T51n2097_南嶽總勝集

大正藏第 51 冊 No. 2097 南嶽總勝集

No. 2097

南嶽總勝集敘

南嶽多古志。率皆佚而不傳。隋經籍志有宋居士撰衡山記。太平御覽引徐靈期南嶽記。宋藝文志有盧鴻衡山記。錢景衎南嶽勝概。諸書既不得見。惟有唐道士李仲昭撰南嶽小錄一卷。錄入　四庫書。此外有明彭簪衡岳志。國朝趙寧嶽麓志。俱后出又少。故實此本南嶽總勝集三卷為宋紹興時陳田夫所撰。明人影宋鈔本。體例既佳。書亦最古。考之晁公武讀書志。有其書不著撰人名。宋史藝文志並不載是書。蓋其漏略。吾友唐陶山明府仕優則學愛古敦素。校付開雕。閱月刊成。甚可喜也。昔向子禽游五嶽。待畢婚嫁。予以少賤從事畢督部幕府。自華歷嵩。又以都官扈　蹕。西巡經曲陽。大茂山詢考北嶽舊廟故跡。及官東魯。祈雪泰山。信宿日觀。屈指五嶽。已游其四所。未至者南嶽耳。而陶山先生未第時。以名孝廉遊學。足跡半天下。授經泰山之麓。撰岱覽三十卷。蒐羅古蹟金石。多前人未見。茲官東南。以經術飾吏治方求吳地。記吳中水。利書寫刊。以徴一方文獻尤念。此書為鄉郡名山故跡所在。急為廣佈。予與陶山生同歲。甫及知非鬢髮漸斑白矣。薄宦思有濟於物。終不能自行意。如待畢婚嫁游名山。

【現代漢語翻譯】現代漢語譯本《南嶽總勝集敘》

南嶽的許多古籍，大多已經散失而無法流傳。隋朝的《經籍志》收錄了宋朝居士撰寫的《衡山記》。《太平御覽》引用了徐靈期的《南嶽記》。宋朝的《藝文志》收錄了盧鴻的《衡山記》和錢景衎的《南嶽勝概》。這些書籍現在都無法看到了。只有唐朝道士李仲昭撰寫的《南嶽小錄》一卷，被收入《四庫全書》。此外還有明朝彭簪的《衡岳志》和清朝趙寧的《嶽麓志》，都是后出的，而且內容較少，缺乏史實。這本《南嶽總勝集》三卷，是宋朝紹興年間陳田夫所撰寫。明朝人影抄了宋朝的鈔本。體例很好，而且是現存最古老的書。查考晁公武的《讀書志》，有這本書的記載，但沒有署撰寫人的名字。《宋史·藝文志》也沒有收錄這本書，大概是遺漏了。我的朋友唐陶山明府（唐陶山，人名，明府指縣令）為官之餘，喜愛研究古代文化，崇尚樸素。他校對后付梓刊印，幾個月就完成了，非常可喜。過去向子禽（向子禽，人名，春秋時孔子的學生）遊歷五嶽，要等到完成婚嫁。我年輕時從事卑微的事務，後來在畢督部（畢督部，人名，官職名）的幕府任職，從華山到嵩山，又以都官（都官，官職名）的身份扈從皇上，西巡經過曲陽的大茂山，考察北嶽（北嶽，山名，指恒山）舊廟的遺蹟。以及在東魯（東魯，地名，指山東）為官時，祈求泰山降雪，在日觀峰（日觀峰，山名，泰山主峰之一）住了兩夜。屈指算來，五嶽已經遊歷了四座，只有南嶽（南嶽，山名，指衡山）沒有去過。而陶山先生在未考中進士時，以孝廉（孝廉，漢代選拔官吏的科目）的身份遊學，足跡遍佈大半個中國，在泰山腳下講授經書，撰寫了《岱覽》三十卷，蒐羅了許多前人未見的古蹟金石。現在他在東南為官，用經學來治理政事，正準備蒐集吳地（吳地，地名，指江蘇一帶）的資料，記錄吳中的水利，書寫刊印，以徵集一方的文獻，尤其念念不忘這本書是關於家鄉名山古蹟的，急於廣泛傳播。我和陶山先生同年出生，剛到知天命的年紀，鬢髮已經漸漸斑白了。我做著微薄的官職，希望能對百姓有所幫助，但始終不能按照自己的意願行事，就像要等到完成婚嫁才能遊歷名山一樣。

【English Translation】 English version Preface to the Comprehensive Collection of Southern Mountain

Many ancient records of Southern Mountain (Nanyue, mountain name, referring to Mount Heng) have been lost and cannot be passed down. The Book of Sui Dynasty records the 'Record of Mount Heng' written by a lay Buddhist of the Song Dynasty. The Taiping Yulan quotes Xu Lingqi's 'Record of Southern Mountain'. The Book of Arts and Literature of the Song Dynasty records Lu Hong's 'Record of Mount Heng' and Qian Jingkan's 'Overview of the Scenery of Southern Mountain'. These books are no longer available. Only the one-volume 'Brief Record of Southern Mountain' written by the Tang Dynasty Taoist Li Zhongzhao is included in the Siku Quanshu (Complete Library in Four Sections). In addition, there are Peng Zan's 'Gazetteer of Mount Heng' of the Ming Dynasty and Zhao Ning's 'Gazetteer of Mount Yuelu' of the Qing Dynasty, which were published later and contain less content and lack historical facts. This three-volume 'Comprehensive Collection of Southern Mountain' was written by Chen Tianfu during the Shaoxing period of the Song Dynasty. A person of the Ming Dynasty copied the Song Dynasty manuscript. The format is excellent, and it is the oldest existing book. According to Chao Gongwu's 'Record of Books Read', there is a record of this book, but the name of the author is not signed. The 'Book of Arts and Literature of the Song History' does not include this book, probably due to omission. My friend Tang Taoshan Mingfu (Tang Taoshan, personal name, Mingfu refers to the magistrate) loves to study ancient culture and advocates simplicity in addition to his official duties. He proofread it and sent it to be printed, which was completed in a few months, which is very gratifying. In the past, Xiang Ziqin (Xiang Ziqin, personal name, a student of Confucius in the Spring and Autumn Period) traveled to the Five Sacred Mountains (Five Sacred Mountains, refers to the five most important mountains in China) after completing his marriage. When I was young, I was engaged in humble affairs, and later served in the shogunate of Bi Dubu (Bi Dubu, personal name, official title), from Mount Hua to Mount Song, and as a Du Guan (Du Guan, official title) followed the emperor on a western tour, passing through the Damao Mountain in Quyang, and inspected the ruins of the old temple of Northern Mountain (Beiyue, mountain name, referring to Mount Heng). And when I was an official in Donglu (Donglu, place name, referring to Shandong), I prayed for snow on Mount Tai, and stayed for two nights at the Riguang Peak (Riguang Peak, mountain name, one of the main peaks of Mount Tai). Counting on my fingers, I have traveled to four of the Five Sacred Mountains, and only Southern Mountain (Nanyue, mountain name, referring to Mount Heng) have I not visited. And Mr. Taoshan, before passing the imperial examination, traveled as a Xiaolian (Xiaolian, a subject for selecting officials in the Han Dynasty), his footprints spread over most of China, taught scriptures at the foot of Mount Tai, and wrote thirty volumes of 'Dai Lan', collecting many ancient relics and inscriptions that had not been seen by predecessors. Now he is an official in the southeast, using classics to govern the government, and is preparing to collect information from Wudi (Wudi, place name, referring to the area of Jiangsu), record the water conservancy in Wuzhong, write and print it, in order to collect the literature of one side, especially mindful that this book is about the famous mountains and historical sites of his hometown, and is eager to spread it widely. Mr. Taoshan and I were born in the same year, and have just reached the age of knowing destiny, and our temples have gradually turned gray. I am doing a meager official position, hoping to help the people, but I can't always act according to my own wishes, just like waiting until I finish my marriage before I can travel to famous mountains.

恐年衰已乏濟勝之具。終日執此編。尋攬名勝。以當臥遊。或數年後即賦。遂初從陶山于瀟湘。雲夢間望衡九面。以補向禽未遂之愿。則與陶山案圖考古。續補此書所不及載。又盛舉也。嘉慶六年六月朔日。孫星衍敘于金陵五松書屋。

南嶽總勝集捲上

溪山之勝。林壑之美。人所同好也。而於幽人野士。常獨親焉。必志不拘於利慾。形不膠于城市。養心於清靜。養氣于澹泊。養視聽於寂寞。然後山林之觀。得其真趣。閬中道人陳耕叟有焉。庵居南嶽紫蓋峰下。往來七十二峰之間三十餘年。心有所慕。不倦求訪。前古異人高僧巖居穴處。靈蹤秘跡。考其事而紀之。所歷滋多。所獲亦廣。遂積而成編。名曰總勝集。凡岳山之邃隱。與夫觀寺之始末。古今之題詠。有關於勝趣者。靡不畢錄。或謂為道者修練之要。察玄牝觀鼻機亦暇此耶。則將應之曰。雖然是編之作非特資於好事者。尋幽討勝。一時登覽之興。固有素懷凈緣。默存真趣。按集跡事感今懷昔。一旦契其夙心。發其雅志。悟修真之至理。躅前人之超然。仰山景行。魚筌兔蹄有在於是。則於是編之作。庶幾為知者有取也。隆興甲申上巳日拙叟序。

南嶽總勝集總序

衡岳之記。有尋勝證勝大小二錄勝概集衡山記。皆近代好事者。編集疏略

【現代漢語翻譯】現代漢語譯本：恐怕我年老體衰，已經缺乏遊覽勝地的精力了。整天拿著這本書，尋找和瀏覽名勝古蹟，就當是躺著遊覽一樣。或許幾年后就效仿陶淵明，從陶山隱居到瀟湘一帶。在雲夢澤一帶遙望南嶽衡山的九個山峰，以彌補過去未能盡興遊覽的遺憾。這樣就可以和陶淵明一樣，對照地圖考證古代遺蹟，繼續補充這本書中沒有記載的內容，這又是一件盛事啊。嘉慶六年六月初一日，孫星衍在金陵五松書屋寫下這篇序言。

《南嶽總勝集》捲上

溪流山巒的優美景色，樹林山谷的秀麗風光，是人們共同喜愛的。但對於隱士和山野之人來說，卻常常格外親近。一定是志向不被利益慾望所束縛，身形不被城市生活所牽絆，在清靜中修養心性，在恬淡中培養氣度，在寂寞中涵養視聽，這樣才能真正體會到山林景色的真趣。閬中道人陳耕叟就是這樣的人。他在南嶽紫蓋峰下結廬而居，往來於七十二峰之間三十多年。心中有所向往，不厭倦地尋訪。對於前代奇異之人、高僧大德巖居穴處的靈蹟秘聞，考證其事蹟並記錄下來。所經歷的事情很多，所獲得的見聞也很廣。於是積累完成的書，名為《總勝集》。凡是南嶽山中的幽深隱秘之處，以及寺廟的起始和終結，古今的題詞和吟詠，凡是與名勝古蹟的趣味有關的，沒有不全部收錄的。或許有人會說，作為修道之人，修習煉丹的要訣，觀察玄牝，觀看鼻尖，還有空閑做這些事嗎？那麼就將回答他說，雖然這本書的寫作不僅僅是爲了讓喜歡遊覽的人，尋找幽靜，探訪名勝，一時興起的遊覽。其中本來就懷有純凈的因緣，默默地儲存著真實的趣味。按照書中的遺蹟和事蹟，感嘆現在，懷念過去。一旦契合了自己過去的心願，激發了自己高雅的志向，領悟到修真養性的至高道理，追隨前人的超脫境界，仰慕山景的高尚品行，那麼捕魚的工具和捕捉兔子的網，就在這本書中有所體現。那麼這本書的寫作，或許能被有見識的人所採納吧。隆興甲申年上巳日，拙叟寫下這篇序言。

《南嶽總勝集總序》

關於衡山的記載，有《尋勝證勝大小二錄》、《勝概集》、《衡山記》，都是近代喜歡遊覽的人，編纂收集的，比較疏漏簡略。

【English Translation】 English version: I fear that I am old and frail, and I lack the energy to visit scenic spots. I spend my days holding this book, searching for and browsing famous places, as if I were touring while lying down. Perhaps after a few years, I will emulate Tao Yuanming, retiring from Tao Mountain to the Xiaoxiang area. I will gaze at the nine peaks of Mount Heng from the Yunmeng area to make up for the regret of not having fully enjoyed the scenery in the past. In this way, I can, like Tao Yuanming, examine ancient relics with a map and continue to supplement what is not recorded in this book, which would be another great event. On the first day of the sixth month of the Jiaqing year, Sun Xingyan wrote this preface at the Wusong Study in Jinling.

Nanyue Zongsheng Ji (Comprehensive Collection of Scenic Spots of Mount Heng) Volume 1

The beauty of streams and mountains, the splendor of forests and valleys, are loved by all. But hermits and recluses in the wilderness often feel a special affinity for them. One must have a will that is not bound by profit and desire, a form that is not tied to urban life, cultivate the mind in tranquility, nurture the spirit in serenity, and nourish sight and hearing in solitude. Only then can one truly appreciate the beauty of mountains and forests. The Daoist Chen Gengsou of Langzhong is such a person. He lives in a hermitage at the foot of Zigaifeng (Purple Cover Peak) in Nanyue (Mount Heng), traveling among the seventy-two peaks for more than thirty years. With longing in his heart, he tirelessly sought out the traces and secrets of extraordinary people and eminent monks who lived in caves and grottoes in ancient times, examining their deeds and recording them. He experienced many things and gained extensive knowledge. Thus, he accumulated his findings into a book called Zongsheng Ji (Comprehensive Collection of Scenic Spots). It includes all the secluded and hidden places in Mount Heng, as well as the origins and endings of temples, and the inscriptions and poems from ancient and modern times that are related to the scenic spots. Perhaps some may say, 'As a practitioner of Daoism, focusing on the essentials of cultivation and observing the Xuanpin (Mysterious Female) and the tip of the nose, do you have time for these things?' Then I would answer, 'Although the writing of this book is not only for those who enjoy seeking out secluded places and exploring scenic spots, or for the momentary pleasure of sightseeing, it inherently contains pure causes and conditions, and silently preserves true interest. By examining the relics and events in the book, lamenting the present and reminiscing about the past, one can suddenly align with one's past aspirations, inspire one's noble ambitions, comprehend the supreme principles of cultivating truth, follow the transcendent realm of predecessors, and admire the noble conduct of the mountain scenery. Then the tools for fishing and the nets for catching rabbits are embodied in this book. Therefore, the writing of this book may be adopted by those who have insight.' Written by Zhuosou (Humble Old Man) on the Shangsi Festival of the Jia Shen year of the Longxing era.

General Preface to the Comprehensive Collection of Scenic Spots of Mount Heng

Regarding the records of Mount Heng, there are the Xunsheng Z證sheng大小二錄 (Two Records of Seeking and Verifying Scenic Spots), Sheng Gai Ji (Collection of Scenic Overviews), and Heng Shan Ji (Record of Mount Heng), all of which were compiled and collected by modern enthusiasts, but they are relatively sparse and brief.

何多。並各執於一隅。不能廣其登覽。故僧作尋勝。則道家之事削而不言。道作證勝。則僧舍之境闕而不書。不惟不究二教之始終。抑亦蔽諸峰之殊異。至於監岳廟事。楊臨縣尉錢景衎雖並而錄之。其中勝概瑰奇靈蹤昭著百得三五而已。愚因圃暇。合前四記。廣為修之。刪其重複。補其闕略。寥寥空山綽有年歲。漫峰跨谷。未始云勞。探勝尋真。頓覺志倦。搜求內教。博採仙經。並討舊記。斷自三皇已來。迄於我宋。約數千萬載之間。得道真仙。凡經涉于南嶽者。必為之纂錄。敷至四五萬言。分為上中下卷。不問觀寺。皆考廢興。且岳廟者。周秦以前祠在祝融之上。禮秩比三公。漢唐封以王爵。今廟佐煉玉峰下。又按衡岳觀宇洎真仙得道者。據前四記。並云起于晉太康中為始。則是晉之已前未有宮祠。蓋可知矣。又詳按黃帝內傳云與西王母于宮中別營仙館。又于華山．嵩山．王屋山．泰山．衡山．終南山及諸洞天。皆造王母觀。以候神也。以今考之。蓋緣湮沒既久。了無遺蹟。豈有國家壽山系第三洞。天中有四福。地上歷千古。至晉方建宮觀乎。必不然也。即今華山南下有古王母觀。至今世度女真焚修不輟。可以為證。則內傳之言果不妄矣。又夏禹王于衡山致齋。建清泠宮。以安奉虞舜之像。即知漢秦以前至於上古。

【現代漢語翻譯】現代漢語譯本：有多少人各自固執於一個角落，不能夠廣泛地遊覽勝景。所以僧人撰寫尋訪名勝的記錄，就刪減而不談道家的事蹟；道士撰寫證道的記錄，就遺漏而不記載僧寺的境況。這不僅不能探究佛道二教的始終，也遮蔽了南嶽諸峰的特殊之處。至於記載南嶽廟事的，楊臨縣尉錢景衎雖然合併記錄了，但其中勝景、瑰麗、奇異、靈異的軌跡，昭示顯著的，也僅僅記錄了十分之三五而已。我趁著園圃空閑，合併之前的四種記錄，廣泛地加以修訂，刪去其中重複的內容，補全其中缺失遺漏的部分。空曠的山中，悠悠地度過了許多歲月，漫步山峰，跨越山谷，從未覺得勞累。探尋名勝，尋訪真跡，卻也頓覺心志疲倦。於是搜求佛教的典籍，廣泛地採納仙家的經典，並考訂舊有的記錄，從三皇時代以來，到我朝宋代，大約數千萬年之間，凡是經過南嶽的得道真仙，必定為他們編纂記錄。鋪陳至四五萬字，分為上中下三卷。不論是觀還是寺，都考證其興廢。而且南嶽廟，在周秦以前，祭祀的地點在祝融峰之上，禮儀等級比擬三公。漢唐時期，被封為王爵。現在的廟宇位於煉玉峰下。又考察衡山的觀宇，以及真仙得道的事蹟，根據之前的四種記錄，都說是從晉代太康年間開始興建的。那麼晉代以前就沒有宮觀寺廟，這是可以知道的。又詳細考察《黃帝內傳》記載，黃帝與西王母在宮中另外建造仙館，又在華山、嵩山、王屋山、泰山、衡山、終南山以及各洞天福地，都建造了王母觀，用來等候神仙。現在考察這些地方，大概是因為年代久遠，湮沒無聞，沒有留下任何遺蹟。難道國家名山，道教第三洞天，天中有四福，地上歷經千古，到了晉代才開始建造宮觀嗎？必定不是這樣的。現在華山南邊還有古老的王母觀，至今世俗的度牒女真還在那裡焚香修行，可以作為證據。那麼《黃帝內傳》的說法果然不是虛妄的。又有夏禹王在衡山齋戒，建造清泠宮，用來安奉虞舜的畫像。由此可知，漢秦以前，甚至上古時代，就已經有宮觀寺廟了。

【English Translation】 English version: How many people each cling to one corner, unable to broadly explore the scenic spots. Therefore, when monks write records of seeking out famous sites, they omit and do not mention the affairs of Daoism; when Daoists write records of proving the Dao, they leave out and do not record the circumstances of Buddhist temples. This not only fails to investigate the beginning and end of the two religions, but also obscures the distinctiveness of the peaks of Mount Heng. As for recording the affairs of the Mount Heng temple, although Yang Lin County Lieutenant Qian Jingkan merged the records, among them the scenic spots, magnificence, strangeness, and spiritual traces, those that are clearly revealed are only recorded to about thirty to fifty percent. Taking advantage of leisure in the garden, I merged the previous four records, extensively revising them, deleting the repetitions, and supplementing the omissions. In the empty mountains, many years have passed leisurely, wandering across peaks and valleys, never feeling tired. Exploring scenic spots and seeking out true traces, I suddenly feel my will weary. Therefore, I searched for Buddhist scriptures, widely adopted immortal classics, and examined old records, starting from the era of the Three Sovereigns, up to my Song Dynasty, for about tens of millions of years, recording all the accomplished immortals who passed through Mount Heng. Spreading to forty to fifty thousand words, divided into upper, middle, and lower volumes. Regardless of whether it is a monastery or a temple, I examine its rise and fall. Moreover, the Mount Heng temple, before the Zhou and Qin dynasties, the place of worship was above Zhurong Peak, and the ritual rank was comparable to the Three Dukes. During the Han and Tang dynasties, it was granted the title of King. The current temple is located below Lianyu Peak. Furthermore, examining the monasteries and temples of Mount Heng, as well as the deeds of accomplished immortals, according to the previous four records, they all say that they began to be built in the Taikang era of the Jin Dynasty. Then, before the Jin Dynasty, there were no palaces or temples, which can be known. Moreover, a detailed examination of the 'Inner Biography of the Yellow Emperor' records that the Yellow Emperor and the Queen Mother of the West built separate immortal halls in the palace, and also built Queen Mother Temples on Mount Hua, Mount Song, Mount Wangwu, Mount Tai, Mount Heng, Mount Zhongnan, and various grotto heavens, to await the gods. Examining these places now, it is probably because the years are long, and they have been submerged and unheard of, leaving no traces. Could it be that the national famous mountain, the third grotto heaven of Daoism, with four blessings in the heavens and lasting for thousands of years on earth, only began to build palaces and temples in the Jin Dynasty? It must not be so. Now there is still an ancient Queen Mother Temple south of Mount Hua, where secularized Jurchen nuns still burn incense and practice, which can be used as evidence. Then the words of the 'Inner Biography' are indeed not false. Also, King Yu of Xia fasted on Mount Heng and built Qingling Palace to enshrine the image of Emperor Shun. From this, it can be known that before the Han and Qin dynasties, even in ancient times, there were already palaces and temples.

建立宮祠。逮真仙棲游者。不減于晉唐。故舉一二為標題。爾今則上敘峰巒靈蹟岳祠次之。洎歷代帝王傳經受道。中敘觀寺興廢。兼得道異人高僧岳中所產靈異。下敘唐宋得道異人高僧。洎隱逸敘古跋記。前後第而踵之。年數相參。班班可採。尋幽賞勝之士。為之司南可乎。隆興改元重九日。九真洞老圃庵蒼野子陳田夫耕叟。

南嶽總勝集捲上

上真記云。祝融氏為赤帝治衡霍山即衡岳也。衡岳者五嶽之南嶽。即周官所謂荊州之鎮也。又夏書云宛委山也。道典云。五嶽五山各有儲佐。昔黃帝遊觀六合。徴召神靈。見東中西北四岳。並有佐命之司。惟有南嶽峙而無。乃與昌宇力牧方明等章詞三天。太上使命霍山潛山為南嶽儲君。拜青城為丈人。署廬山為使者。令總衡岳以鼎鎮。舉德正而為主。儲君者衡岳之副君也。述異志云。南嶽者盤古左臂。至漢武南巡。以南嶽遼遠。乃徙其祭于廬江。亦承軒轅副義也。湘中記云。衡山朱陵之靈臺。太虛之寶洞。上承軫宿。銓德鈞物。應度璣衡。故名衡山。下踞離宮。攝位火鄉。赤帝館其嶺。祝融宅其陽。故曰南嶽。禹貢云。荊及衡陽惟荊州。又云。南巡至於衡岳。(孔注南嶽衡山也)爾雅云。霍山為南嶽。即衡霍也。又五嶽經云。廬山．麻姑山．玉笥山．洞陽山．大圍

【現代漢語翻譯】現代漢語譯本：

廣建宮觀祠廟，迎來真正的仙人棲息遊覽，其盛況不亞於晉朝和唐朝。因此，我僅舉出一兩個例子作為標題。現在，我將首先敘述山峰的靈秀景色和岳廟，其次敘述歷代帝王在此傳經受道的事蹟，中間敘述觀寺的興盛和衰敗，以及在此得道的奇異之人和高僧，還有南嶽所產的靈異之物。最後敘述唐宋時期在此得道的奇異之人和高僧，以及隱士的傳說和古代的碑文記載，按照時間順序依次排列，年代數字相互參照，內容詳實可信，可以供尋幽賞勝的遊客作為指南。隆興改元重陽日，九真洞老圃庵蒼野子陳田夫耕叟。

《南嶽總勝集》捲上

《上真記》記載，祝融氏作為赤帝掌管衡霍山，也就是衡岳。衡岳是五嶽中的南嶽，也就是《周禮》中所說的荊州的鎮山。另外，《夏書》中也稱其為宛委山。《道典》中說，五嶽五山各有輔佐之神。過去黃帝巡遊天下，徵召神靈，見到東嶽、中嶽、西嶽、北嶽都有輔佐之神，唯獨南嶽空缺。於是黃帝與昌宇、力牧、方明等上書三天，太上老君便任命霍山和潛山作為南嶽的儲君，拜青城山為丈人，任命廬山為使者，讓他們總管衡岳，用鼎來鎮守，推舉有德行的人作為主神。儲君就是衡岳的副君。《述異志》中說，南嶽是盤古的左臂。到了漢武帝南巡時，因為南嶽地處偏遠，於是將祭祀地點遷到了廬江，這也是繼承了軒轅黃帝設立副神的意義。《湘中記》中說，衡山是朱陵的靈臺，太虛的寶洞，上承軫宿星官，掌管德行，衡量萬物，對應天上的璣衡星，所以叫做衡山。下臨離宮，佔據火的方位，赤帝居住在山嶺上，祝融居住在山的南面，所以叫做南嶽。《禹貢》中說，荊州包括荊山和衡山。又說，天子南巡到達衡岳（孔安國註釋說：南嶽就是衡山）。《爾雅》中說，霍山就是南嶽，也就是衡霍山。《五嶽經》中說，廬山、麻姑山、玉笥山、洞陽山、大圍山……

【English Translation】 English version:

Extensive construction of palaces and ancestral halls, attracting true immortals to reside and tour, its grandeur not inferior to the Jin and Tang dynasties. Therefore, I will cite only one or two examples as titles. Now, I will first narrate the spiritual scenery of the peaks and the Yue temples, secondly narrate the deeds of emperors of past dynasties who transmitted scriptures and received the Dao here, in the middle narrate the rise and fall of the monasteries, as well as the extraordinary people and eminent monks who attained the Dao here, and the miraculous objects produced in Hengyue. Finally, narrate the extraordinary people and eminent monks who attained the Dao in the Tang and Song dynasties, as well as the legends of hermits and ancient inscriptions, arranged in chronological order, with the years and numbers cross-referenced, the content is detailed and reliable, which can be used as a guide for tourists who seek secluded scenery. On the Double Ninth Festival of the first year of Longxing, written by Cangyezi Chen Tianfu, a farming old man from Laopu Nunnery in Jiuzhen Cave.

The Complete Collection of Southern Yue, Volume 1

The 'Records of the Supreme Truth' states that Zhurong was the Red Emperor governing Heng Huo Mountain, which is Hengyue. Hengyue is the Southern Yue of the Five Mountains, which is the town mountain of Jingzhou mentioned in the 'Zhou Li'. Also, the 'Xia Shu' calls it Wanwei Mountain. The 'Dao Dian' says that each of the Five Mountains has its own assistant gods. In the past, the Yellow Emperor toured the world, summoning spirits, and saw that the Eastern, Central, Western, and Northern Mountains all had assistant gods, but the Southern Mountain was vacant. Therefore, the Yellow Emperor and Changyu, Limu, Fangming and others wrote to the Three Heavens, and the Supreme Lord appointed Huo Mountain and Qian Mountain as the crown princes of the Southern Mountain, appointed Qingcheng Mountain as the father-in-law, and appointed Lushan Mountain as the envoy, ordering them to govern Hengyue, using the tripod to guard it, and recommending virtuous people as the main god. The crown prince is the deputy ruler of Hengyue. The 'Shu Yi Zhi' says that the Southern Mountain is the left arm of Pangu. When Emperor Wu of the Han Dynasty toured the south, because the Southern Mountain was remote, he moved the sacrificial site to Lujiang, which also inherited the meaning of Emperor Xuanyuan's establishment of deputy gods. The 'Xiangzhong Ji' says that Heng Mountain is the spiritual platform of Zhuling, the treasure cave of Taixu, bearing the Zhenxiu star officer above, governing virtue, measuring all things, corresponding to the celestial Jihing star, so it is called Heng Mountain. Below it is the Li Palace, occupying the position of fire, the Red Emperor lives on the mountain ridge, and Zhurong lives on the south side of the mountain, so it is called Southern Mountain. The 'Yu Gong' says that Jingzhou includes Jing Mountain and Heng Mountain. It also says that the emperor toured the south and arrived at Hengyue (Kong Anguo commented: Southern Yue is Heng Mountain). The 'Er Ya' says that Huo Mountain is Southern Yue, which is Heng Huo Mountain. The 'Five Mountains Sutra' says that Lushan Mountain, Magu Mountain, Yusi Mountain, Dongyang Mountain, Dawei Mountain...

山．九疑山．羅浮等山．為之佐命。徐靈期南嶽記云。朱陵洞天名太虛。小有之天。週迴八百里。中有青玉壇．光天壇．洞靈原洞．真墟四福地。回雁為首。嶽麓為足。又五嶽真形圖云。上有流丹。方四十里。生芝英。南有天津甘泉。得飲之長生不死。東有玉砂曾青白石英。西有昆水。北有赤芝。自下而上。九千七百三十丈。東至洞陽。西抵白鶴雲陽面其南大圍踞其北。西南臨湘川。自湘川至長沙七百里。東北至長沙二百七十里。西踞衡陽九十里。石鼓乃朱陵之西門。青草是衡山之左腋。越縣三十里。夾道杉松蒼翠不斷。雖盛暑不假張蓋。其爽籟飄蕭激人耳目。道有四亭。為遊人頓息之所。其山形勢。九向九背。應九陽之數。觀覽無極。實為三十六洞天之第三洞也。故沖妙先生李思聰南嶽朱陵洞天詩云。靈峰七十二巑岏。紫蓋芙蓉杳靄間。影浸瀟湘盤地脈。秀擎翼軫插天關。真君玉冊光千古。赤帝璇宮鎮八蠻。好比吾皇大椿算。萬年松在最高山。本隸衡陽。至天福五年始割于長沙郡。淳化中衡陽太守成珣。復乞附著衡陽。四年方詔依舊隸潭州。以便國家祈禱民之輸賦。則從制置使雷有終之奏請焉。

五峰靈蹟

［祝融峰］

者。昔炎黃之世。祝融君游息之所。因而名焉。故廣記云。祝融棲息于衡阜

【現代漢語翻譯】現代漢語譯本：山、九疑山（山名，位於湖南省南部）、羅浮山（山名，位於廣東省境內）等山，都像輔佐星辰一樣拱衛著它。《徐靈期南嶽記》中記載：『朱陵洞天，又名太虛小有之天，周長八百里。其中有青玉壇、光天壇、洞靈原洞、真墟四處福地。回雁峰是它的頭部，嶽麓山是它的足部。』《五嶽真形圖》中說：『山上有流丹，方圓四十里，生長著芝英。南面有天津甘泉，飲用它可以長生不死。東面有玉砂、曾青、白石英，西面有昆水，北面有赤芝。從下往上，高九千七百三十丈。東面到洞陽，西面到白鶴雲陽，南面是大圍山，北面是九嶷山。西南靠近湘江，從湘江到長沙有七百里，東北到長沙有二百七十里，西面佔據衡陽九十里。石鼓是朱陵洞天的西門，青草是衡山的左腋。越過縣城三十里，夾道的杉樹松樹蒼翠不斷，即使在盛夏也不需要張開傘蓋。那清爽的聲音飄蕩，激盪人的耳目。道上有四座亭子，是供遊人休息的地方。』這座山的形勢，九面向九背，應合九陽之數，觀賞沒有窮盡，實在是三十六洞天中的第三洞天。所以沖妙先生李思聰的《南嶽朱陵洞天詩》中說：『靈峰七十二座高聳，紫蓋峰和芙蓉峰隱約在雲霧間。倒影浸在瀟湘，盤繞著地脈，秀麗挺拔，像翅膀一樣支撐著星空。真君的玉冊閃耀著千古的光芒，赤帝的宮殿鎮守著四方邊疆。好比我們皇上像大椿一樣長壽，萬年松樹生長在最高的山峰上。』本來隸屬於衡陽，到天福五年才被劃歸長沙郡。淳化年間，衡陽太守成珣又請求歸屬衡陽，四年後才詔令依舊隸屬於潭州，以便國家祈禱和百姓繳納賦稅，這是聽從了制置使雷有終的奏請。五峰靈蹟［祝融峰］就是昔日炎黃時代，祝融君遊玩休息的地方，因此而得名。所以《廣記》中說：『祝融居住在衡山上。』

【English Translation】 English version: The mountains, including Mount Jiuyi (a mountain in southern Hunan Province), Mount Luofu (a mountain in Guangdong Province), and others, all serve as supporting stars to it. The 'Xu Lingqi's Records of Mount Heng' states: 'Zhu Ling Grotto-Heaven, also known as the Grotto-Heaven of Tai Xu Xiao You, has a circumference of eight hundred li. Within it are the Azure Jade Altar, the Radiant Heaven Altar, the Grotto-Spirit Original Grotto, and the True Ruins, four blessed lands. Returning Goose Peak is its head, and Mount Yuelu is its foot.' The 'True Form Map of the Five Sacred Mountains' says: 'Above the mountain, there is flowing cinnabar, forty li in circumference, where ganoderma grows. To the south is the Heavenly Ford Sweet Spring, drinking from which grants immortality. To the east are jade sand, azurite, and white quartz; to the west is the Kun River; and to the north is red ganoderma. From bottom to top, it is nine thousand seven hundred and thirty zhang high. To the east it reaches Dongyang, to the west it reaches Baihe Yunyang, to the south is the Dawei Mountain, and to the north is the Jiuyi Mountain. To the southwest it borders the Xiang River, from the Xiang River to Changsha is seven hundred li, to the northeast to Changsha is two hundred and seventy li, and to the west it occupies Hengyang for ninety li. Stone Drum is the west gate of Zhu Ling Grotto-Heaven, and Qingcao is the left armpit of Mount Heng. Crossing the county for thirty li, the fir and pine trees along the road are verdant and continuous, so that even in the height of summer, there is no need to open an umbrella. The refreshing sounds flutter, stirring the ears and eyes. There are four pavilions along the road, places for travelers to rest.' The mountain's formation has nine facing and nine backing, corresponding to the number of nine yangs, and the scenery is endless. It is truly the third grotto-heaven among the thirty-six grotto-heavens. Therefore, Chongmiao Master Li Sicong's poem 'Zhu Ling Grotto-Heaven of Mount Heng' says: 'Seventy-two spiritual peaks tower high, Purple Canopy and Lotus peaks are faintly visible in the clouds. Reflections immerse in the Xiao and Xiang rivers, coiling around the earth's veins, beautiful and upright, supporting the starry sky like wings. The True Lord's jade book shines with eternal light, the Red Emperor's palace guards the four borders. It is like our emperor's longevity like the great ailanthus, ten thousand-year pines grow on the highest peak.' Originally under the jurisdiction of Hengyang, it was transferred to Changsha Prefecture in the fifth year of Tianfu. During the Chunhua period, Cheng Xun, the prefect of Hengyang, again requested to be attached to Hengyang, and four years later, an edict was issued to remain under the jurisdiction of Tanzhou, so that the country could pray and the people could pay taxes, following the request of the Pacification Commissioner Lei Youzhong. Spiritual Traces of the Five Peaks [Zhurong Peak] Is the place where Lord Zhurong of the Yanhuang era once rested and played, hence the name. Therefore, the 'Guang Ji' says: 'Zhurong resides on Mount Heng.'

者是也。融頂形似朱雀頭。元氣上連。熒星太陽炎老君所治。其中主夏氣。長養萬物。使丙丁之神行天德。使己午之神正地氣。萬神常以立夏之日昂此峰。入赤石玉闕。謁炎老君。受天玄符。各還四方。召使百神。斬殺惡鬼。所以佐天地長人物也。其衡山君領仙官。服朱光之袍。戴九丹日精之冠。佩夜光天真之印。乘赤龍。岳神姓崇。諱𣋎徐真人云。融頂西南昆池甘泉神津之水。飲之長生昇仙。若君山之酒。嵩山之石芝。昔葫瓢子隱夕陽石室。得飲之成道。其溪曰夕陽。溪山高九千七百三十丈。在眾峰之北最高岳之絕頂。下視眾山如丘垤。雖紫蓋云密等峰亦不可侔。故盧載詩中一聯云。五千里路望皆見。七十二峰中最高。南有祝融廟。基址在焉。舊有光天觀。按福地誌云。系二十二光天壇福地。東有息庵。乃白雲先生延何尊師問道處。又有上清院。隈巖鑿壁架險而居。昔有隱者號懶翁。惟吞符餌茶。隱顯不常。建隆末西入華山西有青玉壇。系二十一福地。故洞淵集福地誌詩一絕云。玉壇相對壽山高。峻極長疑壓巨鰲。住息真人曾隱此。洞前親種碧蟠桃。昔楚靈王時融頂崩。獲人皇九首之圖。按圖經云。青玉壇上有仙人行道處。迥然孤絕架險而上。國家脩金箓齋畢藏。金龍玉簡亦於此處。又岳圖經云。下有火山芝。神農

本草云。赤芝生衡山(赤芝即火山芝也)。夜有靈光如飛燭。俗呼為聖燈。草芝圖云。衡山有九芝。三本生滿谷在蓮花峰東。三本生此壇下。三本生金簡峰東。又地理志云。衡山青玉白璧二壇(青玉即仙人橋也。白璧即光天壇也)在此峰尖之上刺天仙如金字之狀。其上廣可數尺。亦猶桐柏之金庭句曲之金壇也。隋易觀為寺。即今上封寺是也。寺中伽藍土地。乃道觀之真宮土地。寺僧或絕於香火。即供寺之泉源枯涸矣。釋氏復以其青玉壇改名羅漢行道壇者是也。又有仙梨樹。湘中記云。祝融峰東有仙梨。大如斗。赤如日類萍實也。亦猶青城之牡丹．太華之蓮花．羅浮之籠𥮨竹也。又有石髓。昔衡陽令潘覺見之。石裂有紫泥出。經云。名出五百年一開流出。人得之吃即白日輕舉。又有蛟松。或變成大蟒。魅人不致害。拂壇松名矮樹萬年松。高不盈丈。根𠏉獰翠。怪狀如龍。乃。

吾皇比壽之松也。又有虎跑泉．夕陽溪．賓日亭(可觀日出)龍王堂．定心石．把針巖．最勝巖．夜光巖(多蓄山魈)雷池風淵穴。每雨將作陰風怒號自其穴而發。故本朝陶弼有登融峰一絕云。曾到祝融孤頂上。步隨明月宿禪關。夜深一陣打窗雨。臥聽風雷在半山。

［紫蓋峰］

高五千四百餘丈。有紫霞華籠之狀。其形如蓋。

【現代漢語翻譯】現代漢語譯本：本草記載，赤芝生長在衡山（赤芝就是火山芝）。夜晚有靈光，像飛動的蠟燭，民間稱之為聖燈。《草芝圖》記載，衡山有九株靈芝，三株生長在滿谷，位於蓮花峰東面；三株生長在這個祭壇下面；三株生長在金簡峰東面。另外，《地理志》記載，衡山青玉、白璧二壇（青玉就是仙人橋，白璧就是光天壇）在這個山峰頂端，像金字一樣刺向天空，上面寬闊可達數尺，就像桐柏山的金庭和句曲山的金壇一樣。隋朝時，易觀將這裡改為寺廟，就是現在的上封寺。寺廟中的伽藍神和土地神，實際上是道觀的真宮土地神。寺廟僧人如果香火斷絕，那麼供給寺廟的泉水就會枯竭。釋迦牟尼的信徒又將青玉壇改名為羅漢行道壇。還有仙梨樹，《湘中記》記載，祝融峰東面有仙梨，大如斗，紅如太陽，類似萍實。也像青城山的牡丹、太華山的蓮花、羅浮山的籠𥮨竹一樣。還有石髓，以前衡陽縣令潘覺見過，石頭裂開，有紫色泥漿流出。《經》中說，這種石髓五百年才開啟一次流出，人吃了就能白日飛昇。還有蛟松，有時會變成大蟒蛇，迷惑人但不會造成傷害。拂壇松又名矮樹萬年松，高不到一丈，樹根盤結猙獰，翠綠，形狀怪異如龍，是象徵當今皇上長壽的松樹。還有虎跑泉、夕陽溪、賓日亭（可以觀看日出）、龍王堂、定心石、把針巖、最勝巖、夜光巖（多藏有山魈）、雷池風淵穴。每當要下雨時，陰風怒號，從這個洞穴中發出。所以本朝陶弼有《登融峰》一絕詩云：『曾到祝融孤頂上，步隨明月宿禪關。夜深一陣打窗雨，臥聽風雷在半山。』

［紫蓋峰］

高五千四百多丈，有紫色雲霞籠罩的樣子，形狀像傘蓋。

【English Translation】 English version: 'Ben Cao' (本草, a classic Chinese materia medica) says: 'The red zhi (赤芝, Ganoderma lingzhi) grows on Mount Heng (衡山). (Red zhi is also known as volcanic zhi.) At night, it emits a spiritual light like a flying candle, which is commonly called the 'Sacred Lamp'.' The 'Cao Zhi Tu' (草芝圖, Illustrated Treatise on Ganoderma) says: 'Mount Heng has nine zhi. Three grow in the valley, east of Lotus Peak (蓮花峰); three grow below this altar; and three grow east of Golden Tablet Peak (金簡峰).' Furthermore, the 'Di Li Zhi' (地理志, Treatise on Geography) says: 'The Azure Jade Altar (青玉壇) and White Jade Altar (白璧壇) of Mount Heng (Azure Jade is also known as Immortal Bridge (仙人橋), and White Jade is also known as Radiant Heaven Altar (光天壇)) are at the peak of this mountain, piercing the sky like the character 'gold' (金). The top is several feet wide, just like the Golden Court (金庭) of Mount Tongbai (桐柏山) and the Golden Altar (金壇) of Mount Gouqu (句曲山).' During the Sui Dynasty, Yi Guan (易觀) converted this place into a temple, which is now the Shangfeng Temple (上封寺). The Sangharama (伽藍) and Earth Gods (土地) in the temple are actually the True Palace Earth Gods of the Taoist temple. If the incense offerings of the temple monks cease, the spring that supplies the temple will dry up. The followers of Sakyamuni (釋迦牟尼) renamed the Azure Jade Altar as the Arhat Walking Meditation Altar (羅漢行道壇). There is also the Immortal Pear Tree. The 'Xiang Zhong Ji' (湘中記, Records of Hunan) says: 'East of Zhurong Peak (祝融峰) there is an Immortal Pear, as big as a dipper, as red as the sun, resembling the fruit of the water lily (萍實).' It is like the peony of Mount Qingcheng (青城山), the lotus of Mount Taihua (太華山), and the cage bamboo (籠𥮨竹) of Mount Luofu (羅浮山). There is also Stone Marrow (石髓). In the past, Pan Jue (潘覺), the magistrate of Hengyang (衡陽), saw it. When the stone cracked, purple mud flowed out. The sutra says: 'This Stone Marrow opens and flows out once every five hundred years. If a person eats it, they will ascend to heaven in broad daylight.' There is also the Jiao Pine (蛟松), which sometimes transforms into a large python, bewitching people but not causing harm. The Futan Pine (拂壇松), also known as Dwarf Tree Ten Thousand Year Pine (矮樹萬年松), is less than ten feet tall. Its roots are gnarled and verdant, with strange shapes like dragons. It is a pine tree symbolizing the longevity of our current Emperor.

There are also Tiger Run Spring (虎跑泉), Sunset Stream (夕陽溪), Binri Pavilion (賓日亭) (where you can watch the sunrise), Dragon King Hall (龍王堂), Calming Heart Stone (定心石), Needle Sharpening Cliff (把針巖), Supreme Victory Cliff (最勝巖), Night Light Cliff (夜光巖) (where many mountain goblins (山魈) reside), Thunder Pool Wind Abyss Cave (雷池風淵穴). Whenever it is about to rain, a howling wind roars from this cave. Therefore, Tao Bi (陶弼) of our dynasty has a quatrain on 'Climbing Zhurong Peak': 'I once reached the solitary peak of Zhurong, following the bright moon to stay at the Zen gate. Late at night, a burst of rain struck the window, and I lay listening to the wind and thunder in the mountainside.'

[Purple Canopy Peak (紫蓋峰)]

It is over five thousand four hundred zhang (丈, a Chinese unit of length) high, with the appearance of being shrouded in purple clouds, its shape like a canopy.

亦謂之華蓋峰。又云小紫蓋者華蓋峰也。諸峰並朝祝融如拱揖之狀。獨此峰面南。乃朱陵洞天之源向南故也。祝融位配火德。雖為五峰之尊。上有青玉白璧二福地。以掌地仙之司宜卑于洞天也。又其形勢宛然南向已。故唐杜甫有望岳詩其略云。祝融五峰尊。峰峰次低昂。紫蓋獨不朝。爭長嶪相望是也。湘中記云。每天氣澄明。有雙鶴徊翔其上。今有鶴鳴臺．仙茶灶．白鶴泉．寶露臺。夏禹埋寶露甕於此臺下。中貯紫金玉膏。人得服之長生。又方輿記云。峰頂有仙人池。鶴鶄夜鳴有似更轉。東有天寶臺。西有紫蓋院。昔傅待仙得道處。又譚峭於此煉丹。又陳藏器尚先生居之。廣植榧樹。茶園下有王氏藥堂。在翠麓巖。久服山芹何首烏。年百二十餘。后遷永和峰下。就靈澗夜樂泉修靈劑也。

［云密峰］

高五千三百餘丈。南下有云峰寺。西有大禹巖。昔禹王致齋祈真處。又有丹霍仙人石室。在峰之西北。凡遇陰晦之夜。有仙燈出見。跳躍如飛燭。或云。昔周君紫陽曾窖丹於此。西北有隱真平。上有會仙壇。在亂峰之中。坦然而平。週迴五七里。洞天福地。掌職眾真皆較功游息之所。常有祥雲覆之。峰半有禹碑。禹王至此。量之高四千一十丈。皆𧎗蚪之書。曩有樵者。見石壁有兩虬相交碑上雙睛掣電字石光瑩

【現代漢語翻譯】現代漢語譯本：此峰也被稱為華蓋峰。也有人說小紫蓋指的就是華蓋峰。各座山峰都朝著祝融峰，呈現出拱手作揖的姿態。唯獨此峰朝向南方，因為這裡是朱陵洞天的源頭，所以朝南。祝融峰的地位與火德相配，雖然是五峰中最尊貴的，但其上有青玉、白璧兩處福地，掌管地仙的事務，所以地位應該低於洞天。而且它的形勢也確實是朝南的。所以唐代杜甫的《望岳》詩中略有提到：『祝融五峰尊，峰峰次低昂。紫蓋獨不朝，爭長嶪相望』說的就是這個意思。《湘中記》記載，每當天氣晴朗明凈時，總有兩隻仙鶴在峰頂盤旋飛翔。現在這裡有鶴鳴臺、仙茶灶、白鶴泉、寶露臺。夏禹曾將裝有寶露的甕埋藏於此臺之下，甕中盛有紫金玉膏，人若服用了就能長生不老。另外，《方輿記》記載，峰頂有仙人池，池中的鶴鶄夜晚鳴叫，聽起來像是在報時。東邊有天寶臺，西邊有紫蓋院，這裡是以前傅待仙得道的地方。譚峭也曾在此煉丹。陳藏器尚先生也曾居住於此，廣泛種植榧樹。茶園下有王氏藥堂，位於翠麓巖。有人長期服用山芹和何首烏，活到一百二十多歲。後來他搬到永和峰下，在靈澗夜樂泉邊修煉靈藥。

［云密峰］

高五千三百多丈。南邊山下有云峰寺，西邊有大禹巖，這裡是以前禹王齋戒祈禱的地方。還有丹霍仙人的石室，位於山峰的西北方。每當陰暗的夜晚，就會有仙燈出現，跳躍閃爍如同飛動的蠟燭。有人說，以前周君紫陽曾在此處窖藏丹藥。西北方有隱真平，上面有會仙壇，位於群峰之中，地勢平坦開闊，周長五七里。洞天福地的掌職眾真經常在這裡較量功績、遊玩休息。常常有祥雲覆蓋著這裡。山峰半山腰有禹碑。禹王到過這裡，測量出山高四千零一十丈。碑上都是蝌蚪文。以前有樵夫看到石壁上有兩條虬龍相互交纏，碑上的雙眼閃爍著電光，文字和石頭都光彩照人。

【English Translation】 English version: It is also called Huagai Peak (華蓋峰, Canopy Peak). Some say that 'Small Zige' refers to Huagai Peak. All the peaks face Zhurong Peak (祝融峰, Zhurong Peak), appearing as if bowing in respect. Only this peak faces south, because it is the source of Zhuling Grotto-heaven (朱陵洞天, Zhuling Grotto-heaven), hence the southward orientation. Zhurong Peak's position corresponds to the virtue of fire. Although it is the most honored of the five peaks, it has two blessed lands above it, Qingyu (青玉, Azure Jade) and Baibi (白璧, White Jade), which oversee the affairs of earthly immortals, so its status should be lower than the grotto-heaven. Moreover, its shape is indeed facing south. Therefore, in Du Fu's (杜甫) poem 'Looking at the Mountain', it is mentioned: 'Zhurong's five peaks are honored, each peak rises and falls in order. Only Zige does not pay homage, vying for height and gazing at each other.' This is what it means. The 'Xiangzhong Ji' (湘中記, Records of Xiangzhong) records that whenever the weather is clear and bright, there are always two cranes circling and flying above the peak. Now there are Crane Cry Terrace (鶴鳴臺, Heming Tai), Immortal Tea Stove (仙茶灶, Xiancha Zao), White Crane Spring (白鶴泉, Baihe Quan), and Precious Dew Terrace (寶露臺, Baolu Tai). Xia Yu (夏禹, Xia Yu) once buried a jar containing precious dew under this terrace, filled with purple-gold jade paste. If people consume it, they will achieve immortality. Furthermore, the 'Fangyu Ji' (方輿記, Records of Regions) records that there is an Immortal Pond on the peak, and the cranes in the pond cry at night, sounding like telling the time. To the east is Tianbao Terrace (天寶臺, Tianbao Tai), and to the west is Zige Courtyard (紫蓋院, Zige Yuan), which is where Fu Daixian (傅待仙, Fu Daixian) attained enlightenment. Tan Qiao (譚峭, Tan Qiao) also refined elixirs here. Chen Zangqi (陳藏器, Chen Zangqi), Mr. Shang, also lived here, extensively planting torreya trees. Below the tea garden is Wang's Pharmacy Hall, located in Cuilu Rock (翠麓巖, Cuilu Yan). Someone took mountain celery and heshouwu (何首烏, Polygonum multiflorum) for a long time and lived to be over 120 years old. Later, he moved to the foot of Yonghe Peak (永和峰, Yonghe Feng) and cultivated spiritual elixirs by the Lingjian Yuele Spring (靈澗夜樂泉, Lingjian Yuele Quan).

[Yunmi Peak (云密峰, Cloud Dense Peak)]

It is over 5,300 zhang (丈, approximately 3.33 meters) high. To the south is Yunfeng Temple (云峰寺, Yunfeng Temple), and to the west is Dayu Rock (大禹巖, Dayu Rock), where King Yu (禹王, Yu Wang) used to fast and pray. There is also the stone chamber of Immortal Danhuo (丹霍仙人, Danhuo Xianren), located in the northwest of the peak. Whenever there is a dark night, immortal lamps appear, jumping and flickering like flying candles. Some say that Zhou Jun Ziyang (周君紫陽, Zhou Jun Ziyang) once stored elixirs here. To the northwest is Yinzhen Plain (隱真平, Yinzhen Ping), with the Huixian Altar (會仙壇, Huixian Tan) on it, located among the chaotic peaks, flat and open, with a circumference of five or seven li (里, approximately 500 meters). The officials and immortals in charge of the grotto-heaven and blessed land often compete for merit and rest here. Auspicious clouds often cover it. Halfway up the mountain is Yu's Stele (禹碑, Yu Bei). King Yu visited here and measured the mountain to be 4,010 zhang high. The stele is written in tadpole script (蝌蚪文, kedouwen). In the past, a woodcutter saw two dragons intertwined on the stone wall, with lightning flashing from the eyes on the stele, and the characters and stones were radiant.

。目不可正視。怖畏走之不已。此後了無見者。亦猶天臺之金銀橋．北嶽之玉梁。古今皆一見也。畢田詠禹碑詩一絕云。治水功成王業興。嘉謨垂世坦然明。琰刊𧎗蚪猶難識。況在深云隱不呈。又有秀木交枝。芳草連條。黃鳥白猿異響同韻。北有流洲岸有白玉床榻。幾下有玉沙泉。色如丹得。飲之昇天。西有桃花源。因游僧惠光訪此。見桃花爛然。摘數枝而出。人皆訝之。引友再訪。了無所有。

［石廩峰］

高四千五百餘丈。湘中記云。其峰聳峙。遠望如倉廩之形。有石像立門兩傍。或暴風雷雨。山下居人聞閉石門之聲。傳云。是朱陵洞。天之便門。晉時毛景為衡陽令。蠻民咨景曰。廩中皆蜜。景緻齋虔禱。親往視之果見。遂拜而取。餌之昇仙。又有餘糧石。昔禹王之遺糧所化。又南陽道士游是山。登絕谷(一云滿谷)而不出。本朝至和中。有道人李混融。於此采茯苓。餌之成仙。又荊州記云。一名石囷。于石室中嘗聞誦經之聲。又云。石囷峰在滿谷之東。謂之小石廩也。方輿記云。形如倉廩。有二戶。一開一闔。闔者亦有關鎖之形。又湘中記云。開則歲儉。閉則歲豐。記云。昔劉遺民游衡山至絕谷。遙見二石。囷隔水不得渡。復還遇一叟云。夕陽津之東石囷中皆仙方上藥。劉再往路迷不復至。因曰迷

【現代漢語翻譯】現代漢語譯本：眼睛無法直視它，令人恐懼地逃離，之後再也沒有人見過它。這就像天臺山的金銀橋和北嶽的玉梁一樣，自古至今都只出現過一次。畢田寫了一首關於禹碑的詩，其中一絕是：『治理水患功成，王業因此興盛，美好的謀略流傳於世，坦蕩而光明。碑上用蝌蚪文刻寫的文字都難以辨認，更何況它隱藏在深深的雲霧之中，不顯現出來呢？』還有秀美的樹木交錯著枝條，芬芳的草地連線成片。黃鳥和白猿發出不同的聲音，卻和諧地如同一個韻律。北面有流洲，岸邊有白玉床榻，床榻下有玉沙泉，顏色像丹砂一樣鮮紅，飲用它就能昇天成仙。西面有桃花源，因為游僧惠光拜訪了這裡，看見桃花盛開，摘了幾枝帶出來，人們都感到驚訝。他帶領朋友再次拜訪，卻什麼也沒有找到。

［石廩峰］

高四千五百多丈。《湘中記》記載說，這座山峰高聳挺拔，從遠處望去像糧倉的形狀。有石像立在山門兩旁。有時遇到暴風雷雨，山下的居民會聽到關閉石門的聲音。傳說這裡是朱陵洞（Zhuling Cave，道教洞府名），是上天的便門。晉朝時，毛景擔任衡陽縣令，當地的百姓告訴毛景說：『石廩中都是蜂蜜。』毛景於是齋戒虔誠地祈禱，親自前去檢視，果然看到了蜂蜜，於是跪拜並取用，吃了之後就昇天成仙了。還有餘糧石，是過去禹王（Yu the Great，中國古代的治水英雄）遺留的糧食所化成的。還有南陽的道士遊覽這座山，進入絕谷（有人說是滿谷）后就再也沒有出來。本朝至和年間，有道人李混融在這裡採摘茯苓（fuling，一種中藥），吃了之後就成仙了。《荊州記》記載說，石廩峰也叫石囷（Shi Qun，石頭的糧倉），在石室中曾經聽到誦經的聲音。又說，石囷峰在滿谷的東面，被稱為小石廩。《方輿記》記載說，石廩峰的形狀像糧倉，有兩扇門，一扇開著，一扇關著，關著的門也有像門鎖一樣的形狀。《湘中記》還記載說，石廩峰的門打開就預示著年成歉收，關閉就預示著年成豐收。《記》中記載說，過去劉遺民（Liu Yimin，東晉名士）遊覽衡山，到達絕谷，遠遠地看見兩個石囷被水隔開，無法渡過，於是返回。他遇到一位老人，老人說：『夕陽津的東面石囷中都是仙方上藥。』劉遺民再次前往，卻迷路了，再也沒有找到，因此稱之為迷。

【English Translation】 English version: The eyes cannot look directly at it, and one flees in fear, never to see it again. This is like the Golden and Silver Bridge of Mount Tiantai and the Jade Beam of Mount Bei, which have only been seen once throughout history. Bi Tian wrote a poem about the Yu Stele, one verse of which says: 'The work of controlling the waters was completed, and the king's enterprise prospered because of it. The excellent plans are passed down to the world, open and bright. The tadpole script carved on the stele is difficult to recognize, let alone when it is hidden in the deep clouds, not revealing itself?' There are also beautiful trees with intertwined branches and fragrant grasses connecting in stretches. Yellow birds and white apes make different sounds, yet they harmonize like a single rhythm. To the north is Liuzhou, and on the shore are white jade beds. Beneath the beds is a jade sand spring, its color as red as cinnabar, and drinking it allows one to ascend to heaven and become an immortal. To the west is Peach Blossom Spring, because the wandering monk Huiguang visited this place, saw the peach blossoms in full bloom, and plucked a few branches to take out, which surprised everyone. He led his friends to visit again, but found nothing.

[Stone Granary Peak]

It is over four thousand five hundred zhang (ancient Chinese unit of length) high. The 'Xiangzhong Ji' records that this peak rises tall and erect, resembling the shape of a granary from a distance. There are stone statues standing on both sides of the mountain gate. Sometimes, during storms and rain, the residents at the foot of the mountain hear the sound of the stone gate closing. Legend has it that this is Zhuling Cave (Zhuling Cave, a Taoist cave dwelling), the convenient gate to heaven. During the Jin Dynasty, Mao Jing served as the magistrate of Hengyang County, and the local people told Mao Jing: 'The stone granary is full of honey.' Mao Jing then fasted and prayed sincerely, and went to see it himself. He indeed saw the honey, so he knelt down and took it, and after eating it, he ascended to heaven and became an immortal. There is also the Surplus Grain Stone, which was transformed from the grain left behind by Yu the Great (Yu the Great, an ancient Chinese hero who controlled the floods). There was also a Taoist from Nanyang who traveled to this mountain, entered the secluded valley (some say Manyu Valley), and never came out again. During the Zhihe period of this dynasty, there was a Taoist named Li Hunrong who gathered fuling (fuling, a type of Chinese medicine) here, and after eating it, he became an immortal. The 'Jingzhou Ji' records that Stone Granary Peak is also called Shi Qun (Shi Qun, stone granary), and the sound of chanting scriptures has been heard in the stone chamber. It also says that Stone Qun Peak is east of Manyu Valley and is called Little Stone Granary. The 'Fangyu Ji' records that Stone Granary Peak is shaped like a granary, with two doors, one open and one closed, and the closed door also has a shape like a lock. The 'Xiangzhong Ji' also records that when the door of Stone Granary Peak is open, it foretells a lean year, and when it is closed, it foretells a bountiful year. The record says that in the past, Liu Yimin (Liu Yimin, a famous scholar of the Eastern Jin Dynasty) traveled to Mount Heng and reached the secluded valley, and from afar he saw two stone granaries separated by water, which he could not cross, so he returned. He met an old man who said: 'The stone granary east of Xiyang Ford is full of immortal prescriptions and superior medicines.' Liu Yimin went again, but got lost and never found it again, so it is called Lost.

津。故畢田石廩峰詩略云。時雨聞開闔。年秋識儉豐。又云。新陳四時雪。啟閉一天風。上藥何曾得。迷津路罕通者是也。上有玉清觀。頂有陳真人煉丹臺．鬼栽石雷泓風穴．誦經壇．浴丹泉。東南太清觀基。西有洞陽宮基。正東有太初觀基。

［天柱峰］

高四千八十餘丈。其形如雙柱。兩頭端聳百丈。九域志云。名山三百六十中有八柱。此其六也。山下有天柱寺。山西北有石室。吳太和年。有野人李洞巖叟居之。自云。昔魏夫人植香白芷於此山。若人以菖蒲制而服之。可以壽同天地。但法無大小誠信者得之。我往來於此五十餘年。今一百一十七歲不。晚往青城未逾兩月。夜望其居處。炎火騰空凌晨。山下人往觀之。了無所有。北有庵址石穴。但見亂草冷灰。時復有道人採藥于絕頂。竟不知居處。昔西晉陳興明遇二神人。傳道於此峰頂。

五峰之外。有六十七峰。靈蹟雖劣於五峰。亦有可觀者。今各依五峰所隸。次序詳錄於後。

［朝日峰］

昔殷先生誦經負暄朝日之所。因而名焉。

［側刀峰］

東有石室。慧車子修行處。三國時。李意期遇之。而能遁形隱影。逆知人之休咎。寓之於陰陽數。又有薛幽棲禮斗壇。壇週迴生尺鱗草。一名玉燈臺。其葉層層間疊。根紫乳

【現代漢語翻譯】現代漢語譯本：津。所以畢田石廩峰的詩中略有提到：『時雨聞開闔，年秋識儉豐。』又說：『新陳四時雪，啟閉一天風。上藥何曾得，迷津路罕通』說的就是這裡。上面有玉清觀，山頂有陳真人煉丹臺，鬼栽石，雷泓風穴，誦經壇，浴丹泉。東南方有太清觀的遺址，西邊有洞陽宮的遺址，正東方向有太初觀的遺址。［天柱峰］高四千八十餘丈，形狀像雙柱，兩頭都高聳百丈。九域志記載，名山三百六十座中有八根天柱，這是其中的第六根。山下有天柱寺。山西北有石室。吳太和年間，有野人李洞巖叟居住在那裡。他自稱，以前魏夫人在此山種植香白芷。如果有人用菖蒲炮製后服用，就可以與天地同壽。但是方法不分大小，只有誠信的人才能得到。我往來於此五十餘年，現在一百一十七歲了。後來前往青城山不到兩個月，晚上望向他居住的地方，有火焰騰空而起。凌晨，山下的人前去觀看，卻什麼都沒有發現。北邊有庵的遺址和石穴，只見雜亂的草和冰冷的灰燼。時常有道士在絕頂採藥，最終也不知道他們住在哪裡。以前西晉的陳興明在此峰頂遇到兩位神人，並在此傳道。五峰之外，還有六十七座山峰，靈蹟雖然不如五峰，但也有值得一看的地方。現在按照它們隸屬於五峰的情況，依次詳細記錄在後面。［朝日峰］以前殷先生在這裡誦經，背對著太陽取暖，因此得名。［側刀峰］東邊有石室，是慧車子修行的地方。三國時期，李意期遇到了他，他能夠遁形隱影，預知人的吉兇，並將這些寓於陰陽數中。還有薛幽棲的禮斗壇，壇的周圍生長著尺鱗草，又名玉燈臺，它的葉子層層疊疊，根是紫色的乳狀。

【English Translation】 English version: Jin. Therefore, the poem about Bitian Shilin Peak vaguely mentions: 'The timely rain is heard opening and closing, and the autumn knows the harvest.' It also says: 'The new and old are snowy in all four seasons, and the opening and closing are windy all day. The best medicine has never been obtained, and the road to the confusing ferry is rarely passable,' which is what it means. Above is Yuqing Temple, and on the top is the alchemy platform of True Person Chen, the ghost-planted stone, Lei Hongfeng Cave, the Sutra chanting platform, and the Bathing Dan Spring. To the southeast are the ruins of Taiqing Temple, to the west are the ruins of Dongyang Palace, and to the due east are the ruins of Taichu Temple. [Tianzhu Peak] It is more than four thousand and eighty feet high, and its shape is like a double pillar, with both ends towering hundreds of feet. The Nine Regions Chronicle records that among the three hundred and sixty famous mountains, there are eight pillars of heaven, and this is the sixth. There is Tianzhu Temple at the foot of the mountain. There is a stone chamber in the northwest of the mountain. During the Taihe period of the Wu Dynasty, a wild man named Li Dongyansou lived there. He claimed that in the past, Lady Wei planted fragrant Angelica dahurica on this mountain. If someone prepares and takes Acorus calamus, they can live as long as heaven and earth. However, the method is not divided into large or small, and only those who are sincere can obtain it. I have been coming and going here for more than fifty years, and I am now one hundred and seventeen years old. Later, I went to Qingcheng Mountain for less than two months, and at night I looked at the place where he lived, and flames rose into the sky. At dawn, the people at the foot of the mountain went to watch, but found nothing. To the north are the ruins of a nunnery and a stone cave, with only messy grass and cold ashes. Taoists often gather herbs on the summit, but in the end, no one knows where they live. In the past, Chen Xingming of the Western Jin Dynasty met two gods on the top of this peak and preached here. Outside the five peaks, there are sixty-seven other peaks. Although the spiritual traces are inferior to the five peaks, there are also places worth seeing. Now, according to their affiliation with the five peaks, they are recorded in detail in order below. [Zhaori Peak] In the past, Mr. Yin recited scriptures here, warming himself in the sun, hence the name. [Cedaofeng] There is a stone chamber in the east, which is the place where Huichezi practiced. During the Three Kingdoms period, Li Yiqi met him, and he was able to disappear and hide, predict people's good and bad fortune, and embody these in the numbers of yin and yang. There is also Xue Youqi's altar for worshiping the Dipper, and the altar is surrounded by Chi Lin grass, also known as Jade Lampstand, its leaves are layered, and the root is purple and milky.

紅。似杏葉而軟。采之不見。火忌鐵器為末。人服之不闕。忌五辛血腥之類三年。而通神延生不老。又能幹汞立成馬牙汞為真寶。昔譚峭常采之服方寸匕以助內藥。后立化于蜀山。

［惠日峰］

昔高僧初憩於此。后隋帝詔赴慧日道場。又唐高僧久居彌勒庵。談論經教。該博宏辯。歸依者盛族也。自撰十八高僧傳。后赴詔稱旨賜號惠日。古曰秦人峰。門弟子更今峰名。

［碧蘿峰］

與煙霞為鄰。下瞰大明寺。當遊山大路。觀音巖．育王塔。皆列其下。俯視岳南。極目千里。

［煙霞峰］

南下有大明寺。後有大明塔．爛柯巖。前有行道壇。東有李鄴侯端居室懶瓚巖(已上五峰為祝融之所隸)。

［金簡峰］

昔黃帝受戒經於此。今有受經壇．黃帝巖．黃樂洞．乃章詞三天之所。東有大禹巖。禹王致齋夢蒼水使者南上帝君授金簡玉書。因而名之。女有斷石源隱真平。西南水源有石。高數丈闊數丈而中斷。其石崖上有石刻字云。玉砂之水。如乳甘香。人得一啜。地久天長。或人到此。惟聞石下有水聲。聽左即在右。聽右即在左。記云。若人尋得水源處。有一梨樹。以石擊樹。仙人自出。昔賢題斷石源一絕云。一酌丹華享萬齡。遊人競訪只聞聲。那知坎井埋砂久。猶得

【現代漢語翻譯】現代漢語譯本紅色的東西，像杏樹葉子一樣柔軟。採摘時卻看不見。用火煉製時忌諱鐵器，要將其研磨成粉末。人服用后不會感到飢餓。忌吃五辛（大蒜、蔥、韭菜、藠頭、興渠）、血腥之類的食物三年，就能通神延年益壽，永葆青春。還能使水銀變成像馬牙一樣的汞，這才是真正的寶貝。過去譚峭常常採摘它，服用一小勺來輔助內丹的修煉。後來在蜀山羽化成仙。

［惠日峰］

過去有位高僧最初在此居住。後來隋煬帝下詔讓他去慧日道場。又有唐朝高僧長期居住在彌勒庵，談論經書教義，內容廣泛而辯才宏博，歸依他的人很多。他自己撰寫了《十八高僧傳》。後來奉詔入朝，受到皇帝的讚賞，賜號惠日。古時候這裡叫做秦人峰，他的弟子們改了現在的名字。

［碧蘿峰］

與煙霞為鄰，可以俯瞰大明寺。正對著遊山的大路，觀音巖、育王塔都排列在它的下方。俯視岳南，極目遠眺，千里之遙都能看到。

［煙霞峰］

向南走有大明寺，後面有大明塔、爛柯巖，前面有行道壇，東邊有李鄴侯端居室和懶瓚巖（以上五峰都屬於祝融峰管轄）。

［金簡峰］

過去黃帝曾在這裡接受戒律和經書。現在還有受經壇、黃帝巖、黃樂洞，這裡是章詞三天尊神居住的地方。東邊有大禹巖。傳說大禹在這裡齋戒，夢見蒼水使者和南上帝君授予他金簡玉書，因此得名。還有斷石源，隱真平。西南方向的水源處有一塊石頭，高幾丈寬幾丈，卻從中間斷裂。石崖上有石刻文字說：『玉砂之水，如乳般甘甜芳香。人若能喝上一口，就能長生不老。』有人到這裡，只能聽到石頭下有水聲，聽左邊好像在右邊，聽右邊好像在左邊。記載說：『如果有人能找到水源的地方，會有一棵梨樹。用石頭敲擊梨樹，仙人就會自己出現。』過去有賢人題寫了一首關於斷石源的絕句：『喝下一口丹華就能享受萬年壽命，遊人爭相尋訪卻只聽到水聲。哪裡知道坎井埋藏玉砂已久，還能得到……』

【English Translation】 English version A red substance, resembling apricot leaves in softness. It cannot be seen when gathered. When refining it with fire, ironware is forbidden; it must be ground into powder. People who take it will not feel hunger. Avoid consuming the 'five pungent spices' (garlic, onions, leeks, scallions, asafoetida) and bloody foods for three years, and you will attain spiritual power, prolong life, and remain youthful. It can also transform mercury into a substance resembling ivory mercury, which is a true treasure. In the past, Tan Qiao often collected it, taking a small spoonful to aid his internal alchemy practice. Later, he ascended to immortality in the Shushan mountains.

[Hui Ri Peak (Peak of Benevolent Sun)]

In the past, a high-ranking monk first resided here. Later, Emperor Yang of the Sui Dynasty issued an edict summoning him to the Hui Ri (Benevolent Sun) Monastery. Also, a high-ranking Tang Dynasty monk resided for a long time at the Maitreya Hermitage, discussing scriptures and doctrines, with extensive knowledge and eloquent debate. Many people converted to his teachings. He personally wrote 'Biographies of Eighteen High-Ranking Monks'. Later, he went to the imperial court upon summons, received the emperor's approval, and was bestowed the title Hui Ri (Benevolent Sun). In ancient times, this was called Qin Ren Peak (Peak of Qin People); his disciples changed it to the current name.

[Bi Luo Peak (Peak of Green Vines)]

Neighboring the mist and clouds, it overlooks Da Ming Temple (Temple of Great Brightness). It faces the main mountain road, with Guanyin Rock (Avalokiteśvara Rock) and Yu Wang Pagoda (Pagoda of King Yu) arranged below it. Looking down upon the southern part of Mount Heng, one can see for a thousand miles.

[Yan Xia Peak (Peak of Mist and Clouds)]

To the south is Da Ming Temple (Temple of Great Brightness), behind it are Da Ming Pagoda (Pagoda of Great Brightness) and Lan Ke Rock (Rotten Axe Handle Rock), in front is Xing Dao Altar (Walking Meditation Altar), and to the east are Li Yèhóu's (Li Yèhóu's) Quiet Residence and Lan Zan Rock (Lazy Zan Rock) (the above five peaks belong to the jurisdiction of Zhurong Peak).

[Jin Jian Peak (Peak of Golden Tablets)]

In the past, the Yellow Emperor received precepts and scriptures here. Now there are the Shou Jing Altar (Scripture Receiving Altar), Huang Di Rock (Yellow Emperor Rock), and Huang Le Cave (Yellow Happiness Cave), which are the abodes of the Three Heavens deities of Zhang Ci. To the east is Da Yu Rock (Great Yu Rock). Legend says that Da Yu (Great Yu) fasted here and dreamed of the Cangshui Envoy (Dark Water Envoy) and the Southern Supreme Emperor Lord bestowing upon him golden tablets and jade books, hence the name. There is also Duan Shi Yuan (Broken Stone Spring), Yin Zhen Ping (Hidden Truth Plain). At the southwestern water source, there is a stone, several zhang (丈, ancient Chinese unit of length) high and several zhang wide, that is broken in the middle. On the stone cliff are inscribed words saying: 'The water of Jade Sand is as sweet and fragrant as milk. If a person can drink a sip, they will have longevity.' When people come here, they can only hear the sound of water under the stone; if they listen to the left, it seems to be on the right, and if they listen to the right, it seems to be on the left. Records say: 'If a person can find the source of the water, there will be a pear tree. Strike the pear tree with a stone, and an immortal will appear.' In the past, a wise person wrote a quatrain about Duan Shi Yuan (Broken Stone Spring): 'Drink a sip of Dan Hua (Cinnabar Flower) and enjoy ten thousand years of life, visitors compete to find it but only hear the sound of water. Who knows that the well has buried jade sand for a long time, and can still obtain...'

全家壽幾生。東有仙灶巖流丹。崖上生珊瑚芝。陰晦之夜靈光出見。俗呼聖燈也。又曰光明臺。

［會仙峰］

昔薛幽棲注靈寶經。值雙子辨白先生。談玄論五真游神之妙。忽香風匝坐。瑞氣凝煙。雙乃登西臺。隱映見赤君乘空而過。瞻禮之次。忽失所在。煙氣遂散。下有白雲先生堂。

［降真峰］

仙錄云。昔炎帝公主致齋祈真。感玄君降傳道。后數年易形煉骨同飛昇。

［仙巖峰］

下有石巖。高敞容一二百人。昔劉根先生於此煉神朝斗修帝一之道。東有醮壇。燈具祭爐就石而成。又有風穴．長生池。懸泉滴瀝巖間。冷冷然音韻如琴。亦猶小潛山之聽泉．岣[崛-出+雨]之應泉。下有仙泓靈草。風洞南有大洞。是朱陵之東門。故曹道沖詩中一聯云。長生門戶分明啟。大洞煙霞咫尺連是也。下有集仙觀．丹霞庵基。

［芙蓉峰］

帝紀云。昔赤精子授顓頊帝微言經於此。今有傳經壇。咸和中。山南見數童子與群白鶴游翔其上。

［靈隱峰］

下有伏虎巖。舊記云。廣明末。有野人張白醪辟榖。日飲渾酒未嘗醒時。來往衡陽。晝臥石鼓洞。夜歸巖中。人數見之。虎臥巖前。無敢近者。或詢之來往。答云。拂地來拂地去。頭上插野花。每念歌云。山花

頭上插。濁酒口中斟。醉眼看醒漢。忙忙盡喪真。后亦不知所往。樵者見之。但破缽而已。虎亦從此不來。后五年裡人見之於成都下有庵宇池塘西有張元和尸解處。

［碧雲峰］

在紫金臺下(紫金即寶露甕也)鶴鴻臺。西南望雲陽如潑藍黛。

［棲真峰］

下產雲母金漿銀液。舊記云。昔武陽洞人遇野人。披髮草衣。身臺長寸餘。見之而走。野人曰。吾地仙非山鬼。知汝至孝不殺物。今日相遇亦有分。我棲此久。常服蒼耳。今二百餘歲。吾教汝服之。但連拜不已。乃指草令視之。忽失所在。自後服之。已久力蔽百夫。壽百餘歲。因一日假寐。復夢前野人。乃告兒孫側臥而奄。

［靈芝峰］

唐咸通中。有李生野人能琴棋。面如處女。常在荊襄。往來長沙。父老兒稚。時見之狀貌迄今如一。常謂人曰。此山乃至陽之地。以一陰為中(中主也)宜煉水石之精久服之。身輕而氣住。賜實而骨堅。是此光明粉(即雲母也)吾朝游棲霞。暮宿靈芝。琴棋之友善女峰西(琴棋之友即耆阇善女也。棲霞君是桂林北往反二十里)。

［華蓋峰］

隋大業中。高僧於此修行。休糧誦咒服黃菁。人問之不言。后入蓮華峰而隱。南有華蓋院。乃華蓋君雙子辨修行處。又譚峭丹成後於孫登

【現代漢語翻譯】現代漢語譯本：頭上插著花。手裡拿著一壺濁酒，往嘴裡倒。醉眼惺忪地看著那些清醒的人，他們忙忙碌碌，最終都失去了本真。後來也不知道他去了哪裡。打柴的人看見的，只剩下一個破缽而已。老虎也從此不再來了。五年後，當地人在成都看見了他，他住在一個庵宇里，旁邊有個池塘，西邊是張元（Zhang Yuan）尸解（shijie，道教用語，指肉體解脫成仙）的地方。

［碧雲峰（Biyun Peak）］

在紫金臺（Zijin Terrace）下（紫金即寶露甕（Baolu Weng））。從鶴鴻臺（Hehong Terrace）向西南方向望去，雲陽（Yunyang）就像潑灑的藍靛一樣。

［棲真峰（Qizhen Peak）］

山下出產雲母、金漿銀液。舊的記載說，以前武陽洞（Wuyang Cave）的人遇到一個野人，披散著頭髮，穿著草衣，身高只有一寸多。野人看見他們就跑。野人說：『我是地仙，不是山鬼。我知道你們很孝順，不殺生。今天相遇也是緣分。我在這裡住了很久，經常服用蒼耳。現在已經二百多歲了。我教你們服用它。』他們只是不停地磕頭。野人就指著草讓他們看，忽然就不見了。從那以後他們就服用蒼耳，時間長了，力氣能抵得上百人，活了一百多歲。後來有一天，他打了個盹，又夢見之前的野人，於是告訴兒孫側臥而死。

［靈芝峰（Lingzhi Peak）］

唐朝咸通年間，有個叫李生的野人，擅長琴棋，面容像少女一樣。他經常在荊襄（Jingxiang）一帶，往來於長沙（Changsha）。當地的老人和小孩，時常看見他，他的容貌一直都沒有變。他經常對人說：『這座山是至陽之地，以一陰為中心（中心是主導）。適合用來煉水石之精，長期服用它，身體會變得輕盈，氣息會變得綿長，賜予人實在，骨骼會變得堅硬。這就是光明粉（即雲母）。我早上游玩棲霞（Qixia），晚上住在靈芝（Lingzhi）。琴棋的朋友在善女峰（Shannvfeng）西邊（琴棋的朋友就是耆阇（Qisha），善女（Shannv））。棲霞君（Qixia Jun）是桂林（Guilin）北部往返二十里。』

［華蓋峰（Huagai Peak）］

隋朝大業年間，有個高僧在這裡修行，不吃糧食，誦唸咒語，服用黃菁。人們問他，他也不說話。後來進入蓮華峰（Lianhua Peak）隱居了。南邊有華蓋院（Huagai Temple），是華蓋君（Huagai Jun）的雙子辨（Bian）修行的地方。還有譚峭（Tan Qiao）煉成丹藥后，在孫登（Sun Deng）那裡。

【English Translation】 English version: Flowers are tucked into his hair. He pours a cup of turbid wine into his mouth. With drunken eyes, he looks at the sober people, who are busy and ultimately lose their true selves. Later, no one knows where he went. The woodcutter saw only a broken alms bowl. The tiger also never came again. Five years later, the locals saw him in Chengdu, living in a hermitage with a pond beside it, and to the west was the place where Zhang Yuan achieved 'shijie' (shijie, a Taoist term referring to the liberation of the body and becoming an immortal).

[Biyun Peak (Biyun Peak)]

Located below Zijin Terrace (Zijin, meaning Baolu Weng). Looking southwest from Hehong Terrace, Yunyang resembles splashed indigo.

[Qizhen Peak (Qizhen Peak)]

Mica, golden elixir, and silver liquid are produced at the foot of the mountain. Old records say that in the past, people from Wuyang Cave encountered a wild man with disheveled hair and wearing grass clothes, only a little over an inch tall. The wild man ran when he saw them. The wild man said, 'I am a terrestrial immortal, not a mountain spirit. I know you are filial and do not kill living beings. Meeting you today is also fate. I have lived here for a long time and often take Xanthium sibiricum. I am now over two hundred years old. I will teach you to take it.' They just kept kowtowing. The wild man pointed to the grass and told them to look at it, and suddenly disappeared. From then on, they took Xanthium sibiricum, and after a long time, their strength was equal to a hundred men, and they lived for over a hundred years. Later, one day, he dozed off and dreamed of the previous wild man again, so he told his children and grandchildren to lie on their side and die peacefully.

[Lingzhi Peak (Lingzhi Peak)]

During the Xiantong era of the Tang Dynasty, there was a wild man named Li Sheng who was skilled in qin (zither) and chess, and his face was like a maiden's. He often traveled in the Jingxiang area, back and forth to Changsha. The local elders and children often saw him, and his appearance never changed. He often said to people, 'This mountain is a place of extreme yang, with one yin as the center (the center is the master). It is suitable for refining the essence of water and stone, and taking it for a long time will make the body light, the breath long, bestow solidity, and the bones will become strong. This is the luminous powder (i.e., mica). I travel to Qixia in the morning and stay at Lingzhi in the evening. My friends of qin and chess are west of Shannv Peak (Shannv Peak) (the friends of qin and chess are Qisha and Shannv). Qixia Jun is twenty li north of Guilin.'

[Huagai Peak (Huagai Peak)]

During the Daye era of the Sui Dynasty, a high monk practiced here, abstaining from grain, chanting mantras, and taking Huangjing (Polygonatum sibiricum). People asked him, but he did not speak. Later, he entered Lianhua Peak and went into seclusion. To the south is Huagai Temple, where Huagai Jun's twin sons, Bian, practiced. Also, Tan Qiao, after refining the elixir, was at Sun Deng's place.

壇尸解。山北多生長生草。收之雖久幹甚略。以湯沃之則青翠如初生。若孕婦臨產煎湯飲之。即時便下。又名催生草今他山亦有。

［紫霄峰］

下有銓德觀。上有駕鶴亭。紹尹庵基。昔東晉尹真人沖升之日。有白雲矇蔽山谷。三日不散。後門人建白雲堂。今在觀內。

［喜陽峰］

南下有北帝院基。北有田真巖。西鄰紫霄峰。亦曰喜王峰。今以觀之龍山者非也。

［未帝峰］

古曰煉玉峰。上有惠車子尸解處。東有趙澗石棋盤。後有石刻詩。識字者不得見。傳云。三島石每島如鍋釜狀。下透無底通海。

［軫宿峰］

在祝融西南下踞岳祠之北。上當軫宿。下臨已地。漢天師第七代孫獲天書之所。后隱蜀山。峰之北隱密處多生地不容草。採取汁同雄黃末調服之。大解蛇傷。以其滓傅之傷處。雖蝮蛇五步。至毒亦不加害。蛇藥尤多。其效至速不出此草。況朱陵。是注生之府。遷善之鄉。雖山內外三百餘里有毒蟲猛獸亦不傷人。地氣融和。水甘土美。居之者不假所修。亦能長壽而得善終。蓋亦壽山之蔭也。

［柿蒂峰］

下有靈源源響而不見水。但聞石間冷冷然如人共語。亦猶牢山之聽石。萬歲山之話石。下通靈壽澗。澗之深陰巖壑中多生靈壽木。枝柯皆

【現代漢語翻譯】現代漢語譯本壇尸解：山北面多生長生草（一種草藥）。採摘后即使乾燥很久，稍微用水浸泡，就會像剛生長出來一樣青翠。如果孕婦臨產時煎湯飲用，就能立刻生產。又名催生草，現在其他山也有。

［紫霄峰］

山下有銓德觀（道觀名），山上有駕鶴亭（亭子名）。是紹尹庵的舊址。過去東晉尹真人（人名）飛昇之日，有白雲籠罩山谷，三天不散。後來他的門人建造了白雲堂，現在還在觀內。

［喜陽峰］

南面下行有北帝院的舊址。北面有田真巖（巖石名）。西邊鄰近紫霄峰。也叫喜王峰。現在用來看龍山的人所說的喜陽峰不是這裡。

［未帝峰］

古時叫煉玉峰。山上有惠車子（人名）尸解的地方。東面有趙澗（地名）的石棋盤。後面有石刻詩。不識字的人看不到。傳說，三島石（地名）每座島都像鍋釜的形狀，下面是無底的，與海相通。

［軫宿峰］

在祝融峰（山峰名）西南下行，佔據岳祠（祠廟名）的北面。上面對應軫宿星（星宿名），下面靠近巳地。是漢天師第七代孫獲得天書的地方，後來隱居在蜀山。山峰的北面隱蔽處多生長不容草。採取汁液與雄黃末調和后服用，能大大緩解蛇傷。把藥渣敷在傷口上，即使是五步蛇，毒性再大也不會造成傷害。蛇藥特別多，效果非常迅速，主要不出這種草。更何況朱陵（地名），是主管生命的地方，是向善的鄉里。即使山內外三百多里有毒蟲猛獸也不會傷人。地氣融和，水甜土肥。居住在這裡的人即使不特意修行，也能長壽並得到善終。大概也是壽山的庇護吧。

［柿蒂峰］

山下有靈源，有響聲卻看不到水。只能聽到石頭間冷冷的聲音，像人在說話。也像牢山的聽石，萬歲山的話石。下面連通靈壽澗。山澗深陰的巖石山谷中多生長靈壽木，樹枝樹幹都……

【English Translation】 English version 'Tan Shi Jie': North of the mountain, many 'Chang Sheng Cao' (longevity grass, a kind of herb) grow. Even if it's dried for a long time after being picked, it will become green and lush as if it were just growing when slightly soaked in water. If a pregnant woman drinks the decoction when she is about to give birth, she can give birth immediately. It is also called 'Cui Sheng Cao' (labor-inducing grass), and it is now also found in other mountains.

[Zi Xiao Peak]

Below the mountain is Quan De Temple (a Taoist temple), and above the mountain is Jia He Pavilion (Crane-riding Pavilion). It is the old site of Shao Yin Temple. In the past, on the day when Yin Zhenren (a person's name) of the Eastern Jin Dynasty ascended, white clouds covered the mountains and valleys and did not disperse for three days. Later, his disciples built Bai Yun Tang (White Cloud Hall), which is still in the temple today.

[Xi Yang Peak]

Going south, there is the old site of the Bei Di Yuan (North Emperor Courtyard). To the north is Tian Zhen Rock (a rock's name). It is adjacent to Zi Xiao Peak to the west. It is also called Xi Wang Peak (Joyful King Peak). The Xi Yang Peak that people use to view Long Mountain now is not this one.

[Wei Di Peak]

In ancient times, it was called Lian Yu Peak (Jade Refining Peak). There is a place where Hui Che Zi (a person's name) underwent 'Shi Jie' (corpse liberation) on the mountain. To the east is Zhao Jian's (a place name) stone chessboard. Behind it is a stone-carved poem. Those who cannot read cannot see it. Legend has it that each of the San Dao Stones (Three Island Stones, a place name) is shaped like a pot, and the bottom is bottomless, connecting to the sea.

[Zhen Su Peak]

It is located southwest of Zhu Rong Peak (a mountain peak), occupying the north of Yue Temple (a temple). Above it corresponds to the Zhen Su star (an asterism), and below it is close to Si Di. It is the place where the seventh-generation grandson of the Han Celestial Master obtained the heavenly book, and later he lived in seclusion in Shu Mountain. In the hidden places north of the peak, 'Bu Rong Cao' (grass that doesn't allow growth) grows abundantly. Taking the juice mixed with realgar powder can greatly relieve snake bites. Applying the residue to the wound will prevent harm even from the highly venomous five-step snake. There are many snake medicines, and the effect is very rapid, mainly from this grass. Moreover, Zhu Ling (a place name) is the place in charge of life and a virtuous village. Even if there are poisonous insects and fierce beasts within three hundred miles inside and outside the mountain, they will not harm people. The earth's atmosphere is harmonious, and the water is sweet and the soil is fertile. Those who live here can live long and die well even without special cultivation. It is probably also the protection of Shou Mountain.

[Shi Di Peak]

Below the mountain is Ling Yuan (Spirit Spring), which has a sound but no water can be seen. One can only hear a cold sound between the stones, like people talking. It is also like the listening stone of Lao Mountain and the talking stone of Wan Sui Mountain. Below it connects to Ling Shou Stream. In the deep and shady rocky valleys of the stream, 'Ling Shou Mu' (Spirit Longevity Wood) grows abundantly, and the branches and trunks are all...

對節。或如品字者。人采之為拄杖。又曰。萬歲藤。

［靈應峰］

昔鄧郁之。字元達。南陽新野人。有祛邪馘毒治病之符印。救無不愈。因採藥夜宿石穴。夢神人曰。汝有功將徴召。宜應時眾仙候汝。覺而驚喜。于天監初臺司奏。少微星見長沙分。敕監軍採訪。詔之後煉丹成。而遷前洞。果眾真會而迎之。同升周靜真因立名也。

［瑰霄峰］

昔齋張司空謁融頂。回登此峰。宴坐久之。環眺群峰。見陰氣太盛浮屠之舍比鱗。遙觀大江之南。祥煙瑞霧繚繞亙天。隱隱數峰高插雲漢。謂左右曰。此非紫麟乎。遂領家南渡。山之西有長髮草最多。凡折一莖。其中皆如細絲。毫毛不見。火為末以清油搽頭上。可令髮長。又有金露盤生幽陰處。采之頓黑闇所。隱隱有光。亦經半年不幹。仙方內載此草通靈。亦罕有用者。杏葉金線不及之。

［石囷峰］

有二石形圓。中有石室。在幽谷之上。採藥人嘗聞室中有誦經之聲。又有石乳。得餌之長生。或云。石囷附石廩峰。東有太清觀基。在玉清觀之東北。今無考據有基址。舊有庵宇。

［香爐峰］

南下有寶勝寺。上有紫蓋院基．仙茶灶．乃傅待仙煉丹處。

［日蓋峰］

左瞰聖壽華嚴。右眄南臺天柱。

［

【現代漢語翻譯】現代漢語譯本對節。有的形狀像『品』字。人們採來做手杖。又叫『萬歲藤』。

［靈應峰］

過去鄧郁之（Deng Yuzhi，人名），字元達（Yuanda），南陽新野人。有祛除邪祟、斬防毒害、治療疾病的符印，救治病人沒有不痊癒的。一次採藥時夜宿石穴，夢見神人說：『你功德很大，將要被徵召，應該順應時勢等待眾仙來迎接你。』醒來后又驚又喜。在天監（Tianjian，年號）初年，臺司上奏說：『少微星（Shaowei Star）出現在長沙（Changsha）的區域。』皇帝下令監軍去調查訪問。詔書下達后，鄧郁之煉丹成功，然後遷居到前洞。果然眾真會聚來迎接他。這是周靜真（Zhou Jingzhen，人名）因此而命名的。

［瑰霄峰］

過去齋張司空（Zhai Zhang Sikong，人名）拜謁融頂（Rongding，地名），回來時登上此峰。在此宴坐了很久。環顧四周的群峰，看到陰氣太盛，佛寺的房屋像魚鱗一樣密集。遙望長江（Changjiang River）以南，吉祥的煙霧繚繞瀰漫天空。隱隱約約有幾座山峰高高地聳入雲霄。他對左右的人說：『這難道不是紫麟（Zilin）嗎？』於是帶領全家南渡。山的西邊有長髮草（Changfacao）最多。凡是折斷一根，其中都像細絲一樣，毫毛都看不見。燒成灰末用清油塗在頭上，可以使頭髮長長。還有金露盤（Jinlupan）生長在幽暗的地方，採摘后立刻使黑暗的地方隱隱約約有光亮。即使經過半年也不會乾枯。仙方內記載這種草有靈性，但很少有人使用。杏葉金線（Xingye Jinxian）比不上它。

［石囷峰］

有兩塊石頭形狀是圓的，中間有石室。在幽深的山谷之上。採藥人曾經聽到石室中有誦經的聲音。還有石乳（Shiru），得到它並服用可以長生不老。有人說，石囷（Shiqun）依附在石廩峰（Shilin Peak）上。東邊有太清觀（Taiqing Temple）的遺址，在玉清觀（Yuqing Temple）的東北方。現在沒有考據，只有地基。以前有庵宇。

［香爐峰］

向南下行有寶勝寺（Baosheng Temple）。上面有紫蓋院（Zigai Courtyard）的遺址，仙茶灶（Xiancha Zao），是傅待仙（Fu Daixian，人名）煉丹的地方。

［日蓋峰］

向左可以俯瞰聖壽華嚴（Shengshou Huayan），向右可以遠眺南臺天柱（Nantai Tianzhu）。

【English Translation】 English version Jointed stems. Some are shaped like the character 『品』 (pǐn, meaning 『product』 or 『quality』). People gather them to use as walking sticks. It is also called 『Wansui Teng』 (Wansui Teng, meaning 『Long Life Vine』 or 『Ten Thousand Years Vine』)

[Lingying Peak]

In the past, Deng Yuzhi (Deng Yuzhi, a personal name), styled Yuanda (Yuanda), was a native of Xinye in Nanyang. He possessed talismans and seals to dispel evil, eradicate poison, and cure diseases, and no patient he treated failed to recover. Once, while gathering herbs, he spent the night in a stone cave and dreamed that a divine being said, 『Your merits are great, and you will be summoned. You should comply with the times and await the arrival of the immortals to greet you.』 Awakening, he was both surprised and delighted. In the early years of the Tianjian (Tianjian, an era name) period, the Taishi reported, 『The Shaowei Star (Shaowei Star) has appeared in the region of Changsha (Changsha).』 The emperor ordered the supervising army to investigate and inquire. After the decree was issued, Deng Yuzhi successfully refined the elixir and then moved to the Front Cave. Indeed, many immortals gathered to welcome him. Zhou Jingzhen (Zhou Jingzhen, a personal name) named it accordingly.

