T51n2101_補陀洛迦山傳
大正藏第 51 冊 No. 2101 補陀洛迦山傳
No. 2101
補陀洛迦山傳題辭
大元丘茲盛熙明述
九州之山川。具載於書傳。山海之詭奇。亦見於圖記。其來尚矣。謹按。補陀洛迦者。蓋梵名也。華言小白華。方廣華嚴言。善財第二十八。參觀自在菩薩。與諸大菩薩。圍繞說法。蓋此地也。然世無知者。始自唐朝梵僧來睹神變。而補陀洛迦山之名。遂傳焉。盤礴于東越之境。窅芒乎巨浸之中。石洞嵌巖。林巒清邃。有道者居之。而阿蘭若兆興焉。自非好奇探幽。乘桴泛槎者。罕能至也。惟我。
皇元。際天所覆。均被化育。梯航所及。靈蹟悉著。至於茲山。瞻拜相繼肸蚃昭答。不可勝紀矣。然圖志脫漏。言辭庸謬。四方不傳。仆。頃因謝病。偶在海濱。恭叩靈躅。旁搜經籍。首集自在之功德。繼考洞宇之勝概。若夫由心所見。光景斯彰。因緣有時。廟塔興建。具載於篇。能遊目者。不起于坐。飛神于大方之外。當知清凈光明廣大悲心。與菩薩無二。推惻隱之端。躬行於日用之間。非徒空言也。儻欲南詢。亦必問津於此。而與善財同乘般若慈舟。共達毗盧性境。入海印之三昧。證大悲之法門。圓解脫之深因。滿普賢之愿海。普令法界含生。盡登菩提彼岸者。豈
【現代漢語翻譯】 現代漢語譯本 大正藏第 51 冊 No. 2101 《補陀洛迦山傳》
No. 2101
《補陀洛迦山傳》題辭
大元丘茲盛熙明 述
九州的山川，都詳細記載在書籍中。山海的奇異景象，也見於圖畫記錄。這種情況由來已久。我仔細查考，補陀洛迦（Potalaka）這個名稱，是梵語的音譯，漢譯為小白華或方廣華。在《華嚴經》中記載，善財童子第二十八參，參訪自在菩薩（Avalokiteśvara）。自在菩薩與諸大菩薩，圍繞說法的地方，就是這裡。然而世人卻不知道。自從唐朝有梵僧來此，親眼見到神奇的變化，補陀洛迦山的名字，才因此流傳開來。它盤踞在東越的邊境，隱沒在茫茫大海之中。石洞和山巖相互嵌合，林木山巒清幽深邃。有修行的人居住在這裡，阿蘭若（arañña，意為寂靜處，遠離塵囂的修行場所）也因此興盛起來。如果不是喜歡探奇尋幽，乘坐木筏或小船的人，很難到達這裡。只有我，
皇元時代，上天所覆蓋的地方，都受到教化滋養。梯航所到達的地方，靈異的足跡都顯現出來。至於這座山，瞻仰拜謁的人絡繹不絕，感應昭著，數不勝數。然而圖志記載有脫漏，言辭也平庸錯誤，以致四方不能流傳。我近來因為生病辭官，偶然來到海邊。恭敬地探訪靈蹟，廣泛蒐集經書典籍。首先彙集自在菩薩的功德，接著考察洞穴山宇的勝景概況。至於由內心所見到的景象，光明自然彰顯。因緣時節到來，廟宇寶塔興建。都詳細記載在這篇文章中。能夠遊覽觀看的人，即使不離開座位，也能讓精神飛翔于廣闊的天地之外。應當知道清凈光明廣大悲心，與菩薩沒有差別。推及惻隱之心，親身實踐于日常生活中，不是空談而已。如果想要南行尋訪，也必定要在這裡詢問渡口。從而與善財童子一同乘坐般若（prajña，意為智慧）慈悲之舟，共同到達毗盧（Vairocana，意為光明遍照）性海的境界，進入海印三昧（samādhi，意為禪定），證得大悲法門，圓滿解脫的深遠因緣，滿足普賢菩薩的愿海，普遍使法界一切眾生，都登上菩提（bodhi，意為覺悟）的彼岸。難道
【English Translation】 English version Tripitaka Volume 51 No. 2101 Records of Mount Potalaka
No. 2101
Preface to Records of Mount Potalaka
Written by Sheng Ximing of the Great Yuan Dynasty
The mountains and rivers of the Nine Provinces are fully recorded in books and biographies. The strange and unusual sights of mountains and seas are also found in illustrated records. This has been the case for a long time. According to my research, Potalaka is a transliteration of a Sanskrit name, which translates to 'Small White Flower' or 'Square and Broad Flower' in Chinese. The Avataṃsaka Sūtra mentions that Sudhana's twenty-eighth pilgrimage was to visit Avalokiteśvara. This is the place where Avalokiteśvara and other great Bodhisattvas gather to expound the Dharma. However, the world does not know this. It was only after a Sanskrit monk from the Tang Dynasty came here and personally witnessed the miraculous transformations that the name of Mount Potalaka became known. It is located on the border of Dongyue, hidden in the vast ocean. Stone caves and cliffs are intertwined, and the forests and mountains are serene and secluded. Practitioners reside here, and āraññas (quiet places, places of practice away from the hustle and bustle) have flourished as a result. Unless one is fond of exploring the strange and seeking the secluded, and travels by raft or small boat, it is rare to reach this place. Only in our
Imperial Yuan Dynasty, all that is covered by the heavens is nurtured and transformed. Wherever ships can reach, spiritual traces are evident. As for this mountain, the number of people who come to pay homage and worship is endless, and the responses are obvious and countless. However, the records in the gazetteers are incomplete, and the language is mediocre and erroneous, so it cannot be spread to all directions. I recently resigned from my post due to illness and happened to be by the sea. I respectfully visited the spiritual sites and extensively searched through scriptures and books. First, I compiled the merits and virtues of Avalokiteśvara, and then I examined the scenic overview of the caves and mountain dwellings. As for the scenes seen by the mind, the light naturally manifests. When the conditions are right, temples and pagodas are built. All are recorded in this article. Those who can travel and see, even without leaving their seats, can let their spirits fly beyond the vast world. One should know that pure, bright, vast, and compassionate hearts are no different from those of a Bodhisattva. Extending the heart of compassion and practicing it in daily life is not just empty talk. If one wishes to travel south in search of enlightenment, one must also inquire about the ferry here. Then, together with Sudhana, one can ride the prajña (wisdom) and compassionate boat, reach the realm of Vairocana (the all-illuminating) nature, enter the samādhi (meditative absorption) of the Ocean Seal, attain the Dharma gate of great compassion, fulfill the profound causes of complete liberation, and fulfill the ocean of vows of Samantabhadra, universally enabling all sentient beings in the Dharma realm to reach the other shore of bodhi (enlightenment). How could
虛謬哉。
補陀洛迦山傳自在功德品第一洞宇封域品第二應感祥瑞品第三興建沿革品第四附錄第五觀音大士贊第六名賢詩詠第七
自在功德品第一
釋典所載。菩薩名號。如恒河沙數。不可勝計。惟觀自在洋洋赫赫功德。獨顯乎世間。凡遇厄難。竭誠稱念。稽首請命。亦往往如影響。誠由行愿弘深。大悲無礙之力也。廣如藏教。今略陳之。
梵云阿哩耶婆盧吉帝。此云聖觀世音。又梵云阿嚩盧枳帝濕伐羅。此云觀自在。諸經所稱。或單云觀世音。或云觀自在。或兼云觀世音自在。觀音三昧經。及大悲經。悲華諸經說。此菩薩。久已成佛。號正法明如來。又云。后成正覺。號遍出一切光明功德山王如來。楞嚴經云。觀世音菩薩言。我昔于無數恒河沙劫。有佛出現。名觀世音。教我從聞思修入三摩地。從於聞中。入流亡所。所入既寂。動靜二相。瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。忽然超滅世出世間。十方圓明。上合十方諸佛本覺妙心。同一慈力。下合十方一切六道眾生。同一悲仰。由於供養觀音如來。蒙授如幻聞熏聞脩金剛三昧。身成三十二應。入諸國土。所謂佛身。獨覺。緣覺。聲聞。梵王。帝釋。自在天。大自在天。天大將
【現代漢語翻譯】 現代漢語譯本： 多麼虛妄啊。
補陀洛迦山傳 自在功德品第一 洞宇封域品第二 應感祥瑞品第三 興建沿革品第四 附錄第五 觀音大士贊第六 名賢詩詠第七
自在功德品第一
釋典所記載的菩薩名號，如恒河沙數般眾多，不可勝數。唯有觀自在（Avalokiteśvara）洋溢顯赫的功德，獨顯於世間。凡是遇到厄難，竭誠稱念，稽首禮拜，也往往如影隨形般應驗。這實在是因為祂的行愿弘深，大悲無礙之力啊。詳細內容廣如藏教所載，現在略述一二。
梵語稱『阿哩耶婆盧吉帝』（Ārya Avalokiteśvara），這裡翻譯為『聖觀世音』。又梵語稱『阿嚩盧枳帝濕伐羅』（Avalokiteśvara），這裡翻譯為『觀自在』。諸經所稱，或者單稱『觀世音』，或者稱『觀自在』，或者兼稱『觀世音自在』。《觀音三昧經》以及《大悲經》、《悲華經》等經書說，這位菩薩，早已成佛，號為正法明如來。又說，後來成正覺，號為遍出一切光明功德山王如來。《楞嚴經》云，觀世音菩薩說：『我過去于無數恒河沙劫前，有佛出現，名為觀世音。教我從聽聞、思考、修習入三摩地（Samādhi，禪定）。從聽聞之中，入于流亡所。所入之處既已寂滅，動靜二相，瞭然不生。如此漸次增進，聽聞與所聞都窮盡。窮盡聽聞之後，不住于窮盡。覺知與所覺都空寂。空寂之覺達到極圓滿。空寂與所空都泯滅。生滅既已泯滅，寂滅便現前。忽然超越世間與出世間，十方圓明。上合十方諸佛的本覺妙心，同一慈力。下合十方一切六道眾生，同一悲仰。』由於供養觀音如來，蒙受如幻聞熏聞脩金剛三昧（Vajra Samādhi，金剛禪定），身成三十二應，入諸國土。所謂佛身、獨覺、緣覺、聲聞、梵王、帝釋、自在天、大自在天、天大將
【English Translation】 English version: Alas, how illusory!
The Chronicle of Mount Potalaka: Chapter 1, Merits and Virtues of Avalokiteśvara; Chapter 2, Caves and Territories; Chapter 3, Auspicious Omens and Responses; Chapter 4, Construction and Evolution; Chapter 5, Appendix; Chapter 6, Eulogy to the Great Bodhisattva Guanyin; Chapter 7, Poems by Eminent Scholars
Chapter 1: Merits and Virtues of Avalokiteśvara
The Buddhist scriptures record bodhisattvas' names as numerous as the sands of the Ganges River, beyond calculation. Only Avalokiteśvara's (觀自在) vast and illustrious merits and virtues uniquely manifest in the world. Whenever encountering hardship, sincere recitation and prostration often bring responses like echoes. This is truly due to the profoundness of His vows and the unobstructed power of great compassion. Details are extensively recorded in the Tripitaka; here, a brief account is given.
In Sanskrit, He is called 『Ārya Avalokiteśvara』 (阿哩耶婆盧吉帝), which is translated here as 『Holy Avalokiteśvara (聖觀世音)』. Also, in Sanskrit, He is called 『Avalokiteśvara』 (阿嚩盧枳帝濕伐羅), which is translated here as 『Avalokiteśvara (觀自在)』. In various scriptures, He is referred to as either 『Avalokiteśvara (觀世音)』 alone, or 『Avalokiteśvara (觀自在)』, or both 『Avalokiteśvara (觀世音) and Avalokiteśvara (觀自在)』. The Avalokiteśvara Samadhi Sutra, the Great Compassion Sutra, and the Karunapundarika Sutra state that this Bodhisattva has long since become a Buddha, named the Tathagata of Right Dharma Brightness. It is also said that He will later attain perfect enlightenment, named the Tathagata, King of Meritorious Virtue Mountain, Who Universally Emits All Light. The Surangama Sutra states, 『Avalokiteśvara Bodhisattva said: 「In the past, countless kalpas ago, as numerous as the sands of the Ganges River, a Buddha appeared named Avalokiteśvara. He taught me to enter Samadhi (三摩地, meditative absorption) through hearing, thinking, and cultivation. From hearing, I entered the stream of forgetting the object. When the object of entry was extinguished, the two aspects of movement and stillness clearly did not arise. Gradually increasing in this way, hearing and what is heard were exhausted. After exhausting hearing, I did not dwell on exhaustion. Awareness and what is aware became empty. The emptiness of awareness reached perfect completeness. Emptiness and what is emptied were extinguished. Since arising and ceasing were extinguished, stillness manifested. Suddenly transcending the mundane and supramundane, the ten directions were perfectly illuminated. Above, I united with the original, wondrous mind of all Buddhas in the ten directions, sharing the same compassionate power. Below, I united with all sentient beings in the six realms in the ten directions, sharing the same longing and reliance.」』 Because of making offerings to Avalokiteśvara Tathagata, I received the Vajra Samadhi (金剛三昧, diamond samadhi) of illusory hearing, perfuming, hearing, and cultivation, and my body manifested in thirty-two forms, entering various lands. These forms include Buddha bodies, Pratyekabuddhas, Arhats, Sravakas, Brahma Kings, Indra, Isvara Deva, Maha-isvara Deva, and great celestial generals.
