightened being in Buddhism), standing in the light. It appeared three times like this. Shang Ying (a person's name) had an unprecedented experience and immediately made a great vow, as before. He also chanted, 'If I was truly a member of the Bodhisattva's (an enlightened being in Buddhism) family in the past, please show a more extraordinary appearance.' After speaking, two large golden lamps illuminated the rocks of the cliff. Shang Ying (a person's name) also chanted, 'If the Bodhisattva (an enlightened being in Buddhism) entrusts the Dharma of the Degenerate Age to Shang Ying (a person's name) to protect, I hope to show it even more.' After speaking, two rays of light were released, like lightning, and a large golden lamp shone in front of the cliff, flowing

至松杪。於是十等主僧。及其徒眾。確請曰。謹按華嚴經云。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。常為說法。即我山中眾聖游止。不知過去幾千劫矣。自漢明帝后魏北齊隋唐。至於五代已前。歷朝興建。有侈無陋。我太宗皇帝。既平劉氏。即下有司。蠲放臺山寺院租稅。厥後四朝。亦罔不先志之承。比因邊倅議括曠土。故我聖境山林。為土丘。所有開畬斬伐。發露龍神之窟宅。我等寺宇。十殘八九。僧眾乞丐。散之四方。則我師文殊之教。不久磨滅。今公於我師。有大因緣。見是希有之相。公當爲文若記。以傳信于天下。後世之人。以承菩薩所以付囑之意。商英曰。謹謝大眾。艱哉言乎。人之所以為人者。目之於色。耳之於聲。鼻之於香。舌之於味。體之於觸。意之於法。不出是六者而已。今乃師之書曰。色而非色也。聲而非聲也。香而非香也。味而非味也。觸而非觸也。法而非法也。離絕乎世間。所謂見聞覺知。則終身周旋。不出乎人間世者。不以為妖則怪矣。且吾止欲自信而已。安能信之天下及後世邪。已而郭宗顏。吳君稱。以書來言曰。假公之力。獲覯盛事。自昔傳聞。而未之見。今皆驗矣。宜有紀述。以信後人。商英三思曰。以聖語

【現代漢語翻譯】現代漢語譯本：到達松樹梢。這時，十個等級的主持僧人及其弟子們，懇切地請求說：『我們仔細查閱《華嚴經》記載，東北方有一處地方，名叫清涼山。從很久以前開始，許多菩薩眾就在那裡居住。現在還有一位菩薩，名叫文殊師利（Manjushri，智慧的象徵），與他的眷屬——一萬位菩薩眾在一起，經常在那裡說法。這裡就是我們山中眾聖遊歷止息的地方，不知道已經過去了幾千劫了。自從漢明帝、後魏、北齊、隋唐，直到五代以前，歷朝歷代都在這裡興建寺廟，有奢華的，也有簡陋的。我們太宗皇帝平定劉氏后，就下令有關部門，免除五臺山寺院的租稅。後來的四個朝代，也都繼承了先帝的遺志。近來因為邊境官員提議丈量荒地，所以我們這片神聖的山林，變成了土丘，所有開墾砍伐的行為，都暴露了龍神居住的洞穴。我們的寺廟，十座殘破了八九座，僧眾乞討流浪，四散到四方。這樣下去，我們文殊師利（Manjushri）的教法，不久就要磨滅了。現在您與我們的文殊師利（Manjushri）有很大的因緣，見到了這稀有的景象，您應當寫文章記錄下來，用來傳達給天下人，讓後世的人，能夠繼承菩薩所咐囑的旨意。』商英說：『謹代表大眾感謝各位。這話說起來太難了。人之所以為人，是因為眼睛能看到顏色，耳朵能聽到聲音，鼻子能聞到香味，舌頭能嚐到味道，身體能感覺到觸覺，意識能想到事物。不出這六種而已。現在你們文殊師利（Manjushri）的經書上說：顏色卻不是顏色，聲音卻不是聲音，香味卻不是香味，味道卻不是味道，觸覺卻不是觸覺，法卻不是法。這完全脫離了世間，而我們終身周旋，所見所聞所覺所知，都不出人間世，不認為是妖異就奇怪了。況且我只想自己相信而已，怎麼能讓天下和後世的人都相信呢？』不久，郭宗顏、吳君稱寫信來說：『憑藉您的力量，我們得以親眼見到這盛事。從前只是聽說，而沒有親眼見過，現在都應驗了。應該有記載敘述，用來讓後人相信。』商英再三思考說：『用聖人的話……』

【English Translation】 English version: Reaching the tips of the pine trees, the ten ranks of head monks and their followers earnestly requested: 'We have carefully consulted the Avatamsaka Sutra, which states that in the northeast, there is a place called Qingliang Mountain (Clear and Cool Mountain). Since ancient times, many Bodhisattvas have resided there. Currently, there is a Bodhisattva named Manjushri (Manjushri, symbol of wisdom), who, along with his retinue of ten thousand Bodhisattvas, constantly expounds the Dharma there. This is where the sages in our mountains travel and rest, and countless kalpas have passed. From the time of Emperor Ming of the Han Dynasty, through the Later Wei, Northern Qi, Sui, and Tang Dynasties, up to the Five Dynasties, each dynasty has built temples here, some luxurious and some simple. Our Emperor Taizong, after pacifying the Liu clan, immediately ordered the relevant departments to exempt the monasteries on Mount Wutai from taxes. The four subsequent dynasties also inherited the wishes of the previous emperors. Recently, due to the proposal of border officials to survey wasteland, this sacred mountain forest has been turned into mounds of earth, and all the clearing and felling have exposed the caves where the dragon gods reside. Eight or nine out of ten of our temples are dilapidated, and the monks are begging and wandering, scattered in all directions. If this continues, the teachings of our Manjushri (Manjushri) will soon be extinguished. Now, you have a great affinity with our Manjushri (Manjushri) and have witnessed this rare sight. You should write an account to convey it to the world, so that future generations can inherit the intentions entrusted by the Bodhisattva.' Shang Ying said, 'I respectfully thank everyone on behalf of the assembly. It is difficult to put into words. What makes a person a person is that the eyes can see colors, the ears can hear sounds, the nose can smell fragrances, the tongue can taste flavors, the body can feel touch, and the mind can think of things. It is nothing more than these six. Now, your Manjushri's (Manjushri) scriptures say: color is not color, sound is not sound, fragrance is not fragrance, taste is not taste, touch is not touch, Dharma is not Dharma. This is completely detached from the world, and what we see, hear, feel, and know throughout our lives does not go beyond the human world. It would be strange if it were not considered demonic. Moreover, I only want to believe it myself, how can I make the world and future generations believe it?' Soon, Guo Zongyan and Wu Juncheng wrote letters saying, 'Thanks to your efforts, we were able to witness this grand event. We had only heard of it before, but had never seen it with our own eyes. Now it has all come true. There should be a record to make future generations believe.' Shang Ying thought again and again, saying, 'Using the words of the sages...'

凡。以寂語喧。以妙語粗。以智語愚。以真語妄。以通語塞。以明語暗。以洪語纖。以畛域不相知。分劑不相及。譬之阿修羅王。手撼須彌山。而螻蟻不能舉。一芥迦樓羅王。七日遍四天下。而蟭螟不能飛。尋丈商英非不願言。懼言之無益也。或曰。若嘗知唐之釋法照乎。大曆中。入化竹林寺。慮生疑謗。不敢妄傳。忽見一神僧曰。汝所見者。臺山境界。何不實記普示眾生。作大利益。今君欲避疑謗乎。行利益乎。傳百而信一。則傳千而信十。傳萬而信百矣。百人信之。一人行之。猶足以破邪宗扶正法。況百人能行之乎。商英曰。善哉喻乎。吾一語涉妄。百千億劫。淪於惡趣。謹書之。以附清涼傳后。

又述清涼山賦並詩。附之卷末云。

夫清涼山者。大唐東北。燕趙西南。山名紫府。地號清涼。乃菩薩修行之地。是龍神久住之鄉。冬觀五頂如銀。夏睹千峰似錦。寔文殊之窟宅。號眾聖之園林。鐘磬響碧嶂之間。樓臺鎖白雲之內。常人游禮。解脫忘軀。禪客登臨。群魔頓息。此乃不離聖境。有十二區之大寺。乃號百處之名藍。時逢春夏。亂花攢就極樂天宮。每遇秋冬。松影排成兜率內院。八池霧罩。九洞云遮。瑞草靈苗。惆悵吉祥。妙理難窮。文殊現老相之中。羅睺化嬰孩之內。間僧貧道。多藏五百龍王

【現代漢語翻譯】現代漢語譯本凡夫俗子用寂靜來代替喧囂，用精妙的言語代替粗俗的言語，用智慧的言語代替愚昧的言語，用真實的言語代替虛妄的言語，用通達的言語代替阻塞的言語，用光明的言語代替黑暗的言語，用宏大的言語代替細微的言語，以至於各個領域互不相知，各個部分互不相及。這就像阿修羅王（Asura，一種神祇）用手搖撼須彌山（Sumeru，佛教宇宙論中的聖山），而螻蟻卻不能舉起一根草。又像一隻能吞噬龍的迦樓羅王（Garuda，一種巨鳥），七天之內飛遍四大部洲（the four continents），而小蟲卻不能飛起來。尋丈和商英（Shangying，人名，此處指作者自謙）並非不願說話，而是害怕說了也無益處。有人說：『您是否知道唐朝的釋法照（Shifazhao，唐代僧人）？』大曆年間，他進入化竹林寺（Huazhulinsi Temple）。擔心產生懷疑和誹謗，不敢隨意傳播。忽然見到一位神僧說：『你所見到的，是五臺山（Mount Wutai）的境界，為何不真實地記錄下來，普遍地展示給眾生，做大利益呢？』現在您是想要避免懷疑和誹謗呢？還是想要施行利益呢？傳播一百次，相信一次，那麼傳播一千次，就會相信十次，傳播一萬次，就會相信一百次了。一百個人相信，有一個人實行，也足以破除邪宗，扶持正法，更何況一百個人都能實行呢？商英說：『說得好啊！』我一句話如果涉及虛妄，百千億劫都會沉淪於惡趣。謹此書寫下來，附在清涼傳（Qingliang Zhuan）之後。

又敘述了清涼山賦和詩，附在書卷末尾說：

清涼山（Mount Qingliang）這個地方，位於大唐的東北，燕趙的西南。山的名字叫紫府（Zifu），這塊地方的稱號是清涼。這裡是菩薩（Bodhisattva，佛教中修行達到一定境界的人）修行的地方，是龍神（Naga，一種神祇）長久居住的家鄉。冬天觀看五頂山（Five Peaks）像銀子一樣，夏天觀看千座山峰像錦緞一樣。這裡確實是文殊菩薩（Manjusri，智慧的象徵）的洞窟住所，號稱是眾多聖賢的園林。鐘聲和磬聲在碧綠的山峰之間迴響，樓臺被鎖在白雲之中。普通人來這裡遊覽禮拜，可以解脫忘卻自身；禪修者來這裡登臨，各種魔障都會立刻止息。這裡是不離聖境的地方，有十二個區域的大寺廟，號稱有一百處著名的寺院。時逢春夏，各種各樣的花朵聚集在一起，就像極樂天宮（Sukhavati，西方凈土）；每當秋冬，松樹的影子排列成兜率內院（Tushita Heaven，彌勒菩薩的居所）。八個水池被霧氣籠罩，九個洞穴被雲彩遮蓋。吉祥的瑞草和靈苗，令人惆悵。精妙的道理難以窮盡，文殊菩薩顯現在老人的形象之中，羅睺（Rahula，佛陀之子）化作嬰兒的形象。閑散的僧人和道士，大多隱藏著五百條龍王（Dragon Kings）。

【English Translation】 English version Ordinary people replace noise with silence, exquisite words with coarse language, wise words with foolish language, true words with false language, fluent words with blocked language, bright words with dark language, and grand words with subtle language, to the extent that different fields do not know each other, and different parts do not relate to each other. This is like the Asura King (Asura, a type of deity) shaking Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) with his hand, while ants cannot lift a blade of grass. It is also like a Garuda King (Garuda, a giant bird) that can devour dragons, flying all over the four continents (the four continents) in seven days, while small insects cannot fly. Xun Zhang and Shangying (Shangying, a person's name, here referring to the author's self-deprecation) do not not want to speak, but are afraid that speaking will be of no benefit. Someone said, 'Do you know the Shifazhao (Shifazhao, a Tang Dynasty monk) of the Tang Dynasty?' During the Dali period, he entered Huazhulinsi Temple (Huazhulinsi Temple). Fearing suspicion and slander, he did not dare to spread it casually. Suddenly, he saw a divine monk who said, 'What you see is the realm of Mount Wutai (Mount Wutai). Why don't you truthfully record it and universally show it to all beings, doing great benefit?' Now, do you want to avoid suspicion and slander, or do you want to practice benefit? If you spread it a hundred times and believe it once, then if you spread it a thousand times, you will believe it ten times, and if you spread it ten thousand times, you will believe it a hundred times. If a hundred people believe it and one person practices it, it is enough to break the evil sects and support the righteous Dharma, let alone if a hundred people can practice it?' Shangying said, 'Well said!' If one of my words involves falsehood, I will sink into evil realms for hundreds of billions of kalpas. I hereby write it down and attach it after the Qingliang Zhuan (Qingliang Zhuan).'

He also narrated the Qingliang Mountain Fu and poem, attached to the end of the scroll, saying:

Mount Qingliang (Mount Qingliang) is located in the northeast of the Great Tang Dynasty and the southwest of Yan and Zhao. The name of the mountain is Zifu (Zifu), and the title of this place is Qingliang. This is the place where Bodhisattvas (Bodhisattva, a person who has reached a certain level of cultivation in Buddhism) practice, and it is the long-term home of Dragon Gods (Naga, a type of deity). In winter, watching the Five Peaks (Five Peaks) is like silver, and in summer, watching the thousand peaks is like brocade. This is indeed the cave dwelling of Manjusri Bodhisattva (Manjusri, the symbol of wisdom), and it is known as the garden of many sages. The sounds of bells and chimes echo among the green peaks, and the pavilions are locked in the white clouds. Ordinary people come here to visit and worship, and they can be liberated and forget themselves; Chan practitioners come here to ascend, and all kinds of demonic obstacles will immediately cease. This is a place that does not leave the sacred realm, with twelve large temples in the area, known as a hundred famous monasteries. When spring and summer come, all kinds of flowers gather together, like the Sukhavati (Sukhavati, the Western Pure Land); every autumn and winter, the shadows of pine trees are arranged into the Tushita Heaven (Tushita Heaven, the residence of Maitreya Bodhisattva). Eight ponds are covered by mist, and nine caves are covered by clouds. Auspicious auspicious grasses and spiritual seedlings are melancholy. The subtle principles are difficult to exhaust, Manjusri Bodhisattva appears in the image of an old man, and Rahula (Rahula, the son of the Buddha) transforms into the image of an infant. Idle monks and Taoists mostly hide five hundred Dragon Kings (Dragon Kings).

