T52n2106_集神州三寶感通錄

大正藏第 52 冊 No. 2106 集神州三寶感通錄

No. 2106

集神州三寶感通錄捲上

唐麟德元年終南山釋道宣撰

夫三寶利見其來久矣。但以信毀相競。故有感應之緣。自漢泊唐年餘六百。靈相肹向群錄可尋。而神化無方待機而扣。光瑞出沒。開信於一時。景像垂容。陳跡于萬代。或見於既往。或顯于將來。昭彰于道俗。生信于迷悟。故撮舉其要。三卷成部云。

初明舍利表塔次列靈像垂降后引聖寺瑞經神僧。

初明舍利表塔。昔如來行乞。有童子戲于路側。以沙土為米麵。逆請以土面奉。佛因為受之。命侍者以為土漿。涂佛住房。足遍南面。記曰。此童子者。吾滅度后一百年。王閻浮提空中地下四十里內。所有鬼神並皆臣屬。開前八塔所獲舍利。於一日夜役諸鬼神造八萬四千塔。廣如眾經。故不備載(此土即洲之東境故塔現不足以疑)舍利西梵天言。此云骨身也(恐濫凡夫之骨故依本名而別之)。西晉會稽鄮塔緣一東晉金陵長干塔緣二石趙青州東城塔緣三姚秦河東蒲坂塔緣四周岐州岐山南塔緣五週瓜州城東古塔緣六週沙州城內大乘寺塔緣七週洛州故都西塔緣八週涼州姑臧縣塔緣九周甘州刪丹縣塔緣十週晉州霍山南塔緣十一齊伐州城東古塔緣十二隋

【現代漢語翻譯】現代漢語譯本《集神州三寶感通錄》捲上唐麟德元年，終南山釋道宣撰

三寶的利益顯現由來已久。只是因為人們的信仰和詆譭相互競爭，所以才有了感應的機緣。從漢朝到唐朝，六百多年間，靈異的景象和徵兆在各種記錄中可以尋找到。而神妙的變化沒有固定的方式，等待時機才會顯現。光明的祥瑞時隱時現，在某個時刻開啟人們的信仰；佛像顯現容貌，為萬代留下遺蹟。有的應驗於過去，有的顯現於未來，在僧俗之間昭示，使迷惑的人產生信仰。所以選取重要的事例，寫成三卷。

首先闡明舍利和佛塔，其次列舉靈像降臨的事蹟，然後引述聖寺、瑞經和神僧。

首先闡明舍利和佛塔。過去，如來（Tathagata，佛的稱號）乞食時，有個童子在路邊嬉戲，用沙土做成米麵，反過來請求佛接受，用土面供奉。佛因此接受了，命令侍者用土漿塗抹佛的住房，足跡遍佈南面。佛記述說：『這個童子，我滅度（Nirvana，佛教術語，指死亡）后一百年，將統治閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）空中地下四十里內的所有鬼神，讓他們都臣服於他。開啟以前八座塔所獲得的舍利（Śarīra，佛陀或高僧火化后的遺骨），在一日一夜之間役使各種鬼神建造八萬四千座塔。』詳細情況記載在各種經典中，所以不在此處詳細記載（這片土地是洲的東部邊境，所以佛塔的顯現不足以讓人懷疑）。舍利，在西梵語（Sanskrit）中是骨身的意思（恐怕與凡夫的骨頭混淆，所以依照本來的名稱來區分）。西晉會稽鄮縣塔的因緣，東晉金陵長干塔的因緣，石趙青州東城塔的因緣，姚秦河東蒲坂塔的因緣，北魏岐州岐山南塔的因緣，北周瓜州城東古塔的因緣，北周沙州城內大乘寺塔的因緣，北周洛州故都西塔的因緣，北周涼州姑臧縣塔的因緣，北周甘州刪丹縣塔的因緣，北周晉州霍山南塔的因緣，北齊伐州城東古塔的因緣，隋朝……

【English Translation】 English version Collection of Auspicious Omens of the Three Jewels in China, Volume 1 Composed by Śramaṇa Daoxuan of Zhongnan Mountain in the first year of Linde of the Tang Dynasty

The benefits and manifestations of the Three Jewels (Triratna) have been present for a long time. However, due to the competition between faith and slander, there are causes for auspicious responses. From the Han Dynasty to the Tang Dynasty, over six hundred years, miraculous signs and omens can be found in various records. Divine transformations have no fixed method, waiting for the opportune moment to appear. Bright auspicious signs appear and disappear, opening people's faith at a certain moment; Buddha images manifest their forms, leaving traces for all generations. Some are verified in the past, some manifest in the future, revealing themselves among monastics and laity, generating faith in the deluded. Therefore, selecting the important events, this is compiled into three volumes.

First, clarifying Śarīra (relics) and Stūpas (pagodas), then listing the events of the descent of miraculous images, and then citing sacred monasteries, auspicious scriptures, and divine monks.

First, clarifying Śarīra and Stūpas. In the past, when the Tathagata (Buddha's title) was begging for alms, there was a child playing by the roadside, making rice and flour out of sand and soil, and in turn requested the Buddha to accept it, offering the soil flour. The Buddha therefore accepted it, and ordered the attendant to use the soil slurry to smear the Buddha's dwelling, with footprints all over the south side. The Buddha recorded: 'This child, one hundred years after my Nirvana (Buddhist term for death), will rule all the ghosts and spirits within forty miles above and below Jambudvipa (one of the four continents, the world we live in), making them all submit to him. He will open the Śarīra (relics of the Buddha or eminent monks after cremation) obtained from the previous eight pagodas, and in one day and night, he will employ various ghosts and spirits to build eighty-four thousand pagodas.' Detailed information is recorded in various scriptures, so it is not detailed here (this land is the eastern border of the continent, so the manifestation of the pagoda is not enough to make people doubt). Śarīra, in Western Sanskrit, means bone body (afraid of being confused with the bones of ordinary people, so it is distinguished according to the original name). The cause of the stupa in Mao County, Kuaiji during the Western Jin Dynasty, the cause of the stupa in Changgan, Jinling during the Eastern Jin Dynasty, the cause of the stupa in Dongcheng, Qingzhou during the Shi Zhao Dynasty, the cause of the stupa in Puban, Hedong during the Yao Qin Dynasty, the cause of the stupa south of Qishan, Qizhou during the Northern Wei Dynasty, the cause of the ancient stupa east of the city in Guazhou during the Northern Zhou Dynasty, the cause of the stupa in Dacheng Temple in the city of Shazhou during the Northern Zhou Dynasty, the cause of the stupa west of the old capital in Luozhou during the Northern Zhou Dynasty, the cause of the stupa in Guzang County, Liangzhou during the Northern Zhou Dynasty, the cause of the stupa in Shandan County, Ganzhou during the Northern Zhou Dynasty, the cause of the stupa south of Huoshan, Jinzhou during the Northern Zhou Dynasty, the cause of the ancient stupa east of the city in Fazhou during the Northern Qi Dynasty, the Sui Dynasty...

益州福感寺塔緣十三隋益州晉源縣塔緣十四(雒縣塔附)隋鄭州起化寺塔緣十五隋懷州妙樂寺塔緣十六隋并州凈明寺塔緣十七隋并州榆社縣塔緣十八隋魏州臨災縣塔緣十九雜明神州山川藏寶等緣二十

初西晉會稽鄮塔者。今在越州東三百七十里鄮縣界。東去海四十里在縣東南七十里。南去吳村二十五里案前傳云。晉大康二年。有并州離石人劉薩何者。生在畋家弋獵為業。得病死。蘇見一梵僧語何曰。汝罪重。應入地獄。吾閔汝無識且放。今洛下齊城丹陽會稽。並有古塔及浮江石像。悉阿育王所造。可勤求禮懺。得免此苦。既醒之後。改革前習出家學道。更名慧達。如言南行至會稽海畔。山澤處處求覓。莫識基緒。達悲塞煩惋投告無地。忽于中夜聞土下鐘聲。即迂記其處剡木為剎。三日間忽有寶塔及舍利從地踴出。靈塔相狀青色似石而非石。高一尺四寸。方七寸。五層露盤。似西域于闐所造。面開窗子四周天鈴。中懸銅磬每有鐘聲。疑此磬也。繞塔身上並是諸佛菩薩金剛聖僧雜類等像。狀極微細。瞬目注睛乃有百千像現。面目手足咸具備焉。斯可謂神功聖蹟。非人智所及也。今在大木塔內。於八王日舁巡邑里。見者莫不下拜唸佛。其舍利者在木塔底。其塔左側多有古蹟。塔側諸暨縣。越舊都之地。以句章對鄮剡等

【現代漢語翻譯】現代漢語譯本益州福感寺塔緣十三隋益州晉源縣塔緣十四（雒縣塔附）隋鄭州起化寺塔緣十五隋懷州妙樂寺塔緣十六隋并州凈明寺塔緣十七隋并州榆社縣塔緣十八隋魏州臨災縣塔緣十九雜明神州山川藏寶等緣二十

最初是西晉會稽鄮（mào，地名）塔的事情。現在塔位於越州東邊三百七十里鄮縣境內，東邊距離海四十里，在縣的東南七十里處，南邊距離吳村二十五里。根據之前的記載說，晉朝大康二年，有個并州離石人名叫劉薩何，出生在獵戶家，以打獵為生。他得病死了，醒來后見到一個梵僧告訴劉薩何說：『你的罪孽深重，應該下地獄。我可憐你沒有見識，暫時放了你。現在洛陽、齊城、丹陽、會稽，都有古代的塔和浮在江上的石像，都是阿育王（Aśoka，古印度孔雀王朝的國王）所建造的，你應該勤奮地去禮拜懺悔，才能免除這種痛苦。』

醒來之後，劉薩何改變了之前的習慣，出家學道，改名叫慧達。他按照梵僧說的話向南走，到達會稽海邊，在山澤各處尋找，卻找不到塔的軌跡。慧達悲傷煩悶，無處訴說。忽然在半夜聽到土下傳來鐘聲，他立刻記住那個地方，用剡木做成塔剎。三天之內，忽然有寶塔和舍利從地裡涌出來。靈塔的形狀是青色的，像石頭但又不是石頭，高一尺四寸，寬七寸，五層露盤，像西域于闐（Khotan，古代西域國名）所造的。每面都開著窗子，四周掛著天鈴，中間懸掛著銅磬，懷疑聽到的鐘聲就是這銅磬發出的。繞著塔身都是諸佛、菩薩、金剛、聖僧以及各種各樣的像，形狀極其微細，仔細觀看，能看到成百上千的佛像顯現，面目手足都具備。這真可以說是神功聖蹟，不是人的智慧所能達到的。現在塔在大木塔內，在八王日被抬著在村子裡巡遊，見到的人沒有不跪拜唸佛的。舍利在木塔的底部。塔的左側有很多古蹟。塔的旁邊是諸暨縣，是越國的舊都，與句章、鄮縣、剡縣相對。

【English Translation】 English version Yizhou Fugan Temple Pagoda Inscription 13, Sui Dynasty Yizhou Jin Yuan County Pagoda Inscription 14 (Luoxian Pagoda Attached), Sui Dynasty Zhengzhou Qihua Temple Pagoda Inscription 15, Sui Dynasty Huaizhou Miaole Temple Pagoda Inscription 16, Sui Dynasty Bingzhou Jingming Temple Pagoda Inscription 17, Sui Dynasty Bingzhou Yushe County Pagoda Inscription 18, Sui Dynasty Weizhou Linzai County Pagoda Inscription 19, Miscellaneous Inscriptions on Divine Land Mountains and Rivers Storing Treasures 20

Initially, there was the matter of the Mao (place name) Pagoda in Kuaiji during the Western Jin Dynasty. The pagoda is now located 370 li east of Yuezhou, within the boundary of Mao County, 40 li east of the sea, 70 li southeast of the county, and 25 li south of Wu Village. According to previous records, in the second year of the Dakang era of the Jin Dynasty, there was a man from Lishi in Bingzhou named Liu Sahe, who was born into a hunter's family and made a living by hunting. He fell ill and died, but after regaining consciousness, he saw a Brahmin monk who told Liu Sahe, 'Your sins are heavy, and you should go to hell. I pity your ignorance and will temporarily release you. Now, in Luoyang, Qicheng, Danyang, and Kuaiji, there are ancient pagodas and stone statues floating on the river, all built by King Aśoka (ancient Indian Maurya Dynasty king). You should diligently worship and repent to avoid this suffering.'

After waking up, Liu Sahe changed his previous habits, became a monk, and changed his name to Huida. He followed the monk's words and went south, arriving at the seaside of Kuaiji, searching everywhere in the mountains and marshes, but could not find any trace of the pagoda. Huida was sad and frustrated, with no one to turn to. Suddenly, in the middle of the night, he heard the sound of a bell coming from under the ground. He immediately remembered the place and made a pagoda finial out of Shan wood. Within three days, a precious pagoda and relics suddenly emerged from the ground. The shape of the sacred pagoda was blue, like stone but not stone, one chi and four cun tall, seven cun wide, with a five-layered dew plate, like those made in Khotan (ancient Western Region kingdom). Each side had windows, and heavenly bells hung around it, with a copper chime suspended in the middle, suspected to be the source of the bell sound. Around the pagoda's body were images of Buddhas, Bodhisattvas, Vajras, holy monks, and various other figures, extremely subtle in shape. Upon close inspection, hundreds and thousands of Buddha images could be seen appearing, with complete faces, hands, and feet. This can truly be called a divine feat, beyond the reach of human intelligence. Now the pagoda is inside a large wooden pagoda, and on the eighth king day, it is carried around the village, and those who see it prostrate and chant the Buddha's name. The relics are at the bottom of the wooden pagoda. There are many ancient sites on the left side of the pagoda. Next to the pagoda is Zhuji County, the old capital of the Yue Kingdom, opposite to Gouzhang, Mao County, and Shan County.

四縣為之。諸暨東北一百七里。大部鄉有古越城。週迴三里。地記云。越之中葉在此為都。離宮別館遺基尚在。悉生豫章。多在門階之側。行伍相當森竦可愛。風雨晦朔猶聞鐘磬之聲。百姓至今多懷肅敬。其跡繁矣。諸暨西北百里。新義鄉有許公巖。地誌云。晉時高陽許詢字玄度。與沙門支道林為友。每相從歷覽山水。至此乃棲焉。晉辟度為司徒掾。徴不就。后詣建鄴。見者傾都。劉恢為丹陽尹。有名當世。日數造之。嘆曰。今見許公。使我遂為輕薄。京尹于郡立齊以處之。至於梁代此屋猶在。許掾既反。劉尹嘗至其齊曰。清風朗月何嘗不恒思玄度矣。句章縣西南一百三十里。明鄉有四明天臺赤城瀑布等山。天下稱最。東北百四十里。有沙塘道。廣數丈入海百餘里。地記云。是秦皇追安期先生於蓬萊。至深而息。故此塘道至今宛然。鄮縣古城在句章東三百餘里。昔閩越所都。其靈塔即縣界孝義鄉也。地誌云。阿育王造八萬四千塔。此其一也。宋會稽內史孟顗修理之。山有石坎。方可三尺。水味清淳冬溫夏冷。輿地志云。阿育王釋迦弟子。能役鬼神。一日夜于天下造佛骨寶塔八萬四千。皆從地出。案晉沙門竺慧遠云。東方兩塔。一在於此一在彭城。今秣陵長干。又是其一。則有三矣。今以經驗億家一塔。計此東夏理多不

【現代漢語翻譯】現代漢語譯本四縣都以它為中心。諸暨縣東北一百七里的大部鄉有古越城遺址，周長三里。《地記》記載，越國的中期曾在此建都，離宮別館的遺址尚存，都生長著豫章樹，大多在門階旁邊，排列整齊，非常可愛。在風雨交加或每月初一、十五的夜晚，還能聽到鐘磬的聲音。百姓至今仍然懷有敬畏之心，這些遺蹟非常多。諸暨縣西北一百里的新義鄉有許公巖。《地誌》記載，晉朝時高陽人許詢，字玄度，與沙門支道林是朋友，經常一起遊覽山水，到這裡就隱居了。晉朝徵召他為司徒掾，他沒有就任，後來去了建鄴，見到他的人都為之傾倒。劉恢擔任丹陽尹，是當時的名士，每天都去拜訪許詢，感嘆說：『今天見到許公，使我覺得自己輕浮淺薄。』劉恢在郡里為許詢建造了住所，讓他居住。到了梁代，這所房屋還在。許掾回去后，劉尹曾經到他的住所說：『清風朗月，我何嘗不經常思念玄度呢！』句章縣西南一百三十里的明鄉有四明山、天臺山、赤城山、瀑布等名山，是天下最著名的。東北一百四十里有沙塘道，寬數丈，延伸入海一百多里。《地記》記載，這是秦始皇在蓬萊追尋安期先生時，到達深處休息的地方，所以這條塘道至今仍然完好。鄮縣古城在句章縣東三百多里，是古代閩越的都城。靈塔就在鄮縣境內的孝義鄉。《地誌》記載，阿育王建造了八萬四千座塔，這是其中之一。宋朝會稽內史孟顗修繕了這座塔。山上有個石坎，大約三尺見方，水味清澈甘醇，冬暖夏涼。《輿地志》記載，阿育王是釋迦牟尼的弟子，能夠役使鬼神，一夜之間在天下建造了八萬四千座佛骨寶塔，都從地裡涌出來。根據晉朝沙門竺慧遠的說法，東方有兩座塔，一座在這裡，一座在彭城。現在秣陵的長干寺，又是其中一座，那麼就有三座了。現在根據經驗，每億戶人家一座塔來計算，那麼東夏地區應該有很多塔才對。

【English Translation】 English version Four counties center around it. Dabu Township in Zhuji County, 107 li (unit of distance) to the northeast, has the site of the ancient Yue City, with a circumference of 3 li. The 'Geography Records' state that the middle period of the Yue Kingdom established its capital here. The ruins of detached palaces and villas still exist, all growing Torreya grandis trees, mostly beside the doorsteps, arranged neatly and adorably. In stormy weather or on the nights of the first and fifteenth of each month, the sounds of bells and chimes can still be heard. The people still hold reverence to this day, and these traces are numerous. Xinyi Township, 100 li northwest of Zhuji County, has Xu Gong Rock. The 'Local Records' state that Xu Xun (許詢), styled Xuandu (玄度), from Gaoyang during the Jin Dynasty, was friends with the monk Zhi Daolin (支道林). They often traveled together to view mountains and rivers, and he settled here. The Jin court summoned him as an aide to the Minister of Works, but he did not accept. Later, he went to Jianye (建鄴), and those who saw him were captivated. Liu Hui (劉恢), serving as the Governor of Danyang (丹陽), was a famous figure of the time and visited Xu Xun daily, exclaiming, 'Seeing Xu Gong today makes me feel frivolous and shallow.' Liu Hui built a residence for Xu Xun in the prefecture for him to live in. By the Liang Dynasty, this house still existed. After Xu Yuan (許掾) returned, Liu Yin (劉尹) once visited his residence and said, 'In the clear breeze and bright moon, how could I not constantly think of Xuandu!' Ming Township, 130 li southwest of Gouzhang County, has famous mountains such as Siming Mountain (四明山), Tiantai Mountain (天臺山), Chicheng Mountain (赤城山), and waterfalls, which are the most famous in the world. 140 li to the northeast is the Shatang Road (沙塘道), several zhang (unit of measurement) wide, extending over 100 li into the sea. The 'Geography Records' state that this is where Emperor Qin pursued Anqi Sheng (安期先生) to Penglai (蓬萊), reaching a deep place to rest, so this causeway still remains intact today. The ancient city of Mao County (鄮縣) is over 300 li east of Gouzhang County, the ancient capital of Minyue (閩越). The Spirit Pagoda (靈塔) is located in Xiaoyi Township (孝義鄉) within Mao County. The 'Local Records' state that King Ashoka (阿育王) built 84,000 pagodas, and this is one of them. Meng Yi (孟顗), the Internal History of Kuaiji (會稽) during the Song Dynasty, repaired this pagoda. There is a stone pit on the mountain, about three chi (unit of measurement) square, with clear and sweet water that is warm in winter and cool in summer. The 'Gazetteer' states that King Ashoka, a disciple of Sakyamuni (釋迦牟尼), could command ghosts and spirits, and built 84,000 Buddha bone pagodas throughout the world in one day and night, all emerging from the ground. According to the Jin Dynasty monk Zhu Huiyuan (竺慧遠), there are two pagodas in the east, one here and one in Pengcheng (彭城). Now, the Changgan Temple (長干寺) in Moling (秣陵) is another one, so there are three. Based on experience, if we calculate one pagoda per hundred million households, then there should be many pagodas in the Eastern Xia (東夏) region.

疑。且見揚越即有二塔。廣袤九域故有之焉。會稽記云。東晉丞相王導云。初過江時。有道人神彩不凡。言從海來相造。昔與育王共遊鄮縣下真舍利起塔鎮之。育王與諸真人捧塔飛行虛空入海。諸弟子攀引。一時俱墮化為烏石。石猶人形。其塔在鐵圍山也。太守褚府君云。海行者述。島上有聚烏石作道人形。頗有衣服。褚令鑿取將視之。石文悉如袈裟之狀。東海不遠。島上是徐偃王避地之處。宮郭古基宛然。昔周穆西巡。登崑崙山。偃王乃有統焉。穆王聞之馳還。日行萬里。偃王避之於此。晉孫恩作逆。寄仙妖以惑眾。築城自衛。其處猶存。梁祖普通三年。重其古蹟建木浮圖。堂殿房廊周環備滿。號阿育王寺。四面山繞林竹蔥翠。花卉間發走飛相娛。實閑放者之佳地。有碑頌之。著作郎顧胤祖文。寺東南三十五里。山上有佛右足跡。寺東北二里。山頭有佛左足跡。二所現於石上莫測其先。寺北二里有聖井。其實深池鰻魚。俗號為魚菩薩也。人至井所禮拜。魚隨聲出來。賊過偽禮。魚出。賊便以刀斫之。因斷魚尾。自爾潛隱魚不時出。有至心邀請禮拜者。但噴水而已。初有一僧聞塔來禮。處所荒涼恃食為難。有一老姥患腳。來為造食便去如是怪之。去後私尋乃入池內據量。即魚所化也。其塔靈異往往不一。大略為瑞多現

。聖僧繞塔行道每夕然燈。于光影中現形在壁旋轉而行。且列數條多則詞費。

貞觀十九年。敏法師者。禹穴道勝歷覽聖蹟。依然動神領徒數百。來寺一月敷講經論。士俗咸會。夜中有人見梵僧百餘繞塔行道。以事告眾寺僧曰。此事常有不足可怪。自古至今四大良日。遠近來寺建齋樹福。然于夜中每見梵僧行道誦經讚頌等相。

永徽元年。會稽處士張太玄。于寺禮誦。沙門智悅獨與太玄連床而寢。半夜聞誦金剛般若。了了分明。二人靜聽形心欣泰。乃至誦訖。然契其相若真尋視無形。明知神授矣。

二東晉金陵長干塔者。今在潤州江寧縣故揚都朱雀門東南古越城東廢長干寺內。昔西晉末統江南。是稱吳國。于長干舊里有古塔地。即育王所構也。依於邑里既崩子亮立。孫琳執政。五鳳中毀除佛寺。此塔同湮而舍利潛地。吳平之後。諸僧頗依故處而居起塔三層。既不得舊塔之基。事蹟無沒莫之或識。至。

東晉咸安二年。簡文立塔三層。孝武上金相輪露盤。冥祥記云。簡文有意興構。未遂而崩。即三層之塔。疑是先立至孝武太元末。有并州西河沙門劉慧達本名屑荷。見於僧傳。來尋古塔莫知其地。乃登越城四望。獨見長干有異氣。便往禮拜而居焉。時于昏夕每有光明。迂記其處掘之入地丈許。得

【現代漢語翻譯】現代漢語譯本：聖僧每晚繞塔修行，並點燃燈火。在燈光影中，聖僧的身影顯現在墻壁上，旋轉而行。這樣的奇景屢次出現，難以一一贅述。貞觀十九年，敏法師是一位在禹穴一帶享有盛名的僧人，他遊歷各處聖蹟，深受人們敬仰。他帶領數百名弟子來到這座寺廟，用一個月的時間講解經論，吸引了許多僧俗人士前來聽講。一天夜裡，有人看見一百多位梵僧繞塔修行，便將此事告訴寺里的僧人。寺僧說：『這種事情經常發生，不足為奇。自古至今，每逢四大良辰吉日，遠近的信徒都會來寺里建齋祈福。在夜晚，經常能看到梵僧繞塔修行、誦經讚頌等景象。』永徽元年，會稽的隱士張太玄在這座寺廟裡禮佛誦經。沙門智悅獨自與張太玄同睡一張床。半夜裡，他們聽到有人誦讀《金剛般若經》，聲音清晰分明。兩人靜心聆聽，內心充滿喜悅。等到誦經完畢，他們覺得聲音很熟悉，但仔細尋找卻不見人影。他們明白這是神靈的傳授。東晉金陵長干塔，現在位於潤州江寧縣原揚都朱雀門東南的古越城東面，廢棄的長干寺內。過去西晉統治江南時，這裡被稱為吳國。在長干舊地有一處古塔遺址，是阿育王所建造的。後來，由於邑里崩塌，子亮繼位，孫琳執政。五鳳年間，佛寺被毀，這座塔也一同被埋沒，只有舍利子潛藏於地下。吳國平定后，一些僧人回到舊址居住，並建造了一座三層塔。但他們沒有找到舊塔的地基，相關的歷史記錄也無從查考。直到東晉咸安二年，簡文帝建造了一座三層塔，孝武帝在塔上安裝了金相輪露盤。《冥祥記》記載，簡文帝有意興建佛塔，但未能完成就去世了。這座三層塔，很可能就是那時開始建造的。到了孝武帝太元年間，有位來自并州西河的沙門劉慧達（本名屑荷，事蹟見於《僧傳》），前來尋找古塔，但不知道具體位置。於是他登上越城四處眺望，唯獨看到長幹一帶有奇異的光芒。他便前往禮拜並居住在那裡。當時，每到黃昏夜晚，那裡總有光明出現。他便記住那個地方，挖掘了大約一丈深，發現了舍利子。

【English Translation】 English version: Every evening, the holy monks circumambulated the stupa, practicing their faith and lighting lamps. In the light and shadows, the figures of the holy monks appeared on the wall, rotating as they walked. Such extraordinary scenes occurred repeatedly, making it difficult to describe them all in detail. In the nineteenth year of the Zhenguan era, Dharma Master Min, a renowned monk in the Yu Cave area, visited various sacred sites and was deeply revered. He led hundreds of disciples to this temple, spending a month explaining scriptures and treatises, attracting many monks and laypeople to listen. One night, someone saw more than a hundred Brahman monks circumambulating the stupa and reported this to the monks in the temple. The monks said, 'This kind of thing happens often and is not surprising. Since ancient times, on the four great auspicious days, believers from far and near come to the temple to hold vegetarian feasts and pray for blessings. At night, we often see Brahman monks circumambulating the stupa, chanting scriptures, and offering praises.' In the first year of the Yonghui era, Zhang Taixuan, a recluse from Kuaiji, was worshiping and chanting scriptures in this temple. The Shramana Zhiyue slept alone with Zhang Taixuan on the same bed. In the middle of the night, they heard someone reciting the 'Diamond Sutra (Vajra Prajna Paramita Sutra),' the sound clear and distinct. The two listened attentively, their hearts filled with joy. When the recitation was over, they felt the voice was familiar, but upon searching carefully, they could not find anyone. They understood that this was a divine transmission. The Changgan Stupa (Changgan Ta) of Jinling in the Eastern Jin Dynasty is now located in the abandoned Changgan Temple (Changgan Si) east of the ancient Yue City, southeast of the former Yangdu Zhuque Gate in Jiangning County, Runzhou. In the past, when the Western Jin Dynasty ruled Jiangnan, this place was called the Wu Kingdom. In the old Changgan area, there was an ancient stupa site, which was built by King Ashoka (Yu Wang). Later, due to the collapse of Yili, Ziliang succeeded to the throne, and Sun Lin took power. During the Wufeng era, Buddhist temples were destroyed, and this stupa was also buried, with only the relics hidden underground. After the Wu Kingdom was pacified, some monks returned to the old site to live and built a three-story stupa. However, they did not find the foundation of the old stupa, and the relevant historical records could not be found. Until In the second year of the Xian'an era of the Eastern Jin Dynasty, Emperor Jianwen built a three-story stupa, and Emperor Xiaowu installed a golden finial and dew plate on the stupa. The 'Record of Mysterious Auspices (Mingxiang Ji)' records that Emperor Jianwen intended to build a Buddhist stupa, but he died before it could be completed. This three-story stupa was likely started at that time. During the Taiyuan era of Emperor Xiaowu, there was a Shramana Liu Huida (originally named Xiehe, whose deeds are recorded in the 'Biographies of Eminent Monks (Sengzhuan)') from Xihe, Bingzhou, who came to search for the ancient stupa but did not know its exact location. So he climbed Yue City and looked around, and only saw strange light in the Changgan area. He went to worship and lived there. At that time, there was always light appearing there in the evening. He remembered the place and dug about a zhang (丈, approx. 3.3 meters) deep, and discovered the relics.

三石碑長六尺。中央一碑鑿開方孔。內有鐵銀金三函相重。于金函內有三舍利。光明映徹。及爪甲一枚。又有一發。申可數尺。旋則成螺光彩照曜。咸以為育王之所藏也。即從就塔北。更筑一塔。孝武加為三層。故寺有兩塔。西邊是育王古塔也。丹陽尹王雅奉五斗米。道常謂宜黜佛法除毀塔寺。其日下詔。令會稽王道子將雅觀焉。時沙門正行舍利至雅撥翻其缽而舍利附於器內。終不墜落。王更貯清水燔香。咒曰。王丹陽酷不信法。世尊威靈愿有以津示。應聲光明煥然騰發。雅自此後雖未能精至。終身不復誣訾佛法。梁大同中。月犯五車老人星見。改造長干寺阿育王塔出舍利發爪。天子幸寺設大無礙法會。下詔曰。天地盈虛與時訊息。萬物不得齊其蠢生。二儀不得恒其覆載。故勞逸異年歡慘殊日。去歲失稔斗粟貴騰。民在困窮運臻斯濫。原情察理或有可矜。下車問罪聞諸往誥。責歸元首寔在朕躬。若皆以法繩則自新無路。書不云乎與其有殺不辜寧失不經。易曰。隨時之義大矣哉。今真形舍利復見於世。逢希有之事。起難遭之想。今出阿育王寺設無礙會。耆年童齒莫不欣悅。如積饑得食。如久別見親。幽顯歸心遠近颙仰。士女霞覆布冠蓋雲集。同時佈德允葉人靈。凡天下罪無輕重。皆赦除之。今潤州江寧故地但有磚基三層

【現代漢語翻譯】現代漢語譯本三塊石碑長六尺。中央的石碑鑿有一個方孔。裡面有鐵、銀、金三個盒子相互套疊。在金盒內有三顆舍利，光明透徹，以及一枚指甲，還有一根頭髮，伸展開來可能有幾尺長，盤旋起來則成螺狀，光彩照耀。人們都認為這是阿育王所藏的寶物。於是就在塔的北面，另外建造一座塔。孝武帝又將其加蓋為三層。所以寺廟裡有兩座塔，西邊的是阿育王的古塔。丹陽尹王雅信奉五斗米道，常常說應該廢除佛法，拆毀塔寺。就在那天，皇帝下詔，讓會稽王道子帶著王雅去觀看。當時沙門正行拿著舍利給王雅看，王雅撥翻他的缽，但是舍利卻附在缽內，始終沒有掉落。王雅又用清水盛著，焚香，唸咒說：『王雅不信佛法，世尊顯現威靈，希望能有所顯示。』話音剛落，光明煥發。王雅從此以後雖然不能精進信奉，但終身不再誣衊誹謗佛法。梁朝大同年間，月亮侵犯五車星，老人星出現。改造長干寺阿育王塔時，出土了舍利和頭髮、指甲。皇帝親臨寺廟，設定盛大的無礙法會。下詔說：『天地盈虛，隨著時節變化。萬物不可能都同時生長，天地也不可能永遠覆蓋承載。所以有勞累和安逸的年份，有歡樂和悲慘的日子。去年收成不好，米價飛漲。百姓困苦，災難降臨。考察實情，或許有值得憐憫的地方。下車問罪，這是古代的教誨。責任歸於元首，實在是我自身。如果都用法來懲罰，那麼自新就沒有出路。《尚書》不是說過嗎？與其錯殺無辜，寧可失於寬縱。《易經》說，隨時的意義太大了。現在真形舍利再次出現於世，遇到稀有的事情，產生難得的念頭。現在在阿育王寺設定無礙法會，老年人和兒童沒有不歡欣喜悅的，就像長期飢餓的人得到食物，就像久別的人見到親人。無論顯隱，都歸心向佛，無論遠近，都仰望佛法。士女如彩霞般覆蓋，車馬如雲般聚集。同時佈施恩德，順應人心。凡是天下罪行，無論輕重，都赦免。現在潤州江寧的故地，只有磚砌的地基三層。』

【English Translation】 English version Three stone tablets, each six feet long. The central tablet had a square hole carved into it. Inside were three nested containers of iron, silver, and gold. Within the gold container were three sariras (relics of the Buddha, usually found after cremation), radiating bright light, as well as a single fingernail and a strand of hair, which could be several feet long when extended, and when coiled, formed a spiral, shining with brilliant colors. Everyone believed that these were treasures stored by King Ashoka (an Indian emperor of the Maurya Dynasty who ruled almost all of the Indian subcontinent from c. 268 to 232 BCE). Therefore, another pagoda was built to the north of the existing one. Emperor Xiaowu (Emperor of the Liu Song dynasty) added three more stories to it. Thus, the temple had two pagodas, with the old Ashoka pagoda on the west side. Wang Ya (personal name), the governor of Danyang, was a follower of the Five Pecks of Rice School and often said that Buddhism should be abolished and pagodas and temples destroyed. On that day, the emperor issued an edict ordering Daozi, the Prince of Kuaiji, to take Wang Ya to observe. At that time, the sramana (wandering ascetic) Zhengxing presented the sariras to Wang Ya. Wang Ya overturned his bowl, but the sariras remained attached to the inside of the bowl and did not fall. Wang Ya then filled the bowl with clear water, burned incense, and chanted, 'I, Wang Ya, do not believe in the Dharma (the teachings of the Buddha). May the World-Honored One display his power and show a sign.' Immediately, a radiant light shone forth. From then on, although Wang Ya was unable to become a devout believer, he never again slandered or defamed the Dharma. During the Datong era of the Liang dynasty, the moon encroached upon the Wuche star, and the Canopus star appeared. When the Ashoka pagoda of Changan Temple was being rebuilt, sariras, hair, and fingernails were unearthed. The emperor visited the temple and held a grand Unimpeded Assembly (a Buddhist ceremony). He issued an edict saying, 'Heaven and earth wax and wane, changing with the seasons. All things cannot be born at the same time, and heaven and earth cannot always cover and support. Therefore, there are years of labor and ease, days of joy and sorrow. Last year's harvest was poor, and the price of rice soared. The people are in distress, and disasters have befallen us. Examining the situation, there may be reasons for compassion. To descend from the carriage and inquire about the people's suffering is an ancient teaching. The responsibility lies with the ruler, which is truly myself. If everyone is punished according to the law, then there will be no way for them to reform. Does the Book of Documents not say, 'Rather than kill the innocent, it is better to err on the side of leniency'? The Book of Changes says, 'The meaning of adapting to the times is great.' Now, the true form sariras have reappeared in the world, encountering a rare event and giving rise to a precious thought. Now, an Unimpeded Assembly is being held at Ashoka Temple, and the elderly and children are all delighted, like the long-starved receiving food, like those separated for a long time seeing their relatives. Whether visible or hidden, all hearts turn to the Buddha, whether near or far, all look up to the Dharma. Men and women are covered like colorful clouds, and carriages and horses gather like clouds. At the same time, bestow blessings and accord with the people's wishes. All crimes in the world, whether light or heavy, are pardoned. Now, in the former territory of Runzhou Jiangning, there are only three layers of brick foundation remaining.'

並剎佛殿。余則榛木荒叢。非人所涉示。是古基而已。頻有大蟲。發塔基者多自死。而草深人希惟有惡獸。于中產育。或銜鹿而血污塔者。尋被打撲號叫驚人。今去永安坊張侯橋七八里。餘本住京師曲池。日嚴寺。寺即隋煬所造。昔在晉蕃作鎮淮海。京寺有塔未安舍利。乃髮長干寺塔下取之入京。埋于日嚴塔下。施銘于上。於時江南大德五十餘人咸言。京師塔下舍利非育王者。育王者乃長干本寺而不測其是非也。至武德七年日嚴寺廢。僧徒散配房宇官收。惟舍利塔無人守護。守墌屬官事須移徙。余師徒十人配住崇義。乃發掘塔下得舍利三枚。白色光明大如黍米。並瓜一枚。少有黃色。並白髮數十餘。有雜寶琉璃古器等。總以大銅函盛之。檢無螺發。又疑爪黃而小如人者。尋佛倍人爪赤銅色。今則不爾。乃將至崇義寺佛堂西南塔下。依舊以大石函盛之。本銘覆上埋于地府。余問隋初南僧。咸曰。爪發梁武帝者。

舍利則有疑焉。埋之本銘置於其上。據事以量則長干佛骨頗移于帝里。然江南古塔猶有神異。崇義所流。蓋蔑如也。故兩述之矣。但年歲綿遠後人莫測。略編斯紀以顯厥緣云。

三青州古城寺塔者。代歷周秦莫知其地。石趙時佛圖澄者在鄴。勒虎敬重廣置寺塔而少露盤。方欲作之。澄曰。臨災城中有

【現代漢語翻譯】現代漢語譯本：並剎佛殿，其餘地方則是長滿榛木的荒涼叢林，不是人會涉足的地方，只是古老的遺址罷了。經常有大型野獸出沒。挖掘塔基的人大多會自己死去。因為草木茂盛，人跡罕至，只有兇猛的野獸在其中繁衍生息。有時會叼著鹿，血跡污染了佛塔，尋找時會發出被打撲的號叫聲，令人驚恐。現在距離永安坊張侯橋七八里路。我原本住在京師曲池的日嚴寺。這座寺廟是隋煬帝建造的。過去他在晉地藩鎮時，管轄淮海地區。京城的寺廟有塔，但沒有安放舍利，於是打開長干寺塔下取捨利，運入京城，埋在日嚴寺塔下，並在上面設定銘文。當時江南的大德五十餘人都說：『京城塔下的舍利不是能保佑帝王的，能保佑帝王的是長干寺本寺的舍利。』但無法確定他們說的是否正確。到了武德七年，日嚴寺被廢棄，僧侶被分散安置，房屋被官府收回，只有舍利塔無人守護。守塔的屬官因為公務需要遷移。我的師徒十人被安置在崇義。於是發掘塔下，得到舍利三枚，白色，光明，大如黍米，還有瓜子一枚，略帶黃色，以及白色頭髮數十根，還有雜寶琉璃古器等，全部用大銅函盛放。檢查后沒有發現螺發。又懷疑有像人指甲一樣黃色而小的東西，尋找佛的指甲，應該是紅銅色。現在卻不是這樣。於是將這些東西帶到崇義寺佛堂西南的塔下，依舊用大石函盛放，將原來的銘文覆蓋在上面，埋在地下。我問隋朝初年的南方僧人，他們都說：『（這些）指甲和頭髮是梁武帝的。』

對於舍利，則有所懷疑。將埋藏舍利的本銘文放置在上面。根據事情來衡量，那麼長干寺的佛骨很可能已經轉移到了帝都。然而，江南的古塔仍然有神奇之處，崇義寺所流傳的，大概是微不足道的。所以兩方面都敘述了。只是年代久遠，後人無法知曉。略微編寫這些記錄，以彰顯其中的因緣。

三、青州古城寺塔，年代經歷了周秦，不知道它的確切位置。石趙時期，佛圖澄在鄴城，石勒和石虎對他非常敬重，廣泛建造寺廟和佛塔，但很少建造露盤。正要建造時，佛圖澄說：『災難將要來臨，城中會……』

【English Translation】 English version: The hall of Bingcha Temple remained, but the rest was a desolate thicket of hazel trees, not a place people would venture into, merely an ancient site. Large beasts frequently appeared. Those who excavated the pagoda foundations mostly died on their own. Because the grass was deep and people were scarce, only fierce beasts bred there. Sometimes they would carry deer, and the blood would stain the pagoda. When sought, they would make startling cries of being beaten. It is now seven or eight li from Zhang Hou Bridge in Yong'an Ward. I originally lived in Riyan Temple in Quchi, the capital. This temple was built by Emperor Yang of the Sui Dynasty. In the past, when he was a regional commander in Jin, he governed the Huaihai area. The temple in the capital had a pagoda, but no relics were enshrined. So, they opened the pagoda at Changgan Temple to take relics and brought them to the capital, burying them under the Riyan Temple pagoda and placing an inscription on top. At that time, more than fifty eminent monks from Jiangnan all said, 'The relics under the pagoda in the capital cannot nurture a king; the one who can nurture a king is the original temple of Changgan.' But it was impossible to determine whether they were right or wrong. By the seventh year of the Wude era, Riyan Temple was abandoned, the monks were dispersed, and the buildings were confiscated by the government. Only the relic pagoda was left unguarded. The officials in charge of guarding the pagoda had to move due to official duties. My ten disciples and I were assigned to live in Chongyi. So, we excavated under the pagoda and obtained three relics, white and bright, as large as millet grains, along with a melon seed, slightly yellow, and dozens of white hairs, as well as miscellaneous treasures, glass, and ancient artifacts, all stored in a large copper container. Upon inspection, there were no spiral hairs. There was also suspicion of something yellow and small like a human fingernail. Searching for the Buddha's fingernail, it should be reddish-copper in color. But now it is not so. So, we took these things to the southwest pagoda of the Buddha hall in Chongyi Temple, still storing them in a large stone container, covering the original inscription on top and burying it underground. I asked the southern monks in the early Sui Dynasty, and they all said, '(These) fingernails and hairs belong to Emperor Liang Wu.'

There is doubt about the relics. The original inscription of the buried relics was placed on top. Judging by the events, it is likely that the Buddha's bones from Changgan Temple have been moved to the imperial capital. However, the ancient pagodas of Jiangnan still have miraculous powers, and what is circulating in Chongyi Temple is probably insignificant. Therefore, both aspects are described. However, the years are long, and later generations cannot know. I have briefly compiled these records to highlight the causes and conditions.

Third, the ancient city temple pagoda of Qingzhou, its era experienced the Zhou and Qin dynasties, and its exact location is unknown. During the Shi Zhao period, Fotucheng (a Buddhist monk) was in Ye City. Shi Le (founder of Later Zhao) and Shi Hu (his successor) greatly respected him and widely built temples and pagodas, but rarely built dew plates (a part of the pagoda). When they were about to build one, Fotucheng said, 'Disaster is about to come, and the city will...'

阿余王寺。猶有佛像露盤在深林巨樹下。上有伏石。可尋而取也。虎使求之。依言指授。入地二十丈獲之。至鄴阿余阿育聲之轉耳。須訪故地處所。故慧達在冥中告云。雒陽臨災建鄴鄮縣成都五處並育王塔。禮者不入地獄。故知此塔不虛名也。

四河東蒲坂古塔者。後奏姚略叔父為晉王。鎮于河東。古老傳云。蒲坂古塔即阿育王所立也。疑之屢有光現。依掘得佛骨于石函銀匣中。照耀殊常送以上略。略乃親迎睹于㶚上。今蒲州東坂有救苦寺僧住立大像極宏冠。而古塔不樹云。

五扶風岐山南古塔者。在平原上南下北高。東去武亭川十里。西去岐山縣二十里。南去渭水三十里。北去岐山二十里。一名馬額。山同岐山。斯並在大山之北。南有小山東西而列中間大谷。南與北別。故號岐山。岐即分也。西北二十餘里有鳳泉。泉在岐山之陽極高顯。即周文時。鸑鷟鳴于岐山。斯地是也。飲此泉水故號鳳泉。又南飛至終南之陰。故渭南山下亦有鳳泉。又西南飛越山至於河池。今所謂鳳州古河池郡是也。不可窮鳳之始末。且論置塔之根原。故隋高美其地泉。仍就置塔。俯臨目極誠為虛迥。寺名久廢。僧徒化往。人物全希塔將頹壞。余往觀焉。榛叢彌滿。雖無黍離之實。深切黍離之悲。今平原上塔。俗諺為阿育王寺。鄉

【現代漢語翻譯】現代漢語譯本阿余王寺：寺中仍有佛像和露盤，位於深林巨樹之下。上面有伏石，可以尋找並取走。老虎（指某種動物或人）奉命尋找，按照指示挖掘，在地下二十丈處獲得。『鄴阿余』和『阿育』只是發音的轉變而已。需要尋訪舊址所在。因此慧達在冥冥之中告知：『雒陽、臨災、建鄴、鄮縣、成都五處都有育王塔。禮拜者不會墮入地獄。』由此可知此塔並非虛名。

四、河東蒲坂古塔：後來奏請姚略的叔父為晉王，鎮守河東。當地老人相傳，蒲坂古塔就是阿育王所立。人們對此表示懷疑，但屢次出現光芒。挖掘后在石函銀匣中得到佛骨，光芒照耀非常奇異，於是送給姚略。姚略親自到㶚水邊迎接觀看。現在蒲州東坂有救苦寺，僧人住在那裡，樹立著巨大的佛像，非常宏偉。而古塔卻沒有樹立起來，令人嘆息。

五、扶風岐山南古塔：位於平原上，南低北高。東去武亭川十里，西去岐山縣二十里，南去渭水三十里，北去岐山二十里。一名馬額，山與岐山相同。這些都在大山的北面。南面有小山東西排列，中間是大谷。南面與北面不同，所以叫做岐山。『岐』就是『分』的意思。西北二十餘里有鳳泉。泉水在岐山的南面，地勢極高而顯眼，就是周文王時期，鸑鷟（è zhuó，一種像鳳凰的鳥）鳴叫于岐山的地方。飲用此泉水，所以叫做鳳泉。又向南飛到終南山的北面，所以渭水南面的山下也有鳳泉。又向西南飛越山嶺到達河池，就是現在所說的鳳州古河池郡。無法窮盡鳳凰的始末。且說安置塔的根源。所以隋高帝讚美此地的泉水，於是就在這裡安置塔。俯視遠眺，確實空曠遼遠。寺廟的名字已經荒廢很久了。僧人已經去世，人煙稀少，塔將要倒塌。我曾經去觀看，到處都是茂密的草叢。雖然沒有黍離之實，卻深切感受到黍離之悲。現在平原上的塔，俗語稱為阿育王寺，鄉民...

【English Translation】 English version Ayuwang Temple: Within the temple, there remain Buddha statues and a dew plate, located beneath giant trees in a deep forest. Above them is a prostrate stone, which can be sought and taken. A tiger (referring to a certain animal or person) was ordered to seek it, and following the instructions, it was obtained twenty zhang (丈, a unit of length) underground. 『Ye Ayu』 and 『Ayuwang』 are merely transformations of pronunciation. It is necessary to seek the location of the old site. Therefore, Huida informed in the darkness: 『Luoyang, Linzai, Jianye, Mao County, and Chengdu all have Ashoka (Ayuwang) Pagodas. Those who worship will not fall into hell.』 From this, it is known that this pagoda is not falsely named.

Four, the ancient pagoda of Puban in Hedong: Later, it was requested that Yao Lue's uncle be the Prince of Jin, stationed in Hedong. Local elders passed down the story that the ancient pagoda of Puban was erected by King Ashoka (Ayuwang). People doubted this, but light repeatedly appeared. After excavation, Buddha relics were obtained in a stone box and silver casket, and the light shone extraordinarily, so they were sent to Yao Lue. Yao Lue personally went to the edge of the 㶚 River to welcome and view them. Now, in the eastern slope of Puzhou, there is the Temple of Saving from Suffering (Jiuku Temple), where monks reside and erect a huge Buddha statue, which is very magnificent. However, the ancient pagoda has not been erected, which is regrettable.

Five, the ancient pagoda south of Qishan in Fufeng: It is located on a plain, low in the south and high in the north. It is ten li (里, a unit of length) east to Wutingchuan, twenty li west to Qishan County, thirty li south to the Wei River, and twenty li north to Qishan. It is also called Ma'e, and the mountain is the same as Qishan. These are all north of the big mountain. To the south, there are small mountains arranged east and west, with a large valley in the middle. The south is different from the north, so it is called Qishan. 『Qi』 means 『division』. More than twenty li to the northwest is Fengquan (Phoenix Spring). The spring is on the south side of Qishan, in a very high and conspicuous location, which is where the Yuezhu (鸑鷟, a bird like a phoenix) cried on Qishan during the time of King Wen of Zhou. Drinking this spring water, it is called Fengquan. It also flew south to the north side of Zhongnan Mountain, so there is also Fengquan under the mountain south of the Wei River. It also flew southwest across the mountains to Hechi, which is now called Fengzhou, the ancient Hechi Prefecture. It is impossible to exhaust the beginning and end of the phoenix. Let's talk about the origin of placing the pagoda. Therefore, Emperor Gao of the Sui Dynasty praised the spring water of this place, so he placed the pagoda here. Looking down from above, it is indeed empty and distant. The name of the temple has been abandoned for a long time. The monks have passed away, and the population is sparse, and the pagoda is about to collapse. I once went to see it, and it was full of dense grass. Although there is no reality of Shuli (黍離, a poem expressing sorrow over the ruins of a former palace), I deeply felt the sorrow of Shuli. Now the pagoda on the plain is commonly called Ashoka (Ayuwang) Temple by the villagers...

曰柳泉。取其北山之舊號耳。周魏以前寺名育王。僧徒五百。及周滅法廂宇外級唯有兩堂獨存。隋朝置之名成實寺。大業五年僧不滿五十人者廢之。此寺從廢。入京師寶昌寺。其塔故地仍為寺莊。唐運伊始義寧二年。寶昌寺僧普賢。慨寺被廢沒諸草莽。具狀上請。於時特蒙大丞相見識昔曾經往。覽表欣然仍述本由。可名法門寺。自爾至今武德二年。薛舉稱兵將事南。及大宗率師薄伐。初度八十僧。未有住寺。寶昌寺僧惠業掃灑鳳泉以僧未配。遂奏請住法門。蒙敕依奏。便總住焉。年歲既久殂落略盡。寺在孤城之中。問其本起。乃云。大業末年四方賊起。諸鄉在平原之上。無以自安。乃共筑此城以防外寇。唐初雜住未得出居。延火焚之一切都盡。二堂餘燼燋黑尚存。貞觀五年。岐州刺史張亮素有信向。來寺禮拜。但見古基曾無上覆奏。

敕望雲宮殿以蓋塔基。下

詔許之。因構塔上尊嚴相顯。古老傳云。此塔一閉經三十年。一示人令生善亮聞之。以貞觀年中請開剖出舍利以示人。恐因聚眾不敢開塔。有敕並許。遂依開發深一丈餘獲二古碑。並周魏之所樹也。文不足觀。故不載錄。光相照燭同諸舍利。既出舍利通現道俗。無數千人一時同觀。有一盲人積年目冥急努眼直視忽然明凈。京邑內外崩騰同赴。屯聚塔

【現代漢語翻譯】現代漢語譯本：稱作柳泉，取自北山之前的舊名。周魏以前，寺廟名為育王寺，有僧侶五百人。到了北周滅佛時，殿宇房舍之外，只有兩座殿堂獨自存在。隋朝時改名為成實寺。大業五年，因為寺中僧人不足五十人而被廢棄。此寺被廢后，併入京師的寶昌寺。其塔的原址仍然作為寺廟的莊園。唐朝建立之初，義寧二年，寶昌寺的僧人普賢，感慨寺廟被廢棄埋沒在荒草之中，於是上書稟告。當時特別蒙受大丞相的賞識，他過去曾經來過這裡，看到奏章后很高興，仍然講述了寺廟的由來，並同意命名為法門寺。從那時到現在，武德二年，薛舉起兵將要南下，等到唐太宗率領軍隊征討時，最初只有八十個僧人，還沒有人住在寺里。寶昌寺的僧人惠業打掃了鳳泉，因為還沒有僧人分配到這裡，於是上奏請求住在法門寺。蒙受皇帝下旨同意了他的請求，於是就總管住在這裡。時間長了，僧人去世的去世，離開的離開，幾乎都走了。寺廟在孤城之中，問起它的來歷，他們說，大業末年，四方盜賊蜂起，各個鄉村都在平原之上，無法自保，於是共同築起這座城來防禦外寇。唐朝初年，各種人雜居，還沒有得到允許居住。一場大火燒燬了一切，只剩下兩座殿堂的殘骸，焦黑的痕跡還在。貞觀五年，岐州刺史張亮一向有信仰，來到寺廟禮拜，但是隻看到古老的基址，沒有上面的覆蓋，於是上奏朝廷。皇帝下詔希望建造宮殿來覆蓋塔基。下面皇帝下詔允許了。因此建造塔，使尊嚴的景象顯現出來。老人們傳說，這座塔一旦關閉就要三十年才能打開一次，打開一次來讓人產生善念。張亮聽說了這件事，於是在貞觀年間請求打開塔來取出舍利給人們看。擔心因此聚集眾人，不敢打開塔。皇帝下詔全部允許了。於是按照旨意打開，挖了一丈多深，得到了兩塊古碑，都是周魏時期所立的。碑文沒有什麼可看的，所以沒有記載。光芒相互照耀，如同各種舍利。舍利取出后，普遍顯現給僧人和俗人觀看。無數千人同時觀看。有一個盲人，多年眼睛失明，急忙努力睜開眼睛直視，忽然眼睛明亮清凈。京城內外的人奔騰而來，聚集在塔前。

【English Translation】 English version: It is called Willow Spring (Liu Quan), taking its old name from North Mountain. Before the Zhou and Wei dynasties, the temple was named Yuwang Temple (Yuwang Si), with five hundred monks. When the Northern Zhou dynasty destroyed Buddhism, only two halls remained standing alone outside the palaces and houses. During the Sui dynasty, it was renamed Chengshi Temple (Chengshi Si). In the fifth year of the Daye era, it was abandoned because there were fewer than fifty monks in the temple. After this temple was abandoned, it was merged into Baochang Temple (Baochang Si) in the capital. The original site of its pagoda remained as the temple's manor. At the beginning of the Tang dynasty, in the second year of the Yining era, the monk Puxian (Puxian) of Baochang Temple lamented that the temple had been abandoned and buried in the wilderness, so he submitted a memorial. At that time, he was especially appreciated by the Grand Chancellor, who had visited here in the past. He was very happy to see the memorial and still recounted the origin of the temple, and agreed to name it Famen Temple (Famen Si). From then until now, in the second year of the Wude era, Xue Ju (Xue Ju) raised troops and was about to go south. When Emperor Taizong (Daizong) led his troops to conquer, there were initially only eighty monks, and no one lived in the temple yet. The monk Huiye (Huiye) of Baochang Temple cleaned Fengquan (Fengquan), and because no monks had been assigned here, he requested to live in Famen Temple. He received an imperial decree approving his request, so he took charge and lived here. Over time, the monks died or left, and almost all of them were gone. The temple was in an isolated city. When asked about its origin, they said that at the end of the Daye era, bandits rose up in all directions, and the villages were all on the plains, unable to protect themselves, so they jointly built this city to defend against foreign invaders. At the beginning of the Tang dynasty, various people lived together, and they had not yet been allowed to live here. A fire burned everything down, leaving only the remains of two halls, with charred traces still remaining. In the fifth year of the Zhenguan era, Zhang Liang (Zhang Liang), the governor of Qizhou (Qizhou), had always had faith, and came to the temple to worship, but only saw the ancient foundations, without any covering above, so he submitted a memorial to the court. The emperor issued an edict hoping to build a palace to cover the pagoda base. Below, The emperor issued an edict approving it. Therefore, the pagoda was built, making the dignified scene appear. The elders say that once this pagoda is closed, it will take thirty years to open it once, and opening it once will make people generate good thoughts. Zhang Liang heard about this, so in the Zhenguan era, he requested to open the pagoda to take out the relics for people to see. Fearing that this would gather crowds, he did not dare to open the pagoda. The emperor issued an edict approving everything. So, according to the decree, it was opened, and after digging more than ten feet deep, two ancient steles were found, both erected during the Zhou and Wei dynasties. The inscriptions on the steles were not worth seeing, so they were not recorded. The light shone on each other, like the various relics. After the relics were taken out, they were universally shown to monks and laypeople. Countless thousands of people watched at the same time. There was a blind man who had been blind for many years, and he hurriedly tried to open his eyes and look straight ahead, and suddenly his eyes were bright and clear. People from inside and outside the capital rushed to gather in front of the pagoda.

所日有數千。舍利高出眾人同見。于方骨上見者不同。或見如玉白光映徹。或見綠色。或不見者問眾人曰。舍利何在。時有一人。以不見故感激懊惱。捶胸而哭。眾人愍之。弔問曰。汝是宿作努力懺悔。何用捶胸。此人見他燒指行供養者。即以麻纏母指燒之。繞塔而走。火盛心急來舍利所。欻然得見。歡喜踴躍跳躑不覺指痛。火滅心歇還復不見。顯慶四年九月。內山僧智琮弘靜見追入內。語及育王塔事。年歲久遠須假弘護。上曰。豈非童子施土之育王耶。若近有之。則八萬四千之一塔矣。琮曰。未詳虛實。古老傳云。名育王寺言不應虛。又傳云。三十年一度出。前貞觀初已曾出現。大有感應。今期已滿。請更出之。上曰。能得舍利深是善因可前至塔所七日行道。祈請有瑞乃可開發。即給錢五千絹五十疋。以充供養。琮與給使王長信等十月五日從京旦發。六日逼夜方到。琮即入塔內專精苦到。行道久之。未有光現。至十日三更。乃臂上安炭就而燒香。懔厲專注曾無異想。忽聞塔內像下振裂之聲。往觀乃見瑞光流溢霏霏上涌。塔內三像足各各放光。赤白綠色纏繞而上。至於衡桶合成帳蓋。琮大喜踴將欲召僧。乃睹塔內畟塞僧徒合掌而立。謂是同寺須臾既久。光蓋漸歇冉冉而下。去地三尺不見群僧。方知聖隱。即召來使同睹

【現代漢語翻譯】現代漢語譯本每天都有數千人前往瞻仰舍利（Śarīra，佛陀或高僧火化后的遺骨）。舍利的高度超出眾人，大家都能看到。但在方骨上所見到的景象卻各不相同。有些人看到舍利如玉般潔白，光芒四射；有些人看到是綠色的；還有些人什麼也看不到。看不到的人問其他人說：『舍利在哪裡？』當時有一個人，因為看不到舍利而感到非常懊惱，捶胸痛哭。眾人憐憫他，安慰他說：『你應該是過去造了惡業，現在要努力懺悔，何必捶胸呢？』這個人看到其他人燒指供養，就用麻纏住自己的拇指燒了起來，繞著塔行走。火焰燃燒得很旺，他心裡非常著急，來到舍利所在的地方，忽然就看到了舍利，歡喜得跳躍起來，不覺得手指疼痛。火滅了，心也平靜下來，又看不見了。顯慶四年九月，內山僧人智琮（Zhì cóng）和弘靜（Hóng jìng）被召入宮內，談到育王塔（Yù wáng tǎ，阿育王所建的塔）的事情。皇上說，年歲久遠，需要有人弘揚和守護。皇上說：『難道不是童子施土的育王嗎？如果附近有這樣的塔，那就是八萬四千塔之一了。』智琮說：『還不知道是否真實。古老的傳說說，名為育王寺（Yù wáng sì），應該不會是假的。』又傳說，三十年出現一次。之前貞觀初年曾經出現過，非常靈驗。現在期限已滿，請再次顯現。皇上說：『如果能得到舍利，那是很深的善因，可以先到塔那裡七天行道，祈請有祥瑞才能開發。』於是給了五千錢，五十匹絹，用來供養。智琮和給使王長信（Wáng cháng xìn）等人十月五日從京城早上出發，六天六夜才到達。智琮就進入塔內，專心致志，刻苦修行。行道很久，沒有光芒出現。到了十日三更，就在手臂上放上炭火燒香，精神高度集中，沒有其他雜念。忽然聽到塔內佛像下面傳來震裂的聲音，前去觀看，就看到祥瑞的光芒流溢，紛紛向上涌出。塔內的三尊佛像的腳都各自放出光芒，赤色、白色、綠色纏繞著向上，到達屋頂的橫樑，合成一個帳篷。智琮非常歡喜，想要召集僧人，就看到塔內擠滿了僧人，合掌而立，以為是同寺的僧人。過了一會兒，光芒漸漸消退，緩緩下降，離地三尺就看不見僧人了，才知道是聖蹟隱沒。於是召來使者一同觀看。

【English Translation】 English version Every day, thousands of people come to pay homage to the Śarīra (relics of the Buddha or eminent monks after cremation). The height of the Śarīra is such that everyone can see it. However, the appearance seen on the square bone varies. Some see the Śarīra as white as jade, with radiant light; some see it as green; and some see nothing at all. Those who cannot see it ask others, 'Where is the Śarīra?' At that time, there was a person who, because he could not see the Śarīra, felt very frustrated and beat his chest in grief. The crowd pitied him and comforted him, saying, 'You must have created bad karma in the past, and now you must diligently repent. Why beat your chest?' This person saw others burning their fingers as an offering, so he wrapped his thumb with hemp and burned it, walking around the pagoda. The flames burned brightly, and he was very anxious. When he came to the place where the Śarīra was, he suddenly saw the Śarīra and jumped up with joy, not feeling the pain in his finger. When the fire went out and his mind calmed down, he could no longer see it. In the ninth month of the fourth year of Xianqing, the monks Zhì cóng and Hóng jìng from Neishan were summoned to the palace and talked about the affairs of the Yù wáng tǎ (Aśoka Pagoda, built by King Ashoka). The emperor said that it had been a long time and needed someone to promote and protect it. The emperor said, 'Isn't this the Yù wáng who offered soil as a child? If there is such a pagoda nearby, it would be one of the eighty-four thousand pagodas.' Zhì cóng said, 'It is not yet known whether it is true. Ancient legends say that it is named Yù wáng sì (Aśoka Temple), so it should not be false.' It is also said that it appears once every thirty years. It appeared once before in the early years of Zhenguan and was very efficacious. Now the term has expired, please show it again. The emperor said, 'If you can obtain the Śarīra, it would be a deep cause of goodness. You can first go to the pagoda for seven days to practice the Way and pray for auspicious signs before developing it.' So he gave five thousand coins and fifty bolts of silk for offerings. Zhì cóng and the messenger Wáng cháng xìn and others set out from the capital in the morning of the fifth day of the tenth month and arrived after six days and six nights. Zhì cóng then entered the pagoda, wholeheartedly and diligently cultivating. After practicing the Way for a long time, no light appeared. On the tenth day, at the third watch, he placed charcoal on his arm and burned incense, focusing his mind intently without any other thoughts. Suddenly, he heard a cracking sound from under the Buddha statue inside the pagoda. When he went to look, he saw auspicious light flowing and surging upwards. The feet of the three Buddha statues inside the pagoda each emitted light, red, white, and green, entwining upwards, reaching the beams of the roof, forming a canopy. Zhì cóng was very happy and wanted to summon the monks, and he saw that the pagoda was crowded with monks, standing with their palms together, thinking they were monks from the same temple. After a while, the light gradually faded and slowly descended, and the monks could not be seen three feet above the ground, and then he knew that the sacred traces had disappeared. So he summoned the messengers to watch together.

瑞相。既至像所餘光薄地流輝佈滿赫奕潤滂。百千種光若有旋轉。久方沒盡。及旦看之。獲舍利一枚。殊大於粒光明鮮潔。更細尋視又獲七枚。總置盤水。一枚獨轉繞余舍利。各放光明炫耀人目。琮等以所感瑞具狀上聞。敕使常侍王君德等送絹三千疋。令造朕等身阿育王像。餘者修補故塔。仍以像在塔。可即開發出佛舍利以開福慧。僧以舊財多雜朽故。遂總換以柏編石為基。莊嚴輪奐制置殊麗。又下敕僧智琮弘靜鴻臚給名住會昌寺。初開塔日。二十餘人同共下鑿。及獲舍利諸人並見。唯一不見。其人懊惱自拔頭髮。苦心邀請哀哭號叫。聲駭人畜徒自咎責。終不可見。乃置舍利于掌。雖覺其重不見如初。由是諸來謁者恐不見骨。不敢見其光瑞。寺東雲龍坊人。敕使未至前數日望寺塔上。有赤色光周照遠近。或見如虹直上至天。或見光照寺城丹赤如晝。且具以聞。寺僧嘆訝曰。舍利不久應開此瑞。如貞觀不異。其舍利形狀如小指。初骨長寸二分。內孔正方外楞亦爾。下平上圓內外光凈。余內小指于孔中恰受。便得勝戴以示大眾。至於光相變現不可常準。於時京邑內外道俗連線二百里間往來相慶。皆稱佛德一代光華。京師大慈恩寺僧惠滿。在塔行道。忽見綺井覆海下一雙眼睛光明。殊大通召道俗同視亦然。皆懾然喪瞻。更不

【現代漢語翻譯】現代漢語譯本瑞相出現。當（佛）像被安置好后，剩餘的光芒照耀著地面，光輝瀰漫，非常明亮和潤澤。成百上千種光芒彷彿在旋轉，過了很久才完全消失。到第二天早晨去看，獲得了一枚舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺骨），非常大，而且光明鮮潔。再仔細尋找，又獲得了七枚。將所有舍利放在盤中的水中，其中一枚獨自旋轉，圍繞著其他的舍利，各自放出光明，炫耀奪目。智琮（Zhì Cóng）等人將所感受到的祥瑞詳細地稟告了皇上。皇上下令常侍王君德（Wáng Jūndé）等人送來三千匹絹，用來塑造朕等身的阿育王像（Aśoka-rāja，印度孔雀王朝的國王，篤信佛教，廣建佛塔），剩餘的用來修補舊塔。皇上還說，既然佛像在塔中，就可以開發出佛舍利，以開啟福慧。僧人們因為舊的財物大多混雜著腐朽的東西，於是全部換成用柏木編織，用石頭做地基，裝飾得非常華美壯麗。皇上又下令僧人智琮、弘靜（Hóng Jìng）、鴻臚（Hóng Lú）給予名字，住在會昌寺（Huìchāng Sì）。最初開啟塔的那天，二十多個人一同下去鑿開。得到舍利的人都看到了，只有一個人沒有看到。那個人懊惱地拔自己的頭髮，苦心祈請，哀哭號叫，聲音驚動了人和動物，徒勞地責備自己，最終還是沒有看到。於是將舍利放在手掌上，雖然感覺到它的重量，但看不見它，就像最初一樣。因此，前來拜謁的人恐怕看不見舍利，不敢看它的光芒和祥瑞。寺東雲龍坊（Yúnlóng Fāng）的人，在皇上的使者沒到來的前幾天，望見寺塔上有紅色的光芒，照耀著遠近。或者看見像彩虹一樣直上天空，或者看見光芒照耀著寺廟的城墻，丹紅如白晝。並且詳細地稟告了這件事。寺里的僧人感嘆驚訝地說：『舍利不久就應該開啟了，這祥瑞，和貞觀（Zhēnguān，唐太宗年號）年間沒有什麼不同。』那舍利的形狀像小指。最初的骨頭長一寸二分，裡面的孔是正方形的，外面的棱也是這樣。下面平，上面圓，內外都光明潔凈。用小指放在孔中，恰好能放進去。於是就高高地舉起，展示給大眾。至於光芒的形狀變化，不能經常確定。當時京城內外，道士和俗人連線二百里之間，往來互相慶賀，都稱讚佛的恩德，是一代的光華。京師大慈恩寺（Dà Cí'ēn Sì）的僧人惠滿（Huìmǎn），在塔中修行，忽然看見綺井（Qǐ Jǐng）覆蓋著大海，下面有一雙眼睛，光明非常大，通召道士和俗人一同觀看，也是這樣。大家都驚懼地失去了視力，再也看不見。

【English Translation】 English version Auspicious signs appeared. Once the (Buddha) image was placed, the remaining light illuminated the ground, its radiance pervading, exceedingly bright and moist. Hundreds of thousands of lights seemed to rotate, disappearing completely after a long time. When they looked at it the next morning, they obtained one Śarīra (relic, usually referring to the remains of the Buddha or high monks after cremation), which was very large and radiantly pure. Upon closer inspection, they obtained seven more. When all the Śarīras were placed in a bowl of water, one of them spun independently, circling the other Śarīras, each emitting light, dazzling the eyes. Zhì Cóng and others reported the auspicious signs they had witnessed in detail to the Emperor. The Emperor ordered the attendant Wang Jūndé and others to send three thousand bolts of silk to create an image of Emperor Aśoka (Indian Mauryan emperor, a devout Buddhist who built many pagodas) the same size as the Emperor, and the remainder to repair the old pagoda. The Emperor also said that since the Buddha image was in the pagoda, the Śarīras could be unearthed to open up blessings and wisdom. The monks, because the old belongings were mostly mixed with decayed items, replaced them all with cypress wood woven together, using stone as the foundation, decorating it very beautifully and magnificently. The Emperor also ordered that the monks Zhì Cóng, Hóng Jìng, and Hóng Lú be given names and reside in Huìchāng Temple. On the day the pagoda was first opened, more than twenty people went down together to chisel it open. All those who obtained the Śarīras saw them, except for one person. That person, frustrated, pulled out his own hair, earnestly prayed, and cried out in sorrow, his voice startling people and animals, fruitlessly blaming himself, but ultimately he still did not see them. So he placed the Śarīra in his palm, and although he felt its weight, he could not see it, just as before. Therefore, those who came to pay homage were afraid of not seeing the Śarīra and dared not look at its light and auspiciousness. People from Yúnlóng Ward, east of the temple, had seen a red light on the temple pagoda several days before the Emperor's envoy arrived, illuminating the vicinity. Some saw it like a rainbow rising straight to the sky, or saw the light illuminating the temple walls, as red as daylight. And they reported this in detail. The monks of the temple sighed in amazement and said, 'The Śarīras should be unearthed soon, this auspicious sign is no different from the Zhēnguān era (reign of Emperor Taizong of Tang Dynasty).' The shape of the Śarīra was like a little finger. The original bone was one inch and two fen long, the hole inside was square, and the outer edges were also like that. The bottom was flat, the top was round, and both inside and outside were bright and clean. When a little finger was placed in the hole, it fit perfectly. So it was held high and shown to the public. As for the changes in the appearance of the light, it could not be determined regularly. At that time, both Daoists and laypeople inside and outside the capital, connecting for two hundred li, went back and forth to congratulate each other, all praising the Buddha's grace, which was the glory of an era. The monk Huìmǎn of Dà Cí'ēn Temple in the capital, while practicing in the pagoda, suddenly saw Qǐ Jǐng covering the sea, and below it a pair of eyes, the light of which was extremely great. He summoned Daoists and laypeople to watch together, and it was the same. Everyone was frightened and lost their sight, and could no longer see.

敢重視。顯慶五年春三月。下

敕取捨利往東都入內供養。時周又獻佛頂骨至京師。人或見者高五寸闊四寸許黃紫色。將往東都駕所。時又追京師僧七人。往東都入內行道。敕以舍利及頂骨出示行道。僧曰。此佛真身。僧等可頂戴供養。經一宿還收入內。皇后舍所寢衣帳直絹一千疋。為舍利造金棺銀槨。數有九重雕鏤窮奇。以龍朔二年送還本塔。至二月十五日奉。

敕令僧智琮弘靜京師諸僧。與塔寺僧及官人等無數千人。共藏舍利于石室掩之。三十年後非余所知。後有開瑞可續而廣也。

岐州岐山縣華陽鄉王莊村憑玄嗣者。先來粗獷殊不信向。母兄承舍利從東都來。將欲藏掩。嗣不許往。母兄不用其語。至舍利所禮拜訖還家。玄嗣怒曰。此有何功德。若舍利有功德。家中佛像亦有功德。即取像燒之。有何靈驗。母兄救之已燒下半。玄嗣即時忽倒。后醒曰。忽到一處似是地獄。大鳥飛來啄睛啖肉。入大火抗燒烙困苦。以手摩面眉須墮落。目看天地全無精光。親屬傍看曰。汝自造罪無可代者。玄嗣神識不與人對。但曰。火燒我心東西馳走。又被打拍之狀摧慟號哭。又稱懺悔懺悔而晝夜唯走不曾得住。至二月十三日。親屬將至塔所。於時京邑大德行虔法師等百餘僧。為眾說法。裴尚官比丘尼等數百俗士五

【現代漢語翻譯】現代漢語譯本：重視這件事。顯慶五年（公元660年）春季三月，下達敕令，取走舍利（Śarīra，佛陀或高僧火化后的遺物）前往東都（當時的陪都，通常指洛陽）的宮內供養。當時，周某又獻上佛頂骨（Uṣṇīṣa，佛陀頭頂的骨頭）到京師（首都，通常指長安）。有人見到這佛頂骨，高約五寸，寬約四寸，呈黃紫色。準備送到東都皇帝的住所。當時又追調京師的七位僧人，前往東都宮內舉行佛事。皇帝下令將舍利和佛頂骨取出，展示給僧人並舉行佛事。僧人說：『這是佛陀的真身，我們僧人可以頂戴供養。』經過一夜后，又收回宮內。皇后捐出所寢衣帳和直絹一千匹，為舍利製造金棺銀槨，共有九重，雕鏤精美。在龍朔二年（公元662年）送回本塔。於二月十五日奉安。皇帝敕令僧人智琮、弘靜以及京師的眾多僧人，與塔寺的僧人及官員等無數千人，共同將舍利藏於石室中並將其掩蓋。三十年後會發生什麼我不知道。以後若有人開啟，可以繼續擴充套件。岐州（今陜西鳳翔一帶）岐山縣華陽鄉王莊村的憑玄嗣，先前粗獷不信佛法。他的母親和兄長帶著舍利從東都回來，準備藏起來。憑玄嗣不允許他們去。他的母親和兄長沒有聽他的話，到舍利所在的地方禮拜完畢后回家。玄嗣憤怒地說：『這有什麼功德？如果舍利有功德，家中的佛像也有功德。』隨即取來佛像燒燬。有什麼靈驗？他的母親和兄長去救，已經燒掉下半部分。玄嗣立刻倒地。醒來后說：『忽然到了一處像是地獄的地方，大鳥飛來啄我的眼睛，吃我的肉，進入大火中被燒烤，痛苦不堪。』用手摸臉，眉毛和鬍鬚都脫落了。眼睛看天地，全無精光。親屬在旁邊看著說：『你自己造的罪，沒有人可以代替你。』玄嗣的神識不能與人交流，只是說：『火燒我的心，東西奔跑。』又有被打拍的樣子，摧心慟哭。又稱懺悔懺悔，晝夜不停地跑，沒有停歇。到二月十三日，親屬將他帶到塔所在的地方。當時京城的京邑大德行虔法師等一百多位僧人，為大眾說法。裴尚官比丘尼等數百位俗家信徒。

【English Translation】 English version: Pay attention to this matter. In the third month of spring in the fifth year of Xianqing (660 AD), An imperial edict was issued to take the Śarīra (relics of the Buddha or eminent monks after cremation) to the inner palace of Dongdu (the secondary capital at the time, usually referring to Luoyang) for worship. At that time, Zhou also presented the Uṣṇīṣa (the cranial protuberance of the Buddha) to the capital (usually referring to Chang'an). Some people saw that the Uṣṇīṣa was about five inches high and four inches wide, with a yellowish-purple color. It was prepared to be sent to the emperor's residence in Dongdu. At that time, seven monks from the capital were also summoned to Dongdu to perform Buddhist rituals in the inner palace. The emperor ordered the Śarīra and Uṣṇīṣa to be taken out and shown to the monks for rituals. The monks said, 'This is the true body of the Buddha, and we monks can prostrate and worship it.' After one night, it was taken back into the palace. The empress donated her sleeping clothes and a thousand bolts of silk to make a golden coffin and silver outer coffin for the Śarīra, with nine layers, exquisitely carved. In the second year of Longshuo (662 AD), it was sent back to the original pagoda. It was enshrined on the fifteenth day of February. The emperor ordered the monks Zhicong and Hongjing, as well as many monks from the capital, along with countless thousands of monks and officials from the pagodas and temples, to jointly hide the Śarīra in a stone chamber and cover it up. What will happen thirty years later, I do not know. If someone opens it in the future, they can continue to expand it. Ping Xuansi, from Wangzhuang Village, Huayang Township, Qishan County, Qizhou (around present-day Fengxiang, Shaanxi), was previously rude and did not believe in Buddhism. His mother and elder brother brought the Śarīra back from Dongdu, preparing to hide it. Ping Xuansi did not allow them to go. His mother and elder brother did not listen to him, and after worshiping at the place where the Śarīra was, they returned home. Xuansi said angrily, 'What merit is there in this? If the Śarīra has merit, then the Buddha statues in the house also have merit.' Then he took the Buddha statue and burned it. What miraculous power is there? His mother and elder brother tried to save it, but the lower half had already been burned. Xuansi immediately fell to the ground. After waking up, he said, 'Suddenly I went to a place that seemed like hell, and a large bird flew to peck my eyes and eat my flesh, and I entered a great fire to be burned, suffering unbearably.' He touched his face with his hands, and his eyebrows and beard fell off. His eyes looked at the sky and earth, without any light. Relatives watched from the side and said, 'You have created your own sins, and no one can replace you.' Xuansi's consciousness could not communicate with people, but he just said, 'The fire burns my heart, running east and west.' There was also the appearance of being beaten, crying heartbrokenly. He also confessed repentance, running day and night without stopping. On the thirteenth day of February, relatives brought him to the place where the pagoda was located. At that time, more than a hundred monks, including the eminent monk Xingqian from the capital, were preaching to the public. Several hundred lay believers, including the nun Pei Shangguan.

六千人。咸見玄嗣五體投地對舍利前。號哭懺悔不信之罪。又懺犯尼凈行。打罵眾僧盜食僧果。自懺已后眠夢稍安云。其佛頂骨國用珍寶贖之計寶約估評絹直四千疋。遂依其數以蕃練酬之。頂骨今仍在內云。

六瓜州城東古基者。乃周朝阿育王寺也。廢教已后。隋雖興法更不置寺。今為寺莊塔有舍覆。東西廊廡週迴墻匝。時現光相士俗敬重。每道俗宿齋集會興福。官私上下乞愿有應云云。

七沙州城內廢大乘寺塔者。周朝古寺見有塔基。相傳云。是育王本塔。才有災禍多來求救云云。

八洛都故都塔者。在城西一里。故白馬寺南一里許古基。俗傳為阿育王舍利塔。疑即迦葉摩騰所將來者。降邪通正故立塔表以傳真云云。

九涼州姑臧塔者。依檢諸傳。咸云。姑臧有育王塔。然姑臧郡名。今以為縣屬州。漢書。河西四郡則張掖姑臧酒泉燉煌也。然塔未詳。

十甘州刪丹塔者。今名為縣。在甘州東一百二十里。縣城東弱水北大道側土堆者。俗傳是阿育王塔。但有古基荒廢極久。斯即疑為姑臧塔也。

十一晉州北霍山南原大堆塔者。遠近道俗咸稱是育王塔。余曾游焉。地居爽塏南望迥敝。示是古基村落希遠。

十二代州城東古塔。俗云。阿育王寺。考北朔雁門。周時北狄地也。

【現代漢語翻譯】現代漢語譯本：六千人全都看見玄嗣五體投地，在舍利前號啕大哭，懺悔自己不相信的罪過。又懺悔自己曾經冒犯尼姑的清凈修行，打罵眾僧，盜食僧人的果實。自從懺悔之後，睡眠和夢境稍微安定，據說佛頂骨被國家用珍寶贖回，估計價值約四千匹絹。於是按照這個數目，用蕃練來償還。頂骨現在仍然在宮內。瓜州城東邊的古老地基，是周朝的阿育王寺（Ashoka Temple）。廢除佛教之後，隋朝雖然興盛佛法，卻沒有重新設定寺廟。現在這裡是寺廟的莊園，塔有屋舍覆蓋，東西廂房和周圍的墻壁環繞。時常顯現光相，士人和百姓都非常敬重。每當僧人和俗人在這裡守齋修行，祈求幸福，官府和百姓的各種願望都能得到應驗。沙州城內廢棄的大乘寺塔，是周朝的古寺，現在還能看到塔基。相傳這裡是阿育王（Ashoka）的本塔。每當發生災禍，很多人都來這裡尋求救助。洛都的故都塔，在城西一里處，故白馬寺南一里左右的古老地基。民間傳說這是阿育王（Ashoka）的舍利塔，懷疑是迦葉摩騰（Kasyapa Matanga）所帶來的。爲了降伏邪惡，通達正道，所以立塔來傳揚真理。涼州的姑臧塔，根據各種傳記記載，都說姑臧有阿育王（Ashoka）塔。然而姑臧只是郡名，現在被當作縣，隸屬於州。根據《漢書》，河西四郡是張掖、姑臧、酒泉、敦煌。然而塔的具體位置還不清楚。甘州的刪丹塔，現在被稱為縣，在甘州東一百二十里。縣城東邊弱水北邊大道旁的土堆，民間傳說是阿育王（Ashoka）塔。但是隻有古老的地基，荒廢了很久。這很可能就是姑臧塔。晉州北霍山南邊的原野上有一個大土堆塔，遠近的僧人和百姓都說是阿育王（Ashoka）塔。我曾經遊覽過那裡，地勢開闊，向南望去視野寬廣。顯示出這裡是古老的地基，村落稀少而遙遠。代州城東邊的古塔，民間說是阿育王寺（Ashoka Temple）。考察北朔雁門，周朝時是北狄的領地。

【English Translation】 English version: Six thousand people all saw Xuan Si prostrate himself, weeping and repenting before the Sharira (relics of the Buddha) for his sins of disbelief. He also repented for violating the pure conduct of nuns, beating and scolding monks, and stealing monks' fruits. After repenting, his sleep and dreams became somewhat peaceful. It is said that the Buddha's skull relic was redeemed by the state with treasures, estimated to be worth about four thousand bolts of silk. Accordingly, this amount was repaid with foreign silk. The skull relic is still in the palace. The old foundation east of Guazhou City is the Ashoka Temple of the Zhou Dynasty. After the abolition of Buddhism, although the Sui Dynasty promoted Buddhism, it did not re-establish the temple. Now it is the temple's estate, the pagoda is covered with houses, and the east and west wings and surrounding walls encircle it. Light phenomena often appear, and scholars and common people respect it very much. Whenever monks and laypeople observe fasts and practice here, praying for happiness, the various wishes of officials and people are fulfilled. The abandoned Mahayana Temple pagoda in Shazhou City is an ancient temple of the Zhou Dynasty, and the pagoda base can still be seen. According to legend, this is the original pagoda of Ashoka. Whenever disasters occur, many people come here to seek help. The old capital pagoda of Luodu is located one mile west of the city, about one mile south of the old White Horse Temple. Folk legends say that this is the Sharira pagoda of Ashoka, suspected to have been brought by Kasyapa Matanga. In order to subdue evil and achieve the right path, the pagoda was erected to spread the truth. The Guzang Pagoda in Liangzhou, according to various biographies, all say that Guzang has an Ashoka pagoda. However, Guzang is only a prefecture name, and is now regarded as a county under the jurisdiction of the state. According to the 'Book of Han', the four prefectures west of the Yellow River are Zhangye, Guzang, Jiuquan, and Dunhuang. However, the specific location of the pagoda is not clear. The Shandan Pagoda in Ganzhou, now called a county, is located one hundred and twenty miles east of Ganzhou. The mound of earth on the side of the main road north of the Ruoshui River in the east of the county seat is popularly said to be the Ashoka Pagoda. However, there is only an ancient foundation, which has been abandoned for a long time. This is likely to be the Guzang Pagoda. The large mound pagoda on the plain south of Beihuoshan Mountain in Jinzhou is said by monks and laypeople from far and near to be the Ashoka Pagoda. I once visited there, the terrain is open, and the view to the south is wide. It shows that this is an ancient foundation, and the villages are sparse and distant. The ancient pagoda east of Daizhou City is popularly said to be the Ashoka Temple. Examining Beishuo Yanmen, it was the territory of the Northern Di during the Zhou Dynasty.

故詩云。北逐玁狁至於太原。然朔方馬邑。古城大蒙往往非一。此非北狄所有。明知本是夏人為狄所侵故至太原也。

十三益州郭下福感寺塔者。在州郭下城西。本名大石。相傳云。是鬼神奉育王教。西山取大石為塔基。舍利在其中。故名大石也。隋蜀王秀。作鎮井絡聞之。令人掘鑿。全是一石。尋縫至泉。不見其際。風雨暴至人有于石傍鑿取一片將出。乃是䃜玉。問于識寶商者。云此真䃜玉。世中希有。隋初有詵律師。見此古蹟于上起九級木浮圖。今見在益州。旱澇年官人祈雨必於此塔。祈而有應特有感徴。故又名福感。余嘗至焉。誠如所述。近有人盜鈴將下三級。有神擎櫨枓起。以賊髀內中。其人被押唱呼。寺僧為射枓起。方得脫出。

永徽元年有王顏子者。剽掠有名。夜上相輪取博山。將下至底級。兩柱忽夾之。求出不得。漸漸急困。見一梵僧曰。可大唱賊。不爾死矣。即唱數聲。寺僧聞救。方得拔出。貞觀年初地大震動。此塔搖飏將欲摧倒。於時郭下無數人來。忽見四神形如塔量。各以背抵塔之四面。乍倚乍傾卒以免倒。有一人極豪侈多產業。見前露盤由來小短不稱塔形。乃舍金三百兩。共諸信者更造露盤。既成拆下。至覆盆香氣熢㶿如雲騰涌。流芳城邑。十日乃歇。

十四益州晉源塔者

【現代漢語翻譯】現代漢語譯本：所以詩中說：『向北追擊玁狁（古代中國北方遊牧民族名）直到太原。』然而朔方（郡名，今內蒙古自治區一帶）、馬邑（縣名，今山西省朔州市）等地，古代的城池和大蒙山，往往不止一處。這並非北狄（古代對北方各民族的統稱）所有。可以明確知道這些地方原本是華夏族人的，因為被狄人侵略才到了太原。

益州（今四川省成都市）郭下福感寺塔，位於成都城西郊外。原名大石寺。相傳說是鬼神爲了弘揚佛法，從西山取來大石作為塔基。舍利（佛教聖物，佛陀或高僧火化后的遺骨）就在其中，所以叫做大石寺。隋朝的蜀王楊秀，鎮守成都時聽說了這件事，派人挖掘。發現整個塔基都是一塊巨石，沿著石縫往下挖，發現有泉水，卻看不到盡頭。一次暴風雨來臨，有人在石頭旁邊鑿取了一片石頭，拿出來一看，竟然是䃜玉（一種珍貴的玉石）。詢問懂寶玉的商人，商人們說這是真正的䃜玉，世間罕見。隋朝初年，有位詵律師，看到這處古蹟，於是在上面建造了一座九層的木塔。現在還在益州。遇到旱澇年份，官員們祈雨一定會到這座塔來。祈禱后往往靈驗，特別有感應，所以又叫做福感寺。我曾經到過那裡，情況確實如上面所說。最近有人偷盜塔上的鈴鐺，想從第三層往下搬。有神用櫨枓（中國古建築構件）頂住鈴鐺，把賊的腿夾在裡面。那賊被夾住，大聲呼救。寺里的僧人為他射開櫨枓，他才得以脫身。

永徽元年（公元650年），有個叫王顏子的人，以搶劫出名。夜裡爬上塔的相輪（塔頂的金屬構件），想把博山（香爐）拿下來。當他快到最下面一層時，兩根柱子忽然夾住了他。他想出來卻出不來，漸漸地感到非常難受。他看見一個梵僧（印度僧人）說：『你大聲喊叫自己是賊，不然就要死了。』他立刻大聲喊叫了幾聲。寺里的僧人聽見了，趕來救他，他才得以脫身。貞觀（唐太宗年號）初年，發生了一次大地震。這座塔搖晃得厲害，眼看就要倒塌。當時城外有無數人趕來觀看。忽然看見四個神，形狀和塔的大小一樣，各自用背頂住塔的四面。他們時而倚靠，時而傾斜，最終避免了塔的倒塌。有一個人非常富有，有很多產業。他認為之前的露盤（塔頂的構件）太小太短，和塔的形狀不相稱。於是捐獻了三百兩黃金，和眾信徒一起重新建造露盤。建成后，拆下舊的露盤。當拆到覆盆（露盤下的構件）時，香氣像云一樣騰涌，飄散在整個城市，持續了十天才消散。

益州晉源塔

【English Translation】 English version: Therefore, the poem says, 'Pursuing the Xiongnu (ancient nomadic people in northern China) to Taiyuan.' However, Shuofang (a commandery, around present-day Inner Mongolia), Mayi (a county, present-day Shuozhou City, Shanxi Province), and the ancient city of Dameng are not unique. These do not belong to the Northern Di (a general term for various northern ethnic groups). It is clear that these places originally belonged to the Xia people, who were invaded by the Di and thus reached Taiyuan.