[Guixiao Peak]

In the past, Zhai Zhang Sikong (Zhai Zhang Sikong, a personal name) visited Rongding (Rongding, a place name), and on his return, he ascended this peak. He sat in meditation here for a long time. Surveying the surrounding peaks, he saw that the yin energy was excessive, and the houses of Buddhist temples were as densely packed as fish scales. Gazing south towards the Yangtze River (Changjiang River), auspicious smoke and auspicious mists swirled and stretched across the sky. Dimly, several peaks rose high into the clouds. He said to those around him, 『Is this not Zilin (Zilin)?』 Thereupon, he led his family to cross south. To the west of the mountain, there is an abundance of Changfacao (Changfacao, meaning 『Long Hair Grass』). Whenever a stem is broken, it is filled with fine threads, and no hairs are visible. Burned to ashes and applied to the head with clear oil, it can make the hair grow long. There is also Jinlupan (Jinlupan, meaning 『Golden Dew Plate』) that grows in dark and secluded places. When picked, it immediately illuminates the darkness with a faint light. Even after half a year, it will not dry out. The immortal prescriptions record that this grass is spiritually potent, but few people use it. Xingye Jinxian (Xingye Jinxian, meaning 『Apricot Leaf Golden Thread』) cannot compare to it.

[Shiqun Peak]

There are two stones that are round in shape, with a stone chamber in the middle. It is located above a secluded valley. Herb gatherers have often heard the sound of chanting scriptures from within the stone chamber. There is also Shiru (Shiru, meaning 『Stone Milk』), which, if obtained and consumed, can grant longevity. Some say that Shiqun (Shiqun, meaning 『Stone Granary』) is attached to Shilin Peak (Shilin Peak). To the east is the site of Taiqing Temple (Taiqing Temple), northeast of Yuqing Temple (Yuqing Temple). There is no evidence now, only the foundation. There used to be a hermitage.

[Xianglu Peak]

Going south, there is Baosheng Temple (Baosheng Temple). Above it is the site of Zigai Courtyard (Zigai Courtyard), and the Xiancha Zao (Xiancha Zao, meaning 『Immortal Tea Stove』), which is where Fu Daixian (Fu Daixian, a personal name) refined elixirs.

[Rigai Peak]

To the left, one can look down upon Shengshou Huayan (Shengshou Huayan), and to the right, one can gaze afar at Nantai Tianzhu (Nantai Tianzhu).

女善峰］

昔有一女。垂髮至腰。身上毛長寸餘綠色。人嘗見之。問云善。因呼之善女。或見在耆阇峰。與道人李遐周為琴棋之友。

［集賢峰］

下有南嶽書院。李泌張九齡常談論於此。故得其名。南下有衡岳寺。

［吐霧巾子二峰］

與白馬峰相連。並是本縣主山峰頂吐霧與云密相應。境內定雨常時不差。下有白龍洞。北有仰天臺神廟尼寺基。亦有庵宇。僧道居之。

［白馬峰］

按山海經云。昔夏禹於此殺白馬祭天。仰天而嘯。夢繡衣童子自稱蒼水女夷使者。授金簡玉文。因而名焉。又曰仰天臺拾遺云。昔紫虛元君篆符逐白龍之所。今俗呼白龍洞。但有神龍廟。上有庵宇。僧道居之。

［馬鞍峰］

在平野大路之南。並無佳致。

［彌勒峰］

唐有道者游南嶽。葺隋高僧智穎舊庵而住。自云彌勒。通博三教。衣衫不檢好睡。后應詔不回。土人因稱彌勒(已上二十七峰。系屬紫蓋所隸)。

［碧鷲峰］

在九真洞北。唐末有王先生。亦不知其所修。卜庵于峰南。因覽五峰形勢殊異。清煙瑞氣蔽于山巖。芳卉仙葩映于溪谷。信山記云。秋實冬根之藥。春三夏五之苗有之矣。予平昔所得之秘將成於此乎。乃令山童采五峰靈草。卓壇

【現代漢語翻譯】現代漢語譯本［女善峰］

從前有個女子，頭髮垂到腰間，身上長著一寸多長的綠色毛髮。人們曾經見過她，問她是否善良，因此稱呼她為善女。有人說她曾在耆阇峰（Grdhakuta，又名靈鷲峰，是釋迦牟尼佛常說法之所）與道人李遐周結為琴棋之友。

［集賢峰］

山下有南嶽書院，李泌（Li Mi，唐朝宰相）和張九齡（Zhang Jiuling，唐朝宰相、詩人）常在此談論，因此得名。往南走有衡岳寺。

［吐霧巾子二峰］

與白馬峰相連。都是本縣的主山，峰頂吐出的霧氣與雲層緊密相連，境內降雨定時，從不失誤。山下有白龍洞，北面有仰天臺神廟和尼姑庵的遺址，也有庵宇，僧人和道士居住。

［白馬峰］

根據《山海經》記載，昔日夏禹（Xia Yu，中國古代的君王）在此宰殺白馬祭天，仰天長嘯，夢見身穿繡衣的童子自稱是蒼水女夷（Cangshui Nvyi，水神）的使者，授予他金簡玉文，因此得名。又有《仰天臺拾遺》記載，昔日紫虛元君（Zixu Yuanjun，道教神仙）篆刻符箓驅逐白龍的地方，現在俗稱白龍洞，只有神龍廟，上面有庵宇，僧人和道士居住。

［馬鞍峰］

位於平原大路的南面，沒有什麼特別的景緻。

［彌勒峰］

唐朝有位道士遊歷南嶽，修葺隋朝高僧智穎（Zhiying，隋朝高僧）的舊庵居住，自稱是彌勒（Maitreya，未來佛），通曉儒釋道三教，不修邊幅，喜歡睡覺。後來奉詔不回，當地人因此稱之為彌勒（以上二十七峰，隸屬於紫蓋峰）。

［碧鷲峰］

位於九真洞的北面。唐朝末年有位王先生，也不知道他修的是什麼，在峰南選址建庵。因為看到五峰的形勢特別奇異，清凈的煙霧和吉祥的雲氣籠罩在山巖，芬芳的花卉和珍貴的仙草映襯在溪谷。信山記記載，秋天結果實、冬天紮根的藥材，春天發芽、夏天生長的苗木都有。我平時所得的秘方將要在這裡成功嗎？於是命令山童採摘五峰的靈草，搭建祭壇。

【English Translation】 English version [Nvshan Peak (Female Benevolence Peak)]

In the past, there was a woman whose hair reached her waist, and her body was covered with green hair that was more than an inch long. People once saw her and asked if she was benevolent, so they called her 'Benevolent Woman'. Some say she was at Grdhakuta (Vulture Peak, where Shakyamuni Buddha often preached) and became friends with the Taoist Li Xiazhou, enjoying music and chess together.

[Jixian Peak (Gathering Sages Peak)]

Below the peak is the Nanyue Academy. Li Mi (a Tang Dynasty chancellor) and Zhang Jiuling (a Tang Dynasty chancellor and poet) often discussed matters here, hence the name. Further south is Hengyue Temple.

[Tuwu Jinzi Two Peaks (Spitting Mist Turban Peaks)]

Connected to Baima Peak (White Horse Peak). They are both the main mountains of this county. The mist emitted from the peaks closely corresponds with the clouds, ensuring timely rainfall within the region without fail. Below is White Dragon Cave. To the north are the ruins of the Yangtiantai (Looking-up-to-Heaven Terrace) Shrine and a nunnery, as well as hermitages where monks and Taoists reside.

[Baima Peak (White Horse Peak)]

According to the 'Classic of Mountains and Seas', in the past, Xia Yu (an ancient Chinese ruler) sacrificed a white horse to heaven here, looked up and howled, and dreamed of a boy in embroidered clothes claiming to be an envoy of Cangshui Nvyi (the goddess of the Cangshui River), who bestowed upon him golden slips and jade inscriptions, hence the name. Also, the 'Lost Tales of Yangtiantai' says that Zixu Yuanjun (a Taoist deity) once inscribed talismans here to drive away a white dragon, now commonly called White Dragon Cave, but there is only a Shrine of the Dragon God, with hermitages above where monks and Taoists reside.

[Ma'an Peak (Saddle Peak)]

Located south of the main road in the plains, it has no particular charm.

[Mile Peak (Maitreya Peak)]

During the Tang Dynasty, a Taoist traveled to Nanyue and repaired the old hermitage of the Sui Dynasty monk Zhiying (a Sui Dynasty monk) to live in, claiming to be Maitreya (the future Buddha), versed in the three teachings of Confucianism, Buddhism, and Taoism, unkempt, and fond of sleeping. Later, he was summoned by imperial decree but did not return, so the locals called him Maitreya (the above twenty-seven peaks belong to Zigai Peak).

[Bizhou Peak (Azure Vulture Peak)]

Located north of Jiuzhen Cave. At the end of the Tang Dynasty, there was a Mr. Wang, and it is unknown what he cultivated. He chose a site south of the peak to build a hermitage. Because he saw that the shapes of the five peaks were particularly strange, pure smoke and auspicious clouds covered the mountain rocks, and fragrant flowers and precious immortal plants reflected in the streams and valleys. The 'Xinshan Record' says that there are medicines that bear fruit in autumn and take root in winter, and seedlings that sprout in spring and grow in summer. Could the secrets I have obtained in the past be accomplished here? So he ordered the mountain children to collect the spiritual herbs of the five peaks and build an altar.

劍步星罡。按周天調水火煉三素丹。大藥延年輕舉。小藥濟拔沉痾。久而聲流帝都。奉詔遷中嶽以便修問。

［白雲峰］

西有白雲寺。下有龍潭。神龍出入靈感人帶葷茹者不敢近之。乃朱陵洞天之東便門也。與前洞斷石源相通。下有白雲洞。

［高奇峽峙二峰］

屬湘潭界去南嶽數舍之地。並無佳致有寺。亦不繫岳境。

［靈麓峰］

(即嶽麓也)在潭州湘水之西。系二十洞真墟福地。故詩云。玉洞仙壇長冷落。真墟巖竇色常新。可憐城裡悠悠者。不識瀟湘四季春。湘中記云。中有抱黃洞。下有洞真觀。乃東晉鄧郁之修內外丹處。后升真于南嶽。每歲至秋。仙鶴常集於洞口。至今不絕。我朝任睡詩云。得道真仙去不回。空遺宮殿起崔嵬。千年勝地多殊感。群鶴翔飛歲歲來　本朝改賜景德　徽廟朝改為嶽麓萬壽宮。左右有道林嶽麓二禪寺。昔賢詩中一聯云。云藏一福地。路隔兩禪林是也。唐軒轅彌明嘗隱於此嶽麓書院。則居其中。本朝祥符年有秀水黎白。於此遇道士張抱黃。傳內八卦繫辭。修之成道。山無禽雀。洞有𥕭石。東有君真巖。西有舍利塔．道鄉臺．漢皇廣白鶴泉．風雩亭．皆佳致也。又有跛仙遇呂洞賓。同來往洞中。數過城下。人不測之(已上五峰系屬云密)。

【現代漢語翻譯】現代漢語譯本劍步星罡（一種道教儀式）。按照周天執行的規律，調和水火，煉製三素丹（道教煉丹術語）。服用大藥可以延年益壽，服用小藥可以醫治各種頑固疾病。時間久了，名聲傳遍京城。奉皇帝的詔令，遷往中嶽（指嵩山）以便修行問道。

［白雲峰］

西邊有白雲寺，下面有龍潭。神龍經常出入，非常靈驗，所以帶著葷腥食物的人不敢靠近。這裡是朱陵洞天（道教名山）的東邊門戶，與前面的洞斷石源相通。下面有白雲洞。

［高奇峽峙二峰］

屬於湘潭的管轄範圍，距離南嶽（衡山）只有幾里路。沒有什麼特別的景緻，有一座寺廟，也不屬於南嶽的範圍。

［靈麓峰］

（也就是嶽麓山）在潭州（今長沙）湘水的西邊，是二十洞真墟福地之一。所以詩中說：『玉洞仙壇長久冷落，真墟巖洞景色常新。可憐城裡那些庸碌的人，不識瀟湘四季的春天。』《湘中記》記載，山中有抱黃洞，下面有洞真觀，是東晉鄧郁修煉內外丹的地方。後來在南嶽得道昇仙。每年到了秋天，仙鶴常常聚集在洞口，至今沒有斷絕。我朝任睡的詩中說：『得道的真仙一去不回，空留下宮殿高聳巍峨。千年勝地有很多神奇的感應，成群的仙鶴年年飛來。』本朝改賜名為景德，徽宗皇帝時期改為嶽麓萬壽宮。左右有道林禪寺和嶽麓禪寺。以前賢人的詩中有一聯說：『云藏著一處福地，道路隔開了兩座禪林』說的就是這裡。唐朝的軒轅彌明曾經隱居在這裡，嶽麓書院就位於其中。本朝祥符年間，有秀水的黎白，在這裡遇到了道士張抱黃，傳授給他內八卦繫辭的秘訣，修煉后得道成仙。山上沒有禽鳥，洞里有𥕭石。東邊有君真巖，西邊有舍利塔、道鄉臺、漢皇廣白鶴泉、風雩亭，都是很好的景緻。還有跛腳的仙人遇到了呂洞賓（道教八仙之一），一同來往于洞中，多次經過城下，人們都無法猜測他們的來歷（以上五個山峰都屬於云密）。

【English Translation】 English version Performing the 'Sword Steps and Star Dipper' (a Taoist ritual). Harmonizing water and fire according to the Zhou Tian (celestial circulation) to refine the Three Essences Elixir (a term in Taoist alchemy). Taking the 'Great Medicine' can prolong life, while taking the 'Small Medicine' can cure various stubborn diseases. Over time, the reputation spread throughout the capital. Received an imperial decree to move to Mount Song (the Central Peak) for the convenience of cultivation and seeking enlightenment.

[White Cloud Peak]

To the west is White Cloud Temple, and below it is Dragon Pool. The divine dragon frequently appears, making it very efficacious, so those carrying meat or strong-smelling food dare not approach. This is the eastern gateway to the Zhu Ling Grotto-Heaven (a famous Taoist mountain), connected to the Stone Source of the previous grotto. Below is White Cloud Grotto.

[Two Peaks Standing at Gaoqi Gorge]

Belongs to the jurisdiction of Xiangtan, only a few miles away from Mount Heng (the Southern Peak). There is nothing particularly scenic, and there is a temple, but it is not within the boundaries of Mount Heng.

[Linglu Peak]

(Also known as Yuelu Mountain) is located west of the Xiang River in Tanzhou (present-day Changsha), and is one of the Twenty Grotto-Heaven True Ruins Blessed Lands. Therefore, the poem says: 'The jade grotto immortal altar is long deserted, the true ruin rock caves' scenery is always new. Pity those mediocre people in the city, who do not know the four seasons of spring in Xiaoxiang.' The 'Records of Xiangzhong' states that there is Baohuang Grotto in the mountain, and below it is Dongzhen Temple, where Deng Yu of the Eastern Jin Dynasty cultivated internal and external alchemy. Later, he attained enlightenment and ascended to immortality at Mount Heng. Every year in autumn, immortal cranes often gather at the entrance of the grotto, and it has not stopped until now. The poem by Ren Shui of our dynasty says: 'The enlightened immortal has gone and will not return, leaving behind only towering palaces. The thousand-year-old scenic spot has many miraculous responses, and flocks of cranes fly here every year.' In this dynasty, it was renamed Jingde, and during the reign of Emperor Huizong, it was renamed Yuelu Longevity Palace. To the left and right are Daolin Zen Temple and Yuelu Zen Temple. A couplet in a poem by a former sage says: 'Clouds hide a blessed land, the road separates two Zen forests,' referring to this place. Xuan Yuan Miming of the Tang Dynasty once lived in seclusion here, and Yuelu Academy is located within it. During the Xiangfu era of this dynasty, Li Bai of Xiushui encountered the Taoist Zhang Baohuang here, who taught him the secrets of the inner Bagua (Eight Trigrams) and its interpretations, and he attained enlightenment through cultivation. There are no birds on the mountain, and there are 𥕭 stones in the grotto. To the east is Junzhen Rock, and to the west are the Relic Pagoda, Daoxiang Terrace, Han Emperor Guangbai Crane Spring, and Fengyu Pavilion, all of which are excellent scenic spots. There is also a lame immortal who met Lu Dongbin (one of the Eight Immortals of Taoism), and they often came and went in the grotto, passing under the city many times, but people could not guess their origins (the above five peaks all belong to Yunmi).

［石榴峰］

南下有洞門觀基。北有夕陽溪．夕陽巖．倒洞。北下有迷津。昔人尋藥路迷。但見榴花如火。行至滿谷而遇老叟。把石榴花告曰。仙藥不遠。言訖不見。人後反洞陽宮言于道友皆訝之。又咀榴花而休糧。不知其終。又南下有避秦人惠雍真人水假處。人呼張翁潭。

［采霞峰］

古應相峰也。齊楮伯玉。字元璩。隱南山十餘年。妙該術解。采煉吐納。夜有神人。告齊高祖曰。南嶽有異人。與陛下祈福。因採訪詔之不起。後端午夜。夢見煉丹。帝曰。此仙伯也。先君曾詔不赴。因詔吳會二郡以禮資遣。敕建太平觀。遷瀑布山下門人王僧鎮。名曰應相。

［白石峰］

與應相峰重疊。下舊有庵宇。

［永泰峰］

古曰朝真峰。東有古觀基。南有古寺基．龍真澗。上有殷先生朝斗基址石恪隱室。

［九女峰］

或云。舊有九女廟。今西北見有九子巖。並無文可出。

［雲龍峰］

西下有西真觀基。道錄云。西漢蜀青城山道士王穀神皮玄耀修真之所。後唐有董奉先繼之修行。復入衡陽尋真觀。今存誦經石洎石像真人。北有云龍寺基。

［雙石峰］

下有雙峰能仁二寺。北有瀑布玉虹亭．楚安寺．拾穗巖。

［明月峰］

【現代漢語翻譯】現代漢語譯本［石榴峰］

向南走有洞門觀基（Dòngmén Guānjī，地名）。北邊有夕陽溪（Xīyáng Xī，地名）、夕陽巖（Xīyáng Yán，地名）、倒洞（Dào Dòng，地名）。向北走有迷津（Míjīn，地名）。過去有人在這裡尋找藥材迷路了，只見石榴花紅得像火一樣。走到山谷深處遇到一位老者，拿著石榴花告訴他說：『仙藥不遠了。』說完就不見了。那人後來回到洞陽宮（Dòngyáng Gōng，地名），把這件事告訴道友，大家都感到驚訝。他又咀嚼石榴花來代替糧食，不知道最終結局如何。再往南走，有避開秦朝戰亂的人惠雍真人（Huì Yōng Zhēnrén，人名）曾經臨時居住的地方，人們稱之為張翁潭（Zhāng Wēng Tán，地名）。

［采霞峰］

這裡古時候叫做應相峰（Yìngxiāng Fēng，地名）。齊朝的楮伯玉（Chǔ Bóyù，人名），字元璩（Yuán Qú，字），在南山隱居了十多年，精通各種法術，擅長采煉吐納之術。夜晚有神人告訴齊高祖（Qí Gāozǔ，人名）說：『南嶽（Nányuè，地名）有位奇異之人，正在為陛下祈福。』於是皇帝派人去尋訪並下詔書請他出來，但他沒有應允。後來在端午節的夜晚，皇帝夢見他煉丹。皇帝說：『這是位仙人啊，先帝曾經下詔書請他，他都沒有來。』於是皇帝下詔吳郡（Wú Jùn，地名）、會稽郡（Kuàijī Jùn，地名）用禮節和財物資助遣送他，並敕令建造太平觀（Tàipíng Guān，地名），將瀑布山（Pùbù Shān，地名）下的門人王僧鎮（Wáng Sēngzhèn，人名）遷到那裡，並命名為應相（Yìngxiāng，地名）。

［白石峰］

與應相峰（Yìngxiāng Fēng，地名）重疊在一起。下面原來有庵宇。

［永泰峰］

古時候叫做朝真峰（Cháozhēn Fēng，地名）。東邊有古觀基（Gǔ Guānjī，地名）。南邊有古寺基（Gǔ Sìjī，地名）、龍真澗（Lóngzhēn Jiàn，地名）。上面有殷先生（Yīn Xiānshēng，人名）朝拜北斗的遺址和石恪（Shí Kè，人名）隱居的石室。

［九女峰］

有人說，這裡過去有九女廟（Jiǔ Nǚ Miào，地名）。現在西北方向可以看到九子巖（Jiǔzǐ Yán，地名），但沒有文字可以考證。

［雲龍峰］

西邊下面有西真觀基（Xīzhēn Guānjī，地名）。道錄記載，西漢時蜀地青城山（Qīngchéng Shān，地名）的道士王穀神（Wáng Gǔshén，人名）、皮玄耀（Pí Xuányào，人名）在這裡修真。後唐有董奉先（Dǒng Fèngxiān，人名）繼續在這裡修行，後來又到衡陽（Héngyáng，地名）尋找真觀（Zhēn Guān，地名）。現在還儲存著誦經石以及石像真人。北邊有云龍寺基（Yúnlóng Sìjī，地名）。

［雙石峰］

下面有雙峰寺（Shuāngfēng Sì，地名）、能仁寺（Néngrén Sì，地名）兩座寺廟。北邊有瀑布、玉虹亭（Yùhóng Tíng，地名）、楚安寺（Chǔ'ān Sì，地名）、拾穗巖（Shísuì Yán，地名）。

［明月峰］

【English Translation】 English version ［Shiliu Peak (Shíliú Fēng, place name)］

To the south is Dongmen Guanji (Dòngmén Guānjī, place name). To the north are Xiyang Stream (Xīyáng Xī, place name), Xiyang Rock (Xīyáng Yán, place name), and Dao Cave (Dào Dòng, place name). To the north is Mijin (Míjīn, place name). In the past, someone got lost searching for medicinal herbs here, only seeing pomegranate flowers as red as fire. Walking deep into the valley, he met an old man who, holding pomegranate flowers, told him: 'The elixir is not far away.' After speaking, he disappeared. Later, the person returned to Dongyang Palace (Dòngyáng Gōng, place name) and told his fellow Taoists about this, and they were all amazed. He also chewed pomegranate flowers to replace food, and his final fate is unknown. Further south is where the Zhenren (a Taoist title) Hui Yong (Huì Yōng Zhēnrén, person's name), who sought refuge from the Qin Dynasty wars, temporarily resided, which people call Zhang Weng Tan (Zhāng Wēng Tán, place name).

［Caixia Peak (Cǎixiá Fēng, place name)］

In ancient times, it was called Yingxiang Peak (Yìngxiāng Fēng, place name). During the Qi Dynasty, Chu Boyu (Chǔ Bóyù, person's name), with the courtesy name Yuan Qu (Yuán Qú, courtesy name), lived in seclusion in Nanshan (Nánshān, place name) for more than ten years, mastering various arts and excelling in the techniques of collecting, refining, exhaling, and inhaling. At night, a divine being told Emperor Gaozu of Qi (Qí Gāozǔ, person's name): 'In Nanyue (Nányuè, place name) there is an extraordinary person who is praying for blessings for Your Majesty.' Therefore, the emperor sent people to search for him and issued an edict inviting him to come out, but he did not comply. Later, on the night of the Dragon Boat Festival, the emperor dreamed of him refining elixirs. The emperor said: 'This is an immortal; the late emperor once issued an edict inviting him, but he did not come.' Therefore, the emperor issued an edict to Wu Commandery (Wú Jùn, place name) and Kuaiji Commandery (Kuàijī Jùn, place name) to provide him with courtesy and wealth, and ordered the construction of Taiping Temple (Tàipíng Guān, place name), relocating Wang Sengzhen (Wáng Sēngzhèn, person's name), a disciple from the foot of Waterfall Mountain (Pùbù Shān, place name), there, and naming it Yingxiang (Yìngxiāng, place name).

［Baishi Peak (Báishí Fēng, place name)］

Overlaps with Yingxiang Peak (Yìngxiāng Fēng, place name). Below it, there used to be a nunnery.

［Yongtai Peak (Yǒngtài Fēng, place name)］

In ancient times, it was called Chaozhen Peak (Cháozhēn Fēng, place name). To the east is the site of an ancient temple (Gǔ Guānjī, place name). To the south are the sites of an ancient temple (Gǔ Sìjī, place name) and Longzhen Stream (Lóngzhēn Jiàn, place name). Above are the site where Mr. Yin (Yīn Xiānshēng, person's name) paid homage to the Big Dipper and the hermitage of Shi Ke (Shí Kè, person's name).

［Jiunu Peak (Jiǔnǚ Fēng, place name)］

Some say that there used to be a Jiunu Temple (Jiǔ Nǚ Miào, place name) here. Now, to the northwest, you can see Jiuzi Rock (Jiǔzǐ Yán, place name), but there is no inscription to verify it.

［Yunlong Peak (Yúnlóng Fēng, place name)］

Below to the west is the site of Xizhen Temple (Xīzhēn Guānjī, place name). The Taoist records state that Wang Gushen (Wáng Gǔshén, person's name) and Pi Xuanyao (Pí Xuányào, person's name), Taoists from Qingcheng Mountain (Qīngchéng Shān, place name) in Shu (ancient name for Sichuan) during the Western Han Dynasty, cultivated themselves here. During the Later Tang Dynasty, Dong Fengxian (Dǒng Fèngxiān, person's name) continued to cultivate here, and later went to Hengyang (Héngyáng, place name) to seek Zhen Temple (Zhēn Guān, place name). The sutra-chanting stone and the stone statue of a Zhenren still exist today. To the north is the site of Yunlong Temple (Yúnlóng Sìjī, place name).

［Shuangshi Peak (Shuāngshí Fēng, place name)］

Below are Shuangfeng Temple (Shuāngfēng Sì, place name) and Nengren Temple (Néngrén Sì, place name). To the north are the waterfall, Yuhong Pavilion (Yùhóng Tíng, place name), Chuan Temple (Chǔ'ān Sì, place name), and Shisui Rock (Shísuì Yán, place name).

［Mingyue Peak (Míngyuè Fēng, place name)］

在雙石。東北有承天．楚寧二寺。

［青岑峰］

下有東林．西林二寺。

［普賢峰］

東北有石室。以休為名。唐高僧鬚髮鬅鬙居之。並無煙火器具。人有詰之。但云休休僅七十餘年。壽百數十歲。或云。曾遇宋宗炳。傳道而不食。舊記云。下有普賢觀。道眾皆十方盛德之士。講論幽微。聲聞上國。奉詔賜普賢額。兼莊田以備焚修。峰因觀得名。本朝賜沖真為額。

［岣嶁峰］

南下有法輪寺。後有仙王殿．雷洞．妙喜洞。道人亭。韓愈詠禹碑略云。道人獨上偶見之者是也。徐靈期衡山記云。云密峰有禹治水碑。皆𧎗蚪文字。碑下有石壇。流水縈之。最為勝絕。今法輪寺。有道人亭。傳云。昔有道人。見之於岣嶁。后韓文公有是句。今兩出之。

［會善峰］

古曰毛女峰。下有會善寺。乃十八高僧相會處。最為禪悅講習之所。因更其名。

［潛聖峰］

昔高僧希遁游南嶽。遍尋方廣寺。訪慧海尊者。經年了無軌跡。忽一日見精舍。號方廣。遇尊者詰之來遲。宿送出。人屋並寺了無所有。因以名之。又房日茨先生三時修玄白之法於此。辟榖被山魈所惱。因遷九疑山尸解。又有祝融寺僧。於他處抄化五百副供器。約施主訪山寺。或日遍游並亡名

【現代漢語翻譯】現代漢語譯本在雙石，東北方有承天寺（Cheng'an Temple）和楚寧寺（Chu'ning Temple）。

［青岑峰（Qingcen Peak）］

山下有東林寺（Donglin Temple）和西林寺（Xilin Temple）。

［普賢峰（Puxian Peak）］

東北方有石室，以『休』為名。唐代高僧鬚髮蓬鬆的人居住於此，並沒有煙火用具。有人問他，他只是說『休休』，已經七十多年了，壽命有一百多歲。有人說，他曾經遇到宋宗炳（Song Zongbing），傳授道法而不吃東西。舊的記載說，山下有普賢觀（Puxian Temple），道士們都是十方有盛德的人士，講論幽深微妙的道理，聲名傳到京城。皇帝下詔賜予『普賢』的匾額，並賜予莊田用來準備焚香和修行。山峰因此觀而得名。本朝賜予『沖真』作為匾額。

［岣嶁峰（Goulou Peak）］

向南下山有法輪寺（Falun Temple），後面有仙王殿（Xianwang Palace）、雷洞（Lei Cave）、妙喜洞（Miaoxi Cave）和道人亭（Daoren Pavilion）。韓愈在《詠禹碑》中大概寫道，『道人獨自登上山峰偶然看見它』就是指這裡。徐靈期的《衡山記》中說，云密峰（Yunmi Peak）上有禹（Yu）治理水患的碑，都是蝌蚪文字。碑下有石壇，流水環繞著它，景色最為優美。現在法輪寺有道人亭，傳說以前有道人，在岣嶁峰上看見了禹碑，後來韓愈的文章中才有這樣的句子。現在將這兩處都記錄下來。

［會善峰（Huishan Peak）］

古時候叫做毛女峰（Maonv Peak），山下有會善寺，是十八位高僧相會的地方，是禪悅和講習佛法的場所，因此更改了它的名字。

［潛聖峰（Qiansheng Peak）］

過去高僧希遁（Xidun）遊歷南嶽，到處尋找方廣寺（Fangguang Temple），拜訪慧海尊者（Huihai Venerable），經過多年都沒有找到軌跡。忽然有一天看見一座精舍，叫做方廣寺，遇到慧海尊者，責問他來得太遲。住宿一晚後送他離開，人和房屋連同寺廟都消失得無影無蹤。因此用這件事來命名這座山峰。又有房日茨先生（Fang Rici）在這裡修行玄白之法，斷食辟榖，被山魈所困擾，因此遷居到九疑山尸解成仙。還有祝融寺（Zhurong Temple）的僧人，在其他地方化緣抄寫了五百副供器，約定施主到山上的寺廟來，或者每天遊覽卻忘記了寺廟的名字。

【English Translation】 English version At Shuangshi, northeast are Cheng'an Temple and Chu'ning Temple.

[Qingcen Peak]

Below are Donglin Temple and Xilin Temple.

[Puxian Peak]

Northeast is a stone chamber named 'Xiu'. A Tang Dynasty high monk with disheveled hair and beard lived here, without any cooking utensils. When asked, he only said 'Xiu Xiu', it has been more than seventy years, with a lifespan of over a hundred years. Some say he once met Song Zongbing, who transmitted the Dao and did not eat. Old records say that below is Puxian Temple, where Daoists are all virtuous people from all directions, discussing profound and subtle principles, with their reputation reaching the capital. An imperial decree granted the plaque 'Puxian', along with estate fields to prepare for incense burning and cultivation. The peak is named after the temple. This dynasty granted 'Chongzhen' as the plaque.

[Goulou Peak]

Going south down the mountain is Falun Temple, behind which are Xianwang Palace, Lei Cave, Miaoxi Cave, and Daoren Pavilion. Han Yu's 'Ode to Yu's Stele' roughly says, 'The Daoist alone ascends the peak and accidentally sees it' refers to this place. Xu Lingqi's 'Hengshan Record' says that on Yunmi Peak is Yu's flood control stele, all in tadpole script. Below the stele is a stone altar, surrounded by flowing water, making it the most beautiful scenery. Now Falun Temple has Daoren Pavilion, legend says that a Daoist once saw Yu's stele on Goulou Peak, and later Han Yu had such a sentence in his writing. Now both are recorded.

[Huishan Peak]

In ancient times it was called Maonv Peak, below which is Huishan Temple, the place where eighteen high monks met, a place for Chan joy and Dharma practice, hence the name was changed.

[Qiansheng Peak]

In the past, the high monk Xidun traveled to Nanyue, searching everywhere for Fangguang Temple, visiting Venerable Huihai, but found no trace after many years. Suddenly one day he saw a hermitage called Fangguang Temple, and met Venerable Huihai, who questioned him for being late. After staying overnight and being sent off, the person, house, and temple all disappeared without a trace. Therefore, this event was used to name the peak. Also, Mr. Fang Rici practiced the Xuanbai method here, fasting and abstaining from grains, but was troubled by mountain goblins, so he moved to Jiuyi Mountain to achieve immortality through corpse liberation. There was also a monk from Zhurong Temple who solicited donations elsewhere to copy five hundred sets of offering vessels, agreeing with the donors to visit the mountain temple, or traveled every day but forgot the name of the temple.

跡。至暮望融頂之西。隱然精舍見化主。云何來晚待之甚厚。游西軒有服黃衣貴人假寢。僧曰聖帝也。避喧穢憩此。洎送出門了無所有。但荒山而已。

［蓮華峰］

下有方廣寺。八山四水週迴環匝。昔人題詩略云。寺在蓮花里。群峰附花葉。又范寅亮一聯云。寺藏螺髻頂。人在藕花心。北有靈轍源車轍。跡記云。昔羅漢居此。鬼神運糧。車轍道也。東望芭蕉庵。乃宋高僧宗炳修行之所。北有靈源塔。

［天堂峰］

東有石室。殷景童禮斗石定志龕自種柴葫勝於出處。又草衣和尚曰定名。后遷妙高峰。結草為衣因而呼之。其草莖兩兩相纏。如絳有垂頭。名曰羅漢絳。自天堂潛聖巖竇中多生。昔傅待仙嘗采之以結朱汞作丹頭。因曰仙人絳。故丹房錄中詩一聯云。巖前收綠索。火內伏丹砂是也。其草自巖而垂。亦曰垂巖草。昔人詠羅漢絳詩云。五百移棲絕洞深。空留轍跡杳難尋。綠絲絳帶何人施。長到春來掛滿林。

［祥光峰］

古曰鶴鳴。北有靈田。一云靈原靈穴。舊集云。蕭靈護窖丹於此。端拱初。常有丹光出如飛燭。豫章道士遊山。密有所感。誠志求之不遇。後有一卒到此山。于靈穴獲道經數卷外貨之。

［回雁峰］

在衡州城南。按圖經云。是南嶽之首。雁到

【現代漢語翻譯】現代漢語譯本 [足跡。]傍晚時分，眺望融頂的西邊，隱約可見精舍和化主（指得道高僧）。（有人問）為什麼來晚了卻受到如此厚待？在西軒遊玩時，看到一位身穿黃衣的貴人在此假寐。僧人說：『這是聖帝（指神仙）啊，爲了躲避喧囂污穢而在此休息。』等到送出門外，卻什麼也沒有，只是一片荒山而已。 [蓮華峰（山峰名，因形似蓮花而得名）] 山下有方廣寺（寺廟名）。八座山峰和四條河流環繞四周。以前有人題詩略說：『寺廟在蓮花里，群峰依附如花葉。』又有范寅亮的一副對聯說：『寺廟藏在螺髻頂（山峰名），人在藕花心。』北邊有靈轍源（地名），留有車轍的痕跡。記載說：『以前羅漢（佛教修行者）居住在這裡，鬼神運送糧食，這是車轍留下的道路。』向東望去是芭蕉庵（庵名），是宋代高僧宗炳（人名）修行的地方。北邊有靈源塔（塔名）。 [天堂峰（山峰名）] 東邊有石室。殷景童（人名）在禮斗石（石頭名）上禮拜星斗，在定志龕（石龕名）中堅定志向，自己種植柴胡，勝過出仕做官。又有草衣和尚（僧人名）在此『定名』。後來遷居到妙高峰（山峰名）。因為結草為衣，所以被稱為草衣和尚。那種草的莖兩兩纏繞在一起，像絲帶一樣有垂頭，名叫羅漢絳（草名）。從天堂峰的潛聖巖（巖洞名）的洞穴中大量生長。以前傅待仙（人名）曾經採摘它來結朱汞，製作丹藥的頭部。因此叫做仙人絳。所以《丹房錄》中的一聯詩說：『巖前收取綠色的繩索，在火中降伏丹砂』說的就是它。那種草從巖石上垂下來，也叫做垂巖草。以前有人吟詠羅漢絳的詩說：『五百羅漢遷移到幽深的洞穴中，空留下車轍的痕跡難以尋找。綠色的絲帶是誰施捨的呢？長到春天掛滿了山林。』 [祥光峰（山峰名）] 古時候叫做鶴鳴峰。北邊有靈田（田地名），一說叫做靈原、靈穴。舊的記載說：『蕭靈（人名）在這裡守護著窖藏的丹藥。』端拱初年，經常有丹藥的光芒出現，像飛舞的蠟燭一樣。豫章（地名）的道士遊山，暗中有所感應，誠心誠意地尋求它，卻沒有找到。後來有一個士兵來到這座山，在靈穴中得到道經數卷，拿到外面去賣。 [回雁峰（山峰名）] 在衡州（地名）城的南邊。按照圖經的記載，是南嶽（山名）的首峰。大雁飛到這裡。

【English Translation】 English version [Traces.] At dusk, looking west towards Rong Peak, the Jing She (small temple) and the Huazhu (an accomplished monk) are faintly visible. (Someone asks) 'Why is it that coming late receives such generous treatment?' While strolling in the West Pavilion, a nobleman dressed in yellow is seen dozing. A monk says, 'This is the Holy Emperor (referring to a deity), resting here to avoid the noise and filth.' But upon seeing him off, there is nothing there, only desolate mountains. [Lotus Flower Peak (Lian Hua Feng) (mountain name, named for its lotus-like shape)] Below the peak is Fang Guang Temple (temple name). Eight mountains and four rivers encircle it. An old poem roughly says: 'The temple is in the lotus flower, the peaks are attached like petals.' Also, Fan Yinliang's couplet says: 'The temple is hidden at the top of the snail-shell peak (Luo Ji Ding), people are in the heart of the lotus flower.' To the north is Lingzhe Source (Ling Zhe Yuan) (place name), with traces of cart tracks. Records say: 'In the past, Arhats (Buddhist practitioners) lived here, and ghosts and spirits transported grain, hence the cart tracks.' Looking east is Banana Hermitage (Ba Jiao An) (hermitage name), where the eminent Song Dynasty monk Zong Bing (person name) practiced. To the north is Lingyuan Pagoda (Ling Yuan Ta) (pagoda name). [Paradise Peak (Tian Tang Feng) (mountain name)] To the east is a stone chamber. Yin Jingtong (person name) worshiped the stars on the Star Worshiping Stone (Li Dou Shi), and strengthened his resolve in the Resolve Determination Niche (Ding Zhi Kan), growing Bupleurum falcatum (Chai Hu) himself, which is better than serving as an official. Also, the Grass-Clad Monk (Cao Yi He Shang) (monk's name) 'determined his name' here. Later, he moved to Wonderful Peak (Miao Gao Feng). Because he made clothes from grass, he was called the Grass-Clad Monk. The stems of that grass intertwine in pairs, like ribbons with tassels, called Arhat Tassel (Luo Han Tao) (grass name). It grows abundantly in the caves of Hidden Saint Cliff (Qian Sheng Yan) on Paradise Peak. In the past, Fu Daixian (person name) used to pick it to bind cinnabar and mercury to make the head of elixir. Therefore, it is called Immortal Tassel (Xian Ren Tao). So, a couplet in the 'Dan Fang Lu' (Records of Elixir Rooms) says: 'Gathering green ropes in front of the cliff, subduing cinnabar in the fire' refers to it. That grass hangs down from the rocks, also called Hanging Cliff Grass (Chui Yan Cao). An old poem about Arhat Tassel says: 'Five hundred Arhats moved to deep, secluded caves, leaving only faint cart tracks difficult to find. Who bestowed the green ribbons? They grow long and fill the forest in spring.' [Auspicious Light Peak (Xiang Guang Feng) (mountain name)] In ancient times, it was called Crane Cry Peak (He Ming Feng). To the north is Spiritual Field (Ling Tian) (field name), also called Spiritual Source (Ling Yuan) or Spiritual Cave (Ling Xue). Old records say: 'Xiao Ling (person name) guarded the hidden elixir here.' In the early years of the Duan Gong era, the light of elixir often appeared, like flying candles. A Taoist from Yuzhang (place name) who was traveling in the mountains, secretly felt something and sincerely sought it, but did not find it. Later, a soldier came to this mountain and obtained several volumes of Taoist scriptures from the Spiritual Cave, which he took out and sold. [Returning Goose Peak (Hui Yan Feng) (mountain name)] It is located south of Hengzhou (place name) city. According to the illustrated guide, it is the first peak of Mount Heng (Nan Yue) (mountain name). Geese fly to here.

此而止不過南矣。遇春復回北。故月令云雁北鄉者是也。杜荀鶴有泛瀟湘詩中一聯云。猿到夜深啼。嶽麓雁知春。近別衡陽南。有戲魚洲合。江亭龐居士無生庵．景德觀。舊有石鼓寺。今石鼓書院即寺之故基也。又有雁峰使者事具下卷(已上十七峰系石廩所隸)。

［彌陀峰］

東北有巖。虛險而暗。室前數步不容足。古木怪藤廕庇。闃無人跡。舊記云。昔人嘗聞誦經聲。傳云。有高僧居巖不食。念彌陀佛號。朝廷徴不起。后得道。因號彌陀峰。下有彌陀寺。賜般舟道場。

［屏障峰］

在天堂之東。上有煉丹壇．朝斗石。

［永和峰］

上有永和臺。舊傳有觀寺二基。

［耆阇峰］

謂山形像與天竺國耆阇無異故名之。西北有庵巖基址尚存。舊記云。昔有善女不知何氏。人問之。但斂袂而悅稱善。因呼善女。或曰。善女常誦黃庭經。自云。琴棋寓樂。有李生者。寬中柔外元田走馬逢人。常言之而稱善。后亦不知所往。李遐周云。善女峰西下有翠塢有契沆大長老塔。

［靈藥峰］

東北有石室。蕭靈護洞真集云。修丹之士欲采靈藥異草以製煉丹石者。此山中外五七里。大約十數本。皆仙品上藥。他山雖曠迥巖壑幽深。較之靈草不及此山。昔新野先生丹

【現代漢語翻譯】現代漢語譯本：此地再往南，不過就是南嶽了。大雁春天往北飛回。所以《月令》上說大雁往北飛就是這個意思。杜荀鶴的《泛瀟湘》詩中有一聯說：『猿到夜深啼嶽麓，雁知春近別衡陽。』附近有戲魚洲，還有江亭龐居士的無生庵、景德觀。舊時有石鼓寺，現在的石鼓書院就是寺廟的舊址。還有雁峰使者的事蹟，詳細記載在下卷（以上十七峰都隸屬於石廩峰）。［彌陀峰］東北方有巖石，空虛、險峻而昏暗。巖室前幾步都容不下腳。古老的樹木和奇怪的藤蔓遮蔽著，非常寂靜，沒有人跡。舊的記載說，過去有人曾聽到誦經的聲音，傳說有高僧居住在巖石中不吃東西，唸誦彌陀佛（Amitābha，阿彌陀佛）的名號，朝廷徵召他也不出來，後來得道了，因此叫做彌陀峰。山下有彌陀寺，朝廷賜予般舟道場。［屏障峰］在天堂峰的東面，上面有煉丹壇、朝斗石。［永和峰］上面有永和臺，舊時傳說有觀寺兩處。［耆阇峰］因為山形像天竺國（India）的耆阇崛山（Grdhrakuta，又譯作鷲峰山）一樣，所以這樣命名。西北方有庵巖的基址還存在。舊的記載說，過去有一位善女，不知道姓什麼。人們問她，她只是整理衣袖，高興地說『善』。因此人們稱她為善女。有人說，善女經常誦讀《黃庭經》，自己說琴棋書畫只是寄託樂趣。有一位姓李的人，外表寬厚內心柔順，像元田賽馬一樣逢人就說這件事，並且稱讚『善』。後來也不知道去了哪裡。李遐周說，善女峰西邊下面有翠塢，有契沆大長老的塔。［靈藥峰］東北方有石室。《蕭靈護洞真集》中說，修煉丹藥的人想要採摘靈藥異草來煉製丹石，這座山內外五七里，大約有十幾株，都是仙品上藥。其他的山雖然空曠遼遠，巖石山谷幽深，但是和這裡的靈草相比，比不上這座山。過去新野先生煉丹。

【English Translation】 English version: Beyond this point to the south, it's nothing but the southern march. Geese return north in the spring. Therefore, the 'Monthly Commands' says that geese heading north means this. In Du Xunhe's poem 'Boating on the Xiao and Xiang Rivers,' there's a couplet that says: 'Monkeys cry at night on Mount Yue, geese know spring is near, departing from Hengyang.' Nearby is Xiyu Isle, and Jiangting Pang Ju-shi's Wusheng Hermitage and Jingde Temple. Formerly there was Shigu Temple; the current Shigu Academy is on the temple's old site. Also, there's the story of the Goose Peak Envoy, detailed in the next volume (the above seventeen peaks belong to the jurisdiction of Shi Lin Peak). [Amitābha Peak] To the northeast, there's a rock, empty, perilous, and dark. A few steps in front of the rock chamber are impassable. Ancient trees and strange vines provide shade, and it's very quiet, with no human presence. Old records say that in the past, people heard the sound of chanting sutras. Legend says that a high monk lived in the rock, not eating, chanting the name of Amitābha (Amitābha, the Buddha of Infinite Light), and the court summoned him without success. Later, he attained enlightenment, hence the name Amitābha Peak. Below is Amitābha Temple, bestowed with the Pratyutpanna Samadhi practice site. [Screen Peak] East of Paradise Peak, atop it are the Alchemy Platform and the Star Worship Stone. [Yonghe Peak] Atop it is Yonghe Terrace; old legends say there were two Guan Temples. [Grdhrakuta Peak] It's named this because the mountain's shape resembles Grdhrakuta (Grdhrakuta, also known as Vulture Peak) in India. To the northwest, the foundation of a hermitage still exists. Old records say that in the past, there was a virtuous woman, whose surname was unknown. When people asked her, she would simply adjust her sleeves and happily say 'Good.' Therefore, people called her Virtuous Woman. Some say that Virtuous Woman often recited the Yellow Court Scripture, saying that zither, chess, calligraphy, and painting were merely ways to pass the time. There was a person named Li, who was outwardly generous and inwardly gentle, like a horse running around a Yuan field, always telling people about this and praising 'Good.' Later, no one knew where she went. Li Xiazhou said that west of Virtuous Woman Peak is Cuiwu, where the pagoda of Elder Qi Hang is located. [Miraculous Herb Peak] To the northeast, there's a stone chamber. The 'Xiao Ling Protecting the Cave True Collection' says that those who cultivate elixirs and want to gather miraculous herbs and unusual grasses to refine elixir stones, this mountain, within five to seven li, has about a dozen of them, all superior immortal medicines. Other mountains, although vast and remote, with deep rocks and valleys, cannot compare to this mountain in terms of miraculous herbs. In the past, Master Xinye refined elixirs.

材漸備。所患一二難討。與徐君周遊三湘。因復南山。此峰採藥后丹成。因而名之。

［碧岫峰］

下有岫峰寺基。西北有西臺觀基。又曰太初觀也。無文可據。舊有庵宇。

［安上峰］

西南有止觀寺．攝授寺．安樂寺．靈巖故基。趙季西書齋墨沼。皆在前後。有舜廟．舜溪．舜洞。昔舜因陟方九疑過此。

［靈禽峰］

北有梁雙襲祖朝斗壇。唐薛幽棲亦於此壇尋真祈感。週迴古木參天長林蓊蔚。上有音聲之鳥。成群而飛。羽毛異色。紅碧相間。其音如笙篁上不相和而鳴。常棲此峰。因而名焉。

［鳳凰峰］

昔祝融君登南嶽謁玄君。感碧雞鳳凰集於此峰。山上生竹實。古詩云。文鳳集南嶽。徘徊孤竹根。於心有不厭。奮翅陵紫雲。豈不曾辛苦。羞與黃雀群。何時嘗來儀。順於聖明君。又馬融賦曰。惟悟桐之所生兮。在衡山之峻坡。記云。上有峻坡而生梧桐。朱鳥薦瑞故來儀焉。

［文殊峰］

昔唐宣宗太子。慕道自霍之衡巡禮古蹟道場至峻坡。西望見金色瑞相。見半空敬禮啟白雲。七佛祖師。后問彌陀和尚。曰文殊菩薩。因名之。

［擲缽峰］

上有定心石。下有隱身巖．虎跑卓錫二泉．觀音馬祖二庵．八功德水．三生藏．岳心亭．

【現代漢語翻譯】現代漢語譯本：材料逐漸完備，只擔心一兩處難以找到。我與徐君一同遊歷了三湘，因此又來到了南山。這座山峰因為採藥后煉成丹藥而得名。［碧岫峰］山下有岫峰寺的遺址，西北方有西臺觀的遺址，又叫做太初觀。沒有文字可以考證。舊時有庵宇。［安上峰］西南方有止觀寺、攝授寺、安樂寺、靈巖的舊址。趙季西的書齋和墨沼都在前後。有舜廟、舜溪、舜洞。過去舜帝因為巡視四方，經過九嶷山時路過這裡。［靈禽峰］北方有梁雙襲祖朝斗壇。唐朝的薛幽棲也曾在此壇尋真祈求感應。周圍古老的樹木參天，茂盛的樹林繁密。山上有能發出聲音的鳥，成群地飛翔，羽毛顏色奇異，紅色和碧色相間。它們的叫聲像笙和竹簧一樣，高低不和諧地鳴叫。常常棲息在這座山峰上，因此得名。［鳳凰峰］過去祝融君登上南嶽拜謁玄君，感應到碧雞和鳳凰聚集在這座山峰上。山上生長竹子的果實。《古詩》說：『文鳳聚集在南嶽，徘徊在孤竹的根旁。心中沒有厭倦，振翅飛向紫色的雲彩。難道不曾辛苦嗎？羞於與黃雀為伍。什麼時候才能來朝拜呢？順應聖明的君主。』又馬融的賦說：『只有梧桐樹生長的地方啊，在衡山的陡峭山坡上。』記載說：『上面有陡峭的山坡而生長梧桐樹，朱鳥獻上祥瑞，所以前來朝拜。』［文殊峰］過去唐宣宗的太子，仰慕道教，從霍山到衡山巡禮古蹟道場，到達峻坡。向西望去，看見金色的瑞相，看見半空中敬禮啟白雲：『七佛祖師。』後來問彌陀和尚，說：『是文殊菩薩。』因此命名為文殊峰。［擲缽峰］山上有定心石，山下有隱身巖、虎跑泉、卓錫泉、觀音庵、馬祖庵、八功德水、三生藏、岳心亭。

【English Translation】 English version: The materials are gradually being prepared, with only one or two items proving difficult to find. I traveled with Xu Jun through the three Xiang regions, and thus returned to Nanshan (South Mountain). This peak is named for the elixir that was created after gathering herbs. [Bi Xiu Peak (Azure Peak)] Below is the site of Xiu Feng Temple (Azure Peak Temple). To the northwest is the site of Xi Tai Temple (West Terrace Temple), also known as Tai Chu Temple (Great Beginning Temple). There are no written records to confirm this. There used to be a hermitage here. [An Shang Peak (Peaceful Ascent Peak)] To the southwest are the former sites of Zhi Guan Temple (Cessation and Contemplation Temple), She Shou Temple (Embrace and Receive Temple), An Le Temple (Peace and Joy Temple), and Ling Yan (Miraculous Cliff). Zhao Jixi's study and ink pond are located in front and behind. There are Shun Temple (Emperor Shun Temple), Shun Stream, and Shun Cave. In the past, Emperor Shun passed through here on his inspection tour of the Nine Yi Mountains. [Ling Qin Peak (Miraculous Bird Peak)] To the north is Liang Shuang's ancestral Chaodou Altar (Dipper Worship Altar). Xue Youqi of the Tang Dynasty also sought truth and prayed for inspiration at this altar. Ancient trees encircle the area, reaching the sky, and the dense forest is lush. There are birds that make sounds, flying in flocks, with feathers of unusual colors, red and azure interspersed. Their sounds are like the sheng (mouth organ) and bamboo flutes, playing dissonantly. They often inhabit this peak, hence the name. [Fenghuang Peak (Phoenix Peak)] In the past, Zhurong Jun (God of Fire) ascended Nanyue (Southern Mountain) to visit Xuan Jun (Mysterious Ruler), and felt the presence of the Biji (Azure Chicken) and Fenghuang (Phoenix) gathering on this peak. Bamboo fruit grows on the mountain. An ancient poem says: 'The Wen Feng (Patterned Phoenix) gathers on Nanyue, lingering by the roots of the Guzhu (Solitary Bamboo). In its heart, there is no weariness, flapping its wings towards the purple clouds. Has it not been through hardship? Ashamed to be with the yellow sparrows. When will it come to pay homage? Submissive to the wise ruler.' Also, Ma Rong's rhapsody says: 'Only the place where the Wutong (Phoenix Tree) grows, is on the steep slopes of Hengshan (Mount Heng).' Records say: 'Above there are steep slopes where the Wutong tree grows, the Zhu Niao (Vermilion Bird) presents auspicious signs, so it comes to pay homage.' [Wenshu Peak (Manjusri Peak)] In the past, the Crown Prince of Emperor Xuanzong of the Tang Dynasty, admired Taoism and traveled from Huo Mountain to Heng Mountain to visit ancient sites and practice places, arriving at Junpo (Steep Slope). Looking west, he saw a golden auspicious sign, and saw in mid-air, respectfully bowing and reporting to the white clouds: 'Seven Buddhas Ancestral Teachers.' Later, he asked the monk Amituo (Amitabha), who said: 'It is Manjusri Bodhisattva.' Hence the name. [Zhi Bo Peak (Thrown Bowl Peak)] Above is the Ding Xin Stone (Mind-Stabilizing Stone), below are the Yin Shen Rock (Body-Concealing Rock), Hu Pao Spring (Tiger Running Spring), Zhuo Xi Spring (Staff-Planting Spring), Guanyin Hermitage (Avalokitesvara Hermitage), Mazu Hermitage (Patriarch Ma Hermitage), Eight Merits Water, Three Lives Repository, and Yue Xin Pavilion (Mountain Heart Pavilion).

兜率橋。皆列於前后。左右隸福嚴寺。傳云。昔思大和尚擲缽乘之。赴陳主之詔。因而名之。

［瑞應峰］

上有大木。根柯蹣跚隆起如龜狀驟見者可憚。因建壽星殿。以為祝　聖之所。下有南臺寺。

［云居峰］

下有云居寺．石橋．凝碧亭．金牛路．退道坡。與南臺比鄰。當遊山之大路也(已上十三峰系隸天柱)。

岳有一洞天

南嶽衡山第三洞朱陵太虛小有之天。

岳有四福地洞真墟福地(在嶽麓第二十)青玉壇福地(第二十一)光天壇福地(第二十二)洞靈源福地(第二十五)

二境

白雲峰之西青岑峰之東。其形九向謂之聖境(聖謂朱陵宮)。

朝日峰之北岣嶁峰之南。其形九背謂之靈境(靈謂方廣寺)。

三澗

靈澗。通於仙源而多仙藥。因得其名。舊曰龍真。出天柱峰下黃庭觀。南合壽澗。流注平野。以滋禾田。

壽澗。水源最高聖壽觀。因以其名。出紫蓋峰西下野人巖。經麓苑下至觀前。合注島石。經岳祠靈壽橋。合流靈澗。以滋禾田。

洞真澗。通接朱陵洞府。水勢懸注如簾。亦由水簾洞。其源最高與諸峰齊。出紫蓋峰東祝融之南。至洞靈源下會真觀。流注平野。以滋禾田。

六源斷石源桃花源洞

【現代漢語翻譯】現代漢語譯本［兜率橋］都排列在寺廟的前後左右，隸屬於福嚴寺。相傳，過去思大和尚曾擲缽於此，然後乘坐它去應陳主（陳朝皇帝）的詔令，因此得名。

［瑞應峰］

山峰上有一棵大樹，樹根和樹幹盤旋隆起，形狀像烏龜，驟然看見會讓人感到害怕。因此在這裡建造了壽星殿，作為祝願皇帝聖壽的地方。山峰下有南臺寺。

［云居峰］

山峰下有云居寺、石橋、凝碧亭、金牛路、退道坡，與南臺寺相鄰。這裡是遊覽南嶽的主要道路。（以上十三峰都隸屬於天柱峰）

南嶽的一個洞天

南嶽衡山的第三洞天是朱陵太虛小有之天。

南嶽的四處福地：洞真墟福地（在嶽麓，排名第二十），青玉壇福地（排名第二十一），光天壇福地（排名第二十二），洞靈源福地（排名第二十五）。

兩處聖境

白雲峰的西面，青岑峰的東面，其地形朝向九個方向，被稱為聖境（聖指的是朱陵宮）。

朝日峰的北面，岣嶁峰的南面，其地形背向九個方向，被稱為靈境（靈指的是方廣寺）。

三條山澗

靈澗，與仙源相通，生長著許多仙藥，因此得名。以前叫做龍真。發源于天柱峰下的黃庭觀，向南匯入壽澗，流入平原，用來滋養農田。

壽澗，水源最高處是聖壽觀，因此得名。發源于紫蓋峰西面的野人巖，流經麓苑，到達觀前，匯入島石，經過岳祠的靈壽橋，匯入靈澗，用來滋養農田。

洞真澗，與朱陵洞府相通。水勢懸掛傾瀉，像簾子一樣，也叫做水簾洞。它的源頭最高，與各山峰齊平，發源于紫蓋峰的東面，祝融峰的南面，在洞靈源下匯入會真觀，流入平原，用來滋養農田。

六個源頭：斷石源、桃花源、洞

【English Translation】 English version [Doushuai Bridge] All are arranged in front, behind, left, and right [of the temple], under the jurisdiction of Fuyan Temple (福嚴寺). Tradition says that in the past, the Venerable Si Da (思大和尚) threw his alms bowl here and rode it to answer the call of the Chen ruler (陳主, Emperor of the Chen Dynasty), hence the name.

[Ruiying Peak]

On the peak, there is a large tree with roots and trunk coiling and rising like a turtle. A sudden glimpse can be frightening. Therefore, the Longevity Star Hall (壽星殿) was built here as a place to pray for the Emperor's longevity. Below the peak is Nantai Temple (南臺寺).

[Yunjv Peak]

Below the peak are Yunjv Temple (云居寺), Stone Bridge (石橋), Ningbi Pavilion (凝碧亭), Golden Ox Road (金牛路), and Tuidao Slope (退道坡), adjacent to Nantai Temple. This is the main route for touring the mountain. (The above thirteen peaks are all under the jurisdiction of Tianzhu Peak (天柱峰)).

One Grotto-Heaven of the Mountain

The Third Grotto-Heaven of Mount Heng (衡山), the Southern Marchmount, is Zhuling Tai Xu Xiao You Heaven (朱陵太虛小有之天).

Four Blessed Lands of the Mountain: Dongzhen Xu Blessed Land (洞真墟福地) (located in Yuelu (嶽麓), the twentieth), Qingyu Tan Blessed Land (青玉壇福地) (the twenty-first), Guangtian Tan Blessed Land (光天壇福地) (the twenty-second), and Dongling Yuan Blessed Land (洞靈源福地) (the twenty-fifth).

Two Sacred Sites

West of Baiyun Peak (白雲峰) and east of Qingcen Peak (青岑峰), its shape faces nine directions, called the Sacred Site (聖境) (Sacred refers to Zhuling Palace (朱陵宮)).

North of Zhaori Peak (朝日峰) and south of Gou Lou Peak (岣嶁峰), its shape faces away from nine directions, called the Spiritual Site (靈境) (Spiritual refers to Fangguang Temple (方廣寺)).

Three Streams

Ling Stream (靈澗), connects to the Immortal Spring (仙源) and has many immortal medicines, hence the name. Formerly called Longzhen (龍真). It originates from Huangting Temple (黃庭觀) below Tianzhu Peak, merges with Shou Stream (壽澗) to the south, and flows into the plains to nourish the fields.

Shou Stream (壽澗), its highest source is Sacred Longevity Temple (聖壽觀), hence the name. It originates from Yeren Rock (野人巖) west of Zigai Peak (紫蓋峰), passes through Luyuan (麓苑) and reaches the front of the temple, merges into Daoshi (島石), passes through Lingshou Bridge (靈壽橋) of Yue Temple (岳祠), and merges into Ling Stream to nourish the fields.

Dongzhen Stream (洞真澗), connects to Zhuling Grotto-Mansion (朱陵洞府). The water pours down like a curtain, also called Water Curtain Cave (水簾洞). Its source is the highest, level with the peaks, originating from the east of Zigai Peak and south of Zhurong Peak (祝融峰), and merges into Huizhen Temple (會真觀) below Dongling Yuan, flowing into the plains to nourish the fields.

Six Sources: Duanshi Source (斷石源), Taohua Source (桃花源), Dong

靈源靈源靈轍源大水源

六門大洞(洞天東門)兜率潭(洞天南門)石鼓洞(洞天西門)龍王山潭(洞天北門)白雲潭(東便門)洞門觀(西便門)

九溪舜溪禹溪清溪明溪雙溪涓溪宏溪云溪夕陽溪

十五洞朱陵洞黃樂洞舜洞白雲洞西明洞觀音洞疊相洞前洞玉清洞九真洞妙喜洞靈境洞寶真洞羅漢后洞倒洞

十六臺朱陵臺天寶臺放鶴臺般舟臺般若臺南臺高臺洞靈臺七寶臺尋真臺仰天臺永和臺紫金臺(又曰寶露)天香臺凌虛臺西臺

十四塔釋迦舍利塔阿育王塔三生塔文殊塔靈源塔觀音塔二生塔石頭塔禪林塔大明塔懶瓚塔拾穗塔聖塔契沆塔

二十三壇青玉壇光天壇赤松壇禮斗壇昇天壇降真壇朝真壇傳經壇飛流壇行道壇(二)朝天壇孫登壇煉真壇祭升壇誦經壇會仙壇受戒壇(二)煉丹壇(三)講經壇

三十八巖黃帝巖大禹巖丹霍巖避秦巖上清巖劉真巖靈書巖隱身巖仙灶巖野人巖煉丹巖醮斗巖負暄巖夕陽巖控豹巖懶瓚巖把針巖觀音巖白鶴巖休巖夜光巖最勝巖搗藥巖休糧巖龜巖田真巖伏虎巖廣成巖石乳巖下巖孔雀巖草衣巖飛符巖誦經巖上巖靈巖拾穗巖宴仙巖

二十五泉玉砂泉鶴鳴泉觀音泉夢應泉甘泉虎跑泉夜樂泉得道泉浴丹泉普容泉懸泉(又曰鳳凰)金砂泉白鶴泉卓錫泉(三)

【現代漢語翻譯】現代漢語譯本靈源靈源靈轍源大水源六門：大洞(洞天東門)，兜率潭(洞天南門)，石鼓洞(洞天西門)，龍王山潭(洞天北門)，白雲潭(東便門)，洞門觀(西便門)。九溪：舜溪，禹溪，清溪，明溪，雙溪，涓溪，宏溪，云溪，夕陽溪。十五洞：朱陵洞，黃樂洞，舜洞，白雲洞，西明洞，觀音洞，疊相洞，前洞，玉清洞，九真洞，妙喜洞，靈境洞，寶真洞，羅漢后洞，倒洞。十六臺：朱陵臺，天寶臺，放鶴臺，般舟臺，般若臺，南臺，高臺，洞靈臺，七寶臺，尋真臺，仰天臺，永和臺，紫金臺(又名寶露)，天香臺，凌虛臺，西臺。十四塔：釋迦舍利塔，阿育王塔，三生塔，文殊塔，靈源塔，觀音塔，二生塔，石頭塔，禪林塔，大明塔，懶瓚塔，拾穗塔，聖塔，契沆塔。二十三壇：青玉壇，光天壇，赤松壇，禮斗壇，昇天壇，降真壇，朝真壇，傳經壇，飛流壇，行道壇(二)，朝天壇，孫登壇，煉真壇，祭升壇，誦經壇，會仙壇，受戒壇(二)，煉丹壇(三)，講經壇。三十八巖：黃帝巖，大禹巖，丹霍巖，避秦巖，上清巖，劉真巖，靈書巖，隱身巖，仙灶巖，野人巖，煉丹巖，醮斗巖，負暄巖，夕陽巖，控豹巖，懶瓚巖，把針巖，觀音巖，白鶴巖，休巖，夜光巖，最勝巖，搗藥巖，休糧巖，龜巖，田真巖，伏虎巖，廣成巖，石乳巖，下巖，孔雀巖，草衣巖，飛符巖，誦經巖，上巖，靈巖，拾穗巖，宴仙巖。二十五泉：玉砂泉，鶴鳴泉，觀音泉，夢應泉，甘泉，虎跑泉，夜樂泉，得道泉，浴丹泉，普容泉，懸泉(又名鳳凰)，金砂泉，白鶴泉，卓錫泉(三)。

【English Translation】 English version Lingyuan Lingyuan Lingzhe Yuan Da Shuiyuan (Lingyuan, Lingzhe, Yuan, Great Source of Water) Six Gates: Da Dong (East Gate of the Grotto Heaven), Doushuai Tan (South Gate of the Grotto Heaven), Shigu Dong (West Gate of the Grotto Heaven), Longwang Shan Tan (North Gate of the Grotto Heaven), Baiyun Tan (East Side Gate), Dongmen Guan (West Side Gate). Nine Streams: Shun Stream, Yu Stream, Qing Stream, Ming Stream, Shuang Stream, Juan Stream, Hong Stream, Yun Stream, Xiyang Stream. Fifteen Caves: Zhuling Cave, Huangle Cave, Shun Cave, Baiyun Cave, Ximing Cave, Guanyin Cave, Diexiang Cave, Qian Cave, Yuqing Cave, Jiuzhen Cave, Miaoxi Cave, Lingjing Cave, Baozhen Cave, Luohan Hou Cave, Dao Cave. Sixteen Terraces: Zhuling Terrace, Tianbao Terrace, Fanghe Terrace, Banzhou Terrace, Banruo Terrace, Nan Terrace, Gao Terrace, Dongling Terrace, Qibao Terrace, Xunzhen Terrace, Yangtian Terrace, Yonghe Terrace, Zijin Terrace (also known as Baolu), Tianxiang Terrace, Lingxu Terrace, Xi Terrace. Fourteen Pagodas: Shakya Relic Pagoda, Ashoka Pagoda, Sansheng Pagoda, Manjusri Pagoda, Lingyuan Pagoda, Guanyin Pagoda, Ersheng Pagoda, Shitou Pagoda, Chanlin Pagoda, Daming Pagoda, Lanzan Pagoda, Shisui Pagoda, Sheng Pagoda, Qi Hang Pagoda. Twenty-three Altars: Qingyu Altar, Guangtian Altar, Chisong Altar, Lidou Altar, Shengtian Altar, Jiangzhen Altar, Chaozhen Altar, Chuanjing Altar, Feiliu Altar, Xingdao Altar (2), Chaotian Altar, Sun Deng Altar, Lianzhen Altar, Jisheng Altar, Songjing Altar, Huixian Altar, Shoujie Altar (2), Liandan Altar (3), Jiangjing Altar. Thirty-eight Cliffs: Huangdi Cliff, Dayu Cliff, Danhuo Cliff, Biqin Cliff, Shangqing Cliff, Liu Zhen Cliff, Lingshu Cliff, Yinshen Cliff, Xianzao Cliff, Yeren Cliff, Liandan Cliff, Jiaodou Cliff, Fuxuan Cliff, Xiyang Cliff, Kongbao Cliff, Lanzan Cliff, Bazhen Cliff, Guanyin Cliff, Baihe Cliff, Xiu Cliff, Yeguang Cliff, Zuisheng Cliff, Daoyao Cliff, Xiuliang Cliff, Gui Cliff, Tianzhen Cliff, Fuhu Cliff, Guangcheng Cliff, Shiru Cliff, Xia Cliff, Kongque Cliff, Caoyi Cliff, Feifu Cliff, Songjing Cliff, Shang Cliff, Ling Cliff, Shisui Cliff, Yanxian Cliff. Twenty-five Springs: Yusha Spring, Heming Spring, Guanyin Spring, Mengying Spring, Gan Spring, Hupao Spring, Yele Spring, Deda Spring, Yudan Spring, Purong Spring, Xuan Spring (also known as Fenghuang), Jinsha Spring, Baihe Spring, Zhuoxi Spring (3).

靈泉洗藥泉白龜泉雷霆泉安樂泉蒼龍泉一酌泉

九池仙人池長生池浴丹池(二)法雨池洗缽池雷池(二)洗藥池

八堂白雲先生藥堂王氏藥堂陳先生丹堂王先生煉丹堂荊臺隱士經堂李泌相公書堂韋宙相公書堂盧璠舍人書堂(今壽棋觀是也)

敘岳祠

岳廟。在紫蓋峰南下．喜陽峰之西．集賢峰之東。吐霧面其南。軫宿踞其北。周圍二三里。約八百餘間。千杉翠擁。萬瓦煙生。一水三朝。群峰四合。靈壽澗水九湍三疊下注島石。繞赤帝峰。分枝東流入廟內。雞鳴池出欞星門外護龍池西流合入澗。分注平野。本名司天霍王廟。以南方屬火。配神曰祝融。按五嶽經云。南嶽山形似朱雀。太陽炎老君所治。元氣上連。熒星炎老君以理其中主夏氣。長養萬物。使丙丁之神行天德。使己午之神正地氣。萬神帝以立夏之日昇此山。入赤石玉闕謁炎老君。受天玄符。各還四方。召使百神。斬殺惡鬼。所以佐天地長人物也。其衡山君領仙官服朱光之袍。戴九丹日精之冠。佩夜光天真之印。乘赤龍。岳神姓崇。諱𣋎。后至三皇。淳樸既分。漸有所治。付之於地下主者。炎帝甲理之。唐司馬天師云。岳神乃地下主者非天真也。太上以德薰南嶽。昔黃帝登封日岳神。遊歷巡狩。至秦隋氏。以王為像。唐開元九年。方封

【現代漢語翻譯】現代漢語譯本靈泉：洗藥泉、白龜泉、雷霆泉、安樂泉、蒼龍泉、一酌泉。

九池：仙人池、長生池、浴丹池（二）、法雨池、洗缽池、雷池（二）、洗藥池。

八堂：白雲先生藥堂、王氏藥堂、陳先生丹堂、王先生煉丹堂、荊臺隱士經堂、李泌相公書堂、韋宙相公書堂、盧璠舍人書堂（現在是壽棋觀）。

敘述岳祠

岳廟：位於紫蓋峰南面下方，喜陽峰西面，集賢峰東面。吐霧峰朝向其南面，軫宿星位居其北面。周圍二三里，大約有八百多間房屋。千棵杉樹翠綠環繞，萬片瓦片升起煙霧。一條河流三次朝拜，群山四面合圍。靈壽澗水經過九個湍流和三個疊瀑，向下注入島石，環繞赤帝峰。分出的支流向東流入廟內。雞鳴池從欞星門外流出，在護龍池西面匯入澗水，再分流注入平野。原本叫做司天霍王廟。因為南方屬於火，所以配祀的神是祝融（古代神話中的火神）。按照《五嶽經》的說法，南嶽山形似朱雀（中國傳統文化中的四象之一，代表南方），是太陽炎老君所治理的地方。元氣向上連線，熒星星君（也稱炎老君）治理其中，主管夏季的節氣，生長萬物，使丙丁之神施行天德，使己午之神端正地氣。萬神之帝在立夏這天登上此山，進入赤石玉闕拜謁炎老君，接受天玄符，各自返回四方，召使百神，斬殺惡鬼，用來輔助天地生長萬物。衡山君（南嶽衡山的山神）率領仙官，身穿朱光之袍，頭戴九丹日精之冠，佩戴夜光天真之印，乘坐赤龍。岳神姓崇，名𣋎。到了三皇時期，社會風氣淳樸，後來逐漸有所治理，交給地下主事者。炎帝甲來治理這件事。唐朝司馬天師說，岳神是地下主事者，不是天真。太上用德行薰陶南嶽。過去黃帝登封時祭祀岳神。岳神遊歷巡狩。到了秦隋時期，用王的形象來祭祀。唐開元九年，才正式封禪。

【English Translation】 English version Ling Springs: Washing Medicine Spring, White Turtle Spring, Thunder Spring, Anle Spring, Azure Dragon Spring, One Sip Spring.

Nine Ponds: Immortal Pond, Longevity Pond, Bathing Elixir Pond (II), Dharma Rain Pond, Washing Bowl Pond, Thunder Pond (II), Washing Medicine Pond.

Eight Halls: Baiyun Mr.'s Medicine Hall, Wang's Medicine Hall, Chen Mr.'s Elixir Hall, Wang Mr.'s Elixir Refining Hall, Jingtai Hermit's Scripture Hall, Li Bi Prime Minister's Study Hall, Wei Zhou Prime Minister's Study Hall, Lu Fan Attendant's Study Hall (now it is the Shouqi Temple).

Account of the Yue Shrine

Yue Temple: Located south below Zigai Peak, west of Xiyang Peak, and east of Jixian Peak. Tumufeng faces its south, and Zhenxiu star is situated to its north. It is two or three li in circumference, with approximately eight hundred rooms. Thousands of fir trees surround it with verdant greenery, and ten thousand tiles generate smoke. One river pays homage three times, and the mountains surround it on all four sides. The Lingshou Stream flows down through nine rapids and three cascades, pouring into the island rocks, encircling the Chidi Peak. A branch flows east into the temple. The Jiming Pond flows out from outside the Lingxing Gate, joining the stream west of the Protecting Dragon Pond, and then dividing to flow into the plains. Originally named the Sitian Huo Wang Temple. Because the south belongs to fire, the deity worshipped is Zhurong (god of fire in ancient mythology). According to the Five Sacred Mountains Scripture, the shape of Mount Heng (Southern Mountain) resembles a Vermilion Bird (one of the Four Symbols in Chinese traditional culture, representing the south), governed by the Solar Flame Lao-Jun. The primordial energy connects upwards, and the Fluorescent Star Lord (also known as Flame Lao-Jun) governs within, in charge of the summer season, nurturing all things, causing the deities of Bing and Ding to practice heavenly virtue, and causing the deities of Ji and Wu to rectify the earth's energy. The Emperor of Ten Thousand Gods ascends this mountain on the day of the Beginning of Summer, enters the Red Stone Jade Palace to visit Flame Lao-Jun, receives the Heavenly Mysterious Talisman, and returns to the four directions, summoning the hundred gods to slay evil ghosts, so as to assist Heaven and Earth in nurturing all things. The Lord of Mount Heng (mountain god of Mount Heng in the Southern Mountain) leads the immortal officials, wearing robes of vermilion light, wearing crowns of nine elixir sun essences, wearing seals of nocturnal heavenly truth, riding a red dragon. The mountain god's surname is Chong, given name 𣋎. By the time of the Three Sovereigns, the social atmosphere was simple and honest, and later gradually there was governance, entrusted to the underground masters. Emperor Yan Jia governed this matter. Sima Tianshi of the Tang Dynasty said that the mountain god is an underground master, not a heavenly being. The Supreme One used virtue to influence the Southern Mountain. In the past, the Yellow Emperor sacrificed to the mountain god during the Feng ceremony. The mountain god traveled and patrolled. By the Qin and Sui dynasties, the image of a king was used for worship. It was not until the ninth year of the Kaiyuan era of the Tang Dynasty that the Feng ceremony was officially held.

司天王。今象笏尚存。開平初。府主重修飾廟貌。本在祝融峰上。隋氏遷下便於祭祀。卜古太真觀而建。今據祝融峰之左。基址存焉。本朝真宗皇帝祥符中。始封崇五嶽。乃命工部侍郎薛公映．給事中錢公惟。仍赍玉冊。加號司天昭聖帝。其妃景明皇后。今玉簡尺有五。文以金字。聯以金繩。覆以錦囊。絳服袞冕。劍珮掖衛。皆法宸居。

玉冊文

禮部侍郎丁謂撰

鎮南殿以尊奉司天昭聖帝。內殿門外西設四岳聖帝神座。前列六丞相。東奉安　玉清上真九位醮牌。西奉安　皇帝壽星位。殿東西列待讀四學士。東西廟設諸星宿醮牌。蕃禧殿以尊奉　司天昭聖帝景明聖后。皆御服幞頭冠帔。殿內兩側設東西寢帳。妝奩梳洗之屬。外東太子殿。建炎中。並封侯爵。曰世德侯．世烈侯。世顯侯。西公主殿奉安三位公主三十六宮。計屋六十六間。東西各有門週迴壁畫宮嬪。乃國初武岳筆。至政和八年。丹青塵晦。乃修飾之。靈貺門乃廟之北門。又曰兵門。有神樟一株。凡啟告請兵。必開此門。非時並鎖閉。遇有請禱皆獲感應。紹興元年十月二十四日。帥臣向子諲祭告文在殿側。鎮南殿東序設十學士塑像。有政和七年轉運副使聶山修聖像記碑。東香火門三間。廊十七間。塑輦官設儀仗。壁畫扈從威儀。有政和丙

【現代漢語翻譯】現代漢語譯本：司天王（掌管天象的神）。如今他的象笏（古代大臣上朝時所執的手板）還儲存著。開平初年，地方長官重新修繕了廟宇。原本廟宇位於祝融峰頂，隋朝時遷到了山下，以便於祭祀。選址在古太真觀的位置建造，現在位於祝融峰的左側，地基還在。本朝真宗皇帝在祥符年間，開始尊崇五嶽，於是命令工部侍郎薛公映、給事中錢公惟，帶著玉冊，加封司天王為司天昭聖帝，他的妃子為景明皇后。如今玉簡長一尺五寸，文字用金字書寫，用金繩連線，覆蓋著錦囊。神像穿著絳色官服，頭戴袞冕，佩戴劍珮，侍衛在旁，都按照皇宮的規格佈置。

玉冊文

禮部侍郎丁謂撰寫

鎮南殿用來尊奉司天昭聖帝。內殿門外西側設定四岳聖帝的神座，前面排列著六位丞相。東側供奉玉清上真九位醮牌，西側供奉皇帝壽星位。大殿東西兩側排列著待讀的四位學士。東西廟宇設定諸星宿的醮牌。蕃禧殿用來尊奉司天昭聖帝景明聖后，神像都穿著御服，男子戴幞頭，女子戴冠帔。殿內兩側設定東西寢帳，以及梳妝用具。外面的東太子殿，在建炎年間，也被封為侯爵，分別是世德侯、世烈侯、世顯侯。西公主殿供奉著三位公主和三十六宮，共有房屋六十六間。東西兩側都有門，周圍的墻壁上畫著宮嬪，是國初武岳的手筆。到了政和八年，壁畫顏色暗淡，於是進行了修飾。靈貺門是廟宇的北門，又叫做兵門。有一棵神樟樹。凡是啟告請求出兵，必須打開此門。平時都鎖閉著。遇到祈禱都能得到感應。紹興元年十月二十四日，統帥向子諲的祭告文在殿側。鎮南殿東側的廂房裡設定了十位學士的塑像。有政和七年轉運副使聶山撰寫的修聖像記碑。東香火門有三間，廊房十七間，塑造了輦官和儀仗，墻壁上畫著扈從的威儀。有政和丙

【English Translation】 English version: Si Tian Wang (The Heavenly King who governs celestial phenomena). Today, his ivory tablet (a hand-held tablet held by officials during court sessions in ancient times) is still preserved. In the early years of Kai Ping, the local governor renovated the temple. Originally, the temple was located on the summit of Mount Zhurong, but it was moved down the mountain during the Sui Dynasty to facilitate worship. The site was chosen at the location of the ancient Tai Zhen Temple, and it is now located to the left of Mount Zhurong, where the foundation remains. During the Xiangfu era of Emperor Zhenzong of the Song Dynasty, the worship of the Five Sacred Mountains began, so he ordered Xue Gongying, the Vice Minister of the Ministry of Works, and Qian Gongwei, the Supervising Secretary, to bring a jade book and bestow the title of Si Tian Zhao Sheng Di (The Manifestly Sage Emperor Who Governs the Heavens) upon Si Tian Wang, and his consort as Jingming Empress. Today, the jade tablet is one foot and five inches long, with inscriptions written in gold, connected by gold cords, and covered with a brocade pouch. The statue wears crimson official robes, a ceremonial crown, and a sword, with guards standing by, all arranged according to the standards of the imperial palace.

Text of the Jade Book

Written by Ding Wei, Vice Minister of the Ministry of Rites

The Zhennan Hall is used to venerate Si Tian Zhao Sheng Di. Outside the inner hall, on the west side, are the shrines of the Holy Emperors of the Four Sacred Mountains, with six chancellors arranged in front. To the east are enshrined the nine positions of Yuqing Shangzhen (Supreme True Ones of Jade Clarity), and to the west is the position of the Emperor's Longevity Star. Four scholars awaiting assignments are arranged on the east and west sides of the hall. The east and west temples have shrines for various constellations. The Fanxi Hall is used to venerate Si Tian Zhao Sheng Di and the Jingming Holy Empress, with statues wearing imperial robes, the man with a futou (a type of headwear), and the woman with a crown and shawl. Inside the hall, east and west sleeping chambers are set up on both sides, along with dressing tables and toiletries. Outside, the East Prince Hall was also granted the title of Marquis during the Jianyan era, namely Marquis Shide, Marquis Shilie, and Marquis Shixian. The West Princess Hall enshrines three princesses and thirty-six palace ladies, totaling sixty-six rooms. There are doors on the east and west sides, and the surrounding walls are painted with palace concubines, which are the works of Wu Yue from the early Song Dynasty. By the Zhenghe eighth year, the paintings had faded, so they were renovated. The Lingkuang Gate is the north gate of the temple, also known as the Military Gate. There is a sacred camphor tree. Whenever a request for troops is made, this gate must be opened. It is usually locked. Prayers are always answered. On the twenty-fourth day of the tenth month of the first year of Shaoxing, the memorial of Commander Xiang Ziyin is on the side of the hall. In the east wing of the Zhennan Hall are statues of ten scholars. There is a stele recording the renovation of the sacred images by Nie Shan, the Deputy Transport Commissioner in the seventh year of Zhenghe. The East Incense Burning Gate has three rooms and seventeen corridors, with statues of chariot officials and ceremonial guards, and murals depicting the majesty of the entourage. There is Zhenghe Bing

午修玉冊轉運副使聶山立。庭下奉神述。乃　真宗皇帝大中祥符四年御製書奉神述。休估門三間。有天禧三年御製醮告汾陰禮畢。廊十六間。畫百官像。鎮南殿西序亦設十學士塑像。西香火門三間。廊十七間。塑輦官設儀衛仗物。壁畫扈從威儀。庭下玉冊碑亭。

真宗皇帝上　帝徽號冊文玉冊金貫寶匣。紹興元年三月內孔彥舟盜毀不存此文。元祐元年六月十日監官黃安期刊石。順成門三間。有乾德三年潭州修廟記碑。兵部郎中賈玼撰。帥臣潘美立。廊十六間。畫百官像。鎮南殿前石龕燈一座。前廣西提舉呂渭建舍然燃。唐楚王舍鐵盆露臺卦亭。塑壁樂部百戲神像。乃蕭墻也。鎮南門五間。有篆書南嶽二字。轉運判官文勛篆雄偉勁凈為世所珍。東華門西華門並廊七間。有塑畫儀衛兵馬像。南海廣利王殿。江瀆源王殿。東西便門廊各十四間。畫神儀隊仗雷兩部眾。東廊外有滴漏雞鳴池銅壺漏箭景樂等。次北有清齋宮。前有九紫八白堂。前刊岳山圖碑．祭儀碑．禁斫山碑．唐咸通記異碑．折參政謁南嶽廟詩碑．解穢石。朝廷遣使醮告致齋。於此北有神廚門之南監生太保位。逐月造酌獻祭食。次北有蒼龍井。東壁列東嶽聖帝殿．東門侍郎堂．天曹君殿．地府君殿．司命君殿．北嶽聖帝殿．龍王堂。廟西廊外有神庫倉庫廳

【現代漢語翻譯】現代漢語譯本：轉運副使聶山立在午修玉冊前。庭下供奉著奉神述，那是真宗皇帝在大中祥符四年御製並書寫的奉神述。休估門有三間。有天禧三年御製醮告汾陰禮畢的記錄。廊有十六間，畫著百官的畫像。鎮南殿西序也設有十學士的塑像。西香火門有三間。廊有十七間，塑造著輦官，陳設著儀衛仗物，墻壁上畫著扈從的威儀。庭下有玉冊碑亭。

真宗皇帝敬獻帝徽號的冊文玉冊用金線貫穿，裝在寶匣中。紹興元年三月，孔彥舟盜毀，此文已不存。元祐元年六月十日，監官黃安期刊刻在石碑上。順成門有三間，有乾德三年潭州修廟記碑，由兵部郎中賈玼撰寫，帥臣潘美立。廊有十六間，畫著百官的畫像。鎮南殿前有一座石龕燈，是前廣西提舉呂渭建造並點燃的。唐楚王捐獻了鐵盆、露臺和卦亭。塑造了壁樂部和百戲的神像，那裡是蕭墻。鎮南門有五間，上面有篆書『南嶽』二字，由轉運判官文勛篆刻，雄偉勁健，為世人所珍視。東華門和西華門各有廊七間，有塑造和繪畫的儀衛兵馬像。南海廣利王殿和江瀆源王殿。東西便門廊各有十四間，畫著神儀隊仗和雷兩部眾。東廊外有滴漏、雞鳴池、銅壺漏箭、景樂等。再往北是清齋宮，前面有九紫八白堂。前面刊刻著岳山圖碑、祭儀碑、禁斫山碑、唐咸通記異碑、折參政謁南嶽廟詩碑、解穢石。朝廷派遣使者進行醮告，在此致齋。往北有神廚門，神廚門之南是監生太保位，每月製造酌獻祭食。再往北是蒼龍井。東壁排列著東嶽聖帝殿、東門侍郎堂、天曹君殿、地府君殿、司命君殿、北嶽聖帝殿、龍王堂。廟西廊外有神庫和倉庫廳。

【English Translation】 English version: The Transport Vice Envoy Nie Shan stood before the Jade Book of Noon Cultivation. Below the courtyard was enshrined the 'Feng Shen Shu' (Offering to the Divine Narrative), which was an imperial writing by Emperor Zhenzong in the fourth year of the Dazhong Xiangfu era. The Xiu Gu Gate had three bays. There was a record of the imperial-made Jiao (Taoist ritual) performed at Fen Yin in the third year of the Tianxi era. The corridor had sixteen bays, painted with portraits of hundreds of officials. In the west wing of the Zhennan Hall were also statues of ten scholars. The West Incense Gate had three bays. The corridor had seventeen bays, with statues of chariot officials and displays of ceremonial guards and weaponry. The walls were painted with the majesty of the entourage. Below the courtyard was the Jade Book Stele Pavilion.

The jade book of Emperor Zhenzong's memorial text with the imperial title was strung with gold thread and placed in a treasure box. In the third month of the first year of the Shaoxing era, Kong Yanzhou stole and destroyed it, and this text no longer exists. On the tenth day of the sixth month of the first year of the Yuanyou era, the supervising official Huang An had it re-engraved on a stone tablet. The Shuncheng Gate had three bays, with a stele recording the temple's renovation in Tanzhou in the third year of the Qiande era, written by the Ministry of War Secretary Jia Chi and erected by Commander Pan Mei. The corridor had sixteen bays, painted with portraits of hundreds of officials. In front of the Zhennan Hall was a stone niche lamp, built and lit by the former Guangxi Commissioner Lu Wei. The King of Chu of the Tang Dynasty donated an iron basin, a terrace, and a divination pavilion. Statues of the musicians and performers of the wall music troupe were sculpted; that was the screen wall. The Zhennan Gate had five bays, with the two characters 'Nan Yue' (Southern Peak) inscribed in seal script, carved by Transport Judge Wen Xun, majestic and vigorous, and treasured by the world. The East and West Hua Gates each had a corridor of seven bays, with sculpted and painted images of ceremonial guards and horses. The Hall of the King of Guangli of the South Sea and the Hall of the King of the Source of the Jiang River. The east and west side gate corridors each had fourteen bays, painted with divine ceremonial processions and the Thunder Department's retinues. Outside the east corridor were water clocks, a rooster crowing pool, bronze water clock arrows, and Jing Le (scenery music), etc. Further north was the Qingzhai Palace (Abstinence Palace), in front of which was the Hall of Nine Purples and Eight Whites. In front were engraved the Mount Yue Map Stele, the Ritual Stele, the Prohibition of Cutting Trees Stele, the Tang Xiantong Record of Strange Events Stele, the poem stele of Counselor Zhe visiting the Nanyue Temple, and the Purification Stone. The imperial court sent envoys to perform Jiao rituals and observe abstinence here. To the north was the Divine Kitchen Gate, and to the south of the Divine Kitchen Gate was the position of the Supervising Student Taibao, who prepared and offered sacrificial food monthly. Further north was the Azure Dragon Well. On the east wall were arranged the Hall of the Holy Emperor of the East Peak, the East Gate Attendant Hall, the Hall of the Heavenly Official, the Hall of the Earthly Official, the Hall of the Director of Destinies, the Hall of the Holy Emperor of the North Peak, and the Dragon King Hall. Outside the west corridor of the temple were the Divine Treasury and warehouse halls.