。病患殘疾。每隱十千菩薩。歌樓茶店。恒轉四諦法輪。酒肆屠沽。普現色身三昧。飛蠅蠓蠛。皆談解脫之門。走獸熊羆。盡演無生之法。今觀諸方。游禮遐邇友朋若到清涼境內。莫生容易之心。此乃識則不見。見則不識。龍蛇混雜。凡聖同居者矣。

東臺

迢迢雲水涉峰巒。漸覺天低宇宙寬。東北分明觀大海。西南咫尺望長安。圓光化現珠千顆。聳日初升火一團。風雨每從巖下起。那羅洞里有龍蟠。

南臺

迢迢策杖上南臺。北望清涼眼豁開。一片煙霞籠紫府。萬年松徑鎖蒼苔。人游靈境涉溪去。我訪真容踏頂來。前後三三知者少。衲僧到此甚徘徊。

西臺

寶臺高峻足穹蒼。師子遺蹤八水傍。五色雲中游上界。九重天外看西方。三時雨灑龍宮冷。一夜風飄月桂香。土石尚能消罪障。何勞菩薩放神光。

北臺

北臺高峻碧崔嵬。多少遊人到便回。怕見目前生地獄。愁聞耳畔發風雷。七星每夜沾峰頂。六出長年積澗隈。若遇黑龍靈懆者。人間心念自然灰。

中臺

中臺岌岌最堪觀。四面林峰擁翠巒。萬壑松聲心地響。數條山色骨毛寒。重重燕水東南闊。漠漠黃沙西北寬。總信文殊歸向者。大家高步白雲端。

總詩

五頂嵯峨接太虛。就中

【現代漢語翻譯】現代漢語譯本：病患殘疾之人所在之處，每一處都隱藏著成千上萬的菩薩。在歌樓茶館這樣的場所，（菩薩）經常轉動四諦法輪（苦、集、滅、道，佛教的基本教義）。在酒肆屠宰之地，（菩薩）普遍示現色身三昧（通過物質身體證悟的境界）。即使是飛蠅小蟲，都在談論解脫之門。奔走的野獸熊羆，都在演說無生之法（不生不滅的真理）。現在觀察各方，遊歷遠近，如果朋友們到了清涼山境內，不要產生輕視之心。這裡是識則不見，見則不識的地方，龍蛇混雜，凡人和聖人同住。

東臺

遙遠的路途跋涉雲水山峰，漸漸覺得天空低垂宇宙寬廣。東北方向分明可以看見大海，西南方向咫尺之遙可以望見長安。圓光化現出成千上萬顆寶珠，像聳立的太陽初升時的一團火焰。風雨經常從巖石下升起，那羅洞里有龍盤踞。

南臺

遙遠地拄著枴杖登上南臺，向北望去，清涼山的景色讓人眼界大開。一片煙霞籠罩著紫府（神仙居住的地方），萬年的松樹小路鎖著蒼老的青苔。人們在靈境中游玩涉水而去，我爲了拜訪文殊菩薩的真容而登上山頂。前後三三兩兩，真正瞭解的人很少，僧人到此也感到很徘徊。

西臺

寶臺高大雄峻直達天空，師子（文殊菩薩的坐騎）遺留的足跡在八水（指西臺周圍的八條河流）旁邊。在五彩的雲中遊覽上界，在九重天之外觀看西方極樂世界。三時（指早、午、晚）的雨灑在龍宮，感覺寒冷，一夜的風飄來月桂的香氣。即使是土石也能消除罪障，何必勞煩菩薩放出神光。

北臺

北臺高大雄峻，碧綠而高聳，多少遊人到了這裡就返回。害怕看見眼前活生生的地獄景象，愁聽耳邊發出風雷的聲音。七星（指北斗七星）每夜都沾濕峰頂，六出（指雪花）常年堆積在山澗的角落。如果遇到黑龍（象徵煩惱）發怒，人間的種種心念自然會灰飛煙滅。

中臺

中臺高聳，最值得觀賞，四面都是被翠綠山峰環繞的山巒。萬壑松濤的聲音響徹心地，幾條山色的景象讓人感到寒冷。重重疊疊的燕水（古河流名）在東南方向顯得寬闊，茫茫的黃沙在西北方向顯得寬廣。總相信文殊菩薩會接引歸向他的人，大家一起高步在白雲之上。

總詩

五座山頂高聳入雲，連線著天空。就中

【English Translation】 English version: In places where the sick and disabled reside, ten thousand Bodhisattvas are hidden in each. In singing halls and tea shops, they constantly turn the Wheel of Dharma of the Four Noble Truths (suffering, origin, cessation, path, the fundamental teachings of Buddhism). In taverns and butcher shops, they universally manifest the Samadhi (state of profound meditation) of the physical body. Even flying flies and gnats discuss the gate of liberation. Running beasts and bears all expound the Dharma of non-origination (the truth of non-birth and non-death). Now observing all directions, traveling far and near, if friends arrive within the boundaries of Qingliang Mountain (Mount Wutai), do not give rise to a heart of ease. This is a place where if you recognize, you do not see; if you see, you do not recognize. Dragons and snakes are mixed, and ordinary people and sages dwell together.

East Terrace

Traveling far through clouds and water, traversing peaks and ridges, one gradually feels the sky lowering and the universe widening. To the northeast, one can clearly see the great sea; to the southwest, Chang'an (ancient capital) is within a short distance. The halo transforms and manifests thousands of pearls, like a ball of fire rising from the sun. Wind and rain often rise from beneath the rocks, and a dragon coils in the Naluo Cave.

South Terrace

Walking with a staff, I ascend the South Terrace, looking north, the scenery of Qingliang Mountain opens my eyes. A piece of mist and haze envelops the Zifu (abode of immortals), and the ten-thousand-year-old pine path locks the ancient moss. People travel in the spiritual realm, wading through streams; I visit the true form of Manjushri Bodhisattva, stepping to the summit. Few know the three-three before and after; monks hesitate when they arrive here.

West Terrace

The treasure terrace is high and majestic, reaching the sky. The traces of the Lion (Manjushri's mount) remain beside the Eight Waters (referring to the eight rivers around the West Terrace). In the five-colored clouds, I travel in the upper realm; beyond the nine heavens, I look at the Western Pure Land. The rain of the three times (morning, noon, and evening) sprinkles on the Dragon Palace, feeling cold; the wind of the night carries the fragrance of the osmanthus. Even soil and stones can eliminate sins and obstacles, why bother the Bodhisattva to release divine light?

North Terrace

The North Terrace is high and majestic, green and towering. Many tourists turn back when they arrive here. They fear seeing the living hell before their eyes, and worry about hearing the sound of wind and thunder in their ears. The Seven Stars (referring to the Big Dipper) wet the summit every night, and the six exits (referring to snowflakes) accumulate in the corners of the ravines year after year. If you encounter the black dragon (symbolizing afflictions) becoming angry, the thoughts of the human world will naturally turn to ashes.

Central Terrace

The Central Terrace is towering and most worthy of viewing. On all sides are mountains surrounded by verdant peaks. The sound of the pines in the myriad valleys echoes in the heart, and the scenery of several mountains makes one feel cold. The layers of Yan River (ancient river name) appear wide in the southeast, and the vast yellow sand appears broad in the northwest. I believe that Manjushri Bodhisattva will welcome those who return to him, and everyone will step high on the white clouds.

General Poem

The five peaks soar into the sky, connecting to the void. Among them

遍稱我師居。毒龍池畔云生懆。猛虎巖前客路疏。冰雪滿山銀點綴。香花遍地錦鋪舒。展開座具長三尺。方佔山河五百餘。

題古並凈明塔律詩一首

月滿汾川寶鐸寒。誰來此地葬金棺。育王得道行空際。尊者飛光出指端。天上凝云常覆定。人間劫火漫燒殘。三千世界無留跡。聊向閻浮示涅槃。

續清涼傳捲上大正藏第 51 冊 No. 2100 續清涼傳

續清涼傳卷下

傳既成。遣人以錦囊盛一本。赍疏一通。以八月二十八日。至真容院文殊前表明。疏文曰。近者。親詣臺山。獲瞻聖像。慈悲赴感。殊勝現前。慶雲紛郁于虛空。寶焰熒煌于巖谷。同僧祇之隊仗。不可說之聖賢。大風昏霾。愈彰瑞相。赤壁峭絕。更示真身。商英。直以見聞。述成記傳。庶流通於沙界。或誘掖于信心。使知我清涼寶山。眷屬萬人之常在。金色世界。天龍八部之同居。叩梵宇以贊明。冀導師之證察。僧正省奇。集僧眾八十餘人。讀疏訖。菩薩殿內。忽現金燈四十餘遍。商英。思有以歸奉者。即自塑泥像。以十一月出按民兵。八日。赍像于菩薩前發願。其文曰。一切處金色世界。真智所以無方。東北方清涼寶山。幻緣所以有在。無方則一塵不立。有在則三界同瞻。我是以投體歸依。雨淚悲仰。伏

【現代漢語翻譯】現代漢語譯本：遍稱我師所居住的地方。毒龍池畔，雲霧升騰，顯得憂愁。猛虎巖前，來往的客人稀少。冰雪覆蓋山巒，如同銀色的點綴。香花遍地，如同錦緞鋪開。展開的座具長三尺，卻佔據了山河五百餘里。

題古並凈明塔律詩一首

月光灑滿汾川，寶塔上的風鈴聲聲寒冷。是誰來到這裡安葬金棺？育王（Ayu Wang，印度孔雀王朝的阿育王）得道，身形可在空中行走。尊者（Venerable，對有德行的僧人的尊稱）放出的光芒從指尖射出。天上的雲彩凝聚不散，常常覆蓋著禪定之處。人間的劫火肆意燃燒，最終也會熄滅。三千世界沒有留下任何痕跡，姑且在閻浮提（Jambudvipa，我們所居住的這個世界）示現涅槃（Nirvana，佛教修行的最終目標）。

續清涼傳捲上大正藏第 51 冊 No. 2100 續清涼傳

續清涼傳卷下

傳記寫成后，派人將一本裝在錦囊中，並帶上一份奏疏。在八月二十八日，送到真容院文殊菩薩（Manjusri，智慧的象徵）前表明。奏疏的內容是：『近來，我親自前往五臺山，有幸瞻仰聖像。菩薩慈悲應感，殊勝景象顯現在眼前。吉祥的雲彩在虛空中聚集，寶焰在山巖山谷中閃耀。如同僧祇（asamkhya，極大的數字）的隊伍，不可說的聖賢。即使大風昏暗，也更加彰顯瑞相。赤壁陡峭險峻，更顯示出菩薩的真身。商英（Shang Ying，人名）只是根據自己的見聞，寫成了這部記傳，希望能夠在沙界（Buddha-land，佛土）中流通，或者引導有信心的人。使他們知道我清涼寶山，眷屬萬人常常在此，金色世界，天龍八部（Devas and Nagas，佛教的護法神）共同居住。叩拜梵宇以讚頌光明，希望導師能夠加以驗證。』僧正省奇（Sengzheng Shengqi，人名）召集僧眾八十餘人，讀完奏疏后，菩薩殿內忽然顯現金燈四十餘盞。商英（Shang Ying，人名）想著要用什麼來歸奉，就自己塑造了泥像。在十一月出兵巡視民兵，八日，帶著泥像在菩薩前發願。其文是：『一切處都是金色世界，真智無處不在。東北方是清涼寶山，幻化的因緣在此顯現。無處不在，則一塵不立。有所顯現，則三界（Three Realms，欲界、色界、無色界）共同瞻仰。因此我投身歸依，淚如雨下，悲傷仰望。』

【English Translation】 English version: Everywhere proclaims the place where my teacher dwells. By the Dragon Pool, clouds arise, tinged with sorrow. Before the Fierce Tiger Cliff, the path for travelers is sparse. Ice and snow cover the mountains, adorned like silver specks. Fragrant flowers blanket the ground, spread out like brocade. The unfolded seat is three feet long, yet it occupies more than five hundred miles of mountains and rivers.

Inscription on the Ancient and Pure Bright Pagoda, a Regulated Verse

The moon is full over the Fen River, the chimes on the pagoda sound cold. Who comes here to bury the golden coffin? King Ashoka (Ayu Wang) attained enlightenment and can walk in the sky. The Venerable (Venerable) emits light from the tip of his finger. Clouds constantly gather in the sky, always covering the place of meditation. The flames of tribulation in the human world burn fiercely, but will eventually be extinguished. The three thousand worlds leave no trace, temporarily manifesting Nirvana (Nirvana) in Jambudvipa (Jambudvipa).

Continued Biographies of Qingliang, Scroll 1 Taisho Tripitaka Volume 51, No. 2100, Continued Biographies of Qingliang

Continued Biographies of Qingliang, Scroll 2

After the biography was completed, a copy was placed in a brocade bag and sent with a memorial. On the twenty-eighth day of August, it was presented before Manjusri Bodhisattva (Manjusri) at the True Appearance Monastery. The memorial read: 'Recently, I personally went to Mount Wutai and had the honor of beholding the sacred image. The Bodhisattva's compassion responded, and auspicious signs appeared before my eyes. Auspicious clouds gathered in the void, and precious flames shone in the rocks and valleys. Like an asamkhya (asamkhya) of troops, unspeakable sages and worthies. Even in the dim haze of a great wind, the auspicious signs were even more evident. The Red Cliff is steep and precipitous, further revealing the Bodhisattva's true form. Shang Ying (Shang Ying) has merely recorded what he has seen and heard, and compiled this biography, hoping that it will circulate in the Buddha-lands (Buddha-land), or guide those with faith. Let them know that my Qingliang Treasure Mountain, with its tens of thousands of dependents, is always here, and that the golden world, with its Devas and Nagas (Devas and Nagas), dwells together. I bow before the temple to praise the light, hoping that the teacher will verify it.' The Sangha Chief Shengqi (Sengzheng Shengqi) gathered more than eighty monks, and after reading the memorial, more than forty golden lamps suddenly appeared in the Bodhisattva Hall. Shang Ying (Shang Ying), thinking of what he could offer, sculpted a clay image himself. In November, when he went out to inspect the militia, on the eighth day, he brought the image before the Bodhisattva and made a vow. The text of the vow was: 'Everywhere is a golden world, and true wisdom is omnipresent. In the northeast is Qingliang Treasure Mountain, where illusory causes and conditions manifest. If it is omnipresent, then not a single speck of dust can stand. If it is manifested, then the Three Realms (Three Realms) will gaze upon it together. Therefore, I throw myself down in refuge, tears falling like rain, gazing up in sorrow.'

念。商英昔在普光殿內。或於大覺城東。一念差殊。四生流浪。出沒於三千剎土。纏綿於十二根塵。以往善因。值今勝事。荷剎那之方便。開無始之光明。揣俗垢之已深。恐慢幢之猶在。托之土偶。明此愿輪。三界空而我性亦空。孰真孰妄。十方幻而我形亦幻。何異何同。伏願。菩薩。攝入悲宮。接歸智殿。起信足於妙峰山頂。資辯河于阿耨池中。誓終分段之身。更顯希奇之作。讀文訖。殿內現金燈三。其日大雪。雪止之後。五色祥雲遍空。其夕。清輝閣前。羅睺殿左右。現銀燈十四。黃嵬嶺上。現大白光三。翌日。五色云自辰及申。盤繞不散。至夜雪作。商英祝曰。昨日銀燈。光焰微細。與六七月所見不侔。豈商英黑業所招。抑聖賢變化。亦有春夏秋冬之異。常聞。諸佛諸大菩薩身光。蔽映魔宮。猶如聚墨。若隨時小大。則一大藏教。乃是虛言。於是。閣前雪中。現向所見大金光三。商英即踴躍拜辭曰。大雪現燈。非所求也。命開菩薩殿。取續書所見於后。既開殿。愛慕不能自已。又祝曰。待罪本路。儻未罷去。明年五六月。乃可再來。頗更一瞻光相。滿愿而去。良久。于閣前。再見大金光四。明年夏六月。以並亢旱。詣山祈求雨澤。因安奉羅睺菩薩聖像。乙巳平旦。至中天閣。東南林麓。忽變金色。有青赤光直起

【現代漢語翻譯】現代漢語譯本：唸誦。商英昔日在普光殿內，或在大覺城東，一念之差，便在四生中流浪，出沒於三千剎土，纏綿於十二根塵。以往種下的善因，才得今日這殊勝之事。承蒙剎那間的方便，開啟了無始以來的光明。深知自己沾染的世俗污垢已深，恐怕貢高我慢的旗幟仍然存在。因此，藉助這泥土塑像，來表明我的願望。三界本空，我的自性也空，哪裡有什麼真假可言？十方世界如幻，我的形體也如幻，又有什麼不同呢？伏願菩薩，將我攝入慈悲的宮殿，接引我回到智慧的殿堂。使我的信心穩固如妙高峰頂，使我的辯才如阿耨達池中的河水般滔滔不絕。我發誓要終結這分段生死的肉身，更要顯現出希奇的作為。讀完祈願文后，殿內顯現出三盞金燈。當天下了很大的雪，雪停之後，五色祥雲遍佈天空。當晚，在清輝閣前，羅睺殿左右，顯現出十四盞銀燈。在黃嵬嶺上，顯現出三道大白光。第二天，五色祥雲從早上辰時到下午申時，盤旋繚繞，久久不散。到了晚上又下起了雪。商英祝禱說：『昨天的銀燈，光焰微弱細小，與六七月所見到的不同。難道是商英的罪業所招致的？還是聖賢的變化，也有春夏秋冬的差異？』常聽人說，諸佛諸大菩薩的身光，能夠遮蔽魔宮，使其猶如一團墨。如果（佛光）隨著時間而有大小變化，那麼一大藏教所說的，豈不都是虛妄之言？於是，在閣前的雪中，顯現出之前所見的三道大金光。商英立刻歡喜踴躍，拜謝告辭說：『大雪天顯現金燈，並非我所祈求的。』命人打開菩薩殿，取出續書，將所見記錄在後面。打開殿門后，商英愛慕之情難以自已，又祝禱說：『我待罪于本路，如果還沒有被罷免，明年五六月，或許可以再來，稍微再瞻仰一下（菩薩的）光相，滿足心願而去。』過了很久，在閣前，再次見到四道大金光。明年夏天六月，因為連年乾旱，前往山中祈求降雨。因此安奉羅睺菩薩的聖像。乙巳日清晨，到達中天閣，東南方向的林木，忽然變成金色，有青色和赤色的光芒直衝而起。