軍。四天王。及天王太子。人王。長者。居士。宰官。婆羅門。比丘。比丘尼。優婆塞。優婆夷。女主。童男。童女。天龍。藥叉。乾闥婆。阿修羅。緊那羅。摩呼羅伽。人非人等。我于彼前。皆現其身。而為說法。令其成就。令諸眾生。獲十四種無畏功德。彼佛。嘆我善得圓通法門。授記我為觀世音號。由我觀想十方圓明。故觀音名。遍十方界。
法華經說。若有眾生。受諸苦惱。一心稱觀世音菩薩名號。既得解脫。若水火雷電。龍蛇惡獸。夜叉羅剎。王難枷鎖。軍陣怨賊。諸難之中。能施無畏。于苦惱死厄。能作依怙。現三十二身。隨類說法。地獄鬼畜生。生老病死苦。以漸悉令滅。
大悲心總持經云。若有誦持大悲咒者。即滅百千億劫生死重罪。不墮惡趣。臨命終時。十方諸佛。皆來授手。隨愿往生諸凈土中。能獲無量等持辯才。解脫八難。滅除三毒。一切所求。無不成就。大悲總持具載別本。
藏教密乘經中所載。觀自在菩薩。為蓮華部主。現諸神變。忿怒則稱馬首明王。救度則聖多羅尊。滿諸愿則大準提尊。及如意輪王。不空罥索。乃至師子吼。並毗俱𦙁。一髻責項。白衣葉衣。千首千臂。皆有儀軌。真言略舉其名。若西天。未譯番本。師傳本續。真言要門。未易悉究。
今上即
【現代漢語翻譯】 現代漢語譯本： 軍眾、四天王（佛教護法神）、以及天王太子、人王、長者、居士（在家佛教信徒）、宰官、婆羅門（古印度祭司階層）、比丘（男性出家僧侶）、比丘尼（女性出家僧侶）、優婆塞（男性在家佛教信徒）、優婆夷（女性在家佛教信徒）、女主、童男、童女、天龍（天上的龍族）、藥叉（一種神祇）、乾闥婆（一種天神，以音樂為生）、阿修羅（一種好戰的神祇）、緊那羅（一種天神，擅長音樂）、摩呼羅伽（一種蛇神）、人非人等，我在他們面前，都顯現我的身形，為他們說法，使他們成就，使一切眾生，獲得十四種無畏的功德。彼佛（指過去的佛）讚歎我善於獲得圓通的法門，授記我為觀世音（Avalokiteśvara）的稱號。由於我觀想十方圓滿光明，所以觀音（Avalokiteśvara）的名字，遍佈十方世界。 《法華經》說，如果有眾生，遭受各種苦惱，一心稱念觀世音菩薩（Avalokiteśvara Bodhisattva）的名號，就能得到解脫。如果遇到水災、火災、雷電、龍、蛇、惡獸、夜叉（一種惡鬼）、羅剎（一種惡鬼）、王難（國王的災難）、枷鎖、軍陣、怨賊等各種災難之中，觀世音菩薩（Avalokiteśvara Bodhisattva）能施予無畏，在苦惱和死亡的厄運中，能作為依靠和救助。他顯現三十二種化身，隨順不同的種類說法。對於地獄、餓鬼、畜生道的眾生，以及生、老、病、死之苦，觀世音菩薩（Avalokiteśvara Bodhisattva）會逐漸使他們滅除。 《大悲心總持經》說，如果有人誦持大悲咒，就能滅除百千億劫的生死重罪，不墮入惡道。臨命終時，十方諸佛，都會來授手接引，隨其願望往生到各個凈土之中。能獲得無量三昧和辯才，解脫八難，滅除貪、嗔、癡三毒，一切所求，沒有不成就的。《大悲總持》的詳細內容記載在其他版本中。 藏傳佛教密乘經典中所記載，觀自在菩薩（Avalokiteśvara Bodhisattva）是蓮花部的部主，顯現各種神通變化。忿怒時則稱為馬頭明王（Hayagriva），救度時則稱為聖多羅尊（Tara），滿足各種願望時則稱為大準提尊（Cundi），以及如意輪王（Cintamanicakra）、不空罥索（Amoghapasa），乃至獅子吼（Simhanada），以及毗俱胝（Bhrkuti）、一髻責項（Ekajati）、白衣觀音（Pandara Vasini）、葉衣觀音（Parnashavari）、千手千臂觀音（Sahasrabhuja），都有相應的儀軌和真言，這裡只是簡略地列舉其名。至於西天（印度）未翻譯的梵文字、師傳的本續、真言的要門，難以全部詳細研究。 今上即
【English Translation】 English version: Armies, the Four Heavenly Kings (guardian deities in Buddhism), and the Heavenly King's princes, human kings, elders, laymen (Buddhist devotees), officials, Brahmins (ancient Indian priestly class), Bhikshus (male monks), Bhikshunis (female monks), Upasakas (male lay devotees), Upasikas (female lay devotees), women, young boys, young girls, Devas (heavenly beings), Nagas (dragons), Yakshas (a type of deity), Gandharvas (a type of celestial musician), Asuras (a type of warring deity), Kinnaras (a type of celestial musician), Mahoragas (a type of serpent deity), humans and non-humans, before them all, I manifest my form and preach the Dharma, enabling them to achieve enlightenment, enabling all sentient beings to obtain the fourteen kinds of fearlessness. That Buddha (referring to past Buddhas) praised me for skillfully attaining the Dharma of perfect penetration, and prophesied that I would be named Avalokiteśvara (the Bodhisattva who perceives the sounds of the world). Because I contemplate the perfect and bright light of the ten directions, the name Avalokiteśvara (Guanyin) pervades the ten directions. The Lotus Sutra says, 'If there are sentient beings who suffer various afflictions, and single-mindedly call upon the name of Avalokiteśvara Bodhisattva, they will be liberated. If they encounter floods, fires, lightning, dragons, snakes, fierce beasts, Yakshas (a type of demon), Rakshasas (a type of demon), royal calamities, imprisonment, armies, enemies, Avalokiteśvara Bodhisattva can bestow fearlessness in all these difficulties, and can serve as a refuge and help in the suffering and death. He manifests thirty-two forms, preaching the Dharma according to different categories. For beings in hell, hungry ghosts, animals, and the suffering of birth, old age, sickness, and death, Avalokiteśvara Bodhisattva will gradually cause them to cease.' The Great Compassion Dharani Sutra says, 'If there are those who recite and uphold the Great Compassion Mantra, they will extinguish the heavy sins of birth and death for hundreds of thousands of millions of kalpas (aeons), and will not fall into evil realms. When approaching the end of life, all the Buddhas of the ten directions will come to extend their hands and guide them to be reborn in various Pure Lands according to their wishes. They will obtain immeasurable samadhi and eloquence, be liberated from the eight difficulties, eliminate the three poisons of greed, hatred, and delusion, and all their requests will be fulfilled. The detailed content of the Great Compassion Dharani is recorded in other versions.' As recorded in the esoteric scriptures of Tibetan Buddhism, Avalokiteśvara Bodhisattva is the lord of the Lotus family, manifesting various miraculous transformations. When wrathful, he is called Hayagriva (the Horse-Headed King); when saving, he is called Tara (the Holy Tara); when fulfilling various wishes, he is called Cundi (the Great Cundi), as well as Cintamanicakra (the Wish-Fulfilling Wheel King), Amoghapasa (the Infallible Lasso), and even Simhanada (the Lion's Roar), as well as Bhrkuti, Ekajati, Pandara Vasini (White-Robed Guanyin), Parnashavari (Leaf-Clad Guanyin), Sahasrabhuja (Thousand-Armed Guanyin), all of which have corresponding rituals and mantras, here only briefly listing their names. As for the untranslated Sanskrit texts from the Western Regions (India), the lineage of teachers, the essential points of the mantras, it is difficult to fully investigate in detail. Now, the current
位之初。聖師大寶葛嚕麻瓦。自西域來京師。解行淵深。福慧具足。明通三世。闡揚一乘。同自在之慈悲。宣六字之神力。上自宮庭王臣。下及士庶。均蒙法施。靈感寔多。不可備錄。將非大士之應化者乎。然江南未之聞也。故略紀其實。若六字咒。師所常誦。
唵 麻 尼 巴𠹌(二合) 𠺗 吽 oṃ ma ṇi pa dme hūṃ
功德具在莊嚴寶王經
洞宇封域品第二
世傳。蓬萊方丈。在弱水中。非飛仙莫能到。昔秦皇漢武。窮年遠討。勞神苦體。卒如捕風追影。終不得其涯涘。今小白華山。距四明不遠。為聖賢托跡之地。石林水府。神光瑞像。雖在驚濤駭浪之間。航海乘風。刻日可至。故特舉其勝概如左。
昌國志云。昌國州。在東大海西。星紀之次。在牽牛婺女分野。昔夏少康。封世子於越。至句踐。滅吳獲夫差。欲使居甬東百家。杜預云。句章縣。東海中洲也。國語。以為甬句東。今州有甬東村。是也。由秦歷漢。屬鄮縣。唐開元二十六年。以鄮縣。置明州。領縣四翁山。今之昌國也。五代后。改鄮為鄞。則又屬鄞。宋熙寧間。創縣為昌國。東控日本。北接登葉。南亙甌閩。西通吳會。寔海東之巨障。皇元至元十五年。升縣為州。
寶陀
【現代漢語翻譯】 現代漢語譯本： 在位之初，聖師大寶葛嚕麻瓦（Guru Marwa，一位偉大的上師），從西域來到京師（當時的首都，指北京）。他的修行和見解都非常深厚，福德和智慧都圓滿具足。他明瞭通達過去、現在、未來三世的一切，弘揚闡述唯一的佛法真理（一乘）。他如同自在觀音菩薩一樣慈悲，宣揚六字大明咒的神奇力量。上至宮廷的王公大臣，下至普通的百姓，都蒙受他的佛法教化。他所顯現的靈驗事蹟非常多，無法一一記錄。恐怕不是大菩薩的應化之身嗎？然而，江南一帶的人們還沒有聽說過他的事蹟，所以簡略地記錄下他的真實情況。至於六字大明咒，是這位上師經常誦唸的。
唵（oṃ，種子字，表示佛身），麻（ma，表示寶），尼（ṇi，表示如意寶），巴𠹌（padme，二合，表示蓮花），𠺗（hūṃ，種子字，表示智慧），吽（hūṃ，種子字，表示成就）
六字大明咒的功德，詳細記載在《莊嚴寶王經》中。
洞宇封域品第二
世俗相傳，蓬萊仙島和方丈仙山，都在弱水中，不是能夠飛行的神仙就無法到達。過去秦始皇、漢武帝，花費一生的時間去遙遠的地方尋找，勞神費力，最終就像捕風捉影一樣，始終無法到達它們的邊際。現在的小白華山，距離四明（今寧波）不遠，是聖賢寄託軌跡的地方。石林和水府，有神光和瑞像顯現。雖然處在驚濤駭浪之間，但是乘船航海，很快就可以到達。所以特別列舉它的勝景大概如下：
《昌國志》記載，昌國州，在東海的西邊，位於星象分野中的牽牛星和婺女星的位置。過去夏朝的少康，把世子分封到越地。到了句踐的時候，滅掉了吳國，抓獲了吳王夫差，想要讓（吳國遺民）居住在甬東的一百戶人家。杜預說，句章縣，是東海中的一個島嶼。《國語》記載，認為是甬句的東邊。現在昌國州有甬東村，就是這個意思。從秦朝到漢朝，屬於鄮縣管轄。唐朝開元二十六年，把鄮縣改為明州，管轄四個縣，翁山就是現在的昌國。五代之後，把鄮縣改為鄞縣，那麼昌國又屬於鄞縣管轄。宋朝熙寧年間，設立縣為昌國縣。東邊控制著日本，北邊連線著登州和萊州，南邊橫亙著甌地和閩地，西邊通往吳地和會稽。是東海上的巨大屏障。元朝至元十五年，把縣升爲州。
寶陀（Potalaka，觀音菩薩道場）
【English Translation】 English version: At the beginning of his reign, the holy teacher, the great treasure Guru Marwa (Guru Marwa, a great master), came from the Western Regions to the capital (the capital at the time, referring to Beijing). His practice and understanding were very profound, and his merits and wisdom were complete. He clearly understood everything in the past, present, and future, and expounded the only truth of the Buddha's teachings (Ekayana). He was as compassionate as Avalokiteśvara, propagating the miraculous power of the Six-Syllable Great Bright Mantra. From the princes and ministers of the court to the common people, all were blessed by his Dharma teachings. The miraculous events he manifested were numerous and could not be recorded one by one. Could he not be an incarnation of a great Bodhisattva? However, the people in the Jiangnan area had not heard of his deeds, so I briefly recorded the truth about him. As for the Six-Syllable Great Bright Mantra, it was the mantra that this master often recited.
Oṃ (oṃ, seed syllable, representing the Buddha's body), ma (ma, representing treasure), ṇi (ṇi, representing the wish-fulfilling jewel), padme (padme, conjunct, representing lotus), hūṃ (hūṃ, seed syllable, representing wisdom), hūṃ (hūṃ, seed syllable, representing accomplishment)
The merits of the Six-Syllable Great Bright Mantra are recorded in detail in the Karaṇḍavyūha Sūtra.