。共二十間。中庭有金砂井。西壁列西嶽聖帝殿．南門侍郎堂．南方七宿殿．司錄君殿．中嶽聖帝殿．西門侍郎堂．忠靖王殿。王姓張氏。按吳致堯碑云。王諱抃。唐天寶間。家于滑之白馬。一云鄧州南陽。任俠尚氣。置金錘袖中。以擊不平者。安史之難。張巡許遠提孤軍守睢陽。筑臺募死士。得南霽云以為將。因乞師于賀蘭進明。進明弗許。二人誓云。以斷指為信。死為岳瀆厲鬼。不放進明。逾月皆死。王夢其家曰吾得請于帝矣。命輔南嶽為司徒。王諱傳記不一。或諱翼或又。或軫或巡。或稱五代時人。今止取臨淮棄指亭為實。本朝政和二年。徭人黃安俊作亂。辰州祈禱感應申奏。敕封靈祐侯。八年因沅州賊潘宗巖作過。奏請加封佑順靈顯公。建炎初。潭州奏請。特封忠靖王。告在本廟昭烈廟額在衡山懸行宮。近又封威顯王。五通殿土地堂嘉應門五間門裡西設鼓司神二尊。門外修廟碑。熙寧三年諫議大夫燕度所立。節度推官吳居厚撰。門下有準令下馬亭。東有左掖門。西有右掖門。東西廊二十六間。壁畫甲馬兵戈鬼神之像。東西南北各有角樓。東北碑樓。大宋新修南嶽司天王廟碑。翰林學士李昉奉敕撰。景德三年二月二十五日立。樓上懸鐵鐘一座。紹興十一年安仁懸百姓舍。東南碑樓。大宋南嶽司天昭聖帝碑。翰林

學士李宗諤奉　敕撰。大中祥符八年九月一日立。西北碑樓。大宋重修南嶽司天王碑。翰林學士蘇易簡奉　敕撰。待詔黃識篆。陴陰有楷書。樓上有衙鼓一。端拱二年六月五日立。西南碑樓。大宋新修司天五碑。右司諫晁回奉敕撰。景德二年七月六日立。欞星門三間。東西有水池火池。前有護龍池。次北有監官廨宇。前有司房客位。嘉應門之東有監廟廨宇。其次有小東門靈貺門有北門侍郎廟。紹興五年四月一日。準　敕封顯助侯。廟湖南安撫向子諲修致祭文碑。庭下有雷先鋒神位。所禱靈應。岳廟惟立夏節謂之大祭。前期收買物料。置造御衣幞頭。至祭日。內降　御名祝版。本州委通判。或以次官充。初獻官知縣丞簿本廟官攝亞獻終獻太祝奉禮兵火之後止。是本州差官祭祀法服。孔彥舟劫掠不存。止用公裳。祭前一日。獻官畢集點饌訖。次請蕃禧殿。更換　神御幞頭。兩宮搭架　御衣。次日五更三點。獻官諸執事人畢集致祭。陳幣帛。獻玉圭。讀祝獻迎　帝曲。五福降中央。三獻蘇合香。皇帝炎四朵子焚錢幣。奏引駕行五曲。其樂云自唐開元時用此樂。惟岳下及衡山懸樂工能之。茶陵軍炎帝廟亦用五曲。其音和暢疏緩。宣和元年。嘗賜大晟樂。遭賊馬毀壞。不復用之。近歲紹興末值同祿。宮殿廊宇焚至五六分。五年重

葺方始周備。紹興三十年。資政殿學士知潭州魏良臣撰奉安青詞碑(景定辛酉四月三十夜遭回祿。正殿後宮俱盡。惟存三門散廊而已)。

敘歷代帝王真仙受道

集記自昔帝王真仙精思巖谷澄神靜慮焚蘭鼓叩洎堂職宴息而經游者。不可勝數。其得道本末並載諸書。悉皆秘之名山。散漫難窮。然非於南嶽者不可得而記錄。今敘峰巒靈蹟之外較其朝代可冠群真之首者。

炎帝時。太上號大成子。授甲元精經。教理世以化生之道。播百穀以代烹殺。和百藥以救百病。嘗五木而登五穀。以活民命。止殺禽獸。功成厭世。頓駕茶墟。致齋南嶽。以祈通真感雨師玄君(玄君即赤帝君事為玄君)。

教煉水玉之法。入火自焚而不熱。后玄化于朱陽之野。太上以德正。而鎮炎方主司南嶽。其帝女公主亦慕道。禮玄君為師。后道成亦同飛昇於九關。

祝融時。太上號廣壽子傳按摩通精經教以安神之道。今峰頂有基址存焉。

黃帝內傳云。舍離宮別館三百餘所為道觀。又於五岳各置觀。或云。南嶽西華觀。即古之太真觀。為西王母所建以候神也。各度道士五十餘人。焚修與民祈福。乃知南嶽觀宇始自黃帝。次於夏禹有之也。

帝紀云。昔顓頊時。太上降為帝師。號赤精子。居衡山。授帝微言經

【現代漢語翻譯】現代漢語譯本：修繕工程才算完備。紹興三十年，資政殿學士、知潭州魏良臣撰寫了奉安青詞碑。（景定辛酉年四月三十日夜遭遇火災，正殿後宮全部燒燬，只剩下三門和散廊。）

敘述歷代帝王真仙受道之事

收集記錄自古以來帝王真仙，在巖谷中精心思考，澄澈精神，安靜思慮，焚燒蘭草，敲擊樂器，在廳堂中休息遊玩的事蹟。數不勝數。他們得道的始末都記載在各種書籍中，全部秘密地藏在名山中，散亂而難以窮盡。然而，如果不是在南嶽發生的事蹟，就無法記錄。現在在峰巒靈蹟之外，比較那些朝代，選取可以稱為群真之首的事蹟。

炎帝時期，太上老君稱號為大成子，傳授《甲元精經》，教導治理世事以化生的道理，傳播百穀來代替烹殺牲畜，調和百藥來拯救各種疾病。親自嘗試五種樹木，從而認識五穀，用來救活百姓的性命，停止殺害禽獸。功成之後厭倦世事，於是駕臨茶墟，在南嶽進行齋戒，以祈求溝通真靈，感應雨師玄君（玄君即赤帝君，事蹟作為玄君）。

教導煉製水玉的方法，放入火中焚燒也不會發熱。後來在朱陽之野玄化。太上老君因為德行端正，而鎮守炎方，主管南嶽。炎帝的女兒公主也仰慕道法，拜玄君為師。後來道成，也一同飛昇到九關。

祝融時期，太上老君稱號為廣壽子，傳授《通精經》，教導安定精神的方法。現在山峰頂端還有基址存在。

《黃帝內傳》記載，捨棄離宮別館三百多所作為道觀。又在五嶽各自設定道觀。有人說，南嶽西華觀，就是古代的太真觀，是西王母建造用來等候神仙的。各自度化道士五十多人，焚香修行，為百姓祈福。由此可知南嶽的道觀始於黃帝時期，其次是夏禹時期。

《帝紀》記載，從前顓頊帝時期，太上老君降臨作為帝師，稱號為赤**，居住在衡山，傳授顓頊帝《微言經》。

【English Translation】 English version: The construction was just completed. In the 30th year of the Shaoxing era, Wei Liangchen, a scholar of the Zizheng Palace and governor of Tanzhou, wrote the Qingci Stele for Feng'an. (On the night of the 30th day of the fourth month in the year of Xinyou during the Jingding era, a fire broke out, and the main hall and rear palace were completely destroyed, leaving only the three gates and scattered corridors.)

Narrating the stories of emperors and true immortals receiving the Dao throughout the dynasties

Collecting records of emperors and true immortals from ancient times who meditated deeply in rocky valleys, purified their spirits, contemplated quietly, burned orchids, played musical instruments, and rested and traveled in halls. They are too numerous to count. The beginning and end of their attainment of the Dao are recorded in various books, all of which are secretly hidden in famous mountains, scattered and difficult to exhaust. However, if the events did not occur in Mount Heng (Nanyue), they cannot be recorded. Now, in addition to the spiritual traces of the peaks, comparing those dynasties, we select the events that can be called the leaders of all the true immortals.

During the time of Emperor Yan (Yandi), Taishang Laojun (太上老君, Lord Lao) was known as Dachengzi, and he transmitted the 'Jia Yuan Jing Jing' (甲元精經), teaching the principles of governing the world with the way of transformation and birth, spreading hundreds of grains to replace the slaughter of livestock, and harmonizing hundreds of medicines to save all kinds of diseases. He personally tasted five kinds of trees, thereby recognizing the five grains, to save the lives of the people and stop the killing of birds and beasts. After completing his merits, he became tired of the world, so he went to Chaxu and performed a fast in Mount Heng (Nanyue) to pray for communication with the true spirits and to sense the rain master Xuanjun (玄君, Mysterious Sovereign, also known as the Red Emperor, 赤帝君, his deeds are regarded as those of Xuanjun).

He taught the method of refining water jade, which would not become hot even when burned in fire. Later, he transformed in the wilderness of Zhuyang. Taishang Laojun (太上老君, Lord Lao) guarded the Yan region and was in charge of Mount Heng (Nanyue) because of his upright virtue. Emperor Yan's (Yandi) daughter, Princess, also admired the Dao and worshiped Xuanjun (玄君, Mysterious Sovereign) as her teacher. Later, when she attained the Dao, she also ascended to the Nine Gates together.

During the time of Zhurong (祝融), Taishang Laojun (太上老君, Lord Lao) was known as Guangshouzi, and he transmitted the 'Tong Jing Jing' (通精經), teaching the method of calming the spirit. Now there are still foundations at the top of the mountain.

The 'Huangdi Neizhuan' (黃帝內傳, Inner Biography of the Yellow Emperor) records that he abandoned more than 300 detached palaces and villas as Taoist temples. He also set up temples in each of the Five Mountains. Some say that the Xihua Temple (西華觀) in Mount Heng (Nanyue) is the ancient Taizhen Temple (太真觀), which was built by the Queen Mother of the West (西王母, Xiwangmu) to await the arrival of the gods. Each temple ordained more than 50 Taoists to burn incense and cultivate themselves, praying for blessings for the people. From this, it can be known that the Taoist temples in Mount Heng (Nanyue) began in the time of the Yellow Emperor (Huangdi), followed by the time of Yu the Great (夏禹).

The 'Di Ji' (帝紀, Annals of the Emperors) records that in the past, during the time of Emperor Zhuanxu (顓頊), Taishang Laojun (太上老君, Lord Lao) descended as the emperor's teacher, known as Chi**, residing in Mount Heng (衡山), and transmitted the 'Wei Yan Jing' (微言經) to Emperor Zhuanxu.

。教以忠順之道。鑄羽山之銅為寶鼎。淘七河之津伏萬靈。以信順監眾神以導物役御百氣周旋四方。故德號玄帝也。

帝紀云。昔高辛詣鐘山。遇神人。獲九變十化經。以隱日遁月遊行星辰。而謂之曰。吾于　帝時浮游元氣之中為元君。炎帝時為雨師曰玄君。在黃帝時號赤松子。又領南上注生之籍曰赤君。即太虛真人九天赤帝君。居南辰以應瑞。處玄府以蘇生。今以掌職南嶽。總司萬靈。日月之所照。山川之所履。莫不隸之焉。帝偕禮之。忽失所在。而後玉子行之尸解于海山。

上清四極明科神仙傳云。赤帝玉司君。諱景度衣絳華丹衣九色鳳章。頭戴太元飛神王符冠。手執九色之節。治南朱陽之臺。洞天太元都女青左宮領南嶽衡山。仙官地靈火精赤丙之兵。南極無崖之天。無鞅數劫無極無窮之宮。總統上真之權。悉隸赤帝玉司君。主人生死之命籍知其諱存其神修行。九年致神草玉英不死之藥。丹霞飛雲下迎。兆身而上升。

玉清帝紀云。昔虞舜時老君下為師。號尹壽子。傳帝舜道德經。說孝悌之道。帝行之功。被生靈。竄三苗。過洞庭。巡狩南嶽起館。以望日遷甘露寶甕于山上。致齋南宮以祀炎帝。服紫華大腴而陟方九疑。

真誥。北戎長鬍大王獻帝乃白瑯之膏及轉紫華服之。使人長生飛仙

【現代漢語翻譯】現代漢語譯本：教導百姓忠誠順從的道理。用鑄羽山的銅鑄造寶鼎。疏通七條河流，使其馴服萬物之靈。用誠信和順從來監管眾神，引導萬物，役使百種氣息周遊四方。因此，他的德號是玄帝（指顓頊，上古帝王）。

《帝紀》記載，過去高辛氏（即帝嚳）前往鐘山，遇到神人，獲得了《九變十化經》，可以隱藏太陽，遁隱月亮和星辰。神人對他說：『我在帝（指伏羲）的時代，漂浮在元氣之中，是元君。炎帝時代，我是雨師，名叫玄君。在黃帝時代，號為赤松子。又掌管南方的注生之籍，名叫赤君，也就是太虛真人九天赤帝君。』他居住在南辰以應天瑞，處在玄府以使萬物復甦。現在掌管南嶽，總司萬靈。日月所照耀的地方，山川所覆蓋的地方，沒有不隸屬於他的。帝嚳以禮相待，神人忽然消失了。後來，玉子行在海山尸解成仙。

《上清四極明科神仙傳》記載，赤帝玉司君，名諱景度，身穿絳色華麗的丹衣，上有九色鳳凰紋章。頭戴太元飛神王符冠，手持九色之節。治理南方的朱陽之臺，洞天太元都女青左宮，統領南嶽衡山，仙官地靈火精赤丙之兵。管轄南極無崖之天，無鞅數劫無極無窮之宮。總統上真之權，都隸屬於赤帝玉司君。他主管人生的生死之命籍，知曉人們的名諱，儲存他們的神靈，修行九年就能得到神草玉英不死之藥。丹霞飛雲降下迎接，使人肉身飛昇。

《玉清帝紀》記載，過去虞舜時代，老君下凡為師，號尹壽子。傳授帝舜《道德經》，講述孝悌的道理。帝舜施行這些道理，功德施於百姓，驅逐了三苗，經過洞庭，巡視南嶽，建造館舍，用來觀望太陽。將甘露寶甕移到山上，在南宮設齋祭祀炎帝。服用紫華大腴，在九疑山昇天。

《真誥》記載，北戎長鬍大王獻給帝王白瑯之膏以及轉紫華服，使人長生飛仙。

【English Translation】 English version: He taught the people the way of loyalty and obedience. He cast bronze from Zhuyu Mountain into precious tripods. He dredged the seven rivers, subduing the spirits of all things. He used faith and obedience to supervise the gods, guide all things, and employ the hundred kinds of qi to travel around the four directions. Therefore, his virtuous title is Xuan Di (referring to Emperor Zhuanxu, an ancient emperor).

The 'Imperial Records' state that in the past, Gao Xin (Emperor Ku) went to Zhongshan and encountered a divine person, obtaining the 'Nine Transformations and Ten Changes Scripture,' which could hide the sun and conceal the moon and stars. The divine person said to him, 'In the era of Di (referring to Fuxi), I floated in the primordial qi and was the Yuan Jun. In the era of Emperor Yan, I was the rain master named Xuan Jun. In the era of the Yellow Emperor, I was known as Chisongzi. I also managed the southern registers of birth, named Chi Jun, who is the Taixu Zhenren, the Nine Heavens Red Emperor Lord.' He resides in the Southern Dipper to respond to celestial omens and is in the Xuan Mansion to revive all things. Now he is in charge of Mount Heng in the South (Nanyue), overseeing all spirits. There is no place under the sun and on the mountains and rivers that does not belong to him. Emperor Ku treated him with courtesy, and the divine person suddenly disappeared. Later, Yu Zixing achieved immortality through corpse liberation (shijie) on the sea mountain.

The 'Shangqing Four Extremes Bright Regulations Divine Immortal Biography' states that the Red Emperor Jade Overseer Lord, whose name is Jingdu, wears a crimson and magnificent dan garment with nine-colored phoenix patterns. He wears the Taiyuan Flying Spirit King Talisman Crown and holds a nine-colored scepter. He governs the Southern Zhuyang Terrace, the Dongtian Taiyuan Du Nuqing Left Palace, and leads Mount Heng in the South (Nanyue Hengshan), the immortal officials, the earth spirits, the fire essence, and the Red Bing soldiers. He governs the Heaven of the Southern Limit Without End, the immeasurable kalpas, and the boundless palace. He presides over the authority of the Supreme Truths, all of which belong to the Red Emperor Jade Overseer Lord. He is in charge of the registers of life and death, knows people's names, preserves their spirits, and after nine years of cultivation, one can obtain the divine grass, jade essence, and the elixir of immortality. The red clouds descend to welcome, allowing one to ascend in the flesh.

The 'Jade Purity Imperial Records' state that in the past, during the time of Emperor Yu Shun, Laozi descended to be a teacher, named Yin Shouzi. He transmitted the 'Dao De Jing' to Emperor Shun, explaining the principles of filial piety and brotherly love. Emperor Shun practiced these principles, and his merits were bestowed upon the people. He banished the San Miao, passed through Dongting, inspected Mount Heng in the South (Nanyue), and built a pavilion to observe the sun. He moved the sweet dew treasure urn to the mountain and held a fast in the Southern Palace to worship Emperor Yan. He consumed the Zihua Dayu and ascended to heaven on Mount Jiuyi.

The 'Zhengao' states that the Great King of the Northern Rong, Chang Hu, presented the emperor with Bailang ointment and a Zihua garment, enabling people to achieve longevity and ascend to immortality.

與天相畢。舜即服之。尸解于蒼梧之野。

又云。虞舜巡狩南嶽。至於九疑遇何仙。服神丹而得尸解。

王氏神仙傳。舜降於九疑山黃庭觀。謂女真王妙相曰精專至道長生之階也。吾乃帝舜。爾昔勞厭萬國。因狩南嶽祀祝融而居此。汝志勤苦。故來相者。道不負人。修之必得。況有天骨耶。

又堯嘗以黃帝瑪瑙甕寶器以賜舜。南巡遷寶器于南嶽。禹藏之於天寶臺西。敕地祗守之。

仙錄。昔禹王致齋衡岳。感蒼水使者授金簡玉書三五之要。陰助王理水。禹建清冷宮。奉安虞舜之像。度道士焚修。穆天子傳。穆王得八駿巡狩。舍行宮三百餘所為道觀。今南嶽有西臺觀基是也。

秦始皇好道。尋方士出遊。雲夢泛洞庭。巡狩南嶽。望山而感嘆(今山北有皇想山)祠舜帝於九疑。風浪滔天。浮江而下。渡梅渚過丹陽陟會稽。祀禹王于東海。望徐福于蓬萊。漢武帝南巡為衡阜遼絕止霍山而祭。敕建王母觀于南嶽。今碧岫峰後有基址。或云創寺不久亦廢。

又惠車子者不知何氏。修三奔七曜之道。與嚴君平友善。數游三湘。久樓南嶽。尸解于煉玉峰。

劉根先生。修大洞帝一之道。遊觀四方。為政有德。晚歸南嶽之東峰。煉真朝斗服氣祭神而玄化。

王穀神皮玄耀者。西漢蜀

【現代漢語翻譯】現代漢語譯本：與天上的星宿相對應。舜帝穿上喪服。在蒼梧的荒野尸解（shī jiě，道教指人死後遺體如常，魂魄脫離而去）。

又說，虞舜巡視南方山嶽，到達九疑山時遇到仙人，服用了神丹而尸解。

《王氏神仙傳》記載，舜帝降臨在九疑山的黃庭觀，對女真王妙相說：『精誠專一地修習至高之道，是長生的階梯。我就是帝舜。你過去辛勞地管理萬國，因此巡視南嶽，祭祀祝融並居住在這裡。你的志向勤奮刻苦，所以我來相助你。道不會辜負人，修習它必定能得到。更何況你還有天生的資質呢。』

又說，堯帝曾經把黃帝的瑪瑙甕等寶器賜給舜帝。舜帝南巡時把寶器遷移到南嶽。禹帝把它們藏在天寶臺西邊，命令土地神守護它們。

《仙錄》記載，過去禹王在衡山齋戒，感應到蒼水使者授予他金簡玉書和三五之要（sān wǔ zhī yào，古代道教秘術）。蒼水使者暗中幫助禹王治理水患。禹王建造了清冷宮，供奉虞舜的畫像，讓道士焚香修行。《穆天子傳》記載，穆天子得到八匹駿馬巡視天下，捨棄了三百多所行宮作為道觀。現在南嶽還有西臺觀的遺址。

秦始皇喜好道術，尋找方士出遊，在雲夢澤泛舟，遊覽洞庭湖，巡視南嶽，遙望山嶽而感嘆（現在山北有皇想山）。在九疑山祭祀舜帝，當時風浪滔天。秦始皇乘船沿江而下，渡過梅渚，經過丹陽，登上會稽山，在東海祭祀禹王，遙望蓬萊尋找徐福。漢武帝南巡，認為衡山偏遠險峻，於是停止在霍山祭祀。敕令在南嶽建造王母觀，現在碧岫峰后還有遺址。有人說是建立寺廟不久也被廢棄了。

惠車子，不知道是什麼地方人，修習三奔七曜之道（sān bēn qī yào zhī dào，道教修煉方法），與嚴君平是好朋友，多次遊覽三湘，長期居住在南嶽，在煉玉峰尸解。

劉根先生，修習大洞帝一之道（dà dòng dì yī zhī dào，道教修煉方法），遊歷四方，為政有德。晚年回到南嶽的東峰，煉真朝鬥，服氣祭神，最終玄化（xuán huà，道教指羽化成仙）。

王穀神皮玄耀，是西漢蜀地人

【English Translation】 English version: Corresponding to the celestial constellations. Emperor Shun put on mourning clothes. He underwent 'corpse liberation' (shī jiě, in Taoism, referring to the body remaining intact after death while the soul departs) in the wilderness of Cangwu.

It is also said that Emperor Yu Shun patrolled the southern mountains and, upon reaching Mount Jiuyi, encountered an immortal, consumed a divine elixir, and underwent 'corpse liberation'.

The 'Biography of Immortals by Wang' states that Emperor Shun descended upon the Huangting Temple on Mount Jiuyi and said to the Zhen King Miao Xiang: 'Diligently and wholeheartedly cultivating the supreme Dao is the path to longevity. I am Emperor Shun. You have labored diligently in managing the myriad kingdoms, and therefore I patrol the Southern Mountain, sacrificing to Zhurong and residing here. Your aspiration is diligent and hardworking, so I have come to assist you. The Dao will not fail anyone; cultivating it will surely lead to attainment. Moreover, you possess innate talent.'

Furthermore, Emperor Yao once bestowed upon Emperor Shun the agate urn and other treasures of the Yellow Emperor. During his southern tour, Emperor Shun moved the treasures to the Southern Mountain. Emperor Yu hid them west of the Tianbao Terrace and ordered the earth deity to guard them.

The 'Records of Immortals' state that in the past, King Yu fasted on Mount Heng, and the Envoy of Cangshui appeared, bestowing upon him the golden slips, jade books, and the essentials of the Three and Five (sān wǔ zhī yào, ancient Taoist secret arts). The Envoy of Cangshui secretly assisted King Yu in managing the floods. King Yu built the Qingleng Palace, enshrined the image of Emperor Yu Shun, and had Taoists burn incense and cultivate. The 'Biography of King Mu' states that King Mu obtained eight steeds and toured the realm, abandoning over three hundred palaces to serve as Taoist temples. Today, the ruins of the West Terrace Temple can still be found on the Southern Mountain.

Emperor Qin Shi Huang was fond of Taoist arts, seeking out alchemists for travels, boating on Yunmeng Marsh, touring Dongting Lake, and patrolling the Southern Mountain, gazing at the mountains and sighing (now there is Emperor Xiang Mountain north of the mountain). He sacrificed to Emperor Shun on Mount Jiuyi, where the winds and waves were turbulent. Emperor Qin Shi Huang sailed down the river, crossed Meizhu, passed through Danyang, ascended Mount Kuaiji, sacrificed to King Yu in the East Sea, and looked towards Penglai in search of Xu Fu. Emperor Wu of Han toured the south, considering Mount Heng remote and precipitous, so he stopped at Mount Huo to offer sacrifices. He ordered the construction of the Queen Mother Temple on the Southern Mountain, and ruins can still be found behind Bixiu Peak. Some say that a temple was built but soon abandoned.

Hui Chezi, whose origins are unknown, cultivated the Dao of the Three Runs and Seven Luminaries (sān bēn qī yào zhī dào, Taoist cultivation method), was a close friend of Yan Junping, frequently traveled to the Three Xiang regions, resided on the Southern Mountain for a long time, and underwent 'corpse liberation' on Lianyu Peak.

Mr. Liu Gen cultivated the Dao of the Great Cavern and Imperial Unity (dà dòng dì yī zhī dào, Taoist cultivation method), traveled to all regions, and governed with virtue. In his later years, he returned to the East Peak of the Southern Mountain, refined truth, worshiped the Dipper, consumed qi, sacrificed to the gods, and ultimately achieved 'mystical transformation' (xuán huà, in Taoism, referring to ascension to immortality).

Wang Gushen Pi Xuanyao was a native of Shu in the Western Han Dynasty.

東城山道士。幼而穎悟。不居榮寵。通老莊文列妙于星緯。周遊名山。渡荊渚。泛瀟湘。至南嶽。卜庵于金母殿。后修胎息還元數年。道成東遊群玉訪九仙。值武帝南巡。見之神氣不群。乃延之下隱於西峰。帝厚賜兼封王為太微先生。皮為太素先生。以上卿禮待之。后三年控碧騾上升。

李鳳仙者。東蜀人。自幼不語。年十八。常欲寒棲。以避臭茹。人問之曰。知白守黑道貴昏默。我師南嶽公云。吾周靈王太子吹簫者也。子三生奉道。而魔所試。由功之不著也。今授子朱綱之法。將升度南宮。吾師浮邱公授子。今付于子。子宜勤焉。若更遲此生。萬劫不度。吾為南嶽司命侍帝晨。又補桐柏真人。言訖遂隱。後行道數年。驅役鬼神。除害興利。一邦仰慕。後漢宣帝詔不起。

洞真集。東漢明帝時永光年中。吳天目山張道陵游衡山。謁青玉光天二壇。禮祝融君之祠。周覽四極動容而言曰。異哉此山。悠悠野水。三朝五折以東傾。磊磊奇峰。后從前參如拱揖。三五之君皆受道於此。紫融瑞氣擁蔽朱陵。后十紀之年。當爲飛昇羽化之地。超越于古后泛洞庭。游潛霍而居中嶽。

真誥。昔衡山中有學道者。張禮正治明期二人。禮正以漢末入山。服黃菁。顏色丁壯。年如四十許。明期以魏末入山服澤瀉柏實丸。

共止巖中。后俱受西城王君。傳虹景丹方。從來服此丹已。四十年中患丹砂之難得。俱出廣州為喪門。是滕含為刺史之時也。遂得內外洞徹氣騰身輕。日行五百里。后入九疑山。

孫登。棄榮位樓遁求仙以致露寢。忍凍茹草充飢。竊求至道。感赤君得玉砂膏。久之入會稽。故記雲孫登居之祝版留之於虎山也。

魏夫人者。按內傳。諱華存。字賢安任城人。即晉武帝左僕射魏舒女。夫人天才卓異。玄標幽拔。少讀莊老。及春秋三傳五經百子。事皆淹覽。性樂神仙。味真慕道。少服胡麻飯茯苓丸。吐納氣液。攝生夷靜。親戚往來一無關見。常欲別居一院獨立閑處。父母雖嘉其邈異而事非委順。數制逼之。訓以人禮。年二十四。強適與太保公掾南陽劉又字幼彥。女禮有行。時不獲已。遂為劉婦。不復服食。吐納之事一皆廢矣。然心期幽靈。啟誓告盟。精神密苦。應會棲感。疇昔之志存而不虧。玄理乖初。涂未獲遂。通逮子息。粗立劉氏繼焉。於是分別房宇。離室隔寢。深托隱痾。還修曩尚。歲月告感。研道已勝。幼彥為修武令夫人暫隨之。雖同舍縣內而隔有重複。遂因清閑齋于別室。謹修道法。入室百日。所期仙靈。精思希感。於是季冬之月夜半清明。忽聞空中有鐘鼓笳簫之響。八音嘈巘。疑有不常。出宇望之

【現代漢語翻譯】現代漢語譯本：他們一同住在巖洞中。後來一起從西城王君那裡得到了虹景丹的藥方。自從服用這種丹藥后，四十年間苦於丹砂難以獲得。於是都來到廣州，當時滕含擔任刺史。最終他們內外通透，氣息升騰，身體輕盈，一天能走五百里。後來進入九疑山。

孫登（人名）。拋棄榮華富貴，隱居樓房，追求成仙，以至於露天睡覺。忍受寒冷，吃草充飢，暗中尋求至高道法。感動了赤君（神仙名），得到了玉砂膏。很久以後進入會稽（地名）。所以記載說孫登居住在那裡，留下了寫有祝詞的木板在虎山。

魏夫人（人名），根據《內傳》記載，名華存，字賢安，是任城人，也就是晉武帝的左僕射魏舒的女兒。魏夫人天資卓越，玄妙高超。從小就讀《莊子》、《老子》，以及《春秋》、《三傳》、《五經》、《百子》等書籍，對各種事情都廣泛涉獵。她喜歡神仙，嚮往真理和道法。從小服用胡麻飯、茯苓丸，進行吐納氣液的修煉，保持身心平靜。親戚往來一概不見。常常想要另居一院，獨自清靜。父母雖然讚賞她的與衆不同，但對她的想法並不完全順從，多次加以限制，用人倫禮儀來教導她。二十四歲時，被強迫嫁給太保公的屬官南陽劉又，字幼彥。女子出嫁的禮儀已經完成，當時已經無法改變。於是成爲了劉家的媳婦，不再服用藥物，吐納的事情也全部停止了。然而她心中嚮往著幽靈，發誓立盟，精神上默默地苦修，應和著冥冥中的感應。從前的志向存在心中而沒有減退，只是玄妙的道理一開始就偏離了，修道的道路沒有能夠實現。生兒育女，勉強為劉家延續了後代。於是她分開了房宇，離開了臥室，深深地假託自己生病，重新開始修煉以前的志向。歲月流逝，她感應到了神靈，研究道法已經勝過以前。幼彥擔任修武縣令，夫人暫時跟隨他。雖然同在一個縣內，但居住的地方卻隔得很遠。於是她趁著清閑，在別的房間里齋戒，謹慎地修煉道法。進入房間一百天，期望著仙靈的降臨，用精誠的思念來希求感應。於是在季冬（農曆十二月）的一個月夜，天空晴朗明亮，忽然聽到空中有鐘鼓笳簫的聲音，各種樂器嘈雜喧鬧，她懷疑發生了不尋常的事情，走出屋子張望。

【English Translation】 English version: They lived together in a rock cave. Later, they both received the Hongjing Dan (Hongjing Elixir, a type of alchemical medicine) prescription from King Jun of Xicheng. Since taking this elixir, they suffered from the difficulty of obtaining cinnabar for forty years. So they both went to Guangzhou, when Teng Han was the governor. Eventually, they became clear inside and out, their qi (vital energy) rose, and their bodies became light, allowing them to travel five hundred li (approximately 250 kilometers) a day. Later, they entered Mount Jiuyi.

Sun Deng (a personal name) abandoned his glorious position and retreated to a building to seek immortality, even sleeping in the open. He endured the cold, ate grass to satisfy his hunger, and secretly sought the ultimate Dao (the Way). He moved the Red Lord (a deity), who gave him Jade Sand Paste. After a long time, he entered Kuaiji (a place name). Therefore, it is recorded that Sun Deng lived there, leaving behind a wooden tablet with invocations on Tiger Mountain.

Lady Wei (a personal name), according to the Inner Biography, her name was Hua Cun, her courtesy name was Xian'an, and she was from Rencheng, namely the daughter of Wei Shu, the Left Minister of Works of Emperor Wu of Jin. Lady Wei was exceptionally talented and profoundly mysterious. From a young age, she read Zhuangzi, Laozi, as well as the Spring and Autumn Annals, the Three Commentaries, the Five Classics, and the Hundred Schools of Thought, extensively studying various matters. She loved immortals and yearned for truth and the Dao. From a young age, she consumed sesame rice and Poria cocos pills, practiced breathing exercises, and maintained a peaceful and quiet life. She refused to see any visiting relatives. She often wanted to live in a separate courtyard, alone in a quiet place. Although her parents admired her uniqueness, they did not fully comply with her wishes, repeatedly restricting her and teaching her with human ethics and etiquette. At the age of twenty-four, she was forced to marry Liu You, courtesy name Youyan, an official under the Grand Protector, from Nanyang. The wedding ceremony was completed, and it was impossible to change at that time. So she became Liu's wife, no longer taking medicine, and all breathing exercises were stopped. However, she yearned for the spirits in her heart, made vows and oaths, and silently cultivated her spirit, responding to the subtle influences. Her former aspirations remained in her heart without diminishing, but the profound principles were initially deviated, and the path of cultivation was not realized. She bore children, barely continuing the Liu family line. So she separated the rooms, left the bedroom, deeply feigning illness, and resumed her former aspirations. As the years passed, she sensed the spirits, and her research on the Dao surpassed before. When Youyan served as the magistrate of Xiuwu County, Lady Wei temporarily followed him. Although they were in the same county, the residences were far apart. So she took advantage of the leisure time to fast in a separate room, carefully practicing the Dao. After entering the room for a hundred days, hoping for the arrival of the immortals, she sought to respond with sincere thoughts. Then, in the month of late winter (lunar December), on a clear and bright moonlit night, she suddenly heard the sound of bells, drums, horns, and flutes in the sky, with various instruments noisy and chaotic. She suspected that something unusual had happened and went out of the house to look.

。虛空之中。從東而下。旌旗紛若。羽蓋鬱勃。飛轡云間。光耀幽靄。煥朗太空。而他人莫聞見也。須臾方到。虎輦玉輿隱輪之車並頓駕。來降夫人靜室。有四真人。並年二十餘。容貌偉奇。天姿秀穎。同頂紫華蓮冠。飛錦衣裳。瓊蕊寶帶。體佩虎文。項有圓光。手把華幡。其一人自稱曰。我太極真人安度明也。其一人曰。我東華大神方請青童君也。其一人曰。我扶桑暘谷神王。其一人曰。我清虛真人小有天王王子登也。於是夫人匍匐再拜。叩頭自搏曰。不圖今日道君下降。惟乞神仙長生度世。四真人乃同坐良久。王子登告夫人曰。聞子曩日念善。展轉求生。密緯真氣。䰟和體清。丹懷遠邁。錄字上清。高契真人。抱信期靈。幽感啟徹。潛耀赤城。遂金書紫極藏簡王庭故。位德高晨。玄唱齊井。是以太帝君敕我。令來教子神真之道焉。於是夫人受道。畢至期約。會於陽洛。眾真再降。令夫人託疾尸解。飆輪至命訪王屋清虛。洞天奉天帝君命傳玉扎金文。位為紫虛。元君領上真司命主諸學道生死圖籍攝御三官關較罪考。又加南嶽。夫人比秩仙公治大霍山洞臺。須臾司命神仙沖寂麻姑大仙佐治井南嶽洞天福地仙官靈壇主者官屬並至。迎夫人于清虛上宮。頃間至南嶽石床。望前峰妖氣知有精物作癘。因書符祛之。今仰天臺有

【現代漢語翻譯】現代漢語譯本：在虛空中，從東方緩緩降下，旌旗飄揚，華麗的羽蓋繁茂盛大，飛馳的馬車穿梭于云間，光芒照耀著幽暗之處，明亮地照亮著太空，而其他人卻無法聽見或看見。不久之後，他們到達了，裝飾有虎紋的車輛和用玉裝飾的車廂以及隱藏車輪的車輛都停了下來。他們降臨到夫人的靜室。有四位真人，都大約二十多歲，容貌偉岸奇特，天資聰穎秀麗，都頭戴紫色的蓮花寶冠，身穿華麗的錦繡衣裳，腰繫著精美的瓊玉寶帶，身上佩戴著虎紋，脖子上帶有圓光，手中拿著華麗的幡。其中一人自稱說：『我是太極真人安度明。』另一人說：『我是東華大神方請青童君。』另一人說：『我是扶桑暘谷神王。』另一人說：『我是清虛真人小有天王王子登。』於是夫人匍匐在地，再次拜謝，叩頭捶胸說：『沒想到今日道君降臨，只乞求神仙長生不老，度過塵世。』四位真人於是共同坐了很久。王子登告訴夫人說：『聽說您過去常常心懷善念，輾轉尋求長生，秘密地調理真氣，使魂魄和諧，身體清明，高尚的情懷遠遠超越常人，名字被記錄在上清，與高位真人相契合，懷抱誠信，期待神靈的降臨，幽深的感應開啟並照亮了赤城。因此，太帝君命令我們前來教導您神真的道法。』於是夫人接受了道法，完全遵守了期限和約定，在陽洛相會。眾位真人再次降臨，讓夫人假託疾病，通過尸解的方式離開人世，乘坐著疾風之輪，奉天帝君的命令前往王屋山的清虛洞天，傳授玉札金文，位列紫虛元君，統領上真司命，主管所有學道之人的生死圖籍，掌管三官的關卡，考察罪過。又加封為南嶽夫人，位列仙公，治理大霍山洞臺。不久之後，司命神仙沖寂麻姑大仙以及佐理井南嶽洞天福地的仙官靈壇主者等官屬都到了，在清虛上宮迎接夫人。頃刻間到達南嶽石床，遙望前方的山峰，察覺到有妖氣，知道有精怪作祟，於是書寫符咒來驅除它們。現在仰望天臺，有 English version: In the void, descending from the east, banners fluttered, and magnificent canopies flourished. Flying reins traversed the clouds, illuminating the darkness and brightly shining upon the vastness of space, yet others could neither hear nor see. Shortly thereafter, they arrived. Tiger-adorned carriages, jade-decorated vehicles, and chariots with concealed wheels all came to a halt, descending upon the lady's quiet chamber. There were four True Persons, all around twenty years of age, with majestic and extraordinary appearances, possessing innate brilliance and beauty. They all wore purple lotus crowns, adorned in splendid brocade robes, with exquisite jade belts, bearing tiger patterns on their bodies, halos around their necks, and holding ornate banners in their hands. One of them identified himself, saying, 'I am Grand Polarity True Person, An Duming.' Another said, 'I am Great God of the Eastern Florescence, Fang Qing, the Azure Youth Lord.' Another said, 'I am the Divine King of Fusang Yanggu.' Another said, 'I am Pure Void True Person, Prince Deng, the Heavenly King of Lesser Emptiness.' Thereupon, the lady prostrated herself, bowing repeatedly, striking her head and lamenting, 'Unexpectedly, the Lord of the Dao descends today. I only beg for immortality and deliverance from the mortal world.' The four True Persons then sat together for a long while. Prince Deng addressed the lady, saying, 'It is said that in the past, you often harbored good thoughts, earnestly seeking longevity, secretly regulating your true qi, harmonizing your soul and purifying your body. Your noble aspirations far surpassed ordinary people, and your name was recorded in the Upper Purity, in accordance with the High True Persons. Embracing faith and awaiting the descent of the divine, your profound resonance has opened and illuminated the Crimson Citadel. Therefore, the Grand Emperor Lord has commanded us to come and teach you the divine and true Dao.' Thereupon, the lady received the Dao, fully adhering to the deadlines and agreements, meeting in Yangluo. The multitude of True Persons descended again, instructing the lady to feign illness and depart from the world through corpse liberation, riding on the whirlwind chariot, and by the command of the Heavenly Emperor Lord, proceed to the Pure Void Grotto Heaven of Mount Wangwu, to transmit the Jade Tablets and Golden Writings, to be ranked as the Purple Void Primordial Sovereign, leading the Upper True Director of Destinies, overseeing the registers of life and death for all those who study the Dao, governing the checkpoints of the Three Officials, and examining transgressions. Furthermore, she was bestowed the title of Lady of the Southern Peak, ranked as an Immortal Duke, governing the Great Huo Mountain Grotto Platform. Shortly thereafter, the Director of Destinies, the Immortal Chongji, the Great Immortal Magu, and the officials and attendants who assist in governing the Southern Peak Grotto Heaven Blessed Land, all arrived, welcoming the lady to the Upper Palace of Pure Void. In an instant, they arrived at the Stone Bed of the Southern Peak, gazing at the peaks ahead, perceiving demonic energy, knowing that there were spirits causing pestilence, and thus writing talismans to dispel them. Now, looking up at Tiantai, there is

【English Translation】 English version:

白龍洞是也。后東晉咸和四年。飆輪下迎昇天。

仙傳拾遺薛女真者。不知何氏人也。晉時世弊。京邑不寧。有道之士多棲寓山林以避世。因居南嶽尋真臺。外示同塵。內修至道。常騎白豹游耆阇峰。黃鳥白猿不離左右。後於雲龍峰尸解。

仙傳劉驎之。字子驥。少尚素質。謙和寡慾。不修儀操。人莫之測。好遊山谷。志存遁逸。嘗因採藥至衡岳。深入忘反。見一澗水。水南有二石囷。一囷開一囷閉。水深湍不能過。欲還失路。值樵者問津。僅得到家。或說囷中皆仙方上藥。諸珍異寶。驎之再尋。索已失所在。

瞭然子者。遼東人也。不顯名氏。因游西蜀二十四治。后居太白山。出入虎豹馴繞。亦不知其所修。后游三楚僅百餘年。友善者吳猛．陸靜修．郭璞．謝靈運．僧惠遠。前後相繼。庾亮常師之謂曰。先生觀諸賢者。可以脫于濁世乎。曰功有淺深。道則一致。雖各得其趣未能瞭然。曰先生如何。則曰子出此月再謂汝道。后亮不逾月卒。先生自西山訪南嶽。謁青玉白璧二壇。尋於前洞。入洞門訪昌利先生。劇飲數日。而李前之蜀山先生歸隱前洞。宋高僧宗炳訪之不遇。

仙傳鄧欲之。字彥達。隱於南嶽洞靈臺。夜誦大洞經上感。魏夫人降告之曰。君有仙分。特來相訪。一日忽見三青鳥如鶴

【現代漢語翻譯】現代漢語譯本：這裡是白龍洞。后東晉咸和四年，薛女真乘著飆輪從這裡昇天。

《仙傳拾遺》記載薛女真，不知是哪家的人。晉朝時世道衰敗，京城不安寧，很多有道之士都隱居在山林中來躲避亂世。她於是居住在南嶽尋真臺。外表與世俗之人相同，內心則修煉高深的道法。常常騎著白豹遊歷耆阇峰（Grdhrakuta Peak）。黃鳥白猿不離左右。後來在雲龍峰尸解（形體脫解成仙）。

《仙傳》記載劉驎之（Liu Linzhi），字子驥（Ziji）。年少時崇尚樸素，謙和寡慾。不注重外表儀容，人們無法瞭解他。喜歡遊覽山谷，心懷隱遁的想法。曾經因為採藥來到衡岳（Heng Mountain），深入其中忘記返回。看見一條山澗，山澗南邊有兩座石囷（儲藏糧食的石製倉庫），一座打開，一座關閉。水流湍急無法渡過。想要返回卻迷失了道路。遇到樵夫問路，才勉強回到家。有人說石囷中都是仙方上藥，各種珍奇異寶。劉驎之再次尋找，最終失去了方向，再也找不到。

瞭然子（Liaoranzi），是遼東（Liaodong）人。沒有顯露姓名。曾經遊歷西蜀（Western Shu）二十四治。後來居住在太白山（Mount Taibai）。出入時有虎豹馴服地圍繞著他，也不知道他修煉的是什麼。後來遊歷三楚（Three Chu regions）將近一百多年。與他友善的有吳猛（Wu Meng）、陸靜修（Lu Jingxiu）、郭璞（Guo Pu）、謝靈運（Xie Lingyun）、僧惠遠（Monk Huiyuan）。他們前後相繼去世。庾亮（Yu Liang）曾經以老師之禮對待他，問他說：『先生您看這些賢士，可以脫離這污濁的世道嗎？』瞭然子說：『他們的功力有深有淺，但追求的道是一致的。雖然各自有所得，但未能完全明瞭。』庾亮問：『先生您怎麼樣呢？』瞭然子說：『你出了這個月再來問我。』後來庾亮不到一個月就去世了。瞭然子從西山（West Mountain）拜訪南嶽（South Mountain），謁見了青玉白璧二壇。在前洞尋找，進入洞門拜訪昌利先生（Changli）。痛飲數日。而李前之（Li Qianzhi）蜀山先生（Shu Mountain）歸隱前洞。宋朝高僧宗炳（Zong Bing）拜訪他沒有遇到。

《仙傳》記載鄧欲之（Deng Yuzhi），字彥達（Yanda）。隱居在南嶽洞靈臺（Dongling Terrace）。夜晚誦讀《大洞經》（Dadong Scripture）感動了上天。魏夫人（Lady Wei）降臨告訴他說：『你有成仙的緣分，特地來拜訪你。』一天忽然看見三隻青鳥像鶴一樣。

【English Translation】 English version: This is Bailong Cave (White Dragon Cave). In the fourth year of the Xianhe era of the Later Eastern Jin Dynasty, Xue Nüzhen (Xue Nüzhen) ascended to heaven on a whirlwind from here.

'Xian Chuan Shi Yi' (Supplement to Biographies of Immortals) records Xue Nüzhen, whose family name is unknown. During the decline of the Jin Dynasty, when the capital was unstable, many virtuous scholars retreated to the mountains and forests to escape the chaos. She then resided at Xunzhen Terrace (Seeking Truth Terrace) in Nanyue (South Mountain). Outwardly, she appeared the same as ordinary people, but inwardly, she cultivated profound Taoist practices. She often rode a white leopard to travel around Grdhrakuta Peak (Grdhrakuta Peak). Yellow birds and white apes were always by her side. Later, she achieved 'shijie' (corpse liberation, a Taoist form of immortality) at Yunlong Peak (Cloud Dragon Peak).

'Xian Chuan' (Biographies of Immortals) records Liu Linzhi, courtesy name Ziji. In his youth, he admired simplicity, was humble and had few desires. He did not pay attention to his appearance, so people could not understand him. He enjoyed traveling through mountains and valleys, with a mind set on seclusion. Once, while collecting herbs at Heng Mountain (Heng Mountain), he went so deep that he forgot to return. He saw a mountain stream, and south of the stream were two stone 'qun' (stone granaries), one open and one closed. The water was too deep and turbulent to cross. When he tried to return, he lost his way. He met a woodcutter and asked for directions, barely managing to get home. Some said that the 'qun' contained immortal prescriptions and precious medicines, as well as various rare treasures. Liu Linzhi searched again, but eventually lost his way and could not find them again.

Liaoranzi (Liaoranzi) was a native of Liaodong (Liaodong). He did not reveal his name. He once traveled to the twenty-four 'zhi' (administrative regions) of Western Shu (Western Shu). Later, he resided on Mount Taibai (Mount Taibai). When he went out, tigers and leopards would tamely surround him, and it was unknown what he cultivated. Later, he traveled through the Three Chu regions (Three Chu regions) for nearly a hundred years. His friends included Wu Meng (Wu Meng), Lu Jingxiu (Lu Jingxiu), Guo Pu (Guo Pu), Xie Lingyun (Xie Lingyun), and Monk Huiyuan (Monk Huiyuan). They passed away one after another. Yu Liang (Yu Liang) once treated him as a teacher and asked, 'Sir, do you think these virtuous men can escape this turbid world?' Liaoranzi said, 'Their levels of cultivation vary, but their pursuit of the Tao is the same. Although each has gained something, none has fully understood it.' Yu Liang asked, 'What about you, sir?' Liaoranzi said, 'Ask me again after this month.' Later, Yu Liang died in less than a month. Liaoranzi visited Nanyue (South Mountain) from West Mountain (West Mountain), and paid respects at the two altars of Qingyu (Green Jade) and Baibi (White Jade). He searched in the front cave and visited Changli (Changli). They drank heavily for several days. Li Qianzhi (Li Qianzhi) of Shu Mountain (Shu Mountain) retired to the front cave. The eminent Song Dynasty monk Zong Bing (Zong Bing) visited him but did not meet him.

'Xian Chuan' (Biographies of Immortals) records Deng Yuzhi, courtesy name Yanda. He lived in seclusion at Dongling Terrace (Dongling Terrace) in Nanyue (South Mountain). At night, he recited the 'Dadong Scripture' (Dadong Scripture), which moved the heavens. Lady Wei (Lady Wei) descended and told him, 'You have the destiny to become an immortal, so I have come to visit you.' One day, he suddenly saw three blue birds like cranes.

鼓舞飛鳴。移時方去。欲之謂弟子曰。青鳥既來。朝會至矣。遂解化。

宋高僧宗炳。字少文。善書。南陽人。好山水。涉荊巫南登衡岳。因結宇衡山。久以疾還江陵。嘆曰。老疾並至名山。恐難遍游。當澄懷觀道臥以游之。凡所遊歷。皆圖于壁坐臥伺之。

北齊吾道榮。幼而少語不通文。常愛獨處。因游南嶽。遇赤君授符水禁咒。緯候之數無不畢備。常至遼陽口。有虎去馬止十餘步。人皆驚走。道榮徐以杖劃地成大坑。虎遽去。

褚伯玉。字元璩。吳郡錢塘人。隱南嶽瀑布山。妙該術解。深覽圖秘。采煉納御。靡不必為。齊高祖詔吳會一郡以禮資遣。又辭以疾。俄而高逝。人主追恨。乃詔于瀑布山下立太平觀。以伯玉好讀太平經兼修其道。故為觀名也。又賈自然於此焚修。遇南嶽真人陳少微字子明而禮之。真人曰。子之所修吾知之矣。將有高真必傳其妙。后遇青城丈人降室。授九一飛仙之秘。白日沖舉。

緱仙姑。長沙人。入道居衡山。年八十餘。容色甚少。于魏夫人仙壇精修香火十餘年。子然無侶。壇側多虎。游者須結伴執器而入。姑隱真其間。曾無見畏。數年後有一青鳥。如鳩鴿紅頂長尾。飛來所居。自語云。我南嶽夫人使也。以姑修道精苦獨棲窮林。命我為伴。他日又言。王母姓緱

【現代漢語翻譯】現代漢語譯本：鼓動翅膀飛走，過了一會兒才離開。將要離開時，青鳥對弟子們說：『青鳥已經來了，朝會就要開始了。』於是就解脫而去。

宋朝高僧宗炳（字少文），擅長書法，是南陽人。喜愛山水，遊歷了荊山、巫山，向南登上了衡山，因此在衡山結廬而居。後來因為生病返回江陵，感嘆道：『年老體弱又加上疾病纏身，恐怕難以遍游名山了。』於是決定澄凈心懷，以觀道的方式，躺著來遊覽山水。凡是曾經遊歷過的地方，都畫在墻壁上，坐著或躺著來觀賞它們。

北齊的吾道榮，從小就很少說話，不通文墨，常常喜歡獨自一人待著。有一次遊覽南嶽，遇到了赤君，傳授給他符水禁咒，以及關於緯候的各種知識，沒有不精通的。他經常到遼陽口，有老虎距離馬匹只有十幾步遠，人們都驚慌逃跑。吾道榮慢慢地用手杖在地上劃了一個大坑，老虎立刻就離開了。

褚伯玉（字元璩），是吳郡錢塘人，隱居在南嶽瀑布山。精通各種法術，深入研究圖讖秘術，採藥煉丹，無所不能。齊高祖下詔讓吳郡和會稽郡用禮儀資助他，遣送他離開。他又以生病為理由推辭了。不久就去世了。人主追悔莫及，於是下詔在瀑布山下建立太平觀，因為褚伯玉喜歡閱讀《太平經》並且修煉其中的道術，所以用這個名字作為道觀的名字。又有賈自然在這裡焚香修行，遇到了南嶽真人陳少微（字子明）並向他行禮。真人說：『我知道你所修煉的道術了，將會有高人來傳授你其中的奧妙。』後來遇到了青城丈人降臨到他的住所，傳授給他九一飛仙的秘訣，最終白日飛昇。

緱仙姑，是長沙人，入道后居住在衡山。年齡八十多歲，容貌卻非常年輕。在魏夫人仙壇精修香火十多年，獨自一人沒有伴侶。仙壇旁邊有很多老虎，遊覽的人必須結伴拿著武器才能進入。緱仙姑隱居在其中，從來沒有表現出害怕。幾年后，有一隻青鳥，像鳩鴿一樣大小，紅色的頭頂，長長的尾巴，飛到她居住的地方，自己說道：『我是南嶽夫人派來的使者，因為仙姑修道精進，獨自居住在偏僻的樹林里，所以命令我來陪伴你。』後來又說：『王母姓緱。』

【English Translation】 English version: Fluttering its wings, it flew away, departing after a while. As it was about to leave, it said to its disciples: 'The Green Bird has arrived; the court assembly is about to begin.' Then, it dissolved and departed.

The Song Dynasty high monk Zong Bing (字少文, zi Shaowen - style name), excelled in calligraphy and was a native of Nanyang. He loved landscapes, traveling through Jing and Wu mountains, and ascending Mount Heng to the south. Consequently, he built a hermitage on Mount Heng. Later, due to illness, he returned to Jiangling, lamenting: 'Old age and illness have both arrived, making it difficult to travel all the famous mountains.' He then decided to purify his mind, contemplating the Dao and lying down to travel in his mind. All the places he had visited were painted on the walls, and he would sit or lie down to observe them.

During the Northern Qi Dynasty, Wu Daorong, from a young age, spoke little and was uneducated. He often preferred to be alone. Once, while traveling in Mount Nanyue, he encountered the Red Lord (赤君, Chi Jun), who imparted to him talismanic water incantations and all the knowledge of weft and seasonal phenomena. He became proficient in everything. He often went to Liaoyang Pass, where a tiger stopped ten paces away from the horses, causing people to flee in terror. Wu Daorong slowly used his staff to draw a large pit on the ground, and the tiger immediately left.

Chu Boyu (字元璩, zi Yuanqu - style name), was a native of Qiantang in Wu Commandery. He lived in seclusion on Waterfall Mountain in Mount Nanyue. He was proficient in various arts and deeply studied esoteric charts and secrets. He engaged in the collection of herbs, alchemy, and the art of nourishing life. Emperor Gaozu of the Qi Dynasty issued an edict for Wu and Kuaiji commanderies to provide him with ceremonial support and send him away. He declined, citing illness. Soon after, he passed away. The ruler regretted it and issued an edict to establish the Taiping Monastery (太平觀, Taiping Guan - Monastery of Great Peace) at the foot of Waterfall Mountain, because Chu Boyu loved to read the Taiping Jing (太平經, Classic of Great Peace) and cultivate its Dao. Therefore, the monastery was named after it. Furthermore, Jia Ziran practiced incense burning and cultivation here, encountering the Nanyue True Man Chen Shaowei (字子明, zi Ziming - style name) and paying respects to him. The True Man said: 'I know the Dao you cultivate. There will be a great master who will surely transmit its mysteries to you.' Later, he encountered the Master of Qingcheng descending into his room, who imparted to him the secrets of the Nine-One Flying Immortal, and he ascended in broad daylight.

Gou Xiangu (緱仙姑, Immortal Maiden Gou), was a native of Changsha. She entered the Dao and resided on Mount Heng. At the age of eighty, her appearance was very youthful. She diligently cultivated incense offerings at the Weifu Immortal Altar (魏夫人仙壇, Weifu Furen Xian Tan - Altar of Lady Wei) for more than ten years, living alone without companions. There were many tigers near the altar, and visitors had to enter in groups with weapons. Gou Xiangu lived hidden among them, never showing fear. After several years, a Green Bird, resembling a dove or pigeon with a red crown and long tail, flew to her residence and said to itself: 'I am a messenger sent by the Lady of Nanyue. Because the Immortal Maiden cultivates the Dao diligently and lives alone in the remote forest, she has ordered me to accompany you.' Later, it also said: 'The Queen Mother's surname is Gou.'

氏。乃姑之祖也。聞姑修道勤至。將有真官降而授道。但時未至耳。宜勉于修勵也。每有人遊山。必青鳥預說其姓字。又曰。河南緱氏。乃王母修道之故山也。又一日青鳥飛來曰。今夕有暴無害。勿以為怖也。其夕果有十餘僧。來毀魏夫人仙壇。乃一巨石方可丈餘。其下尖浮寄他石之上。每二人推之則搖動。人多則矹然而住。是夜群僧持火挺刀。將害仙姑人其室。姑在床上。而僧不見。僧既出門。即推壞仙壇轟然有聲。山振谷裂。謂已顛墜矣。而終不能動。相率奔去。及明有至遠村者。十人分散。九僧為虎所殺。其一不共推故免。歲余青鳥語姑。遷居他所。因徙居湘南。鳥即隨之。而他人未嘗會其語。鄭畋自承旨學士左遷梧州。師事于姑。謂畋曰。此後四海多難不可久居。吾將隱九疑矣。一曰遂去。出墉城集。

梁高僧海印大師者。首居衡山最上第一。推較年代即大同天監之前。宜與達磨相接。而為可公時輩其居所。謂善果道場也。師居宴坐禪定。百有惱亂。一志如初。后積數年。感動天地。或新水自至。或饋運幽投虎蛇遠奔賢貴景慕至。陳光天初。惠思和尚始自北來投詣大師忻然合契。由是上石橋別創菴舍。高而在南。故號南臺。先是莽榛巨林。蒸嵐泄霧。虎熊嘯萃。魑魅縱橫。洎大師居之。恬然安樂。非精

【現代漢語翻譯】現代漢語譯本：緱氏（Gou Shi），是魏夫人的祖母。聽說魏夫人修道非常勤奮，將有真仙降臨並傳授道法，只是時機未到。應該努力修行。每當有人遊山，總有青鳥預先說出他們的姓氏。又說，河南緱氏（Gou Shi）是西王母修道的故山。又有一天，青鳥飛來說：『今晚將有暴亂，但不會有傷害，不要害怕。』當晚果然有十幾個僧人來毀壞魏夫人的仙壇。那是一塊巨大的石頭，大約有一丈多，下面尖銳地懸空擱在其他石頭上。每當兩個人推它，它就會搖動，人多了反而紋絲不動。當晚，一群僧人拿著火把和刀，想要在房間里加害仙姑。仙姑在床上，僧人卻看不見她。僧人出門后，就推倒仙壇，轟然一聲巨響，山搖地動，他們以為仙壇已經墜落了，但最終還是無法撼動它。他們互相帶領著逃走了。到了天亮，有到遠村的人說，十個僧人分散逃跑，九個僧人被老虎咬死了，只有一個因為沒有一起推石頭而倖免於難。一年多后，青鳥告訴仙姑，要搬到其他地方去住。於是仙姑搬到了湘南，青鳥也跟著去了，而其他人從未聽懂過青鳥的話。鄭畋（Zheng Tian）從承旨學士被貶為梧州刺史，拜仙姑為師。仙姑對鄭畋（Zheng Tian）說：『此後天下多難，不可久居。我將隱居九嶷山了。』有一天，仙姑就離開了，出自墉城集。梁朝高僧海印大師，最初住在衡山最高最好的地方。推算年代，應該在大同、天監年間之前，與達摩（Damo）同時代。他的住所，被稱為善果道場。大師居住在那裡宴坐禪定，百般煩惱，但他一心如初。後來經過數年積累，感動了天地，有時有新水自己流來，有時有食物自己送來，老虎和蛇都遠遠地躲避，賢達貴人都景仰他。陳朝光大初年，惠思（Hui Si）和尚從北方來投奔大師，兩人非常投緣。於是惠思（Hui Si）在石橋之上另外建立了菴舍，地勢高而在南邊，所以叫做南臺。先前那裡是茂密的樹林，瘴氣瀰漫，虎熊聚集，魑魅橫行。自從大師居住在那裡，就變得恬靜安樂，如果不是精誠所至，怎麼能這樣呢？

【English Translation】 English version: Gou Shi (Gou Shi), was the grandmother of Lady Wei. It is said that Lady Wei cultivated the Dao diligently and that a true immortal would descend and impart the Dao to her, but the time had not yet arrived. She should strive to cultivate diligently. Whenever someone visited the mountain, a blue bird would always foretell their surname. It was also said that Gou Shi (Gou Shi) in Henan was the old mountain where the Queen Mother of the West cultivated the Dao. One day, a blue bird flew over and said, 'Tonight there will be a disturbance, but there will be no harm, do not be afraid.' That night, more than ten monks came to destroy Lady Wei's immortal altar. It was a huge stone, about ten feet in size, with a sharp point suspended above other stones. Whenever two people pushed it, it would shake, but with more people, it would not move at all. That night, a group of monks, holding torches and knives, tried to harm the immortal lady in her room. The immortal lady was on the bed, but the monks could not see her. After the monks left the room, they pushed down the immortal altar with a loud crash, the mountain shook and the valley split, they thought the altar had fallen, but in the end, they could not move it. They led each other to flee. At dawn, some people who went to a distant village said that the ten monks had scattered and fled, nine of them were killed by tigers, and only one was spared because he did not push the stone with them. More than a year later, the blue bird told the immortal lady to move to another place. So the immortal lady moved to southern Hunan, and the blue bird followed her, but no one else ever understood the blue bird's words. Zheng Tian (Zheng Tian) was demoted from Academician of Imperial Edicts to Prefect of Wuzhou and became a disciple of the immortal lady. The immortal lady said to Zheng Tian (Zheng Tian), 'After this, there will be many disasters in the world, and it is not possible to live here for long. I will go into seclusion in Mount Jiuyi.' One day, the immortal lady left, from the Yongcheng Collection. The eminent monk Haiyin of the Liang Dynasty first resided in the highest and best place on Mount Heng. Calculating the years, it should be before the Datong and Tianjian periods, contemporary with Damo (Bodhidharma). His residence was called the Shanguo Dojo. The master resided there, engaging in seated meditation and contemplation, amidst all kinds of troubles, but his mind remained as it was in the beginning. Later, after several years of accumulation, he moved heaven and earth, sometimes new water would flow by itself, sometimes food would be delivered by itself, tigers and snakes would stay far away, and virtuous and noble people would admire him. In the early years of the Guangda period of the Chen Dynasty, the monk Huisi (Hui Si) came from the north to seek refuge with the master, and the two were very compatible. Therefore, Huisi (Hui Si) built another hermitage above the Stone Bridge, high and to the south, so it was called Nantai (South Terrace). Previously, it was a dense forest, with miasmic vapors, tigers and bears gathered, and goblins roamed. Since the master resided there, it became tranquil and peaceful. If it were not for sincerity, how could it be like this?

操峻節。其孰能鎮伏如此哉。始則經庇才像。終則漸崇殿剎。或高廩盈米。潛施負擔。或大石磨香。轉移造化。厥跡著明矣。又臺側有五百羅漢堂。至今驗其餘址。或云。超然領眾去。游車田絕不復還。遂為隱化。復有求者時聞鐘聲。鳴呼變化之神示見之相不可測矣。后至唐有石頭希遷禪師。傳法盛冠南方。作草菴歌參同契於今見在。

梁天監中。有高僧希遁。精修梵行。默誦教典。隱於叢林。時人莫能知。因度夏天臺遇惠海尊者。朝昏承事之。未嘗懈怠。遁欲辭去。乞師誨言。師云。汝戒行無虧。惟是誦持聲喧眾。聽汝當於南嶽方廣寺為會。遁聞之駭然致恭。知師能通心非常人也。及至南嶽詢訪其寺。遠近耆舊咸云。山中諸寺無有名方廣者。遁自謂至人實語豈欺我哉。乃歷巖谷。祈見道場。一日忽於七十二峰間遇精舍。號方廣寺。其地平坦。靈泉交流。鬼神運糧。金牛服乘。俄見海師。出門問曰。汝何來遲耶。遁讚歎作禮。師曰。此五百尊者道場。未當居此。汝當居在西北峰頂。乃留一宿而去。如尊者之言。結庵其處。至大通六年。即其庵建方廣寺。

陳高僧思大和尚。諱惠思。武津李氏子。生而龍章相好。肉髻生頂。穎脫眾相。自得不言之理。假修凈梵而證圓覺。嘗謂眾曰。衡山之陽吾往矣。因自大

【現代漢語翻譯】現代漢語譯本：他操守嚴峻的節操，有誰能夠鎮壓和折服他呢？起初是修繕佛像，最終逐漸興建寺廟。有時糧倉堆滿米糧，暗中施捨救濟窮人；有時用巨大的石磨來磨香，轉移造化，這些事蹟是顯而易見的。另外，寺廟旁邊有五百羅漢堂的遺址，至今還能驗證。有人說，超然法師帶領眾人離去，前往車田后就再也沒有回來，最終隱遁仙化。還有向他祈求的人，有時還能聽到鐘聲。唉，神妙的變化和示現的形象真是不可測度啊！後來到了唐代，有石頭希遷（Shi Tou Xi Qian）禪師，他傳揚佛法，盛極一時，是南方佛教界的領袖。他創作了《草菴歌》和《參同契》，至今仍然流傳。梁朝天監年間，有一位高僧名叫希遁（Xi Dun），他精進地修持清凈的梵行，默默地誦讀佛教經典，隱居在深山叢林之中，當時沒有人能夠了解他。因為在天臺山度夏時遇到了惠海（Hui Hai）尊者，早晚都侍奉他，從不懈怠。希遁想要告辭離去，請求惠海尊者給予教誨。惠海尊者說：『你的戒行沒有虧缺，只是誦經的聲音喧鬧擾眾。我聽憑你到南嶽的方廣寺（Fang Guang Temple）去開辦法會。』希遁聽了，非常震驚和恭敬，知道惠海尊者能夠通曉人心，不是一般人。等到他到達南嶽，詢問尋找方廣寺，遠近的老人們都說：『山中的寺廟沒有叫做方廣寺的。』希遁心想，至人的真實話語難道會欺騙我嗎？於是他走遍山巖峽谷，祈求能夠見到道場。有一天，忽然在七十二峰之間遇到一座精舍，名為方廣寺，那裡的地勢平坦，清澈的泉水流淌，鬼神運送糧食，金牛馱運貨物。隨即看見惠海尊者，出門問道：『你為什麼來得這麼晚呢？』希遁讚歎作禮。惠海尊者說：『這是五百尊者的道場，不適合你居住在這裡。你應該住在西北峰頂。』於是留宿一晚就離開了。希遁按照惠海尊者的話，在那裡結廬安居。到了大通六年，就在他結廬的地方興建了方廣寺。陳朝高僧思大和尚，法名惠思（Hui Si），是武津李氏的兒子。他生來就具有龍的相貌，容貌美好，頭頂上有肉髻，顯得與衆不同。他自己領悟了無法用言語表達的真理，藉由修持清凈的梵行來證得圓滿的覺悟。他曾經對眾人說：『衡山的南面，我要前往那裡了。』於是他自己大

【English Translation】 English version: He maintained strict integrity. Who could suppress and subdue him? Initially, he repaired Buddha images, and eventually, he gradually built temples. Sometimes, granaries were filled with rice, secretly providing relief to the poor. Sometimes, he used large stone mills to grind incense, transforming creation. His deeds are evident. Furthermore, there is the site of the Five Hundred Arhats Hall next to the temple, which can still be verified today. Some say that Chanran (Chao Ran) led the assembly away and never returned after going to Che Tian, eventually disappearing into seclusion. Those who sought his help sometimes heard the sound of bells. Alas, the miraculous transformations and manifestations are unfathomable! Later, during the Tang Dynasty, there was Chan Master Shi Tou Xi Qian (Stone Head Xi Qian), who propagated the Dharma and flourished in the south. He composed the 'Grass Hut Song' and the 'Cantong Qi (The Identity of Relative and Absolute)', which are still extant today. During the Tianjian era of the Liang Dynasty, there was a high-ranking monk named Xi Dun, who diligently cultivated pure conduct, silently recited the scriptures, and lived in seclusion in the deep mountains and forests. At that time, no one could understand him. Because he spent the summer at Mount Tiantai, he encountered Venerable Hui Hai, whom he served diligently morning and evening. Xi Dun wanted to take his leave and asked Venerable Hui Hai for guidance. Venerable Hui Hai said, 'Your precepts and conduct are without fault, but your chanting is noisy and disturbs others. I allow you to go to Fang Guang Temple on Mount Nanyue to hold a Dharma assembly.' Xi Dun was shocked and respectful upon hearing this, knowing that Venerable Hui Hai could understand people's minds and was no ordinary person. When he arrived at Mount Nanyue and inquired about Fang Guang Temple, the elders far and near all said, 'There is no temple called Fang Guang Temple in the mountains.' Xi Dun thought to himself, 'Would the true words of a perfect man deceive me?' So he traveled through the rocks and valleys, praying to see the Dharma place. One day, he suddenly encountered a hermitage among the seventy-two peaks, named Fang Guang Temple. The terrain there was flat, clear springs flowed, ghosts and gods transported grain, and golden oxen carried goods. He then saw Venerable Hui Hai, who came out and asked, 'Why are you so late?' Xi Dun praised and bowed. Venerable Hui Hai said, 'This is the Dharma place of the Five Hundred Venerables. It is not suitable for you to live here. You should live on the northwest peak.' Then he stayed for one night and left. According to the words of Venerable Hui Hai, Xi Dun built a hermitage there. In the sixth year of Datong, Fang Guang Temple was built at the site of his hermitage. The high-ranking monk Si Da of the Chen Dynasty, whose Dharma name was Hui Si, was the son of the Li family of Wujin. He was born with the appearance of a dragon, with a beautiful face and a fleshy protuberance on the top of his head, appearing extraordinary. He himself realized the truth that cannot be expressed in words, and attained perfect enlightenment by cultivating pure conduct. He once said to the assembly, 'The south side of Mount Heng, I am going there.' So he himself greatly

蘇山來。梁元祚短。南土紛紜。數載之間。至山周覽已遍。后復至梧桐。坡上有石岡若臺。謂其徒曰。吾昔於此修習今三生矣。約地深淺皆獲骨焉。至今有石為識。曰吾寄此當十年。因建般若臺居之。闕水。師振錫投崖。泉為涌。其徒益廣。復不能給。感二虎穴石飛流厥運若神。因一日謂門人曰。十年之期到矣。以法付吾逝焉。陳建泰九年六月二十二日儼神而盡。弟子靈辨扣心感絕。師忽謂曰。何必是乎為追我也。再為說法。言訖覆滅。春秋六十四。始光泰元年丙戌。至是丙申歿。果十年矣。后至唐再化為僧。名圓澤。與僧姓李源同行于荊峽南浦。為源曰。我就王氏婦家投胎為兒。煩□我後事。約十三年。再會抗州天竺寺外。果入寂事畢。源回后赴所約。自洛至吳。聞葛游川畔有牧童。扣牛角而歌曰。三生石上舊精魂。賞月吟風不足論。慚愧情人遠相訪。此身雖異性常存。呼問澤公健否。答曰。李公真信士。然俗緣未盡。更宜修進乃復相見。又歌曰。身前身後事忙忙。欲語因緣恐斷腸。吳越山川尋已遍。卻回煙棹上瞿塘。

隋大業中。高僧諱大明。吳郡人。姓朱氏實江表之鴻族也。量括山海。志堅金石。才高獨秀。學富多聞。煬帝居藩請入惠日道場。大業十二年。敕屈法師還南嶽險餃造三十六尺無量壽金像並二

【現代漢語翻譯】現代漢語譯本蘇山來了一位僧人。當時梁朝的國運已經衰微，南方地區戰亂紛紛。在幾年時間裡，這位僧人將蘇山一帶都遊歷遍了。後來他又到了梧桐山，在山坡上有一處石岡，形狀像個檯子。他對他的弟子們說：『我過去曾在這裡修行，至今已經經歷了三世。』他讓人挖掘這片土地，無論深淺，都能挖出骨頭。至今還有一塊石頭作為標記，上面寫著『我寄居於此當十年』。於是他建造了般若臺居住。那裡缺少水源，這位僧人就搖動錫杖投向懸崖，泉水因此涌出，他的弟子也越來越多，以至於泉水不夠用。於是他感應到兩隻老虎在石穴中引來飛流的泉水，這運作簡直像神蹟一般。有一天，他對門人說：『十年的期限到了，我將佛法傳給你們，我就要離開了。』在陳朝建泰九年六月二十二日，他安詳地圓寂了。弟子靈辨悲痛欲絕。這位僧人忽然說：『何必這樣呢？好像是來追悼我一樣。』於是再次為大家說法，說完就真的圓寂了。他享年六十四歲。最初在始光泰元年丙戌年到這裡，到這時丙申年圓寂，正好十年。後來到了唐朝，再次轉世為僧，名叫圓澤（Yuan Ze）。他和僧人李源（Li Yuan）一起在荊峽南浦同行。圓澤對李源說：『我就要在王氏婦人家投胎做兒子了，麻煩你為我料理後事。我們約定十三年後，在杭州天竺寺外再會。』果然，圓澤入寂后，李源料理完後事，回到約定地點。他從洛陽到吳地，聽到葛游川邊有個牧童，敲著牛角唱道：『三生石上舊精魂，賞月吟風不足論。慚愧情人遠相訪，此身雖異性常存。』李源呼喚問道：『澤公（Ze Gong）身體安康嗎？』牧童回答說：『李公（Li Gong）真是個信士，然而我的俗緣未盡，更應該修行精進才能再次相見。』又唱道：『身前身後事忙忙，欲語因緣恐斷腸。吳越山川尋已遍，卻回煙棹上瞿塘。』隋朝大業年間，有位高僧，法號大明（Da Ming），吳郡人，姓朱，實際上是江東地區的顯赫家族。他氣度恢弘，志向堅定，才華出衆，學識淵博。隋煬帝還在做藩王時，就請他進入惠日道場。大業十二年，隋煬帝下旨讓法師回到南嶽衡山，在險峻的山崖上建造三十六尺高的無量壽金像以及兩座...

【English Translation】 English version A monk came to Su Mountain. At that time, the Liang Dynasty was declining, and there was turmoil in the south. Within a few years, the monk had traveled all over the Su Mountain area. Later, he went to Wutong Mountain, where there was a stone hill on the slope, shaped like a platform. He said to his disciples, 'I used to practice here, and it has been three lifetimes now.' He had people dig up this land, and no matter how deep or shallow, they could dig up bones. To this day, there is still a stone as a marker, with the words 'I will reside here for ten years' written on it. So he built the Prajna Platform to live in. There was a lack of water there, so the monk shook his tin staff and threw it at the cliff, and a spring gushed out. His disciples also increased, so much so that the spring water was not enough. Then he sensed two tigers bringing flying spring water in the stone cave, and the operation was like a miracle. One day, he said to his disciples, 'The ten-year period has arrived. I will pass on the Dharma to you, and I will leave.' On the twenty-second day of the sixth month of the ninth year of the Jiantai reign of the Chen Dynasty, he passed away peacefully. The disciple Lingbian (Ling Bian) was overwhelmed with grief. The monk suddenly said, 'Why is it necessary to be like this? It's as if you're here to mourn me.' So he preached the Dharma to everyone again, and then he truly passed away. He lived to be sixty-four years old. He first came here in the Bingxu year of the first year of Shiguangtai, and passed away in the Bingshen year, exactly ten years later. Later, in the Tang Dynasty, he was reincarnated as a monk again, named Yuan Ze. He and the monk Li Yuan traveled together in Nanpu, Jingxia. Yuan Ze said to Li Yuan, 'I am going to be reincarnated as a son in the Wang family. Please take care of my funeral. We will meet again outside the Tianzhu Temple in Hangzhou in thirteen years.' Sure enough, after Yuan Ze passed away, Li Yuan took care of the funeral and returned to the agreed place. He went from Luoyang to Wu, and heard a shepherd boy by the Geyou River, playing the ox horn and singing: 'The old spirit on the Three Lives Stone, enjoying the moon and chanting the wind is not enough to discuss. Ashamed that the lover visited from afar, although this body is different, the nature remains.' Li Yuan called out and asked, 'Is Ze Gong well?' The shepherd boy replied, 'Li Gong is truly a believer, but my worldly ties are not yet exhausted, and I should cultivate diligently to meet again.' He also sang: 'The affairs before and after life are busy, I want to speak of the cause and effect, but I am afraid it will break my heart. I have searched all over the mountains and rivers of Wu and Yue, but I return to Qutang with a smoky boat.' During the Daye period of the Sui Dynasty, there was a high-ranking monk named Da Ming, a native of Wu County, with the surname Zhu, who was actually from a prominent family in Jiangdong. He had a grand demeanor, a firm will, outstanding talent, and extensive knowledge. When Emperor Yang of Sui was still a prince, he invited him to enter the Huiri Dojo. In the twelfth year of Daye, Emperor Yang ordered the Dharma Master to return to Mount Heng in Nanyue and build a thirty-six-foot-high golden statue of Amitabha and two...

菩薩。興復龍(以下缺)。

南嶽總勝集捲上大正藏第 51 冊 No. 2097 南嶽總勝集

南嶽總勝集卷中

敘觀寺

［真君觀］

在銓德觀東五十步。即九天南上紫光慶華赤帝太虛注生真君之館。本真君廟在岳祠中各廟門。唐開元中。司馬承禎上言。五嶽洞天各有上真所治。不可與血食之神同其饗祀。聖旨愛創清宮。凡立夏日先齋潔。敕命州官致醮於是觀。兼度道士五人焚修。開元五年。明皇制五靈經云。佐治者有九人。從吏者三百餘人。翊衛衙官三百。為國祈真請福之地。上真記云。太虛真人領南上司命即赤帝也。潛山魏君(沖)為副治霍山韓君(眾)為佐治霍林山許君(映)丹霍山周君(紫陽)金華山黃君(初平)南霍山鄭君(隱)天柱山阮君(傲)紫虛元君魏夫人(華存)沖寂元君麻姑

右並君佐命之司。吳越楚蜀之地。當司察之。淳化中。始改。為真君觀。祥符中。詔賜觀額。開元六年。上帝降賜真君。驅邪玉匕一張。其狀類劍。長三尺闊四寸。玉文如雲霞。其端微有鋒刃。玉冊一道。長一尺餘闊六寸。其篆文曰。道君之玉冊。有兩印文曰。三天太上之印。皆篆文。或曰。舊本玉冊塑在真君臂間。檀香刻此以傳於世。玉璽一枚。方闊五寸八角。其文曰

【現代漢語翻譯】現代漢語譯本：菩薩，興復龍（以下內容缺失）。

南嶽總勝集捲上大正藏第 51 冊 No. 2097 南嶽總勝集

南嶽總勝集卷中

敘觀寺

［真君觀］

在銓德觀東五十步。即九天南上紫光慶華赤帝太虛注生真君之館。本真君廟在岳祠中各廟門。唐開元中，司馬承禎上言：『五嶽洞天各有上真所治，不可與血食之神同其饗祀。』聖旨愛創清宮。凡立夏日先齋潔，敕命州官致醮於是觀，兼度道士五人焚修。開元五年，明皇制五靈經云：『佐治者有九人，從吏者三百餘人，翊衛衙官三百，為國祈真請福之地。』上真記云：『太虛真人領南上司命即赤帝也。』潛山魏君（沖）為副治，霍山韓君（眾）為佐治，霍林山許君（映），丹霍山周君（紫陽），金華山黃君（初平），南霍山鄭君（隱），天柱山阮君（傲），紫虛元君魏夫人（華存），沖寂元君麻姑。

右並君佐命之司。吳越楚蜀之地，當司察之。淳化中，始改為真君觀。祥符中，詔賜觀額。開元六年，上帝降賜真君驅邪玉匕一張，其狀類劍，長三尺闊四寸，玉文如雲霞，其端微有鋒刃。玉冊一道，長一尺餘闊六寸，其篆文曰：『道君之玉冊。』有兩印文曰：『三天太上之印。』皆篆文。或曰：『舊本玉冊塑在真君臂間，檀香刻此以傳於世。』玉璽一枚，方闊五寸八角，其文曰

【English Translation】 English version: Bodhisattva, reviving the dragon (the following is missing).

Nanyue Zongsheng Collection, Volume 1 Taisho Tripitaka Volume 51, No. 2097 Nanyue Zongsheng Collection

Nanyue Zongsheng Collection, Volume 2

Preface to Guan Temple

[Zhenjun Temple]

Located fifty steps east of Quande Temple. It is the residence of the Zhenjun (Perfect Lord) of Ziguang Qinghua Chidi Taixu Zhusheng (Nine Heavens Southern Ascendant Purple Light Auspicious Flower Red Emperor Great Void Life Giver). The original Zhenjun Temple was located in each temple gate within the Yue Shrine. During the Kaiyuan era of the Tang Dynasty, Sima Chengzhen memorialized, 'Each of the Five Sacred Mountains' grotto-heavens is governed by a Supreme Perfected One; they should not share sacrifices with the gods who consume blood.' The imperial decree favored the creation of a pure palace. Every year on the day of the Beginning of Summer, a fast and cleansing was performed, and the state officials were ordered to offer sacrifices at this temple, and five Daoist priests were ordained to practice cultivation. In the fifth year of Kaiyuan, Emperor Ming composed the Five Spirits Scripture, saying, 'There are nine assistants in governance, over three hundred subordinate officials, and three hundred escorting officers, a place to pray for truth and blessings for the nation.' The Record of the Supreme Perfected Ones states, 'The Taixu Zhenren (Great Void Perfected Person) leads the Southern Ascendant Director of Destiny, who is also the Red Emperor.' Wei Jun (Chong) of Qianshan serves as the deputy governor, Han Jun (Zhong) of Huoshan serves as the assistant governor, Xu Jun (Ying) of Huolinshan, Zhou Jun (Ziyang) of Danhuoshan, Huang Jun (Chuping) of Jinhua Mountain, Zheng Jun (Yin) of Nanhuoshan, Ruan Jun (Ao) of Tianzhu Mountain, the Purple Void Perfected Lady Madam Wei (Huacun), and the Tranquil Void Perfected Lady Magu.

These lords are all in charge of assisting destiny. The lands of Wu, Yue, Chu, and Shu are under their observation. During the Chunhua era, it was first changed to Zhenjun Temple. During the Xiangfu era, an imperial decree granted the temple its name. In the sixth year of Kaiyuan, the Supreme God bestowed upon Zhenjun a jade exorcising dagger, its shape resembling a sword, three chi (a Chinese unit of length) long and four cun (another Chinese unit of length) wide, the jade patterns like clouds and mist, its tip slightly edged. There was also a jade book, over one chi long and six cun wide, its seal script reading: 'The Jade Book of the Dao Lord.' There were two seal inscriptions that read: 'The Seal of the Three Heavens Supreme High.' All were in seal script. Some say: 'The original jade book was sculpted on Zhenjun's arm, and this was carved in sandalwood to pass down to the world.' There was also a jade seal, five cun square and eight-sided, its inscription reading:

。注生真君玉印。亦篆文。今悉存焉。或云。是司馬天師篆文也。今朝降到真君火鈴冠一頂。以金裹飾潛霍二真君玉君圭二面並有。　太宗　真宗　仁宗　三聖御書敕黃存焉。大觀二年三月。奉旨建　元辰殿。乃集福殿在觀中。前有玉清金闕之門。每歲六月生辰。及春夏二祀。皆自京降　御名詞表於此致醮。每辰焚御香六兩祝　聖壽。恩賜紫衣一道。實國家祈福之所也。故江陵公留題真君觀詩全篇云。秘殿崔嵬半紫虛。洞天岑寂列真居。霜毛時下朱陵鶴。金簡猶探宛委書。風拂瑤壇欹羽旆。云歸翠嶺度飆輿。竹煙蘿月空歌里。一道寒泉漱碧渠。

觀有碑文六。注生真君碑(唐開元二十年。衡州司馬趙頤真撰。蕭誠書)移建皇帝本命殿碑(大觀二年三月。通直郎權潭州通判兼軍州事趙岍文並書立)御製化道文宋宣獻詩朝賢送單大師詩石南嶽雜詩

［衡岳觀］

在紫蓋峰南下紫霄峰前。晉太康八年。吳人徐靈期新野先生鄧郁之開古王母殿基建。懷帝元嘉中賜額為華藪觀。至梁改為九真觀。張佐堯詩略云。晉代為華藪。梁朝號九真。宮門頻改額。洞口不移春是也。住持周靜真。乃武帝之師。帝心期上善。親紆黃屋謁此元都。若軒后之拜崆峒。漢皇之禮河上。異代同時也。奉敕賜莊田三百戶充基業。至隋后

【現代漢語翻譯】現代漢語譯本：注生真君（掌管生育的神祇）的玉印，也是篆文。現在都儲存著。有人說，這是司馬天師（道教神仙）的篆文。現在朝廷降到真君的火鈴冠一頂，用金子包裹裝飾。潛霍二真君（道教神仙）的玉君圭二面也有。太宗、真宗、仁宗三位皇帝的御書敕黃（皇帝的詔書）都儲存著。大觀二年三月，奉旨建造元辰殿（供奉本命元辰星君的殿宇）。乃集福殿在道觀中，前面有玉清金闕之門。每年六月生辰，以及春夏二祀（春季和夏季的祭祀），都從京城降御名詞表（皇帝親自撰寫的祭文）於此致醮（設壇祭祀）。每次辰時焚御香六兩，祝聖壽（祝皇帝長壽）。恩賜紫衣一道。這裡是國家祈福的地方。所以江陵公（官名）留題真君觀的詩全篇說：『秘殿崔嵬半紫虛，洞天岑寂列真居。霜毛時下朱陵鶴，金簡猶探宛委書。風拂瑤壇欹羽旆，云歸翠嶺度飆輿。竹煙蘿月空歌里，一道寒泉漱碧渠。』道觀有碑文六篇：《注生真君碑》（唐開元二十年，衡州司馬趙頤真撰，蕭誠書）、《移建皇帝本命殿碑》（大觀二年三月，通直郎權潭州通判兼軍州事趙岍文並書立）、御製化道文、宋宣獻詩、朝賢送單大師詩、石南嶽雜詩。［衡岳觀］在紫蓋峰南面，紫霄峰前面。晉太康八年，吳人徐靈期、新野先生鄧郁之開古王母殿基建。懷帝元嘉年中賜額為華藪觀。至梁改為九真觀。張佐堯詩略云：『晉代為華藪，梁朝號九真。宮門頻改額，洞口不移春』就是說的這個。住持周靜真，是武帝的老師。武帝心期上善，親自屈尊拜訪此元都（道教神仙居住的地方），如同軒轅黃帝拜訪崆峒山，漢朝皇帝禮敬河上公一樣，不同時代卻做著相同的事情。奉敕賜莊田三百戶充基業。至隋以後。

【English Translation】 English version: The jade seal of the Zhusheng Zhenjun (True Lord of Birth), also in seal script, is now fully preserved. Some say it is the seal script of Sima Tianshi (a Taoist immortal). Now, the imperial court has bestowed upon the True Lord a Huoling crown (fire bell crown), adorned with gold. There are also two jade Guis (ceremonial jade tablets) of the Qian Huo Er Zhenjun (Two True Lords Qian and Huo). The imperial edicts written by Emperor Taizong, Emperor Zhenzong, and Emperor Renzong are all preserved. In the third month of the second year of Daguan (an era in the Song Dynasty), by imperial decree, the Yuanchen Hall (Hall of Primordial Stars) was built. The Nai Jifu Hall is located within the Taoist temple, with the Jade Purity Golden Gate in front. Every year on the True Lord's birthday in June, as well as during the spring and summer sacrifices, the imperial memorial (a memorial written by the emperor) is sent from the capital to perform rituals here. Each time, six ounces of imperial incense are burned at the Chen hour (7-9 am) to wish for the emperor's longevity. A purple robe is bestowed as a gift. This is a place where the nation prays for blessings. Therefore, the poem left by the Duke of Jiangling at the True Lord Temple says: 'The secret palace is towering, half purple and ethereal; the cave is quiet, where the immortals reside. Hoary cranes from Zhuling sometimes descend; golden tablets are still explored in the Wanwei library. The wind brushes the jade altar, tilting the feather pennants; clouds return to the green peaks, carrying the whirlwind chariot. Bamboo smoke and moonlight fill the empty songs; a cold spring rinses the green canal.' The temple has six steles with inscriptions: 'Stele of the True Lord of Birth' (written by Zhao Yizhen, Sima of Hengzhou, in the twentieth year of Kaiyuan of the Tang Dynasty, calligraphy by Xiao Cheng), 'Stele of Relocating the Emperor's Benming Hall' (written and inscribed by Zhao Qian, Tongzhilang and acting Prefect of Tanzhou, in the third month of the second year of Daguan), Imperial Edict on Transforming the Tao, Poems by Song Xuanxian, Poems by Court Officials Sending off Master Dan, Miscellaneous Poems of Stone South Mountain. [Hengyue Temple] Located south of Zigaifeng (Purple Canopy Peak) and in front of Zixiaofeng (Purple Cloud Peak). In the eighth year of Taikang of the Jin Dynasty, Xu Lingqi from Wu and Deng Yuzhi, the gentleman of Xinye, opened the foundation of the ancient Queen Mother's Hall to build it. During the Yuangjia period of Emperor Huai, it was granted the name Huasou Temple. In the Liang Dynasty, it was changed to Jiuzhen Temple. Zhang Zuoyao's poem roughly says: 'In the Jin Dynasty, it was Huasou; in the Liang Dynasty, it was Jiuzhen. The temple gate is frequently renamed; the entrance to the cave does not change in spring.' This is what it refers to. The abbot, Zhou Jingzhen, was the teacher of Emperor Wu. Emperor Wu aspired to supreme goodness and personally condescended to visit this Yuandu (place where Taoist immortals reside), just as the Yellow Emperor visited Mount Kongtong and the Han Emperor paid respects to the Lord of the River, doing the same thing in different eras. By imperial decree, three hundred households of Zhuangtian (estate land) were granted to support the temple's foundation. After the Sui Dynasty.

主大業八年屬唐高祖。詔請蔡法壽李法超二法師主觀事焚修。興行教法。其衡州府庫田疇什物並。賜觀資用。貞觀二年。太宗重書額。詔張惠明天師。度道士四十九人焚修。高宗宏道二年。詔葉法善天師封岳關地方四十里充觀。長生之地。禁樵採。斷畋獵。投龍獻圭。以為常典。開皇中。改為衡岳觀。后因兵火摧毀。天祐初。府主令公重建之。今朝　太宗　真宗　仁宗　三聖御書洎金寶牌。每辰焚　御香祝　聖壽。亦國家祈福之所。　真宗朝敕差沖靖天師單惟岳來住持提舉岳門宮觀。兼管煙火。后奉　旨改為甲乙自茲始也。故宰相王欽若有送單大師歸岳詩云。　玉書飆馭降神州。樓觀丹臺選道流。巖谷難藏猿鶴性。吟懷終戀水云幽。晚程冒雪瀟湘渡。採藥㳂溪舴艋舟。乍到楚鄉應動念。十年人物半沉浮。宣和六年。準赦敕建昊天殿。改賜衡岳。為銓德觀。宣和三年。得□旨免道業二稅。又追取諸寺院金寶牌。並歸本觀奉安。紹興中。

太上皇帝降賜　御書黃庭內景經一卷。法帖九卷。觀有白雲堂內。安保生天尊銅像。晉咸亨年。鑄無極堂御書閣田良逸先生降真堂劉廣成先生真堂久視閣流水軒。觀前左掖二百步。龍山頂有唐宋蜀人毛士海得道處。觀後主山上舊有尹真人庵．朝天禮斗壇．駕鶴亭。真人姓尹氏。諱道

【現代漢語翻譯】現代漢語譯本：大業八年，屬於唐高祖時期。朝廷下詔請蔡法壽、李法超兩位法師主持觀內事務，進行焚香修行，弘揚教法。並將衡州府庫的田地、什物等全部賜給觀內作為資用。貞觀二年，唐太宗重新題寫觀額。詔令張惠明天師，度化道士四十九人進行焚香修行。高宗弘道二年，詔令葉法善天師封岳關地方四十里給觀，作為長生之地，禁止砍柴和狩獵，投龍獻圭作為常典。開皇年間，改名為衡岳觀。後來因為兵火摧毀。天祐初年，府主令公重建了它。如今，太宗、真宗、仁宗三位皇帝的御書以及金寶牌，每天按時焚燒御香，祝願聖壽，也是國家祈福的場所。真宗朝廷敕令差遣沖靖天師單惟岳來主持提舉岳門宮觀，兼管煙火。後來奉旨改為甲乙，從此開始。所以宰相王欽若有送單大師歸岳的詩說：『玉書乘風降神州，樓觀丹臺選道流。巖谷難藏猿鶴性，吟懷終戀水云幽。晚程冒雪瀟湘渡，採藥㳂溪舴艋舟。乍到楚鄉應動念，十年人物半沉浮。』宣和六年，準許赦令建造昊天殿，改賜衡岳為銓德觀。宣和三年，得到□旨免除道業二稅。又追回各寺院的金寶牌，全部歸本觀奉安。紹興年間，太上皇帝降賜御書《黃庭內景經》一卷，法帖九卷。觀內有白雲堂，安放保生天尊銅像。晉咸亨年間，鑄造無極堂、御書閣、田良逸先生降真堂、劉廣成先生真堂、久視閣、流水軒。觀前左側二百步，龍山頂有唐宋蜀人毛士海得道之處。觀後主山上舊有尹真人庵、朝天禮斗壇、駕鶴亭。真人姓尹氏，名諱道。

【English Translation】 English version: In the eighth year of the Daye era, belonging to the reign of Emperor Gaozu of Tang. An imperial edict was issued to invite Dharma Masters Cai Fashou and Li Fachao to preside over the affairs of the monastery, conduct incense burning and cultivation, and promote the Dharma. The fields, properties, and miscellaneous items from the Hengzhou treasury were all bestowed upon the monastery for its use. In the second year of the Zhenguan era, Emperor Taizong personally re-inscribed the plaque of the monastery. He issued an edict to Celestial Master Zhang Huiming, ordaining forty-nine Taoist priests to conduct incense burning and cultivation. In the second year of the Hongdao era of Emperor Gaozong, an edict was issued to Celestial Master Ye Fashan, granting forty li of land in Yueguan to the monastery as a place for longevity, prohibiting logging and hunting, and establishing the practice of offering dragons and presenting jade as a regular custom. During the Kaihuang era, it was renamed Hengyue Monastery. Later, it was destroyed by war. In the early years of Tianyou, the prefectural lord rebuilt it. Now, the imperial writings and golden plaques of Emperors Taizong, Zhenzong, and Renzong are burned with imperial incense every day to pray for the emperor's longevity, and it is also a place for the nation to pray for blessings. During the Zhenzong era, an imperial edict was issued to dispatch Celestial Master Chongjing, Dan Weiyue, to preside over and manage the Yue Gate palaces and monasteries, and also to manage the fireworks. Later, by imperial decree, it was changed to Jia-Yi, and this began from then on. Therefore, Prime Minister Wang Qinruo wrote a poem to send Grand Master Dan back to Yue: 'The jade book descends to the divine land on the wings of the wind, the towers and pavilions of the red platform select Taoist disciples. The nature of apes and cranes is difficult to hide in the rocks and valleys, the feelings of chanting always linger in the secluded waters and clouds. In the late journey, braving the snow, crossing the Xiang River, collecting herbs along the stream in a small boat. Suddenly arriving in the land of Chu, one should be moved, half of the figures of the past ten years have sunk and floated.' In the sixth year of Xuanhe, permission was granted to build the Haotian Hall, and Hengyue was renamed Quande Monastery. In the third year of Xuanhe, an imperial decree was obtained to exempt the two taxes of Taoist practice. Also, the golden plaques of various temples were retrieved and all returned to this monastery for enshrinement. During the Shaoxing era, The Supreme Emperor bestowed a volume of the imperial writing 'Huangting Inner Landscape Scripture' and nine volumes of calligraphy. Inside the monastery is the Baiyun Hall, where a bronze statue of the Baosheng Heavenly Lord is enshrined. During the Xianheng era of the Jin Dynasty, the Wuji Hall, the Imperial Writing Pavilion, the Zhenjiang Hall of Mr. Tian Liangyi, the Zhenjiang Hall of Mr. Liu Guangcheng, the Jiushi Pavilion, and the Liushui Pavilion were built. Two hundred steps to the left of the monastery's front, on the top of Dragon Mountain, is the place where Mao Shihai, a man of Shu from the Tang and Song dynasties, attained the Tao. Behind the monastery on the main mountain is the old hermitage of True Man Yin, the Altar of Worshiping the Dipper, and the Crane Riding Pavilion. The True Man's surname was Yin, and his given name was Dao.