【English Translation】 English version: Recitation. Shang Ying once, in the Puguang Hall (Hall of Universal Light) or east of the Great Enlightenment City (Dajue Cheng), a single thought astray, leads to wandering through the four forms of life, appearing and disappearing in the three thousand worlds (sānqiān chàtǔ), entangled in the twelve sense bases (shíèr gēn chén). Past good causes lead to this auspicious event today. Receiving the convenience of a moment, opening the light from beginningless time. Knowing the depth of worldly defilements, fearing the persistence of the banner of arrogance. Therefore, relying on this clay statue to clarify my vow. The three realms (sānjiè) are empty, and my nature is also empty; what is true and what is false? The ten directions (shífāng) are illusory, and my form is also illusory; what is different and what is the same? I humbly wish that the Bodhisattva (Púsà) will gather me into the palace of compassion and lead me back to the hall of wisdom. May my faith be as firm as the peak of Mount Wonderful (Miàofēng Shān), and may my eloquence be like the river in Lake Anavatapta (Ānòu Chí). I vow to end this segmented body of life and death and further reveal wondrous deeds. After reading the prayer, three golden lamps appeared in the hall. That day, it snowed heavily, and after the snow stopped, auspicious five-colored clouds covered the sky. That night, in front of Qinghui Pavilion (Qīnghuī Gé), to the left and right of the Rahu Hall (Luóhóu Diàn), fourteen silver lamps appeared. On Huangwei Ridge (Huángwēi Lǐng), three great white lights appeared. The next day, five-colored clouds swirled from Chen time (morning) to Shen time (afternoon), lingering for a long time. In the evening, it snowed again. Shang Ying prayed, 'Yesterday's silver lamps had faint and subtle flames, different from what was seen in June and July. Could it be caused by Shang Ying's black karma, or is it a transformation of the sages, also having differences in spring, summer, autumn, and winter?' It is often heard that the body light of all Buddhas (Zhū Fó) and great Bodhisattvas can obscure the demon palaces, making them like a mass of ink. If (the Buddha's light) varies in size with time, then the entire Great Treasury of Teachings (Yī Dàzàng Jiào) would be false words. Thereupon, in the snow in front of the pavilion, the three great golden lights previously seen appeared. Shang Ying immediately rejoiced, bowed, and took his leave, saying, 'The appearance of golden lamps in the heavy snow is not what I seek.' He ordered the Bodhisattva Hall to be opened, took out the continued writings, and recorded what he saw later. After opening the hall, Shang Ying's love and admiration were overwhelming, and he prayed again, 'I am awaiting punishment in this region. If I have not been dismissed, perhaps I can come again next year in June or July to slightly admire the light and appearance (of the Bodhisattva) and leave with my wish fulfilled.' After a long time, in front of the pavilion, four great golden lights were seen again. Next summer, in June, due to years of drought, he went to the mountain to pray for rain. Therefore, he enshrined the sacred image of Rahu Bodhisattva. On the morning of Yisi day, upon reaching Zhongtian Pavilion (Zhōngtiān Gé), the forests to the southeast suddenly turned golden, and blue and red lights rose straight up.

。鮮明奪目。移時乃隱。日昳登清涼山。有五色異氣。為菩薩騎師子之像。丙午。至真容院。具威儀。迎所安羅睺像。比及寺門。而報者曰。殿中燈且現矣。既謁菩薩。瞻仰之次。頂上寶蓋。忽爾明朗。主殿僧曰。此殿幡蓋無數。掩蔽稠密。而頂蓋最高。隱莫能辨。今爛若此。未之有也。是夕。東臺洎羅睺殿左右。現十餘大金燈。往來上下。或移時。或移刻。或良久。丁未。詣菩薩前白言。華嚴經中。世尊八處放光表法。此光。若是法性本有無相之光。視之不見。則商英不疑。若是諸佛果德圓滿之光。使人可見。則愿為示現。於是。頂上寶蓋。忽然通明。孔隙流光。迸射四出。已而襟領間。如意間。各放寶光。燁燁閃動。又于殿前。金蓮花葉。燈焰交輝。開合無數。是時。遠近僧俗。千數雲集。呼而視之。歡呼震動。繼以悲淚。各各嘆言。無始以來。罪戾深重。請從今日。改往修來。戊申。詣中臺。日將暝。四山青黯。忽有異氣橫跨北臺。山如爛銀。刻劃長十丈。眾呼曰。銀橋現。商英曰。非也。此殆白銀階道。聖賢所游躡者也。俄而現寶燈一。分而為二。時有游僧十數人。已歸臺屋止宿。呼而視之。眾僧叩頭唸佛。商英曰。此處。當有三燈。各各諦觀。良久。三燈齊現。商英取續傳示之曰。吾去年所書。如東方心宿

【現代漢語翻譯】現代漢語譯本：鮮明奪目，過了一會兒才消失。到了下午，我登上清涼山（Mount Qingliang）。那裡有五彩的奇異光芒，呈現出菩薩騎著獅子的景象。丙午日，到達真容院（Zhenrong Monastery），我整理好儀容，去迎接所供奉的羅睺（Rahula）像。快到寺廟門口時，有人來報說：『大殿里的燈已經顯現了！』拜謁菩薩后，瞻仰之際，頂上的寶蓋忽然明亮起來。主殿的僧人說：『此殿的幡蓋無數，遮蔽得非常嚴密，而頂蓋最高，隱藏著難以辨認。現在卻如此明亮，前所未有。』當晚，東臺（East Terrace）以及羅睺殿的左右，顯現出十幾盞巨大的金燈，來回上下移動，有時持續一段時間，有時持續一刻，有時持續很久。丁未日，我在菩薩面前稟告說：『《華嚴經》（Avatamsaka Sutra）中，世尊在八個地方放光來表法。這光，如果是法性（Dharmata）本有的無相之光，視而不見，那麼商英（Shangying）就不會懷疑。如果是諸佛果德圓滿之光，使人可以看見，那麼希望能夠為我示現。』於是，頂上的寶蓋，忽然通透明亮，孔隙中流出光芒，四處迸射。不久，我的衣襟領口間，如意（Ruyi）之間，各自放出寶光，光彩閃耀。又在殿前，金蓮花葉，燈焰交相輝映，開合無數。當時，遠近的僧人和俗人，成千上萬地聚集在一起，呼喊著觀看，歡呼震動，接著又悲傷落淚，各自嘆息說：『從無始以來，罪孽深重。請從今日起，改過自新。』戊申日，前往中臺（Central Terrace）。太陽快要落山，四面的山都呈現出青黑色。忽然有奇異的光芒橫跨北臺（North Terrace），山像被熔化的白銀一樣，刻畫出長十丈的形狀。眾人呼喊說：『銀橋出現了！』商英說：『不是的。這大概是白銀階道，是聖賢所遊歷的地方。』不一會兒，顯現出一盞寶燈，分開成為兩盞。當時有十幾位遊方僧人，已經回到臺上的屋裡休息。呼喊著讓他們觀看。眾僧叩頭唸佛。商英說：『此處，應當有三盞燈。』各自仔細觀看。過了很久，三盞燈一起顯現。商英取來續傳示之（Xu Chuanshi）說：『我去年所寫的，如東方心宿（Oriental Heart Constellation）。』 English version: Bright and dazzling, it disappeared after a while. In the afternoon, I ascended Mount Qingliang (Mount Qingliang). There were five-colored strange lights, showing the image of a Bodhisattva riding a lion. On the day of Bingwu, I arrived at Zhenrong Monastery (Zhenrong Monastery), I tidied up my appearance and went to welcome the enshrined image of Rahula (Rahula). As I approached the temple gate, someone reported: 'The lights in the main hall have already appeared!' After paying homage to the Bodhisattva, as I gazed up, the jeweled canopy above suddenly became bright. The monk in charge of the main hall said: 'This hall has countless banners and canopies, which are very densely covered, and the top canopy is the highest, hidden and difficult to distinguish. But now it is so bright, it has never happened before.' That night, more than a dozen large golden lamps appeared on the East Terrace (East Terrace) and to the left and right of the Rahula Hall, moving back and forth, sometimes lasting for a while, sometimes for a moment, and sometimes for a long time. On the day of Dingwei, I reported to the Bodhisattva: 'In the Avatamsaka Sutra (Avatamsaka Sutra), the World Honored One emits light in eight places to represent the Dharma. If this light is the formless light inherent in Dharmata (Dharmata), which is invisible, then Shangying (Shangying) will not doubt it. If it is the light of the perfect merit of all Buddhas, which can be seen by people, then I hope it can be shown to me.' Then, the jeweled canopy above suddenly became transparent and bright, and light flowed out of the holes, shooting out in all directions. Soon, between the collar of my clothes and the Ruyi (Ruyi), each emitted precious light, shining brightly. Also in front of the hall, golden lotus leaves and lamp flames shone together, opening and closing countless times. At that time, monks and laypeople from far and near gathered in the thousands, shouting and watching, cheering and shaking, and then weeping sadly, each sighing: 'Since the beginningless past, our sins have been deep. Please, from today onwards, correct our mistakes and cultivate anew.' On the day of Wushen, I went to the Central Terrace (Central Terrace). The sun was about to set, and the mountains on all sides were dark blue. Suddenly, a strange light crossed the North Terrace (North Terrace), and the mountain looked like molten silver, carving out a shape ten zhang long. The crowd shouted: 'The silver bridge has appeared!' Shangying said: 'No. This is probably a silver staircase, a place where sages and virtuous people travel.' After a while, a precious lamp appeared, splitting into two lamps. At that time, there were more than a dozen wandering monks who had already returned to the house on the terrace to rest. Shouting to let them watch. The monks kowtowed and chanted the Buddha's name. Shangying said: 'Here, there should be three lamps.' Everyone watched carefully. After a long time, three lamps appeared together. Shangying took Xu Chuanshi (Xu Chuanshi) and showed it, saying: 'What I wrote last year is like the Oriental Heart Constellation (Oriental Heart Constellation).'

【English Translation】 Bright and dazzling, it disappeared after a while. In the afternoon, I ascended Qingliang Mountain (Mount Qingliang). There were five-colored strange lights, showing the image of a Bodhisattva riding a lion. On the day of Bingwu, I arrived at Zhenrong Monastery (Zhenrong Monastery), I tidied up my appearance and went to welcome the enshrined image of Rahula (Rahula). As I approached the temple gate, someone reported: 'The lights in the main hall have already appeared!' After paying homage to the Bodhisattva, as I gazed up, the jeweled canopy above suddenly became bright. The monk in charge of the main hall said: 'This hall has countless banners and canopies, which are very densely covered, and the top canopy is the highest, hidden and difficult to distinguish. But now it is so bright, it has never happened before.' That night, more than a dozen large golden lamps appeared on the East Terrace (East Terrace) and to the left and right of the Rahula Hall, moving back and forth, sometimes lasting for a while, sometimes for a moment, and sometimes for a long time. On the day of Dingwei, I reported to the Bodhisattva: 'In the Avatamsaka Sutra (Avatamsaka Sutra), the World Honored One emits light in eight places to represent the Dharma. If this light is the formless light inherent in Dharmata (Dharmata), which is invisible, then Shangying (Shangying) will not doubt it. If it is the light of the perfect merit of all Buddhas, which can be seen by people, then I hope it can be shown to me.' Then, the jeweled canopy above suddenly became transparent and bright, and light flowed out of the holes, shooting out in all directions. Soon, between the collar of my clothes and the Ruyi (Ruyi), each emitted precious light, shining brightly. Also in front of the hall, golden lotus leaves and lamp flames shone together, opening and closing countless times. At that time, monks and laypeople from far and near gathered in the thousands, shouting and watching, cheering and shaking, and then weeping sadly, each sighing: 'Since the beginningless past, our sins have been deep. Please, from today onwards, correct our mistakes and cultivate anew.' On the day of Wushen, I went to the Central Terrace (Central Terrace). The sun was about to set, and the mountains on all sides were dark blue. Suddenly, a strange light crossed the North Terrace (North Terrace), and the mountain looked like molten silver, carving out a shape ten zhang long. The crowd shouted: 'The silver bridge has appeared!' Shangying said: 'No. This is probably a silver staircase, a place where sages and virtuous people travel.' After a while, a precious lamp appeared, splitting into two lamps. At that time, there were more than a dozen wandering monks who had already returned to the house on the terrace to rest. Shouting to let them watch. The monks kowtowed and chanted the Buddha's name. Shangying said: 'Here, there should be three lamps.' Everyone watched carefully. After a long time, three lamps appeared together. Shangying took Xu Chuanshi (Xu Chuanshi) and showed it, saying: 'What I wrote last year is like the Oriental Heart Constellation (Oriental Heart Constellation).'

。豈妄語邪。己酉。太原僉判錢景山。及經略司管句機宜文字邵塤。來會於東臺。而商英已還真容院。即遣人招二君還。二君曰。適已於東臺。見圓光攝身光矣。但未見聖燈也。是夕。遂與二君。祈燈而觀焉。庚戌。宿佛光寺。祥雲異氣。繽紛無數。辛亥。往秘𡡉巖。未至巖之三里。直光現。既至巖。而盧舍那佛。面門放光。照耀滿殿。初夜。于層崖間。現大金燈五。壬子。出巖。于空中現金橋一。此橋。不依山谷。不依雲氣。不假日光。亙空黃潤。如真金色。鳴呼。當處出生。當處入滅。非大幻善巧方便。其孰能與於此哉。是行也。既以旱祈雨。在山三禱三應。但須臾即霽。癸丑。還至代州。大雨彌日。將槁之苗。變為豐歲。商英。即以其事奏聞。其略曰。臣近以本路亢旱。躬詣五臺山文殊像前。及五龍池。祈求雨澤晝夜所接靈光寶焰。殊形異相。赫奕顯耀。莫可名狀。是時。四方僧俗千餘人。同共瞻睹。歡呼之聲。震動山谷。已而時雨大降。彌覆數州。臣之始往。草木萎悴。農夫愁嘆。及其歸也。木麻蕎菽。青綠生動。村落謳歌。指俟大稔。此蓋朝延有道。眾聖垂佑。有司推行詔條。布之於名山異境。其應如響。勘會五臺山十寺。舊管四十二莊。太宗皇帝平晉之後。悉蠲租賦。以示崇奉。比因邊臣謾昧朝延。其地

【現代漢語翻譯】現代漢語譯本豈是虛妄之語呢？己酉年，太原僉判錢景山，以及經略司管句機宜文字邵塤，前來東臺會合。而商英已經返回真容院。隨即派人招二人返回。二人說：『我們已經在東臺，見到圓光和攝身光了，只是還沒見到聖燈。』當晚，就與二人一起，祈求聖燈並觀看。庚戌年，住在佛光寺，祥雲異氣，繽紛無數。辛亥年，前往秘𡡉巖。還沒到巖石三里處，直光就顯現了。到達巖石后，盧舍那佛（Vairocana，報身佛）面門放光，照耀滿殿。初夜，在層崖間，顯現大金燈五盞。壬子年，出巖，在空中顯現金橋一座。此橋，不依山谷，不依雲氣，不假日光，橫亙空中，黃潤如真金色。唉！當處出生，當處入滅，不是大幻善巧方便，誰能做到這樣呢？這次出行，因為乾旱祈雨，在山中三次祈禱三次應驗，但很快就放晴。癸丑年，返回代州，大雨連日，將要枯槁的苗，變為豐收之年。商英，就將此事上奏朝廷，其大略是：『臣近日因為本路乾旱，親自前往五臺山文殊（Manjusri，智慧的象徵）像前，以及五龍池，祈求雨澤，晝夜所見靈光寶焰，殊形異相，赫奕顯耀，無法用語言形容。當時，四方僧俗千餘人，一同瞻仰觀看，歡呼之聲，震動山谷。不久時雨大降，覆蓋數州。臣開始前往時，草木萎靡，農夫愁嘆，等到臣返回時，木麻蕎菽，青綠生動，村落歌唱，指望獲得大豐收。這大概是朝廷有道，眾聖垂佑，有司推行詔條，在名山異境頒佈，其應驗如響。勘查覈實五臺山十寺，舊管四十二莊，太宗皇帝平定晉地之後，全部免除租賦，以示崇奉。近來因為邊臣欺瞞朝廷，其地』