Chapter Two: Cave Dwellings and Enclosed Territories
It is popularly said that Mount Penglai and Mount Fangzhang are both in the Weak Water, and only flying immortals can reach them. In the past, Emperor Qin and Emperor Wu of Han spent their lives searching in distant places, exhausting their minds and bodies, but in the end, they were like chasing the wind and grasping shadows, and they could never reach their boundaries. Now, Little White Flower Mountain is not far from Siming (present-day Ningbo), and it is a place where sages have left their traces. Stone forests and water palaces have manifested divine light and auspicious images. Although it is located amidst turbulent waves, it can be reached quickly by sailing and riding the wind. Therefore, I will specifically list its scenic highlights as follows:
The Changguo Chronicle records that Changguo Prefecture is located west of the East Sea, in the astrological field of the stars of the Ox and the Weaver Girl. In the past, Shao Kang of the Xia Dynasty enfeoffed his heir in the Yue region. By the time of Goujian, he destroyed the state of Wu and captured King Fuchai of Wu, wanting to have (the remnants of Wu) live in one hundred households in Yongdong. Du Yu said that Gouzhang County is an island in the East Sea. The Discourses of the States records that it is considered to be east of Yongju. Now Changguo Prefecture has Yongdong Village, which is what this means. From the Qin Dynasty to the Han Dynasty, it was under the jurisdiction of Mao County. In the twenty-sixth year of the Kaiyuan era of the Tang Dynasty, Mao County was changed to Ming Prefecture, governing four counties, and Wengshan is the present-day Changguo. After the Five Dynasties, Mao County was changed to Yin County, so Changguo was again under the jurisdiction of Yin County. During the Xining era of the Song Dynasty, the county was established as Changguo County. To the east, it controls Japan, to the north, it connects to Dengzhou and Laizhou, to the south, it stretches across Ou and Min, and to the west, it leads to Wu and Kuaiji. It is a huge barrier in the East Sea. In the fifteenth year of the Zhiyuan era of the Yuan Dynasty, the county was promoted to a prefecture.
Potalaka (Potalaka, Avalokiteśvara's abode)
寺。在州之東海梅岑山。世傳。梅福煉丹之所。釋所言。東大洋海。西紫竹旃檀林者。是也。自四明陸行。東九十餘里。過穿山渡。至大謝。再經嵩子渡。至昌國州。陸行七十里。沈家門止一渡至山。周圍僅百里許環繞大海。憑高望昌國諸山。隱隱如青螺。東極微茫無際。日月出沒上下若鑒。微風時來。雷轟雪涌。奇極孤回。非復塵世也。山茶樹高數丈。丹葩滿枝。猶珊瑚林。水仙紫蓀。芳菲滿地。金沙玉礫。的落璀璨。
潮音洞。菩薩示現之所。去寺三里。至洞皆黃砂。石洞巉巖。瞰海回顧無畔岸。人跡不及。洞上有穴如天窗。下屬洞前。舊有石橋橫亙。可以瞻禮。今崩廢。
善財洞。在潮音洞右。亦祥異顯現。巖石有罅。峭峻蹙逼中。窅叵測。其外則石崖壁立。泉溜如珠不涸。謂之菩薩泉。瓶罌盛貯。以洗目疾。
盤陀石。平廣上坐百餘人。下瞰大海。五更遠見扶桑。五色光發。頃有一輪極大。從海涌出。真奇觀也。
三摩地。在寺西偏。登山由此。有亭。曰極清凈。嘉木森秀。清泉甘冽。亂石錯出。有聳立者踞伏者。詭奇萬狀。
真歇庵。在寺後山深處。真歇了禪師。修道庵中。后圓寂立塔。
無畏石。在真歇庵前。突然方廣。然峻不可陟師子巖。在無畏石側。形如師踞
【現代漢語翻譯】 現代漢語譯本： 寺廟位於州東部的東海梅岑山。世間相傳，這裡是梅福（Meifu）煉丹的地方。釋家所說的東邊廣闊的海洋，西邊的紫竹旃檀林（Zizhuzhantan Forest），指的就是這裡。從四明（Siming）陸路行走，向東九十多里，經過穿山渡口，到達大謝（Daxie），再經過嵩子渡口，到達昌國州（Changguo Prefecture）。陸路行走七十里，到沈家門（Shenjiamen）只需渡一次水就到達山。周圍只有一百里左右，環繞著大海。在高處眺望昌國的群山，隱隱約約像青色的螺。東邊極其遙遠，沒有邊際。太陽和月亮升起落下，就像在鏡子里一樣。微風時常吹來，雷聲轟鳴，雪浪翻涌。奇異到了極點，孤立而回旋，已經不是塵世了。山茶樹高數丈，紅色的花朵開滿枝頭，就像珊瑚林一樣。水仙和紫色的香草，芬芳美麗，鋪滿地面。金色的沙子和玉石般的礫石，閃閃發光，非常璀璨。 潮音洞（Chaoyin Cave），是菩薩示現的地方。距離寺廟三里。到達洞口都是黃色的沙子。石洞陡峭險峻，俯瞰大海，看不到邊岸。人跡罕至。洞上有個洞穴，像天窗一樣，下面連線著洞前。以前有石橋橫跨，可以用來瞻仰禮拜，現在已經崩塌廢棄了。 善財洞（Shancai Cave），在潮音洞的右邊。也是祥瑞奇異顯現的地方。巖石有縫隙，陡峭險峻，逼仄狹窄，深邃不可測量。它的外面是石崖壁立，泉水像珠子一樣滴落，從不幹涸，被稱為菩薩泉（Pusa Spring）。人們用瓶子盛裝泉水，用來清洗眼睛的疾病。 盤陀石（Pantuoshi Rock），平坦寬廣，上面可以坐一百多人。向下俯瞰大海。在五更時分，遠遠地可以看到扶桑（Fusang），發出五彩的光芒。一會兒，有一個非常大的圓輪，從海中涌出。真是奇特的景觀啊。 三摩地（Samadhi），在寺廟西邊偏僻的地方。從這裡登山。有個亭子，叫做極清凈（Jiqingjing）。高大的樹木茂盛秀麗，清澈的泉水甘甜清冽，亂石錯落地分佈，有的聳立，有的蹲伏，形態奇異多變。 真歇庵（Zhenxie Hermitage），在寺廟後山深處。真歇了禪師（Zhenxieliao Chan Master）在庵中修行。後來圓寂，建立了塔。 無畏石（Wuwei Rock），在真歇庵的前面。突然出現，方正寬廣。但是陡峭得無法攀登。師子巖（Shiziyan Rock），在無畏石的旁邊，形狀像獅子蹲踞。
【English Translation】 English version: The temple is located on Mount Meicen in the East Sea, east of the prefecture. Tradition says that this is where Meifu (Meifu) refined elixirs. What the Shakya clan refers to as the vast ocean to the east and the Zizhuzhantan Forest (Zizhuzhantan Forest) of purple bamboo to the west is this place. Traveling by land from Siming (Siming), more than ninety li to the east, passing through Chuanshan Ferry, you arrive at Daxie (Daxie), and then passing through Songzi Ferry, you arrive at Changguo Prefecture (Changguo Prefecture). Traveling seventy li by land, you only need to cross the water once to reach the mountain at Shenjiamen (Shenjiamen). It is only about a hundred li in circumference, surrounded by the sea. Looking at the mountains of Changguo from a high place, they faintly resemble blue snails. The eastern extremity is extremely distant and boundless. The sun and moon rise and set as if in a mirror. A gentle breeze often blows, thunder rumbles, and snow surges. It is extremely strange, isolated and winding, no longer the mortal world. Camellia trees are several zhang tall, with red flowers covering the branches, like a coral forest. Daffodils and purple herbs, fragrant and beautiful, cover the ground. Golden sand and jade-like gravel sparkle and are very dazzling. Chaoyin Cave (Chaoyin Cave) is where the Bodhisattva manifests. It is three li from the temple. The entrance to the cave is all yellow sand. The stone cave is steep and precipitous, overlooking the sea with no shore in sight. Human traces are rare. There is a hole above the cave, like a skylight, connected to the front of the cave below. There used to be a stone bridge spanning it, which could be used for worship, but it has now collapsed and been abandoned. Shancai Cave (Shancai Cave) is to the right of Chaoyin Cave. It is also a place where auspicious and strange things appear. There are cracks in the rocks, steep and precipitous, narrow and cramped, deep and immeasurable. Outside it, the stone cliffs stand tall, and the spring water drips like pearls, never drying up, called Pusa Spring (Pusa Spring). People use bottles to store the spring water to wash eye diseases. Pantuoshi Rock (Pantuoshi Rock) is flat and wide, and more than a hundred people can sit on it. Looking down at the sea. At the fifth watch, Fusang (Fusang) can be seen far away, emitting five-colored light. After a while, a very large round wheel emerges from the sea. It is truly a strange sight. Samadhi (Samadhi) is in a remote place to the west of the temple. Climbing the mountain from here. There is a pavilion called Jiqingjing (Jiqingjing). Tall trees are lush and beautiful, clear spring water is sweet and refreshing, and scattered rocks are distributed in a disorderly manner, some towering, some crouching, with strange and varied shapes. Zhenxie Hermitage (Zhenxie Hermitage) is deep in the mountains behind the temple. Chan Master Zhenxieliao (Zhenxieliao Chan Master) practiced in the hermitage. Later, he passed away and a pagoda was built. Wuwei Rock (Wuwei Rock) is in front of Zhenxie Hermitage. It appears suddenly, square and wide. But it is too steep to climb. Shiziyan Rock (Shiziyan Rock) is next to Wuwei Rock, shaped like a crouching lion.
。
正趣峰 靈鷲峰 觀音峰
應感祥瑞品第三
嘗讀楞嚴。謂。世間曠野深山。聖道場地。皆阿羅漢所住持。故世間粗人。所不能見。是山。自梵僧啟其端。而始知大士之宮宅。其信然乎哉。或因風濤怖懼而致禱。或好事尋幽而有遇。使者銜命。至誠所格。緇素夙緣。目擊道存。如鏡中像水中月。皆由清凈心現。往往不同。自昔多失紀錄。今姑存一二。俟來者繼述焉。
唐大中。有梵僧來洞前燔十指。指盡。親見大士說法。授與七寶石。靈感遂啟。
日本僧慧鍔。從五臺山。得菩薩像。將還國。抵焦石。舟不能動。望潮音洞默叩得達岸。乃以像舍于洞側張氏家。屢睹神異。遂舍居作觀音院。郡將聞之。迎像入城。為民祈福。未幾。有僧。不知何許人。索嘉木扃戶刻之。彌月像成。僧不知所在。今所奉菩薩像。即此也。
元豐中。謁者王舜封。使三韓。遇風濤。大龜負舟。惶怖致禱。忽睹金色晃耀。現滿月相。珠瓔粲然。出自巖洞。龜沒舟行。洎還以奏。上聞。始錫寺額。曰觀音寶陀。自是海東諸夷。如三韓日本扶桑阿黎占城渤海。數百國。雄商鉅舶。繇此取道放洋。凡遇風波寇盜。望山歸命。即得銷散。感應頗多。
崇寧間。戶部侍郎劉逵。給事中吳栻。使高麗。及還
【現代漢語翻譯】 現代漢語譯本： 正趣峰、靈鷲峰、觀音峰
應感祥瑞品第三
我曾經讀過《楞嚴經》，其中說：『世間的曠野深山，是聖道修行的場所，都是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）所居住和守護的。』所以世俗之人，是不能看見的。這座山，自從梵僧開啟了它，人們才開始知道這是大士（Mahasattva，偉大的菩薩）的宮宅。這難道不是真的嗎？有的人因為風浪的恐懼而祈禱，有的人因為喜歡尋訪幽靜而有所際遇。使者奉命前來，至誠之心感動了上天。僧人和俗人因為前世的因緣，親眼目睹了道的存在。就像鏡中的影像，水中的月亮，都是由清凈的心顯現出來的，所以往往各不相同。從前很多事蹟都遺失了記錄，現在姑且儲存一兩件，等待後人繼續記述。
唐朝大中年間，有梵僧來到洞前燒掉十個手指，手指燒盡后，親眼看見大士（Mahasattva，偉大的菩薩）說法，並授予他七種寶石，靈驗的感應由此開啟。
日本僧人慧鍔（Hui'e），從五臺山得到一尊菩薩像，準備帶回國。到達焦石（Jiaoshi）時，船不能移動。他朝著潮音洞（Chaoyin Cave）默默祈禱，得以到達岸邊。於是將佛像供奉在洞旁的張氏家中。人們多次看到神異的景象，於是張氏捨棄住所，改建為觀音院（Guanyin Temple）。郡守聽說了這件事，迎請佛像進入城中，為百姓祈福。不久，有一位僧人，不知道是哪裡人，索要好的木材，關上門雕刻佛像。過了一個月，佛像雕刻完成，僧人卻不知去向。現在所供奉的菩薩像，就是這尊佛像。
元豐年間，謁者（Yezhe，官名）王舜封（Wang Shunfeng）出使三韓（Sanhan，古代朝鮮半島的國家），遇到風浪，一隻大龜揹著船。他非常害怕，於是虔誠祈禱。忽然看見金色的光芒閃耀，顯現出滿月的景象，珠玉瓔珞光彩奪目，從巖洞中發出。大龜沉入水中，船只得以航行。回國后，他將此事上奏朝廷。皇帝聽說了這件事，開始賜予寺廟匾額，題名為『觀音寶陀』（Guanyin Baotuo）。從此，海東各地的夷人，如三韓（Sanhan，古代朝鮮半島的國家）、日本（Japan）、扶桑（Fusang）、阿黎（Ali）、占城（Champa）、渤海（Bohai）等數百個國家，以及大商人、大船，都從這裡取道出海。凡是遇到風浪、盜寇，只要朝著山祈求保佑，就能消災解難。這樣的感應非常多。
崇寧年間，戶部侍郎劉逵（Liu Kui）、給事中吳栻（Wu Shi）出使高麗（Goryeo，古代朝鮮半島的國家），以及回國的時候。
【English Translation】 English version: Zhengqu Peak, Lingjiu Peak, Guanyin Peak
Chapter Three: Auspicious Responses to Supplication
I once read in the Shurangama Sutra: 'The desolate wilderness and deep mountains of the world are sacred sites, all inhabited and maintained by Arhats (those who have extinguished all afflictions and attained liberation).' Therefore, ordinary people cannot see them. This mountain, since a梵僧(Brahmin monk) initiated it, people began to know that it is the palace of the 大士(Mahasattva, great Bodhisattva). Is this not true? Some pray because of fear of wind and waves, and some encounter opportunities because they like to seek out secluded places. Envoys are sent on missions, and their sincerity moves the heavens. Monks and laypeople, due to their past lives' affinities, witness the existence of the Dao with their own eyes. Like images in a mirror and the moon in water, they are all manifested by a pure mind, so they are often different. Many past events have been lost to record, so now I will preserve one or two for those who come later to continue to record.