The Pagoda of Fugan Temple in Guoxia, Yizhou (present-day Chengdu, Sichuan Province), is located west of the city. Its original name was Dashi Temple (Great Stone Temple). Legend has it that ghosts and gods brought a large stone from the Western Mountains as the foundation for the pagoda to promote the Buddha's teachings. Relics (Buddhist sacred objects, cremated remains of the Buddha or eminent monks) are enshrined within it, hence the name Dashi Temple. During the Sui Dynasty, Shu Prince Yang Xiu, who was stationed in Chengdu, heard of this and sent people to excavate. They found that the entire foundation was a single giant stone. Following the seams, they found a spring, but could not see the bottom. During a rainstorm, someone chiseled off a piece of stone, which turned out to be Bianyu (a precious jade). When asked, gem merchants said it was genuine Bianyu, rare in the world. In the early Sui Dynasty, the Vinaya Master Shen saw this ancient site and built a nine-story wooden pagoda on top of it. It still stands in Yizhou today. In years of drought or flood, officials would pray for rain at this pagoda. The prayers were often answered, and it was particularly efficacious, hence the name Fugan Temple (Temple of Blessed Response). I have been there, and the situation is indeed as described above. Recently, someone tried to steal the bells from the pagoda, attempting to lower them from the third level. A deity used a dougong (a structural element in traditional Chinese architecture) to hold the bell, trapping the thief's thigh. The thief was trapped and cried out for help. The monks of the temple shot the dougong, and he was able to escape.

In the first year of Yonghui (650 AD), there was a man named Wang Yanzi, famous for robbery. One night, he climbed to the finial (the metal structure at the top of the pagoda) to steal the Boshan (a type of incense burner). As he reached the bottom level, two pillars suddenly clamped him. He could not get out and gradually felt extremely uncomfortable. He saw a Brahmin monk (Indian monk) who said, 'Shout loudly that you are a thief, or you will die.' He immediately shouted several times. The monks of the temple heard him and came to rescue him, and he was able to escape. In the early years of Zhenguan (Emperor Taizong's reign), there was a major earthquake. The pagoda shook violently and was about to collapse. At that time, countless people from outside the city came to watch. Suddenly, they saw four deities, the same size as the pagoda, each supporting one side of the pagoda with their backs. They leaned and tilted, but ultimately prevented the pagoda from collapsing. There was a very wealthy man with many properties. He thought that the previous dew plate (a component at the top of the pagoda) was too small and short and did not match the shape of the pagoda. So he donated three hundred taels of gold and, together with the believers, rebuilt the dew plate. After it was completed, the old dew plate was removed. When the inverted bowl (a component below the dew plate) was removed, the fragrance rose like clouds, spreading throughout the city, and lasted for ten days before dissipating.

The Jin Yuan Pagoda in Yizhou

。在州西南一百餘里。今號為等眾寺。本名大石。基本緣略亦同前。尋諸古塔其相不同。豈非當部鬼神情有所樂。案蜀三塔同一石。蓋余不定準。益州北百里雒縣塔者。在縣城北郭下寶興寺中。本名大石。基相同前。隋初有天竺僧曇摩掘叉。遠至東夏禮育王塔。承蜀三塔。叉往禮拜。至雒縣大石寺塔所。敬事已訖。欲往成都宿兩女驛。將旦聞左右行動聲。叉曰。是何人耶。妄相恐動。空中應曰。有十二神王。從本國來。所在擁護。明日當見成都塔。今欲西還。與師別耳。叉曰。既能遠送。何不現形。神即現形。叉為人善畫。便一一貌之。既遍形隱。及至成都禮大石塔訖。詵律師乃依圖刻木為十二神像。莊飾在於塔下。今猶見在云。

益州郭下法成寺沙門道卓。有名僧也。大業初雒縣寺塔無人修葺。才有下基。卓乃率化四部。造木浮圖。莊飾備矣。塔為龍護居在西南角井中。時有相現側有三池。莫知深淺。三龍居之。人莫敢臨視。貞觀十三年。三龍大斗。雷霆振擊水火交飛。久之乃靜。塔如本住。人皆拾取龍毛。長三尺許。黃赤可愛。

十五鄭州超化寺塔者。在州西南百餘里密縣界。在縣東南十五里東大川西嵩岳南歸山北又川。寺院東西五六十步。南北亦爾。塔在東南角。其北連寺。方十五步許。其寺塔基

【現代漢語翻譯】現代漢語譯本：在州城西南一百多里處，現在叫做等眾寺，原名叫大石寺。它的基本情況和來歷也和前面說的寺廟差不多。尋找各地的古塔，發現它們的形制各不相同，這大概是因為各地的鬼神喜好不同吧。考察蜀地的三座石塔都是同一塊石頭，大概是因為我沒有統一的標準。益州北面一百里處的雒縣塔，在縣城北邊的城墻外，寶興寺中。原名叫大石寺，地基和前面說的一樣。隋朝初年，有位天竺僧人曇摩掘叉（Dharmagupta，意為法護），遠道來到東夏禮拜育王塔。聽說蜀地有三座石塔，曇摩掘叉前去禮拜。到了雒縣大石寺塔所在的地方，恭敬地禮拜完畢，想要去成都，住在兩女驛。將要天亮的時候，聽到左右有行動的聲音。曇摩掘叉問道：『是什麼人啊？這樣胡亂地驚擾我。』空中回答說：『有十二神王，從本國而來，在這裡擁護你。明天將要見到成都的塔，現在要向西返回，特來與您告別。』曇摩掘叉說：『既然能遠道護送，為什麼不現身呢？』神立刻現身。曇摩掘叉擅長繪畫，便一一將他們的容貌畫了下來。畫完后，神便隱去了身形。等到曇摩掘叉到了成都，禮拜完大石塔后，詵律師便依照曇摩掘叉畫的圖，用木頭雕刻了十二神像，裝飾在塔下。現在還能看到。益州城外法成寺的沙門道卓（monk name），是位有名的僧人。大業初年，雒縣寺塔沒有人修繕，只有地基。道卓便帶領四眾弟子募化，建造了木塔，裝飾得非常完備。塔有龍守護，住在西南角的井中。當時有龍顯現，旁邊有三個池子，不知道有多深。三條龍住在裡面，人們不敢靠近觀看。貞觀十三年，三條龍大打出手，雷霆震動，水火交加，很久才平靜下來。塔仍然像原來一樣。人們都撿拾龍的毛髮，大約三尺長，黃紅色，非常可愛。貞觀十五年，鄭州超化寺塔，在州城西南一百多里的密縣境內，在縣城東南十五里處，東邊是大川，西邊是嵩岳，南邊是歸山，北邊又是河流。寺院東西寬五六十步，南北也是這樣。塔在東南角，北面連線著寺廟，大約有十五步見方。這座寺塔的地基。

【English Translation】 English version: It is located more than one hundred li southwest of the state. It is now called Dengzhong Temple, originally named Dashi Temple (Great Stone Temple). The basic situation and origin are similar to the previous one. Searching for ancient pagodas in various places, their shapes are different. This is probably because the ghosts and gods in various places have different preferences. Examining the three stone pagodas in Shu, they are all the same stone, probably because I don't have a unified standard. The Luoxian Pagoda, one hundred li north of Yizhou, is located in Baoxing Temple outside the north gate of the county seat. It was originally named Dashi Temple, and the foundation is the same as before. At the beginning of the Sui Dynasty, there was an Indian monk named Dharmagupta (Dharmagupta, meaning Dharma Protector), who came from afar to Dongxia to worship the Yuwang Pagoda (Aśoka's Pagoda). Hearing that there were three stone pagodas in Shu, Dharmagupta went to worship them. When he arrived at the Dashi Temple Pagoda in Luoxian, he respectfully finished his worship and wanted to go to Chengdu and stay at Liangnü Post Station. When it was about to dawn, he heard the sound of movement around him. Dharmagupta asked, 'Who is it? Why are you disturbing me like this?' A voice in the air replied, 'There are twelve divine kings who have come from their home country to protect you here. Tomorrow you will see the pagoda in Chengdu, and now we are going to return west, so we are here to bid you farewell.' Dharmagupta said, 'Since you can escort me from afar, why don't you show yourselves?' The gods immediately appeared. Dharmagupta was good at painting, so he painted their appearances one by one. After he finished painting, the gods disappeared. When Dharmagupta arrived in Chengdu and finished worshiping the Dashi Pagoda, Lawyer Shen carved twelve wooden statues according to the pictures drawn by Dharmagupta and decorated them under the pagoda. They can still be seen today. The śrāmaṇa (monk) Daozhuo (monk name) of Facheng Temple outside Yizhou City was a famous monk. At the beginning of the Daye era, the Luoxian Temple Pagoda was not repaired, and only the foundation remained. Daozhuo then led the fourfold assembly to raise funds and build a wooden pagoda, which was fully decorated. The pagoda was protected by a dragon, who lived in a well in the southwest corner. At that time, the dragon appeared, and there were three ponds beside it, the depths of which were unknown. Three dragons lived in it, and people dared not approach to watch. In the thirteenth year of Zhenguan, the three dragons fought fiercely, with thunder and lightning shaking and water and fire flying. It took a long time to calm down. The pagoda remained as it was. People picked up dragon hairs, which were about three feet long, yellow and red, and very lovely. In the fifteenth year of Zhenguan, the Chaohua Temple Pagoda in Zhengzhou was located in Mixian County, more than one hundred li southwest of the state city, fifteen li southeast of the county seat, with Dachuan to the east, Songyue Mountain to the west, Guishan Mountain to the south, and another river to the north. The temple was fifty or sixty steps wide from east to west, and the same from north to south. The pagoda was in the southeast corner, connected to the temple on the north side, and was about fifteen steps square. The foundation of this temple pagoda.

在淖泥之上。西面有五六泉。南面亦有。皆孔方三尺騰涌沸出。流溢成川灌溉遠近。泉上皆下安柏柱鋪在泥水上。以炭沙石灰次而重填。最上以大方石可如八尺床。編次鋪之。四面細腰長一尺五寸深五寸。生鐵固之。近有人試發一石。下有石灰乃至柏團。便抽出一團長三丈徑四尺見在。自非輪王表塔神功所為。何能辦此基構。終古不見其儔也。今于上架塔三重。塔南大泉涌沸。鼓怒絕無水聲。豈非神化所致也。有幽州僧道嚴者。姓李氏。形極奇偉。本入隋煬帝四道場。后從俗服今年一百五歲獨住深山。每年七日來此塔上。盡力供養嚴。怪其泉流涌注無極。乃遣善水崑崙入泉討之。但見石柱羅列。不測其際。中有寶塔。可高三尺。獨立空中。四面水圍。凝然而住。竟不至塔所。考其原始莫測其由。時俗所傳。育王所立。隋祖已來寺塔見在。寺南歸山寺西嵩山。寺在川中地極污下。每年二山大水常東流注。繞寺北轉方始東逝。水漲寺高水減寺下。自古至今終不遭溺。泉初出孔文如蓮華。下打碾硙浪極恬靜。水中沙石綠色鮮明。國家見寺衝要欲造離宮。尋行有塔。將欲南徙。其基牢固遂休。近有僧于南夜坐。望見此塔光明殊異矣。

十六懷州妙樂寺塔者。在州東武陟縣西七里。妙樂寺中見有五級白浮圖塔。方可十五步

【現代漢語翻譯】現代漢語譯本：在泥濘的沼澤地上。西面有五六處泉眼，南面也有。泉眼都是方形的，大約三尺見方，泉水翻滾涌出，彙集成河流，灌溉著遠近的田地。泉眼之上都先安置柏木柱子，鋪設在泥水之上，然後依次用炭、沙子、石灰分層填實。最上面鋪設巨大的方形石塊，大約像八尺寬的床。石塊編排鋪設，四面有細腰狀的結構，長一尺五寸，深五寸，用生鐵固定。近來有人試圖撬開一塊石頭，下面有石灰，甚至還有柏木團。於是抽出一個柏木團，長三丈，直徑四尺，現在還在。如果不是轉輪聖王建造佛塔的神力，怎麼能完成這樣的地基結構呢？自古以來從未見過這樣的建築。現在在上面架設了三重塔。塔南邊的大泉水翻滾涌出，聲勢浩大卻沒有水聲，這難道不是神力所致嗎？有一位幽州的僧人名叫道嚴，姓李，相貌非常奇特偉岸。原本在隋煬帝的四個道場修行，後來還俗，現在一百零五歲了，獨自住在深山裡。每年七天會來這座塔上，盡力供養。道嚴驚異於泉水涌流不止，於是派遣善於水性的崑崙人進入泉中探查。只見石柱羅列，無法測量其邊際，中間有一座寶塔，大約高三尺，獨立在空中，四面被水環繞，靜止不動。最終沒有到達塔所在的位置。考察它的起源，也無法得知原因。當時世俗相傳，是阿育王所建造。從隋朝開國以來，寺廟和佛塔就存在了。寺廟南面是歸山，西面是嵩山。寺廟位於河流中間，地勢非常低窪。每年兩座山上的洪水經常向東流淌，環繞寺廟北面，然後才向東流去。水漲時寺廟顯得高，水退時寺廟顯得低，自古至今從未被淹沒。泉水剛涌出時，孔洞的紋路像蓮花。泉水沖擊著水磨，水面非常平靜。水中的沙石顏色翠綠鮮明。國家認為寺廟地處要衝，想要建造離宮，尋找后發現有塔，打算向南遷移。但因為地基牢固，於是作罷。最近有僧人在南邊夜晚打坐，望見這座塔的光明非常奇異。十六、懷州妙樂寺塔：位於懷州東面武陟縣西七里，妙樂寺中有一座五級白色的浮圖塔，大約十五步見方。

【English Translation】 English version: On top of the muddy swamp. To the west, there are five or six springs, and also to the south. All the springs are square, about three 'chi' (a Chinese unit of measurement, approximately one foot) in size, with water gushing and bubbling out, flowing and overflowing to form rivers, irrigating the nearby and distant fields. Above the springs, cypress pillars are first placed, laid on the mud and water, then filled in layers with charcoal, sand, and lime. On top of that, large square stones are laid, about the size of an eight-'chi' bed. The stones are arranged and laid out, with a narrow waist structure on all sides, one 'chi' and five 'cun' (another Chinese unit, one-tenth of a 'chi') long and five 'cun' deep, secured with cast iron. Recently, someone tried to pry open a stone, and underneath there was lime, and even a cypress ball. So they pulled out a cypress ball, three 'zhang' (another Chinese unit, ten 'chi') long and four 'chi' in diameter, which is still there. If it were not for the divine power of a Chakravartin King (Zhuanlun Shengwang) building the pagoda, how could such a foundation structure be accomplished? Such a structure has never been seen before. Now, a triple pagoda is erected on top. The large spring south of the pagoda gushes and bubbles, with great force but without the sound of water. Isn't this caused by divine transformation? There is a monk from Youzhou named Daoyan, with the surname Li, whose appearance is extremely peculiar and majestic. He originally practiced in the four monasteries of Emperor Yang of the Sui Dynasty, later returned to secular life, and is now one hundred and five years old, living alone in the deep mountains. Every year for seven days, he comes to this pagoda to make offerings with all his strength. Daoyan was amazed by the endless flow of the spring, so he sent a Kunlun person skilled in water to investigate the spring. He only saw rows of stone pillars, unable to measure their boundaries, and in the middle was a precious pagoda, about three 'chi' high, standing alone in the air, surrounded by water on all sides, standing still. In the end, he did not reach the location of the pagoda. Examining its origin, the reason cannot be known. According to popular tradition at the time, it was built by King Ashoka (Yuwang). Since the founding of the Sui Dynasty, the temple and pagoda have been there. To the south of the temple is Guishan Mountain, and to the west is Songshan Mountain. The temple is located in the middle of the river, and the terrain is extremely low-lying. Every year, the floods from the two mountains often flow eastward, circling the north of the temple, and then flowing eastward. When the water rises, the temple appears high, and when the water recedes, the temple appears low. From ancient times to the present, it has never been submerged. When the spring first emerges, the holes have patterns like lotus flowers. The water impacts the water mill, and the surface of the water is extremely calm. The sand and stones in the water are green and bright. The state considered the temple to be in a strategic location and wanted to build a detached palace, searching and finding that there was a pagoda, intending to move it south. But because the foundation was solid, they gave up. Recently, a monk was sitting in meditation at night in the south, and saw that the light of this pagoda was very extraordinary. Sixteen, Pagoda of Miaole Temple in Huaizhou: Located seven 'li' (a Chinese unit of distance, approximately one-third of a mile) west of Wuzhi County, east of Huaizhou, in Miaole Temple, there is a five-story white stupa pagoda, about fifteen 'bu' (a Chinese unit of distance, approximately five feet) square.

。並是側石編砌。石長五尺闊三寸。以下鱗次葺之極細密。道俗目見咸驚訝其鬼作。其下不測其底。古老相傳。塔從地涌。下有大水。委莫真虛。有刺史疑僧濫飾。乃使人傍掘其下。至泉源猶不盡其基際也。

十七并州子城東凈明寺塔者。本號育王。是僧所住。唐初已來僧散寺空。尼請居之。余往問塔。全無軌跡。但有空名。遂失其本。

十八并州大谷榆社塔者。今在縣郭下育王寺中。見有僧住。中有小塔。古今相傳。此是本塔。亦未聞異相。

十九魏州臨災黃塔者。在縣西北三十里。本名舍利寺。今為尼住。其塔見在。三邊有水唯西開路。基構編石從水底上。蓮花彌滿於三面。其水澄深人皆怯入。傳云。舍利真塔在水內空中。如鄭州者。今改為冀州大都督府。

二十雜明神州山澤所藏。珍異神寶。如上所列。育王子之諸塔沉隱未形。其徒不一。如后列之。滄州長河中塔稱育王。名非虛立。豈唯骨塔。靈像亦爾。吳宜涼三州俱山現像郊比屬山近復出佛。愚俗謗為虛誕。故知謗者虛焉。豈有人造妖訛。山中藏三丈石佛。特是諸謗者坎井。焉知九海之天池哉。齊州臨邑縣東有磚塔。云是志公所營。四面石獸。石獸迅殺可畏。周滅法時。令人百牟攙出。終不可脫。亦勞有損。今在彼云。高麗遼東城

【現代漢語翻譯】現代漢語譯本：

那是用側石編砌的，石頭長五尺，寬三寸，以下像魚鱗一樣依次排列，非常細密。道士和俗人看見都驚訝那是鬼斧神工。它的下面深不可測。古老的傳說中，塔是從地裡涌出來的，下面有大水，真實情況無從考證。有刺史懷疑僧人過度修飾，就派人從旁邊挖掘它的底部，直到泉水涌出，仍然沒有挖到塔基的邊緣。并州子城東邊的凈明寺塔，原名叫育王塔（Aśoka Stūpa，阿育王所建的塔）。原來是僧人居住的地方，唐朝初年以來，僧人散去，寺廟空了，尼姑請求住進來。我前去詢問這座塔，完全沒有軌跡，只有一個空名，於是失去了它的原貌。并州大谷榆社塔，現在在縣城下的育王寺中，看見有僧人居住。寺中有一座小塔，古今相傳，說這是原來的塔，也沒有聽說有什麼奇異的景象。魏州臨災黃塔，在縣城西北三十里，原名叫舍利寺（Śarīra Temple，供奉佛陀舍利的寺廟），現在由尼姑居住。這座塔還在，三面環水，只有西邊開路。塔基用石頭砌成，從水底向上延伸，蓮花布滿了三面。水很深，人們都害怕進入。傳說舍利真塔在水內空中，像鄭州的塔一樣。現在改為冀州大都督府。各種顯明、神州山澤所藏的珍異神寶，就像上面所列舉的。育王子（Aśoka's son，阿育王的兒子）的那些塔沉沒隱藏，沒有顯現出來，他們的徒弟不止一個，就像後面所列舉的。滄州長河中的塔被稱為育王塔（Aśoka Stūpa），這個名字不是憑空而立的。豈止是骨塔，靈像也是如此。吳州、宜州、涼州都出現山中顯像，郊外比鄰的山附近又出現佛像。愚昧庸俗的人誹謗說是虛假的，所以知道誹謗的人是虛假的。難道是有人制造妖言惑眾嗎？山中藏著三丈高的石佛，這正是那些誹謗者如同井底之蛙，怎麼能知道九海的天池呢？齊州臨邑縣東邊有一座磚塔，說是志公（Baozhi，南北朝時期的僧人）所建，四面有石獸，石獸兇猛可怕。周朝滅佛的時候，讓人用百牟去拉它出來，始終不能脫落，也只是稍微有所損壞。現在還在那裡，叫做高麗遼東城。

【English Translation】 English version:

It was constructed with side stones, each stone being five chi (尺, a Chinese unit of length, approximately 1/3 meter) long and three cun (寸, a Chinese unit of length, approximately 1/30 meter) wide. The stones were arranged in a scale-like pattern, extremely fine and dense. Taoists and common people who saw it were amazed by its supernatural craftsmanship. Its depth was immeasurable. According to ancient legends, the pagoda emerged from the ground, with a large body of water underneath. The truth of this was unverifiable. A regional inspector, suspecting that the monks had excessively embellished it, sent people to excavate its base from the side. They dug until they reached a spring, yet they still could not reach the edge of the pagoda's foundation. The Jingming Temple Pagoda (淨明寺塔) in the east of Bingzhou's (并州, a historical province in China) sub-city, originally named the Aśoka Stūpa (育王塔, a pagoda built by King Aśoka). It was originally inhabited by monks, but since the early Tang Dynasty, the monks had dispersed and the temple was empty. Nuns requested to reside there. I went to inquire about the pagoda, but there was no trace of it, only an empty name, and thus it had lost its original appearance. The Yusha Pagoda (榆社塔) in Dagu (大谷) of Bingzhou (并州) is now located in the Aśoka Temple (育王寺) below the county seat. Monks are seen residing there. There is a small pagoda in the temple, which, according to ancient and modern traditions, is the original pagoda. No unusual phenomena have been reported. The Yellow Pagoda (黃塔) of Linzai (臨災) in Weizhou (魏州, a historical prefecture in China) is located thirty li (里, a Chinese unit of distance, approximately 1/2 kilometer) northwest of the county seat. It was originally named Śarīra Temple (舍利寺, a temple enshrining the Buddha's relics), and is now inhabited by nuns. The pagoda still exists, surrounded by water on three sides, with a road only open to the west. The foundation is constructed with stones from the bottom of the water, and lotus flowers cover the three sides. The water is deep and people are afraid to enter. It is said that the true Śarīra Pagoda is in the water and in the air, like the one in Zhengzhou (鄭州). It has now been changed to the Grand General's Office of Jizhou (冀州大都督府). Various manifest, rare, and divine treasures hidden in the mountains and marshes of Shenzhou (神州, a poetic name for China), are as listed above. The pagodas of Aśoka's son (育王子, referring to those who propagated Aśoka's teachings) are submerged and hidden, not yet revealed. Their disciples are numerous, as listed below. The pagoda in the Changhe River (長河) of Cangzhou (滄州, a prefecture in modern Hebei) is called the Aśoka Stūpa (育王塔), and the name is not unfounded. Not only are there bone relics, but also spiritual images. In Wuzhou (吳州), Yizhou (宜州), and Liangzhou (涼州), images have appeared in the mountains, and Buddha statues have emerged near the mountains adjacent to the suburbs. Ignorant and vulgar people slander them as false, so it is known that the slanderers are false. Could it be that someone is creating妖訛(yāo é, deceptive rumors)? A three-zhang (丈, a Chinese unit of length, approximately 3.3 meters) tall stone Buddha is hidden in the mountains. These slanderers are like frogs in a well, how can they know the heavenly pond of the nine seas? In the east of Linyi County (臨邑縣) in Qizhou (齊州, a historical prefecture in China), there is a brick pagoda, said to be built by Baozhi (志公, a Buddhist monk during the Southern and Northern Dynasties). There are stone beasts on all four sides, and the stone beasts are fierce and terrifying. During the Zhou Dynasty's suppression of Buddhism, people were ordered to pull them out with bai mou (百牟, possibly a type of rope or tool), but they could not be removed, and only slight damage was done. It is still there today, called the Liaodong City of Goryeo (高麗遼東城).

傍塔者。古老傳云。往昔高麗聖王出見案行國界。次至此城。見五色云覆地即往。雲中有僧執錫住立。既至便滅。遠看還見。傍有土塔三重。上如覆釜。不知是何。更往覓僧。唯有荒草。掘深一丈得杖並履。又掘得銘上有梵書。侍臣識之云是佛塔。王委曲問。答曰。漢國有之。彼名蒲圖。王因生信。起木塔七重。后佛法始至。具知始末。今更損高本塔朽壞。斯則育王所統一閻浮洲處處立塔。不足可怪。倭國在此洲外大海中。距會稽萬餘里。有會承者。隋時來此學。諸子史統及術藝無事不閑。武德之末猶在。京邑貞觀五年方還本國。會問。彼國昧谷東隅佛法晚至。未知已前育王及不。會答云。文字不言無以承據。驗其事蹟則是所歸。何者有人開發土地。往往得古塔露盤佛諸儀相。故知素有也。益州城南空慧寺金藏者。有穴在寺。近有道士素知有藏。來就守寺神乞。神令入穴取二升金粟。依言即入。唯見地下金甕行行相對。莫測其邊。寺僧通知無敢侵者。雍州渭南縣南山倒豺谷崖有懸石。文狀倒豺。因以名焉。谷有巖像于佛面。亦號像谷。古老傳云。昔有梵僧來云。我聞此谷有像面山七佛龕。昔七佛曾來此谷說法。澗內有瞻卜華。常所供養。近永徽中南山龍池寺沙門智積。聞之往尋。至谷聞香。莫知何所。深訝香從澗內沙

【現代漢語翻譯】現代漢語譯本傍塔（bàng tǎ）：古老的傳說記載，過去高麗的聖王巡視國界，來到這座城池。他看見五彩祥雲覆蓋著地面，便前去檢視。雲中有一位僧人手持錫杖站立，待聖王靠近時，僧人便消失了。從遠處看，僧人又再次出現。旁邊有三座土塔，形狀像倒扣的釜。聖王不明白這是什麼，便繼續尋找那位僧人，卻只找到一片荒草。挖掘一丈深，找到了一根錫杖和一雙鞋子。繼續挖掘，發現了一塊銘文，上面刻著梵文。侍從辨認出這是佛塔的標誌。聖王詳細詢問，侍從回答說：『漢地也有這樣的塔，名叫蒲圖（pú tú）。』聖王因此產生了信仰，建造了七層木塔。後來佛法傳入，人們才完全瞭解了事情的始末。現在這座塔已經殘破不堪，原本高大的塔身也已朽壞。這說明阿育王（yù wáng）所統一的閻浮洲（yán fú zhōu，指我們所居住的世界）到處都建有佛塔，這並不奇怪。倭國（wō guó，古代日本的稱呼）位於這個洲外的大海中，距離會稽（kuài jī，古地名）一萬多里。那裡有一位名叫會承（huì chéng）的人，在隋朝時來到中國學習，精通諸子百家、史書典籍以及各種技藝，沒有不精通的。武德年間（唐朝年號）末年他還在這裡，貞觀五年（唐朝年號）才返回本國。會承說：『那個國家地處昧谷（mèi gǔ，指偏遠之地）的東邊，佛法傳入較晚，不知道在此之前是否有阿育王建塔。』會承回答說：『文字記載沒有提及，無法作為依據。但從實際情況來看，應該是有的。因為有人在開發土地時，經常發現古塔的塔頂、露盤以及佛像等物品，由此可知那裡原本就有佛塔。』益州（yì zhōu，古地名）城南的空慧寺（kōng huì sì）的金藏（jīn zàng，指存放經書的地方）里，有一個洞穴。附近有一位道士，早就知道這裡有寶藏，便來向守護寺廟的神靈祈求。神靈讓他進入洞穴，取走兩升金粟（jīn sù，指金色的穀子）。道士按照神靈的指示進入洞穴，只見地下排列著一行行金甕，數不清有多少。寺廟的僧人知道這件事後，沒有人敢去侵佔。雍州（yōng zhōu，古地名）渭南縣（wèi nán xiàn）南山的倒豺谷（dào chái gǔ）的懸崖上，有一塊石頭，形狀像倒掛的豺狼，因此得名。山谷里有一尊巖石雕刻的佛像，也叫做像谷（xiàng gǔ）。古老的傳說記載，過去有一位梵僧來到這裡，說：『我聽說這個山谷里有像面山（xiàng miàn shān）七佛龕（qī fó kān，指供奉七尊佛像的石龕）。過去七佛（qī fó，指過去出現的七位佛）曾經來到這個山谷說法。』山澗里有瞻卜華（zhān bo huá，一種香花），經常用來供養佛。最近永徽年間（唐朝年號），南山龍池寺（lóng chí sì）的沙門（shā mén，指佛教出家人）智積（zhì jī），聽說了這件事，便前去尋找。到達山谷時，聞到一股香味，卻不知道香味從哪裡來。他非常驚訝香味是從山澗的沙灘上傳來的。

【English Translation】 English version Bàng Tǎ (bàng tǎ, Pagoda Side): Ancient legends record that in the past, the holy king of Goryeo (gāo lí, ancient Korean kingdom) inspected the national borders and arrived at this city. He saw five-colored auspicious clouds covering the ground and went to investigate. In the clouds, there was a monk holding a tin staff standing. As the holy king approached, the monk disappeared. When viewed from a distance, the monk reappeared. Next to it were three earthen pagodas, shaped like overturned cauldrons. The holy king did not understand what these were, so he continued to search for the monk, but only found a field of weeds. Digging one zhang (丈, a unit of length) deep, he found a tin staff and a pair of shoes. Continuing to dig, he discovered an inscription with Sanskrit writing. The attendants recognized it as a sign of a Buddhist pagoda. The holy king inquired in detail, and the attendants replied: 'There are also such pagodas in Han (hàn, ancient China), called Pú Tú (pú tú).' The holy king thus developed faith and built a seven-story wooden pagoda. Later, when Buddhism was introduced, people fully understood the beginning and end of the matter. Now this pagoda is dilapidated, and the original tall structure has decayed. This shows that Emperor Ashoka (yù wáng) built pagodas everywhere in Jambudvipa (yán fú zhōu, the world we live in), which is not surprising. Wa (wō, ancient name for Japan) is located in the sea outside this continent, more than 10,000 li (里, a unit of distance) away from Kuaiji (kuài jī, ancient place name). There was a person named Huì Chéng (huì chéng) who came to China during the Sui Dynasty to study, mastering the various schools of thought, historical records, and various arts, with nothing he was not proficient in. He was still here at the end of the Wude era (wǔ dé, reign title of the Tang Dynasty) and returned to his country in the fifth year of the Zhenguan era (zhēn guān, reign title of the Tang Dynasty). Huì Chéng said: 'That country is located in the east of Meigu (mèi gǔ, referring to remote areas), and Buddhism was introduced late. I don't know if Emperor Ashoka built pagodas there before.' Huì Chéng replied: 'There is no mention in written records, so it cannot be used as evidence. But based on the actual situation, there should be. Because when people develop the land, they often find the tops of ancient pagodas, dew plates, and Buddha statues, which shows that there were originally pagodas there.' In the Jinzang (jīn zàng, referring to the place where scriptures are stored) of Konghui Temple (kōng huì sì) south of Yizhou (yì zhōu, ancient place name), there is a cave. A Taoist priest nearby, who had long known that there was a treasure here, came to pray to the temple's guardian deity. The deity allowed him to enter the cave and take two sheng (升, a unit of volume) of golden millet (jīn sù, referring to golden-colored millet). The Taoist priest entered the cave according to the deity's instructions and saw rows of golden urns underground, countless in number. When the monks of the temple learned of this, no one dared to invade. On the cliff of Daóchái Valley (dào chái gǔ) in the southern mountains of Weinan County (wèi nán xiàn), Yongzhou (yōng zhōu, ancient place name), there is a stone shaped like a hanging jackal, hence the name. In the valley, there is a rock-carved Buddha statue, also called Xiang Valley (xiàng gǔ). Ancient legends record that in the past, a Brahmin monk came here and said: 'I heard that there are Seven Buddha niches (qī fó kān, referring to stone niches enshrining seven Buddha statues) on Xiangmian Mountain (xiàng miàn shān) in this valley. In the past, the Seven Buddhas (qī fó, referring to the seven Buddhas who appeared in the past) came to this valley to preach.' There are Champak flowers (zhān bo huá, a fragrant flower) in the mountain stream, which are often used to worship the Buddha. Recently, during the Yonghui era (yǒng huī, reign title of the Tang Dynasty), the Shramana (shā mén, referring to Buddhist monks) Zhiji (zhì jī) of Longchi Temple (lóng chí sì) in the southern mountains heard about this and went to search for it. When he arrived at the valley, he smelled a fragrance but did not know where it came from. He was very surprised that the fragrance came from the sandy beach in the mountain stream.

出。即撥沙看。形似茅根裹甲沙土。然極芬馥。就水抖擻洗之。一澗皆香。將返龍池佛堂中合堂皆香極深美。山下俗人時見此山。或如佛塔。或全如佛面挺出空際。故像顏之號非是虛立。像去嘉美谷甚近。即姚秦時王嘉美所住者也。坊州玉華宮寺南二十里許。大高嶺俗號檀臺山。上有古塔基甚宏壯。面方四十三尺。上有一層磚塔。四面開戶。石門高七尺餘。廣五尺餘。傍有破磚無數。古老傳云。昔周文王於此遊獵。見有沙門執錫持缽山頭立住。喚下不來。王遣往捉。將至不見。遠看仍在時。乃敕掘所立處。深三丈獲缽及杖而已。王重之為起磚塔一十三級。左近村墟常聞鐘聲。龍朔元年。京師大慈恩寺沙門惠貴。聞之便往。又聞鐘聲慷慨古蹟。將事修理恨無泉貝懷惑猶豫。貴又感祥雲。護塔善神曰。可即經始不勞疑慮。又感異僧曰。我是南方凈土菩薩。行化至此云。此塔自古至今已經四造。勿辭勞倦功用必成。惟須牢作不事華侈。三層便止。貴聞此告親事經營。塔側古窯三十餘所。猶有熟磚填滿。更尋塔南川中乃是古寺。背山面水一期幽棲之勝地也。自未修前鐘聲時至。即令營構依時發聲。三下長打如今僧事。龍朔三年掘得古銘云。周保定年塔崩。塔初成時南望見渭。又云。置塔經四百餘年崩。討周保定。至開皇元年。

【現代漢語翻譯】現代漢語譯本取出，仔細察看，形狀像茅草根包裹著甲沙土，卻極其芬芳。放在水中抖動清洗，整個山澗都充滿了香氣。帶回龍池佛堂，整個佛堂都香氣濃郁，非常美好。山下的百姓時常看到這座山，有時像佛塔，有時完全像佛面一樣挺立在空中。所以『像顏』這個名稱並非虛構。像顏山離嘉美谷很近，就是姚秦時期王嘉美居住的地方。坊州玉華宮寺以南二十多里，有一座大高嶺，俗稱檀臺山。山上有一個古塔的基座，非常宏偉，每面長四十三尺。上面有一層磚塔，四面開門，石門高七尺多，寬五尺多。旁邊有無數破磚。老人們傳說，過去周文王在這裡遊獵，看見一位沙門拿著錫杖和缽，站在山頭上。叫他下來，他不下來。文王派人去捉他，帶到跟前就不見了。遠遠看去，仍然在那裡。於是下令挖掘他站立的地方，挖了三丈深，只得到了缽和錫杖。文王非常重視這件事，就建造了一座十三級的磚塔。附近的村莊經常聽到鐘聲。龍朔元年，京師大慈恩寺的沙門惠貴，聽說了這件事，就前往那裡。又聽到了鐘聲，感慨古蹟，想要修理，但苦於沒有錢財，心中疑惑猶豫。惠貴又感應到祥雲，護塔善神說：『可以立即開始，不用疑慮。』又感應到一位奇異的僧人說：『我是南方凈土的菩薩，行化到這裡。』說：『這座塔自古至今已經建造過四次了，不要怕勞累，功用必定會成功。只要牢固地建造，不要追求華麗。三層就可以了。』惠貴聽了這些話，親自經營。塔側有三十多座古窯，還堆滿了燒好的磚。再尋找塔南的川中，那裡是古寺的遺址，背靠山，面對水，是一處幽靜的好地方。在沒有修理之前，鐘聲時常響起，修理之後，按照時辰敲鐘，敲三下長鐘，就像現在的僧事一樣。龍朔三年，挖掘出古銘文，上面寫著：『周保定年間塔崩塌。塔初建成時，向南可以望見渭水。』又說：『建造塔經過四百多年後崩塌。』追溯到周保定年間，直到開皇元年。

【English Translation】 English version He took it out and examined it. It resembled thatch roots wrapped in armored sand and soil, yet it was extremely fragrant. He shook and washed it in the water, and the entire stream became fragrant. He brought it back to the Longchi Buddha Hall, and the entire hall was filled with an extremely deep and beautiful fragrance. Common people below the mountain often saw this mountain, sometimes like a pagoda, sometimes entirely like the face of the Buddha protruding into the sky. Therefore, the name 'Image Face' (Xiang Yan) is not falsely established. Xiang Yan Mountain is very close to Jiamei Valley (Jiamei Gu), which was where Wang Jiamei (王嘉美) of the Yao Qin (姚秦) dynasty resided. About twenty li south of Yuhua Palace Temple (玉華宮寺) in Fang Prefecture (坊州) is a large high ridge, commonly called Tantai Mountain (檀臺山). On the mountain is the base of an ancient pagoda, which is very grand, with each side measuring forty-three chi (尺, a unit of length). On top of it is a layer of brick pagoda, with doors opening on all four sides. The stone door is more than seven chi high and more than five chi wide. Beside it are countless broken bricks. The elders say that in the past, King Wen of Zhou (周文王) was hunting here when he saw a Shramana (沙門, a Buddhist monk) holding a staff (錫杖, xizhang) and a bowl (缽, bo) standing on the top of the mountain. He called him down, but he did not come down. The king sent people to catch him, but when they brought him close, he disappeared. Looking from afar, he was still there. So he ordered them to dig where he was standing, and they dug three zhang (丈, another unit of length) deep and only found the bowl and staff. The king valued this greatly and built a thirteen-level brick pagoda. The nearby villages often heard the sound of bells. In the first year of Longshuo (龍朔) (661 CE), the Shramana Huigui (惠貴) of the Great Ci'en Temple (大慈恩寺) in the capital heard of this and went there. He also heard the sound of bells and was moved by the ancient site. He wanted to repair it, but he was troubled by the lack of money and was hesitant. Huigui also sensed auspicious clouds, and the guardian deity of the pagoda said, 'You can start immediately, do not worry.' He also sensed a strange monk who said, 'I am a Bodhisattva (菩薩, pusa) from the Southern Pure Land (南方凈土, Nanfang Jingtu), traveling and transforming here.' He said, 'This pagoda has been built four times since ancient times, do not be afraid of fatigue, the merit will surely be accomplished. Just build it firmly and do not pursue extravagance. Three levels will be enough.' Huigui listened to these words and personally managed the construction. There were more than thirty ancient kilns on the side of the pagoda, still filled with fired bricks. Further searching in the river south of the pagoda revealed the site of an ancient temple, backed by the mountain and facing the water, a secluded and beautiful place. Before the repair, the sound of bells often rang, and after the repair, the bells were rung according to the time, with three long rings, just like the current monastic affairs. In the third year of Longshuo, an ancient inscription was unearthed, which read: 'The pagoda collapsed in the Zhou Baoding (周保定) era.' 'When the pagoda was first built, the Wei River (渭) could be seen to the south.' It also said: 'The pagoda collapsed more than four hundred years after it was built.' Tracing back to the Zhou Baoding era, until the first year of Kaihuang (開皇).

得二十年。開皇至今龍朔初得八十一年。又計銘記四百年後始崩。則塔是後漢時所造。後周無謚文者前周大遠。未知古老所傳周文是何帝代。但知塔磚巨萬終非下俗所立耳。

江州廬山有三石樑。長數十丈。廣不及尺。下望無底。晉咸康年中。庾亮為江州。登山過樑見老公殊偉。夏屋崇峻玉堂眩目。靈塔高竦莫測是何修葺。久之終非人宅。乃拜謝而返。唐貞觀二十一年。荊州大興國寺塔西南柱無故有聲。人往看之。乃見金銅佛頭出。如是日日漸出。經三夕方盡。長六寸許。是立佛。道俗咸異之。唐初相州大慈寺塔被焚。余至彼問焚所由。僧云。大業末歲群盜互陣寺在三爵臺西葛屨山上。四鄉來投築城固守。人物擁聚尺地不空。塔之上下重複皆滿。于中穢污不可見聞。及賊平人出糞穢狼藉。寺僧無力可用屏除。忽然火起焚蕩都盡。唯東南角太子思惟像殿得存。可謂火凈以除其臭穢也。此塔即隋高祖手敕所置。初以隋運創臨天下未附。吳國公蔚迥周之柱臣鎮守河北作牧舊都。聞楊氏御圖心所未允。即日聚結舉兵抗詔。官軍一臨大陣摧收。擁俘虜將百萬人總集寺。北遊豫園中。明旦斬決。園墻有孔。出者縱之。至曉便斷。猶有六十萬人。並於漳河岸斬之。流尸水中水為不流。血河一月夜夜鬼哭。哀怨切人。以事聞帝。

【現代漢語翻譯】現代漢語譯本：（佛塔存在）二十年。（從）開皇（年間）到龍朔初年（總共存在）八十一年。又根據銘文記載，（佛塔）四百年後才倒塌。那麼這座塔是後漢時期建造的。後周沒有謚號為『文』的（皇帝），前周（距離現在）太遠了。不知道古人所說的周文帝是哪個朝代的皇帝。但知道建造這座塔花費了巨額資金，絕不是普通百姓能夠建造的。

江州廬山有三石樑，長數十丈，寬不到一尺，向下望去深不見底。晉朝咸康年間，庾亮擔任江州刺史，登山經過石樑，看見一位老者非常雄偉，夏屋高大，玉堂耀眼，靈塔高聳，不知道是誰修建的。很久之後，（庾亮）最終認為這不是人居住的地方，於是拜謝后返回。唐朝貞觀二十一年，荊州大興國寺塔西南的柱子無緣無故發出聲音，人們前去觀看，發現一個金銅佛頭顯現出來。像這樣每天逐漸顯現，經過三個晚上才完全顯現出來，長約六寸，是一尊站立的佛像。僧人和百姓都對此感到驚異。唐朝初期，相州大慈寺塔被焚燬。我到那裡詢問焚燬的原因，僧人說：『大業末年，各路盜賊互相爭鬥，寺廟位於三爵臺西邊的葛屨山上。四鄉百姓前來投奔，築城固守，人多物雜，擁擠不堪。塔的上下內外都擠滿了人，其中污穢不堪，令人難以忍受。等到賊寇被平定，人們離開后，糞便污穢狼藉。寺廟僧人無力清理，忽然發生火災，全部焚燬。只有東南角的太子思惟像殿得以儲存。』這可以說是用火來清除臭穢。這座塔是隋高祖親手下令建造的。當初隋朝剛剛建立，天下尚未歸附，吳國公蔚迥是北周的柱國大臣，鎮守河北，管理舊都。聽說楊氏篡奪了皇位，心中不服，立即集結軍隊，起兵反抗朝廷。官軍一到，大敗敵軍，俘虜了近百萬人，全部集中在寺廟北邊的遊豫園中。第二天早上就要處決他們。園墻上有孔洞，從孔洞逃出去的人就被放走。直到天亮才停止（放人），仍然有六十萬人。全部在漳河岸邊處決，屍體漂浮在水中，河水都無法流動。血染紅了河水，一個月里每夜都有鬼哭的聲音，哀怨悽切。將此事上報給皇帝。

【English Translation】 English version: （The pagoda existed for） twenty years. (From) the Kaihuang era to the early Longshuo era (it existed for a total of) eighty-one years. According to the inscription, (the pagoda) collapsed four hundred years later. Then this pagoda was built during the Later Han Dynasty. There was no emperor with the posthumous title 'Wen' in the Later Zhou Dynasty, and the Former Zhou Dynasty (is too far in the past). I don't know which dynasty the Zhou Wen Emperor mentioned by the ancients belonged to. But I know that building this pagoda cost a huge amount of money, which ordinary people could not afford.

In Mount Lu in Jiangzhou, there are three stone beams, each several tens of zhang long and less than a foot wide, with bottomless depths below. During the Xiankang era of the Jin Dynasty, Yu Liang was the governor of Jiangzhou. He climbed the mountain and passed the beams, and saw an old man who was very majestic, with tall summer houses and dazzling jade halls, and a towering spirit pagoda, and he did not know who had built it. After a long time, (Yu Liang) finally concluded that this was not a place for humans to live, so he bowed and thanked and returned. In the twenty-first year of the Zhenguan era of the Tang Dynasty, the southwest pillar of the pagoda of Daxingguo Temple in Jingzhou made a sound for no reason. People went to see it and found a golden bronze Buddha head emerging. It gradually emerged like this every day, and after three nights it was completely revealed, about six inches long, a standing Buddha statue. Monks and laypeople were all amazed by this. In the early Tang Dynasty, the pagoda of Daci Temple in Xiangzhou was burned down. I went there to ask the reason for the burning, and the monks said: 'At the end of the Daye era, various bandits fought each other, and the temple was located on Mount Geju, west of the Sanjue Terrace. People from the surrounding villages came to seek refuge, building a city to defend it, with many people and things, crowded and unbearable. The inside and outside of the pagoda were filled with people, and it was so filthy that it was unbearable. When the bandits were pacified, people left, and the excrement and filth were in a mess. The monks of the temple were unable to clean it up, and suddenly a fire broke out, burning everything down. Only the Prince Siddhartha Hall in the southeast corner was preserved.' This can be said to be using fire to remove the stench. This pagoda was built by the order of Emperor Gaozu of the Sui Dynasty. At the beginning, when the Sui Dynasty was first established, the world had not yet submitted, and Duke Wei Jiong of Wu was a pillar minister of the Northern Zhou Dynasty, guarding Hebei and managing the old capital. Hearing that the Yang family had usurped the throne, he was dissatisfied and immediately gathered troops to rebel against the court. As soon as the government army arrived, the enemy army was defeated, and nearly a million prisoners were captured and gathered in Youyu Garden north of the temple. They were to be executed the next morning. There were holes in the garden wall, and those who escaped from the holes were released. It did not stop (releasing people) until dawn, and there were still six hundred thousand people. All were executed on the banks of the Zhang River, and the corpses floated in the water, and the river could not flow. The blood dyed the river red, and every night for a month there were sounds of ghosts crying, mournful and poignant. The matter was reported to the emperor.

帝曰。此段一誅深有枉濫。賊止蔚迥余並被驅。當時惻隱咸知此事。國初機候不獲縱之。可於遊豫園南葛屨山上立大慈寺。坼三爵臺以營之六時禮佛。加一拜為園中枉死者。寺成僧住依敕禮唱。怨哭之聲一期頓絕矣。

振旦神州佛舍利感通序

原夫。大聖謀權通濟為本。容光或隨緣隱。遺景有可承真故將事拘尸從於俗化入金剛定。碎此金軀欲使福被天人功流海陸。至於牙齒髮爪之屬。頂蓋目精之流。衣缽瓶杖之具。坐處足蹈之跡。備滿中天罕被東夏。而齒牙發骨時聞視聽。昔育王土中之塔略顯於前。而偏感別應之形隨機又出。自漢洎唐。無時不有。既稱靈骨。不可以事求。任緣而舉止得以敬。及通訊之士舉神光而應心。懷疑之夫假琢磨而發念。所以討尋往傳及以現祥。故依纘序。庶有披者識釋門之骨鯁。萬載之後難可塵沒矣。

漢法本內傳云。明帝既弘佛法立寺度僧。五嶽觀諸道士等請求捔試。以燒經神變為驗。及經從火化隱沒莫陳。費才自憾于眾前。張衍啟悟於時俗。於時西域所將舍利。光明五色直上空中。旋環如蓋映蔽日光。摩騰羅漢踴身高飛神化自在。天雨寶花散佛僧上。又聞天樂繁會人感信心焉。魏明帝洛城中。本有三寺。其一在宮之西。每系幡剎頭。輒斥見宮內。帝患之。將毀除壞。時

【現代漢語翻譯】現代漢語譯本：皇帝說：『這段判決中，誅殺過深，恐怕有冤枉。叛賊只有蔚迥，其餘的人都是被脅迫的。當時大家都同情他們，知道這件事。國家初定，時機不允許放縱他們。可以在遊豫園南邊的葛屨山上建立大慈寺，拆毀三爵臺來營建，六時禮佛。為園中枉死的人增加一拜。寺廟建成后，僧人住在裡面，按照敕令禮佛唱經。冤哭的聲音一定會停止。』

振旦神州佛舍利感通序

追溯本源，大聖的謀略以通達救濟為根本。佛的光輝有時會隨著因緣而隱沒，遺留的景像有可以繼承的真實。所以將釋迦牟尼拘尸那迦的事蹟，順從世俗的變化，進入金剛禪定。粉碎這金色的身軀，想要讓福澤遍及天人，功德流傳於海陸。至於牙齒、頭髮、指甲之類，頂骨、眼睛之類，衣缽、瓶杖之具，坐過的地方，足跡所到之處，遍滿中天，很少來到東夏。而佛的牙齒、頭髮、骨頭，時常被人們看到和聽到。過去阿育王（Asoka）在土中建造的塔，略微顯現於前，而特殊的感應，又隨機出現。從漢朝到唐朝，沒有哪個時代沒有出現過。既然被稱為靈骨，就不可以用人為的方式去追求，順應因緣而舉止，才能得到尊敬。等到有通訊心的人，舉起神光而應和內心，懷疑的人，通過琢磨而產生信念。所以探尋以往的傳記以及現在的祥瑞，因此依據這些來撰寫序言，希望有閱讀的人能夠認識到佛門的風骨，即使經過萬年之後，也難以被塵土掩蓋。

《漢法本內傳》記載：漢明帝（Emperor Ming of Han）弘揚佛法，建立寺廟，度化僧人。五嶽觀的道士們請求比試，用燒經來驗證神力。結果經書被火燒燬，消失不見。費才在眾人面前感到慚愧，張衍啓發了當時的世俗之人。當時西域所帶來的舍利（sarira），光明五色，直上空中，旋轉如蓋，遮蔽日光。摩騰羅漢（Kasyapa Matanga）踴身飛起，神化自在。天空中下起寶花，散落在佛和僧人身上。又聽到天樂繁盛，人們因此產生了信心。魏明帝（Emperor Ming of Wei）在洛陽城中，本來有三座寺廟。其中一座在皇宮的西邊，每次懸掛幡旗，旗桿頭總是會出現在皇宮內。皇帝對此感到厭惡，想要拆毀它。當時

【English Translation】 English version: The Emperor said, 'This judgment in this section is too severe, and there may be injustices. The rebels were only Wei Jiong (Wei Jiong), and the rest were coerced. At that time, everyone sympathized with them and knew about this matter. The country was newly established, and the timing did not allow for leniency. A Da Ci Temple (Great Compassion Temple) can be built on Geju Mountain (Sandal Mountain) south of Youyu Garden (Pleasure Garden), and the Sanjue Terrace (Three Tier Terrace) can be dismantled to build it, with Buddhist rituals performed six times a day. Add one bow for those who died unjustly in the garden. After the temple is completed, monks will live in it and perform Buddhist rituals and chant scriptures according to the imperial decree. The sound of weeping and wailing will surely cease.'

Preface to the Miraculous Response of Buddha's Relics in Zhendan (China) Divine Land

Tracing back to the origin, the Great Sage's (Buddha's) strategy is based on universal salvation. The Buddha's light may sometimes be hidden due to circumstances, but the remaining scenes have a truth that can be inherited. Therefore, the events of Sakyamuni's (Sakyamuni) entering Nirvana (Nirvana) in Kushinagar (Kushinagar) are in accordance with worldly changes, entering the Vajra Samadhi (Vajra Samadhi). Crushing this golden body, wanting to spread blessings to gods and humans, and merit to flow through the seas and lands. As for teeth, hair, nails, skull, eyes, robes, alms bowls, staffs, places where he sat, and traces of his footsteps, they are all over the central heavens, rarely reaching the Eastern Xia (China). But the Buddha's teeth, hair, and bones are often seen and heard by people. In the past, the stupas built by King Asoka (Asoka) in the soil were slightly revealed, and special responses appeared randomly. From the Han Dynasty (Han Dynasty) to the Tang Dynasty (Tang Dynasty), there was no era without them. Since they are called spiritual bones (sarira), they cannot be pursued by artificial means. Only by acting in accordance with circumstances can they be respected. When people with faithful hearts raise the divine light and respond to their hearts, and those who doubt generate faith through contemplation. Therefore, I explore past biographies and present auspicious signs, and write this preface based on these, hoping that readers can recognize the integrity of Buddhism, which will be difficult to be covered by dust even after ten thousand years.

The Inner Biography of the Han Dharma (Han Fa Ben Nei Zhuan) records: Emperor Ming of Han (Emperor Ming of Han) promoted Buddhism, established temples, and ordained monks. Taoists from the Five Peaks Temple (Wu Yue Guan) requested a competition, using the burning of scriptures to verify divine power. As a result, the scriptures were burned and disappeared. Fei Cai (Fei Cai) felt ashamed in front of everyone, and Zhang Yan (Zhang Yan) enlightened the people of that time. At that time, the sarira (sarira) brought from the Western Regions emitted five-colored light, rising straight into the sky, rotating like a canopy, and obscuring the sunlight. Arhat Kasyapa Matanga (Kasyapa Matanga) leaped up and flew, with divine transformation and freedom. Precious flowers rained down from the sky, scattered on the Buddha and monks. Also heard the heavenly music flourishing, and people therefore generated faith. Emperor Ming of Wei (Emperor Ming of Wei) originally had three temples in Luoyang City. One of them was west of the palace, and every time a banner was hung, the top of the flagpole would always appear inside the palace. The emperor was disgusted by this and wanted to tear it down. At that time

外國沙門居寺。乃赍金盤盛水以貯舍利。五色光明騰焰不息。帝嘆曰。非夫神效。安得爾乎。乃于道東造周閭百間。名為官。佛圖精舍云。

吳孫權赤烏四年。沙門康僧會。創達江表設像行道。吳人以為妖異。以狀聞之。權召會問。佛有何靈。會曰。佛晦靈蹟。遺骨舍利應現無方。權曰何在。會曰。神蹟感通祈求可獲。權曰。若得舍利當爲興寺。經三七日遂獲瓶中。旦呈于權光照宮殿。權執瓶寫于銅盤。舍利下衝。盤即破碎。權大驚嗟希有瑞也。會進曰。佛之靈。骨金剛不碎劫火不燋。權乃使力者擊之。捶砧俱陷舍利不損。光明四射耀晃人目。又以火燒。乃騰光上踴作大蓮花。權大發信。乃為立建初寺。改所住地名佛陀里。

孫皓虐政。將欲除屏佛法燔經夷塔。有諫。皓曰。且少寬假。信無神驗誅除不晚。皓從之。召會曰。若能驗現於目前。助君興之。如其不能。將道廢而人戮。會曰。道以緣應感而必通。如蒙寬假庶降神效皓與期三日。僧眾百餘同集會寺。皓陳兵圍寺。刀鋸齊至。剋期就戮。或懼無靈。先自縊者。會謂眾曰。佛留舍利止在今時。前已有驗。今豈欺哉。恰期便獲。乃進于皓曰。此如來金剛之骨賁獲。擊以百鈞之杵。終莫毀也。皓曰。金石可磨枯骨豈在。沙門面欺祗速死耳。乃置之鐵砧。以

【現代漢語翻譯】現代漢語譯本：外國沙門居住在寺廟裡，用金盤盛水來供奉舍利（佛陀火化后的遺骨）。五彩光明騰起，火焰不熄滅。皇帝讚歎道：『如果不是神的力量，怎麼會這樣呢？』於是就在道路東邊建造了一百間房屋，稱為官寺，佛圖精舍。

吳國孫權赤烏四年，沙門康僧會（人名）初到江東，設立佛像，宣揚佛法。吳國人認為這是妖異之術，把情況報告給孫權。孫權召見康僧會，問道：『佛有什麼靈驗？』康僧會回答說：『佛陀示寂，留下靈蹟，遺骨舍利能應現在任何地方。』孫權問：『舍利在哪裡？』康僧會說：『神蹟感應，祈求就能得到。』孫權說：『如果能得到舍利，我就為你興建寺廟。』經過二十一天，終於在瓶中得到了舍利。早晨獻給孫權，舍利的光芒照亮了宮殿。孫權拿著瓶子，把舍利倒在銅盤裡，舍利向下衝擊，銅盤立刻破碎。孫權非常驚訝，讚歎這是罕見的祥瑞。康僧會進言說：『佛的靈骨堅固無比，金剛不壞，即使劫火也無法焚燒。』孫權就讓力士用錘子敲擊舍利。錘子和鐵砧都陷了下去，舍利卻毫髮無損，光明四射，耀眼奪目。又用火燒，舍利騰起光芒，向上涌動，化作一朵巨大的蓮花。孫權大發信心，於是為康僧會建立了建初寺，把康僧會居住的地方改名為佛陀里。

孫皓（人名）實行暴政，想要剷除佛法，焚燒佛經，夷平佛塔。有人勸諫，孫皓說：『暫且寬限一些時日，如果確實沒有神驗，再誅除也不遲。』孫皓聽從了勸諫，召見康僧會說：『如果能在眼前顯現神蹟，我就幫助你興建寺廟；如果不能，就要廢除佛法，處死你們。』康僧會說：『佛法以因緣感應，有感必通，如果蒙受寬限，或許能降下神效。』孫皓與他約定了三天期限。僧眾一百多人一同在寺廟裡祈禱。孫皓派兵包圍寺廟，刀鋸齊備，準備到期就處死他們。有人害怕沒有神靈顯現，就先自縊了。康僧會對眾人說：『佛陀留下舍利，就在今天，之前已經有靈驗，現在怎麼會欺騙我們呢？』恰好到期就獲得了舍利，於是獻給孫皓說：『這是如來的金剛之骨，即使用百鈞重的錘子敲擊，也終究無法毀壞。』孫皓說：『金石可以磨損，枯骨又有什麼用？沙門欺騙我，只是加速死亡罷了。』於是把舍利放在鐵砧上，用...

【English Translation】 English version: A foreign Shramana (Buddhist monk) resided in a temple. He used a golden plate to hold water and enshrine the Sharira (relics of the Buddha after cremation). Five-colored light rose and the flames did not cease. The emperor sighed and said, 'If it were not for divine power, how could this be?' So he built a hundred rooms east of the road, called the official temple, the Buddhist Vihara.

In the fourth year of the Chiwu era of Sun Quan (name) of Wu, the Shramana Kang Senghui (name) first arrived in Jiangdong, set up Buddha statues, and propagated the Dharma. The people of Wu thought this was a strange and unusual practice and reported the situation to Sun Quan. Sun Quan summoned Kang Senghui and asked, 'What is the spiritual efficacy of the Buddha?' Kang Senghui replied, 'The Buddha has passed away, leaving behind spiritual traces. The relics of his bones can manifest anywhere.' Sun Quan asked, 'Where are the relics?' Kang Senghui said, 'Divine traces can be felt and obtained through prayer.' Sun Quan said, 'If I can obtain the relics, I will build a temple for you.' After twenty-one days, he finally obtained the relics in a vase. In the morning, he presented them to Sun Quan, and the light of the relics illuminated the palace. Sun Quan held the vase and poured the relics into a copper plate. The relics rushed downwards, and the copper plate immediately shattered. Sun Quan was very surprised and praised this as a rare auspicious sign. Kang Senghui said, 'The Buddha's spiritual bones are indestructible, as strong as diamond, and cannot be burned even by the fire at the end of the kalpa (aeon).' Sun Quan then ordered a strongman to strike the relics with a hammer. The hammer and anvil both sank, but the relics were unharmed, and bright light shone in all directions, dazzling the eyes. They also tried to burn them with fire, but the relics rose up with light, surging upwards, and transformed into a giant lotus flower. Sun Quan developed great faith and built the Jianchu Temple for Kang Senghui, renaming the place where Kang Senghui lived as F陀里 (Buddhapura).

Sun Hao (name) implemented tyrannical policies, wanting to eliminate Buddhism, burn Buddhist scriptures, and level Buddhist pagodas. Someone advised against it, but Sun Hao said, 'Let's give it a little more time. If there is indeed no divine efficacy, it won't be too late to eliminate them.' Sun Hao listened to the advice and summoned Kang Senghui, saying, 'If you can manifest a miracle before my eyes, I will help you build a temple; if you cannot, I will abolish Buddhism and execute you.' Kang Senghui said, 'The Dharma responds to causes and conditions, and there will surely be a response. If I am granted a reprieve, perhaps divine efficacy will descend.' Sun Hao gave him a deadline of three days. More than a hundred monks prayed together in the temple. Sun Hao sent troops to surround the temple, with knives and saws ready, preparing to execute them when the deadline arrived. Some people were afraid that no divine spirit would appear, so they hanged themselves first. Kang Senghui said to the crowd, 'The Buddha left behind relics, and it is today that they will appear. There has already been a miracle before, how could it deceive us now?' Just as the deadline arrived, they obtained the relics and presented them to Sun Hao, saying, 'These are the diamond bones of the Tathagata (Buddha), even if struck with a hundred-jun hammer, they will ultimately not be destroyed.' Sun Hao said, 'Gold and stone can be worn away, what use are dry bones? Shramana, you are deceiving me, you are only hastening your death.' So he placed the relics on an iron anvil, and with...

金錘擊之。金鐵並陷而舍利如故。又以清水行之。舍利揚光散彩洞燭一殿。皓乃欣服革心應化。晉初竺長舒。先有舍利重之。其子為沙門名法顏。每欲還俗。笑曰。是沙石耳。何足何貴。父投之水。五色三匝光高數尺。遂不還俗。長舒死後還發俗念。輒病委頓。卒為沙門。以舍利安江夏塔中。晉大興中。於潛董汪信尚木像。夜有光明。後像側有聲投地。視乃舍利水中浮沉。五色晃昱左右行三匝。后沙門法恒看之。遙起四五投恒懷中。恒曰。若使恒興立寺宇。更見威神。又耀於前。于即恒建寺塔於潛。入法者日以十數焉。晉大興中。北人流播廣陵日有千數。有將舍利者。建立小寺立剎。舍利放光至於剎杪。遂感動遠近信心云。晉咸和中。北僧安法開。至餘杭欲建立寺。無地欠財。手索錢貫貨之積年。得錢三萬。市地作屋。常以索貫為資。欲立剎無舍利。有羅幼者。先自有之。開求不許。及開至寺禮佛。見幼舍利囊己在座前。即告幼。幼隨來見之喜悅。與開共立寺宇于餘杭云。晉咸康中。建安太守孟景。欲建剎孟寺。于夕聞床頭鏘然。視得舍利三枚。景立剎。時元嘉十六年六月。舍利放光通照上下。七夕乃止。一切咸見。

晉義興元年。有林邑人。嘗有一舍利。每齋日放光。沙門慧邃。隨廣州刺史刀逵在南。敬其光

【現代漢語翻譯】現代漢語譯本：用金錘敲擊，金器和鐵器都凹陷了，但舍利（Buddha's relics）仍然完好無損。又將舍利放入清水中，舍利放射出光芒，色彩絢麗，照亮了整個殿堂。皓於是心悅誠服，改變心意接受教化。晉朝初期，竺長舒（Zhu Changshu）先前得到舍利，非常珍視。他的兒子出家為僧，法號法顏（Fayan）。法顏多次想要還俗，笑著說：『這不過是沙石罷了，有什麼值得珍貴的？』竺長舒將舍利投入水中，舍利放射出五彩光芒，環繞三圈，光芒高達數尺。法顏於是沒有還俗。竺長舒死後，法顏又產生了還俗的念頭，隨即生病臥床不起，最終還是做了和尚，將舍利安放在江夏的塔中。晉朝大興年間，于潛的董汪（Dong Wang）信奉木像，夜晚木像發出光芒。後來，木像旁邊有聲音，有什麼東西掉在地上，一看原來是舍利在水中漂浮，五彩光芒閃耀，左右環繞三圈。後來沙門法恒（Faheng）看到后，舍利從遠處飛起四五枚，投入法恒的懷中。法恒說：『如果能讓我興建寺廟，舍利會顯現更大的威神。』舍利又在法恒面前發光。於是法恒在於潛興建了寺廟和佛塔，皈依佛法的人每天都有數十人。晉朝大興年間，北方人流落到廣陵，每天有數千人。有人帶著舍利，建立小寺廟，豎立塔剎，舍利放射的光芒到達塔剎頂端，於是感動了遠近的人，都生起了信心。晉朝咸和年間，北方來的僧人安法開（An Fakai）到達餘杭，想要建立寺廟，但缺少土地和錢財。他用手摸索錢串，那是他積攢多年的錢財，總共有三萬錢，用來買地蓋房子。他經常把錢串當作資本。想要建立塔剎，但沒有舍利。有個叫羅幼（Luoyou）的人，先前自己有舍利。安法開向他求取，羅幼不答應。等到安法開來到寺廟禮佛時，看見羅幼的舍利囊已經在他的座位前。安法開就告訴了羅幼，羅幼隨他來見，非常高興，與安法開共同在餘杭建立了寺廟。晉朝咸康年間，建安太守孟景（Meng Jing）想要建造孟寺的塔剎，晚上聽到床頭發出鏘鏘的聲音，一看得到了三枚舍利。孟景建造了塔剎。當時是元嘉十六年六月，舍利放射的光芒照亮了上下，直到七夕才停止，所有人都看見了。晉朝義興元年，有個林邑（Linyi）人，曾經有一枚舍利，每逢齋戒日就放射光芒。沙門慧邃（Huisui）跟隨廣州刺史刀逵（Dao Kui）在南方，敬重舍利的光芒。

【English Translation】 English version: A golden hammer was used to strike it. The gold and iron were dented, but the Sharira (Buddha's relics) remained intact. It was then placed in clear water, and the Sharira emitted light, radiating brilliant colors that illuminated the entire hall. Hao was then sincerely convinced, changed his mind, and accepted the teachings. In the early Jin Dynasty, Zhu Changshu had previously obtained Sharira and cherished them greatly. His son became a monk named Fayan. Fayan repeatedly wanted to return to secular life, laughing and saying, 'These are just pebbles, what is there to value?' Zhu Changshu threw the Sharira into the water, and the Sharira emitted five-colored light, circling three times, with the light reaching several feet high. Fayan then did not return to secular life. After Zhu Changshu's death, Fayan again had thoughts of returning to secular life, and immediately fell ill and was bedridden, eventually becoming a monk and placing the Sharira in the pagoda in Jiangxia. During the Daxing period of the Jin Dynasty, Dong Wang of Yuqian believed in wooden statues, and at night the wooden statues emitted light. Later, there was a sound next to the wooden statue, and something fell to the ground. Upon inspection, it turned out to be Sharira floating in the water, with five-colored light shining, circling three times to the left and right. Later, when the monk Faheng saw it, four or five Sharira flew from afar and landed in Faheng's arms. Faheng said, 'If I can build a temple, the Sharira will manifest greater divine power.' The Sharira then shone in front of Faheng. Therefore, Faheng built a temple and pagoda in Yuqian, and dozens of people converted to Buddhism every day. During the Daxing period of the Jin Dynasty, thousands of northerners fled to Guangling every day. Some people brought Sharira and built small temples, erecting stupas. The light emitted by the Sharira reached the top of the stupa, thus moving people far and near, and they all developed faith. During the Xianhe period of the Jin Dynasty, a monk from the north, An Fakai, arrived in Yuhang, wanting to build a temple, but lacked land and money. He groped for a string of coins, which was his savings for many years, totaling thirty thousand coins, which he used to buy land and build houses. He often regarded the string of coins as capital. He wanted to build a stupa, but had no Sharira. A person named Luoyou had Sharira of his own. An Fakai asked him for it, but Luoyou refused. When An Fakai came to the temple to worship the Buddha, he saw that Luoyou's Sharira bag was already in front of his seat. An Fakai then told Luoyou, and Luoyou came to see him, very happy, and together with An Fakai built a temple in Yuhang. During the Xiankang period of the Jin Dynasty, Meng Jing, the governor of Jian'an, wanted to build a stupa for Meng Temple. At night, he heard a clanging sound at the head of his bed. Upon inspection, he obtained three Sharira. Meng Jing built the stupa. At that time, it was June of the sixteenth year of Yuanjia, and the light emitted by the Sharira illuminated up and down, and stopped only on Qixi (Double Seventh Festival), and everyone saw it. In the first year of Yixing in the Jin Dynasty, there was a person from Linyi who once had a Sharira that emitted light every fasting day. The monk Huisui followed Dao Kui, the governor of Guangzhou, in the south, and respected the light of the Sharira.

相欲請之。未及發言。而舍利自分為二。逵聞心悅。又請留敬。而又分為三。逵欲模長干像。寺主固執不許。夜夢人長數丈告曰。像貴宣導。何故吝耶。明報聽摸。既成。逵以舍利著像髻中。西來諸像放光者。多懷舍利故也。

宋元嘉六年。賈道子行荊上。明見芙蓉方發。聊取還家。聞華有聲。怪尋之得一舍利。白如真珠焰照樑棟。敬之擎以箱盛。懸于屋壁。家人每見佛僧外來。解所被躍坐案上。有人寄宿。不知污慢之。乃夢人告曰。此有釋迦真身。眾聖來敬。爾何行惡。死墮地獄。出為尼婢何得不怖。其人大懼。無幾癩死。舍利屋地生荷八枚。六旬乃枯。歲余失之。不知所去。

宋元嘉八年。會稽安千載者。家世奉佛。夜有扣門者。出見十餘人著赤衣運材積門內。云官使作佛圖。忽無所見。明至他家齋食。上得一舍利紫金色。椎打不碎。以水行之。光明照發。便自舉敬。常有異香。后出欲禮。忽而失之。尋覓備至半日。還得臨川王鎮江陵迎而行之。雜光間出。佐吏沙門咸見不同。王捧水器咒曰(詞多如別辯之)咒訖輒應聲光出。夜見百餘人繞舍利屋燒香特如佛狀。及明人及舍利俱失矣。

宋元嘉九年。尋陽張須元家設八關齋。道俗數十人。見像前花上似冰雪。視得舍利數十。便以水行之。光焰相

【現代漢語翻譯】現代漢語譯本：他想請求供奉舍利。還沒來得及開口，舍利就自己分成兩份。逵（姓名）聽了心裡很高興，又請求留下供奉，舍利又分成三份。逵想臨摹長干寺的佛像，寺廟主持堅決不允許。晚上夢見一個身高數丈的人告訴他說：『佛像貴在宣揚引導，為什麼吝嗇呢？』第二天早上告訴寺廟主持，聽憑他臨摹。臨摹完成後，逵把舍利放在佛像的髮髻中。從西域傳來的佛像會放光的，大多是因為懷有舍利。

宋朝元嘉六年，賈道子在荊州一帶行走，清楚地看見芙蓉花盛開，就隨意摘取帶回家。聽到花中有聲音，感到奇怪就尋找，得到一顆舍利，白如珍珠，光焰照亮屋樑。他恭敬地用箱子盛放，懸掛在屋壁上。家人常常看見有外來的佛僧，舍利就會從箱子里跳出來，落在桌案上。有人寄宿在他家，不知道冒犯了舍利，就夢見有人告訴他說：『這裡有釋迦牟尼的真身舍利，眾聖都來敬拜，你為什麼做惡事，死後會墮入地獄，轉世為尼姑的婢女，難道不害怕嗎？』那人非常害怕，沒過多久就得了麻風病死了。舍利所在的屋子地面上長出八朵荷花，六十天後枯萎。一年多后，舍利丟失了，不知道去了哪裡。

宋朝元嘉八年，會稽的安千載，家世代信奉佛教。晚上有人敲門，他出去看見十多個人穿著紅衣服，運送木材堆積在門內，說是官府派來建造佛寺。忽然這些人都不見了。第二天早上到別人家吃齋飯，得到一顆紫金色的舍利，用鐵錘敲打不碎，放在水中，光明照耀。於是他自己舉行儀式來敬奉舍利，常常有奇異的香味。後來他想拿出舍利來禮拜，忽然舍利不見了。尋找了很久，用了半天時間，才找回舍利。臨川王在鎮守江陵時，迎接舍利並隨身帶著它行走，各種光芒交錯出現，佐吏和僧人都看見不同的景象。臨川王捧著盛水的器皿唸誦咒語（咒語內容很多，就像另外辯論一樣），唸完咒語后立刻應聲發出光芒。晚上看見一百多個人圍繞著舍利所在的屋子燒香，特別像佛的儀態。等到天亮時，人和舍利都消失了。

宋朝元嘉九年，尋陽的張須元家設定八關齋戒，道士和俗人幾十人，看見佛像前的花上好像有冰雪，仔細一看是幾十顆舍利，就用水來測試它，發出光焰。

【English Translation】 English version: He intended to request to enshrine the Śarīra (relics of the Buddha). Before he could speak, the Śarīra divided itself into two. Kui (name) was delighted to hear this and requested to keep and venerate them. Then, it divided into three. Kui wanted to copy the image of the Changgan Temple, but the abbot firmly refused. That night, he dreamed of a person several feet tall who told him, 'Images are valuable for propagation and guidance. Why be stingy?' The next morning, he told the abbot, who allowed him to copy it. After it was completed, Kui placed the Śarīra in the image's hair knot. Many images that came from the Western Regions emitted light because they contained Śarīra.

In the sixth year of Yuanjia during the Song Dynasty, Jia Daozi was traveling in the Jing area. He clearly saw hibiscus flowers in full bloom and casually picked some to take home. He heard a sound from the flowers and, curious, searched and found a Śarīra, as white as a pearl, its radiance illuminating the beams of the house. He respectfully placed it in a box and hung it on the wall. Whenever family members saw monks or Buddhist priests coming from outside, the Śarīra would jump out of the box and land on the table. Someone stayed overnight at his house and, unaware of the offense, dreamed that someone told him, 'Here is the true body Śarīra of Śākyamuni (the founder of Buddhism), and all the saints come to pay homage. Why do you do evil deeds? After death, you will fall into hell and be reborn as a maidservant of a nun. Are you not afraid?' The person was terrified and soon died of leprosy. Eight lotus flowers grew on the floor of the room where the Śarīra was kept, and they withered after sixty days. More than a year later, the Śarīra was lost, and no one knew where it went.

In the eighth year of Yuanjia during the Song Dynasty, An Qianzai of Kuaiji, whose family had been devout Buddhists for generations, had someone knock on his door at night. He went out and saw more than ten people wearing red clothes, carrying wood and piling it inside the door, saying that the government had sent them to build a Buddhist temple (Buddhist stupa). Suddenly, they disappeared. The next morning, he went to another family's house for a vegetarian meal and obtained a purplish-golden Śarīra. It could not be broken with a hammer. When placed in water, it emitted bright light. He then began to venerate it himself, and there was often a strange fragrance. Later, he wanted to take out the Śarīra to worship, but suddenly it disappeared. He searched extensively for half a day and finally found it. When Prince Linchuan, who was stationed in Jiangling, welcomed the Śarīra and carried it with him, various lights appeared intermittently. The assistants and monks all saw different phenomena. The prince held a water vessel and chanted a mantra (the words were numerous, like a separate debate). After chanting the mantra, light immediately appeared in response. At night, he saw more than a hundred people burning incense around the house where the Śarīra was kept, looking especially like the Buddha's form. By dawn, both the people and the Śarīra had disappeared.

In the ninth year of Yuanjia during the Song Dynasty, Zhang Xuyuan of Xunyang held an eight-precepts fast (a set of vows taken for a limited time) at his home. Dozens of Taoists and laypeople saw something like ice and snow on the flowers in front of the Buddha image. Upon closer inspection, they found dozens of Śarīra, which emitted light when tested with water.

屬。后遂失之。數十日開廚。更視獲牙。奩中有白㲲裹舍利十枚。光焰屬天。諸處咸來請之。

宋元嘉十五年。南郡凝之隱衡山徴不出。奉五斗米道不信佛法。夢見人去地數丈曰。汝疑方解覺及悟旦夕勤至半年禮佛。忽見額下有紫光。瑞光處得舍利二枚。剖擊不損。水行光出。後於食時。口中隱齒吐出有光。妻息又獲一枚。合有五枚。后又失之。尋爾又得云。

宋元嘉十九年。高平徐椿讀經。及食得二舍利。盛銀瓶中。后看漸增。乃至二十。后寄廣陵今馥私開之空罌椿。在都忽自得之。後退轉皆失。舍利應現值者甚多。皆敬而得之。慢而失也。舍利東流綿歷帝代。傳記所及略陳萬一。由事相重沓屢現非奇。佛現棲隱誠其致也。然有國興塔無勝。有隋一化之中百有餘所。神瑞開發陳諸別傳。今略出之。以顯盛德云爾。隋高祖昔在龍潛。有神尼智仙。無何而至曰。佛法將滅。一切神明今已西去。兒當爲普天慈父重興佛法神明還來。後周氏果滅佛法。及隋受命常以為言。又昔有婆羅門僧。詣宅出一裹舍利曰。檀越好心。故留供養。尋爾不知所在。帝曰。我興由佛。故於天下立塔。並置神尼像焉。又于京師法界寺。造連基浮圖。下安舍利。開皇十五年秋。夜神光自基上繞。露盤赫若冶焰。一旬內四如之。帝于仁壽

【現代漢語翻譯】現代漢語譯本：後來就遺失了。過了幾十天打開廚櫃，再次檢視得到了佛牙。一個妝匣里有用白色粗毛織物包裹的十枚舍利（Śarīra，佛陀或高僧火化后的遺骨）。光芒直衝天空。各處都來請求供奉。

宋元嘉十五年，南郡的凝之隱居在衡山，被徵召也不出來。他信奉五斗米道，不相信佛法。夢見有人告訴他，距離地面幾丈遠的地方說：『你懷疑的事情即將得到解答，覺悟就在旦夕之間。勤奮地禮佛半年。』忽然看見額頭下有紫色的光芒，在瑞光之處得到了兩枚舍利。剖開敲擊也不會損壞，放入水中則發出光芒。後來在吃飯的時候，口中隱約有牙齒吐出，並帶有光芒。他的妻子和兒子又得到一枚。總共有五枚。後來又遺失了，不久又找到了，說是這樣。

宋元嘉十九年，高平的徐椿讀經的時候，在吃飯時得到了兩枚舍利。用銀瓶盛放。後來檢視逐漸增多，乃至二十枚。後來寄存在廣陵，現在的馥私自打開，瓶子是空的。徐椿在都城忽然自己又得到了舍利。後來退轉不信，就都失去了。舍利顯現應驗的事情很多，都是因為恭敬而得到，怠慢而失去。舍利向東流傳，經歷了各個朝代。傳記所記載的，只是略微陳述了萬分之一。由於事情相互重疊，屢次顯現也不足為奇。佛的顯現和隱沒，確實有其原因。然而有國家興建佛塔沒有比這更殊勝的了。隋朝統一天下之後，建造了一百多所佛塔。這些神奇的瑞相在其他傳記中有詳細記載。現在略微摘錄出來，以彰顯隋朝的盛德。隋高祖過去還是平民的時候，有位神尼名叫智仙，不知從哪裡來，她說：『佛法將要滅亡，一切神明現在都已經西去了。您應當成為普天下的慈父，重新振興佛法，神明還會回來的。』後來北周果然滅佛。等到隋朝接受天命，隋高祖常常把這件事掛在嘴邊。又過去有位婆羅門僧人，來到隋高祖的住所，拿出一包舍利說：『檀越（Dānapati，施主）有善心，所以留下供養。』不久就不知去向了。隋高祖說：『我能夠興盛，是因為佛的緣故。』所以在天下建造佛塔，並且設定神尼智仙的雕像。又在京城的法界寺，建造了連基浮圖（Stupa，佛塔），下面安放舍利。開皇十五年秋天，夜裡有神光從塔基上環繞，塔頂的露盤明亮得像冶煉的火焰。十天之內有四次這樣。隋文帝在仁壽宮

【English Translation】 English version: Later, they were lost. After several dozen days, the cabinet was opened, and the tooth relic was found again. In a vanity case, there were ten Śarīra (relics of the Buddha or eminent monks after cremation) wrapped in white coarse wool fabric. The light soared into the sky. People from all places came to request them for veneration.

In the fifteenth year of the Song Yuanjia era, Ningzhi of Nan Commandery lived in seclusion on Mount Heng, refusing to be summoned to office. He adhered to the Way of the Five Pecks of Rice and did not believe in Buddhism. He dreamed of someone telling him from a place several feet above the ground: 'The doubts you have will soon be resolved, and enlightenment is imminent. Diligently worship the Buddha for half a year.' Suddenly, he saw a purple light beneath his forehead, and at the place of the auspicious light, he obtained two Śarīra. They could not be damaged by splitting or striking, and they emitted light when placed in water. Later, during a meal, a tooth seemed to emerge from his mouth, emitting light. His wife and children obtained another one. In total, there were five. Later, they were lost again, but soon found, so it is said.

In the nineteenth year of the Song Yuanjia era, Xu Chun of Gaoping obtained two Śarīra while reading scriptures and eating. He stored them in a silver bottle. Later, he saw them gradually increase, up to twenty. Later, he entrusted them to Fu of Guangling, who secretly opened the bottle and found it empty. Xu Chun, while in the capital, suddenly obtained the Śarīra himself. Later, he regressed in faith and lost them all. The manifestation of Śarīra is very common, and they are obtained through reverence and lost through negligence. The Śarīra flowed eastward, passing through various dynasties. The records only briefly mention one ten-thousandth of the events. Because the events overlap, repeated manifestations are not surprising. The appearance and disappearance of the Buddha certainly have their reasons. However, no country has built more magnificent pagodas than this. After the Sui dynasty unified the world, it built more than a hundred pagodas. These miraculous signs are recorded in detail in other biographies. Now, I will briefly extract them to highlight the great virtue of the Sui dynasty. When Emperor Gaozu of Sui was still a commoner, there was a divine nun named Zhixian, who came from nowhere and said: 'The Buddha-dharma is about to perish, and all the deities have now gone west. You should become the compassionate father of all under heaven, revive the Buddha-dharma, and the deities will return.' Later, the Northern Zhou dynasty indeed destroyed Buddhism. When the Sui dynasty received the mandate of heaven, Emperor Gaozu often spoke of this matter. Also, in the past, there was a Brahmin monk who came to Emperor Gaozu's residence and took out a package of Śarīra, saying: 'Dānapati (benefactor), you have a kind heart, so I leave these for you to venerate.' Soon after, he disappeared. Emperor Gaozu said: 'My prosperity is due to the Buddha.' Therefore, he built pagodas throughout the land and erected statues of the divine nun Zhixian. Also, at the Faji Temple in the capital, he built a multi-tiered Stupa (pagoda), placing the Śarīra underneath. In the autumn of the fifteenth year of the Kaihuang era, at night, a divine light circled from the base of the pagoda, and the dew plate on top shone like a smelting flame. This happened four times within ten days. Emperor Wen of Sui was in Renshou Palace

宮。仁壽元年六月十三日。御宮之仁壽殿降生日也。帝於此日追惟永往報父母恩。延諸沙門與論至道。欲于海內清靜處三十所建塔。下詔曰。仰惟正覺大慈大悲。救護群生津樑庶品。朕歸依三寶重興聖教。思與四海共修福業。令使現在未來俱為利益。宜請沙門三十人解法相堪宣導者。各將侍者散官分道。送舍利于諸州。起塔盡州。現僧為朕及皇后太子諸王官人民庶幽顯生靈。七日行道懺悔打剎。佈施限以十文。以供塔用。不充役丁用正庫物。其刺史以下常務停七日。專知塔事。同至十月十五日正午入函一時起塔。帝以起塔之旦。左京大興殿。西執珽而立延佛像。沙門三百六十人上殿。左右密數三度常䞉一人。帝見異僧披褐色覆膊。語左右曰。勿驚置之。及行道散不復見。帝曰。今佛法重興。立舍利塔必有咸應。果如言矣。

雍州仙遊寺立塔。天降陰雪。舍利將下。日光朗照。及入函云合。

岐州鳳泉寺立塔感文。石如玉為函。又現雙樹鳥獸等基。石變如水精。

涇州大興國寺立塔三處。各送舊石。非界所有。合用為函。恰然相可。

秦州靜念寺立塔。定基已瑞雲再覆雪下。草木開花。入函光照聲贊。

華州思覺寺立塔。初陰雪將下。日照五色氣光數丈覆塔上。屬天雨天花。

同

【現代漢語翻譯】現代漢語譯本：仁壽元年六月十三日，在皇宮的仁壽殿，那是我的生日。我在這一天追思已故的父母，爲了報答他們的恩情，邀請了許多僧人來討論至高的佛法。我希望在全國清凈的地方建造三十座佛塔，於是下詔說：『仰仗佛陀的正覺，大慈大悲，救護眾生，是眾生的津樑。我歸依佛、法、僧三寶，重新興盛佛教，希望與天下百姓共同修習福業，使現在和未來都能得到利益。』

『應該邀請三十位精通佛法、善於宣講佛法的僧人，各自帶領侍者和散官，分路護送佛舍利到各個州。建造佛塔要遍及各州。派遣僧人為朕、皇后、太子、各位王爺、官員、百姓以及所有看得見和看不見的生靈，進行為期七天的法事，懺悔罪業，舉行打剎儀式，佈施的金額限定為十文錢，用來供奉佛塔。不得徵用百姓服役，所需物品從國庫中支出。各州的刺史等官員停止日常事務七天，專門負責佛塔事宜。』

『大家在十月十五日正午同時將佛舍利放入函中，一起開始建造佛塔。』在開始建造佛塔的當天，我在左京的大興殿，手持玉珽站立，迎接佛像。三百六十位僧人登上大殿。左右侍從秘密計數，每次都多出一人。我看見一位奇異的僧人披著褐色的僧衣，對左右侍從說：『不要驚慌，讓他待在那裡。』等到法事結束，那位僧人就不見了。我說：『現在佛法重新興盛，建造佛舍利塔必定會有感應。』結果正如我所說的那樣。

在雍州仙遊寺建造佛塔時，天空降下陰冷的雪。當佛舍利要放入函中時，陽光明媚地照耀著。等到放入函中后，天空又合上了。

在岐州鳳泉寺建造佛塔時，出現了感應的文字。裝舍利的石頭像玉一樣，還出現了雙樹、鳥獸等圖案的地基。石頭變得像水晶一樣。

在涇州大興國寺建造佛塔時，在三個地方都送來了舊的石頭，這些石頭不是這個地方所有的，但合在一起正好可以用來做函。

在秦州靜念寺建造佛塔時，確定地基后，出現了祥瑞的雲彩再次覆蓋，天空降下雪，草木開花。放入函中時，有光芒照耀，還有讚歎的聲音。

在華州思覺寺建造佛塔時，開始是陰冷的雪，將要下的時候，陽光照耀，出現五彩的光芒，有幾丈高，覆蓋在佛塔上。天空中下起了雨和天花。

同

【English Translation】 English version: On the thirteenth day of the sixth month of the first year of the Renshou era, at the Renshou Hall in the palace, it was my birthday. On this day, I remembered my deceased parents and, to repay their kindness, invited many monks to discuss the supreme Dharma. I wished to build thirty pagodas in peaceful places throughout the country, so I issued an edict saying: 'Relying on the Buddha's perfect enlightenment, great compassion, and care for all beings, he is the ferry for all beings. I take refuge in the Triple Gem (Buddha, Dharma, Sangha), revive the sacred teachings, and hope to cultivate meritorious deeds together with the people of the world, so that both the present and the future can benefit.'