【English Translation】 English version Could this be a false statement? In the year JiYou, Qian Jingshan, the Vice Magistrate of Taiyuan, and Shao Xun, the Secretary in charge of Military Affairs of the Pacification Commissioner's Office, came to meet at Dongtai. However, Shang Ying had already returned to Zhenrong Monastery. Immediately, people were sent to summon the two gentlemen back. The two gentlemen said, 'We have already seen the circular light and the light enveloping the body at Dongtai, but we have not yet seen the sacred lamps.' That evening, they prayed for the lamps and watched together. In the year GengXu, they stayed at Foguang Monastery, where auspicious clouds and extraordinary auras appeared in countless forms. In the year XinHai, they went to Secret Yan Cliff. Before reaching three miles from the cliff, the direct light appeared. Upon arriving at the cliff, the face of Vairocana Buddha (Vairocana, the embodiment of the reward body) emitted light, illuminating the entire hall. In the early night, five large golden lamps appeared among the layered cliffs. In the year RenZi, they left the cliff, and a golden bridge appeared in the sky. This bridge did not rely on mountains and valleys, nor on clouds and mist, nor did it need sunlight; it stretched across the sky, yellow and lustrous like real gold. Alas! Birth and extinction occur in the same place. If not for the skillful means of great illusion, who could achieve this? This journey was undertaken to pray for rain during a drought. Prayers were answered three times in the mountains, but the weather cleared up quickly. In the year GuiChou, they returned to Daizhou, where heavy rain fell for days, transforming the withering seedlings into a year of abundance. Shang Ying then reported this matter to the court, stating in brief: 'Recently, due to the drought in this region, I personally went to Mount Wutai before the statue of Manjusri (Manjusri, symbol of wisdom), and to the Five Dragon Pool, to pray for rain. The spiritual light and precious flames seen day and night, in various shapes and forms, were brilliantly radiant and indescribable. At that time, more than a thousand monks and laypeople from all directions witnessed it together, and the sound of cheers shook the valleys. Soon after, heavy rain fell, covering several prefectures. When I first went, the vegetation was withered and the farmers were worried, but when I returned, the trees, hemp, buckwheat, and beans were green and vibrant, and the villages sang, hoping for a great harvest. This is probably due to the virtuous rule of the court and the blessings of the saints. The officials promoted the imperial edicts and promulgated them in famous mountains and extraordinary places, and the response was like an echo. An investigation confirmed that the ten monasteries of Mount Wutai, which formerly managed forty-two estates, were all exempted from rent and taxes by Emperor Taizong after pacifying Jin, to show reverence. Recently, because the border officials deceived the court, the land'

為山荒。遂摽奪其良田。三百餘頃。招置弓箭手一百餘戶。因此逐寺。詞訟不息。僧徒分散。寺宇隳摧。臣累見狀。乞給還。終未蒙省察。臣竊以六合之外。蓋有不可致詰之事。彼化人者。豈規以土田得失。為成與虧。但昔人施之為福田。後人取之養鄉兵。于理疑若未安。欲乞下本路勘會。如臣所見所陳。別無不實。即乞檢會。累奏早賜施行。雖然如是。彼大士。以十方三界。為一毗盧遮那座體。而商英。區區以數百頃田浼之。其志趣狹劣。不亦悲乎。

附傳

續傳既行。信而游者。發於誠心。靡不感應。四年二月。本路都總管司走馬。承受公事劉友端。于羅睺殿前。雪中祈見金燈一。分而為三。躍而上者一。五月末。轉運司句當公事傅君俞。于中臺。祈見圓光五。攝身光一。清輝閣前。雨中飛金燈一。經略司準備差遣潘璟。于清輝閣前松林中。祈見白光三道直起。萬菩薩隊仗羅列。金色師子。遊戲奮迅。金殿一圓光三。圓光中現佛頭。如地踴狀。一菩薩騎師子一。白衣觀音一。金橋三。銀燈一。而往來者八。金燈三。而明滅者十五。璟。自以三世奉羅漢。一生以醫術濟人。而未睹羅漢藥王相狀。默有所禱。行至金閣。空中現大金船一。上有羅漢數百。行者立者。禮拜者。又行至藏頭。見白雲西來。藥王

【現代漢語翻譯】現代漢語譯本：為山荒（人名）。於是強行奪取他人的良田三百多頃，招募弓箭手一百多戶。因此與寺廟之間，訴訟不斷，僧人四處離散，寺廟破敗倒塌。我多次上書陳述情況，請求歸還（田地），始終沒有得到朝廷的關注。我私下認為，在天地之外，或許存在著無法追究的事情。那些得道之人，難道會因為土地的得失，而計較成敗嗎？只不過是過去的人把土地佈施出來作為福田，後人卻拿去供養鄉兵，從道理上來說，恐怕不太妥當。想請求朝廷下令本路進行調查覈實，如果我所見所陳述的，沒有不實之處，就請查閱以往的奏章，早日施行。雖然是這樣，那位大士（指佛），以十方三界作為一尊毗盧遮那佛的座體，而商英（人名）卻僅僅用幾百頃田地來玷污它，他的志向和趣味是多麼的狹隘低下，實在可悲啊！

附錄：

《續傳》刊行之後，真心誠意前來遊覽的人，沒有不得到感應的。四年二月，本路都總管司的走馬承受公事劉友端，在羅睺殿前，雪中祈禱，看見一個金燈，分裂成三個，其中一個向上跳躍。五月末，轉運司句當公事傅君俞，在中臺祈禱，看見五個圓光，一個攝身光。清輝閣前，雨中飛來一個金燈。經略司準備差遣潘璟，在清輝閣前的松林中，祈禱，看見三道白光直衝而起，萬菩薩的隊伍排列整齊，金色的獅子，嬉戲跳躍，一個金殿，三個圓光。圓光中顯現佛頭，如同從地裡涌出來一樣。一個菩薩騎著獅子，一個白衣觀音，三座金橋，一盞銀燈，來來往往的有八個。三個金燈，時明時滅的有十五個。潘璟，自認為三世都供奉羅漢，一生用醫術救濟他人，但沒有見過羅漢和藥王（菩薩名）的相貌，默默地祈禱。走到金閣，空中出現一艘巨大的金船，上面有數百羅漢，有的行走，有的站立，有的禮拜。又走到藏頭，看見白雲從西邊飄來，藥王（菩薩名）...

【English Translation】 English version: Wei Shanhuang (name of a person) then forcibly seized more than 300 qing (a unit of area) of fertile land from others and recruited more than 100 households of archers. As a result, lawsuits with the temples were incessant, monks were scattered everywhere, and the temples were dilapidated. I have repeatedly submitted memorials stating the situation, requesting the return (of the land), but have never received the court's attention. I privately believe that beyond the heavens and earth, there may be things that cannot be investigated. Would those enlightened people care about success or failure because of the gain or loss of land? It's just that people in the past donated land as a field of merit, but later generations took it to support local soldiers. In terms of principle, I'm afraid it's not appropriate. I would like to request the court to order an investigation and verification in this circuit. If what I have seen and stated is true, then please review the previous memorials and implement it as soon as possible. Even so, that great being (referring to the Buddha) takes the ten directions and three realms as the seat of a Vairocana Buddha, but Shang Ying (name of a person) only uses hundreds of qing of land to defile it. His ambition and interests are so narrow and inferior, it is truly sad!

Appendix:

After the 'Continued Biography' was published, those who came to visit with sincerity and earnestness all received responses. In the second month of the fourth year, Liu Youduan, the Zouma Chengshou Gongshi (official title) of the Capital Commander's Office of this circuit, prayed in the snow in front of the Rahu Hall and saw a golden lamp, which split into three, one of which jumped upwards. At the end of May, Fu Junyu, the Gou Dang Gongshi (official title) of the Transportation Department, prayed at the Zhongtai and saw five halos and one She Shen Guang (light surrounding the body). In front of Qinghui Pavilion, a golden lamp flew in the rain. Pan Jing, who was preparing to be dispatched by the Jinglue Si (military commissioner's office), prayed in the pine forest in front of Qinghui Pavilion and saw three white lights rising straight up, with rows of ten thousand Bodhisattvas lined up, golden lions playing and leaping, one golden palace, and three halos. In the halos appeared the head of the Buddha, as if emerging from the ground. One Bodhisattva riding a lion, one White-Robed Guanyin (Avalokiteśvara), three golden bridges, and one silver lamp, with eight people coming and going. Three golden lamps, with fifteen flickering on and off. Pan Jing, considering himself to have been offering to the Arhats (enlightened disciples of the Buddha) for three lifetimes and having used medical skills to help others in this life, but having never seen the appearance of the Arhats and the Medicine King (Bhaisajyaraja Bodhisattva), prayed silently. Walking to the Jin Pavilion, a huge golden boat appeared in the air, with hundreds of Arhats on it, some walking, some standing, and some bowing. Walking to the Zangtou, he saw white clouds floating from the west, and the Medicine King (Bhaisajyaraja Bodhisattva)...

菩薩。立於雲端。心冠大袖。皂絳皂屨。凡璟之所見。獨多且異。不可具紀。六月末。僧溫約。自京來。施金襕袈裟。及赍內中香來。監鎮曹谞。晨至菩薩殿。啟香之際。殿前長明燈上。忽吐大金光。如車輪飛。照殿中。經略司句當公事李毅。侍其母親。及陽曲縣尉江沄之母王氏游。祈見圓光攝身光直光金燈。毅以書來言曰。今日乃知續傳非虛也。資政殿學士知河南府李清臣。聞之曰。文殊與釋迦文。異名一體。雖已為古佛。其實壽蔽天地。示跡垂化。尚爾老婆心。龍圖閣學士本路經略安撫使曾布曰。布昔移帥廣東。游廬山天池。登文殊臺。大風振林木昏霾。咫尺不辨道路。燈燭火炬俱滅。而下視莽蒼中。金燈四出。或遠或近。或大或小。或隱或現。會夜分疲寢。所見蓋有未盡者。然大風所不能摧。昏霾所不能掩。非大光明有無量神力不可思議。其孰能若是乎。顧言之難信。不敢紀以示人。及觀天覺續清涼傳。則布之聞見。未足怪也。或謂商英曰。外道波旬。大力鬼神。山精木魅。皆能為光為怪。子何信之篤邪。答曰。爾所謂光怪。或道果垂成。見而試之。或正法將勝。出而障之。今吾與諸人。自視決然。未有以致光怪者。夫何疑哉。精進精進。損之又損。運木杓于粥鍋。乃吾曹之常分。

續清涼傳下(終)

【現代漢語翻譯】現代漢語譯本：菩薩（Bodhisattva，指覺悟的有情）。站立在雲端，穿著寬大的衣袖，頭戴寶冠，繫著黑色的腰帶，穿著黑色的鞋子。凡是璟所見到的，大多是獨特而奇異的景象，無法一一記錄。六月末，僧人溫約從京城來，捐贈了金襕袈裟，並且帶來了宮廷中的香。監鎮曹谞早上來到菩薩殿，點燃香的時候，殿前長明燈上，忽然發出巨大的金光，像車輪一樣飛旋，照亮了整個殿中。經略司句當公事的李毅，陪同他的母親，以及陽曲縣尉江沄的母親王氏來遊玩，祈求見到圓光、攝身光、直光和金燈。李毅寫信來說：『今天才知道續傳的內容不是虛假的。』資政殿學士、知河南府李清臣聽到這件事說：『文殊（Manjusri，智慧的象徵）與釋迦文（Sakyamuni，佛教的創始人），只是不同的名字，本質上是同一個。雖然已經成爲了古佛，但實際上壽命覆蓋天地。示現種種事蹟，垂示教化，仍然像老婦人一樣慈悲。』龍圖閣學士、本路經略安撫使曾布說：『我過去調任廣東時，遊覽廬山天池，登上文殊臺。當時狂風大作，樹林搖動，天色昏暗，咫尺之內都無法分辨道路。燈燭火炬全部熄滅，但是向下看去，在茫茫的黑暗中，有四盞金燈出現，有的遠，有的近，有的大，有的小，有的隱沒，有的顯現。等到深夜疲倦睡去，所見到的景象大概還有沒有完全看到的。然而狂風無法摧毀，昏暗無法掩蓋，如果不是大光明具有無量的神力，是不可思議的。誰能夠做到這樣呢？』只是說出來難以令人相信，所以不敢記錄下來給別人看。等到看到天覺的《續清涼傳》，才知道我所見所聞，並不值得奇怪。有人對商英說：『外道波旬（Mara，佛教中的惡魔），大力鬼神，山精木魅，都能夠製造光芒和怪異的現象，你為什麼如此篤信呢？』商英回答說：『你們所說的光怪，或許是道果即將成就，前來試探；或許是正法即將興盛，出來阻礙。現在我們這些人，自己反省，確實沒有能夠招致光怪的原因。還有什麼可懷疑的呢？精進，精進，減少又減少（指減少慾望和執著）。在粥鍋里攪動木勺，才是我們這些人應該做的本分事。』《續清涼傳》下卷（完）

【English Translation】 English version: The Bodhisattva (Bodhisattva, meaning an enlightened being). Standing on the clouds, with wide sleeves and a jeweled crown, wearing a black sash and black shoes. What Fan Jing saw was mostly unique and extraordinary, impossible to record in detail. At the end of the sixth month, the monk Wen Yue came from the capital, donating a kasaya (Kashaya, a robe worn by Buddhist monks) made of gold brocade and bringing incense from the palace. The supervisor Cao Xu arrived at the Bodhisattva Hall in the morning. When lighting the incense, a great golden light suddenly emitted from the ever-burning lamp in front of the hall, spinning like a wheel and illuminating the entire hall. Li Yi, an official of the Jinglue Si (Jinglue Si, a military affairs office), accompanied his mother, and Wang, the mother of Jiang Yun, the county magistrate of Yangqu, on a visit, praying to see the halo, the body-embracing light, the straight light, and the golden lamps. Li Yi wrote in a letter: 'Today I know that the continuation of the transmission is not false.' Li Qingchen, a scholar of the Zizheng Hall (Zizheng Hall, an academic hall) and governor of Henan Prefecture, heard of this and said: 'Manjusri (Manjusri, symbol of wisdom) and Sakyamuni (Sakyamuni, founder of Buddhism) are different names for the same entity. Although they have become ancient Buddhas, their lifespans cover heaven and earth. Manifesting traces and imparting teachings, they are still as compassionate as old women.' Zeng Bu, a scholar of the Longtu Pavilion (Longtu Pavilion, an academic hall) and the Pacification Commissioner of this region, said: 'When I was transferred to Guangdong, I visited Tianchi (Tianchi, a lake) on Mount Lu and ascended Manjusri Terrace. At that time, a strong wind blew, the trees shook, and the sky was dark, making it impossible to distinguish the road within a foot. The lamps and torches were all extinguished, but looking down, four golden lamps appeared in the vast darkness, some far, some near, some large, some small, some hidden, some visible. By the time I fell asleep exhausted late at night, there were probably things I had not seen completely. However, the strong wind could not destroy them, and the darkness could not obscure them. If it were not for the great light with immeasurable divine power, it would be inconceivable. Who could do such a thing?' It is difficult to believe when spoken, so I dare not record it to show others. When I saw Tianjue's 'Continuation of the Qingliang Transmission,' I realized that what I had seen and heard was not strange. End of the second volume of 'Continuation of the Qingliang Transmission'

又述二頌(有序)

商英。及汾州西河宰李傑。同謁無業禪師塔。惜其摧腐。相與修完。既而塔放光。又夢無業從容接引。覺而閱其語。見無業問馬祖西來心印。祖云。大德。正鬧在。且去。無業去。祖喚云。大德。無業回首。祖云。是什麼。商英因此。豁然省悟臺山所見。及作二頌曰。四入臺山禮吉祥。五云深處看熒煌。而今不打這鼓笛。為報禪師莫放光。是什麼是什麼。羅睺殿前燈似火。不因馬祖喚回。洎被善財覷破。毗嵐風急九天高。白鷺眼盲魚走過。

供備庫使同管句河東㳂邊安撫司公事侍其瓘。元祐庚午。守祁陽時。提刑張公。行部過郡。以所續五臺清涼傳記。出示于瓘。乃張公。前領憲河東日。紀五臺山文殊菩薩化現之事。殊勝奇異。寔耳所未聞。目所未睹。瓘閱之再三。恨未得其便。以瞻禮聖境。然渠渠惓惓之心。未忘于寤寐也。一夢高塔前。數紫衣僧拜禮。傳呼菩薩出現。瓘亦從而瞻望。久之既覺。則以謂精神思慮所致。默且記識。是歲五月。忽誤恩。就移副綏之任。偶僚友相告曰。夏暑長途可畏。白雲自澗底涌出直上。省奇曰。此祥雲也。映山如銀屏。壁立不動。須臾現圓光四。最後現攝身光一。環如大車輪。五色煥爛。無可擬比者。不假雲氣。不假日光。現於盤石之上。相去

【現代漢語翻譯】現代漢語譯本又述二頌(有序)

商英，以及汾州西河縣宰李傑，一同拜謁無業禪師塔。他們惋惜塔的破敗，於是共同出資修繕完畢。不久之後，塔放出光芒，商英又夢見無業禪師從容地接引他。醒來后，他閱讀無業禪師的語錄，看到無業禪師問馬祖道：『西來心印是什麼？』馬祖回答說：『大德，正在喧鬧處。且去。』無業禪師便離開了。馬祖又喚他：『大德。』無業禪師回頭。馬祖問：『是什麼？』商英因此豁然領悟了在臺山所見的景象，於是作了兩首頌：