During the Dazhong era of the Tang Dynasty, a 梵僧(Brahmin monk) came to the front of the cave and burned ten fingers. After the fingers were burned, he personally saw the 大士(Mahasattva, great Bodhisattva) expounding the Dharma and授與(bestowing) him with seven precious gems, thus initiating the spiritual response.
The Japanese monk 慧鍔(Hui'e) obtained a Bodhisattva statue from Mount Wutai and prepared to take it back to his country. When he arrived at 焦石(Jiaoshi), the boat could not move. He silently prayed towards 潮音洞(Chaoyin Cave) and was able to reach the shore. So he enshrined the statue in the Zhang family's house next to the cave. People repeatedly saw miraculous phenomena, so the Zhang family abandoned their residence and rebuilt it as 觀音院(Guanyin Temple). The prefect heard about this and welcomed the statue into the city to pray for blessings for the people. Soon, there was a monk, no one knew where he came from, who asked for good wood, closed the door and carved the statue. After a month, the statue was completed, but the monk disappeared. The Bodhisattva statue that is now enshrined is this statue.
During the Yuanfeng era, the 謁者(Yezhe, official title) 王舜封(Wang Shunfeng) was sent to 三韓(Sanhan, ancient Korean states). He encountered wind and waves, and a large turtle carried the boat on its back. He was very frightened, so he prayed sincerely. Suddenly, he saw golden light shining, revealing the appearance of a full moon, with dazzling pearl necklaces, emanating from the rock cave. The turtle sank into the water, and the boat was able to sail. After returning to the country, he reported this matter to the court. The emperor heard about this and began to bestow a plaque on the temple, naming it '觀音寶陀(Guanyin Baotuo)'. Since then, the barbarians from the eastern seas, such as 三韓(Sanhan, ancient Korean states), 日本(Japan), 扶桑(Fusang), 阿黎(Ali), 占城(Champa), 渤海(Bohai), and hundreds of other countries, as well as great merchants and large ships, all took this route to go to sea. Whenever they encountered wind, waves, or bandits, as long as they prayed to the mountain for protection, they could eliminate disasters and difficulties. There were many such responses.
During the Chongning era, the 戶部侍郎(Vice Minister of Revenue) 劉逵(Liu Kui) and the 給事中(Adviser) 吳栻(Wu Shi) were sent to 高麗(Goryeo, ancient Korean state), and when they returned.
。自群山島。經四晝夜。月黑雲翳。海面冥濛。不知向所。舟師大怖。遙叩寶陀。未幾。神光滿海。四燭如晝。歷見招寶山。遂得登岸。
宋給事中黃龜年。恭禮洞前。親睹大士。紫金自在相。朗然坐石上。偕游老稚俱見。備作讚頌。
紹興戊辰三月望。鄱陽程休甫。四明史浩。至此翼早詣潮音洞。寂無所睹。炷香供茶。盞浮花瑞。歸寺食訖。晡時。再至洞門。俯伏苔磴。凝睇嵚空。惟亂石纍纍。興盡欲返。有僧指曰。巖頂有竇。可以下瞰。攀緣而上。瞻顧之際。瑞相忽現。金色照耀。眉目瞭然。二人所見不異。惟浩。更睹雙齒潔白如玉。於是慶快。用書于壁。庶幾來者觀此無疲。不以一見不見而遂已也。
又傳。史衛王彌遠。見茶樹上示一目。蓋二十年相業之讖也。
咸淳丙寅三月。范太尉。以目疾。遣子致禱洞下。無所遇。汲泉歸洗目。既愈。覆命子來謝。洞左大士全現。淡煙披拂。猶隔碧紗。繼往善財洞。童子忽現。大士亦現縞衣縹帶。珠瓔交錯。精神顧盼。如將示語。
紹定庚寅十月。慶元昌國監胡煒。登大士橋。禮潮音洞。倏現光明。左則月蓋長者。與童子並立。一僧居右。師子盤旋。兩目如電。及至善財。巖童子再現。黛眉粉面。寶蓋珠鬘。森列於前。傍現一塔。晶彩煥
【現代漢語翻譯】 現代漢語譯本：從群山島出發，經過四天四夜，當時月黑雲翳，海面一片昏暗，不知方向。船上的人非常害怕，遙向寶陀山祈禱。不久，海面上出現神光，亮如白晝，照亮了招寶山，於是得以登岸。 宋朝的給事中黃龜年，恭敬地在潮音洞前禮拜，親眼看見大士（觀世音菩薩的尊稱），呈現紫金色的自在之相，明亮地坐在石頭上。同行的老人和小孩都看見了，並作讚頌。 紹興戊辰年三月十五，鄱陽的程休甫、四明的史浩來到這裡，清早前往潮音洞，什麼也沒看到。於是點香供茶，茶杯中浮現出花朵的祥瑞。回到寺廟用齋后，下午再次來到洞門，俯身趴在長滿青苔的石階上，凝視著空曠的山崖，只見亂石堆積，興致索然準備返回。這時，有僧人指著說，巖頂有個洞，可以向下看。於是攀緣而上，觀看之際，瑞相忽然顯現，金光照耀，眉目清晰可見。兩人所見相同。只有史浩，還看見兩顆牙齒潔白如玉。於是感到慶幸和快樂，用文字記錄在墻壁上，希望後來的人看到這些，不會因為一次沒看到就不再嘗試。 又有傳說，史衛王彌遠，看見茶樹上顯示一隻眼睛，這是預示他二十年宰相生涯的徵兆。 咸淳丙寅年三月，范太尉因為眼疾，派兒子到潮音洞下祈禱，沒有遇到什麼。取了泉水回去洗眼睛，病就好了。又命兒子來感謝。潮音洞左邊，大士完全顯現，淡淡的煙霧飄動，好像隔著碧色的紗。接著前往善財洞，善財童子忽然顯現，大士也顯現出穿著白色衣服，繫著青色絲帶，珠玉瓔珞交錯，精神飽滿地顧盼，好像要指示什麼。 紹定庚寅年十月，慶元昌國的監胡煒，登上大士橋，禮拜潮音洞，忽然出現光明。左邊是月蓋長者（佛教人物），與童子並立，一個僧人在右邊，獅子盤旋，兩眼如電。到了善財洞，巖石上的童子再次顯現，黛色的眉毛，白色的臉龐，寶蓋珠鬘，整齊地排列在前面，旁邊顯現一座塔，晶瑩剔透，光彩煥發。
【English Translation】 English version: From the island of Qunshan, after four days and four nights, the moon was dark and the clouds were heavy, and the sea was dim, and the direction was unknown. The sailors were very frightened and prayed to Mount Putuo from afar. Before long, divine light filled the sea, illuminating it like daytime, and Zhaobao Mountain was seen, so they were able to land. Huang Guinian, a court official of the Song Dynasty, respectfully worshiped in front of the Chaoyin Cave and personally saw the Great Being (a respectful title for Guanshiyin Bodhisattva), appearing in a golden-purple, at-ease form, sitting brightly on a rock. The accompanying old people and children all saw it and composed praises. On the fifteenth day of the third month of the year Wuchen of the Shaoxing era, Cheng Xiufu from Poyang and Shi Hao from Siming came here and went to Chaoyin Cave early in the morning, but saw nothing. So they lit incense and offered tea, and auspicious signs of flowers appeared in the teacups. After having a meal at the temple, they went to the cave gate again in the afternoon, prostrated themselves on the mossy steps, and gazed at the empty cliffs, seeing only piles of rocks, and were about to return in disappointment. At this time, a monk pointed out that there was a hole at the top of the rock that could be looked down from. So they climbed up, and as they looked around, an auspicious sign suddenly appeared, shining with golden light, with clear eyebrows and eyes. What the two saw was the same. Only Shi Hao also saw two teeth as white as jade. So they felt fortunate and happy and wrote it on the wall, hoping that those who came later would not give up after not seeing it once. It is also said that Shi Wei Wang Miyuan saw an eye displayed on a tea tree, which was a sign of his twenty years as prime minister. In the third month of the year Bingyin of the Xianchun era, Grand Commandant Fan, because of an eye disease, sent his son to pray at the bottom of Chaoyin Cave, but encountered nothing. He took the spring water back to wash his eyes, and his illness was cured. He then ordered his son to come and give thanks. On the left side of Chaoyin Cave, the Great Being fully appeared, with faint smoke fluttering, as if separated by a green gauze. Then they went to Shancai Cave, and the Shancai child suddenly appeared, and the Great Being also appeared wearing white clothes, with a blue silk ribbon, and jade ornaments intertwined, looking around with spirit, as if to indicate something. In the tenth month of the year Gengyin of the Shaoding era, Hu Wei, the supervisor of Changguo in Qingyuan, ascended the Great Being Bridge and worshiped Chaoyin Cave, and suddenly a light appeared. On the left was the Elder Yuegai (a Buddhist figure), standing side by side with a child, and a monk was on the right, with a lion circling, its eyes like lightning. When they arrived at Shancai Cave, the child on the rock reappeared, with dark eyebrows and a white face, and jeweled canopies and pearl garlands neatly arranged in front, and a pagoda appeared beside it, crystal clear and radiant.
發。眾僧曰。我等雲集。歷年未睹。今承恩力。共覿色相。遂刻山圖于石。以示悠久。
嘉定歲。僧修者。所禮大士栴檀像。偶毀亡一指。心甚懊惋。後於洞前波間浮一花。視之。乃向失像指。眾尤異之。
淳祐。連歲苦旱。制帥顏頤仲。禱雨洞中。大士並童子。喜悅出迎。自是。隨求輒應。
皇元至元十三年。丙子六月。丞相伯顏定江南。部帥哈剌歹。來謁洞下。杳無所見。乃張弓引矢。射洞而回。及登海舟。蓮花滿洋。遂驚異悔謝。徐見白衣大士。並童子像。於是。施財莊嚴像設。並構殿于洞上。
大德五年。集賢學士張蓬山。奉
旨祝釐潮音洞。見大士相好。彷彿在洞壁。次至善財洞。童子倏現。頂上端藹中。大士再現。寶冠瓔珞。手執楊枝。碧玻璃碗。護法大神。衛翊其前久之。如風中煙漸向鎖沒。但祥光滿洞。如靄霞映月。見數尊小佛。作禮慰快而去。
致和元年戊辰四月。御史中丞曹立。承
上命。降香幣。至洞求現。忽見白衣瑞相。瓔珞被體。次及善財洞。童子螺髻素服。合掌如生。適以候潮未行。再叩再現。而善財洞大士亦在。童子鞠躬。眉目如畫。七寶瓔珞。明潔可數。群從悉見。
嘗詢諸耆老。云。自昔游者。至今為盛。若夫西域名師。王公
貴人。備極精誠。有睹白衣禪定。或冠佩莊嚴。或千首臂。或坐立異相。有眉目儼若。親承于咫尺。或景像縹緲。若瞻對乎繪素。至有羅漢長者。童子天龍。前後翊從。寶瓶蓮花。森列乎海波。頻迦鸚鵡。飛翔于香靄。或共見如一。或獨見非常。變化示現。殊不可詰。若夫竭力遠來。罔遇恍惚。常居其境。終不得瞻望餘光者。亦多有之。
興建沿革品第四
海嶠孤絕。蛟龍呵護。自非遺世高蹈者。鮮能棲息也。草茅以為廬。術芝以為食。歲月既久。輝光煥發。致感王臣之崇重。士民之歸仰。大其宮室。廣其田疇。以養其徒侶。修習至道。將與山川增重。助益風化于無窮也。
梁貞明二年。日本僧惠鍔。首創觀音院。在梅岑山之陰。
宋元豐三年。王舜封。使三韓。遇風濤有感。以事上聞。賜額曰寶陀觀音寺。置田積糧。安眾修道。歲許度一僧。
紹興元年辛亥。真歇禪師清了。自長蘆南遊。浮海至此。結庵山椒。扁曰海岸孤絕禪林。英秀多依之。郡請于朝。易律為禪。
嘉定三年庚午八月。大風雨。圓通殿摧。住山德韶。言于朝。賜錢萬緡。七年殿成。潮音洞。無措足地。鑿石駕橋。凡六年。御書圓通寶殿大士橋以賜。建龍章閣以藏之。植杉十萬。是時。有田五百六十七畝。山
【現代漢語翻譯】 現代漢語譯本： 貴人以極其真誠的心意前來，有人得見白衣觀音禪定之相，或見觀音頭戴寶冠、身佩莊嚴，或見千手千臂之相，或見坐立等各種不同的形象。有時觀音的眉目清晰，彷彿親身在咫尺之間接受教誨；有時景象縹緲，如同瞻仰繪畫。甚至有羅漢、長者、童子、天龍等前後護衛，寶瓶、蓮花整齊排列在海波之上，頻迦鳥、鸚鵡在香氣繚繞的雲霧中飛翔。有時眾人共同見到相同的景象，有時只有一人見到非常之相。觀音菩薩的變化示現，實在難以窮盡。至於那些竭盡全力遠道而來，卻始終未能得見觀音示現，或者長期居住在此地，最終也未能瞻仰到觀音一絲光芒的人，也為數不少。 興建沿革品第四 海島孤立偏遠，有蛟龍守護，如果不是超脫世俗的高人隱士，很少有人能夠在此棲息。他們用茅草搭建房屋，以術芝為食物。時間長久之後，（他們的德行）煥發出光輝，以至於感動了國王和大臣的崇敬，以及百姓的歸順仰慕。於是擴建宮室，擴大田地，用來供養僧眾，修習最高的佛道，這將與山川一同增添光彩，在無盡的歲月中幫助和改善社會風氣。 梁貞明二年，日本僧人惠鍔（Huie）首次建立觀音院，在梅岑山（Meicen Mountain）的北面。 宋元豐三年，王舜封（Wang Shunfeng）出使高麗，遇到風浪而有所感悟，將此事上報朝廷，朝廷賜額為寶陀觀音寺（Baotuo Guanyin Temple），購置田地積蓄糧食，安置僧眾修習佛道，每年允許度牒一名僧人。 紹興元年辛亥年，真歇禪師清了（Zhenxie Qingliao）從長蘆（Changlu）南遊，乘船來到這裡，在山腰結廬而居，命名為海岸孤絕禪林。很多英才俊傑都來依附他。郡守向朝廷請求，將律宗改為禪宗。 嘉定三年庚午八月，一場大風雨摧毀了圓通殿（Yuantong Hall）。住持德韶（Deshao）將此事上報朝廷，朝廷賜錢一萬緡。七年後大殿建成。潮音洞（Chaoyin Cave）沒有可以落腳的地方，於是開鑿巖石架設橋樑，共歷時六年。皇帝御筆書寫『圓通寶殿大士橋』賜予寺院，並建造龍章閣（Longzhang Pavilion）來收藏御書。種植杉樹十萬棵。當時，寺院有田地五百六十七畝，山地若干。