'Thirty monks who are proficient in the Dharma and good at expounding the Dharma should be invited, each leading attendants and minor officials, to escort the Buddha's relics to various prefectures. The construction of pagodas should cover all prefectures. Send monks to perform a seven-day Dharma service for me, the Empress, the Crown Prince, all the princes, officials, people, and all visible and invisible beings, to repent of sins, hold a striking-the-pillar (打剎) ceremony, and limit the amount of alms to ten coins for the purpose of offering to the pagoda. Do not conscript people for labor, and the necessary items should be paid from the national treasury. The prefectural governors and other officials should suspend their daily affairs for seven days to be solely responsible for the pagoda affairs.'

'Everyone should simultaneously place the Buddha's relics into the reliquary at noon on the fifteenth day of the tenth month and begin building the pagodas together.' On the day of starting the pagoda construction, I stood in the Daxing Hall of Zuojing, holding a jade tablet, and welcomed the Buddha image. Three hundred and sixty monks ascended the hall. The attendants secretly counted, and each time there was one extra person. I saw a strange monk wearing a brown robe and told the attendants, 'Do not panic, let him stay there.' When the Dharma service ended, the monk disappeared. I said, 'Now that the Buddha's Dharma is being revived, the construction of the Buddha's relic pagoda will surely have a response.' And it was as I said.

When building the pagoda at Xianyou Temple (仙遊寺) in Yongzhou (雍州), the sky was covered with cold snow. When the Buddha's relics were about to be placed in the reliquary, the sunlight shone brightly. After they were placed in the reliquary, the sky closed up again.

When building the pagoda at Fengquan Temple (鳳泉寺) in Qizhou (岐州), a responsive inscription appeared. The stone for the reliquary was like jade, and there were also foundations with patterns of twin trees, birds, and beasts. The stone turned as clear as crystal.

When building the pagoda at Daxingguo Temple (大興國寺) in Jingzhou (涇州), old stones were sent from three places, and these stones were not from this place, but they fit together perfectly to be used as a reliquary.

When building the pagoda at Jingnian Temple (靜念寺) in Qinzhou (秦州), after the foundation was determined, auspicious clouds covered it again, snow fell, and plants bloomed. When the relics were placed in the reliquary, there was light shining and sounds of praise.

When building the pagoda at Sijue Temple (思覺寺) in Huazhou (華州), it started with cold snow, and when it was about to fall, the sunlight shone, and five-colored light, several zhang high, covered the pagoda. Rain and heavenly flowers fell from the sky.

Same.

州大興國寺立塔。值雨無壅。入函日出。光繞于日。十二月內夜光照五十里。

蒲州棲巖寺立塔。地震山吼如鐘鼓聲。又放光五道。二百里皆見。

并州無量壽寺立塔。初晝昏云至乃日照。將入函放光明。天神無量。

定州恒岳寺立塔。異公來施布。負上忽失之。舊無水忽有水。來前後非一。

相州大慈寺立塔。陰雪將下日出。入函云複合。后雨天花前後非一。

鄭州定覺寺立塔。感光如流星。入寺設二千人供。萬餘人食不盡。

嵩州閑居寺立塔。感兔來輿所。初陰雪將下日明。入函訖云複合。

亳州開寂寺立塔。界內無石。別處三石。合而成函。至基盤石有二。浪井夾之。

汝州興世寺立塔。初云將下日出。入函訖云合。

秦州岱嶽寺立塔。廟夜鼓聲三。重門自開。騎自廟出迎。光相非一。

青州勝福寺起塔。掘基遇自然盤石函。將入有光明。

牟州巨神山寺立塔。獲紫芝二。陰雲將下日開。閉訖還合。

隋州智門寺立塔。掘基得神龜。甘露降黑蜂繞。龜有似符文。

襄州大興國寺立塔。初天陰將下日朗。入函云合。

揚州西寺立塔。久旱舍利入境。夜雨大洽。

蔣州棲霞寺立塔。鄰人先夢。佛從西北來入寺。舍利

至恰如所夢。

吳州大禹寺立塔。舍利凡度五江。風波皆不起。又放光獲紫芝。

蘇州虎丘山西寺立塔。掘基得舍利一。空樂聞人。井吼二日舍利方至。

衡州衡岳寺立塔。四遇逆風。四乞順水。峰上白雲闊二丈。直至其所。三匝乃散。

桂州緣化寺立塔。未至十里。烏有千計。夾輿行飛。入城乃散。

番州靈鷲寺立塔。坑內有神仙雲氣像。

交州禪眾寺起塔。

益州法聚寺立塔。初晦冥將下日朗。掩已便暗。

廓州法講寺立塔。初行郊西。爾夜廓州光高數丈。從東來入地。內外皆見。

瓜州崇教寺起塔。洧州官人王威。送流人九十。道逢舍利。放之為期。其囚被放。十里一期。無一逃者。

隨州人于涢水作魚獄三百。既見舍利悉決放。余州亦多放矣。

王公百官以舍利應感非一。拜表奉賀。時有詔曰。門下仰惟正覺覆護群生。朕所以至心迴向思崇勝業。普及幽顯共為善因。故分佈舍利營建神塔。而大聖垂慈頻示光相。宮殿之內舍利降靈。莫測來由。得未曾有。斯寔群生多幸延此嘉福。豈朕微誠所能致感。覽表悚敬彌深。今真形舍利猶有。可依前式分送海內五十三州。庶三塗六道俱免蓋纏。稟識含靈同登妙果。

仁壽三年正月復分佈舍利

【現代漢語翻譯】現代漢語譯本：如同夢境一般虛幻不實。吳州大禹寺建造佛塔。舍利（Śarīra，佛陀或高僧火化后的遺骨）每次經過五條江河，江面上的風浪都會平息。而且還放出光芒，獲得了紫芝（一種珍貴的真菌）。蘇州虎丘山西寺建造佛塔。挖掘地基時得到了一顆舍利（Śarīra）。空中傳來美妙的音樂，人們都聽到了。井發出轟鳴聲兩天後，舍利（Śarīra）才出現。衡州衡岳寺建造佛塔。四次遇到逆風，四次祈求順風順水。山峰上的白雲寬達二丈，一直到達目的地。圍繞佛塔三圈后才散去。桂州緣化寺建造佛塔。還沒到達十里遠的地方，就有數千只烏鴉。夾著運送舍利（Śarīra）的車飛行。進入城裡后才散去。番州靈鷲寺建造佛塔。坑內有神仙雲氣的景象。交州禪眾寺開始建造佛塔。益州法聚寺建造佛塔。開始時天色昏暗，將要下雨時，太陽突然明朗。遮蔽后又立刻變暗。廓州法講寺建造佛塔。剛開始在郊外西邊行走。當晚廓州的光芒高達數丈。從東邊來進入地下。內外都能看見。瓜州崇教寺開始建造佛塔。洧州官員王威，押送流放的犯人九十名。路上遇到舍利（Śarīra）。允許他們約定時間自行返回。這些囚犯被釋放后，每隔十里約定一個會合點。沒有一個人逃跑。隨州有人在涢水設定了三百個捕魚的陷阱。見到舍利（Śarīra）后全部放生。其他州也有很多放生的。王公百官因為舍利（Śarīra）的應驗感應不止一次，紛紛上表祝賀。當時有皇帝的詔書說：『門下，我仰慕佛陀的正覺，庇護眾生。我因此至誠迴向，思慕崇高的事業，普及幽冥顯明，共同作為善的因緣。所以分佈舍利（Śarīra），營建神聖的佛塔。而大聖慈悲，屢次顯示光明的景象。宮殿之內，舍利（Śarīra）降臨顯靈，無法測度它的來由。得到前所未有的瑞相。這確實是眾生多大的幸運，延續了這美好的福報。哪裡是我微薄的誠意所能感應到的。』閱讀奏表，既敬畏又更加深刻。現在真形舍利（Śarīra）還有，可以按照之前的模式分送到海內五十三州。希望三塗六道都能免除覆蓋的纏縛，稟受知識的含靈眾生，共同登上妙果。仁壽三年正月，再次分發舍利（Śarīra）。

【English Translation】 English version: It is just like a dream, unreal and insubstantial. At Dayu Temple in Wuzhou, a pagoda was erected. Each time the Śarīra (relics of the Buddha or eminent monks after cremation) passed over five rivers, the waves would subside. Moreover, it emitted light and obtained a purple Ganoderma (a precious fungus). At Xishan Temple in Tiger Hill, Suzhou, a pagoda was erected. While excavating the foundation, a Śarīra (relic) was found. Beautiful music was heard in the air. The well roared for two days before the Śarīra (relic) appeared. At Hengyue Temple in Hengzhou, a pagoda was erected. It encountered adverse winds four times and requested favorable winds and waters four times. White clouds on the peak, two zhang (丈, a unit of length) wide, went straight to the destination. They dispersed after circling the pagoda three times. At Yuanhua Temple in Guizhou, a pagoda was erected. Before reaching ten li (里, a unit of distance), there were thousands of crows. They flew alongside the carriage carrying the Śarīra (relics). They dispersed upon entering the city. At Lingjiu Temple in Fanzhou, a pagoda was erected. Inside the pit, there were images of celestial beings and clouds. At Chanzhong Temple in Jiaozhou, the construction of a pagoda began. At Fajv Temple in Yizhou, a pagoda was erected. Initially, the sky was dark, but as the sun was about to set, it suddenly became bright. When covered, it immediately darkened again. At Fajiang Temple in Kuo Prefecture, a pagoda was erected. Initially, it traveled west of the suburbs. That night, the light in Kuo Prefecture was several zhang (丈) high. It came from the east and entered the ground. Both inside and outside could see it. At Chongjiao Temple in Gua Prefecture, the construction of a pagoda began. Wang Wei, an official from Wei Prefecture, was escorting ninety exiled prisoners. They encountered the Śarīra (relics) on the road. He allowed them to return on their own at an agreed time. After these prisoners were released, they agreed on a meeting point every ten li (里). Not a single one escaped. In Suizhou, someone set up three hundred fishing traps in the Yun River. Upon seeing the Śarīra (relics), they released all the fish. Many releases also occurred in other prefectures. The princes, officials, and bureaucrats, because of the responses and miracles of the Śarīra (relics) more than once, submitted memorials to offer congratulations. At that time, there was an imperial edict saying: 'Your Majesty, I admire the Buddha's perfect enlightenment, protecting all living beings. Therefore, I sincerely dedicate myself, longing for noble undertakings, spreading them to the hidden and manifest, and jointly creating good causes. Therefore, distribute the Śarīra (relics) and build sacred pagodas. And the Great Sage is compassionate, repeatedly showing luminous appearances. Within the palace, the Śarīra (relics) descend and manifest, unable to fathom their origin. Obtaining unprecedented auspicious signs. This is indeed the great fortune of all living beings, extending this beautiful blessing. How could it be that my meager sincerity could evoke such a response?' Reading the memorials, both awe and deeper respect arise. Now there are still true form Śarīra (relics), which can be distributed to the fifty-three prefectures within the country according to the previous model. May the three evil paths and six realms be freed from the entanglements of covering, and may sentient beings with knowledge ascend to the wonderful fruit together. In the first month of the third year of Renshou, the Śarīra (relics) were distributed again.

五十三州。至四月八日同午時下。其州如左。

恒州(無雲雨天花遍城寺如此者二)　泉州　循州　營州(三放白光出古石解作函)　洪州(白項烏引路)　抗州(掘基自然石窟恰容石函)　涼州　德州(躄者行大鳥旋塔)　滄州　觀州(塔上五色云現午至暮)　瀛州(基內紫光)　冀州(患盲躄者即損)　幽州(函如水鏡放光眾像)　徐州(函出仙人僧等相)　莒州(三現光基得古塔癡者言)　齊州　菜州　楚州(野鹿來聽鶴翔塔上)　江州(地出銅像)　潭州(舍利至江鳥即迎送)　毛州(天雨金銀花)　貝州　宋州(井苦變甘放光又雨花如雪)　趙州(放赤光有佛像等相)　濟州(二日放光香氣鐘音出空)　兗州　壽州　信州　荊州(云蓋塔上雨花不下)　黎州(地下瓦文千秋樂)　慈州(云蓋如飛仙泉涌病癒)　魏州　潞州(泉自涌病者愈)　汴州(異香放光見像患差)　杞州(放光)　許州(去州九十里放光照見云光覆塔甘井現)　瀋州　蘭州(基下得石像又得二銅像)　梁州　利州(放光如日明)　豫州(五色光文字金色)　顯州　曹州(光變最多)　安州(感香一夕放光云蓋魚集)　鄧州(函作玉文現)　秦州(重得舍利)　衛州(光照于外)　洺州(僧先患腰不得行聞舍利至起迎十里)　晉州

【現代漢語翻譯】現代漢語譯本：以下是五十三州，都在四月八日正午時分出現瑞相。這些州如下：

恒州（Héng Zhōu）：無雲的天空中降下天花，遍佈全城寺廟，這種情況出現了兩次。泉州（Quán Zhōu）循州（Xún Zhōu）營州（Yíng Zhōu）：三次放出白光，從古老的石頭中解開，顯現出石函。洪州（Hóng Zhōu）：一隻白頸烏鴉引路。抗州（Kàng Zhōu）：挖掘地基時，自然出現石窟，恰好容納石函。涼州（Liáng Zhōu）德州（Dé Zhōu）：跛足之人行走，大鳥圍繞塔旋轉。滄州（Cāng Zhōu）觀州（Guān Zhōu）：塔上出現五色祥雲，從中午持續到傍晚。瀛州（Yíng Zhōu）：地基內發出紫色光芒。冀州（Jì Zhōu）：患有眼疾和跛足的人立即痊癒。幽州（Yōu Zhōu）：石函如水鏡般，放出光芒，顯現眾多佛像。徐州（Xú Zhōu）：石函中出現仙人、僧侶等形象。莒州（Jǔ Zhōu）：三次顯現光芒，地基中發現古塔，癡呆之人開口說話。齊州（Qí Zhōu）菜州（Cài Zhōu）楚州（Chǔ Zhōu）：野鹿前來聆聽，鶴在塔上飛翔。江州（Jiāng Zhōu）：地下出現銅像。潭州（Tán Zhōu）：舍利到達時，江鳥前來迎接和護送。毛州（Máo Zhōu）：天空降下金銀花。貝州（Bèi Zhōu）宋州（Sòng Zhōu）：井水變苦為甘，放出光芒，又降下如雪般的花朵。趙州（Zhào Zhōu）：放出紅色光芒，顯現佛像等形象。濟州（Jì Zhōu）：兩天放出光芒，散發香氣，鐘聲從空中傳來。兗州（Yǎn Zhōu）壽州（Shòu Zhōu）信州（Xìn Zhōu）荊州（Jīng Zhōu）：祥雲覆蓋塔上，降花而不落地。黎州（Lí Zhōu）：地下瓦片上有『千秋樂』的文字。慈州（Cí Zhōu）：祥雲覆蓋，如飛仙一般，泉水涌出，疾病痊癒。魏州（Wèi Zhōu）潞州（Lù Zhōu）：泉水自然涌出，病人痊癒。汴州（Biàn Zhōu）：散發奇異香氣，放出光芒，顯現佛像，疾病減輕。杞州（Qǐ Zhōu）：放出光芒。許州（Xǔ Zhōu）：距離州城九十里處放出光芒，照亮雲彩，祥雲覆蓋塔，出現甘甜的井水。瀋州（Shěn Zhōu）蘭州（Lán Zhōu）：地基下發現石像，又發現兩尊銅像。梁州（Liáng Zhōu）利州（Lì Zhōu）：放出光芒，如太陽般明亮。豫州（Yù Zhōu）：出現五色光芒，文字呈金色。顯州（Xiǎn Zhōu）曹州（Cáo Zhōu）：光芒變化最多。安州（Ān Zhōu）：感應到香氣，一夜之間放出光芒，祥雲覆蓋，魚群聚集。鄧州（Dèng Zhōu）：石函上顯現玉石般的文字。秦州（Qín Zhōu）：再次發現舍利。衛州（Wèi Zhōu）：光芒照耀到外面。洺州（Míng Zhōu）：僧人先前患有腰疾，無法行走，聽說舍利到來，起身迎接十里。晉州（Jìn Zhōu）

English version: The following are the fifty-three prefectures where auspicious signs appeared at noon on the eighth day of the fourth month. These prefectures are as follows:

Heng Zhou (恒州): Heavenly flowers rained down in the cloudless sky, covering temples throughout the city. This happened twice. Quan Zhou (泉州) Xun Zhou (循州) Ying Zhou (營州): White light was emitted three times, and an ancient stone was unlocked, revealing a stone reliquary. Hong Zhou (洪州): A white-necked crow led the way. Kang Zhou (抗州): When excavating the foundation, a natural stone cave appeared, perfectly fitting the stone reliquary. Liang Zhou (涼州) De Zhou (德州): A crippled person walked, and a large bird circled the pagoda. Cang Zhou (滄州) Guan Zhou (觀州): Five-colored auspicious clouds appeared on the pagoda, lasting from noon until dusk. Ying Zhou (瀛州): Purple light emanated from within the foundation. Ji Zhou (冀州): Those suffering from blindness and lameness were immediately healed. You Zhou (幽州): The stone reliquary was like a water mirror, emitting light and revealing numerous Buddha images. Xu Zhou (徐州): Immortals, monks, and other figures appeared from the stone reliquary. Ju Zhou (莒州): Light appeared three times, an ancient pagoda was discovered in the foundation, and a mentally impaired person spoke. Qi Zhou (齊州) Cai Zhou (菜州) Chu Zhou (楚州): Wild deer came to listen, and cranes soared above the pagoda. Jiang Zhou (江州): Bronze statues appeared from the ground. Tan Zhou (潭州): When the 'sarira' (舍利, relics) arrived, river birds came to greet and escort them. Mao Zhou (毛州): Golden and silver flowers rained down from the sky. Bei Zhou (貝州) Song Zhou (宋州): The well water turned from bitter to sweet, emitted light, and flowers like snow rained down. Zhao Zhou (趙州): Red light was emitted, revealing Buddha images and other figures. Ji Zhou (濟州): Light was emitted for two days, fragrance filled the air, and the sound of bells came from the sky. Yan Zhou (兗州) Shou Zhou (壽州) Xin Zhou (信州) Jing Zhou (荊州): Auspicious clouds covered the pagoda, and flowers rained down without touching the ground. Li Zhou (黎州): The words 'Eternal Joy' were found on underground tiles. Ci Zhou (慈州): Auspicious clouds covered the area like flying immortals, springs gushed forth, and illnesses were healed. Wei Zhou (魏州) Lu Zhou (潞州): Springs naturally gushed forth, and the sick were healed. Bian Zhou (汴州): Strange fragrance was emitted, light shone, Buddha images appeared, and illnesses were alleviated. Qi Zhou (杞州): Light was emitted. Xu Zhou (許州): Light was emitted ninety 'li' (里, a Chinese unit of distance) away from the prefecture city, illuminating the clouds, auspicious clouds covered the pagoda, and sweet well water appeared. Shen Zhou (瀋州) Lan Zhou (蘭州): Stone statues were found under the foundation, and two bronze statues were also discovered. Liang Zhou (梁州) Li Zhou (利州): Light was emitted, as bright as the sun. Yu Zhou (豫州): Five-colored light appeared, and the characters were golden. Xian Zhou (顯州) Cao Zhou (曹州): The light changed the most. An Zhou (安州): Fragrance was sensed, light was emitted overnight, auspicious clouds covered the area, and fish gathered. Deng Zhou (鄧州): Jade-like characters appeared on the stone reliquary. Qin Zhou (秦州): 'Sarira' (舍利, relics) were found again. Wei Zhou (衛州): Light shone outwards. Ming Zhou (洺州): A monk who previously suffered from a waist ailment and could not walk, upon hearing of the arrival of the 'sarira' (舍利, relics), got up and greeted them ten 'li' (里, a Chinese unit of distance) away. Jin Zhou (晉州)

【English Translation】 English version: The following are the fifty-three prefectures where auspicious signs appeared at noon on the eighth day of the fourth month. These prefectures are as follows:

Heng Zhou (恒州): Heavenly flowers rained down in the cloudless sky, covering temples throughout the city. This happened twice. Quan Zhou (泉州) Xun Zhou (循州) Ying Zhou (營州): White light was emitted three times, and an ancient stone was unlocked, revealing a stone reliquary. Hong Zhou (洪州): A white-necked crow led the way. Kang Zhou (抗州): When excavating the foundation, a natural stone cave appeared, perfectly fitting the stone reliquary. Liang Zhou (涼州) De Zhou (德州): A crippled person walked, and a large bird circled the pagoda. Cang Zhou (滄州) Guan Zhou (觀州): Five-colored auspicious clouds appeared on the pagoda, lasting from noon until dusk. Ying Zhou (瀛州): Purple light emanated from within the foundation. Ji Zhou (冀州): Those suffering from blindness and lameness were immediately healed. You Zhou (幽州): The stone reliquary was like a water mirror, emitting light and revealing numerous Buddha images. Xu Zhou (徐州): Immortals, monks, and other figures appeared from the stone reliquary. Ju Zhou (莒州): Light appeared three times, an ancient pagoda was discovered in the foundation, and a mentally impaired person spoke. Qi Zhou (齊州) Cai Zhou (菜州) Chu Zhou (楚州): Wild deer came to listen, and cranes soared above the pagoda. Jiang Zhou (江州): Bronze statues appeared from the ground. Tan Zhou (潭州): When the 'sarira' (舍利, relics) arrived, river birds came to greet and escort them. Mao Zhou (毛州): Golden and silver flowers rained down from the sky. Bei Zhou (貝州) Song Zhou (宋州): The well water turned from bitter to sweet, emitted light, and flowers like snow rained down. Zhao Zhou (趙州): Red light was emitted, revealing Buddha images and other figures. Ji Zhou (濟州): Light was emitted for two days, fragrance filled the air, and the sound of bells came from the sky. Yan Zhou (兗州) Shou Zhou (壽州) Xin Zhou (信州) Jing Zhou (荊州): Auspicious clouds covered the pagoda, and flowers rained down without touching the ground. Li Zhou (黎州): The words 'Eternal Joy' were found on underground tiles. Ci Zhou (慈州): Auspicious clouds covered the area like flying immortals, springs gushed forth, and illnesses were healed. Wei Zhou (魏州) Lu Zhou (潞州): Springs naturally gushed forth, and the sick were healed. Bian Zhou (汴州): Strange fragrance was emitted, light shone, Buddha images appeared, and illnesses were alleviated. Qi Zhou (杞州): Light was emitted. Xu Zhou (許州): Light was emitted ninety 'li' (里, a Chinese unit of distance) away from the prefecture city, illuminating the clouds, auspicious clouds covered the pagoda, and sweet well water appeared. Shen Zhou (瀋州) Lan Zhou (蘭州): Stone statues were found under the foundation, and two bronze statues were also discovered. Liang Zhou (梁州) Li Zhou (利州): Light was emitted, as bright as the sun. Yu Zhou (豫州): Five-colored light appeared, and the characters were golden. Xian Zhou (顯州) Cao Zhou (曹州): The light changed the most. An Zhou (安州): Fragrance was sensed, light was emitted overnight, auspicious clouds covered the area, and fish gathered. Deng Zhou (鄧州): Jade-like characters appeared on the stone reliquary. Qin Zhou (秦州): 'Sarira' (舍利, relics) were found again. Wei Zhou (衛州): Light shone outwards. Ming Zhou (洺州): A monk who previously suffered from a waist ailment and could not walk, upon hearing of the arrival of the 'sarira' (舍利, relics), got up and greeted them ten 'li' (里, a Chinese unit of distance) away. Jin Zhou (晉州)

(三度放光)　懷州(雄雉來馴附放光異跡)　陜州(前後十一度現瑞)　洛州(香氣如風又放光明)　鄭州(放光幡內)

集神州三寶感通錄捲上

此錄上卷。宋本與二本大異。撿之宋本錯。將宣律師感通錄一卷。為此上卷耳。今依二本正之。又為看舊宋藏者。具錄正文於左。大正藏第 52 冊 No. 2106 集神州三寶感通錄

集神州三寶感通錄卷中

唐麟德元年終南山釋道宣撰

自法移東漢教漸南吳。佛像靈祥充物區宇。而群錄互舉出沒有殊。至於瑞跡蓋無異也。今依敘列而罕以代分。何者或像陳晉代而歷表隋唐。或感化在人而跡從倚伏。故不獲銓次於錄而辯集之。東漢額陽畫釋迦像緣一南吳建鄴金像從地出緣二西晉吳郡石像浮江緣三西晉泰山七國金像瑞緣四東晉楊都金像出渚緣五東晉襄陽金像遊山緣六東晉荊州金像遠降緣七東晉吳興金像出水緣八東晉會稽木像香瑞緣九東晉吳郡金像傳真緣十東晉東掖門金像出地緣十一東晉徐州太子思惟像緣十二東晉廬山文殊金像緣十三元魏涼州石像山裂出現緣十四北涼河西王南崖素像緣十五北涼沮渠丈六石像現相緣十六宋都城文殊師利金像緣十七宋東陽銅像從地出緣十八宋江陵金像出樹光照緣十九宋浦中金像光現及出緣二十宋江

【現代漢語翻譯】（三度放光）懷州（雄雉來馴附，放光異跡）陜州（前後十一度現瑞）洛州（香氣如風，又放光明）鄭州（放光幡內）。

集神州三寶感通錄捲上

此錄上卷。宋本與二本大異。撿之宋本錯。將宣律師感通錄一卷。為此上卷耳。今依二本正之。又為看舊宋藏者。具錄正文於左。大正藏第 52 冊 No. 2106 集神州三寶感通錄

集神州三寶感通錄卷中

唐麟德元年終南山釋道宣撰

自法移東漢，教漸南吳。佛像靈祥，充物區宇。而群錄互舉，出沒有殊。至於瑞跡，蓋無異也。今依敘列，而罕以代分。何者或像陳晉代，而歷表隋唐。或感化在人，而跡從倚伏。故不獲銓次於錄，而辯集之。東漢額陽畫釋迦像緣一，南吳建鄴金像從地出緣二，西晉吳郡石像浮江緣三，西晉泰山七國金像瑞緣四，東晉楊都金像出渚緣五，東晉襄陽金像遊山緣六，東晉荊州金像遠降緣七，東晉吳興金像出水緣八，東晉會稽木像香瑞緣九，東晉吳郡金像傳真緣十，東晉東掖門金像出地緣十一，東晉徐州太子思惟像緣十二，東晉廬山文殊金像緣十三，元魏涼州石像山裂出現緣十四，北涼河西王南崖素像緣十五，北涼沮渠丈六石像現相緣十六，宋都城文殊師利（Manjusri）金像緣十七，宋東陽銅像從地出緣十八，宋江陵金像出樹光照緣十九，宋浦中金像光現及出緣二十，宋江

【English Translation】 (Thrice emitting light) Huaizhou (A male pheasant came to be tamed and attached, a strange trace of emitting light) Shanzhou (Appearing auspicious eleven times before and after) Luozhou (Fragrance like the wind, and also emitting light) Zhengzhou (Within the light-emitting banner).

Collected Records of Miraculous Responses of the Three Jewels in Divine China, Volume 1

This is the first volume of this record. The Song edition differs greatly from the other two editions. Upon inspection, the Song edition is incorrect. It takes Lawyer Xuan's 'Records of Miraculous Responses' as this first volume. Now, it is corrected according to the other two editions. Furthermore, for those who read the old Song collection, the corrected text is recorded on the left. Taisho Tripitaka Volume 52, No. 2106, Collected Records of Miraculous Responses of the Three Jewels in Divine China

Collected Records of Miraculous Responses of the Three Jewels in Divine China, Volume 2

Composed by Sh釋 Dao Xuan of Zhongnan Mountain in the first year of Linde of the Tang Dynasty

Since the Dharma moved to Eastern Han and the teachings gradually spread to Southern Wu, the spiritual auspiciousness of Buddha images has filled the material realm. However, various records cite different accounts of appearances and disappearances. As for auspicious traces, they are generally the same. Now, I rely on narrative order and rarely divide by dynasties. Why? Some images were presented during the Jin Dynasty and were later recorded during the Sui and Tang Dynasties. Some transformations were due to people's faith, and the traces followed their rise and fall. Therefore, I cannot arrange them in chronological order in this record, but I collect and distinguish them. The first instance is the painted Shakyamuni image in Eyang during the Eastern Han Dynasty; the second instance is the golden image emerging from the ground in Jianye, Southern Wu; the third instance is the stone image floating on the river in Wujun, Western Jin; the fourth instance is the auspiciousness of the golden images of the Seven Kingdoms in Mount Tai, Western Jin; the fifth instance is the golden image emerging from the islet in Yangdu, Eastern Jin; the sixth instance is the golden image touring the mountain in Xiangyang, Eastern Jin; the seventh instance is the golden image descending from afar in Jingzhou, Eastern Jin; the eighth instance is the golden image emerging from the water in Wuxing, Eastern Jin; the ninth instance is the fragrant auspiciousness of the wooden image in Kuaiji, Eastern Jin; the tenth instance is the true transmission of the golden image in Wujun, Eastern Jin; the eleventh instance is the golden image emerging from the ground at the Dongyemen gate in Eastern Jin; the twelfth instance is the Prince Siddhartha image in Xuzhou, Eastern Jin; the thirteenth instance is the Manjusri (Manjusri) golden image in Mount Lu, Eastern Jin; the fourteenth instance is the stone image appearing from the split mountain in Liangzhou, Northern Wei; the fifteenth instance is the plain image on the southern cliff of the King of Hexi in Northern Liang; the sixteenth instance is the manifestation of the sixteen-foot stone image of Juqu in Northern Liang; the seventeenth instance is the Manjusri (Manjusri) golden image in the capital city of the Song Dynasty; the eighteenth instance is the bronze image emerging from the ground in Dongyang, Song Dynasty; the nineteenth instance is the golden image emerging from the tree and emitting light in Jiangling, Song Dynasty; the twentieth instance is the golden image appearing and emerging in Puzhong, Song Dynasty; Jiang, Song Dynasty

陵上明澤中金像緣二十一宋荊州壁畫像涂卻現緣二十二宋江陵小金像誓志緣二十三宋湘州桐盾感通作佛光緣二十四齊番禺石像遇火輕舉緣二十五齊彭城金像汗出表祥緣二十六齊楊都觀世音金像緣二十七梁荊州優填王栴檀像緣二十八梁楊都光宅寺金像緣二十九(剡縣石像附)梁高祖等身金銀像緣三十元魏定州金觀音像高王經緣三十一陳重云殿並像飛入海緣三十二週晉州靈石寺石像緣三十三週宜州北山鐵磺石像緣三十四周襄州峴山華嚴行像緣三十五隋蔣州興皇寺焚像移緣三十六隋釋明憲五十菩薩像緣三十七隋京師日嚴寺瑞石影像緣三十八隋邢州沙河寺四面像緣三十九唐坊州石像出山現緣四十唐簡州佛跡神光照緣四十一唐涼州山出石文有佛字緣四十二唐渝州相思寺佛跡出石緣四十三唐循州靈龕寺佛跡緣四十四唐撫州降潭州行像緣四十五唐雍州藍田金像出石中緣四十六唐雍州鄠縣金像出澧緣四十七唐沁州像現光明常照林谷緣四十八唐岱州五臺山像變聲現緣四十九唐遼口山崩自然出像緣五十

初案南齊王琰冥祥記。雲漢明帝夢見神人。形垂二丈。身黃金色。項佩日光。以問群臣。或對曰。西方有神。其號曰佛。形如陛下所夢。得無是乎。於是發使天竺。寫致經像表之中夏。自天子王侯。咸敬事之。聞人死精神不滅。莫不懼

【現代漢語翻譯】現代漢語譯本陵上明澤中金像緣第二十一：講述了在陵上明澤中發現金像的因緣。宋荊州壁畫像涂卻現緣第二十二：講述了宋代荊州的壁畫被塗抹后又顯現的因緣。宋江陵小金像誓志緣第二十三：講述了宋代江陵小金像發誓立志的因緣。宋湘州桐盾感通作佛光緣第二十四：講述了宋代湘州桐盾因感應而發出佛光的因緣。齊番禺石像遇火輕舉緣第二十五：講述了齊代番禺的石像在遇到火災時輕輕飛起的因緣。齊彭城金像汗出表祥緣第二十六：講述了齊代彭城的金像流汗，顯示吉祥的因緣。齊楊都觀世音金像緣第二十七：講述了齊代楊都觀世音金像的因緣。梁荊州優填王（Udayana-raja）栴檀像（Chandana image）緣第二十八：講述了梁代荊州優填王栴檀像的因緣。梁楊都光宅寺金像緣第二十九：講述了梁代楊都光宅寺金像的因緣。 (剡縣石像附)梁高祖等身金銀像緣第三十：講述了（附帶剡縣石像）梁高祖等身金銀像的因緣。元魏定州金觀音像高王經緣第三十一：講述了元魏定州金觀音像與《高王經》的因緣。陳重云殿並像飛入海緣第三十二：講述了陳代重云殿連同佛像一起飛入海中的因緣。周晉州靈石寺石像緣第三十三：講述了周代晉州靈石寺石像的因緣。周宜州北山鐵磺石像緣第三十四：講述了周代宜州北山鐵磺石像的因緣。周襄州峴山華嚴行像緣第三十五：講述了周代襄州峴山華嚴行像的因緣。隋蔣州興皇寺焚像移緣第三十六：講述了隋代蔣州興皇寺焚燒佛像后又遷移的因緣。隋釋明憲五十菩薩像緣第三十七：講述了隋代釋明憲所造五十菩薩像的因緣。隋京師日嚴寺瑞石影像緣第三十八：講述了隋代京師日嚴寺瑞石影像的因緣。隋邢州沙河寺四面像緣第三十九：講述了隋代邢州沙河寺四面像的因緣。唐坊州石像出山現緣第四十：講述了唐代坊州石像從山中顯現的因緣。唐簡州佛跡神光照緣第四十一：講述了唐代簡州佛跡發出神光照耀的因緣。唐涼州山出石文有佛字緣第四十二：講述了唐代涼州山中出現刻有佛字的石頭的因緣。唐渝州相思寺佛跡出石緣第四十三：講述了唐代渝州相思寺佛跡從石頭中顯現的因緣。唐循州靈龕寺佛跡緣第四十四：講述了唐代循州靈龕寺佛跡的因緣。唐撫州降潭州行像緣第四十五：講述了唐代撫州降服潭州行像的因緣。唐雍州藍田金像出石中緣第四十六：講述了唐代雍州藍田金像從石頭中出現的因緣。唐雍州鄠縣金像出澧緣第四十七：講述了唐代雍州鄠縣金像從澧水出現的因緣。唐沁州像現光明常照林谷緣第四十八：講述了唐代沁州佛像顯現光明，經常照耀林谷的因緣。唐岱州五臺山像變聲現緣第四十九：講述了唐代岱州五臺山佛像發出聲音並顯現的因緣。唐遼口山崩自然出像緣第五十：講述了唐代遼口山崩塌，自然出現佛像的因緣。最初考察南齊王琰（Wang Yan）的《冥祥記》。其中記載漢明帝（Emperor Ming of Han）夢見神人，身高二丈，全身金色，頸佩日光。於是詢問群臣，有人回答說：『西方有神，名叫佛（Buddha），形狀如同陛下所夢。』於是派遣使者前往天竺（India），抄寫經書，繪製佛像，傳入中夏（China）。自天子王侯，都敬奉佛法。人們聽說人死後精神不滅，無不感到恐懼。

【English Translation】 English version The Twenty-first Story: The Golden Image Found in Mingze, Ling Shang, relates the circumstances of discovering a golden image in Mingze, Ling Shang. The Twenty-second Story: The Wall Painting in Jingzhou, Song Dynasty, Reappears After Being Painted Over, relates the circumstances of a wall painting in Jingzhou during the Song Dynasty reappearing after being painted over. The Twenty-third Story: The Small Golden Image in Jiangling, Song Dynasty, Vows, relates the circumstances of a small golden image in Jiangling during the Song Dynasty making a vow. The Twenty-fourth Story: The Tong Shield in Xiangzhou, Song Dynasty, Responds and Creates Buddha Light, relates the circumstances of a tong shield in Xiangzhou during the Song Dynasty responding and emitting Buddha light. The Twenty-fifth Story: The Stone Image in Panyu, Qi Dynasty, Lightly Ascends When Encountering Fire, relates the circumstances of a stone image in Panyu during the Qi Dynasty lightly ascending when encountering a fire. The Twenty-sixth Story: The Golden Image in Pengcheng, Qi Dynasty, Sweats and Shows Auspicious Signs, relates the circumstances of a golden image in Pengcheng during the Qi Dynasty sweating and showing auspicious signs. The Twenty-seventh Story: The Golden Image of Avalokiteśvara (Guanshiyin) in Yangdu, Qi Dynasty, relates the circumstances of a golden image of Avalokiteśvara in Yangdu during the Qi Dynasty. The Twenty-eighth Story: The Chandana Image (Chandana image) of King Udayana (Udayana-raja) in Jingzhou, Liang Dynasty, relates the circumstances of the Chandana image of King Udayana in Jingzhou during the Liang Dynasty. The Twenty-ninth Story: The Golden Image in Guangzhai Temple, Yangdu, Liang Dynasty, relates the circumstances of a golden image in Guangzhai Temple, Yangdu, during the Liang Dynasty. The Thirtieth Story: (Attached: Stone Image in Shan County) The Life-Size Golden and Silver Image of Emperor Gaozu, Liang Dynasty, relates the circumstances of the life-size golden and silver image of Emperor Gaozu during the Liang Dynasty (with an attached story of a stone image in Shan County). The Thirty-first Story: The Golden Avalokiteśvara Image and the High King Sutra (Gao Wang Jing) in Dingzhou, Northern Wei Dynasty, relates the circumstances of the golden Avalokiteśvara image and the High King Sutra in Dingzhou during the Northern Wei Dynasty. The Thirty-second Story: Chongyun Palace and Images Fly into the Sea, Chen Dynasty, relates the circumstances of Chongyun Palace and its images flying into the sea during the Chen Dynasty. The Thirty-third Story: The Stone Image in Lingshi Temple, Jinzhou, Zhou Dynasty, relates the circumstances of the stone image in Lingshi Temple, Jinzhou, during the Zhou Dynasty. The Thirty-fourth Story: The Iron Ore Stone Image on Beishan Mountain, Yizhou, Zhou Dynasty, relates the circumstances of the iron ore stone image on Beishan Mountain, Yizhou, during the Zhou Dynasty. The Thirty-fifth Story: The Avatamsaka Walking Image (Huayan Xingxiang) on Xianshan Mountain, Xiangzhou, Zhou Dynasty, relates the circumstances of the Avatamsaka walking image on Xianshan Mountain, Xiangzhou, during the Zhou Dynasty. The Thirty-sixth Story: The Burning and Moving of Images in Xinghuang Temple, Jiangzhou, Sui Dynasty, relates the circumstances of the burning and moving of images in Xinghuang Temple, Jiangzhou, during the Sui Dynasty. The Thirty-seventh Story: The Fifty Bodhisattva Images of Shi Mingxian, Sui Dynasty, relates the circumstances of the fifty Bodhisattva images created by Shi Mingxian during the Sui Dynasty. The Thirty-eighth Story: The Auspicious Stone Image in Riyan Temple, Capital, Sui Dynasty, relates the circumstances of the auspicious stone image in Riyan Temple, the capital, during the Sui Dynasty. The Thirty-ninth Story: The Four-Faced Image in Shahe Temple, Xingzhou, Sui Dynasty, relates the circumstances of the four-faced image in Shahe Temple, Xingzhou, during the Sui Dynasty. The Fortieth Story: The Stone Image Emerging from the Mountain in Fangzhou, Tang Dynasty, relates the circumstances of the stone image emerging from the mountain in Fangzhou during the Tang Dynasty. The Forty-first Story: The Buddha's Footprint Emitting Divine Light in Jianzhou, Tang Dynasty, relates the circumstances of the Buddha's footprint emitting divine light in Jianzhou during the Tang Dynasty. The Forty-second Story: Stone Inscriptions with the Word 'Buddha' Appearing on the Mountain in Liangzhou, Tang Dynasty, relates the circumstances of stone inscriptions with the word 'Buddha' appearing on the mountain in Liangzhou during the Tang Dynasty. The Forty-third Story: The Buddha's Footprint Emerging from Stone in Xiangsi Temple, Yuzhou, Tang Dynasty, relates the circumstances of the Buddha's footprint emerging from stone in Xiangsi Temple, Yuzhou, during the Tang Dynasty. The Forty-fourth Story: The Buddha's Footprint in Lingkan Temple, Xunzhou, Tang Dynasty, relates the circumstances of the Buddha's footprint in Lingkan Temple, Xunzhou, during the Tang Dynasty. The Forty-fifth Story: The Walking Image Subduing Tanzhou from Fuzhou, Tang Dynasty, relates the circumstances of the walking image subduing Tanzhou from Fuzhou during the Tang Dynasty. The Forty-sixth Story: The Golden Image Emerging from Stone in Lantian, Yongzhou, Tang Dynasty, relates the circumstances of the golden image emerging from stone in Lantian, Yongzhou, during the Tang Dynasty. The Forty-seventh Story: The Golden Image Emerging from the Li River in Huxian County, Yongzhou, Tang Dynasty, relates the circumstances of the golden image emerging from the Li River in Huxian County, Yongzhou, during the Tang Dynasty. The Forty-eighth Story: The Image Emitting Light Constantly Illuminating the Forests and Valleys in Qinzhou, Tang Dynasty, relates the circumstances of the image emitting light constantly illuminating the forests and valleys in Qinzhou during the Tang Dynasty. The Forty-ninth Story: The Image Changing Voice and Appearing on Mount Wutai, Daizhou, Tang Dynasty, relates the circumstances of the image changing voice and appearing on Mount Wutai, Daizhou, during the Tang Dynasty. The Fiftieth Story: The Mountain Collapsing and Naturally Revealing an Image in Liaokou, Tang Dynasty, relates the circumstances of the mountain collapsing and naturally revealing an image in Liaokou during the Tang Dynasty. Initially, investigate Wang Yan's (Wang Yan) 'Records of Mysterious Omens' from the Southern Qi Dynasty. It says that Emperor Ming of Han (Emperor Ming of Han) dreamed of a divine being, two zhang tall, with a golden body and a halo of sunlight around his neck. He asked his ministers, and someone replied, 'In the West, there is a deity called Buddha (Buddha), whose form is like what Your Majesty dreamed of.' Thereupon, he sent envoys to India (India) to transcribe scriptures and paint images, which were introduced to China (China). From the emperor to the princes, all revered Buddhism. People heard that the spirit does not perish after death, and all were filled with fear.

然自失。初使者蔡愔將西域沙門迦葉摩騰等。赍優填王畫釋迦倚像。帝重之。如夢所見也。乃遣畫工圖之數本。于南宮清涼臺及高陽門顯節壽陵上供養。又于白馬寺壁。畫千乘萬騎繞塔三匝之像。如諸傳備載。

二吳時。于建鄴後園平地。獲金像一軀。討其本緣。即周初育王所造。鎮于江府也。何以知然。自秦漢魏未有佛法。江南何得有像埋瘞于地。皓得之素未有信。不甚尊重。置於圊廁令執屏籌。至四月八日。皓如廁戲曰。今是八日浴佛時。遂尿像頭上。尋即通腫。陰處尤劇。痛楚號呼。太史占曰。犯大神所致。便遍祀神祇卒無應效。妓女中素有信佛者曰。佛為大神。陛下前穢之。今可請也。皓信之。伏枕歸依。有頃便愈。遂以馬車迎沙門僧會入宮。以香湯洗像慚謝。重修功德送于建初寺云。

三西晉愍帝。建興元年。吳郡吳縣松江滬瀆口漁者萃焉。遙見海中有二人現浮游水上。漁人疑為海神。延巫祝備牲牢以迎之。風濤彌盛駭懼而返。復有奉五斗米道黃老之徒曰。斯天師也。復共往接。風浪如初。有奉佛居士。吳縣華里朱膺。聞之嘆曰。將非大覺之垂降乎。乃潔齋共東云寺帛尼及信佛者數人至瀆口。稽首延之風波遂靜。浮江二人隨潮入浦。漸近漸明。乃知石像。將欲捧接。人力未展。聊試擎之。飄然

【現代漢語翻譯】現代漢語譯本：然而（漢明帝）仍然感到若有所失。當初，使者蔡愔（cài yīn）帶回了西域的沙門（shāmén，出家人）迦葉摩騰（jiāyè móténg）等人，並帶來了于闐王（yútián wáng）所畫的釋迦倚像（shìjiā yǐxiàng）。漢明帝非常重視這幅畫像，因為它與他夢中所見到的景像一樣。於是，他派遣畫工繪製了多幅摹本，供奉在南宮清涼臺（nángōng qīngliáng tái）以及高陽門（gāoyáng mén）顯節壽陵（xiǎnjié shòulíng）之上。此外，還在白馬寺（bái mǎ sì）的墻壁上，畫了千乘萬騎繞塔三匝的景象，這些事蹟在各種傳記中都有詳細記載。三國時期的吳國，在建鄴（jiànyè）後園的平地上，發現了一尊金像。追查它的來歷，原來是周朝初期阿育王（yù wáng）所造，用來鎮守江府的。為什麼會知道是阿育王所造的呢？因為秦漢魏時期還沒有佛教傳入，江南怎麼會有佛像埋藏在地下呢？吳國國君孫皓（sūn hào）得到這尊金像后，因為平時不信佛，所以並不尊重它，而是把它放在廁所里，讓它充當屏風和籌碼架。到了四月初八，孫皓上廁所時開玩笑說：『今天是四月初八浴佛節。』於是就朝佛像頭上撒尿。不久之後，孫皓的下身就開始腫脹，陰部尤其嚴重，疼痛難忍，大聲號叫。太史占卜后說：『這是觸犯大神所致。』於是孫皓就遍祭神祇，但都沒有效果。宮中平時有信佛的人說：『佛是大神，陛下之前褻瀆了他，現在可以祈求佛的保佑。』孫皓相信了，於是臥床歸依佛法。過了一會兒，他的病就好了。於是，孫皓用馬車迎接沙門僧會（sēng huì）入宮，用香湯洗浴佛像，懺悔謝罪，並重修功德，將佛像送到了建初寺（jiànchū sì）。西晉愍帝（mǐn dì）建興元年，吳郡（wú jùn）吳縣（wú xiàn）松江（sōngjiāng）滬瀆口（hùdú kǒu）聚集了很多漁民。他們遠遠地看見海中有兩個人漂浮在水面上。漁民們懷疑是海神顯靈，於是請來巫師，準備了牲畜祭品來迎接他們。但是風浪卻越來越大，漁民們害怕地返回了。後來，有信奉五斗米道（wǔ dǒu mǐ dào）黃老之術的人說：『這是天師顯靈。』於是又一起去迎接，但風浪依舊如初。有一位信奉佛教的居士，名叫朱膺（zhū yīng），住在吳縣華里。他聽說了這件事後嘆息道：『莫非是佛陀大覺要降臨了嗎？』於是他齋戒沐浴，與東云寺（dōng yún sì）的比丘尼（bǐqiūní，尼姑）以及其他信佛的人一起前往滬瀆口，稽首禮拜，風浪便平靜了下來。漂浮在江上的兩個人隨著潮水進入浦口，漸漸地越來越清晰，人們這才知道是兩尊石像。想要用人力捧起石像，但卻無法做到。稍微試著抬了一下，石像卻輕飄飄的。

【English Translation】 English version: However, (Emperor Ming of Han) still felt a sense of loss. Initially, the envoy Cai Yin brought back the Shramana (shāmén, monk) Kāśyapa Mātanga (jiāyè móténg) and others from the Western Regions, along with a painted image of Śākyamuni (shìjiā) in a reclining posture, commissioned by the King of Khotan (yútián wáng). The Emperor Ming highly valued this image, as it resembled what he had seen in his dream. Consequently, he dispatched painters to create multiple copies, which were enshrined in the Qingliang Terrace (qīngliáng tái) of the Southern Palace (nángōng), as well as at the Xianjie Shouling (xiǎnjié shòulíng) above the Gaoyang Gate (gāoyáng mén). Furthermore, on the walls of the White Horse Temple (bái mǎ sì), an image of thousands of chariots and tens of thousands of horsemen circumambulating a pagoda three times was painted, as detailed in various biographies. During the Three Kingdoms period, in the Wu kingdom, a golden statue was discovered on a level ground in the rear garden of Jianye (jiànyè). Upon investigating its origin, it was found to have been crafted by King Ashoka (yù wáng) in the early Zhou dynasty, intended to guard the Jiang residence. How was this known? Because Buddhism had not yet been introduced during the Qin, Han, and Wei dynasties, how could there be a Buddhist statue buried underground in Jiangnan? Sun Hao (sūn hào), the ruler of Wu, upon obtaining this golden statue, did not respect it due to his usual lack of faith in Buddhism. Instead, he placed it in the toilet, using it as a screen and a counter holder. On the eighth day of the fourth month, Sun Hao joked while using the toilet, 'Today is the eighth day of the fourth month, the Bathing the Buddha Festival.' He then urinated on the Buddha statue's head. Soon after, Sun Hao's lower body began to swell, especially in the genital area, causing him unbearable pain and loud cries. The court astrologer divined that 'This is caused by offending a great deity.' Consequently, Sun Hao offered sacrifices to all the deities, but to no avail. A palace member who usually believed in Buddhism said, 'The Buddha is a great deity. Your Majesty has previously desecrated him; now you can pray for the Buddha's protection.' Sun Hao believed him and took refuge in Buddhism while bedridden. After a while, his illness was cured. Therefore, Sun Hao used a horse-drawn carriage to welcome the Shramana Sangha (sēng huì) into the palace, bathed the Buddha statue with fragrant water, repented and apologized, and restored the merits, sending the Buddha statue to Jianchu Temple (jiànchū sì). In the first year of Jianxing during the reign of Emperor Min (mǐn dì) of the Western Jin dynasty, many fishermen gathered at the Hudukou (hùdú kǒu) of Songjiang (sōngjiāng) in Wuxian (wú xiàn), Wujun (wú jùn). They saw two people floating on the sea from afar. The fishermen suspected that the sea god was manifesting, so they invited shamans and prepared livestock sacrifices to welcome them. However, the wind and waves grew stronger, and the fishermen returned in fear. Later, some followers of the Way of the Five Pecks of Rice (wǔ dǒu mǐ dào) and the teachings of Huang-Lao said, 'This is the manifestation of the Celestial Master.' So they went together to welcome them, but the wind and waves remained the same. A Buddhist layman named Zhu Ying (zhū yīng), who lived in Huali of Wuxian, sighed upon hearing this, 'Could it be that the Great Enlightenment of the Buddha is about to descend?' So he fasted and bathed, and together with the Bhikkhuni (bǐqiūní, nun) of Dongyun Temple (dōng yún sì) and other Buddhists, went to Hudukou, prostrated and paid homage, and the wind and waves calmed down. The two people floating on the river entered the estuary with the tide, gradually becoming clearer, and people realized that they were two stone statues. They wanted to lift the stone statues with human strength, but they could not. When they tried to lift them slightly, the stone statues felt light as a feather.

而起。便舉還通玄寺。看像背銘。一名惟衛。二名迦葉。莫測帝代。而辭跡分明。舉高七尺。施設法座。欲安二像。人雖數十而了不可動。復重啟請欻然得起。以事表聞。朝庭士庶歸心者十室而九。沙門釋法淵來自西域。稱經記東方有二石像。及阿育王塔有供養禮覲者。除積劫罪云。又別傳云。天竺沙門一十二人送像至郡。像乃立水上不沒不行。以狀奏聞。下敕聽留吳郡(見高僧傳及旌異記等)今京邑咸陽長公主聞斯瑞跡。故遣人往通玄寺圖之。在京起模方欲顯相云。

四西晉泰山金輿谷朗公寺者。昔中原值亂永嘉失馭。有沙門釋僧朗者。姓李。冀人。西遊東返。與湛意兩僧俱入東嶽。卜西北巖以為終焉之地。常有云蔭。士俗咸異。其禎感聲振殊國端居卒業。於時天下無主英雄負圖。秦宋燕趙莫不致書崇敬。割縣租稅以崇福焉。故有高麗相國胡國女國吳國崑崙北代七國所送金銅像。朗供事盡禮每陳祥瑞。今居一堂門牖常開鳥雀莫踐。咸敬而異之。其寺至今三百五十許歲。寺塔基構如其本焉。隋改為神通道場。今仍立寺。

五東晉成帝咸和中。丹陽尹高悝。往還帝闕每見張侯橋浦有異光現。乃使吏尋之獲金像一。西域古制光趺並缺。悝下車載像。至長干巷口。牛不復行。悝止御者。任牛所往。遂徑趣長干寺

【現代漢語翻譯】現代漢語譯本：於是（他們）抬著（石像）返回通玄寺，檢視像背後的銘文，一個名字是惟衛（Vipassi，過去七佛之一），另一個名字是迦葉（Kassapa，過去七佛之一）。無法確定是哪個朝代的，但文字痕跡清晰可辨。石像高七尺，設定好法座，想要安放這兩尊石像，雖然有幾十個人，但完全無法移動。再次祈請后，突然就能抬起來了。於是將此事上報朝廷，朝廷的士人和百姓，十分之九都歸心向佛。沙門釋法淵從西域來，說經書中記載東方有兩尊石像，以及阿育王塔（Ashoka Stupa），供養禮拜它們，可以消除累世的罪業。另有其他傳說，說有十二個天竺（印度古稱）沙門送石像到吳郡（地名），石像立在水上，不沉沒也不移動。於是將情況上奏朝廷，朝廷下令允許（石像）留在吳郡（地名）。（見《高僧傳》及《旌異記》等）現在京城咸陽（地名）的長公主聽說了這個祥瑞的跡象，所以派人去通玄寺畫下石像的樣子，在京城製作模型，想要顯現佛像的莊嚴。四、西晉泰山金輿谷朗公寺。過去中原地區發生戰亂，永嘉年間失去統治。有沙門釋僧朗（釋：姓，僧朗：名）的，姓李，是冀州（地名）人，向西遊歷后返回東方，與湛意（人名）兩位僧人一同進入東嶽（泰山古稱）。選擇西北邊的巖石作為最終歸宿之地，那裡經常有云彩遮蔽，當地的士人和百姓都覺得奇異。他的禎祥感應聲名遠播到其他國家，（他）安居在此圓寂。當時天下沒有君主，英雄們各自懷有圖謀，秦、宋、燕、趙等國都紛紛寫信表示崇敬，割讓縣裡的租稅來興建寺廟。所以有高麗（Korea）、相國（Prime Minister）、胡國（Central Asian kingdoms）、女國（Kingdom of Women）、吳國（Wu）、崑崙（Kunlun）、北代（Northern Wei）七個國家送來的金銅像。僧朗（僧朗：名）供奉佛像，盡心盡力，經常出現祥瑞。現在（佛像）安置在一個大殿里，門窗經常打開，鳥雀卻不敢進入，大家都敬畏並覺得奇異。這座寺廟至今已經有三百五十多年了，寺廟和塔的基址結構還和原來一樣。隋朝（Sui Dynasty）改為神通道場，現在仍然立寺。五、東晉成帝咸和年間，丹陽尹高悝（官名，高悝：人名）往返于皇宮，經常看到張侯橋浦（地名）有奇異的光芒出現。於是派官吏去尋找，得到一尊金像。是西域（Western Regions）古代的樣式，光趺（佛像底座）已經缺失。高悝（高悝：人名）下車用車載著佛像，到達長干巷口，牛不再前行。高悝（高悝：人名）讓駕車的人停下，任由牛自己走。牛於是徑直走向長干寺（Changgan Temple）。

【English Translation】 English version: Thereupon, they carried (the stone statues) back to Tongxuan Temple, and examined the inscriptions on the back of the statues. One name was Vipassi (Vipassi, one of the past seven Buddhas), and the other was Kassapa (Kassapa, one of the past seven Buddhas). It was impossible to determine the dynasty, but the traces of the writing were clear and discernible. The statues were seven feet tall. A Dharma seat was set up, and they wanted to place the two statues, but although there were dozens of people, they could not move them at all. After praying again, they were suddenly able to lift them. Thereupon, they reported this matter to the imperial court. Nine out of ten of the court officials and common people turned their hearts to Buddhism. The Shramana Shi Fayuan (Shi Fayuan: name), came from the Western Regions and said that the scriptures recorded that there were two stone statues in the East, as well as the Ashoka Stupa (Ashoka Stupa). Offering and worshiping them could eliminate accumulated sins. Another tradition says that twelve Indian (ancient name for India) Shramanas sent statues to Wujun (place name). The statues stood on the water, neither sinking nor moving. Thereupon, they reported the situation to the imperial court, and the imperial court issued an order allowing (the statues) to remain in Wujun (place name). (See 'Biographies of Eminent Monks' and 'Records of Manifestations') Now, the Princess of Xianyang (place name) in the capital heard of this auspicious sign, so she sent people to Tongxuan Temple to draw the appearance of the stone statues, and made models in the capital, wanting to reveal the solemnity of the Buddha images. Four, Langgong Temple in Jinyu Valley, Mount Tai, Western Jin Dynasty. In the past, the Central Plains suffered from war, and the Yongjia era lost control. There was a Shramana Shi Senglang (Shi: surname, Senglang: name), whose surname was Li, and was from Jizhou (place name). He traveled west and returned east, and entered Dongyue (ancient name for Mount Tai) with two monks, Zhanyi (person's name). They chose the northwest rock as their final resting place, where there were often clouds covering it, and the local scholars and common people felt it was strange. His auspicious response spread to other countries, and (he) lived here in seclusion until his death. At that time, there was no ruler in the world, and heroes had their own plans. The states of Qin, Song, Yan, and Zhao all wrote letters expressing their respect, and ceded the county's rent and taxes to build temples. Therefore, there were gold and bronze statues sent by seven countries: Korea, Prime Minister, Hugu (Central Asian kingdoms), Kingdom of Women, Wu, Kunlun, and Northern Wei. Senglang (Senglang: name) offered sacrifices to the Buddha statues, doing his best, and auspicious signs often appeared. Now (the Buddha statues) are placed in a large hall, the doors and windows are often open, but birds dare not enter, and everyone is in awe and feels it is strange. This temple has been around for more than three hundred and fifty years, and the foundation structure of the temple and pagoda is still the same as before. The Sui Dynasty (Sui Dynasty) changed it to Shentong Dojo, and the temple still stands today. Five, During the Xianhe period of Emperor Cheng of the Eastern Jin Dynasty, Danyang Yin Gao Kui (official title, Gao Kui: person's name) often saw strange lights appearing at Zhanghou Bridge Pu (place name) when traveling to and from the imperial palace. Thereupon, he sent officials to search for it and obtained a golden statue. It was an ancient style from the Western Regions, and the light pedestal (base of the Buddha statue) was missing. Gao Kui (Gao Kui: person's name) got out of the car and carried the Buddha statue in the car, and when he arrived at the entrance of Changgan Lane, the ox would not move forward. Gao Kui (Gao Kui: person's name) told the driver to stop and let the ox go on its own. The ox then went straight to Changgan Temple (Changgan Temple).

。因安置之。揚都翕然觀拜。悟者甚眾。像于中宵必放金光歲余。臨海縣漁人張侯世于海上見銅蓮花趺丹光游泛。乃馳舟接取。具送上臺。帝令試安悝足。恰然符合。久之有西域五僧振錫詣悝云。昔游天竺。得阿育王像。至鄴遭亂藏於河濱。王路既通尋覓失所。近感夢雲。吾出江東為高悝所得。在阿育王寺。故遠來相投。欲一禮拜。悝引至寺。五僧見像歔欷涕泣像為之放光。照于堂內及繞僧形。僧云。本有圓光今在遠處。亦尋當至。五僧即住供養。至咸安元年。南海交州合浦採珠人董宗之每見海底有光浮於水上。尋之得佛光。以事上聞。簡文帝敕施其像。孔穴懸同光色無異。凡四十餘年。東西祥感光趺方具。此像花臺有西域書。諸來者多不識。唯三藏法師求那跋摩曰。此古梵書也。是阿育王第四女所造。時凡官寺沙門慧邃。欲求摹寫。寺主僧尚恐損金色。語邃曰。若能令佛放光回身西向者。非余所及。邃至誠祈請。中宵聞有異聲。開殿見像。大放光明。轉坐面西。於是乃許模之。傳寫數十軀。所在流佈。至梁武帝于光上加七樂天並二菩薩。至陳永定二年。王琳屯兵江浦。將向金陵。武帝命將溯流。軍發之時。像身動搖不能自安。因以奏聞。帝檢之有實俄而鋒刃未交。琳眾解散單騎奔北。遂上流大定。故動容表之。天嘉

【現代漢語翻譯】因高悝安置佛像，揚都（地名，今江蘇揚州）的民眾都來觀看禮拜，領悟佛法的人很多。佛像經常在半夜放出金光，持續了一年多。臨海縣（地名，今浙江臨海）的漁民張侯在海上看到一朵銅蓮花座，發出紅色的光芒漂浮著。於是開船去接取，完整地送到朝廷。皇帝命令用它來試著安放在高悝的佛像下，竟然完全吻合。過了很久，有五位來自西域的僧人拿著錫杖來到高悝這裡，說：『我們以前遊歷天竺（古印度），得到阿育王（古印度孔雀王朝的國王，佛教的護法者）的佛像，到達鄴城（古地名，今河北臨漳西南）時遭遇戰亂，便將佛像藏在河邊。後來王路開通后，尋找佛像卻找不到了。最近夢中感應到佛像說：『我已出在江東（古地名，長江以南地區），被高悝得到，在阿育王寺。』所以我們遠道而來，想要禮拜。』高悝將他們帶到寺廟。五位僧人見到佛像，抽泣哭泣，佛像也為之放光，照亮了殿堂內部以及圍繞著僧人的身形。僧人說：『原本有圓光，現在在遠處，也應該很快會找到。』五位僧人便留在寺中供養佛像。到了咸安元年（公元371年），南海（泛指中國南海）交州（古代地名，今越南北部）合浦（地名，今廣西合浦）的採珠人董宗之經常看到海底有光芒浮出水面。尋找后得到了佛光。將此事上報朝廷。簡文帝（東晉皇帝司馬昱）下令將佛光施加在佛像上，孔穴懸掛的位置相同，光芒顏色沒有差異。總共過了四十多年，佛像、佛光和蓮花座才全部具備。這尊佛像的蓮花座上有西域文字。很多來的人都不認識。只有三藏法師（精通佛教經、律、論三藏的僧人）求那跋摩（人名，中天竺人，南北朝時期來華譯經）說：『這是古梵文。是阿育王的第四個女兒建造的。』當時凡官寺的沙門（出家修行的男子）慧邃想要摹寫佛像。寺廟的住持僧尚恐會損壞佛像的金色，對慧邃說：『如果能讓佛像放光並且轉身面向西方，我就無話可說。』慧邃至誠祈請。半夜聽到有奇異的聲音。打開殿門看到佛像，大放光明，轉動身體面向西方。於是才允許他摹寫佛像。摹寫了數十尊佛像，在各地流傳。到了梁武帝（南朝梁的開國皇帝）時期，在佛光上增加了七樂天以及兩位菩薩。到了陳永定二年（公元558年），王琳（人名，南朝陳將領）在江浦（地名，今南京浦口）屯兵，準備攻打金陵（今南京）。武帝命令將領沿江而上。軍隊出發的時候，佛像身體動搖，不能安穩。因此上奏朝廷。皇帝查驗后確實如此。不久，雙方軍隊還未交戰，王琳的軍隊就解散了，他隻身一人向北逃跑。於是長江上游安定了下來。所以佛像的動容預示了這件事。天嘉（南朝陳年號）。

【English Translation】 Because Gao Kui enshrined the Buddha statue, the people of Yangdu (place name, present-day Yangzhou, Jiangsu) all came to watch and worship, and many people understood the Dharma. The Buddha statue often emitted golden light in the middle of the night, lasting for more than a year. Zhang Hou, a fisherman from Linhai County (place name, present-day Linhai, Zhejiang), saw a copper lotus pedestal floating on the sea, emitting a red light. So he sailed a boat to pick it up and sent it to the court completely. The emperor ordered it to be tried to be placed under Gao Kui's Buddha statue, and it fit perfectly. After a long time, five monks from the Western Regions came to Gao Kui with tin staffs, saying: 'We used to travel to Tianzhu (ancient India) and obtained the Buddha statue of King Ashoka (king of the ancient Indian Maurya Dynasty, protector of Buddhism). When we arrived at Ye City (ancient place name, southwest of present-day Linzhang, Hebei), we encountered war and hid the Buddha statue by the river. Later, after the royal road was opened, we searched for the Buddha statue but could not find it. Recently, we dreamed that the Buddha statue said: 'I have come out in Jiangdong (ancient place name, area south of the Yangtze River) and was obtained by Gao Kui, in Ashoka Temple.' So we came from afar to worship.' Gao Kui took them to the temple. When the five monks saw the Buddha statue, they sobbed and wept, and the Buddha statue also emitted light for them, illuminating the inside of the hall and surrounding the monks' figures. The monks said: 'Originally there was a halo, now it is far away, and it should be found soon.' The five monks stayed in the temple to worship the Buddha statue. In the first year of Xian'an (371 AD), Dong Zongzhi, a pearl diver from Hepu (place name, present-day Hepu, Guangxi) in Jiaozhou (ancient place name, present-day northern Vietnam) in the South China Sea (general term for the South China Sea), often saw light floating on the surface of the sea from the seabed. After searching, he obtained the Buddha's halo. He reported this matter to the court. Emperor Jianwen (Emperor Sima Yu of the Eastern Jin Dynasty) ordered the Buddha's halo to be applied to the Buddha statue, and the positions of the holes were the same, and the color of the light was no different. After more than forty years, the Buddha statue, the Buddha's halo, and the lotus pedestal were all complete. There are Western Region characters on the lotus pedestal of this Buddha statue. Many people who came did not recognize them. Only the Tripitaka Master (a monk proficient in the three pitakas of Buddhism, Sutra, Vinaya, and Abhidhamma) Kumarajiva (person's name, from Central India, came to China during the Northern and Southern Dynasties to translate scriptures) said: 'This is ancient Sanskrit. It was built by the fourth daughter of King Ashoka.' At that time, the Shamen (male who has left home to practice) Hui Sui of Fanguan Temple wanted to copy the Buddha statue. The abbot of the temple was still afraid that it would damage the gold of the Buddha statue, and said to Hui Sui: 'If you can make the Buddha statue emit light and turn to face the west, I will have nothing to say.' Hui Sui sincerely prayed. In the middle of the night, he heard a strange sound. He opened the door of the hall and saw the Buddha statue, emitting great light, turning his body to face the west. So he allowed him to copy the Buddha statue. Dozens of Buddha statues were copied and spread everywhere. During the reign of Emperor Wu of Liang (the founding emperor of the Southern Dynasty Liang), seven celestial beings and two Bodhisattvas were added to the Buddha's light. In the second year of Yongding of Chen (558 AD), Wang Lin (person's name, general of the Southern Dynasty Chen) stationed troops in Jiangpu (place name, present-day Pukou, Nanjing), preparing to attack Jinling (present-day Nanjing). Emperor Wu ordered the generals to go up the river. When the army set out, the Buddha statue's body shook and could not be stable. Therefore, he reported to the court. The emperor verified that this was indeed the case. Soon, before the two armies had fought, Wang Lin's army disbanded and he fled north alone. So the upper reaches of the Yangtze River were stabilized. Therefore, the Buddha statue's movement foreshadowed this event. Tianjia (reign title of the Southern Dynasty Chen).

之中東南兵起。帝于像前乞愿。兇徒屏退。言訖光照階宇。不久東陽閩越皆平。沙門慧曉長干領袖。行化所及事若風移。乃建重閣故使藻畫窮奇登臨極目。至德之始加造方趺。自晉迄陳五代王臣莫不歸敬。亢旱之時。請像入宮。乘以帝輦。上加油覆。僧為雨調中途滂注。常候不失。有陳運否亟涉訛謠。禎明二年像面自西。雖正還爾。以狀上聞。帝延入太極設齋行道。其像先有七寶冠。飾以珠玉。可重三斤。上加錦帽。至曉寶冠掛于像手。錦帽猶在頭上。帝聞之燒香祝曰。若國有不祥。還脫實冠用示徴咎。仍以冠在首。至明脫掛如昨。君臣失色。及隋滅陳。舉國露首面縛西遷。如所表焉。隋高聞之。敕送入京大內供養。常躬立侍。下敕曰。朕年老不堪久立。可令右司造坐像形相。使同其立本像。送大興善寺。像既初達殿大不可當陽。乃置北面。及明乃處正陽。眾雖異之還移北面。至明還南如初。眾咸愧謝輕略今見在圖寫殷矣。余摭採眾傳記。合成此錄。有未廣者。庶知非加飾焉。

六東晉孝武。寧康三年。四月八日。襄陽檀溪寺沙門釋道安。盛德昭彰聲振宇內。于郭西精舍鑄造丈八金銅無量壽佛。明年季冬嚴飾成就。晉鎮軍將軍雍州刺史郄恢之創蒞襄部贊擊福門。其像夜出西遊萬山。遺示一跡印文入石。鄉邑道俗

【現代漢語翻譯】現代漢語譯本東南方發生戰亂。皇帝在佛像前祈禱。兇惡的賊人退散。話音剛落，佛像的光芒照亮了臺階和屋檐。不久，東陽和閩越都被平定了。沙門慧曉是長干寺的領袖，他所到之處，教化就像風一樣迅速傳播。於是建造了高大的樓閣，特意用華麗的彩繪裝飾，窮盡奇巧，人們登上樓閣，極目遠眺。至德年間開始，又增建了方形的基座。從晉朝到陳朝，五個朝代的王公大臣沒有不歸順敬仰的。遇到大旱的時候，人們會請佛像進入皇宮，用皇帝的御輦抬著，上面加上油布覆蓋。僧人為佛像祈雨，途中就會下起大雨。這種情況屢試不爽。陳朝國運衰微，謠言四起。禎明二年，佛像的面孔朝向西方。即使被擺正，還是會轉回去。人們將這種情況上報給皇帝。皇帝將佛像迎入太極殿，設定齋飯，舉行法事。這尊佛像原本有一頂七寶冠，用珠寶玉石裝飾，重約三斤。皇帝又在上面加了一頂錦帽。到了第二天早上，七寶冠掛在佛像的手上，錦帽仍然在頭上。皇帝聽說了這件事，燒香祝禱說：『如果國家有不祥之兆，就請脫下真正的寶冠，以此來顯示徵兆。』仍然把寶冠戴在佛像頭上。到了第二天早上，寶冠又像昨天一樣脫落掛在佛像手上。君臣們都驚慌失色。等到隋朝滅掉陳朝，整個國家的人民都袒露著頭，雙手反綁著，向西遷移，正如佛像所顯示的徵兆一樣。隋高祖聽說了這件事，下令將佛像送到京城的大內供養，常常親自站立侍奉。又下敕令說：『朕年老體衰，不能久站。可以命令右司製造一尊坐像，形貌要和站立的佛像一樣。』然後將佛像送到大興善寺。佛像剛到大殿的時候，因為太大，不能正對著陽光擺放，於是就擺放在北面。到了第二天早上，佛像又自己轉到了正對著陽光的位置。人們雖然感到奇怪，又將佛像移到北面。到了第二天早上，佛像又像最初一樣轉回朝南的位置。人們都感到慚愧，謝罪自己的輕慢。現在佛像的畫像還儲存著。我收集了各種傳記，合成了這部記錄。其中或許有不夠詳盡的地方，希望人們知道這不是我隨意新增裝飾的。

東晉孝武帝寧康三年四月八日，襄陽檀溪寺的沙門釋道安（Shi Dao'an，人名），盛德昭彰，聲名遠揚。在郭西精舍鑄造了一尊丈八高的金銅無量壽佛（Amitabha Buddha）。第二年冬天，莊嚴地裝飾完畢。晉朝鎮軍將軍、雍州刺史郄恢之（Qie Hui Zhi，人名）開始治理襄陽，贊助修建寺廟。這尊佛像夜晚出行，向西遊歷萬山，留下了一個腳印，印文進入石頭。鄉邑的道士和信徒們。

【English Translation】 English version When the southeast was beset by war, the Emperor prayed before the Buddha statue, and the wicked rebels retreated. As soon as he finished speaking, light illuminated the steps and eaves. Before long, Dongyang and Minyue were pacified. The monk Huixiao (Huixiao, a monk's name) was the leader of Changgan Temple. Wherever he went, his teachings spread like the wind. So he built a tall pavilion, specially decorated with elaborate paintings, exhausting all ingenuity, so that people could climb up and gaze into the distance. At the beginning of the Zhi De era, a square pedestal was added. From the Jin to the Chen dynasties, the kings and ministers of the five dynasties all revered and respected it. In times of severe drought, people would invite the statue into the palace, carrying it on the Emperor's carriage, covered with oiled cloth. The monks would pray for rain for the statue, and torrential rain would fall on the way. This always worked. As the Chen dynasty declined, rumors spread. In the second year of Zhenming, the statue's face turned westward. Even when it was turned back, it would turn again. People reported this to the Emperor, who welcomed the statue into the Taiji Hall, set up a vegetarian feast, and held a Dharma service. The statue originally had a seven-treasure crown, decorated with pearls and jade, weighing about three pounds. The Emperor added a brocade hat on top. The next morning, the seven-treasure crown was hanging on the statue's hand, while the brocade hat was still on its head. The Emperor heard of this and burned incense, praying: 'If the country has an ominous omen, please take off the real crown to show the sign.' He put the crown back on the statue's head. The next morning, the crown was off and hanging as before. The Emperor and his ministers were dismayed. When the Sui dynasty destroyed the Chen dynasty, the people of the entire country bared their heads, bound their hands behind their backs, and migrated westward, just as the statue had indicated. Emperor Gaozu of Sui heard of this and ordered the statue to be sent to the inner palace in the capital for worship, and he often stood in attendance himself. He issued an edict saying: 'I am old and infirm and cannot stand for long. Order the Right Secretary to make a seated statue, with the same appearance as the standing statue.' Then send the statue to Daxingshan Temple. When the statue first arrived at the hall, it was too large to face the sun, so it was placed on the north side. The next morning, the statue had turned to face the sun. Although the people were surprised, they moved the statue back to the north side. The next morning, the statue had turned back to the south as before. The people were ashamed and apologized for their disrespect. Now the portrait of the statue is still preserved. I have collected various biographies and compiled this record. There may be some omissions, but I hope people will know that I have not added any embellishments.

On the eighth day of the fourth month of the third year of the Ningkang era of Emperor Xiaowu of the Eastern Jin dynasty, the monk Shi Dao'an (Shi Dao'an, a monk's name) of Tanxi Temple in Xiangyang, was renowned for his great virtue and widespread fame. He cast a sixteen-foot-tall golden bronze Amitabha Buddha (Amitabha Buddha) in the Guoxi Abode. The following winter, it was solemnly decorated. Qie Hui Zhi (Qie Hui Zhi, a person's name), the General of the Army of the Jin dynasty and the Governor of Yongzhou, began to govern Xiangyang and sponsored the construction of the temple. The statue traveled west at night, visiting the ten thousand mountains, leaving a footprint, the inscription of which entered the stone. The Taoists and believers of the villages.

一時奔赴。驚嗟迎接還本供養。復以其夕出住寺門。眾咸駭異。恢乃改名。金像寺至梁普通三年四月八日下敕于建興苑鑄金銅花趺。高五尺九寸。廣九尺八寸。莊嚴既訖。沂流送之。以承像足。立碑頌德。劉孝儀文。蕭子云書。天下稱最。碑見在。逮周武滅法建德三年甲午之歲。太原公王秉為襄州刺史副鎮將上開府長孫哲志不信法。聞有靈感先欲毀除。邑中士女將廢僧尼。聞欲除滅哀號盈路。哲見道俗嘆惜瞋怒彌盛。逼逐侍從速令摧碎。先令一百人以繩繫頸。挽牽不動。哲謂不用心杖監事者加一百牽之如初。又加三百不動如故。哲怒逾壯。又加五百牽引方倒。聲振地動。人皆悚慄。哲獨喜勇。即令融毀。揚聲自快便馳馬欲報刺史。才可百步堛然落地。失音直視四肢不舉。至夜便死。道俗唱快。當毀像時于腋下倒垂衣。內銘云。晉太元十九年。歲次甲午月朔日次。比丘道安於襄陽西郭造丈八金像一軀。此像更三週甲午百八十年當滅。後計年月興廢悉符同焉。信知印手聖人誠無虛記云。今本所住名啟法寺。所履之石人鑿取之。今見存焉。初隋末分崩方隅守固。襄陽留守竇盧褒權據一部屬王世充。有啟法寺憲法師者。為士俗所重。數諫竇君令投唐國。竇不從。憲與士俗內外通使。京輔遂發兵至襄陽。竇固守三度。兵至屠城不

【現代漢語翻譯】現代漢語譯本一時之間，人們紛紛趕來，驚歎不已，迎接金像並恢復供養。然而，當天晚上，金像卻自行走出寺門，令眾人驚駭詫異。於是，恢法師改了寺名。金像寺到了梁朝普通三年四月八日，皇帝下令在建興苑鑄造金銅蓮花座，高五尺九寸，寬九尺八寸。莊嚴裝飾完畢后，用沂水運送蓮花座，以承托金像的足部。並立碑頌揚功德，由劉孝儀撰文，蕭子云書寫，天下稱之為最佳。石碑至今尚存。到了北周武帝滅佛的建德三年甲午年，太原公王秉擔任襄州刺史，副鎮將上開府長孫哲志不信佛法。他聽說金像有靈驗，就想先毀掉它。城中的士紳婦女和即將被廢黜的僧尼，聽說要除滅金像，哀號之聲響徹道路。長孫哲志看到僧俗嘆息，更加憤怒，逼迫侍從，命令他們迅速摧毀金像。他先命令一百人用繩子繫住金像的頸部，拉拽卻紋絲不動。長孫哲志認為他們不用心，就用棍子抽打監事的人，又增加一百人拉拽，結果還和原來一樣。他又增加到三百人，仍然拉不動。長孫哲志更加惱怒，又增加到五百人，才將金像拉倒。倒地的聲音震天動地，人們都感到恐懼。只有長孫哲志獨自高興，認為自己很勇猛。他立即命令融化金像，並大聲宣揚自己的功績，然後騎馬去向刺史報告。才走了百步左右，突然倒地，失聲直視，四肢不能動彈，當晚就死了。僧俗都拍手稱快。在毀壞金像的時候，從金像的腋下掉落一件衣服，衣服內側銘刻著：『晉太元十九年，歲次甲午，月朔日次，比丘道安在襄陽西郭建造丈八金像一軀。此像經歷三週甲午，一百八十年後應當被毀滅。』後來計算年月，金像的興廢都與銘文相符。由此可知，聖人的預言真實不虛。現在金像所住的寺廟名為啟法寺，金像所踩的石頭被人鑿取，至今尚存。當初隋朝末年，天下分崩離析，各地都在堅守自己的地盤。襄陽留守竇盧褒暫時佔據一方，隸屬於王世充。有一位啟法寺的憲法師，受到士紳百姓的敬重，多次勸諫竇盧褒投降唐朝。竇盧褒不聽從。憲法師與士紳百姓內外勾結，京城方面於是發兵攻打襄陽。竇盧褒堅守了三次，唐兵攻到后屠城。

【English Translation】 English version For a time, people rushed to the scene, marveling and welcoming the golden statue, restoring its offerings. However, that very evening, the golden statue walked out of the temple gate on its own, astonishing everyone. Thereupon, Dharma Master Hui changed the temple's name. By the time of the third year of the Putong era of the Liang Dynasty, on the eighth day of the fourth month, the emperor issued an edict to cast a golden-bronze lotus pedestal in Jianxing Garden, measuring five feet nine inches in height and nine feet eight inches in width. Once the solemn adornment was complete, it was transported via the Yi River to support the feet of the golden statue. A stele was erected to praise its virtues, with the inscription written by Liu Xiaoyi and calligraphed by Xiao Ziyun, hailed as the finest in the land. The stele remains to this day. During the third year of the Jian'de era, the year of Jiawu, when Emperor Wu of the Northern Zhou Dynasty eradicated Buddhism, Wang Bing, the Duke of Taiyuan, served as the Prefect of Xiangzhou. The Deputy Garrison General, Shang Kaifu Changsun Zhezhi, did not believe in Buddhism. Upon hearing of the golden statue's spiritual efficacy, he sought to destroy it first. The gentry, women, and monks and nuns in the city, about to be abolished, wailed in the streets upon hearing of the intended destruction. Seeing the lamentations of the monks and laity, Changsun Zhezhi grew even more enraged, compelling his attendants to swiftly demolish the golden statue. He first ordered one hundred men to tie ropes around the statue's neck, but they could not move it an inch. Changsun Zhezhi, deeming them not diligent enough, had the supervisors beaten with rods, and added another hundred men to pull, but the result remained the same. He then increased the number to three hundred, yet still, they could not budge it. Changsun Zhezhi grew even more furious, adding another five hundred men, and only then did they topple the golden statue. The sound of its fall shook the earth, and people were filled with dread. Only Changsun Zhezhi rejoiced, considering himself courageous. He immediately ordered the statue to be melted down, proclaiming his achievement loudly, and then rode his horse to report to the Prefect. After only about a hundred paces, he suddenly fell to the ground, losing his voice, staring blankly, and unable to move his limbs. He died that night. The monks and laity cheered with delight. When the statue was being destroyed, a piece of clothing fell from under its arm, with an inscription on the inside that read: 'In the nineteenth year of the Taiyuan era of the Jin Dynasty, the year of Jiawu, on the first day of the month, the Bhikshu Dao'an constructed an eighteen-foot golden statue in the western suburbs of Xiangyang. This statue shall be destroyed after three cycles of Jiawu, one hundred and eighty years later.' Later calculations of the years and the statue's rise and fall all matched the inscription. From this, it is known that the predictions of the sage are true and not in vain. The temple where the statue now resides is named Qifa Temple, and the stone upon which the statue stood has been carved and taken away, and it still exists today. Initially, at the end of the Sui Dynasty, the empire was fragmented, and various regions were defending their territories. Dou Lubao, the defender of Xiangyang, temporarily occupied a region under Wang Shichong. There was a Dharma Master Xian of Qifa Temple, who was highly respected by the gentry and common people, and he repeatedly advised Dou Jun to surrender to the Tang Dynasty. Dou Lubao refused to listen. Dharma Master Xian colluded with the gentry and common people internally and externally, and the capital then sent troops to attack Xiangyang. Dou Lubao defended three times, and after the Tang troops arrived, they massacred the city.

陷。後知憲情遂殺之。憲臨終語弟子蘇富婁曰。我與汝父見毀安師金像。自爾已來遺蹟不嗣。我死後可依造之。及武德四年。官軍圍急。竇降方恨不取憲計。枉殺苛酷斯即於國有功無人申者。城平富婁便從俗服。憲有衣資什物。並婁鳩舍。乃有心擬造像。不知何模樣。遂夢見婆羅門僧指畫其相。並訪古老亦有畫圖。即依模鑄一冶便成無有缺少。當鑄像時。天陰雲布雨花如李遍一寺內。富婁性巧財用自富。又於家內造金銅彌勒像高丈餘。后又夢憲令其更造佛像。乃于梵云寺造大像高五十九尺。事如別顯。昔隋初秦孝王俊曾鎮襄部。聞安師古像形制甚異。乃遣人圖之。于長安延興寺造之。初鑄之夕。亦感天樂天花等相。今見在(即今永泰寺改名萬善寺也)。

七東晉穆帝。永和六年歲次丁未。依勘長曆乃三年也。二月八日夜有像現於荊州城北。長七尺五寸。合光趺高一丈一尺。皆莫測其所從也。初永和五年。廣州商客下載欲竟恨船輕。中夜覺有人來奔船。驚共尋視了無所見。而船載自重不可更加。雖駭其異而不測也。引邁利涉恒先諸航。不久遂達渚宮。才泊水次。夜復覺人自船登岸。船載還輕。及像現也。方知其非時。大司馬桓溫鎮牧西陜。躬事頂拜傾動邦邑。諸寺僧眾咸競迎引。鏗然不動。有長沙太守江陵膝畯(

【現代漢語翻譯】現代漢語譯本：他中了埋伏。後來，竇建德知道單雄信的忠誠，於是殺了他。單雄信臨終時對弟子蘇富婁說：『我和你父親曾經毀壞了安師（An Shi，人名）的金像。從那以後，我們家族的遺蹟就沒有後繼之人。我死後你可以依照（安師金像）的樣子建造。』到了武德四年，官軍包圍緊急，竇建德才後悔沒有采納單雄信的計策。枉殺了忠誠而嚴苛的單雄信，這對國家有功，卻沒有人為他申訴。城池平定后，富婁便恢復了世俗的裝束。單雄信留下的衣物和財物，都被富婁收集起來。於是他有了建造佛像的心願，但不知道該是什麼模樣。後來夢見婆羅門僧人指點佛像的相貌，並訪求年老的工匠，也找到了古代的畫圖。於是依照圖樣鑄造，一次冶煉便成功，沒有缺少任何東西。當鑄造佛像時，天空陰暗，雲彩密佈，雨花像李子一樣遍佈整個寺院。富婁天性聰慧，財力也很富足。又在家中建造了一尊金銅彌勒像，高一丈多。後來又夢見單雄信讓他再建造佛像。於是他在梵云寺建造了一尊大像，高五十九尺。這件事另有詳細記載。過去隋朝初年，秦孝王楊俊曾鎮守襄陽一帶，聽說安師的古像形制非常奇特，於是派人畫下來。在長安延興寺建造了一尊同樣的佛像。當初鑄造的那天晚上，也感應到天樂和天花等祥瑞之相。現在還在（就是現在的永泰寺，改名為萬善寺）。東晉穆帝永和六年，按照曆法推算應該是永和三年。二月八日夜晚，有一尊佛像顯現在荊州城北，高七尺五寸，加上光環和蓮花座，總高一丈一尺。沒有人知道它從哪裡來。當初永和五年，廣州的商客裝載貨物，想要裝滿船隻，但苦於船身太輕。半夜裡，他們覺得有人來登上船。驚恐地尋找檢視，卻什麼也沒看見。而船隻的載重卻自然增加了，無法再增加。雖然對這種奇異的現象感到驚訝，但無法理解。他們拉著船，順利地航行，總是比其他船隻先到達。不久便到達了渚宮。剛靠岸，夜裡又覺得有人從船上下來，船隻的載重又變輕了。等到佛像顯現的時候，才知道那不是尋常的事情。大司馬桓溫鎮守西陜，親自頂禮膜拜，轟動了整個地區。各寺的僧眾都爭相迎請佛像，但佛像卻紋絲不動。只有長沙太守、江陵人膝畯（Xi Jun，人名）...