『四次進入臺山禮拜吉祥，五彩祥雲深處看見閃耀的光芒。如今不再敲打這鼓笛，是爲了告訴禪師不要再放光。是什麼？是什麼？羅睺殿前燈火通明。不是因為馬祖的呼喚，恐怕早已被善財童子看破。狂風猛烈，直衝九重天，白鷺眼瞎，魚兒溜走。』

供備庫使同管句河東㳂邊安撫司公事侍其瓘（侍其瓘的官職），元祐庚午年間，在祁陽任職時，提刑張公（張姓提刑官）巡視郡縣，將他續寫的《五臺清涼傳記》拿給侍其瓘看。這部傳記是張公之前擔任河東憲官時，記錄的五臺山文殊菩薩化現的事蹟，非常殊勝奇異，實在是聞所未聞，見所未見。侍其瓘再三閱讀，遺憾沒有機會親自前往瞻仰聖境。然而他心中虔誠渴望的心情，始終縈繞在夢中。他夢見一座高塔前，有幾位身穿紫衣的僧人正在拜禮，並傳呼菩薩顯現。侍其瓘也跟隨著瞻望。過了很久才醒來，他認為這是精神思慮所致，便默默地記在心裡。這年五月，他忽然受到恩典，調任綏州副職。偶然有同僚朋友告訴他說：『夏日炎熱，長途跋涉令人畏懼。』侍其瓘省奇說：『白雲從山澗底部涌出，直衝雲霄。』省奇說：『這是祥雲啊。』祥雲映照山巒，如同銀色的屏障，壁立不動。不久之後，顯現出四個圓光，最後顯現出一個攝身光，圓環如同巨大的車輪，五彩繽紛，無法比擬。不憑藉雲氣，不憑藉日光，顯現在盤石之上，相距

【English Translation】 English version Also Recounting Two Verses (with Preface)

Shang Ying, along with Li Jie, the magistrate of Xihe in Fenzhou, together visited the pagoda of Chan Master Wuye. They lamented its dilapidated state and jointly funded its restoration. Soon after, the pagoda emitted light, and Shang Ying dreamt of Chan Master Wuye calmly receiving him. Upon awakening, he read Chan Master Wuye's sayings and saw that Chan Master Wuye asked Mazu (Mazu Daoyi, a famous Chan Buddhist master) about the 'mind-seal coming from the West'. Mazu replied, 'Virtuous one, it is right in the midst of the noise. Go away.' Wuye left. Mazu then called out, 'Virtuous one.' Wuye turned his head. Mazu asked, 'What is it?' Shang Ying, therefore, suddenly awakened to the scene he had witnessed on Mount Tai, and composed two verses:

'Four times I entered Mount Tai to worship auspiciousness, in the depths of the five-colored clouds I saw shimmering light. Now I no longer beat this drum or blow this flute, to inform the Chan master not to emit light again. What is it? What is it? The lamps before the Rahu Hall are like fire. If not for Mazu's calling me back, I would have been seen through by Sudhana (a protagonist in the Gandavyuha Sutra). The violent storm of Pīlāṃga (a type of wind) is swift and high in the ninth heaven, the blind egret misses the fish.'

Shi Qiguan (Shi Qiguan's official title), the Provisioning Depot Commissioner concurrently managing the Hedong Border Pacification Office, when serving in Qiyang in the Gengwu year of the Yuanyou era, the Investigating Censor Zhang (a Zhang surname Investigating Censor) was touring the counties and presented Shi Qiguan with his continued 'Clear and Cool Records of Mount Wutai'. This record was written when Zhang was previously the Hedong Constitutional Officer, documenting the manifestations of Manjushri Bodhisattva on Mount Wutai, which were exceedingly extraordinary and truly unheard of and unseen. Shi Qiguan read it again and again, regretting not having the opportunity to personally visit and venerate the sacred site. However, his sincere and longing heart remained in his dreams. He dreamt of several monks in purple robes bowing before a tall pagoda, proclaiming the appearance of the Bodhisattva. Shi Qiguan also followed to gaze upon it. After a long time, he awoke, thinking it was caused by mental contemplation, and silently remembered it. In the fifth month of that year, he suddenly received grace and was transferred to the position of Deputy Administrator of Suizhou. Coincidentally, a colleague told him, 'The summer heat is fearsome for a long journey.' Shi Qiguan, saving the odd, said, 'White clouds emerge from the bottom of the mountain stream and rise straight up.' Saving the odd said, 'These are auspicious clouds.' The auspicious clouds reflected the mountains, like a silver screen, standing still. Soon after, four halos appeared, and finally, a self-gathering light appeared, the ring like a huge cartwheel, colorful and brilliant, incomparable. Not relying on clouds, not relying on sunlight, appearing on the flat rock, at a distance of

目前。無數尺之地。自見己身背影于光相之內。移刻方散。僧眾咸相謂曰。現圓光于雲中。屢獲瞻禮。若盤石之上咫尺之間。從來未之見也。共睹者百餘眾。莫不叩頭作禮。起敬信心。讚歎其至誠感應如此之異。少頃。雲散霧合。繼之微雨。遂與眾下臺。逼以之官。異日出山。瓘以自信之篤。不復語諸人。以瓘今日所睹光相。信乎昔日張公所見聖像殊勝。靈光寶焰。豈妄語哉。瓘遂作書。以告其事于張公。公答書云。先自得公書。欲游臺山。出於至誠。必知有所見。始知古人無量劫修行。因果不味。豈可與聾俗道也。續傳后。可序述所見並詩。於後不以夸人。要與天下人生信心。此受佛記莂之意也。瓘故書之。於後覽之者。以予言是邪非邪。待信者而後信之。予言固無妄矣。

奉議郎守尚書刑部員外郎措置會計河東路財用錢蓋。一心歸命敬白。大慈大悲大聖文殊師利菩薩摩訶薩。伏念。蓋幸生人世。忻遇好時。得男子身。六根完具。偶緣世賞。獲齒仕途。愧無補於事助。徒自益於過惡。而況經無量劫。造罪等恒河沙。自非夙荷于覺慈。豈免永沈于異趣。用是久虔一念。愿至五峰。澡雪其心。懺揚其咎。今者。幸緣將命。恭叩靈場。瞻萬德之容儀。睹千種之光相。豈惟見所未嘗見。實亦聞所未嘗聞。退顧。冥頑真

【現代漢語翻譯】現代漢語譯本：當時，在很小的一塊地方，人們能清楚地看到自己的背影在光環之內，過了一會兒才消散。僧人們都互相說，『圓光』出現在雲中，我們已經多次有幸瞻仰。但在盤石之上這麼近的距離內，這還是第一次見到。共同目睹的有百餘人，無不叩頭作禮，升起敬畏和信心，讚歎這種至誠感應如此不同尋常。不久，雲散霧合，接著下起了小雨，於是和大家一起下山，趕往任職的地方。之後，瓘因為對自己所見深信不疑，不再和別人談論此事。瓘認為，今天我所見的光相，證實了昔日張公所見的聖像非常殊勝，靈光寶焰絕非虛言。於是瓘寫信，把這件事告訴了張公。張公回信說，『我先收到了您的信，得知您想遊覽臺山，出於至誠之心，必定會有所見。這才知道古人經過無量劫的修行，因果不會落空，怎麼能和那些愚昧的人談論呢？』希望後續流傳時，可以敘述所見並作詩，但不要用來誇耀自己，而是要讓天下人生起信心，這才是接受佛授記（Buddha's prediction of future enlightenment）的意義。瓘因此記錄下來，讓後來的讀者判斷我的話是真是假，等待相信的人再去相信它，我的話確實沒有虛妄之處。奉議郎、守尚書刑部員外郎、措置會計河東路財用錢蓋，一心歸命，恭敬稟告：大慈大悲大聖文殊師利菩薩摩訶薩（Great Bodhisattva Manjushri）。我錢蓋有幸生於人世，欣逢盛世，得男子之身，六根完好。偶然因為世俗的賞賜，得以進入仕途。慚愧自己沒有對國家做出貢獻，反而增加了過錯。更何況經過無量劫以來，所造的罪業如同恒河沙數。如果不是過去蒙受佛的慈悲，怎麼能免於永遠沉淪於惡道？因此長久以來虔誠地懷著一個念頭，希望前往五峰山，洗滌自己的心靈，懺悔自己的罪過。如今，有幸奉命，恭敬地來到這靈驗的場所，瞻仰菩薩萬德的容貌，看到千種的光相。這不僅是我以前從未見過的，也是我以前從未聽過的。回頭看看，我的愚昧頑固真是

【English Translation】 English version: At that time, in a very small area, people could clearly see the shadows of their own bodies within the halo, which dissipated after a moment. The monks all said to each other, 'The 'round light' has appeared in the clouds, and we have been fortunate enough to behold it many times. But on a flat rock, at such a close distance, this is the first time we have seen it. More than a hundred people witnessed it together, all prostrating and paying homage, raising reverence and faith, and praising this sincere response as so extraordinary. Soon after, the clouds dispersed and fog gathered, followed by a light rain, so we descended the mountain together and went to our respective posts. Afterwards, Guan, because of his firm belief in what he had seen, no longer discussed it with others. Guan believed that the light phenomenon he had seen today confirmed that the holy image seen by Zhang Gong in the past was extremely magnificent, and the spiritual light and precious flames were by no means false words. Therefore, Guan wrote a letter, telling Zhang Gong about this matter. Zhang Gong replied in a letter, 'I received your letter first, and learned that you wanted to visit Mount Tai, out of sincerity, you would surely see something. Only then did I realize that the ancients, after countless kalpas of cultivation, would not have their karma go to waste, how could we discuss this with those ignorant people?' It is hoped that in future transmissions, one can describe what one has seen and compose poetry, but not to boast about oneself, but to inspire faith in all people in the world, this is the meaning of receiving the Buddha's prediction (Buddha's prediction of future enlightenment). Guan therefore recorded it, so that later readers can judge whether my words are true or false, and wait for those who believe to believe it, my words are indeed not false. Fengyilang, guarding the Ministry of Justice Yuanwailang, and in charge of accounting for the financial affairs of Hedong Road, Qian Gai, wholeheartedly takes refuge and respectfully reports: To the Great Compassionate and Great Holy Manjushri Bodhisattva Mahasattva (Great Bodhisattva Manjushri). I, Qian Gai, am fortunate to be born into this world, happily encountering a prosperous era, obtaining a male body, with all six senses intact. By chance, due to worldly rewards, I was able to enter officialdom. I am ashamed that I have not made contributions to the country, but have instead increased my faults. Moreover, after countless kalpas, the sins I have committed are as numerous as the sands of the Ganges River. If it were not for the Buddha's compassion in the past, how could I have avoided being forever submerged in evil paths? Therefore, for a long time, I have cherished a sincere thought, hoping to go to the Five Peaks Mountain, to cleanse my heart and repent of my sins. Now, I am fortunate to be ordered to respectfully come to this efficacious place, to behold the Bodhisattva's ten thousand virtues and see the thousand kinds of light phenomena. This is not only something I have never seen before, but also something I have never heard before. Looking back, my ignorance and stubbornness are truly

為容遇。既伸慶懺謹。稽首拜手。而說偈言。稽首文殊師。昔為七佛祖。嘗發大悲願。廣度諸有情。念彼東北方。是為清涼境。龍神五百俱。眷屬萬菩薩。設化於此土。示現無量光。聞者嘆希有。何況目所見。我于曩劫中。曾種種供養。今復得親近。瞻睹異於常。念無始劫來。有塵沙數罪。一獲光明相。釋然盡消滅。又念諸眾生。與我同體性。乘此勝妙力。離苦悉解脫。我今永歸依。敬禮發弘誓。愿盡未來際。常居佛會中。一聞微妙音。即證無上道。十方虛空界。一切諸有情。盡愿同我心。速悟無生忍。建中靖國元年六月八日。拜贊。

游臺錄。附之於右。云建中靖國元年。吳興錢蓋。將命河東。六月。自雁門趨定襄。三日。經臺山真容院。時樂安任良弼太原王直方。偕行。是夕。禱于瑞應軒。有銀燈現北臺之西。次日。供養真容及諸聖像己。午後。現菩薩大真相。于白雲之端。乘從悉備。又睹金色世界。輝耀遠邇。是夕。復現金燈。大如盤盂。在軒前松林之杪。五日。先登東臺。申后。現五色祥雲。如寶陀羅山狀。徐現白直光三。其高亙天。紅碧直光二。橫徹數里。圓光二。其一。如方出之日。又現金燈十餘。其一。如蠟炬。有光甚明。六日。游北臺。至中臺。烈日無雲。未后懇禱。先現五色祥雲無數。其間

【現代漢語翻譯】現代漢語譯本：爲了容納和遇到（殊勝景象）。我恭敬地伸展慶賀和懺悔之心，虔誠地稽首拜手，並說了這首偈頌：稽首頂禮文殊師利菩薩（智慧的象徵），您過去曾是七佛之祖（過去諸佛的老師），曾經發下廣大的慈悲誓願，廣泛地救度各種有情眾生。憶念那東北方，就是清涼聖境（指五臺山）。有龍神五百位，以及眷屬萬菩薩，在此設化教導，示現無量的光明。聽聞者都讚歎稀有難得，更何況是親眼所見。我在過去無數劫中，曾經以種種方式供養（文殊菩薩），如今再次得以親近，瞻仰禮拜，感覺與往常不同。憶念自無始劫以來，所累積的如塵沙般眾多的罪業，一旦獲得（文殊菩薩）光明之相的照耀，便會像冰雪消融般完全消滅。又憶念所有眾生，與我具有相同的體性。愿他們憑藉這殊勝微妙的力量，脫離痛苦，得到完全的解脫。我如今永遠歸依（文殊菩薩），恭敬地禮拜，併發下宏大的誓願。愿盡未來世，常住在佛的法會之中，一旦聽聞微妙的佛法之音，就能立即證得無上的菩提之道。愿十方虛空界，一切諸有情眾生，都與我同心同願，迅速領悟無生法忍（對事物不生不滅的深刻理解）。建中靖國元年六月八日，拜贊。

《游臺錄》附在右邊。記載建中靖國元年，吳興人錢蓋，將要奉命前往河東。六月，從雁門關前往定襄。三天後，經過臺山真容院。當時樂安人任良弼、太原人王直方，一同前往。當晚，在瑞應軒祈禱，有銀燈出現在北臺山的西邊。第二天，供養真容像以及諸聖像完畢后，下午，菩薩的大真相顯現在白雲的頂端，侍從人員全部具備。又看到金色的世界，光輝照耀遠近。當晚，再次出現金燈，大如盤子，在軒前的松樹林梢。五日，先登上東臺，申時之後，出現五色祥雲，如寶陀羅山（觀音菩薩道場）的形狀。慢慢地顯現出白色直光三道，其高度直達天空。紅色和碧色的直光兩道，橫貫數里。圓形的光環兩個，其中一個，像剛升起的太陽。又出現金燈十餘盞，其中一盞，像蠟燭一樣，光芒非常明亮。六日，遊覽北臺，到達中臺，烈日當空，沒有云彩。未時之後懇切祈禱，先出現無數的五色祥雲，在雲彩之間……

【English Translation】 English version: To accommodate and encounter (auspicious sights). I respectfully extend my celebratory and repentant heart, reverently bow and prostrate, and speak this verse: I bow and prostrate to Mañjuśrī (symbol of wisdom), you were once the ancestor of the Seven Buddhas (teacher of past Buddhas), and once made great vows of compassion to extensively deliver all sentient beings. Remembering that northeast direction, which is the pure and cool realm (referring to Mount Wutai). There are five hundred Dragon Gods, along with tens of thousands of Bodhisattvas, who establish teachings here, manifesting immeasurable light. Those who hear it praise its rarity, let alone those who see it with their own eyes. In countless past kalpas, I have offered various kinds of offerings (to Mañjuśrī), and now I am able to approach again, gazing and worshiping, feeling different from usual. Remembering that since beginningless kalpas, the countless sins accumulated like dust and sand, once illuminated by the light of (Mañjuśrī's) luminous appearance, will be completely eliminated like melting ice and snow. Also remembering that all sentient beings share the same nature as me. May they, through this supreme and wonderful power, be freed from suffering and attain complete liberation. I now eternally take refuge in (Mañjuśrī), respectfully bow, and make great vows. May I, for the rest of the future, always reside in the Buddha's assembly, and once I hear the subtle sound of the Dharma, I will immediately attain the unsurpassed path of Bodhi. May all sentient beings in the ten directions and the empty realm share the same heart and vows as me, and quickly realize the forbearance of non-origination (a profound understanding of the non-arising and non-ceasing nature of things). Eighth day of the sixth month of the first year of Jianzhong Jingguo, I offer praise.