【English Translation】 English version: Distinguished individuals arrive with utmost sincerity. Some behold the Samadhi of the White-Robed Avalokiteśvara (Guanyin, Bodhisattva of Compassion). Others witness Her adorned with a crown and majestic ornaments, or with a thousand hands and arms, or in various postures of sitting and standing. At times, Her features are so clear as if receiving teachings in person at close range; at other times, the scene is ethereal, like gazing upon a painting. There are even instances of Arhats (enlightened disciples), elders, children, and Nāgas (dragons) attending Her, with precious vases and lotuses arrayed upon the ocean waves, and Kalaviṅka birds and parrots soaring amidst fragrant clouds. Sometimes, the same vision is shared by all; sometimes, only one person beholds an extraordinary sight. The transformations and manifestations of Avalokiteśvara are truly inexhaustible. As for those who exert themselves to travel from afar, yet never encounter a glimpse, or those who reside here permanently, yet ultimately fail to behold even a ray of Her light, they are also numerous. Chapter Four: Construction and Evolution The island is isolated and remote, protected by dragons. If not for reclusive hermits who have transcended the world, few can dwell here. They build huts of thatch and consume Atractylodes lancea as food. As time passes, their virtue radiates, inspiring reverence from kings and ministers, and the allegiance and admiration of the people. Thus, they expand the palaces and broaden the fields to support the Sangha (community of monks), cultivating the supreme path. This will add to the splendor of the mountains and rivers, and contribute to the improvement of social customs for eternity. In the second year of the Liang Zhenming era, the Japanese monk Huie (Huie) first founded Guanyin Monastery on the north side of Meicen Mountain (Meicen Mountain). In the third year of the Song Yuanfeng era, Wang Shunfeng (Wang Shunfeng), as an envoy to the Three Han (ancient Korean kingdoms), experienced a storm at sea and was moved by it. He reported this matter to the court, and the court bestowed the name Baotuo Guanyin Temple (Baotuo Guanyin Temple), purchased fields, stored grain, settled the Sangha, and allowed the ordination of one monk per year. In the first year of the Shaoxing era, the year of Xinhai, Chan Master Zhenxie Qingliao (Zhenxie Qingliao) traveled south from Changlu (Changlu), sailed to this place, and built a hermitage on the mountainside, naming it 'Seacoast Isolated Chan Forest'. Many talents and outstanding individuals came to rely on him. The prefect requested the court to change the Vinaya school to the Chan school. In the eighth month of the third year of the Jiading era, the year of Gengwu, a great wind and rain destroyed Yuantong Hall (Yuantong Hall). The abbot Deshao (Deshao) reported this matter to the court, and the court granted ten thousand strings of cash. Seven years later, the hall was completed. Chaoyin Cave (Chaoyin Cave) had no place to set foot, so they carved rocks and built a bridge, taking six years in total. The emperor personally wrote 'Yuantong Hall Great Being Bridge' and bestowed it upon the monastery, and built Longzhang Pavilion (Longzhang Pavilion) to store the imperial writing. They planted one hundred thousand fir trees. At that time, the monastery had five hundred and sixty-seven mu of fields and some mountain land.
千六百七畝。
是年。丞相史彌遠。承父志。舍財莊嚴。殿宇廊庾備具。香燈供養。上聞。賜宸翰。並金襕衣。銀缽。瑪瑙數珠。松鹿錦幡。陳帥機。施錢一百六萬。置長明燈。
淳祐八年戊申。制帥顏頤仲。禱雨有應。施錢二萬。米五十石。置長生庫接待。莊仍請于朝免租役。
皇元大德二年戊戌春。中宮。命內侍李英。降香修繕寺宇像設。明年春。宿衛孛羅。奉旨降香。賜金百兩。命江浙省臣董其事。一新棟宇。供嚴之具。金碧璀璨。四年春。遣使魏也先等。飯僧轉經。及歸。以玉琢聖像獻。四年。復遣大出赍彩幡緘香。降內帑二千緡。建演法堂。益修從宇。俾浙省。割官田二千畝供僧。于正五九月。諷誦祈禱。特頒璽書護持。自是。祝香賚錫。歲以為常。敕翰林直學士劉賡。制文。集賢直學士趙孟頫。書丹刻石。以彰聖化。
皇慶二年冬。
皇太后。遣使法華奴等降香。賜主僧袈裟。飯十方僧。敕浙省。賜鈔八百六十八錠。買田三頃。以給佛燈長明。
泰定四年夏。中宮。遣中政同知貼閭。賜鈔千錠。僧衣百八。黃金織文幡。金彩綺帛等。供聖飯僧。買田二頃二十六畝。以其入供營繕。
致和元年四月。中丞曹立。降香幣及鈔百錠元統二年。宣讓王。施鈔千錠。建
【現代漢語翻譯】 現代漢語譯本 一千六百零七畝。
這一年，丞相史彌遠（人名），繼承他父親的遺志，捐獻財產來莊嚴寺廟，殿宇和廊廡都完備具備，香和燈的供養也很充足。皇上聽說了這件事，賜予親筆書寫的字畫，以及金襕袈裟、銀缽、瑪瑙數珠、松鹿錦幡。陳帥機（人名）捐獻錢一百零六萬，用來設定長明燈。
淳祐八年戊申年，制置使顏頤仲（人名）祈雨得到應驗，捐獻錢二萬，米五十石，設定長生庫來接待僧人。寺院仍然向朝廷請求免除租稅徭役。
皇元大德二年戊戌年春天，中宮（皇后）命令內侍李英（人名），降香並修繕寺廟的殿宇和佛像設施。第二年春天，宿衛孛羅（人名）奉旨降香，賜予黃金一百兩，命令江浙行省的官員主管此事，將殿宇煥然一新，供奉的器具也金碧輝煌。四年春天，派遣使者魏也先（人名）等人，齋飯僧人並轉誦經文。等到回朝時，獻上用玉雕琢的聖像。四年，再次派遣大出（人名）攜帶彩幡和緘香，降下內帑二千緡，建造演法堂，增修附屬的房屋，讓浙江行省劃撥官田二千畝供給僧人。在正月、五月、九月，諷誦經文祈禱，特別頒佈璽書加以保護。從此，祝香和賞賜成為慣例。敕令翰林直學士劉賡（人名）撰寫文章，集賢直學士趙孟頫（人名）用丹砂書寫並刻在石碑上，來彰顯聖上的教化。
皇慶二年冬天，
皇太后派遣使者法華奴（人名）等人降香，賜予主持僧人袈裟，齋飯十方僧人。敕令浙江行省，賜予鈔八百六十八錠，購買田地三頃，用來供給佛燈長明。
泰定四年夏天，中宮派遣中政同知貼閭（人名），賜予鈔一千錠，僧衣一百零八件，黃金織文幡，金彩綺帛等，供奉聖飯僧人，購買田地二頃二十六畝，用這些收入來供給營繕。
致和元年四月，中丞曹立（人名）降香幣以及鈔一百錠。元統二年，宣讓王（爵位）施捨鈔一千錠，建造
【English Translation】 English version One thousand six hundred and seven mu (unit of land measurement).
In this year, Chancellor Shi Miyuan (person's name), continuing his father's aspirations, donated wealth to adorn the temple. The halls and corridors were fully equipped, and offerings of incense and lamps were abundant. The Emperor, upon hearing of this, bestowed his own calligraphy, along with a kasaya (robe) of golden brocade, a silver bowl, a rosary of agate, and a brocade banner with pine and deer motifs. Chen Shuaiji (person's name) donated one million and six hundred thousand coins to set up eternal lamps.
In the year of Wushen, the eighth year of Chunyou, the Pacification Commissioner Yan Yizhong (person's name) prayed for rain and it was answered. He donated twenty thousand coins and fifty shi (unit of dry measure) of rice, and established a longevity storehouse for receiving monks. The monastery also requested the court to exempt it from rent and corvée labor.
In the spring of the second year of Dade in the Huangyuan Dynasty, the Empress (Zhonggong) ordered the palace attendant Li Ying (person's name) to offer incense and repair the temple's halls and Buddha statues. In the spring of the following year, the imperial guard Boluo (person's name) offered incense by imperial decree, bestowed one hundred taels of gold, and ordered the Jiangzhe provincial officials to oversee the matter, completely renovating the halls. The implements for offerings were resplendent with gold and jade. In the spring of the fourth year, envoys such as Wei Yexian (person's name) were sent to provide food for the monks and recite scriptures. Upon their return, they presented a jade-carved sacred image. In the fourth year, Da Chu (person's name) was again sent, carrying colorful banners and sealed incense, and two thousand strings of cash were allocated from the imperial treasury to build a Dharma preaching hall and further repair the ancillary buildings, ordering the Zhejiang province to allocate two thousand mu of official land to support the monks. In the first, fifth, and ninth months, scriptures were chanted for blessings, and a special imperial edict was issued for protection. From then on, offering incense and bestowing gifts became a regular practice. The Hanlin Academician Liu Geng (person's name) was ordered to compose an inscription, and the Jixian Academician Zhao Mengfu (person's name) wrote it in cinnabar and had it engraved on a stone tablet to manifest the Emperor's teachings.
In the winter of the second year of Huangqing,
The Empress Dowager sent envoys such as Fahuanu (person's name) to offer incense, bestowed kasayas (robes) upon the head monk, and provided food for monks from all directions. The Zhejiang province was ordered to bestow eight hundred and sixty-eight ingots of paper money to purchase three qing (unit of land measurement) of land to provide for the eternal burning of the Buddha lamps.
In the summer of the fourth year of Taiding, the Empress sent the Associate Administrator of the Central Administration Tie Lü (person's name), bestowing one thousand ingots of paper money, one hundred and eight monks' robes, a golden woven banner, and gold-colored silks and brocades, etc., to offer sacred food to the monks and purchase two qing and twenty-six mu of land, using the income from it to provide for construction and repairs.
In the fourth month of the first year of Zhihe, the Vice Censor Cao Li (person's name) offered incense and currency, as well as one hundred ingots of paper money. In the second year of Yuantong, the Prince Xuanrang (title) donated one thousand ingots of paper money to build
石塔。高九丈六尺。
至順二年。江西之萬安陳覺和。率眾化財凡八載。范銅為大士像。千尊佛。鐘磬幡蓋供具。今置閣上。
我朝列聖相承。信崇佛法。遣使錫予。實不能備紀。
今上踐位以來。尤加尊異。祝香集福。以錫下民。絡繹不絕。
謹考此寺。自日本鍔兆基。真歇了禪師。道風振起。改講為禪。繼以然自得暉辦至瀾。而恢大基業。恩球以次相續者。曰。雪屋立。坦堂圓。蘧庵成。還庵深。鑒庵寶。小庵高。間云韶。大川濟。鐵腳清。古巖顓。深谷㬇。無咎吉。寒巖悟。夢窗清。石屋環。寒巖舉。松州基。東巖日。混溪清。白雲恭。愚溪智。東州永。一山寧。次翁元。險崖遇。太虛沖。孚中信。古鼎銘。大方聘。樸翁淳。元虛照。竺芳聯。所庵睿。
附錄第五
長安南五臺。乃觀音降火龍處。靈異甚多。難以具載。
武林西山上天竺寺。自昔相傳。海上浮香木現光湍。因刻為觀自在菩薩像。多現祥異。士民歸向。自春至冬。焚香叩禮。雨旸急難。感應如響。積有年矣。至正二十年庚子。杭城薦罹兵燹。西山祠宇盡毀。聖像不知所在。眾共追慕。丞相太尉開府康里公。出金旁求。乃于草莽中得之。遂卜日。齋戒徒跣率僚佐士庶。自北關恭迎聖像。安奉於今丞相公
【現代漢語翻譯】 現代漢語譯本 石塔，高九丈六尺。
至順二年（1331年），江西萬安的陳覺和，率領眾人捐獻財物，歷時八年，鑄造銅製的大士像（Mahāsattva，菩薩像），千尊佛像，以及鐘、磬、幡、蓋等供具，現在安置在閣樓上。
我朝歷代聖上相承，信奉崇敬佛法，派遣使者賞賜寺廟，實在無法一一記載。
當今皇上即位以來，更加尊崇佛寺，舉行祝香儀式，祈求福祉，以賜予天下百姓，絡繹不絕。
謹此考證此寺，自從日本的鍔兆基（Egaku Ekaku），真歇了禪師（Zhenxie Liaozan）以來，道風振興，將講經改為禪宗。繼有然自得暉（Ran Zidehui）辦理寺務至盛。而恢弘擴大基業。恩球以及之後的相續者有：雪屋立（Xueyu Li），坦堂圓（Tantang Yuan），蘧庵成（Qu'an Cheng），還庵深（Huan'an Shen），鑒庵寶（Jian'an Bao），小庵高（Xiao'an Gao），間云韶（Jian Yunshao），大川濟（Dachuan Ji），鐵腳清（Tiejiao Qing），古巖顓（Guyan Zhuan），深谷㬇（Shengu Huan），無咎吉（Wugui Ji），寒巖悟（Hanyan Wu），夢窗清（Mengchuang Qing），石屋環（Shiwu Huan），寒巖舉（Hanyan Ju），松州基（Songzhou Ji），東巖日（Dongyan Ri），混溪清（Hunxi Qing），白雲恭（Baiyun Gong），愚溪智（Yuxi Zhi），東州永（Dongzhou Yong），一山寧（Yishan Ning），次翁元（Ci Weng Yuan），險崖遇（Xianyai Yu），太虛沖（Taixu Chong），孚中信（Fuzhong Xin），古鼎銘（Guding Ming），大方聘（Dafang Pin），樸翁淳（Pu Weng Chun），元虛照（Yuanxu Zhao），竺芳聯（Zhu Fanglian），所庵睿（Suo'an Rui）。
附錄第五
長安南五臺山，是觀音（Avalokiteśvara）降伏火龍的地方，靈異事件很多，難以全部記載。
武林西山上天竺寺，自古相傳，海上漂浮來的香木在水流湍急處顯現光芒，因此雕刻成觀自在菩薩像（Avalokiteśvara），多次顯現祥瑞奇異的景象，士人和百姓都歸心向往，從春天到冬天，焚香叩拜，祈求風調雨順，消災解難，感應靈驗如同回聲一般迅速，已經有很多年了。至正二十年（1360年），杭州城多次遭遇戰火，西山上的寺廟全部被毀，聖像不知去向。眾人共同追思懷念。丞相太尉開府康里公（Kangli Gong），出資四處尋找，於是在草叢中找到了聖像，於是選擇吉日，齋戒沐浴，光著腳帶領僚屬和百姓，從北關恭敬地迎回聖像，安放在現在的丞相公。
【English Translation】 English version Stone Pagoda. Nine zhang and six chi in height.