【English Translation】 English version: He fell into an ambush. Later, Dou Jiande (竇建德, a rebel leader) learned of Shan Xiongxin's (單雄信, a general under Dou Jiande) loyalty and killed him. On his deathbed, Shan Xiongxin said to his disciple Su Fulou (蘇富婁, Shan Xiongxin's disciple): 'My father and I once destroyed the golden statue of An Shi (安師, a person's name). Since then, our family's legacy has had no successors. After my death, you can build (a statue) according to its appearance.' In the fourth year of the Wude era, the official army besieged them urgently, and Dou Jiande regretted not adopting Shan Xiongxin's plan. He wrongly killed the loyal and strict Shan Xiongxin, who had contributed to the country, but no one spoke up for him. After the city was pacified, Fulou returned to secular life. Shan Xiongxin's clothing and belongings were collected by Fulou. So he had the desire to build a Buddha statue, but he didn't know what it should look like. Later, he dreamed of a Brahmin monk pointing out the appearance of the Buddha statue, and he also sought out old craftsmen and found ancient drawings. So he cast the statue according to the drawings, and it was successful in one smelting, without anything missing. When the statue was being cast, the sky was dark, the clouds were dense, and rain flowers like plums covered the entire temple. Fulou was naturally intelligent and wealthy. He also built a golden bronze Maitreya statue at home, more than ten feet tall. Later, he dreamed of Shan Xiongxin asking him to build another Buddha statue. So he built a large statue at Fanyun Temple, fifty-nine feet tall. This matter is recorded in detail elsewhere. In the sixth year of the Yonghe era of Emperor Mu of the Eastern Jin Dynasty, according to the calendar, it should have been the third year of Yonghe. On the eighth night of February, a Buddha statue appeared north of Jingzhou City, seven feet five inches tall, and with the halo and lotus pedestal, it was eleven feet tall in total. No one knew where it came from. Initially, in the fifth year of Yonghe, merchants from Guangzhou loaded goods, wanting to fill the ship, but they were troubled by the lightness of the ship. In the middle of the night, they felt someone coming to board the ship. They searched in alarm, but saw nothing. But the ship's load naturally increased, and could not be increased further. Although they were surprised by this strange phenomenon, they could not understand it. They pulled the ship and sailed smoothly, always arriving earlier than other ships. Soon they arrived at Zhugong. As soon as they docked, they felt someone getting off the ship at night, and the ship's load became lighter again. When the Buddha statue appeared, they realized that it was no ordinary matter. The Grand Marshal Huan Wen (桓溫, a powerful Jin Dynasty general and politician) guarded Western Shaanxi, personally prostrated himself in worship, causing a sensation throughout the region. The monks of various temples all competed to welcome the Buddha statue, but the statue remained motionless. Only Xi Jun (膝畯, a person's name), the governor of Changsha and a native of Jiangling...

一云滕含)以永和二年。舍宅為寺額表郡名。承道安法師襄川綜領。請一監護。安謂弟子曇翼曰。荊楚士庶始欲信法。成其美者非爾誰歟。爾其行矣。翼負錫南征諦構一載。僧宇雖就而像設弗施。每嘆曰。育王寺像隨緣流佈。但至誠不極何憂不垂降乎。及聞荊城像至。欣感交懷曰。斯像余之本誓也。必歸我長沙。固可以心期。難以力致。眾咸僉曰。必如所言驗之非遠翼燒。香禮拜請令。弟子三人捧之颯然輕舉遂安本寺。道俗慶悅。至晉簡文咸安二年始鑄華趺。晉孝武帝太元中。殷仲堪為刺史。像于中夜出寺西門。邏者謂人。問而不答。以刀擊之鏗然。視乃像也。刀擊胸處文現於外。有罽賓僧伽難陀禪師者。多識博觀從蜀來荊。入寺禮像。嘆咽久之。翼問其故。答曰。近天竺失之。如何遠降此土。便勘年月悉符同焉。便看像光背有梵文曰。阿育王造也。時聞此銘更倍欽重。曇翼興念致應之驗也。及病將棘。像光忽逝。翼曰。佛示此相。病必不損。光往他方復為佛事。旬日而終。后僧擬光更鑄。今者宋孝武時像大放光。江東佛法一期甚盛。宋明帝太始末。像輒垂淚。明帝尋崩。嗣主狂勃。便有宋齊革運。荊州刺史沈悠之。初不信法沙汰僧尼。長沙一寺千有餘僧。應還俗者將數百人。舉眾遑駭長幼悲泣。像為流汗五日不止有

。聞于沉沉。召寺大德玄暢法師訪問所以。暢曰聖不云遠無幽不徹。去來今佛佛佛相念得無。今佛念諸佛乎。欲請檀越不信之心。故有斯應。問出何經。答出無量壽經。悠之取經尋之殊悅。即停沙汰。齊永元二年。鎮軍蕭穎胄與梁高共荊州刺史南康王寶融起義時像行出殿外將欲下階。兩僧見而驚喚。乃回入殿。三年穎胄暴亡。寶融亦廢而慶歸高祖。梁天鑒末。寺主道岳與一白衣凈塔邊草次。開塔戶乃見像繞龕行道。岳密禮拜不令泄言。及大開堂像亦在座。梁鄱陽王為荊州。屢請入城建大功德。及病迎之。倍𢱫不起少日而薨。高祖昔在荊州。宿著懇誠屢遣上迎。終無以致。中大通四年三月。遣白馬寺僧琎主書。何思遠赍香花供養具申丹款。夜即放光似隨使往。明旦承接還復留礙。重謁請祈方申從往。四眾戀慕。送至江津。至二十三日屆于金陵。去都十八里。帝躬出迎。竟路放光相續無絕。道俗欣慶嘆未曾有。留殿三日竭誠供養(一云停中興寺)設無遮大齋二十七日。從大通門出入同泰寺。其夜像大放光。敕于同泰寺大殿東北起殿三間兩廈。施七寶帳座以安瑞像。又造金銅菩薩二軀。筑山穿池奇樹怪石飛橋欄檻夾殿兩階。又施銅鑊一雙。各容三十斛。三面重閣宛轉玲瓏。中大同二年三月。帝幸同泰設會開講。歷諸殿禮黃昏

【現代漢語翻譯】聽聞于沉沉之中。召集寺院的大德玄暢法師詢問其中的緣由。玄暢法師說：『聖人的智慧無遠弗屆，沒有幽深之處不能洞徹。過去、現在、未來諸佛，佛佛相念，難道現在的佛不憶念過去的諸佛嗎？這大概是爲了迴應檀越（施主）不信的心，所以才有這樣的瑞應。』問：『出自哪部經典？』答：『出自《無量壽經》。』劉悠之取來經書查閱，非常喜悅，於是停止了沙汰（篩選）。齊永元二年，鎮軍蕭穎胄與梁高祖共同擁立荊州刺史南康王寶融起兵時，佛像自行走出殿外，將要下臺階。兩位僧人看見后驚叫起來，佛像才又轉回殿內。三年後，蕭穎胄突然去世，寶融也被廢黜，慶幸的是權力歸於高祖。梁天鑒末年，寺院住持道岳與一位白衣居士在清理佛塔邊的雜草時，打開塔戶，竟然看見佛像繞著佛龕行走。道岳秘密地禮拜，沒有讓人泄露此事。等到大殿重新開放時，佛像也在座上。梁朝鄱陽王擔任荊州刺史時，多次請求將佛像迎入城中，建造大功德。等到生病時，迎接佛像，但佛像更加堅定不動，沒過幾天鄱陽王就去世了。高祖過去在荊州時，一直懷著懇切的誠意，多次派人迎請佛像，始終沒有成功。中大通四年三月，派遣白馬寺僧人琎和主書何思遠，攜帶香花供養具，呈上誠摯的請求。當晚佛像就放出光明，好像跟隨使者前往。第二天早上迎接佛像時，佛像又停滯不前。再次虔誠地謁見祈求，佛像才答應前往。寺院四眾戀戀不捨，將佛像送到江津。到二十三日抵達金陵，距離都城十八里。皇帝親自出迎，沿途光明相續不斷，道俗之人欣喜慶賀，嘆爲前所未有。佛像在殿中停留三日，竭誠供養（一說停在中興寺），設定無遮大齋二十七日。從大通門進入同泰寺。當晚佛像大放光明，皇帝下令在同泰寺大殿東北方建造殿宇三間兩廈，用七寶帳座來安放瑞像。又建造金銅菩薩兩尊，堆筑假山，開鑿池塘，種植奇樹怪石，架設飛橋欄桿，夾在殿宇兩旁的臺階。又施捨銅鑊一雙，每隻容量三十斛。三面重閣，宛轉玲瓏。中大同二年三月，皇帝駕臨同泰寺設會開講，遍禮各殿，直到黃昏。

【English Translation】 It was heard in the deep silence. The virtuous Master Xuan Chang of the temple was summoned to inquire about the reason. Master Xuan Chang said, 'The wisdom of the saints is far-reaching, and there is no depth that cannot be penetrated. The Buddhas of the past, present, and future, think of each other, do the Buddhas of the present not remember the Buddhas of the past? This is probably in response to the unbelieving heart of the danyue (benefactor), so there is such an auspicious response.' Asked, 'From which scripture does this come?' Answered, 'From the Amitayus Sutra (Wu Liang Shou Jing).' Liu Youzhi took the scripture and consulted it, and was very pleased, so he stopped the shata (selection). In the second year of Yongyuan of the Qi dynasty, when General Xiao Yingzhou and Emperor Gao of Liang jointly supported the governor of Jingzhou, Prince Bao Rong of Nankang, to raise troops, the Buddha image walked out of the hall by itself and was about to descend the steps. Two monks saw it and exclaimed in surprise, and the Buddha image turned back into the hall. Three years later, Xiao Yingzhou died suddenly, and Bao Rong was also deposed. Fortunately, power returned to Emperor Gao. At the end of the Tianjian period of the Liang dynasty, the abbot of the temple, Daoyue, and a white-clad layman were cleaning the weeds around the pagoda when they opened the pagoda door and saw the Buddha image walking around the shrine. Daoyue secretly bowed and did not let anyone reveal this matter. When the main hall was reopened, the Buddha image was also in its place. When Prince Poyang of Liang served as the governor of Jingzhou, he repeatedly requested that the Buddha image be brought into the city to build great merit. When he fell ill, he welcomed the Buddha image, but the Buddha image became even more steadfast and did not move. A few days later, Prince Poyang passed away. Emperor Gao, when he was in Jingzhou in the past, had always had a sincere heart and had repeatedly sent people to welcome the Buddha image, but he had never succeeded. In the third month of the fourth year of Zhongdatong, he sent the monk Jin of Baima Temple and the chief secretary He Siyuan, carrying incense, flowers, and offerings, to present a sincere request. That night, the Buddha image emitted light, as if following the envoys. When welcoming the Buddha image the next morning, the Buddha image stopped again. After sincerely visiting and praying again, the Buddha image agreed to go. The four assemblies of the temple were reluctant to part and sent the Buddha image to Jiangjin. On the twenty-third day, it arrived in Jinling, eighteen li away from the capital. The emperor personally went out to welcome it, and the light continued uninterrupted along the way. The Taoists and laypeople rejoiced and celebrated, marveling at what had never happened before. The Buddha image stayed in the hall for three days, and offerings were made with all sincerity (one account says it stayed in Zhongxing Temple), and a wuzhe dajiao (unobstructed great assembly) was held for twenty-seven days. It entered Tongtai Temple from Datong Gate. That night, the Buddha image emitted great light, and the emperor ordered the construction of three halls and two annexes in the northeast of the main hall of Tongtai Temple, and used a seven-treasure tent seat to place the auspicious image. Two golden bronze bodhisattvas were also built, artificial mountains were built, ponds were dug, strange trees and rocks were planted, and flying bridges and railings were erected on both sides of the steps flanking the halls. Two bronze cauldrons were also donated, each with a capacity of thirty hu. The three-sided double pavilion was winding and exquisite. In the third month of the second year of Zhongdatong, the emperor visited Tongtai Temple to hold a meeting and give lectures, and paid homage to all the halls until dusk.

始到瑞像殿。帝才登階像大放光。照竹樹山水並作金色。遂半夜不休。及同泰被焚。堂房並盡。唯像所居殿存焉。

太清二年。像大流汗。其年十一月。侯景亂階。大寶三年賊平。長沙寺僧法敬等迎像還江陵復止本寺。後梁大定七年。像又流汗。明年二月中宗宣帝崩。天保三年。長沙寺延火所及。合寺洞然煙焰四合。欲救瑞像無方轉移。此像由來舉必百人。爾日六人便起。天保十五年。明帝延像入內禮懺冥感。二十三年帝崩。嗣主蕭琮移像于仁壽宮。又大流汗。廣運二年而梁國亡滅。開皇七年。長沙寺僧法籍等。復迎還寺。開皇十五年。黔州刺史田宗顯至寺禮拜。像即放光。公發心造正北大殿。一十三間。東西夾殿九間。彼運材木在荊上流五千餘裡。斫材運之至江散放。其木流至荊州。自然泊岸。雖風波鼓扇終不遠去。遂引上營之。柱徑三尺。下礎闊八尺。斯亦終古無以加也。大殿以沉香帖遍。中安十三寶帳。並以金寶莊嚴。乃至榱桁藻井無非寶花間列。其東西二殿瑞像所居。並用檀怗。中有寶帳花炬。並用真金所成。窮極宏麗天下第一。大業十二年。瑞像數汗。其年朱粲破掠諸州。來至荊邑營于寺內。大殿高臨城北賊上殿上射。城中留守患之。夜以火箭燒之。城中道俗悲悼瑞像滅矣。其夜不覺像逾城而入至寶

【現代漢語翻譯】現代漢語譯本：開始到達瑞像殿。皇帝剛登上臺階，佛像就大放光明，照耀得竹林、山水都變成金色，持續了半夜沒有停止。等到同泰寺被焚燬，所有的殿堂房屋都燒盡了，只有佛像所在的殿堂得以儲存。太清二年，佛像大量流汗。那年十一月，侯景發動叛亂。大寶三年叛亂平定后，長沙寺的僧人法敬等人迎請佛像返回江陵，又安置在原來的寺廟。後梁大定七年，佛像再次流汗，第二年二月，中宗宣帝駕崩。天保三年，長沙寺發生火災，整個寺廟都被火焰吞噬，煙霧瀰漫，想要搶救瑞像卻無法轉移。這尊佛像向來需要上百人才能抬動，但那天卻有六個人就抬起來了。天保十五年，明帝迎請佛像進入宮內禮拜懺悔，得到冥冥中的感應。天保二十三年，明帝駕崩，繼位的蕭琮將佛像移到仁壽宮，佛像又大量流汗。廣運二年，梁國滅亡。開皇七年，長沙寺的僧人法籍等人，再次迎請佛像返回寺廟。開皇十五年，黔州刺史田宗顯到寺廟禮拜，佛像立即放光。田宗顯發心建造正北大殿，共十三間，東西兩側的夾殿各有九間。他們從荊州上游五千多里的地方砍伐木材，運到江邊散開，這些木材漂流到荊州，自然地停靠在岸邊，即使風浪沖擊也不遠離。於是人們將木材拉上岸開始建造。柱子的直徑有三尺，下面的柱礎寬八尺，這在古代也是無與倫比的。大殿用沉香木裝飾，中間安置了十三座寶帳，都用金銀珠寶裝飾，甚至連椽子、斗拱、天花板都佈滿了寶花。東西兩側的殿堂是瑞像所居住的地方，都用檀香木裝飾，裡面有寶帳和花炬，都用真金製成，極其宏偉華麗，堪稱天下第一。大業十二年，瑞像多次流汗，那年朱粲攻破並掠奪了各個州，來到荊州並在寺廟內駐紮。大殿高聳于城北，賊兵登上殿頂向城內射箭，城中留守的官員對此感到憂慮，於是在夜裡用火箭焚燒大殿，城中的僧人和百姓都悲痛地認為瑞像被毀了。但那天晚上，人們不知不覺地發現佛像越過城墻進入了寶

【English Translation】 English version: Initially arriving at the Ruixiang (Auspicious Image) Hall. The Emperor had just ascended the steps when the image emitted great light, illuminating the bamboo groves, mountains, and waters, all turning golden. This continued for half the night without ceasing. When Tongtai Temple was burned down, all the halls and rooms were destroyed, only the hall where the image resided remained. In the second year of Taiqing, the image profusely sweated. In the eleventh month of that year, Hou Jing launched a rebellion. In the third year of Dabao, after the rebellion was quelled, the monks Fa Jing and others from Changsha Temple welcomed the image back to Jiangling and reinstalled it in its original temple. In the seventh year of Daliang (Later Liang) Dading, the image sweated again. In the second month of the following year, Emperor Xuan of Zhongzong passed away. In the third year of Tianbao, a fire broke out at Changsha Temple, engulfing the entire temple in flames and smoke. There was no way to rescue the Ruixiang (Auspicious Image) and move it. This image had always required a hundred people to lift, but on that day, six people were able to lift it. In the fifteenth year of Tianbao, Emperor Ming welcomed the image into the palace for repentance and received a response in the dark. In the twenty-third year of Tianbao, Emperor Ming passed away, and his successor Xiao Cong moved the image to Renshou Palace, where it again profusely sweated. In the second year of Guangyun, the Liang kingdom was destroyed. In the seventh year of Kaihuang, the monks Fa Ji and others from Changsha Temple once again welcomed the image back to the temple. In the fifteenth year of Kaihuang, Tian Zongxian, the prefect of Qianzhou, visited the temple to pay homage, and the image immediately emitted light. Tian Zongxian vowed to build the main North Hall, consisting of thirteen bays, with nine bays in the east and west side halls. They felled timber from over five thousand li upstream of Jingzhou, transported it to the river, and released it. The timber floated to Jingzhou and naturally docked on the shore, not drifting far away even with wind and waves. So they pulled the timber ashore and began construction. The pillars were three feet in diameter, and the bases were eight feet wide, unsurpassed even in ancient times. The main hall was covered with agarwood, and thirteen jeweled canopies were placed inside, all adorned with gold and jewels. Even the rafters, brackets, and ceilings were filled with jeweled flowers. The east and west halls, where the Ruixiang (Auspicious Image) resided, were decorated with sandalwood, and inside were jeweled canopies and flower torches, all made of pure gold, extremely magnificent and the best in the world. In the twelfth year of Daye, the Ruixiang (Auspicious Image) sweated several times. In that year, Zhu Can conquered and plundered various prefectures, arriving in Jingzhou and camping inside the temple. The main hall towered over the north of the city, and the bandits climbed onto the hall to shoot arrows into the city. The defending officials in the city were worried about this, so they burned the main hall with fire arrows at night. The monks and laypeople in the city mourned, believing that the Ruixiang (Auspicious Image) had been destroyed. But that night, people unknowingly discovered that the image had crossed the city wall and entered the Bao

光寺門外立。旦見像存合城欣悅。賊散后看像故處一不被燒灰炭不及。今續立殿。不如前者偽梁蕭銑鳳鳴五年。偽宋王楊道生等至寺禮拜。像大流汗。身首雨流竟日不息。其年九月。大唐兵馬從蜀江下。其月二十日。寺僧法通以唐運將統希求一瑞。繞像行道。其夜放光明滿堂。至二十五日光彩漸滅。其日趙郡王兵馬入城。斯亦慶幸大同。故流光為其善瑞也。至於亢陽之月。宰牧致誠無不畢應。貞觀六年六月大旱。都督應國公武蒦迎像。建齋行道七日。官僚上下立於像前一心觀佛。良久雲氣四布甘雨滂流。其年遂登。都督乃舍黃金更鍍瑞像。輦輿幡花莊嚴眾具備矣。今見在江陵長沙寺。又有外國銅像。高七尺許。古異不甚重云。道安在石城長安所送令弟子于髻中得一舍利。有光失之。

八東晉周玘。字宣佩。義興陽羨人。晉平西將軍處之第二子也。位至吳興太守。家內奉佛。其女尤甚精到。家僮捕魚。忽見金光溢川映流而上。當即下網得一金像高三尺許。形相嚴明。浮水而住。牽排不動馳往崩玘。玘以告女。乃以人船送女往迎。遙見喜心禮而手挽。即得上船。在家供養。女夕夢佛左膝痛。覺看像膝果有穿處。便截金釵以補之。玘后以女適吳郡。張澄將像自隨。言歸張氏。后病卒。乃見女在城墻上姿飾逾于平日。內

【現代漢語翻譯】現代漢語譯本：光寺門外聳立。早晨看見佛像完好無損，全城百姓都歡欣喜悅。盜賊散去後檢視佛像原處，一點都沒有被燒成灰燼。現在繼續建造殿宇，不如之前的規模。偽梁蕭銑鳳鳴五年，偽宋王楊道生等人到寺廟禮拜，佛像大量流汗，身首像下雨一樣流個不停，整日不止。那年九月，大唐的軍隊從蜀江而下。當月二十日，寺廟僧人法通認為唐朝將要統一天下，希望出現一個吉祥的徵兆，便繞著佛像行走祈禱。當晚佛像放出光明，照亮整個殿堂。到二十五日，光彩漸漸消失。當日，趙郡王的軍隊進入城中。這也是普天同慶的大好局面，所以佛像發光被認為是吉祥的徵兆。至於久旱不雨的月份，地方長官真誠祈禱沒有不應驗的。貞觀六年六月大旱，都督應國公武蒦（官名）迎請佛像，設立齋戒，行走祈禱七日。官僚上下都站在佛像前一心觀佛。過了很久，雲氣從四面聚集，甘甜的雨水傾盆而下。那年莊稼獲得豐收。都督於是捐獻黃金重新給瑞像鍍金，車輦、幡旗、鮮花等裝飾都準備齊全了。現在佛像在江陵長沙寺。還有一尊外國的銅像，高七尺左右，古老而奇異，但不被特別重視。道安（人名）在石城長安送給他的弟子一顆舍利，弟子放在髮髻中，後來發光，但又丟失了。

東晉周玘（人名），字宣佩，義興陽羨人，晉平西將軍周處（人名）的第二個兒子。官位做到吳興太守。家中信奉佛教，他的女兒尤其精誠。家裡的僕人捕魚，忽然看見金光從河中涌出，照亮水面向上游流去。當即撒網，捕到一尊金像，高三尺左右，形象莊嚴而清晰。金像漂浮在水面上，停在那裡不動。僕人飛奔去告訴周玘。周玘把這件事告訴了女兒。女兒於是用船把她送到迎佛像的地方。遠遠看見佛像，女兒心生歡喜，禮拜後用手拉佛像，佛像就上了船。帶回家中供養。女兒晚上夢見佛像的左膝蓋疼痛，醒來后檢視佛像的膝蓋，果然有個洞。便截斷金釵來修補它。周玘後來把女兒嫁到吳郡張家，張澄（人名）把佛像一起帶去。後來女兒病逝，人們看見女兒在城墻上，姿容打扮勝過平日。

【English Translation】 English version: The Guang Temple (temple name) stood outside the city gate. In the morning, seeing the statue intact, the whole city rejoiced. After the bandits dispersed, looking at the original location of the statue, not a bit was burned to ashes. Now continuing to build the hall, it is not as grand as before. In the fifth year of Fengming during the pseudo-Liang Xiao Xian (person's name), Wang Yang Daosheng (person's name) of the pseudo-Song Dynasty and others came to the temple to worship. The statue sweated profusely, with rain-like streams flowing from its body and head, ceaselessly for the entire day. In the ninth month of that year, the army of the Great Tang Dynasty came down from the Shu River. On the twentieth day of that month, the temple monk Fatong (person's name), believing that the Tang Dynasty was about to unify the world and hoping for an auspicious omen, walked around the statue in prayer. That night, the statue emitted light, illuminating the entire hall. By the twenty-fifth day, the light gradually faded. On that day, the army of the Prince of Zhao entered the city. This was also a joyous situation for all, so the light emitted by the statue was considered an auspicious sign. As for months of drought, sincere prayers from local officials were always answered. In the sixth month of the sixth year of Zhenguan, there was a severe drought. The Duke of Ying, Wu Huo (official title), welcomed the statue, established a fast, and walked in prayer for seven days. Officials, high and low, stood before the statue, focusing their minds on the Buddha. After a long time, clouds gathered from all directions, and sweet rain poured down. That year, the crops yielded a bountiful harvest. The Duke then donated gold to re-gild the auspicious statue, and carriages, banners, flowers, and other decorations were all prepared. Now the statue is in Changsha Temple (temple name) in Jiangling. There is also a foreign bronze statue, about seven feet tall, ancient and strange, but not particularly valued. Daoan (person's name) in Shicheng Chang'an sent his disciple a relic, which the disciple placed in his hair bun. Later, it emitted light, but was then lost.

In the Eastern Jin Dynasty, Zhou Qi (person's name), styled Xuanpei, was a native of Yixing Yangxian, the second son of General Zhou Chu (person's name), who pacified the West. He rose to the position of Governor of Wuxing. His family believed in Buddhism, and his daughter was particularly devout. A servant of the family was fishing when he suddenly saw golden light surging from the river, illuminating the water and flowing upstream. He immediately cast his net and caught a golden statue, about three feet tall, with a solemn and clear appearance. The statue floated on the water, staying there motionless. The servant rushed to tell Zhou Qi. Zhou Qi told his daughter about this. The daughter then sent a boat to the place to welcome the statue. Seeing the statue from afar, the daughter was filled with joy. After bowing, she pulled the statue with her hand, and the statue boarded the boat. She took it home and enshrined it. That night, the daughter dreamed that the statue's left knee was in pain. When she woke up and looked at the statue's knee, there was indeed a hole. She then cut off a golden hairpin to repair it. Zhou Qi later married his daughter to the Zhang family in Wujun. Zhang Cheng (person's name) took the statue with him. Later, the daughter died of illness, and people saw the daughter on the city wall, her appearance more beautiful than usual.

外咸睹俄而紫雲下迎。遂上升空。極目乃沒。澄曾孫事接戎旅。平討孫恩之亂。久廢齋戒。不覺失像而光尚在。舉家懺悔祈求備至。有一老姥赍詣賣之。責價極少。識是前像。方欲雇直。失姥所在。此像遂亡。光在張家。云云。

九東晉會稽山陰靈寶寺木像者。徴士譙國戴逵所制。逵以中古制像。略皆樸質。其于開敬不足動心。素有潔信又甚巧思。方欲改斫威容庶參真極。注慮累年乃得成遂。東夏制像之妙。未有如上之像也。致使道俗瞻仰忽若親遇。高平郄嘉賓撮香咒曰。若使有常將復睹聖顏。如其無常愿會彌勒之前。所拈之香于手自然芳煙。直上極目雲際。余芬俳徊馨盈一寺。於時道俗。莫不感勵。像今在越州嘉祥寺。

十東晉太元二年。沙門慧護。于吳郡紹靈寺建釋迦文一丈六尺金像。于寺南傍高鑿穴以啟镕鑄。既成將移。夜中穴內清明有花六出。白色鮮發四面翻灑。未及於地。自斂而上歸。及曉白雲若煙出所鑄穴。雲中白龍見長數十丈。光彩炳煥徐引繞穴。每至像前瞻仰遲徊。似歸敬者。斯時風霽景清細雨而加香氣。像既入座龍乃昇天。元嘉初徴。士譙國戴颙嫌制古樸治像。首面威相若真。自眉以上短舊六寸。足跖之下削除一寸。云云。

十一東晉義熙元年。司徒王謐入宮住東掖門。有侍人

【現代漢語翻譯】現代漢語譯本：外咸睹俄而紫雲降下迎接，於是升上天空，極目遠望最終消失。澄的曾孫參與軍事，平定孫恩的叛亂，很久沒有進行齋戒，不知不覺中佛像消失了，但光芒還在。全家懺悔祈求，非常懇切。有一位老婦人拿著佛像來賣，要價極低。認出是之前的佛像，正要付錢僱傭她，老婦人卻不見了。這佛像就此消失，光芒卻在張家，等等。東晉會稽山陰靈寶寺的木像，是徵士譙國戴逵（人名）所製作的。戴逵認為中古時期製作的佛像，大多樸素簡單，在開啟敬意方面不足以打動人心。他一向有純潔的信仰，又非常擅長思考。想要改變佛像的威嚴容貌，希望能達到真正的極致。專注思考多年才得以完成。東晉製作佛像的精妙，沒有超過這尊佛像的。以至於信徒們瞻仰佛像，好像親身遇到佛陀一樣。高平郄嘉賓（人名）撮起香，唸咒說：『如果（佛法）有常，將再次見到佛的容顏；如果（佛法）無常，愿在彌勒佛（未來佛）之前相會。』他所拈的香在手中自然散發出芳香的煙，直衝雲霄，餘香徘徊，香氣充滿整個寺廟。當時僧人和信徒，沒有不感到振奮的。佛像現在在越州嘉祥寺。東晉太元二年，沙門慧護（人名）在吳郡紹靈寺建造了一尊釋迦文（佛教創始人）一丈六尺高的金像。在寺廟南邊的高處鑿洞，用來開啟熔鑄。鑄造完成後將要移動佛像時，夜裡洞內清澈明亮，有六朵花出現，白色鮮艷，向四面翻灑，還沒落到地上，就自己收攏上升回去。到天亮時，白雲像煙一樣從鑄造佛像的洞里冒出來，雲中出現一條白龍，長數十丈，光彩鮮明，緩緩地圍繞著洞穴。每次到佛像前瞻仰，都遲疑徘徊，像是歸順敬拜的樣子。這時風停雨止，天氣晴朗，下著細雨，還帶著香氣。佛像進入佛座后，龍就昇天了。元嘉初年，徵士譙國戴颙（人名）嫌棄之前的佛像製作古樸，就修整佛像，使佛像的頭面威嚴相好，好像真的一樣。從眉毛以上縮短了舊像六寸，腳底之下削去了一寸，等等。東晉義熙元年，司徒王謐（人名）進入皇宮，住在東掖門。有一位侍人

【English Translation】 English version: Waixian saw a purple cloud descending to greet him, and then he ascended into the sky, eventually disappearing from sight. Cheng's great-grandson participated in military affairs, pacified Sun En's rebellion, and had long neglected fasting and abstinence. Unknowingly, the image disappeared, but the light remained. The whole family repented and prayed earnestly. An old woman came to sell the image, asking for a very low price. Recognizing it as the previous image, just as they were about to pay her, the old woman disappeared. The image vanished, but the light remained in the Zhang family, and so on. The wooden image at Lingbao Temple in Kuaiji Shanyin, Eastern Jin Dynasty, was made by Dai Kui (a recluse from Qiao State). Dai Kui believed that the images made in ancient times were mostly simple and plain, and not enough to inspire reverence. He had always had pure faith and was very thoughtful. He wanted to change the majestic appearance of the image, hoping to reach the true ultimate. He focused on it for many years before it was completed. The exquisiteness of image-making in the Eastern Jin Dynasty did not surpass this image. As a result, believers who looked upon the image felt as if they were personally encountering the Buddha. Xie Jiabin (a person's name) from Gaoping took incense and chanted a mantra, saying, 'If (the Dharma) is constant, we will see the face of the Buddha again; if (the Dharma) is impermanent, may we meet before Maitreya (the future Buddha).' The incense he held in his hand naturally emitted fragrant smoke, rising straight into the clouds, and the remaining fragrance lingered, filling the entire temple. At that time, monks and believers were all inspired. The image is now in Jiaxiang Temple in Yuezhou. In the second year of Taiyuan in the Eastern Jin Dynasty, the monk Huihu (a person's name) built a sixteen-foot-tall golden image of Sakyamuni (the founder of Buddhism) at Shaoling Temple in Wujun. He dug a high hole next to the south of the temple to start the casting. When the casting was completed and the image was about to be moved, at night the hole was clear and bright, and six flowers appeared, white and bright, scattering in all directions. Before they fell to the ground, they gathered themselves and rose back up. At dawn, white clouds like smoke came out of the hole where the image was cast, and a white dragon appeared in the clouds, tens of feet long, shining brightly, slowly circling the hole. Every time it came before the image, it hesitated and lingered, as if it were returning to pay homage. At this time, the wind stopped, the rain ceased, the weather was clear, and there was a light rain with fragrance. After the image entered the seat, the dragon ascended to heaven. In the early years of Yuanjia, Dai Yong (a person's name), a recluse from Qiao State, disliked the ancient style of the previous image, so he repaired the image, making the face majestic and auspicious, as if it were real. He shortened the old image by six inches above the eyebrows and shaved off one inch below the soles of the feet, and so on. In the first year of Yixi in the Eastern Jin Dynasty, Situ Wang Mi (a person's name) entered the palace and lived in the Dongyemen. There was a servant

于門東見五色光出地。驚而穿之得古形銅盤。盤下獲金像高四尺。光趺並具。斯又同孫皓之育王像也。因奉入宮。宋祖素不甚信。及獲此像加敬欣悟。躬禮事焉。此像本在瓦官寺。后移龍光寺云。

十二東晉徐州吳寺太子思惟像者昔晉沙門法顯。勵節西天曆游聖蹟。往投一寺。大小逢迎。顯時遇疾。主人上座親事經理。敕沙彌為客僧覓本鄉齋食。倏忽往還。腳有瘡血云。往彭城吳蒼鷹家求食。為犬所嚙。顯怪其旋轉之間而游數萬里外。方悟寺僧並非常人也。后隨舶還國。故往彭城追訪得吳蒼鷹。具狀問之。答有是事。便指余血涂門之處。顯曰。此羅漢聖人血也。當時為覓食耳。如何遂損耶。鷹聞慚悚。即舍宅為寺。自往揚都求諸經像。正濟江中船遂傾側。忽有雙骨各長一丈。隨波騰涌奄入船中。即得安流升岸。以事奏聞。乃龍齒也。鷹求像未獲。溯江西上暫息林間。遇見婆羅門僧持此像行。曰欲往徐州與吳蒼鷹供養。鷹曰。必如彼言。弟子是也。便付像將還至京詔令模取千軀。皆足下施銘而人莫辯新舊。任鷹探取。像又降夢示其本相。恰取還得本像。東還徐州每放異光。元魏孝文請入北臺。至高齊後主。遣使者常彪之迎還鄴下。齊滅周廢為僧藏之。大隋闡教還重光顯。今在相州大慈寺。

十三東晉廬山文

【現代漢語翻譯】于門東看見從地裡發出五色光芒，感到驚奇便挖掘，得到一個古老的銅盤。在銅盤下面發現一尊金像，高四尺，光芒和蓮花座都具備。這又與孫皓供奉的育王像相似。於是將金像供奉入宮。宋祖原本不太相信佛教，等到獲得這尊金像后，便增加敬意，感到欣慰和醒悟，親自禮拜供奉。這尊金像最初在瓦官寺，後來移到龍光寺。東晉時期，徐州吳寺的太子思惟像。過去東晉沙門法顯，以堅定的節操前往西天遊歷聖蹟。前往一座寺廟，受到大小僧眾的迎接。當時法顯生病，寺廟的主持上座親自照料。主持命令沙彌為客僧尋找本地的齋飯。沙彌很快往返，腳上有瘡並帶有血跡，說：『前往彭城吳蒼鷹家求食，被狗咬傷。』法顯奇怪他往返之間竟然遊歷數萬里之外，這才醒悟寺廟的僧人並非尋常之人。後來法顯隨船回國，特意前往彭城追訪找到吳蒼鷹，詳細地詢問此事。吳蒼鷹回答確有此事，並指著剩餘血跡塗抹在門上的地方。法顯說：『這是羅漢聖人的血啊，當時只是爲了尋找食物，怎麼會損傷呢？』吳蒼鷹聽後感到慚愧和恐懼，立即捨棄住宅作為寺廟，親自前往揚都尋求各種經書和佛像。當船隻渡江時，突然傾覆，忽然有兩根骨頭，每根長一丈，隨著波浪翻騰涌入船中，船隻立刻平穩，安全靠岸。吳蒼鷹將此事上奏朝廷，得知那是龍的牙齒。吳蒼鷹求佛像沒有得到，沿著江西向上游走，暫時在樹林間休息，遇見一位婆羅門僧人拿著這尊佛像行走，說：『想要前往徐州供養吳蒼鷹。』吳蒼鷹說：『一定像他說的那樣，弟子就是吳蒼鷹。』於是婆羅門僧人將佛像交付給他，吳蒼鷹將佛像帶回京城，皇帝下令仿製一千尊佛像，都在足下刻上銘文，人們無法分辨新舊。任憑吳蒼鷹去尋找，佛像又在夢中顯現出它的本來面貌，吳蒼鷹恰好取回了本來的佛像。佛像東還徐州，經常放出奇異的光芒。元魏孝文帝請求將佛像迎入北臺。到了高齊後主時，派遣使者常彪之迎接佛像回到鄴下。高齊滅亡后，北周廢除佛教，佛像被僧人收藏起來。大隋朝弘揚佛教，佛像再次重放光彩，現在在相州大慈寺。東晉時期，廬山文

【English Translation】 At the east of the gate, he saw five-colored lights emanating from the ground. Surprised, he dug and found an ancient bronze plate. Beneath the plate, he discovered a golden statue, four feet tall, complete with light and lotus pedestal. This was similar to the Yu Wang statue (King who nurtured Buddhism) that Sun Hao (Emperor of Wu during the Three Kingdoms period) had enshrined. Consequently, he brought the statue into the palace. Emperor Song (referring to Emperor Wu of Song Dynasty) did not initially have much faith in Buddhism, but upon obtaining this statue, he grew respectful, feeling joy and enlightenment, and personally paid homage to it. This statue was originally in Waguan Temple (Tile Official Temple), later moved to Longguang Temple (Dragon Light Temple). During the Eastern Jin Dynasty, there was the Prince Contemplation Statue at Wu Temple (Wu Temple) in Xuzhou. In the past, the monk Faxian (Buddhist monk who traveled to India) of the Eastern Jin Dynasty, with steadfast integrity, traveled to the Western Regions, visiting sacred sites. He went to a temple and was welcomed by monks of all ranks. At that time, Faxian fell ill, and the abbot personally took care of him. The abbot ordered a novice monk to seek local vegetarian food for the guest monk. The novice quickly returned, with sores and blood on his feet, saying, 'I went to the house of Wu Cangying (name of a person) in Pengcheng to beg for food and was bitten by a dog.' Faxian was amazed that he had traveled tens of thousands of miles in such a short time, and then realized that the monks of the temple were not ordinary people. Later, when Faxian returned to his country by ship, he specifically went to Pengcheng to find Wu Cangying and inquired about the matter in detail. Wu Cangying replied that it was true and pointed to the place on the door where the remaining blood was smeared. Faxian said, 'This is the blood of an Arhat (enlightened being), a saint. He was only seeking food at the time; how could it be damaged?' Wu Cangying felt ashamed and fearful upon hearing this and immediately donated his house to be a temple. He personally went to Yangdu to seek various scriptures and Buddha statues. When the ship was crossing the river, it suddenly capsized. Suddenly, two bones, each ten feet long, surged into the ship with the waves, and the ship immediately stabilized and safely reached the shore. Wu Cangying reported this matter to the court and learned that they were dragon teeth. Wu Cangying sought a Buddha statue but did not obtain one. He traveled upstream along the Yangtze River, resting temporarily in the woods, and met a Brahmin monk carrying this statue, saying, 'I want to go to Xuzhou to make offerings to Wu Cangying.' Wu Cangying said, 'It must be as he says; I am Wu Cangying.' So the Brahmin monk handed over the statue to him. Wu Cangying brought the statue back to the capital, and the emperor ordered a thousand statues to be copied, all with inscriptions engraved on the feet, and people could not distinguish the new from the old. Wu Cangying was allowed to search for the original statue, and the statue appeared in a dream, showing its original appearance. Wu Cangying happened to retrieve the original statue. The statue returned east to Xuzhou and often emitted strange light. Emperor Xiaowen of the Northern Wei Dynasty requested to bring the statue into the Northern Terrace. By the time of the Later Lord of Northern Qi, he sent the envoy Chang Biao to welcome the statue back to Ye City. After the fall of Northern Qi, the Northern Zhou abolished Buddhism, and the statue was hidden by monks. The Great Sui Dynasty promoted Buddhism, and the statue shone brightly again, now located in Daci Temple (Great Compassion Temple) in Xiangzhou. During the Eastern Jin Dynasty, Wen of Mount Lu

殊師利菩薩像者。昔有晉名臣陶侃字士衡。建旟南海有漁人每夕見海濱光。因以白侃。侃遣尋之。俄見一金像陵波而趣船側。檢其銘勒乃阿育王所造文殊師利菩薩像也。昔傳云。育王既統此州學鬼王制獄怨酷尤甚。文殊現處鑊中。火熾水清生青蓮花。王心感悟即日毀獄。造八萬四千塔。建立形像其數亦爾。此其一也。初侃未能深信因果。既見此嘉瑞遂大尊重。乃送武昌寒溪寺。后遷荊州。故遣迎之。像初在輿數人可舉。今加以壯夫數十。確不移處。更足以事力輲車牽拽。僅得上船。船復即沒。使具白侃。侃聽還本寺。兩三人便起。沙門慧遠敬伏威儀迎入廬岫。而了無艱阻。斯即聖靈感降惟其人乎。故諺曰。陶惟劍雄像以神標。云翔泥宿邈何遙遙。是也隋末賊發眾僧四散。有一老僧失名。來辭瑞像。像曰。爾年老但住何得相舍。遂依言住。於時董道沖賊寇擾江州。其徒入寺覓財物。執僧索金。僧曰。無可得者。乃炙之。僧曰。徒受炙死屍穢伽藍。何如寺外。賊將出欲殺。僧曰。行年七十不負佛教。待正念已伸頸時可下刀。賊然之。見申頸受刀即便下斫。刀反刺賊心。刃出於背群賊奔怕東走至遠墓。於時天氣清朗。忽有云如蓋屯黑下佈雷電四繞。遂震賊九人死之。江州子女及以衣物多依山藏匿。由是賊徒不敢入山。江州郭

【現代漢語翻譯】現代漢語譯本關於文殊師利菩薩像的來歷：過去晉朝有一位名叫陶侃（字士衡）的名臣，在南海鎮守。有漁民報告說，每晚都能看到海邊有光芒。陶侃派人去尋找，發現是一尊金像，在水面上漂向船邊。檢查金像上的銘文，得知是阿育王所造的文殊師利菩薩像。過去的傳說記載，阿育王統治此州時，效仿鬼王設定監獄，刑罰殘酷。文殊師利菩薩顯現在沸騰的油鍋中，鍋中火焰熾盛，水卻清涼，還生出青蓮花。阿育王內心受到感悟，立即摧毀監獄，建造了八萬四千座佛塔，塑造的佛像數量也與塔數相同，這尊文殊師利菩薩像就是其中之一。起初，陶侃未能深刻相信因果報應。自從見到這吉祥的徵兆后，便非常尊重這尊佛像，於是將它送到武昌的寒溪寺。後來陶侃調任荊州，派人迎請佛像。佛像最初放在轎子上，幾個人就能抬起。現在增加了幾十個壯漢，卻紋絲不動。於是改用車輛牽引，才勉強將佛像拉上船，但船立刻就沉沒了。使者將情況稟告陶侃，陶侃聽后，決定將佛像送回原來的寺廟。這時，兩三個人就能輕鬆抬起佛像。沙門慧遠恭敬地迎接佛像進入廬山，一路毫無阻礙。這真是聖靈的感應，只在於是否遇到了合適的人啊！所以有諺語說：『陶侃以劍術稱雄，佛像以神力著稱。』雲中的龍和泥中的蟲，相隔多麼遙遠啊！隋朝末年，盜賊作亂，眾僧四處逃散。有一位不知名的老僧，來向佛像告別。佛像說：『你年紀大了，就在這裡住下吧，為什麼要離開我呢？』老僧聽從了佛像的話，留了下來。當時，董道沖的賊寇侵擾江州，他的手下進入寺廟尋找財物，抓住老僧逼問金銀。老僧說：『沒有什麼可以給你們的。』賊寇就用火燒他。老僧說：『我白白被燒死，屍體玷污伽藍，不如到寺外去。』賊寇將老僧帶到寺外，想要殺他。老僧說：『我活了七十年，沒有辜負佛教，等我正念完畢，你們就可以砍我的頭了。』賊寇答應了他。老僧伸出脖子，賊寇舉刀砍去，刀卻反過來刺入賊寇的心臟，刀刃從背部穿出。其他賊寇驚恐地向東逃跑，逃到遠墓。當時天氣晴朗，忽然有一片烏雲像傘蓋一樣壓下來，雷電環繞，結果九個賊寇被雷劈死。江州的百姓和他們的衣物，大多藏在山裡，因此賊寇不敢進山。江州城

【English Translation】 English version Regarding the Statue of Manjushri Bodhisattva: In the past, during the Jin Dynasty, there was a famous minister named Tao Kan (字士衡, zi Shiheng). While stationed in the South Sea, fishermen reported seeing light emanating from the seashore every evening. Tao Kan sent people to investigate and they found a golden statue floating on the water towards the ship. Upon examining the inscription, it was discovered to be a statue of Manjushri Bodhisattva made by King Ashoka (阿育王, Āyùwáng). According to past legends, when King Ashoka ruled this state, he imitated the ghost king and established prisons with extremely cruel punishments. Manjushri Bodhisattva appeared in a boiling cauldron, where the flames were intense but the water remained clear, and blue lotus flowers bloomed. King Ashoka was deeply moved and immediately destroyed the prisons, building eighty-four thousand pagodas and creating an equal number of statues. This statue of Manjushri Bodhisattva is one of them. Initially, Tao Kan did not deeply believe in karma and retribution. However, after witnessing this auspicious sign, he became very respectful of the statue and sent it to Hanxi Temple (寒溪寺) in Wuchang. Later, when Tao Kan was transferred to Jingzhou, he sent people to retrieve the statue. Initially, the statue could be lifted by a few people on a sedan chair. Now, even with dozens of strong men, it could not be moved. So, they used carts to pull the statue, barely managing to get it onto the boat, but the boat immediately sank. The messengers reported the situation to Tao Kan, who decided to return the statue to its original temple. At that point, two or three people could easily lift the statue. The monk Huiyuan (慧遠) respectfully welcomed the statue into Mount Lu (廬岫), without any difficulty. This is truly a manifestation of the sacred spirit, dependent on whether it encounters the right person! Therefore, there is a saying: 'Tao Kan is known for his swordsmanship, and the statue is known for its divine power.' The dragon in the clouds and the worm in the mud are so far apart! At the end of the Sui Dynasty, bandits rebelled, and the monks scattered in all directions. An old monk, whose name is unknown, came to bid farewell to the statue. The statue said, 'You are old, just stay here, why do you want to leave me?' The old monk obeyed the statue and stayed. At that time, the bandit Dong Daochong (董道沖) and his followers invaded Jiangzhou, entering the temple to search for valuables, seizing the old monk and demanding gold and silver. The old monk said, 'There is nothing I can give you.' The bandits then burned him. The old monk said, 'It is futile to be burned to death, and my corpse will defile the Sangharama (伽藍, Qiélán). It is better to go outside the temple.' The bandits took the old monk outside, intending to kill him. The old monk said, 'I have lived for seventy years and have not failed Buddhism. Wait until I have finished my mindfulness, then you can cut off my head.' The bandits agreed. The old monk stretched out his neck, and the bandit raised his knife to strike, but the knife turned around and pierced the bandit's heart, the blade protruding from his back. The other bandits fled in terror to Yuan's tomb. At that time, the weather was clear, but suddenly a cloud like an umbrella covered the sky, and lightning surrounded them, resulting in nine bandits being struck dead by lightning. The people of Jiangzhou and their belongings were mostly hidden in the mountains, so the bandits dared not enter the mountains. The city of Jiangzhou

下焚蕩略盡。像今在山東林寺重閣上。武德中石門穀風吹閣北傾。將欲射正施功無地。僧乃祈請山神風吹令正。不久復有大風從北而吹。閣還得正如舊。

十四元魏涼州山開出像者。太武大延元年。有離石沙門劉薩訶者。備在僧傳。歷游江表禮鄮縣塔。至金陵開育王舍利。能事將訖西行。至涼州西一百七十里。番禾郡界東北。望御谷山遙禮。人莫測其然也。訶曰。此山崖當有像出。靈相具者則世樂時平。如其有缺則世亂人苦。經八十七載。至正光元年。因大風雨雷震山巖。挺出石像高一丈八尺。形相端嚴唯無有首。登即選石命工安訖還落。魏道陵遲其言驗矣。至周元年。涼州城東七里。澗石忽出光照燭幽顯。觀者異之。乃像首也。奉安像身宛然符合。神儀雕缺四十餘年。身首異處二百餘里。相好昔虧一時還備。時有燈光流照鐘聲飛響。皆莫委其來也。周保定元年。立為瑞像寺。建德將廢首又自落。武帝令齊王往驗。乃安首像項以兵守之。及明還落如故。遂有廢法國滅之徴。接焉備于周。釋道安碑周雖毀教不及此像。開皇通法依前置寺。大業五年煬帝西征。躬往禮覲。改為感通道場。今仍存焉。依圖擬者非一。及成長短終不得定。云云。

十五涼州石崖塑瑞像者。昔沮渠蒙遜以晉安帝隆安元年。據有涼土三

【現代漢語翻譯】現代漢語譯本：燒燬殆盡。佛像現在在山東林寺的重閣上。北魏武德年間，石門谷的風將閣樓吹得向北傾斜。想要扶正卻找不到著力點。僧人於是祈求山神，希望風能將閣樓吹正。不久之後，又有一陣大風從北邊吹來，閣樓恢復了原樣。

十四、北魏時期涼州山開鑿出佛像的事蹟。北魏太武帝大延元年，有離石的沙門劉薩訶（僧侶）這個人，他的事蹟詳細記載在《僧傳》中。他遊歷江表，禮拜鄮縣的佛塔，在金陵開啟阿育王舍利。事情將要結束時，他向西行進，到達涼州以西一百七十里，番禾郡的邊界東北。他遙望御谷山行禮，人們不明白他為什麼這樣做。劉薩訶說：『這座山崖應當有佛像出現。如果佛像的靈相完好，那麼世道就會太平安樂；如果佛像有所殘缺，那麼世道就會混亂人民困苦。』經過八十七年，到了北魏孝明帝正光元年，因為大風雨和雷震，山巖崩裂，出現了一尊石像，高一丈八尺。佛像的形相端莊威嚴，只是沒有頭。人們立刻選擇石頭，命令工匠安裝，但安裝好后又掉了下來。北魏的國運衰落，應驗了他的話。到了北周元年，涼州城東七里，澗石中忽然發出光芒，照亮了幽暗之處。觀看的人都覺得奇異。原來是佛像的頭。將佛像的頭安在佛像的身上，完全吻合。佛像的神態殘缺了四十多年，身首分離二百多里，美好的相貌過去缺失，一時之間又都具備了。當時有燈光流動照耀，鐘聲飛揚鳴響，都不知道是從哪裡來的。北周保定元年，將此地設立為瑞像寺。北周建德年間將要廢除佛教時，佛像的頭又自己掉了下來。北周武帝命令齊王前去驗證，於是將佛像的頭安在佛像的脖子上，用士兵守衛著。等到天亮，佛像的頭又像原來一樣掉了下來。於是就有了廢除佛法、國家滅亡的徵兆，這些都詳細記載在北周的歷史中。即使北周毀壞佛教，也沒有毀壞這尊佛像。隋朝開皇年間恢復佛教，按照原來的樣子設定寺廟。隋朝大業五年，隋煬帝向西征討，親自前往禮拜瞻仰，將寺廟改為感通道場。現在仍然存在。按照佛像的樣子模仿的人很多，但是無論增長還是縮短，最終都不能確定。

十五、涼州石崖上塑造瑞像的事蹟。過去，沮渠蒙遜在東晉安帝隆安元年，佔據了涼州。

【English Translation】 English version: It was burned and destroyed almost completely. The statue is now on the upper story of the Lin Temple in Shandong. During the Wude period of the Northern Wei Dynasty, the wind in Shimen Valley blew the pavilion northward, causing it to tilt. They wanted to straighten it, but there was no place to apply force. The monks then prayed to the mountain god, hoping the wind would straighten the pavilion. Soon after, another strong wind blew from the north, and the pavilion was restored to its original state.

Fourteen, the story of the image emerging from the mountain in Liangzhou during the Northern Wei Dynasty. In the first year of the Dayan period of Emperor Taiwu of the Northern Wei Dynasty, there was a Shamen (monk) named Liu Sahe from Lishi, whose deeds are recorded in detail in the 'Biographies of Eminent Monks'. He traveled to Jiangbiao, worshiped the pagoda in Mao County, and opened the relics of King Ashoka in Jinling. As the matter was about to end, he traveled west, reaching one hundred and seventy miles west of Liangzhou, northeast of the Fanhe County border. He bowed towards Yugu Mountain from afar, and people did not understand why he did so. Sahe said, 'This mountain cliff should have an image emerge. If the spiritual appearance of the image is complete, then the world will be peaceful and happy; if the image is incomplete, then the world will be chaotic and the people will suffer.' After eighty-seven years, in the first year of Zhengguang during the reign of Emperor Xiaoming of the Northern Wei Dynasty, due to a great wind, rain, and thunder, the mountain rocks collapsed, and a stone statue emerged, eighteen feet tall. The image's form was dignified and majestic, but it had no head. People immediately selected a stone and ordered craftsmen to install it, but after it was installed, it fell off again. The fate of the Northern Wei Dynasty declined, fulfilling his words. In the first year of the Northern Zhou Dynasty, seven miles east of Liangzhou City, a stream stone suddenly emitted light, illuminating the darkness. Those who saw it found it strange. It turned out to be the head of the image. When the head of the image was placed on the body of the image, it fit perfectly. The image's divine appearance had been incomplete for more than forty years, the head and body separated by more than two hundred miles, and the beautiful features that were missing in the past were all complete again at once. At that time, there were lights flowing and shining, and the sound of bells flying and ringing, but no one knew where they came from. In the first year of Baoding in the Northern Zhou Dynasty, the place was established as Ruixiang Temple (Auspicious Image Temple). During the Jian'de period of the Northern Zhou Dynasty, when Buddhism was about to be abolished, the head of the image fell off again by itself. Emperor Wu of the Northern Zhou Dynasty ordered Prince Qi to verify it, so he placed the head of the image on the neck of the image and guarded it with soldiers. When it dawned, the head of the image fell off again as before. Thus, there were signs of the abolition of Buddhism and the destruction of the country, which are recorded in detail in the history of the Northern Zhou Dynasty. Even though the Northern Zhou Dynasty destroyed Buddhism, it did not destroy this image. During the Kaihuang period of the Sui Dynasty, Buddhism was restored, and the temple was established as before. In the fifth year of the Daye period of the Sui Dynasty, Emperor Yang of the Sui Dynasty personally went to worship and admire the image, and changed the temple to Gandao Dojo (Place of Spiritual Response). It still exists today. There are many people who imitate the image, but no matter whether they increase or decrease its size, they can never get it right.

Fifteen, the story of the auspicious image sculpted on the stone cliff in Liangzhou. In the first year of the Long'an period of Emperor An of the Eastern Jin Dynasty, Juqu Mengxun occupied Liangzhou.

十餘載。隴西五涼斯最久盛。專崇福業以國城寺塔終非云固。古來帝宮終逢煨燼。若依立之傚尤斯及。又用金寶終被毀盜。乃顧眄山宇可以終天。于州南百里連崖綿亙東西不測。就而斫窟安設尊儀。或石或塑千變萬化。有禮敬者驚眩心目。中有土聖僧可如人等。常自經行。初無寧舍。遙見便行近矚便止。視其顏面如行之狀。或有羅土坌地。觀其行不人。才遠之即便蹈地足跡納納。來往不住。如此現相經今百餘年。彼人說之如此。

十六北涼河西王蒙遜。為母造丈六石像在於山寺。素所敬重。以宋元嘉六年。遣世子興國攻抱罕大敗。興國遂死。于佛佛氏遜恚恨以事佛無靈。下令毀塔寺斥逐道人。遜後行至楊述山。諸僧候于路側。望見發怒立斬數人。爾時將士入寺禮拜此像。涕淚橫流。驚還說之遜聞往視。至寺門舉體戰悸。如有把持之者因喚左右扶翼而進。見像淚下若泉。即稽首禮謝。深自咎責。登設大會倍更精到。招集諸僧還複本業焉。觀遜之為信佛深明攻殺以取。豈佛之為非禁也。性以革改為先。任意肆惡知何所惡不至。初重法讖譯大涅槃愿同生死。后因少忿乃使刺客害之。今行役失利。又咎佛僧殄寺誅僧。一何酷濫。晚雖再復。不補其愆云。今沙州東南三十里三危山(即流四兇之地)崖高二里。佛像二百八十

【現代漢語翻譯】現代漢語譯本：十餘年間，隴西的五涼時期最為長久興盛。他們專門崇尚福業，用國家的財力建造寺廟佛塔，但這些終究不是穩固長存的。自古以來的帝王宮殿，最終都會遭遇焚燬。如果效仿他們建造寺塔，也會面臨同樣的命運。而且用金銀珠寶裝飾，最終也會被盜賊毀壞。因此，應該顧及山中的寺宇，或許可以長久存在。在州南一百里處，連線山崖綿延不斷，東西方向深不可測。就在那裡開鑿石窟，安放佛像。或用石頭雕刻，或用泥土塑造，千變萬化。有禮敬佛像的人，都會感到驚奇眩暈。其中有一位土聖僧，看起來和普通人一樣，經常自己行走，從不停止休息。遠遠看見他，他就在行走；靠近觀看他，他就停止不動。看他的面容，就像行走的樣子。有時會有泥土覆蓋在他身上。觀察他的行走，不像常人。剛離開他，他就會踩在地上，留下清晰的腳印，來來往往，從不停歇。這樣的景像已經出現了一百多年。當地人是這樣說的。

十六國時期的北涼河西王沮渠蒙遜（Mengxun），爲了他的母親建造了一尊一丈六尺高的石像，安放在山中的寺廟裡。他平時非常敬重佛法。在宋朝元嘉六年，他派遣世子沮渠興國（Xingguo）攻打抱罕（Baohan），結果大敗，沮渠興國也因此喪命。沮渠蒙遜因此惱怒，認為信佛沒有靈驗，下令毀壞佛塔寺廟，驅逐僧侶道士。沮渠蒙遜後來走到楊述山（Yangshu Mountain），眾僧侶在路邊等候。沮渠蒙遜望見他們就勃然大怒，當場斬殺了數人。當時，將士們進入寺廟禮拜這尊石像，淚流滿面，驚恐地回來稟告沮渠蒙遜，沮渠蒙遜聽后前往觀看。到達寺廟門口時，他全身戰慄，好像有人抓住他一樣，於是叫左右攙扶著他進去。見到佛像后，他淚如泉涌，立刻叩頭禮拜，深深地責備自己。然後舉行盛大的法會，比以前更加精進虔誠，招集所有僧侶恢復原來的事業。觀看沮渠蒙遜信佛的行為，他深深明白攻打殺戮是爲了獲取利益，難道佛法是不禁止這些的嗎？他以改變革新為先，任意妄為，不知道什麼是不應該做的，以至於什麼壞事都做得出來。起初他重視法顯（Faxian）翻譯的《大涅槃經》，發願同生共死，後來因為一點小小的憤怒，就派刺客殺害了法顯。現在因為行軍作戰失利，又怪罪佛僧，摧毀寺廟，誅殺僧侶，這是多麼殘酷過分啊。雖然晚年再次恢復佛法，也彌補不了他之前的罪過。現在沙州（Shazhou）東南三十里的三危山（Sanwei Mountain，即流放四兇的地方），山崖高達二里，上面有佛像二百八十尊。

【English Translation】 English version: For more than a decade, the Five Liang period in Longxi was the most enduring and prosperous. They devoted themselves to accumulating merit, using the resources of the state to build temples and pagodas, but these were ultimately not permanent. Throughout history, imperial palaces have eventually been consumed by fire. If one were to emulate them in building temples and pagodas, they would face the same fate. Moreover, adorning them with gold and jewels would ultimately lead to their destruction by thieves. Therefore, one should consider the temples in the mountains, which may endure for a long time. A hundred li south of the prefecture, connecting cliffs stretch continuously, their east-west extent unfathomable. There, caves are carved and sacred images are installed. Whether carved from stone or molded from clay, they are infinitely varied. Those who pay homage to the images are amazed and bewildered. Among them is an earth saintly monk, who appears like an ordinary person, constantly walking on his own, never stopping to rest. When seen from afar, he is walking; when viewed up close, he stops moving. Looking at his face, he appears to be walking. Sometimes there is soil covering him. Observing his walk, it is unlike that of ordinary people. As soon as one moves away from him, he steps on the ground, leaving clear footprints, coming and going, never ceasing. This phenomenon has been occurring for over a hundred years. This is what the local people say.

During the Sixteen Kingdoms period, Juqu Mengxun (Mengxun), the King of Hexi of the Northern Liang, built a sixteen-foot-tall stone statue for his mother, placing it in a mountain temple. He usually deeply respected the Buddha's teachings. In the sixth year of the Yuanjia era of the Song dynasty, he sent his heir apparent, Juqu Xingguo (Xingguo), to attack Baohan (Baohan), resulting in a great defeat, and Juqu Xingguo also lost his life. Juqu Mengxun was enraged by this, believing that faith in Buddhism was ineffective, and ordered the destruction of pagodas and temples, and the expulsion of monks and Daoists. Later, Juqu Mengxun traveled to Yangshu Mountain (Yangshu Mountain), where monks waited by the roadside. Juqu Mengxun, upon seeing them, flew into a rage and immediately executed several of them. At that time, soldiers entered the temple to worship the stone statue, shedding tears, and returned in fear to report to Juqu Mengxun, who went to see it. Upon reaching the temple gate, he trembled all over, as if someone was holding him, so he asked his attendants to support him as he entered. Upon seeing the statue, tears flowed like a spring, and he immediately prostrated himself and apologized, deeply blaming himself. Then he held a grand Dharma assembly, more diligent and devout than before, and gathered all the monks to restore their original activities. Observing Juqu Mengxun's faith in Buddhism, he deeply understood that attacking and killing were for gaining benefits. Is it that Buddhism does not prohibit these things? He prioritized change and innovation, acting arbitrarily, not knowing what should not be done, to the point that he did all kinds of bad things. Initially, he valued Faxian's (Faxian) translation of the Mahaparinirvana Sutra, vowing to live and die together, but later, due to a small anger, he sent assassins to kill Faxian. Now, because of military defeat, he blames the monks, destroys temples, and executes monks. How cruel and excessive this is! Although he later restored Buddhism, it could not make up for his previous sins. Now, thirty li southeast of Shazhou (Shazhou) is Sanwei Mountain (Sanwei Mountain, the place where the four evil figures were exiled), with cliffs two li high, containing two hundred and eighty Buddha images.

。龕光相亟發云。

十七宋元嘉二年。劉式之造文殊金像。朝夕禮拜。頃之便失。惆悵祈請夙夜匪懈。經於五年。昏夕時見佛座有光發座至棟。式之因燒香拂拭床帳。乃見失像儼然具存。

十八宋元嘉十二年。留元之東陽長山人。家以種芋為業。每燒田墌輒有一處叢草不然。經久怪之。不復墾伐。后試薄掘。得銅坐像高三寸許。尋檢其地。舊非邦邑。莫測何來云云。

十九宋元嘉十四年。江陵靈牧寺尼慧玉。行業精勤人也。昔于長安𦵮尚書寺見紅白光。于寺中後有六重寺沙門。于先光處得彌勒金像高一尺。及住江陵見寺東樹有紫光起暉映一林。以告餘人。並云不見。后寺主法和將於樹下筑禪堂基。仰首樹上得金坐像。亦高尺許。

二十宋元嘉十四年。孫彥曾家世奉佛。妾王惠稱。少而信向。年大彌篤。誦法花經。輒見浦中有雜色光。使人掘深二尺。得金像連光趺。高二尺一寸。趺銘云。建武六年歲在庚子。瓦官寺道人法新僧行所造。即加磨瑩之。

二十一宋元嘉十五年。羅順為平西府。將戍在上明。十二月放鷹野澤。同輩見鷹雉俱落。於時火燒野平。唯有三丈許叢草不然。遂披而覓鷹。乃得金菩薩坐像。通趺高一尺。工制殊巧。時定襄令謂盜者所藏。乃下符界內。無失像者。遂收而奉

【現代漢語翻譯】現代漢語譯本：龕中的光芒迅速閃耀，如雲般涌現。

十七、宋元嘉二年（公元425年），劉式之造了一尊文殊菩薩金像。他早晚禮拜，不久金像便遺失了。他惆悵不已，日夜祈禱，五年不懈。一天黃昏，他看見佛座發出光芒，從佛座直射到屋樑。劉式之因此焚香擦拭床鋪和帳幔，竟然發現遺失的金像完好無損地存在。

十八、宋元嘉十二年（公元435年），留元之是東陽長山人，世代以種植芋頭為業。每次焚燒田地時，總有一處草叢無法燒著。時間長了，他覺得奇怪，便不再開墾砍伐。後來他試著輕輕挖掘，得到一尊銅質坐像，高約三寸。尋找其來源，發現此地並非舊時的村落，無法得知其來歷。

十九、宋元嘉十四年（公元437年），江陵靈牧寺的尼姑慧玉，修行精進。過去她在長安𦵮尚書寺看見紅白光芒。寺中後來有六重寺的沙門，在先前發光的地方得到一尊彌勒菩薩金像，高一尺。等到慧玉住在江陵時，看見寺廟東邊的樹木發出紫色光芒，照亮了整個樹林。她告訴其他人，但其他人都說沒看見。後來寺廟住持法和打算在樹下建造禪堂的地基，抬頭看樹時，得到一尊金質坐像，也高約一尺。

二十、宋元嘉十四年（公元437年），孫彥曾家世代信奉佛教。他的妾室王惠稱，從小就信仰佛教，年紀越大越虔誠。她誦讀《法華經》時，經常看見水邊有各種顏色的光芒。她讓人挖掘，挖深二尺，得到一尊金像，連同光環和蓮花座，高二尺一寸。蓮花座上有銘文寫道：『建武六年，歲在庚子，瓦官寺道人法新僧行所造。』於是就加以打磨。

二十一、宋元嘉十五年（公元438年），羅順作為平西府的將領，駐守在上明。十二月，他放鷹在野外捕獵。同伴看見鷹和野雞一同落下。當時大火燒遍原野，只有三丈左右的草叢沒有燃燒。於是他們撥開草叢尋找鷹，竟然得到一尊金菩薩坐像，連同蓮花座高一尺。工藝非常精巧。當時定襄縣令認為是盜賊藏匿的贓物，於是下令在轄區內尋找失主，但沒有人丟失佛像。於是羅順就將佛像收起來供奉。

【English Translation】 English version: The light from the shrine quickly emanated, like clouds rising.

Seventeen, in the second year of the Song dynasty's Yuanjia era (425 AD), Liu Shizhi made a golden statue of Manjusri (Wenshu Pusa, Bodhisattva of wisdom). He paid homage morning and evening, but soon the statue was lost. Distressed, he prayed day and night without ceasing for five years. One evening, he saw light emanating from the Buddha's seat, shining from the seat to the roof beam. Liu Shizhi then burned incense and wiped the bed and curtains, and found the lost statue intact.

Eighteen, in the twelfth year of the Song dynasty's Yuanjia era (435 AD), Liu Yuanzhi was a native of Changshan in Dongyang, whose family made a living by growing taro. Every time they burned the fields, there was always a patch of grass that would not burn. Over time, he found it strange and stopped cultivating it. Later, he tried digging lightly and found a bronze seated statue about three inches high. Searching for its origin, he found that the place was not an old village, and its origin could not be determined.

Nineteen, in the fourteenth year of the Song dynasty's Yuanjia era (437 AD), the nun Huiyu of Lingmu Temple in Jiangling was diligent in her practice. In the past, she had seen red and white light at 𦵮 Shangshu Temple in Chang'an. Later, a Shamen (monk) from Liuchong Temple in the temple obtained a golden statue of Maitreya (Mile Pusa, the future Buddha), one foot high, at the place where the light had appeared. When Huiyu lived in Jiangling, she saw purple light emanating from the trees east of the temple, illuminating the entire forest. She told others, but no one else saw it. Later, the abbot of the temple, Fahe, planned to build the foundation of a meditation hall under the tree, and when he looked up at the tree, he obtained a golden seated statue, also about one foot high.

Twenty, in the fourteenth year of the Song dynasty's Yuanjia era (437 AD), the family of Sun Yanzeng had been devout Buddhists for generations. His concubine, Wang Hui, said that she had believed in Buddhism since she was young, and became more devout as she grew older. When she recited the 'Lotus Sutra' (Fahua Jing), she often saw various colors of light by the water. She had people dig, and after digging two feet deep, they found a golden statue, complete with halo and lotus pedestal, two feet and one inch high. There was an inscription on the lotus pedestal that read: 'Made in the sixth year of Jianwu, the year of Gengzi, by the Daoist Faxin Sengxing of Waguan Temple.' So it was polished.

Twenty-one, in the fifteenth year of the Song dynasty's Yuanjia era (438 AD), Luo Shun, as a general of the Pingxi government, was stationed in Shangming. In December, he released a hawk to hunt in the wilderness. His companions saw the hawk and pheasant fall together. At that time, a fire swept across the wilderness, but only a patch of grass about three zhang (丈, a unit of length) in size did not burn. So they parted the grass to look for the hawk, and found a golden seated statue of a Bodhisattva (Pusa, enlightened being), one foot high including the lotus pedestal. The craftsmanship was very exquisite. At that time, the magistrate of Dingxiang County thought it was stolen goods hidden by thieves, so he ordered a search for the owner within his jurisdiction, but no one had lost a Buddha statue. So Luo Shun took the statue and enshrined it.

之云。

二十二宋衛軍臨川康王。在荊州城內筑堂三間。供養經像。堂壁上多畫菩薩圖相。及衡陽文王代。鎮廢為明齋。悉加泥治。干輒㙈脫畫狀鮮凈。再涂猶爾。王不信向。心謂偶爾。又使濃涂而畫像徹見炳然可列。王復令毀故壁。悉更繕改。不久抱疾。閉眼輒見諸像森然滿目。於是廢而不居。頗事齋講。

二十三宋元嘉中。江陵枝江張僧定妹。幼而奉法。志欲出家。常供養小形金像。以為前路之資也。而父母逼嫁。誓志不行而密許邴氏。女初不知也。及羔雁既至。女悲呼不就。燒香伏地取死。此像遂放金光彌竟一村。父兄驚其通感止不嫁之。張邴二門因大敬信。僧定為之出家。宋丞相南郡王鎮陜。乃以其居建精舍焉。

二十四宋泰始中。東海何敬叔。少而奉法。隨湘州刺史劉韞監縣。遇有栴檀。制以為像。既就無光。營索甚勤而卒無可獲。憑幾思之。如睡見沙門納衣杖錫來曰。檀非可得粗木不堪。唯縣后何家桐盾堪用。雖惜之苦求可得。寤問左右。果如所言。因固求買之。何氏曰。有盾甚愛。患人乞奪曾未示人。明府何以得知。直求市耶。敬叔以事告之。何氏驚喜。奉以制光。后為湘府。直省中夜夢像云。鼠嚙吾足。清旦疾歸視像。果然。

二十五齊建元中。番禺毗耶離精舍舊有扶南國

【現代漢語翻譯】現代漢語譯本：之云。

二十二、宋衛軍臨川康王（指劉義康）。在荊州城內建造了三間堂屋，供養經書和佛像。堂屋墻壁上畫了很多菩薩畫像。到了衡陽文王（指劉道產）鎮守時，將堂屋廢棄改為明齋，全部用泥土塗抹。泥土幹了之後，墻壁上的畫像卻鮮明乾淨地顯現出來，重新塗抹還是這樣。康王不相信佛法，心裡認為是偶然現象。又讓人用濃厚的泥土塗抹，而畫像卻徹底顯現，清晰可見。康王又讓人毀掉舊墻壁，全部重新修繕更改。不久之後，康王身患疾病，閉上眼睛就看見各種佛像森然滿目。於是廢棄了這處住所，開始做些齋戒講經的事情。

二十三、宋元嘉年間，江陵枝江的張僧定的妹妹，從小就信奉佛法，立志出家。她經常供養小型的金佛像，作為將來修行的資糧。但是父母逼迫她嫁人，她發誓不從，並且已經秘密許配給了邴氏。女子起初並不知道這件事。等到送聘禮的使者到來，女子悲傷地哭泣，不肯答應婚事，燒香后伏在地上尋死。這時，小金像放出金光，照亮了整個村莊。父親和哥哥驚異於佛像的靈驗，就停止了逼婚。張家和邴家因此非常敬信佛法。張僧定為妹妹辦理了出家手續。宋朝丞相南郡王（指劉義宣）鎮守陜地，於是將張家住宅改建為精舍。

二十四、宋泰始年間，東海的何敬叔，從小就信奉佛法。他跟隨湘州刺史劉韞在縣裡任職。遇到有栴檀（一種名貴的木材），就想用它來製作佛像。佛像製成后卻沒有光澤。他費盡心思尋找原因，卻始終無法找到。他靠著幾案思考這件事，好像在睡夢中看見一位穿著袈裟、拿著錫杖的沙門走來說：『栴檀木不容易得到，粗糙的木頭又不能用。只有縣衙後面何家的桐木盾牌可以用。雖然他們很珍惜這面盾牌，但你苦苦哀求就可以得到。』醒來后，他問左右的人，果然如沙門所說。於是他堅決地請求購買這面盾牌。何家的人說：『我們有一面盾牌，非常珍愛，害怕別人乞討搶奪，從來沒有給別人看過。您是怎麼知道的？直接來買？』敬叔把夢中的事告訴了他們。何家的人驚喜不已，就把盾牌奉獻出來製作佛像，佛像因此有了光澤。後來何敬叔在湘府中任職，有一天晚上夢見佛像說：『老鼠咬我的腳。』第二天清早，他急忙趕回家去看佛像，果然如此。

二十五、齊建元年間，番禺的毗耶離精舍，原先有一尊扶南國（古代東南亞國家）

【English Translation】 English version: So it is said.

During the Song dynasty, Kang Wang of Linchuan (Liu Yikang), who was the Song's General of the Guard, built three halls inside the city of Jingzhou to enshrine scriptures and Buddha images. The walls of the halls were adorned with many paintings of Bodhisattvas. When Prince Wen of Hengyang (Liu Daochan) was stationed there, he abandoned the halls and converted them into a Mingzhai (a place for purification and fasting), covering everything with mud. After the mud dried, the images on the walls appeared clear and bright. Even after repeated applications of mud, the same thing happened. Kang Wang did not believe in Buddhism and thought it was a coincidence. He then ordered a thick layer of mud to be applied, but the images appeared even more distinctly. Kang Wang then ordered the old walls to be destroyed and completely rebuilt. Soon after, he fell ill, and whenever he closed his eyes, he saw the images vividly before him. Therefore, he abandoned the residence and engaged in fasting and lecturing.
During the Yuanjia period of the Song dynasty, the younger sister of Zhang Sengding of Zhijiang in Jiangling, from a young age, revered the Dharma and aspired to become a nun. She often made offerings to a small golden Buddha image as a resource for her future practice. However, her parents forced her into marriage, and she vowed not to comply, having been secretly betrothed to a member of the Bing family. The woman was initially unaware of this. When the messengers arrived with betrothal gifts, the woman wept bitterly, refusing to accept the marriage, and prostrated herself on the ground, seeking death after burning incense. At that moment, the small golden image emitted golden light, illuminating the entire village. Her father and brother, astonished by the image's miraculous response, ceased their coercion. The Zhang and Bing families developed great faith and reverence. Zhang Sengding arranged for his sister to become a nun. The Song dynasty's Prime Minister, the Prince of Nan Commandery (Liu Yixuan), who was stationed in Shan, then converted the Zhang family's residence into a monastery.
During the Taishi period of the Song dynasty, He Jingshu of Donghai revered the Dharma from a young age. He served as a county official under Liu Yun, the governor of Xiangzhou. When he came across sandalwood (a precious type of wood), he wanted to use it to make a Buddha image. However, after the image was completed, it had no radiance. He searched diligently for the reason but could not find it. Leaning on his desk in thought, he seemed to see in a dream a Shramana (Buddhist monk) wearing a kasaya (robe) and carrying a staff, who said, 'Sandalwood is not easily obtained, and coarse wood is unsuitable. Only the paulownia wood shield from the He family behind the county office is suitable. Although they cherish this shield, you can obtain it if you earnestly request it.' Upon waking, he asked those around him, and it was indeed as the Shramana had said. Therefore, he firmly requested to buy the shield. The He family said, 'We have a shield that we cherish greatly, fearing that others might beg or seize it, and we have never shown it to anyone. How did you know about it? Are you here to buy it directly?' Jingshu told them about his dream. The He family was overjoyed and offered the shield to make the image, and the image then had radiance. Later, when He Jingshu was serving in the Xiang government, he dreamed one night that the image said, 'A rat is gnawing at my foot.' The next morning, he hurried home to check the image, and it was indeed so.
During the Jianyuan period of the Qi dynasty, the Pili Vihara in Panyu originally had a Funan (ancient Southeast Asian kingdom)

石像。莫知其始。形甚異常。七八十人乃能勝致。此寺草茨遇火延及。屋在下風煙焰已接。尼眾十餘相顧無計。中有意不已者。試共三四人捧之。飄然而起。曾無鈞石之重。像既出矣。屋亦焚焉。每有神光州部兵寇。輒淚汗滿體。嶺南以為恒候。后廣州刺史劉俊表送出都。今應在故蔣州寺中。

二十六宋徐州刺史王仲德。于彭城宋王寺造丈八金像。相好嚴華江右之妙制也。北境兵起。或貽僧禍像輒濡汗。滴之多少則難之小大逆可知矣。郡人常以候之。齊建元初。像複流汗。其冬魏寇淮上。時兗州數郡起義。南附鳩略甚眾。亦驅迫沙門助其戰守。魏軍屠其營壘悉欲夷滅。表奏魏臺。誣以助亂須及斬決。時像大流汗殿地遍濕。魏徐州刺史梁王奉法勤勤。至寺親使人以巾帛拭。隨出不已。至數十人交手競拭。猶不能止。王乃燒香禮拜。執巾咒曰。眾僧無罪誓自營護。必不罹禍。若幽誠有感。當隨拭即止。言已自拭。果應手而燥。王具事表聞。下詔皆見原宥。

二十七齊建元初。太原王琰昔在幼稚。于交址賢法師所受五戒。以觀音金像令供養。遂奉還揚都寄南澗寺琰晝寢夢像立於座隅意甚異之。即馳迎還。其夕南澗失像十餘盜毀鑄錢。至宋大明七年秋。夕放光照三尺許。金暉映奪閤家同睹。后以此像寄多寶寺。琰

【現代漢語翻譯】現代漢語譯本：石像。不知始於何時。形狀非常奇特。需要七八十人才能抬動。這座寺廟的茅草屋頂遭遇火災蔓延，房屋位於下風處，煙火已經蔓延到。寺中的十幾位尼姑互相看著，不知如何是好。其中有意志堅定的人，嘗試著三四個人一起抬起石像。石像輕飄飄地飛了起來，感覺不到一點重量。石像被擡出去后，房屋也被燒燬了。每當有神光州的軍隊來犯，石像總是淚流滿面，汗流浹背。嶺南地區將此作為一種預兆。後來廣州刺史劉俊上表將石像送往都城。現在應該在原來的蔣州寺中。

二十六、宋朝徐州刺史王仲德，在彭城的宋王寺建造了一尊丈八高的金像（約合4.2米高的金像）。金像的相貌莊嚴美好，是江右地區精妙的製作。北方邊境發生戰事，或者發生僧人遭受災禍的事情，金像總是會流汗。汗水滴落的多少可以預示災難的大小。郡里的人經常用這個來預測吉兇。齊建元初年，金像再次流汗。那年冬天，北魏軍隊侵犯淮河一帶。當時兗州等幾個郡起兵反抗北魏，歸附南朝宋，聚集了很多人。他們也驅趕脅迫僧人幫助他們作戰防守。魏軍攻破他們的營壘，想要全部消滅他們。上表奏告魏朝朝廷，誣陷這些僧人幫助叛亂，必須立即斬首。當時金像大量流汗，殿堂地面都濕透了。魏朝徐州刺史梁王信奉佛法非常虔誠，親自到寺廟，派人用毛巾擦拭金像。但是汗水擦了又出，擦了又出，幾十個人一起擦拭，都無法止住。梁王於是燒香禮拜，拿著毛巾禱告說：『眾僧沒有罪過，我發誓要親自保護他們，一定不會遭受災禍。如果我的誠心能夠感動佛像，就應該隨著擦拭而停止流汗。』說完，親自擦拭，果然應手而干。梁王將這件事詳細地上表奏聞朝廷。皇帝下詔全部赦免了這些僧人。

二十七、齊建元初年，太原人王琰小時候在交址賢法師那裡受了五戒，得到一尊觀音金像讓他供養。後來王琰將金像送回揚都，寄放在南澗寺。王琰白天睡覺時，夢見金像站在座位旁邊，覺得非常奇怪。於是立即趕去迎回金像。當天晚上，南澗寺丟失了金像，十幾個盜賊毀壞金像，鑄造成錢幣。到了宋大明七年秋天，金像在晚上放出光芒，照亮三尺左右的範圍。金色的光輝非常耀眼，全家人都看到了。後來王琰將這尊金像寄放在多寶寺。

【English Translation】 English version: A stone statue, its origin unknown, possessed an extraordinary form. It required seventy to eighty people to move it. The thatched roof of the temple caught fire, and the flames spread, reaching the building downwind. More than ten nuns in the temple looked at each other, at a loss. Among them, some with strong will tried to lift the statue with three or four people. It floated up effortlessly, feeling weightless. Once the statue was moved out, the building was consumed by the fire. Whenever troops from Shenguang Prefecture invaded, the statue would be covered in tears and sweat. The Lingnan region regarded this as a sign. Later, Liu Jun, the governor of Guangzhou, submitted a memorial to send the statue to the capital. It should now be in the former Jiangzhou Temple.

Twenty-sixth: During the Song Dynasty, Wang Zhongde, the governor of Xuzhou, commissioned the creation of an eighteen-foot (zhang ba) (approximately 4.2 meters) tall golden statue at Songwang Temple in Pengcheng. The statue's features were solemn and beautiful, a masterpiece from the Jiangyou region. When war broke out in the northern border or when misfortune befell the monks, the statue would always sweat. The amount of sweat indicated the severity of the impending disaster. The people of the prefecture often used this as a sign to predict good or bad fortune. In the early years of the Jianyuan era of the Qi Dynasty, the statue sweated again. That winter, the Northern Wei army invaded the Huai River region. At that time, several prefectures, including Yanzhou, revolted against the Northern Wei and submitted to the Southern Song Dynasty, gathering a large number of people. They also forced monks to help them fight and defend. The Wei army broke through their camps and intended to annihilate them all. A memorial was submitted to the Wei court, falsely accusing the monks of aiding the rebellion and demanding their immediate execution. At that time, the statue sweated profusely, and the floor of the hall was soaked. Liang Wang, the governor of Xuzhou of the Wei Dynasty, was a devout Buddhist. He personally went to the temple and had people wipe the statue with towels. However, the sweat kept appearing, and even dozens of people wiping together could not stop it. Liang Wang then burned incense, prostrated himself, and prayed while holding a towel, saying, 'The monks are innocent. I vow to protect them personally and ensure they do not suffer misfortune. If my sincerity can move the Buddha, the sweating should stop as soon as it is wiped away.' After speaking, he wiped the statue himself, and it immediately became dry. Liang Wang reported this matter in detail to the court. The emperor issued an edict pardoning all the monks.

Twenty-seventh: In the early years of the Jianyuan era of the Qi Dynasty, Wang Yan of Taiyuan received the five precepts from Dharma Master Xian in Jiaozhi when he was young and was given a golden Guanyin (Avalokiteśvara) statue to worship. Later, Wang Yan sent the statue back to Yangdu and placed it in Nanjian Temple. One day, Wang Yan dreamed that the statue was standing next to its seat, which he found very strange. So, he immediately went to retrieve the statue. That night, Nanjian Temple lost the statue, and more than ten thieves destroyed the statue and melted it down to make coins. In the autumn of the seventh year of the Daming era of the Song Dynasty, the statue emitted light at night, illuminating an area of about three feet. The golden light was dazzling, and the whole family saw it. Later, Wang Yan placed this statue in Duobao Temple.

適荊楚垂將十載。不知像處。及還揚都。夢在殿東眾小像內的的分明。詰旦造寺如夢便獲。于建元元年七月十三日也。故琰冥祥記自序云。此像常自供養。庶必永作津樑。循復其事有感深懷。㳂此徴覿綴成斯記。夫鏡接近情莫逾儀像。瑞驗之發多自是興。經云。镕㔁圖繢類形相者。爰能行動及放光明。今西域釋迦彌勒二像輝用若真。蓋得相乎。今東夏景模神應亟著。亦或當年群生因會所感。假憑木石以見幽異。不必克由容好而能然也。故沈石浮深。寔闡閩吳之化。塵金寫液。用舒彭宋之福。其餘銓示繁方雖難曲辯。率其大抵允歸日從。若夫經塔顯效旨證亦同。事非殊貫。故葉其求。余如冥祥記一部具之。

二十八梁祖武帝。以天鑒元年正月八日。夢檀像入國。因發詔募人往迎。案佛游天竺記及雙卷優填王經云。佛上忉利天。一夏為母說法。王臣思見。優填國王遣三十二匠。及赍栴檀。請大目連神力運往令圖佛相。既如所愿圖了還返座高五尺。在祇桓寺。至今供養。帝欲迎請此像。時決勝將軍郝騫謝文華等八十人應募往達。具狀祈請。舍衛王曰。此中天正像不可乃令三十二匠更刻紫檀人圖一相。卯時運手至午便就。相好具足而像頂放光。降微細雨並有異香。故優填王經云。真身既隱次二像現。普為眾生深作利益者

【現代漢語翻譯】現代漢語譯本：我（離開）荊楚（地區）快十年了，不知道佛像的去處。等到回到揚都（今江蘇揚州），夢見（佛）像在殿東眾多小像之中，非常清楚。第二天早晨去寺廟，如同夢中所見一樣找到了（佛像），那是建元元年七月十三日。所以琰（法名）在《冥祥記》的自序中說，『此像常自供養，希望一定能永遠作為（眾生）渡河的橋樑。』我追尋並重復這件事，心中感慨很深，因此記錄下來。要說鏡子和人接近，沒有超過儀容肖像的。靈異的顯現，大多是從這裡興起的。《經》上說，『熔化金屬、繪製圖像，製作出類似（佛）形相的東西，就能行動和放出光明。』現在西域的釋迦牟尼（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）二像，光輝作用如同真身，大概是得到了（佛的）真實相貌吧。現在東夏（指中國）的景象，神異的感應迅速顯現，或許是當年眾生因緣際會所感，憑藉木頭石頭來顯現幽深奇異之處，不一定非要容貌美好才能這樣。所以沉石浮起，確實闡揚了閩吳（福建和江蘇一帶）的教化；塵土變成金液，用來舒展彭城和宋國的福祉。其餘詳細說明繁多，難以一一辯明，但總的來說，確實歸於日漸興盛。至於經書和佛塔顯現靈驗，旨意和證據也是相同的，事情沒有特別的差異，所以符合他們的祈求。其餘的都記載在《冥祥記》一部書中。

梁朝祖武帝在天鑒元年正月八日，夢見栴檀（candana，一種香木）佛像進入國都，於是下詔招募人前往迎接。根據《佛游天竺記》和雙卷《優填王經》記載，佛陀上升到忉利天（Trāyastriṃśa，欲界六天之一），一個夏天為母親說法。國王和臣子思念佛陀，優填王（Udayana，古印度拘睒彌國國王）派遣三十二個工匠，帶著栴檀木，請大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）用神力運送（工匠和木材）前往，讓他們繪製佛像。如願以償地繪製完成後，（佛像）返回座位，高五尺，在祇桓寺（Jetavana，又稱祇園精舍，佛陀在世時重要的弘法場所）供養至今。武帝想要迎請這尊佛像，當時決勝將軍郝騫、謝文華等八十人應募前往。他們詳細陳述情況，祈求迎請佛像。舍衛王（國王名）說：『這尊中天（指印度）的真像不能（給你們），於是讓三十二個工匠重新雕刻紫檀木人像。卯時開始動手，到午時就完成了，相好具足，而且佛像頭頂放出光明，降下細微的雨，並且有奇異的香味。』所以《優填王經》說：『真身既然隱沒，其次是二像顯現，普遍為眾生深深地作利益。』

【English Translation】 English version: I had been away from Jingchu (present-day Hubei and Hunan provinces) for nearly ten years, and I didn't know where the Buddha image was. When I returned to Yangdu (present-day Yangzhou, Jiangsu), I dreamed that the image was clearly among the many small images in the east of the hall. The next morning, I went to the temple and found it just as in the dream. That was on the thirteenth day of the seventh month of the first year of the Jianyuan era. Therefore, Yan (Dharma name) said in the preface to his 'Records of Mysterious Omens,' 'This image is always offered to, and I hope it will surely serve as a bridge for (all beings) to cross the river forever.' I followed up on this matter and repeated it, feeling deeply moved, so I recorded it. When it comes to mirrors and people being close, nothing surpasses portraits. The manifestation of auspicious signs often arises from this. The 'Sutra' says, 'Melting metal, drawing images, and creating things that resemble (the Buddha's) form can move and emit light.' Now, the two images of Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) in the Western Regions shine and function as if they were real. They probably captured the true likeness (of the Buddha). Now, the scenes in the Eastern Xia (referring to China) and the divine responses quickly manifest. Perhaps it was the feeling of the beings at that time due to karmic conditions, relying on wood and stone to reveal profound and extraordinary things. It doesn't necessarily require a beautiful appearance to be able to do so. Therefore, sinking stones float, truly elucidating the teachings of Min and Wu (Fujian and Jiangsu areas); dust turns into golden liquid, used to extend the blessings of Pengcheng and Song. The remaining detailed explanations are numerous and difficult to clarify one by one, but in general, they truly return to daily prosperity. As for the scriptures and pagodas manifesting miraculous effects, the meaning and evidence are the same. The matters are not particularly different, so they fulfill their requests. The rest is recorded in the book 'Records of Mysterious Omens.'