《Travels in Mount Wutai》 is attached on the right. It records that in the first year of Jianzhong Jingguo, Qian Gai from Wuxing, was about to go to Hedong on a mission. In June, he went from Yanmen Pass to Dingxiang. Three days later, he passed by the True Likeness Monastery on Mount Wutai. At that time, Ren Liangbi from Le'an and Wang Zhifang from Taiyuan were traveling together. That night, they prayed at the Ruiying Pavilion, and a silver lamp appeared west of the North Terrace Mountain. The next day, after offering offerings to the True Likeness image and all the holy images, in the afternoon, the great true appearance of the Bodhisattva appeared at the top of the white clouds, with all the attendants fully equipped. They also saw a golden world, with its brilliance shining far and wide. That night, a golden lamp appeared again, as large as a tray, at the tip of the pine forest in front of the pavilion. On the fifth day, they first ascended the East Terrace. After Shen time (3-5 pm), five-colored auspicious clouds appeared, shaped like Mount Potalaka (Avalokiteśvara's abode). Slowly, three white straight lights appeared, their height reaching the sky. Two red and green straight lights stretched across several miles. Two circular halos, one of which was like the newly rising sun. More than ten golden lamps also appeared, one of which was like a candle, with a very bright light. On the sixth day, they visited the North Terrace and arrived at the Central Terrace. The sun was scorching, with no clouds. After earnestly praying after Wei time (1-3 pm), countless five-colored auspicious clouds appeared first, in between the clouds...

。有七寶樹。及寶座芝草之狀。前有人設拜者。冠帶皆具。已而白雲起于真容院之上。及諸山間。遂東方現圓光。及金橋三。道平而欄桂皆足。橋之上。現菩薩隊仗。又于雲中間。現華嚴境界。金碧寶階。彩錯煥爛。並現踞地白金師子。耳目形儀如生。因祈光相附近。以表信心。遂于巖下現圓光。或大或小無數。徐合而爲一。凡三重五色八暈中。有菩薩乘師子像。又現圓直金光抵暮方罷。七日早。拜請攝身光相。即現於中臺之西。凡六七。別現通身光二。及五色圓光五七十數。繼而彩雲起于谷口。直上遍覆西臺。久且不散。復于雲中。現金橋。及巖下現數大圓光。遇近眾人上。有焰光四出者。凡種種奇特。既異於常。又累日晴霽無雨。合道場眾。歡喜踴躍。嘆未之聞見也。然。此姑紀其大概。余纖悉未易敷述。先是朔日離雁門。方及中塗。已有五色直光。現於臺山之北。乃兆茲日靈蹟。既還真容院。陳供飯僧。信禮敬謝而去。

題五臺真容院

濮陽李師聖述

梵書五頂清涼府。冬冰夏雪無炎暑。我來七月愁盡寒。何況蕭蕭秋作雨。信無殘暑亦無寒。迥然天界精神聚。真容古基鷲峰寺。高山之麓雄今古。西方樓觀縹緲間。燦然金碧蓮花宇。懸崖峻嶺架大木。神物所持憑險阻。金珰垂空殿檐響。森森鐵

【現代漢語翻譯】現代漢語譯本：有七寶樹，以及寶座和芝草的形狀。前面有人設定拜墊，祭拜的人冠帶齊全。不久之後，白雲從真容院之上以及各山間升起，於是東方出現圓形光環，以及三座金橋，橋面平坦，欄桿完整。橋上顯現菩薩的儀仗隊伍。又在雲中間，顯現華嚴境界，金碧輝煌的寶階，色彩斑斕，光彩奪目。並且顯現踞地的白金獅子，耳目和形態栩栩如生。因此祈求光相靠近，以表達信心。於是在巖石下顯現圓形光環，或大或小，數量眾多，慢慢合而爲一。總共有三重五色八暈的光環中，有菩薩乘坐獅子的形象。又顯現圓形筆直的金光，直到傍晚才消失。第七天早上，祈請攝身光相，立即顯現在中臺的西邊，總共有六七次。另外顯現通身光兩次，以及五色圓光五七十多個。緊接著彩雲從谷口升起，直上遍佈西臺，很久都不消散。又在雲中，顯現金橋，以及巖石下顯現幾個大的圓形光環。遇到靠近的人身上，有火焰般的光芒四射。凡此種種奇特景象，既不同於尋常，又連續幾天晴朗無雨，整個道場的眾人，歡喜雀躍，感嘆從未聽說和見過。然而，這只是記錄了大概情況，其餘細微之處難以詳細描述。此前，月初從雁門出發，剛到半路，就有五色直光，顯現在臺山的北邊，預示著今日的靈蹟。返回真容院后，陳設供品，齋飯供僧，虔誠禮拜感謝后離去。

題五臺真容院

濮陽李師聖述

梵書五頂清涼府（指五臺山，以其五個山頂和清涼的氣候而聞名）。冬有冰雪，夏無酷暑。我七月來到這裡，愁緒都消散了，感到寒冷，更何況蕭瑟的秋雨呢。確實沒有殘餘的暑氣，也沒有嚴寒，這裡儼然是天界，精神匯聚之地。真容院是古老的基址，鷲峰寺（Griddhakuta）位於高山的山腳下，雄偉壯麗，古今聞名。西方的樓閣在縹緲之間，金碧輝煌，宛如蓮花般的殿宇。懸崖峭壁上架著巨大的木頭，神物護持，憑藉著險峻的地勢。金色的鈴鐺懸掛在空中，殿檐發出響聲，森嚴的鐵...

【English Translation】 English version: There were seven jeweled trees, as well as the shapes of jeweled thrones and auspicious fungus. In front, there were people setting up prayer mats, and those who prostrated were fully adorned with ceremonial caps and belts. Soon after, white clouds arose from above Zhenrong Monastery and among the mountains, and then a circular halo appeared in the east, along with three golden bridges, the bridge surfaces were flat, and the railings were complete. On the bridges appeared rows of Bodhisattvas in ceremonial array. Also, in the middle of the clouds, the realm of Avatamsaka (Huayan) appeared, with golden and jade-like jeweled steps, colorful and dazzling. Furthermore, a white-gold lion seated on the ground appeared, its ears, eyes, and form lifelike. Therefore, they prayed for the light's appearance to draw near, to express their faith. Then, circular halos appeared below the cliffs, countless in number, both large and small, slowly merging into one. In all, within the triple layers of five-colored and eight-haloed light, there was an image of a Bodhisattva riding a lion. Also, a round and straight golden light appeared, not ceasing until dusk. On the morning of the seventh day, they prayed for the light of the embodied form to appear, and it immediately appeared to the west of Central Peak, a total of six or seven times. Separately, the light of the entire body appeared twice, and fifty to seventy or more five-colored circular halos. Following this, colorful clouds arose from the valley entrance, ascending directly to cover the Western Peak, not dissipating for a long time. Again, a golden bridge appeared in the clouds, and several large circular halos appeared below the cliffs. When they encountered people nearby, there were flames of light radiating in all directions. All these kinds of extraordinary phenomena were both different from the ordinary and occurred during several days of clear weather without rain. The entire assembly of the Daochang (Bodhimanda) rejoiced and leaped with joy, marveling that they had never heard or seen such things. However, this is only a record of the general situation; the remaining details are difficult to describe in full. Previously, setting out from Yanmen on the first day of the month, just halfway there, a five-colored straight light appeared to the north of Mount Tai, foreshadowing the spiritual traces of this day. After returning to Zhenrong Monastery, they arranged offerings, provided vegetarian meals for the monks, and departed after sincerely paying their respects and giving thanks.

Inscription for Zhenrong Monastery on Mount Wutai

Narrated by Li Shisheng of Puyang

The Brahma-written Wutai (Five Peaks) is a cool and refreshing place (referring to Mount Wutai, known for its five peaks and cool climate). There is ice and snow in winter, and no scorching heat in summer. I came here in the seventh month, and my worries dissipated, feeling cold, let alone the bleak autumn rain. Indeed, there is no lingering summer heat, nor severe cold; it is as if the heavenly realm has gathered its spiritual essence here. Zhenrong Monastery is an ancient site, and Griddhakuta (鷲峰寺) Temple is located at the foot of the high mountains, majestic and magnificent, renowned throughout history. Western pavilions are faintly visible, golden and jade-like, like lotus-flower-like halls. Huge timbers are erected on the steep cliffs, supported by divine beings, relying on the perilous terrain. Golden bells hang in the air, the eaves of the halls resound, and the dense iron...

鳳相交舞。憶昔文殊出大宅。金剛寶窟通西土。牽牛老人飲玉泉。二子一犬為貧女。變化無方饒益情。如是西天七佛祖。重聞清涼之境界。無窮陳跡書妙語。我有誠心頗出羣。瑞應神奇目親睹。須臾光相現咫尺。玉洞金燈明可數。松杉搖空山谷中。夜寂太陰隱龍虎。丹樓碧閣香案前。敬畏生心誰敢侮。從來昏述如夢迴。前三后三慎莫取。我今不作前後想。香菸稽首清涼主。崇寧三年七月二十九日。焚香拜贊。

臺山瑞應記

江東朱弁撰

諸佛菩薩與大阿羅漢。悲憫一切有情。常出光景以。導迷起信。懾服同異。凡山地勝所。示現境界。有趾斯至。有目斯都。以是因緣故。握符御極宅中圖本者。往往佈慈云。以覆之。揭慧日以烜之。霈法雨以濡之。而不忘囑累之重。如天臺五臺。比州郡別置僧官。使董正其徒。而莊嚴宮殿。蓋螺髻寶輪。威神所宅。不可不肅也。雁門史君折侯彥文。下車未逾時。以赤子弄兵澗谷。衣繡持斧。跡捕至臺下。與邑之令佐。奉香火。作禮于狻猊座前。五香之煙。遍滿空際崒兮直上。倏然改容。引人四顧。目不得瞬。無小無大。各有所見。為五色云者七。為白雲者六。為黑雲者一。為金橋者三。為圓光者五。五色云有戴白雲為冠。而其中有洞者。有如圓光者。有如日暈五色六

【現代漢語翻譯】現代漢語譯本：鳳凰交相飛舞。回憶往昔文殊菩薩從大宅中走出，金剛寶窟通往西土。牽牛老人暢飲玉泉，兩個兒子和一條狗陪伴著貧女，變化莫測，充滿饒益之情。像這樣的西天七佛祖，再次聽到清涼山的境界，無窮的陳跡書寫著精妙的語言。我懷著誠心，頗為出衆，瑞應的神奇景象親眼目睹。須臾之間，光明的形象顯現在咫尺之間，玉洞金燈明亮可數。松樹和杉樹在空中搖曳，山谷中夜晚寂靜，太陰星隱匿著龍虎。丹紅色的樓閣和碧綠色的亭臺，在香案前，敬畏之心油然而生，誰敢輕侮？向來昏昧的敘述如同夢醒，前三后三要謹慎，不要執取。我如今不作前後之想，焚香叩拜清涼山的主人。崇寧三年七月二十九日，焚香拜贊。

臺山瑞應記

江東朱弁撰

諸佛菩薩與大阿羅漢（偉大的阿羅漢）。悲憫一切有情眾生，常常顯現光芒景象，以此引導迷惑之人，生起信心，攝受順從者，降服異己者。凡是山地勝景之處，都會示現境界，有腳印的地方人們就會到達，有眼睛的人們都會看到。因為這個因緣，掌握符節，治理國家，繪製地圖的人，常常佈施慈悲的雲朵來覆蓋，揭示智慧的太陽來照耀，降下法雨來滋潤，而不忘記佛陀囑託的重任。比如天臺山和五臺山，按照州郡的規格，特別設定僧官，讓他們管理和匡正僧徒，並且莊嚴宮殿。因為螺髻寶輪（佛的頭髮），是威神所居住的地方，不可不肅敬。雁門史君折侯彥文，上任還不到一段時間，因為赤子在山澗中玩弄兵器，於是身穿錦衣，手持斧鉞，追尋軌跡來到臺山腳下，與當地的縣令佐官，奉獻香火，在狻猊座前作禮。五種香的煙霧，遍滿天空，高聳筆直地向上升騰，忽然改變了顏色，引導人們四處觀看，眼睛都來不及眨動。無論大小，每個人都有所見。有的人看到五色雲彩有七朵，有的人看到白色雲彩有六朵，有的人看到黑色雲彩有一朵，有的人看到金色橋樑有三座，有的人看到圓形光環有五道。五色雲彩有的戴著白雲作為帽子，其中有的雲彩有洞，有的像圓形光環，有的像日暈，五色六

【English Translation】 English version: Phoenixes dance together. Recalling the past, Manjushri (Bodhisattva of Wisdom) emerged from the great mansion, the Vajra (Diamond) cave connected to the Western Land. The Old Man of the Cowherd star drinks from the Jade Spring, two sons and a dog accompany the poor woman, transformations are boundless, filled with beneficial affection. Such are the Seven Buddhas of the Western Heaven, hearing again the realm of Qingliang Mountain (Cool Mountain, another name for Wutai Mountain), the endless traces record wondrous words. I have sincere heart, quite outstanding, the auspicious and miraculous sights I have personally witnessed. In a short while, the luminous appearance manifests within a short distance, the jade cave and golden lamps are bright and countable. Pine and fir trees sway in the sky, in the mountain valley, the night is silent, the Taiyin (moon) conceals dragons and tigers. Before the red pavilions and green chambers, before the incense table, reverence arises in the heart, who dares to insult? Hitherto, confused narrations are like a dream awakened, the front three and back three must be cautious, do not grasp. I now do not make thoughts of before and after, burning incense and bowing to the master of Qingliang Mountain. Chongning (era name) year three, seventh month, twenty-ninth day, burning incense and praising.

Record of Auspicious Responses on Mount Tai

Written by Zhu Bian of Jiangdong

All Buddhas, Bodhisattvas, and great Arhats (enlightened disciples of the Buddha) compassionately pity all sentient beings, and often emit light and scenes to guide the deluded and arouse faith, to gather in those who agree and subdue those who differ. Wherever there are scenic spots in the mountains, they will manifest realms, where there are footprints, people will arrive, where there are eyes, people will see. Because of this cause and condition, those who hold the talisman, govern the country, and draw maps often spread clouds of compassion to cover, reveal the sun of wisdom to illuminate, and pour down the rain of Dharma to moisten, without forgetting the heavy responsibility entrusted by the Buddha. For example, on Mount Tiantai and Mount Wutai, according to the standards of prefectures and counties, special monastic officials are established to manage and correct the monks, and to adorn the palaces. Because the ushnisha (the protuberance on the crown of the Buddha's head) and the treasure wheel are the dwelling places of divine power, they must be treated with reverence. Zhe Hou Yanwen, the magistrate of Yanmen, had not been in office for long when, because children were playing with weapons in the mountain streams, he wore embroidered clothes, held an axe, and followed the traces to the foot of Mount Tai, where he and the local magistrate and officials offered incense and paid respects before the lion throne. The smoke of five kinds of incense filled the sky, rising straight up, suddenly changing color, guiding people to look around, their eyes unable to blink. Whether small or large, everyone saw something different. Some saw seven clouds of five colors, some saw six clouds of white, some saw one cloud of black, some saw three golden bridges, some saw five circular halos. Some of the five-colored clouds wore white clouds as hats, and some of the clouds had holes, some were like circular halos, some were like solar halos, five colors six

七重者。有如孤石蒼黑圓而聳出者。有如仙。花之敷紛者。有如仙花而現菩薩像于其上者。白雲中。亦有菩薩端嚴相者。有奮迅如文殊所乘者。有天橋如龍之上飛者。有橫光青紅黃綠而相間者。有如玉石為佛冠者。黑雲中。有獨現師子者。金橋有如鯨鯢負天者。有如螮崠而中斷者。有重疊如魚鱗相次者。圓光有玉連環者。有現金網而光耀奪人目者。史君。圖其事而謂予曰。此吾與眾人所可見者也。若其他變態百工。所不能狀者。吾亦不能言也。子其為我記之。予曰。曼殊室利。住此山中。誘接群迷。示此方便。史君得其開示。豈無所因哉。昔世尊在舍衛國。舉身放光。其光金色。繞祇陀園。周遍七匝。照須達舍。猶如段云。亦作金色。須達者。佛之大檀越也。光明所燭。先至其舍。蓋以導迷起信。懾服同異也。山之上首僧明崇。嘗謂。我侯家。世奉佛。自高曾來。尤于茲山。開大施門。則曼殊室利。今所示現。亦猶世尊之於須達也。可不記乎。予聞。無盡居士。在元祐中。嘗游此山矣。作清涼傳。神化變異。與身所親睹者。靡不具載。而味禪悅者。或有為病。予謂。無盡。平生運佛菩薩慈。以濟世拯物。清涼之述。所以化導未悟。亦為眾人設耳。以是身心無適不可故。於時為元首。則黎民所宗仰。於法為外護。則釋子