In the second year of the Zhishun era (1331), Chen Juehe of Wan'an, Jiangxi, led the people to donate wealth for eight years, casting bronze images of Mahāsattva (great beings, Bodhisattvas), a thousand Buddha images, as well as bells, chimes, banners, canopies, and other offerings, which are now placed in the pavilion.
The successive sage emperors of our dynasty have inherited and revered the Buddha Dharma, sending envoys to bestow gifts upon the temples, which cannot all be recorded.
Since the current emperor ascended the throne, he has shown even greater respect and reverence, holding incense-burning ceremonies to pray for blessings, to bestow upon the people of the world, in an endless stream.
Upon careful examination, this temple, since Egaku Ekaku from Japan and Zen Master Zhenxie Liaozan, has seen its influence flourish, changing from lecturing to Chan (Zen) practice. Subsequently, Ran Zidehui managed the temple affairs to their peak, greatly expanding the foundation. Enqiu and those who succeeded him in turn include: Xueyu Li, Tantang Yuan, Qu'an Cheng, Huan'an Shen, Jian'an Bao, Xiao'an Gao, Jian Yunshao, Dachuan Ji, Tiejiao Qing, Guyan Zhuan, Shengu Huan, Wugui Ji, Hanyan Wu, Mengchuang Qing, Shiwu Huan, Hanyan Ju, Songzhou Ji, Dongyan Ri, Hunxi Qing, Baiyun Gong, Yuxi Zhi, Dongzhou Yong, Yishan Ning, Ci Weng Yuan, Xianyai Yu, Taixu Chong, Fuzhong Xin, Guding Ming, Dafang Pin, Pu Weng Chun, Yuanxu Zhao, Zhu Fanglian, Suo'an Rui.
Appendix Five
Southern Wutai Mountain in Chang'an is where Avalokiteśvara (Guanyin) subdued the fire dragon. There are many miraculous events, which are difficult to fully record.
Shang Tianzhu Temple on West Mountain in Wulin has a tradition that fragrant wood floating from the sea appeared with light in the rapid currents, so it was carved into an image of Avalokiteśvara Bodhisattva, often manifesting auspicious and extraordinary signs. Scholars and commoners turn to it for refuge. From spring to winter, they burn incense and prostrate themselves, praying for favorable weather and relief from calamities. The responses are as swift as echoes, and this has been the case for many years. In the twentieth year of the Zhizheng era (1360), Hangzhou city repeatedly suffered from the ravages of war, and all the temples on West Mountain were destroyed. The sacred image was nowhere to be found. Everyone mourned and missed it together. Chancellor Grand Commandant Kangli Gong spent money searching everywhere and found the sacred image in the grass. So he chose an auspicious day, fasted and purified himself, and barefoot led his officials and the people to respectfully welcome the sacred image from the North Gate and enshrine it in the current Chancellor Gong's residence.
所建。清平山之西天寺中。時聖像上。大放光明。照耀雲漢。分為三道。其一。遠屬東方。若向補陀山者。其一。屬上天竺寺。其一。徑屬今西天寺。一時咸睹。益加敬仰焉。
大都薊州之境。控接澶州。有霧靈山。山谷高深。林巒清邃。古昔相傳。為菩薩道場。山之上下。舊有寺宇。每歲。士庶敬禮求現當。有綿云起自谷中。潔白彌滿。凝蔽天日。或變琉璃境界空洞一碧。次現蒲萄累垂遍佈。光映遠近。忽見白衣端正之像。陵空而立。鮮見面目。然亦往往或異。夜有天燈。或如列宿。或如爟火。聯輝接焰。陵虛遠來。殊不可測。山頂寒甚。澗有泉水。起落應潮。傳云。潛通大海也。仆。嘗游五臺山。從密嘚哩室利師。獲聆番本補陀洛迦山行程記始自西竺。至葛剌拶迦羅國。有靈塔。當晝夜繞道叩禮。自有告以道里方所。乃可前進。中間歷羅剎鬼國。誘以聲色飲食。慎勿犯之。及種種魔礙之所。但勇往毋退。復遇寶池。獲飲甘露。身力增倍。備踐勝境。亦莫貪戀。一心徑往。漸近聖地。當有馬首金剛。遠來迎導。至於下巖。聖多羅尊。攝受慰喻。然後詣巖中。紫竹栴檀。森郁交蔭。流泉清潔。纖草如菌。菩薩充滿。觀自在菩薩。常住其中。天龍圍繞。行者至此。蒙宣妙法。即得開悟。凡有所求。依愿圓滿。此其
大略。不能具錄。以是考之。則決非凡境。豈造次所能至哉。似匪此地比擬也。后至四明。屢有邀余同遊補陀山者。心竊疑之。不果往也。一夕。忽夢有人謂曰。經不云乎。菩薩善應諸方所。蓋眾生信心之所向。即菩薩應身之所在。猶掘井見泉。然泉無不在。況此洞。神變自在。靈蹟夙著。非可以凡情度量也。既覺而嘆曰。嗟。夫諸佛住處。名常寂光。遍周沙界。本絕思議。何往而非菩薩之境界哉。斷無疑矣。既整合傳。附以天竺霧靈事蹟。並以舊聞。庶顯非同非異。無別無斷。用祛來者之惑也。至正辛丑歲四月望。寓四明之盤谷。玄一道人盛熙明記。
補陀洛迦山傳(終)
觀音大士贊第六
唐王勃制
蓋聞。圓通大士。乃號觀音。接物利生。隨機應現。向乾坤東畔娑竭海中。雲濤涌金色之山。聖閣起琉璃之界。巍巍寶座。凝然居自在之身。蕩蕩慈容。皎若現白衣之相。身掛云羅素服。藕絲織而色映寒霜。體嚴瓔珞同心。衣縷盤而麗晶皓雪。翠迎仙島五云之寶蓋玲瓏。艷迸摩尼百寶之花冠赫奕。眉橫纖黛。如海門之秋月初彎。目紺重瞳。似水面之青蓮乍秀。齒排珂玉。舌瑩紫檀。丹珠一點艷頻婆。兩臉朦朧勻琥珀。向靜綠波上。圓相舒而有金毫玉毫。虛白光中。勝境現而有佛界仙界。於是
【現代漢語翻譯】 現代漢語譯本：大概的情況就是這樣，不能全部記錄下來。根據這些來考察，那麼（補陀洛迦山）絕對不是凡俗的境界，哪裡是隨便就能到達的呢？似乎不能用其他地方來比擬。後來到了四明（地名），多次有人邀請我同遊補陀山，我心裡暗自疑惑，沒有前往。一天晚上，忽然夢見有人對我說：『經書上不是說過嗎？菩薩善於應化在各個地方。』大概是眾生信心所向的地方，就是菩薩應身所在之處。好比掘井見泉，然而泉水無處不在。何況此洞，神變自在，靈異事蹟由來已久，不可以凡人的情感來衡量。醒來後感嘆道：『唉，諸佛居住的地方，名為常寂光（佛土名），遍佈整個沙界（世界），本來就超絕思議，哪裡不是菩薩的境界呢？』我斷絕了疑慮。既然已經彙集成傳記，就附上天竺（印度的古稱）霧靈（山名）的事蹟，以及舊聞，希望顯示出非同非異，無別無斷的道理，用來消除後來者的疑惑。至正辛丑年四月十五日，居住在四明（地名）的盤谷（地名），玄一道人盛熙明記錄。
《補陀洛迦山傳》（終）
觀音大士贊 第六
唐朝王勃 撰
聽說，圓通大士（觀音菩薩的別稱），名為觀音。接引眾生，利益百姓，隨著機緣應化顯現。在乾坤（天地）東邊的娑竭海（海名）中，雲濤涌現出金色的山，聖潔的樓閣建立在琉璃的境界里。高大雄偉的寶座，凝然安坐著自在之身。廣闊無邊的慈祥面容，皎潔明亮地顯現出白衣之相。身上披掛著云羅素服，藕絲織成，顏色映襯著寒霜。身體莊嚴地佩戴著瓔珞同心，衣縷盤繞，美麗晶瑩如同皓雪。翠綠的仙島迎接著五彩祥雲的寶蓋，玲瓏剔透。艷麗的光芒迸射出摩尼（寶珠名）百寶的花冠，光彩照耀。眉毛細長如黛，如同海門（海邊）的秋月彎彎。眼睛紺青色，重瞳，好像水面上初開的青蓮。牙齒排列如珂玉，舌頭晶瑩如紫檀。紅艷的丹珠一點，艷麗如同頻婆（果名）。兩頰朦朧，勻稱如同琥珀。在平靜碧綠的波浪上，圓滿的相舒展開來，有金毫玉毫。在虛空清白的光芒中，殊勝的境界顯現出來，有佛界仙界。於是
【English Translation】 English version: This is roughly the situation, and it cannot be fully recorded. Examining it based on these points, then (Mount Potalaka) is definitely not an ordinary realm, and how could it be reached casually? It seems that it cannot be compared to other places. Later, when I arrived in Siming (place name), I was repeatedly invited to visit Mount Putuo, but I secretly doubted it in my heart and did not go. One night, I suddenly dreamed that someone said to me: 'Doesn't the scripture say that the Bodhisattva is good at responding to all places?' It is probably that the place where the faith of sentient beings is directed is where the Bodhisattva's manifested body is located. It is like digging a well and seeing a spring, but the spring is everywhere. Moreover, this cave has divine transformations that are free and at ease, and its miraculous traces have long been established. It cannot be measured by ordinary human emotions.' After waking up, I sighed and said: 'Alas, the place where all Buddhas dwell is called Changjiguang (name of a Buddha land), which pervades the entire sand world (world), and is originally beyond comprehension. Where is it not the realm of the Bodhisattva?' I have cut off my doubts. Now that it has been compiled into a biography, I will attach the deeds of Wuling (mountain name) in Tianzhu (ancient name for India), as well as old news, hoping to show the principle of being neither the same nor different, without separation or cessation, in order to dispel the doubts of those who come later. On the fifteenth day of the fourth month of the year Xinchou in the Zhizheng era, recorded by Xuanyi Daoren Sheng Ximing, residing in Pangu (place name) in Siming (place name).