全。天水人也。修洞真還神之道。佩五帝六甲左右靈飛之符。天仙降而謂之曰。飛昇者當有其材而後成其道。昔漢武帝親受金母靈飛十二事及五嶽真形圖。才得尸解。而不能使形骨俱飛。爾今得一而有昇天之望。豈非積功宿分所值耶。道全日。淺學無聞。愿示十二事之目。天真曰。一者五帝六甲左右靈飛之符。二者太一混洞東蒙之文。三者丙丁入火九赤班符。四者太陰六丁通真遁靈玉女之錄。五者六戊太陽招真天光策精之書。六者六已石精金光藏景錄形之訣。七者六庚素招攝投之律。八者六辛致黃水月華之法。九者壬癸六遁隱地八術。十者子午卯酉八稟十訣六虛威儀。十一者丑辰戌未地真曲素訣辭三五順行。十二者寅巳申亥紫度炎光內視中央也。一者五嶽山符安鎮方岳。檄召萬靈太上真文也。二者五嶽山跖。神仙倒景俯視山川之跖。寫其曲折蟠薄在地之勢也。三者五嶽山形。取其峰巒洞室之所在。神芝靈草之所生。高下丈尺等級之數。東西南北里舍之限也。四者五嶽山骨。取其骨體之所像枝幹之所分。上法星文下主人事之所起也。五者五嶽山水穴貫之圖。取其泉液之所出。金寶之所藏。地脈之所通。而為之圖也。主符圖吏兵官屬各數萬人。五嶽之所總。大山三百六十。小山千二百。並列仙曹職宰可謂眾矣。武帝雖得其

法而不能專其戒。窮武玩兵自毀其福。故不得與黃帝同功。今爾遇之。乃知文始之裔太和之族世有其人。吾當與汝期於九清之上太無之中。言訖而去。真人以晉懷帝元嘉元年三月九日。有白雲起于室中。三日不散。散而視之。已失君之所在。但聞香氣襲人。重和元年　徽宗皇帝賜號通真觀妙真人。知潭州張茂宗留題衡岳觀詩云。靈岳峰前游古觀。此中何別蕊珠宮。五云仙客形皆異。十洞煙火景不同。煉藥爐香金石氣。醮星壇冷薜蘿風。因聞大道修真訣。咫尺三清路可沖。

觀有碑文六。九真觀記(梁湘東王蕭緯撰)何尊師得道碑(唐衡陽太守蘇務廉撰)廣成先生神道碑(翰林承旨蕭鄴撰。太子少傅致仕盧璠書)隱真嵓田先生記廣成先生內傳(吏部侍郎趙櫓撰)中書舍人王祜贈道士率子廉詩(東坡居士蘇軾作記並書)

［勝業禪寺］

在廟之東掖古聖容寺也。或云。夏禹建清泠宮。以奉安虞舜之像(聖容即聖像也)唐武宗朝廢之。馬氏據有湖湘有掌誥。夫人楊子瑩施錢再建。改為報國寺。記云。夏禹故宮也。政和中改為神霄宮。后復為寺。寢堂之西有庵。名禹柏。庭際雖廣。一柏盡蔽之。後有悅亭。面岳環匝如塀。題詠亦眾。住僧文政四句云。山鳥無凡音。山云無俗狀。引得白頭禪。時時倚藜杖。東

【現代漢語翻譯】現代漢語譯本：如果傳授佛法卻不能專注于戒律，窮兵黷武，玩弄兵器，就會自我損毀福報，所以不能與黃帝的功績相比。如今你遇到了我，才知道文始先生的後裔，太和氏族的後代，世世代代都有這樣的人才。我應當與你相約在九清之上，太無之中。』說完就離開了。這位真人于晉懷帝元嘉元年三月初九，有白雲從房間里升起，三天不散。散去後檢視，已經失去了真人的蹤影，只聞到香氣撲鼻。重和元年，徽宗皇帝賜號為通真觀妙真人。知潭州張茂宗在衡岳觀留題詩云：『靈岳峰前游古觀，此中何別蕊珠宮。五云仙客形皆異，十洞煙火景不同。煉藥爐香金石氣，醮星壇冷薜蘿風。因聞大道修真訣，咫尺三清路可沖。』觀里有碑文六篇：《九真觀記》（梁湘東王蕭緯撰寫），《何尊師得道碑》（唐衡陽太守蘇務廉撰寫），《廣成先生神道碑》（翰林承旨蕭鄴撰寫，太子少傅致仕盧璠書寫），《隱真巖田先生記》，《廣成先生內傳》（吏部侍郎趙櫓撰寫），中書舍人王祜贈送道士率子廉的詩（東坡居士蘇軾作記並書寫）。［勝業禪寺］在廟的東側，是古聖容寺。有人說，夏禹建造清泠宮，用來供奉虞舜的像（聖容就是聖像）。唐武宗時期被廢棄。馬氏佔據湖湘地區時，有掌誥夫人楊子瑩捐錢重建，改名為報國寺。記載說，這裡是夏禹的故宮。政和年間改為神霄宮，後來又恢復爲寺廟。寢堂的西邊有個庵，名叫禹柏。庭院雖然寬廣，但一棵柏樹就遮蔽了整個庭院。後面有個悅亭，面對衡山，環繞如屏障，題詠也很多。住持僧人文政有四句詩說：『山鳥無凡音，山云無俗狀。引得白頭禪，時時倚藜杖。』東

【English Translation】 English version: 'If one transmits the Dharma but cannot focus on the precepts, exhausts military force and indulges in weapons, one will destroy one's own blessings. Therefore, one cannot be compared to the achievements of the Yellow Emperor (Huangdi). Now that you have encountered me, you know that the descendants of Master Wen Shi (文始先生, Founder of Taoism), the descendants of the Taihe clan (太和之族, a legendary clan), have such talents in every generation. I shall meet you above the Nine Heavens (九清之上, highest level of heavens), in the Great Void (太無之中, ultimate emptiness).' After saying this, he departed. This Realized Person (真人, a Taoist title) on the ninth day of the third month of the first year of Yuanjia during the reign of Emperor Huai of Jin (晉懷帝), white clouds arose from the room and did not dissipate for three days. When they dispersed and were examined, the Realized Person was already gone, but a fragrant scent lingered. In the first year of Chonghe, Emperor Huizong (徽宗皇帝) bestowed the title 'Perfected Person of Penetrating Truth and Observing Subtleties' (通真觀妙真人). Zhang Maozong, the prefect of Tanzhou, left a poem at Hengyue Temple (衡岳觀) saying: 'Visiting the ancient temple before the Spirit Peak (靈岳峰), how is this different from the Ruzhu Palace (蕊珠宮, a Taoist celestial palace)? The forms of the Immortals of the Five Clouds (五云仙客) are all different, the scenes of the Ten Caves (十洞) are unlike the fireworks. The incense from the alchemy furnace carries the scent of metal and stone, the altar for offering stars is cold with the wind of creeping vines. Because I heard the great Dao's secret for cultivating truth, the road to the Three Purities (三清路, the highest realm in Taoism) is within reach.' There are six inscriptions in the temple: 'Record of the Nine Truths Temple' (九真觀記) (written by Xiao Wei, Prince of Xiangdong of Liang (梁湘東王蕭緯)), 'Stele of Master He Zun Attaining the Dao' (何尊師得道碑) (written by Su Wulian, Prefect of Hengyang of Tang (唐衡陽太守蘇務廉)), 'Spirit Road Stele of Guangcheng XianSheng' (廣成先生神道碑) (written by Xiao Ye, Academician of the Hanlin Academy (翰林承旨蕭鄴), calligraphy by Lu Fan, Former Tutor of the Crown Prince (太子少傅致仕盧璠)), 'Record of Tian XianSheng of Hidden Truth Cliff' (隱真嵓田先生記), 'Inner Biography of Guangcheng XianSheng' (廣成先生內傳) (written by Zhao Lu, Vice Minister of the Ministry of Personnel (吏部侍郎趙櫓)), and the poem presented by Wang Hu, Secretary of the Secretariat (中書舍人王祜), to the Taoist Priest Shuai Zilian (率子廉) (with a record and calligraphy by Su Shi, Layman of Dongpo (東坡居士蘇軾)). [Shengye Chan Temple (勝業禪寺)] Located on the east side of the temple is the ancient Shengrong Temple (聖容寺). Some say that Xia Yu (夏禹) built the Qingling Palace (清泠宮) to enshrine the image of Yu Shun (虞舜) (Shengrong means sacred image). It was abandoned during the reign of Emperor Wuzong of Tang (唐武宗). When the Ma family occupied the Hunan region, Madam Yang Ziying, who was in charge of proclamations, donated money to rebuild it and renamed it Baoguo Temple (報國寺). Records say that this was the former palace of Xia Yu. During the Zhenghe period, it was changed to Shenxiao Palace (神霄宮), and later it was restored as a temple. To the west of the sleeping hall is a hermitage called Yu Cypress (禹柏). Although the courtyard is wide, a single cypress tree covers the entire courtyard. Behind it is the Yue Pavilion (悅亭), facing Mount Heng (衡山), surrounded like a screen, and there are many inscriptions. The resident monk Wenzheng has four lines of poetry: 'The mountain birds have no mundane sounds, the mountain clouds have no vulgar shapes. Attracting the white-haired Chan (禪, Zen), who leans on his staff from time to time.' East

有老牧亭．真如軒。皆雅尚也。寺舊無泉源。住僧文政。因栽杉尋訪巖谷間。得一泉脈。清甘尤益茶味。以禹故跡。遂筑亭于上。以為禪悅之所。寺有。

御書。本朝太平興國年始更賜今額。葆真居士樞密摺公彥質留題詩云。故宮余禹跡。勝地屬僧家。古廟松陰合。幽亭竹影斜。嶺云吟賞合。山鳥定中嘩。譴逐成經別。空懷客路賒。寺有唐柳子厚撰彌陀和尚第二碑。兼自書篆。我朝康肅公陳公堯咨撰修藏記。

［告成禪寺］

古亦以衡岳為名。隋仁壽元年。以佛舍利分置諸郡。令各建塔計三十處。南嶽即建塔于衡岳寺。二年正月二十三日發使諸道。敕取四月八日午時葬之。此即一所也。馬氏云福。五年方建塔樓堂宇。僅成一寺。至本朝大中祥符。東封改為今額寺。后登山有巨石相重宛如磨形。傳云。思大和尚感鬼為之磨香。今山中有兜婁香。蓋遺植焉。

［衡岳禪寺］

在廟西北一里集賢峰下。梁天監二年建惠海尊者道場。至本朝太平興國年。敕以舊額為賜寺。後有善果庵。乃海棲禪師宴息之所。飛泉修竹石鼓怪木特異。昔懶瓚和尚曾隱此。與李鬼谷相會。我朝太宗皇帝賜御書。寺有唐皇甫湜撰瑗律禪師碑。連州刺史王詡書。唐韓愈有宿衡岳寺門樓詩略云。紫蓋連延接天柱。石廩勝擲

【現代漢語翻譯】現代漢語譯本有老牧亭和真如軒，都是高雅的去處。寺廟原本沒有泉水，住持文政因為栽種杉樹，在山巖之間尋訪，找到了一處泉脈。泉水清澈甘甜，尤其能提升茶的味道。因為這裡有大禹的遺蹟，於是在泉水之上建造亭子，作為禪悅的場所。寺廟裡有御書（皇帝的墨寶）。本朝（指宋朝）太平興國年間開始更改並賜予現在的匾額。葆真居士、樞密使折彥質留題詩說：『故宮遺留大禹的遺蹟，這片勝地屬於僧人的家。古老的廟宇松樹的樹蔭合攏，幽靜的亭子竹子的影子傾斜。在山嶺的雲霧中吟詩賞景，山中的鳥兒在禪定中喧譁。被貶謫后寫經告別，空自懷念漫長的旅途。』寺廟裡有唐朝柳宗元撰寫的《彌陀和尚第二碑》，並且親自用篆書書寫。我朝（指宋朝）康肅公陳堯咨撰寫了《修藏記》。［告成禪寺］古時候也以衡岳為名。隋朝仁壽元年，因為佛舍利被分放到各個郡，命令各地建造佛塔，總共三十處。南嶽就在衡岳寺建造佛塔。仁壽二年正月二十三日派遣使者到各道，下令在四月八日午時安葬佛舍利。這裡就是其中一處。馬氏云福在五年後才建造塔樓和堂宇，僅僅建成一座寺廟。到了本朝（指宋朝）大中祥符年間，因為皇帝東封泰山，將寺廟改名為現在的名字。後來登山時有巨大的石頭相互重疊，宛如磨盤的形狀。傳說思大和尚感動鬼神為他磨香。現在山中還有兜婁香，大概是當時遺留下來的。［衡岳禪寺］在廟的西北一里，集賢峰下。梁朝天監二年，建造了惠海尊者的道場。到了本朝（指宋朝）太平興國年間，皇帝下令用舊的匾額賜給寺廟。後來有善果庵，是海棲禪師宴息的地方。飛泉、修竹、石鼓、怪木，非常奇異。過去懶瓚和尚曾經隱居在這裡，與李鬼谷相會。我朝（指宋朝）太宗皇帝賜予御書。寺廟裡有唐朝皇甫湜撰寫的《瑗律禪師碑》，連州刺史王詡書寫。唐朝韓愈有《宿衡岳寺門樓》詩，大略是說：『紫蓋峰連綿不斷連線天柱峰，石廩峰勝過投擲。』

【English Translation】 English version There are the Lao Mu Pavilion and the Zhenru Xuan, both places of refined taste. The temple originally had no spring. The resident monk, Wenzheng, while planting cedar trees, searched among the rocks and valleys and found a spring vein. The water was clear and sweet, especially enhancing the flavor of tea. Because of the traces of Yu the Great, a pavilion was built above the spring as a place for Chan pleasure. The temple has Imperial calligraphy (御書). In the Taiping Xingguo era of this dynasty (referring to the Song Dynasty), the current plaque was changed and bestowed. Baozhen Jushi (葆真居士), Privy Councilor Zhe Yanzhi (折彥質), left a poem saying: 'The old palace retains the traces of Yu the Great, this scenic spot belongs to the monks' home. The ancient temple's pine shade merges, the secluded pavilion's bamboo shadows slant. In the mountain's clouds, one composes and appreciates, the mountain birds clamor in meditation. After being exiled, one writes scriptures to bid farewell, vainly cherishing the long journey.' The temple has the 'Second Stele of Amitabha Monk' written by Liu Zongyuan (柳宗元) of the Tang Dynasty, and personally inscribed in seal script. Chen Yaozi (陳堯咨), Duke Kangsugong of our dynasty (referring to the Song Dynasty), wrote the 'Record of Repairing the Collection'. [Gaocheng Chan Temple (告成禪寺)] In ancient times, it was also named Hengyue (衡岳). In the first year of Renshou during the Sui Dynasty, because Buddha's relics were distributed to various prefectures, orders were given to build pagodas in each place, totaling thirty. Nanyue built a pagoda at Hengyue Temple. On the twenty-third day of the first month of the second year of Renshou, envoys were sent to various circuits, ordering the burial of the Buddha's relics at noon on the eighth day of the fourth month. This is one of those places. Ma Shi Yunfu (馬氏云福) only built the pagoda, halls, and buildings five years later, barely completing a temple. During the Dazhong Xiangfu era of this dynasty (referring to the Song Dynasty), because the emperor performed the Eastern Feng ceremony, the temple was renamed to its current name. Later, when climbing the mountain, there are huge stones overlapping each other, resembling the shape of a millstone. Legend says that the monk Sida (思大) moved ghosts to grind incense for him. Today, there is still Dou Lou incense (兜婁香) in the mountain, probably left over from that time. [Hengyue Chan Temple (衡岳禪寺)] It is located one li northwest of the temple, below Jixian Peak (集賢峰). In the second year of Tianjian during the Liang Dynasty, the Daochang of Venerable Huihai (惠海) was built. During the Taiping Xingguo era of this dynasty (referring to the Song Dynasty), the emperor ordered the old plaque to be bestowed upon the temple. Later, there was the Shanguo Hermitage (善果庵), which was the place where Chan Master Haiqi (海棲) rested. The flying springs, tall bamboos, stone drums, and strange trees are particularly unique. In the past, Monk Lanzan (懶瓚) once lived in seclusion here, meeting with Li Guigu (李鬼谷). Emperor Taizong of our dynasty (referring to the Song Dynasty) bestowed imperial calligraphy. The temple has the 'Stele of Chan Master Yuanlu (瑗律)' written by Huangfu Shi (皇甫湜) of the Tang Dynasty, and inscribed by Wang Xu (王詡), the prefect of Lianzhou. Han Yu (韓愈) of the Tang Dynasty has a poem 'Lodging at the Gate Tower of Hengyue Temple', roughly saying: 'Purple Canopy Peak continuously connects to Heavenly Pillar Peak, Stone Granary Peak surpasses throwing.'

堆祝融。森然魄動下馬拜。松柏一徑趨靈宮。寺前有五寺碑。唐李巽撰。羅中立八分書。五寺即般若．南臺．萬壽．華嚴。彌陀。西有文殊庵。昔周道者修頭陀行。得三昧定力。逆知人意。時人無敢輕惑。今遊山大路石砌便士庶往還者。乃道者之力也。

［凈嚴寺］

在廟西北隅。隔溪與西禪比鄰。唐咸通年造。□本朝太平興國年。以舊額為賜。昔景德中有僧晏坐。忽地中有光高丈餘。乃發掘之。得佛像七尊。今色新如故。

［西禪寺］

亦在廟西北。無記刻可見興建之始。梁天監三年再修。亦無他佳致。中有雙棕櫚瑞蓮。飛鳥不敢棲泊。云有道人置一木。禽辟之。觀察劉侯詩云。樓殿不教棲宿鳥是也。

［華嚴禪寺］

在廟之西北登山三里。隋大業中。有高僧惠稠可講華嚴經。學徒鮮有至者。稠乃立石數塊在前曰。汝等是吾弟子否。石頭盡皆點頭。唐順宗時。乃就其地建寺。以華嚴為額。本朝興國中。再以舊額為賜　□。

［云居寺］

在廟西北登山七里馬氏所葺。有凝碧亭。面勢陡絕。下瞰岳南之境。一覽俱盡。為遊客頓歇之所。前代時人吟詠極多。惟畢田云。四面山屏疊萬重。古嵐濃翠鎖寒空。清秋獨倚危軒立。身在琉璃世界中。又廖凝一聯云。遠水微茫轉

【現代漢語翻譯】現代漢語譯本堆祝融（山名）。森然感到神魄震動，下馬參拜。沿著松柏掩映的小路前往靈宮（寺廟名）。寺前有五寺碑，是唐朝李巽撰寫，羅中立用八分書體書寫。五寺指的是般若寺、南臺寺、萬壽寺、華嚴寺和彌陀寺。西邊有文殊庵，過去有位周道者在此修行頭陀行，獲得了三昧定力，能夠預知別人的心思，當時沒有人敢輕易欺騙他。現在遊山的大路是用石頭砌成的，方便百姓往來，這都是周道者的功勞。

［凈嚴寺］

在廟的西北角，隔著溪流與西禪寺相鄰。唐朝咸通年間建造，本朝太平興國年間，朝廷賜予舊的匾額。過去景德年間有僧人在此晏坐，忽然地裡發出光芒，高達一丈多，於是挖掘，得到了七尊佛像，現在顏色仍然像新的一樣。

［西禪寺］

也在廟的西北方，沒有記載可以查考興建的起始時間。梁朝天監三年重新修繕，也沒有其他特別的景緻。寺中有兩棵棕櫚樹和瑞蓮，飛鳥不敢在上面棲息。傳說有道人放置了一根木頭，鳥類就躲避它。觀察使劉侯的詩說：『樓殿不教棲宿鳥』，就是說的這件事。

［華嚴禪寺］

在廟的西北方，登山三里。隋朝大業年間，有高僧惠稠能夠講解《華嚴經》，但前來學習的人很少。惠稠於是立了幾塊石頭在前面，說：『你們是我的弟子嗎？』石頭都點頭。唐朝順宗時，就在這個地方建造了寺廟，用『華嚴』作為匾額。本朝興國年間，再次賜予舊的匾額。

［云居寺］

在廟的西北方，登山七里，是馬氏修葺的。有凝碧亭，地勢陡峭險峻，向下俯瞰岳南的景色，可以一覽無餘，是遊客休息的地方。前代的人吟詠的詩句很多，只有畢田的詩說：『四面山屏疊萬重，古嵐濃翠鎖寒空。清秋獨倚危軒立，身在琉璃世界中。』還有廖凝的一聯詩句說：『遠水微茫轉』

【English Translation】 English version At the base of Mount Zhurong (mountain name). Feeling a profound spiritual stirring, I dismounted and paid homage. Following a path lined with pines and cypresses, I approached Ling Palace (temple name). In front of the temple stands the Five Temples Stele, written by Li Xun of the Tang Dynasty and calligraphed in the Babun style by Luo Zhongli. The five temples are: Prajna Temple, Nantai Temple, Wanshou Temple, Huayan Temple, and Amitabha Temple. To the west is the Manjusri Hermitage, where Zhou the Daoist once practiced asceticism, attaining Samadhi concentration and the ability to know others' thoughts. People at the time did not dare to deceive him easily. The stone-paved road for mountain visitors, facilitating the passage of commoners, is due to Zhou the Daoist's efforts.

[Jingyan Temple]

Located in the northwest corner of the temple complex, it is adjacent to West Chan Temple across the stream. It was built during the Xiantong era of the Tang Dynasty. In the Taiping Xingguo era of this dynasty, the old plaque was bestowed by the court. In the Jingde era, a monk was meditating here when suddenly a light shone from the ground, reaching over ten feet high. Upon excavation, seven Buddha statues were found, and their colors remain as new as ever.

[West Chan Temple]

Also located in the northwest of the temple complex, there are no records indicating when it was first built. It was renovated in the third year of the Tianjian era of the Liang Dynasty, but it has no other remarkable features. Within the temple are two palm trees and auspicious lotuses where birds dare not perch. It is said that a Daoist placed a piece of wood, and the birds avoided it. Inspector Lord Liu's poem says, 'The towers and halls do not allow roosting birds,' referring to this event.

[Huayan Chan Temple]

Located three 'li' northwest of the temple complex, up the mountain. During the Daye era of the Sui Dynasty, there was a high-ranking monk named Hui Chou who could lecture on the 'Huayan Sutra', but few students came to learn. Chou then placed several stones in front and said, 'Are you my disciples?' The stones all nodded. During the reign of Emperor Shunzong of the Tang Dynasty, a temple was built on this site, with 'Huayan' as its plaque. During the Xingguo era of this dynasty, the old plaque was bestowed again.

[Yunju Temple]

Located seven 'li' northwest of the temple complex, up the mountain, it was repaired by the Ma family. It has the Ningbi Pavilion, with a steep and precipitous terrain, overlooking the scenery south of the mountain, offering a panoramic view. It is a place for tourists to rest. Many poems were composed by people of previous generations. Only Bi Tian's poem says, 'Four sides of mountain screens overlap in myriad layers, ancient mist and lush green lock the cold sky. Alone leaning on the dangerous pavilion in the clear autumn, the body is in a world of colored glaze.' Also, Liao Ning's couplet says, 'Distant waters faintly turn'

前山。次第卑觀者歎服。寺廢已久。近復興之。寺前石上有臥牛跡。舊云。金牛跡隱然可見。石之下有石磴百餘級。隋開皇中。僧神拱鑿開。近日復創橋屋欄楯。便於登陟。今亦廢矣。故毛季子有詠石橋詩略云。獨上雲梯三百級。回眸失笑萬山低。又名石橋寺。前有退道坡極峻道。人至此力疲不能進。因以名之。昔賢詩末句云。遊人須努力。勝境在云巔。

［南臺禪寺］

在廟之北登山十里。梁天監中。高僧海印尊者喜其山秀地靈。結庵而居。號曰南臺。又至唐天寶初。有六祖之徒希遷禪師游南寺。見有石狀如臺乃庵居其地。故寺號南臺。唐御史劉軻所撰碑並有焉。遷既歿后。遂塔于山之跖。謚曰無際見相。二碑尚存。裴休書字畫遒勁。或云非裴書。然亦可觀也。龐居士嘗來請益於師。殿之下有石。乃丹霞削髮處。又有石號飛羅漢。世傳神運倉。今遺基尚在。石頭和尚著參同契草菴歌。善圓師刻於石。寺西有甘泉。透人僧廚。名之洗缽池。我朝太宗　真宗　仁宗　三聖御書百餘卷。石曼卿書釋迦文佛四字在寺前石崖上。潭帥張茂宗詩云。煙蘿深處南臺寺。景象觀來地最高。撥土誰開諸洞上。層樓人架半崖牢。石橋過處數千仞。松徑行時幾萬遭。到此心生清凈外。峰頭閑看戲猿猱。

［福嚴禪寺］

【現代漢語翻譯】現代漢語譯本前山。次第登高，卑處之景亦令觀者歎服。寺廟廢棄已久，近來又重新興建。寺前石頭上有臥牛的痕跡，舊時傳說這是金牛的足跡，隱約可見。石頭之下有石階一百多級，隋朝開皇年間，僧人神拱開鑿而成。近日又重新建造橋屋欄桿，方便人們攀登，如今也已廢棄。所以毛季子有首詠石橋的詩，大略是說：『獨自登上雲梯三百級，回頭一笑，萬山都顯得低矮。』又名石橋寺。寺前有退道坡，地勢極其陡峭，人們走到這裡，精疲力盡，無法前進，因此得名。昔日賢人的詩句末尾寫道：『遊人須努力，勝境在云巔。』

［南臺禪寺］

在廟宇的北面，登山十里。梁朝天監年間，高僧海印尊者喜愛這裡的山秀地靈，結廬而居，號為南臺。到了唐朝天寶初年，有六祖慧能的弟子希遷禪師遊歷南寺，看到有石頭形狀像臺，便在此地結庵居住。所以寺廟號為南臺。唐朝御史劉軻所撰寫的碑文也記載了這些。希遷圓寂后，便埋葬在山腳下，謚號為無際見相。兩塊碑文尚存，裴休所書寫的字畫遒勁有力。有人說不是裴休所寫，但也很值得一看。龐蘊居士曾經來向希遷禪師請教佛法。大殿之下有塊石頭，是丹霞禪師削髮的地方。還有一塊石頭號稱飛羅漢，世上傳說是神運倉。如今遺址尚在。石頭和尚（Shitou）著有《參同契》和《草菴歌》，善圓禪師將它們刻在石頭上。寺廟西邊有甘泉，流經僧人的廚房，名為洗缽池。我朝太宗、真宗、仁宗三位皇帝御書一百多卷。石曼卿書寫的『釋迦文佛』四個字在寺前的石崖上。潭帥張茂宗的詩中寫道：『煙霧籠罩的深處是南臺寺，眼前的景象，此地最高。撥開泥土，是誰開鑿了眾多的洞穴？層樓是人們在半山崖上架設的。石橋走過，有數千仞之高，松樹小徑行走，有幾萬遭。來到這裡，心中生出清凈之意，在山峰頂上，悠閒地觀看猿猴嬉戲。』

［福嚴禪寺］

【English Translation】 English version Qianshan Mountain. The scenery at each level, even the lower parts, impresses and delights the viewers. The temple has been abandoned for a long time, but it has recently been rebuilt. In front of the temple, there are traces of a reclining ox on a stone. According to legend, these are the footprints of a golden ox, faintly visible. Below the stone are more than a hundred stone steps, carved by the monk Shen Gong during the Kaihuang era of the Sui Dynasty. Recently, bridge houses and railings have been rebuilt to facilitate climbing, but they are now also abandoned. Therefore, Mao Jizi has a poem about the stone bridge, roughly saying: 'Alone I climb three hundred steps of the cloud ladder, turning my head and laughing, all the mountains seem low.' It is also known as Stone Bridge Temple. In front of the temple is Tui Dao Slope, an extremely steep path. People who reach this point are exhausted and unable to proceed, hence the name. A wise man of the past wrote at the end of his poem: 'Travelers must strive hard, for the beautiful scenery is at the peak of the clouds.'

[Nantai Chan Temple (Nantai Zen Temple)]

Located ten li (Chinese mile, approximately 500 meters) north of the temple, up the mountain. During the Tianjian era of the Liang Dynasty, the eminent monk Haiyin Zunzhe (Venerable Haiyin) admired the beautiful mountains and spiritual land, and built a hermitage there, calling it Nantai (South Terrace). In the early Tianbao era of the Tang Dynasty, the disciple of the Sixth Patriarch Huineng (Sixth Ancestor Huineng), the Chan master Xiqian (Shitou Xiqian), traveled to Nantai Temple and saw a stone shaped like a terrace, so he built a hermitage there. Therefore, the temple is named Nantai. The inscription written by Liu Ke, the imperial historian of the Tang Dynasty, also records these events. After Xiqian passed away, he was buried at the foot of the mountain, and his posthumous title was Wuji Jianxiang (Boundless Apparition). The two steles still exist, and the calligraphy written by Pei Xiu is vigorous and powerful. Some say it was not written by Pei Xiu, but it is still worth seeing. Layman Pang Yun (Layman Pang) once came to ask Xiqian Chan master for Buddhist teachings. Below the main hall is a stone where Chan master Danxia (Danxia Tianran) shaved his head. There is also a stone called Flying Arhat, which is said to be the site of the Divine Transport Granary. The ruins still exist today. Shitou Heshang (Shitou Xiqian) wrote the 'Cantongqi (The Identity of Relative and Absolute)' and 'Caoan Ge (Grass Hut Song)', which Chan master Shanyuan (Shanyuan) engraved on stone. To the west of the temple is a sweet spring that flows through the monks' kitchen, called the Wash Bowl Pond. During our dynasty, Emperors Taizong, Zhenzong, and Renzong wrote more than a hundred volumes. Shi Manqing wrote the four characters 'Shijia Wenfo (Sakyamuni Buddha)' on a stone cliff in front of the temple. Tan Shuai Zhang Maozong's poem says: 'Deep in the misty depths is Nantai Temple, the scenery here is the highest. Who opened up the many caves by digging through the earth? The layered buildings are built by people on the half-cliff. The stone bridge passes over thousands of ren (ancient Chinese unit of length), the pine path is walked tens of thousands of times. Coming here, a sense of purity arises in the heart, and on the mountain peak, one leisurely watches the monkeys playing.'

[Fuyan Chan Temple (Fuyan Zen Temple)]

在廟之北登山十五里。岳中禪剎之第一。陳太初中。惠思和尚自大蘇山領眾來此。建立道場。師常化人。修法華．般若．唸佛三昧．方等懺悔。因號般若寺。□本朝太平興國中。改賜今額。有唐懷讓禪師。結庵于思之故基。有道一和尚坐禪于側久之。讓往以磚磨而激之。一謂讓曰。磨磚何用。曰為鏡。一曰磚如何得作鏡。讓曰磚既不能作鏡。坐禪如何成道。一異之曰。畢竟如何即是。讓曰。謂如乘車者車既不行。鞭車則是。鞭牛則是。一決然開悟。庵上有定心石．羅漢隱身巖。昔有高僧。因普請搬柴。徘徊不赴。留頌隱身。入此巖中不復出。頌曰。真空妙相無人識。剛被維那取次差。寧可寂寥歸石室。誰能為眾去搬柴。山之下有卓錫泉。衣思大卓錫處。以建庵艱於水。復有虎跑開二泉如涌可以供眾。有八功德水．三生藏．馬祖庵．思大塔。昔惠思三次生此修行方成道。政和六年。被回祿。屋宇佛像俱焚盡。惟三生藏．馬祖庵．兜率橋存焉。后七年修建後備。昔忠懿王在吳越時。嘗以七寶造阿育王塔八萬四千。銅鑄八萬四千。鐵鑄八萬四千。紙絹印福嚴有七寶塔。舊置於方丈。他日既經煨燼巨鐘大石皆镕裂。獨此塔不變。眾謂忠懿願力也。又唐梵經教舍利旃檀瑞相。洎思公錫杖俱存。其餘供器不可勝計。旁有戒壇

【現代漢語翻譯】現代漢語譯本：在寺廟的北面登山十五里，這裡是岳中山林中最好的禪寺。陳朝太初年間，惠思和尚從大蘇山帶領僧眾來到這裡，建立道場。惠思法師經常教化世人，修習《法華經》、《般若經》、唸佛三昧和方等懺悔。因此被稱為般若寺。本朝太平興國年間，改賜為現在的寺名。有唐朝懷讓禪師，在惠思法師以前的舊址結庵。道一和尚在他旁邊坐禪很久。懷讓禪師就用磚頭摩擦來啓發他。道一和尚問懷讓禪師：『磨磚做什麼？』懷讓禪師說：『爲了做鏡子。』道一和尚說：『磚頭怎麼能做成鏡子？』懷讓禪師說：『磚頭既然不能做成鏡子，坐禪又怎麼能成道？』道一和尚感到驚異，問道：『那到底怎麼樣才是對的？』懷讓禪師說：『好比乘車的人，車子不走，應該鞭策車子呢，還是鞭策牛呢？』道一和尚豁然開悟。庵上有定心石、羅漢隱身巖。過去有位高僧，因為寺里要大家搬柴，他徘徊不肯去，留下一首偈頌后就隱身進入這個巖洞中，不再出來。偈頌說：『真空妙相無人識，剛被維那取次差。寧可寂寥歸石室，誰能為眾去搬柴。』山下有卓錫泉，是惠思大師當年卓錫的地方。因為建庵取水困難，又有老虎跑來刨開了兩處泉眼，泉水涌出，可以供給大眾使用。還有八功德水、三生藏、馬祖庵、惠思大師的塔。過去惠思大師三次轉生到這裡修行才最終得道。政和六年，寺廟遭遇火災，房屋佛像全部燒燬，只有三生藏、馬祖庵、兜率橋得以儲存。後來七年重新修建恢復原貌。過去忠懿王在吳越時，曾經用七寶製造阿育王塔八萬四千座，銅鑄八萬四千座，鐵鑄八萬四千座，用紙絹印製的福嚴寺有七寶塔。原先安置在方丈，後來經過火災，巨大的鐘和石頭都熔化破裂，唯獨這座塔沒有變化。人們都說是忠懿王的願力所致。又有唐朝梵文經書、舍利、旃檀瑞像，以及惠思法師的錫杖都儲存了下來，其餘的供器多得數不清。旁邊還有戒壇。

【English Translation】 English version: Fifteen li (Chinese mile) north of the temple is a mountain. This is the best Chan (Zen) temple in the mountains. During the Taichu period of the Chen dynasty, Venerable Huisi (慧思, 515–577) led a group from Mount Dasu to establish a dao chang (道場, place for religious practice). The master often taught people, practicing the Lotus Sutra, the Prajna Sutra, the Samadhi of Buddha Recitation, and the Fangdeng (方等, Mahayana) Repentance. Therefore, it was named Bore Si (般若寺, Prajna Temple). During the Taiping Xingguo period of this dynasty, it was renamed to its current name. There was Chan Master Huairang (懷讓, 677–744) of the Tang dynasty, who built a hermitage on the old site of Huisi. Venerable Daoyi (道一, 709–788) sat in meditation beside him for a long time. Huairang went and sharpened a brick to inspire him. Daoyi asked Huairang, 'What are you doing sharpening the brick?' Huairang said, 'To make a mirror.' Daoyi said, 'How can a brick be made into a mirror?' Huairang said, 'Since a brick cannot be made into a mirror, how can sitting in meditation lead to enlightenment?' Daoyi was surprised and asked, 'Then what exactly is right?' Huairang said, 'It's like a person riding a cart. If the cart doesn't move, should you whip the cart or whip the ox?' Daoyi suddenly became enlightened. On the hermitage are the Dingxin Shi (定心石, Mind-Stabilizing Stone) and the Luohan Yin Shen Yan (羅漢隱身巖, Arhat Hiding Rock). In the past, there was a high monk who hesitated to participate in the communal task of carrying firewood. He left a verse and hid himself in this rock cave, never to come out again. The verse says: 'The true emptiness and wonderful form are not recognized, just casually assigned by the weina (維那, monastic supervisor). I would rather return to the stone chamber in solitude, who can go and carry firewood for the community?' Below the mountain is the Zhuoxi Quan (卓錫泉, Staff-Planting Spring), where Master Huisi planted his staff. Because it was difficult to get water for building the hermitage, tigers dug out two springs, and the water gushed out, which could supply the community. There are also the Eight Meritorious Waters, the Three Lives Treasury, the Mazu Hermitage, and the pagoda of Master Huisi. In the past, Master Huisi was reborn here three times to practice before finally attaining enlightenment. In the sixth year of Zhenghe, the temple was destroyed by fire, and the buildings and Buddha statues were all burned down. Only the Three Lives Treasury, the Mazu Hermitage, and the Tushita Bridge survived. Seven years later, it was rebuilt and restored to its original appearance. In the past, when King Zhongyi was in Wuyue, he made 84,000 stupas of Ashoka with seven treasures, 84,000 cast in copper, and 84,000 cast in iron. The Fuyan Temple printed with paper and silk has a seven-treasure pagoda. It was originally placed in the abbot's room. Later, after the fire, the huge bell and stones were melted and cracked, but this pagoda alone did not change. People said it was due to the vow power of King Zhongyi. There are also Tang dynasty Sanskrit scriptures, sarira (舍利, relics), sandalwood auspicious images, and Master Huisi's staff, all of which have been preserved. The remaining offerings are too numerous to count. There is also an ordination platform nearby.

。天然成就。中書舍人韓琮書般若寺額。有堅固玄泰二塔在。張茂宗留題般若寺詩云。擲缽峰高處。鱗排殿數層。有名千古寺。無念十方僧。云出松窗側。苔粘石砌棱。正酬君祿切。難此繼南能。紹興未。復罹回祿。止存三生藏．馬祖庵。余皆灰燼。后五年重葺。僅五七分宏壯于舊矣。後有野人巖。太初中有避秦人來往飛越山谷。莫之能近。窺其巖中一無所有。后屢有野人居之。至今不絕。祥符間有三少年。草衣磐石上坐眾近訪之而不見。

［大明禪寺］

在廟之北登山二十五里。煙霞峰側。有思大和尚宴坐處。廣德中有僧惠開所建。至唐開元中重興。有柳子厚撰大明和尚碑　本朝仍賜額。寺之前有十八高僧行道壇故基在焉。東有懶殘巖。稍庇風雨。五色碧雞常集於此。昔有高僧居之。因其名焉。草衣木食不幹時務。懶而吃人殘食。鄴候李泌亦結廬于側。賜號端居室凡十年不相來往。聲流上國。有詔使至。則踞然不對而佯喑。常垂兩涕。使者李侯贈詩云。糞火但知黃獨美。銀鉤那識紫泥新。尚無情緒收寒涕。誰有工夫問俗人。又嘗作頌。其略云。世事悠悠。歸山去休。臥藤蘿下。塊石枕頭。黃庭堅嘗自讚真云。自疑是南嶽懶散師乃此老也。或稱懶瓚語訛也。

［上封禪寺］

在廟北登山三十

【現代漢語翻譯】現代漢語譯本：天然成就。中書舍人韓琮題寫了般若寺的匾額。寺內有堅固塔和玄泰塔兩座塔。張茂宗在般若寺題詩說：『擲缽峰高聳入雲，殿宇鱗次櫛比。這便是聞名千古的寺廟，住著無念無想的十方僧人。雲霧從松樹旁的窗戶飄出，青苔緊貼著石砌的臺階。正當您享受著優厚的俸祿，難以像慧能大師那樣頓悟。』紹興末年，寺廟再次遭遇火災，只剩下三生藏和馬祖庵，其餘全部化為灰燼。五年後重新修建，規模僅恢復到原來的五七成。寺後有野人巖，太初年間有避秦之人來往于飛越山谷，無人能夠靠近。窺探巖洞之中，一無所有。後來屢次有野人居住於此，至今不絕。祥符年間有三個少年，身穿草衣坐在磐石上，眾人靠近探訪卻不見蹤影。

［大明禪寺］

位於廟宇以北，登山二十五里，在煙霞峰旁。這裡是思大和尚宴坐的地方，廣德年間由僧人惠開所建。到了唐朝開元年間重新興建，有柳宗元撰寫了《大明和尚碑》。本朝仍然賜予匾額。寺廟之前有十八高僧行道壇的遺址。東邊有懶殘巖，勉強可以遮風擋雨，五色碧雞經常聚集在這裡。過去有高僧居住於此，因此得名。他身穿草衣，吃著粗糧，不干涉世事，懶惰卻吃別人剩下的食物。鄴侯李泌也在旁邊結廬而居，被賜予『端居室』的稱號，兩人十年間不相往來，聲名遠播京城。皇帝下詔派使者前來，他卻傲然不理，假裝啞巴，常常流下兩行眼淚。使者李侯贈詩說：『只知道糞火烤的黃獨美味，哪裡懂得銀鉤題寫的詔書是多麼新穎。尚且沒有心情收起寒冷的眼淚，誰有工夫來問世俗之人。』又曾經作頌，大意是：『世事悠悠，不如歸山休息。躺在藤蘿之下，用石頭當枕頭。』黃庭堅曾經為自己畫像題贊說，『懷疑自己是南嶽的懶散和尚』，說的就是這位老者。也有人說是懶瓚(Lan Zan)的訛傳。

［上封禪寺］

位於廟宇以北，登山三十里。

【English Translation】 English version: Naturally accomplished. Han Cong (a drafter in the imperial secretariat) inscribed the plaque for the Prajna Temple. There are two pagodas, the Solid Pagoda and the Profound Peace Pagoda, within the temple. Zhang Maozong left a poem at Prajna Temple, saying: 'The Tossed Bowl Peak is high, the halls are arranged like scales. This is a famous ancient temple, inhabited by monks of the ten directions with no thoughts. Clouds emerge from the pine-framed windows, moss clings to the stone steps. While you enjoy a generous salary, it's difficult to have an enlightenment like Huineng (the Sixth Patriarch of Zen Buddhism).' In the late Shaoxing era, the temple suffered another fire, leaving only the Three Lives Repository and the Mazu Hermitage; the rest was reduced to ashes. It was rebuilt five years later, but its scale was only five or seven tenths of its former grandeur. Behind the temple is the Wild Man's Rock. During the Taichu era, people fleeing the Qin dynasty came and went in the Flying Leap Valleys, and no one could approach them. Peeking into the cave, there was nothing inside. Later, wild men repeatedly lived there, and it continues to this day. During the Xiangfu era, there were three young men, dressed in grass, sitting on a large rock. People approached to visit them, but they disappeared.

[Great Brightness Zen Temple]

Located twenty-five li (Chinese miles) north of the temple, climbing the mountain, beside Smoke and Mist Peak. This is where Venerable Si Da meditated. It was built by the monk Hui Kai during the Guangde era. It was rebuilt during the Kaiyuan era of the Tang dynasty. Liu Zihou (Liu Zongyuan) wrote the 'Stele of the Great Brightness Monk'. The current dynasty also bestowed a plaque. In front of the temple are the remains of the Platform where the Eighteen Eminent Monks practiced the Way. To the east is Lazy Remnant Rock, barely providing shelter from the wind and rain. Five-colored bixi chickens often gather here. In the past, an eminent monk lived here, hence the name. He wore grass clothes, ate wood food, and did not interfere with worldly affairs, lazy but eating the leftovers of others. Ye Hou Li Bi also built a hut next to it, given the title 'Quiet Dwelling Chamber', and the two did not interact for ten years, their reputation spreading throughout the capital. An imperial envoy was sent, but he remained aloof, pretending to be mute, often shedding tears. The envoy Lord Li presented a poem, saying: 'He only knows the deliciousness of yellow yam roasted in dung fire, how would he recognize the freshness of an imperial decree written with silver hooks? He has no mood to stop his cold tears, who has the time to ask about worldly people?' He also composed a eulogy, the gist of which is: 'Worldly affairs are fleeting, better to return to the mountains to rest. Lie under the wisteria vines, using a stone as a pillow.' Huang Tingjian once wrote a eulogy for his own portrait, saying, 'I suspect I am the lazy monk of Mount Nan', referring to this old man. Some say it is a corruption of Lan Zan.

[Upper Fengchan Temple]

Located thirty li (Chinese miles) north of the temple, climbing the mountain.

五里祝融峰下。按錢景衎勝概集云　本朝賜額建也。一云古先天觀。后改為今寺。若煙雲稍開。四望千里。遊賞騷人。題詠甚多。惟僧齊已詩云。猿鳥共不到。我來身欲浮。四方皆碧落。絕頂正清秋。宇宙知何極。華夷見細流。壇西獨立久。白日轉神州。寺有穹林閣。僧室未嘗去火。秋初早已冰凍。雖盛夏亦夾服。木之高大者不過六七尺。名之矮樹。萬年松亦不盈丈。蓋以極高至寒故也。其勢孤峭特回。禽鳥亦不能及。下視眾山不復如丘龔。但彷彿如觴豆而已。寺之側有風淵穴．雷池．龍年堂．祝融廟基．青玉白壁二壇。即是二福地也。今云羅漢行道壇是也。故畢田詩云。既壯黃金宇。何言青玉壇。誰將應供者。又此易仙官。

［應天萬壽禪寺］

在廟之北登山十五里。在福嚴寺東。寺額乃唐懿宗書題記處。皆玉刻也　本朝太平興國中。只以舊額為賜。寺有蜀王孟氏所舍藏經並銅佛像。製作皆精微可觀。古篁樛木擁蔽前後。此山南諸剎最為幽密也。寺有本朝　太宗　仁宗御書三祝堂。無盡居士張商英題一絕云。擊壤焉知帝力深。耕田鑿井自謳吟。多財多壽多男子。聊表封人祝聖心。後有麓苑庵址。

［紫蓋院］

去廟北十五里寶勝寺上。唐傳待仙修行處。譚陳二士亦修煉於此。又有鐵瓢仙張

【現代漢語翻譯】現代漢語譯本五里祝融峰下。（按錢景衎《勝概集》記載：本朝賜額而建。一說為古先天觀，后改為今寺。若煙雲稍開，四望千里。遊賞的文人墨客，題詠甚多。只有僧人齊己的詩說：『猿鳥都不到，我來身欲浮。四方皆碧落，絕頂正清秋。宇宙知何極，華夷見細流。壇**立久，白日轉神州。』寺中有穹林閣，僧人的房間從未生火。秋初就早已冰凍，即使盛夏也要穿裌衣。樹木高大的也不過六七尺，稱之為矮樹。萬年松也不滿一丈。大概是因為極高至寒的緣故。那地勢孤立陡峭，禽鳥也不能到達。向下看眾山不再像小土堆，只彷彿像酒杯而已。寺廟的旁邊有風淵穴、雷池、龍年堂、祝融廟基、青玉白壁二壇，就是二福地。現在說的羅漢行道壇就是這裡。所以畢田的詩說：『既壯黃金宇，何言青玉壇。誰將應供者，又此易仙官。』

［應天萬壽禪寺］

在廟的北面登山十五里，在福嚴寺東面。寺廟的匾額是唐懿宗所題寫，題記的地方，都是用玉刻的。本朝太平興國年間，只用舊匾額作為賜予。寺廟裡有蜀王孟氏所捐舍的藏經和銅佛像，製作都非常精微可觀。古老的竹林和高大的樹木遮蔽前後。這座山南面的各個寺廟中，這裡最為幽靜。寺廟裡有本朝太宗（Taizong）、仁宗（Renzong）御書的三祝堂。無盡居士張商英題寫了一首絕句：『擊壤焉知帝力深，耕田鑿井自謳吟。多財多壽多男子，聊表封人祝聖心。』後面有麓苑庵的遺址。

［紫蓋院］

距離廟北面十五里，在寶勝寺上面。是唐朝時傳待仙修行的地方。譚陳二位道士也在這裡修煉。還有鐵瓢仙張（Tie Piao Xian Zhang）

【English Translation】 English version Below the Five Li (unit of distance) Zhurong Peak (Zhurong Peak, a mountain peak). According to Qian Jingkan's 'Collection of Scenic Overviews': 'It was built by imperial decree in this dynasty. One account says it was the ancient Xiantian Temple, later changed to the current temple. If the mist and clouds dissipate slightly, one can see thousands of miles in all directions. Many visiting poets and writers have composed poems and inscriptions. Only the monk Qiji's poem says: 'Even monkeys and birds do not reach here; I come and feel my body floating. All directions are azure skies; the summit is truly clear autumn. Who knows the limits of the universe? The Hua (Chinese) and Yi (barbarians) are seen as tiny streams. I stand long by the altar, the white sun turns over the divine land.' The temple has the Qionglin Pavilion, and the monks' rooms are never heated. It is already frozen in early autumn, and even in midsummer, one must wear lined clothing. The tall trees are no more than six or seven chi (unit of length), called dwarf trees. The ten-thousand-year pine is also less than one zhang (unit of length). This is probably because it is extremely high and cold. Its terrain is isolated and steep, and even birds cannot reach it. Looking down at the mountains, they no longer resemble mounds, but only look like wine cups. Beside the temple are the Wind Abyss Cave, Thunder Pond, Longnian Hall, the site of the Zhurong Temple, and the two altars of green jade and white jade, which are the two blessed lands. The current Arhats' Walking Altar is here. Therefore, Bi Tian's poem says: 'Already magnificent is the golden palace, why speak of the green jade altar? Who will bring the offerings? And here is the Easy Immortal Official.'

[Yingtian Wanshou Chan Temple (Yingtian Wanshou Chan Temple, Temple of Longevity)]

Located fifteen li (unit of distance) north of the temple, east of Fuyan Temple (Fuyan Temple). The temple plaque was inscribed by Emperor Yizong (Emperor Yizong) of the Tang Dynasty, and the inscriptions are all carved in jade. During the Taiping Xingguo (Taiping Xingguo) period of this dynasty, only the old plaque was bestowed. The temple has the Buddhist scriptures and bronze Buddha statues donated by the Shu King Meng (Shu King Meng), and their craftsmanship is exquisite and worth seeing. Ancient bamboo groves and tall trees shelter the front and back. Among the temples south of this mountain, this is the most secluded. The temple has the Three Wishes Hall (San Zhu Tang) with imperial calligraphy by Emperor Taizong (Taizong) and Emperor Renzong (Renzong) of this dynasty. The lay Buddhist Zhang Shangying (Zhang Shangying), known as Wujin Jushi, wrote a quatrain: 'Striking the earth, how can one know the depth of imperial power? Tilling fields and digging wells, they sing their own songs. May you have much wealth, long life, and many sons, I merely express the blessing of the border official for the holy heart.' Behind it is the site of the Luyuan Hermitage.

[Zigai Courtyard (Zigai Courtyard)]

Located fifteen li (unit of distance) north of the temple, above Baosheng Temple (Baosheng Temple). It is where Chuan Daixian (Chuan Daixian) cultivated in the Tang Dynasty. Taoists Tan (Tan) and Chen (Chen) also cultivated here. There is also the Iron Ladle Immortal Zhang (Tie Piao Xian Zhang).

白居之北入桃源基址。廢久。有野人居之。上有醮斗壇灶北李生戶解處。下有唐太子繫馬椿在。

［寶勝寺］

在廟北登山十二里。自衡岳過華嚴歷壽祺觀北上方至。杉松擁蔚並無佳致。據香爐峰南下當紫蓋之路。

［聖壽觀］

去廟北登山七里。唐咸通中建。因澗得其名。舊記云。故靈武盧璠鎮黔南日。奏請以舊書堂為觀。六年奏舍莊田屋宇永充觀內常住。今盧公真堂洎殿宇儼然。舊有清音閣．選仙亭．迎仙閣．此君閣。層崖峭壁。修竹長松。幽澗清湍。景象奇異。比之萬壽加之數倍茂密也。壽澗逕觀前下合靈澗。流注平野。唐懿禧中。有軒轅彌明隱此年久。后復抱黃洞。太平興國中。有跛仙遇呂洞賓于君山後亦隱此行靈龜吞吐之法。功成回嶽麓。自號瀟湘子。嘗云。我愛瀟湘境。紅塵隔岸除。南山七十二。惟喜洞真墟。元祐間。常有白鶴。棲鳴于杉松之上。三日而去。宣和元年改壽祺。

［華蓋院］

有華蓋君修行處。不顯名氏。或云古太清觀也。去廟東北十五里。自元陽宮陟上清宮而至。昔譚峭巖字景升。居終南山。久著化書。過東吳見宋齊邱。游廬阜泛瀟湘煉丹於此。又默希子不知何氏。居此著通元經。開皇中。有道士吳涵虛。字合靈。居之風狂。未嘗下山。終日沉湎

【現代漢語翻譯】現代漢語譯本白居的北部是桃源的舊址，廢棄已久，有鄉野之人居住於此。上面有祭祀星斗的壇和灶，北面是李姓人家。下面有唐朝太子拴馬的椿樹還在。

［寶勝寺］

在岳廟北面登山十二里處。從衡岳（南嶽衡山）經過華嚴（華嚴寺）再到壽祺觀的北上方到達。杉樹和松樹茂密，並沒有什麼特別好的景緻。佔據香爐峰南面，正對著紫蓋峰的道路。

［聖壽觀］

距離岳廟北面登山七里。唐朝咸通年間建造。因為山澗而得名。舊的記載說，以前靈武的盧璠（人名）鎮守黔南的時候，上奏請求把舊的書堂改為道觀。六年之後，又上奏捐獻莊田房屋，永遠作為道觀內的常住產業。現在盧公的真堂以及殿宇依然完好。以前有清音閣、選仙亭、迎仙閣、此君閣。層層懸崖峭壁，茂盛的竹子和松樹，幽靜的山澗和清澈的流水，景象奇異。比萬壽觀更加茂密好幾倍。壽澗從道觀前流過，向下匯合靈澗，流入平原。唐懿禧年間，有軒轅彌明（人名）隱居在此很久。後來又去了抱黃洞。太平興國年間，有個跛腳的仙人，在君山遇到了呂洞賓（道教神仙），之後也隱居在此，施行靈龜吞吐的法術。功成之後回到嶽麓山，自號瀟湘子。曾經說：『我喜愛瀟湘的境界，紅塵被隔在對岸。南嶽七十二峰，唯獨喜歡洞真這片廢墟。』元祐年間，常常有白鶴，棲息鳴叫在杉樹和松樹之上，三天後離去。宣和元年改名為壽祺觀。

［華蓋院］

有華蓋君（神仙名）修行的地方，不顯露姓名。有人說是以前的太清觀。距離岳廟東北十五里。從元陽宮登上上清宮就能到達。以前譚峭巖（人名），字景升，居住在終南山，很久以前就寫了《化書》。經過東吳見到了宋齊邱（人名），遊覽廬山，漂流瀟湘，在這裡煉丹。又有默希子（人名），不知道姓什麼，居住在這裡，寫了《通元經》。開皇年間，有個道士吳涵虛（人名），字合靈，居住在這裡，行為瘋癲，不曾下山，終日沉迷於酒。

【English Translation】 English version To the north of Bai Ju's residence lies the old site of Taoyuan, long abandoned and inhabited by country folk. Above are the altar and stove for offering to the stars, and to the north is the household of the Li family. Below remains the tethering post where a Tang Dynasty prince tied his horse.

[Baosheng Temple]

It is located twelve li (Chinese mile) north of the Yue Temple, up the mountain. It is reached by passing through Huayan (Huayan Temple) from Hengyue (Mount Heng), then through Shouqi Guan (Shouqi Temple) to the north. The firs and pines are dense, but there is no particularly good scenery. It occupies the south side of Incense Burner Peak, directly facing the road to Zigaifeng (Purple Cover Peak).

[Shengshou Guan (Holy Longevity Temple)]

It is located seven li (Chinese mile) north of the Yue Temple, up the mountain. It was built during the Xiantong era of the Tang Dynasty. It gets its name from the mountain stream. Old records say that formerly, when Lu Fan (personal name) of Lingwu was garrisoned in Qiannan, he petitioned to have the old study hall converted into a Taoist temple. Six years later, he petitioned to donate manor fields and houses to be permanently used as the temple's property. Now, Lu Gong's (respectful title for Lu Fan) true hall and the temple buildings are still intact. Formerly, there were the Qingyin Pavilion (Clear Sound Pavilion), Xuanxian Pavilion (Selecting Immortals Pavilion), Yingxian Pavilion (Welcoming Immortals Pavilion), and Cijun Pavilion (This Gentleman Pavilion). There are layered cliffs, tall bamboo and pines, secluded streams and clear rapids, and the scenery is extraordinary. It is several times more lush and dense than Wanshou Guan (Ten Thousand Longevity Temple). The Shoujian (Longevity Stream) flows in front of the temple, merging with the Lingjian (Spirit Stream) downstream, and flows into the plains. During the Yixi era of the Tang Dynasty, Xuan Yuan Míming (personal name) lived in seclusion here for a long time. Later, he went to Baohuang Cave. During the Taiping Xingguo era, a lame immortal encountered Lü Dongbin (Taoist immortal) at Junshan (Mount Jun), and then also lived in seclusion here, practicing the method of the spiritual turtle swallowing and exhaling. After achieving success, he returned to Yuelu Mountain, calling himself Xiaoxiangzi. He once said: 'I love the realm of Xiaoxiang, where the mundane world is separated by the shore. Of the seventy-two peaks of Nanyue (Southern Mountain), I only love the ruins of Dongzhen.' During the Yuanyou era, there were often white cranes that perched and chirped on the firs and pines, leaving after three days. In the first year of Xuanhe, it was renamed Shouqi Guan (Longevity and Auspiciousness Temple).

[Huagai Yuan (Canopy Hermitage)]

There is the place where Huagai Jun (name of a deity) cultivated, whose name is not revealed. Some say it was formerly the Taiqing Guan (Supreme Purity Temple). It is located fifteen li (Chinese mile) northeast of the Yue Temple. It can be reached by ascending to the Shangqing Gong (Upper Purity Palace) from the Yuanyang Gong (Primal Yang Palace). Formerly, Tan Qiaoyan (personal name), styled Jingsheng, lived in Zhongnan Mountain and wrote the 'Book of Transformation' long ago. He passed through Dongwu and met Song Qiqiu (personal name), traveled to Lushan, floated on the Xiaoxiang River, and refined elixirs here. There was also Moxi Zi (personal name), whose surname is unknown, who lived here and wrote the 'Tongyuan Jing (Penetrating the Mystery Classic)'. During the Kaihuang era, there was a Taoist priest named Wu Hanxu (personal name), styled Heling, who lived here and was mad and never went down the mountain, indulging in wine all day long.

。亦無煙火之具。俗呼為吳猱。好睡經旬不食。常言。人若要閑即須懶。如勤即不閑也。素不攻文。忽作上升。歌云。玉皇有詔登仙職。龍吐云兮風著力。眼前驀地見樓臺。異草奇花不可識。我向大羅觀世界。世界只如指掌大。當時不為上升忙。一時提向瀛洲賣。後於清泰二年上升。又有荊臺隱士鐵冠先生。樊氏。慕合靈之道。常騎白牛訪之。楚王馬希范嘗師之。后馬希聲嗣位。先生不知所之。

［上清宮］

去廟東北七里。吳人徐靈期真人修行之所。徐幼遇神人。授以玄丹之要。含日暉之法。守泥丸之道。服胡麻之飯。故得周遊海岳。來往南山積有年矣。採訪山洞巖谷。作衡岳記。敘其洞府靈異言。紫蓋云密二峰。皆高五千餘丈而云密。有禹治水碑。皆蝌蚪之字。碑下有石壇。流水縈之。最為勝絕。而紫蓋常有鶴集其頂。而神芝靈草生焉。下有石室。有香爐．杵．臼．丹灶。祝融峰上有碧玉壇。方五尺。東有紫梨。高三百尺。乃夏禹所植。實大如斗。赤如日。若得食長生不死。義熙中。山人潘覺至峰西。石裂有物。出如紫泥。香軟可食。覺不知其石髓。竟不食棄去。忽悟而還已不見。此君之所記聖異。又能役使鬼神。降伏龍虎。以宋元徽元年九月九日沖真。重和元年　徽宗皇帝賜號明真洞微真人。今宮

【現代漢語翻譯】現代漢語譯本：也沒有煙火用具。當地人稱之為吳猱（一種動物的名字）。喜歡睡覺，可以十幾天不吃東西。常說：『人如果想要清閑，就必須懶惰。如果勤勞，就不得清閑了。』向來不擅長文章，忽然作歌飛昇，歌中唱道：『玉皇大帝有詔書讓我擔任神仙的職位，龍吐雲霧，風來助力。眼前忽然出現樓臺，奇異的花草無法辨認。我向大羅天觀看世界，世界就像手掌一樣大。當時不為飛昇而忙碌，（如果）一時把它提起來拿到瀛洲去賣。』後來在清泰二年飛昇。又有荊臺隱士鐵冠先生樊氏，仰慕合靈之道，常騎著白牛去拜訪他。楚王馬希范曾經拜他為師。後來馬希聲繼承王位，鐵冠先生不知去向。

［上清宮］

距離廟的東北七里。是吳人徐靈期真人修行的地方。徐靈期小時候遇到神人，傳授他玄丹的要訣，含日暉的方法，守泥丸的道理，吃胡麻飯。所以能夠周遊名山大川，來往南山已經很多年了。他尋訪山洞巖谷，寫了《衡岳記》，敘述其中的洞府靈異，說：紫蓋、云密二峰，都高五千多丈，雲霧瀰漫。有禹治水碑，都是蝌蚪文。碑下有石壇，流水環繞，最為絕勝。紫蓋峰頂常有鶴聚集，神芝靈草生長在那裡。山下有石室，有香爐、杵、臼、丹灶。祝融峰上有碧玉壇，方圓五尺。東邊有紫梨樹，高三百尺，是夏禹種植的。梨子大如斗，紅如太陽。如果能吃到，就能長生不死。義熙年間，山人潘覺到祝融峰西邊，石頭裂開，有東西出來，像紫泥一樣，香軟可以食用。潘覺不知道那是石髓，竟然沒有吃就丟棄了。忽然醒悟回來，已經找不到了。這就是徐靈期所記載的神聖奇異之事。他還能役使鬼神，降伏龍虎。在宋元徽元年九月初九日飛昇成仙。重和元年，徽宗皇帝賜號明真洞微真人。現在的上清宮。

【English Translation】 English version: Also, there were no implements for making fire. The locals called him Wu Nao (name of an animal). He liked to sleep and could go for more than ten days without eating. He often said, 'If a person wants leisure, they must be lazy. If they are diligent, they will not be idle.' He was never good at writing, but suddenly composed a song and ascended to heaven, singing: 'The Jade Emperor has an edict for me to take up a position as a celestial official, the dragon exhales clouds, and the wind lends its strength. Suddenly, towers appear before my eyes, strange flowers and plants cannot be recognized. I look at the world from Daluo Heaven, the world is as small as the palm of my hand. At that time, I was not busy ascending, (if) I had picked it up and sold it in Yingzhou.' Later, he ascended in the second year of Qingtai. There was also the recluse of Jingtai, Mr. Tieguan Fan, who admired the Dao of spiritual union and often visited him riding a white ox. King Ma Xifan of Chu once took him as his teacher. Later, when Ma Xisheng succeeded to the throne, Mr. Tieguan disappeared.

[Shangqing Palace]

Located seven li northeast of the temple. It is where the True Man Xu Lingqi of Wu cultivated. When Xu Lingqi was young, he met a divine being who taught him the secrets of the Mysterious Elixir, the method of containing the sun's rays, the principle of guarding the Niwan Palace, and eating sesame rice. Therefore, he was able to travel around famous mountains and rivers, and had been coming and going to Nanshan for many years. He visited mountain caves and valleys, and wrote 'Records of Hengyue', describing the spiritual wonders of the caves, saying: 'Purple Cover and Cloud Dense peaks are both more than five thousand zhang high, and the clouds are dense. There is a Yu the Great's Flood Control Stele, all in tadpole script. Below the stele is a stone altar, surrounded by flowing water, which is the most beautiful. Cranes often gather on the top of Purple Cover Peak, and divine mushrooms and spiritual herbs grow there. Below the mountain is a stone chamber, with incense burners, pestles, mortars, and elixir stoves. On the Zhurong Peak is a jasper altar, five chi square. To the east is a purple pear tree, three hundred chi high, planted by Xia Yu. The pears are as big as a dou and as red as the sun. If you can eat them, you can live forever.' During the Yixi period, the mountain man Pan Jue went to the west of Zhurong Peak, and the stone cracked, and something came out, like purple mud, fragrant and soft to eat. Pan Jue did not know that it was stone marrow, and did not eat it and threw it away. Suddenly he woke up and could not find it. This is the sacred and strange thing recorded by Xu Lingqi. He can also command ghosts and gods, and subdue dragons and tigers. He ascended to immortality on the ninth day of the ninth month of the first year of Song Yuanhui. In the first year of Chonghe, Emperor Huizong bestowed the title of True Man Mingzhen Dongwei. The current Shangqing Palace.

基見存石碑。傳云。舊有仙雞報曉。因吃仙草不死。間有樵人見而不能捕。大曆七年。玄和先生張太空者。李泌之師居之得道。后入元陽宮尸解。大中元年。韓威儀慕其風而居之。修符亦得道。

［石室隱真巖］

在上清元陽之間。杉松夾道。巖岫堆藍。有石室兩所。本虎豹之窟。唐大中年。劉元靖先生居之。禮斗步罡。驅逐虎豹。芟除荊榛而住。衡州刺史韓曄舍俸錢為建會真閣。就巖辟其石室。引泉環流。伐木誅茆。鑿其茶灶。棋局醮壇。藥臼盆床。燈具供器。自然產生。會昌中。詔入內傳受法箓。封號廣成先生。久之乞還山。大中五年冬十月。有云鶴屢降。未幾去世。聞天樂浮空。及遷神日。惟杖屨在。弟子呂志真得其道。兵部侍郎蕭鄴文其碑。吏部侍郎趙櫓為傅。太子少傅盧璠作石室銘。道士張堅白為內傳。今山存內傳。洎神道碑在銓德觀。今基址尚在。

［中宮］

在廟之東北七里。梁天監中建。真人王靈輿修行之所。王乃晉陵人。幼而穎悟。更不婚宦。勤志於道。辭別親友。結廬於五老峰下。似有所得。忽一夕有神人。謂之曰。得道者若非其地。如植五穀于砂石之間則不能成。子雖有飛昇之骨。當須福地靈壇爾可以變化。雖累德以為土地。積功以成羽翼。茍非其地。魔壞其功。茲

【現代漢語翻譯】現代漢語譯本基見存石碑。傳說，舊時有仙雞在此報曉，因食用仙草而不死。偶爾有樵夫見到卻無法捕捉。大曆七年（772年），玄和先生張太空（Zhang Taikong），李泌（Li Mi）的老師，居住於此並得道，后在元陽宮（Yuanyang Palace）尸解（shijie，道教的一種成仙方式，指肉體解脫成仙）。大中元年（847年），韓威儀（Han Weiyi）仰慕他的風範而居住於此，修煉符箓也得道。

［石室隱真巖］

在上清（Shangqing）和元陽（Yuanyang）之間，杉樹和松樹夾道而立，山巖秀麗。有兩處石室，原本是虎豹的巢穴。唐朝大中年間，劉元靖（Liu Yuanjing）先生居住於此，禮拜星斗，步罡踏斗，驅逐虎豹，砍除荊棘而居住。衡州（Hengzhou）刺史韓曄（Han Ye）拿出自己的俸祿，為他建造了會真閣（Huizhen Pavilion），在山巖上開鑿石室，引泉水環繞，砍伐樹木，清除茅草，鑿建茶灶、棋局、醮壇、藥臼、盆床、燈具供器，一切都像是自然產生。會昌（Huichang）年間，皇帝下詔讓他入宮傳授法箓（falu，道教的符箓），封號為廣成先生（Guangcheng Xiansheng）。很久之後，他請求返回山中。大中五年（851年）冬十月，有云鶴多次降臨，不久去世。人們聽到天樂在空中飄蕩。到遷神之日，只剩下他的手杖和鞋子。弟子呂志真（Lu Zhizhen）得到了他的道法。兵部侍郎蕭鄴（Xiao Ye）為他撰寫碑文，吏部侍郎趙櫓（Zhao Lu）為他作傳，太子少傅盧璠（Lu Fan）作石室銘，道士張堅白（Zhang Jianbai）作內傳。現在山中還存有內傳，以及在銓德觀（Quande Temple）的神道碑。現在的基址還在。

［中宮］

在廟的東北七里處。梁朝天監（Tianjian）年間建造，是真人王靈輿（Wang Lingyu）修行的地方。王靈輿是晉陵（Jinling）人，從小就聰明穎悟，終身不娶不做官，勤奮地致力於修道。辭別親友，在五老峰（Wulao Peak）下結廬而居，似乎有所領悟。忽然有一天晚上有神人對他說：『得道之人如果不在適合的地方，就像在砂石之間種植五穀一樣，是不能成功的。你雖然有飛昇的骨骼，但必須要有福地靈壇才可以變化。即使積累功德以為土地，積功以成羽翼，如果不在適合的地方，魔也會破壞你的功勞。』這裡

【English Translation】 English version A stone stele remains at the base. Legend says that in the past, a celestial rooster crowed here, immortal due to eating celestial herbs. Occasionally, woodcutters would see it but could not catch it. In the seventh year of the Dali era (772 AD), Xuanhe Xiansheng Zhang Taikong (Master Zhang of the Great Void), the teacher of Li Mi (a prominent official), resided here and attained enlightenment, later achieving 'shijie' (corporeal liberation, a Taoist form of immortality) at Yuanyang Palace (Primordial Yang Palace). In the first year of the Dazhong era (847 AD), Han Weiyi (a follower of Taoism) admired his virtue and resided here, also attaining enlightenment through the practice of talismans.

[Stone Chamber of Hidden Truth Rock]

Located between Shangqing (Upper Clarity) and Yuanyang (Primordial Yang), the path is lined with fir and pine trees, and the peaks are a picturesque blue. There are two stone chambers, originally the dens of tigers and leopards. During the Dazhong era of the Tang Dynasty, Master Liu Yuanjing (a Taoist recluse) resided here, worshipping the stars and performing the 'Bugang' ritual (Taoist ritualistic pacing), driving away the tigers and leopards, and clearing away the thorns and brambles to live. Han Ye (governor of Hengzhou), donated his salary to build Huizhen Pavilion (Gathering of Immortals Pavilion), carved out the stone chambers on the rock face, diverted spring water to encircle them, felled trees, cleared thatch, and carved out a tea stove, chessboard, altar, mortar, bed, lamps, and offering vessels, all as if naturally formed. During the Huichang era, an imperial edict summoned him to the palace to transmit the 'falu' (Taoist registers and talismans), bestowing upon him the title of Guangcheng Xiansheng (Master of Guangcheng). After a long time, he requested to return to the mountains. In the tenth month of the fifth year of the Dazhong era (851 AD), cloud cranes descended many times, and he passed away shortly after. People heard celestial music floating in the air. On the day of his spirit's departure, only his staff and shoes remained. His disciple, Lu Zhizhen (a Taoist adept), obtained his Taoist teachings. Xiao Ye (Vice Minister of the Ministry of War) wrote his epitaph, Zhao Lu (Vice Minister of the Ministry of Personnel) wrote his biography, Lu Fan (Junior Preceptor of the Crown Prince) wrote the inscription for the Stone Chamber, and the Taoist Zhang Jianbai (a Taoist priest) wrote the inner biography. The inner biography and the spirit path stele are still preserved at Quande Temple (Complete Virtue Temple). The foundations still remain.

[Middle Palace]

Located seven 'li' (Chinese mile) northeast of the temple. Built during the Tianjian era of the Liang Dynasty, it is where the True Man Wang Lingyu (a Taoist adept) practiced. Wang Lingyu was from Jinling (a region in ancient China), intelligent and insightful from a young age, never marrying or seeking officialdom, diligently dedicating himself to the Tao. He bid farewell to relatives and friends, built a hut at the foot of Wulao Peak (Five Elders Peak), and seemed to have gained some understanding. Suddenly, one night, a divine being said to him: 'One who attains the Tao, if not in a suitable place, is like planting grains in sand and stone, which cannot succeed. Although you have the bones for ascension, you must have a blessed land and a spiritual altar to transform. Even if you accumulate merit to become the land, and accumulate deeds to form wings, if it is not the right place, demons will destroy your efforts.' Here

道無由成矣。靈輿告曰。何地可棲。神人曰。朱陵之上峰紫蓋之鄰岫可以沖天矣。遂自廬阜遷居南嶽之中宮。修行一十二年道成。復遷於朱陵之東朝斗煉真。以天監十三年七月十二日沖舉。重和元年　徽宗皇帝賜號通微集虛真人。又唐天寶初。董奉先居之修九華丹法而得道。久于衡陽棲朱陵之後洞。元和中。憑惟良亦修行於此。本傳並具下卷。又大曆中。李德林先生修行得道。官已廢久。

［元陽宮］

在廟之東北登山五里。與上清中宮如鼎峙。晉太始中。陳真人諱興明修行之館。真人少游名山。因訪真跡。于天柱峰上遇二神人。年十八九。自云。吾歷行四海。度有志之士。世人修道。暫能精專。中道而廢。不至勤久。何得擢形雲天飛衝霄衢。汝之積功亦可佳也。第勿退轉。何慮不列名金闕玉堂。前苦后樂者。苦則有極。樂則無窮。何者林谷幽棲。禽畜為侶。飢渴必至。寒暑辛勤。割世離榮。辭親舍愛。可謂苦矣。壽同天地。變化無窮。策空乘虛。坐生羽翼。可謂樂也。得不勉于修勵乎。興明拜手曰。永佩聖言畢。至於道不敢怠忽也。遂授明鏡之道。修之十有八年。二仙降而告之曰。吾昔授子至道。果能勤行。今則登躡九天。游宴八海。積功之報也。前苦后樂。今子至矣。以晉太康元年三月初一日煙霞繞

室。天樂浮空山下。居人競往觀之。惟有空室。至於雞犬悉皆騰舉。重和元年　徽宗皇帝賜號致虛守靜真人。又唐有張元和先生居之。德宗御詞賜之云。夫至道無名。強假名而崇道。至真無謚。必求謚以明真。惟其可稱實在全德。故南嶽元陽宮道士張太虛。混元育粹。元之又元。煉骨三清。存神八景。衡峰養德。時近百年。依罔象以冥搜。挾鴻蒙而沖用。棲遲浩氣。太苦真形。頃在先皇敷崇道妙。望乎玄鶴之駕。錫以紫霓之裳。我有輔臣。格言高躅。永懷仙子。恨不同時。聊申嘉尚之情。式降昭旌之命。策名錶德。庶永無窮。可贈玄和先生。貞元四年六月十三日下後尸解于靈隱峰。其宮　本朝淳化．天聖．政和三經修葺。宣和元年改賜崇明觀。觀后三里有伏虎巖。

［田真院］

在元陽宮東南二里。唐寶曆中建。綠筠蒼松前後掩映。三清並石像殿北百餘步有小巖。田先生常憩於此。巖上有一松樹。號華蓋松。根柯蟠曲。枝幹左細如華蓋。巖週迴雖廣。一株盡蔽之。開皇時。田良逸名虛應。齊國人。侍親。自攸縣遷居南嶽喜王峰。后躬耕貨薪以侍母。夜即獨坐巖中。一日放志游五峰。見何尊師而問道。其母曬衣于山北。聞兒遠適。速往追之不及復回。衣已化為石。至今數百年。衣色不改。素潔如初。下有小

【現代漢語翻譯】現代漢語譯本：室。天樂在空中飄蕩，從山下傳來。居民們爭相前往觀看。但那裡只有空蕩蕩的房間。甚至雞和狗都騰空飛起。重和元年（1118年），徽宗皇帝賜號為『致虛守靜真人』。另外，唐朝有張元和先生居住於此。德宗皇帝御筆賜詞說：『至道沒有名稱，勉強假借名稱來尊崇道。至真沒有謚號，必須尋求謚號來彰顯真。只有可以稱得上實在而又具備完全德行的人，所以南嶽元陽宮的道士張太虛，在混元中孕育精華，是元之又元。他煉骨於三清境，存神於八景宮。在衡山修養德行，時間接近百年。他憑藉依罔象（一種模糊的形象）來冥思探索，懷抱鴻蒙之氣而沖和運用。棲息于浩然正氣之中，太過於苦修真形。先前在先皇時期，弘揚崇尚道妙，仰望玄鶴的駕臨，賜予他紫霓之裳。朕有輔佐大臣，他們的格言和高尚行為，永遠懷念仙人，遺憾不能同時代。姑且表達嘉獎贊賞的心情，特此頒佈彰顯功績的命令。策定名號來表彰德行，希望永遠沒有窮盡。可以贈予玄和先生的稱號。』貞元四年六月十三日，張元和在靈隱峰尸解（道教的一種成仙方式）。元陽宮在北宋淳化、天聖、政和年間三次修繕。宣和元年，改賜名為崇明觀。觀后三里有伏虎巖。

［田真院］

在元陽宮東南二里處。唐朝寶曆年間建造。綠色的竹子和蒼老的松樹前後掩映。三清殿和石像殿北面一百多步的地方有一處小巖石。田先生經常在這裡休息。巖石上有一棵松樹，叫做華蓋松。樹根和樹幹盤旋彎曲，樹枝向左傾斜，細長如華蓋。巖石周圍雖然寬廣，但一棵樹就完全遮蔽了它。開皇年間，田良逸，字虛應，是齊國人。他侍奉父母，從攸縣遷居到南嶽喜王峰。後來親自耕種，賣柴來奉養母親。晚上就獨自坐在巖石中。有一天，他放縱心志遊覽五峰，見到了何尊師並向他問道。他的母親在山北曬衣服，聽到兒子要遠行，急忙前去追趕，但沒有追上，就回來了。衣服已經化為石頭。至今數百年，衣服的顏色沒有改變，像最初一樣潔白。下面有一小...

【English Translation】 English version: Chamber. Heavenly music floated in the air from below the mountain. Residents rushed to watch, but there was only an empty chamber. Even chickens and dogs were levitating. In the first year of Chonghe (1118), Emperor Huizong bestowed the title 'Perfected Person of Attaining Emptiness and Guarding Tranquility'. Also, in the Tang Dynasty, Mr. Zhang Yuanhe resided here. Emperor Dezong wrote a poem, saying: 'The Ultimate Dao has no name; we force a name to venerate the Dao. Ultimate Truth has no posthumous title; we must seek a posthumous title to illuminate Truth. Only those who can be called truly substantial and possess complete virtue are worthy. Therefore, Zhang Taixu, a Daoist of Yuanyang Palace in Nanyue (Southern Mountain), nurtured essence in the Primordial Chaos, the Yuan of Yuans. He refined his bones in the Three Pure Realms and preserved his spirit in the Eight Scenic Palaces. He cultivated virtue on Mount Heng, nearing a hundred years. He relied on the 'Imageless' to search in the dark and embraced the Primordial Qi to employ it harmoniously. Dwelling in the vast Qi, he excessively cultivated his true form. Previously, during the reign of the late emperor, he promoted the profound mysteries of the Dao, looking forward to the arrival of the Dark Crane, and bestowed upon him the Robe of Purple Rainbow. I have assisting ministers whose maxims and noble conduct will forever cherish the immortal, regretting that they could not be contemporaries. I hereby express my admiration and issue an order to commend his achievements. By determining his name and praising his virtue, I hope it will last forever. He may be granted the title 'Mr. Xuanhe'. On the thirteenth day of the sixth month of the fourth year of Zhenyuan, Zhang Yuanhe underwent '尸解' (shijie, a Daoist form of immortality) at Lingyin Peak. The Yuanyang Palace was renovated three times during the Chunhua, Tiansheng, and Zhenghe periods of the Northern Song Dynasty. In the first year of Xuanhe, it was renamed Chongming Monastery. Three miles behind the monastery is the伏虎巖 (Fuhu Rock, Crouching Tiger Rock).'

[Tianzhen Courtyard]

Located two miles southeast of Yuanyang Palace. It was built during the Baoli period of the Tang Dynasty. Green bamboo and old pine trees screen it from front to back. More than a hundred steps north of the Three Pure Ones Hall and the Stone Image Hall is a small rock. Mr. Tian often rested here. There is a pine tree on the rock, called 華蓋松 (Huagai Pine, Canopy Pine). Its roots and trunk coil and curve, and its branches lean to the left, slender like a canopy. Although the area around the rock is wide, the tree completely covers it. During the Kaihuang period, Tian Liangyi, styled Xuying, was a native of Qi. He served his parents and moved from You County to Xiwang Peak in Nanyue. Later, he personally farmed and sold firewood to support his mother. At night, he would sit alone on the rock. One day, he indulged his will and toured the Five Peaks, met Master He Zun and asked him about the Dao. His mother was drying clothes on the north side of the mountain and, hearing that her son was going far away, hurried to chase him, but did not catch up and returned. The clothes had turned into stone. For hundreds of years, the color of the clothes has not changed, as white as it was originally. Below there is a small...

巖。母常憩此。經日而坐。常服氣減食。母既坐亡。其志愈堅。后遇薛季昌而傳法。東入天臺不復出。憲宗詔不起后尸解。本朝宣政間值回祿。止存石三清。紹興間復建小殿。有道人焚修。至今不絕。

［北帝院］

在銓德觀後半里。修竹長松。前後茂密。梁天監末。女冠徐鍊師居之。修行而得道。貞觀末。張惠明再修。遇南嶽右英夫人傳道。行抱一三五混合之法。而後尸解。又有李思慕居之得道。本朝太平興國中賜額。近廢。

［凌虛宮］

在廟之東登山八里華蓋峰南下。唐天寶初建。薛鍊師名季昌庵居處明皇詔住九真降聖觀。進注道德經。撰玄微論。御書批答凡十數次。后辭榮寵。乞回草廬。一日謂門入曰。今夕天氣異常。吾當有所適。遂凌虛而去。後有薛幽棲。自西蜀游二十四治。歷荊渚溯瀟湘。禮赤君於此修真。晦其名氏。於五峰之下石臺上注靈寶經。臺上煙雲如香菸繚繞而起。注經罷煙亦自無。感格如是。因名天香臺。后尸解。會昌中。周混污自九真來居之。后得道。為大羅觀。王宮前有自然石壇醮器。並產生試劍石浴丹泉。紹興末。移于山下開創。僅五七分而未周備(又詳見下卷)。

［洞靈宮］

去廟東北登山十八里紫蓋峰東下。昔東晉末。鄧欲之字彥達。居洞

【現代漢語翻譯】現代漢語譯本：巖。母親曾經常在這裡休息，一坐就是一整天。她經常服氣辟榖，減少食物的攝入。母親在這裡坐化去世后，他的志向更加堅定。後來遇到了薛季昌並從他那裡得到了傳法。之後向東進入天臺山，便不再出來。憲宗皇帝下詔徵召他，但他沒有應召，最終尸解成仙。本朝宣政年間遭遇火災，只剩下石三清。紹興年間重新修建了小殿，有道士在那裡焚香修行，至今沒有斷絕。

［北帝院］

在銓德觀後面半里路的地方。院內修長的竹子和高大的松樹，前後都非常茂盛。梁朝天監末年，女道士徐鍊師居住在這裡，修行得道。唐朝貞觀末年，張惠明再次修繕此地，遇到了南嶽右英夫人並從她那裡得到了傳道，修行抱一三五混合之法，之後尸解成仙。又有李思慕居住在這裡並得道。本朝太平興國年間，朝廷賜予匾額。現在已經廢棄。

［凌虛宮］

在廟的東面，登山八里，在華蓋峰南面山下。唐朝天寶初年建立。薛鍊師，名季昌，在這裡搭了個茅庵居住。唐明皇下詔讓他去九真降聖觀居住，並進獻註釋的《道德經》，撰寫了《玄微論》。皇帝親自批覆答覆了十幾次。後來他辭謝了榮華恩寵，請求回到草廬。有一天，他告訴門人說：『今晚天氣異常，我將要有所去處。』於是便凌空而去，尸解成仙。後來有薛幽棲，從西蜀遊歷了二十四治，經過荊渚，逆流而上到達瀟湘，在這裡向赤君行禮並修真，隱姓埋名。他在五峰之下的石臺上註釋《靈寶經》。在石臺上，煙雲像香菸一樣繚繞升起，註釋完經書後，煙霧也自然消失了。感應就是這樣。因此命名為天香臺。後來尸解成仙。會昌年間，周混污從九真來到這裡居住。後來得道，這裡改爲了大羅觀。王宮前有天然形成的石壇和祭祀用的器物，還有自然產生的試劍石和浴丹泉。紹興末年，將凌虛宮移到山下開創，只完成了五七分，還沒有完全完備（詳情見下卷）。

［洞靈宮］

距離廟的東北方向，登山十八里，在紫蓋峰東面山下。從前東晉末年，鄧欲之，字彥達，居住在洞中。

【English Translation】 English version: Yan. His mother often rested here, sitting for an entire day. She frequently practiced breath control and reduced her food intake. After his mother passed away in meditation here, his determination grew even stronger. Later, he met Xue Jichang and received the Dharma transmission from him. Afterwards, he went east into Tiantai Mountain and never came out again. Emperor Xianzong issued an edict to summon him, but he did not comply and eventually achieved corporeal liberation (shijie). During the Xuanzheng period of this dynasty, a fire occurred, leaving only the Stone Three Purities (Shi Sanqing). During the Shaoxing period, a small hall was rebuilt, and Daoists have been burning incense and practicing there ever since.

[North Emperor's Courtyard]

Located half a li behind Quande Temple. Tall bamboos and pines grow densely both in front and behind. At the end of the Tianjian era of the Liang Dynasty, the female Daoist Xu practiced here and attained enlightenment. At the end of the Zhenguan era of the Tang Dynasty, Zhang Huiming renovated the place and encountered the Right Lady of the Southern Marchmount (Nanyue Youying Furen), receiving the transmission of the Dao from her, practicing the method of embracing the One and the Three-Five Union (Bao Yi Sanwu Hunhe), and then achieving corporeal liberation. Later, Li Simu also resided here and attained enlightenment. During the Taiping Xingguo period of this dynasty, the court bestowed a plaque. It is now abandoned.

[Lingxu Palace]

Located eight li east of the temple, climbing the mountain and descending south of Huagai Peak. It was built in the early Tianbao era of the Tang Dynasty. The alchemist Xue, named Jichang, built a thatched hut here to live in. Emperor Minghuang ordered him to reside in the Jiuzhen Jiangsheng Temple, and he presented annotated versions of the 'Dao De Jing' and wrote the 'Xuanwei Lun'. The emperor personally wrote replies more than ten times. Later, he declined honors and favors, requesting to return to his thatched hut. One day, he said to his disciples: 'Tonight the weather is unusual; I shall be going somewhere.' Then he ascended into the void and departed, achieving corporeal liberation. Later, there was Xue Youqi, who traveled from Western Shu through the Twenty-Four Administrations, passing through Jingzhu, going upstream to Xiaoxiang, paying homage to the Red Lord (Chi Jun) here and cultivating the truth, concealing his name. He annotated the 'Lingbao Jing' on a stone platform below the Five Peaks. On the platform, smoke and clouds rose like incense smoke, and after the annotation of the scriptures was completed, the smoke also disappeared naturally. The response was like this. Therefore, it was named Heavenly Incense Platform (Tianxiang Tai). Later, he achieved corporeal liberation. During the Huichang era, Zhou Hunwu came from Jiuzhen to reside here. Later, he attained the Dao, and the place was changed to Daluo Temple. In front of the palace, there is a naturally formed stone altar and sacrificial vessels, as well as a naturally formed sword-testing stone and a bath for elixir (Yudan Quan). At the end of the Shaoxing era, Lingxu Palace was moved down the mountain to be established, but only five or seven parts were completed, not yet fully prepared (see the next volume for more details).

[Dongling Palace]

Located eighteen li northeast of the temple, climbing the mountain and descending east of Zigai Peak. In the late Eastern Jin Dynasty, Deng Yuzhi, styled Yanda, lived in the cave.

靈臺。誦洞經。遇魏夫人傳法。行之而得道。系二十五洞靈源福地。古詩云。洞靈源接洞陽天。瘦壑危峰吐絳煙。曾踏落花聽玉籟。赤松壇畔鶴鳴泉。宮建自李俊民天師居之得道。昔有彭蔡二真隱此。唐末。有聶師道遇之事。具下卷。今有桃林。左右茶園橘柚所在。宮前舊有古楓一株。端聳數丈。根腳豎起。蟠結成一巨龜。首尾足甲顯然如活。觀者畏憚。其宮宇庵居。自五代撥亂。盡罹回祿。山頗虛迥　本朝大觀末。有中貴王門司舍金帛重建。宮殿廊廡迄今一新。住庵隱逸者亦不減舊。東北有桃花源．鶴鳴泉。皆遊人罕至。西崖上有刻張元化還丹賦。下有洗藥池。東有朝斗壇。

［招仙觀］

在廟東八里。舊記云。啟基劉宗卜字蕭濟。又記云。晉咸亨中建。昔張真人諱曇要。居之精思。感通天真密降。傳內養元和默朝大帝之道。行之十二年。神遊太空。面朝皇極大帝。賜以瓊實瑯膏混神合景之液。餌之變化莫測。神用無方。以齊延興元年七月初三日忽然雷吼。天地震動。俄有鸞鶴。丹詔迎之昇天。重和元年　徽宗皇帝賜號葆光襲明真人。貞觀二年。有廬陵蕭法師。諱靈護來居之。化黃白朮外鬻之。修其觀宇。五年建尋真閣。六年壬辰。于桂州鑄銅鐘一口。重五百斤。歸觀。凡互更不敢扣擊。蓋驚地府陰神

【現代漢語翻譯】現代漢語譯本：靈臺：誦讀《洞經》，遇到魏夫人傳授道法，修行后得道。這裡是二十五洞靈源福地的所在地。古詩說：『洞靈源連線洞陽天，陡峭的山谷和危險的山峰吐出紅色的煙霞。曾經踏著落花聽著美妙的音樂，赤松壇旁邊有鶴鳴泉。』宮觀是李俊民天師居住並得道后建造的。過去有彭真和蔡真兩位真人隱居於此。唐朝末年，有聶師道遇到他們的事蹟，詳細記載在下卷中。現在這裡有桃林，左右兩邊是茶園和橘柚。宮觀前原來有一棵古老的楓樹，高聳入雲，樹根豎起，盤結成一隻巨大的烏龜，頭、尾、足、甲都清晰可見，如同活的一樣，觀看的人都感到敬畏。宮觀和庵居，自從五代戰亂后，全部被火燒燬。山顯得非常空曠寂寥。本朝大觀末年，有中貴王門司捐獻金錢重建，宮殿和廊廡至今煥然一新。居住在庵中隱居的人也不比以前少。東北方有桃花源和鶴鳴泉，都是遊人很少去的地方。西邊的懸崖上有刻著張元化的《還丹賦》，下面有洗藥池。東邊有朝斗壇。

招仙觀：在廟的東邊八里處。舊的記載說：『開創者劉宗，字蕭濟。』又記載說：『晉朝咸亨年間建造。』過去張真人，名諱曇要，居住在這裡精誠思索，感應到天真降臨，傳授內養元和默朝大帝的道法。修行了十二年，神遊太空，面見皇極大帝，賜予他瓊實瑯膏混神合景之液。服用后變化莫測，神用無窮。在齊延興元年七月初三日，忽然雷聲轟鳴，天地震動。不久就有鸞鶴，帶著丹詔迎接他昇天。重和元年，徽宗皇帝賜號為葆光襲明真人。貞觀二年，有廬陵的蕭法師，名諱靈護，來到這裡居住。他煉製黃白之術並在外面出售，用來修繕觀宇。貞觀五年建造了尋真閣，貞觀六年壬辰年，在桂州鑄造了一口銅鐘，重五百斤，運回觀中。凡是互相更替都不敢敲擊，大概是害怕驚動地府的陰神。

【English Translation】 English version: Lingtai (Spiritual Platform): Reciting the 'Dong Jing' (Classic of the Grotto), he encountered Madam Wei, who transmitted the Daoist teachings. Practicing them, he attained enlightenment. This is the location of the twenty-five Donglingyuan Blessed Lands. An ancient poem says: 'Donglingyuan connects to Dongyang Heaven, steep valleys and dangerous peaks exhale crimson mists. Once, treading on fallen blossoms, I listened to jade-like melodies; beside the Red Pine Altar, the Crane's Cry Spring flows.' The palace was built after Celestial Master Li Junmin resided here and attained enlightenment. In the past, the two Perfected Ones, Peng and Cai, lived in seclusion here. At the end of the Tang Dynasty, there was the affair of Nie Shidao encountering them, which is detailed in the lower volume. Now there is a peach forest, with tea gardens and citrus orchards on either side. In front of the palace, there used to be an ancient maple tree, towering several zhang (丈, a unit of length) high. Its roots stood upright, coiling into a giant turtle, with its head, tail, feet, and shell clearly visible as if alive, inspiring awe in those who beheld it. The palaces and hermitages, since the chaos of the Five Dynasties, were all destroyed by fire. The mountain appears very desolate. At the end of the Daguan era of this dynasty, a court eunuch, Wang Mensi, donated gold and silk to rebuild it. The palaces and corridors are now completely renovated. The hermits residing in the hermitages are no fewer than before. To the northeast are Peach Blossom Spring and Crane's Cry Spring, both rarely visited by tourists. On the western cliff is engraved Zhang Yuanhua's 'Elixir Return Ode,' and below it is the Medicine Washing Pond. To the east is the Star Worship Altar.