所依賴。史君能不墜世芬。以無盡之心為心。用報曼殊室利所以開示之意。乃予素所期也。亦予之樂書也。始予欲為史君記其事。而未果也。而油幕諸公宛轉道史君之懇。既不可辭。又嘗見其上首曰明崇者言。當是時。我與僧正精惠大德。麟府總制折可直。暨寺眾實從。史君所共睹也。茲事不誣。於是乎書。皇統辛酉六月辛巳日。

後序

紫府真容院松溪老人文珫述

伏聞。大聖度生。應跡無方。所現之處。無非利益。雖不局于形教。使歸心有在。唯止一方。故。我文殊大士。妙踐真覺。廓凈塵習。寂寥。于萬化之域。動用於一區之中。示居因位。果徹因源。不捨悲心。恒居紫府。三千界內。有清涼之一名。萬億國中。無文殊之二號。凈居梵世。服道而傾心。花藏欲天。餐風而合掌。是以。統十千之眾聖。伏五百之毒龍。金燈夜燦。爃煌于碧嶂之前。瑞氣曉迎。閃灼于翠峰之上。奇葩天墜。豈局之於春秋。明月泉生。寧分之於晦朔。自斯歷代王臣。敬禮。積著彌繁。傳照百燈。相繼不絕。胡可勝言。昔宋朝丞相無盡居士天覺。夢遊紫府。既至無殊。見不思議之境界。睹無窮數之神光。具奏。帝聞重加修葺。莊產土田。倍加先帝。山門榮耀。緇侶汪洋。自此洪巖巨壑。峭壁荒溪。古之伽藍。無不周備

【現代漢語翻譯】現代漢語譯本：所依賴。史君能夠不辜負先輩的遺風，以無盡的心為心，用來回報曼殊室利（Manjushri，文殊菩薩）開示的意義，這正是我一直以來所期望的，也是我樂於記載的。起初我想要為史君記錄這件事，但未能實現。而油幕的各位官員婉轉地表達了史君的懇切請求，既然不能推辭，又曾經見到他們的首領名叫明崇的人說，當時，我與僧正精惠大德，麟府總制折可直，以及寺廟的僧眾確實都在場，史君所做的事情沒有虛假。因此我才寫下這些。皇統辛酉年六月辛巳日。

後序

紫府真容院松溪老人文珫（Wen Yu）述

我聽說，大聖普度眾生，應化事蹟沒有固定的方式，所顯現的地方，無不是爲了利益眾生。雖然不侷限於固定的教化形式，使歸依之心有所寄託，但唯有止於一方。所以，我文殊大士，妙行實踐真覺，廓清塵世的習氣，在萬物變化的區域中寂靜，在一處區域中行動運用，顯示居住在因位，果證徹悟因的源頭。不捨棄悲憫之心，恒常居住在紫府（Zi Fu，文殊菩薩的居所）。三千大千世界之內，有清涼山（Mount Qingliang，文殊菩薩的道場）這一個名稱，萬億國土之中，沒有第二個文殊菩薩的名號。在凈居梵天世界，穿著道服而傾心向往，在花藏欲界天，餐風飲露而合掌敬拜。因此，統領十千之多的聖眾，降伏五百之多的毒龍。金燈在夜晚燦爛，照耀在碧綠的山峰之前，祥瑞之氣在清晨迎接，閃耀在翠綠的山峰之上。奇異的花朵從天而降，難道只侷限於春秋兩季嗎？明亮的月亮從泉水中升起，難道還要區分是每月初一還是月末嗎？自從歷代的王侯大臣，恭敬禮拜，積累的著作非常繁多，傳承照耀百燈，相繼不斷絕。哪裡能夠說得完呢？從前宋朝的丞相無盡居士天覺（Tian Jue），夢遊紫府，到達之後沒有什麼不同，見到不可思議的境界，看到無窮無盡的神光。詳細地稟告皇帝，皇帝聽了之後，重新加以修繕，莊園產業土地，比先帝時增加了一倍。山門榮耀，僧侶眾多。從此洪巖巨壑，峭壁荒溪，古老的伽藍，沒有不完備的。

【English Translation】 English version: Upon whom he relies. Can Shi Jun not fail the legacy of his predecessors, taking the heart of the inexhaustible as his own, to repay the meaning of Manjushri's (Manjushri, the Bodhisattva of Wisdom) teachings, which is what I have always hoped for, and what I am happy to record. Initially, I wanted to record this matter for Shi Jun, but I was unable to do so. However, the officials of the oil curtain gently conveyed Shi Jun's earnest request. Since I could not refuse, and I had once seen their leader, named Ming Chong, say that at that time, I, along with the Sangzheng Jinghui (Jinghui, a high-ranking monk), the Linfu Zongzhi Zhe Kezhi (Zhe Kezhi, a high-ranking official), and the monks of the temple were indeed present, and what Shi Jun did was not false. Therefore, I write these words. On the Xin Si day of the sixth month of the Xinyou year of the Huangtong reign.

Postscript

Written by Wen Yu (Wen Yu), the Old Man of Songxi of the Zifu Zhenrong Temple (Zifu Zhenrong Temple).

I have heard that the Great Sage delivers sentient beings, and his manifestations have no fixed form. Wherever he appears, it is for the benefit of all. Although he is not limited to fixed forms of teaching, he gives the heart of refuge something to rely on, but only stops at one place. Therefore, I, Manjushri Bodhisattva, wonderfully practice true enlightenment, clearing away the habits of the dusty world, being silent in the realm of myriad transformations, and acting in one area, showing residence in the causal position, and thoroughly understanding the source of the cause. Not abandoning the heart of compassion, he constantly resides in Zifu (Zi Fu, Manjushri's abode). Within the three thousand great chiliocosms, there is the name of Mount Qingliang (Mount Qingliang, Manjushri's sacred mountain), and within the billions of lands, there is no second name of Manjushri. In the Pure Abode Brahma world, he wears the robes of the Tao and inclines his heart, and in the Flower Treasury Desire Heaven, he eats the wind and drinks the dew and joins his palms in reverence. Therefore, he leads the ten thousand holy beings and subdues the five hundred poisonous dragons. Golden lamps shine brightly at night, illuminating before the green peaks, and auspicious air welcomes in the morning, sparkling above the verdant peaks. Strange flowers fall from the sky, are they limited to spring and autumn? The bright moon rises from the spring, must it be distinguished between the first and last days of the month? Since the kings and ministers of past dynasties have respectfully paid homage, the accumulated writings are very numerous, and the transmission of the hundred lamps has continued without interruption. How can it all be said? In the past, the Song Dynasty's Prime Minister, the Layman of Inexhaustible Tian Jue (Tian Jue), dreamed of traveling to Zifu, and upon arriving, there was nothing different. He saw inconceivable realms and endless divine light. He reported in detail to the emperor, who, upon hearing it, had it renovated, and the estates and lands were doubled compared to the previous emperor. The mountain gate was glorious, and the monks were numerous. From then on, the great valleys of Hongyan, the steep cliffs and desolate streams, and the ancient monasteries were all complete.

。可謂名高百代。道光千載。朝臣奉信。競趣寶方。續傳流通。至今無替。迄于逝金猶存松風。靈蹟詩頌歌詞。清涼等傳。十有餘本。近因兵革。屢遭火廢。墮蕩無遺。幸於河西僧法幢處。得清涼傳一部。余鈔綠編集。校勘無差。訪諸有緣。刻板流行。本山僧義祥者。英俊博學。崇賢好古。愍余哀懇。罄自衣盂。並誘信士。命工鏤板。不日而成。祝余曰。山門老宿。知事多矣。序述來由。續之傳后。余先勸請。今既工畢。事不獲已。聊述云耳。以此洪因。祝嚴皇帝萬歲。臣宰千秋。內宮天眷。福祿遐昌。助緣施主。增添壽算。法界有情。同登覺岸。

洪武廿七年。六月十有九日。余與四眾百十餘人。游臺山禮文殊化境。所睹光相。聖燈千變萬態。靈異叵測。乃踴躍無量。喜不自勝。真所謂曠劫塵勢。一時頓盡矣。遊覽之間。偶遇寶峰金禪者。亦淳厚人也。就於清涼古剎。罄舍衣資。接納游禮緇素。三載如初。四事之需。無所乏少。實法門中苦行興福僧也。余甚佳之。一日炷香作禮曰。此山。乃大聖所居。師幸特未瞻禮。可謂千載之難逢也。自古遊觀之士。率多王臣貴族。碩德大儒。咸有詩偈。發揮聖蹟。請師一言。讚詠聖境。及策發余懷。不亦可乎。余曰。大聖境界。以虛空為口。須彌為舌。尚不能贊其萬分之

【現代漢語翻譯】現代漢語譯本：可謂名高百代，道光千載。朝臣奉信，競趣寶方。續傳流通，至今無替。迄于逝金猶存松風。靈蹟詩頌歌詞，清涼等傳，十有餘本。近因兵革，屢遭火廢，墮蕩無遺。幸於河西僧法幢處，得清涼傳一部。余鈔綠編集，校勘無差。訪諸有緣，刻板流行。本山僧義祥者，英俊博學，崇賢好古，愍余哀懇，罄自衣盂，並誘信士，命工鏤板，不日而成。祝余曰：『山門老宿，知事多矣，序述來由，續之傳后。』余先勸請，今既工畢，事不獲已，聊述云耳。以此洪因，祝嚴皇帝萬歲，臣宰千秋，內宮天眷，福祿遐昌，助緣施主，增添壽算，法界有情，同登覺岸。洪武廿七年，六月十有九日，余與四眾百十餘人，游臺山禮文殊（Manjusri，智慧的象徵）化境。所睹光相，聖燈千變萬態，靈異叵測，乃踴躍無量，喜不自勝，真所謂曠劫塵勢，一時頓盡矣。遊覽之間，偶遇寶峰金禪者，亦淳厚人也。就於清涼古剎，罄舍衣資，接納游禮緇素，三載如初。四事之需，無所乏少，實法門中苦行興福僧也。余甚佳之。一日炷香作禮曰：『此山，乃大聖所居，師幸特未瞻禮，可謂千載之難逢也。自古遊觀之士，率多王臣貴族，碩德大儒，咸有詩偈，發揮聖蹟。請師一言，讚詠聖境，及策發余懷，不亦可乎？』余曰：『大聖境界，以虛空為口，須彌（Sumeru，佛教宇宙觀中的聖山）為舌，尚不能贊其萬分之一。』

【English Translation】 English version: It can be said that his name will be high for hundreds of generations, and his Tao will shine for thousands of years. Court officials believe and follow him, eagerly seeking the precious methods. The continued transmission and circulation have not ceased to this day. Even after his passing, the 'Pine Wind' still remains. The poems, eulogies, songs, and 'Qingliang Records' about his spiritual traces number more than ten. Recently, due to wars, they have been repeatedly destroyed by fire, leaving nothing behind. Fortunately, I obtained one copy of the 'Qingliang Records' from the monk Fachuang in Hexi. I copied and compiled it, proofreading it without errors. I sought out those with affinity to have it printed and circulated. The monk Yixiang of this mountain, who is talented, learned, and respects the virtuous and loves the ancient, took pity on my earnest request and emptied his own possessions, and also persuaded believers to commission craftsmen to carve the printing blocks, which were completed in a few days. I congratulated him, saying: 'The senior monks of the mountain gate know many things. They should preface and describe the origins and continue the transmission.' I first advised and requested, and now that the work is completed, I have no choice but to briefly describe it. With this great cause, I pray for the Emperor to live ten thousand years, for the ministers to have a thousand autumns, for the imperial family to have boundless blessings and prosperity, for the supporting donors to increase their lifespans, and for all sentient beings in the Dharma realm to ascend to the shore of enlightenment. In the twenty-seventh year of Hongwu, on the nineteenth day of the sixth month, I, along with more than a hundred people from the four assemblies, traveled to Mount Wutai to pay homage to the transformed realm of Manjusri (symbol of wisdom). The light phenomena we witnessed, the sacred lamps changing in thousands of ways, were spiritually unfathomable, causing us to leap with immeasurable joy and be unable to contain ourselves. It was truly as if the dust of countless kalpas had been completely exhausted in an instant. During the tour, we happened to meet the Chan master Jin of Baofeng, who was also a kind and sincere person. He stayed at the ancient Qingliang Monastery, emptying his possessions to receive and accommodate the monks and laypeople who came to visit and pay homage, and he remained consistent for three years. The needs of the four requisites were never lacking. He was truly a monk who practiced asceticism and cultivated blessings in the Dharma gate. I greatly admired him. One day, I lit incense and paid homage, saying: 'This mountain is where the Great Sage resides. It is fortunate that you, Master, have not yet paid homage. It can be said that this is a rare opportunity in a thousand years. Since ancient times, those who have traveled and visited here have mostly been kings, ministers, nobles, virtuous scholars, and great Confucians, all of whom have composed poems and verses to express the sacred traces. Please, Master, say a word to praise the sacred realm and inspire my thoughts, would that not be good?' I said: 'The realm of the Great Sage, even if one were to use the void as a mouth and Mount Sumeru (the sacred mountain in Buddhist cosmology) as a tongue, one still could not praise even one ten-thousandth of it.'

一。況大聖不思議境界。智識豈能到乎。辭不獲已。遂書拙偈。以塞其請云。上人覲禮曼殊叟。親聞震地金毛吼。胸次狐疑悉蕩絕。日午面南看北斗。五峰森聳侵天長。俯視眾剎如鋪張。大地山河作金色。樹林池沼騰輝光。寶劍倚天寒。聖凡情盡掃。五百賢聖僧。當下離煩惱。靠倒釋迦老子。掀翻居士凈名。釋迦分疏不下。居士飲氣吞聲。殺活縱擒出思議。逆行順化超常情。刀山與淫舍。常談四諦輪。耳根塞卻方真聞。大智洞明非外得。屠沽負販皆玄門。道人擬欲重相見。翻身拶倒光明殿。頂門眼正沒嫌猜。佛頭佛頭全體現。從此遍游諸佛剎于諸佛所聞妙法。一一三昧得總持。利他自利原無乏。崇善住山雁門野衲子庵性徹。洞然。書于。臺山清涼石上。

古並崇善禪寺

常住記

釋慧祥清涼傳。見宋史志。廣傳續傳。則史志。及諸家藏書志。俱不著錄。杭州何夢華(元錫)得之。示阮文達。文達。繕錄進呈。世乃知有此書第。

天府卷軸。既非草茅能窺。阮氏文選樓書。又毀於火。藏書家以不得見為憾聞。此書原本。今藏歸安陸氏皕宋樓。武陵趙君伯藏(於密)為居間得借讀。紙脆殆不可觸。內佚廣傳中卷。(清翊)恐其日就湮沒。方錄付梓。頗以佚卷為憾。適錢塘丁氏正修堂藏有鈔本。則

【現代漢語翻譯】現代漢語譯本：一、更何況大聖那不可思議的境界，人的智識怎麼能夠達到呢？推辭不掉，於是寫下這粗陋的偈語，來應付他們的請求：上人您去朝拜文殊菩薩，親自聽聞那震動大地、如金毛獅子般的吼聲。心中的狐疑全都盪滌乾淨，正午時分面向南方，卻能看到北斗星。五座山峰高聳入雲，俯視眾多的寺廟，就像鋪開的圖畫一樣。整個大地山河都呈現出金色，樹林池塘都閃耀著光輝。寶劍倚天而立，寒光凜冽，聖與凡的情感全都掃除乾淨。五百位賢聖僧人，當下就脫離了煩惱。依靠著釋迦老子，推翻了維摩詰居士的凈土。釋迦也難以分辨清楚，維摩詰居士也只能忍氣吞聲。殺與活，放與擒，都超出了思議的範圍，逆行與順化，也超越了常情。刀山和淫舍，常常談論四諦之輪。堵塞住耳根，才能真正聽聞。大智慧的洞明，不是從外而得的，屠夫、賣酒的、背貨的，都是通往玄妙之門的途徑。道人想要再次相見，翻身一跤跌倒在光明殿。頂門上的眼睛正直，沒有絲毫的嫌疑和猜忌，佛頭就是佛頭，全體顯現。從此遍游諸佛剎土，在諸佛那裡聽聞妙法，一一三昧都得到總持，利益他人和利益自己，原本就沒有欠缺。崇善住山雁門野衲子庵性徹，洞然，書寫于臺山清涼石上。