The Biography of Mount Potalaka (End)
Eulogy to the Great Bodhisattva Guanyin, Sixth
Written by Wang Bo of the Tang Dynasty
It is said that the Great Perfect Enlightenment Being (another name for Guanyin Bodhisattva) is named Guanyin. Receiving sentient beings and benefiting the people, manifesting according to the circumstances. In the Sagara Sea (sea name) on the east side of Qiankun (heaven and earth), golden mountains emerge from the surging clouds and waves, and sacred pavilions are built in the realm of lapis lazuli. On the tall and majestic throne, the body of freedom sits serenely. The vast and boundless compassionate face manifests brightly as the appearance of white robes. The body is draped in a cloud-silk white garment, woven from lotus silk, its color reflecting the cold frost. The body is solemnly adorned with a yingluo (necklace) of concentric knots, the threads coiled and beautiful, crystal clear like white snow. Emerald green fairy islands welcome the precious canopy of five-colored auspicious clouds, exquisite and translucent. Splendid rays of light burst forth from the mani (jewel name) hundred-treasure flower crown, radiant and dazzling. The eyebrows are slender and dark, like the crescent moon in autumn at the sea gate (seaside). The eyes are dark blue, with double pupils, like a newly opened blue lotus on the water surface. The teeth are arranged like shells and jade, the tongue is crystal clear like purple sandalwood. A single spot of red cinnabar is as beautiful as a bimba (fruit name). The cheeks are hazy, evenly proportioned like amber. On the calm, green waves, the perfect form unfolds, with golden and jade hairs. In the light of emptiness and purity, a supreme realm appears, with Buddha realms and celestial realms. Therefore
。云雷吐辯。宣諸佛秘密之金言。釋梵雨華。嘆聖德希奇之妙事。獻寶子有龍王龍女。奏樂子有天仙地仙。向孤絕回處作津樑。于浩渺波中拔急難。尋聲救苦。赴感隨緣。如萬水之印孤蟾。似洪鐘之應千谷。是以。經云。王法賊盜。水火漂焚。惡龍惡鬼。毒藥毒蛇。或被人推落金剛山。或惡風吹入羅剎國。或臨軍陣或值雷霆。若能仰告觀音。應時即得解脫。菩薩有不思議之弘願。無盡意之神通。悲心誓救于娑婆。遺教遍臨于穢土。誠以周塵周剎。普應普觀。無遐無邇盡歸依。有愿有求皆赴感。河沙功德億劫難量。遙望洛伽之山。稽首聊伸歌贊。
南海海深幽絕處。碧紺嵯峨連水府。號名七寶洛伽山。自在觀音于彼住。寶陀隨意金鰲載。云現兜羅銀世界。眾玉裝成七寶臺真珠砌就千花蓋。足下祥雲五色捧。頂上飛仙歌萬種。頻伽孔雀盡來朝。諸海龍王齊獻供。寶冠晃耀圓光列。瓔珞遍身明皎潔。臉如水面瑞蓮芳。眉似天邊秋夜月。繡衣金縷披霞袂。縹緲素服偏袒臂。𤤒珈珂佩響珊珊。云羅綬帶真珠綴。紅纖十指凝酥膩。青蓮兩目秋波細。咽頸如同玉碾成。羅紋黛染青山翠。朱脣艷瑩齒排珂。瑞坐昂昂劫幾何。化生百億度眾生。發願河沙救鼻阿。我慚我愧無由到。遙望觀音悲讚歌。大聖大慈垂愍念。愿舒金手頂中摩
。觀音滿愿真言曰。唵阿嚕力伽娑婆訶。
名賢詩詠第七
縹緲云飛海上山。掛帆三日上孱顏。兩宮福德齊千佛。萬里恩光照百蠻。澗草巖華多端氣。石林水府隔塵寰。鯫生小技真榮遇。何幸凡身到此間。
集賢學士吳興趙孟頫
金碧玲瓏塔影雙。綺霞香霧濕疏窗。蛟人織貝為華蓋。龍女獻珠持寶幢。震海云雷音縹緲。彌山潮汐響舂撞。愿求示現將軍相。一鼓群魔盡攝降。
一輪寶月海波澄。海上觀音現大乘。劍佩鬼神來剡剡。煙霞樓觀起層層。燒香使者天臺客。說法高人日本僧。安得此身生羽翼。還從彼岸快先登。
江淅分省郎中天臺劉仁本
縹緲蓬萊未足夸。海峰孤絕更無加。入門已到三摩地。攜手同遊千步沙。碧玉鏡開金菡萏。珊瑚樹宿白頻迦。慇勤童子能招隱。共采芝英和紫霞。
驚起東華塵土夢。滄州到處即為家。山人自種三珠樹。天使長乘八月槎。梅福留丹赤如橘。安期送棗大於瓜。金仙對面無言說。春滿幽巖小白花。
丘茲盛熙明時圖秩八葉芝同遊
寶陀品畔禮慈容。滿袖香吹菡萏風。海市障天番霧黑。地輪推日上潮紅。悟迷不必分明暗。觀照何須了色空。不涉音聞三際斷。大千塵剎盡圓通。
返視何妨更返聞。須知了妄即同真
【現代漢語翻譯】 現代漢語譯本： 觀音滿愿真言說：『唵 阿嚕力伽 娑婆訶。』（Om Arulika Svaha.）
名賢詩詠第七
縹緲的雲彩飛向海上的山巒，揚帆三天登上這秀美的山峰。兩宮的福德與千佛齊等，無邊的恩光照耀著四方的蠻夷。山澗的草木，巖石的花朵，呈現出多樣的氣象，石頭的山林，水中的宮殿，與塵世隔絕。我這微小的才能真是榮幸的際遇，何等幸運，凡俗之身能來到這裡。
集賢學士 吳興 趙孟頫
金碧輝煌的寶塔，塔影成雙。綺麗的彩霞，芬芳的霧氣，沾濕了稀疏的窗戶。蛟人編織貝殼作為華麗的傘蓋，龍女獻上寶珠，手持寶幢。震動大海的云雷之音，縹緲而遙遠，瀰漫山間的潮汐之聲，轟鳴撞擊。愿佛菩薩示現將軍之相，一聲鼓響，將所有的邪魔都攝伏降伏。
一輪明月，海波澄澈。海上觀音，顯現大乘佛法。持劍佩的鬼神前來，光芒閃耀，煙霞中的樓閣，一層層升起。燒香的使者，是天臺山的客人，說法的高僧，是來自日本的僧人。怎樣才能生出翅膀，從彼岸快速地率先登臨。
江浙分省郎中 天臺 劉仁本
縹緲的蓬萊仙島，也不值得誇耀，這海上的山峰，孤立而絕特，更是無與倫比。入門就已經到達三摩地（Samadhi，佛教中的一種定境），攜手同遊千步沙。碧玉般的鏡子打開，顯現出金色的菡萏（hàn dàn，荷花的別稱），珊瑚樹上棲息著白頻迦（Brahminy Duck，一種鳥）。慇勤的童子能夠招引隱士，一同採摘靈芝，調和紫色的雲霞。
從東華的塵土夢中驚醒，滄州到處都可以作為家。山人自己種植三珠樹，天使長久地乘坐著八月的木筏。梅福留下的丹藥紅如橘子，安期生送來的棗子大於瓜。金仙面對面，沒有言語，春意充滿幽靜的山巖，盛開著小白花。
丘茲 盛熙明時與圖秩八葉芝一同遊覽
在寶陀山（Potaraka，觀音菩薩的道場）旁邊，禮拜慈悲的容顏，滿袖都吹拂著荷花的香風。海市蜃樓遮蔽天空，番地的霧氣一片黑暗，地輪推動太陽，涌起紅色的潮水。領悟迷惑，不必區分明暗，觀照萬物，何須瞭解色空（form and emptiness）。不涉及聽聞，三際（過去、現在、未來）斷絕，大千世界，所有的塵剎，都圓滿通達。
反過來觀察，為什麼不反過來聽聞呢？須知瞭解虛妄，就等同於真如。
【English Translation】 English version: The Avalokiteśvara (Guanyin) fulfilling mantra says: 'Om Arulika Svaha.' (Om Arulika Svaha.)
Seventh Poem by Famous Scholars
The ethereal clouds fly towards the mountains on the sea, hoisting sails for three days to ascend this beautiful peak. The blessings and virtues of the two palaces are equal to those of a thousand Buddhas, and the boundless grace illuminates the barbarians in all directions. The grasses in the ravines and the flowers on the rocks present diverse atmospheres; the stone forests and water palaces are isolated from the mortal world. My humble talent is truly a fortunate encounter; how lucky that a mortal body can come to this place.
Academician of Jixian Academy, Wuxing, Zhao Mengfu
The golden and resplendent pagoda has doubled reflections. The beautiful rosy clouds and fragrant mist dampen the sparse windows. The Jiaoren (mythical sea people) weave shells as gorgeous canopies, and the Dragon Girl offers pearls, holding jeweled banners. The sound of thunder shaking the sea is ethereal and distant, and the sound of the tide filling the mountains roars and crashes. May the Buddha and Bodhisattvas manifest the appearance of a general, and with a single drumbeat, subdue all demons.
A round of bright moon, the sea waves are clear. Avalokiteśvara (Guanyin) on the sea manifests the Mahayana Dharma. The ghosts and gods holding swords and pendants come, shining brightly, and the pavilions in the misty clouds rise layer upon layer. The incense-burning messenger is a guest from Tiantai Mountain, and the Dharma-speaking eminent monk is a monk from Japan. How can I grow wings and quickly ascend from the other shore first?
Langzhong of Jiangzhe Province, Tiantai, Liu Renben
The ethereal Penglai Island is not worth boasting about; this sea peak, isolated and unique, is even more unparalleled. Entering the gate, one has already reached Samadhi (Samadhi, a state of meditative consciousness in Buddhism), and hand in hand, we stroll along Thousand Step Sand. The jade-like mirror opens, revealing golden lotuses (hàn dàn, another name for lotus), and white Brahminy Ducks (Brahminy Duck, a type of bird) perch on coral trees. The diligent boy can attract hermits, and together they pick lingzhi mushrooms and blend purple clouds.
Awakened from the dusty dream of Donghua, Cangzhou can be home everywhere. The mountain man plants three-pearl trees himself, and the angel rides the August raft for a long time. Mei Fu's elixir is as red as oranges, and An Qisheng's dates are larger than melons. The golden immortal faces each other without words, and the spring is full of quiet mountain rocks, with small white flowers blooming.
Qiu Zi, Sheng Ximing, and Tu Zhi, with eight leaves of Zhi, toured together
Beside Mount Potalaka (Potaraka, the abode of Avalokiteśvara), I worship the compassionate face, and my sleeves are filled with the fragrant wind of lotuses. Mirages obscure the sky, and the mist in the foreign land is dark. The earth wheel pushes the sun, and red tides surge. To understand delusion, there is no need to distinguish between light and darkness; to contemplate all things, there is no need to understand form and emptiness. Without involving hearing, the three times (past, present, future) are cut off, and the entire universe, all the dust lands, are perfectly accessible.
Looking back, why not listen back? Know that understanding falsehood is the same as Suchness.
。十虛影現塵沙界。萬像光含剎土身。轉物頭頭皆妙境。窮源處處盡通津。普門廓徹無邊表。紫竹紅蕖別是春。
靈隱住山沙門竺曇送僧禮補陀
補陀大士鎮南海。弘慈廣度娑婆界。三十二相應群機。眼聽耳觀常自在。藹若春行陸。皎如月印空。一念超去來。觸境皆圓通。東吳沙門乘愿起。筆鋒倒蘸九河水。於一毫端轉法花。百億毫頭顯真諦。一文中現無盡身。一句中含無盡義。一文一句妙難思。了心證入三摩地。是身非相空名模。蓮花舌滴香醍醐。見超文句會真說。普門有路昇天衢。
豫章沙門蒲庵為昇天衢贊普門品觀音
一毫端現菩薩身。大悲光相離諸塵。無量句中無量義熾然常說。開迷淪。圓音遍法界。萬像皆玄文。耳觀入真境。眼聽融真聞。言詞寂滅相非有。心本無生法無咎。香風冉冉散紅蕖。甘露溥溥灑青柳。普門妙境包大千。物物顯示超虛玄。我願瞻依發弘誓。利生同證菩提緣。
天臺沙門全室贊普門品觀音
余洪武十七年孟夏上旬。泛海遊山。諦觀聖境。頓見水天一色。凈若琉璃。萬像森羅。炳然齊現。所睹靈異。難以具陳。是故。踴躍歡喜。自不知形身在於人間世也。信知。如來說華嚴時。入海印三昧。豈欺我哉。偶于洪武乙亥仲冬。夢遊是境。與昔無別。遂
【現代漢語翻譯】 現代漢語譯本：十方虛幻的影像顯現在塵沙般眾多的世界中，萬千景象的光芒蘊含在佛土之身。轉變事物，處處都是美妙的境界；窮盡根源，處處都是通達的津樑。普門廣大通徹，沒有邊際；紫竹紅蕖，別有一番春意。
靈隱寺住山沙門竺曇為送僧人朝禮補陀山而作
補陀山的大士（指觀音菩薩）鎮守南海，以弘大的慈悲普度娑婆世界的眾生。三十二應化身（觀音菩薩的三十二種化身）相應于眾生的根機，用眼睛聽，用耳朵看，常常自在無礙。慈祥和藹如春風拂過大地，皎潔明亮如月光映照天空。一念之間超越過去未來，接觸任何境界都能圓融通達。東吳的沙門（指僧人）乘愿而起，筆鋒倒蘸九河之水，在一根毫毛的尖端轉動法華經，在百億根毫毛的尖端顯現真諦。一篇文章中顯現無盡的身相，一句話中包含無盡的意義。一文一句，妙不可思議，了悟心性，證入三摩地（禪定）。這身相併非實相，只是空名的模型，蓮花般的舌頭滴落香甜的醍醐。見解超越文字語句，領會真正的說法，普門有路，可以升上天衢（天上的道路）。
豫章沙門蒲庵為讚頌昇天衢的普門品觀音而作
在一根毫毛的尖端顯現菩薩的身相，大悲的光芒遠離一切塵垢。無量句中包含無量的意義，熾盛地宣說，開啟迷惑沉淪的眾生。圓滿的聲音遍佈法界，萬千景象都是玄妙的文章。用耳朵觀看進入真境，用眼睛傾聽融合真聞。言語詞句寂滅，相併非真實存在，心本來無生，法沒有過咎。香風緩緩飄散，紅蕖盛開，甘露普降，灑在青柳之上。普門的妙境包容大千世界，萬物都顯示著超越虛玄的真理。我願瞻仰依靠，發起弘大的誓願，利益眾生，共同證得菩提的因緣。
天臺沙門全室讚頌普門品觀音
我在洪武十七年孟夏上旬，泛海遊山，仔細觀察聖境，頓時看見水天一色，清凈如琉璃，萬千景象森然羅列，明亮地同時顯現。所見到的靈異景象，難以完全陳述。因此，我踴躍歡喜，自己都不知道身形還在人間。我相信，如來說《華嚴經》時，進入海印三昧（一種甚深的禪定），難道會欺騙我嗎？偶然在洪武乙亥仲冬，夢遊此境，與過去所見沒有差別。於是
【English Translation】 English version: Ten illusory images appear in the dust-like worlds, the light of myriad forms contained within the body of the Buddha-land. Transforming things, every place is a wonderful realm; exhausting the source, every place is a thoroughfare. The Universal Gate is vast and boundless, without limit; purple bamboo and red lotus, a different kind of spring.