Zhaoxian Guan (Summoning Immortals Monastery): Located eight li (里, a unit of distance) east of the temple. Old records say: 'Its founder was Liu Zong, courtesy name Xiaoji.' Another record says: 'Built during the Xianheng era of the Jin Dynasty.' In the past, Perfected Person Zhang, personal name Tan Yao, resided here, contemplating with utmost sincerity. He sensed the descent of the Celestial Truth, who transmitted the Daoist teachings of Inner Nourishment, Primordial Harmony, and Silent Adoration of the Great Emperor. After practicing for twelve years, his spirit traveled to the void, where he met the Supreme Emperor of the Vast Expanse, who bestowed upon him the essence of Qiongshi (瓊實, jade fruit) and Langgao (瑯膏, jade cream), blending spirit and scenery. After consuming it, his transformations became unfathomable, and his divine abilities were boundless. On the third day of the seventh month of the first year of the Yanxing era of the Qi Dynasty, suddenly there was a thunderous roar, and the heavens and earth shook. Soon after, there were phoenixes and cranes, carrying a crimson decree, welcoming him to ascend to heaven. In the first year of Chonghe, Emperor Huizong bestowed upon him the title 'Perfected Person of Preserving Light and Inheriting Brightness.' In the second year of Zhenguan, a Daoist priest from Luling, named Linghu, came to reside here. He refined the arts of yellow and white (alchemy) and sold them externally, using the proceeds to repair the monastery. In the fifth year of Zhenguan, he built the Seeking Truth Pavilion. In the sixth year, the Ren Chen year, he cast a bronze bell in Guizhou, weighing five hundred jin (斤, a unit of weight), and transported it back to the monastery. No one dared to strike it casually, probably fearing to disturb the yin spirits of the underworld.

之然也。后煉丹于山北。凡經三煉方成服之。于弘道二年中秋尸解。元和之末。有許碏者。自峨嵋而來。題記于樑上。常大醉長歌。歌中洎題記處。嘗有尋偃月子之句。竟不知偃月是何物。又留題于堂壁。其末句云。鄧通餓死嚴陵貧。帝王豈是無力人。丈夫未達莫自親。攀鱗附翼損精神(題后非久白日昇天)端拱末。五更初忽聞鐘聲。眾皆驚訝曉而視之鐘破裂。不旬日。有一道人。布衣襤褸。自云。能補鐘。但需數千斤火。於是燒炭鍛鐘。道人以掌心镕銅汁。就其裂處摸之。其紅焰自暗。眾視之而憚。道人入溪洗手。忽失所在。其鐘至今有手摸之跡。此實靈異。又唐末聶師道訪彭蔡三真。事具下卷　仁宗朝。有養素先生。奉旨來住久之入衡岳觀后尸解。宣政間。有逸人具承遠慕其風而建養素軒。觀舊有遙碧閣．競秀亭朝．天壇北二里有雪浪亭．洞真澗。瀑布自洞而出。巨石橫峻。當石崖之上。有一石沼。圓若鍋釜之狀。可廣丈餘。深不可究。一派飛下。如紋簾。號朱陵洞。三十六洞天之第三洞也。又有石井。下直無底。通徹四門澗流僅二十里成此懸注。從初溪至中潭凡九仞。自中潭下入谷十有八仞。有冥蟠壁。面闊四席。濤雪騰飛。雷雨驟下。雖天臺峨嵋不及此勢也。下有投龍潭。國家修齊醮畢。投金龍於此。石罅微

【現代漢語翻譯】現代漢語譯本：事情就是這樣。後來他在山北煉丹，經過三次煉製才成功服用。在弘道二年（684年）中秋節時尸解（一種道教的死亡方式，指肉體脫殼成仙）。元和末年（820年左右），有個叫許碏的人，從峨嵋山來，在屋樑上題字。他經常大醉，高聲唱歌，歌中以及題字的地方，曾有尋找『偃月子』的句子，但最終不知道『偃月』是什麼東西。他又在廳堂的墻壁上題字，最後一句說：『鄧通餓死，嚴陵貧困，帝王難道是沒有能力的人嗎？大丈夫未發達時不要自作多情，攀附權貴會損傷精神。』（題字后不久就白日昇天了）端拱末年（989年），五更時分忽然聽到鐘聲，大家都驚訝，天亮後去看，發現鐘破裂了。不到十天，有個道人，穿著破爛的布衣，自稱能補鐘，但需要幾千斤的火。於是燒炭來鍛造鐘，道人竟然用手掌心來熔化銅汁，塗抹在鐘的裂縫處，紅色的火焰漸漸熄滅。人們看到這一幕都感到害怕。道人到溪邊洗手，忽然就不見了蹤影。那口鐘至今還有手掌觸控的痕跡，這真是靈異的事情。另外，唐朝末年，聶師道拜訪彭蔡三真的事情，詳細記載在下卷。仁宗年間（1022-1063年），有個養素先生，奉皇帝的旨意來這裡居住很久，後來在衡岳觀尸解。宣政年間（1111-1118年），有個隱士具承遠仰慕他的風範，於是建造了養素軒。道觀舊有遙碧閣、競秀亭、朝天壇，朝天壇北面二里處有雪浪亭、洞真澗。瀑布從洞中流出，巨大的石頭橫亙險峻。在石崖之上，有個石沼，圓得像鍋釜的形狀，大約有一丈多寬，深不見底。一股水流飛瀉而下，像紋路一樣的簾子，叫做朱陵洞，是三十六洞天中的第三洞。還有一口石井，筆直向下沒有底，與四門澗的溪流相通，僅僅二十里就形成了這種懸掛的瀑布。從初溪到中潭大約有九仞高，從中潭下落到山谷中有十八仞高。有冥蟠壁，面寬四席，水濤雪浪騰空飛舞，雷雨般驟然落下，即使是天臺山、峨嵋山也比不上這種氣勢。下面有投龍潭，國家舉行齋醮完畢，將金龍投入這裡，石縫很小。

【English Translation】 English version: So it was. Later, he refined elixirs north of the mountain, and only after three refinements was he able to consume them successfully. In the mid-autumn of the second year of Hongdao (684 AD), he achieved 'shijie' (a Taoist form of death, referring to the shedding of the mortal body to become an immortal). At the end of the Yuanhe era (around 820 AD), there was a man named Xu Que who came from Mount Emei and inscribed a poem on the beams of the hall. He often got drunk and sang loudly, and in his songs and inscriptions, there were phrases about seeking the 'Yanyuezi' (Crescent Moon Master), but no one ever knew what 'Yanyue' was. He also left inscriptions on the walls of the hall, the last line of which said: 'Deng Tong starved to death, Yanling was poor; are emperors powerless? A man should not be affectionate before he is successful; clinging to the powerful will damage his spirit.' (Soon after the inscription, he ascended to heaven in broad daylight.) At the end of the Duangong era (989 AD), at the fifth watch of the night, a bell suddenly rang. Everyone was surprised, and when they looked at it in the morning, they found that the bell had cracked. In less than ten days, a Taoist priest, dressed in ragged clothes, claimed that he could repair the bell, but he needed several thousand catties of fire. So he burned charcoal to forge the bell. The Taoist priest actually used the palm of his hand to melt the copper juice and apply it to the cracks in the bell. The red flames gradually died down. People were frightened by this scene. The Taoist priest went to the stream to wash his hands and suddenly disappeared. The bell still bears the traces of his handprints to this day, which is truly miraculous. Furthermore, the story of Nie Shidao visiting the Three True Ones of Peng Cai at the end of the Tang Dynasty is detailed in the next volume. During the reign of Emperor Renzong (1022-1063 AD), there was a Master Yangsu who came to live here for a long time by imperial decree, and later achieved 'shijie' at Hengyue Temple. During the Xuanzheng era (1111-1118 AD), a recluse named Ju Chengyuan admired his style and built the Yangsu Pavilion. The temple formerly had the Yaobi Pavilion, the Jingxiu Pavilion, and the Chaotian Altar. Two miles north of the Chaotian Altar is the Xuelang Pavilion and the Dongzhen Stream. The waterfall flows out of the cave, and huge rocks stand steep and precipitous. Above the stone cliff, there is a stone pool, round like a pot, more than ten feet wide and unfathomable. A stream of water cascades down like a curtain of patterns, called Zhuling Cave, which is the third of the Thirty-Six Cave Heavens. There is also a stone well, straight down without a bottom, connected to the stream of the Simen Stream, forming this hanging waterfall in just twenty miles. From the Chuxi to the Zhongtan, it is about nine 'ren' (ancient Chinese unit of length) high, and from the Zhongtan down to the valley, it is eighteen 'ren' high. There is the Mingpan Wall, four seats wide, with waves of water and snow soaring and flying, and rain and thunder falling suddenly, even Mount Tiantai and Mount Emei cannot match this momentum. Below is the Tourong Pool, where the state, after completing the fast, throws the golden dragon into it. The cracks in the stone are very small.

開。聞天樂之聲。故藺揚有水簾洞詩中一聯云。開元投金龍。水底聞天鈞是也。若遊人誠心潔志。瞻禮而窺之。微茫見金床玉機。至道間。有孕婦觸之。石崖漸合。一無所視。往來留詠。粲然盈壁。獨廬陵李先輔一篇超越倫輩。詩云。一片掛蒼崖。分明不惹埃。蹙成珠顆白。垂下玉繩來。野燕飛難入。山風捲不開。聲聲去朝海。無意戀巖隈。句清格健。觀音歎服。政和元年十月。建安張徽言領漕本路按部。自湘潭趨岳祠。未至三四里間。睹道左松蘿蓊蔚。中有高門宏麗。朱書大榜曰朱陵宮。門內樓閣隱然。一人立閾間。若有所伺。時以日昃。未暇遊觀。意俟他日也。二年九月初五日。自衡州回宿勝業禪寺。語住持僧景襄曰。來早同爲朱陵之遊。襄曰。此寺之東有招仙觀。觀後有朱陵祠。予謂去歲嘗過朱陵宮。見高門大榜朱字盈尺。恨未之遊。今者之來深有意焉。翌旦同詣招仙觀。經歷向所見處了無所有。惟空山而已。比至朱陵洞。四面石壁。瀑布中注。亦無屋宇。詢之道流雲。素無此官。亦無此門。異哉。乃知天臺大方廣．嵩山聖竹林．事與此類。謹書以識之。后住持道士王元洞建望仙亭于見處立宮門。縣尉錢景衎書朱陵宮三字。以朱填之為榜。后創望仙橋觀。有銅像保生天尊。晉咸亨中。鑄石像老君並侍從。並同時

而建。舊觀在洞口。唐永遷出就老君殿。別塑元始玉晨。共為一殿。以奉香火。或云。唐以遵奉玄元為聖祖故建玉晨居石也。宣和元年改賜今額。

觀有碑文四。洞真瀑布碑國家金箓道場齊醮記建尋真閣記朱陵宮記

［九真觀］

在廟東十里。舊記云。晉太康中。新野先生建。天監初。有張如珍真人居之。張乃先生鄉人也。幼而少語。淡泊不群。壯歲幽棲而宿稟霞骨。遇神人降。于巖室傳明鏡洞鑑之道。使其修之曰。夫燭物理者天也。鑒物形者道也。天之道以清。鏡之道以明。審而無差。形定於此。物應于彼。故川岳之狀。鬼神之情。無所逃而隱也。天以清而容萬有。水以澄而鑒眾形。若修天清鏡明。澄心靜神而得內外洞徹。則至道成矣。儻外役於物。內勞于神。神心惛濁不能澄清。則去道遠矣。此法吾昔受之於長桑公子。長桑公子受之於太微天帝君。所得之能。洞達玄通。遐照八極。夫洞真法中。有四規之道。依四時而行。亦與此同體矣。古人所謂虛其室白自生。定其心道自至。信矣哉。如珍修之九年。徹視千里。無一物可隱。以梁天監十三年十一月十八日。君獨遊山三日不反。弟子求之。而君方衣仙衣駕雲輿。簫鼓擁之。縹緲而昇天。重和元年　徽宗皇帝賜號全真達道真人。開元初司馬承禎字

【現代漢語翻譯】現代漢語譯本：此觀宇是後來建造的。舊觀遺址在洞口。唐朝時，將舊觀遷出，建在了老君殿的位置。另外塑造了元始天尊和玉晨道君的神像，共同供奉在一殿之中，以供奉香火。有人說，唐朝因為尊奉玄元皇帝為聖祖，所以建造玉晨殿于石上。宣和元年，改賜了現在的匾額。

觀內有碑文四篇：《洞真瀑布碑》、《國家金箓道場齊醮記》、《建尋真閣記》、《朱陵宮記》。

［九真觀］

在廟宇東邊十里處。舊的記載說，晉朝太康年間，新野先生建造了此觀。天監初年，有張如珍真人居住於此。張真人是新野先生的同鄉。他從小就沉默寡言，淡泊名利，不與世俗同流合污。壯年時隱居山林，天生具有修仙的資質。他遇到了神人降臨，在巖室中傳授他明鏡洞鑑之道，讓他修煉此道，神人說：『能夠洞察萬物本質的是天道，能夠照鑒萬物形態的是道。天道的特點是清明，鏡子的特點是明亮。審察事物而沒有偏差，形態就能在此確定。事物就能在那裡得到迴應。所以山川的形狀，鬼神的情態，都無法逃避而隱藏。天道因為清明而容納萬物，水因為澄澈而照鑒眾多的形態。如果修習天道的清明和鏡子的明亮，使內心澄澈，精神安定，從而達到內外通透，那麼至高的道就可以成就了。如果心神被外物所役使，精神被內在的思慮所困擾，心神昏聵污濁而不能澄清，那麼就離道遠了。』這種法門我過去是從長桑公子那裡學來的，長桑公子是從太微天帝君那裡學來的。所獲得的能量，能夠洞達玄妙，通曉事理，遙遠地照耀八方。洞真法中，有四規之道，按照四季執行，也與此同理。古人所說的『虛空其室，光明自生；安定其心，道自到來』，真是可信啊。』張如珍修煉了九年，能夠透視千里之外，沒有一件東西可以隱藏。在梁朝天監十三年十一月十八日，張真人獨自遊山三日沒有返回。弟子們尋找他，發現他穿著仙衣，乘坐著雲車，簫鼓簇擁著他，飄渺地昇天而去。重和元年，徽宗皇帝賜號為全真達道真人。開元初年，司馬承禎字

【English Translation】 English version: This temple was built later. The old site is at the entrance of the cave. During the Tang Dynasty, the old temple was moved out and built at the location of the Lao Jun Hall. Statues of Yuanshi Tianzun (The Primordial Celestial Lord) and Yu Chen Daojun (Jade Morning Lord) were additionally sculpted and enshrined together in one hall to offer incense. Some say that the Tang Dynasty built the Yu Chen Hall on stone because they revered Xuan Yuan (another name for the Yellow Emperor) as their holy ancestor. In the first year of Xuanhe (1119), the current plaque was granted.

There are four steles in the temple: 'Stele of Dongzhen Waterfall', 'Record of the National Golden Register Taoist Ritual', 'Record of Building Xunzhen Pavilion', and 'Record of Zhuling Palace'.

[Jiuzhen Temple]

It is located ten li (Chinese mile, approximately 500 meters) east of the temple. Old records say that it was built by Mr. Xinye during the Taikang period (280-289) of the Jin Dynasty. In the early Tianjian period (502-519), the Perfected Person Zhang Ruzhen lived here. Zhang was a fellow villager of Mr. Xinye. He was taciturn from a young age, indifferent to fame and wealth, and did not associate with the mundane world. In his prime, he lived in seclusion in the mountains and was naturally endowed with the bones of an immortal. He encountered a divine being who descended and transmitted to him the Dao of the 'Mirror of Illumination' in a rock chamber, instructing him to cultivate it, saying: 'That which can perceive the essence of things is Heaven; that which can reflect the form of things is the Dao. The characteristic of the Dao of Heaven is clarity; the characteristic of a mirror is brightness. Examine things without error, and form can be determined here. Things can be responded to there. Therefore, the shapes of mountains and rivers, and the emotions of ghosts and spirits, cannot escape and hide. Heaven contains all things because of its clarity, and water reflects many forms because of its purity. If you cultivate the clarity of Heaven and the brightness of the mirror, purify your heart and calm your spirit, and thus achieve inner and outer transparency, then the supreme Dao can be achieved. If your mind is enslaved by external things, and your spirit is troubled by internal thoughts, your mind will be confused and turbid and unable to be purified, then you will be far from the Dao.' This method I learned in the past from the Master Changsang, and Master Changsang learned it from the Heavenly Emperor of Taiwei. The energy obtained can penetrate the mysterious, understand the principles, and illuminate the eight directions from afar. In the Dongzhen method, there are four rules, which are practiced according to the four seasons, and are also of the same principle. The ancients said, 'Empty your room, and light will arise; settle your heart, and the Dao will come.' This is truly believable.' Zhang Ruzhen cultivated for nine years and was able to see through things thousands of miles away, and nothing could be hidden. On the eighteenth day of the eleventh month of the thirteenth year of Tianjian (514), Perfected Person Zhang went to the mountains alone for three days and did not return. His disciples searched for him and found him wearing immortal clothes, riding a cloud carriage, surrounded by flutes and drums, ascending to heaven in a misty manner. In the first year of Chonghe (1118), Emperor Huizong bestowed the title 'Perfected Person Quanzhen Dadao (Completely Perfected, Achieving the Dao)'. In the early Kaiyuan period, Sima Chengzhen, whose style name was

子微。自海山乘桴。煉真南嶽。結庵于觀北一里。日之白雲。丞相張九齡屢謁之。明皇令弟承祎。詔之較正道德經。深加禮待。呼為道兄。凡是觀中供養金銀器皿。悉歸降賜。自御札批答表書往來不絕。天寶初。蜀人薛季昌。昔在峨嵋山注道德經二卷。后隱居衡岳華蓋峰。撰玄微論三卷。並大道頌一首及注得。司馬弟子王仙嶠寫進上。詔住降聖觀。供器御書批答不絕。及於九真觀奉造聖祖天道玄元皇帝聖像一鋪十三事通光座高一丈七尺。經六百七十卷。仙嶠乃本觀道童。性好澹泊。因看列仙傳。有物外操。嘗謂五千言外皆土梗耳。攜岳中茶入京師教化。嘗于城門內施茶。忽一日遇高力士。見而異之。問所來。答是南嶽山九真觀道童。為殿宇頹毀。特將茶來。募化施主。力士喜其言。因聞明皇宣見。帝喜清秀。問曰。卿有愿否。對曰。愿鬱鬱家國盛。濟濟經道興。帝喜令拜司馬先生為師。于內殿披戴厚賜回山。夜夢感真人陳少微而得道要。再命侍司馬先生來王屋久之。奏云。尊師以開元二十三載仙花乞請。收南嶽舊居為觀。蒙聖恩書額。詔薛季昌住持降聖觀。宣賜聖像供器。天寶十二年。復令衡州銅鑄鐘一口降賜觀。中音韻振。遠徹于霄漢。重四千斤上刻明皇帝號御製銘曰鑄于郡懸于觀天長地久福無算。驃騎吏大將軍高

力士監鑄。此真岳中之名器也。后乾元三年二月值兵火罹亂。焚蕩罄然。鐵石镕裂。惟有此鐘。豈非願力而至於是哉。咸通年。王固節道行超倫。一方仰慕。營葺一新。闡教談經學者如市。奉詔歸北嶽封總教大師。又元祐間。其鐘忽不見數日。一日得之於觀前塘中。苔蘚所漬。鐘頂上龍折其右足。復致於樓上。傳云。與青草渡龍鬥。今觀後有龍𥧡嶺。觀一里有武陵謝先生再葺白雲庵而居。嘗與曹道沖為詩琴之友。道沖有詩云。桃源洞口武陵人。跳出紅塵二十春。但喜白雲深有趣。不知青眼近來親。丹砂已向坤爐伏。玉汞先從坎鼎烹。活計一張焦尾外。碧壇三尺禮南辰。西有王氏藥寮王住。久遷靈巖。就雲龍峰尸解。觀北隅五十步有壽仙亭。亭下有白龜泉。即南山第一泉也。其泉自崖竇迸出。清泚甘冽。其色早晚兩變。雖南山名泉無逮此者。飲之無疾而壽。中有白龜。大如錢。白如玉。隱於石竇之間。人罕得見。遇之者吉祥而延壽。傳云。龜出仙來。龜隱仙去。題詩亦眾惟野人皇甫渙云。靈臺塵不止塵止。非靈臺。愛此一泓水。曾棲靈物來。愚近歲卜庵於此泉之北。山相去。五里。因採藥嘗憩此亭。每欽嘆其異云。寂寥宇宙之中凡真仙隱化于白龜者。計此乃三處也。愚自前年秋棲於是山為終焉之計。凡三徙其居。至朱陵

【現代漢語翻譯】現代漢語譯本：力士負責監工鑄造，這真是南嶽衡山中的著名器物啊！後來在唐乾元三年二月，遭遇兵火戰亂，全部焚燬殆盡，鐵石都被熔化破裂，唯獨只有這口鐘得以儲存，難道不是因為有願力才使得它能留存至今嗎？到了咸通年間，王固節的道德行為超越常人，受到一方百姓的仰慕。他重新修繕了寺觀，講經說法，前來學習的人多如集市。後來他奉詔回到北嶽，被封為總教大師。又在元祐年間，這口鐘忽然不見了幾天，有一天在寺觀前的池塘中找到了它，上面沾滿了苔蘚。鐘頂上的龍像折斷了右腳。人們又將它移到樓上。相傳這鐘曾與青草渡的龍搏鬥過。現在寺觀後面有龍𥧡嶺。從寺觀往西一里路，有武陵的謝先生再次修葺白雲庵並居住在那裡，他曾經與曹道沖結為詩琴之友。曹道沖有詩說：『桃源洞口的武陵人，跳出紅塵已經二十年。只喜歡白雲深處充滿趣味，不知道有青眼相看的朋友近來親近。丹砂已經在坤爐中潛伏，玉汞先從坎鼎中烹煉。謀生的手段除了那張焦尾琴，還有在碧壇上三尺的地方禮拜南辰。』西邊有王氏藥寮，王某人居住在那裡，後來遷居到靈巖，在雲龍峰羽化成仙。寺觀北邊五十步的地方有壽仙亭，亭子下面有白龜泉，就是南山第一泉。這泉水從山崖的縫隙中涌出，清澈甘甜，泉水的顏色早晚會發生變化。即使是南山的其他名泉也無法與它相比。飲用此泉水可以無病長壽。泉水中有一隻白龜，大小像銅錢，顏色像玉一樣潔白，隱藏在石縫之間，人們很難見到它。遇到它的人會吉祥延壽。相傳，烏龜出現就預示著仙人到來，烏龜隱藏就預示著仙人離去。題詩的人很多，只有野人皇甫渙寫道：『靈臺如果塵埃不止，那就不是真正的靈臺。喜愛這一泓清水，曾經有神靈棲息於此。』我近年來在此泉的北邊占卜建庵，與山相距五里。因為採藥的緣故，我經常在此亭中休息，每次都讚歎它的奇異之處。在寂寥的宇宙之中，凡是有真仙隱化在白龜之處，估計這裡是三處之一。我從前年秋天開始居住在這座山中，作為最終的歸宿。總共搬遷了三次住所，最終來到了朱陵。

【English Translation】 English version: The strongman supervised the casting. This is truly a famous artifact of Mount Heng in Nanyue (Southern Mountain)! Later, in the second month of the third year of the Qianyuan era (of the Tang Dynasty), it suffered from the chaos of war and fire, and was completely burned down. The iron and stone were melted and cracked, but only this bell was preserved. Isn't it because of the power of vows that it has survived to this day? During the Xiantong era, Wang Gujie's (Wang Gujie) moral conduct surpassed ordinary people, and he was admired by the people of the region. He renovated the temple, lectured on scriptures, and scholars came to study like a market. Later, he was ordered to return to Beiyue (Northern Mountain) and was named Grand Master of the Zongjiao (Overall Teaching). Also, during the Yuanyou era, this bell suddenly disappeared for several days. One day, it was found in the pond in front of the temple, covered with moss. The dragon statue on the top of the bell had its right foot broken. People moved it back to the upper floor. It is said that the bell had fought with the dragon of Qingcao Ferry. Now there is Dragon 𥧡 Ridge behind the temple. One mile west of the temple, Mr. Xie of Wuling (Wuling) rebuilt Baiyun Hermitage and lived there. He was once a friend of Cao Daochong (Cao Daochong) in poetry and music. Cao Daochong had a poem saying: 'The Wuling people at the entrance of Taoyuan Cave have jumped out of the mortal world for twenty years. They only like the deep interest of Baiyun, and do not know that friends with affectionate eyes have recently become close. Cinnabar has already lurked in the Kun furnace, and mercury is first cooked in the Kan cauldron. The means of making a living, besides that burnt-tail zither, is to worship Nanchen (Southern Dipper) on the three-foot green altar.' To the west is Wang's Pharmacy, where Wang lived. Later, he moved to Lingyan and ascended to immortality on Yunlong Peak. Fifty steps north of the temple is the Shouxian Pavilion. Below the pavilion is the White Turtle Spring, which is the first spring of Nanshan (Southern Mountain). The spring water gushes out from the cracks in the cliffs, clear and sweet, and the color of the spring water changes in the morning and evening. Even the other famous springs of Nanshan cannot compare with it. Drinking this spring water can lead to longevity without disease. There is a white turtle in the spring, the size of a coin, as white as jade, hidden between the stone crevices, and people rarely see it. Those who encounter it will have good fortune and longevity. It is said that the appearance of the turtle indicates the arrival of immortals, and the hiding of the turtle indicates the departure of immortals. Many people have written poems, only the wild man Huangfu Huan (Huangfu Huan) wrote: 'If the Lingtai (spiritual platform) is not free from dust, then it is not the true Lingtai. I love this pool of clear water, where spirits once dwelled.' In recent years, I have divined and built a hermitage north of this spring, five miles away from the mountain. Because of collecting herbs, I often rest in this pavilion, and each time I admire its strangeness. In the lonely universe, wherever true immortals have transformed into white turtles, it is estimated that this is one of the three places. I have lived in this mountain since the autumn of the year before last, as my final destination. I have moved my residence three times in total, and finally came to Zhuling.

之東。芟王氏舊藥圃而住。適與此泉為鄰。非偶然耳。因成一絕。謾書之於此。天下白龜三處。顯怡山．少室．壽仙亭。我今卜築南山頂得爾為鄰祝聖齡。觀有九仙閣。閣后舊有瑯瑛閣。重和元年。改賜今額。

［降聖觀］

在九真觀一里。舊號白雲庵。司馬子微修行處。因弟子王仙嶠奏請。以先師庵為觀。蒙降額親篆。敕九真觀薛季真兼住持。

［九仙宮］

在廟東十二里。梁天監中建。昔王處輿自中宮煉行。既周沖寂。后遷於此。朝斗思微。一日天真迎之。又有鄧郁之。南陽新野人也。幼夢一鳥吐印與之。自是人間有疾以印治救。求為符章。病者自愈。后與徐靈期結方外友。周遊名山。尋訪上士。遇至人傳金鼎火龍之術。于宋元徽二年。徐既上升。郁之隱洞門久之。乃徘徊湖外。洞天福地無不遍歷。所患丹材無力可置。因有司奏少微星在南楚。武帝敕監軍採訪。詔之便殿問所修。曰貧道修煉金液而闕丹材。帝賜金帛。許于南嶽洞真福地。選其幽勝。置上中下三宮。以修內外丹。一夕神人謂之曰。大洞之鄰。乃招福之鄉。延生之里。善記勿忘。后君丹成。復遷紫蓋之東。以梁天監末十二月三十日。有八真人。乘羽蓋云峰降於室中。即前得道者八真人也。於是就自然石壇昇天。重和元年。徽

【現代漢語翻譯】現代漢語譯本：在（九真觀）之東。我砍去了王氏舊藥圃的雜草，在此居住。恰好與這泉水為鄰，並非偶然。因此寫成一首絕句，隨意地題寫在這裡。天下有三處有白龜出現的地方：顯怡山（地名），少室山（山名），壽仙亭（亭名）。我如今在南山頂選擇住處，能與你（泉水）為鄰，祝願聖上的壽命。這裡有一座九仙閣，閣后原先有瑯瑛閣。重和元年（年號），改賜為現在的匾額。

［降聖觀］

在九真觀一里處。原先叫做白雲庵。是司馬子微（人名）修行的地方。因為弟子王仙嶠（人名）上奏請求，將先師的庵改為觀。蒙受皇帝賜予匾額並親自題寫。敕令九真觀的薛季真（人名）兼任住持。

［九仙宮］

在廟東十二里處。梁朝天監年間建造。過去王處輿（人名）在中宮修煉，已經達到圓滿寂靜的境界，後來遷到這裡。他朝拜星斗，思考精微的道理。有一天，天真降臨迎接他。還有鄧郁之（人名），南陽新野人。小時候夢見一隻鳥吐出一枚印章給他。從此以後，人間有疾病，他就用印章來治療救助。人們請求他書寫符章，病人自然痊癒。後來與徐靈期（人名）結為方外之友，周遊名山，尋訪高士。遇到至人傳授金鼎火龍之術。在宋元徽二年，徐靈期已經昇天。鄧郁之在洞門隱居很久。於是徘徊於湖外，洞天福地沒有不遍游的。所擔憂的是煉丹的材料沒有財力可以購置。因此有司上奏說少微星在南楚。武帝敕令監軍去訪求。皇帝在便殿召見他，問他所修習的。他說：『貧道修煉金液，但缺少丹材。』皇帝賜予金帛，允許他在南嶽洞真福地，選擇幽靜優美的地方，設定上中下三宮，用來修煉內外丹。一天晚上，神人對他說：『大洞的旁邊，是招福的鄉里，延生的所在。好好記住，不要忘記。』後來鄧郁之煉成丹藥。又遷到紫蓋山的東面。在梁天監末年十二月三十日，有八位真人，乘坐羽蓋云峰降臨到他的室內，就是先前得道的八位真人。於是在自然石壇上升天。重和元年，徽宗。

【English Translation】 English version: East of (Jiuzhen Temple). I cleared the old herb garden of the Wang family and settled here. It happened to be next to this spring, not by chance. Therefore, I composed a quatrain and casually inscribed it here. There are three places in the world where white turtles appear: Xianyi Mountain (place name), Shaoshi Mountain (mountain name), and Shouxian Pavilion (pavilion name). Now I choose to live on the top of Nanshan Mountain, and I am fortunate to be next to you (the spring), wishing the emperor a long life. There is a Jiuxian Pavilion here, and behind the pavilion was originally the Langying Pavilion. In the first year of Chonghe (era name), it was renamed to the current plaque.

[Jiangsheng Temple]

Located one mile from Jiuzhen Temple. It was originally called Baiyun Hermitage. It was the place where Sima Ziwei (person's name) practiced. Because his disciple Wang Xianqiao (person's name) requested to change the hermitage of his late teacher into a temple. He received the emperor's plaque and personal inscription. Xue Jizhen (person's name) of Jiuzhen Temple was ordered to serve concurrently as abbot.

[Jiuxian Palace]

Located twelve miles east of the temple. It was built during the Tianjian period of the Liang Dynasty. In the past, Wang Chuyu (person's name) practiced in the central palace and had reached a state of perfect tranquility. Later, he moved here. He worshiped the stars and contemplated subtle principles. One day, a celestial being descended to welcome him. There was also Deng Yuzhi (person's name), a native of Xinyie, Nanyang. As a child, he dreamed of a bird spitting out a seal to him. From then on, when there were diseases in the world, he used the seal to treat and save people. People asked him to write talismans, and the patients recovered naturally. Later, he became a friend outside the world with Xu Lingqi (person's name), traveled to famous mountains, and sought out high-minded scholars. He met a perfect man who taught him the art of the Golden Cauldron and Fire Dragon. In the second year of Yuanhui of the Song Dynasty, Xu Lingqi had already ascended to heaven. Deng Yuzhi lived in seclusion at the cave gate for a long time. So he wandered outside the lake, visiting all the blessed lands and cave heavens. What he worried about was that he did not have the financial resources to purchase materials for alchemy. Therefore, the authorities reported that the Shaowei star was in Southern Chu. Emperor Wu ordered the military supervisor to seek him out. The emperor summoned him in the side hall and asked him what he was practicing. He said, 'The poor Daoist is practicing golden liquid, but lacks alchemical materials.' The emperor bestowed gold and silk, allowing him to choose a quiet and beautiful place in the Dongzhen blessed land of Nanyue Mountain, and set up three palaces, upper, middle, and lower, to practice internal and external alchemy. One night, a divine man said to him, 'Next to the Great Cave is the village of attracting blessings, the place of prolonging life. Remember well, do not forget.' Later, Deng Yuzhi refined the elixir. He moved to the east of Zigaishan Mountain. On the thirtieth day of the twelfth month at the end of the Tianjian period of the Liang Dynasty, eight real people, riding feather canopies and cloud peaks, descended into his room, who were the eight real people who had attained the Dao earlier. So he ascended to heaven on the natural stone altar. In the first year of Chonghe, Emperor Huizong.

宗皇帝賜號超真集妙真人。唐咸通九年。衡州刺史張覿具奏置觀額。十年十月。敕下宜依所奏。又開元中。明皇詔賜宸篆云紫蓋峰石壇九仙宮。昔賢曾詠九仙宮其略云。一峰鱗次開一觀片石朋來會九仙。寶牌尚記明皇篆。靈夢嘗聞御史傳。又景祐中。故觀文殿學士孫沔為御史　上問事忤旨貶永州。夢道士以田為托。后徙潭州。因祀岳陰以物色求所夢。乃得王君之像於九仙宮。遂檄縣鉤括其宮田。果為鄰觀侵佃。其詳具下卷。宣和元年。改賜今額。後有大洞(今呼前洞者是也)丹霞庵基。

［觀音寺］

在廟東十三里。石道蟠曲。在云密峰南下。馬氏所建。本朝太平興國年。改賜普濟。近已廢。西北有陳先生藥堂。陳乃蒼梧人。常修太陰煉避之法。與同鄉楊太初遇真人聶紹元。傳二景高奔之法。修成西入三都。

［云峰景德禪寺］

在廟之東十五里。后倚云密。前臨禹溪。西有大禹巖。乃禹王傳玉文處。梁天監中建。寺有高僧法證。族郭氏。為竺乾道五十有七年。戒壇聚徒講道乃遷化。其門人曰詮．曰遠．曰振．曰巽．曰素。凡三千餘人。其長老咸來言曰。吾師軌行峻特。器宇宏大。有來求律者。吾師示之以尊嚴整齊。明列義契。而人知其所不為。有來求道者。吾師示之以高廣通達。一其空有

【現代漢語翻譯】現代漢語譯本：宗皇帝賜予他『超真集妙真人』的稱號。唐朝咸通九年，衡州刺史張覿(zhāng dí)上奏請求設定道觀的匾額。咸通十年十月，皇帝下令批準了他的請求。開元年間，明皇(míng huáng)下詔賜予親筆題寫的『紫蓋峰石壇九仙宮』。過去的賢士曾作詩詠九仙宮，大意是：一座山峰鱗次櫛比地展開，形成一座道觀，一片片石頭聚集而來，會聚了九位仙人。寶貴的牌匾上還記載著明皇的御筆，曾有御史在夢中聽到神靈的傳達。景祐年間，原觀文殿學士孫沔(sūn miǎn)擔任御史，因為奏事觸怒了皇帝而被貶到永州。他夢見道士以田地為依託。後來他遷居到潭州，於是祭祀岳神，按照夢中的形象尋找，最終在九仙宮找到了王君(wáng jūn)的畫像。於是他命令縣裡查清九仙宮的田地，果然發現被鄰近的道觀侵佔耕種。詳細情況記載在下卷。宣和元年，朝廷更改並賜予現在的匾額。後來這裡有大洞（現在稱為前洞）和丹霞庵的基址。［觀音寺］在廟的東面十三里處。石路盤旋彎曲，位於云密峰(yún mì fēng)南面下方。是馬氏(mǎ shì)所建造的。本朝太平興國年間，朝廷更改賜名為普濟(pǔ jì)。最近已經廢棄。西北方有陳先生(chén xiān shēng)的藥堂。陳先生是蒼梧(cāng wú)人，經常修煉太陰煉避之法。他和同鄉楊太初(yáng tài chū)遇到了真人聶紹元(niè shào yuán)，傳授了二景高奔之法。修煉成功後向西進入三都(sān dū)。［云峰景德禪寺］在廟的東面十五里處。後面依靠云密峰，前面面臨禹溪(yǔ xī)。西面有大禹巖(dà yǔ yán)，是大禹王(dà yǔ wáng)傳授玉文的地方。梁朝天監年間建造。寺里有高僧法證(fǎ zhèng)，俗家姓郭(guō)，為竺乾(zhú qián，印度的古稱)的佛法奉獻了五十七年。在戒壇聚集僧眾講經說法后圓寂。他的門人有詮(quán)、遠(yuǎn)、振(zhèn)、巽(xùn)、素(sù)等人，共有三千多人。這些長老都來說：『我們的老師行為高尚獨特，氣度宏大。有來求律法的，我們的老師就向他們展示尊嚴整齊，明確列出義理契合之處，使人知道什麼是不應該做的。有來求道的，我們的老師就向他們展示高遠廣闊通達，統一空和有。』

【English Translation】 English version: The Zong Emperor bestowed upon him the title 'Perfected Person of Transcendence and Gathering Subtleties'. In the ninth year of the Xiantong era of the Tang Dynasty, Zhang Di (張覿), the prefect of Hengzhou, submitted a memorial requesting the establishment of a plaque for the Taoist temple. In the tenth month of the tenth year of Xiantong, the imperial edict was issued, approving his request. During the Kaiyuan era, Emperor Ming (明皇) issued an imperial decree, bestowing the personally inscribed 'Nine Immortals Palace at the Stone Altar of Purple Canopy Peak'. Sages of the past had poems praising the Nine Immortals Palace, roughly saying: 'A mountain peak unfolds in a scale-like sequence, forming a Taoist temple; pieces of stone gather together, assembling nine immortals. The precious plaque still records the imperial script of Emperor Ming; an official once heard the transmission of the divine in a dream.' During the Jingyou era, Sun Mian (孫沔), the former Academician of the Guanwen Hall, served as an imperial censor. Because his memorial displeased the emperor, he was demoted to Yongzhou. He dreamed of a Taoist priest relying on land. Later, he moved to Tanzhou, so he worshipped the Yue deity and searched according to the image in his dream, eventually finding the portrait of Lord Wang (王君) at the Nine Immortals Palace. Therefore, he ordered the county to investigate the fields of the Nine Immortals Palace, and it was indeed discovered that they had been encroached upon and cultivated by neighboring Taoist temples. The details are recorded in the following volume. In the first year of Xuanhe, the court changed and bestowed the current plaque. Later, there were the foundations of the Great Cave (now called the Front Cave) and the Danxia Hermitage. [Guanyin Temple] Located thirteen li (里, a Chinese unit of distance) east of the temple. The stone path winds and curves, located below the south of Yunmi Peak (云密峰). It was built by the Ma family (馬氏). During the Taiping Xingguo era of this dynasty, the court changed and bestowed the name Puji (普濟). It has recently been abandoned. To the northwest is the medicine hall of Mr. Chen (陳先生). Mr. Chen was a native of Cangwu (蒼梧), and often practiced the method of Taiyin Refinement and Avoidance. He and his fellow villager Yang Taichu (楊太初) encountered the Perfected Person Nie Shaoyuan (聶紹元), who transmitted the method of Two Scenery High Flight. After successfully cultivating, he entered Sandu (三都) to the west. [Yunfeng Jingde Chan Monastery] Located fifteen li east of the temple. Behind it relies on Yunmi Peak, and in front it faces Yu Creek (禹溪). To the west is the Great Yu Rock (大禹巖), which is where King Yu (大禹王) transmitted the Jade Writings. Built during the Tianjian era of the Liang Dynasty. The monastery had the eminent monk Fazheng (法證), whose secular surname was Guo (郭), who dedicated fifty-seven years to the Dharma of Zhugan (竺乾, ancient name for India). After gathering monks at the ordination platform to preach the Dharma, he passed away. His disciples included Quan (詮), Yuan (遠), Zhen (振), Xun (巽), and Su (素), totaling more than three thousand people. These elders all came and said: 'Our teacher's conduct is noble and unique, and his demeanor is grand. To those who come seeking the Vinaya (律, monastic rules), our teacher shows them dignity and order, clearly listing the points of agreement in principle, so that people know what should not be done. To those who come seeking the Dao (道, the Way), our teacher shows them loftiness, vastness, and thorough understanding, unifying emptiness and existence.'

。而人知其所必至。元臣碩老稽首受教。髫童毀齒踴躍執役。故從吾師之命。而度五萬餘人。廣其祠宇　本朝建隆中重修。大中祥符年。賜景德額。有會聖閣．齊云閣．養亭．清照亭．松風亭．觀音夢應二泉。皆佳致也。轉運副使陸訦留詠詩云。紺宮清絕占奇峰。迥在朱陵寶界東。賞遍禪林歸馭晚。禹溪斜日照丹楓。

［延壽寺］

在廟之東十六里。北有尊勝寺基。

［白雲寺］

在岳之東十八里。不知開建之始。在白雲峰下。有白雲洞龍潭。人有祈求。而致葷觸便作風雷。巖谷陰黑。人多畏憚。乃朱陵之東便門也。

［七寶寺］

在岳東北三十五里。昔高僧玄泰號布衲居之。深於禪理善歌詩。每病土民畬種。因作畬山謠。其略云。由道今年種不多。明年闊斫當陽坡。國家壽岳尚如此。不知此理如之何。馬氏聞之禁止。塔石福嚴與堅固比鄰。下有涌泉。

［崇果寺］

在岳山北五十里。

［普濟寺］

在岳之北三十五里。下有龍潭。寺之東有李真人上中下三丹灶。中有水源。旱者祈之無不感應。遊人罕至。

［光天觀］

在廟北登山三十五里按福地誌云。系二十二光天壇福地。洞淵集詩云。太極分形狀若壇。白雲深鎖路孱巖。兀然萬古含

【現代漢語翻譯】現代漢語譯本：人們知道他們最終會去哪裡。元臣碩老（Yuanchen Shuo Lao）恭敬地接受教誨。年輕人和孩童歡欣鼓舞地承擔任務。因此，我們遵從老師的命令，度化了五萬多人，擴建了祠廟。本朝建隆年間進行了重修。大中祥符年間，賜名為景德。有會聖閣（Huisheng Pavilion）、齊云閣（Qiyun Pavilion）、養亭（Yang Pavilion）、清照亭（Qingzhao Pavilion）、松風亭（Songfeng Pavilion）和觀音夢應二泉（Guanyin Mengying Two Springs），都是極佳的景緻。轉運副使陸訦（Lu Qin）留詩吟詠道：『紺宮清幽絕塵佔據奇峰，遠遠地位於朱陵寶界之東。賞遍禪林歸來已是傍晚，禹溪斜陽照耀著紅楓。』

［延壽寺（Yanshou Temple）］

在廟的東邊十六里處。北邊有尊勝寺（Zunsheng Temple）的遺址。

［白雲寺（Baiyun Temple）］

在岳的東邊十八里處。不知道開始建造的年代。位於白雲峰（Baiyun Peak）下。有白雲洞（Baiyun Cave）和龍潭（Dragon Pool）。人們如果有所祈求，而導致了葷腥觸犯，就會颳起風雷，山巖峽谷變得陰暗昏黑。人們大多畏懼。這裡是朱陵的東邊便門。

［七寶寺（Qibao Temple）］

在岳的東北三十五里處。過去高僧玄泰（Xuan Tai），號布衲，居住在這裡。他精通禪理，擅長歌詩。常常為當地百姓的刀耕火種而擔憂，因此創作了《畬山謠》。其中大略是說：『今年開墾的田地不多，明年就要大肆砍伐向陽的山坡。國家的壽岳尚且如此，真不知道這個道理該怎麼辦。』馬氏聽說了這件事，就禁止了這種行為。塔石（Ta Shi）、福嚴（Fuyan）與堅固（Jian Gu）相鄰。下面有涌泉。

［崇果寺（Chongguo Temple）］

在岳山北五十里處。

［普濟寺（Puji Temple）］

在岳的北邊三十五里處。下面有龍潭。寺的東邊有李真人（Li Zhenren）的上中下三丹灶。中間有水源。遇到乾旱的人祈求，沒有不應驗的。遊人很少到達。

［光天觀（Guangtian Temple）］

在廟的北邊登山三十五里處。按照《福地誌》的記載，這裡是二十二光天壇福地。洞淵集（Dongyuan Ji）的詩中寫道：『太極分化形狀如壇，白雲深深地鎖住崎嶇的山路。兀然萬古蘊含著……』

English version: People knew where they would eventually go. Yuanchen Shuo Lao respectfully received the teachings. Young people and children joyfully took on tasks. Therefore, we followed the teacher's command and converted over fifty thousand people, expanding the ancestral temple. During the Jianlong era of this dynasty, it was renovated. During the Dazhong Xiangfu era, it was granted the name Jingde. There are Huisheng Pavilion, Qiyun Pavilion, Yang Pavilion, Qingzhao Pavilion, Songfeng Pavilion, and Guanyin Mengying Two Springs, all of which are excellent scenic spots. The Transport Vice Envoy Lu Qin left a poem, saying: 'The dark palace is pure and occupies a strange peak, far to the east of the Zhuling treasure boundary. After enjoying the Zen forest, returning is late, the setting sun of Yuxi shines on the red maple.'

[Yanshou Temple]

It is located sixteen li to the east of the temple. To the north is the site of Zunsheng Temple.

[Baiyun Temple]

It is located eighteen li to the east of Yue. The beginning of its construction is unknown. It is located under Baiyun Peak. There are Baiyun Cave and Dragon Pool. If people make requests and cause the defilement of meat, wind and thunder will arise, and the rocks and valleys will become dark and gloomy. People are mostly fearful. This is the eastern side gate of Zhuling.

[Qibao Temple]

It is located thirty-five li northeast of Yue. In the past, the eminent monk Xuan Tai, known as Bu Na, lived here. He was proficient in Zen principles and skilled in singing and poetry. He often worried about the slash-and-burn cultivation of the local people, so he created the 'Sheshan Ballad'. The gist of it is: 'This year, not much land is cultivated, next year, we will drastically cut down the sunny slopes. The longevity mountain of the country is still like this, I don't know what to do about this principle.' When Mr. Ma heard about this, he prohibited this behavior. Ta Shi, Fuyan, and Jian Gu are adjacent. Below is a gushing spring.

[Chongguo Temple]

It is located fifty li north of Mount Yue.

[Puji Temple]

It is located thirty-five li north of Yue. Below is Dragon Pool. To the east of the temple are the upper, middle, and lower three alchemy stoves of Li Zhenren. There is a water source in the middle. Those who pray in times of drought are always answered. Tourists rarely arrive.

[Guangtian Temple]

It is located thirty-five li north of the temple, climbing the mountain. According to the 'Blessed Land Records', this is the twenty-second Guangtian Altar Blessed Land. The poem in Dongyuan Ji says: 'The Taiji divides into shapes like an altar, white clouds deeply lock the rugged mountain road. Abruptly, ten thousand ages contain...'

【English Translation】 English version: People knew where they would eventually go. Yuanchen Shuo Lao respectfully received the teachings. Young people and children joyfully took on tasks. Therefore, we followed the teacher's command and converted over fifty thousand people, expanding the ancestral temple. During the Jianlong era of this dynasty, it was renovated. During the Dazhong Xiangfu era, it was granted the name Jingde. There are Huisheng Pavilion, Qiyun Pavilion, Yang Pavilion, Qingzhao Pavilion, Songfeng Pavilion, and Guanyin Mengying Two Springs, all of which are excellent scenic spots. The Transport Vice Envoy Lu Qin left a poem, saying: 'The dark palace is pure and occupies a strange peak, far to the east of the Zhuling treasure boundary. After enjoying the Zen forest, returning is late, the setting sun of Yuxi shines on the red maple.'

[Yanshou Temple (Yanshou Temple)]

It is located sixteen li to the east of the temple. To the north is the site of Zunsheng Temple (Zunsheng Temple).

[Baiyun Temple (Baiyun Temple)]

It is located eighteen li to the east of Yue. The beginning of its construction is unknown. It is located under Baiyun Peak (Baiyun Peak). There are Baiyun Cave (Baiyun Cave) and Dragon Pool (Dragon Pool). If people make requests and cause the defilement of meat, wind and thunder will arise, and the rocks and valleys will become dark and gloomy. People are mostly fearful. This is the eastern side gate of Zhuling.

[Qibao Temple (Qibao Temple)]

It is located thirty-five li northeast of Yue. In the past, the eminent monk Xuan Tai (Xuan Tai), known as Bu Na, lived here. He was proficient in Zen principles and skilled in singing and poetry. He often worried about the slash-and-burn cultivation of the local people, so he created the 'Sheshan Ballad'. The gist of it is: 'This year, not much land is cultivated, next year, we will drastically cut down the sunny slopes. The longevity mountain of the country is still like this, I don't know what to do about this principle.' When Mr. Ma heard about this, he prohibited this behavior. Ta Shi (Ta Shi), Fuyan (Fuyan), and Jian Gu (Jian Gu) are adjacent. Below is a gushing spring.

[Chongguo Temple (Chongguo Temple)]

It is located fifty li north of Mount Yue.

[Puji Temple (Puji Temple)]

It is located thirty-five li north of Yue. Below is Dragon Pool. To the east of the temple are the upper, middle, and lower three alchemy stoves of Li Zhenren (Li Zhenren). There is a water source in the middle. Those who pray in times of drought are always answered. Tourists rarely arrive.

[Guangtian Temple (Guangtian Temple)]

It is located thirty-five li north of the temple, climbing the mountain. According to the 'Blessed Land Records', this is the twenty-second Guangtian Altar Blessed Land. The poem in Dongyuan Ji (Dongyuan Ji) says: 'The Taiji divides into shapes like an altar, white clouds deeply lock the rugged mountain road. Abruptly, ten thousand ages contain...'

春色。光照吾皇祝壽山。一云。天業中改觀為寺。即今上封寺是也。又按南嶽十八高僧傳云。陳光大初。思大和尚領徒至此。建閣作真。徒上下經行聽法之所。則光天觀當別有基也。西有青玉壇福地。今釋氏改名羅漢行道壇。

［天柱禪寺］

在廟之西北登山十八里天柱峰下。在近山天柱為之最高。寺在半山。樓閣參差。與彌陀相鄰。出沒煙雲之際。居者疑在虛無中。葆真居士詩一絕云。福嚴直上看天柱。樓殿霏微倚翠空。卻望福嚴如畫出。更憐煙雨巧朦朧。思大和尚二生塔在寺下。山有香岡週迴數里。多生香白芷。傳云。魏夫人所植。

［彌陀寺］

在廟西北登山二十里。在彌陀峰下。仰望樓閣。如在畫圖中。唐宣宗賜額為般舟道場　本朝太平興國中賜今額。葆直居士訪之。值僧出。並無一物。問云。僧皆村居治生。久不來此。故留一絕云。苔侵佛座突無薰。盡日飛塵漸塞門。雖是道人忘臭味。問君鼻口若為存。

［清化寺］

在廟西北登山二十五里。已廢久矣。今有野人居之。北有潨谷傳經壇。

［靈境寺］

在廟西北登山二十五里。號中洞。馬氏所建。但破屋三四間。傳云。天覆年。庵宇甚多。今廢久。大路側有大杉二株並立。圍可數丈。高拂雲表。雄壯可

【現代漢語翻譯】現代漢語譯本：春天的景色。陽光照耀著，我皇上祝壽的山。一云，天業中改觀為寺廟，就是現在的上封寺。又根據《南嶽十八高僧傳》記載，陳光大初年，思大和尚帶領弟子來到這裡，建造樓閣作為修真的場所，弟子們在上下經行，聽聞佛法的地方。那麼光天觀應該另有基址。西邊有青玉壇福地，現在佛教改名為羅漢行道壇。

［天柱禪寺］

在廟的西北方，登山十八里，在天柱峰下。靠近山的天柱峰是最高的。寺廟在半山腰。樓閣錯落有致，與彌陀寺相鄰。出沒在煙雲之間，居住的人懷疑身在虛無之中。葆真居士寫了一首絕句：『福嚴寺直接向上看天柱峰，樓殿在雲霧中若隱若現地倚靠著翠綠的天空。回頭看福嚴寺就像畫一樣，更讓人憐愛那煙雨朦朧的景象。』思大和尚的二生塔在寺廟下面。山上有香岡，周圍幾里地，多生長香白芷。傳說這是魏夫人所種植的。

［彌陀寺］

在廟的西北方，登山二十里，在彌陀峰下。抬頭仰望樓閣，就像在畫圖中一樣。唐宣宗賜額為般舟道場（修習般舟三昧的場所），本朝太平興國年間賜予現在的匾額。葆直居士拜訪這裡，遇到僧人外出，寺中什麼都沒有。詢問后得知，僧人都住在村裡謀生，很久不來這裡了。所以留下一首絕句：『苔蘚侵蝕佛座，突兀地沒有香火的薰染，整天塵土飛揚，漸漸堵塞了門。即使是道人也忘記了臭味，請問你的鼻子和嘴巴要怎麼存在呢？』

［清化寺］

在廟的西北方，登山二十五里。已經荒廢很久了。現在有野人居住在這裡。北邊有潨谷傳經壇。

［靈境寺］

在廟的西北方，登山二十五里。叫做中洞。是馬氏建造的。只有破屋三四間。傳說天覆年間，庵宇非常多。現在荒廢很久了。大路旁邊有兩棵大杉樹並排站立。周長可能有幾丈，高聳入雲。雄壯可觀。

【English Translation】 English version: Spring scenery. The sunlight shines upon the mountain where I, the Emperor, am wished long life. According to one account, Tianye was transformed into a temple, which is now Shangfeng Temple. Furthermore, according to 'The Biographies of Eighteen Eminent Monks of Mount Nan,' in the early years of the Guangda reign of the Chen dynasty, the Venerable Sida led his disciples here and built pavilions as places for cultivating truth, where disciples could walk back and forth while listening to the Dharma. Therefore, Guangtian Temple must have had a separate foundation. To the west is the blessed land of Qingyu Altar, which the Buddhists have renamed Luohan Walking Meditation Altar.

[Tianzhu Chan Temple (Zen Temple of Celestial Pillar)]

Located eighteen li (Chinese mile) northwest of the temple, at the foot of Tianzhu Peak (Celestial Pillar Peak). Tianzhu Peak, near the mountain, is the highest. The temple is on the mountainside. The pavilions and towers are staggered, adjacent to the Amitabha Temple. Emerging and disappearing amidst the clouds and mist, those who reside there suspect they are in a void. The lay Buddhist Baozhen wrote a quatrain: 'Looking directly up from Fuyan Temple to Tianzhu Peak, the towers and halls faintly lean against the emerald sky. Looking back at Fuyan Temple, it appears like a painting, even more endearing is the misty rain, skillfully blurred.' The Two-Lives Pagoda of the Venerable Sida is below the temple. The mountain has Xianggang (Fragrant Ridge), several li in circumference, where many fragrant Dahurian angelica grow. Legend says that it was planted by Lady Wei.

[Amituo Si (Amitabha Temple)]

Located twenty li northwest of the temple, at the foot of Amituo Peak (Amitabha Peak). Looking up at the towers and pavilions, it is as if they are in a painting. Emperor Xuanzong of the Tang dynasty bestowed the name 'Pratyutpanna Samadhi (Banzhou) Practice Place', and the current name was bestowed during the Taiping Xingguo era of this dynasty. The lay Buddhist Baozhi visited it, encountering monks who were out. There was nothing in the temple. Upon inquiring, he learned that the monks all lived in the village, making a living, and had not come here for a long time. Therefore, he left a quatrain: 'Moss encroaches upon the Buddha's seat, abruptly without the fragrance of incense, all day long dust flies, gradually blocking the door. Although the Daoists have forgotten the foul smell, may I ask, how do your nose and mouth survive?'

[Qinghua Temple (Pure Transformation Temple)]

Located twenty-five li northwest of the temple. It has been abandoned for a long time. Now, wild people live there. To the north is the Chuanjing Altar (Sutra Transmission Altar) in the Cong Valley.

[Lingjing Temple (Temple of Miraculous Realm)]

Located twenty-five li northwest of the temple. It is called Zhongdong (Middle Cave). It was built by the Ma family. There are only three or four dilapidated houses. Legend says that during the Tianfu era, there were many monasteries. Now it has been abandoned for a long time. Beside the main road, there are two large cedar trees standing side by side. The circumference may be several zhang (Chinese unit of length), and they are so tall that they brush the clouds. They are magnificent to behold.

憚。或云。昔唐真宗太子曾憩此。見二將軍至謝忽不見。因呼為雙將軍。

［安寶觀］

在廟西北登山三十五里。乃傅待仙以木鉆鑽石獲天書處。林木茂密。今已廢久。

［寶積寺］

在洞下岳之北登山三十里。見存空屋。

［太平寺］

近洞下見存破屋。在側刀峰西下。

［寶林寺］

在祝融后。上封莊之泉名洞下但破屋數間。

［化城禪寺］

過山五十里。亦無他佳致。

［南朱觀］

過山五十五里東。望岳山堆翠焉。

［云溪禪寺］

過山七十里。在皇想山下。當邵州中路。修篁擁碧。怪木參空。東望融峰。高插雲漢。

［白鶴寺］

與橫龍相鄰。山谷有禹王書鐵符化成白鶴。今呼為飛符巖。亦曰白鶴巖又云古觀也。下舊有石倉。自然常滿。倉今基在。

［資福寺］

與橫龍相鄰。最為幽密。

［橫龍寺］

在中洞。有開山佛光禪師舊庵基在焉。唐白居易有詩一絕云。月射冷光新殿宇。風敲清韻古杉松。問師寶額因何立。笑指橫溪有臥龍。

［高臺惠安禪院］

在後洞妙高峰下。與方廣比鄰。山勢幽邃。景物與山前不侔。本朝賜今額。寺前五十步正險絕處。石上有

【現代漢語翻譯】現代漢語譯本憚（Dàn）。有人說，過去唐真宗的太子曾在這裡休息，看見兩位將軍前來拜見，忽然就不見了，因此稱這裡為雙將軍。

［安寶觀（Ān Bǎo Guān）］

在廟的西北方，登山三十五里。是傅待仙用木頭鉆取鑽石，獲得天書的地方。林木茂密，現在已經荒廢很久了。

［寶積寺（Bǎo Jī Sì）］

在洞下岳的北面，登山三十里。只見空屋存在。

［太平寺（Tài Píng Sì）］

靠近洞下岳，只見破屋存在。在側刀峰西邊下面。

［寶林寺（Bǎo Lín Sì）］

在祝融峰后，上封莊的泉水名為洞下，只有幾間破屋。

［化城禪寺（Huà Chéng Chán Sì）］

過山五十里，也沒有其他好的景緻。

［南朱觀（Nán Zhū Guān）］

過山五十五里向東，遙望岳山堆積著翠綠。

［云溪禪寺（Yún Xī Chán Sì）］

過山七十里，在皇想山下。位於邵州的中路。茂密的竹林環繞著碧綠，奇異的樹木直入天空。向東遙望祝融峰，高高地插入雲霄。

［白鶴寺（Bái Hè Sì）］

與橫龍寺相鄰。山谷里有禹王用鐵符變化成白鶴的傳說。現在稱這裡為飛符巖，也叫白鶴巖，又說是古觀。下面舊時有石倉，自然常滿。石倉現在只剩下地基。

［資福寺（Zī Fú Sì）］

與橫龍寺相鄰，最為幽靜。

［橫龍寺（Héng Lóng Sì）］

在中洞。有開山祖師佛光禪師的舊庵遺址。唐代白居易有一首絕句說：『月光照射，新殿宇顯得清冷；風吹動，古老的杉松發出清越的韻律。請問禪師，這寶寺的匾額因何而立？』禪師笑著指著橫溪，說：『因為這裡有臥龍。』

［高臺惠安禪院（Gāo Tái Huì Ān Chán Yuàn）］

在後洞妙高峰下，與方廣寺相鄰。山勢幽深，景色與山前不同。本朝賜予現在的匾額。寺前五十步，正是險峻的地方，石頭上有

【English Translation】 English version Dàn. Some say that in the past, the crown prince of Emperor Zhenzong of the Tang Dynasty once rested here. He saw two generals come to pay their respects and then suddenly disappear. Therefore, this place is called 'Double Generals'.

[An Bao Guan]

Located thirty-five li northwest of the temple, up the mountain. It is the place where Fu Daixian obtained the Heavenly Book by drilling diamonds with wood. The forests are lush and dense, but it has been abandoned for a long time now.

[Bao Ji Temple]

Located thirty li north of Dongxia Peak, up the mountain. Only empty houses remain.

[Tai Ping Temple]

Near Dongxia Peak, only dilapidated houses remain. It is located west and below Cedao Peak.

[Bao Lin Temple]

Located behind Mount Zhurong. The spring in Shangfeng Village is called Dongxia, but there are only a few dilapidated houses.

[Hua Cheng Chan Temple]

Fifty li past the mountain, there are no other good views.

[Nan Zhu Guan]

Fifty-five li past the mountain to the east, one can see Mount Yue piled with green.

[Yun Xi Chan Temple]

Seventy li past the mountain, located at the foot of Mount Huangxiang. It is on the central road of Shaozhou. Dense bamboo surrounds the green, and strange trees reach into the sky. Looking east, Mount Rongfeng is high and inserted into the clouds.

[Bai He Temple]

Adjacent to Henglong Temple. In the valley, there is a legend of Yu the Great transforming iron talismans into white cranes. Now it is called Feifu Rock, also known as Baihe Rock, and also said to be an ancient temple. Below, there used to be a stone granary that was naturally always full. Only the foundation of the granary remains today.

[Zi Fu Temple]

Adjacent to Henglong Temple, it is the most secluded.

[Heng Long Temple]

Located in Zhongdong. The old hermitage site of the founding master, Chan Master Foguang, is there. Bai Juyi of the Tang Dynasty had a quatrain: 'The moonlight shines coldly on the new palace; the wind knocks with clear rhythm on the ancient cedars and pines. May I ask the master, why was the plaque of this precious temple erected?' The Chan master smiled and pointed to Hengxi, saying, 'Because there is a crouching dragon here.'

[Gao Tai Hui An Chan Monastery]

Located below Miaogao Peak in the back cave, adjacent to Fangguang Temple. The mountain terrain is secluded, and the scenery is different from that in front of the mountain. The current plaque was bestowed by the current dynasty. Fifty steps in front of the temple, at a particularly dangerous place, there are

跡如車轍狀。記云。昔五百羅漢居此。聞惠思和尚將至。乃相謂曰。山主即至。我輩當避之。遂徙他所。今轍跡尚存。記云。乃鬼運糧以供廚饌。又西有水源。自巖下出。莫知其所。自號靈源。宋宗炳有庵。在靈源之上。今芭蕉庵是也。尚存基址。寺有二石佛跡。各長尺八顯六寸。足底有二隋求並印。皆如篆文。云自西來。衡陽令張鈞題高臺詩云。萬仞孤高處。煙雲縹緲間。靈源聲不斷。轍跡蘚斕斑。山鳥應無畏。溪云常自閑。憑欄長縱目。回首厭塵寰。東北有牧庵。乃忠道者居之。不修梵行。好夜遊巖谷。不畏蟲虎。寒暑不侵。值風雨亦無蓑笠。常正言以伸人。皆有教化。后住黃龍。久之遷化。

［方廣崇壽禪寺］

在岳之西后洞四十里。與高臺比近在蓮花峰下。前照石廩。旁倚天堂。傳記云。梁天監初。有僧希遁。因度夏天臺遇惠海尊者。朝昏承事之。海云。汝當於南嶽方廣寺為會。洎遁至南嶽。訪方廣則無之。后忽值一精舍號方廣。有鬼神運糧。金牛服乘。俄見海師出門。問曰。汝何來之遲也。遁愿留。海云。此五百尊者所居。汝居處在西北峰頂。留一宿而去。出門已失尊者及方廣眾。遁即如其言。結庵其處。后。

［建方廣寺］

本廟賜崇壽為額。今所謂聖壽寺基是也。中夜嘗聞鐘

【現代漢語翻譯】現代漢語譯本車轍的痕跡就像車輪碾壓過的痕跡一樣。記載說，過去有五百羅漢居住在這裡，聽說惠思和尚將要到來，就互相說道：『山主就要來了，我們應當避開他。』於是遷移到其他地方。現在車轍的痕跡還存在。記載說，這是鬼神運送糧食來供給寺廟的伙食。又往西有水源，從巖石下流出，不知道它的源頭在哪裡，自稱為靈源。宋代的宗炳在這裡建有庵，在靈源的上方，就是現在的芭蕉庵。還留存著地基。寺廟裡有兩處石佛的足跡，各長一尺八寸，顯露六寸，足底有兩個隋代的『求』字並排印著，都像篆文一樣，說是從西邊來的。衡陽縣令張鈞題寫高臺詩說：『萬仞孤高處，煙雲縹緲間。靈源聲不斷，轍跡蘚斕斑。山鳥應無畏，溪云常自閑。憑欄長縱目，回首厭塵寰。』東北方有牧庵，是忠道者居住的地方，他不修行梵行，喜歡夜晚遊覽巖石山谷，不害怕蟲蛇虎豹，寒冷暑熱都不能侵襲他，遇到風雨也沒有蓑衣斗笠。常常正直地說話來開導人，都有教化作用。後來住在黃龍寺，很久之後圓寂。

［方廣崇壽禪寺］

在南嶽的西邊后洞四十里處，與高臺寺相近，位於蓮花峰下，前面照著石廩峰，旁邊依靠著天堂峰。傳記記載說，梁朝天監初年，有僧人希遁，因為在天臺山度夏，遇到了惠海尊者（Huikai zunzhe），早晚侍奉他。惠海尊者說：『你應當在南嶽方廣寺舉行法會。』等到希遁到達南嶽，尋找方廣寺卻沒有找到。後來忽然遇到一處精舍，名為方廣寺，有鬼神運送糧食，金牛服役拉車。忽然看見惠海尊者出門，問道：『你為什麼來得這麼遲？』希遁希望留下來。惠海尊者說：『這是五百尊者（wubai zunzhe）所居住的地方，你居住的地方在西北峰頂。』留宿一晚就離開了。出門后已經失去了惠海尊者和方廣寺的僧眾。希遁就按照他所說的話，在那裡結庵。後來。

［建立方廣寺］

本廟被賜予『崇壽』的匾額，就是現在所說的聖壽寺的基址。半夜常常聽到鐘聲。

【English Translation】 English version The traces of ruts are like the marks left by wheels. Records say that in the past, five hundred Arhats (Luohan, enlightened disciples of the Buddha) lived here. Upon hearing that Venerable Huisi (Huisi heshang) was about to arrive, they said to each other, 'The master of the mountain is coming, we should avoid him.' So they moved to another place. Now the traces of the ruts still remain. Records say that it was ghosts transporting grain to supply the kitchen. Further west, there is a water source that flows out from under the rocks, its origin unknown, calling itself Lingyuan (Spiritual Spring). During the Song Dynasty, Zong Bing had a hermitage here, above Lingyuan, which is now the Bajiao Hermitage (Bajiao an). The foundation still remains. The temple has two stone Buddha footprints, each one foot eight inches long and six inches visible, with two Sui Dynasty 'Qiu' characters side by side imprinted on the soles, both like seal script, said to have come from the west. Zhang Jun, the magistrate of Hengyang, inscribed a poem on Gaotai, saying: 'Ten thousand fathoms of solitary height, amidst misty clouds. The sound of Lingyuan never ceases, the traces of ruts are mottled with moss. Mountain birds should have no fear, stream clouds are always leisurely. Leaning on the railing, I gaze far and wide, turning my head, I am weary of the mortal world.' To the northeast is Mu Hermitage (Mu an), where the Daoist Zhong (Zhong daozhe) lived. He did not cultivate pure conduct, but liked to wander through the rocks and valleys at night, unafraid of insects, snakes, and tigers. Cold and heat could not harm him, and he had no raincoat or hat in wind and rain. He often spoke uprightly to enlighten people, and all had a transformative effect. Later, he lived in Huanglong Temple (Huanglong si), and after a long time, he passed away.

[Fangguang Chongshou Zen Temple]

Located forty li west of Hengyue in the back cave, it is close to Gaotai Temple, situated below Lotus Peak (Lianhua feng), facing Shilin Peak (Shilin feng) and leaning against Tiantang Peak (Tiantang feng). Tradition says that in the early years of the Tianjian era of the Liang Dynasty, there was a monk named Xi Dun. While spending the summer in Tiantai Mountain, he encountered Venerable Huihai (Huihai zunzhe), whom he served morning and evening. Huihai said, 'You should hold a Dharma assembly at Fangguang Temple (Fangguang si) in Nanyue.' When Xi Dun arrived in Nanyue, he searched for Fangguang Temple but could not find it. Later, he suddenly came across a retreat called Fangguang Temple, where ghosts transported grain and golden oxen served as transport. Suddenly, he saw Master Huihai coming out of the door and asked, 'Why are you so late?' Xi Dun wished to stay. Huihai said, 'This is where the five hundred Arhats (wubai luohan) live; your dwelling is on the northwest peak.' He stayed one night and left. Upon leaving, he had already lost sight of Huihai and the Fangguang community. Xi Dun then did as he was told and built a hermitage there. Later,

[Building Fangguang Temple]

The temple was bestowed the plaque 'Chongshou', which is now the site of what is called Sacred Longevity Temple (Shengshou si). In the middle of the night, the sound of bells is often heard.

磬聲。出山谷見聖燈。元豐中。山洪暴發。乃紀和尚開山卓錫移建今寺。李白詠方廣詩一絕云。聖寺閑棲睡眼醒。此時何處最幽清。滿窗明月天風靜。玉磬時聞一兩聲。

［保慶寺］

在方廣之西南。鐘磬交音林環逼。

［靈洞寺］

在岳之西北。后洞乃高臺之前山也。峰巒翠密。嵐靄常蒸。洞后猿聲聞如巴峽。獵者終不能捕。往往岳神所護也。又有明水橋。直上高嶺。有天成石塔。層級自然。高約五尋。下虛上銳。非好事者不能一訪。蓋憚路險而遠也。

［國清禪寺］

在後洞石廩峰西下。高臺之前山也。與靈川密鄰。鐘磬相交。

［靈川護國寺］

在後洞。與國清比鄰。

［明溪寺］

在馬跡橋之西。與金龜巖比近。去岳七十里。昔有逸人李思善居龜巖。后游羅浮。又有高僧惠鑑居之。辟榖思善。書齊既廢。后僧更葺為梵剎矣。

［法輪禪寺］

在岳之西南七十里。隸衡陽岣嶁峰下。晉咸和年建。號雲龍寺。隋大業末。高僧大明居之。至唐末。遷移山下。馬氏更名金輪寺。或云。即馬氏之莊也。本朝太平興國中。改賜今額。環寺杉松數萬。每至風激。林響聲若海濤。寺有記石。唐岑文字撰。及韓愈有岣嶁山詩碑在焉。傳云。禹碑在此

【現代漢語翻譯】現代漢語譯本磬聲。從山谷中傳出，可以看見聖燈。元豐年間，山洪暴發，於是紀和尚開山，立錫杖於此，遷移重建了現在的寺廟。李白寫了一首題為《方廣》的絕句詩：『聖寺閑棲睡眼醒，此時何處最幽清。滿窗明月天風靜，玉磬時聞一兩聲。』

［保慶寺］

在方廣寺的西南方。鐘聲和磬聲交相呼應，周圍被樹林環繞。

［靈洞寺］

在衡山的西北方。后洞是高臺山的前山。山峰重疊，樹木茂密，雲霧經常升騰。洞后能聽到猿猴的叫聲，如同四川的巴峽一般。獵人始終無法捕捉到它們，往往是岳神所保護的。還有一座明水橋，可以直接登上高嶺。有一座天然形成的石塔，層層疊疊，自然形成，高約五尋（古代長度單位，一尋約八尺）。下部是空的，上部尖銳。不是喜歡探訪的人不能到達。大概是因為害怕道路的危險和遙遠。

［國清禪寺］

在後洞石廩峰的西邊，高臺山的前山。與靈川寺緊密相鄰，鐘聲和磬聲相互交錯。

［靈川護國寺］

在後洞，與國清寺相鄰。

［明溪寺］

在馬跡橋的西邊，與金龜巖相鄰近。距離衡山七十里。過去有隱士李思善居住在金龜巖。後來遊歷羅浮山。又有高僧惠鑑居住在這裡。他斷絕穀物，效仿李思善。書齋荒廢之後，後來的僧人重新修葺為佛寺。

［法輪禪寺］

在衡山的西南七十里處，隸屬於衡陽的岣嶁（Goulou）峰下。晉朝咸和年間建立，名為雲龍寺。隋朝大業末年，高僧大明居住在這裡。到了唐朝末年，遷移到山下。馬氏改名為金輪寺。有人說，這裡就是馬氏的莊園。本朝太平興國年間，改賜現在的寺名。寺廟周圍有數萬棵杉樹和松樹。每當風吹動時，樹林發出的聲音就像海濤一樣。寺廟裡有一塊記事石，是唐朝岑文字撰寫的。還有韓愈的《岣嶁山詩碑》在這裡。傳說，禹碑就在這裡。

【English Translation】 English version The sound of a chime. The sacred lamp can be seen emerging from the mountain valley. During the Yuanfeng era, a mountain torrent erupted. Thereupon, the monk Ji opened the mountain, planted his staff, and relocated and rebuilt the current temple. Li Bai wrote a quatrain titled 'Fang Guang': 'In the serene temple, I wake from a nap; where is the most secluded and tranquil place at this moment? The window is filled with bright moonlight, and the heavenly breeze is still; from time to time, one or two sounds of jade chimes are heard.'

[Baoqing Temple]

Located southwest of Fang Guang Temple. The sounds of bells and chimes intermingle, surrounded by dense forests.

[Lingdong Temple]

Located northwest of Mount Heng. The Back Cave is the front mountain of Gaotai Mountain. The peaks are lush and dense, and mist often rises. Behind the cave, the sound of monkeys can be heard, like the Ba Gorge in Sichuan. Hunters are never able to catch them, as they are often protected by the mountain deity. There is also a Mingshui Bridge, which leads directly to the high ridge. There is a naturally formed stone pagoda, with layers naturally formed, about five xun (ancient unit of length, approximately eight chi per xun) high. The lower part is hollow, and the upper part is sharp. Not just anyone can visit it, as they are afraid of the danger and distance of the road.

[Guoqing Chan Temple]

Located west of the Shilin Peak in the Back Cave, the front mountain of Gaotai Mountain. It is closely adjacent to Lingchuan Temple, and the sounds of bells and chimes intermingle.

[Lingchuan National Protection Temple]

Located in the Back Cave, adjacent to Guoqing Temple.

[Mingxi Temple]

Located west of Maji Bridge, near the Golden Turtle Rock. It is seventy li (ancient unit of distance) from Mount Heng. In the past, there was a recluse named Li Sishan who lived in the Golden Turtle Rock. Later, he traveled to Mount Luofu. There was also a high monk named Huijian who lived here. He abstained from grains, imitating Li Sishan. After the study was abandoned, later monks rebuilt it into a Buddhist temple.

[Falun Chan Temple]

Located seventy li southwest of Mount Heng, under the jurisdiction of GouLou Peak in Hengyang. It was built during the Xianhe era of the Jin Dynasty and was named Yunlong Temple. At the end of the Daye era of the Sui Dynasty, the high monk Daming lived here. At the end of the Tang Dynasty, it was moved down the mountain. The Ma family renamed it Jinlun Temple. Some say that this was the Ma family's manor. During the Taiping Xingguo era of this dynasty, it was renamed with the current name. There are tens of thousands of fir and pine trees surrounding the temple. Whenever the wind blows, the sound of the forest is like the roar of the sea. There is a memorial stone in the temple, written by Cen Wenben of the Tang Dynasty. There is also Han Yu's 'Goulou Mountain Poem Stele' here. Legend has it that the Yu Stele is here.

峰尖之上。樞密摺公留題云。路轉崎嶇嶺。水藏委曲田。茂林深似海。古剎湛如淵。岣嶁未可到。禹碑真謾傳。西林歸恐暮。欲去又茫然。寺有普容泉．道人亭。

［西林禪寺］

去衡陽五十里。在岳西南五十里。

［會善寺］

岳之西南九十里。乃晉咸和年重理舊寺。乃岳中十八高僧禪會之所。在會善峰下。唐沙門惠日撰十八高僧傳。即陳惠思．梁惠海．隋智穎．大善．僧照．惠成．大明．惠勇．惠稠．惠誠．惠亶．善伏．曇楷．義本．義顥．悟實．道倫．智明。

［普濟寺］

在廟之西南八十里。古龍王寺也。

本朝太平興國中賜額。

［尋真觀］

去廟九十里。在衡陽城北。觀鎮大江有石鼓。后洞是朱陵之西門。乃唐白真人董鍊師飛昇羽化之地。仙人石恪有送殿直雷承昊奉命衡陽詩全篇云。衡陽去此正三千。一路程途甚坦然。深邃門墻三楚外。清風池館五峰前。西邊市井來商客。東嶷汀洲簇釣船。公退只應無別事。朱陵后洞訪神仙。按湘川記。此石鼓有時自鳴則兵革起。或云。盧龍推鼓入潭中。盧龍名字未詳。今驗以鼓。亦云。是盧龍廟不知立時年代。至龍朔元年八月。敕使道士郭行真醮岳。因毀廟不祀。從此之後。為郡人災患。今時百姓重祠之。至

【現代漢語翻譯】現代漢語譯本峰尖之上。樞密摺公留題道：『路轉崎嶇繞山嶺，水流曲折隱田間。茂密的樹林深邃如海，古老的寺廟幽深似淵。岣嶁峰難以到達，禹王的碑文真是白白流傳。西林寺歸途恐怕天色已晚，想走又感到茫然。』寺內有普容泉、道人亭。

［西林禪寺］

距離衡陽五十里，在南嶽西南五十里。

［會善寺］

在南嶽西南九十里。是晉朝咸和年間重新修繕的舊寺。是南嶽十八位高僧禪修聚會的地方，位於會善峰下。唐朝沙門惠日撰寫了《十八高僧傳》，即陳惠思、梁惠海、隋智穎、大善、僧照、惠成、大明、惠勇、惠稠、惠誠、惠亶、善伏、曇楷、義本、義顥、悟實、道倫、智明。

［普濟寺］

在南嶽廟的西南八十里。原為古龍王寺。

本朝太平興國年間賜予寺額。

［尋真觀］

距離南嶽廟九十里，在衡陽城北。道觀鎮守大江，有石鼓。后洞是朱陵洞的西門。是唐朝白真人董鍊師飛昇羽化的地方。仙人石恪有《送殿直雷承昊奉命衡陽詩》全篇，詩中寫道：『衡陽距離此地整三千，一路行程非常平坦。深邃的門墻位於三楚之外，清風池館坐落在五峰之前。西邊市井有來往的商客，東邊水渚聚集著釣魚的船隻。您公務之餘應該沒有別的事，去朱陵后洞拜訪神仙。』根據《湘川記》記載，這石鼓有時會自己鳴響，那麼戰事就會發生。或者說，是盧龍將鼓推入潭中。盧龍的名字還未考證清楚。現在用鼓來驗證，也說是盧龍廟，不知道建立的年代。到龍朔元年八月，敕使道士郭行真在南嶽設壇祭祀，因此毀壞了龍王廟，不再祭祀。從此之後，成為郡人的災禍。現在百姓又重新祭祀它。到

【English Translation】 English version Above the peak. Privy Councilor Zhe Gong left an inscription saying: 'The road turns rugged around the mountains, the water flows windingly, hidden among the fields. The dense forest is as deep as the sea, the ancient temple is as profound as an abyss. Mount Gou Lou is difficult to reach, Yu the Great's (Yu the Great: a legendary ruler in ancient China renowned for his flood control and moral character) inscription is truly a vain transmission.' Returning to Xilin Temple (Xilin Temple: a Buddhist temple) I fear it will be late, wanting to leave yet feeling lost. The temple has Puyong Spring and Daoren Pavilion.

[Xilin Chan Temple]

Fifty li (li: a Chinese unit of distance, approximately 500 meters) away from Hengyang, fifty li southwest of Mount Heng.

[Hui Shan Temple]

Ninety li southwest of Mount Heng. It is an old temple that was rebuilt in the Xianhe era of the Jin Dynasty. It is the place where eighteen eminent monks of Mount Heng gathered for Chan (Chan: Chinese Buddhism) practice, located below Hui Shan Peak. The Tang Dynasty monk Hui Ri wrote 'Biographies of the Eighteen Eminent Monks', namely Chen Huisi, Liang Huihai, Sui Zhiying, Da Shan, Seng Zhao, Hui Cheng, Da Ming, Hui Yong, Hui Chou, Hui Cheng, Hui Dan, Shan Fu, Tan Kai, Yi Ben, Yi Hao, Wu Shi, Dao Lun, and Zhi Ming.

[Puji Temple]

Eighty li southwest of the Nanyue Temple (Nanyue Temple: a Taoist temple at the foot of Mount Heng). It was originally the ancient Dragon King Temple.

The temple was granted its name during the Taiping Xingguo era of this dynasty (this dynasty: refers to the Song Dynasty).

[Xunzhen Taoist Temple]

Ninety li away from the Nanyue Temple, north of Hengyang City. The temple guards the great river and has a stone drum. The Back Cave is the west gate of Zhuling Cave (Zhuling Cave: a Taoist site). It is the place where the Tang Dynasty True Man Bai (True Man Bai: a Taoist title) and Alchemist Dong ascended to immortality. Immortal Shi Ke has a complete poem 'Sending Palace Attendant Lei Chenghao on Assignment to Hengyang', which says: 'Hengyang is exactly three thousand away from here, the journey is very smooth. The deep walls are outside the Three Chu (Three Chu: refers to the ancient state of Chu and its surrounding areas), the clear breeze pavilion is in front of the Five Peaks. Merchants come from the western market, fishing boats gather on the eastern sandbar. After your official duties, you should have nothing else to do, visit the immortals in the Back Cave of Zhuling.' According to 'Xiangchuan Records', this stone drum sometimes sounds on its own, then wars will arise. Or it is said that Lu Long (Lu Long: a name of a person or place) pushed the drum into the pool. The name of Lu Long is not yet clear. Now, verifying with the drum, it is also said to be the Lu Long Temple, the age of its establishment is unknown. In August of the first year of Longshuo, the imperial envoy Taoist Guo Xingzhen performed a ritual on Mount Heng, therefore destroying the Dragon King Temple and ceasing its worship. From then on, it became a disaster for the people of the prefecture. Now the people are worshiping it again. To

貞觀五年。故齊相公於此山頭建合江亭。唐杜荀鶴有題尋真觀詩云。寂寂白雲門。尋真不遇真。祇應松上鶴。便是洞中人。藥圃花香異。泉沙鹿跡新。題詩留姓字。他日此相親。又大中祥符年。有桂林棲霞洞暢玄先生石仲元字慶宗住持。道行超倫。詩才振楚。經營一新。重建白雲軒。下瞰青草渡。前有白雲堂白蓮池。愚自紹興丙寅度夏於是堂亦留。四十字雖不足以彷彿。其前賢但識朱陵之事。爾詩云。我愛瀟湘境(觀對瀟湘門)朱陵后洞天。白雲堂里客。青草渡頭眠。小艇率紅鯉。幽池種白蓮。頤真堪此地。風月兩依然　本朝景德中改賜今額。

［石鼓寺］

在石鼓洞上。下瞰大江。與裊德比鄰。今改為書院。景定辛酉。憲使俞公重建。規模宏壯。

［東林寺］

近衡陽界。乃唐徐安貞(名犯廟諱)避朝廷事隱名詐喑居寺。以之因起佛殿。無人題梁。安貞手作書勢。以視眾人寺僧令書之。字跡遒勁。觀者駭然。后李邕游岳。觀字驚而召出同歸京。此其故址也。侍郎盧驤題詩云。秋山山腳一招提。名與匡廬晉剎齊。天地洗根飛敗葉。雲霞留影落鳴溪。野藤交塢縈牛角。翠茁粘煙濕馬蹄。猶記采薇時節路。柔桑鳴雉寺田西。

［普賢觀］

在岣嶁峰南。下當衡陽道左。齊永明中。道

【現代漢語翻譯】現代漢語譯本：貞觀五年，前齊國宰相在此山頭建造了合江亭。唐代詩人杜荀鶴有一首題為《尋真觀》的詩說：『寂靜的白雲門，尋訪真仙卻未遇真仙。或許只有松樹上的白鶴，才是洞中的隱士。藥圃里的花香奇異，泉水邊的沙灘有新近的鹿蹄印。題詩留下姓名，希望他日能與此地相親。』又，大中祥符年間，有桂林棲霞洞的暢玄先生石仲元，字慶宗，擔任住持。他道行超凡，詩才震動楚地。他重新經營，重建了白雲軒，從軒上可以俯瞰青草渡。軒前有白雲堂和白蓮池。我在紹興丙寅年夏天也曾在此堂中度過，並留下四十字的詩，雖然不足以完全描繪出前賢的風采，但也能表達我對朱陵洞天的嚮往。詩中寫道：『我愛瀟湘境（觀正對著瀟湘門），這裡是朱陵后洞天。白雲堂里來了客人，在青草渡頭安眠。小船上載著紅鯉魚，幽靜的池塘里種植著白蓮。頤養天年就在此地，風光和月色依舊美好。』本朝景德年間，朝廷改賜了現在的寺額。

［石鼓寺］

在石鼓洞之上，可以俯瞰大江，與裊德寺相鄰。現在改為書院。景定辛酉年，憲使俞公重建，規模宏大壯觀。

［東林寺］

靠近衡陽地界。唐朝的徐安貞（因為名字冒犯了廟諱）爲了躲避朝廷的追究，隱姓埋名，假裝啞巴住在寺里。因此，他發起建造佛殿。但沒有人敢在橫樑上題字。徐安貞便親手寫下各種書法的筆勢，給眾人看，寺里的僧人便照著他的筆勢寫了上去。字跡遒勁有力，觀看的人都感到震驚。後來，李邕遊覽南嶽衡山，看到這些字后非常驚訝，便召徐安貞出來，一同回到了京城。這裡就是東林寺的舊址。侍郎盧驤題詩說：『秋山山腳下一座寺廟，名聲與廬山的晉代古剎齊名。天地洗凈山根，落葉紛飛，雲霞留下倒影，鳴叫的溪水潺潺流淌。野藤纏繞著山塢，牛角隱沒其中，翠綠的草叢沾染著煙霧，打濕了馬蹄。還記得當年采薇的道路，柔嫩的桑樹和鳴叫的野雞，就在寺廟西邊的田野里。』

［普賢觀］

在岣嶁(Goulou)峰南，正對著衡陽(Hengyang)道的左邊。齊永明(Yongming)年間，道

【English Translation】 English version: In the fifth year of the Zhenguan (貞觀) era, the former Chancellor of Qi (齊) built the Hejiang Pavilion (合江亭) on this mountain. Du Xunhe (杜荀鶴), a poet of the Tang Dynasty (唐), wrote a poem titled 'Seeking Truth at Xunzhen Temple (尋真觀),' which says: 'The silent White Cloud Gate (白雲門), seeking truth but not finding it. Perhaps only the crane on the pine tree is the hermit in the cave. The fragrance of flowers in the medicinal garden is unique, and the footprints of deer are fresh on the sandy shore by the spring. Inscribe a poem and leave your name, hoping to be close to this place in the future.' Also, during the Dazhong Xiangfu (大中祥符) era, Shi Zhongyuan (石仲元), styled Qingzong (慶宗), known as Master Changxuan (暢玄) of Qixia Cave (棲霞洞) in Guilin (桂林), served as the abbot. His Taoist practice was extraordinary, and his poetic talent shook the Chu (楚) region. He renovated and rebuilt the White Cloud Pavilion (白雲軒), which overlooks the Qingcao Ferry (青草渡). In front of the pavilion are the White Cloud Hall (白雲堂) and the White Lotus Pond (白蓮池). I also spent the summer of the Bingyin (丙寅) year of the Shaoxing (紹興) era in this hall and left a poem of forty characters, which is not enough to fully depict the demeanor of the predecessors, but expresses my longing for the Zhuling Grotto-heaven (朱陵洞天). The poem says: 'I love the scenery of Xiaoxiang (瀟湘) (the temple faces the Xiaoxiang Gate (瀟湘門)), this is the later Zhuling Grotto-heaven. Guests come to the White Cloud Hall and sleep at the Qingcao Ferry. A small boat carries red carp, and white lotuses are planted in the secluded pond. This is a place to nourish life, and the scenery and moonlight remain beautiful.' During the Jingde (景德) era of this dynasty, the court changed and bestowed the current temple name.

[Stone Drum Temple (石鼓寺)]

Located above the Stone Drum Cave (石鼓洞), it overlooks the great river and is adjacent to Niaode Temple (裊德寺). It has now been converted into an academy. In the Xinyou (辛酉) year of the Jingding (景定) era, Commissioner Yu (俞) rebuilt it on a grand scale.

[East Forest Temple (東林寺)]

Near the boundary of Hengyang (衡陽). Xu Anzhen (徐安貞) of the Tang Dynasty (because his name violated the temple taboo) hid his name and pretended to be mute in the temple to avoid the court's pursuit. Therefore, he initiated the construction of the Buddha hall. However, no one dared to inscribe characters on the beam. Xu Anzhen personally wrote various calligraphic styles and showed them to the people, and the monks in the temple wrote according to his styles. The handwriting was vigorous and powerful, and the viewers were shocked. Later, Li Yong (李邕) traveled to Mount Heng (衡山) and was amazed when he saw these characters. He summoned Xu Anzhen and returned to the capital together. This is the old site of the East Forest Temple. Attendant Minister Lu Xiang (盧驤) wrote a poem saying: 'At the foot of the autumn mountain is a temple, its reputation is equal to the ancient Jin (晉) temple on Mount Lu (廬山). Heaven and earth wash the roots of the mountain, and fallen leaves fly. Clouds and mist leave reflections, and the murmuring stream flows. Wild vines entwine the mountain, and the horns of cattle are hidden within. Green grass is stained with smoke and wets the hooves of horses. I still remember the road when picking ferns, and the tender mulberry trees and crowing pheasants are in the fields west of the temple.'

[Universal Virtue Temple (普賢觀)]

Located south of Goulou Peak (岣嶁峰), facing the left side of Hengyang Road (衡陽道). During the Yongming (永明) era of the Qi Dynasty (齊), the Tao

士許嗣先張志曇開山。至梁周靜真住持。武帝師之。雲水奔湊。俱是海上。奇人講堂如市不虛過日帝。賜名普賢。至唐。陳法明先生居之修行因獻。麟得中召入內。不受榮寵。乞還山。封悟真先生。本朝宣和元年賜沖真。

［無礙寺］

在廟之西南。傳云。晉末所建。

［福昌寺］

去廟西二十里。側有龍潭。與西明接鄰。

［西明寺］

在石廩峰下。北有西明洞。舊有庵宇。今廢。

［玉清觀］

在石廩峰南去廟登山一十五里。齊永興初建。陳真人諱惠度。穎川人也。初居茅山。采靈異草。著貨之飲酒不食僅數年。南遊挑兩笈儘是金石之類。至南嶽。選其幽勝。乃告天而盟煉丹。深夜破屋所擾。三揭丹爐。運石搉壓。唯冥心蟠石上誦黃庭經。佩五嶽真形圖。其志愈恪。陰有感格。道力潛扶。獲擒魑魅。妖氣漸散。其鬼戰剽悲號。真人復令豎石誓免戮。鬼形遠逐地界。后丹成。光氣滿山明徹遠近。后服之。以永明三年五月十三日沖天。重和元年。徽宗皇帝賜號沖虛元妙真人。今觀基頂有丹臺．鬼栽石．雷泓風穴．誦經壇．丹泉。近代有僧。于觀基創寺號光明。不久復廢　本朝乾道中。有道士鄧時永道人黃守正二人。發心開山。伐木芟茅。募化賢善之士。新創殿宇。

【現代漢語翻譯】現代漢語譯本：士許嗣先和張志曇開山建立了這座寺廟。到了梁朝，周靜真擔任住持，梁武帝尊他為師，四方僧人如雲水般涌來，都是來自海上的奇人。講堂里人聲鼎沸，如同集市一般，沒有虛度一天。梁武帝賜名『普賢』。到了唐朝，陳法明先生居住在此修行，因為獻上麒麟而得到朝廷賞識，被召入宮內，但他不接受榮華富貴，請求返回山中，被封為『悟真先生』。本朝宣和元年，賜名『沖真』。

［無礙寺］

在廟的西南方。相傳是晉朝末年建造的。

［福昌寺］

距離廟的西邊二十里。旁邊有龍潭，與西明寺相鄰。

［西明寺］

在石廩峰下。北邊有西明洞。以前有庵宇，現在已經廢棄。

［玉清觀］

在石廩峰南邊，距離廟登山一十五里。齊永興初年建造。陳真人，名惠度，是穎川人。最初居住在茅山，採集靈異的草藥，用草藥換取食物和酒，幾乎不吃飯，持續了數年。後來南遊，挑著兩個竹箱，裡面裝滿了金石之類的東西。到達南嶽后，選擇了一個幽靜優美的地方，於是告祭上天，盟誓煉丹。深夜裡，房屋被擾動，他三次掀翻丹爐，搬運石頭壓住。只是靜心盤坐在石頭上誦讀《黃庭經》，佩戴《五嶽真形圖》。他的志向更加虔誠，暗中得到感應，道力默默扶持，最終擒獲了魑魅，妖氣漸漸消散。那些鬼怪戰慄著發出悲號。真人又命令豎立石碑，發誓免除殺戮，鬼怪的身形遠遠地被驅逐出境。後來丹藥煉成，光芒充滿山間，明亮地照耀著遠近。他服用丹藥后，在永明三年五月十三日昇天。重和元年，徽宗皇帝賜號『沖虛元妙真人』。現在觀的遺址上有丹臺、鬼栽石、雷泓風穴、誦經壇、丹泉。近代有僧人，在觀的遺址上建立寺廟，命名為『光明』，不久又廢棄了。本朝乾道年間，有道士鄧時永和道人黃守正二人，發心開山，砍伐樹木，清除茅草，募集賢良之士，重新建造殿宇。

【English Translation】 English version: The temple was founded by Shi Xusi and Zhang Zhitian. During the Liang Dynasty, Zhou Jingzhen served as the abbot, and Emperor Wu of Liang revered him as his teacher. Monks flocked from all directions like clouds and water, all of them extraordinary figures from the sea. The lecture hall was bustling like a marketplace, and no day was wasted. Emperor Wu bestowed the name 'Puxian' (Samantabhadra). During the Tang Dynasty, Mr. Chen Faming resided here for cultivation. Because he presented a Qilin (Chinese unicorn), he was appreciated by the court and summoned to the palace, but he did not accept the honors and riches, requesting to return to the mountain. He was granted the title 'Wuzhen Xiansheng' (Enlightened Truth Gentleman). In the first year of Xuanhe in this dynasty, he was given the name 'Chongzhen'.