古並崇善禪寺

常住記

釋慧祥《清涼傳》，見於《宋史·藝文志》。而《廣傳》、《續傳》，則《史志》以及各家藏書志，都沒有著錄。杭州何夢華(元錫)得到它，給阮文達看。阮文達，繕寫記錄下來進呈給皇帝，世人才知道有這本書。天府的卷軸，不是普通人能夠窺見的。阮氏文選樓的書，又毀於火災。藏書家都以不能見到這本書為遺憾。這本書的原本，現在藏在歸安陸氏皕宋樓。武陵趙君伯藏(於密)通過居中斡旋才得以借來閱讀。紙張脆弱得幾乎不能觸控。其中遺失了《廣傳》中卷。(清翊)擔心它日漸湮沒，於是刊印出版。很遺憾遺失了那一卷。恰好錢塘丁氏正修堂藏有鈔本，那麼

【English Translation】 English version: I. Moreover, how can the wisdom and knowledge of ordinary beings reach the inconceivable realm of the Great Sage? Unable to decline the request, I write this clumsy verse to fulfill it: The venerable one went to pay homage to Manjusri (Bodhisattva of Wisdom), personally hearing the earth-shaking roar like that of a golden-haired lion. The doubts and hesitations in his heart were completely swept away, and at noon, facing south, he could see the Big Dipper. The five peaks rise tall into the sky, looking down upon the many temples as if they were laid out like a map. The entire earth, mountains, and rivers appear golden, and the forests and ponds shine with light. The precious sword leans against the sky, its cold light piercing, sweeping away all emotions of the sacred and the mundane. Five hundred virtuous and holy monks, at that moment, were freed from their afflictions. Leaning on Shakyamuni (the historical Buddha), overturning the pure land of Vimalakirti (a wise layperson). Shakyamuni could not clearly distinguish, and Vimalakirti could only swallow his breath in silence. Killing and giving life, releasing and capturing, all exceed the realm of thought, and going against the grain and conforming to it transcend ordinary emotions. The mountain of knives and the house of lust, constantly discussing the wheel of the Four Noble Truths. Blocking the ears is the only way to truly hear. The clear understanding of great wisdom is not obtained from the outside; butchers, wine sellers, and porters are all paths to the mysterious gate. The Daoist intends to meet again, falling head over heels into the Palace of Light. The eye on the crown of his head is upright, without any suspicion or doubt; the Buddha-head is the Buddha-head, the whole body manifested. From then on, he traveled throughout the Buddha-lands, hearing the wonderful Dharma from all the Buddhas, and each Samadhi (state of meditative consciousness) was completely mastered, benefiting others and benefiting oneself, originally without lack. Chongshan, residing in the mountains, a wild mendicant of Yanmen, An Xingche, clearly and thoroughly, wrote this on the Cool and Clear Stone of Mount Tai.

Ancient and Concurrent Chongshan Chan Temple

Permanent Residence Record

The 'Biography of Qingliang' by Shi Huixiang is found in the 'Arts and Literature Records' of the 'History of the Song Dynasty'. However, the 'Extensive Biography' and 'Continued Biography' are not recorded in the 'History Records' or in the book catalogs of various families. He Menghua (Yuanxi) of Hangzhou obtained it and showed it to Ruan Wenda. Ruan Wenda copied it and presented it to the emperor, and the world then knew of this book. The scrolls of the Heavenly Treasury are not something that ordinary people can glimpse. The books in Ruan's Wenxuan Tower were also destroyed by fire. Book collectors regret not being able to see this book. The original of this book is now stored in the Bi Song Lou of the Lu family in Guian. Zhao Junbo Cang (Yu Mi) of Wuling was able to borrow it for reading through mediation. The paper is so fragile that it is almost impossible to touch. The middle volume of the 'Extensive Biography' is missing. (Qing Yi) feared that it would be lost over time, so he had it printed and published. It is a pity that the missing volume was lost. Fortunately, the Zhengxiu Hall of the Ding family in Qiantang has a manuscript copy, so

佚卷存焉。亟合梓之。甫成全璧。鈔本訛字頗多。然無可校正。姑仍其舊。憶咸豐同治間。游跡淹留太原。距臺山僅數百里。塵鞅牽絆。竟未游禮靈峰。今筋力日衰。息影東南。五頂雲山。無因投跡。香火緣慳。撫書慨嘆。光緒甲申十月。吳縣蔣清翊字敬臣識。

四庫未收書目提要(儀徴坑氏揅經室外集)

古清涼傳二卷。廣清涼傳三卷。續清涼傳二卷。

唐釋慧祥撰古清涼傳。宋釋延一撰廣清涼傳續清涼傳。宋張商英朱弁所撰。廣續二編。藏書家。多未著錄。惟古清涼傳。見宋史藝文志。凡方城名勝。及高僧靈蹟。莫不詳載。延一收捃故實。推廣祥傳。更記寺名勝跡。以及靈異藥物。其中多涉及儒家。且有六朝人文。如晉釋支遁文殊像贊序。又殷晉安郄濟川贊。並世所希見。而遁序。尤足補本集之所佚。若王勃釋迦如來成道記。釋迦佛賦。今四傑集。文苑英華。俱無之。是編或以為金大定時。寺中藏版。末附補陀傳峨嵋贊。乃元人所集。明釋。又從而附綴之也。

案。是書原本。今在歸安陸氏皕宋樓。實洪武丙子。山西崇善寺所刊。末綴寺僧性徹募刊緣起云。重刊釋迦賦。帝王崇教事蹟。成道記。補陀傳。清涼傳。合部印施。其王勃文二首。各自為書。不在延一傳。又郄濟川。宋嘉祐時人

{ "translations": [ "現代漢語譯本：", "此佚失的卷冊得以儲存，應儘快付梓印刷，使其成為完整的作品。抄本中存在許多訛誤的字，但沒有可以用來校正的版本，所以暫時保持原樣。回憶咸豐、同治年間，我遊歷並停留于太原，距離五臺山只有數百里。但因俗事纏身，最終未能前往靈峰朝拜。如今我身體日漸衰弱，隱居在東南地區，五頂雲山，沒有機會前往。看來我與五臺山的香火緣分很淺薄，只能撫摸著書本感嘆。光緒甲申年十月，吳縣蔣清翊，字敬臣識。", "", "《四庫未收書目提要》（儀徴坑氏揅經室外集）", "", "《古清涼傳》二卷，《廣清涼傳》三卷，《續清涼傳》二卷。", "", "唐代釋慧祥撰寫《古清涼傳》，宋代釋延一撰寫《廣清涼傳》、《續清涼傳》。宋代張商英、朱弁所撰寫《廣清涼傳》、《續清涼傳》。藏書家大多沒有著錄這些書，只有《古清涼傳》見於《宋史·藝文志》。書中詳細記載了方城（指五臺山）的名勝古蹟以及高僧的靈異事蹟。延一收集並整理了前人的事蹟，推廣了慧祥的傳記，更記載了寺廟的名稱、名勝古蹟，以及靈異的藥物。其中很多內容涉及儒家，並且有六朝時期的人文內容，例如晉代釋支遁的《文殊像贊序》，以及殷晉安的郄濟川贊，這些都是世間罕見的。而支遁的序文，尤其可以彌補本集中的缺失。至於王勃的《釋迦如來成道記》、《釋迦佛賦》，在《四傑集》、《文苑英華》中都沒有收錄。這個版本或許是金朝大定年間，寺廟中藏有的版本。末尾附加的《補陀傳》、《峨嵋贊》，是元朝人所收集的，明代的僧人又在後面附加的。", "", "考證：這本書的原本，現在在歸安陸氏的皕宋樓。實際上是洪武丙子年，山西崇善寺所刊印的。末尾附有寺僧性徹的募刊緣起，說要重新刊印《釋迦賦》、《帝王崇教事蹟》、《成道記》、《補陀傳》、《清涼傳》，合在一起印施。其中王勃的兩篇文章，各自成為一本書，不在延一的傳記中。另外，郄濟川是宋嘉祐年間的人。" ], "english_translations": [ "English version:", "This lost volume is preserved and should be printed as soon as possible to make it a complete work. There are many erroneous characters in the manuscript, but there is no version available for correction, so it will be kept as it is for the time being. I recall that during the Xianfeng and Tongzhi years, I traveled and stayed in Taiyuan, only a few hundred miles away from Mount Wutai (Taishan). However, due to worldly affairs, I was unable to visit Lingfeng Temple. Now that my health is declining, I am living in seclusion in the southeast region, and there is no opportunity to visit the cloud-covered mountains of the Five Peaks (Wuding Yunshan). It seems that my karmic connection with Mount Wutai is shallow, and I can only sigh while stroking the book. In the tenth month of the Jia Shen year of Guangxu, Jiang Qingyi, courtesy name Jingchen, of Wuxian, records this.", "", "Abstracts of Unrecorded Books in the Siku Quanshu (Outer Collection of the Yan Jing Studio of the Yi Zheng Keng Clan)", "", "The Ancient Record of Qingliang (Gu Qingliang Zhuan) in two volumes, the Extensive Record of Qingliang (Guang Qingliang Zhuan) in three volumes, and the Continued Record of Qingliang (Xu Qingliang Zhuan) in two volumes.", "", "The Ancient Record of Qingliang was written by the Tang Dynasty monk Huixiang (Shi Huixiang), and the Extensive Record of Qingliang and the Continued Record of Qingliang were written by the Song Dynasty monk Yanyi (Shi Yanyi). The Extensive Record and Continued Record were compiled by Zhang Shangying and Zhu Bian of the Song Dynasty. Most book collectors have not recorded these books, only the Ancient Record of Qingliang is found in the 'Arts and Literature' section of the History of the Song Dynasty (Song Shi Yiwen Zhi). The book details the famous scenic spots and historical sites of Fangcheng (referring to Mount Wutai), as well as the miraculous deeds of eminent monks. Yanyi collected and compiled the deeds of his predecessors, promoted Huixiang's biography, and further recorded the names of temples, famous scenic spots, and miraculous medicines. Much of the content involves Confucianism, and there are also cultural contents from the Six Dynasties period, such as the 'Preface to the Eulogy of Manjusri Image' (Wenshu Xiang Zan Xu) by the Jin Dynasty monk Zhidun (Shi Zhidun), and the eulogy by Xie Jichuan (Xie Jichuan) of Yin Jinan, which are rare in the world. And Zhidun's preface can especially make up for the missing parts of this collection. As for Wang Bo's 'Record of the Enlightenment of Sakyamuni Tathagata' (Shijia Rulai Chengdao Ji) and 'Ode to Sakyamuni Buddha' (Shijia Fo Fu), they are not included in the 'Collection of Four Talents' (Sijie Ji) or the 'Collection of Literary Flowers' (Wenyuan Yinghua). 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。廣清涼傳序。是其撰。亦非六朝人。此皆提要之誤。補陀傳。為元盛熙明撰。熙明出處。具陶九完成的書史會要。提要亦未及考。性徹原刊。無峨嵋贊。天順壬午。五臺廣緣寺。重刊此書。始附綴之(錢塘丁氏正修堂。有鈔本。乃據天順本影寫者。行字悉同洪武本。惟版縫刊施錢人姓名為異)今王勃釋迦佛賦。成道記。已刊入(清翊)所注王子安集。二十卷內。崇教事蹟。多佞佛語。峨眉贊尤鄙俚。概削不刊。惟刊清涼傳補陀傳云。光緒甲申十月。吳縣蔣清翊字敬臣識。

【現代漢語翻譯】現代漢語譯本：《廣清涼傳序》是其撰寫，並非六朝人所作。這些都是《提要》的錯誤。《補陀傳》為元代盛熙明所撰寫，盛熙明的生平事蹟記載在陶九成的《書史會要》中，《提要》也未曾考證到。性徹原刊本沒有《峨嵋贊》。天順壬午年，五臺山廣緣寺重刊此書時，才附加上去（錢塘丁氏正修堂有鈔本，是根據天順本影寫而成，行字完全相同于洪武本，只是版縫刊刻的施錢人姓名不同）。現在王勃的《釋迦佛賦》、《成道記》已經刊入（清翊）所注的《王子安集》二十卷內。其中崇教事蹟多為諂媚佛的言語，《峨眉贊》尤其鄙俗淺陋，全部刪削不刊登。只刊登《清涼傳》、《補陀傳》。光緒甲申十月，吳縣蔣清翊（字敬臣）識。專有名詞解釋：《廣清涼傳序》：對《廣清涼傳》一書的序言。六朝：指中國歷史上從三國到隋朝的六個朝代。《提要》：指《四庫全書總目提要》，是對《四庫全書》各書的提要。《補陀傳》：關於普陀山（佛教名山）的傳記。盛熙明：元代人。陶九成：《書史會要》的作者。《書史會要》：一部記錄歷代書法家和書法作品的書籍。性徹：人名，可能是刊印者。《峨嵋贊》：讚頌峨眉山（佛教名山）的文章。天順壬午：明朝天順年間的一個年份。五臺山廣緣寺：位於五臺山的一座寺廟。錢塘丁氏正修堂：錢塘丁氏的堂號。洪武本：明朝洪武年間刊印的版本。王勃：唐代著名詩人。《釋迦佛賦》：王勃所作的關於釋迦牟尼佛的賦。《成道記》：關於釋迦牟尼佛成道的故事。（清翊）所注《王子安集》：清翊註釋的王勃（字子安）的文集。光緒甲申：清朝光緒年間的一個年份。吳縣：地名，位於今江蘇省蘇州市。蔣清翊：人名，字敬臣。

【English Translation】 English version: The preface to 'Guang Qingliang Zhuan' (Extensive Records of Qingliang Mountain) was written by him, not by someone from the Six Dynasties period. These are all errors in the 'Summary'. 'Bu Tuo Zhuan' (Records of Mount Putuo) was written by Sheng Ximing of the Yuan Dynasty. Sheng Ximing's life and career are recorded in Tao Jiucheng's 'Shushi Huiyao' (Essentials of Calligraphy History), which the 'Summary' also failed to examine. The original edition by Xingche did not include 'Emei Zan' (Eulogy of Mount Emei). In the Renwu year of the Tianshun era, Guangyuan Temple on Mount Wutai reprinted this book and appended it (There is a manuscript copy in the Zhengxiu Hall of the Ding family in Qiantang, which is a photographic copy based on the Tianshun edition, with the line characters completely identical to the Hongwu edition, only the names of the donors engraved in the binding seams are different). Now, Wang Bo's 'Shijia Fo Fu' (Rhapsody on Shakyamuni Buddha) and 'Chengdao Ji' (Record of Enlightenment) have been published in the twenty-volume 'Wang Zian Ji' (Collection of Wang Bo, annotated by Qingyi). The sections on religious affairs are mostly flattering words to the Buddha, and the 'Emei Zan' is particularly vulgar and shallow, so they are all deleted and not published. Only 'Qingliang Zhuan' and 'Bu Tuo Zhuan' are published. In the tenth month of the Jiashen year of the Guangxu era, written by Jiang Qingyi (style name Jingchen) of Wuxian. Explanation of proper nouns: 'Guang Qingliang Zhuan' (Extensive Records of Qingliang Mountain): The preface to the book 'Guang Qingliang Zhuan'. Six Dynasties: Refers to the six dynasties in Chinese history from the Three Kingdoms to the Sui Dynasty. 'Summary': Refers to the 'General Catalogue Summary of the Complete Library in Four Sections', which is a summary of each book in the 'Complete Library in Four Sections'. 'Bu Tuo Zhuan' (Records of Mount Putuo): A biography about Mount Putuo (a famous Buddhist mountain). Sheng Ximing: A person from the Yuan Dynasty. Tao Jiucheng: The author of 'Shushi Huiyao'. 'Shushi Huiyao' (Essentials of Calligraphy History): A book recording calligraphers and calligraphy works of past dynasties. Xingche: A personal name, possibly the publisher. 'Emei Zan' (Eulogy of Mount Emei): An article praising Mount Emei (a famous Buddhist mountain). Tianshun Renwu: A year in the Tianshun era of the Ming Dynasty. Guangyuan Temple on Mount Wutai: A temple located on Mount Wutai. Zhengxiu Hall of the Ding family in Qiantang: The hall name of the Ding family in Qiantang. Hongwu edition: The edition printed during the Hongwu era of the Ming Dynasty. Wang Bo: A famous poet of the Tang Dynasty. 'Shijia Fo Fu' (Rhapsody on Shakyamuni Buddha): A rhapsody about Shakyamuni Buddha written by Wang Bo. 'Chengdao Ji' (Record of Enlightenment): A story about the enlightenment of Shakyamuni Buddha. 'Wang Zian Ji' (Collection of Wang Bo, annotated by Qingyi): A collection of Wang Bo's (style name Zian) works annotated by Qingyi. Guangxu Jiashen: A year in the Guangxu era of the Qing Dynasty. Wuxian: A place name, located in present-day Suzhou City, Jiangsu Province. Jiang Qingyi: A personal name, style name Jingchen.