Emperor Wu of the Liang Dynasty dreamed on the eighth day of the first month of the first year of the Tianjian era that a candana (a type of fragrant wood) Buddha image entered the capital, so he issued an edict to recruit people to go and welcome it. According to the 'Records of the Buddha's Travels in India' and the two-volume 'Udayana King Sutra,' the Buddha ascended to Trāyastriṃśa Heaven and preached to his mother for a summer. The king and his ministers missed the Buddha, so King Udayana (an ancient Indian king of Kausambi) sent thirty-two craftsmen, carrying candana wood, and asked Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) to use his divine power to transport (the craftsmen and wood) to have them draw the Buddha's image. After the image was drawn as desired, (the Buddha image) returned to its seat, five feet tall, and has been enshrined in Jetavana (also known as Jetavana Vihara, an important place for the Buddha to propagate the Dharma during his lifetime) to this day. Emperor Wu wanted to welcome this Buddha image, so the victorious General Hao Qian, Xie Wenhua, and eighty others volunteered to go. They explained the situation in detail and requested to welcome the Buddha image. The King of Shravasti (name of the king) said, 'This true image of Central India (referring to India) cannot be (given to you), so he had thirty-two craftsmen re-carve a sandalwood statue. They started working at mao time (5-7 am) and finished at wu time (11am-1pm), with all the auspicious marks complete, and the top of the Buddha image emitted light, and fine rain fell, and there was a strange fragrance.' Therefore, the 'Udayana King Sutra' says, 'Since the true body is hidden, the second image appears, universally bringing deep benefits to all beings.'

是也。騫等負第二像行數萬里。備歷艱關難以具聞。又渡大海冒涉風波。隨浪至山糧食又盡。所將人眾及傳送者。身多亡沒。逢諸猛獸。一心念佛。乃聞像後有甲冑聲。又聞鐘聲。巖側有僧端坐樹下。騫揹負像下置其前。僧起禮像。騫等禮僧。僧授澡水令飲。並得飽滿。僧曰。此像名三藐三佛陀金毗羅王。自從至彼大作佛事。語頃失之。爾夜僉夢見神。曉共圖之。至天鑒十年四月五日。騫等達于揚都。帝與百寮徒行四十里。迎還太極殿。建齋度人。大赦斷殺。絓是弓刀槊等。並作蓮花塔頭。帝由此菜蔬斷欲。至太清三年五月帝崩。湘東王在江陵即位號元承聖。遣人從楊都迎。上至荊都承光殿供養。後梁大定八年。于城北靜陵造大明寺。乃以像歸之。今見在。多有傳寫流被京國。

二十九梁祖天鑒初。于本宅立光宅寺。造丈八金像。圖樣既成不爽分寸。臨鑄疑銅不足。始欲上請。忽有使者領銅十五車至云。敕遣送寺。便即镕寫。一冶即成。冠絕通國。唯覺高大。試以量之。乃長二丈二尺。以狀奏聞。鑄像已成不改元樣。所續送銅用亦俱盡。更重審量乃增四尺。敕云。初不送銅何緣乃爾。豈不以真相應感獨表神奇乎。可鐫著花趺以為靈志。乃具疏而勒于足下。於今存焉。梁祖為父于鐘山造大愛敬寺。中殿大像神相有

【現代漢語翻譯】現代漢語譯本：是的。騫（譯音，人名）等人揹負著第二尊佛像行走了數萬里。經歷了各種艱難困苦難以一一述說。又渡過大海，冒著風浪。隨著海浪到達山邊，糧食也用盡了。所帶領的人眾以及運送佛像的人，大多死亡。遇到了各種猛獸，一心念佛。於是聽到佛像後有盔甲的聲音。又聽到鐘聲。巖石旁邊有一位僧人端坐在樹下。騫揹著佛像放下在僧人面前。僧人起身禮拜佛像。騫等人禮拜僧人。僧人授予澡水讓他們飲用，並且都得到了飽足。僧人說：『這尊佛像名叫三藐三佛陀金毗羅王（Samyaksambuddha Kimpila-raja，正等覺者金毗羅王）。自從來到這裡以來，做了很多佛事。』說話間僧人消失了。當晚眾人都夢見了神。早上一起商議此事。到了天鑒十年四月五日，騫等人到達揚都（Yangdu，地名）。皇帝與百官步行四十里，迎接佛像回到太極殿（Taiji Hall，宮殿名）。建立齋會，度化僧人。大赦天下，停止殺戮。所有弓、刀、槊等武器，都做成蓮花塔的頂端。皇帝由此開始吃素，斷絕慾望。到太清三年五月，皇帝駕崩。湘東王（Xiangdong Prince，人名）在江陵（Jiangling，地名）即位，年號元承聖（Yuancheng Sheng，年號）。派遣人員從揚都迎接佛像，供奉在荊都（Jingdu，地名）承光殿（Chengguang Hall，宮殿名）。後梁（Later Liang Dynasty，朝代名）大定（Dading，年號）八年，在城北靜陵（Jingling，地名）建造大明寺（Daming Temple，寺廟名）。於是將佛像歸還到那裡。現在佛像還在。很多人傳抄佛像的故事，流傳到京城。

二十九、梁朝（Liang Dynasty，朝代名）祖天鑒（Tianjian，年號）初年，在本宅建立了光宅寺（Guangzhai Temple，寺廟名）。建造了一丈八尺高的金像。圖樣完成後，尺寸分毫不差。臨近鑄造時，擔心銅不夠。開始想要上報請求。忽然有使者帶領十五車銅來到，說：『奉皇帝的命令送到寺廟。』於是立即熔化鑄造。一次冶煉就成功了。冠絕全國。只是覺得佛像很高大。試著用尺子測量，竟然長二丈二尺。用奏章上報。鑄造佛像已經完成，無法更改原來的樣子。後來送來的銅也全部用完了。再次仔細測量，竟然增加了四尺。皇帝下令說：『當初沒有送銅，怎麼會這樣呢？難道不是因為真實的感應而獨自顯示神奇嗎？』可以把這件事鐫刻在蓮花座上，作為靈異的標誌。於是寫了奏疏，刻在佛像的腳下。至今還存在。梁朝祖爲了父親在鐘山（Zhongshan，地名）建造了大愛敬寺（Da』aijing Temple，寺廟名）。中殿的大佛像，神態莊嚴。

【English Translation】 English version: Yes. Qian (transliteration, a person's name) and others carried the second Buddha statue for tens of thousands of miles. They experienced various hardships that are difficult to describe in detail. They also crossed the sea, braving wind and waves. As they reached the mountain with the waves, their food ran out. Most of the people they led and those who transported the statue died. They encountered various ferocious beasts and single-mindedly recited the Buddha's name. Then they heard the sound of armor behind the statue. They also heard the sound of a bell. Beside the rock, there was a monk sitting upright under a tree. Qian carried the statue on his back and placed it in front of the monk. The monk got up and bowed to the statue. Qian and the others bowed to the monk. The monk gave them bathwater to drink, and they were all satisfied. The monk said, 'This statue is named Samyaksambuddha Kimpila-raja (Samyaksambuddha Kimpila-raja, Perfectly Enlightened King Kimpila). Since it came here, it has done many Buddhist deeds.' As he spoke, the monk disappeared. That night, everyone dreamed of a deity. In the morning, they discussed the matter together. On the fifth day of the fourth month of the tenth year of Tianjian, Qian and the others arrived at Yangdu (Yangdu, place name). The emperor and hundreds of officials walked forty li to welcome the statue back to Taiji Hall (Taiji Hall, palace name). They established a vegetarian feast and ordained monks. They granted amnesty to the world and stopped killing. All weapons such as bows, knives, and spears were made into the tops of lotus pagodas. From then on, the emperor began to eat vegetarian food and cut off desires. In the fifth month of the third year of Taiqing, the emperor passed away. Prince Xiangdong (Xiangdong Prince, person's name) ascended the throne in Jiangling (Jiangling, place name) with the reign title Yuancheng Sheng (Yuancheng Sheng, reign title). He sent people from Yangdu to welcome the statue and enshrined it in Chengguang Hall (Chengguang Hall, palace name) in Jingdu (Jingdu, place name). In the eighth year of Dading (Dading, reign title) of the Later Liang Dynasty (Later Liang Dynasty, dynasty name), Daming Temple (Daming Temple, temple name) was built in Jingling (Jingling, place name) north of the city. So the statue was returned there. The statue is still there now. Many people have copied the story of the statue, which has spread to the capital.

Twenty-ninth, in the early years of Tianjian (Tianjian, reign title) of Emperor Liang (Liang Dynasty, dynasty name), Guangzhai Temple (Guangzhai Temple, temple name) was established in his residence. A golden statue of eighteen feet high was built. After the design was completed, the dimensions were perfect. When it was about to be cast, there was concern that there would not be enough copper. They began to want to report the request. Suddenly, a messenger arrived with fifteen carts of copper, saying, 'By the emperor's order, it is sent to the temple.' So they immediately melted and cast it. It was completed in one smelting. It was the best in the country. It was just felt that the Buddha statue was very tall. Trying to measure it with a ruler, it was actually twenty-two feet long. A memorial was submitted. The casting of the Buddha statue had been completed, and the original appearance could not be changed. The copper sent later was also used up. After careful measurement again, it had increased by four feet. The emperor ordered, 'No copper was sent at first, how could this be? Isn't it because the true response alone shows the miraculous?' This matter can be engraved on the lotus pedestal as a sign of the miraculous. So he wrote a memorial and engraved it under the feet of the Buddha statue. It still exists today. Emperor Liang built Da'aijing Temple (Da'aijing Temple, temple name) on Zhongshan (Zhongshan, place name) for his father. The great Buddha statue in the central hall has a solemn appearance.

之。故不重顯。廣如別記。有梁佛像多現神奇。剡縣大石像者。元在宋初育王所造。初有曇光禪師。從北來。巡行山川為幽棲之所見。此山崇麗乃于峰頂構小草室。空中聞天樂聲曰。此是佛地。如何輒有蔬圃耶。光聞之南移天臺。后遂繕造為佛像。積經年稔終不能成。至梁建安王患。降夢能引剡縣石像病可得愈。遂請僧祐律師。既至山所。規模形制嫌其先造太為淺陋。思緒未絕。夜忽山崩其內佛現。自頸已下猶在石中。乃刬鏨浮石至本仍止。既都除訖。乃具相焉。斯則真儀素在石中。假工除刬故得出現。梁太子舍人劉勰制碑。于像所備之。

三十梁世祖登極之後。崇重佛教廢絕老宗。每引高僧談敘幽旨。又造等身金銀像兩軀。于重云殿晨夕禮事五十許年。冬夏蹋石六時無缺。足蹈石處十指文生。遂卒窮祚侯景篡位。猶存供養。太尉王僧辯誅景修復臺城。會元帝陷於江陵。江南無主。辯乃通款于齊。迎貞陽侯蕭淵明為帝。時江左未定利害相雄。辯遣女婿杜龕典衛宮門。龕性兇頑不見后際。欲毀二像為鋌。先令數十人上三休閣。令镵佛項椎鑿始舉。二像一時回顧眄之。所遣諸人臂如墮落。不自勝舉。失喑如醉。杜龕亦爾。久乃醒悟。仍被打筑遍身青腫。唯見金剛力士可畏之物。競來擊之受苦呻吟。舉形洪爛膿血交流

【現代漢語翻譯】現代漢語譯本：因此不再重複顯現，詳細情況記載在其他書籍中。南朝梁代有很多佛像顯現神蹟，剡縣（今浙江嵊州）的大石佛像，最初是宋朝初年育王寺所建造的。起初有位曇光禪師，從北方來，巡遊山川尋找隱居之處，看見這座山雄偉秀麗，於是在山峰頂上搭建了一間小草屋。空中傳來天樂之聲說：『這裡是佛地，怎麼可以用來種菜呢？』曇光禪師聽後向南移居天臺山。後來於是修繕建造佛像，經過多年始終不能完成。到梁建安王生病，夢中得到啟示，說如果能引來剡縣的石佛像，病就可以痊癒。於是請來僧祐律師。僧祐律師來到山中，覺得原先的規模形制太過簡陋，正在思索之際，夜裡忽然山崩，佛像顯現出來，頸部以下還在石頭中。於是剷除雕鑿佛像周圍的石頭，到佛像本身為止。全部清除完畢后，佛像的相貌就完整地顯現出來了。這說明佛像原本就在石頭中，只是藉助人工剷除石頭才得以顯現。梁太子舍人劉勰撰寫碑文，立在佛像所在之處。梁世祖（蕭衍）登基之後，崇尚佛教，廢棄道教。經常召見高僧談論深奧的佛理。又鑄造了兩尊與自己身高相等的金銀佛像，在重云殿早晚禮拜，持續了五十多年。冬夏都在石板上行走，每天六時禮拜從不間斷。腳踩在石板上的地方，十個腳趾的紋路都顯現出來。最終去世，侯景篡位后，仍然供奉佛像。太尉王僧辯誅殺侯景后，修復臺城。適逢元帝（蕭繹）被困在江陵，江南沒有主事之人。王僧辯於是向北齊通款，迎接貞陽侯蕭淵明為皇帝。當時江左局勢未定，各方勢力互相爭鬥。王僧辯派遣女婿杜龕掌管宮門衛戍。杜龕生性兇殘頑劣，不考慮後果，想要毀掉兩尊佛像來鑄造箭頭。先派幾十個人登上三休閣，命令他們鑿佛像的頸部，剛開始用錘子敲擊，兩尊佛像同時回頭看著他們。那些被派去的人手臂像要掉下來一樣，無法抬舉，失聲昏暗像喝醉了一樣。杜龕也是這樣。過了很久才醒悟過來，仍然被打得遍身青腫。只能看見金剛力士等可怕的東西，爭先恐後地來擊打他們，遭受極大的痛苦，全身潰爛，膿血流淌。

【English Translation】 English version: Therefore, it is not repeatedly manifested. Details are recorded in other books. During the Liang Dynasty, many Buddha statues miraculously appeared. The large stone Buddha statue in Shan County (now Shengzhou, Zhejiang) was originally built by Yuwang Temple in the early Song Dynasty. Initially, there was a Chan master named Tanguang, who came from the north, traveling through mountains and rivers in search of a secluded place. He saw this magnificent mountain and built a small thatched hut on the top. A heavenly music was heard in the air, saying, 'This is a Buddha land, how can it be used for growing vegetables?' Tanguang moved south to Tiantai Mountain after hearing this. Later, he repaired and built the Buddha statue, but after many years, he could not complete it. When King Jian'an of Liang fell ill, he received a revelation in a dream, saying that if he could bring the stone Buddha statue from Shan County, his illness could be cured. So he invited the lawyer Sengyou. When Sengyou arrived at the mountain, he felt that the original scale and shape were too simple. While he was thinking, the mountain suddenly collapsed at night, and the Buddha statue appeared, with its neck and below still in the stone. So he removed and chiseled the stones around the Buddha statue, stopping at the Buddha statue itself. After all the stones were removed, the complete appearance of the Buddha statue was revealed. This shows that the Buddha statue was originally in the stone, and it was only through artificial removal of the stone that it could be manifested. Liu Xie, a scribe of the Liang Crown Prince, wrote an inscription and erected it at the location of the Buddha statue. After Emperor Shizu (Xiao Yan) of Liang ascended the throne, he revered Buddhism and abandoned Taoism. He often summoned eminent monks to discuss profound Buddhist principles. He also cast two gold and silver Buddha statues of equal height to himself, and worshiped them in the Chongyun Hall morning and evening for more than fifty years. He walked on the stone slabs in winter and summer, worshiping six times a day without interruption. The patterns of his ten toes appeared where his feet stepped on the stone slabs. He eventually passed away, and after Hou Jing usurped the throne, he still worshiped the Buddha statues. After Grand Commandant Wang Sengbian killed Hou Jing, he repaired the Taicheng. Coincidentally, Emperor Yuan (Xiao Yi) was trapped in Jiangling, and there was no one in charge in Jiangnan. Wang Sengbian then contacted Northern Qi and welcomed Marquis Zhenyang, Xiao Yuanming, as emperor. At that time, the situation in Jiangzuo was unstable, and various forces fought each other. Wang Sengbian sent his son-in-law Du Kan to manage the palace gate guards. Du Kan was fierce and unruly by nature, and did not consider the consequences. He wanted to destroy the two Buddha statues to cast arrowheads. He first sent dozens of people to climb the Sanxiu Pavilion, ordering them to chisel the necks of the Buddha statues. As soon as they started hammering, the two Buddha statues turned their heads to look at them at the same time. The arms of those who were sent felt like they were falling off, unable to lift them, and they lost their voices and became dizzy as if drunk. Du Kan was also like this. It took a long time for him to wake up, and he was still beaten with bruises all over his body. He could only see terrifying things like Vajra warriors, competing to strike them, suffering great pain, their whole bodies festering, and pus and blood flowing.

。穿皮露骨而卒。此乃近事。道俗同知。

三十一元魏天平中。定州募士孫敬德。防于北陲造觀音金像。年滿將還。常加禮事。后為劫賊橫引。禁于京獄不勝拷掠。遂妄承罪並斷死刑。明旦行決。其夜禮拜懺悔淚下如雨。啟曰。今身被枉。當是過去枉他。愿償債畢誓不重作。又發大愿云云。言已少時依俙如夢。見一沙門教誦觀世音救生經。經有佛名。令誦千遍得度苦難。敬德欻覺起坐。緣之了無參錯。比至平明已滿一百遍。有司執縛向市。且行且誦。臨欲加刑誦滿千遍。執刀下斫。折為三段。不損皮肉。易刀又斫凡經三換刀折如初。監當官人莫不驚異。具狀奏聞。丞相高歡表請其事。遂得免死。敕寫此經傳之。今所謂高王觀世音是也。敬德放還設齋報愿。出在防像乃見項上有三刀痕。鄉親同睹嘆其通感。見齊志及旌異等記。

三十二陳武帝崩。兄子茜立。將欲修葬造辒辌車。國創新定未遑經始。昔梁武帝立重云殿。其中經像並飾珍寶映奪諸國。運雖在陳殿像仍在。茜欲收取重云佛帳珠珮以飾送終。人力既足四面齊至。但見雲氣擁結流繞佛殿。自余方左開朗無陰。百工怪焉競往看睹。須臾大雨橫注雷電掣擊。煙弱鴟吻火烈雲中。流佈光焰高下相涉。欻見重云殿影二像峙然。四部神王並及寶座一時上騰。煙火

【現代漢語翻譯】現代漢語譯本：剝去皮肉，露出骨頭而死。這是最近發生的事情，僧俗都知道。

三十一、元魏天平年間，定州的士兵孫敬德，在北部邊境服役時，塑造了一尊觀音金像。服役期滿將要回家時，他經常恭敬地禮拜這尊佛像。後來他被強盜誣陷，關押在京城的監獄裡，經受不住拷打，於是被迫承認了罪行，並被判處死刑。第二天就要被處決。那天晚上，他禮拜懺悔，淚如雨下，祈禱說：『今生遭受冤屈，想必是過去冤枉了別人。我願意償還債務，併發誓不再重犯。』他又發下大愿等等。說完不久，他依稀如夢，夢見一位沙門教他誦唸《觀世音救生經》。經文中有佛的名號，告訴他誦唸一千遍就能脫離苦難。孫敬德突然醒來坐起，回憶夢中的情景，沒有絲毫差錯。到天亮時，他已經念滿了一百遍。官吏把他捆綁著押往刑場，他邊走邊念。臨要行刑時，他念滿了千遍。劊子手舉刀砍下，刀卻斷為三截，沒有傷到他的皮肉。換了刀再砍，一共換了三次刀，刀都像先前一樣斷裂。監刑的官員無不驚異，將情況詳細地稟告了上去。丞相高歡上表奏請此事，孫敬德因此得以免死。皇帝下令抄寫這部經書流傳開來，這就是現在所說的《高王觀世音經》。孫敬德被釋放后，設定齋飯報答佛恩，回到當初服役時所造的佛像那裡，看見佛像的頸項上有三道刀痕。鄉親們都親眼目睹，讚歎佛像的靈驗。此事記載在《齊志》和《旌異記》等書中。

三十二、陳武帝駕崩，他的侄子陳茜即位。陳茜打算修建陵墓，製造辒辌車（一種喪葬用車）。國家剛剛安定，還沒有來得及開始建造。過去梁武帝建造了重云殿，殿中的經書和佛像都用珍寶裝飾，光彩奪目，超過了其他國家。雖然國運已經到了陳朝，但重云殿和佛像仍然存在。陳茜想要取下重云殿的佛帳和珠珮，用來裝飾送葬的車輛。工匠們已經到位，從四面八方趕來，但只見雲氣聚集，環繞著佛殿。只有佛殿周圍陰暗，其餘地方都晴朗無雲。工匠們感到奇怪，都爭相前去觀看。不久，突然下起大雨，雷電交加。煙霧籠罩著鴟吻（屋脊上的裝飾物），火焰在雲中燃燒。光焰四處流竄，忽高忽低。忽然看見重云殿的影子和兩尊佛像屹立在那裡，四部神王以及寶座一時之間都升騰而起，消失在煙火之中。

【English Translation】 English version: He was skinned alive, exposing his bones, and died. This is a recent event, known to both monks and laypeople.

Thirty-one: During the Tianping era of the Northern Wei Dynasty, Sun Jingde, a soldier from Dingzhou, was stationed on the northern frontier and commissioned a golden statue of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). When his term was up and he was about to return home, he always paid respectful homage to the statue. Later, he was falsely accused by robbers and imprisoned in the capital's jail, where he could not withstand the torture. He falsely confessed to the crime and was sentenced to death. The next morning, he was to be executed. That night, he prostrated himself in repentance, tears falling like rain. He prayed, 'I am suffering injustice in this life, which must be due to my having wronged others in the past. I am willing to repay my debt and vow never to repeat the offense.' He also made great vows, and so on. After a short while, he vaguely dreamed of a Shramana (Buddhist monk) teaching him to recite the 'Guanshiyin (Avalokiteśvara) Sutra for Saving Life'. The sutra contained the names of Buddhas, and he was told that reciting it a thousand times would deliver him from suffering. Sun Jingde suddenly awoke and sat up, recalling the dream without any mistake. By dawn, he had recited it a hundred times. The officials bound him and led him to the execution ground, and he recited as he walked. As he was about to be executed, he had recited it a thousand times. The executioner raised his knife and struck, but the knife broke into three pieces without harming his skin or flesh. He changed knives and struck again, and after three changes of knives, each knife broke as before. The supervising officials were all astonished and reported the matter in detail. The Prime Minister Gao Huan submitted a memorial requesting an investigation into the matter, and Sun Jingde was thus spared from death. An imperial edict was issued to copy and disseminate this sutra, which is now known as the 'Gao Wang Guanshiyin Sutra'. After Sun Jingde was released, he held a vegetarian feast to repay his vows. When he returned to the statue he had commissioned, he saw three knife marks on its neck. The villagers all witnessed this and marveled at its miraculous power. This event is recorded in the 'Qi Zhi' and 'Jing Yi Ji' and other records.

Thirty-two: When Emperor Wu of the Chen Dynasty passed away, his nephew Chen Qian succeeded him. Chen Qian intended to build a mausoleum and manufacture a Wenliang chariot (a type of funeral carriage). The country had just been stabilized and there was no time to begin construction. In the past, Emperor Wu of the Liang Dynasty had built the Chongyun Hall, and the sutras and statues within were decorated with precious jewels, dazzling and surpassing those of other countries. Although the dynasty had passed to the Chen, the Chongyun Hall and statues remained. Chen Qian wanted to take the Buddhist curtains and pearl pendants from the Chongyun Hall to decorate the funeral carriage. The craftsmen were ready and had come from all directions, but they only saw clouds gathering and swirling around the Buddhist hall. Only the area around the Buddhist hall was dark, while the rest of the area was clear and cloudless. The craftsmen were surprised and rushed to see. Soon, a heavy rain suddenly poured down, accompanied by thunder and lightning. Smoke enveloped the Chiwen (ornaments on the roof ridge), and flames burned in the clouds. The flames spread everywhere, rising and falling. Suddenly, the shadow of the Chongyun Hall and two statues stood tall, and the Four Heavenly Kings and the throne ascended together and disappeared into the smoke and fire.

挾之忽然遠逝。觀者傾國咸歸奉信。雨晴之後覆看故處。唯礎存焉。至后月餘。有人從東州來云。於此日見殿影像乘空飛海。今望海者有時見之。魏氏洛京永寧寺塔去地千尺。為天所震。其緣略同。有人東海時見其跡云。

三十三北齊末。晉州靈石寺沙門僧護。守道直心不求慧業。愿造丈八石像。眾僧咸怪其大言。後於寺北谷中見有臥石可長丈八。乃雇匠就而造佛。向經一週面腹粗了而背猶著地。以六具拗舉之不動。經夜自翻旦視欣然。即就營作移在佛堂。晉州陷日像汗流地周兵入境先燒寺塔。此像被焚。初不變色。唯傷二指。后欲倒之。人牛六十牽挽不遂。忽有異僧咸無識者。以瓦木土塹雜累圍之。須臾便了失僧所在。像后降夢信心者曰。吾患指痛。其人悟而補之。隋氏啟運如前開。復開皇十五年有盜幡蓋者。即夢丈八人入室責之。其賊慚怖而送。像今見在云。

三十四周武建德三年。猜忌佛法勇意殄滅。天下闇冥。有冥州姜明者。督事夜行。經州北百餘里。山中行往常見山上光明怪之。因巡行光處。見有臥石。狀如像形。便斫掘尋之。乃是鐵礦不可鏨鑿。故其形䃙[石*速]高三丈許。欲加摩瑩卒不可觸。又向下尋。乃有石趺孔穴具足。乃共村人以拗舉之。其像欻然流下逕趣趺孔卓然特立。眾以為奇

【現代漢語翻譯】現代漢語譯本：突然間，它挾帶著殿宇遠遠地飛走了。觀看的人們，全國上下都歸心奉信。雨過天晴之後，人們回到原來的地方檢視，只剩下地基還在。過了一個多月，有人從東州來，說：『就在那天，我看見殿宇的影像乘空飛向大海。現在，望海的人有時還能看見它。』魏國的洛陽永寧寺塔，離地千尺，被天雷震毀，這件事的緣由大致相同。有人在東海有時也能看見它的遺蹟，這樣說。

北齊末年（三十三），晉州靈石寺的沙門僧護，堅守正道，心地正直，不追求智慧的成就，發願建造一尊丈八高的石像（約合現在的四米多）。眾僧都奇怪他說了大話。後來，他在寺廟北邊的山谷中，發現一塊臥倒的石頭，長度正好丈八。於是，他僱傭工匠就在石頭上雕刻佛像。經過大約一週的時間，佛像的面部和腹部大致完成了，但是背部還貼著地面。他們用六套工具試圖抬起它，卻紋絲不動。經過一夜，佛像自己翻了過來，早上看時，令人欣喜。於是，他們繼續進行雕刻，並將佛像移到了佛堂。晉州淪陷的那天，佛像流汗，遍及地面。周兵進入境內后，首先焚燒寺廟的塔。這尊佛像被焚燒，起初沒有改變顏色，只是傷了兩個手指。後來，他們想要推倒佛像，用六十個人和牛拉拽，也沒有成功。忽然出現了一些奇異的僧人，沒有人認識他們。他們用瓦片、木頭和泥土等雜物堆積起來，將佛像圍住。一會兒就完成了，僧人也不見了蹤影。佛像後來在夢中告訴信徒說：『我的手指疼痛。』那人醒悟后，就將佛像的手指修補好了。隋朝建立后，一切恢復如前。開皇十五年，有人偷了佛幡和傘蓋。當晚，那人就夢見一個丈八高的人進入他的房間責備他。那個賊人感到慚愧和害怕，就把東西送了回來。佛像現在還在那裡。

周武帝建德三年（三十四），他猜忌佛法，決心消滅佛教，天下陷入黑暗。有個叫姜明的人，是冥州的一個督事，晚上出行。經過州北一百多里的地方，他經常看見山上有光明，感到奇怪。於是，他巡行到發光的地方，看見一塊臥倒的石頭，形狀像佛像。他就砍挖尋找，發現那是鐵礦，無法用工具雕鑿。所以它的形狀粗糙，高約三丈（約合現在的七米左右）。想要加以打磨，卻無法觸碰。又向下尋找，發現有石頭的底座，孔穴都具備。於是，他和村裡人一起用工具抬起佛像。那佛像突然滑落下來，直接進入底座的孔穴中，卓然挺立。眾人都認為這是奇蹟。

【English Translation】 English version: Suddenly, it carried the palace far away and vanished. The onlookers throughout the nation all turned to faith and belief. After the rain cleared, they returned to the original site to inspect, only to find the foundation remaining. More than a month later, someone came from Dongzhou and said, 'On that day, I saw the image of the palace flying into the sea. Now, those who look out to sea sometimes still see it.' The Yongning Temple Pagoda in Luoyang of the Wei Dynasty, a thousand feet above the ground, was struck by lightning. The reason for this is roughly the same. Some people in the East Sea sometimes see its traces, so it is said.

In the late Northern Qi Dynasty (33), the Shramana Seng Hu of Lingshi Temple in Jinzhou, adhered to the Dao with a straightforward mind, not seeking wisdom. He vowed to build an eighteen-foot-tall stone statue (zhangba shixiang) (approximately four meters in modern measurement). The monks all wondered at his grand words. Later, in the valley north of the temple, he found a reclining stone that was eighteen feet long. So, he hired craftsmen to carve the Buddha on the stone. After about a week, the face and abdomen of the Buddha were roughly completed, but the back was still touching the ground. They tried to lift it with six sets of tools, but it did not move. After a night, the Buddha turned over by itself, which was delightful to see in the morning. So, they continued to carve and moved the Buddha into the Buddha hall. On the day Jinzhou fell, the Buddha statue sweated, covering the ground. After the Zhou soldiers entered the territory, they first burned the temple pagoda. This Buddha statue was burned, initially without changing color, only injuring two fingers. Later, they wanted to knock down the Buddha, pulling it with sixty people and oxen, but they did not succeed. Suddenly, some strange monks appeared, whom no one recognized. They piled up tiles, wood, and earth to surround the Buddha. In a short time, it was completed, and the monks disappeared. The Buddha later told believers in a dream, 'My fingers hurt.' The person woke up and repaired the Buddha's fingers. After the Sui Dynasty was established, everything returned to as before. In the fifteenth year of Kaihuang, someone stole the Buddha banners and canopies. That night, the person dreamed of an eighteen-foot-tall person entering his room and rebuking him. The thief felt ashamed and afraid and returned the items. The Buddha statue is still there today.

In the third year of Jian De during the reign of Emperor Wu of the Zhou Dynasty (34), he suspected the Buddha Dharma and was determined to eliminate Buddhism, plunging the world into darkness. There was a man named Jiang Ming, who was a supervisor in Mingzhou, traveling at night. Passing through a place more than a hundred miles north of the state, he often saw light on the mountain and felt strange. So, he patrolled to the place where the light was emitted and saw a reclining stone, shaped like a Buddha statue. He chopped and dug to find it, discovering that it was iron ore, which could not be carved with tools. Therefore, its shape was rough, about three zhang (approximately seven meters in modern measurement) high. He wanted to polish it, but could not touch it. Looking down, he found a stone base with complete holes. So, he and the villagers lifted the Buddha statue with tools. The Buddha statue suddenly slid down and went directly into the holes of the base, standing upright. Everyone thought it was a miracle.

瑞也。以狀奏聞。時天元嗣歷佛日將融。乃改為大像元年。仍以其處為大像寺。隋祖開運重構斯跡。又改為顯際寺。討尋其本處非人住。又無大石及以鐵礦。豈非育王之神力所降感乎。大唐因之不改。貞觀末寺西置宮。名曰玉華。像仍舊所在宮東三十里苑內。太宗嘗往禮事嫌非華飾。乃舍物莊嚴。永徽年中改宮立寺。還名玉華。今屬坊州。陰暗之夕每發光瑞。道俗常見。故不甚驚歎云云。

三十五週襄州峴山華嚴寺行像者。古來木像莫知其始。而面首殊麗瞻仰無已。可高五丈許。徴應在昔不復其今。不佛具陳。及周滅法。人藏其首。隋開乃出。如前莊飾以為聖像。號盧舍那佛。每年祈福以為歸依之所也。隋文將崩。兩鼻洟出玷汙懷中。金薄剝起洟流有光。拭之無塵望還如洟。貞觀二十三年四月內洟還連出涂漫懷中。方圓一尺初未委也。及后太宗升遐。方知兆見。至六月內洟又重出。合州同懼。不知何禍。至七月內漢水泛漲溢入城郭。深丈餘。陷溺不少。今在本寺祈求殷矣。襄陽士俗有少子胤者。皆往祈之。隨其本心男女感應。

三十六隋開皇中。蔣州興皇寺佛殿被焚。當陽丈六金銅大像並二菩薩。俱長丈六。其模戴颙所造。正當棟下。於時炎火大盛。眾人拱手咸共嗟悼。大像融滅忽見欻起移南一步棟樑摧

【現代漢語翻譯】現代漢語譯本：瑞應。將這些情況上奏朝廷。當時北周天元帝繼承帝位，佛法將要衰落。於是改年號為大像元年，仍舊把那個地方叫做大像寺。隋文帝開國后，重新建造了這個遺蹟，又改名為顯際寺。追尋它的根本，發現那裡並非人類居住的地方，也沒有大的石頭以及鐵礦。這難道不是育王（阿育王，印度孔雀王朝的國王，以弘揚佛教著稱）的神力所降臨感應嗎？大唐朝廷沿用了這個名稱沒有更改。貞觀末年，在寺廟西邊設定宮殿，名叫玉華宮。佛像仍然在原來的地方，位於宮殿東邊三十里的苑囿內。唐太宗曾經前往禮拜，嫌棄裝飾不夠華麗，於是捐獻財物來莊嚴佛像。永徽年間，改宮殿為寺廟，恢復原名玉華寺，現在隸屬於坊州。陰暗的夜晚經常發出光芒，僧人和俗人都經常見到，所以不太驚歎議論。

三十五、周朝襄州峴山華嚴寺的行像，古代流傳下來的木像，不知道起始於何時，但是面容非常美麗，讓人瞻仰不已。大約有五丈高。靈驗的徵兆應驗在過去，現在已經不再顯現。這裡不一一陳述。等到周朝滅佛的時候，人們把佛像的頭藏了起來。隋朝開國后才拿出來，按照原來的樣子裝飾，作為聖像，號為盧舍那佛（報身佛）。每年祈福，把這裡作為歸依的地方。隋文帝將要駕崩的時候，兩個鼻孔流出鼻涕，玷汙了懷中。金箔剝落，鼻涕流出帶有光芒。擦拭乾凈后沒有灰塵，看起來還像鼻涕。貞觀二十三年四月，鼻涕再次流出，塗滿了懷中，方圓一尺，起初不知道是什麼原因。等到後來唐太宗駕崩，才知道是預兆。到了六月，鼻涕又再次流出，整個襄州都很害怕，不知道是什麼災禍。到了七月，漢水氾濫，淹沒了城郭，水深一丈多，淹死的人不少。現在在本寺祈求非常懇切。襄陽的士人和百姓，如果想要兒子，都前往祈求。隨著他們內心的願望，可以感應得到男孩或女孩。

三十六、隋朝開皇年間，蔣州興皇寺的佛殿被焚燬。當陽的丈六金銅大像以及兩尊菩薩，都高一丈六尺。它們的模子是戴颙（南朝宋代的雕塑家）所造。正好位於棟樑之下。當時火焰非常猛烈，眾人都拱手嘆息。大像將要融化毀滅的時候，忽然看見它突然站立起來，向南移動了一步，棟樑倒塌。

【English Translation】 English version: An auspicious response. These circumstances were reported to the court. At that time, Emperor Tianyuan of the Northern Zhou Dynasty inherited the throne, and the Buddhist Dharma was about to decline. Therefore, the era name was changed to the first year of Daxing (Great Image), and the place was still called Daxing Temple. After Emperor Wen of the Sui Dynasty founded the country, he rebuilt this site and renamed it Xianji Temple. Tracing its origins, it was discovered that the place was not inhabited by humans, nor were there large stones or iron mines. Could this not be the miraculous power of King Ashoka (an Indian Maurya Dynasty king known for promoting Buddhism) descending and responding? The Great Tang Dynasty continued to use this name without changing it. At the end of the Zhenguan era, a palace was built west of the temple, named Yuhua Palace. The Buddha image remained in its original location, within the garden thirty li east of the palace. Emperor Taizong once went to worship and, disliking the lack of splendor, donated wealth to adorn the Buddha image. During the Yonghui era, the palace was converted into a temple, restoring the original name Yuhua Temple, now under the jurisdiction of Fang Prefecture. On dark nights, it often emits light, which monks and laypeople often see, so they are not very surprised or discuss it.

Thirty-five, the moving image of Huayan Temple on Mount Xian in Xiangzhou during the Zhou Dynasty. The wooden image passed down from ancient times, its origins unknown, but its face is extremely beautiful, causing people to admire it endlessly. It is about five zhang (approximately 16.7 meters) tall. The signs of efficacy were manifested in the past, but no longer appear now. I will not list them all here. When the Zhou Dynasty destroyed Buddhism, people hid the head of the Buddha image. It was only taken out after the founding of the Sui Dynasty, decorated as before, and regarded as a sacred image, named Vairocana Buddha (the Sambhogakaya Buddha). Every year, people pray for blessings, taking this place as a refuge. When Emperor Wen of the Sui Dynasty was about to pass away, mucus flowed from both nostrils, staining his chest. The gold leaf peeled off, and the mucus flowed with light. After wiping it clean, there was no dust, and it still looked like mucus. In April of the twenty-third year of Zhenguan, mucus flowed out again, covering his chest, one chi (approximately 33 cm) in diameter. At first, no one knew the reason. It was only later, when Emperor Taizong passed away, that they realized it was a sign. In June, the mucus flowed out again, and the entire Xiangzhou was afraid, not knowing what disaster was coming. In July, the Han River flooded, inundating the city, more than one zhang (approximately 3.3 meters) deep, drowning many people. Now, people are praying earnestly at this temple. The scholars and common people of Xiangyang, if they desire a son, all go to pray. According to their inner wishes, they can receive a response of a boy or a girl.

Thirty-six, during the Kaihuang era of the Sui Dynasty, the Buddha hall of Xinghuang Temple in Jiangzhou was burned down. The sixteen-chi (approximately 5.3 meters) tall golden bronze statue of the Buddha and the two Bodhisattvas in Dangyang were all sixteen chi tall. Their molds were made by Dai Yong (a sculptor of the Southern Song Dynasty). They were located directly under the beams. At that time, the flames were very fierce, and everyone clasped their hands and sighed. When the great image was about to melt and be destroyed, suddenly it was seen standing up abruptly, moving one step to the south, and the beams collapsed.

下。像得全形。四面磚瓦木炭皆去。像身五六尺許。雖被火焚而金色不變。趺下有銘。大眾咸駭嘆聲滿路。今移在白馬寺。鳥雀無踐。永徽二年。盜者欲利像銅。乃鋸窗欞斷將欲拔出。遂被夾腕。求拔不脫。至曉僧問。盜者云。有一人著白衣在堂內撮手。求脫不得。云云。

三十七阿彌陀佛五十菩薩像者。西域天竺之瑞像也。相傳云。昔天竺雞頭摩寺五通菩薩。往安樂界請阿彌陀佛。娑婆眾生愿生凈土。無佛形像願力莫由。請垂降許。佛言。汝且前去。尋當現彼。及菩薩還。其像已至。一佛五十菩薩各坐蓮花在樹葉上。菩薩取葉所在圖寫流佈遠近。漢明感夢使往祈法。便獲迦葉摩騰等至洛陽。后騰姊子作沙門。持此瑞像方達此國。所在圖之。未幾赍像西返。而此圖傳不甚流廣。魏晉已來年載久遠。又經滅法經像湮除。此之瑞跡殆將不見。隋文開教。有沙門明憲。從高齊道長法師所得此一本。說其本起與傳符焉。是以圖寫流佈遍於宇內。時有北齊畫工曹仲達者。本曹國人。善於丹青。妙盡梵跡傳模西瑞。京邑所推。故今寺壁正陽皆其真范。

三十八隋京師日嚴寺石影像者。其像八楞紫石英色。高八寸徑五寸。內外映徹。昔梁武太清年中。有西域僧將來。會侯景作亂。遂安江州廬山西林寺像頂上。隋開皇十年

【現代漢語翻譯】現代漢語譯本：下面。就像得到了完整的形狀。四面的磚瓦木炭都被移走了。佛像身高五六尺左右。雖然被火焚燒過，但金色沒有改變。底座下有銘文。大眾都驚駭嘆息，聲音充滿了道路。現在被移放在白馬寺。鳥雀都不敢踐踏。永徽二年（公元651年），有盜賊想要盜取佛像上的銅，就鋸斷窗戶的欄桿，想要拔出佛像。結果手腕被夾住。想拔卻拔不出來。到天亮時，僧人詢問情況。盜賊說：『有一個穿白衣服的人在堂內撮著手，想讓我脫身卻不能。』等等。三十七、阿彌陀佛五十菩薩像，是西域天竺的瑞像。相傳，過去天竺雞頭摩寺的五通菩薩，前往安樂世界迎請阿彌陀佛，因為娑婆世界的眾生希望往生凈土，但沒有佛的形像，願力無從依託，所以祈請阿彌陀佛降臨。阿彌陀佛說：『你先回去，我很快就會顯現。』等到菩薩返回時，佛像已經到了。一佛五十菩薩各自坐在蓮花上，蓮花又在樹葉上。菩薩將樹葉所在的地方圖畫下來，流傳到遠近各地。漢明帝感於夢，派遣使者前往祈求佛法，於是得到了迦葉摩騰等人來到洛陽。後來，迦葉摩騰的姐姐的兒子做了沙門，帶著這尊瑞像才到達這個國家。人們將佛像所在的地方圖畫下來。沒過多久，沙門帶著佛像向西返回，而這幅圖的流傳不是很廣泛。魏晉以來，年代久遠，又經歷了滅佛，佛經和佛像都被埋沒清除。這瑞像的軌跡幾乎要看不到了。隋文帝開創佛教，有沙門明憲，從高齊道長法師那裡得到這一個版本。說它的本源和流傳的說法相符。因此圖畫流傳遍於天下。當時有北齊的畫工曹仲達，本是曹國人，擅長繪畫，精妙地描繪了梵跡，臨摹西方的瑞像，被京城所推崇。所以現在寺廟墻壁上的正陽畫像都是他的真跡。三十八、隋朝京師日嚴寺的石影像，這尊佛像呈八棱形，是紫石英的顏色，高八寸，直徑五寸，內外晶瑩剔透。過去梁武帝太清年間，有西域僧人帶來這尊佛像。適逢侯景作亂，於是將佛像安放在江州廬山西林寺的佛像頂上。隋開皇十年（公元590年）

【English Translation】 English version: Below. It was as if the complete form had been obtained. The surrounding bricks, tiles, and charcoal were all removed. The statue was about five or six feet tall. Although it had been burned by fire, its golden color remained unchanged. There was an inscription beneath the pedestal. The crowd was astonished and sighed, their voices filling the road. It has now been moved to the White Horse Temple. Birds and sparrows do not dare to tread on it. In the second year of Yonghui (651 AD), a thief, desiring the copper from the statue, sawed through the window bars, intending to pull it out. As a result, his wrist was caught. He tried to pull it out but could not. At dawn, a monk asked what had happened. The thief said, 'There is a person dressed in white inside the hall, wringing his hands, trying to prevent me from escaping,' and so on. Thirty-seven, the image of Amitabha Buddha and fifty Bodhisattvas is an auspicious image from the Western Regions of India (Tianzhu). According to legend, in the past, the Five Penetrations Bodhisattva of Jitoumo Temple in India went to the Land of Bliss (Anlejie) to invite Amitabha Buddha, because the sentient beings of the Saha world (Suopo) wished to be reborn in the Pure Land, but without the image of the Buddha, their vows had no basis, so he requested Amitabha Buddha to descend. The Buddha said, 'You go back first, and I will appear soon.' When the Bodhisattva returned, the image had already arrived. One Buddha and fifty Bodhisattvas were each sitting on a lotus flower, which was on a tree leaf. The Bodhisattva drew a picture of the location of the leaves and spread it far and wide. Emperor Hanming, moved by a dream, sent envoys to seek the Dharma, and thus obtained Kasyapa Matanga and others to come to Luoyang. Later, Kasyapa Matanga's sister's son became a Shramana (Shamen), and it was he who brought this auspicious image to this country. People drew pictures of the location of the Buddha image. Before long, the Shramana returned west with the image, and the circulation of this picture was not very widespread. Since the Wei and Jin dynasties, the years have been long, and after the suppression of Buddhism, the Buddhist scriptures and images were buried and removed. The traces of this auspicious image were almost lost. Emperor Wen of Sui initiated Buddhism, and there was a Shramana named Mingxian, who obtained this version from the Daoist Master Chang of Gaoqi. He said that its origin and the legend matched. Therefore, the picture spread throughout the world. At that time, there was a painter named Cao Zhongda from the Northern Qi Dynasty, originally from the country of Cao, who was skilled in painting and exquisitely depicted the traces of Brahman, copying the auspicious images of the West, and was highly regarded in the capital. Therefore, the Zhengyang paintings on the walls of the temple today are all his authentic works. Thirty-eight, the stone shadow image of Riyan Temple in the Sui Dynasty capital, this Buddha image is octagonal in shape and amethyst in color, eight inches high and five inches in diameter, crystal clear inside and out. In the past, during the Taiqing years of Emperor Wu of Liang, a monk from the Western Regions brought this Buddha image. Coincidentally, Hou Jing rebelled, so the Buddha image was placed on top of the Buddha image in Xilin Temple on Mount Lu in Jiangzhou. The tenth year of Kaihuang in the Sui Dynasty (590 AD)

煬帝鎮于揚越。廣搜英異。江表文記悉總收集。乃于雜記中得影像傳。即令舍人王延壽往寺推覓。得之自任晉蕃已來每有行往。常以烏漆函盛之。令人馬上捧而前行。后登儲貳。乃送曲池日嚴寺。有令當寺看記封鎖。勿令外人見之。寺即帝之所造也。大業之末。天下沸騰。京邑僧眾常來瞻睹。余住此寺亦未之信。重以見石中金光晃晃疑似佛像耳。仍見名行諸僧互說不同。咸言了了分明。面目相狀未曾有昧。余慨無所見。又潔齋別懺七日後依前觀之。見有銀塔。后又觀之。見有銀佛。而道俗同睹往往不同。或見佛塔菩薩。或見眾僧列坐。或見帳蓋幡幢。或見山林八部。或見三塗苦相。或見七代存亡。一睹之間或定或變。雖惡善交現而善相繁焉。故來祈者咸前發願。往作何形來生何處。依言為現。信為幽涂之業鏡者也。貞觀六年七月內下敕。追入內宮供養云。

三十九隋邢州沙河縣寺四面佛者。隋祖時有人入山。見僧守護此佛銅身高三尺餘。便請遂許。失僧所在。諸處聞之競來引挽。都不得起。唯沙河寺僧引之。隨手至寺。後人寺側獲金一塊。上有烏形銘云。擬鍍四面佛因鍍之。像身上都是烏形。后忽失之。于寺側瀅中數有光現。尋乃漉出。隋後主聞。遣工冶鑄擬之卒不成。經二百餘日乃成。終有缺少遂罷云云。

【現代漢語翻譯】現代漢語譯本煬帝在揚越鎮守時，廣泛蒐羅傑出和奇異之物，江東地區的文獻記載全部收集。於是從雜記中得到一幅影像圖，就命令舍人王延壽前往寺廟尋找。最終在任晉蕃以來，每次出行都用烏黑的漆盒盛放此圖，讓人在馬前捧著它前行。後來登基成為太子，就將此圖送到曲池日嚴寺，命令當寺僧人看管並封鎖，不要讓外人看見。這座寺廟是煬帝建造的。大業末年，天下動盪，京城的僧眾常常來瞻仰觀看。我住在寺里，也不相信此事。多次看見石頭中有金光閃耀，疑似佛像。還看見有名望的僧人互相議論，說法不一，都說看得清清楚楚，面目相貌沒有絲毫模糊。我感嘆自己什麼也看不見，又齋戒沐浴，另外懺悔七日後，依舊前去觀看，看見有銀塔。後來又去看，看見有銀佛。而道士和俗人一同觀看，所見往往不同，有人看見佛塔菩薩，有人看見眾僧列坐，有人看見帳蓋幡幢，有人看見山林八部（佛教護法神），有人看見三塗（地獄、餓鬼、畜生）的苦相，有人看見七代祖先的存亡。一次觀看，所見或固定或變化，雖然惡相和善相交替出現，但善相居多。所以前來祈禱的人都先發愿，往生會是什麼形態，來世會生在何處，影像就會依照所愿顯現。相信這是幽冥地獄的業鏡啊。貞觀六年七月，朝廷下令，將此圖追入內宮供養。

隋朝邢州沙河縣寺的四面佛（面向四個方向的佛像），隋文帝時期有人入山，看見僧人守護著這尊佛像，銅身三尺多高，就請求迎請，僧人答應了，之後僧人就消失了。各處聽說此事的人都爭相前來拉動佛像，都不能移動。只有沙河寺的僧人拉動它，佛像就隨手到了寺廟。後來有人在寺廟旁邊得到一塊金子，上面有烏形的銘文，說要用來鍍四面佛，於是就用它來鍍佛像。佛像身上都是烏形。後來忽然丟失了。在寺廟旁邊的水池中多次有光芒出現，尋找后就打撈出來。隋後主（隋煬帝）聽說后，派遣工匠冶煉鑄造，想要仿造，最終沒有成功。經過二百多天後才完成，但終究有所缺少，於是就停止了。

【English Translation】 English version When Emperor Yang (Yangdi) was stationed in Yangyue, he extensively searched for outstanding and extraordinary things, collecting all the literary records from the Jiangdong region. He then obtained an image transmission from miscellaneous records and ordered the attendant Wang Yanshou to search for it in temples. It was found that since Ren Jin Fan, every time he traveled, he would carry it in a black lacquer box, having someone hold it in front of his horse. Later, when he became the crown prince, he sent the image to Riyan Temple in Quchi, ordering the monks of the temple to guard and seal it, preventing outsiders from seeing it. This temple was built by Emperor Yang himself. At the end of the Daye era, when the world was in turmoil, monks from the capital often came to view and admire it. I lived in this temple and did not believe in this matter. I repeatedly saw golden light shining in the stone, resembling a Buddha image. I also saw renowned monks discussing it, with differing opinions, all saying they saw it clearly, with no ambiguity in the face and features. I lamented that I could not see anything. After fasting and performing a separate repentance for seven days, I went to view it again and saw a silver pagoda. Later, I saw a silver Buddha. However, what Taoists and laypeople saw together often differed. Some saw Buddha pagodas and Bodhisattvas, some saw monks seated in rows, some saw canopies and banners, some saw mountains and forests with the Eight Classes of beings (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas), some saw the suffering of the Three Evil Realms (hell, hungry ghosts, and animals), and some saw the survival and demise of seven generations of ancestors. In one viewing, what was seen was either fixed or changing. Although evil and good appearances alternated, good appearances were more numerous. Therefore, those who came to pray would first make a vow, asking what form they would take in rebirth and where they would be born, and the image would appear according to their wishes. It is believed to be a mirror of karma in the dark realms. In July of the sixth year of the Zhenguan era, an imperial decree was issued to retrieve the image and enshrine it in the inner palace.

Regarding the Four-Faced Buddha (Buddha facing four directions) in the temple of Shahe County, Xing Prefecture, during the Sui Dynasty, someone entered the mountains and saw a monk guarding this Buddha statue, which was over three feet tall and made of bronze. He requested to enshrine it, and the monk agreed, then disappeared. People from various places who heard of this came to pull the statue, but none could move it. Only the monks of Shahe Temple pulled it, and the statue easily moved to the temple. Later, someone found a piece of gold next to the temple, with an inscription in the shape of a crow, saying it was intended to gild the Four-Faced Buddha, so it was used to gild the statue. The statue was covered in crow-shaped patterns. Later, it was suddenly lost. Light frequently appeared in the pool next to the temple, and after searching, it was retrieved. When the Later Lord of Sui (Emperor Yang of Sui) heard of this, he sent craftsmen to smelt and cast a replica, but they were ultimately unsuccessful. After more than two hundred days, it was completed, but it was still lacking, so they stopped.

四十唐武德年中。坊州西南慈烏川有郝辯郝積者。素有信敬。見群鹿常在山上逐去還來。異之共掘鹿所止處。得石像高一丈四尺許。移出川中。村內乃今見存。自像出后群鹿因散。古老傳云。迦葉佛時所藏有四十軀。今雖兩現余在山隱。其形如金玉華東鐵礦像相似。不可治斫。

四十一唐蜀川簡州三學山寺有佛跡。常有神燈自空而至。每夕常爾。齋日則多。有州宰意欲尋之。乘馬來寺。十里已外空燈列見。漸近漸昧遂並失之。返還十里如前還見。至今不絕。貞觀十年有僧法藏。以乞為心不護細行。夜宿寺中有大神衣甲冑從門罅中拔出藏。擲于寺外七里。傷足夜返還寺。重門皆閉。

四十二唐貞觀十七年九月。涼州都督李襲譽。內巡境至州東南昌泉縣界。有石表文。合一百一十字。乃有七佛八菩薩上果佛田等字。以狀奏聞。有　敕覆檢如其所奏下。詔涼府給復一年罪者赦之。

四十三唐渝州西百里相思寺北石山。有佛跡十二枚。皆長三尺許。闊一尺一寸。深九寸。中有魚文。在佛堂北十餘步。見有僧住。貞觀二十年十月。忽于寺側泉。內出蓮花形紅色須臺具足。大如三尺面合擎出。如涕入水成花舟𢮯往還無不嘆訝。經月不滅。相思寺因以名之。一云。涪州亦有此寺。本貧煎。由是感施。至今常

【現代漢語翻譯】現代漢語譯本：

四十、唐朝武德年間，坊州西南的慈烏川有個叫郝辯、郝積的人，一向虔誠敬佛。他們看到一群鹿經常在山上追逐嬉戲，然後又返回。對此感到奇怪，於是共同挖掘鹿經常停留的地方，得到一尊石像，高約一丈四尺。他們將石像移到川中，現在村裡還能看到。自從石像出現后，鹿群就散開了。老人們傳說，這尊石像是在迦葉佛（Kasyapa Buddha）時期埋藏的四十尊佛像之一。現在雖然顯現了兩尊，其餘的還隱藏在山中。這尊石像的形狀像金玉華東鐵礦的佛像，無法雕琢。

四十一、唐朝蜀川簡州三學山寺有佛跡。經常有神燈從空中降臨，每晚都是這樣，齋日則更多。有個州宰想要尋找神燈，騎馬來到寺廟。在十里之外就能看到空中的燈光排列著，越靠近越暗淡，最終全部消失。返回十里之外，又像之前一樣能看到。至今沒有斷絕。貞觀十年，有個僧人法藏，以乞討為生，不注重細微的品行。晚上住在寺廟裡，有個大神穿著鎧甲，從門縫中將法藏拔出，扔到寺廟外七里遠的地方，傷了他的腳。法藏夜裡返回寺廟，重重的大門都關閉了。

四十二、唐朝貞觀十七年九月，涼州都督李襲譽，在境內巡視，到達州東南昌泉縣境內。發現一塊石碑，共有一百一十字，上面有七佛（Seven Buddhas）、八菩薩（Eight Bodhisattvas）、上果佛田等字。他將情況上報朝廷。朝廷下令覈實，情況如李襲譽所奏。皇帝下詔，涼州府可以免除一年的賦稅，罪犯可以得到赦免。

四十三、唐朝渝州西邊一百里的相思寺北面的石山上，有佛跡十二枚，都長約三尺，寬一尺一寸，深九寸，中間有魚的紋路。在佛堂北面十多步的地方，有僧人居住。貞觀二十年十月，忽然在寺廟旁邊的泉水中，出現蓮花形狀的東西，紅色，花須花臺都具備，大如三尺的面盆，合力捧出來，像鼻涕一樣入水，形成花舟，往來飄蕩，無不驚歎。經過一個月都沒有消失。相思寺因此而得名。另一種說法是，涪州也有這個寺廟，原本貧困，因此感得施捨，至今常常如此。

【English Translation】 English version:

In the Wude era of the Tang Dynasty, there were two men named Hao Bian and Hao Ji in Ciwu River, southwest of Fang Prefecture. They were devout believers. They often saw a herd of deer chasing each other on the mountain and then returning. They found it strange and dug where the deer often stayed, obtaining a stone statue about fourteen feet tall. They moved the statue to the river, and it can still be seen in the village today. Since the statue appeared, the herd of deer dispersed. The elders say that this statue was one of the forty statues buried during the time of Kasyapa Buddha (迦葉佛). Although two have now appeared, the rest are still hidden in the mountains. The shape of this statue is similar to the statues in the Jinyu Huadong Iron Mine and cannot be carved.
In the Tang Dynasty, at the Three Learning Mountain Temple in Jian Prefecture, Shu River, there were Buddha footprints. Divine lamps often descended from the sky, every night, and even more so on fast days. A prefect wanted to find the divine lamps and rode a horse to the temple. Ten miles away, the lamps could be seen arranged in the sky, but as he approached, they became dimmer and eventually disappeared completely. When he returned ten miles, he could see them again as before. This has continued to this day. In the tenth year of Zhenguan, there was a monk named Facang, who lived by begging and did not pay attention to minor conduct. One night, he stayed in the temple, and a great deity wearing armor pulled Facang out from the crack in the door and threw him seven miles away from the temple, injuring his foot. Facang returned to the temple at night, but the heavy doors were all closed.
In September of the seventeenth year of Zhenguan in the Tang Dynasty, Li Xiyu, the governor of Liang Prefecture, was inspecting the territory and arrived at the boundary of Changquan County, southeast of the prefecture. He found a stone inscription with one hundred and eleven characters, including the words 'Seven Buddhas' (七佛), 'Eight Bodhisattvas' (八菩薩), and 'Superior Fruit Buddha Field'. He reported the situation to the court. The court ordered verification, and the situation was as Li Xiyu reported. The emperor issued an edict that Liang Prefecture could be exempt from one year's taxes, and criminals could be pardoned.
In the Tang Dynasty, on the stone mountain north of Xiangsi Temple, one hundred miles west of Yu Prefecture, there were twelve Buddha footprints, each about three feet long, one foot and one inch wide, and nine inches deep, with fish patterns in the middle. More than ten steps north of the Buddha hall, there were monks living there. In October of the twentieth year of Zhenguan, suddenly in the spring next to the temple, something in the shape of a lotus flower appeared, red in color, with complete stamens and pedestal, as large as a three-foot basin. It was lifted out together, and like snot entering the water, it formed a flower boat, floating back and forth, causing everyone to marvel. It did not disappear for a month. Xiangsi Temple was named after this. Another account says that Fuzhou also has this temple, which was originally poor, but because of this, it received donations and continues to do so to this day.

當。昔南齊荊州城東天子井出錦。於時士女取用。如人中錦不異。經月乃歇。故知花出不足可怪。出吳均齊春秋蕭誠荊南志。

四十四唐循州東北興寧縣靈龕寺北。石上佛跡三十餘。大者五尺許以下。循州在一川中東西二百南北百里。寺極豐渥。近得銅藏面三尺爐可獲百餘諸盤合等。又其銘云。僧得福興俗得禍至。古傳云。晉時此僧在此山隱。游大洪嶺至佛跡處。有大石窟花果美茂。遂住經宿。山神為怪怖之心。卓不動曰。此不可居山鬼數來。望前石山陵雲概日。遂往登之下望懸絕不可至。彼還興寧說之。宋代二僧承前不達勇意覆尋。其僧誦法花經。戒行貞潔能伏神鬼。乃至見形受戒。爰及家屬望前崖上有異光彩。隔一丈許上下俱絕。僧以木為梁。度視乃見奇蹟七枚。色如人肉現於石上。貞觀三年又現一跡。並放光明輪相具足。今有看者多少不同。囚置靈龕厥取其異。又訪其本。宋時王家舍栗園為寺。即今古堂尚存云。

四十五唐顯慶四年。撫州刺史祖氏。為亢旱請祈無效。有人于州東山見有行像。莫測其由。將事移徙鏗然不動。風聲扇及遠近同趣。有潭州人云。彼寺失之。乃在此耶。尋其行路乃現二跡。各長二尺。相去五里刺史以亢炎既久。便往祈請。盡州官庶香花步往二十里許。泣告情事勤至彌甚。

【現代漢語翻譯】現代漢語譯本：過去南齊時，荊州城東的天子井出產錦緞。當時，當地的男女百姓都去取用，和人間的錦緞沒什麼區別。過了一個月才停止。所以說花朵的出現不值得奇怪。出自吳均的《齊春秋》和蕭誠的《荊南志》。現代漢語譯本：唐代，循州東北的興寧縣靈龕寺北面，石頭上有三十多個佛跡。大的有五尺左右。循州位於一個東西長二百里，南北寬一百里的河川之中。寺廟非常富饒。最近得到一個銅藏，裡面有三尺寬的爐子，可以獲得一百多個盤子之類的東西。上面的銘文說：『僧人得到福報，世俗之人遭受禍患。』古老的傳說記載，晉朝時，有僧人在此山隱居，遊歷到大洪嶺的佛跡處。那裡有一個巨大的石窟，花果繁茂。於是僧人便在那裡住了一夜。山神顯現怪異景象來恐嚇他。僧人堅定不動，說：『這裡不適合居住，山鬼經常來。』望向前面的石山，高聳入雲，遮蔽日光。於是前往攀登，向下望去，懸崖峭壁，無法到達。他回到興寧，將此事告訴了人們。宋代有兩位僧人繼承前人的遺願，不畏艱險地去尋找。其中一位僧人誦讀《法華經》，戒律清凈，能夠降伏神鬼。甚至山神顯形接受他的戒律。僧人和他的家人望向前面的山崖，看到奇異的光彩。相隔一丈左右，上下都是懸崖。僧人以木頭為橋樑，過去檢視，看到了七個奇特的足跡，顏色像人的肉色，顯現在石頭上。貞觀三年，又顯現了一個足跡，並且放出光明，輪相具足。現在觀看的人，看到的足跡數量各不相同。人們將這些足跡安置在靈龕中，取其奇異之處。又尋訪其來歷，宋朝時，王家將栗園捐捨出來作為寺廟，就是現在古堂還存在的地方。現代漢語譯本：唐朝顯慶四年，撫州刺史祖氏，因為乾旱而祈求降雨，但沒有效果。有人在州東邊的山上看到有佛像在行走，不知道是什麼原因。想要移動佛像，卻發出鏗鏘的聲音，無法移動。訊息傳開，遠近的人都趕來觀看。有潭州人說：『這佛像是不是我們寺廟裡丟失的？』尋找佛像行走的路線，發現了兩個足跡，每個足跡長二尺，相距五里。刺史因為乾旱很久，便前往祈求。全州的官吏百姓帶著香花步行二十多里，哭訴情況，非常虔誠。

【English Translation】 English version: In the past, during the Southern Qi dynasty, brocade was produced from the Tianzi Well in the east of Jingzhou city. At that time, the local men and women all went to fetch it, and it was no different from the brocade in the human world. It stopped after a month. Therefore, the appearance of flowers is not worth being surprised about. This is from Wu Jun's 'Qi Chunqiu' and Xiao Cheng's 'Jingnan Zhi'. English version: During the Tang dynasty, to the north of Lingkan Temple in Xingning County, northeast of Xunzhou, there were more than thirty Buddha footprints on a stone. The larger ones were about five feet long. Xunzhou is located in a river valley that is two hundred li from east to west and one hundred li from north to south. The temple was very wealthy. Recently, a copper cache was found, containing a three-foot-wide furnace, from which more than a hundred plates and other items could be obtained. The inscription on it said: 'Monks receive blessings, and the secular suffer misfortune.' Ancient legends record that during the Jin dynasty, a monk lived in seclusion on this mountain and traveled to the Buddha footprints at Dahong Ridge. There was a huge stone cave there, with lush flowers and fruits. So the monk stayed there overnight. The mountain god manifested strange phenomena to frighten him. The monk stood firm and said: 'This is not a suitable place to live, mountain ghosts often come.' Looking at the stone mountain in front, it towered into the clouds, blocking the sunlight. So he went to climb it, but looking down, the cliffs were so steep that it was impossible to reach. He returned to Xingning and told people about it. During the Song dynasty, two monks inherited the wishes of their predecessors and fearlessly went to search for it. One of the monks recited the 'Lotus Sutra', kept the precepts purely, and was able to subdue gods and ghosts. Even the mountain god manifested and received his precepts. The monk and his family looked at the cliff in front and saw strange lights. About ten feet apart, both above and below were cliffs. The monk used wood as a bridge to cross over and saw seven strange footprints, the color of human flesh, appearing on the stone. In the third year of Zhenguan, another footprint appeared, and it emitted light, with complete wheel marks. Now, the number of footprints seen by viewers varies. People placed these footprints in Lingkan, taking its strangeness. They also inquired about its origin. During the Song dynasty, the Wang family donated the chestnut garden to be used as a temple, which is where the ancient hall still exists today. English version: In the fourth year of Xianqing in the Tang dynasty, Zu, the prefect of Fuzhou, prayed for rain because of the drought, but it was ineffective. Someone saw a walking statue on the mountain east of the prefecture, and did not know the reason. When they tried to move the statue, it made a clanging sound and could not be moved. The news spread, and people from far and near came to watch. A person from Tanzhou said: 'Is this the statue that was lost from our temple?' Searching for the route the statue walked, they found two footprints, each two feet long, five li apart. The prefect, because of the long drought, went to pray. The officials and people of the entire prefecture walked more than twenty li with incense and flowers, weeping and telling the situation, very sincerely.

使三人捧之。飄然應接返還州寺。隨路布云當夜滂下。遂以有年。今在撫州。

四十六唐永徽年。雍州藍田縣東悟真山寺。寺居藍谷田之西崖。制窮山美殿堂嚴整。有僧于寺北澗更修別院。大石橫礙甚為妨害。乃以火燒水沃之令散。終無以致。便以鐵錘打破。中獲金像一軀。四面無縫天然裹甲。不知何來。像趺全具非解合作。亦不識是何珍寶。高五寸今在山寺云。其年益州光明寺柱上有一佛二菩薩現。雖削還影出。初在九隴佛堂。長史張緒以聚眾移入光明。今見在。

四十七唐雍州鄠縣東澧水西李趙曲。有金像高三尺六寸。並焰光四尺。數放光明。像形露右膊極威嚴。余聞往尋見之。趺上銘云。秦建元二十年四月八日。于長安中寺造。女王慧韶感佛泥曰。幸遇遺像。是以賴身之餘。造鑄神摸。若誠感。必應愿使十方同福。銘文如此。問其獲緣云。昔廢二教遂藏於澧水羅仁渦中。有人岸行。聞渦中有聲。亦放光明。向村老說。便趣水求渦中純沙。水出光明。便就發掘。乃獲前像。時尚在周。村家藏隱互相供養。閉在闇室放光自照。今見在村中雲云。

四十八唐龍朔三年春二月。沁州像現。州北六十餘里。在綿上縣界長谷中半崖上有古佛龕。中有三鋪石像。中央像常放光明照燭林谷。村人異之。以事聞

【現代漢語翻譯】現代漢語譯本：於是讓三個人捧著它，輕飄飄地，像有感應一樣，把它送回了撫州的寺廟。一路上佈滿雲彩，當晚下起了大雨，因此那一年獲得了豐收。現在這件東西還在撫州。

唐朝永徽年間，雍州藍田縣東邊的悟真山寺，寺廟位於藍谷田的西邊山崖上，建造得窮盡山中美景，殿堂莊嚴整齊。有僧人在寺廟北邊的山澗旁另修別院，一塊大石頭橫在那裡，非常妨礙事。於是用火燒，用水澆，想讓它散開，最終也沒能成功。便用鐵錘打破它，從中獲得一尊金像，四面沒有縫隙，天然地穿著鎧甲，不知道是從哪裡來的。像的底座完整具備，不是分開製作后組合的，也不認識是什麼珍寶。高五寸，現在還在山寺里。據說那一年益州光明寺的柱子上顯現出一佛二菩薩的形象，即使削去，影子還會顯現出來。最初在九隴佛堂，長史張緒因為聚集了很多人，把它移入了光明寺，現在還在。

唐朝雍州鄠縣東邊澧水西邊的李趙曲，有一尊金像，高三尺六寸，加上火焰光環有四尺，多次放出光明。像的形狀是露出右邊的肩膀，非常威嚴。我聽說后前去尋找並見到了它。底座上刻著銘文：『秦建元二十年四月八日，在長安中寺建造。女王慧韶感念佛的恩德說：有幸遇到遺留下來的佛像，因此用剩餘的財物，鑄造了這尊神像。如果我的誠心能夠感動佛，必定會應驗我的願望，使十方眾生都能得到福報。』銘文就是這樣。問起獲得這尊佛像的緣由，他們說：以前廢除佛教時，就把它藏在了澧水羅仁渦中。有人在岸邊行走，聽到渦中有聲音，也放出光明。告訴了村裡的老人，便去水中尋找，渦中都是純沙，水裡發出光明，於是就挖掘，才獲得了這尊佛像。當時還在北周時期，村裡人家藏起來互相供養，關在黑暗的房間里，自己放出光芒照亮。現在還在村中。

唐朝龍朔三年春二月，沁州顯現佛像。在沁州北邊六十多里，綿上縣境內長谷中的半山崖上，有一個古老的佛龕，裡面有三座石像。中央的佛像經常放出光明，照亮山林山谷，村裡人覺得很奇異，就把這件事上報了。

【English Translation】 English version: Then they had three men carry it, and it floated as if in response, returning it to the temple in Fuzhou. Clouds gathered along the way, and that night it rained heavily, resulting in a bountiful year. It is now in Fuzhou.

In the Yonghui era of the Tang Dynasty, there was Wuzhen Mountain Temple east of Lantian County, Yongzhou. The temple was located on the western cliff of Langu Field, built to exhaust the beauty of the mountains, with solemn and orderly halls. A monk was building a separate courtyard next to the stream north of the temple. A large rock was in the way, causing great obstruction. So they tried to burn it with fire and douse it with water to break it apart, but to no avail. Then they broke it with an iron hammer, and obtained a golden statue from within. The statue had no seams on all sides and was naturally clad in armor, its origin unknown. The statue's base was complete and not assembled from separate parts, and the material was also unknown. It was five inches tall and is now in the mountain temple. It is said that in that year, a Buddha and two Bodhisattvas appeared on the pillars of Guangming Temple in Yizhou. Even when carved away, the shadows would reappear. It was originally in the Jiulong Buddha Hall, but Zhang Xu, the chief administrator, moved it into Guangming Temple because it attracted a large crowd. It is still there now.

In Lizhaoqu, west of the Li River and east of Hu County, Yongzhou during the Tang Dynasty, there was a golden statue three feet six inches tall, with a flame halo of four feet. It emitted light many times. The statue's shape revealed the right shoulder, and it was extremely majestic. I heard about it and went to find it and saw it. An inscription was carved on the base: 'Built on the eighth day of the fourth month of the twentieth year of Jianyuan in the Qin Dynasty, at the Central Temple in Chang'an. Queen Huishao, grateful for the Buddha's grace, said: Fortunate to encounter this remaining statue, therefore, with the remaining wealth, I cast this divine image. If my sincerity can move the Buddha, it will surely fulfill my wish, so that all beings in the ten directions may receive blessings.' Such was the inscription. When asked about the circumstances of obtaining the statue, they said: In the past, when Buddhism was abolished, it was hidden in the Luo Ren whirlpool in the Li River. Someone was walking on the bank and heard a sound in the whirlpool, and it also emitted light. They told the village elders, and they went to search in the water. The whirlpool was full of pure sand, and light came out of the water. So they dug and obtained the statue. At that time, it was still during the Northern Zhou Dynasty. The villagers hid it and offered it to each other, keeping it in a dark room, where it emitted its own light. It is still in the village.

In the second month of spring in the third year of Longshuo in the Tang Dynasty, a Buddha statue appeared in Qin Prefecture. It was more than sixty li north of Qin Prefecture, in the Changgu Valley within the boundary of Mianshang County, on a cliff halfway up the mountain. There was an ancient Buddha niche with three stone statues inside. The central statue often emitted light, illuminating the forests and valleys. The villagers found it strange and reported the matter.

州。遂以達上。上乃敕京師大慈恩寺僧玄秀。共使人乘驛往審。登到即見光明如火。流飛出沒然續不絕。時有白雲至窟。其光暫隱。云去光現。便仰馳報。敕令圖寫重覆依審。光還如初。頻煩三夕如初照曜。至今相傳。光仍不斷。余昔貞觀九年曾游沁部。左綿上界周曆三年。山林勝地石龕佛像大有古蹟。莫委其初然不睹瑞。故是障源。今在三輔乃聞斯異。依口錄之云爾。

四十九唐龍朔元年。下　敕令會昌寺僧會賾往五臺山修理寺塔。其山屬岱州五臺縣。備有五臺。中臺最高。目極千里山川如掌上有石塔數千。薄石壘之。斯並魏高祖孝文帝所立。臺北石上人馬犬跡陷文如新。頂有大池名太華泉。又有小泉迭相延屬。夾泉有二浮圖。中有文殊師利像。傳云。文殊師利與五百仙人往清涼山說法。故此山極寒。不生樹木。所有松林森于下谷。山南號清涼峰。山下有清涼府。古今遺基見在不滅。從臺東面而下三十里許。有古大孚靈鷲寺。見有東西二道場。佛事備焉。古老傳云。漢明帝所造。南有花園三頃許。異花間發昱焰人目。寔神仙之宅也。屢有僧現欻忽難尋。聖蹟神寺往往出沒。今上龍朔二年。又令賾往並吏力財帛往修理故寺。賾與五臺縣承並將從二十餘人。直詣中臺。見石像臨崖搖動身手。及至像所乃是方石悽然

【現代漢語翻譯】現代漢語譯本：於是（使者）將情況稟告了皇上。皇上便敕令京師大慈恩寺的僧人玄秀，與使者一同乘驛馬前往查驗。玄秀等人到達石窟后，立即看到光明如火，流飛出沒，連續不斷。當時有白雲飄至石窟，光明暫時隱沒，雲散去後光明再次顯現。他們立即上報朝廷，皇上敕令畫工描繪光明景象，並再次詳細查驗。光明依舊如初。連續三個晚上都是如此照耀。至今相傳，光明仍然不斷。我（指作者）過去在貞觀九年曾遊歷沁部，在左綿上界一帶遊歷了三年，那裡的山林勝地和石龕佛像有很多古蹟，但不知道它們的來歷，而且沒有見到這種祥瑞，想必是因為有業障阻礙。如今我在三輔之地，卻聽聞了這種奇異景象，便根據口述記錄下來，就是這樣。唐龍朔元年，皇上下令會昌寺的僧人會賾前往五臺山修理寺塔。五臺山屬於岱州五臺縣，共有五座山峰，中臺最高。極目遠眺，千里山川如同在手掌之上。山上還有數千座石塔，用薄石壘砌而成，都是北魏高祖孝文帝所建造的。臺北的石頭上有人馬和犬的足跡，陷入石中，紋路如同新的一樣。山頂有一個大池，名叫太華泉，還有一些小泉互相連線。泉水旁邊有兩座浮圖（fú tú，佛塔），裡面有文殊師利（Mañjuśrī）的佛像。相傳文殊師利與五百仙人曾到清涼山說法，所以這座山非常寒冷，不生長樹木。所有的松樹林都生長在山谷之下。山的南面叫做清涼峰，山下有清涼府，古老的遺蹟至今仍然存在。從臺的東面往下走三十里左右，有一座古老的大孚靈鷲寺，現在還有東西兩個道場，佛事活動非常完備。老人們相傳，這座寺廟是漢明帝所建造的。寺廟南面有一個花園，大約三頃，各種奇異的花朵競相開放，光彩奪目，是神仙居住的地方。經常有僧人出現，但忽然消失，難以尋覓。聖蹟和神寺經常出沒。龍朔二年，皇上又命令會賾前往，並提供官吏和財物，讓他去修理這座古寺。會賾與五臺縣的官員以及隨從二十餘人，直接前往中臺，看到石像臨近懸崖搖動身手。等到到達石像所在的地方，卻只是一塊方正的石頭，顯得淒涼。

【English Translation】 English version: Thereupon, (the messenger) reported the situation to the Emperor. The Emperor then ordered the monk Xuanxiu of the Great Ci'en Temple (Dà Ci'en Sì) in the capital, together with the messenger, to travel by express horse to investigate. Upon arriving at the cave, Xuanxiu and the others immediately saw a light like fire, flowing and flying in and out, continuously without ceasing. At that time, white clouds drifted to the cave, and the light temporarily disappeared. When the clouds dispersed, the light reappeared. They immediately reported this to the court, and the Emperor ordered painters to depict the scene of the light and to investigate in detail again. The light remained as before. It shone in the same way for three consecutive nights. It has been passed down to this day that the light continues without interruption. I (referring to the author) once traveled to Qinbu in the ninth year of Zhenguan (Zhēnguān), and traveled in the area of Zuo Mian (Zuǒ Mián) for three years. There were many ancient sites of mountain forests and stone niche Buddha statues there, but I did not know their origins, and I did not see this auspicious sign, presumably because there were karmic obstacles hindering me. Now that I am in the Three Auxiliary Regions (Sān Fǔ), I have heard of this extraordinary phenomenon, so I have recorded it based on oral accounts, and that is all. In the first year of Longshuo (Lóngshuò) of the Tang Dynasty, the Emperor ordered the monk Huize (Huìzé) of Huichang Temple (Huìchāng Sì) to go to Mount Wutai (Wǔtái Shān) to repair the temple pagodas. Mount Wutai belongs to Wutai County (Wǔtái Xiàn) in Daizhou (Dàizhōu), and it has five peaks, with the Central Peak (Zhōng Tái) being the highest. Looking far into the distance, the thousands of miles of mountains and rivers are as if on the palm of one's hand. There are also thousands of stone pagodas on the mountain, built with thin stones, all of which were built by Emperor Xiaowen (Xiàowén Dì) of the Northern Wei Dynasty (Běi Wèi). On the stones of the North Peak (Běi Tái), there are footprints of people, horses, and dogs, sunken into the stone, with patterns as new. At the top of the mountain, there is a large pond called Taihua Spring (Tàihuá Quán), and there are also some small springs connected to each other. Next to the springs, there are two stupas (fú tú, pagodas), inside which are statues of Mañjuśrī (Wénshū Shīlì). It is said that Mañjuśrī and five hundred immortals once went to Mount Qingliang (Qīngliáng Shān) to preach the Dharma, so this mountain is extremely cold and does not grow trees. All the pine forests grow below the valley. The south side of the mountain is called Qingliang Peak (Qīngliáng Fēng), and below the mountain is Qingliang Prefecture (Qīngliáng Fǔ), where ancient relics still exist today. Going down from the east side of the peak for about thirty li, there is an ancient Dafu Lingjiu Temple (Dàfú Língjiù Sì), which still has two practice centers, east and west, and Buddhist activities are very complete. The elders say that this temple was built by Emperor Ming of the Han Dynasty (Hàn Míng Dì). To the south of the temple, there is a garden of about three qing, where various exotic flowers bloom in competition, dazzling the eyes, and it is the residence of immortals. Monks often appear, but suddenly disappear and are difficult to find. Sacred sites and divine temples often appear and disappear. In the second year of Longshuo, the Emperor again ordered Huize to go, and provided officials and wealth, to repair this ancient temple. Huize, along with the officials of Wutai County and more than twenty followers, went directly to the Central Peak and saw the stone statue near the cliff shaking its hands and feet. When they reached the location of the statue, it was just a square stone, appearing desolate.

多感悵恨久之。令作工修理二塔並文殊像徙倚塔邊。忽聞塔間鐘聲振發連椎不已。又聞異香𣱦氳屢至。道俗咸感嘆未曾有。又往西臺。遙見一僧乘馬東上。奔來極急。賾與諸人立待其至。久而不到。就往參迎。乃變為蘗悵恨無已。然則像相通感有時隱顯。鐘聲香氣相續恒聞。其上方三百里東南腳。即恒岳也。西北腳即恒天也。中有佛光山仙花山王子塔古寺六所。解脫禪師僧明禪師遺蹤坐窟身相存焉。廣如別記。

五十唐龍朔中。有事遼左行軍將𦵮仁貴。行至隋主討遼古地。乃見山像空曠蕭條絕於行往。討問古老云。是先代所現。便圖寫傳本京師云云。

集神州三寶感通錄卷中大正藏第 52 冊 No. 2106 集神州三寶感通錄

集神州三寶感通錄卷下

唐麟德元年終南山釋道宣撰

序曰。正法弘護其唯在人。故佛未降靈。法存而莫顯。僧初不至。徒聞而豈傳。是知事理因循義非沉隱。所以四依三品人依厥初。住法兩現畢資聖力。致使三洲聞道。終顯賓頭之功。六萬遐齡。教資羅漢之德。神僧聖寺。陳祥山海之間。香氣鐘聲。相顯幽明之際。列于視聽。良書筌而不窮。備諸古老。口實仰而無絕。故撮略所聞紀之云爾。

初明聖寺　次明靈教　后列神僧臨海天臺山石樑

【現代漢語翻譯】現代漢語譯本：長久地感到悵惘和遺憾。於是命人修理兩座塔，並將文殊菩薩像移到塔邊。忽然聽到塔間的鐘聲震動發出，連續不斷。又聞到奇異的香氣，多次飄來。僧人和俗人都感嘆，這是前所未有的。又前往西臺，遠遠地看見一個僧人騎馬向東而來，奔跑得非常急。釋賾和眾人站立等待他到來，等了很久也沒有到。就前去迎接，卻變成了遺憾，悵惘不已。既然如此，那麼佛像的顯現和隱沒，有時會相互感應。鐘聲和香氣，也持續不斷地被聽到。那個地方上方三百里東南角，就是恒岳（山名）了。西北角就是恒天（地點名）了。其中有佛光山、仙花山、王子塔、古寺六處。解脫禪師、僧明禪師的遺蹟，坐禪的石窟和身形影像都存在那裡。詳細情況記載在別的記錄中。

唐龍朔年間（公元661-663年），有奉命前往遼左的行軍將領契苾何力（人名）。走到隋朝皇帝征討遼東的古戰場，看見山上的佛像空曠蕭條，人跡罕至。詢問當地的老人，老人們說，這是前代顯現的。於是將佛像描繪下來，傳回京城等等。

《集神州三寶感通錄》卷中大正藏第52冊 No. 2106 《集神州三寶感通錄》

《集神州三寶感通錄》卷下

唐麟德元年（公元664年）終南山釋道宣撰

序言說：弘揚和護持正法，關鍵在於人。所以佛陀沒有降臨顯靈時，佛法存在卻不顯現。僧侶最初沒有到來時，人們只是聽說而無法傳承。由此可知，事物的道理是相互關聯的，其意義並非沉寂隱晦。因此，四依（比丘、比丘尼、優婆塞、優婆夷）和三品（上、中、下）之人，都遵循最初的原則。住持佛法的兩種顯現，完全依靠聖人的力量。以至於三大洲都聽聞佛法，最終顯現了賓頭盧尊者（十六羅漢之一）的功德。六萬個遙遠的年代，教法依靠羅漢的德行。神異的僧侶和神聖的寺廟，在山海之間陳列祥瑞。香氣和鐘聲，在幽冥和光明之間相互顯現。記錄在視聽之中，好的書籍就像捕魚的筌，取之不盡。記載在各位老人口中，口述的事實仰望而無窮盡。所以撮取略微聽聞到的，記錄下來如此而已。

首先闡明聖寺，其次闡明靈驗的教法，然後列舉神異的僧侶，臨海天臺山石樑（地名）

【English Translation】 English version: For a long time, I felt melancholy and regret. So I ordered people to repair the two pagodas and moved the Manjushri (Bodhisattva of wisdom) statue to the side of the pagoda. Suddenly, I heard the bell in the pagoda vibrate and ring continuously. I also smelled a strange fragrance that came repeatedly. Monks and laypeople alike marveled at this unprecedented event. I then went to Xitai (West Terrace), and from afar, I saw a monk riding a horse eastward, rushing very quickly. Shi Ze (monk's name) and the others stood waiting for him to arrive, but he did not arrive for a long time. So we went to meet him, but it turned into regret, and I was filled with melancholy. Since this is the case, then the appearance and disappearance of the Buddha image sometimes resonate with each other. The sound of the bell and the fragrance are constantly heard. Three hundred li (Chinese mile, approximately 500 meters) southeast above that place is Hengyue (Mount Heng, one of the Five Great Mountains of China). The northwest corner is Hengtian (Heng Heaven, location name). Among them are Foguang Mountain (Buddha's Light Mountain), Xianhua Mountain (Immortal Flower Mountain), Prince Pagoda, and six ancient temples. The traces of Jietuo Chan Shi (Liberation Meditation Master) and Sengming Chan Shi (Monk Ming Meditation Master), the meditation caves, and their physical images still exist there. The details are recorded in other records.

During the Longshuo period (661-663 AD) of the Tang Dynasty, there was a military general named Qibi Heli (person's name) who was sent to Liaozuo. When he arrived at the ancient battlefield where the Sui emperor attacked Liaodong, he saw that the Buddha images on the mountain were desolate and sparsely populated. He asked the local elders, who said that these images had appeared in previous generations. So he drew the Buddha images and sent them back to the capital, and so on.

Collected Records of Miraculous Events of the Three Jewels in the Divine Land, Volume Middle Taisho Tripitaka Volume 52, No. 2106 Collected Records of Miraculous Events of the Three Jewels in the Divine Land

Collected Records of Miraculous Events of the Three Jewels in the Divine Land, Volume Lower

Compiled by Shi Daoxuan (monk's name) of Zhongnan Mountain in the first year of the Linde period (664 AD) of the Tang Dynasty

The preface says: The key to promoting and protecting the Dharma lies in people. Therefore, when the Buddha did not descend and manifest, the Dharma existed but was not apparent. When the Sangha (Buddhist monastic order) did not initially arrive, people only heard about it but could not transmit it. From this, it can be known that the principles of things are interconnected, and their meaning is not silent and obscure. Therefore, the four supports (bhikshus, bhikshunis, upasakas, upasikas) and the three grades (superior, middle, inferior) of people all follow the initial principles. The two manifestations of upholding the Dharma rely entirely on the power of the saints. As a result, the three continents have heard the Dharma, and the merits of Pindola Bharadvaja (one of the Sixteen Arhats) are finally revealed. For sixty thousand distant ages, the teachings rely on the virtues of the Arhats. Miraculous monks and sacred temples display auspicious signs among the mountains and seas. Fragrances and bell sounds manifest each other between the realms of darkness and light. Recorded in sight and sound, good books are like fishing baskets, inexhaustible. Recorded in the mouths of the elders, the facts narrated are revered and endless. Therefore, I have extracted and recorded what I have heard, and that is all.