[Wu'ai Temple (Unimpeded Temple)]

Located southwest of the temple. It is said to have been built at the end of the Jin Dynasty.

[Fuchang Temple (Prosperity Temple)]

Located twenty li (Chinese mile) west of the temple. There is a Dragon Pool next to it, adjacent to Ximing Temple.

[Ximing Temple (Western Brightness Temple)]

Located at the foot of Shilin Peak. There is Ximing Cave to the north. There used to be a hermitage, but it is now abandoned.

[Yuqing Temple (Jade Purity Temple)]

Located south of Shilin Peak, fifteen li (Chinese mile) uphill from the temple. Built in the early Yongxing period of the Qi Dynasty. The real person Chen, named Huidu, was from Yingchuan. He initially resided in Maoshan, collecting miraculous herbs, exchanging them for food and wine, barely eating for several years. Later, he traveled south, carrying two bamboo cases filled with things like metals and stones. After arriving at Nanyue, he chose a secluded and beautiful place, and then he announced to the heavens and swore to refine elixirs. In the middle of the night, the house was disturbed, and he overturned the elixir furnace three times, moving stones to press down on it. He simply sat cross-legged on the stone, reciting the Huangting Jing (Yellow Court Scripture), and wearing the Wuyue Zhenxing Tu (True Form Map of the Five Sacred Mountains). His ambition became more devout, and he secretly received a response, with the power of the Dao silently supporting him. He finally captured the Chimera, and the demonic energy gradually dissipated. The ghosts trembled and wailed. The real person then ordered the erection of a stone tablet, vowing to avoid slaughter, and the ghosts were driven far away from the territory. Later, the elixir was refined, and the light filled the mountains, brightly illuminating the distance. After taking the elixir, he ascended to heaven on the thirteenth day of the fifth month of the third year of Yongming. In the first year of Chonghe, Emperor Huizong bestowed the title 'Chongxu Yuanmiao Zhenren' (Perfected Person of Profound Subtlety and Vacuity). Now, at the site of the temple, there are the Elixir Platform, Ghost Planting Stone, Thunder Pool Wind Cave, Sutra Recitation Altar, and Elixir Spring. In modern times, there was a monk who built a temple on the site of the temple, naming it 'Guangming' (Brightness), but it was soon abandoned again. During the Qiandao period of this dynasty, there were two Taoists, Deng Shiyong and Huang Shouzheng, who vowed to open the mountain, cut down trees, clear away weeds, and raise funds from virtuous people to rebuild the halls.

祈雨禳災並有感格。野人庵居。重洽道化。

［洞陽宮］

在石廩峰西北。乃施真人伏鬼會真之所。唐陳法明應詔回於此峰下。開巖建壇。山神為之陰助。南望雲陽。旦夕朝真誦洞經。后服丹而玄化。今尚存基。舊亦有庵宇。

［洞門觀］

在石廩峰西石榴峰南下。去廟二十里。昔施真人諱存。自號胡浮先生。或云婉盆子師黃盧子。得三皇內文。役御虎豺之術。遁變化景之法。或隱或顯數百年。慕石廩洞門。是吾沖真之地。乃居之。又于峰西石室造閣。亙空十餘丈。出乘白豹。或步還山。豹即迎之。海岳神仙時來聚會。里域有景慕之者。罕得觀近。以晉永康元年四月七日。乘豹昇天。重和元年。　徽宗皇帝賜號沖和見素真人。又有蜀人李昌利先生。棲隱數年。而游天寶洞。今但有控豹巖。余基見在。唐張九齡游洞門題陳氏丹臺詩云。雞頭西畔便門開。陳氏丹升卻仞臺。𨍹鬼昔年誠誓否。至今猶說鬼肩栽。

［太平觀寺］

廟西二十五里瀑布山下。齊褚伯五誦太平經。兼行太平之道。奉敕建太平觀。今廢久。舊亦有庵宇。

［岫峰寺］

在碧岫峰下。亦廢久。

［西臺觀］

在岫峰西北。傳云。周穆王所建。陳改為太初觀。又云。后為寺。亦廢久。

［白雲興國寺］

在廟之西二十二里。正明年建太平興國中。只以舊額為賜。

［楚寧寺］

在廟西十五里。乃南臺遷禪師瘞骨處。唐宣宗謚無際大師。見相塔二碑墨跡乃唐裴休相國建。

［楚安寺］

在廟之西二十里。在雙峰之上。古禪僧宴坐處。記云。山北有石室。有逸人隱居。但聞誦經聲。廣明中值亂。北入大酉山。

［多寶寺］

在廟之西南十八里。古曰資福本朝太平興國中。改賜今額。

［雙峰禪寺］

在廟之西二十五里。峰巒回合。如城郭之狀。登山屈曲行一二里。林木掩映。頗拯幽致。在拾穗巖之西。古有高僧惠亶。居巖中每拾穗自給。故號拾穗巖。常有二虎。名大空小空。每拾穗斫薪汲水。二虎負歸巖。如人驅役遠近。人不敢往。開元中建。太平興國中賜額依舊。北有瀑布。景色可觀。

［雲龍寺］

在雲龍峰下。已廢久。又有西真觀基。

［承天禪寺］

在廟西十五里。本號上巖寺。大中祥符年改賜能仁。景色異常。澗水噴漱。石磴危峭。林莽韡映。前後相失。面有巨石如屏風之狀。唐韋寅書堂故基尚存。屢有野人居之。有拾穗和尚塔在焉。湘僧詠能仁一章云。寺在重云里。秋深夢轉勞。檻前雙澗急。門外

【現代漢語翻譯】現代漢語譯本［白雲興國寺］在廟的西邊二十二里處。太平興國年間（公元976-984年）開始建造，沿用舊名。［楚寧寺］在廟西十五里處。是南臺遷禪師（Nantai Qian Chanshi）埋葬骨灰的地方。唐宣宗（Tang Xuanzong）賜謚號為無際大師（Wuji Dashi）。現存見相塔（Jianxiang Ta）和兩塊碑的墨跡，是唐朝裴休（Pei Xiu）相國建造的。［楚安寺］在廟的西邊二十里處，位於雙峰之上。是古代禪僧宴坐的地方。記載說，山的北面有石室，有隱士居住，只能聽到誦經的聲音。廣明年間（公元880-881年）遭遇戰亂，隱士向北進入大酉山（Dayou Shan）。［多寶寺］在廟的西南十八里處。古時候叫做資福寺（Zifu Si），本朝太平興國年間，改為現在的名字。［雙峰禪寺］在廟的西邊二十五里處。山峰環繞，像城郭一樣。登山時彎彎曲曲地走一兩里路，林木遮蔽，頗有幽靜的意趣。在拾穗巖（Shi Sui Yan）的西邊。古代有高僧惠亶（Hui Dan），住在巖石中，每天拾取稻穗來維持生活，所以叫做拾穗巖。常有兩隻老虎，名叫大空（Da Kong）和小空（Xiao Kong）。每次拾稻穗、砍柴、打水，兩隻老虎都揹回巖石，就像人一樣被驅使。人們不敢前往。開元年間（公元713-741）建造，太平興國年間賜予寺名，沿用舊名。北面有瀑布，景色可觀。［雲龍寺］在雲龍峰（Yunlong Feng）下，已經荒廢很久了。還有西真觀（Xi Zhen Guan）的遺址。［承天禪寺］在廟西十五里處。原名上巖寺（Shangyan Si）。大中祥符年間（公元1008-1016）改賜名為能仁寺（Nengren Si）。景色非常優美。澗水沖擊，石階陡峭，樹林茂盛，前後難以相見。前面有巨大的石頭，像屏風一樣。唐朝韋寅（Wei Yin）書堂的舊址還存在。屢次有野人居住在那裡。有拾穗和尚（Shi Sui Heshang）的塔在那裡。湘僧（Xiang Seng）吟詠能仁寺的一章詩說：『寺在重云里，秋深夢轉勞。檻前雙澗急，門外』

【English Translation】 English version ［Baiyun Xingguo Temple］ (白雲興國寺 - White Cloud Flourishing Nation Temple) Located twenty-two li (里 - a Chinese unit of distance, approximately 500 meters) west of the main temple. Construction began during the Taiping Xingguo era (太平興國 - 976-984 AD). The old name was retained as a bestowed title. ［Chuning Temple］ (楚寧寺) Located fifteen li west of the main temple. It is the burial place of Chan Master Qian (遷禪師) of Nantai (南臺). Emperor Xuanzong of Tang (唐宣宗) bestowed the posthumous title 'Great Master Wuji' (無際大師). The ink inscriptions on the Jianxiang Pagoda (見相塔) and two steles were erected by Chancellor Pei Xiu (裴休) of the Tang Dynasty. ［Chuan Temple］ (楚安寺) Located twenty li west of the main temple, atop the Twin Peaks (雙峰). It is where ancient Chan monks practiced seated meditation. Records state that there is a stone chamber on the north side of the mountain, inhabited by a recluse. Only the sound of chanting could be heard. During the Guangming era (廣明 - 880-881 AD), amidst the chaos, the recluse went north into Dayou Mountain (大酉山). ［Duobao Temple］ (多寶寺) Located eighteen li southwest of the main temple. In ancient times, it was called Zifu Temple (資福寺). During the Taiping Xingguo era of this dynasty, the current name was bestowed. ［Shuangfeng Chan Temple］ (雙峰禪寺 - Twin Peaks Chan Temple) Located twenty-five li west of the main temple. The peaks encircle the area, resembling a walled city. The mountain path winds for one or two li, with lush trees providing a secluded ambiance. It is west of Shisui Rock (拾穗巖 - Gleaning Grain Rock). In ancient times, there was a venerable monk named Hui Dan (惠亶) who lived in the rock, sustaining himself by gleaning grains. Hence, it is called Shisui Rock. There were often two tigers, named Da Kong (大空 - Big Empty) and Xiao Kong (小空 - Small Empty). Each time he gleaned grain, chopped firewood, or fetched water, the two tigers would carry it back to the rock, as if they were servants. People dared not go there. Construction began during the Kaiyuan era (開元 - 713-741 AD). During the Taiping Xingguo era, the temple name was bestowed and retained. There is a waterfall to the north, offering a scenic view. ［Yunlong Temple］ (雲龍寺 - Cloud Dragon Temple) Located below Yunlong Peak (雲龍峰). It has been abandoned for a long time. There are also the ruins of the Xizhen Taoist Temple (西真觀). ［Chengtian Chan Temple］ (承天禪寺 - Receiving Heaven Chan Temple) Located fifteen li west of the main temple. Originally named Shangyan Temple (上巖寺 - Upper Cliff Temple). During the Dazhong Xiangfu era (大中祥符 - 1008-1016 AD), it was renamed Nengren Temple (能仁寺 - Capable Benevolence Temple). The scenery is exceptionally beautiful. The mountain stream gushes and splashes, the stone steps are steep, and the forest is dense, making it difficult to see what lies ahead. In front, there is a giant rock resembling a screen. The old site of the study of Wei Yin (韋寅) of the Tang Dynasty still exists. Hermits have often lived there. The pagoda of the Gleaning Grain Monk (拾穗和尚) is located there. A poem by a Xiang monk (湘僧) about Nengren Temple says: 'The temple is amidst layers of clouds, autumn deepens, dreams become tiring. The twin streams rush before the railing, outside the gate...'

一峰高。谷鳥翻新樂。巖鬆起暮濤。何時拂衣去。欹枕聽蕭騷。

［靈峰寺］

在廟西七里。馬氏天福年建。近廢。旁臨舜溪。前有舜廟。北有舜洞。法雨池．孔雀巖。後有趙岍墨沼洎遊憩之所。西北有王母殿基。下有石刻真人像．王氏戶解處。

［壽光寺］

基東有尼寺基。南有龍洞。

［止觀寺］

在廟西五里。正臨大路。宋顯德中。吳僧慈光大師之塔。舊號禪林塔寺。太平興國中改賜止觀。與安樂．保福．攝授四寺。鐘磬交音。松竹合翠。太常博士呂璹留題舜洞詩一章云。萬古遺蹤今尚在。南巡聖意竟如何。八元等輩蒙恩厚。卻是湖妃恨淚多。

［安樂寺］

在廟西五里。清秦二年建。

［攝授寺］

在廟西五里。梁天監年建。寺有一酌泉。

［保福寺］

近已廢。

［紫虛閣］

去廟西三里。在天柱峰南下。唐天寶年建。馬氏據湖湘復重修葺。至　本朝天聖中。得旨再修。前後止號魏閣。景祐中。賜紫虛元君之閣六字為額。兼賜袆褕之服並錢。置田以贍道眾。后政和五年改賜黃庭觀閣。下有石壇。闊丈餘。名飛流壇。舊記云。夫人昔自撫州乘之飛至此湘中。記云。壇高丈餘。昔元君飆輪之所憩。杜天師拾遺云。夫人

【現代漢語翻譯】現代漢語譯本一座山峰高聳入雲，山谷中的鳥兒鳴唱著新的快樂，巖石上的松樹發出傍晚時分的濤聲。何時才能擺脫塵世的束縛離去，斜靠著枕頭靜聽風吹樹木的蕭蕭聲響？

［靈峰寺］

位於廟宇西邊七里處，是馬氏在天福年間建造的，現在已經荒廢。旁邊是舜溪，前面有舜廟，北面有舜洞，還有法雨池、孔雀巖。後面有趙岍（Zhao Qian）的墨沼以及遊玩休息的地方。西北方向有王母殿的遺址，下面有石刻的真人像和王氏戶解的地方。

［壽光寺］

寺廟東邊的地基上有尼姑庵的地基，南邊有龍洞。

［止觀寺］

位於廟宇西邊五里處，正對著大路。在宋朝顯德年間，是吳地僧人慈光大師（Ciguang Dashi）的塔。原先叫做禪林塔寺，太平興國年間改賜名為止觀寺。與安樂寺、保福寺、攝授寺這四座寺廟，鐘聲和磬聲交相呼應，松樹和竹子交織成一片翠綠。太常博士呂璹（Lü Yu）留下了題寫在舜洞的一首詩，詩中寫道：『萬古的遺蹟如今依然存在，當年南巡的聖意究竟如何？八元（Ba Yuan）等輩蒙受恩澤深厚，卻是湘水女神娥皇女英（Ehuang Nüying）的眼淚更多。』

［安樂寺］

位於廟宇西邊五里處，在清秦二年建造。

［攝授寺］

位於廟宇西邊五里處，在梁朝天監年間建造。寺廟裡有一處一酌泉。

［保福寺］

現在已經荒廢。

［紫虛閣］

距離廟宇西邊三里，在天柱峰南面下方。唐朝天寶年間建造，馬氏佔據湖湘地區后又重新修繕。到了本朝天聖年間，得到旨意再次修繕。前後一直叫做魏閣。景祐年間，賜予『紫虛元君之閣』六個字作為匾額，並賜予袆褕（一種古代女性的禮服）和錢財，購置田地來供養道士。後來政和五年改賜名為黃庭觀閣。下面有一處石壇，寬一丈多，名叫飛流壇。舊的記載說，夫人過去從撫州乘坐它飛到湘中。記載說，壇高一丈多，過去是元君（Yuan Jun）乘坐飆輪休息的地方。杜天師（Du Tianshi）拾遺說，夫人

【English Translation】 English version A solitary peak rises high. Valley birds sing new melodies. Evening tides surge through the pines on the cliffs. When shall I cast off my robes and depart, leaning on my pillow to listen to the rustling sounds?

[Lingfeng Temple]

Located seven li (Chinese mile) west of the temple, it was built during the Tianfu era of the Ma clan. It is now abandoned. It is next to the Shun Stream, with the Shun Temple in front and the Shun Cave to the north. There are also the Fayu Pond and the Peacock Rock. Behind it are Zhao Qian's Ink Pond and places for recreation. To the northwest are the foundations of the Wangmu (Queen Mother of the West) Palace, and below are stone-carved images of immortals and the place where the Wang clan dissolved their households.

[Shouguang Temple]

East of the foundation is the foundation of a nunnery. To the south is the Dragon Cave.

[Zhiguan Temple]

Located five li west of the temple, it faces the main road. During the Xiande era of the Song Dynasty, it was the pagoda of the Wu monk Ciguang Dashi (Great Master Ciguang). It was formerly known as Chanlin Pagoda Temple. During the Taiping Xingguo era, it was renamed Zhiguan (Cessation and Contemplation) Temple. Together with Anle (Peace and Joy) Temple, Baofu (Protecting Blessings) Temple, and Sheshou (Receiving and Bestowing) Temple, the sounds of bells and chimes echoed each other, and the pines and bamboos merged into a verdant green. Grand Academician Lü Yu left a poem inscribed at Shun Cave, saying: 'Ancient traces still remain today. What was the sacred intent of the southern tour? The Eight Talents received deep grace, but the Xiang River goddesses Ehuang and Nüying shed more tears of sorrow.'

[Anle Temple]

Located five li west of the temple, it was built in the second year of the Qingqin era.

[Sheshou Temple]

Located five li west of the temple, it was built during the Tianjian era of the Liang Dynasty. The temple has a One Sip Spring.

[Baofu Temple]

It is now abandoned.

[Zixu Pavilion]

Located three li west of the temple, it is south of Tianzhu Peak. It was built during the Tianbao era of the Tang Dynasty. The Ma clan rebuilt it after occupying the Hunan region. During the Tiansheng era of the present dynasty, an imperial decree was received to rebuild it again. Before and after, it was only called Wei Pavilion. During the Jingyou era, the six characters 'Zixu Yuanjun (Primordial Sovereign of Purple Void) Pavilion' were bestowed as a plaque, along with the gift of a huichu (ceremonial robes for women) and money, and land was purchased to support the Daoist community. Later, in the fifth year of the Zhenghe era, it was renamed Huangting (Yellow Court) Temple Pavilion. Below is a stone altar, more than ten feet wide, called Feiliu (Flying Stream) Altar. Old records say that the Lady once rode it from Fuzhou and flew to this place in Hunan. The records say that the altar is more than ten feet high, and it was where Yuanjun rested on her whirlwind wheels. Du Tianshi said, 'The Lady'

壇是一巨石方丈餘。其上闊圓。其下尖浮。寄他石之上。凡一人試手推即動。或人多致力即屹然不動。遊人至潔焚香以一指輕點之即微動。今撫州山有穴。深廣狀斯石也。或云。沖寂元君麻姑送夫人乘雲至此。云墜化為石也。一云。麻姑石在觀之西山上。按內傳。夫人姓魏。諱華存。字賢安。任城人。即晉武帝左僕射魏舒之女。封上真司命紫虛元君之職。又加名山之封位約諸侯。沖寂元君麻姑大仙為其佐治。今閣上亦有麻姑像。與夫人並列。晉咸和四年。太一元君乘飆輪迎之昇天。其有靈文秘要百餘卷。藏之於龍真澗石巖中。今呼為靈書巖。時有老叟。姓龐氏。禮告曰。愿守靈壇得聽法語。大仙叱曰。腥穢畜類故癘境域之民乎。取劍斬之。遂走潛于西澗。今日龍真洞　本朝開寶中。有閣主道士率子廉。得道尸解。事具下卷。

［西靈觀］

在廟西二里。湘中記云。晉女貞薛鍊師沖舉之處。梁天監五年建觀。至後周武穆公主周惠抃者。生而有異光滿室。幼不茹葷。長思獨處。慕元君薛鍊師緱仙姑之志。因居石室。感西靈聖母降傳經箓。修三素之道。潭衡之境。士女景慕者數百人。世代將亂。告諸學者曰。我當暫往。約百餘年再來。後學如市。唐開元初。賜額西靈。後有女冠李太真曹妙本。並接踵而往得道。

即今常住。乃周公主所舍。觀廢久。馬氏復興　本朝特賜每歲度女冠一人。以永續焚修。

［凈居巖］

在縣西二里覺海寺后。飛泉噴響。古木交陰。石路曲折。巖上有庵蘿果樹。昔有遊人到此。巖下見有老僧。古貌峻嶒。身披破衲。因詰之不顧。良久云。此乃凈居天也。忽指四顧。遂失所在。巖有瀉洪亭。憲使張公綬有詩一絕云。潺潺石磴瀉洪泉。路躡丹梯入紫煙。巖有高人無問處。庵蘿雙樹碧參天。雖近郭而有塵外之境。又山後有蛟窟。枉山中僧宗譽初至。樂其幽闃以結庵。有婦人數擾之。譽由是避之岳寺不敢留。紹興十一年。僧善同始居之。方有屋數間。游僧妙印者。年二十八。婦人來與之合。明日自腰以下如冰。數日死。又有行者祖淵。采木山中。迷不能還。凡五日。忽得之於老虎巖中雲。一婦人令住此。今出求果。餌以飼我。巖口甚窄。僅容人身。而其中頗廣蓋。蛟所穴也。祖淵歸亦病。是年四月幾望。風雨暴至。遍山皆黑。雷電掣旋屋外。善同素不睡。宴坐龕中。夜且半起。明燈聞有聲出龕下如鼓韛。然視之乃巨蟒蟠結數匝。尾猶在戶外。善同呼眾僧。以杖擊之。既去復還。又擊之。乃趨一大石罅欲入間震死。山水大至衡屋室太半。已而星月粲然。詰且視死蟒。長丈二許。圍數尺體皆黑方花

【現代漢語翻譯】現代漢語譯本：現在這裡是常住之地，原是周公主捐舍的。寺觀荒廢已久，後來馬氏重新興建。本朝特地恩賜每年可以度化一名女冠，以使其焚香修行得以永久延續。

［凈居巖］

在縣城西邊二里的覺海寺後面。飛流的泉水發出響聲，古老的樹木交錯成蔭。石路彎彎曲曲。巖石上有庵，還有蘿、果樹。過去有遊人到這裡，在巖下看見一位老僧，容貌古樸而嚴峻，身上披著破舊的袈裟。遊人向他詢問，老僧不理睬。過了很久，老僧說：『這裡是凈居天。』忽然指著四周，隨即消失不見。巖石邊有瀉洪亭，憲使張公綬寫過一首絕句詩：『潺潺的石階上傾瀉著洪泉，沿著紅色臺階進入紫色的煙霧中。巖石上有高人卻無處可問，庵旁的蘿和樹木碧綠參天。』雖然靠近城郭，卻有塵世之外的境界。另外，山後還有蛟龍的洞穴。枉山中的僧人宗譽最初來到這裡，喜歡這裡的幽靜而結廬居住。有幾個婦人多次騷擾他，宗譽因此躲避到岳寺，不敢停留。紹興十一年，僧人善同開始居住在這裡，當時只有幾間房屋。有個遊方僧人名叫妙印，年齡二十八歲，一個婦人來與他茍合。第二天，妙印從腰部以下像冰一樣寒冷，幾天後就死了。還有個行者名叫祖淵，在山中采木，迷路不能返回，一共五天。忽然在老虎巖中找到了他，祖淵說：『一個婦人讓他住在這裡，現在出去尋找果實來餵他。』巖石的洞口非常狹窄，僅能容納一個人通過，而裡面卻很寬闊，大概是蛟龍的洞穴。祖淵回去后也生病了。那年四月十五左右，狂風暴雨突然來臨，整個山都變得黑暗，雷電在屋子外面旋轉。善同平時不睡覺，在佛龕中靜坐。半夜起來，點亮燈，聽到佛龕下發出像風箱一樣的聲音。仔細一看，原來是一條巨大的蟒蛇盤繞了好幾圈，尾巴還在門外。善同呼喊眾僧，用棍子擊打它。蟒蛇離開后又返回，再次擊打它，蟒蛇就朝著一個大石縫跑去，想要鉆進去的時候被雷震死了。山水大漲，沖毀了房屋的大半。不久之後，星月明亮。仔細察看那條死蟒，長一丈二尺左右，粗幾尺，全身都是黑色的方形花紋。

【English Translation】 English version: This current residence was originally donated by Princess Zhou. The temple had been abandoned for a long time, but the Ma family later rebuilt it. Our dynasty has specially granted permission to ordain one female Taoist annually to ensure the perpetual continuation of incense burning and cultivation.

[Jingju Rock (Pure Abode Rock)]

It is located behind Juehai Temple (Enlightened Sea Temple), two li (Chinese mile) west of the county. Flying springs gush and echo, ancient trees intertwine and provide shade. The stone path is winding. On the rock, there is a hermitage with vines and fruit trees. Once, a traveler came here and saw an old monk below the rock, with an ancient and stern appearance, wearing a tattered kasaya (monk's robe). The traveler questioned him, but the old monk ignored him. After a long time, the old monk said, 'This is the Pure Abode Heaven.' Suddenly, he pointed around and then disappeared. There is a Flood Discharge Pavilion by the rock. Zhang Gongshou, an investigating censor, wrote a quatrain: 'The gurgling stone steps discharge the flood spring, the path treads the red stairs into the purple mist. There is a recluse on the rock, but there is nowhere to ask, the vines and trees beside the hermitage are green and towering.' Although it is close to the city, it has a realm beyond the mundane. Furthermore, behind the mountain, there is a dragon's cave. Initially, the monk Zongyu from Wang Mountain came here, enjoying its seclusion and built a hermitage. Several women repeatedly harassed him, so Zongyu avoided it and went to Yue Temple, not daring to stay. In the eleventh year of Shaoxing (1141 AD), the monk Shantong began to reside here, at that time there were only a few houses. A wandering monk named Miaoyin, aged twenty-eight, had relations with a woman. The next day, Miaoyin felt as cold as ice from the waist down and died after a few days. There was also a practitioner named Zuyuan, who went to the mountain to collect wood and got lost, unable to return for five days. Suddenly, he was found in Tiger Rock, Zuyuan said, 'A woman told him to stay here and went out to find fruit to feed him.' The entrance of the rock was very narrow, barely allowing a person to pass through, but the inside was quite spacious, probably the dragon's cave. Zuyuan also fell ill after returning. Around the fifteenth of April that year, a violent storm suddenly came, the whole mountain turned dark, and lightning swirled outside the house. Shantong usually did not sleep and sat in meditation in the niche. He got up in the middle of the night, lit the lamp, and heard a sound like a bellows coming from under the niche. Upon closer inspection, it turned out to be a giant python coiled several times, with its tail still outside the door. Shantong called the monks to strike it with sticks. The python left and then returned, and after being struck again, it ran towards a large stone crevice, and was struck dead by lightning as it tried to enter. The mountain water rose greatly, destroying most of the houses. Soon after, the stars and moon were bright. Upon closer inspection of the dead python, it was about twelve feet long, several feet in circumference, and its body was covered with black square patterns.

紋。祖淵即日發狂。如歡惜狀。數日亦死。前後僧仆為所殺者凡八人。向時每夜山輒黑昏。雖有月亦然。自蛟死夜。山色始明。今有塔數層屋數間。僧行數輩。

［兜率寺］

唐韋宙相國所建。本朝賜額凈福。寺枕湘濱。下有古潭。國家投金龍於此韋宙書堂。寺僧常葺之不絕。以為遊人登覽之美。西有喝灘神廟。云。昔石頭和尚坐禪於此。水聲聒耳神為喝之。去岳雖遠而事有可書。治平中有主簿姓鄧者。暇日訪泉石佳處。因至是寺。攜筇欲登山頂。忽聞花木之香芬馥異常。舉目而視。於半山間有樓閣高下。金碧互照。上有牌曰。慈湖真人之洞。鄧方驚駭。呼書吏譚英共觀之。頃刻遂失所在。記云。此朱陵洞天之南門也。

廖處士書齋據湘江之濱。圖凝融數世能詩。自唐云祐末居此。今有五峰。集行於世。嘗作詩云。買得衡州十里青是也。水木澄秀。地近而境遠。實湘中衣冠之甲焉。

岳產珍木香南木黃心木血柏木榧子木銀木(堅白)梓木(可作琴材)山柘木土重木(宜充車甲)梧桐木靈壽木黃楊木天蓼木(春首開花鹽泡充果)

岳產雜藥(山果附)香白芷柴葫山豆根秦艽禹餘糧石燕子芍葯仙靈脾雲母黃藥子白藥子烏藥石菖蒲良姜五味子何首烏大風藤麥門冬天門冬狗眷香膠漏蘆白芨仙茆

【現代漢語翻譯】現代漢語譯本：蛟龍（Jiaolong）死後。祖淵（Zu Yuan）立刻發狂，表現得好像很高興的樣子，幾天後也死了。前後被它殺死的僧人和僕人共有八人。以前每晚山裡總是黑濛濛的，即使有月亮也是這樣。自從蛟龍死的那天晚上，山裡的景色才開始明亮。現在有幾層塔和幾間房屋，有幾位僧人在修行。

［兜率寺（Doushuai Temple）］

唐朝韋宙（Wei Zhou）相國建造的。本朝賜額為凈福（Jingfu）。寺廟背靠湘江（Xiang River）邊，下面有個古老的深潭。國家曾在此潭中投入金龍，韋宙的書堂也在此。寺廟的僧人經常修葺它，使它成為遊人登覽的好去處。西邊有喝灘神廟（He Tan Shrine）。據說，以前石頭和尚（Shitou Monk）在這裡坐禪，水聲吵鬧，神就大喝一聲。這裡離嶽麓山（Yue Mountain）雖然遠，但這件事值得記載。治平年間有個姓鄧的主簿，空閑時尋找泉石佳處，因此來到這座寺廟。他拿著竹杖想要登上山頂，忽然聞到花木的香味非常濃郁。抬頭一看，在半山腰間有高低錯落的樓閣，金碧輝煌，互相輝映。上面有個牌子寫著：『慈湖真人（Cihu Zhenren）之洞』。鄧某非常驚訝，叫來書吏譚英（Tan Ying）一起觀看，頃刻間就消失不見了。記載說，這裡是朱陵洞天（Zhuling Cave Heaven）的南門。

廖處士（Liao Chushi）的書齋靠近湘江邊。他能詩，圖凝融數世。從唐朝雲祐末年居住在這裡。現在有五峰集流傳於世。他曾經作詩說：『買得衡州十里青』就是指這裡。水木清澈秀麗，地方近而意境深遠，確實是湘中士大夫中的佼佼者。

嶽麓山出產珍貴的木材，如香南木、黃心木、血柏木、榧子木、銀木（堅硬且白色）、梓木（可以用來製作琴）、山柘木、土重木（適合用來做車甲）、梧桐木、靈壽木、黃楊木、天蓼木（春天首先開花，用鹽泡后可以當水果）。

嶽麓山出產各種藥材（附帶山果）：香白芷、柴胡、山豆根、秦艽、禹餘糧、石燕子、芍葯、仙靈脾、雲母、黃藥子、白藥子、烏藥、石菖蒲、良姜、五味子、何首烏、大風藤、麥門冬、天門冬、狗脊、香膠、漏蘆、白芨、仙茅。

【English Translation】 English version: After the Jiaolong (蛟龍, a mythical dragon-like creature) died, Zu Yuan (祖淵, a person's name) immediately went mad, behaving as if he were delighted, and died a few days later. In total, he killed eight monks and servants. Previously, the mountain was always dark at night, even when there was a moon. Since the night the Jiaolong died, the scenery of the mountain began to brighten. Now there are several layers of pagodas and several houses, and several monks are practicing.

[Doushuai Temple (兜率寺)]

Built by Prime Minister Wei Zhou (韋宙) of the Tang Dynasty. The current dynasty bestowed the name Jingfu (凈福). The temple is backed by the Xiang River (湘江), and below it is an ancient deep pool. The state once threw a golden dragon into this pool, and Wei Zhou's study was also here. The monks of the temple often repair it, making it a beautiful place for tourists to visit. To the west is the He Tan Shrine (喝灘神廟). It is said that the Shitou Monk (石頭和尚, Stone Monk) used to meditate here, and the sound of the water was noisy, so the god shouted at it. Although this place is far from Yue Mountain (岳山), this event is worth recording. During the Zhiping era, a registrar named Deng (鄧) visited this temple in his spare time, seeking beautiful springs and rocks. He took a bamboo staff and wanted to climb to the top of the mountain, when he suddenly smelled an unusually rich fragrance of flowers and trees. Looking up, he saw pavilions of varying heights on the mountainside, with golden and green colors shining against each other. There was a plaque on it that read: 'Cave of the Cihu Zhenren (慈湖真人, Cihu Perfected Person)'. Deng was very surprised and called the scribe Tan Ying (譚英) to watch it together, but it disappeared in an instant. It is recorded that this is the south gate of Zhuling Cave Heaven (朱陵洞天).

Liao Chushi's (廖處士, Liao the Recluse) study is near the Xiang River. He was able to write poetry, and his works have been passed down for generations. He lived here since the end of the Yunyou era of the Tang Dynasty. Now the Five Peaks Collection is circulating in the world. He once wrote a poem saying, 'Bought ten miles of green in Hengzhou,' which refers to this place. The water and trees are clear and beautiful, the place is near and the scenery is far-reaching, and it is indeed the best among the scholars of Xiangzhong.

Yue Mountain produces precious woods, such as Xiangnan wood, Huangxin wood, Xuebai wood, Torreya wood, Yin wood (hard and white), Catalpa wood (which can be used to make zithers), Shanzhe wood, Tuzhong wood (suitable for making chariot armor), Chinese parasol tree, Lingshou wood, Boxwood, Tianliao wood (flowers bloom first in spring, and can be eaten as fruit after being soaked in salt).

Yue Mountain produces various medicinal materials (attached with mountain fruits): Dahurian Angelica, Bupleurum, Mountain Bean Root, Largeleaf Gentian, Halloysite, Fossiliferous Schist, Peony, Epimedium, Mica, Dioscorea bulbifera, Radix Linderae, Acorus tatarinowii, Galangal, Chinese Magnoliavine, Fleeceflower Root, Japanese Climbing Fern, Ophiopogon japonicus, Asparagus, Cibotium barometz, Styrax, Liriope spicata, Bletilla striata, Curculigo orchioides.

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岳產異花杪蘿花五色蝴蝶花白丁香花山石榴花山櫻花紫荊花芙蓉花巖桂花春蘭秋蕙金鳳銀鳳

岳產草香降真香山檀香青木香石乳香羅漢香黃連香兜蔞香楓香

岳產靈草天麟草金露盤杏葉金線銀絲草紫河車金[鋇-目+白]草紫背天葵天苛草紫芹草長髮草地不容草金漿草萬年松仙人絳重臺金線龍鬚草紫背虎耳紫背虎舌錦背龍舌隔河仙紫背龍芽紫背過澗錦背石葦獨角仙金星鳳尾金星石葦石蠶山韭

岳有靈禽異獸音聲鳥(翔整合群。羽毛五色朝陽聚鳴。音似張樂)山鵲(捕之大難)靈鳩(羽毛錦色)猿鳥(旦暮而鳴如猿啼)白鷴山鷓錦雞馬熊豬熊狗熊猿靈鼠竹䶉麂虎巡山二虎護觀兩鴉

南嶽總勝集卷中大正藏第 51 冊 No. 2097 南嶽總勝集

南嶽總勝集卷下

敘唐宋得道異人高僧(隱逸附)

梁雙襲祖。字仲遠。吳人也。居南嶽白馬洞。幼而淳素

【現代漢語翻譯】現代漢語譯本白朮（Atractylodes macrocephala，一種中藥）苦蔘（Sophora flavescens，一種中藥）桂（Cinnamomum cassia，肉桂）辛（Asarum，細辛）山慈菇（Cremastra appendiculata，一種中藥）吳茱萸（Evodia rutaecarpa，一種中藥）山芎（Ligusticum sinense，一種中藥）川烏（Aconitum carmichaelii，一種中藥）續隨子（Euphorbia lathyris，一種中藥）鶯粟（Papaver somniferum，罌粟）藁本（Ligusticum sinense，一種中藥）茯苓（Wolfiporia extensa，一種中藥）天南星（Arisaema heterophyllum，一種中藥）紫金藤（Sarmentum celastri，一種中藥）山大黃（Rheum palmatum，一種中藥）半夏（Pinellia ternata，一種中藥）當歸（Angelica sinensis，一種中藥）百部（Stemona sessilifolia，一種中藥）萹茿（Polygonum aviculare，一種中藥）瞿麥（Dianthus superbus，一種中藥）菊花（Chrysanthemum，菊花）馬兜鈴（Aristolochia debilis，一種中藥）百合（Lilium brownii，百合）大鱉（Pelodiscus sinensis，中華鱉）細辛（Asarum sieboldii，一種中藥）黃菁（Polygonatum sibiricum，黃精）禹絲子（Cuscuta chinensis，菟絲子）萆薢（Dioscorea septemloba，一種中藥）五倍子（Galla chinensis，一種中藥）菰蔞（Trichosanthes kirilowii，栝樓）續斷（Dipsacus asperoides，一種中藥）千年閏（Elsholtzia ciliata，香薷）木賊（Equisetum hiemale，木賊）菵草（Beckmannia syzigachne，看麥娘）山梔（Gardenia jasminoides，山梔子）卷柏（Selaginella tamariscina，卷柏）貫眾（Cyrtomium fortunei，一種蕨類植物）地榆（Sanguisorba officinalis，一種中藥）薏苡（Coix lacryma-jobi，薏米）海金沙（Lygodium japonicum，一種蕨類植物）石發（Parmelia saxatilis，石發）菩提子（Fructus bodhi，菩提樹的種子）荼蒔蘿（Anethum graveolens，蒔蘿）萬歲藤（Gnetum parvifolium，買麻藤）肥豬刺猬（Erinaceus europaeus，歐洲刺猬）穿山甲（Manis pentadactyla，中華穿山甲）[葖-犬+于]菜（Brassica campestris，油菜）太青榧子（Torreya grandis，香榧）山胡椒（Litsea cubeba，山雞椒）山核桃（Carya cathayensis，山核桃）山荔枝（Litchi chinensis，荔枝）羅漢果（Siraitia grosvenorii，羅漢果）櫻桃（Cerasus pseudocerasus，櫻桃）山桂子（Lindera glauca，釣樟）岳（Mount Heng，衡山）產異花杪蘿花（一種花）五色蝴蝶花（五色蝴蝶花）白丁香花（白丁香花）山石榴花（山石榴花）山櫻花（山櫻花）紫荊花（紫荊花）芙蓉花（芙蓉花）巖桂花（巖桂花）春蘭秋蕙（春蘭秋蕙）金鳳銀鳳（金鳳銀鳳）岳（Mount Heng，衡山）產草香降真香（降真香）山檀香（山檀香）青木香（青木香）石乳香（石乳香）羅漢香（羅漢香）黃連香（黃連香）兜蔞香（兜蔞香）楓香（楓香）岳（Mount Heng，衡山）產靈草天麟草（天麟草）金露盤（金露盤）杏葉金線銀絲草（杏葉金線銀絲草）紫河車（紫河車）金[鋇-目+白]草（金[鋇-目+白]草）紫背天葵（紫背天葵）天苛草（天苛草）紫芹草（紫芹草）長髮草（長髮草）地不容草（地不容草）金漿草（金漿草）萬年松（萬年松）仙人絳（仙人絳）重臺金線（重臺金線）龍鬚草（龍鬚草）紫背虎耳（紫背虎耳）紫背虎舌（紫背虎舌）錦背龍舌（錦背龍舌）隔河仙（隔河仙）紫背龍芽（紫背龍芽）紫背過澗（紫背過澗）錦背石葦（錦背石葦）獨角仙（獨角仙）金星鳳尾（金星鳳尾）金星石葦（金星石葦）石蠶（石蠶）山韭（山韭）岳（Mount Heng，衡山）有靈禽異獸音聲鳥（一種鳥，成群結隊，羽毛五色，向陽鳴叫，聲音像演奏音樂）山鵲（很難捕捉）靈鳩（羽毛顏色鮮艷）猿鳥（早晚鳴叫像猿猴啼叫）白鷴（白鷴）山鷓（山鷓鴣）錦雞（錦雞）馬熊（棕熊）豬熊（豬熊）狗熊（狗熊）猿（猿猴）靈鼠（靈鼠）竹䶉（竹鼠）麂（麂子）虎（老虎）巡山二虎（巡山的二隻老虎）護觀兩鴉（守護寺廟的兩隻烏鴉）南嶽總勝集卷中大正藏第 51 冊 No. 2097 南嶽總勝集南嶽總勝集卷下敘唐宋得道異人高僧(隱逸附) 梁雙襲祖。字仲遠。吳人也。居南嶽白馬洞。幼而淳素

【English Translation】 English version Atractylodes macrocephala (Bai Zhu, a Chinese medicine) , Sophora flavescens (Ku Shen, a Chinese medicine), Cinnamomum cassia (Gui, cinnamon), Asarum (Xin, a Chinese medicine), Cremastra appendiculata (Shan Ci Gu, a Chinese medicine), Evodia rutaecarpa (Wu Zhu Yu, a Chinese medicine), Ligusticum sinense (Shan Xiong, a Chinese medicine), Aconitum carmichaelii (Chuan Wu, a Chinese medicine), Euphorbia lathyris (Xu Sui Zi, a Chinese medicine), Papaver somniferum (Ying Su, opium poppy), Ligusticum sinense (Gao Ben, a Chinese medicine), Wolfiporia extensa (Fu Ling, a Chinese medicine), Arisaema heterophyllum (Tian Nan Xing, a Chinese medicine), Sarmentum celastri (Zi Jin Teng, a Chinese medicine), Rheum palmatum (Shan Da Huang, a Chinese medicine), Pinellia ternata (Ban Xia, a Chinese medicine), Angelica sinensis (Dang Gui, a Chinese medicine), Stemona sessilifolia (Bai Bu, a Chinese medicine), Polygonum aviculare (Bian Xu, a Chinese medicine), Dianthus superbus (Qu Mai, a Chinese medicine), Chrysanthemum (Ju Hua, chrysanthemum), Aristolochia debilis (Ma Dou Ling, a Chinese medicine), Lilium brownii (Bai He, lily), Pelodiscus sinensis (Da Bie, Chinese softshell turtle), Asarum sieboldii (Xi Xin, a Chinese medicine), Polygonatum sibiricum (Huang Jing, Solomon's seal rhizome), Cuscuta chinensis (Yu Si Zi, Chinese dodder), Dioscorea septemloba (Bi Xie, a Chinese medicine), Galla chinensis (Wu Bei Zi, Chinese gall), Trichosanthes kirilowii (Gua Lou, snakegourd), Dipsacus asperoides (Xu Duan, a Chinese medicine), Elsholtzia ciliata (Qian Nian Run, Vietnamese balm), Equisetum hiemale (Mu Zei, horsetail), Beckmannia syzigachne (Wang Cao, sloughgrass), Gardenia jasminoides (Shan Zhi, gardenia), Selaginella tamariscina (Juan Bai, spikemoss), Cyrtomium fortunei (Guan Zhong, a fern), Sanguisorba officinalis (Di Yu, a Chinese medicine), Coix lacryma-jobi (Yi Yi, Job's tears), Lygodium japonicum (Hai Jin Sha, a fern), Parmelia saxatilis (Shi Fa, rock hair), Fructus bodhi (Pu Ti Zi, bodhi seed), Anethum graveolens (Tu Shi Luo, dill), Gnetum parvifolium (Wan Sui Teng, gnetum), Erinaceus europaeus (Fei Zhu Ci Wei, European hedgehog), Manis pentadactyla (Chuan Shan Jia, pangolin), Brassica campestris ([Tú - Quǎn + Yú] Cai, field mustard), Torreya grandis (Tai Qing Fei Zi, grand torreya), Litsea cubeba (Shan Hu Jiao, may chang), Carya cathayensis (Shan He Tao, Chinese hickory), Litchi chinensis (Shan Li Zhi, lychee), Siraitia grosvenorii (Luo Han Guo, monk fruit), Cerasus pseudocerasus (Ying Tao, cherry), Lindera glauca (Shan Gui Zi, spicebush) Mount Heng (Yue) produces exotic flowers, Miao Luo flowers (a type of flower), five-colored butterfly flowers (Wu Se Hu Die Hua), white lilac flowers (Bai Ding Xiang Hua), mountain pomegranate flowers (Shan Shi Liu Hua), mountain cherry blossoms (Shan Ying Hua), redbud flowers (Zi Jing Hua), hibiscus flowers (Fu Rong Hua), rock osmanthus flowers (Yan Gui Hua), spring orchids and autumn orchids (Chun Lan Qiu Hui), golden phoenix and silver phoenix (Jin Feng Yin Feng). Mount Heng (Yue) produces fragrant herbs, Jiang Zhen Xiang (incense), mountain sandalwood (Shan Tan Xiang), green wood incense (Qing Mu Xiang), stalactite incense (Shi Ru Xiang), luohan incense (Luo Han Xiang), Coptis chinensis incense (Huang Lian Xiang), dou lou incense (Dou Lou Xiang), sweetgum incense (Feng Xiang). Mount Heng (Yue) produces spiritual herbs, Tian Lin Cao (celestial scale herb), Jin Lu Pan (golden dew plate), apricot leaf gold thread silver thread grass (Xing Ye Jin Xian Yin Si Cao), Zi He Che (human placenta), Jin [Bèi - Mù + Bái] Cao (gold [Bèi - Mù + Bái] herb), purple-backed Senecio (Zi Bei Tian Kui), Tian Ke Cao (celestial harsh herb), purple celery grass (Zi Qin Cao), long hair grass (Chang Fa Cao), Di Bu Rong Cao (ground not allowed herb), Jin Jiang Cao (golden pulp herb), ten thousand year pine (Wan Nian Song), immortal ribbon (Xian Ren Tao), double-layered gold thread (Chong Tai Jin Xian), dragon beard grass (Long Xu Cao), purple-backed saxifrage (Zi Bei Hu Er), purple-backed tiger tongue (Zi Bei Hu She), brocade-backed dragon tongue (Jin Bei Long She), Ge He Xian (separated river immortal), purple-backed dragon bud (Zi Bei Long Ya), purple-backed over the stream (Zi Bei Guo Jian), brocade-backed rock fern (Jin Bei Shi Wei), unicorn immortal (Du Jiao Xian), golden star fern tail (Jin Xing Feng Wei), golden star rock fern (Jin Xing Shi Wei), stone silkworm (Shi Can), mountain chives (Shan Jiu). Mount Heng (Yue) has spiritual birds and exotic beasts, the sound bird (Yin Sheng Niao, flocks together, feathers of five colors, facing the sun and chirping, the sound is like playing music), mountain magpie (Shan Que, difficult to catch), spiritual dove (Ling Jiu, feathers of brocade color), ape bird (Yuan Niao, cries like an ape at dawn and dusk), white pheasant (Bai Xian), mountain partridge (Shan Zhe), golden pheasant (Jin Ji), brown bear (Ma Xiong), pig bear (Zhu Xiong), dog bear (Gou Xiong), ape (Yuan), spiritual rat (Ling Shu), bamboo rat (Zhu Shu), muntjac (Ji), tiger (Hu), two tigers patrolling the mountain (Xun Shan Er Hu), two crows guarding the temple (Hu Guan Liang Ya). Collected Works of the Southern Marchmount, Volume Middle Taisho Tripitaka Volume 51 No. 2097 Collected Works of the Southern Marchmount Collected Works of the Southern Marchmount, Volume Lower Narrative of Eminent Monks and Extraordinary Persons Who Attained the Dao in the Tang and Song Dynasties (with Hermits Attached) Liang Shuang, whose ancestral name was Xi, and courtesy name was Zhongyuan, was a native of Wu. He lived in the White Horse Cave of the Southern Marchmount. He was pure and simple from childhood.

。不喜多言。凡所觀視。及接親友。皆毅然正容而待之。人不敢輕易者。得溯流之妙。往來荊襄一二百年。人莫之測。復入南嶽游五峰。遇至人服霧氣之法。久之入雲陽山。秦人洞居曰。昔赤君曾降此山。乃朱陵之陽也。於是誦黃庭玉經不輟。弟子請之。就邑之觀宇。以便供侍。先生云。經曰。何不登山誦我書。人間紛紛臭如帤。吾謂。臭帤之所萬境紛紜。外則六鑿相攘。內則三彭所擾。昔魏夫人傳此玉經。而東遷陽洛而成道。代不乏人。但恐虛之不極守之不篤則道無由成矣。數年而入九疑山。白馬巖。悠然而住曰。吾始於白馬洞。而今終白馬巖。必吾反真之地。夫馬乃乾健浩然之氣。白為見素還元之方。吾居焉。忽一日謂門人曰。吾將入室之後。若有天氣異常。速來報吾。翌日中午四氣澄清。弟子報之。而索沐浴焚香。寂然歸真。俄而輕舉。遺帔于木杪。時則貞觀元年夏四月也。巖中臥席並坐壇。經二百餘年而不潰。弟子致之於觀真堂中供養。

廖沖。字清虛。梁大通三年。居連山郡。以才德見稱。為本郡主簿。后辭其印綬。游探道要。居嵩高山。久之過荊渚。公安二神作妖。起風浪阻船。遂伏之令護船。而渡至南嶽。于融頂遇太平真君傳道要。復謂二神曰。吾居郴陽作丹。可為吾守爐。他日丹就。汝亦有分

【現代漢語翻譯】現代漢語譯本：不喜歡多說話。凡是所觀看的事物，以及接待親朋好友，都以堅定嚴肅的容貌對待他們，人們不敢輕易冒犯，這是得到了逆流而上的精妙之處。往來於荊州、襄陽一帶一兩百年，沒有人能夠測度他的深淺。後來進入南嶽遊覽五峰，遇到一位得道之人傳授服食霧氣的方法。很久之後進入雲陽山，山洞中的秦人說：『過去赤松子（Chisongzi，古代神仙名）曾經降臨這座山，這裡是朱陵（Zhuling，道教術語，指南方）的陽面。』於是日夜不停地誦讀《黃庭玉經》（Huangting Yujing，道教經典）。弟子們請求他到城邑的道觀中居住，以便侍奉他。先生說：『經書上說，為什麼不登山誦讀我的書呢？人間紛紛擾擾，臭氣熏天如同破布。』我認為，臭布的地方萬境紛紜，對外則六賊（Liuzei，佛教用語，指色、聲、香、味、觸、法六種外境）互相侵擾，對內則三彭（Sanpeng，道教用語，指人體內的三種邪氣）作祟。過去魏夫人（Wei Furen，晉代女道士）傳授這部《玉經》，然後東遷陽洛（Yangluo，地名）而成道，歷代都不乏其人。只是恐怕虛靜的功夫不夠徹底，守護的功夫不夠堅定，那麼道就無法修成啊。』幾年後進入九疑山（Jiuyi Shan，山名），在白馬巖（Baima Yan，地名）悠然居住，說：『我開始於白馬洞（Baima Dong，地名），而今終老於白馬巖，這裡必定是我返歸真元的地方。馬是乾健浩然之氣，白色是見素還元的途徑。』我居住在這裡。忽然有一天對門人說：『我將要進入密室之後，如果有什麼天氣異常的情況，趕快來告訴我。』第二天中午，四氣澄清，弟子稟告了他，於是他索要沐浴焚香，寂靜地歸於真元。隨即身體輕舉昇天，遺留下來的帔巾掛在樹梢上，當時是貞觀元年（Zhenguan Yuannian，年號）夏四月。巖洞中的臥席和坐壇，經過二百多年都沒有腐爛，弟子們將它們移到觀真堂（Guanzhen Tang，道觀名）中供養。廖沖（Liao Chong，人名），字清虛（Qingxu，字），梁大通三年（Liang Datong Sannian，年號），居住在連山郡（Lianshan Jun，地名），以才華和德行著稱，擔任本郡的主簿。後來辭去官印，遊歷探求道術的要旨，居住在嵩高山（Songgao Shan，山名）。很久之後經過荊渚（Jingzhu，地名）、公安（Gongan，地名），兩個神作怪，掀起風浪阻礙船隻。於是廖沖降伏了他們，讓他們護送船隻。渡過江後到達南嶽（Nanyue，山名），在融頂（Rongding，地名）遇到太平真君（Taiping Zhenjun，神名）傳授道術的要旨。又對兩個神說：『我將居住在郴陽（Chenyang，地名）煉丹，你們可以為我守護丹爐。將來丹藥煉成，你們也有份。』

【English Translation】 English version: He disliked excessive talking. He treated everything he observed, as well as the relatives and friends he received, with a resolute and upright demeanor, so people did not dare to take him lightly. He had grasped the subtlety of going against the current. He traveled back and forth between Jingzhou (Jingzhou, place name) and Xiangyang (Xiangyang, place name) for one or two hundred years, and no one could fathom his depth. Later, he entered Nanyue (Nanyue, mountain name) to visit the Five Peaks, where he met a realized person who taught him the method of consuming mist. After a long time, he entered Yunyang Mountain (Yunyang Shan, mountain name). A Qin person (Qin ren, refers to people living in the mountain) in a cave said, 'In the past, Chisongzi (Chisongzi, an ancient immortal) once descended upon this mountain, which is the yang side of Zhuling (Zhuling, a Taoist term referring to the south).' Thereupon, he recited the Huangting Yujing (Huangting Yujing, Taoist scripture) incessantly. His disciples requested him to reside in a Taoist temple in the town so that they could serve him. The master said, 'The scripture says, 'Why not climb the mountain and recite my book? The human world is chaotic and smells like a rag.' I say that in a place smelling of rags, myriad realms are in turmoil. Externally, the six thieves (Liuzei, Buddhist term referring to the six sense objects: sight, sound, smell, taste, touch, and dharma) contend with each other, and internally, the three Peng (Sanpeng, Taoist term referring to three evil spirits within the body) cause trouble. In the past, Wei Furen (Wei Furen, a female Taoist of the Jin Dynasty) transmitted this Yujing, and then moved east to Yangluo (Yangluo, place name) and attained the Dao. There has been no lack of such people throughout the ages. But I fear that if the practice of emptiness is not thorough enough and the guarding of it is not steadfast enough, then the Dao cannot be attained.' Several years later, he entered Jiuyi Mountain (Jiuyi Shan, mountain name) and resided leisurely at Baima Rock (Baima Yan, place name), saying, 'I began at Baima Cave (Baima Dong, place name), and now I end at Baima Rock. This must be the place where I return to my true nature. The horse represents the vigorous and vast qi of Qian (Qian, one of the eight trigrams in the Book of Changes), and white represents the path of seeing simplicity and returning to the origin.' I will reside here.' Suddenly, one day, he said to his disciples, 'After I enter the chamber, if there is any unusual weather, quickly come and tell me.' The next day at noon, the four qi were clear and pure. The disciples reported this to him, so he asked for a bath and incense, and quietly returned to his true nature. Immediately, his body lightly ascended into the sky, leaving his shawl hanging on the treetop. This was in the fourth month of the summer of the first year of Zhenguan (Zhenguan Yuannian, reign title). The sleeping mat and sitting platform in the cave remained intact for more than two hundred years. The disciples moved them to the Guanzhen Hall (Guanzhen Tang, Taoist temple name) for worship. Liao Chong (Liao Chong, personal name), whose courtesy name was Qingxu (Qingxu, courtesy name), lived in Lianshan County (Lianshan Jun, place name) in the third year of Datong of the Liang Dynasty (Liang Datong Sannian, reign title). He was known for his talent and virtue and served as the chief clerk of the county. Later, he resigned from his official seal and traveled to explore the essentials of the Dao, residing on Songgao Mountain (Songgao Shan, mountain name). After a long time, he passed through Jingzhu (Jingzhu, place name) and Gongan (Gongan, place name). Two gods caused trouble, stirring up wind and waves to obstruct the boats. Thereupon, Liao Chong subdued them and ordered them to protect the boats. After crossing the river, he arrived at Nanyue (Nanyue, mountain name), where he met the Taiping Zhenjun (Taiping Zhenjun, name of a deity) at Rongding (Rongding, place name), who transmitted the essentials of the Dao. He then said to the two gods, 'I will reside in Chenyang (Chenyang, place name) to refine elixirs, and you can guard the elixir furnace for me. When the elixir is completed in the future, you will also have a share.'

。丹成歸鄉。常乘一虎。執蛇為鞭。年一百餘。光天二年風雲晦冥而升舉。

蕭靈護。字天祐。廬陵人也。生五七歲能詩。凡所作皆塵外意。十五好道裝。遇至人傳金丹胎息。周訪名山。負道書百餘卷。常云。欲升南宮。先度朱陵。迤邐訪洞陽過嶽麓。瞻鄧真人之像曰。此山乃朱陵之一福地。夜遇真人傳火鼎之術。貞觀年。溯瀟湘躬禮注生行法驅邪。邦鄉得濟者不可勝計。后居招仙觀。煉火鼎之術。化黃白而外鬻之。修其觀宇。為之一新。侯王禮敬。請為法主。皆北面而事之。后選其幽勝。以煉神丹。凡經三壇方始煉就。后服之。于弘道二年中秋。謂門人曰。吾行期已至。當有所適。不可淹留。汝等精勤將有所繼。遂尸解。香氣滿室。似有清音盼于戶外。經時而止。

張惠明。趙郡人。結庵于中條山。受法于元真觀。常以咒禁驅馳精魅。后往長安。遇混元子。受高奔之道行之。功濟德備。道學超群。凡諸就席。皆章甫之徒。太宗詔之內殿致醮有感。后乞歸山林。上允敕住南嶽。封妙濟大師。忽一夕遇南嶽右英夫人。傳抱一守真三五混合之要。行之一紀。復詔之西嶽。以便問事。后尸解。

南嶽西園蘭若曇藏禪師。養一靈犬。常夜行次。其犬銜其師衣。師即歸房。又于門側伏守而吠。自奮身作猛噬之

【現代漢語翻譯】現代漢語譯本：丹藥煉成后返回家鄉，常常騎著一隻老虎，拿著蛇當鞭子。年齡一百多歲，光天二年（年號）在風雲昏暗不明的時候昇天而去。蕭靈護，字天祐，廬陵人。五六歲就能寫詩，所寫的詩都超凡脫俗。十五歲喜歡道士的裝束，遇到得道之人傳授金丹胎息之術。他四處拜訪名山，揹著一百多卷道書。常說：『想要升入南宮，先要度化朱陵。』他一路拜訪洞陽，經過嶽麓，瞻仰鄧真人的畫像說：『此山是朱陵的一處福地。』夜晚遇到真人傳授火鼎之術。貞觀年間，沿著瀟湘江逆流而上，親自祭拜注生，施行法術，驅除邪祟，得到救濟的百姓數不勝數。後來居住在招仙觀，修煉火鼎之術，將鉛、汞等煉成金銀對外出售，用來修繕觀宇，使之煥然一新。侯王們都以禮相待，請他做法主，都以北面之禮侍奉他。後來選擇幽靜美好的地方，用來煉製神丹。總共經過三次設壇才煉成。之後服用了神丹，在弘道二年（年號）中秋節，對門人說：『我啟程的日期已到，應當有所去處，不可久留。你們精進勤勉，將來會有所繼承。』於是尸解而逝。香氣充滿房間，似乎有清脆的聲音在門外迴響，過了很久才停止。張惠明，趙郡人。在中條山結廬而居，在元真觀接受道法。常常用咒語來驅使精怪。後來前往長安，遇到混元子，接受高奔之道並加以修行，功德圓滿，道學超群。凡是參加宴席的，都是戴著章甫之冠的儒生。唐太宗下詔讓他進入內殿設壇做法，頗有感應。後來請求返回山林，皇上應允，下敕令讓他住在南嶽，封為妙濟大師。忽然有一天晚上遇到南嶽右英夫人，傳授抱一守真、三五混合的要訣。修行了十二年，又下詔讓他前往西嶽，以便諮詢政事。後來尸解而逝。南嶽西園蘭若的曇藏禪師，養了一條靈犬。常常在夜晚行走時，那條狗會咬住禪師的衣服，禪師就回到房間。又在門邊趴著守護並且吠叫，奮力做出兇猛撕咬的樣子。

【English Translation】 English version: After the elixir was completed, he returned to his hometown, often riding a tiger and holding a snake as a whip. He was over a hundred years old, and in the second year of Guangtian (era name), he ascended to heaven amidst dark and cloudy weather. Xiao Linghu, styled Tianyou, was a native of Luling. He could write poetry at the age of five or six, and his poems were all otherworldly. At fifteen, he favored Taoist attire and encountered a realized person who transmitted the art of golden elixir and embryonic breathing. He visited famous mountains everywhere, carrying over a hundred scrolls of Taoist books. He often said, 'To ascend to the Southern Palace, one must first deliver Zhu Ling.' He visited Dongyang along the way, passed by Yuelu, and gazed upon the image of True Man Deng, saying, 'This mountain is a blessed land of Zhu Ling.' At night, he encountered a True Man who transmitted the art of the Fire Cauldron. During the Zhenguan era, he went upstream along the Xiaoxiang River, personally worshiping the deity of birth, performing rituals, and exorcising evil spirits. The number of people who were saved was countless. Later, he resided in the Zhaoxian Temple, practicing the art of the Fire Cauldron, transforming lead and mercury into gold and silver for external sale, using the proceeds to renovate the temple, making it煥然一新. Dukes and kings treated him with respect, inviting him to be the chief officiant, all serving him with the etiquette of facing north. Later, he chose a secluded and beautiful place to refine the divine elixir. It took three altars to complete the refining. After consuming the elixir, in the mid-autumn of the second year of Hongdao (era name), he said to his disciples, 'My departure date has arrived, and I should go somewhere, not linger. If you are diligent and diligent, you will have something to inherit in the future.' Then he departed through corpse liberation. The room was filled with fragrance, and there seemed to be a clear sound echoing outside the door, which stopped after a long time. Zhang Huiming, a native of Zhao Prefecture, built a hermitage in Zhongtiao Mountain and received Taoist teachings at the Yuanzhen Temple. He often used incantations to drive away spirits and demons. Later, he went to Chang'an and encountered Hunyuanzi, receiving the Dao of High Flight and practicing it. His merits were complete, and his Taoist learning surpassed the crowd. All those who attended banquets were Confucian scholars wearing Zhangfu hats. Emperor Taizong issued an edict for him to set up an altar and perform rituals in the inner palace, which was quite effective. Later, he requested to return to the mountains and forests, and the emperor granted his request, issuing an edict for him to reside in Nanyue, bestowing upon him the title of Master Miaoji. Suddenly, one night, he encountered Lady Youying of Nanyue, who transmitted the essentials of embracing oneness, guarding truth, and the mixing of the three and five. After practicing for twelve years, he was again summoned to Xiyue to consult on state affairs. Later, he departed through corpse liberation. Chan Master Tanzang of Nanyue Xiyuan Lanruo raised a spiritual dog. Often when walking at night, the dog would bite the master's clothes, and the master would return to his room. It would also lie down by the door and bark, fiercely making biting motions.

勢。詰旦東嶺有一大蟒。長數丈許。張口呀氣。毒焰熾然。侍者請避。師曰。死可避乎。彼以毒來。我以慈受。毒無實性。激發則強。慈茍無緣。冤親一揆。言訖。其蟒按首徐行。倏然不見。又一夕有盜。犬亦銜師衣。語盜曰。草舍有可意物。一任取去。盜感其言皆去。

何尊師者。不知何許人也。龍朔中居衡岳。不顯名氏。其顏若四十許。行步如飛。常往來蒼梧五嶺間。來無所慕。去無所斁。僅百餘年。人常見之。狀貌不改。或問其氏族及年壽。但云何何。或詰其鄉里及修證。亦云何何。時人號曰何尊師。衣弊履穿。其心浩如也。逸人田虛應鄧虛中嘗請曰。尊師卒無言。何以開悟學者。則曰知不知者上不知知者病。誰能鑿混沌之竅。遺自然之理耶。遂杖藜而入林中。須臾群虎隨之不復見。開元中。司馬承禎游南嶽祝融峰曰。當有高仙處之。何氣色之秀異若此。已而見尊師于林中出。承禎致禮造問。則據石而坐。若無所睹。時不見答而退。嘆曰。此可謂才全而德不形者也。乃建庵于峰頂延之。尊師就止復不出。觀察使呂渭即其廬。請傳符箓。張太虛田虛應鄧虛中師事之。皆不得其旨。天寶二年下元日。有云鶴翔空。異香芬鬱。謂弟子曰。吾去之後。當舉之於紫蓋南峰盤石之上。遂化。顏色不變。弟子乃環衛行遷

【現代漢語翻譯】現代漢語譯本：（關於）氣勢。第二天早上，東邊的山嶺上出現一條大蟒蛇，身長好幾丈，張開嘴巴吐氣，毒焰燃燒得很旺盛。侍者請求避開它，尊師說：『死可以避開嗎？它用毒來，我用慈悲接受。毒沒有真實的自性，受到激發就會變得強大。慈悲如果沒有任何緣由，冤家和親人都會被同等對待。』說完，那條蟒蛇低下頭慢慢地走開，忽然就不見了。又有一天晚上，有個盜賊來了，狗也咬著尊師的衣服。尊師對盜賊說：『這間草屋裡如果有你喜歡的東西，就隨便拿走吧。』盜賊被他的話感動，都離開了。

何尊師，不知道是哪裡人。龍朔年間住在衡山，不顯露姓名。他的容貌看起來像四十多歲，走路像飛一樣。經常往來於蒼梧和五嶺之間，來的時候沒有什麼貪求，去的時候也沒有什麼留戀。大約一百多年了，人們經常見到他，容貌沒有改變。有人問他的姓氏和年齡，他只是說『何何』。有人追問他的家鄉和修行，他也說『何何』。當時的人稱他為『何尊師』。他穿著破舊的衣服，鞋子也穿破了，但他的心胸卻像天空一樣廣闊。隱士田虛應、鄧虛中曾經請教他說：『尊師始終不說話，用什麼來啓發學者呢？』尊師說：『知道不知道的人是最高明的，自以為知道的人反而有問題。誰能鑿開混沌的竅穴，拋棄自然的道理呢？』於是拄著藜杖走入樹林中，一會兒，一群老虎跟隨著他，就不再出現了。開元年間，司馬承禎遊覽南嶽祝融峰時說：『這裡應該有高人居住，這裡的氣色是如此的秀麗奇異。』不久，他看見尊師從樹林中出來。承禎向他行禮問候，尊師卻坐在石頭上，好像什麼也沒看見。當時沒有得到回答就退下了，感嘆地說：『這可以稱得上是才華完備而德行不外露的人啊。』於是就在山峰頂上建造菴舍來供養他。尊師就住在那裡不再出來。觀察使呂渭來到他的住所，請求傳授符箓。張太虛、田虛應、鄧虛中都以他為師，但都沒有得到其中的要旨。天寶二年下元日，有云鶴在空中飛翔，異香芬芳濃郁。尊師對弟子們說：『我離開之後，你們應當把我的遺體放在紫蓋山南峰的盤石之上。』說完就圓寂了，顏色沒有改變。弟子們於是環繞著他的遺體，遷移到指定地點。

【English Translation】 English version: Regarding influence. The next morning, on the eastern ridge, there was a large python, several zhang (丈, a unit of length) long. It opened its mouth and exhaled, its venomous flames blazing. An attendant requested to avoid it. The Master said, 'Can death be avoided? It comes with poison; I receive it with compassion. Poison has no real nature; when provoked, it becomes strong. If compassion has no conditions, enemies and relatives are treated equally.' After speaking, the python lowered its head and slowly walked away, suddenly disappearing. Another night, there was a thief. The dog also held the Master's robe. He said to the thief, 'If there is anything in this humble hut that pleases you, take it.' The thieves, moved by his words, all left.

Master He, it is not known where he was from. During the Longshuo era (661-663 AD), he lived in Hengyue (衡岳, Mount Heng), not revealing his name. His face appeared to be in his forties, and he walked as if flying. He often traveled between Cangwu (蒼梧) and the Five Ridges (五嶺), coming without seeking anything, leaving without regret. For over a hundred years, people often saw him, his appearance unchanged. Some asked his clan and age, but he only said 'He He.' Others inquired about his hometown and cultivation, and he also said 'He He.' People at the time called him 'Master He.' His clothes were worn, and his shoes were torn, but his heart was as vast as the sky. Hermits Tian Xuying (田虛應) and Deng Xuzhong (鄧虛中) once asked, 'Master, you never speak; how do you enlighten scholars?' He said, 'Those who know that they do not know are superior; those who think they know are ill. Who can chisel open the orifices of chaos and abandon the principles of nature?' Then, leaning on his staff, he entered the forest. Soon, a group of tigers followed him, and he was never seen again. During the Kaiyuan era (713-741 AD), Sima Chengzhen (司馬承禎) traveled to Zhurong Peak (祝融峰) of Nanyue (南嶽, Southern Mountain) and said, 'There must be a high immortal dwelling here; the aura is so beautiful and extraordinary.' Soon after, he saw Master He emerging from the forest. Chengzhen paid his respects and inquired, but the Master sat on a rock as if he saw nothing. Receiving no answer, he withdrew, sighing, 'This can be said to be someone whose talent is complete but whose virtue is not outwardly displayed.' So he built a hermitage on the peak to support him. Master He stayed there and did not come out again. Inspector Lü Wei (呂渭) came to his dwelling and requested to be taught talismans. Zhang Taixu (張太虛), Tian Xuying, and Deng Xuzhong all served him as their teacher, but none of them grasped the essence. On the Lower Yuan Festival (下元日) of the second year of the Tianbao era (743 AD), there were cloud cranes soaring in the sky, and an extraordinary fragrance filled the air. The Master said to his disciples, 'After I leave, you should place my remains on the flat rock on the southern peak of Zige Mountain (紫蓋山).' After speaking, he passed away, his color unchanged. The disciples then circled his remains and moved them to the designated location.

神之法。中夕聞雷震聲。即失其所在。衡陽太守蘇務廉文。其碑在銓德觀。

唐則天朝。徐敬業楊州相亂。則天命討之軍敗而遁。敬業素養一人。貌類于已而寵遇。及敬業敗。擒得所養者斬其元以為敬業。而敬業實隱大孤山。與同伴數十人結庵耕鑿。不通人事。乃削髮爲僧。其侶亦多削髮。天寶初。有老僧法名住括。年九十餘。與弟子至南嶽衡岳寺。訪諸僧而居之月餘。忽請集僧徒。懺悔殺人罪咎。僧徒異之。老僧曰。汝頗聞有徐敬業乎。則吾身也。吾兵敗入于大孤山精勤修道。今將命終。故來此寺。令世人知吾已證第四果矣。因自言死期。果如期而卒。遂葬于衡山。

薛季昌。漢州綿竹人。世皆宦族。季昌幼不好榮不茹葷。常布素酷于山水。一日遊請城。父母謂不遠而從之。遂南遊桃源。后遇正一先生於南嶽。受三洞秘箓。研窮真要。屢感高真密降。明皇詔每問道德。而談辯通博。上喜之。久乞回山上。命賦詩贈之序曰。練師志慕玄門。棲心南嶽。及登道錄。忽然來辭。愿歸舊山。以守虛白。不違雅志。且重精修。若遇至人靈藥時。來城闕也。詩曰。洞府修真客衡陽。念舊居將成金闕。要愿玉清書雲路。三天近松溪萬籟虛。猶宜傳秘訣來候。仙輿季昌住九真降聖觀。復華蓋舊隱修煉丹成。一日忽謂弟子

【現代漢語翻譯】現代漢語譯本神之法：一天傍晚，聽到雷聲震響，（石碑）就失去了軌跡。衡陽太守蘇務廉上書奏明此事。石碑原在銓德觀。唐朝武則天時期，徐敬業在揚州發動叛亂。武則天命令軍隊征討，但軍隊戰敗潰逃。徐敬業平時供養著一個人，相貌與自己相似，非常寵愛優待。等到徐敬業兵敗，（官兵）抓住了他供養的那個人，殺了他，把頭顱當成徐敬業的。而徐敬業實際上是隱居在大孤山，與幾十個同伴結廬耕作，不與外界交往。於是剃髮為僧，他的同伴也大多剃了發。天寶初年，有個老僧，法名住括（法號），九十多歲，與弟子來到南嶽衡岳寺，拜訪眾僧並在此居住了一個多月。忽然請求召集僧眾，懺悔殺人的罪過。僧眾感到奇怪。老僧說：『你們可曾聽說過徐敬業嗎？我就是徐敬業。我兵敗後進入大孤山，精勤修道。現在將要命終，所以來到這座寺廟，讓世人知道我已經證得第四果了。』於是自己說出了死期，果然如期圓寂。於是被安葬在衡山。薛季昌（人名），漢州綿竹人，世代都是官宦家族。薛季昌從小就不喜歡榮華富貴，不吃葷腥，常常穿著樸素的衣服，酷愛山水。一天遊玩青城山，父母不捨得他走遠，就跟著他。於是向南遊玩桃源。後來在南嶽遇到了正一先生（道教人物），接受了三洞秘箓（道教經典），研究透徹了其中的精要。屢次感應到高真（神仙）秘密降臨。唐明皇多次下詔詢問道德方面的問題，他都能辯論通達，學識淵博。皇上非常高興。他多次請求回到山中，皇上命他作詩一首贈別，並作序說：『練師（對道士的尊稱）志向仰慕玄門，棲身南嶽。等到登記在道錄之後，忽然來辭行，希望回到舊山，以守護虛靜清白。不違揹他高雅的志向，並且重視他精進修行。如果遇到至人（得道之人）和靈藥的時候，可以來京城看看。』詩中寫道：『洞府修真的客人來自衡陽，思念舊居將要修成金闕。想要在玉清（道教神仙居住的最高境界）的書籍上記錄雲路，三天（道教指玉清、上清、太清三境）靠近松溪，萬籟俱寂。還應該傳來秘訣，來等候仙人的車駕。』薛季昌住在九真降聖觀，恢復了華蓋峰的舊居，修煉丹藥成功。一天忽然對弟子們說

【English Translation】 English version The Law of the Spirit: One evening, upon hearing the sound of thunder, the (stone tablet) disappeared. Su Wulian, the prefect of Hengyang, reported this matter to the court. The tablet was originally located in the Quande Temple. During the reign of Empress Wu Zetian in the Tang Dynasty, Xu Jingye launched a rebellion in Yangzhou. Wu Zetian ordered troops to suppress it, but the army was defeated and fled. Xu Jingye had been supporting a man who resembled him and treated him with great favor. When Xu Jingye was defeated, (the soldiers) captured the man he supported, killed him, and presented his head as Xu Jingye's. In reality, Xu Jingye had gone into hiding in Dagushan (Great Lonely Mountain), where he lived with dozens of companions, building huts and farming, isolated from the world. He shaved his head and became a monk, and many of his companions also shaved their heads. In the early years of the Tianbao era, there was an old monk named Zhukuo (Dharma name), over ninety years old, who came to Hengyue Temple in Nanyue with his disciples. He visited the monks and stayed there for more than a month. Suddenly, he requested to gather the monks to confess his sins of killing. The monks were surprised. The old monk said, 'Have you ever heard of Xu Jingye? I am Xu Jingye. After my defeat, I entered Dagushan and diligently cultivated the Way. Now that I am about to die, I have come to this temple to let the world know that I have attained the fourth fruit (Arhatship).' Then he foretold the date of his death, and indeed he passed away as predicted. He was then buried in Hengshan (Mount Heng). Xue Jichang (personal name) was from Mianzhu in Hanzhou, and his family had been officials for generations. From a young age, Xue Jichang disliked wealth and luxury, did not eat meat, and often wore simple clothes, with a great love for mountains and rivers. One day, he went to Qingcheng Mountain (famous Taoist mountain) for sightseeing, and his parents, unwilling for him to go far, followed him. Then he traveled south to Taoyuan (Peach Blossom Spring). Later, he met Zhengyi Xiansheng (Master Zhengyi, a Taoist figure) in Nanyue (Southern Mountain), received the Three Caverns Secret Records (Taoist scriptures), and thoroughly studied their essence. He repeatedly sensed the secret descent of High Immortals (deities). Emperor Ming of Tang often issued edicts to inquire about matters of morality, and he could debate them thoroughly and was knowledgeable. The Emperor was very pleased. He repeatedly requested to return to the mountains, and the Emperor ordered him to write a poem as a farewell gift, with a preface saying: 'The practitioner (a respectful term for Taoists) aspires to the mysterious gate and dwells in Nanyue. After being registered in the Taoist records, he suddenly came to bid farewell, hoping to return to his old mountain to guard emptiness and purity. Not violating his elegant aspirations, and valuing his diligent cultivation. If you encounter a perfect person (an enlightened person) and elixir, you can come to the capital to visit.' The poem says: 'The guest who cultivates truth in the cave mansion comes from Hengyang, longing for the old residence to be built into a golden palace. Wanting to record the cloud path in the books of Yuqing (the highest realm where Taoist immortals live), the Three Heavens (referring to the Three Pure Realms in Taoism: Yuqing, Shangqing, and Taiqing) are close to the pine stream, and all sounds are silent. It is still appropriate to pass on secret formulas and wait for the arrival of the immortal's carriage.' Xue Jichang lived in the Jiuzhen Descending Saint Temple, restored the old residence on Huagai Peak, and successfully cultivated the elixir. One day, he suddenly said to his disciples

曰。祝融今夕有真之會。余被召當往。遂凌虛而去不復回。后建凌虛宮。

鄧紫陽。撫州南城人。初居麻姑山。后因省親山下逢大蟒攔路步罡而逐之。蟒化為劍。遂得劍佩之。性愈剛毅。常負濟世之才。每憩于溪壑之間。誦天蓬咒不輟。北帝遣神人授劍法。遠訪南嶽朱陵。謁青玉光天二壇。禮鄧真人。夢有所感。有劉有宗師之。求傳禁咒。而謂之曰。石廩倒洞。夕陽迷津。山魅群居。昔吾祖驅之已經三百餘年。今以生氣不正此類承之襲人。汝后建壇辟除。兼內養浩然。方冀仙階矣。后明皇詔紫陽。因內殿建醮破胡番。封為天師。后尸解。有宗依法建壇院于石廩下。遂郡兇奔他山。

田虛應。字艮逸。齊國人。賦性樸拙。吐露無忌諱。開皇時侍親于攸縣。以喧冗遷於南嶽。躬耕于紫蓋峰下。以儘子職。凡五十餘年。母既即世。乃游五峰。放志自適。龍朔中。州牧田侯于衡岳觀建降真堂以居。田于乘贊以分璧。所受上清大洞法箓。自正一先生傳。

天師。天師傳虛應。既承道要。涉歷雲水。為友善者。惟蔣舍洪時呂渭陽憑皆使湖南。嘗就訪高論。潭州旱祈雨。久之不獲。召虛應蓬髮弊衣。至郡無言。雨自下。又嘗久雨不止。郡守建壇于衡岳觀。默然岸幘而坐。洎升壇即霽。元和中。東入天臺不復出。憲

【現代漢語翻譯】現代漢語譯本：他說：『祝融（Zhurong，火神）今晚有真正的聚會，我被召喚要去參加。』於是他騰空而去，不再回來。後來人們建造了凌虛宮（Lingxu Palace）來紀念他。

鄧紫陽（Deng Ziyang），撫州南城人。最初居住在麻姑山（Magu Mountain），後來因為回鄉探親在山下遇到大蟒蛇攔路，他便用步罡之法驅逐它。蟒蛇化為劍，於是他得到了這把劍並佩戴著。他的性格更加剛毅，常常懷有濟世的才能。他經常在溪谷之間休息，不停地誦唸天蓬咒（Tianpeng Mantra）。北帝（Beidi，北方之神）派遣神人傳授他劍法。他遠訪南嶽朱陵（Nanyue Zhuling），拜謁青玉光天二壇（Qingyu Guangtian Two Altars），禮拜鄧真人（Master Deng）。夢中有所感悟，有劉有宗（Liu Youzong）師從於他，向他求傳禁咒。劉有宗對他說：『石廩倒洞（Shilin Daodong），夕陽迷津（Xiyang Mijing），山魅群居。過去我的祖先驅逐它們已經三百多年了，現在因為生氣不正，這類邪祟又來侵擾。你以後要建造壇場來辟除它們，同時也要注重內養浩然之氣，或許可以期望達到仙階。』後來明皇（Ming Huang，唐玄宗）詔見鄧紫陽，因為他在內殿建醮來擊破胡人，封他為天師（Celestial Master）。後來他尸解（Shijie，道教的一種成仙方式）。劉有宗依法在石廩下建造壇院，於是郡中的兇煞之氣都奔向其他山去了。

田虛應（Tian Xuying），字艮逸（Genyi），齊國人。天性樸實憨厚，說話直率沒有顧忌。開皇年間在攸縣侍奉父母，因為環境喧鬧而搬遷到南嶽。在紫蓋峰（Zigai Peak）下親自耕種，以盡孝道。總共五十多年。母親去世后，他便遊歷五峰，放縱心志，怡然自得。龍朔年間，州牧田侯（Lord Tian）在衡岳觀（Hengyue Temple）建造降真堂（Jiangzhen Hall）來居住。田虛應憑藉乘贊（Cheng Zan）來分璧（Fen Bi），所接受的上清大洞法箓（Shangqing Dadong Falu）是從正一先生（Zhengyi Xiansheng）那裡傳下來的。

天師（Celestial Master）傳授給田虛應。他既然繼承了道教的要旨，便遊歷各地。與他友善的人，只有蔣舍（Jiang She）、洪時（Hong Shi）、呂渭陽（Lv Weiyang），他們都出使湖南。田虛應曾經去拜訪他們，進行高深的討論。潭州（Tanzhou）發生旱災，祈雨很久都沒有應驗。召來田虛應，他蓬頭垢面，穿著破舊的衣服，來到郡里一言不發，雨就自己下起來了。又曾經連日下雨不停，郡守在衡岳觀建造壇場，田虛應默默地戴著頭巾端坐著，等到升壇的時候，雨就停了。元和年間，他向東進入天臺山（Mount Tiantai），不再出來。憲宗（Emperor Xianzong of Tang)

【English Translation】 English version: He said, 'Zhurong (God of Fire) has a true gathering tonight, and I have been summoned to attend.' Then he ascended into the void and never returned. Later, Lingxu Palace (Lingxu Palace) was built in his memory.

Deng Ziyang, a native of Nancheng in Fuzhou, initially resided on Magu Mountain. Later, while returning home to visit his family, he encountered a large python blocking his path at the foot of the mountain. He used the 'Bugang' method (Taoist ritualistic pacing) to drive it away. The python transformed into a sword, which he then obtained and wore. His character became even more resolute, and he often possessed the talent to help the world. He frequently rested among streams and valleys, continuously chanting the Tianpeng Mantra (Tianpeng Mantra). The Beidi (Northern Emperor) sent a divine being to teach him swordsmanship. He traveled far to Nanyue Zhuling, visited the Qingyu Guangtian Two Altars, and paid respects to Master Deng. He had an epiphany in a dream, and Liu Youzong became his disciple, seeking to learn forbidden spells. Liu Youzong said to him, 'Shilin Daodong (Stone Granary Collapsed Cave), Xiyang Mijing (Sunset Lost Ford), mountain demons dwell in groups. In the past, my ancestors drove them away for more than three hundred years, but now, due to the improper flow of vital energy, these kinds of evil influences are attacking again. In the future, you must build altars to ward them off, and also focus on cultivating your inner righteousness, so that you may hope to attain the rank of an immortal.' Later, Emperor Ming (Emperor Xuanzong of Tang) summoned Deng Ziyang because he had built an altar in the inner palace to defeat the barbarian tribes, and he was granted the title of Celestial Master. Later, he achieved 'Shijie' (corpse liberation, a Taoist form of immortality). Liu Youzong built an altar and courtyard at the foot of Shilin according to the law, and as a result, the evil influences in the county all fled to other mountains.

Tian Xuying, styled Genyi, was a native of the State of Qi. He was naturally simple and honest, and spoke frankly without reservation. During the Kaihuang era, he served his parents in You County, and because of the noisy environment, he moved to Nanyue. He personally cultivated the land at the foot of Zigai Peak to fulfill his filial duties. He did this for more than fifty years. After his mother passed away, he traveled to the Five Peaks, indulging his will and enjoying himself. During the Longshuo era, the prefect Lord Tian built Jiangzhen Hall at Hengyue Temple for him to reside in. Tian Xuying relied on Cheng Zan to share Bi. The Shangqing Dadong Falu (Shangqing Dadong Falu) he received was passed down from Zhengyi Xiansheng.

The Celestial Master passed it on to Tian Xuying. Since he had inherited the essence of Taoism, he traveled to various places. His friends were only Jiang She, Hong Shi, and Lv Weiyang, who were all envoys to Hunan. Tian Xuying once visited them and engaged in profound discussions. Tanzhou experienced a drought, and prayers for rain were not answered for a long time. Tian Xuying was summoned, and he arrived in the county with disheveled hair and wearing tattered clothes, without saying a word, and the rain began to fall on its own. Once, it rained continuously for days, and the prefect built an altar at Hengyue Temple. Tian Xuying silently sat with his head covered, and as soon as he ascended the altar, the rain stopped. During the Yuanhe era, he entered Mount Tiantai to the east and never came out again. Emperor Xianzong of Tang

宗時。詔不起。有歐陽平者。道學亦高。常師事之。一日夢。三神人各持金爐。自天而降。若有所召。密謂人曰。二先生不久去矣。我必繼之。未幾虛應果羽化。蔣亦繼往。門弟達者。棲瑤憑惟良香林陳寡言方瀛徐靈府三人。盡相聯而尸解。

李思慕。成紀人。與東楚董鍊師白先生結煙霞之友。周遊三湘名山。后訪南嶽五峰。雖師範不同而各有指歸。白既于石鼓上升。思慕入京師。高力士佞吳筠而進之於明皇。答問稱旨。后乞歸山。上厚賜錢。行注清凈經。行於世。后玄化于紫蓋峰。惟董混跡于衡陽后洞。常以咒術治人病。若有酬之者。為酒一醉為妙於是凡醒時醉臥衢路。或溪谷遇驟雨而衣不濡。凌嚴霜而皓如也。數年。巡門告人曰。各好將息。人皆訝之。亦於後洞尸解。如蟬蛻也。唐杜甫有憶昔行詩末句云。更訪衡陽董鍊師。南遊早鼓瀟湘柁。

薜幽棲。蒲州寶鼎人也。性沉靜有敏識卓見。修舉業之暇。好問方外事。開元中。及進士第。年始弱冠。調官陵郡尉秩未滿。有林泉之興。遂拂衣去服冠褐。出入青城峨嵋。久之遊鶴鳴山。訪漢天師治所。修行僅一紀。而道氣愈充。天寶初復游南嶽。卜修真之地。乃晦其名氏。於五峰之下。游心於自得之場。曠然無所繫。而能和光混俗。毀方瓦合。其於三洞經誥

【現代漢語翻譯】現代漢語譯本：宗時受到詔令卻沒有應召。有位名叫歐陽平的人，在道學上的造詣也很高，經常向他學習。一天，歐陽平夢見三位神人各自拿著金爐，從天而降，好像在召喚什麼。他私下對人說：『宗時和蔣先生不久就要離世了，我肯定會緊隨其後。』沒過多久，虛應果就羽化登仙了，蔣先生也緊隨其後。門下弟子中有所成就的有棲瑤、憑惟良、香林陳寡言、方瀛、徐靈府三人，都相繼尸解成仙。李思慕，成紀人，與東楚的董鍊師和白先生結為道友，一同遊歷了三湘的名山。後來又拜訪了南嶽五峰。雖然師承不同，但各自都有自己的歸宿。白先生已經在石鼓山昇天，李思慕則進入京城。高力士因為佞信吳筠，便將李思慕推薦給唐玄宗。李思慕的回答很合玄宗的心意，後來他請求回山，玄宗賞賜了他很多錢財。《清凈經》因為他的註解而流傳於世。之後，李思慕在紫蓋峰玄化昇仙。只有董鍊師隱居在衡陽后洞，經常用咒術為人治病。如果有人酬謝他，他便要酒喝個酩酊大醉才高興。於是，他經常在清醒時醉倒在路邊或溪谷中，即使遇到暴雨衣服也不會濕，身披嚴霜也潔白如玉。幾年后，他挨家挨戶地告訴人們說：『大家好好保重。』人們都感到驚訝。不久，他也在後洞尸解成仙，就像蟬蛻一樣。唐代詩人杜甫的《憶昔行》詩的末句寫道：『更訪衡陽董鍊師，南遊早鼓瀟湘柁。』薛幽棲，蒲州寶鼎人。性格沉靜，有敏銳的見識和卓越的見解。在修習科舉功名的閑暇，喜歡詢問方外之事。開元年間，考中進士，當時剛滿二十歲。被調任陵郡尉，任職未滿，便產生了隱居山林的興致，於是脫下官服，戴上頭巾，穿著粗布衣服，出入于青城山和峨眉山。很久之後，又遊歷鶴鳴山，拜訪漢代天師張道陵的治所，修行了大約十二年，道氣更加充盈。天寶初年，再次遊歷南嶽，尋找適合修真的地方，於是隱姓埋名，在五峰之下，放縱自己的心神于自由自在的境界，曠達無所牽掛，並且能夠和光同塵，與世俗相融合。他精通三洞經書

【English Translation】 English version: Zong Shi was summoned by imperial decree but did not comply. There was a man named Ouyang Ping, who was also highly accomplished in Daoist studies and often learned from him. One day, Ouyang Ping dreamed of three divine beings, each holding a golden censer, descending from the sky as if summoning someone. He secretly told people, 'Master Zong and Master Jiang will soon depart this world, and I will surely follow them.' Not long after, Xu Yingguo ascended to immortality, and Jiang followed suit. Among the disciples who achieved success were Qi Yao, Ping Weiliang, Xianglin Chen Guayan, Fang Ying, and Xu Lingfu, all of whom successively achieved 'corpse liberation' (shi jie, a Daoist practice of achieving immortality while appearing to die). Li Simu, a native of Chengji, formed a friendship with Dong the Alchemist and Master Bai of Dongchu, traveling together to famous mountains in the Three Xiang regions. Later, he visited the Five Peaks of Mount Heng. Although their teachers were different, they each had their own destination. Master Bai had already ascended at Stone Drum Mountain (Shigu Shan), while Li Simu entered the capital. Gao Lishi, because of his favor towards Wu Yun, recommended Li Simu to Emperor Ming of Tang. Li Simu's answers pleased the Emperor, and later he requested to return to the mountains. The Emperor bestowed upon him generous gifts of money. The 'Qingjing Jing' (Classic of Purity) was circulated in the world because of his annotations. Later, Li Simu ascended to immortality at Zigaifeng (Purple Canopy Peak). Only Dong the Alchemist remained hidden in the Back Cave of Hengyang, often using incantations to cure people's illnesses. If someone offered him a reward, he would ask for wine and get thoroughly drunk. Thus, he often fell asleep drunk on roadsides or in valleys, and even when encountering heavy rain, his clothes would not get wet, and when covered in frost, he would appear as white as jade. After several years, he went door to door telling people, 'Take good care of yourselves.' People were all surprised. Soon after, he also achieved 'corpse liberation' in the Back Cave, like a cicada shedding its skin. The Tang poet Du Fu wrote in the last lines of his poem 'Remembering the Past': 'I will further visit Dong the Alchemist of Hengyang, and travel south, beating the oars of the Xiang River early.' Xue Youqi, a native of Baoding in Puzhou, was of a quiet nature, with keen insight and outstanding judgment. In his spare time from studying for the imperial examinations, he liked to inquire about matters beyond the mundane world. During the Kaiyuan era, he passed the imperial examination, just over twenty years old. He was assigned as a military officer in Ling County, but before completing his term, he developed a desire to live in seclusion in the mountains and forests. So he took off his official robes, put on a headscarf, and wore coarse clothing, traveling in and out of Qingcheng Mountain and Emei Mountain. After a long time, he traveled to Heming Mountain and visited the residence of Zhang Daoling (the Han Dynasty Celestial Master), practicing cultivation for about twelve years, and his Daoist energy became more abundant. In the early years of the Tianbao era, he traveled to Mount Heng again, seeking a place suitable for cultivating the truth. So he concealed his name and lived below the Five Peaks, letting his mind wander in a realm of self-attainment, free and unattached, and able to harmonize with the world and blend with customs. He was proficient in the scriptures of the Three Caverns (San Dong Jing Gao, the major divisions of the Daoist canon).