Shramana Zhu Tan, residing at Lingyin Temple, wrote this to send a monk to pay homage to Mount Putuo.
The Great Being of Putuo (referring to Avalokiteśvara Bodhisattva) guards the South Sea, broadly delivering beings of the Saha world with great compassion. The thirty-two response bodies (the thirty-two manifestations of Avalokiteśvara Bodhisattva) correspond to the faculties of beings, listening with the eyes and seeing with the ears, always free and at ease. Gentle and kind like spring traveling on land, bright and clear like the moon reflected in the sky. In a single thought, transcending past and future, encountering any realm, all is perfectly interconnected. The Shramana (referring to a monk) of Eastern Wu rises with a vow, dipping his brush into the waters of the Nine Rivers, turning the Lotus Sutra on the tip of a single hair, revealing the true meaning on the tips of hundreds of millions of hairs. In one article, manifesting endless bodies; in one sentence, containing endless meanings. One article, one sentence, wonderfully inconceivable, understanding the mind and entering Samadhi (meditative absorption). This body is not a real form, just a model of an empty name, the lotus-like tongue dripping fragrant nectar. Seeing beyond words and sentences, understanding the true teaching, the Universal Gate has a path to ascend to the Heavenly Road.
Shramana Pu'an of Yuzhang wrote this in praise of Avalokiteśvara of the Universal Gate Sutra ascending to the Heavenly Road.
On the tip of a single hair, manifesting the body of a Bodhisattva, the light of great compassion, free from all dust. In countless sentences, containing countless meanings, blazing and constantly speaking, opening up those lost in delusion. The perfect sound pervades the Dharma realm, all phenomena are profound texts. Using the ears to see, entering the true realm; using the eyes to listen, merging with true hearing. Words and phrases are extinguished, the form is not real, the mind is originally unborn, the Dharma has no fault. Fragrant winds gently scatter, red lotuses bloom, sweet dew pours down, sprinkling on the green willows. The wonderful realm of the Universal Gate encompasses the great thousand worlds, everything reveals the truth beyond the void and the mysterious. I wish to venerate and rely on, making great vows, benefiting beings, and together realizing the conditions for Bodhi (enlightenment).
Shramana Quan Shi of Tiantai praised Avalokiteśvara of the Universal Gate Sutra.
In the early tenth day of the fourth month of the seventeenth year of Hongwu, I sailed the sea and traveled the mountains, carefully observing the sacred realm, and suddenly saw the water and sky as one color, as pure as crystal, myriad phenomena arrayed in order, brightly appearing simultaneously. The spiritual phenomena I saw are difficult to fully describe. Therefore, I leaped with joy, not even knowing that my body was still in the human world. I believe that when the Tathagata spoke the Avatamsaka Sutra, he entered the Samadhi of the Ocean Seal (a profound state of meditation), how could he deceive me? By chance, in the middle of the winter of the year Yihai of Hongwu, I dreamed of traveling to this realm, and it was no different from what I had seen in the past. Therefore,
乃焚香遙禮。輒伸鄙見。說偈贊曰。
菩薩常居娑竭海。悲願弘深無向背。分明化境滄溟東。應現諸方無不在。所證三摩地。那分西與東。突出摩醯眼。八面虛玲瓏。海印發輝炳然現。懸河四辯明真宗。花開小白巖。天香吹遍界。紫竹栴檀盡作林。孔雀頻伽歌梵唄。昔年親曾海上游。露山倒卓波面浮。可是圓通真境界。白衣妙像乘蓮舟。四圍縱周覽。浩渺難可窮。上極通宵漢。下瞰龍伯宮。波先瀲滟吐陰火。潮音日夜號天風。云鋪白銀界。地布黃金沙。琉璃相間錯。有若優曇花。磐陀上看扶桑日。紅輪涌現猶天車。覽斯妙境非實相。普門示現如夢想。幻出樓臺縹緲間。寶網珠光遞輝朗。聞聲豈是聲。見色原非色。別是一壺天智識誰能測。經行宴坐水晶宮。受用風清與月白。十聖及三賢。到此應難渡。萬派洄漩任參互。潛流密佈四神洲。潤濕群萌為雨露。我今親禮讚。惟垂遙鑒知。並卻見聞知覺。掃除語默離微。徹底揭翻生死海。普令頓證佛菩提。
古並崇善住山雁門野衲了庵性徹洞然拜贊
補陀洛迦山傳一卷。元盛熙明撰。案陶九完成的書史會要曰。盛熙明。其先曲鮮人。后居豫章。清修饉飭。篤學多材。工翰墨。亦能通六國書。今此書題龜茲盛熙明述。籍貫正合。熙明尚撰有法書考八卷。采入四庫全
【現代漢語翻譯】 現代漢語譯本： 於是焚香，向遠處恭敬地禮拜，然後陳述我淺陋的見解，作偈頌讚嘆道：
菩薩常常安住在娑竭海（大海）。 慈悲的願力弘大深厚，沒有偏頗。 清晰地顯現化現的境界在滄溟（大海）之東。 應化顯現在各個地方，無處不在。 所證得的三摩地（禪定）， 哪裡分得出西方和東方？ 突出如摩醯首羅天（濕婆神）的眼睛一般， 八面通透，虛空而明亮。 海印三昧（一種甚深的禪定）的光輝炳然顯現， 如懸掛的河流般滔滔不絕的辯才闡明真正的宗旨。 小白巖（地名）上鮮花盛開， 天上的香氣吹遍整個世界。 紫竹和栴檀都長成茂密的樹林， 孔雀和頻伽鳥歌唱著清凈的梵唄。 往年我曾親自在海上游歷， 露山（山名）倒影在波面上漂浮。 這正是圓滿通達的真實境界， 白衣觀音菩薩美妙的形象乘坐著蓮花寶座。 四面環繞，縱情觀賞， 浩瀚無垠，難以窮盡。 向上直達通宵的銀河， 向下俯瞰龍伯巨人的宮殿。 波濤首先瀲滟，吐出陰火， 潮水的聲音日夜呼嘯，如同天風。 雲彩鋪展開來，如同白銀的世界， 大地鋪滿了黃金般的沙子。 琉璃互相交錯， 好像優曇花一般。 在磐陀山（觀音道場）上觀看扶桑樹上升起的太陽， 紅色的太陽像車輪一樣涌現出來。 觀賞這美妙的境界並非實相， 普門示現如同夢幻一般。 幻化出樓臺，在縹緲的雲霧之間， 寶網和珍珠的光芒相互輝映，明亮而閃耀。 聽到的聲音難道真的是聲音嗎？ 見到的顏色原本就不是顏色。 這別是一番天地，其中的智慧，誰能夠測度？ 在水晶宮中經行、宴坐， 享受清風和明月。 十聖和三賢， 來到這裡也難以渡過。 萬千水流回旋，任憑它們相互交織。 潛流密佈在四大神洲， 潤澤著萬物，化為雨露。 我今天親自禮拜讚頌， 只希望菩薩您能從遠處知曉。 摒棄見聞知覺， 掃除言語和沉默，遠離細微的差別。 徹底地掀翻生死的苦海， 普遍地令眾生頓悟，證得佛菩提。
古并州崇善寺住山雁門野衲了庵性徹洞然拜贊
《補陀洛迦山傳》一卷，元朝盛熙明撰寫。根據陶九成《書史會要》記載：盛熙明，他的祖先是曲鮮人，後來居住在豫章。他清心寡慾，生活儉樸，勤奮好學，多才多藝，擅長書法，也能通曉六國文字。現在這本書題為龜茲盛熙明述，籍貫正好相符。盛熙明還撰寫有《法書考》八卷，被收入《四庫全書》。
【English Translation】 English version: Then, he burned incense and respectfully bowed from afar, and then expressed his humble views, composing a verse in praise:
The Bodhisattva constantly resides in the Sāgara Sea (great ocean). The compassionate vows are vast and profound, without bias. Clearly manifesting the realm of transformation in the east of the vast sea. Appearing in various places, omnipresent. The Samādhi (meditative absorption) attained, How can one distinguish between the West and the East? Protruding like the eye of Maheśvara (Shiva), Transparent on all eight sides, empty and bright. The radiance of the Ocean Seal Samādhi (a profound state of meditation) is brilliantly revealed, Like a cascading river, eloquence elucidates the true doctrine. Flowers bloom on Little White Cliff (place name), Heavenly fragrance blows throughout the world. Purple bamboo and sandalwood grow into dense forests, Peacocks and Kalaviṅka birds sing pure Brahma chants. In past years, I personally traveled on the sea, Mount Lu (mountain name) reflected upside down on the floating surface of the waves. This is truly the perfect and all-pervading realm, The wondrous form of White-Robed Avalokiteśvara rides on a lotus throne. Surrounding on all sides, indulging in the view, Vast and boundless, difficult to exhaust. Upward, it reaches the Milky Way throughout the night, Downward, it overlooks the palace of the Dragon Earl giants. The waves first ripple, emitting yin fire, The sound of the tide roars day and night, like the wind of heaven. Clouds spread out, like a world of silver, The earth is covered with golden sand. Lapis lazuli intermingle, Like the Udumbara flower. Viewing the rising sun from Mount Potalaka (Avalokiteśvara's abode), The red sun emerges like a heavenly chariot. Viewing this wondrous realm is not the true reality, The Universal Gate manifestation is like a dream. Illusions of pavilions appear in the misty clouds, The light of the jeweled net and pearls reflects each other, bright and radiant. Is the sound heard truly a sound? Is the color seen originally a color? This is another realm, whose wisdom can measure it? Walking and sitting in the crystal palace, Enjoying the clear breeze and the bright moon. The Ten Saints and the Three Worthies, Would find it difficult to cross here. Ten thousand streams swirl, allowing them to intertwine. Hidden currents densely spread throughout the Four Great Continents, Moistening all beings, transforming into rain and dew. Today, I personally bow and praise, Only hoping that you, Bodhisattva, can know from afar. Rejecting seeing, hearing, knowing, and perceiving, Sweeping away speech and silence, and departing from subtle differences. Thoroughly overturning the sea of birth and death, Universally enabling beings to awaken and attain Buddha's Bodhi.
By Yanne Yenao Xingche Dongran, resident of Chongshan Temple in Gu Bingzhou, bowing in praise.
The Record of Mount Potalaka, one volume, written by Sheng Ximing of the Yuan Dynasty. According to Tao Jiucheng's Essentials of Calligraphy and History: Sheng Ximing, his ancestors were from Qu Xian, later residing in Yuzhang. He was pure and frugal, diligent in learning, and talented in many ways, skilled in calligraphy, and also able to understand the languages of six countries. Now this book is titled 'Narrated by Sheng Ximing of Qiuci,' the place of origin matches perfectly. Sheng Ximing also wrote eight volumes of Examination of Calligraphy, which were included in the Complete Library of the Four Treasuries.
書子部藝術類。熙明傳。原僅五篇。其王勃觀音贊。名賢詩詠。皆元釋所附益者。觀音贊。文筆疲俗。必非子安之制。
欽定全唐文凡例。指為僞託。信然。釋子無識。闌入俗文。幸熙明原書。未經竄亂。讀者。分別觀之可也。光緒甲申十月。吳縣蔣清翊。識。
【現代漢語翻譯】 現代漢語譯本： 這是書子部藝術類中的《熙明傳》，原本只有五篇。其中的王勃《觀音贊》（讚頌觀音菩薩的文章）和《名賢詩詠》（名人的詩歌吟詠），都是元朝的僧人附加的。《觀音贊》文筆疲軟庸俗，一定不是王勃（字子安）的作品。
《欽定全唐文凡例》指出這是僞託之作，確實如此。僧人沒有見識，將庸俗的文章混入其中。幸運的是，《熙明傳》原書未經篡改擾亂。讀者可以分別鑑別觀看。光緒甲申年十月，吳縣蔣清翊識。 English version: This is 'Xi Ming Zhuan' from the Arts category of the 'Book of Masters' section, originally consisting of only five chapters. The 'Guanyin Praise' (a eulogy to Guanyin Bodhisattva) by Wang Bo and 'Poems by Famous Scholars' were added by Yuan dynasty monks. The writing style of 'Guanyin Praise' is weak and vulgar, certainly not the work of Wang Bo (Zi An).
The 'Qinding Quan Tang Wen Fanli' (Imperially Commissioned Complete Tang Prose Preface) points out that it is a forgery, which is indeed the case. The monks were ignorant and mixed vulgar articles into it. Fortunately, the original book of 'Xi Ming Zhuan' has not been tampered with or disturbed. Readers can distinguish and view them separately. In the tenth month of the Jia Shen year of the Guangxu reign, Jiang Qingyi of Wu County noted.
【English Translation】 English version: This is 'Xi Ming Zhuan' from the Arts category of the 'Book of Masters' section, originally consisting of only five chapters. The 'Guanyin Praise' (a eulogy to Guanyin Bodhisattva) by Wang Bo and 'Poems by Famous Scholars' were added by Yuan dynasty monks. The writing style of 'Guanyin Praise' is weak and vulgar, certainly not the work of Wang Bo (Zi An).
The 'Qinding Quan Tang Wen Fanli' (Imperially Commissioned Complete Tang Prose Preface) points out that it is a forgery, which is indeed the case. The monks were ignorant and mixed vulgar articles into it. Fortunately, the original book of 'Xi Ming Zhuan' has not been tampered with or disturbed. Readers can distinguish and view them separately. In the tenth month of the Jia Shen year of the Guangxu reign, Jiang Qingyi of Wu County noted.