First, clarify the sacred temples; second, clarify the efficacious teachings; then, list the miraculous monks; Linhai Tiantai Mountain Shiliang (place name).

聖寺東海蓬萊山聖寺抱罕臨河唐述谷仙寺相州石鼓山竹林聖寺巖州林慮山靈隱聖寺晉陽冥寂山聖寺岱州五臺山太孚聖寺西域黑蜂山石窟聖寺雍州太一山九空仙寺終南山大秦嶺竹林寺梁州道子午關南獨聖寺終南山折谷炬明聖寺(庫谷緣附)

東晉初天臺山寺者。昔有沙門帛道猷。或云。竺姓者。銳涉山水窮括奇異。承天臺石樑終古無度者。乃慷慨曰。彼何人斯獨無貞操。故使聖寺密爾對面千里。遂揭錫獨往徑趣石樑。周瞰崖險久之方獲。其山石樑非一聖寺亦多。將欲直度不惜形命。且虹梁亙谷下望萬尋。上闊尺許莓苔斜側。東邊似通西礙大石攀蹬路絕。猷乃別思異校。夜宿梁東。便聞西寺磬聲經唄唱薩。勇意相續通夕不安。又聞聲曰。卻後十年當來此住。何須苦求。雖爾不息晨夕惋恨。結草為庵彌年禪觀。后試造梁。乃見橫石洞開梁道平正。因即得度。遂見棟宇宏壯圖塔瑰奇。神僧敘接宛同素識。中食既訖將陳住意。僧曰。卻後十年自當至此。何勞早住。相送度梁。橫石已塞。至晉太元年終於山所。形似綠色端坐如生。王羲之聞之造焉。望崖仰挹。今有往者。云迷其道。

宋時朱齡石者。使往遼東還返失道。隨風泛海一月餘日。達於一島糧水俱竭。入島求泉漸深登山。乃見一寺。堂宇莊嚴非所曾睹。僧問所

【現代漢語翻譯】現代漢語譯本：聖寺：東海蓬萊山聖寺，抱罕臨河唐述谷仙寺，相州石鼓山竹林聖寺，巖州林慮山靈隱聖寺，晉陽冥寂山聖寺，岱州五臺山太孚聖寺，西域黑蜂山石窟聖寺，雍州太一山九空仙寺，終南山大秦嶺竹林寺，梁州道子午關南獨聖寺，終南山折谷炬明聖寺（庫谷緣附）。

東晉初年，天臺山有座寺廟。從前有位沙門（梵文：Śrāmaṇa，指出家修道者）名叫帛道猷，或者說，他姓竺。他熱衷於跋山涉水，窮盡探索奇異之處。得知天臺山的石樑自古以來無人能夠通過，便慷慨地說：『他們是什麼人，竟然如此沒有決心？以至於聖寺近在咫尺卻如同相隔千里。』於是他拄著錫杖獨自前往石樑。他仔細觀察懸崖的險峻，很久之後才找到路徑。那座山上的石樑不止一條，聖寺也很多。他想要直接通過，不惜犧牲性命。那虹梁橫跨山谷，向下望去深不見底。上面寬度只有一尺左右，長滿青苔，傾斜不正。東邊似乎可以通行，西邊卻被巨大的石頭阻礙，攀登的道路斷絕。帛道猷於是另想辦法。晚上在石樑東邊住宿，便聽到西邊的寺廟傳來磬聲和誦經的聲音，勇猛的意念相續不斷，整夜無法安眠。又聽到聲音說：『十年之後你自然會來這裡居住，何必如此苦苦尋求？』即使這樣，他仍然沒有停止，早晚都感到惋惜和遺憾，結草為庵，終年禪觀。後來嘗試建造橋樑，便看到橫石洞開，橋樑的道路平坦正直。因此得以通過。於是見到殿宇宏偉壯麗，佛塔瑰麗奇異。神僧們迎接他，如同早已相識。用齋完畢后，帛道猷將要陳述居住的意願。僧人說：『十年之後你自然會來到這裡，何必這麼早來居住？』僧人相送他度過石樑，橫石又堵住了道路。到了晉太元年間，帛道猷在山中去世。形體如同綠色，端坐如生。王羲之聽說了這件事，前去瞻仰，在山崖下仰望。現在有前往那裡的人，卻被雲霧迷惑了道路。

宋朝時，有個人叫朱齡石，奉命前往遼東，返回時迷失了道路。隨著風在海上漂流了一個多月。到達一座島嶼，糧食和水都用完了。進入島嶼尋找泉水，越走越深，登上山。於是看到一座寺廟，殿堂莊嚴，從未見過。僧人詢問他來自哪裡。

【English Translation】 English version: Sacred Temples: Penglai Mountain Sacred Temple in the East Sea, Baohan Linhe Tangshugu Immortal Temple, Xiangzhou Shigushan Bamboo Forest Sacred Temple, Yanzhou Linlushan Lingyin Sacred Temple, Jinyang Mingjishan Sacred Temple, Daizhou Wutaishan Taifu Sacred Temple, Western Regions Black Bee Mountain Cave Sacred Temple, Yongzhou Taiyishan Jiukong Immortal Temple, Zhongnan Mountain Daqinling Bamboo Forest Temple, Liangzhou Daoziwuguan Nan Du Sacred Temple, Zhongnan Mountain Zhegu Juming Sacred Temple (Kugu Yuan Attached).

In the early Eastern Jin Dynasty, there was a temple on Mount Tiantai. Once there was a Śrāmaṇa (Buddhist monk) named Bo Daoyou, or perhaps his surname was Zhu. He was keen on traversing mountains and rivers, exhaustively exploring strange places. Learning that the stone bridge of Mount Tiantai had been impassable since ancient times, he said with fervor, 'Who are they to be so lacking in resolve? So that the sacred temple is so close, yet as if separated by a thousand miles.' Thereupon, he went alone with his staff to the stone bridge. He carefully observed the perilous cliffs, and after a long time, he found a path. There was more than one stone bridge on that mountain, and many sacred temples as well. He wanted to pass directly, not hesitating to sacrifice his life. That rainbow bridge spanned the valley, and looking down, it was bottomless. The top was only about a foot wide, covered with moss, and tilted. The east side seemed passable, but the west side was blocked by huge rocks, and the climbing path was cut off. Bo Daoyou then thought of another way. He stayed overnight on the east side of the stone bridge, and he heard the sound of chimes and chanting from the temple on the west side, and his courageous thoughts continued without interruption, and he could not sleep all night. He also heard a voice saying, 'After ten years, you will naturally come to live here, why bother seeking so hard?' Even so, he did not stop, and he felt regret and remorse morning and evening, built a thatched hut, and meditated throughout the year. Later, he tried to build a bridge, and he saw that the horizontal stone was open, and the road of the bridge was flat and straight. Therefore, he was able to pass through. Then he saw magnificent halls and pavilions, and exquisite and strange pagodas. The divine monks greeted him as if they had known each other for a long time. After the meal was finished, Bo Daoyou was about to state his intention to live there. The monk said, 'After ten years, you will naturally come here, why live here so early?' The monk saw him off across the stone bridge, and the horizontal stone blocked the road again. In the Taiyuan year of the Jin Dynasty, Bo Daoyou died in the mountains. His body was like green, sitting upright as if alive. When Wang Xizhi heard about this, he went to pay his respects, looking up at the cliff. Now there are people who go there, but they are confused by the clouds.

During the Song Dynasty, there was a man named Zhu Lingshi, who was sent to Liaodong and lost his way on the return trip. He drifted at sea with the wind for more than a month. He reached an island, and his food and water were exhausted. He entered the island to find a spring, and went deeper and deeper, climbing the mountain. Then he saw a temple, the halls were solemn, and he had never seen it before. The monk asked him where he came from.

從。具說行事。設食飲水。問以去留。石曰。此乃聖居。非凡可住。僧曰。欲住任懷。石苦辭欲還。僧告曰。此間去都二十餘萬里。石等聞之驚怖曰。若爾何緣得達。僧曰。自當相送不勞致憂。又問曰。識杯度道人不。曰識之。便指壁上缽袋曰。此是彼物。有小過罰在人中。便取缽袋與石。並書一封上為書字然不可識。曰可以書缽與之。令沙彌送勿從來道。此有直路疾至船所。須臾至海。沙彌以一竹杖著船頭。語曰。但閉眼聽往不勞帆也。于即依言。但聞颼颼風聲。有竊視者見船在空云飛奔于山樹海上。數息間遂達揚都。大桁正見杯度騎桁欄。口云馬齡石既至書自飛上度手度驚曰。汝那得蓬萊道人書喚我歸耶。乃具說緣由。又將缽與之。手捧曰。吾不見此缽四千餘年。擲上入云下還接取。太初中無故而死。事在別條。

晉初河州唐述谷寺者。在今河州西北五十里。度風林津登長夷嶺。南望名積石山。即禹貢導之極地也。眾峰競出各有異勢。或如寶塔。或如層樓。松柏映巖丹青飾岫。自非造化神功。何因綺麗若此。南行二十里。得其谷焉。鑿山構室接梁通水。繞寺花葯果菜充滿。今有僧住。南有石門。濱于河上。鐫石文曰。晉太始年之所立也。寺東谷中有一天寺。窮討處所略無定指。常聞鐘聲。又有異僧。故號此

【現代漢語翻譯】現代漢語譯本：僧人於是詳細地詢問他們的經歷，準備了食物和水，問他們是否要離開。石和馬齡回答說：『這裡是聖人居住的地方，不是凡人可以居住的。』僧人說：『想住多久都可以。』石和馬齡堅持要回去。僧人告訴他們說：『這裡距離都城有二十多萬里。』石和馬齡聽了非常害怕，說：『如果是這樣，怎麼才能到達呢？』僧人說：『自然會有人送你們回去，不用擔心。』又問他們說：『認識杯度（Kapilavastu）道人嗎？』他們回答說：『認識。』僧人便指著墻上的缽袋說：『這是他的東西。他因為犯了小過錯，所以降生在人間。』便取下缽袋交給石和馬齡，並寫了一封信，信上的字無法辨認。僧人說：『可以把信和缽交給沙彌，讓他送你們去，不要從來的路走。這裡有直路，可以很快到達船邊。』一會兒就到了海邊。沙彌把一根竹杖放在船頭，說：『只要閉上眼睛聽著，船自己會走，不用揚帆。』於是他們就按照沙彌的話去做。只聽到颼颼的風聲。有人偷偷地看，看見船在空中像飛一樣，在山和樹的海面上飛奔。幾口氣的時間就到達了揚都。大桁（Daheng）正好看見杯度（Kapilavastu）騎在桁欄上。杯度（Kapilavastu）口中說道：『馬齡石，你怎麼拿到了蓬萊道人的信，叫我回去呢？』於是石和馬齡詳細地說了事情的經過，又將缽交給他。杯度（Kapilavastu）用手捧著缽說：『我四千多年沒見到這個缽了。』然後將缽扔上雲端，缽又落下來被他接住。太初（Taichu）年間，杯度（Kapilavastu）無緣無故地死了，這件事在別的篇章里有記載。晉朝初期，河州（Hezhou）有個唐述谷寺，在現在的河州（Hezhou）西北五十里處。杯度（Kapilavastu）經過風林津，登上長夷嶺，向南望去，是著名的積石山（Jishi Mountain），也就是《禹貢》里記載的導水的盡頭。眾多的山峰競相涌出，各有不同的姿態，有的像寶塔，有的像樓房。松柏掩映著巖石，丹青裝飾著山峰。如果不是大自然的鬼斧神工，怎麼會有如此綺麗的景色。向南走二十里，就到了山谷。人們在山中開鑿石室，架設屋樑，引來流水。寺廟周圍種滿了花草藥材和果樹蔬菜。現在還有僧人居住。寺廟南面有個石門，靠近河邊。石門上刻著文字，寫著『晉太始年』建造的。寺廟東面的山谷中有一個天寺，人們窮盡辦法尋找它的位置，但始終沒有確定的地點。經常能聽到鐘聲，還有奇異的僧人，所以稱這裡為...

【English Translation】 English version: Then the monk inquired in detail about their experiences, prepared food and water, and asked if they wanted to leave. Shi and Ma Ling replied, 'This is where saints reside, not a place for ordinary people.' The monk said, 'You can stay as long as you like.' Shi and Ma Ling insisted on returning. The monk told them, 'This place is more than two hundred thousand li (Chinese mile) away from the capital.' Shi and Ma Ling were terrified upon hearing this, and said, 'If that's the case, how can we get there?' The monk said, 'Naturally, someone will send you back, so don't worry.' He then asked them, 'Do you know the Daoist Beidu (Kapilavastu)?' They replied, 'We know him.' The monk then pointed to a bowl bag on the wall and said, 'This is his thing. He was born into the human world because of a minor transgression.' He took down the bowl bag and gave it to Shi and Ma Ling, and wrote a letter, the characters of which were unreadable. The monk said, 'You can give the letter and bowl to the novice monk and have him send you off. Don't go back the way you came. There is a direct route here that will quickly take you to the boat.' In a short while, they arrived at the sea. The novice monk placed a bamboo staff at the bow of the boat and said, 'Just close your eyes and listen, the boat will move on its own, without the need to raise the sails.' So they did as the novice monk said. They only heard the sound of the wind whistling. Someone secretly looked and saw the boat flying through the air like a bird, rushing over the mountains, trees, and sea. In a few breaths, they arrived at Yangdu. Daheng (Daheng) happened to see Beidu (Kapilavastu) riding on the rafter. Beidu (Kapilavastu) said, 'Ma Ling Shi, how did you get the letter from the Daoist of Penglai, calling me back?' So Shi and Ma Ling explained the whole story, and gave him the bowl. Beidu (Kapilavastu) held the bowl in his hands and said, 'I haven't seen this bowl in over four thousand years.' Then he threw the bowl into the clouds, and it fell back down and he caught it. During the Taichu (Taichu) period, Beidu (Kapilavastu) died for no reason. This event is recorded in another chapter. In the early Jin Dynasty, there was a Tangshugu Temple in Hezhou (Hezhou), located fifty li (Chinese mile) northwest of present-day Hezhou (Hezhou). Beidu (Kapilavastu) passed through Fenglinjin, climbed Changyi Ridge, and looked south towards the famous Jishi Mountain (Jishi Mountain), which is the end point of water diversion recorded in the 'Yu Gong'. Numerous peaks emerged, each with a different appearance, some like pagodas, some like buildings. Pine and cypress trees reflected against the rocks, and danqing (red and blue pigments) decorated the peaks. If it were not for the divine craftsmanship of nature, how could there be such a beautiful scene. Twenty li (Chinese mile) south, they reached the valley. People carved stone chambers in the mountains, built beams, and diverted water. The temple was surrounded by flowers, herbs, medicinal materials, fruit trees, and vegetables. There are still monks living there today. To the south of the temple is a stone gate, near the river. The stone gate is engraved with the words 'Built in the Tai Shi Year of the Jin Dynasty'. In the valley east of the temple is a Heavenly Temple. People have exhausted all means to find its location, but there is still no definite location. The sound of bells is often heard, and there are strange monks, so this place is called...

谷名為唐述。羌云。鬼神也。所以古今諸人入積石者。每逢仙聖。行往恍惚現寺現僧。東北嶺上出於醴泉。甜而且白服者不老。

高齊初有異僧。投鄴下寺中夏坐。與同房僧亡名款曲意得。客僧患痢甚困。名以酒與之。客曰。不可也。名曰。但飲酒。雖是戒禁有患通開。客顰眉為飲。患損。夏滿辭還本寺。相送出都。客曰。頗聞鼓山竹林寺乎。名曰。聞之。古來虛傳竟無至者。客曰。無心相造。何由而至。一夏同房多相惱亂。患痢給酒乃是佳藥。本非所欲為患而飲。愿不以此及人。山寺孤迥時可歷覽。想一登陟以副虛懷。名聞喜踴曰。必能導達夕死無恨。至九月間克望尋展。幸賜提引不爾無由。客曰。若來可從鼓山東面而上。東度小谷又東北上。即至山寺。至期與好事者五六人直詣石窟寺。山僧曰。何以得來。曰欲往竹林道由於此。僧曰。世人可笑專聽妖言。此山東西我並游涉。何處有寺。古有斯言。不勞往也。名曰。彼客致詞。極非孟浪。何有處也。只得尋之。尋而不獲非余咎也。石窟寺僧十數相隨。依言東上。度谷尋嶺。忽見一翁把钁𣃆地。又見一僧來至。鋤禾四邊把鋤曳钁曰。去年官寺道人。放馬食我禾盡。今年復來蹋我秋苗。舉钁趁僧。並皆返歸。唯名一人東北獨上。翁曰。放你上山乞蟲吃卻。遂依東

【現代漢語翻譯】現代漢語譯本：這個山谷的名字叫唐述，在羌人的語言中意為『鬼神』。因此，自古以來進入積石山的人，常常會遇到神仙聖人，或者看到寺廟和僧侶在恍惚中顯現。東北面的山嶺上涌出醴泉（甘甜的泉水），水質甘甜潔白，飲用它可以使人長生不老。

北齊初期，有一位奇異的僧人來到鄴都（北齊都城）的寺廟中安居過夏。他和同房的僧人（名字已遺失）關係親密。這位客僧得了痢疾，病情非常嚴重。同房僧人給他酒喝。客僧說：『這不可以。』同房僧人說：『只管飲酒，即使是戒律，遇到生病的情況也可以開戒。』客僧皺著眉頭喝了下去，病情有所減輕。夏天結束時，客僧告辭返回他原來的寺廟。同房僧人送他出城。客僧說：『你聽說過鼓山的竹林寺嗎？』同房僧人說：『聽說過，但自古以來只是傳說，沒有人真正到達過那裡。』客僧說：『如果不用心去尋找，怎麼能到達呢？這一個夏天，我多次打擾你，患痢疾時你給我酒喝，這真是良藥。我本來不想因為生病而飲酒，希望你不要因此而責怪我。那座山寺孤零零地聳立著，你可以隨時去遊覽，希望你能去登高望遠，以滿足你空虛的心懷。』同房僧人聽了非常高興，說：『我一定能帶你到達那裡，即使當天晚上就死了也沒有遺憾。九月的時候，我希望能有機會去拜訪，希望你能指引我，否則我沒有辦法到達。』客僧說：『如果來，可以從鼓山的東面上去，向東穿過小山谷，再向東北方向走，就到了山寺。』到了約定的時間，同房僧人和五六個好事者直接去了石窟寺。石窟寺的僧人問：『你們怎麼來的？』他們說：『我們想去竹林寺，所以路過這裡。』僧人說：『世人真可笑，專門聽信妖言。這座山的東面和西面我都遊歷過，哪裡有什麼寺廟？古時候有這種說法，你們不用去了。』同房僧人說：『那位客僧說的話，非常肯定，不像是隨便說的。有沒有寺廟，我們去尋找一下就知道了，如果找不到，就不是我的過錯了。』石窟寺的十幾個僧人跟隨著他們，按照客僧所說的方向向東走，穿過山谷，尋找山嶺。忽然看見一位老翁拿著鋤頭在田里鋤地，又看見一位僧人走過來。老翁放下鋤頭，拖著鋤頭說：『去年官寺的道人，放馬吃光了我的禾苗，今年又來踩我的秋苗。』舉起鋤頭追趕僧人，所有人都返回了。只有同房僧人一個人繼續向東北方向走。老翁說：『放你上山，讓你吃蟲子去。』於是同房僧人按照客僧所說的方向繼續前進。

【English Translation】 English version: The valley is named Tangshu, which in the Qiang language means 'ghosts and spirits'. Therefore, people who have entered Mount Jishi since ancient times often encounter immortals and sages, or see temples and monks appearing in a daze. On the northeast ridge, a sweet spring called Liquan (sweet spring water) emerges, the water is sweet and white, and drinking it can make people immortal.

In the early years of the Northern Qi Dynasty, there was an unusual monk who came to a temple in Ye (capital of Northern Qi) to spend the summer. He became close to a fellow monk (whose name has been lost). This visiting monk contracted dysentery and was in great distress. The fellow monk offered him wine. The visiting monk said, 'This is not permissible.' The fellow monk said, 'Just drink it, even if it is a precept, it can be waived in case of illness.' The visiting monk frowned but drank it, and his condition improved. At the end of the summer, the visiting monk bid farewell to return to his original temple. The fellow monk saw him off out of the city. The visiting monk said, 'Have you heard of Zhulin Temple on Drum Mountain?' The fellow monk said, 'I have heard of it, but it has only been a legend since ancient times, and no one has ever actually reached it.' The visiting monk said, 'If you don't seek it with your heart, how can you reach it? This summer, I have troubled you many times, and you gave me wine when I had dysentery, which was truly a good medicine. I originally did not want to drink wine because of illness, and I hope you will not blame me for it. That mountain temple stands alone, you can visit it at any time, and I hope you can climb it to satisfy your empty heart.' The fellow monk was very happy to hear this and said, 'I will definitely be able to guide you there, even if I die that night, I will have no regrets. In September, I hope to have the opportunity to visit, and I hope you can guide me, otherwise I have no way to reach it.' The visiting monk said, 'If you come, you can go up from the east side of Drum Mountain, cross the small valley to the east, and then go northeast, and you will reach the mountain temple.' At the appointed time, the fellow monk and five or six enthusiasts went directly to the Shiku Temple (stone cave temple). The monks of Shiku Temple asked, 'How did you come?' They said, 'We want to go to Zhulin Temple, so we are passing through here.' The monks said, 'The people of the world are ridiculous, they only listen to rumors. I have traveled all over the east and west sides of this mountain, where is there any temple? There is such a saying in ancient times, you don't need to go.' The fellow monk said, 'What that visiting monk said was very certain, it doesn't sound like he was just saying it casually. Whether there is a temple or not, we will find it and see, if we can't find it, it's not my fault.' A dozen monks from Shiku Temple followed them, and went east according to the direction the visiting monk had said, crossing the valley and looking for the mountain ridge. Suddenly, they saw an old man hoeing in the field with a hoe, and then they saw a monk coming. The old man put down his hoe and dragged it, saying, 'Last year, the Taoist from the official temple let the horses eat all my seedlings, and this year they are trampling on my autumn seedlings again.' He raised his hoe and chased the monk, and everyone returned. Only the fellow monk continued to go northeast alone. The old man said, 'I'll let you go up the mountain and eat bugs.' So the fellow monk continued to move forward in the direction the visiting monk had said.

上林木深茂。聞南嶺上有吟詠聲。名曰。非往者客耶。曰是也。排榛而出。執手敘闊相將造寺。瞬目間忽見崇峰造日修竹干云。重門洞開復殿基列。門外東西槽櫪飾以金鋪。似有馬蹤而無系者。行至門首曰。且住此。入通和上去。須臾便出引入佛殿。前禮拜訖。西至廊下。和上可年九十許。眉長鼻高狀如西域。傍有官吏可三十人。執文簿有所判斷。舉手告曰。下里山寺殊無可觀。何能遠涉。名即禮拜十數。和上曰。行來疲頓可止。將至房去。便引西房。北東轉見。僧憑案讀經。名便禮拜。都不慰問。便引盡北行東出。至本客房中。歡笑通宵屢言永住。彼曰。一任和上不敢為礙。待明為咨。報曰。和上不許。乃至中食。不異鄴中臨別。和上曰。知欲永住知友情也。然出家人不可兩處安名。本寺受供可得乖否。必欲永住可除彼名。好去。便辭。送出執手悢悢既別。悽然行一里間。數數返顧。寺塔林竹依然滿目。更行二里。返顧一無。但是峰崖雜樹。行行西下。依隨本道。不見田苗亦無田父乃至石窟。備為諸僧說之。

高齊初。沙門嵩公者。嵩山高棲士也。且從林慮向白鹿山。因迷失道。日將禺中。忽聞鐘聲。尋響而進。巖岫重阻登陟而趣。乃見一寺。獨據深林。三門正南赫奕暉煥。前至門所看額云。靈隱之寺。門外

五六犬。其犬如牛。白毛黑喙。或踴或臥。以眼眄嵩。嵩怖將返。須臾梵僧外來。嵩喚不應。亦不回顧。直入門內。犬亦隨入。良久嵩見無人漸入次門。屋宇四周房門並閉。進至講堂唯見床榻高座儼然。嵩入西南隅床上坐。久之忽聞棟間有聲仰視見開孔如口。大有比丘前後從孔飛下遂至五六十人。依位坐訖自相借問。今日齋時何處食來。或言。豫章成都長安隴西葪北嶺南。無處不至。動即千萬餘裡。末後一僧從空而下。諸人競問。來何太遲。答曰。今日相州城東彼岸寺鑒禪師講會。各各豎義。大有後生聰俊。難問鋒起殊為可觀。不覺遂晚而至。嵩本事鑒。既聞此語。望得參話。希展上流。整衣將起。奄然失地。獨坐磐石柞木之下。向之寺宇一無所見。唯多巖谷禽鳥翔集。嵩出以問上統法師。法師曰。此寺石趙時。浮圖澄所造。年歲久遠。賢聖居之。或現或隱遷徙無定。今山行者猶聞鐘聲云云。

高齊文宣在晉陽。使人騎白駱駝。向我寺取經函去。使問。不知何寺。帝曰。但任駝行。自知寺處。日晚出城駝行至急奄然如睡。忽至一山名為冥寂。山半有寺。群沙彌曰。高洋馲駝來也。便引入寺。見一老僧。拜已問曰。高洋作天子何似。答曰。聖明。問曰。爾來何為。曰令取經函。僧曰。洋在寺懶讀經。今北行東頭是

【現代漢語翻譯】現代漢語譯本五六隻狗。那些狗像牛一樣大，長著白色的毛和黑色的嘴。它們有的跳躍，有的趴臥，用眼睛斜視著嵩山（Mount Song）。嵩（name of a monk）感到害怕，想要返回。過了一會兒，一位外來的梵僧走來。嵩（name of a monk）呼喚他，他不迴應，也不回頭，直接走入門內。狗也跟著進去了。過了很久，嵩（name of a monk）見無人，漸漸走入第二道門。房屋四周的房門都關閉著。他走到講堂，只見床榻和高座整齊地擺放著。嵩（name of a monk）走進西南角的床上坐下。過了很久，忽然聽到屋樑間有聲音，抬頭看去，見有一個孔洞像嘴巴一樣張開。許多比丘（bhiksu, Buddhist monks），前後從孔洞中飛下來，總共有五六十人。他們按照座位坐好后，互相詢問：『今天齋飯時，從哪裡吃來的？』有的說：『豫章（Yuzhang），成都（Chengdu），長安（Chang'an），隴西（Longxi），葪北（Jibei），嶺南（Lingnan），沒有哪裡沒去過。』一動身就是千萬餘裡。最後一位僧人從空中下來。眾人爭相詢問：『來得為何如此遲？』他回答說：『今天在相州（Xiangzhou）城東的彼岸寺（Bigan Temple），鑒禪師（Chan Master Jian）在講經說法，各自闡述義理。有很多年輕後生非常聰慧，提出的問題像鋒芒一樣銳利，非常值得觀看。不知不覺就晚了才到。』嵩（name of a monk）本來就仰慕鑒禪師（Chan Master Jian），聽到這些話，希望能有機會參與討論，希望能夠提升自己的境界。他整理衣物準備起身，突然失去了立足之地，獨自坐在磐石和柞木之下。先前看到的寺廟一點也看不見了，只有許多巖石山谷，禽鳥飛翔聚集。嵩（name of a monk）出來后，把這件事問上統法師（Dharma Master Shangtong）。法師說：『這座寺廟是石趙（Shi Zhao）時期，浮圖澄（Fotucheng, a Buddhist monk）所建造的。年代久遠，賢聖居住其中，有時顯現，有時隱藏，遷徙不定。現在在山中行走的人，還能聽到鐘聲等等。』高齊（Gaoqi）的文宣帝（Emperor Wenxuan）在晉陽（Jinyang），派人騎著白駱駝，到我的寺廟取經書。使者問：『不知道是哪座寺廟。』皇帝說：『只管讓駱駝走，它自己知道寺廟在哪裡。』日晚使者出城，駱駝走得很快，忽然像睡著了一樣。忽然來到一座山，名為冥寂（Mingji）。山腰有一座寺廟。一群沙彌（śrāmaṇera, novice monks）說：『高洋（Gao Yang）的駱駝來了。』便把使者引入寺廟。使者見到一位老僧，拜見后問道：『高洋（Gao Yang）做天子怎麼樣？』老僧回答說：『聖明。』使者問道：『你來這裡做什麼？』回答說：『奉命來取經書。』僧人說：『高洋（Gao Yang）在寺廟裡懶得讀經，現在往北走，東邊就是。』

【English Translation】 English version Five or six dogs. These dogs were as large as oxen, with white fur and black snouts. Some were leaping, some were lying down, glancing at Mount Song (Mount Song). Song (name of a monk) felt frightened and wanted to return. After a while, a foreign Brahmin monk arrived. Song (name of a monk) called out to him, but he did not respond or look back, and went straight into the gate. The dogs also followed him in. After a long time, Song (name of a monk) saw no one and gradually entered the second gate. The doors of the houses all around were closed. He went to the lecture hall and saw only the beds and high seats neatly arranged. Song (name of a monk) went to sit on the bed in the southwest corner. After a long time, he suddenly heard a sound from the beams. He looked up and saw an opening like a mouth. Many bhiksus (bhiksu, Buddhist monks) flew down from the opening, totaling fifty or sixty people. After they were seated, they asked each other: 'Where did you eat during the midday meal today?' Some said: 'Yuzhang, Chengdu, Chang'an, Longxi, Jibei, Lingnan, there is nowhere we haven't been.' A single movement covers tens of thousands of miles. The last monk came down from the sky. Everyone eagerly asked: 'Why are you so late?' He replied: 'Today at Bigan Temple (Bigan Temple) east of Xiangzhou (Xiangzhou) city, Chan Master Jian (Chan Master Jian) was giving a lecture, and each person expounded their understanding of the Dharma. There were many clever young people who raised sharp questions, which were very interesting to watch. I didn't realize it was so late.' Song (name of a monk) originally admired Chan Master Jian (Chan Master Jian), and upon hearing these words, hoped to have the opportunity to participate in the discussion and improve his own understanding. He straightened his clothes and prepared to get up, but suddenly lost his footing and found himself sitting alone on a large rock under a Mongolian oak tree. The temple he had seen earlier was nowhere to be found, only many rocky valleys with birds flying and gathering. Song (name of a monk) came out and asked Dharma Master Shangtong (Dharma Master Shangtong) about this. The Dharma Master said: 'This temple was built by Fotucheng (Fotucheng, a Buddhist monk) during the Shi Zhao (Shi Zhao) period. It is very old, and sages live in it, sometimes appearing, sometimes disappearing, and moving around without a fixed location. Even now, people walking in the mountains can still hear the sound of bells, and so on.' Emperor Wenxuan (Emperor Wenxuan) of Gaoqi (Gaoqi) was in Jinyang (Jinyang) and sent someone on a white camel to my temple to retrieve the sutra texts. The messenger asked: 'I don't know which temple it is.' The Emperor said: 'Just let the camel go, it knows where the temple is.' The messenger left the city late in the day, and the camel walked very fast, suddenly falling asleep. Suddenly, they arrived at a mountain called Mingji (Mingji). Halfway up the mountain was a temple. A group of śrāmaṇeras (śrāmaṇera, novice monks) said: 'Gao Yang's (Gao Yang) camel has arrived.' They led the messenger into the temple. The messenger saw an old monk, paid his respects, and asked: 'How is Gao Yang (Gao Yang) as Emperor?' The old monk replied: 'Wise and enlightened.' The messenger asked: 'What are you here for?' He replied: 'I was ordered to retrieve the sutra texts.' The monk said: 'Gao Yang (Gao Yang) is too lazy to read the sutras in the temple, now go north, and it is on the east side.'

其房。可取函與之。即乘駝而返。如睡如夢奄至晉陽。以函返命。不久帝行至谷口木井寺。有捨身癡人。不解語。忽語帝曰。我先去爾後可來。帝然之。是夜癡人死。不久帝于晉陽不豫。使劉桃枝負行鼻血淋瀝。是夜帝崩。

岱州東南五臺山。古稱神仙之宅也。山方三百里。極巉巖崇峻。有五高臺。上不生草木松柏茂林森于谷底。其山極寒。南號清涼山。亦立清涼府。經中明文殊將五百仙人。往清涼雪山。即斯地也。所以古來求道之士。多游此山。遺蹤靈窟奄然即目。不徒設也。中臺最高。去并州四百里。望如指掌。上有小石浮圖。其量千許。即魏文帝宏所立也。石上人馬跡宛然。有大泉。名曰太華。清澄如鏡。有二浮圖夾之。中有文殊師利像。人有至者。鐘聲香氣無日不有。神僧瑞像往往逢遇。龍朔已來。下敕令會昌寺僧會賾往彼修理寺塔。前後再返。亦遇靈感。中臺東南下三十里有大孚靈鷲寺。古傳漢明所造。見有東西二道場。像設猶在。南有花園三頃許。四時名花相續間發。貞觀中解脫禪師聚徒習定。自云。于花園北四度見文殊師利翼從滿空。群仙異聖不可勝紀。近有僧明禪師。居山三十餘載。亦遇仙聖飛空而去。唯留故皮南臺三十里內多是名花遍於峰岫俗號花山。中有聖寺。鐘聲時發。曾見異人形偉冠

【現代漢語翻譯】現代漢語譯本：他（使者）的住所。可以拿信給他。隨即騎著駱駝返回。好像睡著了，又像做夢一樣，很快到達晉陽。把信交還覆命。不久，皇帝前往谷口木井寺。那裡有個捨身忘我的癡人，不善言語。忽然對皇帝說：『我先走，你隨後就來。』皇帝認可了這話。當天晚上，癡人死了。不久，皇帝在晉陽感到身體不適，讓劉桃枝揹著行走，鼻血不斷流淌。當天晚上，皇帝駕崩。

岱州東南的五臺山（Mount Wutai），古時被稱為神仙的住所。山地方圓三百里，極其險峻高聳。有五個高臺。臺上不生長草木，松柏茂盛的樹林在山谷底部。那山非常寒冷。南面被稱為清涼山（Mount Coolness）。也設立了清涼府。經書中明確記載文殊（Manjusri，智慧的象徵）將五百仙人帶往清涼雪山，就是這個地方。因此，自古以來，求道的人士，大多遊歷此山。遺留下來的軌跡和靈異的洞穴，隨處可見。並非虛設。中臺最高，距離并州四百里，看起來就像在眼前一樣。上面有個小石塔，數量大約有一千個，是魏文帝（Emperor Wen of Wei）宏偉的建築。石頭上的人馬痕跡清晰可見。有個大泉，名叫太華，清澈如鏡。有兩座浮圖夾在泉邊。中間有文殊師利（Manjusri）的雕像。有人到這裡，鐘聲和香氣每天都有。神僧和瑞像經常可以遇到。龍朔年間以來，下令讓會昌寺的僧人會賾前往那裡修理寺廟和佛塔。前後多次往返，也遇到了靈異感應。中臺東南方向下三十里，有個大孚靈鷲寺（Dafu Lingjiu Temple）。古老的傳說中是漢明帝（Emperor Ming of Han）建造的。可以看到東西兩個道場，佛像陳設還在。南面有個花園，大約三頃，四季名花相繼開放。貞觀年間，解脫禪師（Master Jietuo）聚集弟子習禪入定。他自己說，在花園北面四次看到文殊師利（Manjusri）和他的隨從佈滿天空，眾多的仙人和奇異的聖者數不勝數。最近有僧人明禪師（Master Ming），在山上住了三十多年，也遇到了仙聖飛昇而去。只留下舊皮囊。南臺三十里內大多是名花，遍佈山峰，俗稱花山。中間有座聖寺，鐘聲時常響起。曾經看到奇異的人形，頭戴高冠。

【English Translation】 English version: His residence. One could take the letter to him. Immediately, he rode the camel back. As if asleep, as if dreaming, he quickly arrived at Jinyang. He returned the letter and reported back. Not long after, the emperor went to Mujing Temple in Gukou. There was a selfless, foolish man there, who was not good at speaking. Suddenly, he said to the emperor, 'I will go first, and you can come later.' The emperor acknowledged this. That night, the foolish man died. Not long after, the emperor felt unwell in Jinyang, and had Liu Taozhi carry him while his nose bled profusely. That night, the emperor passed away.

Mount Wutai (Five Terrace Mountain) in the southeast of Daizhou, was anciently known as the abode of immortals. The mountain is three hundred li in circumference, extremely steep and towering. There are five high terraces. No grass or trees grow on the terraces, but lush pine and cypress forests thrive at the bottom of the valleys. The mountain is extremely cold. The south side is called Mount Coolness (Qingliang Mountain). Qingliang Prefecture was also established. The sutras clearly state that Manjusri (symbol of wisdom) took five hundred immortals to Mount Coolness, which is this place. Therefore, since ancient times, those seeking the Dao have mostly traveled to this mountain. The traces and spiritual caves left behind are readily visible. It is not in vain. The central terrace is the highest, four hundred li from Bingzhou, appearing as if it were right in front of one's eyes. There is a small stone pagoda on it, numbering about a thousand, which was magnificently built by Emperor Wen of Wei. The traces of people and horses on the stone are clearly visible. There is a large spring called Taihua, as clear as a mirror. There are two stupas flanking the spring. In the middle is a statue of Manjusri. When people come here, the sound of bells and the fragrance of incense are present every day. Divine monks and auspicious images are often encountered. Since the Longshuo era, an imperial decree was issued to have the monk Hui Ze of Huichang Temple go there to repair the temples and pagodas. He returned several times and also encountered spiritual responses. Thirty li southeast of the central terrace is Dafu Lingjiu Temple (Great Blessing Vulture Peak Temple). Ancient legends say it was built by Emperor Ming of Han. One can see the eastern and western practice sites, and the statues are still there. To the south is a garden of about three qing, where famous flowers bloom in succession throughout the four seasons. During the Zhenguan era, Chan Master Jietuo gathered disciples to practice meditation. He himself said that he saw Manjusri and his entourage filling the sky four times north of the garden, and the numerous immortals and extraordinary saints were countless. Recently, there was the monk Chan Master Ming, who lived on the mountain for more than thirty years, and also encountered immortals and saints flying away. Only his old skin remained. Within thirty li of the southern terrace, most are famous flowers, covering the peaks, commonly known as Flower Mountain. There is a sacred temple in the middle, and the sound of bells often rings. Once, a strange human figure was seen, wearing a tall crown.

世言語之間。超騰遂遠其山甚近滯俗者罕登。登者必感勝緣。故述前來往者也。

案別傳云。西域天竺黑峰山龍猛菩薩寺者。二十四依中此大士最為宏冠。威加異道德洽王臣。藝術智慧無不通練。號佛滅度后一切智人也。王為立寺鑿石為龕。擬於終天不可改壞。龕各立像並一化主。經累年運功府藏。已竭而寺不成。王來拜曰。藏庫已空寺猶未立。徒有志願力不遂心如何。菩薩曰。王之德化無思不服。福報如影隨作有功。何慮財盡寺不成也。可案行寺側功用。若為菩薩先以要術為藥。筆即取點之無不成金。隨石小大。金塊亦爾。王依言尋果見金聚大悅。即以造寺。今猶見在。故西域出金名有多種。龍樹金者紫光外發。俗為第一。自余諸金光色少減。昔菩薩長年七百餘歲。山寺來往無由固留。自隱已來將及千歲。俗知有之其道重阻。從地穴入方到其崖。近有一僧被召夏坐。遍歷龕像無不真金。所有經匣充牣崖窟。方知三寶住持幽明兩會也。夏滿欲持經出。寺人不許曰。本擬住法不得缺漏。空手入穴行經數里。乃得出焉。

雍州鄠縣南系頭山寺者。其山本舟人系船其側。故以名焉。昔太一未分。山連太行王屋。白鹿河水停於此川。號為少海。及巨靈大人秦洪海者。患水浩蕩以左掌托太華。右足蹋中條。太一為之

【現代漢語翻譯】現代漢語譯本：世俗言語之間流傳著這樣的說法：黑峰山（Black Peak Mountain）非常遙遠，但對於超脫世俗的人來說卻又近在咫尺，只是滯留在世俗中的人很少能夠攀登。能夠攀登上去的人，必定是感受到了殊勝的因緣。所以記錄下前來拜訪的人的經歷。

根據其他傳記記載，西域天竺的黑峰山龍猛菩薩寺（Nāgārjuna Bodhisattva Temple on Black Peak Mountain in West India）是二十四依（twenty-four supports）中最為宏偉壯觀的。龍猛菩薩的威望遠播，道德感化了國王和大臣。他在藝術和智慧方面無所不通，被譽為佛陀滅度后的一切智人（Sarvajna）。國王為他建造寺廟，在巖石上開鑿石窟，希望能夠永久儲存，不可破壞。每個石窟都供奉著佛像，並有一位化主（transformation master）。經過多年的努力，國庫已經耗盡，但寺廟仍未建成。國王前來拜見菩薩說：『國庫已經空虛，寺廟仍然沒有建成。我只有志願，但力量不足，這該如何是好？』菩薩說：『國王的德行感化了萬物，沒有誰不服從。福報就像影子一樣伴隨著功德而生。何必擔心錢財耗盡，寺廟無法建成呢？你可以巡視寺廟周圍的工程，如果爲了菩薩的緣故，可以用一種秘術來煉藥。』菩薩隨即用筆點石，石頭立刻變成黃金，無論石頭大小，金塊也是如此。國王按照菩薩的話去尋找，果然發現了大量的黃金，非常高興，於是用這些黃金來建造寺廟。至今寺廟仍然存在。因此，西域出產的黃金有很多種類，其中龍樹金（Nāgārjuna gold）紫光外發，被世俗認為是最好的。其餘的黃金光澤稍遜。過去，菩薩活了七百多歲。因為山寺來往不便，所以他隱居起來，至今已經快一千年了。世俗知道有這個地方，但道路非常險阻。需要從地穴進入才能到達懸崖。最近有一位僧人被邀請到寺廟坐夏安居（summer retreat）。他遍歷了所有的石窟佛像，發現都是真金。所有的經匣都裝滿了懸崖石窟。這才知道三寶（Three Jewels）住持著幽明兩界。夏安居結束后，僧人想帶經書出去，寺廟的人不允許，說：『本來是想住持佛法，不能有所缺漏。』僧人空手進入地穴，走了幾里路才出來。

雍州的鄠縣南的系頭山寺（Xitou Mountain Temple in Hu County, Yong Prefecture）。山邊是船伕系船的地方，因此得名。過去，在太一（Taiyi）未分之時，這座山與太行山（Taihang Mountain）和王屋山（Wangwu Mountain）相連。白鹿河（White Deer River）的水停滯在這個河川，被稱為少海（Little Sea）。後來，巨靈大人（Giant Spirit）秦洪海（Qin Honghai）因為水勢浩蕩而苦惱，用左手托起太華山（Mount Taihua），右腳踩著中條山（Zhongtiao Mountain），太一因此分開。

【English Translation】 English version: It is said among worldly conversations that Black Peak Mountain is very far away, yet very close to those who transcend the mundane, but few who are stuck in the mundane can climb it. Those who can climb it must have felt a special connection. Therefore, this records the experiences of those who have come to visit.

According to other biographies, the Nāgārjuna Bodhisattva Temple on Black Peak Mountain in West India is the most magnificent of the twenty-four supports. Nāgārjuna Bodhisattva's prestige spread far and wide, and his morality influenced the king and his ministers. He was proficient in all aspects of art and intelligence, and was known as the Sarvajna after the Buddha's Parinirvana. The king built a temple for him, carving grottoes in the rocks, hoping to preserve them permanently and indestructibly. Each grotto enshrined a Buddha statue and had a transformation master. After years of effort, the national treasury was exhausted, but the temple was still not completed. The king came to see the Bodhisattva and said, 'The treasury is empty, and the temple is still not completed. I only have the will, but not the strength. What should I do?' The Bodhisattva said, 'The king's virtue has influenced all things, and no one does not obey. Blessings are like shadows that accompany merit. Why worry about the exhaustion of wealth and the inability to complete the temple? You can inspect the construction around the temple. If it is for the sake of the Bodhisattva, you can use a secret technique to make medicine.' The Bodhisattva then used a pen to touch the stone, and the stone immediately turned into gold, regardless of the size of the stone. The king followed the Bodhisattva's instructions and found a large amount of gold, and was very happy, so he used the gold to build the temple. The temple still exists today. Therefore, there are many types of gold produced in the Western Regions, among which Nāgārjuna gold emits a purple light and is considered the best by the world. The luster of the other gold is slightly inferior. In the past, the Bodhisattva lived for more than seven hundred years. Because it was inconvenient to travel to and from the mountain temple, he went into seclusion, and it has been almost a thousand years since then. The world knows that this place exists, but the road is very dangerous. You need to enter from an underground cave to reach the cliff. Recently, a monk was invited to the temple for a summer retreat. He traveled through all the grottoes and Buddha statues and found that they were all made of real gold. All the scripture boxes were filled with the cliff grottoes. Only then did he know that the Three Jewels uphold both the visible and invisible realms. After the summer retreat, the monk wanted to take the scriptures out, but the people of the temple did not allow it, saying, 'Originally, we wanted to uphold the Dharma, and there should be no omissions.' The monk entered the cave empty-handed and walked for several miles before coming out.

Xitou Mountain Temple in Hu County, Yong Prefecture. The mountain is where boatmen moor their boats, hence the name. In the past, before Taiyi was divided, this mountain was connected to Taihang Mountain and Wangwu Mountain. The water of the White Deer River stagnated in this river, which was called Little Sea. Later, the Giant Spirit Qin Honghai was troubled by the vastness of the water, and used his left hand to support Mount Taihua and his right foot to step on Zhongtiao Mountain, so Taiyi was separated.

裂。河通地出山遂高顯。仍本號焉。張衡西京賦云。高掌遠跖以流河曲者是也。古老傳云。系頭南有九空仙寺。昔有人入山採樵。逼暮不知歸道。依林而宿。夜聞鐘聲在近。即尋之忽見一寺。僧眾百餘。但有行坐而不敘問。其人怪之。至明失寺。此來在近。無往尋者。余曾至山。但有層峰秀林不可登踐。又云。山有九窟仙人所居也。有藍田大谷伏羲城側歸義寺僧弘藏者有膽勇。聞而往尋。積日累夜巡繞山隒。止獲五窟甚圓凈如人所造。無缺漏似有居者。又光明寺了禪師。亦往尋覓。依窟一夏。今所謂照陽窟也。足為華望之大觀也。而仙寺終不見焉。

子午關南大秦嶺竹林寺者。貞觀初採蜜人山行。聞鐘聲尋而至焉。寺舍二間。有人住處。傍大竹林可有二頃。其人斷二節竹以盛汁蜜。可得五斗許。兩人負下尋路而至大秦。戍具告防人。竹林至此可十五里。戍主利其大竹。將往伐取。遣人依言往覓。過小竹谷達于崖下。有鐵鎖長三丈許。防人曳鎖掣之大牢。上有二大蟲。據崖頭向下大呼。其人怖急返走。又將十人重尋值大洪雨便返。藍田悟真寺僧歸真。少小山棲聞之。便往至小竹谷。北上望崖失道而歸。常以為言。真云。此竹林至關。可十五許里。

子午關南。第一驛名三交。驛東有澗東南來南坡數十頃。是

【現代漢語翻譯】現代漢語譯本：山脈斷裂，河流貫通，從地底涌出，山勢因此顯得高峻。仍然沿用原來的名稱。張衡在《西京賦》中寫道：『高高舉起手掌，遠遠地用腳來疏導，使河流改道流經河曲。』說的就是這種情況。老人們傳說，在系頭山的南面有九空仙寺。過去有人進山砍柴，天色將晚，不知道回去的路，就靠著樹林睡覺。夜裡聽到附近的鐘聲，就去尋找，忽然看見一座寺廟，僧眾一百多人，只是行走坐臥，不與他交談。那人覺得奇怪。到天亮時，寺廟消失了。此後有人想去尋找，卻始終找不到。我曾經到過那座山，只見層層山峰，秀麗的樹林，無法攀登。又說，山上有九個洞穴，是仙人居住的地方。藍田大谷伏羲城旁的歸義寺僧人弘藏很有膽量，聽說了這件事，就前去尋找。他日積月累地在山崖邊巡視，只找到了五個洞穴，非常圓潤乾淨，像是人工建造的。沒有缺損，似乎有人居住。光明寺的了禪師，也曾前去尋找，在洞穴旁住了一個夏天，就是現在所說的照陽窟。足以成為華山一帶的壯麗景觀。但是仙寺始終沒有找到。

子午關南面的大秦嶺竹林寺，是貞觀初年，採蜜人在山中行走時，聽到鐘聲尋找到的。寺廟有兩間房舍，有人居住。旁邊有一大片竹林，大約有二十畝。那人用兩節竹子來盛蜂蜜，大約能裝五斗。兩個人揹著蜂蜜下山，沿著路走到大秦。他們把這件事告訴了戍守的士兵。竹林距離這裡大約有十五里。戍守長官貪圖那些大竹子，想要去砍伐。就派人按照他們說的方向去尋找。他們穿過小竹谷，到達山崖下。那裡有一條鐵鎖，大約有三丈長。戍守的士兵拉動鐵鎖，發出巨大的聲響。山崖上有兩隻大蟲，佔據著崖頭向下大叫。那些人害怕極了，跑了回去。又帶了十個人再次尋找，遇到了大洪水，就回去了。藍田悟真寺的僧人歸真，從小在山中居住，聽說了這件事，就前往小竹谷。他向北攀登，眺望山崖，迷失了道路，就回去了。他經常說起這件事。歸真說，這片竹林距離關口，大約有十五里。

子午關南面，第一個驛站名叫三交。驛站東面有一條山澗，從東南方向流來，南坡有幾十頃地，都是...

【English Translation】 English version: The mountains split, the river flowed through, emerging from the earth, and the mountains thus appeared tall and prominent. The original name was still used. Zhang Heng wrote in 'Western Capital Rhapsody': 'Raising high palms and using feet to dredge far away, diverting the river to flow through the bends,' referring to this situation. Old people say that south of Xitou Mountain is Jiukong Immortal Temple. In the past, someone went into the mountains to gather firewood, and as dusk approached, he didn't know the way back, so he slept by the forest. At night, he heard the sound of bells nearby, so he went to look for it and suddenly saw a temple with more than a hundred monks, who were only walking, sitting, and lying down, without talking to him. The man found it strange. By dawn, the temple had disappeared. Since then, some people have wanted to find it, but they have never been able to. I have been to that mountain, and I only saw layers of peaks and beautiful forests that could not be climbed. It is also said that there are nine caves in the mountain, where immortals live. Hongzang, a monk from Guiyi Temple near Fuxi City in Lantian Dagu, was very brave. Hearing about this, he went to look for it. He patrolled the cliffs day after day and night after night, and only found five caves, which were very round and clean, as if they were man-made. There were no defects, and it seemed that someone lived there. Chan Master Liao from Guangming Temple also went to look for it and lived by the cave for a summer, which is now called Zhaoyang Cave. It is enough to be a magnificent sight in the Huashan area. But the Immortal Temple has never been found.

South of Ziwu Pass, the Zhulin Temple (Bamboo Forest Temple) in the Daqin Mountains was found by a honey collector in the early years of Zhenguan, who heard the sound of bells while walking in the mountains. The temple had two rooms, where people lived. Next to it was a large bamboo forest, about twenty acres in size. The man used two sections of bamboo to hold honey, which could hold about five dou (a unit of volume). Two people carried the honey down the mountain and followed the road to Daqin. They told the garrison soldiers about this. The bamboo forest was about fifteen li (a unit of distance) from here. The garrison commander coveted the large bamboos and wanted to cut them down. So he sent people to look for them in the direction they said. They passed through Xiaozhu Valley and reached the bottom of the cliff. There was an iron chain there, about three zhang (a unit of length) long. The garrison soldiers pulled the iron chain, making a loud noise. There were two large insects on the cliff, occupying the top of the cliff and shouting downwards. The people were terrified and ran back. They took ten more people to search again, but encountered a great flood and returned. Guizhen, a monk from Wuzhen Temple in Lantian, lived in the mountains since he was a child. Hearing about this, he went to Xiaozhu Valley. He climbed north, looked at the cliff, lost his way, and returned. He often talked about this. Guizhen said that this bamboo forest is about fifteen li from the pass.

South of Ziwu Pass, the first post station is called Sanjiao. East of the post station is a stream, flowing from the southeast, and the southern slope has dozens of acres, all of which are...

栗樹。素不知有僧住。屢聞鐘聲不以為奇。一時驛家婦女樵採入澗。忽值一僧獨坐石上縫衣傍無一物。此女有信心。白曰。不知師在此。日時欲至可驛食來。僧云。貧道山居。不得食驛家官食。女曰。自有私食。足以供養。僧曰。信心人食亦不可得。女恐時過絕走取食。及來尋之不見其跡。由是常令家人在近追之。永不可值而常有鐘聲。此寺去驛可五里許。

又終南折谷內棕櫚寺者。近有人見一僧云。倩為擎幞向寺問寺在何處。云在折谷炬明東額頭。其人為荷幞。將至寺見一僧從南崖下。可長五十丈。相召來其人辭返語曰。君日日入山採柴。可於柴下取齋殘餅食之。不須道此得緣。便隨其言。日得其餅。妻怪窮之。不得已便說遂啞。經年又見二僧入谷。其人手喚指口如是三返。便得語。其人近死。今入山者。至炬明額側。常聞鐘聲。亦往往見異僧。近有一僧聞之。遇見入谷見僧。疑是棕櫚寺。問云。大德不是棕櫚寺僧不。曰是欲隨大德去得不。曰可相隨來。但聞耳邊颼颼風聲。至急心思惟曰。此何必是聖。或入深山躓頓我也。竊生念時前僧便失。懊恨之甚。返回三日方達谷口。乃于避世堡立精舍以候之。精舍見在。其僧不知所終。

又終南山庫谷內西南。又名瓠盧谷。昔有人于山采斫遇見一寺。並石室石

【現代漢語翻譯】現代漢語譯本：栗樹村。人們一直不知道有僧人居住在此地。雖然經常聽到鐘聲，但並不覺得奇怪。一次，驛站的婦女進山採樵，在山澗中忽然看見一位僧人獨自坐在石頭上縫補衣服，身邊什麼也沒有。這位婦女很有信心，便說道：『不知道師父您在這裡。時間快到中午了，我可以從驛站給您帶些食物來。』僧人說：『貧道住在山裡，不能吃驛站的官府食物。』婦女說：『我自己有私人的食物，足夠供養您。』僧人說：『有信心的人的食物也是不容易得到的。』婦女擔心時間過了，便趕緊跑回去取食物。等她回來尋找時，卻不見了僧人的軌跡。從此以後，她經常讓家人在附近尋找他，始終無法找到，但卻經常能聽到鐘聲。這座寺廟距離驛站大約有五里路的樣子。又說終南山折谷內的棕櫚寺，最近有人看見一位僧人說：『請您幫忙拿著包袱，向寺廟問一下寺廟在哪裡。』那人回答說在折谷炬明東額頭。』那人便替他拿著包袱。快到寺廟時，看見一位僧人從南邊的懸崖下來，大約有五十丈長。僧人招呼他過去，那人推辭返回，僧人對他說：『你每天都進山砍柴，可以在柴堆下找到齋飯剩下的餅吃，不用說這是從哪裡得到的緣分。』那人便按照僧人的話去做，每天都能得到餅。他的妻子覺得奇怪，追問他原因。他不得已便說了出來，結果就啞巴了。過了一年，他又看見兩位僧人進入山谷。那人用手示意，指著自己的嘴巴，這樣做了三次，便又能說話了。這個人最近去世了。現在進山的人，到了炬明額頭旁邊，經常能聽到鐘聲，也常常能看見奇異的僧人。最近有一位僧人聽說了這件事，進山谷去尋找僧人，懷疑是棕櫚寺的僧人，便問道：『大德您不是棕櫚寺的僧人嗎？』僧人回答說是，並問他：『我想跟隨大德您去可以嗎？』僧人回答說：『可以一起走。』但那人只聽到耳邊呼呼的風聲。他心裡突然想：『這個人未必是聖人，或許會讓我進入深山，跌倒受傷。』當他剛產生這個念頭時，前面的僧人就消失了。他非常懊悔，返回時花了三天時間才到達谷口。於是他在避世堡建立了一座精舍來等候那位僧人。精舍現在還在，但那位僧人卻不知所終。又說終南山庫谷內的西南方，又名瓠盧谷。過去有人在山裡砍柴，遇見一座寺廟，還有石室和石

【English Translation】 English version: Chestnut Village. People were unaware that monks resided there. Although they often heard the sound of bells, they didn't find it strange. Once, a woman from the post station went into the mountains to gather firewood and suddenly saw a monk sitting alone on a rock in a mountain stream, mending his clothes, with nothing else around him. This woman had faith and said, 'I didn't know that Master was here. It's almost noon, and I can bring you some food from the post station.' The monk said, 'This poor monk lives in the mountains and cannot eat the official food of the post station.' The woman said, 'I have my own private food, enough to offer to you.' The monk said, 'Even the food of a person with faith is not easily obtained.' The woman, fearing that the time would pass, hurried back to get food. When she returned to look for him, she could not find any trace of the monk. From then on, she often asked her family to look for him nearby, but they could never find him, although they could often hear the sound of bells. This temple is about five li (approximately 2.5 kilometers) away from the post station. Also, regarding the Palm Temple (棕櫚寺) in the Zegu (折谷) valley of Zhongnan Mountain (終南山), recently someone saw a monk who said, 'Please help me carry this bundle and ask at the temple where the temple is.' The person replied that it was at the Juming (炬明) East Forehead (東額頭) of Zegu (折谷).' The person then carried the bundle for him. When he was about to reach the temple, he saw a monk coming down from the southern cliff, which was about fifty zhang (approximately 167 meters) long. The monk called him over, but the person declined and returned. The monk said to him, 'You go into the mountains to collect firewood every day. You can find leftover vegetarian cakes under the firewood. You don't need to ask where this good fortune comes from.' The person did as the monk said and received cakes every day. His wife found it strange and asked him the reason. He had no choice but to tell her, and as a result, he became mute. A year later, he saw two monks entering the valley again. The person gestured with his hands, pointing to his mouth, repeating this three times, and then he was able to speak again. This person recently passed away. Now, people who enter the mountains often hear the sound of bells near the Juming (炬明) Forehead (額頭), and they often see strange monks. Recently, a monk heard about this and went into the valley to find the monk, suspecting that he was a monk from the Palm Temple (棕櫚寺). He asked, 'Great Virtue (大德), are you not a monk from the Palm Temple (棕櫚寺)?' The monk replied that he was and asked him, 'Can I follow you, Great Virtue (大德)?' The monk replied, 'You can come with me.' But the person only heard the sound of wind rushing past his ears. He suddenly thought, 'This person is not necessarily a sage; perhaps he will lead me into the deep mountains and cause me to stumble and get hurt.' As soon as he had this thought, the monk in front of him disappeared. He was very regretful and spent three days returning to the mouth of the valley. So he built a hermitage (精舍) at Bishibao (避世堡) to wait for that monk. The hermitage (精舍) is still there, but the monk's whereabouts are unknown. Also, regarding the southwest of Kugou (庫谷) valley in Zhongnan Mountain (終南山), also known as Hulu (瓠盧) valley. In the past, someone was chopping wood in the mountains and encountered a temple, as well as stone chambers and stone

門。門內並寶器重大不可勝。然不見僧人是眾僧具度。其人徘徊顧眄記志處所。以赍瓠盧掛于室樹下山。召村人往尋其谷內。樹上往往悉是瓠盧。莫知縱跡。今有尋山者云。石門扇在山崖旁。半入山下。其半雖出無人力開之。今其谷名庫。地名天藏。故谷口府坊皆名天藏。測其山中則彌勒下時。方現於俗耳。

案別傳云。佛令九十九億大阿羅漢三明六通住持正法。於三千界四大洲中統通弘護。極人壽六萬歲時。雖遇三災諸聖暫隱。至壽百歲聖人還出。廣通佛法。如是漸增千歲萬歲終六萬歲方取涅槃。七萬歲時辟支佛現。八萬歲時慈佛方降。

瑞經錄

序曰。三寶弘護各有司存。佛僧兩位。表師資之有從。聲教一門。誠化道之靈府。故佛僧隨機識見之緣出沒。法為除惱滅結之候常臨。所以捨身偈句恒列于玄崖。遺法文言總會於龍殿。良是三聖敬重。藉顧復之劬勞。幽明荷恩。慶靜倒之良術。所以受持讀誦必降徴祥。如說修行無不通感。天竺往事固顯常談。震旦見緣紛綸恒有。士行投經於火聚。焰滅而不燋。賊徒盜葉于客堂。腕重而不舉。或合藏騰于天府。或單部瑞于王臣。或七難由之獲銷。或二求因之果遂。斯徒眾矣。不述難聞。敢隨代錄用呈諸后。經不云乎。為信者施。疑則不說。至如石開矢入心

【現代漢語翻譯】現代漢語譯本：有一扇石門，門內有無數珍寶，價值連城。但沒有看到僧人，似乎是眾僧侶曾經居住的地方。有一個人在那裡徘徊，四處張望，記下地點的樣子，然後用葫蘆掛在山洞裡的樹下。他召集村裡人去山谷里尋找，發現樹上到處都是葫蘆，卻不知道那個人去了哪裡。現在有尋山的人說，石門的一扇門板還在山崖旁邊，一半埋在山下，另一半雖然露在外面，但沒有人能打開它。現在那個山谷的名字叫『庫』，地方的名字叫『天藏』。所以谷口附近的府坊都叫『天藏』。推測那座山中，要等到彌勒佛下生的時候，才會顯現在世人面前。

另有記載說，佛陀命令九十九億大阿羅漢，具備三明六通，住持正法，在三千世界四大洲中弘揚和守護佛法。在人類壽命達到六萬歲時，即使遇到三災，諸位聖人也會暫時隱退。等到人類壽命達到一百歲時，聖人會再次出現，廣泛傳播佛法。就這樣逐漸增加到千年、萬年，直到六萬歲時才入涅槃。七萬歲時，辟支佛出現。八萬歲時，慈氏佛（彌勒佛）才會降生。

《瑞經錄》

序言說，佛、法、僧三寶的弘揚和守護各有職責。佛和僧代表師徒的傳承，佛法是教化眾生的靈府。所以佛和僧隨機緣顯現或隱沒，佛法是消除煩惱和解脫束縛的途徑，永遠存在。因此，捨身求法的偈句常常刻在懸崖上，遺留下來的經文總是在龍宮中彙集。這是因為三聖（佛、法、僧）受到人們的敬重，人們感念他們顧念和恢復眾生的辛勞，幽冥兩界都蒙受恩惠，慶幸得到清凈顛倒的良方。所以受持讀誦佛經一定會降下吉祥的徵兆，按照佛法修行沒有不產生感應的。在天竺（印度）發生的往事已經是常談，在震旦（中國）發生的感應也屢見不鮮。有士人將經書投入火中，火焰熄滅而經書沒有燒焦；有盜賊在客堂偷盜經書，卻感到手臂沉重抬不起來。或者有經書一起飛昇到天府，或者有單部經書在王臣那裡顯現祥瑞。或者七難因此得以消除，或者二求（求官、求財）因此得以實現。這樣的事例很多，不記載就難以流傳，所以冒昧地根據歷代記錄，呈獻給後人。經書上不是說過嗎？為相信的人施法，對懷疑的人則不說法。至於石頭裂開，箭射入石心等事……

【English Translation】 English version: There was a stone gate, inside which were countless treasures of immeasurable value. However, no monks were seen, suggesting it was once a dwelling for many monks. A person lingered there, looking around and memorizing the location, then hung a gourd under a tree in the cave. He summoned the villagers to search in the valley, and they found gourds everywhere on the trees, but they didn't know where the person had gone. Now, some mountain searchers say that one of the stone gate panels is still beside the cliff, half buried under the mountain, and although the other half is exposed, no one can open it. Now the name of that valley is 'Ku' (庫, Treasury), and the place is called 'Tianzang' (天藏, Heaven's Treasury). Therefore, the prefectural offices and neighborhoods near the valley entrance are all named 'Tianzang'. It is speculated that in that mountain, only when Maitreya (彌勒) descends will it appear to the people.

Another record says that the Buddha ordered ninety-nine billion great Arhats (阿羅漢), possessing the Three Clearnesses and Six Supernatural Powers, to uphold the Dharma, and to propagate and protect the Dharma in the four continents of the three thousand worlds. When human lifespan reaches sixty thousand years, even if the three calamities are encountered, the saints will temporarily retreat. When human lifespan reaches one hundred years, the saints will reappear and widely spread the Dharma. Thus, it gradually increases to thousands of years, tens of thousands of years, until sixty thousand years when they enter Nirvana. At seventy thousand years, Pratyekabuddhas (辟支佛) appear. At eighty thousand years, Maitreya Buddha (慈佛) will descend.

Record of Auspicious Sutras (瑞經錄)

The preface says that the propagation and protection of the Three Jewels (三寶) – Buddha, Dharma, and Sangha – each have their own responsibilities. The Buddha and Sangha represent the transmission of teacher and disciple, and the Dharma is the spiritual treasury for teaching and transforming sentient beings. Therefore, the Buddha and Sangha appear or disappear according to circumstances, and the Dharma is the path to eliminate afflictions and liberate from bondage, always present. Therefore, verses of self-sacrifice for the Dharma are often inscribed on cliffs, and the texts left behind are always gathered in the Dragon Palace. This is because the Three Saints (佛、法、僧) are respected by people, and people are grateful for their care and restoration of sentient beings' hardships. Both the visible and invisible realms receive grace, rejoicing in obtaining the good method of purifying inversion. Therefore, upholding, reciting, and chanting the sutras will surely bring auspicious signs, and practicing according to the Dharma will surely produce a response. The past events that happened in India (天竺) are already common talk, and the responses that have occurred in China (震旦) are also frequent. There was a scholar who threw the scriptures into the fire, and the flames extinguished without burning the scriptures; there were thieves who stole the scriptures in the guest hall, but felt their arms heavy and unable to lift them. Or some scriptures flew together to the Heavenly Palace, or a single scripture manifested auspicious signs in the presence of kings and ministers. Or the seven calamities were thus eliminated, or the two requests (seeking officialdom, seeking wealth) were thus fulfilled. There are many such examples, and it would be difficult to spread them if they were not recorded, so I venture to present them to future generations based on the records of past generations. Didn't the scriptures say? Give the Dharma to those who believe, and do not speak to those who doubt. As for the stone splitting open, the arrow entering the stone heart, etc...

決致然。水流冰度情疑頓決。斯等尚為士俗常傳。況慧拔重空道超群有。心量所指窮數極微。因緣之遘若影隨形。祥瑞之徒有逾符契。義非隱默。故述而集之。然尋閱前事多出傳紀。志怪之與冥祥。旌異之與徴應。此等眾矣。備可攬之。恐難睹其文。固疏其三數。並以即曰所詳。示存感通之在數。

初列感應名緣。曇無竭釋道安釋僧生釋道冏釋普明釋慧果釋惠進釋弘明孫敬德釋道琳釋志湛范陽僧並東看山魏閹官周經上天隋揚州僧釋道積釋寶瓊釋空藏釋遺俗史呵誓令狐元軌釋曇韻釋僧徹河東尼釋曇延釋道遜釋智苑嚴恭李山龍李思一陳公太夫人岑文字蘇長妾董雄益州空經高文崔義起

高僧傳云。宋元初中。有黃龍沙彌曇無竭者。誦觀音經凈修苦行。與諸徒屬二十五人往尋佛國。備經荒險貞志彌堅。既達天竺舍衛。路逢山像一群。竭赍經誦唸稱名歸命。有師子從林中出。像驚奔走。復有野牛一群鳴吼而來。將欲加害竭。又如初歸命。有大鷲飛來。牛便驚散。遂得克免。

又昔東晉孝武之前。恒山沙門釋道安者。經石趙之亂。避世于襄陽。注般若道行密跡諸經。折疑甄解二十餘卷。恐不合理。乃誓曰。若所說不違理者。當見瑞相。乃夢見胡道人頭白眉毛長。語安曰。君所注經殊合道理。我不得入泥洹。住在

西域。當相助弘通。可時時設食也。后十誦至遠公云。昔和上所夢乃賓頭盧也。於是立坐飯之。遂成永則矣。

又蜀郡沙門釋僧生者。出家以苦行致因。偽蜀三賢寺主。誦法花習定。嘗山中誦經。虎蹲其前。竟部乃去。每至諷詠輒見左右四人為侍。年雖衰老而翹勤彌勵。遂終其業云云。

又扶風釋道冏者。為師入河南霍山采鐘乳。四人入穴。數里三人溺死。炬火又亡。冏素誦法花憑誠乞濟。有頃見螢火追之。遂得出穴。頻作普賢行道。並見感應。或見胡僧入坐。或見騎馬人至。未及言次倏忽不見。后游宋都以般舟為業。中夜入禪見四人御車呼冏上乘。不覺自身已在大路。見一人坐胡牀侍衛數百人。見冏驚起曰。向令知處而已。何忽勞屈。法師遂拜別。令送還寺。扣門方開。房門亦閉。眾咸敬服焉。

又宋孝建中。釋普明者。少出家稟性清純。蔬食布衣懺誦為業。誦法花維摩。若諷誦時有別衣別座。未常穢雜。每至勸發品。輒見普賢乘象立其前。誦維摩亦聞空中倡樂之聲云。

又宋太始中。揚州瓦官寺釋慧果者。少以蔬素自節。誦法花十地。嘗于圊廁一鬼致敬云。昔為眾僧作維那。小不如法墮在啖糞鬼中。法師慈悲願助拔濟。又昔有錢三千。埋在柿樹下。愿取為福果因。告眾掘錢為造法花設會

【現代漢語翻譯】現代漢語譯本：在西域，應當互相幫助弘揚佛法，可以時常提供齋飯。後來，《十誦律》傳到遠公（慧遠大師）那裡，他說：『以前和上（指鳩摩羅什）所夢見的，就是賓頭盧尊者（Arhat Pindola）啊。』於是設立了供養賓頭盧尊者的座位和齋飯，這便成了永久的規矩。

又有一位蜀郡的沙門（佛教出家人）名叫釋僧生，出家后以苦行而聞名。他是偽蜀時期的三賢寺住持，誦持《法華經》（Saddharma Puṇḍarīka Sūtra）並修習禪定。他曾在山中誦經時，有老虎蹲在他面前，等他誦完一部經才離去。每次誦經時，總能看見左右有四個人侍立。他雖然年老，但精進修行更加努力，最終完成了他的修行事業。

又有一位扶風的釋道冏，爲了師父前往河南霍山采鐘乳石。四個人進入洞穴，深入數里后，其中三人溺水而死，火把也熄滅了。道冏平時誦持《法華經》，便虔誠祈求救助。過了一會兒，他看見螢火蟲，便跟隨螢火蟲，最終走出了洞穴。他經常修普賢菩薩行（Samantabhadra），並多次得到感應。有時看見胡僧（來自西域的僧人）入座，有時看見騎馬的人到來，還沒來得及說話就忽然不見了。後來他到宋都（指南京）以修習般舟三昧（Pratyutpanna-samādhi）為業。一天半夜入禪定時，看見四個人駕著車呼喚道冏上車。不知不覺中，他發現自己已經在大路上了，看見一個人坐在胡牀上，有數百人侍衛。那人看見道冏，驚訝地起身說：『本想讓你知道地方而已，為何忽然勞煩您親自前來？』法師於是拜別，那人派人送他回寺廟。敲門後門才打開，房間的門也是關著的。眾人都非常敬佩他。

又在宋孝建年間，有一位釋普明，從小出家，天性清凈純潔，以素食布衣、懺悔誦經為業。他誦持《法華經》和《維摩詰經》（Vimalakīrti-nirdesa Sūtra），每次誦經時都有專門的衣服和座位，從不混雜。每當誦到《勸發品》（鼓勵人們受持經典的品）時，總能看見普賢菩薩（Samantabhadra）乘著白象站在他面前。誦持《維摩詰經》時，也能聽到空中傳來音樂的聲音。

又在宋太始年間，揚州瓦官寺的釋慧果，從小就以素食約束自己。他誦持《法華經》和《十地經》（Daśabhūmika Sūtra）。他曾在廁所里遇到一個鬼向他致敬，說：『我以前為眾僧擔任維那（寺院中的一種職務），因為稍微不如法，墮落到啖糞鬼中。法師慈悲，希望您能幫助我脫離苦難。我以前還有三千錢，埋在柿子樹下，希望您能取出來為我做功德，種下福報。』於是他告訴眾人，挖掘出錢來，為鬼魂建造法華經法會。

【English Translation】 English version: In the Western Regions, one should assist each other in propagating the Dharma and can regularly provide food offerings. Later, when the Daśa-bhāṇavāra (Ten Recitations) reached Yuan Gong (Master Huiyuan), he said, 'The one the Upadhyaya (referring to Kumārajīva) dreamed of in the past was Pindola (Arhat Pindola).' Therefore, a seat and food were set up for him, which became a permanent custom.

Furthermore, there was a Śrāmaṇa (Buddhist renunciate) named Shi Sengsheng from the Shu Commandery, who became known for his ascetic practices after ordination. He was the abbot of the Three Sages Temple during the Pseudo-Shu period, reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and practicing meditation. Once, while reciting scriptures in the mountains, a tiger squatted before him and only left after he finished reciting an entire section. Every time he chanted, he would see four people standing on his left and right as attendants. Although he was old, he became even more diligent in his practice, eventually completing his spiritual work.

Furthermore, there was Shi Daojiong from Fufeng, who went to Mount Huo in Henan to collect stalactites for his teacher. Four people entered the cave, and after going several miles deep, three of them drowned, and the torch went out. Daojiong usually recited the Lotus Sutra, so he sincerely prayed for help. After a while, he saw fireflies and followed them, eventually escaping from the cave. He frequently practiced the Samantabhadra practices (Samantabhadra-caryā), and experienced many responses. Sometimes he saw a Hu monk (a monk from the Western Regions) taking a seat, and sometimes he saw a horseman arriving, but they would suddenly disappear before he could speak. Later, he went to the Song capital (referring to Nanjing) to practice the Pratyutpanna-samādhi. One midnight, while in meditation, he saw four people driving a carriage calling Daojiong to get on. Unknowingly, he found himself on the main road, seeing a person sitting on a Hu bed with hundreds of attendants. Seeing Daojiong, that person got up in surprise and said, 'I only intended to let you know the place, why did I suddenly trouble you to come in person?' The Dharma Master then bid farewell, and that person sent him back to the temple. The door only opened after knocking, and the room door was also closed. Everyone deeply admired him.

Also, during the Xiaojian era of the Song Dynasty, there was Shi Puming, who renounced the world at a young age and was pure in nature, making vegetarian meals, wearing cloth clothes, and performing repentance and recitation as his practice. He recited the Lotus Sutra and the Vimalakīrti-nirdesa Sūtra. Whenever he recited the scriptures, he had separate clothes and a separate seat, never mixing them up. Every time he reached the Encouragement Chapter (a chapter encouraging people to uphold the scriptures), he would see Samantabhadra (Samantabhadra) riding a white elephant standing before him. When reciting the Vimalakīrti-nirdesa Sūtra, he could also hear the sound of music in the air.

Also, during the Taishi era of the Song Dynasty, there was Shi Huiguo of Waguan Temple in Yangzhou, who restrained himself with vegetarian food from a young age. He recited the Lotus Sutra and the Daśabhūmika Sūtra. He once encountered a ghost in the toilet who paid respects to him, saying, 'I used to be a Karmadāna (a type of monastic officer) for the Sangha, but because I was slightly improper, I fell into the realm of dung-eating ghosts. Dharma Master, please be compassionate and help me escape from suffering. I used to have three thousand coins buried under the persimmon tree, I hope you can take them out and use them to create merit for me, planting seeds of good fortune.' So he told everyone, and they dug out the money to build a Lotus Sutra assembly for the ghost.

。后夢見鬼云。已得改生。大勝昔日之苦報也。

前齊永明中。揚都高座寺釋慧進者。少雄勇遊俠。年四十忽悟非常。因出家蔬食布衣。誓誦法華用心勞苦。執卷便病。乃發願造百部以悔先障。始聚得一千六百文。賊來索物。進示經錢。賊慚而退。爾後遂成百部。故病亦損誦經既度情願又滿。回此誦業愿生安養。聞空中告曰。汝愿已足必得往生。因無疾而卒。年八十餘矣。

永明中。會稽釋弘明者。止雲門寺。誦法花經禮懺為業。每旦水瓶自滿實。諸天童子為給使也。又虎來入室伏床前。久之乃去。又見小兒來聽經云。昔是此寺沙彌。盜僧廚食。今墮圊廁中。聞上人誦經力故來聽。愿助方便免斯累也。明為說法。領解方隱。後山精來惱明。乃捉取腰繩系之。鬼謝遂放。因之永絕矣。

昔元魏天平年中。定州勇士孫敬德。在防造觀音像。年滿將還在家禮事。后為賊所引。不堪拷楚。遂妄承罪。明日將決。其夜禮懺流淚。忽如睡夢見一沙門教誦救苦觀世音經。經有諸佛名。令誦千遍得免苦難。敬德忽覺。如夢所緣了無差錯。遂誦一百遍。有司執縛向市。且行且誦臨刑滿千遍。刀下斫之折為三段。皮肉不傷。易刀又斫。凡經三換刀折如初。監司問之。具陳本末。以狀聞丞相高歡。歡為表請免死。因此廣行

【現代漢語翻譯】現代漢語譯本：後來（他）夢見鬼說，『（你）已經得到改生的機會，比以前所受的苦報好多了。』

前齊永明年間，揚都高座寺的釋慧進，年輕時勇猛好義，喜歡遊俠。四十歲時忽然醒悟，覺得以前的生活非常不對，於是出家，吃素，穿粗布衣服，發誓誦讀《法華經》，用心勞苦。拿著經卷就生病，於是發願造一百部（《法華經》）來懺悔以前的罪業。開始聚集了一千六百文錢，強盜來索要財物，慧進把經錢給他們看，強盜慚愧地退走了。此後終於完成了百部（《法華經》）的抄寫。所以病也減輕了，誦經也完成了，情願也滿足了。迴向這些誦經的功德，愿往生安養（極樂世界）。聽到空中傳來聲音說：『你的願望已經足夠了，必定可以往生。』於是沒有疾病就去世了，享年八十多歲。

永明年間，會稽的釋弘明，住在雲門寺，以誦《法華經》和禮懺為修行。每天早晨，水瓶自己就滿了水。諸天童子為他服務。又有老虎來到他的房間，趴在他的床前，很久才離開。又看見一個小孩子來聽經，說：『我以前是這個寺廟的沙彌（小和尚），偷了僧眾的食物，現在墮落在廁所里。聽到上人誦經的力量，所以來聽經。希望您能幫助我，讓我免除這種痛苦。』弘明為他說法，（小孩子）領悟后就消失了。後來山精（妖怪）來騷擾弘明，弘明就抓住它的腰帶把它繫起來。山精求饒，弘明就放了它，從此（山精）就永遠絕跡了。

從前元魏天平年間，定州的勇士孫敬德，在（官府）防衛時雕造觀音像。年滿后將（觀音像）帶回家供奉。後來被強盜牽連，經受不住拷打，於是胡亂承認了罪行。第二天就要處決。當天晚上禮懺，流著眼淚。忽然像睡夢中一樣，看見一個沙門（和尚）教他誦《救苦觀世音經》。經文中有諸佛的名字，讓他誦一千遍就能免除苦難。孫敬德忽然醒來，像夢中所說的一樣，沒有絲毫差錯。於是誦了一百遍。官吏捆綁著他走向刑場，邊走邊誦，臨刑時滿了千遍。刀砍下去，斷為三截，皮肉沒有受傷。換刀再砍，總共換了三次刀，刀都像開始一樣折斷了。監刑官問他，他詳細地陳述了事情的經過。監刑官把情況上報給丞相高歡。高歡為他上表請求免死。因此（《救苦觀世音經》）被廣泛傳揚。

【English Translation】 English version: Later, (he) dreamed of a ghost saying, 'You have already been reborn, which is much better than the suffering you endured before.'

During the Yongming era of the Former Qi Dynasty, the monk Huijin of Gaozuo Temple in Yangdu was brave and chivalrous in his youth, fond of wandering. At the age of forty, he suddenly realized that his previous life was very wrong, so he became a monk, ate vegetarian food, wore coarse cloth clothes, and vowed to recite the 'Lotus Sutra' (Fahua Jing), working hard with his mind. He would get sick as soon as he held the scripture, so he vowed to make one hundred copies (of the 'Lotus Sutra') to repent for his previous sins. He initially gathered 1,600 wen (ancient Chinese currency), and robbers came to demand money. Huijin showed them the money for the scriptures, and the robbers retreated in shame. After that, he finally completed the copying of one hundred copies (of the 'Lotus Sutra'). Therefore, his illness also lessened, his recitation of the scriptures was completed, and his vows were fulfilled. He dedicated the merit of reciting the scriptures, wishing to be reborn in the Land of Bliss (An Yang, the Pure Land of Amitabha Buddha). He heard a voice from the air saying, 'Your vows are sufficient, and you will surely be reborn.' So he passed away without illness, at the age of eighty.

During the Yongming era, the monk Hongming of Kuaiji lived in Yunmen Temple, practicing by reciting the 'Lotus Sutra' and performing repentance rituals. Every morning, the water bottle would fill itself with water. Heavenly children served him. Also, a tiger came into his room, lay in front of his bed, and left after a long time. He also saw a child come to listen to the scriptures, saying, 'I used to be a Shami (novice monk) in this temple, and I stole food from the Sangha (monastic community), so now I am fallen into the toilet. Hearing the power of the Venerable One's recitation of the scriptures, I came to listen. I hope you can help me to be freed from this suffering.' Hongming preached the Dharma to him, and (the child) understood and disappeared. Later, a mountain spirit (demon) came to harass Hongming, and Hongming grabbed its belt and tied it up. The mountain spirit begged for mercy, and Hongming released it, and from then on (the mountain spirit) disappeared forever.

Once upon a time, during the Tianping era of the Northern Wei Dynasty, Sun Jingde, a brave man from Dingzhou, was carving a Guanyin (Avalokiteshvara) statue while on guard duty (for the government). After his term was over, he took (the Guanyin statue) home to worship. Later, he was implicated by robbers and could not withstand torture, so he falsely confessed to crimes. He was to be executed the next day. That night, he repented and shed tears. Suddenly, as if in a dream, he saw a Shamen (monk) teaching him to recite the 'Sutra of Guanshiyin (Avalokiteshvara) Who Saves from Suffering' (Jiu Ku Guan Shi Yin Jing). The sutra contained the names of all the Buddhas, and he was told to recite it a thousand times to be freed from suffering. Sun Jingde suddenly woke up, and it was exactly as he had seen in the dream, without any difference. So he recited it a hundred times. The officials bound him and led him to the execution ground, reciting as he walked, and he completed a thousand recitations just before the execution. The knife was chopped down, breaking into three pieces, but his skin and flesh were not injured. They changed the knife and chopped again. After changing the knife three times, the knife broke as before. The supervising official asked him, and he described the whole story in detail. The supervising official reported the situation to the Prime Minister Gao Huan. Gao Huan submitted a memorial requesting that he be spared from death. Therefore, (the 'Sutra of Guanshiyin Who Saves from Suffering') was widely spread.

世。所謂高王觀世音也。敬德還設齋迎像。乃見像項上有三刀㾗。見齊書。

梁天監末。富陽縣泉林寺釋道琳者。少出家有戒節。誦凈名經。寺有鬼怪。自琳居之便歇。弟子為屋壓。頭陷入丐。琳為祈請。夜見兩胡僧拔出其頭。旦遂平復。琳又設聖僧齋。鋪新帛于床上。齋畢見帛上有人跡。皆長三尺。眾咸服其徴感。

後魏末。齊州釋志湛者。住太山北人頭山邃谷中啣草寺。省事少言入鳥不亂。讀誦法花。人不測其素業。將終時神僧寶誌謂梁武曰。北方啣草寺須陀洹聖僧今日滅度。湛之亡也無惱而化。兩手各舒一指。有梵僧云。斯初果也。遂葬此山。后發看之唯舌如故。乃立塔表之。今塔存焉。鳥獸不敢陵踐。

又范陽五侯寺僧失其名。誦法花為常業。初死權殮堤下。后改葬骸骨並枯。唯舌不壞。

又雍州有僧。亦誦法花。隱白鹿山。感一童子供給。及死置尸巖下。余骸並枯。唯舌如故。齊武陵世並東看山人掘土黃白。又見一物狀如兩唇。其中有舌鮮紅赤色。以事聞奏。帝問道俗。沙門法上曰。此持法花者六根不壞也。誦滿千遍其徴驗乎。乃集持法花者圍繞誦經。才始發聲此靈唇舌一時鼓動。同見毛豎。以事奏聞。乃石函緘之。

又魏高祖太和中。代京閹官自慨刑餘。奏乞入山修道　

【現代漢語翻譯】現代漢語譯本世。這裡說的是高王觀世音（Gao Wang Guan Shi Yin，菩薩名）。敬德（Jing De，人名）還設定齋飯迎請佛像。看見佛像的脖子上有三道刀疤。出自《齊書》。

梁朝天監末年，富陽縣泉林寺的釋道琳（Shi Dao Lin，僧人名）法師，年少出家，嚴守戒律，誦讀《凈名經》（Jing Ming Jing，《維摩詰經》的別稱）。寺廟裡有鬼怪作祟，自從道琳法師居住后，鬼怪便消失了。他的弟子被房屋壓住，頭陷入胸腔。道琳法師為他祈禱，夜裡看見兩位胡人僧侶拔出他的頭，早晨就恢復了原狀。道琳法師又設定聖僧齋，在新帛上鋪在床上。齋飯完畢后，看見帛上有人跡，都長三尺。眾人都信服他的靈驗。

後魏末年，齊州的釋志湛（Shi Zhi Zhan，僧人名）法師，住在太山北邊人頭山深谷中的啣草寺。他生活簡樸，寡言少語，鳥兒飛入也不驚動。他讀誦《法華經》（Fa Hua Jing，《妙法蓮華經》的簡稱）。人們不瞭解他平時的修行。將要去世時，神僧寶誌（Shen Seng Bao Zhi，僧人名）對梁武帝（Liang Wu Di，皇帝名）說：『北方啣草寺的須陀洹（S陀洹，小乘初果）聖僧今天圓寂。』志湛法師去世時沒有痛苦而化去，兩手各伸出一指。有梵僧說：『這是初果的象徵。』於是將他葬在這座山裡。後來打開墓穴檢視，只有舌頭完好如初。於是立塔來表彰他。現在塔還存在，鳥獸不敢侵犯。

又有范陽五侯寺的僧人，失去了他的名字，誦讀《法華經》作為日常功課。剛去世時，暫時安葬在堤壩下。後來改葬時，骸骨都已枯朽，只有舌頭沒有腐壞。

又有雍州的僧人，也誦讀《法華經》，隱居在白鹿山。感應到一位童子來供養他。去世后，將屍體放置在巖石下，其餘骸骨都已枯朽，只有舌頭完好如初。齊武陵王（Qi Wu Ling Wang，人名）時期，有人在東看山挖土，挖出黃白色的東西。又看見一個東西形狀像兩片嘴唇，其中有舌頭，鮮紅的顏色。將此事上報。皇帝詢問僧人法上（Fa Shang，僧人名），法上說：『這是持誦《法華經》的人六根不壞的徵兆。誦滿千遍就會有這樣的驗證。』於是召集持誦《法華經》的人圍繞著誦經，才剛開始發聲，這個靈異的嘴唇和舌頭一時鼓動，大家都看見毛髮豎立。將此事上報，於是用石函封存。

又有魏高祖太和年間，代京的閹官，因為自己受過宮刑，上奏請求入山修行。

【English Translation】 English version The world. This refers to Gao Wang Guan Shi Yin (高王觀世音, a Bodhisattva). Jing De (敬德, a person's name) also prepared a vegetarian feast to welcome the image. He saw three knife scars on the neck of the image. This is recorded in the Book of Qi (齊書).