靡不該覽。故幽人逸客向風稟受。日集於左右。而師辯論宏博。隨其性根。各有發明。進玄微論三卷。上明皇稱旨。賞其達悟。末幾尸解。注靈寶於世。今凌虛宮有天香臺。乃注經之所。曉夕雲煙起。如香繚繞。

唐若山。魯郡人。先天中。歷官尚書郎連典劇郡。開元中出守澗州。頗有惠政。遠近稱之。若山好長生之道。令弟若水為衡岳道士。與兄同得胎元穀神之要。嘗詔入內殿。后求歸山。詔許之。若山後揚子江中乘五色霧而仙。其弟尸解于南嶽。

申泰芝。字廣祥。其先洛陽人也。因守官湖外世代寓居長沙。后散徙四方。其遠近欽慕。秦芝卜居邵州仁風村柳塘。數世皆修慈惠。自幼夐處。不與親友交。好讀書常清儉。游息南嶽。訪神仙之事。一夕于融頂遇真人。傳金丹火龍之術。婦煉丹雲山之北余胡之頂。積有年矣。大藥已成。功行俱備。而能乘虛神遊。隱顯出入綽有神異。人不可測。開元二十六年歲在戊寅八月十六日。明皇詔近臣曰。朕昨宵中秋夜寢夢有神人告朕言。湖南邵州雲山有道人。煉丹得仙。若禮遇之可為國歸。

宰相劉晏。少好游術。精懇不倦而無所遇。嘗聞異人多在市肆間。以其喧雜可混跡也。因游長安。至一藥鋪。偶問曰。常有三四老人。紗帽拄杖。來取酒飲訖即去。兼覓藥

【現代漢語翻譯】現代漢語譯本：沒有不廣泛閱讀的。因此隱居的人和隱士都仰慕前來，每天聚集在他左右。而這位老師辯論宏大淵博，根據每個人的根性，各有啓發。他進獻了《玄微論》三卷，皇上看了非常滿意，讚賞他的通達領悟。不久之後就尸解了，將《靈寶經》註釋流傳於世。現在凌虛宮有天香臺，就是他註釋經書的地方，早晚雲霧升起，像香一樣繚繞。

唐若山（人名），魯郡人。先天年間，歷任尚書郎，多次主管重要的郡。開元年間，出任澗州太守，頗有恩惠于百姓，遠近都稱讚他。唐若山喜好長生之道，他的弟弟唐若水（人名）是衡岳的道士，與哥哥一同得到了胎元穀神的要訣。曾經被詔入內殿，後來請求回山，皇上批準了。唐若山後來在揚子江中乘著五色霧昇仙而去，他的弟弟在南嶽尸解。

申泰芝（人名），字廣祥，他的祖先是洛陽人。因為擔任湖外的官職，世代居住在長沙。後來分散遷徙到四方，遠近的人都欽佩仰慕他。申泰芝在邵州仁風村柳塘卜居，數世都修習慈悲恩惠。他從小就獨自居住，不與親友交往，喜歡讀書，常常清心寡慾。他遊歷南嶽，訪求神仙之事。一天晚上在融頂遇到了真人，傳授給他金丹火龍之術。他在雲山之北余胡頂煉丹，積累多年。大藥已經煉成，功行都已具備，能夠乘虛神遊，隱身顯現出入，非常神奇，讓人無法測度。開元二十六年戊寅年八月十六日，皇上詔令近臣說：『朕昨晚中秋之夜睡覺時夢見有神人告訴朕說，湖南邵州雲山有道人，煉丹得仙，如果以禮相待，可以為國家所用。』

宰相劉晏（人名），年輕時喜歡遊歷方術，精誠懇切而不懈怠，但沒有遇到什麼。他曾經聽說奇異的人大多在市井之中，因為那裡喧鬧雜亂可以隱藏軌跡。因此遊歷長安，到了一家藥鋪，偶然問道：『常有三四個老人，戴著紗帽，拄著枴杖，來這裡買酒喝完就走，還尋找藥物。』

【English Translation】 English version: There was nothing he did not extensively study. Therefore, recluses and hermits admired and came to him, gathering around him daily. And this master's debates were grand and profound, enlightening each person according to their individual nature. He presented three volumes of 'Xuanwei Lun' (Treatise on the Profound and Subtle), which pleased the Emperor, who praised his understanding and enlightenment. Not long after, he achieved 'shijie' (corpse liberation) and left the annotated 'Lingbao Jing' (Scripture of Numinous Treasure) to the world. Now, in Lingxu Palace, there is the Tianxiang Terrace (Terrace of Heavenly Fragrance), which is where he annotated the scriptures. Morning and evening, clouds and mist rise, like incense swirling around.

Tang Ruoshan (personal name), a native of Lujun. During the Xiantian era, he successively served as a Shangshu Lang (Assistant Secretary of the Ministry) and governed important prefectures. During the Kaiyuan era, he was appointed as the prefect of Jianzhou, where he was benevolent to the people, and was praised far and wide. Tang Ruoshan was fond of the Dao of longevity. His younger brother, Tang Ruoshui (personal name), was a Daoist of Hengyue, and together with his brother, he obtained the essentials of fetal origin and valley spirit. He was once summoned to the inner palace, and later requested to return to the mountain, which the Emperor granted. Tang Ruoshan later ascended to immortality in the Yangtze River, riding on five-colored mist, and his brother achieved 'shijie' (corpse liberation) in Nanyue.

Shen Taizhi (personal name), courtesy name Guangxiang, his ancestors were from Luoyang. Because of serving as an official outside the lake, they resided in Changsha for generations. Later, they dispersed and moved to all directions, and people far and near admired him. Shen Taizhi settled in Liutang, Renfeng Village, Shaozhou. For several generations, they practiced compassion and kindness. From a young age, he lived alone, not associating with relatives and friends. He loved to read and was often pure and frugal. He traveled to Nanyue, seeking the affairs of immortals. One night, he met a True Man on Rongding, who transmitted to him the art of Golden Elixir and Fire Dragon. He refined elixirs at Yuhu Peak, north of Yunshan, for many years. The great elixir had been completed, and his merits and practices were complete. He was able to travel in spirit, appearing and disappearing at will, very magical, making him unfathomable. On the sixteenth day of the eighth month of the twenty-sixth year of Kaiyuan, the year being Wuyin, the Emperor ordered his close ministers, saying: 'Last night, on the Mid-Autumn Festival night, I dreamed that a divine person told me that in Yunshan, Shaozhou, Hunan, there is a Daoist who has refined elixirs and attained immortality. If we treat him with courtesy, he can be used for the benefit of the country.'

The Chancellor Liu Yan (personal name), in his youth, was fond of traveling and practicing arts, being sincere and diligent without懈怠, but he had not encountered anything. He had heard that extraordinary people were mostly in the marketplaces, because the noise and chaos there could conceal their traces. Therefore, he traveled to Chang'an and went to a pharmacy, where he casually asked: 'Do three or four old men often come here, wearing gauze hats and carrying canes, to buy wine, drink it, and then leave, also seeking medicine?'

看。亦不多買。某意非凡俗者。劉公曰。早晚當至。曰明日合來。劉公平旦往。少頃果有道流三人到。引滿飲酒。談謔極歡。旁若無人。良久曰。世間還有得似我輩否。一人云。王十八。遂去自後每記之不可求。及作刺史往南中過衡山縣。時春初風景和暖。吃冷淘一盤。香菜茵蔯之類。甚為芳潔。劉公異之。訊郵吏曰。側近莫有衣冠居否。此菜何所得。答曰。縣有官園子王十八能種。所以館中常有好菜蔬。劉公忽驚記所遇道人之說。乃曰。園近遠行去得否。曰即館后。遂往問見王十八。衣犢鼻灌畦狀貌山野望劉公趨拜戰慄漸次問其鄉里家屬曰飄蓬不省。亦無親族。劉公益異之。令坐索酒與吃。固不肯卻歸。乃詣縣自請同往嶺外縣令都不喻當時發遣。王十八亦不甚拒。破衣草履登舟而行。劉公漸與之熟。令妻子見拜之。同坐茶飯。形容衣服日益穢敝。家人並竊惡之。夫人曰。豈茲有異。何為如此。劉公不懈去所詣數百里。患痢朝夕困極。舟船隘窄不離劉公之所。左右掩鼻罷食。不勝其苦。劉公都無厭忌之色。但憂慘而已。勸就湯粥。數日遂斃。劉公嗟嘆涕泣。送終之禮無不精備。乃葬于路隅。後年官替歸朝。卻至衡山縣。縣令郊迎。既坐曰。使君所將園子去尋卻來。應是不堪驅使。劉公驚問。何時歸。曰后月餘日即歸云

。奉處分放回。劉公大駭。當時步至園中。茅屋雖存都無所睹。鄰人曰。王十八昨夜去矣。怨恨加甚。向屋再拜泣涕而反審。其到縣之日。乃途中疾卒之辰也。遣人往發冢。瘞所空存衣服耳。數月至京城。官居朝列。偶得重疾。近至屬纊家人妻子圍視號叫俄。聞扣門甚急。閽者走呼曰。有人稱王十八。令報歡躍迎拜。王十八微笑而入其臥所。疾已不知人久矣。乃盡令去障蔽等及湯藥。自於腰間取一葫蘆。開之出藥三圓。如小豆大。用葦筒引水半甌。灌而搖之。少頃腹中如雷鳴。逡巡開眼。蹶然而起。都不似先有疾。夫人日王十八。乃涕泗交下。牽衣再拜。若不勝情。妻妾僕使並泣。王十八悽然曰。奉愧舊情。故來相救。此藥一圓可延十載。至期某卻來。自取啜茶一碗而去。劉公因請少淹留不可。又欲與之金帛。復大笑。后劉公拜相兼領鹽鐵。坐事貶忠州三十年。一旦有疾。王十八復來曰。要見相公。劉公感嘆頗極。延入閤中。又懇求王十八。日所疾即愈。且還某藥。乃以鹽一兩投水飲之大吐。吐中有藥三圓。顏色與三十年前服者無異。王十八索香湯洗之。劉公堂侄侍疾側。遂攫其二圓吞之。王十八熟視笑曰。汝有道氣。我固知為汝掠也。趨出而去。不復言別。劉公尋病複數月。有詔至。乃卒高僧懶殘者。唐天寶初。衡

【現代漢語翻譯】奉命將他放回，劉公非常驚駭。當時走到園中，茅屋雖然還在，但什麼也看不到了。鄰居說：『王十八昨晚已經走了。』劉公怨恨更加深重，對著茅屋再次拜祭，哭泣著返回。仔細查問，才知道他到縣城的那天，正是途中病死的日子。派人前往挖墳，埋葬的地方只有空空的衣服罷了。幾個月后，劉公到了京城，官居朝廷要職。偶然得了重病，臨近死亡，家人子女圍在身邊哭泣呼喊。忽然，聽到有人急切地敲門。門房跑來稟報說：『有人自稱是王十八，請示是否通報。』劉公歡喜地迎接拜見。王十八微笑著走進他臥病的地方。劉公病重已經不認人了很久了。王十八就讓所有人都離開，撤去屏障等物以及湯藥。自己從腰間取出一個葫蘆，打開，取出三顆藥丸，像小豆那麼大。用葦管引來半甌水，灌入藥丸並搖動。一會兒，劉公腹中如雷鳴般響動，慢慢地睜開眼睛，一下子坐了起來，完全不像先前有病的樣子。劉夫人說『王十八』，眼淚鼻涕一起流下，拉著他的衣服再次拜謝，情不自禁。妻妾僕人也都哭泣。王十八淒涼地說：『感念舊情，所以來相救。這藥丸一顆可以延長十年壽命，到期我自會來取。』說完喝了一碗茶就離開了。劉公因此請求他稍微多留一會兒，但王十八不肯。劉公又想送給他金錢財物，王十八再次大笑。後來，劉公當了宰相，兼管鹽鐵事務，因事被貶到忠州三十年。一天，劉公又生病了，王十八又來了，說：『要見相公。』劉公非常感慨，請他進入內室。又懇求王十八，說病立刻就好了，並且還了藥。王十八就用一兩鹽投入水中讓他喝下，劉公大吐，吐出的東西中有三顆藥丸，顏色與三十年前服用的藥丸沒有差別。王十八要了香湯洗手。劉公的堂侄在旁邊侍奉，就搶過其中兩顆吞了下去。王十八仔細地看著他，笑著說：『你有道氣，我早就知道你會搶我的藥。』說完快步離開，沒有再說告別的話。劉公不久后又病了幾個月，有詔書到達，就去世了。高僧懶殘（La Can）是唐朝天寶初年，衡（Heng）...

【English Translation】 He was ordered to be released. Duke Liu was greatly alarmed. He then walked to the garden. Although the thatched cottage was still there, he could see nothing else. The neighbors said, 'Wang Shiba left last night.' His resentment deepened. He bowed to the cottage again, weeping as he returned. Upon investigation, it was discovered that the day he arrived in the county was the day he died of illness on the road. People were sent to dig up the grave, and only empty clothes were buried there. Several months later, Duke Liu arrived in the capital and held a high position in the court. He suddenly fell seriously ill and was near death. His family members surrounded him, crying and wailing. Suddenly, they heard urgent knocking on the door. The gatekeeper ran in and announced, 'Someone claiming to be Wang Shiba is here, asking to be announced.' Duke Liu was overjoyed and welcomed him with a bow. Wang Shiba smiled and entered the room where he was lying. Duke Liu had been unconscious for a long time. Wang Shiba then ordered everyone to leave, removing the screens and medicine. He took out a gourd from his waist, opened it, and took out three pills, each the size of a small bean. He used a reed tube to draw half a bowl of water, poured it into the pills, and shook it. After a while, Duke Liu's stomach rumbled like thunder. Slowly, he opened his eyes and sat up abruptly, looking nothing like he had been ill before. Madam Liu said 'Wang Shiba,' tears streaming down her face, and she grasped his clothes, bowing repeatedly, overwhelmed with emotion. His wives, concubines, and servants all wept. Wang Shiba said sadly, 'Out of gratitude for our past friendship, I have come to help you. Each of these pills can extend your life by ten years. When the time comes, I will come and take them back.' After saying this, he drank a bowl of tea and left. Duke Liu then asked him to stay a little longer, but Wang Shiba refused. Duke Liu also wanted to give him gold and silk, but Wang Shiba laughed again. Later, Duke Liu became prime minister and also took charge of salt and iron affairs. He was demoted to Zhongzhou for thirty years due to some incident. One day, Duke Liu fell ill again, and Wang Shiba came again, saying, 'I want to see the prime minister.' Duke Liu was deeply moved and invited him into the inner room. He pleaded with Wang Shiba, saying that his illness would be cured immediately, and returned the medicine. Wang Shiba then put one tael of salt into water and had him drink it. Duke Liu vomited violently, and among the vomit were three pills, the same color as the pills he had taken thirty years ago. Wang Shiba asked for fragrant water to wash his hands. Duke Liu's cousin, who was attending to him, grabbed two of the pills and swallowed them. Wang Shiba looked at him carefully and smiled, saying, 'You have the aura of the Dao. I knew you would snatch my medicine.' He then hurried away, without saying goodbye. Duke Liu fell ill again a few months later, and an imperial edict arrived, and he passed away. The eminent monk Lan Can (La Can) lived during the Tianbao era of the Tang Dynasty, in Heng (Heng)...

岳寺執役僧也。食退即收所餘而食。性懶而食殘故號懶殘也。畫專一寺之工。夜止群牛之下。曾無倦色已二十年。時鄴侯李泌寺中讀書。察懶殘所為非凡物。聽其中宵梵唱響徹于上。李泌情頗知音。能辯休慼。謂懶殘經音凄惋而後喜悅。必謫墮之人。通名而謁。懶殘大詬覿面而唾曰。是將賊我。李公愈敬之雅拜。懶殘正撥牛糞出芋啖之。良久而曰。可以席地。取所啖芋之半以授焉。李公盡食之。后謂曰。慎無多語。領取十年宰相。公謝之而退。后月餘。刺史祭岳崇道甚嚴。忽中夜風雷而一峰摧倒。凡山路行所為大石橫攔。遂以十牛縻絆以挽之。又以數百鼓譟以推之。人力竭而石愈固。更無他涂可以修事。懶殘曰。不假人力略試去之。眾皆大笑。以為狂人。懶殘曰。何在見嗤試可乃已。寺僧笑而許之。遂履石而動。忽轉磐而下。聲若震雷。山路既開。眾僧皆羅拜。見者皆呼至聖。刺史奉之如神。懶殘悄然。乃懷去意。寺外虎豹忽爾成群。日有傷無由禁。懶殘曰授我棰。為爾盡驅除。眾曰。大石猶推。此物容易。因與之荊梃皆躡而觀之。才出門見一虎銜之登山噬之。人嘆其不免數。初懶殘居巖久之。嘗作歌。其略云。世事悠悠。不如山丘。青松蔽日。碧澗長流。山云賞慕。夜月為鉤。臥藤蘿下。塊石枕頭。不朝天子。豈羨

【現代漢語翻譯】現代漢語譯本：岳寺里有個干雜活的僧人，每次吃完飯就把剩下的食物收集起來吃掉。因為他天性懶惰又吃殘羹剩飯，所以被稱為『懶殘』。他負責寺里所有的繪畫工作，晚上就睡在牛群下面，二十年來從不覺得厭倦。當時，鄴侯李泌在寺里讀書，他觀察到懶殘的所作所為並非凡人，聽到他半夜誦唱梵文的聲音響徹雲霄。李泌精通音律，能辨別吉兇。他認為懶殘誦經的聲音淒涼哀怨之後又變得喜悅，必定是謫落凡間的人。於是通報姓名去拜訪他。懶殘當面大聲斥罵，還朝他吐唾沫說：『你這是要害我！』李泌更加敬重他，恭敬地行禮。懶殘正用棍子撥開牛糞，拿出芋頭來吃。過了很久，他說：『可以坐在地上了。』然後把吃了一半的芋頭遞給李泌，李泌全部吃掉了。之後懶殘對他說：『千萬不要多說話，你會得到十年宰相的職位。』李泌感謝後退下。一個月后，刺史在岳廟祭祀，非常隆重。忽然半夜颳起大風，雷電交加，一座山峰倒塌，許多巨大的石頭橫在山路上。於是人們用十頭牛用繩子捆住石頭來拉，又用幾百人敲鑼打鼓來推，但人力耗盡，石頭卻更加牢固，沒有其他辦法可以修路。懶殘說：『不用人力，讓我稍微試一下就能移走它。』眾人都大笑，認為他是瘋子。懶殘說：『你們不要嘲笑，試試看就行了。』寺里的僧人笑著答應了他。於是懶殘走上石頭，石頭突然滾動而下，聲音像震雷一樣。山路開通后，眾僧都跪拜在地，見到的人都稱他為『至聖』。刺史像對待神一樣侍奉他。懶殘悄然離開了，打算離開這裡。寺廟外面忽然出現成群的虎豹，每天都有人被傷害，無法禁止。懶殘說：『給我鞭子，我為你們全部驅趕走。』眾人說：『大石頭都能推動，這些東西很容易對付。』於是給了他荊條，大家都跟著他去看。剛出門就看見一隻老虎叼著他上山吃掉了。人們嘆息他無法倖免。當初，懶殘在巖石上住了很久，曾經作歌，歌詞大意是：世事悠悠，不如山丘。青松遮蔽陽光，碧綠的溪水長流。山云欣賞我，夜月為我做鉤。躺在藤蘿下，用石頭當枕頭。不朝拜天子，豈會羨慕榮華富貴？ English version: There was a menial monk in Yue Temple. After meals, he would collect the leftovers and eat them. Because he was lazy and ate leftovers, he was called 'Lazy Remains' (Lan Can). He was responsible for all the painting work in the temple, and he slept under the herd of cows at night, never feeling tired for twenty years. At that time, Marquis Ye, Li Mi, was studying in the temple. He observed that Lazy Remains' behavior was extraordinary, and he heard him chanting Sanskrit in the middle of the night, the sound of which resounded through the sky. Li Mi was proficient in music and could distinguish good and bad omens. He believed that the sound of Lazy Remains' chanting was sad and mournful at first, and then became joyful, so he must be a person who had been demoted to the mortal world. So he announced his name and went to visit him. Lazy Remains scolded him loudly to his face and spat at him, saying, 'You are going to harm me!' Li Mi respected him even more and bowed respectfully. Lazy Remains was using a stick to poke through the cow dung, taking out taro to eat. After a long time, he said, 'You can sit on the ground.' Then he handed half of the taro he had eaten to Li Mi, who ate it all. Afterwards, Lazy Remains said to him, 'Be careful not to talk too much, you will get the position of prime minister for ten years.' Li Mi thanked him and withdrew. More than a month later, the prefect held a grand and solemn sacrifice at Yue Temple. Suddenly, in the middle of the night, a strong wind blew and lightning flashed, and a mountain peak collapsed, with many huge rocks lying across the mountain road. So people used ten cows to tie the rocks with ropes to pull them, and hundreds of people beat gongs and drums to push them, but the manpower was exhausted, and the rocks became even more solid, and there was no other way to repair the road. Lazy Remains said, 'Don't use manpower, let me try a little and I can move it away.' Everyone laughed and thought he was a madman. Lazy Remains said, 'Don't laugh at me, just try it and you'll see.' The monks in the temple agreed with a smile. So Lazy Remains walked onto the rock, and the rock suddenly rolled down, the sound like thunder. After the mountain road was opened, all the monks knelt on the ground, and those who saw it called him 'Most Holy'. The prefect served him like a god. Lazy Remains quietly left, intending to leave this place. Suddenly, groups of tigers and leopards appeared outside the temple, and people were injured every day, and it was impossible to stop them. Lazy Remains said, 'Give me a whip, and I will drive them all away for you.' Everyone said, 'You can push the big rocks, these things are easy to deal with.' So they gave him a thorny stick, and everyone followed him to watch. As soon as he went out, he saw a tiger carrying him up the mountain and eating him. People sighed that he could not escape. In the beginning, Lazy Remains lived on the rocks for a long time, and once wrote a song, the main idea of the song is: The affairs of the world are leisurely, not as good as the mountains. Green pines block the sun, and the green streams flow long. Mountain clouds admire me, and the night moon is my hook. Lying under the wisteria, using stones as pillows. Not worshiping the emperor, how can I envy wealth and honor?

【English Translation】 A menial monk at Yue Temple. After eating, he would collect the leftovers and eat them. Because he was lazy and ate leftovers, he was nicknamed 'Lazy Remains' (Lan Can). He was in charge of all the painting work in the temple. At night, he would rest beneath the herd of cows, never tiring for twenty years. At the time, Li Mi (鄴侯李泌), the Marquis of Ye, was studying in the temple. He observed that Lazy Remains' actions were not those of an ordinary person. He heard his midnight Sanskrit chants resonating above. Li Mi was quite knowledgeable in music and could discern good and bad omens. He believed that Lazy Remains' chanting was sorrowful and then joyful, indicating he must be a banished immortal. He announced his name and paid a visit. Lazy Remains cursed him to his face and spat, saying, 'You intend to harm me!' Li Mi became even more respectful and bowed deeply. Lazy Remains was using a stick to stir through cow dung, taking out taro to eat. After a long while, he said, 'You may sit on the ground.' He took half of the taro he was eating and gave it to Li Mi, who ate it all. Afterwards, he said, 'Be careful not to speak much. You will receive the position of prime minister for ten years.' Li Mi thanked him and withdrew. A month later, the prefect held a grand and solemn sacrifice at Yue Temple. Suddenly, in the middle of the night, there was wind and thunder, and a peak collapsed. Large stones blocked the mountain road. They used ten oxen to pull the stones with ropes and hundreds of people to push them with drums. But their strength was exhausted, and the stones remained firm. There was no other way to repair the road. Lazy Remains said, 'Without human effort, let me try to remove them.' Everyone laughed, thinking he was a madman. Lazy Remains said, 'Don't laugh. Just try it and see.' The monks in the temple laughed and agreed. Lazy Remains walked onto the stone, and it suddenly rolled down with a thunderous sound. The mountain road was cleared. The monks all prostrated themselves. Those who saw it called him 'Most Holy'. The prefect treated him like a god. Lazy Remains quietly left, intending to depart. Outside the temple, tigers and leopards suddenly gathered in groups, causing injuries daily that could not be prevented. Lazy Remains said, 'Give me a whip, and I will drive them all away for you.' The people said, 'You can move large stones. These creatures are easy to deal with.' So they gave him a thorny stick, and they all followed to watch. As soon as he went out, they saw a tiger carrying him up the mountain and devouring him. People lamented that he could not escape. Initially, Lazy Remains lived on the rocks for a long time. He once composed a song, the gist of which was: 'Worldly affairs are fleeting, not as good as the mountains. Green pines shade the sun, and clear streams flow long. Mountain clouds admire me, and the night moon is my hook. I lie beneath the wisteria, with a rock as my pillow. I do not pay homage to the emperor; why would I envy...'

王侯。死生無慮。更復何憂。水月無形。我常自寧。萬法皆爾。不死不生。兀然無個事。春來草自青。其後李泌果入相。一云。懶殘在石廩伏山妖。而售寶被訟。獄中卒。乃尸解也。

衡山隱者。不知姓名。數因賣藥往來衡岳寺寄宿。或時四五日無所食。僧徒怪之。后復賣藥至僧所眾見不食。知是異人。敬接甚厚。會樂人將女詣寺。其女有色。眾欲取之。父母求五百千俱不引退。隱者聞女嫁。邀僧往看。喜欲取之。仍持金兩鋌正二百兩。謂女父曰。此金直七百貫。今亦不論自金畢將去。樂師時充官使倉卒便別。隱者示其所居云。去此四十餘里。但上山當知也。女父母事畢憶女乃往訪之。正見朱門崇麗叩門。隱者與女俱出迎接。初至一食。便不復饑。留連五六日。亦不思食。父母將還。隱者以五色箱盛黃金五錠贈送。謂父母曰。此間深邃。不復人居此。后無煩更來也。其後父母重往。但見山草荒蕪。不復人居。方知是神仙之窟李泌者。肅宗朝隱於衡山。詔給三品祿賜隱士服為治宮室。泌嘗采松脂以隱背。名曰養和。后得如龍形者。以獻帝。幼曾作詩云。天生吾地載吾。天地生吾有意無。不然絕粒昇天衢。不然鳴珂游帝都。焉能不貴復不去。空自昂藏一丈夫。一丈夫兮一丈夫。平生志氣多良圖。請君看取百年事。業

就扁舟泛五湖。庵基見在煙霞峰。得玄和先生秘語懶殘開發。道業兩全。其詩末句已先見也。

俞靈瑰者。河間人。居衡山九真觀。後學道十餘年。南嶽赤君憫之。傳回風混合之道。及守明梁之法二十年。能坐見天下事如視諸掌。然自晦不為異以驚人。而人亦莫知有道者也。與談說多及四海九州遊歷事。其貌常若三十許人。元和中。郴州官吏迎候太守因集於觀門。靈瑰衣弊自若。人見之亦不甚禮待。忽歷諸官吏說其祖父名氏狀貌性情職掌年壽皆中。眾驚異而禮之。且曰。我偶然耳。非所知也。遂入閉關不出。雖懇之再三亦不復有言。方知其異人。常誦大洞經。或絕粒或飲酒。有潘老仙遊岳與靈瑰甚款。常養一龜。廣四五尺。力可敵十人。見者畏憚。靈瑰乘之入九疑山。樵者時見之。

昔舜時有鳥如雀。自丹州來。吐五色之氣。氤氳如雲。名一曰憑霄。雀能群飛銜書砂珠輕細風吹塵。起名曰珠塵。今蒼梧之外山人採藥時。得青石圓如珠。服之不死。帶之身輕。元和末。仙人方迴游南嶽遇之七言贊曰。珠塵圓浮輕且明。有道服之得長生。王子年曰云密峰。流洲岸亦有此珠。遊人嘗得服之不死。

劉元靖。武昌人。師王道宗傳正一箓。未幾道宗將告寂。以所有均遺諸門人。元靖惟收圖書。既葬于東山。晴

【現代漢語翻譯】就好像乘坐小船漂浮在五湖之上。庵的遺址現在還能在煙霞峰找到。他得到了玄和先生的秘語，被懶殘和尚啓發，在修道和生活兩方面都獲得了圓滿。他的詩句的最後一句已經預示了他的結局。

俞靈瑰，是河間人，居住在衡山九真觀。後來修道十多年，南嶽赤君憐憫他，傳授給他迴風混合之道，以及守明梁之法，共二十年。他能坐在那裡就看到天下事，就像看自己的手掌一樣。然而他隱藏自己的能力，不以奇異之事來驚擾世人，因此人們也不知道他是有道之人。與他交談，多是關於遊歷四海九州的事情。他的容貌常常像三十歲左右的人。元和年間，郴州的官吏迎接太守，因此聚集在觀門。靈瑰穿著破舊的衣服，神態自若。人們看到他，也不怎麼禮待他。忽然，他歷數各位官吏，說出他們的祖父的名字、相貌、性格、官職、年齡，都說中了。眾人驚異，於是對他很尊敬。靈瑰卻說：『我只是偶然說中罷了，並非真的知道。』於是進入關房閉關不出。即使懇求再三，也不再說話。人們這才知道他是異人。他常常誦讀《大洞經》，有時斷食，有時飲酒。有位潘老仙遊歷南嶽，與靈瑰非常友好。靈瑰常常養一隻烏龜，寬四五尺，力氣可以抵擋十個人。見到的人都畏懼。靈瑰乘坐這隻烏龜進入九疑山，樵夫有時會看到他。

過去舜帝時，有一種鳥像麻雀，從丹州飛來，吐出五種顏色的氣體，氤氳如雲。其中一種叫做憑霄（Pingxiao，name of a bird）。這種麻雀能成群飛行，銜著書信和砂珠，砂珠輕細，風吹起時像塵土，名叫珠塵（Zhuchen，pearl dust）。現在蒼梧之外的山民採藥時，能得到青石，圓潤如珠。服用它可以長生不死，佩戴在身上可以使身體輕盈。元和末年，仙人方迴游歷南嶽，遇到這種珠塵，寫了一首七言詩讚美它：『珠塵圓浮輕且明，有道服之得長生。』王子年說云密峰、流洲岸也有這種珠塵，遊人曾經得到並服用，因此長生不死。

劉元靖，是武昌人，師從王道宗，學習正一箓（Zhengyi Lu，a Taoist scripture）。沒過多久，王道宗將要去世，把所有的東西都平均分給眾弟子。劉元靖只收了圖書。王道宗安葬在東山之後，天氣晴朗。

【English Translation】 It was like drifting on the Five Lakes in a small boat. The site of the hermitage can still be found on Yanhua Peak. He obtained the secret words of Mr. Xuanhe and was enlightened by the monk Lazy Can, achieving perfection in both spiritual practice and worldly life. The last line of his poem had already foreseen his end.

Yu Linggui was a native of Hejian, residing in the Jiuzhen Temple on Mount Heng. Later, after cultivating the Tao for more than ten years, the Red Lord of Mount Heng took pity on him and transmitted to him the Way of Returning Wind and Mixing (Huifeng Hunhe zhi Dao), as well as the Method of Guarding the Bright Beam (Shouming Liang zhi Fa), for twenty years. He could sit and see the affairs of the world as if looking at his own palms. However, he concealed his abilities and did not startle people with strange things, so people did not know that he was a person of the Tao. When talking with him, he often spoke of traveling to the four seas and nine continents. His appearance was always like that of a man in his thirties. During the Yuanhe period, the officials of Chenzhou gathered at the gate of the temple to welcome the prefect. Linggui wore tattered clothes and remained calm. People did not treat him with much respect. Suddenly, he recounted the names, appearances, personalities, positions, ages, and lifespans of the ancestors of the officials, and he was correct in every detail. The crowd was amazed and respected him. Linggui said, 'I just happened to guess correctly, I don't really know.' Then he entered the closed room and refused to come out. Even after repeated requests, he did not speak again. Only then did people realize that he was an extraordinary person. He often recited the Great Cave Scripture (Dadong Jing), sometimes fasting, sometimes drinking alcohol. An old immortal named Pan traveled to Mount Heng and was very friendly with Linggui. Linggui often kept a turtle, four or five feet wide, whose strength could match ten people. Those who saw it were afraid. Linggui rode this turtle into Mount Jiuyi, and woodcutters sometimes saw him.

In the past, during the time of Emperor Shun, there was a bird like a sparrow that came from Danzhou, emitting five-colored gases, misty like clouds. One of them was called Pingxiao (Pingxiao, name of a bird). This sparrow could fly in groups, carrying letters and sand pearls. The sand pearls were light and fine, and when the wind blew, they looked like dust, called Zhuchen (Zhuchen, pearl dust). Now, the mountain people outside Cangwu, when collecting herbs, can obtain green stones, round like pearls. Taking it can grant immortality, and wearing it can make the body light. At the end of the Yuanhe period, the immortal Fang Hui traveled to Mount Heng and encountered this Zhuchen, writing a seven-character poem to praise it: 'Zhuchen is round, floating, light, and bright, those who cultivate the Tao and take it will gain longevity.' Wang Zinian said that Yunmi Peak and Liuzhou Shore also have this Zhuchen, and travelers have obtained and taken it, thus gaining immortality.

Liu Yuanjing was a native of Wuchang, and he studied the Zhengyi Lu (Zhengyi Lu, a Taoist scripture) from Wang Daozong. Not long after, Wang Daozong was about to pass away, and he divided all his possessions equally among his disciples. Liu Yuanjing only took the books. After Wang Daozong was buried in Dongshan, the weather was clear.

夜有氣出墓中。高十數丈。元靖異之。遂開葬。及發棺但遺衣被而已。始知其師得道。元靖感悟。泛洞庭游武陵。復入南嶽。師曰。先生因魏夫人仙壇乃有卜居意。自壇東尋峻峰上十數里。見一石穴南向辟以為居。引泉環流。伐木誅茅。前建上閣。某局茶灶鑿石而成。使君韓曄游此。命其閣曰會仙。常以柏葉醞酒雖絕粒煉氣而一飲斗余。寶曆初。敬宗求方士。監軍呂令琮邀至譚州。先生曰。某有山妻侍妾。以牛肉為命。若以為術士恐將軍有罔上之名。因請彘肩自剸以蒜𦵔而食之。令琮愈疑因為摩足乞行。先生不得已上道。以十二月一日到京。便召于司政殿。敬宗問以神仙之事。師曰。無利無營。少私寡慾。修身出世之旨也。上不悅而難作。文皇放歸山。李訓欲用。董昌齡自交廣乘傳過岳下禮先生。先生曰。觀中丞王氣未動。不宜有此。行且徐之。齡昌因緩轡入商山。訓果興亂。朗州刺史唐伸妻病。求符于元靖。遂戒來者曰。此符當示使君。無先於夫人。使還伸已殂矣。夫人自愈櫓。嘗聞先生門人趙中閑曰。先生言董唐之事如目擊。中閑曰。先生在中山多年。境靜忽忽有所見。亦無指定之說。會昌三年。武宗奉玄元之教。將除佛寺。徴先生赴闕。及對見。武宗見神貌清古。改容欽敬。因問佛法傾烈祖之風。朕欲去之。先

生對曰。釋氏久遠。將遏絕可漸革其弊。卒有變更。即系眾害事。卻不利於道門。又問金丹之術。先生對以至靈之物非深山獨往之士不可得。上曰師其得之耶。又對曰。如臣期欲得之。今實未有得得即陛下不可見矣。上賜縑百匹及米麥飴密。止於太清宮。時召入訪道。每有恩賜。先生立舍與監引敕使及諸門至望仙門則已空手矣。五年秋武宗微疾。將傳法箓。內臣以趙歸真有私累嗜貨財。推先生清凈可為帝師。遂召入內君靈符殿。武宗問受箓盟信歃血之事。先生對以至尊最重莫過於誠敬齋戒。陛下七日齋三日戒。自可朝玉帝矣。不合以金玉發血為信斷髮歃血非常王之事金玦白璧非至尊之寶。當時以為中論。及事畢除銀青光祿大夫崇玄館大學士號廣成先生。別筑崇玄館以居之。后乞還山。時上亦欲令茅山投龍遂許自茅山歸南嶽。武皇大漸。道者許元長趙歸真輩十餘人皆處極。法。上獨詔觀察使存問賜之束帛香茗等。初九真觀道士周混汗在岳中。事望亞於先生朝之未徴失生也。有衡岳觀道士毛太玄。嘗夢真官執錄自天降云。以混汗為大羅觀主。太玄因曰。劉先生曷不先徴乎。真官曰。劉君世業未盡。徴則役為仙官。更不為修行人矣。果如其說。先生自朝歸岳嘆曰。吾今為地仙數百年。根不能脫身。為二帝所累。今已計不乃矣

【現代漢語翻譯】現代漢語譯本：生回答說：『佛教存在已很久遠，將要衰落，可以逐漸革除它的弊端。但如果突然發生變革，就會牽連眾多，反而不利於道教。』皇上又問關於金丹之術，先生回答說：『至靈之物不是深山獨往的人不可得到。』皇上說：『先生得到它了嗎？』先生又回答說：『如果我期望得到它，現在確實還沒有得到。如果我得到了，陛下就不能再見到我了。』皇上賜給先生一百匹絲綢以及米、麥、飴糖和蜂蜜，讓先生住在太清宮。皇上時常召見先生詢問修道之事，每次都有賞賜。先生隨即把賞賜分給監工、引路的敕使以及各門的人，到了望仙門時，已經空手了。五年秋天，武宗皇帝稍微有些疾病，將要傳授法箓。內臣認為趙歸真有私人的拖累，貪圖錢財，推薦先生清凈，可以做皇帝的老師。於是皇上召見先生進入內廷君靈符殿。武宗問及受箓盟誓歃血之事，先生回答說：『至尊最重要的是誠敬齋戒。陛下齋戒七天，戒三日，自然可以朝見玉帝了。不應該用金玉發血作為憑信，斷髮歃血不是帝王應該做的事情，金玦白璧不是至尊的寶物。』當時人們認為先生的議論很中肯。事情完畢后，授予先生銀青光祿大夫、崇玄館大學士的官職，稱號為廣成先生。另外建造崇玄館讓先生居住。後來先生請求返回山中。當時皇上也想讓茅山進獻投龍，於是答應先生從茅山返回南嶽。武皇病情加重，道士許元長、趙歸真等十幾人都處在極度悲痛之中。皇上唯獨詔令觀察使慰問先生，賞賜給先生束帛、香茗等。當初九真觀道士周混汗在南嶽，聲望僅次於先生，朝廷還沒有徵召他，這是朝廷失去了賢才啊。有衡岳觀道士毛太玄，曾經夢見真官拿著記錄從天而降，說要讓周混汗做大羅觀主。毛太玄因此說：『為什麼不先徵召劉先生呢？』真官說：『劉先生世俗的事務還沒有完結，徵召他就會被役使為仙官，不再是修行之人了。』結果正如真官所說。先生從朝廷返回南嶽后嘆息說：『我如今作為地仙已經數百年了，根基不能脫離塵世，被兩位皇帝所拖累。現在我已經算計過了，大概不行了。』

【English Translation】 English version: Sheng replied, 'Buddhism has existed for a long time and is about to decline. Its malpractices can be gradually reformed. However, if sudden changes occur, they will involve many people and be detrimental to Taoism.' The emperor then asked about the art of golden elixir, and the master replied, 'The most spiritual things cannot be obtained by those who do not live in seclusion in the deep mountains.' The emperor said, 'Have you obtained it, Master?' The master replied, 'If I expect to obtain it, I have not yet obtained it. If I obtain it, Your Majesty will not be able to see me again.' The emperor bestowed upon the master one hundred bolts of silk, as well as rice, wheat, maltose, and honey, and allowed him to reside in the Taiqing Palace. The emperor often summoned the master to inquire about the Tao, and each time there were rewards. The master then distributed the rewards to the supervisors, the guiding imperial envoys, and the people of various gates. By the time he reached the Wangxian Gate (Gate of Gazing at Immortals), he was already empty-handed. In the autumn of the fifth year, Emperor Wuzong (武宗) had a slight illness and was about to pass on the Dharma registers (法箓). The inner officials believed that Zhao Guizhen (趙歸真) had personal burdens and was greedy for wealth, and recommended the master as pure and suitable to be the emperor's teacher. Therefore, the emperor summoned the master to enter the inner court, the Junlingfu Palace (君靈符殿). Wuzong asked about the matters of receiving the registers, making oaths, and smearing blood. The master replied, 'The most important thing for the supreme is sincerity, reverence, fasting, and abstinence. If Your Majesty fasts for seven days and abstains for three days, you can naturally pay homage to the Jade Emperor (玉帝). It is not appropriate to use gold, jade, hair, and blood as tokens. Cutting hair and smearing blood are not things that emperors should do, and golden jue (金玦) and white jade bi (白璧) are not treasures for the supreme.' At that time, people thought that the master's arguments were very pertinent. After the matter was completed, the master was granted the titles of Silver Green Guanglu Dafu (銀青光祿大夫), University Scholar of the Chongxuan Hall (崇玄館大學士), and was given the title of Master Guangcheng (廣成先生). A separate Chongxuan Hall was built for the master to reside in. Later, the master requested to return to the mountains. At that time, the emperor also wanted Maoshan (茅山) to offer dragon tokens (投龍), so he agreed to the master's return from Maoshan to Nanyue (南嶽). Emperor Wu's condition worsened, and more than ten Taoists, including Xu Yuanchang (許元長) and Zhao Guizhen, were in extreme grief. The emperor only ordered the observation envoy to comfort the master and bestow upon him bundles of silk, fragrant tea, etc. Initially, the Taoist Zhou Hunhan (周混汗) of the Jiuzhen Temple (九真觀) was in Nanyue, and his reputation was second only to the master. The court had not yet summoned him, which was a loss of talent for the court. There was a Taoist Mao Taixuan (毛太玄) of the Hengyue Temple (衡岳觀), who once dreamed that a true official descended from the sky with records, saying that Zhou Hunhan should be made the master of the Daluo Temple (大羅觀). Mao Taixuan therefore said, 'Why not summon Master Liu first?' The true official said, 'Master Liu's worldly affairs have not yet ended. If he is summoned, he will be employed as a celestial official and will no longer be a cultivator.' The result was as the true official said. After returning from the court to Nanyue, the master sighed and said, 'I have been a terrestrial immortal (地仙) for hundreds of years, but my roots cannot escape the mortal world, and I am burdened by two emperors. Now I have calculated it, and it is probably not going to work.'

。大中五年冬十月。有云鶴頻降。未幾去世。聞天樂浮空。及遷神日。惟杖屢在。弟子呂志真。亦得其道。

謝修通。宜春人也。稟性和雅。不好裝飾。聞喜則喜。見惡如探湯。奉母至孝。常懷悅色。一夕夢冠褐者曰。子骨相非凡。何不出家學道。遂告母。母允之。於是詣南嶽。投衡岳觀潘如松為道士。而寄籍焉。因游五峰。尋訪靈蹟。一夕夢神人曰。朱陵洞府未合居之。后五十年再得棲。此東有玉峰洞天福地。亦朱陵之憲司。子宜處之。將有所遇。於是修通省親。而告母曰。今值儉歲。時兇難於給用母。有所感宜往玉笥洞天可以修其若何。母諾之。遂肩輿其母。往玉笥山。穴居數年。甘旨之奉棗栗芋茱黃菁百合。其後母即世塋葬訖。夐居三紀。遇梅蕭二真人傳道。行之後蟬蛻于清虛館之東隅。復入南嶽。隱真于洞靈原。果五十年矣。

元和中。有柳實元徹者。居於衡岳。二公俱有從父為官浙右為理。庶人連累各竄于歡愛之州。二公共結行邁而往省焉。至於廉州合浦縣登州。而欲越海將抵交址。艤舟合浦岸。夜有村人饗神簫鼓諠嘩。舟人與三公僕使咸往觀焉。夜將半。俄飏風起斷纜。飄于大海。莫之所適。俄抵孤島而風止。二公愁沮而陟焉。見天尊像瑩然于案所。有金爐香燼。而別無一物。二公周覽。次

【現代漢語翻譯】現代漢語譯本：大中五年（公元851年）冬十月，有云鶴多次降臨，不久後去世。人們聽到天上的音樂在空中飄蕩。到遷葬的日子，只有手杖還在。弟子呂志真也得到了他的道。謝修通，是宜春人。天性溫和文雅，不喜歡裝飾。聽到高興的事就高興，看到邪惡的事就像用手去拿開水一樣躲避。侍奉母親非常孝順，總是面帶笑容。一天晚上夢見一個戴著褐色帽子的人說：『你的骨相不凡，為什麼不出家學道？』於是告訴母親，母親答應了他。於是前往南嶽，投奔衡岳觀的潘如松做道士，並將戶籍寄託在那裡。因此遊歷五峰，尋訪靈蹟。一天晚上夢見神人說：『朱陵洞府還不適合居住，五十年後再能居住。這裡東邊有玉峰洞天福地，也是朱陵的管轄範圍，你適合在那裡居住，將會有所際遇。』於是修通回家探親，告訴母親說：『現在正值荒年，時局兇險難以供養母親，有所感悟應該前往玉笥洞天，可以在那裡修行。』母親答應了他。於是用肩輿抬著母親，前往玉笥山，在山洞裡住了幾年，用棗、栗、芋頭、茱萸、黃菁、百合來供養母親。之後母親去世，安葬完畢，獨自居住了三十年。遇到梅蕭二位真人傳授道法，修行之後在清虛館的東邊尸解成仙。又回到南嶽，隱居在洞靈原。果然過了五十年。元和年間，有柳實和元徹，居住在衡岳。這二人都因為父親做官在浙右時，因為案件牽連而被流放到歡愛州。二人共同結伴前往探望父親。到達廉州合浦縣登州，想要渡海前往交趾。停船在合浦岸邊，晚上有村民祭神，簫鼓喧鬧。船伕和柳實、元徹以及僕人都前去觀看。到了半夜，忽然颳起大風，吹斷纜繩，船飄向大海，不知去向。不久抵達一座孤島，風停了。二人愁悶沮喪地登上島嶼。看見天尊像明亮地擺放在案臺上，有金爐和燃盡的香，除此之外沒有其他東西。二人四處觀看，接著...

【English Translation】 English version: In the tenth month of winter in the fifth year of Dazhong (851 AD), cloud cranes frequently descended, and he passed away not long after. People heard heavenly music floating in the air. On the day of the reburial, only his staff remained. His disciple, Lü Zhizhen, also attained his Dao. Xie Xiutong was a native of Yichun. He was gentle and refined by nature, and disliked adornment. He rejoiced when he heard good news and avoided evil as if touching boiling water. He was extremely filial to his mother, always showing a cheerful countenance. One night, he dreamed of a person wearing a brown hat who said, 'Your physiognomy is extraordinary. Why don't you become a monk and study the Dao?' So he told his mother, and she agreed. Thereupon, he went to Nanyue and joined Pan Rusong of Hengyue Temple as a Daoist priest, registering his residence there. He then traveled to the Five Peaks, seeking out sacred sites. One night, he dreamed of a divine being who said, 'The Zhuling Grotto is not yet suitable for you to reside in. You will be able to dwell there again in fifty years. To the east of here is the Jade Peak Grotto Heaven, a blessed land that is also under the jurisdiction of Zhuling. It is suitable for you to reside there, and you will have encounters.' Thereupon, Xiutong went home to visit his mother and told her, 'Now is a year of famine, and the times are dangerous, making it difficult to provide for you. I feel that I should go to the Yuci Grotto Heaven to cultivate myself. What do you think?' His mother agreed. So he carried his mother in a shoulder carriage to Yuci Mountain, where they lived in a cave for several years, offering her dates, chestnuts, taro, Evodia rutaecarpa, yellow turnips, and lilies. After his mother passed away and was buried, he lived alone for thirty years. He encountered the two Perfected Ones, Mei and Xiao, who transmitted the Dao to him. After practicing, he underwent corpse liberation in the eastern corner of Qingxu Hall. He then returned to Nanyue, concealing himself in the Dongling Plain. Indeed, fifty years had passed. During the Yuanhe period, there were Liu Shi and Yuan Che, who lived in Hengyue. Both of them had fathers who served as officials in Zheyouduring which they were implicated in cases and exiled to Huan'ai Prefecture. The two of them traveled together to visit their fathers. They arrived at Lianzhou Hepu County Dengzhou, intending to cross the sea to Jiaozhi. They anchored their boat on the shore of Hepu, and at night, villagers were holding a festival to worship the gods, with the sounds of flutes and drums creating a clamor. The boatmen, Liu Shi, Yuan Che, and their servants all went to watch. Around midnight, a strong wind suddenly arose, breaking the mooring ropes, and the boat drifted out to sea, heading nowhere. Soon, it reached a deserted island, and the wind stopped. The two men, feeling dejected and frustrated, climbed onto the island. They saw an image of the Celestial Worthy brightly displayed on an altar, with a golden censer and burnt-out incense, but nothing else. The two men looked around, and then...

忽睹東海上有巨獸。出首四顧。若有俯聽。良久乃沒去逡巡。有紫雲自海而涌出。蔓衍數百步。有五色芙蕖高百餘尺。葉葉而綻。內有帳幄。若綺繡雜錯。耀奪人目。見虹橋忽展直抵于島上。俄有雙[鬟-(一/口)+?]侍女。捧玉盒。持金爐似蓮花。而至於天尊所。易其殘燼。炷以異香。二公見雙[鬟-(一/口)+?]。叩頭再拜。辭理哀酸。求反人世。雙[鬟-(一/口)+?]不答。二子請益。良久女曰。子何人而致此。二子以事告。女曰。少頃有玉虛尊師。當降此島。與南溟夫人會約子堅請之將有所遂。言訖。有道士乘白鹿馭彩霞直降於島上。二子拜而泣告。天師憫之曰。子隨此女而謁南溟天人。當有歸期無慮。尊師語雙[鬟-(一/口)+?]曰。予暫修真畢。當詣彼。二子受教至帳前。行拜謁之禮。見女子未笄衣五色文章。二子告以姓字。夫人哂之曰。昔時天臺有劉晨。今有柳實。昔有阮肇。今有元徹。莫非天也。設二榻而坐。俄頃尊師至。夫人迎拜遂還坐。有仙娥數輩。奏以笙竿簫笛。傍引鸞鳳。雅合節奏。二子恍若夢于鈞天則人世罕聞見也。遂命飛觴。忽有玄鶴。銜彩箋自空而下曰。安期先生知尊師赴南溟會。暫請枉駕。尊師讀之謂玄鶴曰。尋當至彼。尊師語夫人曰。與安期先生間闊千載不值。

【現代漢語翻譯】現代漢語譯本：忽然看見東海上出現一個巨大的怪獸，探出頭來四處張望，好像在傾聽什麼。過了很久，才潛入海中消失。不久，有紫色的雲彩從海面涌出，蔓延數百步，其中有五彩的芙蕖，高達百餘尺，花瓣層層綻放。花中有帳篷，像是用華麗的絲綢錦繡交織而成，光彩奪目。看見一道彩虹橋突然展開，一直延伸到島上。一會兒，有兩個梳著雙鬟髮髻的侍女，捧著玉盒，拿著金色的蓮花狀香爐來到天尊所在之處，更換裡面的殘餘香灰，點燃奇異的香。兩位道士看見雙鬟侍女，叩頭再拜，言辭悲切，請求返回人間。雙鬟侍女沒有回答。兩位道士繼續懇求，過了很久，侍女說：『你們是什麼人，怎麼會到這裡？』兩位道士將事情的經過告訴了她。侍女說：『稍後玉虛尊師將會降臨此島，與南溟夫人會面，你們懇切地請求他，或許能夠如願。』說完，有一位道士乘坐著白鹿，駕馭著彩霞，直接降落在島上。兩位道士跪拜並哭訴。天師憐憫他們，說：『你們跟隨這位侍女去拜見南溟天人，應該會有回去的日期，不必憂慮。』尊師對雙鬟侍女說：『我暫時在這裡修真完畢，就去拜訪她。』兩位道士聽從教誨，來到帳篷前，行拜謁之禮，看見一位尚未及笄的女子，穿著五彩華麗的衣服。兩位道士告訴她自己的姓名。夫人笑著說：『過去天臺山有劉晨、阮肇，現在有柳實、元徹，莫非都是天意啊。』於是擺設兩張床榻讓他們坐下。不久，尊師來到，夫人迎接並拜見，然後回到座位。有幾位仙女演奏著笙、竿、簫、笛等樂器，旁邊有鸞鳥和鳳凰伴隨，樂聲優雅和諧。兩位道士恍如在鈞天仙境中做夢一般，這是人世間罕見的情景。於是命令侍女斟酒。忽然有一隻玄鶴，銜著彩色的信箋從空中飛下，信上說：『安期先生知道尊師要赴南溟會，特請您暫時移駕前往。』尊師讀完信，對玄鶴說：『我很快就會到那裡。』尊師對夫人說：『與安期先生分別已經千年，一直沒有機會相見。』 English version: Suddenly, they saw a giant beast emerge from the East Sea, its head rising as it looked around, as if listening for something. After a long while, it submerged and disappeared. Soon after, purple clouds surged from the sea, spreading for hundreds of steps, with five-colored lotuses rising over a hundred feet high, their petals blooming in layers. Inside the lotuses were tents, like those woven from splendid silks and embroideries, dazzling to the eye. They saw a rainbow bridge suddenly extend, reaching straight to the island. Soon, two maidens with double-bun hairstyles, carrying jade boxes and golden lotus-shaped censers, approached the Celestial Venerable, replacing the remaining ashes and lighting them with exotic incense. The two Daoists, seeing the double-bun maidens, kowtowed and bowed repeatedly, their words filled with sorrow, pleading to return to the mortal world. The double-bun maidens did not answer. The two Daoists continued to plead, and after a long while, a maiden said, 'Who are you, and how did you come to be here?' The two Daoists told her the story of what had happened. The maiden said, 'Shortly, the Jade Void Venerable Teacher will descend upon this island to meet with the South Sea Lady. If you earnestly plead with him, perhaps your wish will be granted.' After she spoke, a Daoist riding a white deer and driving colorful clouds descended directly onto the island. The two Daoists knelt and wept, telling their story. The Celestial Master, taking pity on them, said, 'Follow this maiden to pay respects to the South Sea Celestial Being, and you should have a date to return; do not worry.' The Venerable Teacher said to the double-bun maidens, 'I will temporarily complete my cultivation here and then visit her.' The two Daoists, following his instructions, went before the tent and performed the rites of obeisance, seeing a maiden who had not yet reached adulthood, wearing five-colored patterned clothing. The two Daoists told her their names. The Lady smiled and said, 'In the past, there were Liu Chen and Ruan Zhao at Mount Tiantai; now there are Liu Shi and Yuan Che. Could it all be fate?' She set out two couches for them to sit on. Soon, the Venerable Teacher arrived, and the Lady greeted and bowed to him, then returned to her seat. Several celestial maidens played instruments such as the sheng, guan, xiao, and flute, accompanied by luan birds and phoenixes, their music elegant and harmonious. The two Daoists felt as if they were dreaming in the celestial realm of Jun Tian, a scene rarely seen in the mortal world. Then, she ordered the maidens to pour wine. Suddenly, a black crane descended from the sky, carrying a colorful letter, which said, 'Master Anqi knows that the Venerable Teacher is going to the South Sea gathering and requests that you temporarily grace him with your presence.' The Venerable Teacher read the letter and said to the black crane, 'I will arrive there soon.' The Venerable Teacher said to the Lady, 'It has been a thousand years since I parted with Master Anqi, and we have not had the opportunity to meet.'

【English Translation】 Suddenly, they saw a giant beast emerge from the East Sea, its head rising as it looked around, as if listening for something. After a long while, it submerged and disappeared. Soon after, purple clouds surged from the sea, spreading for hundreds of steps, with five-colored lotuses rising over a hundred feet high, their petals blooming in layers. Inside the lotuses were tents, like those woven from splendid silks and embroideries, dazzling to the eye. They saw a rainbow bridge suddenly extend, reaching straight to the island. Soon, two maidens with double-bun hairstyles, carrying jade boxes and golden lotus-shaped censers, approached the Celestial Venerable, replacing the remaining ashes and lighting them with exotic incense. The two Daoists, seeing the double-bun maidens, kowtowed and bowed repeatedly, their words filled with sorrow, pleading to return to the mortal world. The double-bun maidens did not answer. The two Daoists continued to plead, and after a long while, a maiden said, 'Who are you, and how did you come to be here?' The two Daoists told her the story of what had happened. The maiden said, 'Shortly, the Yu Xu (Jade Void) Venerable Teacher will descend upon this island to meet with the Nan Ming (South Sea) Lady. If you earnestly plead with him, perhaps your wish will be granted.' After she spoke, a Daoist riding a white deer and driving colorful clouds descended directly onto the island. The two Daoists knelt and wept, telling their story. The Celestial Master, taking pity on them, said, 'Follow this maiden to pay respects to the Nan Ming (South Sea) Celestial Being, and you should have a date to return; do not worry.' The Venerable Teacher said to the double-bun maidens, 'I will temporarily complete my cultivation here and then visit her.' The two Daoists, following his instructions, went before the tent and performed the rites of obeisance, seeing a maiden who had not yet reached adulthood, wearing five-colored patterned clothing. The two Daoists told her their names. The Lady smiled and said, 'In the past, there were Liu Chen and Ruan Zhao at Mount Tiantai; now there are Liu Shi and Yuan Che. Could it all be fate?' She set out two couches for them to sit on. Soon, the Venerable Teacher arrived, and the Lady greeted and bowed to him, then returned to her seat. Several celestial maidens played instruments such as the sheng, guan, xiao, and flute, accompanied by luan birds and phoenixes, their music elegant and harmonious. The two Daoists felt as if they were dreaming in the celestial realm of Jun Tian, a scene rarely seen in the mortal world. Then, she ordered the maidens to pour wine. Suddenly, a black crane descended from the sky, carrying a colorful letter, which said, 'Master Anqi knows that the Venerable Teacher is going to the Nan Ming (South Sea) gathering and requests that you temporarily grace him with your presence.' The Venerable Teacher read the letter and said to the black crane, 'I will arrive there soon.' The Venerable Teacher said to the Lady, 'It has been a thousand years since I parted with Master Anqi, and we have not had the opportunity to meet.'

南遊無因訪話。夫人促侍女進饌。玉器光潔。與夫人對食。而二子不得饗。尊師曰。二客未合饗。然為致人間之食而食之。夫人曰然。則進饌。乃人間常味也。尊師食畢。懷出丹篆一卷而授夫人。夫人拜而捧之。遂告回。謂二子曰。子有道骨。歸不難。然邂逅相遇。合有靈藥相貺。但子宿分自有師。吾不合為子師爾。二子拜尊師遂去。夫人命侍女曰。可送二客去曰所乘者何。侍女曰。有百花橋可馭。二子感謝拜別。夫人贈以玉壺一枚。高尺餘。夫人命筆題玉壺詩云。來從一葉舟中來。去向百花橋上去。若到人間扣玉壺。鴛鴦自解分明語。俄有橋長數百步。欄檻之上皆有異花。二子于花間潛窺見。千龍萬虬遞相繳繞為橋柱石。有使者曰。吾不當為使而送子。蓋有深意。欲奉托強為此行。襟帶間一盒子。盒子中有物隱。隱然如蜘蛛形狀。謂二子曰。吾輩水仙也。水仙則陰也。而無男子。吾昔道遇番禺少年情之至則有子。未三歲令棄之。夫人命與南嶽神為子其來久矣。中間南嶽回雁峰使者有事於水府。回日憑寄吾子所弄玉環往而使者隱之。吾頗為根。二君子為持盒子。到回雁峰下。訪使者廟而投之。當有異變。儻得玉環。為送吾子。吾子亦當有報效。爾慎勿啟之。二子受之。謂使者曰。夫人詩云。若到人間扣玉壺。鴛鴦自解

【現代漢語翻譯】現代漢語譯本：我向南方遊歷，沒有機會拜訪交談。夫人催促侍女送上飯食，餐具是光潔的玉器。我與夫人相對而食，但兩個童子卻不能一起享用。尊師說：『這兩位客人不適合一起用餐。然而，爲了給他們提供人間的食物，就讓他們吃吧。』夫人說：『好的。』於是就讓他們進食，食物是人間常見的味道。尊師用完餐，從懷中取出一卷丹篆交給夫人。夫人跪拜著接過。尊師於是告辭離開，對兩個童子說：『你們有修道的根骨，回去不難。然而我們偶然相遇，本應贈送你們靈藥，但你們宿命中有自己的師父，我不適合做你們的師父。』兩個童子拜別尊師后離去。夫人命令侍女說：『送兩位客人離開，問他們乘坐什麼？』侍女說：『有百花橋可以乘坐。』兩個童子感謝拜別。夫人贈送給他們一個玉壺，高一尺多。夫人提筆在玉壺上題詩說：『來時從一葉小舟中來，去時向百花橋上去。如果到了人間敲擊玉壺，鴛鴦自會明白地說出其中含義。』忽然出現一座長數百步的橋，橋的欄桿上都開滿了奇異的花朵。兩個童子在花間偷偷窺視，看見成千上萬的龍和虬互相纏繞，作為橋的柱石。有一個使者說：『我不應該做使者來送你們，其中有很深的含義，想委託你們，所以勉強做了這件事。我的衣襟里有一個盒子，盒子裡的東西隱隱約約像蜘蛛的形狀。』他對兩個童子說：『我們是水仙，水仙是陰性的，沒有男子。我過去在番禺遇到一個少年，情到深處就有了孩子，不到三歲就讓人把他丟棄了。夫人命令把孩子送給南嶽神做兒子，這件事很久了。中間南嶽回雁峰的使者到水府辦事，回去的時候順便把我的孩子玩的玉環寄託給他，但使者卻私藏了。我非常怨恨。請兩位君子拿著這個盒子，到回雁峰下，找到使者廟投進去，應該會有奇異的變化。如果能得到玉環，就送給我的孩子，我的孩子也一定會報答你們的。你們千萬不要打開它。』兩個童子接受了盒子，對使者說：『夫人詩中說，如果到了人間敲擊玉壺，鴛鴦自會明白。』

【English Translation】 English version: I traveled south without the opportunity for visits and conversations. The lady urged her maid to serve food, the tableware being gleaming jade. I dined opposite the lady, but the two boys were not allowed to partake. The Venerable Master said, 'These two guests are not suitable to dine together. However, to provide them with human food, let them eat.' The lady said, 'Very well.' So they were allowed to eat, the food being of common human flavor. After the Venerable Master finished eating, he took out a scroll of cinnabar seals from his robe and gave it to the lady. The lady knelt and received it. The Venerable Master then bid farewell, saying to the two boys, 'You have the bones for cultivation, returning will not be difficult. However, our meeting is by chance, and I should have given you spiritual medicine, but you have your own masters in your destiny, I am not suitable to be your master.' The two boys bowed to the Venerable Master and departed. The lady ordered the maid, 'See the two guests off, and ask them what they will ride.' The maid said, 'There is a Hundred Flowers Bridge to ride.' The two boys thanked her and bid farewell. The lady gifted them a jade pot, over a foot tall. The lady wrote a poem on the jade pot, saying, 'Coming, they came from a leaf boat; going, they go to the Hundred Flowers Bridge. If you knock on the jade pot in the human world, the mandarin ducks will naturally explain the meaning clearly.' Suddenly, a bridge hundreds of steps long appeared, with strange flowers blooming on the railings. The two boys secretly peeked between the flowers and saw thousands of dragons and qiu intertwined, serving as the bridge's pillars. An envoy said, 'I should not be an envoy to send you off; there is a deep meaning in this. I want to entrust you with something, so I reluctantly did this. In my lapel is a box, and the thing inside vaguely resembles a spider.' He said to the two boys, 'We are water fairies, and water fairies are yin, without men. I once met a young man in Panyu, and in the depth of our love, I had a child, whom I had abandoned before he was three years old. The lady ordered the child to be given to the God of Mount Nan as his son, and this has been a long time. Once, the envoy of the Returning Goose Peak (Hui Yan Feng) of Mount Nan had business in the Water Palace, and on his return, he was entrusted with my child's jade ring, but the envoy hid it. I resent this very much. Please, gentlemen, take this box and throw it into the Envoy's Temple (Shi Zhe Miao) below Returning Goose Peak (Hui Yan Feng), and there should be a strange change. If you can get the jade ring, give it to my child, and my child will surely repay you. Be careful not to open it.' The two boys accepted the box and said to the envoy, 'The lady's poem says, if you knock on the jade pot in the human world, the mandarin ducks will naturally explain.'

分明語何也。曰子歸有事但扣玉壺。當有禽而應之。事無不從意。又曰。玉虛尊師云。吾輩自有師。師復是誰。曰南嶽太極先生。爾當自遇之。遂與使者別橋之已盡。達昔日合浦。維舟處回視之無橋矣。二元詢時代已十年也。歡愛二州親屬殂矣。二子惆悵問道。將歸衡山。中途因以手扣玉壺。遂有鴛鴦語曰。當飲食前行自遇。俄頃道左有盂餚饌羅列。二子食而飽。數日尋即達家。昔日童稚已弱冠。然二子妻各謝世已三日。家人輩悲喜不自勝。人云郎君已沒大海。服闋已九秋也。二子似厭世體已清虛。觀妻之喪不甚悲慼。因相共抵回雁訪下。訪使者廟。以盒子投之。條有黑龍。長數丈。激風噴雹。折木拔屋。霹靂一聲。廟宇立碎。二子戰慄不敢熟視。空中乃有擲玉環者。二子取之而送于南嶽廟。及歸有黃衣少年。持二金盒子。各到二子家曰。郎君持此藥曰反魂膏。而報二君子。家有斃者。雖一甲子猶可涂項而活。受之而少年忽不見。二子遂以活妻。后共尋雲水。訪太極先生。而曾無影響。悶然而歸。因雪見老叟負薪而賣。二子哀老年而寒。飲之以酒。睹薪檐上。有刻太極字。乃疑異之。禮為師。持玉壺以告之。叟曰。吾貯玉液者此壺也。往來數久甚喜。遂拉二子。同上祝融峰。更不出。疑自此皆得道也。

東陵聖

【現代漢語翻譯】現代漢語譯本：什麼是『分明語』？回答說：『你回去后，如果有什麼事情，只需敲擊玉壺，就會有鳥迴應你，所有事情都會如你所愿。』又說：『玉虛尊師說，我們這些人自有老師，老師又是誰呢？』回答說：『南嶽太極先生。你應該自己去遇到他。』於是與使者告別，橋已經完全消失了。到達了以前的合浦，在停船的地方回頭看，已經沒有橋了。從二元詢問到現在已經十年了，歡州和愛州的親屬已經去世了。兩個兒子惆悵地問道，將要返回衡山。途中，他們用手敲擊玉壺，隨即有鴛鴦說話：『應當先飲食，然後前行，自然會遇到。』一會兒，路邊有擺放著菜餚的器皿羅列著，兩個兒子吃飽了。幾天後，他們就到達了家。以前的孩童已經成年，但是兩個兒子的妻子都已經去世三天了。家人悲喜交加，無法自持。人們說兩位郎君已經淹死在大海里，服喪期已經過了九年了。兩個兒子似乎厭倦了世事，身體已經清虛，看到妻子的喪事並不十分悲傷。於是他們一起前往回雁峰拜訪使者廟，用盒子投擲它。盒子裡有一條黑龍，長數丈，掀起狂風，噴射冰雹，折斷樹木，拔起房屋。一聲霹靂，廟宇立刻破碎。兩個兒子戰慄，不敢仔細看。空中有人投擲玉環。兩個兒子取走玉環，送到了南嶽廟。等到他們回家時，有黃衣少年拿著兩個金盒子，分別到兩個兒子的家說：『郎君拿著這個藥，叫做反魂膏，來報答兩位君子。家裡有去世的人，即使過了一個甲子（六十年），也可以塗在脖子上使之復活。』他們接受了藥，少年忽然不見了。兩個兒子於是用藥使妻子復活。後來他們一起尋訪雲水，拜訪太極先生，但是始終沒有找到。他們悶悶不樂地回家了。因為下雪，他們看見一位老翁揹著柴在賣。兩個兒子可憐老年的寒冷，請他喝酒。看到柴擔上刻著『太極』二字，於是懷疑他就是太極先生，以禮相待，拜他為師，並把玉壺告訴了他。老翁說：『我用來儲存玉液的就是這個壺啊。』往來很久，非常高興。於是拉著兩個兒子，一同登上祝融峰，之後再也沒有出來。人們懷疑他們從此都得道了。東陵聖

【English Translation】 English version: What is 'Fen Ming Yu' (Clearly Distinguishable Language)? The answer is: 'When you return and have matters to attend to, simply knock on the jade pot, and there will be birds responding to you. Everything will go according to your wishes.' It is also said: 'Revered Teacher Yu Xu said, we have our own teachers. Who are the teachers?' The answer is: 'Mr. Taiji of Nanyue (South Mountain). You should encounter him yourself.' Thereupon, they bid farewell to the messenger, and the bridge had completely disappeared. They arrived at the former Hepu (a place name), and looking back at the place where they had moored their boat, there was no bridge anymore. Ten years had passed since Er Yuan (Two Yuan) inquired. Relatives in Huanzhou (Joyful Prefecture) and Aizhou (Love Prefecture) had passed away. The two sons asked sorrowfully, intending to return to Hengshan (Mount Heng). On the way, they tapped the jade pot, and immediately there was a mandarin duck speaking: 'You should eat and drink first, then proceed, and you will naturally encounter him.' Shortly, on the left side of the road, there were vessels with dishes laid out. The two sons ate and were full. After a few days, they arrived home. The children of the past had grown into adulthood, but the wives of the two sons had already passed away three days ago. The family members were overcome with grief and joy, unable to control themselves. People said that the two young masters had drowned in the sea, and the mourning period had passed for nine autumns. The two sons seemed weary of the world, and their bodies were already pure and empty. They were not very sad to see the funerals of their wives. So they went together to Huiyan Peak (Returning Goose Peak) to visit the messenger's temple, and threw a box at it. Inside the box was a black dragon, several zhang (丈, a unit of length) long, stirring up strong winds, spraying hail, breaking trees, and uprooting houses. With a crash of thunder, the temple immediately shattered. The two sons trembled, not daring to look closely. Someone in the air threw a jade ring. The two sons took the jade ring and sent it to the Nanyue Temple. When they returned home, there was a young man in yellow clothes holding two gold boxes, going to the homes of the two sons respectively, saying: 'The young master holds this medicine, called 'Reversal of Soul Ointment', to repay the two gentlemen. If there are deceased in the family, even if it has been a jiazi (甲子, sixty years), you can apply it to the neck and revive them.' They accepted the medicine, and the young man suddenly disappeared. The two sons then used the medicine to revive their wives. Later, they searched for clouds and water together, visiting Mr. Taiji, but never found him. They returned home dejectedly. Because of the snow, they saw an old man carrying firewood for sale. The two sons pitied the old man's coldness and offered him wine. Seeing the words 'Taiji' carved on the firewood carrier, they suspected that he was Mr. Taiji, treated him with courtesy, and worshiped him as their teacher, and told him about the jade pot. The old man said: 'This pot is what I use to store jade liquid.' They came and went for a long time, very happy. So he pulled the two sons, and together they ascended Zhurong Peak (Mount Zhurong), and never came out again. People suspected that they had all attained the Dao (the Way) from then on. Dongling Sheng

母廟主女冠道土康紫霞自言。少時嘗夢中被人錄去一處言。天符令攝將軍巡南嶽。遂以金鎖甲令騎。導從千餘。人馬蹀蹀南云。須臾至岳神拜馬前。夢中如有處分。岳中峰巒溪谷無不歷也。恍惚而返。雞鳴驚覺。自是生須數十莖。

憑惟良。字云翼。湘人也。修道于南嶽中宮。與徐靈符陳寡言為煙霞之友。香火之外琴酒自娛。久之就降真堂師田先生受三洞秘訣。治病痊毒。于元和中。侍師東入天臺山而得道。

唐貞元年。南海貢盧眉娘。年十四。眉如綠且長。故有是名。眉娘幼而慧悟。工巧無比。能於一丈絹上繡法華經七卷。字如粟粒。而點畫分明。又善作飛雲蓋。以絲一絇分為三段。染成五色。結為金蓋。其中有十洲三島臺殿麟鳳之像。而執幢捧節童子亦不啻千數。順宗嘆其土謂之神。度為道士。賜號逍遙。敕住南嶽魏閣。久之告期而羽化。

先生呂志真。不知何許人也。廣成先生之弟子。內潔而外和。終日而闃坐。似不能言者。居南嶽隱真嵓十餘年。此後每歲一至京師。游瀟湘。謁諸門人之家。常荷二大瓢。藥物服飾經箓道具皆貯之。善以藥術救人。入林谷間。虎豹馴之。人問其道。則默無所對。出商山道中忽失色不前。人皆訝之且曰。前有剽掠者來。果見兵刃至。志真謂賊曰。此行皆吾弟子

【現代漢語翻譯】現代漢語譯本：母廟的主持女道士康紫霞自述，年輕時曾夢中被人帶到一個地方，說是『天符令』派遣將軍巡視南嶽，於是用金鎖甲和令旗，率領一千多人馬，浩浩蕩蕩地踏著南方的雲彩。一會兒就到了，岳神在馬前跪拜。夢中好像有（康紫霞）在發號施令，南嶽中的峰巒溪谷沒有沒去過的。恍惚間醒來，雞鳴時分，發現自己竟然長出了幾十根鬍鬚。

憑惟良，字云翼，是湘鄉人。他在南嶽中宮修道，與徐靈符、陳寡言是志同道合的朋友。除了燒香拜神，就以琴和酒自娛自樂。時間久了，就到降真堂拜田先生為師，學習三洞秘訣，用以治療疾病和解除毒害。元和年間，他跟隨老師向東進入天臺山，最終得道。

唐貞元年間，南海進貢了一個名叫盧眉孃的女子，年僅十四歲。她的眉毛像翠玉一樣綠，而且很長，因此得名。盧眉娘從小就聰明有悟性，手工藝極其精巧。她能在一丈長的絹上繡出《法華經》七卷，字小如粟米，但筆畫卻清晰分明。她還擅長製作飛雲蓋，將一束絲線分成三段，染成五種顏色，結成金色的傘蓋，其中有十洲三島、臺殿樓閣、麒麟鳳凰的形象，而執旗捧節的童子也不下千人。順宗皇帝驚歎她的技藝，稱她為『神』，於是讓她出家當了道士，賜號『逍遙』，並下令住在南嶽的魏閣。很久以後，她預知死期，羽化昇仙。

呂志真先生，不知道是哪裡人，是廣成先生的弟子。他內心純潔而外表隨和，整天靜靜地坐著，好像不能說話一樣。他在南嶽隱真巖住了十多年。此後每年都到京城一次，遊歷瀟湘，拜訪各位門人的家。他經常揹著兩個大葫蘆，藥物、服裝、經書、法器等都裝在裡面。他擅長用醫術救人。進入山林峽谷，老虎和豹子都會馴服地跟隨著他。人們向他請教道術，他總是沉默不語。有一次，他走出商山，在路上突然臉色大變，停步不前。人們都很驚訝，他說：『前面有強盜要來搶劫。』果然看見拿著刀槍的強盜來了。呂志真對強盜說：『這次出行的人都是我的弟子。』

【English Translation】 English version: Kang Zixia, the female Taoist priest who presides over the Mu Temple, recounted that when she was young, she once dreamt of being taken to a place where she was told that the 'Tianfu Decree' had dispatched a general to inspect Nanyue (Southern Mountain, one of the Five Great Mountains of China). Thereupon, she, adorned with golden-locked armor and carrying a command flag, led over a thousand soldiers and horses, stepping heavily on the southern clouds. In a short while, they arrived, and the Mountain God knelt before her horse. In the dream, it seemed as if she (Kang Zixia) was issuing orders, and there was no peak or valley in Nanyue that she did not traverse. She awoke in a daze at the crowing of the rooster, only to find that she had grown dozens of whiskers.

Ping Weiliang, styled Yunyi, was a native of Xiangxiang. He practiced Taoism in the Central Palace of Nanyue, and was a like-minded friend of Xu Lingfu and Chen Guayan. Besides burning incense and worshiping gods, he amused himself with the zither and wine. After a long time, he went to Jiangzhen Hall to study under Master Tian, learning the secret formulas of the Three Caverns (Three sections of the Taoist Canon), which he used to treat diseases and dispel poisons. During the Yuanhe era, he followed his teacher eastward into Tiantai Mountain (a mountain in Zhejiang province), and eventually attained enlightenment.

During the Zhenyuan era of the Tang Dynasty, the South Sea presented a tribute of a girl named Lu Meiniang (Lu 'Eyebrow' Niang), who was only fourteen years old. Her eyebrows were as green as jade and very long, hence her name. Lu Meiniang was intelligent and insightful from a young age, and her craftsmanship was extremely exquisite. She could embroider seven volumes of the 'Lotus Sutra' on a piece of silk one zhang (approx. 3.3 meters) long, with characters as small as millet grains, yet the strokes were clear and distinct. She was also skilled at making flying cloud canopies, dividing a bundle of silk threads into three sections, dyeing them in five colors, and knotting them into golden canopies, which contained images of the Ten Continents and Three Islands, pavilions and towers, and qilin (Chinese unicorn) and phoenixes, as well as no fewer than a thousand flag-bearing and scepter-holding children. Emperor Shun Zong marveled at her skills, calling her a 'divine' being, so he had her become a Taoist priestess, bestowed upon her the title 'Xiaoyao' (Carefree), and ordered her to reside in the Wei Pavilion of Nanyue. After a long time, she foretold her death and ascended to immortality.

Master Lu Zhizhen, it is not known where he was from, was a disciple of Master Guangcheng. He was pure within and harmonious without, sitting quietly all day long, as if he could not speak. He lived in the Yinzhen Cliff of Nanyue for more than ten years. After that, he would go to the capital once every year, travel to Xiaoxiang, and visit the homes of his disciples. He often carried two large gourds, in which he stored medicines, clothing, scriptures, and ritual implements. He was skilled at using medicine to save people. When he entered the mountains and valleys, tigers and leopards would follow him obediently. When people asked him about Taoist arts, he would always remain silent. Once, as he was leaving Shangshan, he suddenly turned pale on the road and stopped. People were surprised, and he said, 'There are robbers coming ahead.' Sure enough, they saw robbers with knives and spears approaching. Lu Zhizhen said to the robbers, 'The people traveling with me are all my disciples.'

無得於之。其徒斂衽避路不復敢前。又至一谷口曰。此有害人之物。同行欲見之。遂石金山自中夜達旦而止。翌日往訪之皆同。或曰。採藥而聞仙樂。豈非得道之兆耶。后游南嶽。禮青玉光天二壇。寓招仙觀。辟榖七日。入洞靈源。訪彭蔡真人舊隱山行抵。晚溪上見一樵人坐。問師道子獨何往。對曰。聞彭蔡真人隱此。愿一禮謁。樵人曰。蔡真人所居不可到。日將暮矣。且行過此山東。有人家可宿。言訖。荷樵人溪去水甚淺。師道往則深矣。樵人回顧曰。五十年方得過此。師道遂東行十餘里至草舍一所籬落雞犬見一人狀貌類農者。年可三十許。謂師道曰。此來何求。對曰。尋彭蔡真人。曰路上見樵者否。曰然。曰此乃蔡真人也。師道驚歎曰。遇仙人而不識。豈非命也。因留宿。榻下有爐。中有湯鼎存焉。後有數磁盒環列。謂師道曰。置米未回。盒中物可以吃。從意取之。師道曰。遊山尋訪。不以飲食爲念。於是揭一盒視之乃茶也。以湯點吃。甘香異常。再揭則不復開。諸盒亦然。師道不敢言。因就寢日高。主人未興。師道訝而潛行約十數里。逢一老人邀坐石上問之。具以對。老人曰。蔡真人父子俱隱此山。昨夜所宿之處。即其子也。又曰。汝道氣但濃。而骨未就。因折草一莖與師道。莖若姜苗。長尺餘。味甘味。復令

【現代漢語翻譯】現代漢語譯本無所得。他的弟子們整理衣襟，避讓道路，不敢再往前走。又到一個山谷口，（他們）說：『這裡有傷害人的東西。』同行的人想看看它，於是（他們）用石頭撞擊金山，從半夜到天亮才停止。第二天去拜訪，（情況）都一樣。有人說：『採藥時聽到仙樂，難道不是得道的徵兆嗎？』後來（他）遊覽南嶽，祭拜青玉光天二壇，住在招仙觀，斷食七天，進入洞靈源，尋訪彭蔡真人（Peng Cai Zhenren，道教神仙）以前隱居的地方，在山中行走到達晚溪，看見一個樵夫坐在那裡。（樵夫）問師道（Shi Dao，人名）獨自去哪裡。回答說：『聽說彭蔡真人隱居在這裡，希望能夠拜見。』樵夫說：『蔡真人居住的地方不能到達，天快黑了，不如走過這座山東面，有可以住宿的人家。』說完，（樵夫）挑著柴從溪水裡走了過去，水很淺。師道走過去，水卻很深。樵夫回頭說：『五十年才能通過這裡。』師道於是向東走了十幾里，到了一處草房，籬笆和雞犬都有，看見一個人，相貌像農夫，年紀大約三十多歲，對師道說：『你來這裡有什麼要求？』回答說：『尋找彭蔡真人。』（那人）說：『路上見到樵夫了嗎？』回答說：『見到了。』（那人）說：『那就是蔡真人。』師道驚訝感嘆說：『遇到仙人卻不認識，難道是命嗎？』於是留下來住宿。床下有一個爐子，裡面有一個湯鼎。後面有幾個瓷盒子排列著，（主人）對師道說：『（我）去拿米還沒有回來，盒子裡的東西可以吃。』（師道）隨意拿了一個打開，師道說：『遊山尋訪，不把飲食放在心上。』於是打開一個盒子看，是茶葉，用湯沖泡來吃，甘甜香美異常。再打開其他的盒子，就打不開了，其他的盒子也是這樣。師道不敢說。於是就睡覺了，太陽很高了，主人還沒有起來。師道感到奇怪，就偷偷地走了大約十幾里，遇到一個老人邀請他坐在石頭上，問他原因，（師道）把情況都說了。老人說：『蔡真人的父子都隱居在這座山裡，昨天晚上你住的地方，就是他的兒子。』又說：『你的道氣雖然濃厚，但是骨骼還沒有成就。』於是折了一根草給師道，草像姜苗，長一尺多，味道甘甜，又讓（他）……

【English Translation】 English version He gained nothing from it. His disciples adjusted their robes, made way, and dared not go forward again. They came to a valley entrance and said, 'There are harmful things here.' His companions wanted to see them, so they struck the Golden Stone Mountain from midnight until dawn, and then stopped. The next day, they visited the place, and the situation was the same. Someone said, 'Hearing celestial music while gathering herbs, isn't that a sign of attaining enlightenment?' Later, he traveled to Mount Nan, worshiped at the two altars of Qingyu Guangtian (Azure Jade Light Heaven), stayed at the Zhaoxian Temple (Summoning Immortals Temple), fasted for seven days, entered the Dongling Source (Cave Spirit Source), and sought the former hermitage of Peng Cai Zhenren (Peng Cai Perfected Men, Taoist immortals). Walking in the mountains, he arrived at Late Creek and saw a woodcutter sitting there. The woodcutter asked Shi Dao (Shi Dao, a person's name) where he was going alone. He replied, 'I heard that Peng Cai Zhenren are living in seclusion here, and I wish to pay my respects.' The woodcutter said, 'The place where Cai Zhenren live is unreachable. It's getting late, so you should go past this east side of the mountain. There is a family there where you can stay.' After speaking, the woodcutter carried his firewood and crossed the stream, which was very shallow. When Shi Dao went to cross, the water was very deep. The woodcutter looked back and said, 'It takes fifty years to cross this.' Shi Dao then walked eastward for more than ten li (Chinese mile), to a thatched cottage with a fence and chickens and dogs. He saw a person who looked like a farmer, about thirty years old, who said to Shi Dao, 'What do you seek here?' He replied, 'I am looking for Peng Cai Zhenren.' The man said, 'Did you see a woodcutter on the road?' He replied, 'Yes.' The man said, 'That was Cai Zhenren.' Shi Dao was surprised and exclaimed, 'I met an immortal and didn't recognize him! Is this my fate?' So he stayed for the night. Under the bed was a stove with a cauldron of soup in it. Behind it were several porcelain boxes arranged in a row. The host said to Shi Dao, 'I haven't returned from getting rice yet. You can eat what's in the boxes.' Shi Dao randomly opened one. Shi Dao said, 'When traveling in the mountains, I don't think about food and drink.' So he opened a box and saw that it was tea. He brewed it with the soup and drank it, and it was exceptionally sweet and fragrant. When he tried to open the other boxes, he couldn't open them, and the same was true for the other boxes. Shi Dao didn't dare to say anything. So he went to sleep. The sun was high, but the host hadn't gotten up yet. Shi Dao was surprised and secretly walked about ten li, where he met an old man who invited him to sit on a stone and asked him the reason. Shi Dao told him everything. The old man said, 'The father and son of Cai Zhenren both live in seclusion in this mountain. The place where you stayed last night was his son.' He also said, 'Your Taoist energy is strong, but your bones are not yet complete.' So he broke off a blade of grass and gave it to Shi Dao. The grass was like a ginger sprout, more than a foot long, and tasted sweet. He also told him to...

飲泉。水舉頭忽失所在。自是吃草茶。復覺氣力輕健。愈于來時。復招仙觀道眾驚駭異曰。去已月餘。何如是之久耶。山中無居宿處。師道自驚曰。才經一宿。具以所見白之。道眾復嘆曰。吾輩居此觀。徒為學道。子一入山三逢仙人。一宿已經月餘矣。老人乃彭真人也。既見蔡真人父子。又遇彭真人。得非修習之至耶。久之以省親歸問政山每採樵斫藥皆以虎豹負歸母喜曰。汝以孝養。我以道資。我亦幸為汝母已。而復游玉笥清虛。訪梅蕭二真人。三游郁木杭冀一見之山行。或逢一布衣烏帽顏若平十許人。師道問以梅蕭二真所在。且曰。吾乃謝修通也。吾居南嶽洞靈源溪彭蔡同隱二百餘年。知汝嘗游南嶽。我適被東華君所命。為玉笥山地仙。兼管清虛館。爾與我素有道緣。故得相見。言訖忽不見。師道復洞靈源已五十年矣。相衛之間有僧。自少博習經論善講說。每有講筵。自謂超絕然而聽者稀少。財利寡薄。如此積年。真僧不憤。遂將經論。遍歷名山。以訪知者。后遊湖外至南嶽衡岳寺。憩洎月餘。常于寺閑齋獨坐。尋譯經論。又自咎曰。所曉義理。無乃乖于聖意乎。沉思之次。忽舉頭見一老僧。杖錫而入曰。師習讀何經論。究何義理。僧疑是異人。乃述其由。兼自咎曰。若遇智者分別此事。即鉗口結舌無復開演耳。老

【現代漢語翻譯】現代漢語譯本：飲泉，謝師道（Xie Shi Dao）抬頭喝水時，忽然發現泉水消失了。從此以後，他改吃草和茶葉，反而覺得氣力輕健，比來的時候還要好。仙觀的道士們對此感到驚駭詫異，說：『你離開已經一個多月了，怎麼這麼久？山中沒有居住的地方啊。』謝師道自己也很驚訝，說：『才過了一夜啊。』他把所見到的事情都告訴了道士們。道士們又嘆息說：『我們住在這個道觀里，只是徒勞地學道。你一入山就三次遇到仙人，一晚上就相當於一個多月了。』老人原來是彭真人（Peng Zhen Ren）啊。既見到了蔡真人（Cai Zhen Ren）父子，又遇到了彭真人，莫非是修行到了極高的境界嗎？過了很久，謝師道因為要省親而回家，在問政山（Wenzheng Mountain）每次採樵砍藥，都讓虎豹揹回家。母親高興地說：『你用孝道來奉養我，我用道來資助你。我也很幸運能做你的母親啊。』之後，謝師道又遊歷玉笥山（Yusi Mountain）清虛館（Qingxu Guan），拜訪梅真人（Mei Zhen Ren）和蕭真人（Xiao Zhen Ren）。三次遊歷郁木（Yumu），在杭冀（Hangji）的一座山上見到了一群人，他們穿著布衣，戴著烏帽，面容平和，大約有十幾人。謝師道向他們詢問梅真人（Mei Zhen Ren）和蕭真人（Xiao Zhen Ren）的住處，並且說：『我叫謝修通（Xie Xiu Tong）。我住在南嶽（Nanyue）洞靈源溪（Dongling Yuanxi），和彭真人（Peng Zhen Ren）、蔡真人（Cai Zhen Ren）一同隱居了兩百多年。我知道你曾經遊歷南嶽（Nanyue）。我最近被東華君（Donghua Jun）任命為玉笥山（Yusi Mountain）的地仙，兼管清虛館（Qingxu Guan）。你和我向來有道緣，所以才能相見。』說完忽然不見了。謝師道回到洞靈源（Dongling Yuan）已經五十年了。在相衛（Xiangwei）之間有一個僧人，從小廣泛學習經論，善於講解。每次有講經的場合，他都自認為超絕，然而聽的人卻很少，得到的財物也很少。這樣過了很多年，這個僧人很不高興，於是帶著經論，遊歷名山，去拜訪有智慧的人。後來他遊歷到湖外，到達南嶽衡岳寺（Hengyue Temple），在那裡休息了一個多月。他常常在寺廟裡獨自靜坐，尋找翻譯經論的方法，又自我責備說：『我所理解的義理，莫非違背了聖人的意思嗎？』在沉思的時候，忽然抬頭看見一個老僧，拄著錫杖走了進來說：『法師學習誦讀什麼經論？研究什麼義理？』僧人懷疑他是異人，於是講述了自己的經歷，並且自責說：『如果遇到智者來辨別這件事，我就要閉口結舌，不再開講了。』

【English Translation】 English version: Drinking from the spring, Xie Shi Dao (Xie Shi Dao) looked up to drink, and suddenly the spring disappeared. From then on, he switched to eating grass and tea, and instead felt his strength lighter and healthier, even better than when he came. The Daoists in the immortal temple were shocked and surprised, saying, 'You've been gone for more than a month, how has it been so long? There's no place to stay in the mountains.' Xie Shi Dao himself was also surprised, saying, 'It's only been one night.' He told the Daoists everything he had seen. The Daoists sighed again, saying, 'We live in this temple, but we are only learning the Dao in vain. You encountered immortals three times as soon as you entered the mountain, and one night is equivalent to more than a month.' The old man was actually Peng Zhen Ren (Peng Zhen Ren). Having seen Cai Zhen Ren (Cai Zhen Ren) and his son, and also encountered Peng Zhen Ren, could it be that his cultivation has reached an extremely high level? After a long time, Xie Shi Dao returned home to visit his family. Every time he gathered firewood and herbs in Wenzheng Mountain (Wenzheng Mountain), he had tigers and leopards carry them home. His mother happily said, 'You use filial piety to support me, and I use the Dao to assist you. I am also fortunate to be your mother.' Afterwards, Xie Shi Dao traveled to Yusi Mountain (Yusi Mountain) Qingxu Guan (Qingxu Guan), visiting Mei Zhen Ren (Mei Zhen Ren) and Xiao Zhen Ren (Xiao Zhen Ren). He traveled to Yumu (Yumu) three times, and on a mountain in Hangji (Hangji) he saw a group of people, wearing cloth clothes, wearing black hats, with peaceful faces, about a dozen people. Xie Shi Dao asked them about the whereabouts of Mei Zhen Ren (Mei Zhen Ren) and Xiao Zhen Ren (Xiao Zhen Ren), and said, 'My name is Xie Xiu Tong (Xie Xiu Tong). I live in Dongling Yuanxi (Dongling Yuanxi) in Nanyue (Nanyue), and have been living in seclusion with Peng Zhen Ren (Peng Zhen Ren) and Cai Zhen Ren (Cai Zhen Ren) for more than two hundred years. I know you have traveled to Nanyue (Nanyue). I was recently appointed by Donghua Jun (Donghua Jun) as the earth immortal of Yusi Mountain (Yusi Mountain), and also manage Qingxu Guan (Qingxu Guan). You and I have always had a karmic connection with the Dao, so we can meet.' After speaking, he suddenly disappeared. Xie Shi Dao had been back in Dongling Yuan (Dongling Yuan) for fifty years. Between Xiangwei (Xiangwei) there was a monk who had extensively studied scriptures and treatises since he was young, and was good at explaining them. Every time there was a lecture, he considered himself to be outstanding, but few people listened, and he received little wealth. After many years of this, the monk was very unhappy, so he took the scriptures and treatises and traveled to famous mountains to visit wise people. Later, he traveled outside the lake and arrived at Hengyue Temple (Hengyue Temple) in Nanyue (Nanyue), where he rested for more than a month. He often sat alone in the temple, seeking ways to translate the scriptures and treatises, and blamed himself, saying, 'Could it be that the principles I understand are contrary to the meaning of the sages?' While pondering, he suddenly looked up and saw an old monk, leaning on a staff, walking in and saying, 'What scriptures and treatises are you studying and reciting, Master? What principles are you researching?' The monk suspected that he was an extraordinary person, so he told his story, and blamed himself, saying, 'If I encounter a wise person to distinguish this matter, I will shut my mouth and no longer speak.'