At the end of the Tianjian era of the Liang Dynasty, Shi Dao Lin (釋道琳, a monk's name) of Quanlin Temple in Fuyang County, became a monk at a young age, strictly observing the precepts, and reciting the Vimalakirti Sutra (淨名經, another name for the Vimalakirti Nirdesa Sutra). There were ghosts and monsters in the temple, but after Dao Lin resided there, they disappeared. His disciple was crushed by a house, and his head was pushed into his chest. Dao Lin prayed for him, and at night he saw two foreign monks pull out his head, and in the morning it was restored. Dao Lin also held a feast for the Holy Monks, spreading new silk on the bed. After the feast, footprints were seen on the silk, each three feet long. Everyone was convinced of his miraculous power.

At the end of the Later Wei Dynasty, Shi Zhi Zhan (釋志湛, a monk's name) of Qizhou, lived in Hancao Temple in the deep valley of Rentou Mountain north of Mount Tai. He lived a simple life, spoke little, and was undisturbed by birds. He recited the Lotus Sutra (法華經, short for the Wonderful Dharma Lotus Flower Sutra). People did not know his usual practice. When he was about to pass away, the divine monk Bao Zhi (神僧寶志, a monk's name) said to Emperor Wu of Liang (梁武帝, an emperor's name): 'The Srotapanna (須陀洹, the first fruit of the Hinayana path) holy monk of Hancao Temple in the north will pass away today.' Zhi Zhan passed away without suffering, with each hand extended with one finger. A Sanskrit monk said: 'This is a sign of the first fruit.' So he was buried in this mountain. Later, when the grave was opened, only the tongue remained intact. So a pagoda was erected to honor him. The pagoda still exists today, and birds and beasts dare not desecrate it.

Also, there was a monk of Wuhou Temple in Fanyang, whose name has been lost, who recited the Lotus Sutra as his daily practice. When he first died, he was temporarily buried under a dike. Later, when he was reburied, the bones were all decayed, but only the tongue did not rot.

Also, there was a monk in Yongzhou who also recited the Lotus Sutra and lived in seclusion on Bailu Mountain. He was rewarded with a young boy to provide for him. After his death, his body was placed under a rock, and the rest of his bones were decayed, but only his tongue remained intact. During the reign of Qi Wu Ling Wang (齊武陵王, a person's name), someone dug soil in Dongkan Mountain and found yellow and white things. They also saw something shaped like two lips, with a tongue inside, bright red in color. This matter was reported. The emperor asked the monk Fa Shang (法上, a monk's name), who said: 'This is a sign that the six roots of the person who upholds the Lotus Sutra are not destroyed. This is the verification of reciting it a thousand times.' So he gathered those who upheld the Lotus Sutra to recite the sutra around it, and as soon as they began to speak, this miraculous lips and tongue moved at once, and everyone saw their hair stand on end. This matter was reported, so it was sealed in a stone box.

Also, during the Taihe era of Emperor Gaozu of the Wei Dynasty, a eunuch from Daijing, feeling sorry for his castration, requested to enter the mountains to cultivate the Tao.

敕許之。乃赍花嚴晝夜讀誦禮懺不息。一夏不滿。至六月末髭鬚生得丈夫相。以狀聞奏。帝大驚重之。於是國敬花嚴。后尊恒曰。並見侯君素旌異記。

又周祖滅法經籍從灰。以後年忽見空中如囷大者五六。飛上空中極目不見。一段隨風飄飄上下。朝宰立望不測是何。久乃翻下墮上土墻。視乃大品之十三也。

隋開皇初。有揚州僧忘其名。誦通涅槃自矜為業。岐州東山下村中沙彌誦觀音經。二俱暴死。心下俱暖。同至閻王所。乃處沙彌金高座。甚恭敬之。處涅槃僧銀高座。敬心不重。事訖勘問。二僧余壽皆放還。彼涅槃僧情大悢悢恃所誦多。問沙彌住處。於是兩辭各蘇所在。彼從南來至岐州訪得具問所由。沙彌言。初誦觀音。別衣別所燒香咒愿。然後乃誦。斯法不怠更無他術。彼謝曰。吾罪深矣。所誦涅槃威儀不整。身口不凈救忘而已。古人遺言。多惡不如少善。於今取驗。悔往而返。

釋道積。貞觀初住益州福成寺。誦通涅槃。凈衣澡沐自為恒度。慈愛兼濟固其深心。終於五月。炎氣赫然而尸不腐臭。百有餘日加坐如初。道俗莫不嘉賞也。

時蜀川又有釋寶瓊者。綿竹人。出家貞素讀誦大品兩日一遍。無他方術。唯勸信佛為先。本邑連比十邡並是米族。初不奉佛。沙門不入其鄉。故老人女

【現代漢語翻譯】現代漢語譯本：皇帝批準了他的請求，於是他日夜不停地誦讀《華嚴經》，禮拜懺悔。不到一個夏天，到六月末，他的鬍鬚長成了成年男子的模樣。他將此事上報朝廷，皇帝對此感到非常驚訝和重視。從此，全國上下都敬重《華嚴經》。後來，人們尊稱他為恒。這些事蹟都記載在侯君素的《旌異記》中。

北周武帝滅佛時，佛經都被焚燒成灰燼。後來，人們忽然看見空中有五六個像糧囤一樣大的東西，飛上天空，直到極目遠眺也看不見。有一段經文隨著風飄飄蕩蕩，時上時下。朝廷官員們站在那裡觀看，不知道是什麼東西。過了很久，那段經文翻轉下來，落在一面土墻上。人們走近一看，原來是《大品般若經》的第十三卷。

隋朝開皇初年，揚州有一個僧人（忘記了他的名字），誦讀精通《涅槃經》，並以此為榮。岐州東山下村中有一個沙彌誦讀《觀音經》。這兩個人都突然暴死，但心口都還溫暖。他們一同來到了閻王那裡。閻王讓沙彌坐在金色的高座上，對他非常恭敬。讓誦讀《涅槃經》的僧人坐在銀色的高座上，敬意不重。事情處理完畢后，閻王查問他們的壽命，然後將他們都放回人間。那位誦讀《涅槃經》的僧人非常懊惱，因為他自恃誦讀的經文很多。他問沙彌住在哪裡。於是兩人告別，各自回到自己的地方。那位僧人從南方來到岐州，找到了沙彌，詳細詢問了事情的經過。沙彌說：『我每次誦讀《觀音經》之前，都會換上乾淨的衣服，選擇一個清凈的地方，焚香，唸誦咒語，然後才開始誦經。我一直堅持這樣做，沒有其他什麼特別的法術。』那位僧人謝罪說：『我的罪過太深重了！我誦讀《涅槃經》時，威儀不整，身口不凈，只是爲了應付了事。古人說，多惡不如少善，今天我親身體驗到了。我一定要悔改過去的錯誤，重新做人。』

釋道積，在貞觀初年住在益州（今四川成都）福成寺。他誦讀精通《涅槃經》，每次都穿乾淨的衣服，沐浴身體，作為日常的功課。他慈愛眾生，樂於助人，這是他內心深處的真實寫照。他最終在五月去世。即使在炎熱的天氣里，他的屍體也沒有腐爛發臭。一百多天後，他的坐姿還和原來一樣。道俗兩界的人都非常讚賞他。

當時，蜀川（今四川地區）還有一位名叫釋寶瓊的僧人，是綿竹人。他出家后，行為貞潔樸素，每天讀誦《大品般若經》兩遍。他沒有其他什麼方術，只是勸人信佛為先。他所在的本縣以及附近的十邡縣，都是以米為主要產業的地區。最初，那裡的人們不信奉佛教，沙門（指僧人）也無法進入他們的鄉村。因此，當地的老人和婦女...

【English Translation】 English version: The Emperor granted his request. Thereupon, he recited the Huayan Sutra (Avatamsaka Sutra) day and night, performing repentance rituals without ceasing. Before a full summer had passed, by the end of the sixth month, his beard and mustache had grown into the appearance of a man. He reported this matter to the court, and the Emperor was greatly astonished and valued it. From then on, the entire nation respected the Huayan Sutra. Later, he was respectfully called Heng. These events are recorded in Hou Junsu's Jing Yi Ji.

During the time when Emperor Wu of the Northern Zhou Dynasty suppressed Buddhism, Buddhist scriptures were burned to ashes. Later, people suddenly saw five or six objects in the sky, as large as granaries, flying into the sky until they were out of sight. A section of scripture fluttered up and down with the wind. Court officials stood there watching, not knowing what it was. After a long time, that section of scripture flipped down and fell onto an earthen wall. People went to look and saw that it was the thirteenth chapter of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra).

In the early years of the Kaihuang era of the Sui Dynasty, there was a monk in Yangzhou (his name is forgotten) who was proficient in reciting the Nirvana Sutra (Mahaparinirvana Sutra) and took pride in it. In a village below Dongshan Mountain in Qizhou, there was a shami (novice monk) who recited the Avalokitesvara Sutra (Guanyin Sutra). Both of them died suddenly, but their chests were still warm. They both went to Yama's (King of the Underworld) place. Yama placed the shami on a golden high seat, treating him with great respect. He placed the monk who recited the Nirvana Sutra on a silver high seat, with less respect. After the matter was dealt with, Yama checked their remaining lifespans and then sent them both back to the human world. The monk who recited the Nirvana Sutra was very upset because he relied on reciting many scriptures. He asked the shami where he lived. So they said goodbye and returned to their respective places. The monk came from the south to Qizhou, found the shami, and asked him in detail about what had happened. The shami said, 'Before I recite the Avalokitesvara Sutra, I always change into clean clothes, choose a clean place, burn incense, and recite mantras before I start reciting the sutra. I have always persisted in doing this, and I have no other special skills.' The monk apologized and said, 'My sins are too deep! When I recited the Nirvana Sutra, my demeanor was not proper, my body and mouth were not clean, and I was just doing it perfunctorily. The ancients said that much evil is not as good as little good. Today I have experienced it myself. I must repent of my past mistakes and start anew.'

釋Daoji lived in Fucheng Temple in Yizhou (present-day Chengdu, Sichuan) in the early years of the Zhenguan era. He was proficient in reciting the Nirvana Sutra. He always wore clean clothes and bathed his body as a daily practice. He was kind to all beings and willing to help others, which was a true reflection of his inner heart. He eventually died in May. Even in the hot weather, his body did not rot or smell. More than a hundred days later, his sitting posture was still the same as before. Both Daoists and laypeople greatly admired him.

At that time, there was also a monk named Shi Baoqiong in Shuchuan (present-day Sichuan region), who was from Mianzhu. After he became a monk, his behavior was chaste and simple. He recited the Mahaprajnaparamita Sutra twice a day. He had no other special skills, but only advised people to believe in Buddhism first. The county where he lived and the nearby Shifang County were areas where rice was the main product. Initially, the people there did not believe in Buddhism, and shramanas (monks) could not enter their villages. Therefore, the local elderly people and women...

婦不識者眾。瓊思拔濟待其會眾。便往赴之不禮而坐。道黨咸曰。不禮天尊非沙門也。瓊曰。邪正道殊所奉各異。天尚禮我。我何得禮老君乎。眾議紛紜。瓊曰。吾若下禮必貽辱也。即禮一拜道像連座動搖不安。又禮一拜連座反倒狼藉在地。遂合衆禮瓊。一時回信。乃召成都大德就而陶化。以貞觀八年終於所住。

釋空藏者。貞觀時住京師會昌寺。誦經三百餘卷說化為業。游涼川原有緣斯赴。昔往藍田負兒山誦經。赍面六斗擬為月調。乃經三週日啖二升。猶不得盡。又感神鼎。不知何來。時至王泉以為終焉之地。時經亢旱泉竭。合寺將散。藏乃至心祈請。泉即應時涌溢。道俗動色驚嗟不已。貞觀十六年沒于京寺。還葬山所。

釋遺俗者。不測所住。遊行醴泉山原。誦法花為業。乃數千遍。貞觀中固疾將終。告友人慧廓禪師曰。比雖誦經意望有驗。若生善道舌根不朽。可埋之十年發出。若舌朽滅知誦無功。若舌如初為起一塔生俗信敬。言訖而終。至十一年。依言發之。身肉都盡。唯舌不朽。一縣士女咸共戴仰。乃函盛舌本起塔于甘谷岸上云。

又郊南福水之陰。有史村史呵誓者。誦法花經。名充令史。往還步涉生不乘騎。以依經云哀愍一切故也。病終本邑。香氣充村。並怪而莫測其緣。終后十年其妻

【現代漢語翻譯】現代漢語譯本：很多婦女沒有見識。瓊思（Qiongsi，人名）想要幫助她們，等待她們聚會。他便前去參加，卻不行禮就坐下了。道教徒們都說：『不行禮天尊，不是沙門（Shamen，佛教出家人的通稱）。』瓊思說：『邪教和正道的道路不同，所信奉的也各不相同。天尚且禮待我，我怎麼能禮拜老君（Laojun，道教對老子的尊稱）呢？』眾人議論紛紛。瓊思說：『我如果下拜，必定會帶來羞辱。』於是他行了一個禮，道教神像連同底座都搖晃不安。又行了一個禮，連底座都翻倒在地，一片狼藉。於是眾人一起向瓊思行禮，一時都轉變了信仰。他於是召整合都（Chengdu，地名）的大德（Dade，指有高尚品德的人）來教化他們，在貞觀（Zhenguan，唐太宗年號）八年于所居住的地方去世。

釋空藏（Shikongzang，人名）在貞觀年間住在京師（Jingshi，唐朝首都，即長安）的會昌寺（Huichang Temple，寺廟名），以誦經三百多卷和說法教化為事業。他遊歷涼川（Liangchuan，地名），是因為那裡有緣分。過去他曾在藍田（Lantian，地名）的負兒山（Fuer Mountain，山名）誦經，帶著六斗面，打算作為一個月的口糧。結果經過三個星期，每天吃二升，還是吃不完。又感應到神鼎（Shending，神異的鼎），不知道從哪裡來的。他認為王泉（Wangquan，地名）是他的終老之地。當時正逢大旱，泉水乾涸，整個寺廟將要解散。空藏於是至誠祈禱，泉水立刻應時涌出。道士和俗人都驚歎不已。貞觀十六年，他在京城的寺廟去世，被送回埋葬在山裡。

釋遺俗（Yisu，人名）不知道住在哪裡，在醴泉山原（Liquan Mountain，地名）以誦《法華經》（Fahua Jing，《妙法蓮華經》的簡稱）為事業，誦了幾千遍。貞觀年間，他身患重病將要去世，告訴朋友慧廓禪師（Huikuo Chanshi，人名）說：『我雖然誦經，希望能夠得到驗證。如果我能轉生到善道，我的舌根就不會腐爛。可以把我的舌頭埋起來，十年後挖出來。如果舌頭腐爛了，就知道誦經沒有用。如果舌頭和原來一樣，就為我建一座塔，讓世俗之人產生信仰和尊敬。』說完就去世了。到了第十一年，按照他的話挖開墳墓，身體的肉都腐爛了，只有舌頭沒有腐爛。一縣的士女都共同敬仰，於是用匣子盛著舌頭，在甘谷岸上（Gangu bank，地名）建了一座塔。

又在郊外南邊的福水（Fushui，地名）的北面，有個史村（Shi Village，地名）的史呵誓（Shiheshi，人名），誦《法華經》，名叫充令史（Chong Lingshi，官名）。他來往都步行，從不騎馬，因為他依據經書上說的要哀憐一切眾生。他病死在本鄉，香氣充滿整個村莊，大家都感到奇怪，不知道是什麼原因。死後十年，他的妻子...

【English Translation】 English version: Many women lacked understanding. Qiongsi (Qiongsi, a personal name) wanted to help them and waited for their gathering. He went to attend, but sat down without bowing. The Daoists all said, 'Not bowing to the Heavenly Venerable is not a Shamen (Shamen, a general term for Buddhist monks).' Qiongsi said, 'The paths of heresy and righteousness are different, and what they believe in is also different. Heaven still treats me with courtesy, how can I bow to Laojun (Laojun, Daoist honorific for Lao Tzu)?' The crowd argued. Qiongsi said, 'If I bow down, I will surely be humiliated.' So he made a bow, and the Daoist statue and its base shook uneasily. He bowed again, and the base overturned and fell to the ground in a mess. Then the crowd bowed to Qiongsi together, and their faith was transformed at once. So he summoned the great virtues (Dade, people of high moral character) of Chengdu (Chengdu, a place name) to teach them, and died in the eighth year of Zhenguan (Zhenguan, the reign of Emperor Taizong of Tang) in the place where he lived.

The monk Shikongzang (Shikongzang, a personal name) lived in Huichang Temple (Huichang Temple, a temple name) in the capital (Jingshi, the capital of the Tang Dynasty, i.e., Chang'an) during the Zhenguan period, and made reciting more than 300 volumes of scriptures and preaching the Dharma his career. He traveled to Liangchuan (Liangchuan, a place name) because there was a karmic connection there. In the past, he recited scriptures on Fuer Mountain (Fuer Mountain, a mountain name) in Lantian (Lantian, a place name), carrying six dou of flour, intending it as a month's ration. As a result, after three weeks, eating two sheng a day, he still couldn't finish it. He also sensed a divine cauldron (Shending, a miraculous cauldron), not knowing where it came from. He thought Wangquan (Wangquan, a place name) was the place where he would end his days. At that time, there was a severe drought, and the spring dried up, and the entire temple was about to disband. So Kongzang sincerely prayed, and the spring immediately gushed out in response. Daoists and laypeople were amazed and sighed endlessly. In the sixteenth year of Zhenguan, he died in a temple in the capital and was sent back to be buried in the mountains.

The monk Yisu (Yisu, a personal name) did not know where he lived, and made reciting the 'Lotus Sutra' (Fahua Jing, short for 'Miaofa Lianhua Jing') his career in Liquan Mountain (Liquan Mountain, a place name), reciting it thousands of times. During the Zhenguan period, he was seriously ill and about to die, and told his friend Chan Master Huikuo (Huikuo Chanshi, a personal name), 'Although I have recited the scriptures, I hope to be verified. If I can be reborn in a good realm, the root of my tongue will not rot. You can bury my tongue and dig it up after ten years. If the tongue rots, you will know that reciting the scriptures is useless. If the tongue is the same as before, build a pagoda for me, so that the secular people will have faith and respect.' After saying that, he died. In the eleventh year, according to his words, the tomb was opened, and the flesh of the body had rotted away, only the tongue had not rotted. The scholars and women of the county all admired it together, so they put the tongue in a box and built a pagoda on the bank of Gangu (Gangu bank, a place name).

Also, on the north side of Fushui (Fushui, a place name) south of the suburbs, there was Shi Heshi (Shiheshi, a personal name) from Shi Village (Shi Village, a place name), who recited the 'Lotus Sutra' and was named Chong Lingshi (Chong Lingshi, an official title). He walked back and forth and never rode a horse, because he followed the scriptures that said to have compassion for all beings. He died of illness in his hometown, and the fragrance filled the entire village, and everyone was surprised and did not know why. Ten years after his death, his wife...

又殞。乃發冢合葬。見其舌本如生。余肉並朽。乃別收葬。斯徒眾矣。今且略之。更不多述。

貞觀五年。有隆州巴西縣令令狐元軌者。信敬佛法。欲寫法華金剛般若涅槃等。無由自檢。憑彼土抗禪師檢校。抗乃為在寺如法潔凈。寫了下帙。還岐州莊所經留在莊。並老子五千文同在一處。忽為外火延燒。堂是草覆一時灰蕩。軌於時任憑翊。令家人相命撥灰取金銅經軸。既撥外灰。其內諸經宛然如故。黃色不改。唯箱帙成灰。又覓老子便從火化。乃收取諸經。鄉村嗟異。其金剛般若經一卷題字焦黑。訪問所由。乃初題經時。有州官能書。其人行急。不獲潔凈直爾立題。由是被焚。其人見在。瑞經亦存。京師西明寺主神察目驗說之。

余曾於隰州有曇韻禪師。定州人行年七十。隋末喪亂隱於離石比干山。常誦法花經。欲寫其經。無人同志。如此積年。忽有書生無何而至云。所欲潔凈並能行之。于即清旦食訖入浴著凈衣。受八戒入凈室。口含檀香燒香懸幡寂然抄寫。至暮方出。明又如先。曾不告倦。及經寫了。如法嚫奉。相送出門斯須不見。乃至裝黃一如正法韻受持讀之。七重裹結一重一度。香水洗手初無暫廢。后遭胡賊。乃箱盛其經。置高巖上。經年賊靜。方尋不見。周慞窮覓。乃于巖下獲之。箱巾麋爛。撥

【現代漢語翻譯】現代漢語譯本：又過世了，於是挖開墳墓，將他們合葬。發現他的舌頭根部如同活著一般，其餘的肉都腐爛了。於是另外收斂安葬。他的信徒很多，現在且略過不提，不再多加敘述。

貞觀五年，有隆州巴西縣縣令令狐元軌，信奉敬重佛法，想要抄寫法華經、金剛般若經、涅槃經等，沒有辦法自己校對。於是委託當地的抗禪師校對。抗禪師便在寺廟裡如法地進行潔凈儀式，抄寫了下半部分，送還到岐州的莊園，經書就留在莊園里，和老子的五千文放在一起。忽然遭遇外面的火災蔓延，堂屋是茅草覆蓋的，一時之間化為灰燼。令狐元軌當時擔任憑翊，命令家人一起撥開灰燼，尋找金銅經軸。撥開外面的灰燼后，裡面的各種經書完好如初，黃色沒有改變，只有箱子和書套化為灰燼。又尋找老子的書，已經從火中化為灰燼。於是收取各種經書，鄉村的人都驚歎奇異。其中金剛般若經有一卷題字被燒焦變黑，詢問原因，原來是當初題寫經書時，有州官擅長書法，那人當時行動匆忙，沒有進行潔凈儀式就直接題寫了。因為這個原因被焚燒。那個人現在還活著，瑞應的經書也還存在。京城西明寺的主持神察親眼驗證並講述了這件事。

我曾經在隰州遇到曇韻禪師（Tan Yun Chanshi），定州人，年齡七十歲。隋朝末年戰亂，隱居在離石的比干山。經常誦讀法華經（Lotus Sutra）。想要抄寫這部經書，沒有人志同道合，這樣過了很多年。忽然有個書生不知從哪裡來到，說：『我能為您進行潔凈儀式並抄寫經書。』於是清早吃完飯後，就入浴，穿上乾淨的衣服，受持八戒，進入凈室，口含檀香，燒香懸掛幡旗，寂靜地抄寫經書。到傍晚才出來。第二天又像之前一樣，從不感到疲倦。等到經書抄寫完畢，如法地給予酬謝，送他出門，一會兒就不見了。乃至裝裱都完全按照正法進行，曇韻禪師受持讀誦這部經書。用七重包裹捆紮，每一重都讀一遍。用香水洗手，從沒有片刻廢棄。後來遭遇胡人作亂，就用箱子盛放經書，放置在高高的巖石上。過了一年，賊寇平息，才去尋找，卻不見了。四處尋找，最終在巖石下找到了，箱子和包巾都腐爛了，撥開...

【English Translation】 English version: He passed away again. Then they exhumed the grave and reburied them together. They found that the base of his tongue was as if alive, while the rest of his flesh had decayed. So they separately collected and buried him. He had many followers, but we will omit the details for now and not elaborate further.

In the fifth year of the Zhenguan era, there was Linghu Yuan Gui, the magistrate of Bazhou County in Longzhou, who believed in and revered Buddhism. He wanted to transcribe the Lotus Sutra (Fahua Jing), the Diamond Sutra (Jin Gang Ban Ruo Jing), the Nirvana Sutra (Niepan Jing), etc., but had no way to proofread them himself. So he entrusted Zen Master Kang of that area to proofread them. Zen Master Kang then performed the purification rituals in the temple according to the Dharma and transcribed the second half of the sutras. He returned them to the manor in Qizhou, where the sutras were kept together with Lao Tzu's Five Thousand Words. Suddenly, an external fire spread, and the hall, which was covered with thatch, was reduced to ashes in an instant. Linghu Yuan Gui, who was then serving as Pingyi, ordered his family to sift through the ashes to retrieve the gold and copper sutra scrolls. After sifting through the outer ashes, the various sutras inside were intact as before, their yellow color unchanged. Only the boxes and covers had turned to ashes. They also looked for Lao Tzu's book, but it had already been cremated in the fire. So they collected the various sutras, and the villagers were amazed and marveled. Among them, one volume of the Diamond Sutra had its title inscription charred black. When asked about the reason, it was said that when the sutra was first inscribed, a state official who was skilled in calligraphy had done it in haste, without performing the purification rituals, and had inscribed it directly. Because of this, it was burned. That person is still alive, and the auspicious sutra also still exists. The abbot Shencha of Ximing Temple in the capital personally verified and narrated this event.

I once met Zen Master Tan Yun (Tan Yun Chanshi) in Xizhou. He was from Dingzhou and was seventy years old. At the end of the Sui Dynasty, during the chaos of war, he lived in seclusion on Mount Bigan in Lishi. He often recited the Lotus Sutra (Fahua Jing). He wanted to transcribe this sutra, but there was no one who shared his aspiration. Years passed in this way. Suddenly, a scholar arrived from nowhere and said, 'I can perform the purification rituals and transcribe the sutra for you.' So, early in the morning after eating, he bathed, put on clean clothes, received the Eight Precepts, entered the clean room, held sandalwood in his mouth, burned incense, hung banners, and quietly transcribed the sutra. He would only come out in the evening. The next day, he would do the same as before, never feeling tired. When the sutra was finished, he was rewarded according to the Dharma, and when he was seen off at the door, he disappeared in an instant. Even the mounting was done entirely according to the proper Dharma. Zen Master Tan Yun received, upheld, and recited this sutra. It was wrapped in seven layers, and he would read it once for each layer. He washed his hands with scented water and never neglected it for a moment. Later, he encountered barbarian rebels, so he placed the sutra in a box and put it on a high rock. After a year, when the rebels had calmed down, he went to look for it, but it was gone. He searched everywhere and finally found it at the foot of the rock. The box and wrapping cloth were rotten, and when he brushed...

朽見經如舊鮮好。余以貞觀十年。親自見之。

絳州南孤山陷泉寺僧徹禪師。曾行遇癩者在穴中。徹引至山中。為鑿穴給食。令誦法花。素不識字。加又頑鄙。句句授之。終不辭倦。誦經向半。夢有教者。自後稍聰。得五六卷。瘡漸覺愈。一部既了。鬚眉平服膚色如常。故經云。病之良藥。斯誠驗矣。

河東有練行尼。常誦法華。訪工書者寫之。價酬數倍。而潔凈翹勤有其餘者。一起一浴然香薰衣。筒中出息通於壁外。七卷之功八年乃就。龍門寺僧法端。集眾講說。藉此尼經以為揩定。尼固不與。端責之。事不獲已。乃自送付端。端開讀之。唯見黃紙了無文字。余卷亦爾。端愧悔送尼。尼悲泣受已。香水洗函頂戴繞佛七日不休。開視文字如故。即貞觀二年。端自說之。

隋開皇初有河東曇延法師。初造疏解涅槃經。恐不合聖心。乃陳經及疏。于佛舍利塔前焚之啟告靈聖。若所解合理愿垂神應。言訖涅槃經軸各放光明。舍利大塔亦放光明。上至空天傍照四遠。諸有道俗謂寺遭火崩騰驚赴。至乃知非。三日三夜騰焰不絕。隋祖重為戒師。迎入京。為建延興寺。門人見在。

蒲州仁壽寺僧道遜者。即延之學士。講涅槃將百遍。有弘護正法心。四方所歸。無問客主將給之富。無有過者。貞觀四年崔義

【現代漢語翻譯】現代漢語譯本：

這本《法華經》看起來像新的一樣完好。我于貞觀十年親自見過它。絳州南孤山陷泉寺的徹禪師，曾經遇到一個身患麻風病的人在洞穴中。徹禪師將他帶到山中，為他鑿了一個洞穴並提供食物，讓他誦讀《法華經》。這個人原本不識字，而且愚鈍粗鄙，徹禪師一句一句地教他，從不厭倦。當他誦經到一半時，夢中有人教導他，之後他漸漸變得聰明起來，能夠誦讀五六卷經文。他的瘡也逐漸痊癒。當他誦完整部經后，眉毛鬍鬚變得平整，膚色也恢復正常。所以經中說，『是病之良藥』，這真是應驗了。河東有一位精進修行的尼姑，經常誦讀《法華經》。她拜訪擅長書法的人抄寫經書，支付數倍的報酬，而且比其他人更加潔凈、恭敬和勤奮。每次抄寫前都要沐浴，焚香薰衣。她抄經時，氣息從筒中呼出，甚至能通到墻外。抄寫七卷經書，花了八年時間才完成。龍門寺的僧人法端，召集眾人講經說法，想借用這位尼姑抄寫的經書來校對經文。尼姑堅決不給。法端責備她，尼姑迫不得已，只好親自將經書送給法端。法端打開經書閱讀，卻只見黃紙，沒有任何文字，其餘各卷也是如此。法端感到慚愧後悔，將經書送還給尼姑。尼姑悲傷地哭泣著接過經書，用香水洗凈經書的盒子，頂戴經書繞佛七日不停歇。再次打開經書，文字又恢復如初。這件事發生在貞觀二年，是法端親自講述的。隋朝開皇初年，有河東的曇延法師，最初撰寫疏解《涅槃經》的註解，擔心不符合佛的心意，於是將經書和註解陳列在佛舍利塔前焚燒，並祈禱靈聖。如果他所註解的合理，希望佛能顯現神蹟。說完后，《涅槃經》的經軸各自放出光明，舍利大塔也放出光明，光芒向上照到天空，向四面八方照射。許多僧人和俗人以為寺廟失火，驚慌失措地趕來，才知道不是。火焰持續燃燒了三天三夜。隋文帝非常敬重曇延法師，將他迎入京城，為他建造了延興寺。他的門人現在還在世。蒲州仁壽寺的僧人道遜，是曇延法師的學士。他講解《涅槃經》將近一百遍，具有弘揚和護持正法的心。四方的人都歸向他。無論客人還是主人，他都盡力供給，沒有人能超過他。貞觀四年，崔義...

【English Translation】 English version:

This Lotus Sutra appears as fresh and good as new. I personally saw it in the tenth year of the Zhenguan (貞觀) reign (636 CE). The Chan (禪) Master Che (徹) of Xianquan (陷泉) Temple on the South Gushan (孤山) Mountain in Jiang Prefecture (絳州) once encountered a leper in a cave. Che led him to the mountain, carved a cave for him, provided him with food, and instructed him to recite the Lotus Sutra (法華經). The leper was illiterate and boorish, but Che taught him phrase by phrase, never tiring. When he had recited half the sutra, he had a dream in which someone taught him. After that, he gradually became intelligent and was able to recite five or six chapters. His sores gradually healed. After he had completed the entire sutra, his eyebrows and beard became smooth, and his complexion returned to normal. Therefore, the sutra says, 'It is a good medicine for illness.' This was truly verified. There was a diligent nun in Hedong (河東) who often recited the Lotus Sutra. She visited a skilled calligrapher to copy the sutra, paying several times the usual price, and was more clean, respectful, and diligent than others. Before each copying session, she would bathe, burn incense, and perfume her clothes. Her breath, exhaled through a tube, could reach outside the wall. It took her eight years to complete the seven chapters. The monk Fadian (法端) of Longmen (龍門) Temple gathered people to lecture on the sutra and wanted to borrow the nun's copy for collation. The nun firmly refused. Fadian reproached her, and she had no choice but to personally deliver the sutra to Fadian. Fadian opened the sutra and saw only yellow paper with no writing. The other chapters were the same. Fadian felt ashamed and regretful and returned the sutra to the nun. The nun wept sadly as she received the sutra, washed the sutra box with fragrant water, and circumambulated the Buddha for seven days without stopping, holding the sutra on her head. When she opened the sutra again, the writing was as before. This happened in the second year of the Zhenguan (貞觀) reign (628 CE), and Fadian himself told the story. In the early years of the Kaihuang (開皇) reign (581-600 CE) of the Sui (隋) Dynasty, there was a Dharma Master Tanyan (曇延) of Hedong (河東). He initially wrote a commentary on the Nirvana Sutra (涅槃經), fearing that it might not accord with the Buddha's mind. Therefore, he presented the sutra and commentary before the Buddha's relic stupa and burned them, praying to the sacred relics. If his commentary was reasonable, he hoped for a divine response. After he finished speaking, the sutra scrolls of the Nirvana Sutra each emitted light, and the great relic stupa also emitted light, shining upwards to the sky and sideways in all directions. Many monks and laypeople thought the temple was on fire and rushed over in alarm, only to find that it was not. The flames continued to burn for three days and three nights. Emperor Wen (文帝) of the Sui Dynasty greatly respected Dharma Master Tanyan, welcomed him to the capital, and built Yanxing (延興) Temple for him. His disciples are still alive today. The monk Daoxun (道遜) of Renshou (仁壽) Temple in Pu Prefecture (蒲州) was a scholar of Tanyan (曇延). He lectured on the Nirvana Sutra nearly a hundred times and had a heart for propagating and protecting the Dharma. People from all directions turned to him. Whether they were guests or hosts, he provided for them to the best of his ability, and no one could surpass him. In the fourth year of the Zhenguan (貞觀) reign (630 CE), Cui Yi (崔義)...

直為虞鄉令。遣人請遜講經及發題訖泣曰。去聖滋遠微言隱絕。庸鄙所傳不足師範。但以信心希向自發誠悟。今講止於師子品。日時既促愿存心聽。既至其品無疾而終。道俗哀慟。義直徒跣扶柩送之南山。於時隆冬十一月。土地冰嚴。下尸于地。地生蓮花而小頭及手足各一。義直奇之令守。不覺盜折。明旦視之週身有花總五百莖。七日乃萎。

幽州沙門釋智苑者。有學識。思造石經緘于西南山巖。以備法滅之護也。隋大業中。初構石室。四面鐫之。又取方石寫諸藏經。每一室滿以石錮之融鐵其縫。遠近公私無不送施。工匠既湊欲造佛堂食院。而山東無木可得。忽一夜暴雨雷震山崩。旦晴乃見大松柏數千株漂積道次。尋蹤遠自西山送來。此為神助即依而構造。頃之畢成。所造石經已滿七室。貞觀十三年苑卒。弟子等猶繼其業云云。

隋開皇中。蔣州人嚴恭者。于郭下造精舍。寫法華經。清凈供養若紙若筆。必以凈心不行欺詐。信心而與不行乞覓。隨得便營如法經營。給書生歡喜。常有十人道俗送直。恭親檢校勞不告倦。嘗有人從貸經錢一萬。恭不獲已與之。貸者得錢船載中覆。錢失人活。是日恭入錢庫見一萬錢濕如水洗怪之。后見所貸錢人。方知其沒溺。又有商人至宮亭湖。祭神上物。夜夢神云。倩君以物

【現代漢語翻譯】現代漢語譯本：他直接擔任虞鄉縣令。派人請法遜講經，等法遜開始講經后，他哭著說：『離聖人的時代越來越遠，精妙的教義也隱晦斷絕。我們這些平庸淺陋之人所傳授的，不足以作為師法的典範。我只是以信心希望能夠自發地領悟真理。現在講經只到《師子品》。時間緊迫，希望大家用心聽講。』法遜到達《師子品》后，無疾而終。僧人和俗人都非常悲痛。義直光著腳扶著法遜的棺材送到南山。當時是隆冬十一月，土地冰凍嚴寒。放下法遜的遺體在地上，地上生出蓮花，在頭部、手和腳各有一朵。義直覺得很神奇，命令人守護。不料被人偷折了。第二天早上看，法遜的全身共有五百朵蓮花。七天後才凋謝。幽州沙門釋智苑，很有學識。他想建造石經，封存在西南山巖中，用來防備佛法滅絕。隋朝大業年間，開始建造石室，在四面墻壁上雕刻經文。又取方形石頭抄寫各種藏經。每一間石室滿了就用石頭封起來，用鐵水封住縫隙。遠近的官家和百姓沒有不捐助的。工匠聚集后，想要建造佛堂和食堂，但是山東沒有木材可以得到。忽然一夜暴雨雷震，山崩塌。第二天放晴后，就看見數千株大松樹和柏樹漂浮堆積在道路旁邊。追尋軌跡，是從西山送來的。這真是神助，於是就依著這些木材建造。不久就建成了。所建造的石經已經滿了七間石室。貞觀十三年，智苑去世。弟子們仍然繼續他的事業，等等。隋朝開皇年間，蔣州人嚴恭，在城外建造精舍，抄寫法華經。他清凈地供養，無論是紙還是筆，一定以清凈的心，不弄虛作假。以信心施捨，不乞求索取。隨緣得到就依法經營。給書生提供抄經的資用，讓他們歡喜。經常有十個僧人和俗人送錢來。嚴恭親自檢查，勞累也不說倦。曾經有人向他借一萬經錢，嚴恭不得已給了他。借錢的人得到錢后，用船載著，在水中翻船，錢丟了，人活了下來。當天，嚴恭進入錢庫，看見一萬錢濕得像水洗過一樣，覺得奇怪。後來見到借錢的人，才知道他翻船落水的事情。又有商人到宮亭湖，祭祀神靈，獻上祭品。夜裡夢見神靈說：『請你把祭品'

【English Translation】 English version: He directly served as the magistrate of Yu Xiang County. He sent someone to invite Shi Xun (a monk's name) to lecture on the scriptures. After Shi Xun began lecturing, he wept and said, 'We are increasingly distant from the time of the sages, and the subtle teachings are becoming obscure and extinct. What is transmitted by us, the mediocre and ignorant, is insufficient to serve as a model for teaching. I only hope to be able to spontaneously comprehend the truth through faith. Now the lecture will only reach the 'Lion's Roar' chapter (Shizi Pin). Time is short, I hope everyone will listen attentively.' When Shi Xun reached the 'Lion's Roar' chapter, he died without illness. Monks and laypeople were all very grieved. Yi Zhi (a person's name) barefoot supported Shi Xun's coffin and sent it to Nanshan (South Mountain). At that time, it was the eleventh month of the lunar calendar in deep winter, and the land was frozen and severely cold. When Shi Xun's body was placed on the ground, lotus flowers grew on the ground, one each on the head, hands, and feet. Yi Zhi felt it was miraculous and ordered people to guard it. Unexpectedly, someone stole and broke them off. The next morning, when he looked, there were a total of five hundred lotus flowers all over Shi Xun's body. They withered after seven days. The Shramana (monk) Shi Zhiyuan (a monk's name) of Youzhou (a place name) was very knowledgeable. He wanted to build stone scriptures and seal them in the southwestern mountain rocks to protect against the extinction of the Dharma. During the Daye era of the Sui Dynasty, he began to build a stone chamber and carve scriptures on all four walls. He also took square stones to copy various Tripitaka scriptures. Each stone chamber was filled and sealed with stones, and the seams were sealed with molten iron. Officials and commoners from near and far all made donations. After the craftsmen gathered, they wanted to build a Buddha hall and dining hall, but there was no wood available in Shandong (a place name). Suddenly, one night, there was a heavy rain and thunder, and the mountain collapsed. The next day, after the weather cleared, thousands of large pine and cypress trees were seen floating and piled up beside the road. Tracing the source, they were sent from the Western Mountain. This was truly divine assistance, so they built according to these materials. Soon it was completed. The stone scriptures that had been built had already filled seven stone chambers. In the thirteenth year of the Zhenguan era, Zhiyuan passed away. His disciples continued his work, and so on. During the Kaihuang era of the Sui Dynasty, Yan Gong (a person's name) of Jiangzhou (a place name) built a Jing She (精舍, a type of Buddhist retreat) outside the city and copied the Lotus Sutra. He made offerings purely, and whether it was paper or pen, he certainly used a pure heart and did not engage in fraud. He gave with faith and did not beg or demand. He managed according to what he obtained and operated according to the Dharma. He provided the scribes with the means to copy the scriptures, making them happy. There were often ten monks and laypeople who sent money. Yan Gong personally inspected and did not complain of fatigue. Once, someone borrowed 10,000 coins for copying scriptures from him. Yan Gong reluctantly gave it to him. After the borrower got the money, he loaded it on a boat, which capsized in the water. The money was lost, but the person survived. That day, Yan Gong entered the treasury and saw that 10,000 coins were as wet as if they had been washed with water, and he felt strange. Later, when he saw the person who had borrowed the money, he learned about the capsizing incident. Also, a merchant went to Gongting Lake (a place name) to worship the gods and offer sacrifices. At night, he dreamed that the gods said, 'Please take the offerings'

送與嚴恭法花。令經用也。及覺所上之物在前。又恭曾至市買紙少錢。忽有人持三千錢授恭曰。助君買紙。言己不見。又有漁人。夜見。江中火焰焰浮來。以船迎之。乃是經函。及明尋視。乃是嚴家經。其後發願。略云。無一字而不經眼。無一字而不用心。及大業末子孫猶傳經業。群盜相約不入其里。里人賴之至今。故業猶爾。

右監門校尉憑翌李山龍。以武德中暴亡。心暖七日。乃蘇。云初至官庭前。有囚數千人。枷鎖檢系。見一大官坐聽高座。問傍人何官。彼曰王也。因至階問。生平作何福業。龍云。鄉人設會恒施物同之。又曰。更作何善業。龍曰。誦法華兩卷。王曰大善。可升階就東比高座誦之。便舉聲曰。妙法蓮華經序品第一。王曰。請法師止。向法師誦非唯自利。乃令庭中諸囚皆以聞法獲免。諸囚寂爾不見。乃放還。備見地獄五苦休息亦由聞經故止也。

太廟丞趙郡李思一者。以貞觀二十年正月八日失喑。至十三日死。經日乃蘇。自言備見冥官云。年十九時嘗害生命。思一乃悟之曰。所害之時。在安州旻法師下聽涅槃。何緣于彼相害。官追旻法師有。答云。旻生金粟界不可追。且放還家。家近清禪寺。僧玄通素與往來。俄見其活又說冥事。因為懺悔受戒。並勸轉金剛般若五千遍。至日晚又死。

【現代漢語翻譯】現代漢語譯本：贈送給嚴恭《法華經》，讓他用來抄寫經文。之前覺所供奉的物品也在他那裡。而且嚴恭曾經去市場買紙，錢不夠。忽然有人拿著三千錢給他，說：『幫助你買紙。』說完就不見了。還有漁夫，夜晚看見江中有火焰漂浮過來，用船去迎接，原來是一個經函。天亮后尋找檢視，原來是嚴家的經書。之後他發願，大略是說：『沒有一個字不經過我的眼睛，沒有一個字不用我的心。』到大業末年，他的子孫還在傳承抄寫經書的事業。盜賊們互相約定不進入他所在的村裡，村裡的人依靠他直到現在，所以這個事業還是這樣。右監門校尉憑翌（官名）李山龍，在武德年間突然去世，心臟溫暖了七天，然後甦醒。他說最初到了官府庭前，有囚犯數千人，帶著枷鎖被拘禁著。看見一個大官坐在高座上聽事，問旁邊的人是什麼官。那人說：『是閻王。』於是走到臺階前問：『生平做了什麼福業？』李山龍說：『鄉里人設齋會時，我經常施捨財物和他們一起做。』又問：『還做了什麼善業？』李山龍說：『誦讀《法華經》兩卷。』閻王說：『太好了。』可以走上臺階到東邊的比高座誦經。』於是就大聲誦讀：『妙法蓮華經序品第一。』閻王說：『請法師停止。向法師誦經，不僅僅是自己得利，而且讓庭中的囚犯都因為聽聞佛法而得到解脫。』囚犯們瞬間消失不見。於是放他回去。詳細地看到了地獄的五種痛苦，停止也是因為聽聞佛法的緣故。太廟丞（官名）趙郡李思一，在貞觀二十年正月八日失語，到十三日去世，過了一天才甦醒。自己說完全看到了陰間的官府，說：『十九歲時曾經殺害生命。』李思一於是醒悟到，說：『殺害生命的時候，在安州旻法師那裡聽《涅槃經》，怎麼會在那裡殺害生命呢？』官府追捕旻法師，回答說：『旻生於金粟界，無法追捕。』於是放他回家。家靠近清禪寺，僧人玄通平時和他有來往。不久看見他活了過來，又說了陰間的事情，因此為他懺悔受戒，並且勸他轉誦《金剛般若經》五千遍。到晚上又死了。

【English Translation】 English version: Given to Yan Gong the 'Lotus Sutra', so that he may use it for transcribing the scriptures. Also, the items previously offered by Jue were with him. Moreover, Yan Gong once went to the market to buy paper, but he didn't have enough money. Suddenly, someone handed him three thousand coins, saying, 'Helping you to buy paper.' After speaking, he disappeared. Furthermore, a fisherman, at night, saw flames floating in the river, and went to meet them with his boat. It turned out to be a scripture box. At dawn, he searched and found that it was the Yan family's scripture. Afterwards, he made a vow, roughly saying, 'There is not a single word that does not pass through my eyes, not a single word that is not in my heart.' By the end of the Daye era, his descendants were still carrying on the work of transcribing scriptures. The bandits agreed among themselves not to enter his village, and the villagers relied on him until now, so the work is still like that. Ping Yi (official title), Right Gate Commandant, Li Shanlong, suddenly died during the Wude era, his heart remained warm for seven days, and then he revived. He said that he first arrived before the court of the officials, where there were thousands of prisoners, restrained with shackles. He saw a high official sitting on a high seat listening to matters, and asked the person next to him what official it was. That person said, 'It is King Yama.' So he went to the steps and asked, 'What meritorious deeds have you done in your life?' Li Shanlong said, 'When the villagers hold vegetarian feasts, I often give alms and do it together with them.' He also asked, 'What other good deeds have you done?' Li Shanlong said, 'I have recited two volumes of the 'Lotus Sutra'.' King Yama said, 'Excellent. You may ascend the steps to the eastern high seat and recite it.' So he loudly recited, 'The Wonderful Dharma Lotus Flower Sutra, Chapter One: Introduction.' King Yama said, 'Please, Dharma Master, stop. Reciting the sutra to the Dharma Master is not only beneficial to yourself, but also allows the prisoners in the court to be liberated by hearing the Dharma.' The prisoners instantly disappeared. So he was released to return. He saw in detail the five sufferings of hell, and their cessation was also due to hearing the Dharma. Li Si Yi, of Zhao Prefecture, Temple Assistant (official title), lost his voice on the eighth day of the first month of the twentieth year of the Zhenguan era, and died on the thirteenth day, reviving after a day. He himself said that he had fully seen the officials of the underworld, saying, 'At the age of nineteen, I once took a life.' Li Si Yi then realized, saying, 'When I took the life, I was listening to the 'Nirvana Sutra' under Dharma Master Min in An Prefecture, how could I have taken a life there?' The officials pursued Dharma Master Min, who replied, 'Min was born in the realm of the Golden Millet, and cannot be pursued.' So they released him to return home. His home was near Qingchan Temple, and the monk Xuan Tong usually had dealings with him. Soon he saw him come back to life, and he also spoke of the affairs of the underworld, so he repented and received the precepts for him, and also advised him to recite the 'Diamond Prajna Sutra' five thousand times. He died again in the evening.

明日還蘇。自云。見大官。遙見便大喜曰。還家大作福德。復見二僧。證云。旻法師遣來。官見驚懼迎之。僧曰思一昔時聽講。又不殺害。何緣妄錄耶。冥官曰。即放還僧。至家日凈心修善因遂活云云。

陳公太夫人。豆廬氏。信福誦金剛般若。一紙未度。後日昏時頭痛四支不安。自念儻死經不終耶。即起強誦。而燈已滅。命婢然燭。廚中外院覓火俱絕。夫人深恨。忽見庭中有然火燭上階入堂。至床前三尺許。無人執而光明若晝。夫人驚喜所苦亦除。取經誦之。有頃家人鉆燧得火。燃燈入堂。堂中燭火即滅。便以此夜誦竟。因此日誦五遍為常云云。

中書令岑文。本少信佛。誦法花經普門品。常乘船于吳江中。船壞人死文字亦沒水。聞有人言。但唸佛必不死。如是三言。遂隨波出沒。須臾著岸云云。

武德年中。都水使者蘇長。為巴州刺史。度嘉陵江。中流風起船沒。男女六十餘人皆溺死。唯有一妾。常讀法華經。及水入船妾頭戴經函。誓與俱死。乃隨波氾濫。頃之達岸。經函外濕內干。於今尚在。

貞觀中。河東董雄為大理丞。少來信敬。蔬食十數年。十四年中。坐連李仙童事。上大怒。使侍御韋悰鞫問甚急。囚禁數十人大理丞李敬玄與直王忻同連此坐。雄與同屋囚鎖。專念普門品。日得

【現代漢語翻譯】現代漢語譯本明日還蘇。自稱，『我見到了大官。』遠遠地看見（大官）便非常高興地說：『回家后要多多行善積德。』又看見兩個僧人，（僧人）證明說：『是旻法師派我們來的。』冥官見了（僧人）驚恐地迎接他們。僧人說：『思一過去聽（你）講經，又不曾殺害生靈，為何要胡亂抓人呢？』冥官說：『立即放僧人回去。』（思一）到家后，一心向善修行，因此活了過來，等等。

陳公的太夫人，豆廬氏（姓氏），虔誠地念誦《金剛般若經》。一卷經書還沒念完，後來有一天傍晚，（她）頭痛，四肢不適。心想『如果我死了，經書豈不是念不完了嗎？』於是起身勉強唸誦。當時燈已經滅了，（她）命令婢女點燈。廚房和外院都找不到火。夫人非常懊惱。忽然看見庭院中有火光，燭火沿著臺階進入廳堂，到床前三尺左右的地方。沒有人拿著，卻光明如晝。夫人又驚又喜，痛苦也消失了。拿起經書唸誦。過了一會兒，家人鉆木取火，點燃燈進入廳堂。廳堂中的燭火立刻熄滅了。於是（夫人）就在這天晚上唸完了經。因此每天唸誦五遍成為慣例，等等。

中書令岑文字，原本不太信佛，（後來）唸誦《法華經·普門品》。經常乘船在吳江中，船壞了，人都死了，岑文字也落入水中。聽到有人說：『只要唸佛，必定不會死。』這樣說了三遍，於是隨著波浪時隱時現。不久，（他）漂到岸邊，等等。

武德年間，都水使者蘇長，擔任巴州刺史，渡嘉陵江。在江中心遇到大風，船沉了，男女六十餘人都淹死了。只有一位小妾，平時讀誦《法華經》。等到水進入船中，小妾頭頂著經書，發誓要與經書一同死去。於是隨著波浪漂流。不久到達岸邊，經書外濕內干，至今還在。

貞觀年間，河東的董雄擔任大理丞。從小就信奉佛教，吃素十幾年。貞觀十四年，因為牽連到李仙童的案件，皇上大怒，派侍御史韋悰嚴厲審問。囚禁了幾十人，大理丞李敬玄與直王忻一同被牽連到這個案件中。董雄與他們一同被囚禁在同一間屋子裡，戴著鐐銬，專心念誦《普門品》，每天都能（得到…）

【English Translation】 English version The next day, Si Yi returned to life. He himself said, 'I saw a high-ranking official.' Seeing him from afar, he was overjoyed and said, 'Returning home, I will accumulate great merit.' He then saw two monks, who testified, 'Master Min sent us.' The official of the underworld, seeing the monks, was frightened and welcomed them. The monks said, 'Si Yi used to listen to your lectures and has never harmed any living beings. Why did you wrongly arrest him?' The official of the underworld said, 'Immediately release the monk.' After Si Yi returned home, he single-mindedly cultivated goodness and thus came back to life, and so on.

The Grand Madam Doulu (surname) of Chen Gong, faithfully recited the 'Diamond Sutra'. Before finishing one scroll, one evening she had a headache and felt discomfort in her limbs. She thought to herself, 'If I die, won't I be unable to finish reciting the sutra?' So she got up and forced herself to recite. At that time, the lamp had already gone out, and she ordered the maid to light it. No fire could be found in the kitchen or the outer courtyard. The madam was very distressed. Suddenly, she saw a light in the courtyard, and a candle flame went up the steps into the hall, reaching about three feet in front of the bed. No one was holding it, yet it was as bright as day. The madam was surprised and delighted, and her pain also disappeared. She picked up the sutra and recited it. After a while, the family made fire by drilling wood, lit a lamp, and entered the hall. The candle flame in the hall immediately went out. So the madam finished reciting the sutra that night. From then on, she made it a habit to recite it five times a day, and so on.

Cen Wenben, the Zhongshu Ling (title), originally did not have much faith in Buddhism, but (later) recited the 'Universal Gate Chapter' of the 'Lotus Sutra'. He often traveled by boat on the Wu River. The boat broke, and the people died, and Cen Wenben also fell into the water. He heard someone say, 'As long as you recite the Buddha's name, you will surely not die.' He said this three times, and then he rose and fell with the waves. Soon, he drifted to the shore, and so on.

During the Wude era, Su Chang, the Dushui Shizhe (title), served as the prefect of Bazhou, crossing the Jialing River. In the middle of the river, a strong wind arose, and the boat sank, drowning more than sixty men and women. Only one concubine, who usually recited the 'Lotus Sutra', when the water entered the boat, placed the sutra case on her head, vowing to die with the sutra. So she drifted with the waves. Soon, she reached the shore. The outside of the sutra case was wet, but the inside was dry, and it still exists today.

During the Zhenguan era, Dong Xiong of Hedong served as the Dali Cheng (title). He had believed in Buddhism since he was young and had been vegetarian for more than ten years. In the fourteenth year of Zhenguan, he was implicated in the case of Li Xiantong. The emperor was furious and sent the Censor Wei Cong to interrogate him severely. Dozens of people were imprisoned, and the Dali Cheng Li Jingxuan and Zhi Wang Xin were also implicated in this case. Dong Xiong was imprisoned in the same room with them, wearing shackles, and devotedly recited the 'Universal Gate Chapter', and every day he could (receive...)

三千遍。夜坐誦經鎖忽自解落地。雄驚告忻玄。忻玄共視。鎖堅全在地。而鉤鎖相離數尺。即告守者。其夜監察御史張守一宿直。命吏開鎖火燭之。見鎖不開而相離甚怪。又重鎖紙封書上而去。雄如常誦經五更中鎖又解落有聲。雄又告忻玄等。至明告守一。守一來視之。封題如故。而鎖自相離。敬玄素不信佛法。其妻讀經。常謂曰。何為胡神所媚而讀此書耶及見雄此事。乃深悟不信之咎。方知佛為大聖也。時忻亦誦八菩薩名。滿三萬遍。晝鎖解落。視之如雄不異。其事臺中內外具皆聞見。不久俱脫云云。

益州西南新繁縣西四十里許。有王李村。隋時有書生姓荀氏。在此教學。大工書而不顯跡。人慾其書。終不肯出。人乃驅之亦不出。遂以筆於前村東空中四面書般若經。數日便了。云此經擬諸天讀之。人初不覺其神也。后忽雷雨大注牧牛小兒于書經處住而不澆濕。其地乾燥。可有丈許自外流潦。及晴村人怪之。爾後每雨。小兒等常集其中。衣服不濕。武德年有非常僧。語村人曰。此地空中有般若經。村人莫污諸天。于上設蓋覆之。不可輕踐。因此四周施欄楯不許人畜往踐。於今雨時仍干。齋日村人就供。每聞天樂聲繁會盈耳。

又龍朔三年正月二十七日。有京師高表仁孫子。常讀法花經。乘馬從順義門出

。有兩騎追之曰。今捉獲矣。其人問曰。卿是何人。答曰。我是閻王使者。故來追卿。其人惶忙走馬西出。欲投普光寺。使人曰。疾捉寺門勿令入。入即得脫。及至寺門乃見一騎捉門。又西走欲入開善寺。又令騎捉門。遂爾相從西奔欲還本宅。宅在化度寺東。恐道遠乃欲入醴泉坊。一騎在前。其人以拳擊之。鬼遂落馬。后鬼曰。此人大粗。急曳下挽卻頭髮即被牽發。如刀割狀。遙擲于地。亦隨落馬。家人舉還。至晚蘇云。備見閻王云。君何盜僧果子。何事說三寶過。遂依伏罪無敢厝言。王言。盜果之罪合吞鐵丸四百五十枚。四年受之方盡。說過之罪合耕其舌。因放令出。遂蘇。少時還終。口如吞物。遍身皰赤。有苦楚相纏。經日方醒云。經一年吞百餘丸。其苦難言。明日復爾。恰經四日吞丸亦盡。方欲拔舌耕之。拔而不出。勘案所由。乃云。曾讀法華。舌不可出。遂放令活。今見在化度寺圓滿師處。聽法懺悔云云。

龍朔三年六月二十日。司元少常伯崔義起。大不信佛。妻父蕭鏗念善誦經法花般若數千遍。薰酒不入門。起妻以五月亡。為修三七齋。正食亡妻來。有婢素玉。見作夫人語。我生時雖聞地獄不大信。今受苦不可言。汝男女等不得不信。由汝為我轉經然燈功德蒙放暫歸。便向大眾陳悔。我至二十日。更

【現代漢語翻譯】現代漢語譯本：有兩騎追趕那個人，說：『現在抓到你了。』那個人問：『你們是什麼人？』回答說：『我是閻王的使者，特來追捕你。』那個人驚慌地騎馬向西逃跑，想投奔普光寺。使者說：『快抓住寺門，不要讓他進去，進去就脫身了。』等到寺門，卻見一騎已經守住了門。又向西逃跑，想進入開善寺，又派騎兵守住寺門。於是就這樣一路追趕，向西奔逃，想回到自己的家宅。家宅在化度寺東邊。恐怕路途遙遠，就想進入醴泉坊。一騎在前面擋住。那個人用拳頭擊打他。鬼就從馬上掉下來。後面的鬼說：『這個人太粗暴了。』急忙拉扯他的頭髮，就被牽動頭髮，像刀割一樣。遠遠地被扔在地上，也跟著從馬上掉下來。家人把他擡回家，到晚上才甦醒過來，詳細地講述了見到閻王的情形，說：『你為什麼偷僧人的果子？為什麼說三寶的過失？』於是依順地承認罪行，不敢說一句話。閻王說：『偷果子的罪過，應當吞鐵丸四百五十枚，四年受盡才能結束。說人過失的罪過，應當耕你的舌頭。』於是放他出來。就甦醒了。不久還是死了。口裡好像吞了東西，遍身都是紅色的皰疹，有痛苦的樣子纏繞著他。經過一天才醒過來說：『經過一年吞了一百多枚鐵丸，那痛苦難以言說。』第二天又這樣。恰好經過四天，鐵丸也吞完了。正要拔舌耕的時候，拔卻拔不出來。查問原因，才說：『曾經讀過《法華經》，舌頭不可拔出。』於是放他活了。現在在化度寺圓滿師那裡，聽法懺悔等等。龍朔三年六月二十日，司元少常伯崔義起，非常不相信佛法。他的岳父蕭鏗唸誦行善，誦讀《法華經》、《般若經》數千遍，不讓酒進入家門。崔義起的妻子在五月去世，為她做了三七齋。正吃飯的時候，死去的妻子來了。有個婢女名叫素玉，看見她像夫人的樣子說話。『我活著的時候雖然聽說過地獄，但不大相信。現在受的苦難以言說。你們這些兒女等等，不得不相信。因為你們為我轉經、燃燈的功德，我才蒙受釋放，暫時回來。』便向大眾陳述懺悔。『我到二十日，更……』

【English Translation】 English version: Two riders pursued him, saying, 'Now we've caught you.' The man asked, 'Who are you?' They replied, 'We are messengers of Yama (the King of Hell), here to arrest you.' The man panicked and rode west, seeking refuge in Puguang Temple (Temple of Universal Light). The messengers said, 'Quickly seize the temple gate, don't let him enter, or he will escape.' Upon reaching the temple gate, they saw a rider already guarding it. He fled west again, intending to enter Kaishan Temple (Temple of Opening Goodness), but riders were sent to guard that gate as well. Thus, they pursued him westward, intending to return to his home, which was east of Huadu Temple (Temple of Transformation). Fearing the distance, he tried to enter Liquan Ward (Sweet Spring Ward). A rider blocked his path. The man struck him with his fist. The ghost fell from his horse. The ghost behind said, 'This man is too violent!' He hastily grabbed his hair, which felt like it was being cut by a knife. He was thrown to the ground and also fell from his horse. His family carried him home, and he regained consciousness in the evening, recounting in detail his encounter with Yama, who said, 'Why did you steal the monks' fruit? Why did you speak ill of the Three Jewels (Buddha, Dharma, Sangha)?' He obediently confessed his crimes, not daring to say a word. Yama said, 'For the crime of stealing fruit, you must swallow 450 iron balls, which will take four years to complete. For the crime of speaking ill, your tongue must be plowed.' Then he was released. He awoke. Soon after, he died. His mouth looked as if he had swallowed something, and his body was covered in red blisters, with a look of suffering. After a day, he awoke and said, 'I have swallowed over a hundred iron balls in a year, the suffering is indescribable.' The next day was the same. After exactly four days, all the iron balls were swallowed. Just as they were about to pull out his tongue to plow it, they couldn't pull it out. Investigating the reason, they said, 'He once recited the Lotus Sutra, so his tongue cannot be pulled out.' So they let him live. He is now at Huadu Temple (Temple of Transformation) with Master Yuanman (Perfect Completion), listening to the Dharma and repenting, and so on. On the 20th day of the sixth month of the third year of Longshuo (663 CE), Cui Yiqi (Cui Yiqi), the Siyuan Shaochangbo (Junior Minister of the Court of Imperial Sacrifices), greatly disbelieved in Buddhism. His father-in-law, Xiao Keng (Xiao Keng), practiced goodness and recited the Lotus Sutra and Prajna Sutra thousands of times, and did not allow wine to enter his home. Cui Yiqi's wife died in the fifth month, and he held a three-seven day (21-day) memorial service for her. While they were eating, the deceased wife came. A maid named Su Yu (Su Yu) saw her speaking like the lady of the house. 'When I was alive, although I had heard of hell, I did not really believe in it. Now the suffering I endure is indescribable. You children and others must believe. Because of the merit of you reciting sutras and lighting lamps for me, I have been temporarily released.' She then confessed to the assembly. 'On the 20th day, I will further...'

來將素玉看我受罪。至期果至。將素玉去。見大城官府夫人入別院。須臾有火鑊鐵床總至。夫人受毒。忽見夫人父蕭公。坐蓮花臺語夫人。早放素玉。還又告素玉。我女生時不用我語。多瞋妒不信善惡。今受此苦。我無力可救。汝歸可語其夫兒女道令修功德。不久解脫。又見婆羅門僧從。空中下。教素玉誦金剛般若。又誦藥師法華一遍兩遍。並得改名為聲聞。又曰。閻浮提人不信佛。汝誦此經。聞婆羅門並解經語。婢死三日便蘇。家人良賤初如常遇。麟德元年正月。薛將軍宅設齋。迎婢請三道佛頂骨婆羅門僧令試。素玉乃升座。長誦一無脫漏。皆合掌嘆曰。如西國本不異。合衆驚訝希有奇事。薛將軍遂口奏。

天子。大嘆曰。百官亦有不信者。冥道若此何得不信。時朝貴聞者。咸生大信。司成館博士范叔元。又將僧二十人就翊善坊宅。召素玉令誦本經。梵音深妙令人樂聞。自云不忘故爾。◎

◎神僧感通錄

僧之真偽唯佛明之。自余凡小卒未能辯。良由導俗化方適緣不壹。權道難謀變現隨俗。不可以威儀取。難得以事相求。通道為先。故無常準經云。云眾有三毒。又現邪見相。我弟子如是方便度眾生。所以二十四依。通三乘于季俗。一十六聖。窮六萬而弘持。又有九十九億二達真人七十四賢五通明

【現代漢語翻譯】現代漢語譯本：來讓素玉看著我受罪。到了約定的日期果然來了，要把素玉帶走。看見大城官府的夫人進入了別院。不久，火鑊和鐵床都來了，夫人正在受苦。忽然看見夫人的父親蕭公，坐在蓮花臺上對夫人說：『早點放了素玉吧。』又告訴素玉說：『我女兒在世的時候不聽我的話，多有嗔恨嫉妒，不相信善惡報應，現在受這樣的苦，我也沒有力量可以救她。你回去可以告訴她的丈夫兒女，讓他們多修功德，不久就能解脫。』又看見婆羅門僧人從空中下來，教素玉誦《金剛般若（Vajra Prajna，金剛智慧）》，又誦《藥師經（Bhaisajya-guru Sutra，藥師琉璃光如來本願功德經）》《法華經（Lotus Sutra，妙法蓮華經）》一遍兩遍，並且給她改名為聲聞（Sravaka，聽聞佛法之弟子）。又說：『閻浮提（Jambudvipa，我們所居住的這個世界）的人不相信佛法，你誦此經，聽懂婆羅門僧人的解經之語。』婢女死後三天就甦醒了，家人和奴婢起初都像平常一樣對待她。麟德元年正月，薛將軍家設齋，迎接婢女，請來三位懂得佛頂骨（Usnisa，佛頂骨舍利）的婆羅門僧人來測試她。素玉就升座，長誦經文，沒有一字遺漏，大家都合掌讚歎說：『和西國（India，印度）的原本沒有差異。』眾人都驚訝這是稀有奇事。薛將軍就上奏了天子（Son of Heaven，皇帝）。天子大為讚歎說：『百官中也有不相信的人，冥道（the way of the unseen，幽冥之道）如此，怎麼能不相信呢？』當時朝廷貴族聽聞此事的人，都生起了極大的信心。司成館的博士范叔元，又將二十個僧人請到翊善坊的宅邸，召來素玉讓她誦讀本經，梵音（Brahminical sounds，婆羅門語的聲音）深奧美妙，令人樂於聽聞。素玉自稱沒有忘記，就是這樣。◎ ◎《神僧感通錄（Records of Miraculous Responses from Divine Monks）》僧人的真偽只有佛才能明辨，其餘的凡夫俗子都不能分辨。這是因為引導世俗教化一方，適應因緣各不相同，權宜之道的謀劃難以捉摸，變現隨著世俗而變化，不可以威儀來判斷，難以用事相來尋求，通達佛理為先。所以沒有常準。經中說：『云眾有三毒（Three Poisons，貪嗔癡），又現邪見相，我的弟子就是這樣方便度化眾生。』所以二十四依（Twenty-Four Dependents），在末法時期通達三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘），一十六聖（Sixteen Saints），窮盡六萬劫而弘揚佛法。又有九十九億二達真人，七十四賢，五通明（Five Supernatural Powers，天眼通、天耳通、他心通、宿命通、神足通）。

【English Translation】 English version: Then let Suyu watch me suffer. When the appointed date arrived, it indeed came to pass, and they were about to take Suyu away. She saw the lady of the official residence of the great city enter a separate courtyard. Soon, a fiery cauldron and an iron bed arrived, and the lady was suffering. Suddenly, she saw the lady's father, Xiao Gong (Lord Xiao, family name), sitting on a lotus platform, speaking to the lady: 'Release Suyu early.' He also told Suyu: 'My daughter did not listen to me when she was alive, and was full of anger and jealousy, not believing in good and evil. Now she suffers this pain, and I have no power to save her. When you return, you can tell her husband and children to cultivate merit, and they will soon be liberated.' She also saw a Brahmin monk descend from the sky, teaching Suyu to recite the Vajra Prajna (Vajra Prajna, Diamond Wisdom Sutra), and also recite the Bhaisajya-guru Sutra (Bhaisajya-guru Sutra, Medicine Buddha Sutra) and the Lotus Sutra (Lotus Sutra, Saddharma Puṇḍarīka Sūtra) once or twice, and she was renamed Sravaka (Sravaka, a disciple who hears the Buddha's teachings). He also said: 'The people of Jambudvipa (Jambudvipa, the world we live in) do not believe in the Buddha. You recite this sutra, and understand the Brahmin's explanation of the sutra.' The maid revived three days after her death, and her family and servants initially treated her as usual. In the first month of the Linde era, General Xue's residence held a vegetarian feast, welcoming the maid and inviting three Brahmin monks who understood the Buddha's skull relic (Usnisa, the cranial protuberance of the Buddha) to test her. Suyu then ascended the seat and recited the sutra at length, without omitting a single word. Everyone put their palms together and praised, saying: 'It is no different from the original in the Western Country (India, India).' Everyone was surprised that this was a rare and wonderful event. General Xue then reported to the Son of Heaven (Son of Heaven, the Emperor). The Emperor greatly praised it, saying: 'There are also unbelievers among the officials. If the way of the unseen (the way of the unseen, the path of the underworld) is like this, how can one not believe?' At that time, those who heard of this among the nobles of the court developed great faith. Fan Shuyuan, a doctor of the Sicheng Hall, also invited twenty monks to his residence in Yishan Fang, and summoned Suyu to recite this sutra. The Brahminical sounds (Brahminical sounds, the sounds of the Brahmin language) were profound and wonderful, making people happy to hear. Suyu claimed that she had not forgotten, and that was how it was. ◎ ◎ Records of Miraculous Responses from Divine Monks (Records of Miraculous Responses from Divine Monks) Only the Buddha can discern the truth of monks, and the rest of the ordinary people cannot distinguish. This is because guiding the world and teaching in one direction, adapting to different causes and conditions, the planning of expedient means is elusive, and manifestations change with the world. It cannot be judged by demeanor, and it is difficult to seek by phenomena. Understanding the Buddha's teachings comes first. Therefore, there is no constant standard. The sutra says: 'The cloud assembly has the Three Poisons (Three Poisons, greed, hatred, and delusion), and also manifests the appearance of wrong views. My disciples use these expedient means to liberate sentient beings.' Therefore, the Twenty-Four Dependents (Twenty-Four Dependents) attain the Three Vehicles (Three Vehicles, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) in the Dharma-ending age, and the Sixteen Saints (Sixteen Saints) exhaust sixty thousand kalpas to propagate the Dharma. There are also ninety-nine billion two hundred million Realized Ones, seventy-four sages, and five supernatural powers (Five Supernatural Powers, divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet).

士。冥通佛性顯益神功。遂使三有大洲釋門所統。四圍輪內同稟仁風。能使七眾歸依。碎四魔于身世。八部弘護。澄五翳于當時。固得代有澆淳時逢信毀。淳信之侶感凈果而高昇。澆毀之徒受濁報而下沒。斯並無辜起惡罔冒精靈。佛于爾無嫌。凡於佛有障。徒為謗訕終難絕之。故周魏兩武威服諸侯輕欺佛法。望使除滅自貽伊戚禍及其身。命窮政改吁嗟何已。尋沒興復更顯由來。斯則興亡在人。正法無沒良由前列。眾聖冥力住持存廢。自彼道無不在。豈得以百年之短壽。而岠六萬之修期乎。豈得以一國之局王。而擁三千之鴻化乎。豈得以人中之聖睿。而抗天表之正真乎。豈得以生死之形儀。而格金剛之寶質乎。以四據量殊不可也。彼周魏兩君明明後辟。知萬歲之焉有。審百年之不期。寶位由於非道。神識抱于愚蔽者。則自救無暇。焉能及人。皆謂常住萬邦。鄙三五而稱聖威。加四海蔑堯舜之獨失。遂使誅除佛化。非我誰能坐受天殃。賢愚同笑。故集僧中之道勝。為住持之臣證乎。依付法藏傳。佛以正法付大迦葉。令其護持。不使天魔龍鬼邪見王臣所有輕毀。既受囑已。結集三藏流佈人天。迦葉以法囑累阿難。如是展轉乃至師子。合二十五人。並閻浮洲中六通聖者。大迦葉今在靈鷲山西峯巖中坐。入滅盡定。經五十六億七

【現代漢語翻譯】現代漢語譯本士。佛性的冥冥溝通顯現出不可思議的神奇功效，於是使得三有世界（欲界、色界、無色界）的大洲都由釋迦牟尼佛的教法所統領，四周圍繞的世界都共同承受仁慈的風範。能夠使七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）歸依，摧毀身心世界的四種魔障（煩惱魔、五蘊魔、死魔、天魔），八部眾（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）弘揚護持佛法，清除當時的五種障礙（貪、嗔、癡、慢、疑）。本來就會有世道澆薄和淳樸的時候，也會遇到信仰和譭謗的情況。淳樸信仰的人們，因為感得清凈的果報而高昇；澆薄譭謗的人們，因為承受污濁的報應而下墮。這些都是無辜地發起惡行，罔顧冒犯神靈。佛對於你們沒有嫌隙，凡夫對於佛卻有障礙。只是徒勞地誹謗詆譭，終究難以斷絕。所以周武帝和魏武帝以武力威服諸侯，輕視欺凌佛法，希望能夠剷除消滅佛法，結果給自己招來災禍，禍患降臨到自己身上。壽命終結，政權改變，哀嘆又有什麼用呢？不久之後，佛法又興盛恢復，更加顯揚。由此可見，佛法的興盛和衰亡在於人。正法沒有滅亡，是因為前代聖賢的眾聖冥力住持，佛法的存在和廢止，自在地執行，無所不在。怎麼可以用百年的短暫壽命，去抗拒六萬年的長遠期限呢？怎麼可以用一國的侷限，去擁護三千大千世界的廣大教化呢？怎麼可以用人中的聖賢智慧，去對抗天道的真正真理呢？怎麼可以用生死的形體，去抵擋金剛的珍貴本質呢？用這四種依據來衡量，是完全不可能的。那周武帝和魏武帝明明是後來的君主，知道萬歲是虛妄的，審視百年是不可期的。寶貴的地位來自於不正當的手段，神識被愚昧矇蔽的人，自救都來不及，怎麼能顧及別人呢？都認為自己的國家可以常住萬邦，鄙視三皇五帝，自稱為聖威，凌駕四海，輕蔑堯舜的過失，於是就誅殺剷除佛的教化，認為除了自己沒有人能承受上天的災殃，賢明和愚蠢的人都嘲笑他們。所以召集僧眾中道行高勝的人，作為住持佛法的臣子來證明。根據《付法藏傳》記載，佛陀將正法交付給摩訶迦葉（Mahākāśyapa），讓他護持，不讓天魔、龍鬼、邪見的王臣有所輕視毀壞。摩訶迦葉接受囑託后，結集三藏，流佈於人天。迦葉將佛法囑託給阿難（Ānanda），就這樣輾轉相傳，直到師子尊者（Simha）。總共有二十五人，以及閻浮提（Jambudvīpa）中的六神通聖者。摩訶迦葉現在在靈鷲山（Gṛdhrakūṭa）西峰的巖石中禪坐，進入滅盡定（nirodha-samāpatti）。經過五十六億七千萬年

【English Translation】 English version Sir. The subtle communication of Buddha-nature manifests incredible divine power, thus enabling the great continents of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm) to be governed by the teachings of Śākyamuni Buddha, and the surrounding worlds to share in the benevolent influence. It can cause the sevenfold assembly (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, upāsikās) to take refuge, crush the four māras (affliction māra, skandha māra, death māra, deva māra) in one's body and world, and the eight classes of beings (devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas) to propagate and protect the Dharma, clearing away the five obscurations (greed, hatred, delusion, pride, doubt) of the time. It is certain that there will be times of moral decline and purity, and times of faith and slander. Those with pure faith ascend higher due to experiencing pure results, while those with moral decline and slander descend lower due to receiving impure retribution. These are all innocently initiating evil deeds, disregarding and offending the spirits. The Buddha has no dislike for you, but ordinary beings have obstacles towards the Buddha. Merely engaging in slander and defamation is ultimately difficult to stop. Therefore, Emperor Wu of the Northern Zhou and Emperor Wu of the Northern Wei used military force to subdue the feudal lords, belittling and insulting the Buddha-dharma, hoping to eradicate and eliminate it, but ended up bringing disaster upon themselves, with misfortune befalling their own persons. Their lives ended, their regimes changed, and lamenting was of no use. Soon after, the Buddha-dharma flourished and recovered, becoming even more prominent. From this, it can be seen that the rise and fall of the Buddha-dharma depend on people. The True Dharma has not perished because of the hidden power of the past sages who uphold it. The existence and cessation of the Buddha-dharma operate freely and are omnipresent. How can one use a short lifespan of a hundred years to resist a long period of sixty thousand years? How can one use the limitations of a single country to embrace the vast transformation of the three thousand great thousand worlds? How can one use the wisdom of a sage among humans to oppose the true truth of the heavenly way? How can one use the form of life and death to resist the precious essence of the vajra? It is completely impossible to measure using these four bases. Those Emperors Wu of the Northern Zhou and Northern Wei were clearly later rulers, knowing that ten thousand years are illusory, and discerning that a hundred years are unpredictable. Their precious positions came from improper means, and their consciousness was obscured by ignorance. They had no time to save themselves, how could they care for others? They all believed that their countries could permanently exist among all nations, despising the Three Sovereigns and Five Emperors, proclaiming their own sagely power, surpassing the four seas, and belittling the faults of Yao and Shun. Thus, they executed and eliminated the Buddha's teachings, believing that no one but themselves could bear the heavenly disaster, and both the wise and the foolish laughed at them. Therefore, they gathered the most virtuous and accomplished among the Sangha to testify as ministers upholding the Dharma. According to the Fu Fa Zang Zhuan (Record of the Transmission of the Dharma Treasury), the Buddha entrusted the True Dharma to Mahākāśyapa, instructing him to protect it and not allow devas, nāgas, demons, or kings and ministers with wrong views to belittle or destroy it. After receiving the entrustment, Mahākāśyapa compiled the Tripiṭaka and propagated it to humans and devas. Kāśyapa entrusted the Dharma to Ānanda, and so on, passing it down to the Venerable Simha. There were a total of twenty-five people, as well as the six-神通 (ṣaṭ-abhijñā) sages in Jambudvīpa. Mahākāśyapa is now sitting in meditation in the rock cave on the western peak of Gṛdhrakūṭa Mountain, having entered nirodha-samāpatti (cessation of perception and sensation). After fifty-six billion seven hundred million years

千萬歲。慈氏佛降。傳能仁佛所付大衣。然後涅槃。又于填國南二千里。沮渠國有三無學在山入定。無數年來卓然如生。至十五日外僧入山。為剃鬢髮。按諸經律。佛令大阿羅漢賓頭盧不得滅度。傳於佛法於三天下。福利群生令出生死。又入大乘論云。賓頭盧羅睺羅等十六無學。及九十九億羅漢。皆于佛前受籌住法。又依別傳。住在四大洲及小洲並天上。至人壽六萬歲時。中雖少隱后還興復。斯諸聖人冥為利益。故今山內聖寺神僧。鐘聲香氣往往值遇。皆不虛也。后明顯益略述如左。安世高朱士行耆域佛調揵陀勒抵世常閻公則滕並竺法進李恒佛圖澄釋道安單道開何充僧桓溫尼杜愿僧廬山僧竺僧朗梁法相杯度釋道冏求那跋摩侖兩尼釋慧全劉凝之釋曇始釋慧遠釋慧明釋寶誌釋慧達

余所討尋前後傳記備列如前。至於事條不可具歷。故總出之。宣驗記(劉度)幽明錄(宋臨川)冥祥傳(王琰)僧史(王巾)三寶記(蕭子良)高僧傳(裴子野)名僧傳(梁釋氏唱)續高僧傳(唐釋氏宣)徴應傳(祖臺)搜神錄(陶元亮)旌異記(侯君素)冥報記(並拾遺唐氏釋)內典博要(虞孝敬)法寶聯壁(蕭綱)述異志

漢桓帝時。沙門安清字世高者。安息國王之太子也。舍位出家入于聖果。自云。過去曾至廣州值一昔怨。見

【現代漢語翻譯】現代漢語譯本千萬歲。慈氏佛（Maitreya Buddha，未來佛）降世。傳承能仁佛（Shakyamuni Buddha，釋迦牟尼佛）所傳的大衣。然後涅槃。又在填國南方二千里處，沮渠國（Northern Liang，北涼）有三位無學（Arhat，阿羅漢）在山中入定。無數年來依然如生。到十五日有外地僧人入山，為他們剃去鬢髮。按照諸經律記載，佛陀曾令大阿羅漢賓頭盧（Pindola Bharadvaja）不得滅度，要在三天下（Three Thousand Great Thousand Worlds，三千大千世界）傳揚佛法，利益眾生，使他們脫離生死。又在大乘論中說，賓頭盧、羅睺羅（Rahula）等十六位無學，以及九十九億羅漢，都在佛前接受符籌，常住世間護持佛法。又依據其他傳記，他們住在四大洲及小洲，以及天上。到人壽六萬歲時，即使中間稍有隱沒，之後還會興盛復出。這些聖人暗中利益眾生。所以現在山中的聖寺和神僧，鐘聲和香氣，往往能夠遇到，都不是虛假的。後面明顯有益的事蹟，簡略敘述如下：安世高（An Shih Kao）、朱士行、耆域（Jivaka）、佛調（Buddha）、揵陀勒（Kandarpa）、抵世常（Di Shichang）、閻公則（Yan Gongze）、滕並（Teng Bing）、竺法進（Zhu Fajin）、李恒（Li Heng）、佛圖澄（Fotucheng）、釋道安（Shi Dao'an）、單道開（Shan Daokai）、何充（He Chong）、僧桓溫（Seng Huanwen）、尼杜愿（Ni Duyuan）、僧廬山（Seng Lushan）、僧竺（Seng Zhu）、僧朗（Seng Lang）、梁法相（Liang Faxiang）、杯度（Beidu）、釋道冏（Shi Daojiong）、求那跋摩（Gunabhadra）、侖兩尼（Lun Liangni）、釋慧全（Shi Huiquan）、劉凝之（Liu Ningzhi）、釋曇始（Shi Tanshi）、釋慧遠（Shi Huiyuan）、釋慧明（Shi Huiming）、釋寶誌（Shi Baozhi）、釋慧達（Shi Huida）。我所搜尋的前後傳記，都詳細地列在前面。至於具體的事例，無法一一列舉。所以總括地列出這些書籍：《宣驗記》（劉度著）、《幽明錄》（宋臨川王劉義慶著）、《冥祥傳》（王琰著）、《僧史》（王巾著）、《三寶記》（蕭子良著）、《高僧傳》（裴子野著）、《名僧傳》（梁釋氏唱著）、《續高僧傳》（唐釋氏宣著）、《徴應傳》（祖臺著）、《搜神錄》（陶元亮著）、《旌異記》（侯君素著）、《冥報記》（並拾遺唐氏釋著）、《內典博要》（虞孝敬著）、《法寶聯壁》（蕭綱著）、《述異志》。漢桓帝時，沙門安清，字世高，是安息國（Parthia）的太子。他捨棄王位出家，證入聖果。他自己說，過去曾經到廣州，遇到一個以前的仇人，見到。

【English Translation】 English version For countless ages. Maitreya Buddha (Maitreya Buddha) will descend, transmitting the great robe entrusted by Shakyamuni Buddha (Shakyamuni Buddha). Then he will enter Nirvana. Furthermore, two thousand li south of Tian country, in the country of Juqu (Northern Liang), there are three Arhats (Arhat) in meditation in the mountains. For countless years, they remain as if alive. On the fifteenth day, a foreign monk entered the mountain and shaved their temples. According to various sutras and vinayas, the Buddha instructed the great Arhat Pindola Bharadvaja (Pindola Bharadvaja) not to enter Nirvana, but to transmit the Dharma in the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds), benefiting sentient beings and liberating them from birth and death. Furthermore, it is said in the Mahayana treatises that Pindola, Rahula (Rahula), and sixteen other Arhats, as well as ninety-nine billion Arhats, received tokens before the Buddha and abide in the world to protect the Dharma. According to other biographies, they reside in the four great continents and small continents, as well as in the heavens. When human lifespan reaches sixty thousand years, even if they are slightly hidden in between, they will flourish and reappear later. These sages secretly benefit sentient beings. Therefore, the sacred temples and divine monks in the mountains, the sounds of bells and the fragrance of incense, are often encountered, and they are not false. The following are brief accounts of obvious benefits: An Shih Kao (An Shih Kao), Zhu Shixing, Jivaka (Jivaka), Buddha (Buddha), Kandarpa (Kandarpa), Di Shichang (Di Shichang), Yan Gongze (Yan Gongze), Teng Bing (Teng Bing), Zhu Fajin (Zhu Fajin), Li Heng (Li Heng), Fotucheng (Fotucheng), Shi Dao'an (Shi Dao'an), Shan Daokai (Shan Daokai), He Chong (He Chong), Seng Huanwen (Seng Huanwen), Ni Duyuan (Ni Duyuan), Seng Lushan (Seng Lushan), Seng Zhu (Seng Zhu), Seng Lang (Seng Lang), Liang Faxiang (Liang Faxiang), Beidu (Beidu), Shi Daojiong (Shi Daojiong), Gunabhadra (Gunabhadra), Lun Liangni (Lun Liangni), Shi Huiquan (Shi Huiquan), Liu Ningzhi (Liu Ningzhi), Shi Tanshi (Shi Tanshi), Shi Huiyuan (Shi Huiyuan), Shi Huiming (Shi Huiming), Shi Baozhi (Shi Baozhi), Shi Huida (Shi Huida). The previous and subsequent biographies that I have searched for are listed in detail above. As for the specific examples, they cannot all be listed. Therefore, these books are listed in general: 'Xuan Yan Ji' (by Liu Du), 'You Ming Lu' (by Liu Yiqing of Linchuan, Song Dynasty), 'Ming Xiang Zhuan' (by Wang Yan), 'Seng Shi' (by Wang Jin), 'San Bao Ji' (by Xiao Ziliang), 'Gao Seng Zhuan' (by Pei Ziye), 'Ming Seng Zhuan' (by Shi Chang of Liang Dynasty), 'Xu Gao Seng Zhuan' (by Shi Xuan of Tang Dynasty), 'Zheng Ying Zhuan' (by Zu Tai), 'Sou Shen Lu' (by Tao Yuanliang), 'Jing Yi Ji' (by Hou Junsu), 'Ming Bao Ji' (and 'Shi Yi' by Shi of Tang Dynasty), 'Nei Dian Bo Yao' (by Yu Xiaojing), 'Fa Bao Lian Bi' (by Xiao Gang), 'Shu Yi Zhi'. During the reign of Emperor Huan of the Han Dynasty, the Shramana An Qing, styled Shi Gao, was the crown prince of the kingdom of Parthia (Parthia). He renounced his throne to become a monk and attained the fruit of a sage. He himself said that he had once been to Guangzhou in the past and encountered an old enemy, whom he saw.

便唾手以刀逐之。高曰。卿之宿忿猶未除也。其人曰。真得汝矣。便申頸受刃。于彼命終。今生為太子。即高身也。有一同學好施多瞋。高曰。卿明經好施不在吾后。然多瞋忿命報如何。彼曰。物來相惱誠難忍之。冀受報時希垂拯濟。高然之。彼命終已。便於此土為䢼亭湖神。威力所統上下千里。祈禱給福分風㳂溯。高歷游中原將往度之。寄載至湖。舟人奉牲請福。神曰。船上沙門可召來也。即召來至。神曰。吾昔與君本惟同學。但以多瞋故受神報。命在旦夕死入地獄。然此形骸恐污江湖。當徙于西岸。有布絹千匹並寶物。可用致福。高曰。故來相造敘昔舊緣。報至難免。長慨如何。可現真形。心願盡矣神曰。丑形可恥。如何示人。高曰。但出無損。神乃從座后出身。乃是大蟒。伸頸至高膝上。高見已淚出如泉。蟒亦下泣。便作胡唄三契為除。鱗內小蟲又作胡語數百言已。蟒便漸隱。高命舟人盡取財寶。載往豫章舉帆西引。蟒又登山出身極望。夜宿江浦。有青衣者上船曰。蒙為興福得免苦趣極受安樂。高以其物為造東寺。明日江西澤中有一死蟒。頭尾相去極遠。今潯陽蛇頭蛇尾村是也。高重往廣州。問昔害身猶尚在。執手解仇為善知識。又曰。小債未償須往會稽至市亂鬥。妄被打死云云。

魏廢帝。甘露五年。

【現代漢語翻譯】現代漢語譯本：於是（那人）就吐了口唾沫，拿起刀追趕他。高僧說：『你的舊恨還沒有消除啊。』那人說：『終於抓到你了！』便伸長脖子接受刀刃，在那裡結束了生命。今生轉世成爲了太子，就是高僧的前身。有一位同學喜歡佈施但常常發怒。高僧說：『你精通經書，喜歡佈施，不比我差。然而，常常發怒，命終后的果報會如何呢？』那人說：『外物來侵擾，確實難以忍受。希望受報的時候，你能慈悲救濟。』高僧答應了他。那人死後，便在這片土地上做了䢼亭湖（亭子的名字）的神，威力所及上下千里，人們祈禱他，他便給予幸福，分配順風或逆風。高僧遊歷中原，打算去度化他，便乘船到了湖邊。船伕準備牲畜祭祀，祈求幸福。神說：『可以把船上的沙門（和尚）叫來。』於是就把高僧叫來了。神說：『我過去與你本是同學，只是因為常常發怒，所以才受了神報。性命旦夕不保，死後就要墮入地獄。而且這副身軀恐怕會污染江湖，應當遷移到西岸。這裡有布絹千匹以及寶物，可以用來積福。』高僧說：『我特意來拜訪你，敘說以前的緣分。果報到了難以避免，長久的悲嘆又有什麼用呢？可以顯現你的真形，我的心願就滿足了。』神說：『醜陋的形體，實在可恥，怎麼能給別人看呢？』高僧說：『顯現出來也沒有什麼損失。』神於是從座位后現出真身，原來是一條大蟒蛇，伸長脖子到高僧的膝蓋上。高僧見了，眼淚像泉水一樣涌出。蟒蛇也流下了眼淚。高僧便用胡唄（梵唄）唸誦了三遍，為它消除罪業。又用胡語說了幾百句話。蟒蛇便漸漸隱去了。高僧命令船伕把所有的財寶都拿走，裝載到豫章（地名），揚帆向西駛去。蟒蛇又爬到山上，伸出身子極目遠望。晚上，高僧在江邊的渡口住宿，有一個穿著青衣的人上了船，說：『承蒙您為我興福，得以脫免苦難，非常安樂。』高僧用那些財物為他建造了東寺。第二天，在江西的沼澤中發現了一條死蟒蛇，頭和尾相距非常遙遠。現在的潯陽（地名）的蛇頭村和蛇尾村就是因此而得名。高僧再次前往廣州，詢問當年加害自己的人是否還在。與他握手，化解仇恨，把他當作善知識。又說：『小的債務還沒有償還，必須前往會稽（地名），在集市的混亂爭鬥中，被無辜打死。』魏廢帝（皇帝名號）甘露（年號）五年。

【English Translation】 English version: Then (that person) spat and chased after him with a knife. The eminent monk said, 'Your old hatred has not yet been eliminated.' That person said, 'Finally, I've caught you!' Then he stretched out his neck to receive the blade, and there he ended his life. In this life, he was reborn as a prince, who is the former incarnation of the eminent monk. There was a fellow student who liked to give alms but often became angry. The eminent monk said, 'You are well-versed in scriptures and like to give alms, no less than I. However, often becoming angry, what will be the karmic retribution after death?' That person said, 'When external things come to disturb, it is indeed difficult to endure. I hope that when I receive retribution, you can mercifully save me.' The eminent monk agreed. After that person died, he became the god of the Qiuting Lake (name of a pavilion) in this land, with power extending thousands of miles up and down. People prayed to him, and he would grant happiness, distributing favorable or unfavorable winds. The eminent monk traveled through the Central Plains, intending to liberate him, and arrived at the lake by boat. The boatmen prepared livestock for sacrifice, praying for happiness. The god said, 'The Shramana (monk) on the boat can be summoned.' So they summoned the eminent monk. The god said, 'I was originally your fellow student, but because I often became angry, I received the retribution of being a god. My life is precarious, and after death, I will fall into hell. Moreover, this body is likely to pollute the rivers and lakes, so it should be moved to the west bank. Here are a thousand bolts of cloth and treasures, which can be used to accumulate merit.' The eminent monk said, 'I have come specifically to visit you, to recount our past緣分 (yuanfen, predestined affinity). When retribution arrives, it is difficult to avoid, and what use is long-term lamentation? You can reveal your true form, and my wish will be fulfilled.' The god said, 'My ugly form is shameful, how can I show it to others?' The eminent monk said, 'There is no harm in revealing it.' So the god revealed his true form from behind the seat, and it was a large python, stretching its neck to the eminent monk's knees. When the eminent monk saw it, tears flowed like a spring. The python also shed tears. The eminent monk then chanted the Hubai (梵唄, Brahma chant) three times to eliminate its sins. He also spoke hundreds of words in the Hu language. The python gradually disappeared. The eminent monk ordered the boatmen to take all the treasures and load them onto the boat to Yuzhang (place name), setting sail westward. The python climbed onto the mountain again, stretching its body to look into the distance. At night, the eminent monk stayed at the ferry by the river, and a person in green clothes boarded the boat, saying, 'Thanks to you for creating merit for me, I have been freed from suffering and am extremely happy.' The eminent monk used those treasures to build the East Temple for him. The next day, a dead python was found in the swamps of Jiangxi, with its head and tail very far apart. The present-day Snake Head Village and Snake Tail Village in Xunyang (place name) are named after this. The fifth year of Ganlu (era name) of Emperor Fei (emperor's title) of the Wei Dynasty.

沙門朱士行者。講小品經。恨章句未盡。以此年往西域尋求獲之。彼有留難。不許東返。士行執經王庭曰。必大法不傳當從火化。便以葉經投火。一無所損。舉國敬異。便達東夏。即放光經是也。年八十亡。依法火焚而經日不壞。道俗異之。乃具咒曰。若真得道法應毀壞。便應聲摧碎。遂收而起塔云。

晉武帝太康中。沙門耆域者。西域人。浮海東遊達于襄陽。寄載北渡。船人見胡人衣裳弊陋。輕而不載。比達北岸域已先上。兩虎弭耳逐之。域摩其頭。人問之。無所答。惠帝末。至洛陽誡諸僧服章華侈不以佛法為志。見洛宮曰。忉利天宮彷彿似此。上有千二百作具。本是天匠。當以道力成之。而以生死力作。不亦勤苦乎。見支法淵曰。好菩薩羊中來。見竺法興曰。好菩薩天中來云云。告人曰。聖人將去京師。贈遺億萬悉受。臨發封而留之。作大幡八百口。駱駝負而西返。又曰。此方后大造新罪。可哀如何。及晉亂鼎沸。斯言不朽。洛陽中食訖送者無數。耆域徐行而奔馬不及。後有西來賈客。于流沙北逢。計校其日乃初發洛陽日也。量其所行。蓋已萬里之外。

晉初沙門佛調者。住常山。積年業尚純樸。獨行山林夜投虎窟。大雪。虎來橫臥其前。調曰。我奪汝舍。有愧如何。以手拂虎上雪。虎弭耳下山。從

【現代漢語翻譯】現代漢語譯本：沙門朱士行，講授《小品般若經》，遺憾經文的章節和語句不夠完整。因此，在那一年前往西域尋求更完整的版本，最終獲得了經文。但當地有所阻撓，不允許他返回東方。朱士行手持經書在國王的朝廷上說：『如果偉大的佛法不能傳播，我寧願將經書焚燬。』於是將經書的葉子投入火中，卻絲毫沒有損壞。全國上下都敬佩這奇異的景象，因此允許他將經書帶回東土。這就是《放光般若經》的由來。朱士行享年八十歲去世，按照佛法火化，但經過一天經書仍然沒有焚燬。僧人和俗人都對此感到驚異。於是唸誦咒語說：『如果這經書真的得道，就應該毀壞。』經書應聲摧毀。於是人們收集經書的殘骸，建造佛塔供奉。

晉武帝太康年間，沙門耆域，是西域人。乘船從海上向東遊歷，到達襄陽。他請求搭船北渡，船伕見他衣裳破舊簡陋，輕視而不願意搭載。等到船到達北岸，耆域已經先上岸了。兩隻老虎馴服地搖著尾巴跟隨著他。耆域撫摩它們的頭。人們問他，他什麼也不回答。晉惠帝末年，耆域來到洛陽，告誡眾僧穿著華麗奢侈，不以弘揚佛法為志向。他看到洛陽的宮殿說：『忉利天宮（帝釋天所居住的宮殿）大概就像這樣。上面有一千二百種工具，本來是天上的工匠用來以道力造成的。現在卻用生死的業力來建造，不是很辛苦嗎？』他見到支法淵說：『好菩薩從羊群中來。』見到竺法興說：『好菩薩從天上而來。』等等。他告訴人們說：『聖人將要離開京城。』人們贈送的億萬財物他全部接受，臨走時卻封好留了下來。他製作了八百口大幡，用駱駝馱著向西返回。他又說：『這個地方以後會大量製造新的罪業，真是可悲啊！』等到晉朝發生動亂，他的話應驗了。在洛陽，吃完飯後送行的人數不勝數。耆域慢慢地走，奔跑的馬也趕不上他。後來有西來的商人，在流沙的北面遇見了他，計算日期，正是他當初離開洛陽的那一天。估量他所走的路程，大概已經超過萬里之外。

晉朝初期，沙門佛調，住在常山。多年來修行純樸。他獨自在山林中行走，夜晚投宿在老虎的洞穴里。一天下著大雪，老虎回來橫臥在他的面前。佛調說：『我奪取了你的住所，心中感到慚愧。』用手拂去老虎身上的雪，老虎馴服地搖著尾巴下山離開了。

【English Translation】 English version: The Shramana (Buddhist monk) Zhu Shixing lectured on the 'Lesser Perfection of Wisdom Sutra' (Xiaopin Jing), regretting that the chapters and sentences of the scripture were incomplete. Therefore, in that year, he went to the Western Regions (Xiyu) to seek a more complete version and finally obtained it. However, there were obstacles there, and he was not allowed to return to the East. Zhu Shixing, holding the scripture in the king's court, said, 'If the great Dharma cannot be spread, I would rather burn the scripture.' So he threw the leaves of the scripture into the fire, but they were not damaged at all. The whole country admired this strange sight, so they allowed him to bring the scripture back to the East. This is the origin of the 'Sutra of the Radiance of Light' (Fangguang Jing). Zhu Shixing died at the age of eighty. According to Buddhist practice, he was cremated, but after a day, the scripture was still not destroyed. Monks and laypeople were amazed by this. So they recited a mantra, saying, 'If this scripture is truly enlightened, it should be destroyed.' The scripture crumbled in response. So people collected the remains of the scripture and built a pagoda to enshrine them.

During the Taikang era of Emperor Wu of the Jin Dynasty, the Shramana Qiyu, a person from the Western Regions, traveled east by sea and arrived in Xiangyang. He requested a ride north by boat, but the boatmen, seeing his worn and shabby clothes, despised him and refused to take him. By the time the boat reached the north shore, Qiyu had already disembarked. Two tigers followed him obediently, wagging their tails. Qiyu stroked their heads. People asked him, but he did not answer. At the end of Emperor Hui of Jin's reign, Qiyu came to Luoyang and warned the monks against wearing luxurious and extravagant clothes and not focusing on promoting the Dharma. Seeing the palaces of Luoyang, he said, 'The Trayastrimsa Heaven (Daolitian gong, the palace where Indra resides) is probably like this. There are twelve hundred tools above, originally made by heavenly artisans using the power of the Tao. Now they are built with the power of karma from birth and death, isn't it very hard?' He saw Zhi Fayuan and said, 'Good Bodhisattva comes from the sheep.' He saw Zhu Faxing and said, 'Good Bodhisattva comes from heaven.' And so on. He told people, 'The sage is about to leave the capital.' He accepted all the billions of gifts people gave him, but sealed them up and left them behind before leaving. He made eight hundred large banners and carried them west on camels. He also said, 'This place will create a lot of new sins in the future, how sad!' When the Jin Dynasty was in turmoil, his words were fulfilled. In Luoyang, countless people saw him off after he finished eating. Qiyu walked slowly, and even galloping horses could not catch up with him. Later, a merchant from the west met him north of the quicksand. Calculating the date, it was the very day he had left Luoyang. Estimating the distance he had traveled, it was probably more than ten thousand miles.

In the early Jin Dynasty, the Shramana Fotiao lived in Changshan. For many years, his practice was pure and simple. He walked alone in the mountains and forests, and one night he stayed in a tiger's cave. It was snowing heavily, and a tiger came back and lay down in front of him. Fotiao said, 'I have taken your home, I feel ashamed.' He brushed the snow off the tiger's body, and the tiger obediently wagged its tail and went down the mountain.

者駭怖。自克亡日。近遠與訣曰。天地長久尚有崩壞。豈況人乎。若能蕩除三垢則此為不朽耳。遂還房端坐而卒。后數年白衣弟子入山伐木。見調在巖上衣服鮮明。同輩八人驚曰。和上尚在耶。曰吾常在耳。具問知故。良久乃去。遂發其蒙不見其尸云云。

沙門健陀勒者。晉初游洛數年。雖敬其風操。而不測其通照也。后語人曰。盤鴟山有古寺塔。能建立者其福不訾。眾人許之。依言發掘鹹得礎臼。卒遂興復。以勒為寺主。去洛百里。至時食訖乞油一缽擎以還寺。去來迅速其狀若飛。有能行者逐之。須臾遠失。勒笑曰。可捉我衣角。既持之不移晷而達寺也。

抵世常者。晉太康中。富人居時禁晉人。作沙門常奉法。不懼憲網。潛于宅中。立精舍供養沙門。於法蘭亦在其中。比丘來者不憚。後有僧來姿形醜陋衣弊足泥。常逆作禮命奴洗足。僧曰。常自洗之。何用奴也。常曰。老病以奴自代。僧不許。常私罵而去。僧現八尺形容儀光偉偉飛行而去。常撫膺自撲。泥中家內僧尼行路五六十人。望見空中數十丈分明。奇香芬氣一月留宅云。

閻公則者。趙人。恬放蕭然。惟勤法事。晉武時死於洛邑。同志為設會於白馬寺。其夕轉經空中聞唱薩聲。仰視一人形器光麗曰。我是閻公則也。生西方安樂界。與諸上

【現代漢語翻譯】現代漢語譯本：

（那個人）非常害怕。他自己預感到死亡的日子將近，就和遠近的人訣別，說：『天地長久，尚且有崩壞的時候，何況是人呢？如果能夠清除貪嗔癡三毒，那麼就可以達到不朽的境界了。』於是回到房間端坐而逝。幾年后，一位俗家弟子進山砍柴，看見調禪師在巖石上，衣服鮮明。同伴八人驚訝地說：『和尚還在嗎？』調禪師說：『我一直都在。』（弟子們）詳細詢問了緣由。過了很久，調禪師才離去。於是（弟子們）打開他的墳墓，沒有看見他的屍體，等等。沙門（佛教出家人）健陀勒，在晉朝初年遊歷洛陽數年。人們雖然敬佩他的風度和操守，卻不瞭解他的通達智慧。後來他對人說：『盤鴟山有古寺塔，能夠建立它的人，他的福報是不可估量的。』眾人答應了他。按照他的話去挖掘，都找到了塔的基石。最終得以興復古寺，讓健陀勒擔任寺主。健陀勒離開洛陽一百里，到吃飯的時候，（他）乞討一缽油，拿著它返回寺廟。來回迅速，他的樣子好像在飛。有人能行走很快，追趕他，一會兒就遠遠地失去了他的蹤影。健陀勒笑著說：『可以抓住我的衣角。』（那人）抓住他的衣角，不到一刻鐘就到達了寺廟。抵世常，在晉朝太康年間，是居住在時禁（地名，具體位置不詳）的富人。抵世常作為晉人，做了沙門，常常信奉佛法，不害怕法令的制裁，偷偷地在自己家中建立精舍，供養沙門。於法蘭也在其中。來的比丘（和尚）他都不厭煩。後來有一個僧人來，姿容醜陋，衣服破爛，腳上都是泥。抵世常迎上去作禮，命令奴僕給他洗腳。僧人說：『我自己洗就可以了，為什麼要用奴僕呢？』抵世常說：『我老了，生病了，用奴僕代替我。』僧人不答應。抵世常私下裡罵了他，僧人現出八尺高的身形，容貌儀表光明偉岸，飛行而去。抵世常捶胸頓足，在泥土中打滾。家裡的僧尼和路上的五六十人，望見空中數十丈，非常清楚，奇異的香味在一個月的時間裡都留在他的宅子里。閻公則，是趙國人，恬淡放逸，只勤于佛法之事。晉武帝時死於洛邑。志同道合的人在白馬寺為他做法會。那天晚上，誦經的時候，空中聽到唱『薩』的聲音。抬頭看，有一個人形體光彩美麗，說：『我是閻公則。往生西方極樂世界，與諸上（人在一起）。』

【English Translation】 English version:

(That person) was very frightened. He foresaw his death approaching and bid farewell to those near and far, saying, 'Even heaven and earth, which are long-lasting, will eventually collapse, let alone humans? If one can eliminate the three poisons of greed, anger, and ignorance, then one can attain immortality.' Then he returned to his room, sat upright, and passed away. Several years later, a lay disciple went into the mountains to chop wood and saw Diao Chan Master on a rock, his clothes bright and fresh. The eight companions were surprised and said, 'Is the monk still here?' Diao Chan Master said, 'I am always here.' (The disciples) inquired about the details. After a long time, Diao Chan Master departed. Then (the disciples) opened his grave and did not see his body, and so on. The Shramana (Buddhist monk) Jiantuoluo, traveled to Luoyang for several years in the early Jin Dynasty. Although people admired his demeanor and integrity, they did not understand his profound wisdom. Later, he said to people, 'There is an ancient temple pagoda on Panchi Mountain. The merit of those who can build it is immeasurable.' The people agreed. According to his words, they excavated and found the foundation stones of the pagoda. Eventually, they were able to restore the ancient temple and appointed Jiantuoluo as the abbot. Jiantuoluo left Luoyang for a hundred li. At mealtime, (he) begged for a bowl of oil and returned to the temple with it. He was swift in his movements, as if he were flying. Someone who could walk fast tried to chase him, but soon lost sight of him. Jiantuoluo smiled and said, 'You can grab the corner of my robe.' (That person) grabbed the corner of his robe and arrived at the temple in less than a quarter of an hour. Di Shichang, during the Taikang era of the Jin Dynasty, was a wealthy man living in Shijin (place name, exact location unknown). Di Shichang, as a Jin person, became a Shramana, often believing in the Buddha's teachings, not fearing the sanctions of the law, secretly building a Vihara in his home to support the Shramanas. Yu Falan was also among them. He was not bothered by the Bhikkhus (monks) who came. Later, a monk came, with an ugly appearance, tattered clothes, and muddy feet. Di Shichang greeted him with a bow and ordered a servant to wash his feet. The monk said, 'I can wash them myself, why use a servant?' Di Shichang said, 'I am old and sick, and I use servants to replace me.' The monk refused. Di Shichang cursed him privately, and the monk revealed an eight-foot-tall body, his appearance bright and majestic, and flew away. Di Shichang beat his chest and stamped his feet, rolling in the mud. The monks and nuns in the house and fifty or sixty people on the road saw dozens of feet in the air, very clearly, and the strange fragrance remained in his house for a month. Yan Gongze, was a person from Zhao, detached and unrestrained, only diligent in the affairs of the Buddha's teachings. He died in Luoyi during the reign of Emperor Wu of Jin. Like-minded people held a Dharma assembly for him at the White Horse Temple. That night, while reciting the scriptures, a voice chanting 'Sa' was heard in the air. Looking up, there was a human figure with a bright and beautiful form, saying, 'I am Yan Gongze. I have been reborn in the Western Pure Land of Ultimate Bliss, and I am with all the superior (people).'

人來此聽經。合堂驚出咸共見之。時衛士度汲郡苦行居士師于則母。亦篤信常飯僧。日將中。忽空中下缽。正落母前。乃則缽也。有飯盈滿香氣充堂。皆得飽滿七日不饑。士度有文章。見冥祥傳。

東晉初南陽滕並舍之父也。家門信敬。每設會不逆請。隨來者而供之。後設會於路要僧。見一僧蔭柳而坐。請入舍行食。凈人翻飯傾簟于地。惘然無計。僧曰。貧道缽飯充足。一眾所作既畢。擲缽空中極目乃滅。即刻木擬之。朝夕禮事。災禍則其像先到云云。

西晉末。竺法進關度浮圖主也。多知聰達。值國欲亂將入山隱。眾人設會與別布香。有僧來處上座。衣服塵垢面目黃腫。進怪之。牽曳就下。復來如是至三不復見。眾坐食。忽暴風起揚沙。柈案俱覆。法進懺失。自責輕侮之過。

李恒西晉末遇一僧曰。君福將至然後禍來。若守貧不仕者。殃減休至。若帶金紫極於三郡於一郡即止者善矣。恒性躁本寒門曰。且富貴何豫後患。此僧留宿夜視見滿一床。恒驚呼家人看之。又化為鳥峙樑上。天曉復形而去。恒送出忽不見。因此信佛。亦不能用其言。后為西陽江夏廬江太守。太興中錢鳳之亂被誅。斯僧言不謬云。

西晉末。竺佛圖澄西域人。形貌似百歲者。左脅孔圍可四五寸。以帛塞之。齋日水邊抽腸

【現代漢語翻譯】現代漢語譯本：有人來這裡聽經，整個佛堂里的人都驚奇地出來，一起觀看。當時，衛士度（Shi Du）正在供養汲郡（Ji Jun）的苦行居士師于則母（Shi Yuzemu）。師于則母也篤信佛教，經常供養僧人。有一天中午，忽然有一個缽從空中降落，正好落在師于則母面前，正是師于則（Shi Ze）的缽。缽里盛滿了飯，香氣充滿了整個佛堂，大家都吃飽了，七天都不覺得飢餓。士度（Shi Du）很有文采，將此事記錄在《冥祥記》中。東晉初年，南陽（Nanyang）的滕並（Teng Bing）是舍之（She Zhi）的父親。他們家世代信奉佛教，每次設齋會都廣邀僧人，不分貴賤，隨來隨供。後來有一次，滕並（Teng Bing）在路邊設齋會邀請僧人，看到一位僧人坐在柳樹下。他邀請僧人到家中用齋。凈人（負責齋飯的僕人）不小心把飯倒在了地上，不知如何是好。僧人說：『貧道的缽里飯食充足。』等大家都用完齋后，僧人將缽拋向空中，瞬間消失不見。滕並（Teng Bing）就用木頭雕刻了一個缽的樣子，早晚禮拜供奉。據說，如果家裡有災禍，這個木缽的像會先示警。西晉末年，竺法進（Zhu Fajin）是關中（Guanzhong）一座佛寺的住持，他博學多才，聰慧過人。當時正值國家動亂，他打算入山隱居。眾人為他設齋會送別，並準備了香。一位僧人來到齋會，逕直坐在了上座。這位僧人衣衫襤褸，滿身塵土，面色蠟黃浮腫。竺法進（Zhu Fajin）覺得奇怪，便拉他下座。但僧人又回到上座，如此三次。之後，僧人便消失不見了。眾人開始用齋，忽然颳起一陣狂風，揚起沙土，把餐具都打翻了。竺法進（Zhu Fajin）懺悔自己的過失，責備自己輕慢僧人。李恒（Li Heng）在西晉末年遇到一位僧人，僧人對他說：『你的福報將至，但隨後災禍也會來臨。如果你能安於貧困，不求仕途，災禍就會減輕甚至不會發生。如果你身居高位，最多做到三個郡的太守，如果只做一個郡的太守就最好了。』李恒（Li Heng）性格急躁，出身貧寒，他說：『且享受富貴，何必顧慮以後的災禍。』這位僧人在李恒（Li Heng）家留宿，晚上李恒（Li Heng）看到僧人身上發出光芒，照亮了整張床。李恒（Li Heng）驚叫，讓家人來看。光芒又變成一隻鳥，停在屋樑上。天亮后，鳥又變回僧人的樣子，離開了。李恒（Li Heng）送僧人出門，僧人忽然不見了。李恒（Li Heng）因此信奉佛教，但沒有聽從僧人的勸告。後來，李恒（Li Heng）先後擔任西陽（Xiyang）、江夏（Jiangxia）、廬江（Lujiang）三個郡的太守。太興年間，錢鳳（Qian Feng）作亂，李恒（Li Heng）被殺。這位僧人的話應驗了。西晉末年，竺佛圖澄（Zhu Futucheng）是西域人。他的外貌像一百歲的老人。他的左脅有一個孔，大約四五寸大小，用布塞住。齋戒日，他會在水邊取出腸子清洗。

【English Translation】 English version: Someone came here to listen to the scriptures, and everyone in the hall was surprised and came out to watch. At that time, Shi Du (a guard's name) was making offerings to the ascetic recluse Shi Yuzemu (a recluse's name) of Ji Jun (a place name). Shi Yuzemu (a recluse's name) was also a devout Buddhist and often made offerings to monks. One day at noon, a bowl suddenly descended from the sky and landed right in front of Shi Yuzemu (a recluse's name). It was Shi Ze's (a monk's name) bowl. The bowl was full of rice, and the fragrance filled the entire hall. Everyone was full and did not feel hungry for seven days. Shi Du (a guard's name) was very talented and recorded this event in 'Biographies of Miraculous Signs'. In the early Eastern Jin Dynasty, Teng Bing (a person's name) of Nanyang (a place name) was the father of She Zhi (a person's name). Their family had been devout Buddhists for generations. Every time they held a vegetarian feast, they invited monks widely, regardless of their status, and provided for whoever came. Later, Teng Bing (a person's name) held a vegetarian feast by the roadside to invite monks. He saw a monk sitting under a willow tree. He invited the monk to his house for the meal. The attendant (a servant responsible for meals) accidentally spilled the rice on the ground and was at a loss. The monk said, 'This poor monk's bowl is full of rice.' After everyone had finished eating, the monk threw the bowl into the air, and it disappeared instantly. Teng Bing (a person's name) then carved a wooden bowl in its likeness and worshiped it morning and night. It is said that if there was a disaster in the family, the wooden bowl would give a warning in advance. At the end of the Western Jin Dynasty, Zhu Fajin (a monk's name) was the abbot of a Buddhist temple in Guanzhong (a place name). He was learned and intelligent. At that time, the country was in turmoil, and he planned to retreat into the mountains. The people held a vegetarian feast to bid him farewell and prepared incense. A monk came to the feast and sat directly in the seat of honor. This monk was ragged, covered in dust, and had a sallow and swollen face. Zhu Fajin (a monk's name) found it strange and pulled him down from the seat. But the monk returned to the seat, and this happened three times. After that, the monk disappeared. Everyone began to eat, and suddenly a gust of wind arose, raising sand and dust, and overturning the dishes. Zhu Fajin (a monk's name) repented of his fault and blamed himself for disrespecting the monk. Li Heng (a person's name) met a monk at the end of the Western Jin Dynasty. The monk said to him, 'Your good fortune is coming, but disaster will follow. If you can be content with poverty and not seek officialdom, the disaster will be lessened or will not happen at all. If you hold a high position, you can at most be the governor of three commanderies, and it would be best if you were only the governor of one commandery.' Li Heng (a person's name) was impatient and came from a poor family. He said, 'Let me enjoy wealth and honor, why worry about future disasters?' The monk stayed overnight at Li Heng's (a person's name) house. At night, Li Heng (a person's name) saw light emanating from the monk's body, illuminating the entire bed. Li Heng (a person's name) cried out and asked his family to come and see. The light then turned into a bird, perched on the roof beam. At dawn, the bird turned back into the monk and left. Li Heng (a person's name) saw the monk off, and the monk suddenly disappeared. Li Heng (a person's name) therefore believed in Buddhism but did not heed the monk's advice. Later, Li Heng (a person's name) served as the governor of Xiyang (a place name), Jiangxia (a place name), and Lujiang (a place name) commanderies. During the Tai Xing era, Qian Feng (a person's name) rebelled, and Li Heng (a person's name) was killed. The monk's words came true. At the end of the Western Jin Dynasty, Zhu Futucheng (a monk's name) was from the Western Regions. His appearance was like that of a hundred-year-old man. He had a hole in his left side, about four or five inches in size, which he plugged with cloth. On fasting days, he would take out his intestines by the water to wash them.

胃出洗已內孔。夜則除帛光照一室。以讀書。雖未通群籍。與諸學士輒辯析無滯。莫不伏者。永嘉中游洛下。時石勒屯兵河北。以殺戮為威。道俗遇害不少。澄往造軍門。預定吉兇。勒見每拜。澄化令奉佛減虐省。刑故中州免死者十而八九。勒與劉曜相拒構隙。以問澄。澄曰。可生擒取何憂乎。麻油涂掌令視之。見曜被執以朱繩縛肘。後果獲之。如掌所見。至建平四年四月八日。勒至寺灌佛。微風吹鈴有聲。顧謂眾曰。解此鈴音不。鈴言國有大喪不出今年。至七月而勒死。石虎即位師奉過勒。錫以輿輦出入乘焉。所有祥感其相多矣。虎末年澄告弟子曰。禍將作矣。及期未至。吾且過世。至戊申年太子殺其母弟。虎怒誅及妻子。明年虎死。遂有冉閔之亂。葬于鄴西。一云澄死之日。商者見在流沙。虎聞開棺唯有衣缽。澄在中原時。遭兇亂而能通暢仁化其德最高。非夫至聖何能救此塗炭。凡造寺九百八十餘所。通濟道俗者中分天下矣。

釋道安姓衛氏。常山人。事澄公為弟子。澄與語終日而無歇。門人怪而問曰。和上道化既廣。當與先輩宿德通言。安非眾望。而與語終日。澄曰。此人有遠識非爾所知。及澄亡安與徒屬千餘。逃難王屋護澤諸山木食澗飲。南度河趣漢陰。夜行乘電過人家。令召林伯升。主人驚曰。素不

【現代漢語翻譯】現代漢語譯本：佛圖澄（Kūṭa Śīla，含義為功德藏）已經能夠從胃裡取出洗過的內臟。晚上，他會除去覆蓋物，用光照亮整個房間來讀書。雖然他還沒有精通所有的典籍，但他與那些學士辯論時，總是能清晰地分析，沒有阻礙，沒有人不佩服他。永嘉年間，他遊歷到洛陽一帶。當時，石勒（Shí Lè，後趙的建立者）在河北屯兵，以殺戮來樹立威望，很多僧人和百姓都慘遭殺害。佛圖澄前往拜訪石勒的軍門，預言吉兇。石勒每次見到他都會下拜。佛圖澄勸導石勒信奉佛教，減少殘暴，減少刑罰，因此中州地區得以免於死刑的人十之八九。石勒與劉曜（Liú Yào，前趙的建立者）相互對抗，產生嫌隙，石勒就此詢問佛圖澄。佛圖澄說：『可以生擒劉曜，有什麼可擔心的呢？』他用麻油塗抹手掌，讓石勒觀看，石勒看到劉曜被用紅繩捆綁著胳膊。後來果然抓獲了劉曜，就像在手掌中看到的一樣。到建平四年四月八日，石勒到寺廟裡灌佛，微風吹動鈴鐺發出聲音。石勒回頭對眾人說：『誰能解釋這鈴聲？鈴聲說國家將有大喪，就在今年。』到七月，石勒就去世了。石虎（Shí Hǔ，後趙的皇帝）即位后，佛圖澄受到石虎的尊奉，賞賜他可以乘坐車輦出入。他所顯現的祥瑞感應的事情非常多。石虎晚年，佛圖澄告訴弟子們說：『災禍將要發生了。』等到災禍發生的日期還沒到，佛圖澄說：『我將要過世了。』到戊申年，太子殺了他的同母弟弟，石虎大怒，誅殺了太子及其妻子。第二年，石虎去世，於是發生了冉閔（Rǎn Mǐn，後趙的將領，后建立冉魏）之亂。佛圖澄被安葬在鄴城西邊。有一種說法是，佛圖澄去世的那天，有商人看見他在流沙。石虎聽說后打開棺材，裡面只有佛圖澄的衣缽。佛圖澄在中原的時候，遭遇兇險的戰亂，卻能夠通達地施行仁義教化，他的德行是最高的。如果不是至聖之人，怎麼能夠拯救這水深火熱的百姓呢？他總共建造了九百八十多所寺廟，救濟的僧人和百姓遍佈天下的一半。釋道安（Shì Dào'ān，東晉時期著名的佛教僧侶）姓衛，是常山人。他拜佛圖澄為師。佛圖澄與道安整天交談，沒有停歇。門人感到奇怪，就問佛圖澄說：『和尚您的道行教化已經很廣了，應該與前輩高僧交談，道安並非眾望所歸，您卻與他整天交談。』佛圖澄說：『這個人有遠大的見識，不是你們所能瞭解的。』等到佛圖澄去世后，道安帶領一千多名徒弟，逃避戰亂，到王屋山、護澤山等山中，以樹木的果實為食，以山澗的水為飲。後來向南渡過黃河，前往漢陰。晚上趕路時，閃電照亮了一戶人家，道安讓人去叫林伯升（Lín Bóshēng）。主人驚訝地說：『我一向不認識僧人，為什麼叫他呢？』

【English Translation】 English version: Kūṭa Śīla (meaning 'treasure of merit'), was able to take out his washed internal organs from his stomach. At night, he would remove the covering and illuminate the entire room with light to read. Although he had not yet mastered all the scriptures, he could always analyze clearly and without hindrance when debating with scholars, and no one did not admire him. During the Yongjia period, he traveled to the Luoyang area. At that time, Shí Lè (founder of Later Zhao) stationed troops in Hebei, using slaughter to establish his prestige, and many monks and people were killed. Kūṭa Śīla went to visit Shí Lè's military gate to predict good and bad fortune. Shí Lè would bow to him every time he saw him. Kūṭa Śīla advised Shí Lè to believe in Buddhism, reduce cruelty, and reduce punishment, so eight or nine out of ten people in the Central Plains were spared the death penalty. Shí Lè and Liú Yào (founder of Former Zhao) confronted each other and developed rifts, and Shí Lè asked Kūṭa Śīla about this. Kūṭa Śīla said, 'You can capture Liú Yào alive, what is there to worry about?' He smeared his palm with sesame oil and asked Shí Lè to look at it, and Shí Lè saw Liú Yào being captured with his arms tied with red ropes. Later, Liú Yào was indeed captured, just as he had seen in his palm. On April 8th of the fourth year of Jianping, Shí Lè went to the temple to pour water on the Buddha, and a slight breeze blew the bell, making a sound. Shí Lè turned to the crowd and said, 'Who can interpret this bell sound? The bell says that there will be a great funeral in the country, and it will happen this year.' In July, Shí Lè died. After Shí Hǔ (emperor of Later Zhao) ascended the throne, Kūṭa Śīla was honored by Shí Hǔ, who rewarded him with the privilege of riding in a carriage. There were many auspicious and responsive events that he manifested. In his later years, Shí Hǔ told his disciples, 'Disaster is about to happen.' When the date of the disaster had not yet arrived, Kūṭa Śīla said, 'I am about to pass away.' In the year of Wushen, the crown prince killed his half-brother, and Shí Hǔ was furious and executed the crown prince and his wife. The following year, Shí Hǔ died, and then the rebellion of Rǎn Mǐn (general of Later Zhao, later established Ran Wei) occurred. Kūṭa Śīla was buried west of Ye City. One account says that on the day of Kūṭa Śīla's death, a merchant saw him in the quicksand. When Shí Hǔ heard about it, he opened the coffin, and inside there was only Kūṭa Śīla's robe and bowl. When Kūṭa Śīla was in the Central Plains, he encountered dangerous wars, but he was able to practice benevolence and education, and his virtue was the highest. If he were not a sage, how could he save the people from this abyss of suffering? He built more than nine hundred and eighty temples in total, and the monks and people he helped spread throughout half of the world. Shì Dào'ān (a famous Buddhist monk during the Eastern Jin Dynasty), whose surname was Wèi, was from Changshan. He became a disciple of Kūṭa Śīla. Kūṭa Śīla talked with Dào'ān all day long without stopping. The disciples felt strange and asked Kūṭa Śīla, 'Venerable, your teachings have spread widely, you should talk with senior monks, Dào'ān is not highly regarded, but you talk with him all day long.' Kūṭa Śīla said, 'This person has great vision, which you cannot understand.' After Kūṭa Śīla passed away, Dào'ān led more than a thousand disciples to escape the war, going to mountains such as Wangwu Mountain and Huzeshan, eating the fruits of trees and drinking the water of mountain streams. Later, they crossed the Yellow River to the south and went to Hanyin. While traveling at night, lightning illuminated a house, and Dào'ān asked someone to call Lín Bóshēng. The owner of the house was surprised and said, 'I have never known a monk, why call him?'

行往何得知名。安曰。卿門馬㭿中掛一篼可容一斛非百升耶。兩木夾之非林如何。然安手臂上有肉釧將可上下而不出腕。時俗號印手菩薩。羅什在龜茲。亦遙禮焉。既達荊襄大行道化。分眾四出所在流法。夜有異僧寄宿大堂。窗隙出入守者告安。安往禮曰。自顧罪重如何臨顧。僧曰。君殊無罪。當生兜率。即以手撝西北天際。重霄既收天宮奄現。又曰。當浴聖僧此果畢矣。安曰。浴具可辦。聖何由致。僧曰。但依浴法聖可致也。安便事之。至時果有非常小兒十數。入寺遊戲。須臾失之。但聞浴室用水聲。久之不見。開室而巾濕水減。及襄陽沒秦。安歸符氏。將平東晉。安苦諫不從。遂有淮南之敗。將終日。因早食先還。與僧大訣便卒。葬於五級寺中雲云。

沙門單道。開燉煌人。出家山居服練松柏三十年。后唯吞小石子。行步如飛。不耐人樂幽靜在抱罕多年。石虎時來自西平。日行七百。至鄴周行邑野救諸患苦。得財即散。徒行而已。石氏將末。與弟子來建業。又南造羅浮山。遂卒山舍。袁彥伯。興寧中登山禮其枯骸云云。

東晉司空何充。弱而信法于齋立坐。數年以待神聖。設會於家。道俗甚盛。座中一僧容服垢污神色鄙陋。自眾升座拱默而已。一堂怪之。謂在謬僻。充亦不平形於顏色。及行中食僧飯

【現代漢語翻譯】現代漢語譯本：問：『您是如何得知他的名聲的？』安回答說：『你家門前的馬槽中掛著一個篼（dōu，一種竹編的容器），能容納一斛（hú，古代容量單位，十斗為一斛），難道還不到一百升嗎？兩棵樹木夾在一起，不是「林」字又是什麼呢？』而且安的手臂上有肉釧（chuàn，臂環），可以上下移動卻不會脫離手腕。當時的人們稱他為『印手菩薩』。鳩摩羅什（Kuṃārajīva）在龜茲（今新疆庫車），也遙遠地向他致敬。既到達荊襄（今湖北襄陽一帶），便大力推行佛法教化，分派弟子四處傳播佛法。一天晚上，有奇異的僧人寄宿在大堂，從窗戶縫隙出入，守衛的人告訴了道安。道安前去禮拜說：『自顧罪孽深重，怎敢勞您光臨？』僧人說：『您並沒有什麼罪過，應當往生兜率天（Tuṣita，彌勒菩薩的凈土）。』隨即用手指向西北方向的天空，重重雲霄消散，天宮立刻顯現。又說：『應當沐浴聖僧，此事就圓滿了。』道安說：『沐浴的器具可以準備，聖僧從哪裡請來呢？』僧人說：『只要按照沐浴的儀軌去做，聖僧自然會來。』道安便照著做了。到了約定的時間，果然有十幾個非同尋常的小孩，進入寺廟嬉戲。一會兒就不見了，只聽到浴室裡有用水的聲音。過了很久不見出來，打開浴室一看，只有毛巾是濕的，水也減少了。等到襄陽被秦國攻佔，道安歸順了苻（fú）氏。苻氏將要攻打東晉，道安苦苦勸諫不聽從，於是就有了淮南的戰敗。臨終前一天，因為早飯後先回來，與眾僧訣別后就去世了，安葬在五級寺中，等等。沙門（Śrāmaṇa，出家修道的人）單道開，是敦煌（今甘肅敦煌）人。出家后隱居山中，食用松柏三十年。後來只吞食小石子，行走如飛。不習慣人多的喧鬧，在抱罕（今甘肅臨夏一帶）住了很多年。石虎（十六國時期後趙的君主）時期從西平（今青海西寧）來到鄴（今河北臨漳），每天行走七百里，在城邑鄉野間巡行，救助各種苦難的人。得到財物就散發出去，只是徒步行走。石氏政權將要滅亡時，與弟子來到建業（今江蘇南京），又南下到羅浮山（今廣東博羅），最終在山中的住所去世。袁彥伯（人名），在興寧年間（東晉年號）登山祭拜他的枯骨，等等。東晉司空（官名）何充，從小就信奉佛法，在齋戒時端正坐立，多年如此以等待神聖降臨。在家中設齋會，僧人和俗人非常多。座中有一個僧人，衣容骯髒，神色鄙陋，自己走上座位，拱手不語。滿堂的人都覺得奇怪，認為他放肆無禮。何充也心中不悅，表現在臉色上。等到行齋飯的時候，僧人吃飯

【English Translation】 English version: Someone asked: 'How did you come to know of his reputation?' An (Dao An 道安) replied: 'In front of your gate, in the horse manger, hangs a dou (篼, a bamboo container) that can hold one hu (斛, a unit of volume, ten dou make one hu), is that not almost one hundred sheng (升, a unit of volume)? Two trees standing together, is that not the character lin (林, forest)?' Moreover, An had a flesh bracelet (rou chuan 肉釧) on his arm that could move up and down but would not come off his wrist. People at the time called him 'Imprint-Hand Bodhisattva'. Kumārajīva (鳩摩羅什) in Kuci (龜茲) also paid his respects from afar. Having arrived in Jingxiang (荊襄, around present-day Xiangyang, Hubei), he greatly promoted the Dharma and sent his disciples out in all directions to spread the teachings. One night, a strange monk stayed overnight in the main hall, entering and exiting through the window cracks. The guard told An about it. An went to pay his respects, saying, 'Considering my own heavy sins, how dare I trouble you to visit?' The monk said, 'You have no sins at all; you should be reborn in the Tuṣita Heaven (兜率天, the heaven of Maitreya Bodhisattva).' Then, he pointed his hand towards the northwest sky. The layers of clouds dispersed, and the heavenly palace immediately appeared. He also said, 'You should bathe the holy monks; this matter will then be complete.' An said, 'The bathing equipment can be prepared, but how can the holy monks be invited?' The monk said, 'Just follow the bathing rituals, and the holy monks will naturally come.' An then did as he was told. At the appointed time, indeed, there were a dozen extraordinary children who entered the temple to play. After a while, they disappeared, and only the sound of water being used in the bathroom could be heard. After a long time, when they did not come out, the bathroom was opened, and only the towel was wet, and the water had decreased. When Xiangyang fell to Qin, An submitted to Fu (苻) clan. When Fu clan was about to attack the Eastern Jin, An bitterly advised against it, but they did not listen, and thus there was the defeat at Huainan. On the day before his death, because he returned earlier after breakfast, he bid farewell to the monks and then passed away, and was buried in the Five-Level Temple, and so on. The Śrāmaṇa (沙門, a renunciate) Dan Daokai (單道開) was a native of Dunhuang (敦煌, present-day Dunhuang, Gansu). After leaving home, he lived in the mountains, eating pine and cypress for thirty years. Later, he only swallowed small pebbles, and walked as if flying. Not tolerating the noise of people, he lived in Baohan (抱罕, around present-day Linxia, Gansu) for many years. During the time of Shi Hu (石虎, ruler of Later Zhao during the Sixteen Kingdoms period), he came from Xiping (西平, present-day Xining, Qinghai) to Ye (鄴, present-day Linzhang, Hebei), traveling seven hundred li (里, a unit of distance) each day, traveling through towns and villages, helping people in various kinds of suffering. He would distribute the wealth he obtained, only walking on foot. When the Shi regime was about to fall, he came to Jianye (建業, present-day Nanjing, Jiangsu) with his disciples, and then went south to Mount Luofu (羅浮山, present-day Boluo, Guangdong), eventually passing away in his mountain dwelling. Yuan Yanbo (袁彥伯, a person's name), during the Xingning era (興寧, era name of the Eastern Jin Dynasty), climbed the mountain to pay respects to his withered bones, and so on. He Chong (何充), the Sikong (司空, a government official title) of the Eastern Jin Dynasty, believed in the Dharma from a young age, sitting upright during fasting, doing so for many years to await the arrival of the divine. He held a vegetarian feast at his home, with many monks and laypeople attending. Among them was a monk, whose clothes were dirty and whose appearance was crude, who went up to the seat himself, cupping his hands in silence. Everyone in the hall found it strange, thinking him presumptuous and rude. He Chong was also displeased, showing it on his face. When it was time for the vegetarian meal, the monk ate

于坐。事畢提缽而出堂。顧充曰。何俟勞精進耶。擲缽空中陵虛而逝。充及道俗目送天際。追共惋恨。稽悔累旬云。

晉大司馬桓溫。末年奉法。有尼失名。自遠來造。而才行不群。桓溫敬而不倦。每浴必移影。溫訝而私視見尼裸形。揮刀自割破腹出藏斷截身首支分臠切。溫駭而怖。有頃尼出室身如常。溫以情問尼曰。若遂陵居上形當如之。時溫方謀問鼎聞此悵然便止遂辭不測所之云云。

晉太元三年。杜愿涪人家巨富男。天保十歲暴亡。數月家養豬生五子。一最肥。官長新至。愿將為禮。捉就欲殺。有僧忽至謂愿曰。㹠是天保。如何百日遂相忘耶。言竟不見。即四尋視乃在天。西騰空而去也。

廬山七嶺。同會於東共成一峰。晉太元中。豫章大守范寧。遣人伐木此山。見一沙門陵虛直上踞峰。久之與云俱隱。能文之士咸為之興詞。沙門曇諦賦此山曰。應真陵雲以據峰峰。眇翳景而入冥是也。

沙門竺僧朗。戒行嚴明華戎敬異。常與諸徒受請行。于中道曰。吾竊有疑。寺有盜者。同伴反視果及偷焉。晉太康中卜于東嶽金輿谷。起寺列眾。符堅之末降斥道人。唯朗一眾不在毀例。信者由此高之。每有外來輒預為調。舊谷多虎。自朗居之如家犬焉。有井神異。女人臨之則竭。朗謝而復滿焉。燕主

【現代漢語翻譯】現代漢語譯本：

坐在座位上。事情完畢后，提著缽離開大殿。顧充說：『何必如此勞神費力地精進呢？』隨即把缽拋向空中，凌空而去。顧充和道士俗人們都仰望天空，追隨他的身影，惋惜悔恨了好幾個旬日（三十天）。晉朝大司馬桓溫，晚年信奉佛法。有個不知姓名的尼姑，從遠方來拜訪，才華和德行與衆不同。桓溫非常尊敬她，從不厭倦。每次洗澡時，尼姑的身影都會移動。桓溫感到奇怪，偷偷觀察，看見尼姑赤身裸體，揮刀自剖腹部，取出內臟，截斷身體，將身首肢體分割切碎。桓溫驚駭恐懼。過了一會兒，尼姑從房間出來，身體恢復如常。桓溫問她原因，尼姑說：『如果我一直住在高處，我的形體應當像這樣。』當時桓溫正謀劃篡位，聽到這些話后，悵然若失，便停止了計劃，最終辭官隱退，不知所終。晉朝太元三年，杜愿是涪陵人家的大富翁。他的兒子天保十歲時突然去世。幾個月后，家裡養的豬生了五隻小豬，其中一隻最肥。當地長官新上任，杜愿打算用這隻豬作為禮物。當他抓住豬準備宰殺時，有個僧人忽然出現，對杜愿說：『這豬就是天保啊！怎麼才過了一百天，你就忘記了呢？』說完就不見了。人們四處尋找，發現僧人已經在天上，向西邊騰空而去。廬山的七座山嶺，在東邊匯合，共同形成一座山峰。晉朝太元年間，豫章太守范寧派人砍伐這座山上的樹木，看見一個沙門（出家修行的和尚）凌空直上，佔據山峰。過了很久，和雲彩一起消失了。能寫文章的人都為此事創作辭賦。沙門曇諦寫了一篇關於這座山的賦，其中有『應真（阿羅漢）凌雲佔據山峰，身影隱沒進入黑暗』這樣的句子。沙門竺僧朗，持戒修行嚴謹，受到華人和戎人的尊敬。他經常和弟子們一起接受邀請外出。有一次在路上，他說：『我私下裡有些懷疑，寺廟裡有盜賊。』同伴們回去檢視，果然有人正在偷東西。晉朝太康年間，他在東嶽金輿谷占卜，建造寺廟，廣招僧眾。符堅末年，下令驅逐道人，只有竺僧朗和他的僧眾不在被驅逐之列。信徒們因此更加敬重他。每當有外來者，他總是能預先知道。舊谷有很多老虎，自從竺僧朗居住在那裡，老虎就像家犬一樣溫順。有一口井非常神奇，女人靠近它就會乾涸。竺僧朗道歉后，井水又恢復了。

【English Translation】 English version:

He sat down. After finishing his business, he carried his alms bowl and left the hall. Gu Chong said, 'Why bother with such laborious diligence?' He then threw his bowl into the air and departed into the void. Gu Chong and the Daoists and laypeople watched him disappear into the sky, regretting and lamenting for several decades. Huan Wen, the Grand Marshal of Jin Dynasty, revered the Dharma in his later years. There was a nun of unknown name who came from afar, possessing extraordinary talent and conduct. Huan Wen respected her tirelessly. Every time he bathed, her shadow would move. Huan Wen was surprised and secretly observed, seeing the nun naked, wielding a knife to cut open her abdomen, removing her internal organs, severing her body, and dismembering her limbs. Huan Wen was shocked and terrified. After a while, the nun emerged from the room, her body as before. Huan Wen asked her the reason, and the nun said, 'If I were to dwell in the high places, my form would be like this.' At that time, Huan Wen was plotting to usurp the throne, but upon hearing this, he was disheartened and abandoned his plan, eventually resigning and disappearing without a trace. In the third year of Taiyuan in the Jin Dynasty, Du Yuan of Fuling was a wealthy man. His son, Tianbao, died suddenly at the age of ten. Several months later, the pig raised by the family gave birth to five piglets, one of which was the fattest. The new local official arrived, and Du Yuan intended to present this pig as a gift. As he grabbed the pig to slaughter it, a monk suddenly appeared and said to Du Yuan, 'This pig is Tianbao! How can you forget him after only a hundred days?' After speaking, he disappeared. People searched everywhere and found that the monk was already in the sky, ascending westward. The seven peaks of Mount Lu converge in the east, forming a single peak. During the Taiyuan period of the Jin Dynasty, Fan Ning, the governor of Yuzhang, sent people to cut down trees on this mountain. They saw a 'Shramana' (沙門) (a Buddhist monk) ascending straight into the sky, occupying the peak. After a long time, he disappeared with the clouds. Scholars who were skilled in writing composed poems and essays about this event. The 'Shramana' (沙門) (Buddhist monk) Tan Di wrote a rhapsody about this mountain, which included the lines, 'An 'Arhat' (應真) (one who is worthy of offerings) ascends the clouds to occupy the peak, his figure fading into the darkness.' The 'Shramana' (沙門) (Buddhist monk) Zhu Senglang, strictly adhered to the precepts and was respected by both the Han Chinese and the 'Rong' (戎) (non-Han Chinese people). He often went out with his disciples to accept invitations. Once, on the way, he said, 'I secretly suspect that there are thieves in the temple.' His companions returned to check and indeed found someone stealing. During the Taikang period of the Jin Dynasty, he divined at Jinyu Valley in Mount Dong and built a temple, gathering a large number of monks. At the end of Fu Jian's reign, an order was issued to expel Daoists, but only Zhu Senglang and his monks were not included in the expulsion. Believers therefore respected him even more. Whenever there were outsiders, he could always foresee their arrival. There were many tigers in the old valley, but since Zhu Senglang lived there, the tigers were as docile as domestic dogs. There was a well that was very miraculous; it would dry up when women approached it. After Zhu Senglang apologized, the well would fill up again.

給以二縣祖。調拜為東齊王。魏主晉帝符秦並致書遠錫。至今三百餘年。寺像存焉。現有僧住。重其古蹟。名為神通寺云云。

沙門樑法相者。河東人。山居獨住禽獸馴其左右。太山祠大石函。以貯神物。相宿其廟。見一玄衣武冠。令相開函。蓋重千鈞。義非獨舉。試提之。飄若游毛。遂取財寶以施貧窶。后渡江住越城寺。忽遨遊放達俳優干冒。鎮北司馬恬惡其不節。招而鴆之。頻傾三杯。神氣自若。年九十元興末卒。

杯渡沙門不知何來。如前即蓬萊道人也。初在冀州年可七十。隱匿姓名不護細行。人不齒之。曾投人夜宿。家有金像。度持而出。主人奔馬追之。安行如故。騎走不及。至河以小杯在水。一足投中抃舞而過。因號。杯渡時在彭城荷簟而行。至食赴會便置簞當。道人嫌妨行移終不動。食訖持去不以為礙。永初中江南卒。羅什聞渡在彭城曰。吾與此子戲別已數百年。如何南度遂不面耶云云。

沙門道冏。扶風馬氏。有學業。元嘉二年于洛作普賢齋。道俗四十餘人。已經七日。中食忽見一人著褐乘馬入至堂前。下馬禮佛。謂是常人。不甚禮異。便登馬揮鞭忽失所在。但見赤光洞天。良久乃滅。后三年末復作普賢齋。將竟之日。有二僧至。容服如凡。直來禮佛而出。有覺異者。出門送之。忽

見飛直上天。失僧所在云。

求那跋摩。西域人。宋初求遊揚都。多所開化。時咸謂得聖人也。以花布諸座下。諸僧花皆萎。唯摩鮮凈。及卒端坐叉手。或謂入深禪定。多日不起。于席下得遺偈三十餘行雲。得二果時。夜集者二百餘人。咸見一物長如匹許。繞尸而西南去云云。

宋元嘉元年。東官侖二女。姊十歲。妹九歲。里越愚蒙未知經法。忽其年二月八日。並失所在。三月而歸。粗說見佛。至九月十五日又失。一旬還。作外國語誦經梵書。見西域僧。便相問解。明年正月十五日又失。田作人見從風上天。父母哀哭。求神鬼。經月乃返。剃頭為尼。被服法衣持發而歸。自說見佛及比丘尼。曰。汝宿緣為我弟子。手摩其頭。頭髮便落。與其法名。大曰法緣。小曰法彩。遣還曰。可作精舍當興經法。既達家即除鬼座立精舍。旦夕禮誦。每五色光流泛峰嶺。自此容止音調詮正有法。上京風規不能過也。刺史韋朗孔默。皆迎敬異云云。

沙門慧全。涼州禪師也。門徒五百。中有一人性頗粗暴。全不齒錄。后忽自云。得那含果。全以無行永所不信。全有疾閉房。此弟子夜至問病。而門閉頗異之。全密重關而自靜。又至床前曰。阇梨可見信也。若命過當生婆羅門家。全曰。我一生坐禪。豈祈生彼耶。弟子曰。

【現代漢語翻譯】現代漢語譯本：看見他飛直衝上天空，不知道僧人去了哪裡。

求那跋摩（Gunabhadra，西域僧人）。是西域人。宋朝初年，他來到揚都遊歷，開化了很多人。當時人們都認為他是聖人。他用花來鋪在僧人的座位下，其他僧人的花都枯萎了，只有求那跋摩的花仍然鮮艷。他去世的時候端坐著，雙手合十。有人說他進入了很深的禪定，多日沒有起身。人們在他的座位下發現了他的遺偈三十多行。上面說他證得了二果的時候，晚上聚集的人有二百多人，都看見一個東西像布匹一樣長，圍繞著他的屍體向西南方向飛去。

宋元嘉元年，東官縣有侖家的兩個女兒，姐姐十歲，妹妹九歲。村裡人愚昧無知，不知道佛經佛法。忽然在那年二月初八，兩個女兒都失蹤了。三個月后回來了，粗略地說自己見到了佛。到了九月十五日又失蹤了，十天後回來，說外國話，誦讀梵文佛經。見到西域來的僧人，就能互相問候，互相理解。第二年正月十五日又失蹤了，種田的人看見她們乘風上天。父母悲哀地哭泣，求神拜鬼。過了一個月才回來，剃了頭髮做了尼姑，穿著法衣，拿著頭髮回來。自己說見到了佛和比丘尼，比丘尼說：『你們前世的因緣是我的弟子。』用手摩她們的頭，頭髮就掉了。給她們取了法名，大的叫法緣，小的叫法彩。送她們回家，說：『可以建造精舍，應當弘揚佛經佛法。』她們回到家就拆除了鬼神的神座，建立了精舍，早晚禮拜誦經。經常有五色的光芒在山峰上流淌。從此以後，她們的容貌舉止、音調都非常端正，符合佛法。京城裡的人的風範都比不上她們。刺史韋朗、孔默都迎接她們，認為她們很奇異。

沙門慧全（Huiquan），是涼州的禪師。有五百個門徒，其中有一個人性情粗暴，慧全一直不認可他。後來這個人忽然自己說，他證得了那含果（Anagami-phala）。慧全認為他沒有修行，所以一直不相信他。慧全生病了，關在房間里。這個弟子晚上來問候他的病情，但是門關著，覺得很奇怪。慧全在裡面把門關得很嚴，自己靜靜地待著。這個弟子又來到床前說：『阇梨（Acharya，阿阇梨，老師），您應該相信我。如果您的壽命到了，應當會生到婆羅門家。』慧全說：『我一生都在坐禪，難道是祈求生到那裡嗎？』弟子說：

【English Translation】 English version: Saw him fly straight up to the sky. Lost, where the monk is.

Gunabhadra (A Western Region monk). He was a person from the Western Regions. In the early Song Dynasty, he came to Yangdu to travel and enlightened many people. At that time, people thought he was a sage. He used flowers to spread under the seats of the monks. The flowers of the other monks all withered, but only Gunabhadra's flowers were still fresh. When he passed away, he sat upright with his hands clasped. Some said that he had entered a deep state of meditation and had not gotten up for many days. People found more than thirty lines of his remaining verses under his seat. It said that when he attained the Second Fruit, more than two hundred people gathered at night and saw something as long as a bolt of cloth, circling his body and flying southwest.

In the first year of Yuanjia in the Song Dynasty, there were two daughters of the Lun family in Dongguan County, the elder sister was ten years old and the younger sister was nine years old. The villagers were ignorant and did not know the Buddhist scriptures and Dharma. Suddenly, on the eighth day of the second month of that year, both daughters disappeared. They returned three months later, roughly saying that they had seen the Buddha. On the fifteenth day of the ninth month, they disappeared again, and returned ten days later, speaking foreign languages and chanting Sanskrit scriptures. When they saw monks from the Western Regions, they could greet each other and understand each other. On the fifteenth day of the first month of the following year, they disappeared again, and the farmers saw them ascending to the sky on the wind. Their parents cried sadly and prayed to gods and ghosts. They returned after a month, shaved their heads and became nuns, wearing Dharma robes and returning with their hair. They said that they had seen the Buddha and Bhikkhunis (Buddhist nuns), and the Bhikkhunis said, 'Your past life's karma is that you were my disciples.' They stroked their heads with their hands, and their hair fell off. They gave them Dharma names, the elder was called Fayuan and the younger was called Facai. They sent them home and said, 'You can build a monastery and should promote the Buddhist scriptures and Dharma.' When they returned home, they removed the seats of the ghosts and gods and built a monastery, worshiping and chanting scriptures morning and evening. Often, five-colored lights flowed over the peaks. From then on, their appearance, demeanor, and tone were very upright and in accordance with the Dharma. The demeanor of the people in the capital could not surpass them. The prefects Wei Lang and Kong Mo both welcomed them and considered them to be very extraordinary.

The Shramana (Buddhist monk) Huiquan, was a Chan master from Liangzhou. He had five hundred disciples, one of whom was of a rough temperament, and Huiquan never approved of him. Later, this person suddenly said that he had attained the Anagami-phala (the fruit of non-returning). Huiquan thought that he had no practice, so he never believed him. Huiquan was ill and confined to his room. This disciple came to inquire about his illness at night, but the door was closed, which he found strange. Huiquan locked the door tightly inside and stayed quietly. This disciple came to the front of the bed again and said, 'Acharya (teacher), you should believe me. If your life is over, you should be born into a Brahmin family.' Huiquan said, 'I have been meditating all my life, am I praying to be born there?' The disciple said:

阇梨通道不篤外學未絕。雖有福業不能超詣。若作一會飯壹聖人可成道果。全即依辦弟子。又曰。可以僧伽梨施。須者勿擇。及會訖施衣。有沙彌就全取衣。謂是其弟子。曰。吾欲擬聖人那得與汝。復憶前囑不得擇人。便以歡施。他日問沙彌曰。先所得衣著不大耶。沙彌曰。何等衣也。此日他行。全方悟所取衣者聖所化也。弟子久乃過世。唯蒙四邊。時有白光。元嘉末全猶在世。

宋元嘉初。劉凝之在廣陵。逢一異僧曰。君將病氣。然不死。可作三百錢食飯僧則免此患。凝之素不敬信。聞之加忿。僧曰。勿怒但加敬。自得福也。二十步許忽不見。后經七日病發殆死。后在都下有僧。先不相識。直入戶曰。君有法緣。何不精進。因說前事。僧曰。此賓頭盧也。語已不知所之。凝之以十七年于廣陵。慧法精舍見幡蓋在空。久之滅矣。

魏太武時。沙門曇始甚有神異。常坐五十餘年。足不躡履跣行泥中。奮足便凈色白于面。俗號白足阿練也。赫連昌破長安。始被白刃不傷。由是僧尼免死者眾。太武敬重。死十餘年形色不改。

宋孝武時。江陵長沙寺沙門慧遠。本名黃遷。即禪師慧印之弟子也。印每入定。見遠是印之先師。雖應為蒼頭故度為弟子。常寄江陵楊家行般舟。勤苦歲余頗有感變。一日十會。通見

【現代漢語翻譯】現代漢語譯本：阇梨（Acharya，阿阇梨，意為導師）通道不堅定，對外道的學習還沒有斷絕。即使有福德善業，也不能超越凡俗達到聖境。如果能做一次齋飯供養一位聖人，就可以成就道果。全（法號）就按照（聖人的指示）去辦理，他的弟子說：『可以把僧伽梨（Samghati，一種袈裟）佈施出去，對於需要的人不要選擇。』等到齋會結束佈施衣服時，有個沙彌（Sramanera，小沙彌）就來取衣服。全以為是他的弟子，說：『我想要供養聖人，怎麼能給你呢？』又想起之前囑咐不要選擇人，便歡喜地佈施給他。過後問沙彌說：『先前得到的衣服穿著合身嗎？』沙彌說：『什麼衣服啊？』這天沙彌外出，全才醒悟到取衣服的人是聖人所化現的。他的弟子過了很久才去世，只有四周圍繞著白光。元嘉末年，全還活在世上。宋元嘉初年，劉凝之在廣陵，遇到一位奇異的僧人說：『你將要生病，但不會死。如果用三百錢來做齋飯供養僧人，就可以免除這個災禍。』劉凝之平時不敬奉佛法，聽了這話更加生氣。僧人說：『不要生氣，只要增加敬意，自然會得到福報。』走了二十步左右忽然不見了。後來過了七天，劉凝之病發幾乎要死了。之後在都城，有一位僧人，之前不認識，直接進門說：『你與佛法有緣，為什麼不精進修行？』於是說了之前在廣陵遇到的僧人的事。僧人說：『這是賓頭盧（Pindola，十六羅漢之一）。』說完就不知去向了。劉凝之在十七年後，在廣陵慧法精舍看見幡蓋在空中，過了很久才消失。魏太武帝時期，沙門曇始很有神通靈異。常常坐禪五十多年，腳不穿鞋，赤腳走在泥中，抬起腳來就乾淨了，臉色白皙。世俗稱他為白足阿練（Aranya，意為在阿蘭若處修行的僧人）。赫連昌攻破長安，曇始被白刃砍傷而不受傷。因此僧尼得以免死的有很多。太武帝很敬重他。去世十多年，容貌顏色沒有改變。宋孝武帝時期，江陵長沙寺的沙門慧遠，本名黃遷，是禪師慧印的弟子。慧印每次入定，都看見慧遠是慧印的前世老師。雖然（慧遠）應當投生為僕人，所以度他為弟子。常常寄住在江陵楊家修行般舟三昧（Pratyutpanna-samadhi，一種唸佛三昧）。勤苦修行一年多，頗有感應變化。一天之內十次集會，都能通達看見。

【English Translation】 English version: The Acharya (Acharya, meaning teacher) had wavering faith and had not abandoned external studies. Even with blessed deeds, he could not transcend the mundane. If he were to offer a meal to one saint, he could achieve the fruit of the path. Quan (Dharma name) proceeded accordingly, and his disciple said, 'The Samghati (Samghati, a type of robe) can be given away; do not discriminate against those who need it.' When the gathering concluded and clothes were being distributed, a Sramanera (Sramanera, novice monk) came to take a robe. Quan, thinking he was his disciple, said, 'I intend to offer it to a saint; how can I give it to you?' Then he remembered the previous instruction not to discriminate, and he gave it away gladly. Afterward, he asked the Sramanera, 'Does the robe you received earlier fit well?' The Sramanera said, 'What robe?' That day, the Sramanera went out, and Quan realized that the one who took the robe was a manifestation of a saint. His disciple passed away a long time later, with only white light surrounding him. At the end of the Yuanjia era, Quan was still alive. In the early years of the Yuanjia era of the Song Dynasty, Liu Ningzhi in Guangling encountered an unusual monk who said, 'You will fall ill, but you will not die. If you offer a meal to monks with three hundred coins, you can avoid this calamity.' Liu Ningzhi usually did not respect the Dharma, and he became even angrier upon hearing this. The monk said, 'Do not be angry; just increase your respect, and you will naturally receive blessings.' After walking about twenty steps, he suddenly disappeared. Later, after seven days, Liu Ningzhi fell ill and was near death. Afterward, in the capital, there was a monk, whom he did not know before, who entered his house directly and said, 'You have an affinity with the Dharma; why do you not practice diligently?' Then he told the story of the monk he met in Guangling. The monk said, 'This is Pindola (Pindola, one of the sixteen Arhats).' After speaking, he disappeared. Seventeen years later, Liu Ningzhi saw banners and canopies in the sky at the Huifa Vihara in Guangling, and they disappeared after a long time. During the reign of Emperor Taiwu of the Wei Dynasty, the Shramana Tanshi was very miraculous and extraordinary. He often sat in meditation for more than fifty years, his feet never wearing shoes, walking barefoot in the mud, and when he lifted his feet, they were clean, and his face was white. People commonly called him the White-Foot Aranya (Aranya, meaning a monk practicing in a secluded place). When Helian Chang broke through Chang'an, Tanshi was wounded by a white blade but was not harmed. Because of this, many monks and nuns were spared from death. Emperor Taiwu respected him greatly. More than ten years after his death, his appearance and complexion did not change. During the reign of Emperor Xiaowu of the Song Dynasty, the Shramana Huiyuan of Changsha Temple in Jiangling, whose original name was Huang Qian, was a disciple of Chan Master Huiyin. Every time Huiyin entered Samadhi, he saw that Huiyuan was Huiyin's teacher in a previous life. Although (Huiyuan) should have been born as a servant, he was ordained as a disciple. He often stayed at the Yang family in Jiangling to practice the Pratyutpanna-samadhi (Pratyutpanna-samadhi, a type of Buddha-recollection Samadhi). After diligently practicing for more than a year, he had quite a few responses and changes. He could see everything clearly in ten gatherings in one day.

遠身而般舟之處。行道如故。自克終日至期果卒。久之現形多寶寺。謂僧曇珣曰。明年二月二十三日。當與天人相迎。言已不見。珣於是日設大法會建捨身齋。其日苦氣自知必盡。三更中聞空中樂磬聲香菸甚異。珣曰。遠公之契至矣。尋爾神逝。

宋大明四年。路太后于中興寺造普賢乘象事因設講會。忽有異僧。風貌秀舉。一堂異之。與語百餘。尋爾不見。初有一僧。前起問曰。不審上人從何而來。曰來自天安。不審何名。曰名慧朗也。

宋末沙門寶誌者。游于揚都。初無異相。后頗涉疑。分形赴供。人乃加異。齊氏受禪多有猜疑。刑加錐鋸誤犯者眾。聞志有異長囚鎖于圓戶。志任之曾無憂恚。召獄吏曰。門外兩輿食何不取來。及看乃是文惠文宣所送。行始至獲。後於市中巷內見志徒行。有司白帝。帝令看獄中有無。見志著械如故。往市搜捉。隨見隨滅。隱顯不定。預記未然萬無一失。時又浪言。亦無表次梁祖建運。下詔出雲。任其往返無所拘礙。形如耆老被髮擎杖。懸鏡剪刀無所定泊。多來延賢寺僧寶意處。意以聖禮處之。時亢旱。志白帝曰。云能得雨可講勝鬘。即令法雲法師講之。當夜膏雨充洽。帝后時從容問曰。帝位更運。誰守百年。弟子既能奪他。故知他亦能奪。不知是誰當續梁后。志張喉開口

【現代漢語翻譯】現代漢語譯本：遠離塵世，常在般舟三昧（一種禪定狀態）之處修行。日常行持如常。自我約束，從早到晚，直至預期的日子最終到來。很久以後，顯現在多寶寺，對僧人曇珣說：『明年二月二十三日，我將與天人一同迎接。』說完就不見了。曇珣於是在那天設立大法會，建造捨身齋。那天感到氣息虛弱，自知必定走到盡頭。三更時分，聽到空中傳來樂器和磬的聲音，香氣非常奇異。曇珣說：『遠公（指慧遠）的約定到了。』隨即圓寂。\n\n宋大明四年，路太后在中興寺建造普賢菩薩乘象的形象，因此設立講經法會。忽然出現一位奇異的僧人，風貌秀美出衆。滿堂的人都感到驚異。與他交談了一百多句，隨即不見了。起初有一位僧人，上前問道：『請問上人從何處而來？』回答說：『來自天安。』又問：『請問法號是什麼？』回答說：『名叫慧朗。』\n\n宋朝末年，沙門寶誌，遊歷于揚都。起初沒有奇異的相貌。後來頗有令人懷疑之處，能分身前往各處應供。人們因此更加感到驚異。齊氏篡奪皇位，多有猜疑，用刑具錐子和鋸子加害，誤傷的人很多。聽說寶誌有奇異之處，長期囚禁在圓形的牢房裡。寶誌安然處之，沒有憂愁和憤怒。召喚獄吏說：『門外兩輛裝食物的車為什麼不取來？』等到去看時，原來是文惠太子和文宣王送來的。車子剛到就被抓獲。後來在市場中的巷子里看見寶誌徒步行走。有關部門稟告皇帝。皇帝命令檢視監獄中是否還有寶誌。看見寶誌帶著刑具如故。前往市場搜捕，隨著搜捕，寶誌隨之消失。隱身和顯現不定。預先記述未來之事，萬無一失。當時又胡亂說話，也沒有明確的次序，預言梁朝將要建立。皇帝下詔說：『任憑他往來，不要拘禁阻礙。』他的形象如同年老的僧人，披散著頭髮，拿著枴杖，懸掛著鏡子和剪刀，沒有固定的居所。經常來到延賢寺僧人寶意處。寶意以對待聖人的禮節對待他。當時遇到大旱。寶誌稟告皇帝說：『如果能講《勝鬘經》，就能得到雨。』立即命令法雲法師講解《勝鬘經》。當夜下起充足的雨。皇帝后來從容地問道：『帝位更迭，誰能守住百年？弟子既然能夠奪取別人的帝位，就知道別人也能奪取。不知道是誰將繼承梁朝之後？』寶誌張大嘴巴

【English Translation】 English version: He stayed away from worldly affairs, constantly practicing in the place of the Pratyutpanna Samadhi (a state of meditation). His daily conduct was as usual. He restrained himself, from morning till night, until the expected day finally arrived. After a long time, he appeared at Dabao Temple and said to the monk Tan Xun: 'On the twenty-third day of the second month next year, I will be greeted by the devas (heavenly beings).' After saying this, he disappeared. Tan Xun then established a grand Dharma assembly on that day and built a self-sacrifice offering. On that day, he felt his breath weakening, knowing that he was surely coming to an end. In the middle of the third watch (midnight), he heard the sound of musical instruments and chimes in the air, and the fragrance was very strange. Tan Xun said: 'The appointment of Yuan Gong (referring to Huiyuan) has arrived.' Then he passed away peacefully.\n\nIn the fourth year of the Daming era of the Song Dynasty, Empress Dowager Lu had an image of Samantabhadra (Universal Worthy Bodhisattva) riding an elephant built at Zhongxing Temple, and therefore established a Dharma assembly for lecturing on the scriptures. Suddenly, a strange monk appeared, with a beautiful and outstanding appearance. Everyone in the hall was amazed. After talking to him for more than a hundred sentences, he disappeared. At first, a monk stepped forward and asked: 'May I ask where the venerable one comes from?' He replied: 'From Tian'an.' He asked again: 'May I ask what your Dharma name is?' He replied: 'My name is Huilang.'\n\nAt the end of the Song Dynasty, the Shramana (monk) Baozhi traveled in Yangdu. At first, he had no strange appearance. Later, he was quite suspicious, being able to divide his body to attend offerings in various places. People were therefore even more amazed. The Qi family usurped the throne, and there were many suspicions, using awls and saws as instruments of torture, and many people were injured by mistake. Hearing that Baozhi had strange abilities, he was imprisoned in a round prison for a long time. Baozhi was at ease, without worry or anger. He summoned the prison officer and said: 'Why don't you bring the two carts of food outside the door?' When they went to look, it turned out that they were sent by Prince Wenhui and King Wenxuan. The carts were seized as soon as they arrived. Later, Baozhi was seen walking in the alleys of the market. The relevant authorities reported to the emperor. The emperor ordered to check whether Baozhi was still in prison. They saw Baozhi wearing shackles as before. They went to the market to search and arrest him, and as they searched, Baozhi disappeared. He was unpredictable in hiding and appearing. He predicted future events without fail. At that time, he also spoke nonsense, without a clear order, predicting that the Liang Dynasty would be established. The emperor issued an edict saying: 'Let him come and go as he pleases, do not restrain or hinder him.' His appearance was like an old monk, with disheveled hair, holding a cane, hanging a mirror and scissors, without a fixed residence. He often came to the monk Bao Yi at Yanxian Temple. Bao Yi treated him with the etiquette of a sage. At that time, there was a severe drought. Baozhi reported to the emperor: 'If the Śrīmālādevī Siṃhanāda Sūtra (the Lion's Roar of Queen Srimala Sutra) can be lectured, rain can be obtained.' He immediately ordered Dharma Master Fayun to lecture on the Śrīmālādevī Siṃhanāda Sūtra. That night, abundant rain fell. The emperor later asked leisurely: 'The imperial throne changes hands, who can hold it for a hundred years? Since the disciple was able to seize the throne from others, he knows that others can also seize it. I don't know who will succeed the Liang Dynasty?' Baozhi opened his mouth wide.

以手指之。初不委也。俟景事故。方知先及不久曰。聖人將去如是臥于空野。

今慈州郭下安仁寺西劉薩何師廟者。昔西晉之末。此鄉本名文成郡。即晉文公避地之所也。州東南不遠。高平原上有人名薩何。姓劉氏。余至其廟備盡其緣。諸傳約略得一涯耳。初何在俗不異於凡。人懷殺害全不奉法。何亦同之。因患死。蘇曰。在冥道中見觀世音曰。汝罪重應受苦。念汝無知且放汝今洛下齊城丹陽會稽並有育王塔。可往禮拜。得免先罪。何得活已。改革前習土俗無佛。承郭下有之。便具問已。方便開喻通展仁風。稽胡專直信用其語。每年四月八日大會。平原各將酒餅及以凈供。從旦至中酣飲戲樂。即行凈供至中便止。過午已后共相贊佛歌詠三寶。乃至於曉。何遂出家。法名慧達。百姓仰之敬如日月。然表異跡生信愈隆。晝在高塔為眾說法。夜入繭中以自沉隱。旦從繭出初不寧舍。故俗名為蘇何聖。蘇何者稽胡名繭也。以從繭宿故以名焉。故今彼俗村村佛堂無不立。像名胡師佛也。今安仁寺廟立像極嚴。土俗乞愿萃者不一。每年正月輿巡村落去住自在。不惟人功。欲往彼村兩人可舉。額文則開顏色和悅。其村一歲死衰則少。不欲去者十人不移。額文則合色貌憂慘。其村一歲必有災障。故俗至今常以為候俗。亦以為觀世

【現代漢語翻譯】現代漢語譯本：用手指指點著。起初不明白（指點的含義）。等到事情發生后，才知道（聖人）不久前就預先告知了。聖人將要離去，就像這樣躺在空曠的原野上。

現在慈州郭下的安仁寺西邊的劉薩何師廟，過去西晉末年，這個地方原本叫做文成郡，就是晉文公躲避戰亂的地方。在慈州東南不遠的高平原上，有一個人名叫薩何（Saha，人名），姓劉。我到他的廟裡，詳細瞭解了他的事蹟。各種傳說大概瞭解了一些。當初薩何（Saha）在世俗時，和普通人沒什麼兩樣，心懷殺害，完全不遵守佛法，薩何（Saha）也和他一樣。後來他生病死了，又復活了，說：『在陰間，我見到了觀世音（Avalokiteśvara），觀世音（Avalokiteśvara）說：你的罪孽深重，應該受苦。考慮到你無知，暫時放你回去。現在洛陽、齊城、丹陽、會稽都有育王塔（Aśoka Stūpa），你可以去禮拜，就可以免除以前的罪過。』薩何（Saha）活過來后，改變了以前的習慣。當地風俗沒有佛，聽說郭下有佛寺，就詳細詢問，方便地開導啓發，傳播仁義之風。稽胡人（Xiongnu）純樸耿直，相信他的話。每年四月初八，大家聚集在一起，平原上的人各自帶著酒餅和乾淨的供品，從早到中午，盡情喝酒玩樂。進行完乾淨的供奉后，中午就停止。午後，大家一起讚美佛，歌頌三寶，一直到天亮。薩何（Saha）於是出家，法名慧達。百姓仰慕他，敬如日月。他顯現的奇異事蹟越多，人們的信仰就越深厚。白天在高塔上為眾人說法，晚上進入繭中隱藏自己。早上從繭中出來，最初不安寧地待在寺廟裡。所以世俗稱他為蘇何聖（Suhe Saint）。蘇何（Suhe）是稽胡語（Xiongnu）『繭』的意思。因為他住在繭里，所以這樣稱呼他。所以現在當地村村都有佛堂，沒有不供奉胡師佛（Hu Shi Buddha）像的。現在安仁寺廟裡供奉的佛像非常莊嚴。當地人來祈求願望的絡繹不絕。每年正月，抬著佛像在村落里巡遊，去留隨意。不只是人力所能控制的。想去那個村子，兩個人就可以抬起來，佛像額頭的紋路就舒展開，顏色和悅。那個村子一年死的人就少。不想去的村子，十個人也抬不動，佛像額頭的紋路就合攏，臉色憂愁慘淡。那個村子一年肯定有災禍。所以當地人至今常常用這個來判斷吉兇，也認為是觀世音（Avalokiteśvara）的顯靈。

【English Translation】 English version: He pointed with his finger. At first, they did not understand (the meaning of the pointing). Only after the events occurred did they realize that the sage had foretold it not long before. The sage is about to depart, lying like this in the empty wilderness.

Now, the Liu Saha Master Temple, west of Anren Temple under Guo, Cizhou, was originally named Wencheng County at the end of the Western Jin Dynasty, which was where Duke Wen of Jin sought refuge. Not far southeast of Cizhou, on the Gaoping Plain, there was a man named Saha (Saha, personal name), whose surname was Liu. I went to his temple and learned about his deeds in detail. The various legends roughly gave me an idea. Initially, Saha (Saha) in secular life was no different from ordinary people, harboring thoughts of killing and not adhering to the Dharma at all. Saha (Saha) was the same. Later, he fell ill and died, then revived, saying, 'In the underworld, I saw Avalokiteśvara (Avalokiteśvara), who said: Your sins are heavy and you should suffer. Considering your ignorance, I will temporarily release you. Now there are Aśoka Stūpas (Aśoka Stūpa) in Luoyang, Qicheng, Danyang, and Kuaiji. You can go and worship them to be freed from your previous sins.' After Saha (Saha) came back to life, he changed his previous habits. The local customs had no Buddha. Hearing that there was a Buddhist temple under Guo, he inquired in detail, conveniently enlightening and inspiring, spreading the wind of benevolence. The Xiongnu people (Xiongnu) were simple and honest, believing his words. Every year on the eighth day of the fourth month, everyone gathered together, and the people on the plain brought wine cakes and clean offerings, drinking and having fun from morning to noon. After performing the clean offerings, they stopped at noon. After noon, everyone praised the Buddha and sang the Three Jewels until dawn. Saha (Saha) then became a monk, with the Dharma name Huidá. The people admired him, respecting him like the sun and moon. The more extraordinary deeds he manifested, the deeper people's faith became. During the day, he preached to the public in the high tower, and at night he hid himself in a cocoon. He came out of the cocoon in the morning, initially not staying peacefully in the temple. Therefore, the secular people called him Suhe Saint (Suhe Saint). Suhe (Suhe) means 'cocoon' in the Xiongnu language (Xiongnu). Because he lived in a cocoon, he was called that. Therefore, now there are Buddhist halls in every village in the local area, and none of them do not enshrine the image of Hu Shi Buddha (Hu Shi Buddha). Now the Buddha statues enshrined in Anren Temple are very solemn. Local people come to pray for wishes in an endless stream. Every year in the first month, the Buddha statues are carried around the villages, going and staying as they please. It is not only controlled by human power. If they want to go to that village, two people can lift it up, and the lines on the Buddha's forehead will unfold, and the color will be harmonious and joyful. The village will have fewer deaths in that year. If they don't want to go to a village, ten people can't lift it, and the lines on the Buddha's forehead will close, and the complexion will be sad and gloomy. That village will definitely have disasters in that year. Therefore, the local people still often use this to judge good and bad fortune, and also believe it is a manifestation of Avalokiteśvara (Avalokiteśvara).

音者假形化俗。故名惠達。有經一卷。俗中行之。純是胡語。讀者自解。余素聞之。親往二年周遊訪跡始末斯盡。故黃河左右慈隰嵐石丹延綏銀。八州之地無不奉者。皆有行事。如彼說之。然今諸原皆立土塔。上施柏剎系以蠶繭。擬達之棲止也。何于本鄉既開佛法。東造丹陽諸塔禮事已訖。西趣涼州番(音槃)和御谷禮山出像。行出肅州酒泉郭西沙礰而卒。形骨小細狀如葵子。中皆有孔。可以繩連。故今彼俗有災障者。就礰覓之。得之兇亡不得吉喪。有人覓既不得。就左側觀音像上取之。至夜便失。明旦尋之。還在像手。故土俗以此尚之。

齊周隋唐代有神異。事止百年見聞不少。備之僧傳。故闕而不載。略述感通之會。知僧中之有人焉。

予以麟德元年夏六月二十日。於終南山北酆陰之清宮精舍集之。素有風氣之疾。兼以從心之年。恐奄忽泫露靈感沉沒。遂力疾出之直筆。而疏頗存大略而已。庶後有勝事。復寄導于吾賢乎。其餘不盡者。統在西明寺道律師新撰法苑珠林百卷內具顯之矣。

集神州三寶感通錄卷下

【現代漢語翻譯】現代漢語譯本：音者以假借的形象來教化世俗，因此得名惠達（僧人名）。他有一卷經書，在民間流傳，全是胡語（古代對北方少數民族語言的稱呼）。讀者自行理解。我（作者自稱）一直聽說這件事，親自前往，用兩年時間周遊各地，訪查他的事蹟始末。所以黃河左右，慈州、隰州、嵐州、石州、丹州、延州、綏州、銀州這八個州的地方，沒有不信奉他的，都有相關的儀式。都像他們所說的那樣。然而現在各個平原都建有土塔，上面設定柏木做的塔剎，用蠶繭繫著，用來模擬惠達棲息的地方。為什麼他在家鄉開創佛法，向東建造丹陽的各個塔，禮拜完畢后，向西去涼州番（音槃）和御谷禮拜山，請出佛像，走到肅州酒泉郭西的沙礫地而去世。他的形骨小而細，形狀像葵花籽，中間都有孔，可以用繩子連線。所以現在當地的風俗，有災禍的人，就去沙礫地尋找。找到就預示著兇亡，找不到就預示著吉祥。有人尋找沒有找到，就從左側的觀音像上取。到了晚上就丟失了，第二天早上尋找，又回到觀音像的手上。所以當地人因此崇尚他。

從齊朝、周朝、隋朝到唐朝，都有關於他的神奇事蹟。事情發生至今一百年，見聞不少，都記載在僧傳中，所以這裡就不再記載。只簡略地敘述感應的事蹟，知道僧人中確實有這樣的人。

我在麟德元年（公元664年）夏天六月二十日，在終南山北酆陰的清宮精舍記錄這些。我一直有風氣之疾，加上年紀大了，恐怕突然去世，這些靈驗的事蹟就沉沒了，所以勉強抱病寫出來，只是內容比較簡略。希望以後有更精彩的事蹟，再寄託給賢能的人吧。其餘沒有寫盡的，都收錄在西明寺道律師新撰寫的《法苑珠林》一百卷中，裡面詳細地記載了。 English version: Sound is used to transform the mundane through borrowed forms, hence the name Hui Da (a monk's name). He had a scripture, circulating among the common people, entirely in the language of the Hu (ancient term for northern ethnic groups). Readers interpreted it themselves. I (the author) had long heard of this, and personally traveled for two years, visiting various places to investigate his deeds from beginning to end. Therefore, in the areas around the Yellow River, in the eight prefectures of Ci, Xi, Lan, Shi, Dan, Yan, Sui, and Yin, there was no place that did not venerate him, and all had related rituals. Everything was as they said. However, now in various plains, earthen pagodas are built, with cypress finials placed on top, tied with silkworm cocoons, to simulate the place where Hui Da resided. Why is it that after he initiated Buddhism in his hometown, he went east to build various pagodas in Danyang, and after completing the worship, he went west to Liangzhou Fan (sound transliteration) and Yugu to worship the mountains and request the appearance of Buddha images, and died in the gravelly land west of Suizhou Jiuquan Guo. His skeletal remains were small and thin, shaped like sunflower seeds, with holes in the middle, which could be connected with rope. Therefore, now in the local custom, those who have disasters seek them in the gravelly land. Finding them portends misfortune, not finding them portends good fortune. Someone searched and could not find them, so they took them from the Guanyin (Avalokiteśvara) statue on the left side. By night they would be lost, and the next morning when searched for, they would be back in the hand of the statue. Therefore, the local people revere him because of this.

From the Qi, Zhou, Sui, and Tang dynasties, there have been miraculous events about him. It has been a hundred years since these events, and there have been many things seen and heard, all recorded in the biographies of monks, so they will not be recorded here. Only a brief account of the events of divine response is given, to know that there are indeed such people among the monks.

I compiled these on the 20th day of the sixth month of the first year of Linde (664 AD), at the Qinggong Vihara in Fengyin, north of Zhongnan Mountain. I have long suffered from wind-qi disease, and I am also of advanced age. I fear that I may suddenly die and these miraculous events will be lost, so I forced myself to write them down directly, but the content is rather brief. I hope that in the future there will be more wonderful events, and they will be entrusted to the worthy. The rest that is not fully written is all contained in the one hundred volumes of the newly compiled Fa Yuan Zhu Lin by Daoshi of Ximing Temple, where it is described in detail. 集神州三寶感通錄卷下

【English Translation】 Collection of Records of Miraculous Responses of the Three Jewels in China, Volume Two