僧笑曰。師識至廣。豈不知此義。大聖猶不度無緣之人。況其初心乎。師只是與眾人無緣耳。僧曰。若然者豈終世如此乎。老僧曰。吾試為汝結緣。因問師今有機資糧。僧曰。自徂南方。歷行萬里。糧食所費。皆已竭矣。昨抵南嶽。只有大衣七條而已。老師曰。只此可矣。可賣之。以所得值。皆作磨餅油食之物。僧如言作之。約數十人食相與。持之平野之中散掇此物。焚香長跪咒曰。今日食我施者。愿當來之世與我為弟子。我當教之。得至菩提。言訖。烏鳥亂下啄食。地下螻蟻復不知數。老師謂曰。爾後三十年。方可歸開法席。今且周遊不用講說也。言訖而去。僧如其言。后二十年卻歸河北開講。聽徒動即千萬人。皆年二十已下。其老壯十無一二焉。

唐時有一僧。居於南嶽。見一物。綠毛覆體。直至座前僧曰。貧道禪居不撓。生靈神有知無相惱也。此物曰。子知有晉宋乎。僧曰。自晉至唐四百年矣。其物曰。子知有姚泓乎。僧曰。吾聞泓已死矣。其物曰。我即泓也。其時示之以死。脫身逃遁。遊行洞天福地。饑食柏葉。遍身生毛。唐代宗時。有高僧法照。為國師。乃言。其師南嶽大長老有異德。天子南向而禮之。度其道不可徴。乃名其居曰般舟道場。用尊其位。始居山西南巖之下。人遺之食則食。不遺則食土

【現代漢語翻譯】現代漢語譯本僧人笑著說：『您的見識如此廣博，難道不知道這個道理嗎？偉大的聖人尚且無法度化沒有緣分的人，更何況是最初發心的人呢？您只是與這些人沒有緣分罷了。』僧人問：『如果這樣，難道我一輩子都要這樣嗎？』老僧說：『我嘗試為您結緣。』於是問僧人現在有多少資糧。僧人說：『自從離開南方，經歷萬里行程，糧食費用都已經用盡了。昨天到達南嶽，只有七條大衣而已。』老僧說：『僅僅這些就足夠了。可以賣掉它們，用所得的錢，全部做成磨餅和油炸食物。』僧人按照他的話做了，大約夠幾十人食用。他們一起拿著這些食物到平野之中，散撒這些食物，焚香長跪，唸咒說：『今天食用我施捨的人，愿在未來世與我為弟子。我應當教導他們，使他們能夠證得菩提（bodhi，覺悟）。』說完，烏鴉鳥雀紛紛飛下來啄食，地下的螻蟻也多得數不清。老僧對他說：『你三十年後，才可以回去開壇講法。現在先去四處遊歷，不用講經說法。』說完就離開了。僧人按照他的話做了，二十年後回到河北開講，聽眾動輒成千上萬，都是二十歲以下的年輕人，年老力壯的人十個中也難有一兩個。

唐朝時，有一個僧人，居住在南嶽（Nanyue，地名）。看見一個東西，全身覆蓋著綠毛，一直走到他的座位前。僧人說：『貧道禪居於此，不擾亂生靈，神靈應該知道，不會來侵擾我。』那東西說：『你知道有晉朝和宋朝嗎？』僧人說：『從晉朝到唐朝已經四百年了。』那東西說：『你知道有姚泓（Yao Hong，人名）嗎？』僧人說：『我聽說姚泓已經死了。』那東西說：『我就是姚泓。』當時他只是用死亡來示人，然後脫身逃遁，在洞天福地（dongtianfudi，道教聖地）中，飢餓時就吃柏樹葉，全身都長滿了毛。唐代宗（Tang Daizong，唐朝皇帝）時期，有一位高僧法照（Fazhao，人名），被尊為國師。他說，他的老師南嶽大長老有奇異的德行。皇帝向南方遙拜他。因為他的道行難以考證，就將他居住的地方命名為般舟道場（Banzhou Daocheng，佛教場所），用以尊崇他的地位。他最初居住在山西南巖之下，人們給他食物就吃，不給食物就吃土。

【English Translation】 English version The monk smiled and said, 'Your knowledge is so broad, how could you not know this principle? Even the great sages cannot save those who have no affinity, let alone those who are just beginning to aspire to enlightenment? You simply have no affinity with these people.' The monk asked, 'If that's the case, will I be like this for the rest of my life?' The old monk said, 'I will try to create an affinity for you.' So he asked the monk how much provisions he had. The monk said, 'Since leaving the South, I have traveled tens of thousands of miles, and the cost of food has been exhausted. Yesterday I arrived at Nanyue (Nanyue, place name), and I only have seven robes left.' The old monk said, 'Just these are enough. You can sell them and use the money to make ground cakes and fried food.' The monk did as he was told, making enough for about dozens of people to eat. Together, they took the food to the open fields, scattered it, burned incense, knelt down, and chanted, 'Those who eat what I give today, may they be my disciples in the future. I will teach them so that they can attain bodhi (bodhi, enlightenment).' After he finished speaking, crows and birds flew down to peck at the food, and countless ants came out of the ground. The old monk said to him, 'You can only return to open a Dharma seat in thirty years. For now, travel around and do not preach.' After saying this, he left. The monk did as he was told, and twenty years later he returned to Hebei to preach. The audience often numbered in the thousands, all of whom were young people under the age of twenty, and there were hardly one or two old and strong people.

During the Tang Dynasty, there was a monk who lived in Nanyue (Nanyue, place name). He saw something covered in green hair, which came right up to his seat. The monk said, 'This poor monk lives here in meditation, not disturbing living beings. The spirits should know this and not bother me.' The thing said, 'Do you know about the Jin and Song dynasties?' The monk said, 'It has been four hundred years from the Jin to the Tang dynasty.' The thing said, 'Do you know about Yao Hong (Yao Hong, person name)?' The monk said, 'I heard that Yao Hong is already dead.' The thing said, 'I am Yao Hong.' At that time, he only pretended to be dead, and then escaped, living in the dongtianfudi (dongtianfudi, Taoist holy land), eating cypress leaves when hungry, and his whole body grew hair. During the reign of Emperor Daizong of the Tang Dynasty (Tang Daizong, Tang Dynasty emperor), there was a high monk named Fazhao (Fazhao, person name), who was honored as the national teacher. He said that his teacher, the Great Elder of Nanyue, had extraordinary virtue. The emperor bowed to him from the south. Because his path could not be verified, the place where he lived was named Banzhou Daocheng (Banzhou Daocheng, Buddhist site) to honor his position. He initially lived under the South Rock of Shanxi, eating what people gave him, and eating soil when they did not give him food.

泥茹草木。其取衣類是。南極海裔。北至幽都。來求其道。或之崖谷。羸形垢面。躬負薪槱。以為僕役。后數年功成道備。人皆負布帛代木石。委之巖戶。不拒不營。祠宇既具。德宗申詔褒立是為彌陀寺。施余則與餓疾者不尸其功邊洞元洛陽人于嵩山㟧嶺遇道后醉酒風狂混塵。一旦歸洛陽。承醉入水不復出而後有客自衡湘來。洞元于南嶽山託附書至洛陽。其法屬交友敘舊。及墨遂乃洞元親染。人皆曰水仙。

長慶中有馬拯處士。性閑清虛。好遊山水。不擇險峭。盡能躋攀。居於閩中。因詣衡山祝融峰伏虎師佛堂道場。嚴潔果食馨香。兼列白金三笏于佛榻上。見一老僧。眉毛俱白。狀貌魁梧。甚喜拯來。拯使一仆挈其囊。僧曰。暫請郎君僕伕至近縣市少鹽醯。拯許之。仆乃持錢下山去。僧旋亦不知所向。續又有一馬沼山人。亦獨登此來。見拯甚相慰悅。沼告拯曰。適來中道遇一虎食一夫。不知唯氏之子。說其服飾。即拯僕使爾。拯大駭。沼又云。遙見虎食人盡乃脫鞟衣。衣禪衣乃老僧也。拯愈怖怯。及沼見僧。曰只此是也。拯白僧曰。馬山人來云。某僕使至半山路已被虎食如何。僧怒曰。貧道此境山無虎狼。草無毒螫。路絕蛇虺。林絕鴟鸮。無信偶語耳。拯細窺僧口吻。猶帶殷血而不欲言。二人跧其食堂。牢扁其

戶。明燭伺之。夜深聞戶外有虎怒首觸其扇者二四。賴戶壯而不墮。二子懼而焚香虔誠叩首于堂內土偶賓頭盧者久之。聞土偶吟詩曰。寅人且溺欄中水。午子須分艮畔金。若教特進重張弩。過後將軍必損心。二子聆之而解其義曰。寅人乃僧虎也。欄中水即井也。午子即我也。艮畔金者銀也。其下兩句即不能解。乃明僧扣門乃曰。郎君起來食粥。二子方敢起關食糜異。二子計之曰。此僧且在。我等無敢下山去。乃召僧窺井中雲有怪物。僧細視。次二子推僧墮井。乃化為虎。以巨石鎮之而斃。二子遂取銀三笏而下山。僅昏黑而遇一獵人于道旁。張[弓咼]弓了上其樹而為柵居之。語二子曰。無觸我機。兼語二子曰。山下猶遠虎方暴。何不且上此柵來。二子悸慄。遂攀緣而上。將欲人定。忽三五十人過。或僧或道。或丈夫或女人。歌吟者戲舞者。忽至[弓咼]弓所。眾怒曰。朝來已被二賊殺我禪和。今方追捕。次又敢有人張我將軍。遂發其機而去。二子並聞其說。因詰獵者曰。此是倀鬼乃虎食之人也。為虎前呵道耳。二子因徴獵者姓氏。曰進姓牛。二子大喜曰。土偶詩下句今有驗矣。牛進即特進也。將軍即虎矣。遂勸獵者。重張其箭。獵者然之。才卻登柵。果有一虎咆哮而至。前足觸機。箭乃中其第三班貫心而踣逡巡。

諸倀鬼奔走卻回。伏其虎前哭甚哀曰。誰人又殺我將軍。二子因怒而叱之曰。汝輩無知下鬼。生遭虎嚙死。吾今為汝報仇。不能慚謝。猶敢慟哭。豈有為鬼不靈如是遂悄寂。忽有一鬼答曰。都不知將軍乃虎耳聆郎君之說方大惶悟躡其尾而罵之。感謝而去。乃明二子分白金一笏與獵者而歸(出傳奇)向子文。長沙人。寶曆中。得官衡州。貧不能歸。愛山水之勝。一旦謁岳神廟。時當盛暑。留宿旬餘。忽有一人。青巾紫裘。面如琢玉。神色威整。鬚眉如畫。子文異之。骨相非凡。翊旦往見。問之乃曰。余龔慶長也。世家洛陽。少遇司馬隱元于鳴皋山下。隱元者自是委羽洞天之靈官也。凡五嶽四瀆洞天福地。各有靈官主之。較量功罪。採訪善惡。聞於九天使者府。隱元謂慶長曰。汝宿生常居要職。有辯冤雪死之勞。當時土民陰受汝賜。逮朱泚僭逆仗節死事。忠憤之氣毅然不衰。故得再生為人。他時通悟必能記憶矣。九天使者錄汝之功命。我授汝石精金光藏景錄形神劍之法中黃太一默朝之朝。因得度世。近登紫霄峰望氣。見嶺外妖氣氛。欲往禳除。經過岳祠。故來朝謁。子文為之致躬。慶長顧侍者取琴鼓之。其曲名曰金鯨躍海雨滴秋荷醉淘月白雲引之類。音韻清越。非凡聲也。陪從連日。臨別子文再拜言曰。幸得際遇欲從先生

【現代漢語翻譯】現代漢語譯本眾倀鬼奔走回來，趴在老虎面前悲哀地哭喊道：『是誰又殺害了我的將軍！』兩個年輕人憤怒地斥責他們說：『你們這些無知的下等鬼，活著被老虎咬死，我們現在為你們報仇，你們不慚愧感謝，還敢痛哭！難道有當鬼如此不靈驗的嗎？』於是眾鬼悄然無聲。忽然有一個鬼回答說：『完全不知道將軍竟然是老虎，聽了郎君的話才大大醒悟。』於是捏著老虎的尾巴罵它，感謝二位年輕人後離去。於是兩個年輕人分給獵人一錠白銀后回家。（出自傳奇）向子文，長沙人，在寶曆年間，得到衡州的一個官職。因為貧窮不能回家，喜愛衡州的山水之美。有一天，他去拜謁岳神廟。當時正值盛夏，他在廟裡住了十多天。忽然有一個人，戴著青色的頭巾，穿著紫色的皮衣，面容像雕琢的玉石，神色威嚴端正，鬍鬚眉毛像畫的一樣。向子文覺得他很奇異，骨骼相貌非同凡響。第二天早晨前去拜見他，問他是誰，那人回答說：『我是龔慶長，世代居住在洛陽。年輕時在鳴皋山下遇到司馬隱元。隱元是委羽洞天的靈官。所有的五嶽四瀆、洞天福地，都有靈官主管，衡量功罪，訪查善惡，上報給九天使者府。』隱元對龔慶長說：『你前世常常擔任重要官職，有辨明冤屈、昭雪冤案的功勞。當時當地的百姓暗中受到你的恩賜。到朱泚叛逆時，你堅守節義而死，忠誠憤慨之氣堅毅不衰，所以能夠再次轉生為人，將來通達領悟時必定能夠記起。九天使者記錄了你的功勞，命令我傳授你石精金光藏景錄形神劍之法，以及中黃太一默朝之法，因此能夠得度超脫世俗。』最近我登上紫霄峰觀察氣象，看到嶺外有妖氣，想要前去消除，經過岳祠，所以前來朝拜。』向子文向他行禮。龔慶長讓侍者取來琴鼓彈奏，琴曲的名字叫《金鯨躍海》、《雨滴秋荷》、《醉淘月》、《白雲引》之類，音韻清澈悠揚，不是凡間的樂聲。向子文陪伴了他好幾天。臨別時，向子文再次拜見他說：『有幸能夠遇到先生，想要跟隨先生。』

【English Translation】 English version The Chang ghosts ran back and forth, prostrating themselves before the tiger and crying sadly, 'Who has killed our general again!' The two young men angrily scolded them, 'You ignorant, lowly ghosts, who were bitten to death by the tiger while alive, we are now avenging you. You should be ashamed and grateful, yet you dare to wail! Is there any ghost as ineffective as you?' Then the ghosts became silent. Suddenly, one ghost replied, 'We didn't know that the general was actually a tiger until we heard what you said.' So they pinched the tiger's tail and cursed it, thanking the two young men before leaving. Then the two young men gave the hunter a ingot of silver and returned home. (From a legendary tale) Xiang Ziwen, a native of Changsha, obtained an official position in Hengzhou during the Baoli era. Because he was poor and unable to return home, he loved the beauty of the mountains and rivers of Hengzhou. One day, he went to visit the Yue God Temple. It was the height of summer, and he stayed in the temple for more than ten days. Suddenly, a man appeared, wearing a blue turban and a purple fur coat, with a face like carved jade, a dignified and stern expression, and eyebrows like paintings. Xiang Ziwen found him strange, with extraordinary bones and features. The next morning, he went to see him and asked who he was. The man replied, 'I am Gong Qingchang, from a family that has lived in Luoyang for generations. In my youth, I met Sima Yinyuan at the foot of Mount Minggao. Yinyuan is the spirit official of Weiyu Grotto Heaven. All the Five Sacred Mountains, Four Great Rivers, Grotto Heavens, and Blessed Lands have spirit officials in charge, who measure merits and demerits, investigate good and evil, and report to the Nine Heavenly Envoys' Palace.' Yinyuan said to Gong Qingchang, 'In your previous life, you often held important positions and had the merit of clarifying injustices and exonerating the dead. At that time, the local people secretly received your favor. When Zhu Ci rebelled, you died upholding your integrity, and your loyal and indignant spirit remained steadfast. Therefore, you were able to be reborn as a human being, and you will surely be able to remember when you become enlightened in the future. The Nine Heavenly Envoys have recorded your merits and ordered me to teach you the method of the Stone Essence Golden Light Hidden Scene Recording Form Divine Sword, as well as the Silent Adoration of the Central Yellow Grand One, so that you can be liberated from the world.' Recently, I ascended Zixiao Peak to observe the atmosphere and saw demonic energy outside the mountains, so I wanted to go and eliminate it. Passing by the Yue Shrine, I came to pay my respects.' Xiang Ziwen bowed to him. Gong Qingchang asked his attendant to bring the zither and drum and play them. The names of the tunes were 'Golden Whale Leaping the Sea,' 'Raindrops on Autumn Lotus,' 'Drunkenly Scooping the Moon,' 'White Clouds Leading,' and the like. The sounds were clear and melodious, not of this world. Xiang Ziwen accompanied him for several days. Before parting, Xiang Ziwen bowed again and said, 'I am fortunate to have met you, and I wish to follow you.'

南遊可乎。慶長曰。未可也。汝當仕進。更十八年中條山相見。子文再拜乞言。慶長曰。學先乎功行逢時得志。汝宜勉之。至干吐納服餌。乃其餘事。子文懇請再三。慶長曰。當俟後會。子文曰。更有教戒。誓當稟奉。慶長沉思良久云。汝父祖旅殯僧舍。頗苦鬼役。早卜吉壤以終大事。子文流涕拜謝。翩然而去。

練師聶紹元。幼而雅好。詩書老莊文列。一日詣金陵。師方外高明昭受戒箓。是夕夢入一城。宮府嚴肅。中有朱衣者。按幾謂紹元曰。此司祿之所也。可自開籍。籍云。聶紹元十八入道。二十受上清畢法。二十二往南嶽。遂掩卷。而悟久之。自金陵還問政山。築室以居。不偶世俗。自號無名子。世多以鍊師稱之。每侍母極勤瘁。一日晨起沐浴曰。我伯祖戒云。吾家世世宜修煉可率勵。勿忘太上教。俄有四鶴集於屋。又神光從空而下。望見者疑為火所焚。即之則𨵙然無他。但紹元已化矣。四鶴與神光亦冉冉而去。詰旦莊隸來云。鍊師與三道士衣緋綠乘者。從者數輩。悉冠帶南去。鍊師回首曰。我往南嶽矣。

潘發。字文伯。隴右人。自幼參受法箓。檄召鬼神。行符施藥。濟人病苦。遠近稱之。于元夜入靜精益南嶽真官云。昨天臘日。東鄰攝召東嶽云已得開度。南嶽受生未審。東嶽攝魂考過。南嶽練

【現代漢語翻譯】現代漢語譯本：可以去南方遊歷嗎？慶長說：『還不行。你應該先去求取功名。十八年後在中條山相見。』子文再次拜謝並請求教誨。慶長說：『學問要先於功名，遇到時機才能實現志向。你應該努力。至於導引吐納、服食丹藥，那是次要的事情。』子文懇切請求再三。慶長說：『應當等待以後的機會。』子文說：『還有什麼教誨，我發誓一定遵從。』慶長沉思良久說：『你父祖的靈柩寄放在僧舍，頗受鬼役之苦。早點選擇吉地安葬，以了卻這件大事。』子文流著眼淚拜謝，然後離開了。

練師聶紹元（Niè Shàoyuán），從小就喜歡詩書老莊之類的文章。一天，他前往金陵。當時有位名叫方外高明（Fāngwài Gāomíng）的道士正在昭受戒箓。當天晚上，聶紹元夢見自己進入一座城池，宮府非常嚴肅。其中有一位身穿紅衣的人，按著桌子對紹元說：『這裡是司祿之所。你可以自己打開名籍。』名籍上寫著：『聶紹元十八歲入道，二十歲受上清畢法，二十二歲前往南嶽。』於是那人合上書卷。紹元醒悟了很久。從金陵返回問政山後，他築室而居，不與世俗交往，自號無名子。世人大多稱他為練師。他侍奉母親非常勤勞。一天早晨，他起床沐浴，說：『我的伯祖戒云（Jiè Yún）說，我家世世代代都應該修煉，可以互相勉勵，不要忘記太上老君的教誨。』不久，有四隻鶴聚集在屋頂上，又有神光從空中降下，望見的人以為是發生了火災。走近一看，卻寂然無他。只是紹元已經羽化了。四隻鶴與神光也緩緩離去。第二天早晨，莊戶來報告說：『練師與三位身穿緋色、綠色道袍的道士，乘坐著車，帶著隨從數人，都戴著帽子向南而去。』練師回頭說：『我前往南嶽了。』

潘發（Pān Fā），字文伯（Wénbó），是隴右人。從小就參加並接受法箓，可以檄召鬼神，施行符咒藥物，救濟百姓的病苦，遠近的人都稱讚他。在元宵節的晚上，他入靜，並向南岳真官（Nányuè Zhēnguān）稟告說：『昨天臘日，東鄰攝召東嶽（Dōngyuè），說已經得到開度。南嶽受生的情況還不清楚，東嶽攝魂已經考查過了，南嶽正在修煉。』

【English Translation】 English version: 'May I travel south?' Qingchang said, 'Not yet. You should first seek official advancement. We shall meet again at Zhongtiao Mountain in eighteen years.' Ziwen bowed again and requested instruction. Qingchang said, 'Learning should precede achievement; one attains their ambition when the time is right. You should strive for it. As for guiding qi, exhaling and inhaling, and taking elixirs, those are secondary matters.' Ziwen earnestly pleaded repeatedly. Qingchang said, 'We should wait for a later opportunity.' Ziwen said, 'If there are further teachings, I vow to follow them.' Qingchang pondered for a long time and said, 'Your father and grandfather's coffins are temporarily placed in a monastery, suffering from the torment of ghosts. Choose a propitious burial site early to conclude this important matter.' Ziwen wept and bowed in gratitude, then departed.

The alchemist Nie Shaoyuan (Niè Shàoyuán), from a young age, had a refined taste for poetry, books, Laozi, and Zhuangzi's writings. One day, he went to Jinling. At that time, a Daoist named Fangwai Gaoming (Fāngwài Gāomíng) was receiving ordination. That night, Nie Shaoyuan dreamed that he entered a city, where the palace was solemn. Among them, a person in red robes, leaning on a desk, said to Shaoyuan, 'This is the place of the Registrar of Destinies. You can open your own register.' The register read, 'Nie Shaoyuan entered the Dao at eighteen, received the Highest Purity Completion Method at twenty, and went to Mount Nanyue at twenty-two.' Then the person closed the scroll. Shaoyuan awoke after a long time. After returning from Jinling to Wenzheng Mountain, he built a house to live in, not associating with worldly affairs, and called himself 'Nameless One'. People mostly called him 'Alchemist'. He served his mother with utmost diligence. One morning, he got up, bathed, and said, 'My grand-uncle Jie Yun (Jiè Yún) said, 'Our family should cultivate generation after generation, encouraging each other, and not forget the teachings of the Supreme Lord Laozi.' Soon, four cranes gathered on the roof, and divine light descended from the sky. Those who saw it suspected it was a fire. Upon closer inspection, there was nothing else. Only Shaoyuan had already ascended. The four cranes and the divine light also slowly departed. The next morning, a villager came to report, 'The alchemist and three Daoists in scarlet and green robes, riding in a carriage, with several followers, all wearing hats, went south.' The alchemist turned his head and said, 'I am going to Mount Nanyue.'

Pan Fa (Pān Fā), styled Wenbo (Wénbó), was from Longyou. From a young age, he participated in and received the registers of the law, could summon ghosts and spirits, administer talismans and medicine, and relieve the suffering of the people. People far and near praised him. On the night of the Lantern Festival, he entered meditation and reported to the True Official of Mount Nanyue (Nányuè Zhēnguān), 'Yesterday, on Laba Day, the eastern neighbor summoned the Eastern Peak (Dōngyuè), saying that he had already obtained liberation. The situation of rebirth in Nanyue is not yet clear. The Eastern Peak's soul retrieval has been examined, and Nanyue is currently cultivating.'

度。法主復掌何事。真官夢雲。五嶽方面分野之屬。洞天福地。名山溪盧各有主。司人間功罪。國之財賦器用。洎水陸眾類。火岳管四瀆四足負荷之屬。又云。南嶽有赤腳仙人。子勤修德。必際遇之。乃子師耳。乃李守微也。

北夢瑣道士秦保言勤于焚修。嘗白南嶽真君云。上真何以須紙錢為有所未諭。既而夜夢真君曰。紙錢即冥吏所籍。吾何須由。是岳中益信。

湖南馬希聲。嗣父位。連年亢旱。祈禱不應。乃封閉南嶽司天王廟及境內神祠。竟不雨。其兄希震入諫之。飲酒至中夜而退。聞堂前諠噪連召希震。復入見希聲。倒立於階下。衣裳不被。其首已碎。令視信扶上以帛蒙首。翌日發喪。以弟希烈嗣位。先是大將周達自南嶽親見江上雲霧中擁執希聲而去。秘不敢言。此夕有物如黑幕。突入堂前。即時而卒。

開寶年中。有率子廉者。本南嶽之耕民。獷戾愚無取。眾皆謂率牛。一日厭為農時。乃投衡岳觀李尊師出家。未幾披戴為道士。后眾舉于紫虛閣住持。非當其才。但令彼灑掃而已。子廉得此欣然而往。常恃酒狂醉。往往倒臥于衢路。或山谷之間。雖風雨暴作虎狼斗見蔑如也。一日禮部詔帥臣王公祐禱南嶽。公為性簡傲。時山中道釋悉奔祗謁。及行祭禮畢。忽問左右曰。吾聞有魏夫人壇安在。

【現代漢語翻譯】現代漢語譯本：法主（主持法事的人）又掌管什麼事？真官在夢中說：『五嶽（東嶽、西嶽、中嶽、北嶽、南嶽）所管轄的區域分野，洞天福地，名山溪谷都有各自的主管，他們掌管人間功過，國家的財賦器用，以及水陸各類生物。火岳（南嶽的別稱）主管四瀆（長江、黃河、淮河、濟水）和四足負重之物。』又說：『南嶽有赤腳仙人，你勤奮修德，必定會遇到他，他就是你的老師。』這個人就是李守微。北夢瑣記載道士秦保，勤于焚香修行，曾經問南嶽真君說：『上真（對神仙的尊稱）為什麼需要紙錢？我對此還不明白。』不久后，夜裡夢見真君說：『紙錢是冥府官吏所登記的，我哪裡需要它？』因此岳中的人更加相信神靈。湖南的馬希聲，繼承父親的職位。連年乾旱，祈禱沒有應驗。於是封閉了南嶽司天王廟以及境內的其他神祠，結果還是不下雨。他的哥哥馬希震進諫，飲酒到半夜才退下。聽到堂前喧譁吵鬧，連續召見馬希震。馬希震再次進來見馬希聲，倒立在臺階下，衣裳沒有穿好，頭已經碎裂。馬希聲命令手下檢視，用絲綢矇住他的頭，第二天發喪，由弟弟馬希烈繼承王位。此前，大將周達從南嶽親眼看見江上的雲霧中有人擁著馬希聲離去，不敢說出來。這天晚上，有像黑幕一樣的東西，突然進入堂前，馬希聲立刻就死了。開寶年間，有個叫率子廉的人，原本是南嶽的農民，粗野愚笨，一無是處，大家都叫他『率牛』。一天，他厭倦了農耕生活，於是投奔衡岳觀的李尊師出家。沒過多久，就剃度戴帽成了道士。後來，眾人推舉他擔任紫虛閣的住持，但他不是那塊料，只能讓他灑掃庭院。率子廉對此很高興，欣然前往。他經常仗著酒勁發狂，常常倒臥在道路上，或者山谷之間，即使風雨交加，虎狼出現，也毫不在乎。一天，禮部下詔讓帥臣王公祐到南嶽祈禱。王公祐生性簡慢傲慢。當時山中的道士和僧人都爭先恐後地前去拜見。等到祭祀完畢，王公祐忽然問左右的人說：『我聽說有魏夫人壇，在哪裡？』

【English Translation】 English version: What else does the Dharma Lord (the person presiding over the Dharma service) oversee? The True Official said in a dream: 'The areas under the jurisdiction of the Five Sacred Mountains (Mount Tai in the east, Mount Hua in the west, Mount Song in the center, Mount Heng in the north, and Mount Heng in the south), the Grotto-Heavens and Blessed Lands, and the famous mountains and streams each have their own supervisors. They oversee human merits and demerits, the country's wealth and utensils, as well as all kinds of creatures on land and water. The Fire Mountain (another name for the Southern Mountain) oversees the Four Rivers (Yangtze River, Yellow River, Huai River, and Ji River) and all creatures that bear burdens on four legs.' He also said: 'There is a barefoot immortal in the Southern Mountain. If you diligently cultivate virtue, you will surely encounter him, and he will be your teacher.' This person is Li Shouwei. Bei Meng Suo records that the Taoist Qin Bao, diligent in burning incense and cultivating, once asked the True Lord of the Southern Mountain: 'Why do the Supreme Immortals (a respectful term for deities) need paper money? I still don't understand this.' Soon after, he dreamed at night that the True Lord said: 'Paper money is what the officials of the underworld register; why would I need it?' Therefore, the people in the mountain increasingly believed in the deities. Ma Xisheng of Hunan inherited his father's position. There was a drought for many years, and prayers were not answered. So he closed the Temple of the Heavenly King of the Southern Mountain and other shrines within the territory, but it still did not rain. His elder brother, Ma Xizhen, advised him, drinking until midnight before retiring. Hearing the noise and commotion in front of the hall, he repeatedly summoned Ma Xizhen. Ma Xizhen came in again to see Ma Xisheng, standing upside down on the steps, his clothes not properly worn, and his head already shattered. Ma Xisheng ordered his men to check and cover his head with silk, and held a funeral the next day, with his younger brother Ma Xilie succeeding to the throne. Previously, the general Zhou Da had personally seen Ma Xisheng being carried away in the clouds over the river from the Southern Mountain, but dared not say it. That night, something like a black curtain suddenly entered the hall, and Ma Xisheng died immediately. During the Kaibao era, there was a man named Shuai Zilian, originally a farmer from the Southern Mountain, crude and foolish, good for nothing, and everyone called him 'Shuai Niu' (Shuai Ox). One day, he became tired of farming and went to Mount Heng Temple to become a monk under the Venerable Li. Before long, he shaved his head and became a Taoist. Later, the people elected him to be the abbot of the Zixu Pavilion, but he was not up to the task and could only be assigned to sweep the courtyard. Shuai Zilian was very happy about this and went there with joy. He often relied on his drinking to go crazy, often lying down on the road or in the mountains, and did not care even if there was wind and rain or tigers and wolves appeared. One day, the Ministry of Rites issued an edict ordering the commander Wang Gongyou to pray at the Southern Mountain. Wang Gongyou was by nature simple and arrogant. At that time, the Taoists and monks in the mountain rushed to pay their respects. After the sacrifice was completed, Wang Gongyou suddenly asked the people around him: 'I heard that there is a Weifu Ren Altar, where is it?'

對曰。即紫虛閣是也。有主否。曰道士率子廉。一人何謂不來參謁。答曰。子廉本山下之農夫。殊無他能。人皆以率牛呼之。性好酒不來參謁。必酒病也。公乃逕詣閣見子廉。果中酒首不能舉視。其生涯只有破鐵銚及缺磁碗器數事而已。外索然無睹。公呼之。但努目注視曰。深山道士罕遇酒。遇酒則大醉。所以委頓如此。望明公不責。公大喜以為任真守樸信所謂道人也。翌日與同舟而歸府。置之於水閣中。經月使之將行。復謂之曰。尊師韜光內映之人也。誠所珍重。幾欲作成一篇。為王事所迫。矻矻未暇。五七日間詩成。當令送上。幸勿訝然。子廉歸岳。數月未聞至。公一夕因觀書倦而假寢。恍然見子廉遽入府。主曾云詩許。以五七日為約。數月未聞。得非事有所廢忘乎。言訖逕去。公覺甚懷感愧。遂乃燈下為三絕。仍加序以寄之。詩曰。古屋當崖映月開。年年常伴白雲閑。糇糧丹火何從出。四面無人見下山。下瞰虛空臨絕澗。上排煙霧倚山巔。四邊險絕無猿鳥。獨臥白雲三十年。心意逍遙物莫知。山中山下識人稀。想君絕累忘塵境。不是王喬即令威。翌日命寫于版。遣人赍送南嶽。懸于本閣。子廉曰。我則何用以慰。閣之清虛爾。本詩石在縣之江亭。熙寧間碑為火所焚。今銓德觀。復刻石記之。東坡居士序兼書。紹

【現代漢語翻譯】答：就是紫虛閣（Zixu Pavilion）了。有主人嗎？回答說：是道士率子廉（Shuai Zilian）。一個人為什麼不來拜見呢？回答說：子廉本來是山下的農夫，沒有什麼其他才能，人們都用『率牛』來稱呼他。他天性喜歡喝酒，不來拜見，一定是犯了酒病了。太守於是直接前往紫虛閣拜見子廉，果然看到他喝醉了酒，頭都抬不起來。他的家當只有破舊的鐵鍋和殘缺的瓷碗等幾樣東西而已，其他什麼都沒有。太守呼喚他，他只是努著眼睛看著，說：『深山道士很少遇到酒，遇到酒就會大醉，所以才這樣委頓，希望您不要責怪。』太守非常高興，認為他是任真守樸的真正道人。第二天，就和他同船回府，將他安置在水閣中。過了一個月，要讓他離開，又對他說：『您的老師是韜光內映的人啊，我實在是很珍重他。我幾乎想為您寫一篇文章，只是被公務所迫，一直沒有空閑。五七天之內詩寫成，就讓人送上，希望您不要覺得奇怪。』子廉回到南嶽。幾個月沒有訊息。太守一天晚上因為看書疲倦而小睡，恍惚中看到子廉突然進入府邸，說：『您曾經說要為我寫詩，約定五七天，幾個月都沒有訊息，莫非是事情有所耽擱忘記了嗎？』說完就離開了。太守醒來后非常懷念和慚愧，於是就在燈下寫了三首絕句，並加上序言寄給他。詩是這樣的：『古老的屋子靠著山崖，映著月光而開，年年都與白雲為伴，糧食和煉丹的火從哪裡來？四面都沒有人看見他下山。向下俯瞰空虛，面臨著絕澗，向上推開煙霧，倚靠著山巔。四周險峻，沒有猿猴鳥雀，獨自躺在白雲中三十年。心意逍遙，沒有什麼能束縛他，山中山下很少有人認識他，想您已經擺脫了塵世的牽累，忘記了塵世的境界，不是王喬（Wang Qiao）就是令威（Lingwei）。』第二天，命令人將詩寫在木板上，派人送到南嶽，懸掛在紫虛閣。子廉說：『我用什麼來慰藉紫虛閣的清虛呢？』這首詩的石碑原來在縣城的江亭，熙寧（Xining）年間被火燒燬，現在在銓德觀（Quande Temple）重新刻石記載，由東坡居士（Dongpo Jushi）作序並書寫，紹

【English Translation】 He replied, 'That is Zixu Pavilion (Purple Void Pavilion). Does it have an owner?' The answer was, 'It is the Daoist Shuai Zilian (Leading Honest). Why does he not come to pay respects?' The reply was, 'Zilian was originally a farmer from the foot of the mountain, with no other abilities. People call him 'Leading Ox'. He is naturally fond of wine, and if he does not come to pay respects, it must be a wine-induced illness.' The governor then went directly to Zixu Pavilion to see Zilian. As expected, he was drunk and unable to lift his head. His possessions consisted only of a broken iron pot and a chipped porcelain bowl, and nothing else. The governor called out to him, but he only stared with narrowed eyes and said, 'Mountain Daoists rarely encounter wine, and when they do, they become very drunk, which is why I am so weak. I hope you will not blame me.' The governor was very pleased, considering him a true Daoist who was genuine and simple. The next day, he returned to the government office with him by boat and placed him in the water pavilion. After a month, when he was about to leave, he said to him again, 'Your teacher is a person of concealed brilliance, whom I truly value. I almost wanted to write an essay for you, but I have been too busy with official duties. In five to seven days, when the poem is completed, I will have it sent to you. I hope you will not be surprised.' Zilian returned to Mount Heng. After several months, there was no news. One evening, the governor was tired from reading and took a nap. In a dream, he saw Zilian suddenly enter the government office and say, 'You once promised to write a poem for me, with a promise of five to seven days, but several months have passed without any news. Could it be that something has been delayed or forgotten?' After speaking, he left. The governor woke up feeling very nostalgic and ashamed, so he wrote three quatrains under the lamp and added a preface to send to him. The poems are as follows: 'The ancient house leans against the cliff, opening to the moonlight, Year after year, it is always accompanied by white clouds. Where do the provisions and the fire for alchemy come from? No one sees him descending the mountain on all sides. Looking down at the void, facing the steep ravine, Pushing away the mist, leaning against the mountain peak. The surroundings are dangerous, without apes or birds, Sleeping alone in the white clouds for thirty years. The mind is free and unrestrained, and nothing can bind it, Few people recognize him in the mountains and below. I think you have escaped the entanglements of the world, forgetting the realm of dust, Are you not Wang Qiao (Royal Bridge) or Lingwei (Orderly Might)?' The next day, he ordered someone to write the poems on a wooden board and send them to Mount Heng to be hung in Zixu Pavilion. Zilian said, 'What can I use to comfort the purity of Zixu Pavilion?' The stone tablet of this poem was originally in the Jiangting Pavilion of the county, but it was burned down in the Xining (Tranquil Reign) era. Now, it is re-engraved in Quande Temple (Complete Virtue Temple), with a preface and calligraphy by Dongpo Jushi (Eastern Slope Hermit), Shao

興中。住持黃庭觀道士陳子常再刻之於本觀閣下。太平興國五年六月十七日。子廉忽使人白衡岳觀李尊師云。以他游故來辭。請令人來照管。師得之云。此人土木愚子盛暑何往。遂親去訪之。至則奄然。師謂童行曰。吾不料率牛先知其死日耶。遂以禮葬之。未幾有南臺寺僧守澄。自京師回。于南薰門外。忽遇子廉。相敘契闊。其詞甚優逸。曰尊師歸岳中否。曰思欲一看京師。臨行蒙尊師贐送甚厚。欲奉一書致謝。勞大德為達之還可否。守澄遂領書往衡岳李尊師處。開對之則六月十七日書也。遂發其冢而觀之。但遺一拄杖並鞋爾。

乾德二年。云修南嶽廟。塑繪鬼神及人馬尤多。忽一日一時嘶啖旗纛。盡皆倒而西指。工人役夫皆怖仆于地。良久方蘇。廟乃具事由。申舉本州。按驗得實。然後飛奏考其月日破蜀之日也。朝野莫不異之。

樂學士史。景德末。為西京留臺御史。嘗夢一人具冠服稱帝命來召。俄宮闕壯麗。因問使者。云此帝所也。既升見帝謂曰。主求嗣吾為擇之少選一人至。帝曰。中原求嗣。汝往勿辭。頓首求免者再三。帝曰。往哉。遂唯而去。旁拱立者曰。此南嶽赤腳李仙人也。嘗酣于酒。明年果生仁宗皇帝(此一段與本朝實錄甚異。今亦存之)。

藍方。字元道。亳州父老言。自兒童時

【現代漢語翻譯】現代漢語譯本興中。住持黃庭觀的道士陳子常在本觀閣下再次刊刻了這件事。太平興國五年六月十七日，陳子廉忽然派人告訴衡岳觀的李尊師說：『因為要到別處遊歷，特來辭行，請您派人來照管這裡。』李尊師得知后說：『這個人像土木一樣愚笨，盛夏時節能去哪裡呢？』於是親自前去拜訪他。到了之後，發現陳子廉已經去世了。李尊師對童僕說：『我沒想到放牛的人竟然先知道自己去世的日子啊！』於是按照禮儀安葬了他。不久，有南臺寺的僧人守澄，從京師回來，在南薰門外，忽然遇到了陳子廉，兩人互相問候，敘說離別之情，陳子廉的言辭非常灑脫。他說：『尊師回到衡岳山中了嗎？』守澄回答說：『我想要去京師看一看，臨走時蒙尊師贈送了很多東西，想要寫一封信表示感謝，麻煩大德您替我送去，可以嗎？』守澄於是拿著信前往衡岳李尊師處。打開一看，正是六月十七日的信。於是挖開陳子廉的墳墓檢視，只見留下一根拄杖和一雙鞋子。

乾德二年，有人要修建南嶽廟，塑造了很多鬼神和人馬。忽然有一天，所有的馬匹都嘶鳴啃咬旗幟，旗幟全部倒下並指向西方。工人和役夫都害怕地仆倒在地，過了很久才甦醒過來。廟裡將事情的經過詳細記錄下來，上報給本州。經過覈實，情況屬實，然後上奏朝廷。考證其發生的月日，正是攻破蜀國的那一天。朝廷內外沒有不感到驚異的。

樂史學士，在景德末年，擔任西京留臺御史。曾經夢見一個人，穿著官服，自稱奉皇帝的命令來召見他。隨即出現了壯麗的宮殿。樂史於是問使者，說：『這是什麼地方？』使者說：『這是皇帝的住所。』樂史升殿拜見皇帝，皇帝對他說：『我正在為（人間的）君主尋找繼承人，我為你選擇了一個人。』不久，有一個人來到。皇帝說：『中原正在尋求繼承人，你前去不要推辭。』那人多次叩頭請求免去。皇帝說：『去吧！』那人只好答應離去。旁邊拱手站立的人說：『這是南嶽赤腳李仙人。』（李仙人）曾經喝醉了酒。第二年，果然生下了仁宗皇帝（這一段與本朝實錄非常不同，現在也一併記錄下來）。

藍方，字元道，亳州的老人們說，從兒童時代起

【English Translation】 English version Xingzhong. The Taoist Chen Zichang, abbot of Huangting Temple, re-engraved this matter below the pavilion of this temple. On the seventeenth day of the sixth month of the fifth year of the Taiping Xingguo era, Chen Zilian suddenly sent someone to tell Reverend Li of Hengyue Temple, 'Because I am going to travel elsewhere, I have come to bid farewell. Please send someone to take care of this place.' Reverend Li, upon hearing this, said, 'This person is as foolish as wood and earth. Where can he go in the height of summer?' So he went to visit him in person. When he arrived, he found that Chen Zilian had already passed away. Reverend Li said to the young servant, 'I did not expect that the cowherd would know the day of his death before me!' So he buried him according to ritual. Not long after, the monk Shouchang of Nantai Temple returned from the capital. Outside Nanxun Gate, he suddenly encountered Chen Zilian. They greeted each other and spoke of their separation. Chen Zilian's words were very unrestrained. He said, 'Has the Reverend returned to Hengyue Mountain?' Shouchang replied, 'I wanted to go to the capital to take a look. Before leaving, I received many gifts from the Reverend. I wanted to write a letter to express my gratitude. Would you trouble the great virtue to deliver it for me?' Shouchang then took the letter to Reverend Li of Hengyue. Upon opening it, it was indeed a letter from the seventeenth day of the sixth month. So they dug up Chen Zilian's grave to examine it, and only found a staff and a pair of shoes.

In the second year of the Qiande era, someone wanted to build the Nanyue Temple, sculpting many ghosts, gods, and horses. Suddenly one day, all the horses neighed and gnawed at the flags, and all the flags fell down and pointed westward. The workers and laborers were all frightened and fell to the ground, and it took a long time for them to recover. The temple recorded the details of the matter and reported it to the prefecture. After verification, the situation was true, and then it was reported to the court. Examining the month and day of its occurrence, it was the day of the conquest of Shu. No one in the court or the countryside was not amazed by it.

Scholar Le Shi, at the end of the Jingde era, served as the Imperial Censor of the Western Capital. He once dreamed of a person wearing official robes, claiming to be summoned by the emperor's order. Immediately, magnificent palaces appeared. Le Shi then asked the messenger, saying, 'What is this place?' The messenger said, 'This is the emperor's residence.' Le Shi ascended the hall to meet the emperor, and the emperor said to him, 'I am looking for an heir for the (human) ruler, and I have chosen someone for you.' Soon, a person arrived. The emperor said, 'The Central Plains is seeking an heir, go and do not refuse.' That person repeatedly kowtowed to request exemption. The emperor said, 'Go!' That person had no choice but to agree and leave. The people standing with their hands folded said, 'This is the barefooted immortal Li of Nanyue.' (Immortal Li) was once drunk with wine. The following year, Emperor Renzong was indeed born (this passage is very different from the actual records of this dynasty, but it is also recorded here).

Lan Fang, styled Yuandao, the elders of Bozhou said, since childhood

。見先生狀貌。迄今如一先生。發委地黑光可愛。肌若截膏。眉目疏秀。唇若積朱。齒如排玉。舉動溫厚。接物以和。大小皆得。其歡心時人呼為笑先生也。或游旗亭遇廢民。日于道路探懷出錢盈掬遺之。頗好施藥軫救疾苦。仁廟聞先生之名。特召先生。上殿賜坐及茶。館先生於芳林園告去。帝賜號南嶽養素先生。先生乃往南嶽招仙觀。是時學士賈昌朝贈先生詩云。聖澤濃沾隱逸身。道裝宜用葛為巾。祝融峰下醉明月。湘水源頭釣錦鱗。曾見海桃三結子。不知仙豆幾回春。他年我若功成去。愿作云橋跪禮人。先生獨宿閣上。一夕與人言語。侍者窺牖望之。但見紅光滿室。明日客詢之。先生曰。吾師劉道君行雨過此。留話少刻。先生一日沐浴召侍者謂之曰。吾今一百七十二歲安可復愿。先生位號。但不願拒聖君之意。今當去矣。乃奄然。先生多游西川。亦來湖湘。今人時復見之。

王靈輿。晉陵人。幼自廬阜庵居。后遷南嶽中宮。修真煉行。一紀道成。復朱陵之東。旦暮朝斗祈感上真而後升舉。今宮前有片石。其文細如磨礱者。昔真人朝斗之石也。本宮舊有田地數頃為別宮所佃。景祐乙亥年正月。樞密學士富春公孫沔為御史　上因問事忤　旨貶永州市征。仲秋抵宮下。十月十八日就枕酣寐。夢遊清都觀。其觀數軒

【現代漢語翻譯】現代漢語譯本：見到先生的容貌，至今還和以前一樣。頭髮烏黑濃密，光亮可愛，肌膚像截斷的凝脂，眉眼疏朗清秀，嘴唇像堆積的硃砂，牙齒像排列的玉石，舉止溫和敦厚，待人接物謙和，無論老少都喜歡他，人們稱他為『笑先生』。有時在旗亭遊玩，遇到落魄的人，便在路邊從懷裡掏出錢，滿滿一把地送給他們。先生很喜歡施藥，救濟他人的疾病痛苦。仁宗皇帝聽說了先生的名聲，特地召見了他，讓他上殿賜座並賜茶，安排先生住在芳林園。先生告辭時，皇帝賜號『南嶽養素先生』。先生於是前往南嶽招仙觀。當時學士賈昌朝贈送給先生一首詩說：『聖上的恩澤深厚地沾溉著隱居的人，道士的裝束應該用葛布做頭巾。在祝融峰下醉飲明月，在湘江源頭垂釣錦鱗。曾經見過海桃三次結果，不知道仙豆已經過了多少個春天。他年我如果功成身退，願意化作云橋跪拜您。』先生獨自住在閣樓上，一天晚上和人說話，侍者從窗戶偷看，只見滿屋紅光。第二天客人問起這件事，先生說：『我的老師劉道君行雲布雨路過這裡，停留片刻和我說了說話。』先生有一天沐浴后，召來侍者對他說：『我已經一百七十二歲了，還能有什麼願望呢？先生的位號，只是不願違背聖君的旨意。現在我應當離去了。』於是安然去世。先生多次遊歷西川，也來過湖湘，現在人們有時還能見到他。王靈輿，晉陵人，從小在廬阜庵居住，後來遷到南嶽中宮，修真煉行，十二年道成。又在朱陵的東邊，早晚朝拜北斗，祈求感動上真，然後昇天。現在宮前有一塊石頭，上面的紋路細密如磨過的玉石，就是以前真人朝拜北斗的石頭。本宮原來有田地數頃，被別的宮所租種。景祐乙亥年正月，樞密學士富春公孫沔擔任御史，因為奏事觸怒了皇帝，被貶到永州做徵稅官。仲秋時節到達宮下，十月十八日躺在床上熟睡，夢中游覽清都觀，那座道觀有好幾間屋子。

【English Translation】 English version: Upon seeing the gentleman's appearance, it remains the same as before. His hair is dark and thick, with a lovely sheen; his skin is like a cut piece of solidified cream; his eyebrows and eyes are sparse and refined; his lips are like accumulated vermilion; his teeth are like aligned jade. His demeanor is gentle and kind, and he treats people with harmony, pleasing both young and old. People call him 'Smiling Gentleman'. Sometimes, while traveling at Qiting (a type of pavilion), he would encounter impoverished people. He would take out a handful of money from his pocket and give it to them. He was fond of administering medicine and relieving the suffering of the sick. Emperor Renzong (an emperor of Song Dynasty) heard of the gentleman's reputation and specially summoned him, inviting him to sit in the palace and offering him tea, and housed him in Fanglin Garden. When the gentleman bid farewell, the emperor bestowed upon him the title 'Nanyue Yangsu Gentleman' (Gentleman who cultivates simplicity in Nanyue). The gentleman then went to Zhaoxian Temple (Temple for summoning immortals) in Nanyue (Southern Mountain). At that time, scholar Jia Changchao presented the gentleman with a poem saying: 'The emperor's grace deeply nourishes the recluse, the Taoist attire should use Ge (kudzu) cloth as a turban. Drunk on the bright moon under Zhurong Peak (peak in Nanyue), fishing for brocade carp at the source of the Xiang River (river in Hunan). I have seen the sea peach bear fruit three times, I don't know how many springs the immortal beans have passed. If I succeed and retire in the future, I am willing to be a cloud bridge kneeling to pay respects.' The gentleman stayed alone in the pavilion. One night, he was talking to someone, and the attendant peeked through the window and saw the room filled with red light. The next day, a guest asked about it, and the gentleman said, 'My teacher, Taoist Liu, passed by here while performing rain, and stayed for a short while to talk to me.' One day, after bathing, the gentleman summoned the attendant and said to him, 'I am already one hundred and seventy-two years old, what more can I wish for? The title of gentleman, I simply did not want to refuse the emperor's intention. Now I should depart.' Then he passed away peacefully. The gentleman traveled extensively in Xichuan (western Sichuan), and also came to Huxiang (Hunan), and people still see him from time to time. Wang Lingyu, a native of Jinling (city in Jiangsu), lived in Lufuan Temple (temple on Mount Lu) from childhood, and later moved to Zhonggong (central palace) in Nanyue (Southern Mountain), cultivating truth and practicing Taoism. After twelve years, he achieved Tao. He then went to the east of Zhuling (vermilion mausoleum), worshiping the Big Dipper morning and evening, praying to move the Supreme Truth, and then ascended to heaven. Now there is a piece of stone in front of the palace, with fine patterns like polished jade, which is the stone where the real person used to worship the Big Dipper. The palace originally had several acres of land, which were rented by other palaces. In the first month of the Yihai year of Jingyou (era name of Song Dynasty), Sun Mian, the Privy Councilor and scholar of Fuchun, served as an imperial censor. Because his memorial offended the emperor, he was demoted to Yongzhou (city in Hunan) as a tax collector. He arrived at the palace in mid-autumn, and on the eighteenth day of October, he fell asleep in bed. In his dream, he visited Qingdu Temple (temple of purity), which had several rooms.

。竹樹蕭疏。潔灑可愛。有衣冠四人。中有峭峻端秀微有須黃衣道士。服頂紗巾。前揖公曰。賦壽甚遠。恩命將至矣。某有田疇。乃衡山邑君之部中也。幸惟顧屬之。公時在夢中。心自惟始被遣左官何遽有恩典。此皆術士妄言也。道士曰。何不相信之。良久日。足下心胸間有志大如錢。公惟默未嘗有試。退手袖中捫其所如其說。道士曰。則向之言不誣矣。公益謝焉。乃唯而退。又連呼之。公回眄間。復言曰。某姓王氏。幸記勿忘。俄頃遂悟訝然。風度眉宇歷歷可記心目間。未幾奉　詔移倅長沙。十二月赴所官至衡岳觀。禮星像。目九仙宮。左右列真仙四人。王中者乃夢中所見。顏貌暗符。而衣冠則異。因觀其傳記。且曰中尊姓王。始覺其姓與夢中所說契矣。公雖訪其本觀所在。且撰日受暑迫於期會遂不及往。明年孟夏。刺史當奉　詔禱岳。以疾不克行。公實代往至昭潭晝寢。舟中忽如聞空中有語曰。移命將至。所禱之事竟不為理何也。忽然四顧無人。自呼舟中后使皆自舟后至者索其語言之人。悉無得焉。公思豈九仙未往有是異也。翌日至其岳祀事畢。詣觀中見古屋塑像。位於中者。榜曰王靈輿真人。其顏狀衣巾。乃夢中所見。無毫髮之差。公爇香再拜。感嘆久之。遂與縣官推之逾年。果得若干田土屬鄰觀。歲收地利。

因而申明。勒還舊管。集賢章公岷作篆刻之石記之。並張覿奏復宮額內一記八分書存焉。又觀之西北五里有巖一所。深下平坦三四丈是。

國家昔日投金龍之所。深下透云密峰斷石源。傳云。前洞是朱陵洞天之東門也。中洞后洞在靈境之西。亦洞天之便門也。

陳良卿。景祐四年。自永州隨鄉書赴部試。十月至長沙。夢一人引入一巨艦中。見一道士。自稱青精先生。與之談論。辭語高古。謂陳曰。吾已薦子于堯為直言極諫臣。陳曰。堯今何在。曰見司南嶽。陳曰。堯者古聖君也。安可在公侯之列。先生曰。堯人間之帝也。秉火德而王。棄天下而位。神乎南方。子何疑焉。陳辭以名宦未立俟它。曰應乃許以十年為期。既悟甚惡之為異夢。錄以自寬。明年登甲第。調官全州判官。道出岳州南驛。偶晝寢夢使者持檄來召。遽驚覺喟曰。豈堯命乎。同行相勉以夢不足信。復執書秩臥讀之。晚食具呼之已逝。

劉山甫。隨侍官于嶺外。北歸泊舟洞庭登岸。見北方毗沙門天王廟祠。因謁之。見廟宇頹圮。乃題云。壞墻風雨幾經春。草色盈庭一坐塵。自是神仙無感應。盛衰何得卻由人。是夜夢神真曰。我南嶽神也。汝何相侮。俄而風濤大作舟幾覆。悔謝徹去詩牌乃止。

尚書郎李觀為進士時。游南嶽。過長

【現代漢語翻譯】現代漢語譯本：因此特別加以說明。勒令恢復舊的管理制度。由集賢院的章岷先生創作篆刻的石碑來記錄這件事。並且張覿上奏恢復宮內的名額，並保留一份用八分書寫的記錄。又從這裡向西北方向觀看五里路，有一處巖洞，深深地向下延伸，裡面平坦開闊，大約有三四丈深。

這裡是國家過去投擲金龍的地方。深深地向下，穿透雲霧繚繞的密峰，切斷了石頭的源頭。傳說，前面的洞是朱陵洞天（Zhu Ling Dong Tian，道教三十六洞天之一）的東門。中間的洞和後面的洞在靈境的西邊，也是洞天的便門。

陳良卿，在景祐四年，從永州跟隨同鄉的書信前往京城參加科舉考試。十月到達長沙。夢見一個人把他引入一艘巨大的船中，見到一位道士，自稱青精先生（Qing Jing Xian Sheng，道教神仙名號）。與他談論，言辭高妙古奧。道士對陳良卿說：『我已經向堯（Yao，古代聖賢君主）推薦你做直言敢諫的臣子。』陳良卿問：『堯現在在哪裡？』道士說：『在司南嶽（Si Nan Yue，主管南嶽的神）。』陳良卿說：『堯是古代的聖明君主，怎麼能在公侯的行列中呢？』先生說：『堯是人間的帝王，秉承火德而稱王，捨棄天下而位列神位，是南方之神。你有什麼疑惑呢？』陳良卿推辭說自己功名尚未建立，希望以後再說。道士答應以十年為期。醒悟后非常厭惡這個奇異的夢，記錄下來以自我安慰。第二年考中進士，被調任為全州判官。路過岳州南驛時，偶然白天睡覺，夢見使者拿著公文來召見他。他驚醒后嘆息說：『難道是堯的命令嗎？』同行的人勸慰他說夢不足以相信。他又拿著書本閱讀。晚上吃飯時，呼喚他已經去世了。

劉山甫，跟隨官員在嶺外任職。北歸時，船停靠在洞庭湖邊，他登上岸。看見北方的毗沙門天王（Pi Sha Men Tian Wang，佛教護法神）廟祠。於是前去拜謁，看見廟宇頹敗破舊。於是題詩道：『壞墻風雨幾經春，草色盈庭一坐塵。自是神仙無感應，盛衰何得卻由人。』當天晚上夢見神靈說：『我是南嶽神（Nan Yue Shen，南嶽衡山之神），你為何侮辱我？』隨即狂風大作，船幾乎傾覆。劉山甫後悔謝罪，撤去詩牌，風浪才停止。

尚書郎李觀在做進士的時候，遊覽南嶽，經過長

【English Translation】 English version: Therefore, a special declaration is made. It is ordered to restore the old management system. Master Zhang Min of the Jixian Academy created a stone inscription in seal script to record this matter. Furthermore, Zhang Di memorialized to restore the quota within the palace and preserve a record written in the eight-part script. Also, looking five li (Chinese mile) northwest from here, there is a cave, deeply descending, with a flat and open space inside, about three or four zhang (Chinese measurement unit) deep.

This is the place where the nation once cast the golden dragon. Deeply descending, it penetrates the cloud-shrouded dense peaks and cuts off the source of the stone. Legend says that the front cave is the east gate of Zhu Ling Dong Tian (Zhu Ling Dong Tian, one of the Thirty-Six Heavens of Taoism). The middle and rear caves are west of the sacred realm and are also convenient gates to the cave heaven.

Chen Liangqing, in the fourth year of Jingyou, followed his fellow villagers' letters from Yongzhou to the capital to take the imperial examination. He arrived in Changsha in October. He dreamed that a person led him into a giant ship, where he saw a Taoist priest who called himself Qing Jing Xian Sheng (Qing Jing Xian Sheng, a Taoist immortal). He talked with him, and his words were lofty and ancient. The Taoist priest said to Chen Liangqing, 'I have already recommended you to Yao (Yao, an ancient sage ruler) to be a minister who speaks frankly and dares to admonish.' Chen Liangqing asked, 'Where is Yao now?' The Taoist priest said, 'He is in charge of Si Nan Yue (Si Nan Yue, the god in charge of Mount Heng).' Chen Liangqing said, 'Yao is an ancient sage ruler, how can he be in the ranks of dukes and marquises?' The master said, 'Yao was the emperor of the human world, inheriting the virtue of fire and reigning as king, abandoning the world and taking his place as a god, the god of the south. What doubts do you have?' Chen Liangqing declined, saying that his fame and official position had not yet been established, and hoped to discuss it later. The Taoist priest agreed to a ten-year period. After waking up, he hated this strange dream very much and recorded it to comfort himself. The following year, he passed the imperial examination and was transferred to be a judge in Quanzhou. When passing through Nanyi in Yuezhou, he accidentally took a nap during the day and dreamed that an envoy came to summon him with an official document. He woke up in surprise and sighed, 'Could it be Yao's order?' The people traveling with him comforted him, saying that dreams were not to be believed. He picked up his books and read them. When it was time for dinner in the evening, they called him, but he had already passed away.

Liu Shanfu, followed an official to serve outside the mountains. When returning north, the boat docked on the shore of Dongting Lake, and he went ashore. He saw the temple of the Heavenly King Vaishravana (Pi Sha Men Tian Wang, a Buddhist guardian deity) in the north. So he went to pay his respects and saw that the temple was dilapidated and old. So he wrote a poem: 'Broken walls, wind and rain through several springs, grass color fills the courtyard, sitting in dust. Since the gods have no response, how can prosperity and decline be determined by people?' That night, he dreamed that the god said, 'I am the god of Nan Yue (Nan Yue Shen, the god of Mount Heng), why do you insult me?' Immediately, a strong wind rose, and the boat almost capsized. Liu Shanfu regretted and apologized, removed the poem plaque, and the wind and waves stopped.

When Li Guan, a secretary, was a Jinshi, he traveled to Nan Yue and passed through Chang

沙。飲旗亭中。忽有負竹奩釘鉸具者。請曰。子往南嶽。謂我問養素先生。十月懷胎如何出得。觀至南嶽以語元道大驚曰。真人眉間有白志乎。曰然。是海蟾子也。吾義聖胎以成患無以出之。非斯人不足以成吾道。今聲問相及而不得接。吾之不遇斯人命也。

神宗朝。章察。字隱之。成都人。自幼不群。天才卓異。修舉業之暇。精妙于易。注太玄經。至九卷。忽晝寢夢見揚子云。曰太玄猶如一浮圖有十三。汝注至九卷。機豈易泄耶。察覺甚疑異之。后略注至十卷進上。

帝喜賜爵不受。封為衝退處士。嘗與邵雍康節友善。因游廣漢金雁橋。見一童年十二鬻詩。察喜之拉同歸。更名經童。察常看黃庭經。凡看罷。童竊窺之。一日有青衣童。持書至察。接書已失青童。察觀書皮云。南嶽布衣真一子書至西州衝退處士處開。及開但只一章詩云。未遂山中吟。時聞世上音。笑言失真詮。塵穢濁神襟。歸植南園芝。馳化北溟金。千日勤耕耘。自然生瑤琳。察因游西溪。偶濯足。有異人李士寧訪之。察遽云足濯西溪流去水。李速應云。手持南嶽寄來詩。察驚而笑曰。何以知之。李云久矣。李辭云。吾先往南嶽。君宜早來。自後李不復見。經童忽一日告去。察曰。汝欲何往。童曰。先往南嶽候先生。察曰。汝何知之。童

【現代漢語翻譯】現代漢語譯本：有一次，一位僧人在旗亭中飲酒，忽然來了一個挑著竹箱，帶著釘鉸工具的人，請求說：『您要前往南嶽，請替我問候養素先生，十月懷胎如何才能出來？』僧人到了南嶽，把這話告訴了元道，元道大驚說：『那位真人眉間有白痣嗎？』僧人說：『是的。』元道說：『那就是海蟾子（道教人物，全真道祖師之一，名劉操）。我因為義氣而懷了聖胎，卻苦於無法脫身。不是這個人，不足以成就我的道業。如今聲名傳到，卻無法相見，這是我不遇明主，是我的命啊。』

神宗年間，章察（人名），字隱之，是成都人。他從小就與衆不同，才華卓越。在研究科舉之餘，精通《易經》。他註釋《太玄經》（揚雄所著哲學著作），寫到第九卷時，忽然白天睡覺夢見揚子云（揚雄，字子云），揚子云說：『《太玄》就像一座浮屠（佛塔），共有十三層，你註釋到第九卷，天機豈是容易泄露的？』章察醒來後感到非常疑惑。後來勉強註釋到第十卷進獻給皇帝。

皇帝很高興，要賜給他爵位，他沒有接受，被封為衝退處士。他曾經與邵雍（人名，北宋理學家）、康節（邵雍的字）交好。一次，他遊覽廣漢金雁橋，看見一個十二歲的童年在賣詩。章察很喜歡他，拉著他一同回家，改名為經童。章察經常閱讀《黃庭經》（道教經典），每次看完，經童都會偷偷地看。有一天，一個穿著青衣的童子拿著書來找章察，章察接過書，青衣童子就不見了。章察看書皮上寫著：『南嶽布衣真一子（人名）書至西州衝退處士處開。』打開一看，只有一章詩，詩中寫道：『未遂山中吟，時聞世上音。笑言失真詮，塵穢濁神襟。歸植南園芝，馳化北溟金。千日勤耕耘，自然生瑤琳。』章察因此遊覽西溪，偶然洗腳，有位奇異的人李士寧（人名）來拜訪他。章察立刻說：『足濯西溪流去水。』李士寧迅速應道：『手持南嶽寄來詩。』章察驚訝地笑著說：『您怎麼知道的？』李士寧說：『很久了。』李士寧告辭說：『我先去南嶽，您應該早點來。』自此以後，李士寧再也沒有出現。經童忽然有一天告辭要離開。章察問：『你要去哪裡？』經童說：『先去南嶽等候先生。』章察問：『你怎麼知道的？』

【English Translation】 English version: Once, a monk was drinking in a pavilion when a man carrying a bamboo box with nailing tools approached him and requested, 'You are going to Nanyue (Mount Heng in Hunan Province, one of the Five Great Mountains of China), please ask Master Yangsu on my behalf, how can one be born after ten months of pregnancy?' When the monk arrived at Nanyue, he told Yuan Dao (a person's name) about this. Yuan Dao was greatly surprised and said, 'Does that Realized Person have a white mole between his eyebrows?' The monk said, 'Yes.' Yuan Dao said, 'That is Hai Chanzi (a Taoist figure, one of the founders of the Quanzhen School, named Liu Cao). I conceived a sacred embryo out of righteousness, but I am troubled by not being able to escape. Without this person, I cannot complete my Tao. Now that the reputation has reached me, but I cannot meet him, it is my fate not to encounter a wise ruler.'

During the Shenzong (Emperor Shenzong of Song) era, Zhang Cha (a person's name), styled Yinzhi, was from Chengdu. He was extraordinary from a young age and had outstanding talent. In his spare time from studying for the imperial examinations, he was proficient in the 'I Ching' (Book of Changes). He annotated the 'Tai Xuan Jing' (a philosophical work by Yang Xiong), and when he reached the ninth volume, he suddenly dreamed of Yang Ziyun (Yang Xiong, styled Ziyun) during a daytime nap. Yang Ziyun said, 'The 'Tai Xuan' is like a pagoda with thirteen levels. You have annotated to the ninth volume, how can the secrets of heaven be easily revealed?' Zhang Cha woke up feeling very puzzled. Later, he reluctantly annotated to the tenth volume and presented it to the emperor.

The emperor was very pleased and wanted to grant him a title, but he did not accept it and was named the Retired Scholar of Chongtui. He was once on good terms with Shao Yong (a person's name, a Neo-Confucian scholar of the Northern Song Dynasty) and Kangjie (Shao Yong's courtesy name). Once, he visited the Golden Goose Bridge in Guanghan and saw a twelve-year-old boy selling poems. Zhang Cha liked him very much, took him home, and renamed him Jing Tong. Zhang Cha often read the 'Huangting Jing' (Yellow Court Scripture, a Taoist classic), and every time he finished reading, Jing Tong would secretly peek at it. One day, a boy in green clothes came to Zhang Cha with a book. Zhang Cha took the book, and the boy in green clothes disappeared. Zhang Cha looked at the cover of the book, which read: 'A letter from Zhen Yizi (a person's name), a commoner of Nanyue, to the Retired Scholar of Chongtui in Xizhou.' When he opened it, there was only one poem, which read: 'My mountain song is not yet complete, I often hear worldly sounds. Laughter and words lose the true meaning, Dust and dirt cloud the divine heart. Return to plant sesame in the southern garden, Hasten to transform gold in the northern sea. A thousand days of diligent cultivation, Naturally, fine jade will grow.' Zhang Cha then visited Xixi (West Creek), and while washing his feet, an extraordinary person, Li Shining (a person's name), came to visit him. Zhang Cha immediately said, 'Feet wash in Xixi, flowing away the water.' Li Shining quickly replied, 'Hands hold the poem sent from Nanyue.' Zhang Cha was surprised and laughed, saying, 'How do you know?' Li Shining said, 'For a long time.' Li Shining bid farewell, saying, 'I will go to Nanyue first, you should come early.' Since then, Li Shining never appeared again. One day, Jing Tong suddenly bid farewell to leave. Zhang Cha asked, 'Where do you want to go?' Jing Tong said, 'I will go to Nanyue first to wait for the master.' Zhang Cha asked, 'How do you know?'

曰久矣。童坐亡。逾月察別相知而尸解。察嘗煉丹。后服丹化如蛇蟬也。今人時見之於南嶽。段愿言吊之詩略云。尸解去難尋。空留一鼎金。西州大隱沒。北極少徴沈。又張賢良詩云。西海從來鎮大名。或聞蟬蛻棄遐齡。青城已結神仙侶。碧落俄沈處士星。金鼎煉成丹汞藥。玉堂傳授太玄經。平生是我深投分。自愧無才與勒銘。

周琬。湘中人。艤舟南沙。夢二吏引入南嶽廟內升殿。王起接之曰。知入京銓。欲率留在此。亦與人世之樂不殊。琬曰。名宦未達。且欲赴銓王曰。如此則不敢奉縻也。乃作詩送周琬曰。住此既非樂。舍此去何圖。若問青氈事。惟留一角書。至京調中牟尉。忽臥病旅中且慮不起。作妻子書一角封畢而卒(此一段與陳良卿事類辭殊。今兩存之。出洞微志)。

衡岳泉禪師。南人也。名谷泉少。聰敏性耐垢污。大言不遜。流俗憎惡。造汾陽昭禪師。密使記南歸。放浪湘中。與虎湫蛟穴為伴。因游南嶽云峰寺。住懶瓚巖。又移芭蕉庵。復遷寶真。大書壁曰。予此芭蕉庵。幽古堆云處。千般異境未暇數。且看矮松三四樹。寒來燒枯杉。饑餐大紫芋。而今拋之去。不知誰來住。寶真庵最險絕處。夜地坐祝融峰下。有大蟒蟠繞之。泉解衣帶縛其腰。夜不見。明日杖山策遍山尋之。衣帶纏枯松上

【現代漢語翻譯】現代漢語譯本很久以前，童坐去世了。過了一個多月，人們觀察到他的遺體出現了異相，知道他已經尸解（shī jiě，道教中的一種成仙方式，指人死後遺體消失，只留下衣物等）。據說童坐曾經煉丹，後來服食丹藥后，身體變化如同蛇或蟬蛻皮一般。現在人們有時還能在南嶽（Nányuè，即衡山，中國五嶽之一）見到他。段愿為他寫的悼念詩大致是：『尸解離去難以尋覓，只留下煉丹的鼎爐。西州的大隱士已經逝去，北極星也黯淡無光。』又有張賢良的詩說：『西海向來以你的大名鎮守，聽說你像蟬蛻一樣拋棄了長壽。在青城山已經結交了神仙伴侶，卻突然像處士星一樣隕落在碧落。金鼎中煉成了丹汞之藥，玉堂中傳授了太玄經。平生與我情投意合，只慚愧自己沒有才能為你撰寫墓誌銘。』

周琬（Zhōu Wǎn），湘中（Xiāngzhōng，湖南中部地區）人。他把船停靠在南沙（Nánshā）。夢中，有兩個官吏引他進入南嶽廟（Nányuè miào）內，並讓他升上大殿。廟裡的神王起身迎接他說：『知道你要進京參加選官，想讓你留在這裡。這裡的生活也和人世間的快樂沒有什麼不同。』周琬說：『我還沒有功成名就，還是想去參加選官。』神王說：『既然這樣，那就不敢強留了。』於是作詩送給周琬說：『住在這裡既然不是你所樂意的，捨棄這裡又能去哪裡呢？如果問起你青氈席上的事情，就只留下一角書信吧。』周琬到了京城，被調任為中牟縣尉。忽然在旅途中臥病不起，擔心自己要死了，於是寫了一封給妻子的信，封好一角后就去世了（這一段與陳良卿的事情類似，但文字不同，現在兩段都保留下來，出自《洞微志》）。

衡岳泉禪師（Héngyuè Quán Chánshī），是南方人，名叫谷泉（Gǔ Quán）。他從小就聰明敏捷，能忍受污垢，說話狂妄不遜，被世俗之人憎惡。他去拜訪汾陽昭禪師（Fényáng Zhāo Chánshī），汾陽昭禪師暗中讓他記住后就讓他返回南方。谷泉在湘中放浪形骸，與虎狼蛟龍為伴。後來他遊歷南嶽云峰寺（Nányuè Yúnfēng Sì），住在懶瓚巖（Lǎnzàn Yán），又搬到芭蕉庵（Bājiāo Ān），最後遷到寶真庵（Bǎozhēn Ān）。他在墻壁上寫道：『我住在這芭蕉庵，這裡幽靜古老，堆滿了雲霧。各種奇異的景象數不勝數，且看那矮小的松樹三四棵。寒冷時就燒掉枯萎的杉樹，飢餓時就吃大的紫色芋頭。現在我要拋棄這裡離開了，不知道誰會來住。』寶真庵是最險峻的地方。夜晚，谷泉坐在祝融峰（Zhùróng Fēng）下，有一條大蟒蛇盤繞著他。谷泉解下衣帶綁住蟒蛇的腰。晚上蟒蛇不見了，第二天他拄著枴杖遍山尋找，發現衣帶纏繞在一棵枯松上。

【English Translation】 English version It has been a long time. Tóng Zuò passed away. More than a month later, people observed unusual signs on his corpse, knowing that he had achieved 'corpse liberation' (shī jiě, a Taoist term for becoming immortal, referring to the disappearance of the body after death, leaving only clothes, etc.). It is said that Tóng Zuò once practiced alchemy, and later, after consuming elixirs, his body transformed like a snake or cicada shedding its skin. Now, people sometimes still see him in Nányuè (Mount Heng, one of the Five Great Mountains of China). Duàn Yuàn's poem mourning him roughly says: 'Corpse liberation is difficult to trace, leaving only a cauldron for alchemy. The great recluse of Xizhou has passed away, and the North Star has dimmed.' Furthermore, Zhāng Xiánliáng's poem says: 'The West Sea has always been guarded by your great name. It is said that you abandoned your long life like a cicada shedding its skin. You have already formed immortal companions in Qingcheng Mountain, but suddenly fell like a hermit star in the Azure Sky. In the golden cauldron, you refined elixir of mercury; in the jade hall, you taught the Supreme Mystery Scripture. In life, I deeply shared your sentiments, only ashamed that I have no talent to write an epitaph for you.'

Zhōu Wǎn, a native of Xiāngzhōng (central Hunan), moored his boat at Nánshā. In a dream, two officials led him into the Nányuè Temple and had him ascend the main hall. The king of the temple rose to greet him, saying, 'Knowing that you are going to the capital to participate in the selection of officials, I would like to keep you here. Life here is no different from the pleasures of the human world.' Zhōu Wǎn said, 'I have not yet achieved fame and fortune, and I still want to participate in the selection of officials.' The king said, 'In that case, I dare not force you to stay.' So he wrote a poem to send off Zhōu Wǎn, saying, 'Since staying here is not what you desire, where can you go if you leave here? If you ask about your affairs on the green felt mat, then just leave a corner of a letter.' Zhōu Wǎn arrived in the capital and was transferred to be the magistrate of Zhōngmóu County. Suddenly, he fell ill on his journey and feared that he would not recover. So he wrote a letter to his wife, sealed a corner of it, and then passed away (This passage is similar to the story of Chén Liángqīng, but the wording is different. Now both passages are preserved, from 'Dòng Wēi Zhì').

Héngyuè Quán Chánshī, was a southerner, named Gǔ Quán. From a young age, he was intelligent and quick-witted, able to endure filth, and spoke arrogantly and insolently, which was hated by the common people. He went to visit Fényáng Zhāo Chánshī, who secretly had him remember things and then sent him back to the south. Gǔ Quán indulged in debauchery in Xiāngzhōng, accompanied by tigers, wolves, and dragons. Later, he traveled to Nányuè Yúnfēng Temple, lived in Lǎnzàn Rock, then moved to Bājiāo Hermitage, and finally moved to Bǎozhēn Hermitage. He wrote on the wall: 'I live in this Bājiāo Hermitage, a secluded and ancient place, piled with clouds and mist. Various strange scenes are countless, and look at the three or four short pine trees. When it is cold, burn the withered fir trees; when hungry, eat large purple taro. Now I am abandoning this place and leaving, I don't know who will come to live here.' Bǎozhēn Hermitage is the most dangerous place. At night, Gǔ Quán sat under Zhùróng Peak, and a large python coiled around him. Gǔ Quán untied his belt and tied it around the python's waist. The python disappeared at night, and the next day he searched the mountain with a cane, and found the belt wrapped around a withered pine tree.

。蓋松妖也。又自後洞負一石像至南臺。約數百斤。眾僧驚駭莫知其來。后洞僧亦不知其去。因相傳云飛來羅漢。嘗過衡山縣。見屠者斫肉。立其旁作可憐態。指其肉又指其口。屠問曰。汝啞耶。即肯首。屠憐之。割巨臠置缽中。泉喜出望外□謝而去。一市大笑。而泉自若。以杖荷大瓢。來往山中。人曰。瓢中何物。大道漿也。自作偈曰。我不誰管爾。誰是不管底。著個破紙褉。一味工打睡。金烏住東上。玉免從西墜。榮辱何系我。興亡不相關。一條拄杖一葫蘆。閑走南山與北山。醉臥山路間。值大雪。起作偈曰。今朝甚好雪。紛紛如秋月。文殊不出頭。普賢呈丑拙。畜一奴名調。古日令舍薪汲澗。或呼對坐巖石間。贈之以偈。我有山童名調。古不誦經不禮祖。能搬榾柮御冬寒。隨分衣衫破不補。會栽蔬能種芋。千山萬山去無懼。呵呵呵有甚討處。

張君猷。為湖南漕過南嶽。自肩輿中。見路左一道觀甚麗。榜曰朱陵宮。遙望其中。有一羽衣立殿上。君猷意欲下。而從騎半已過。明年再經其地。求朱陵宮無之。父老云。旁近但有朱真人祠。至其下乃前所見朱陵宮之處。才小屋一二楹。其變異如此(此一段與張徽言意同辭異。今亦存之)。

饒州妙果長老師立。少年時行去至衡山褐嚴寺。方夏四月晚游寺前

兜率橋。見潭下峭壁間。有僧揹負石而立。師立夙聞人言此地有羅漢。隱見不常。且憶藏經有持地菩薩入石壁事。竦然敬視。忽壁開尺許。僧入其中。複合無纖罅。又旬日放參畢。與同參二人信步到寺后。虎跑泉亭上。天風倏起。二僧欲歸。師立獨少留。二僧曰。久知亭下多異。師無庸留。立方壯不以為意。俄亭西南角有扣柱者。繼即伸手內向漸進不止。時幾過五尺。立戲之曰。復能縮否。應聲而漸退。少頃又聞扣柱聲。立曰。若聖者邪當隱。若山鬼即見形。又一食久一手復出五指。初大如椽。漸小如嬰兒。初生指狀。立頗恐即下山。

紹聖中。宜春季觀守臨賀。有一叟曰陳非自羅浮山來。觀延之因詰其年。曰五十歲。語次因問呂真人。叟曰。昔見之於南嶽。陪速數日。自云。近游巴陵。見老木精。留一絕於白鶴寺壁。臨別謂觀曰。我一百二十六歲矣。前日驟見不敢言。懼見疑也。今已別。言之無害。再復南嶽矣。觀計此叟。亦真人之流也。

隱逸

皇甫。名渙。字致遠。開封人也。賦性閑淡。有敏識卓見。修舉業之暇。尤妙於三玄。知命不負學作黃冠。在京東太一宮受業。舉止狀義而不明。政和初　朝廷興道學。先生向化。次年攻試。辟雍作魁　聖覽程文□金壇郎不就乞換自在公患野裝遊歷尋訪

【現代漢語翻譯】現代漢語譯本兜率橋。我看到潭下的峭壁之間，有一個僧人揹著石頭站立。我之前就聽說這裡有羅漢（Arhat，已證得阿羅漢果位的修行者），時隱時現，並不常見。而且我記得藏經中有持地菩薩（Dharanimdhara Bodhisattva，守護大地的菩薩）進入石壁的故事。我肅然起敬地看著。忽然石壁裂開一尺左右的縫隙，僧人進入其中，石壁又複合如初，沒有一絲縫隙。又過了十天，放參完畢后，我和兩位同修信步走到寺后虎跑泉的亭子上。忽然颳起一陣大風，兩位僧人想要回去，我獨自留下。兩位僧人說：『早就知道亭子下面有很多奇異的事情，你不要留在這裡。』我正值壯年，不以為意。一會兒，亭子西南角傳來敲擊柱子的聲音，接著就伸出手向內，漸漸地伸入不止。當時手伸入了五尺多。我開玩笑說：『還能縮回去嗎？』應聲手就漸漸地退了回去。過了一會兒，又聽到敲擊柱子的聲音。我說：『如果是聖者就應該隱去，如果是山鬼就應該現形。』又過了一頓飯的時間，一隻手又伸出五個手指，起初大如椽子，漸漸小如嬰兒剛出生的手指。我非常害怕，就下山了。

紹聖年間，宜春的季觀擔任臨賀的太守。有一個老頭自稱陳非，從羅浮山來。季觀邀請他來，問他的年齡。他說五十歲。談話中，季觀問起呂真人（Lü Dongbin，道教八仙之一）。老頭說：『以前我在南嶽見過他，陪伴他住了好幾天。他自己說，最近遊歷巴陵，見到了老木的精靈，在白鶴寺的墻壁上留下一首絕句。臨別時對我說：我已經一百二十六歲了。前幾天突然見到你，不敢說，怕你懷疑。現在已經分別了，說出來也沒什麼害處。我又要回南嶽去了。』季觀估計這個老頭，也是真人一流的人物。

隱逸

皇甫，名渙，字致遠，開封人。天性閑淡，有敏銳的見識和卓越的見解。在修習科舉功名的空閑，尤其精妙於三玄（道家經典）。知天命而不熱衷於科舉，於是做了道士，在京東太一宮學習。舉止莊重而不明於世事。政和初年，朝廷提倡道學，先生嚮往道教。第二年參加科舉考試，在辟雍考中第一名。皇帝看了他的文章，想要授予他金壇郎的官職，他不接受，請求換成自在宮的閑職，穿著隱士的服裝遊歷尋訪。

【English Translation】 English version Doushuai Bridge. I saw a monk standing with a stone on his back between the steep cliffs under the pool. I had heard before that there were Arhats (Arhat, a practitioner who has attained the state of Arhatship) in this place, sometimes visible and sometimes not, and not often seen. Moreover, I remembered that the Tripitaka contained a story of Dharanimdhara Bodhisattva (Dharanimdhara Bodhisattva, the Bodhisattva who protects the earth) entering a stone wall. I looked at it with awe. Suddenly, the stone wall cracked open about a foot, and the monk entered it. The stone wall then closed as before, without a single crack. Ten days later, after the evening meditation, I strolled with two fellow practitioners to the pavilion of Tiger Spring behind the temple. Suddenly, a gust of wind arose, and the two monks wanted to return, but I stayed alone. The two monks said, 'We have long known that there are many strange things under the pavilion, you should not stay here.' I was in my prime and did not take it seriously. After a while, there was a sound of knocking on the pillar in the southwest corner of the pavilion, and then a hand stretched inward, gradually extending without stopping. At that time, the hand had extended more than five feet. I joked, 'Can you shrink back?' In response, the hand gradually retreated. After a while, I heard the sound of knocking on the pillar again. I said, 'If you are a sage, you should hide; if you are a mountain spirit, you should appear.' After another meal's time, a hand stretched out five fingers again, initially as thick as a rafter, gradually becoming as small as the fingers of a newborn baby. I was very frightened and went down the mountain.

During the Shaosheng era, Ji Guan of Yichun served as the prefect of Linhe. An old man named Chen Fei came from Mount Luofu. Ji Guan invited him and asked his age. He said he was fifty years old. During the conversation, Ji Guan asked about Lü Dongbin (Lü Dongbin, one of the Eight Immortals of Taoism). The old man said, 'I saw him in Mount Nanyue before, and accompanied him for several days. He himself said that he had recently traveled to Baling and saw the spirit of an old tree, leaving a poem on the wall of White Crane Temple. Before parting, he said to me: I am already one hundred and twenty-six years old. I suddenly saw you a few days ago, but I didn't dare to say it, for fear you would doubt me. Now that we have parted, there is no harm in saying it. I am going back to Mount Nanyue again.' Ji Guan estimated that this old man was also a figure of the real person class.

Reclusion

Huangfu, named Huan, styled Zhiyuan, was a native of Kaifeng. He was naturally leisurely and had keen insight and outstanding views. In his spare time from studying for the imperial examinations, he was particularly skilled in the Three Mysteries (Taoist classics). Knowing his destiny and not being enthusiastic about the imperial examinations, he became a Taoist priest and studied in the Taiyi Palace in Jingdong. His behavior was dignified but not worldly. In the early years of Zhenghe, the imperial court promoted Taoism, and the gentleman yearned for Taoism. The following year, he participated in the imperial examination and won first place in Biyong. The emperor read his article and wanted to grant him the official position of Jintan Lang, but he refused and requested to be transferred to the idle position of Zizai Palace, traveling and visiting in the attire of a recluse.

于西洛。遇至人憑野人得其道要。后游南嶽。棲凌虛臺會真觀思真已　皇帝詔赴闕居太一宮高士寮。后乞還山居汝水而坐亡。又有蔣風子者。本邵陽之居民。賦性愚直。言無忌憚。人事不入。或有小疵。不拘貴賤面而伸之。周遊南嶽。見中嶺陡峻出意修之。亦之知其宿食之所。忽日有樵者慎青巾。負薪而鬻之。曰千辛苦而食用不給。與子一粒藥。吞之力可倍矣。自此但飲酒水而已。衣衫盡棄。寒暑不問。眾謂之曰。風子常倒臥衢路。雖勢位不能屈。毒藥不能加。虎狼無所損。獨行自語。人莫之測。皆逆知人意。逮今見之三十餘年。浩然如故。

近有皇甫坦者。字履道。西蜀人也。賦性穎達。立行清高。道學兼該。不類常輩。通老莊之外。尤精於術數。嘗游岷峨訪天師治所。遇唐朱真人。得其元奧。又常以氣術治人疾病。又示以經字言人吉兇。或波撇少剩。或點畫草。真人詰之。則指東畫西。說南道北。禍福無不備矣。迤邐謁平都。歷荊渚過洞庭。凡所到處。遇其窮廢。並蒙恩惠。道行愈超。聲流於朝。紹興二十七年　皇帝徴之。赴闕及登。對答問稱　旨。主上深加禮待。后乞還廬山。結庵于撥云峰下。以嗇精神。二十八年秋　太上皇復下詔命　御製詔書曰。先生清標孤映。寄跡物外。秕糠塵俗。嘯詠煙霞。信可

【現代漢語翻譯】現代漢語譯本于西洛，遇到一位得道高人，通過一位鄉野之人得到了修道的要領。後來遊歷南嶽，居住在凌虛臺會真觀，潛心修道。皇帝下詔讓他前往都城，居住在太一宮高士寮。之後他請求返回山林，居住在汝水邊，最終坐化圓寂。還有一位蔣風子，原本是邵陽的居民，天性愚直，說話沒有顧忌。不參與世俗人事，即使是小小的過失，也不管對方地位高低，當面指出來。他周遊南嶽，看到中嶺陡峭險峻，就想把它修整好。人們也不知道他晚上住在哪裡。有一天，有個樵夫，頭戴青巾，揹著柴來賣，說自己辛辛苦苦卻吃不飽。蔣風子就給他一粒藥，讓他吞下去，說這樣力氣可以增加一倍。從此以後，蔣風子只喝酒和水，把衣服都扔掉了，寒冷和炎熱都不管不顧。人們都說，風子經常倒臥在路邊，即使是權勢地位也不能讓他屈服，毒藥也不能傷害他，老虎和狼也不能傷害他。他獨自行走，自言自語，沒有人能理解他。他卻能預先知道別人的心思。到現在已經見到他三十多年了，還是和以前一樣。

最近有一位皇甫坦，字履道，是西蜀人。天性聰穎通達，品行清高。對道學兼收幷蓄，與一般人不同。通曉老莊學說之外，尤其精通術數。曾經遊歷岷山、峨眉山，拜訪天師的住所，遇到了唐朱真人，得到了其中的精妙之處。他還經常用氣術來治療別人的疾病，又用經書文字來預示別人的吉兇。有時在筆畫上稍微多一點或少一點，或者寫得潦草。真人問他，他就指東畫西，說南道北，禍福沒有不應驗的。他一路拜謁平都，經過荊渚，渡過洞庭湖。凡是他所到的地方，遇到貧困廢棄的，都蒙受他的恩惠。他的道行越來越高超，名聲傳到了朝廷。紹興二十七年，皇帝徵召他，他前往都城，回答問題都符合皇帝的心意。皇帝對他非常禮遇。後來他請求返回廬山，在撥云峰下結廬隱居，以保養精神。紹興二十八年秋天，太上皇又下詔，命令撰寫御製詔書說：『先生品格清高孤傲，寄身於世俗之外，把塵世的榮華富貴看作是糠秕，吟詠于煙霞之中，確實值得稱讚。』

【English Translation】 English version Yu Xiluo encountered an enlightened person and obtained the essentials of the Dao through a rustic man. Later, he traveled to Mount Nanyue, resided in the Lingxu Terrace Huizhen Temple, and devoted himself to cultivation. The emperor issued an edict summoning him to the capital, where he resided in the Gaoshi Liao of the Taiyi Palace. Later, he requested to return to the mountains, resided by the Ru River, and passed away in meditation. There was also Jiang Fengzi, originally a resident of Shaoyang, who was naturally foolish and straightforward, and spoke without restraint. He did not participate in worldly affairs, and even for minor faults, he would point them out to people's faces, regardless of their status. He traveled around Mount Nanyue, and seeing the steepness of Zhongling, he intended to repair it. People did not know where he stayed at night. One day, a woodcutter, wearing a blue turban, carried firewood for sale, saying that he worked hard but could not get enough to eat. Jiang Fengzi gave him a pill, telling him to swallow it, saying that it would double his strength. From then on, Jiang Fengzi only drank wine and water, discarded all his clothes, and paid no attention to the cold or heat. People said that Fengzi often lay down on the roadside, and neither power nor position could subdue him, nor could poison harm him, nor could tigers or wolves harm him. He walked alone, talking to himself, and no one could understand him. However, he could foresee people's thoughts. It has been more than thirty years since he was seen, and he is still the same as before.

Recently, there was Huangfu Tan, whose courtesy name was Lidao, a native of Western Shu. He was naturally intelligent and insightful, and his conduct was pure and lofty. He embraced both Daoist learning and was unlike ordinary people. In addition to being versed in the teachings of Laozi and Zhuangzi, he was particularly proficient in numerology. He once traveled to Mount Min and Mount Emei to visit the residence of the Celestial Master, where he met the Tang Zhu Perfected Man and obtained the essence of it. He also often used qi techniques to treat people's illnesses and used the characters of scriptures to predict people's fortunes. Sometimes there would be slight additions or omissions in the strokes, or the writing would be cursive. When the Perfected Man questioned him, he would point east and draw west, talk about the south and speak of the north, and there was no misfortune or blessing that was not fulfilled. He paid homage to Pingdu along the way, passed through Jingzhu, and crossed Dongting Lake. Wherever he went, those who were poor and abandoned received his grace. His Daoist practice became more and more outstanding, and his reputation spread to the court. In the twenty-seventh year of Shaoxing, the emperor summoned him, and he went to the capital, where his answers to questions pleased the emperor. The emperor treated him with great courtesy. Later, he requested to return to Mount Lu, where he built a hermitage under the Cloud-Parting Peak to nourish his spirit. In the autumn of the twenty-eighth year of Shaoxing, the Supreme Emperor issued another edict, ordering the drafting of an imperial edict, saying: 'Mr. Huangfu's character is pure and aloof, residing outside the world, regarding worldly glory and wealth as chaff, and chanting among the clouds and mists, which is truly commendable.'

樂也。去秋為別。俯仰週歲。興懷晤言。馳神緬邈。討青城會友于元覽。白雲遂無心於帝鄉也。秋涼甚邇。不知何日可相見。愿早踐言。則騎鯨御氣。泠然無難。行且湘云。橫素桂子。吹香燕館。超然下風。問道虛懷。結想久矣。專此為問。殘暑在近。益保清虛。后令先生降香于南嶽。隆興改元　太上皇退居德壽宮。又下詔徴先生。每問道要皆稱　旨。復令先生降香于南嶽兼賜。

御書黃庭道德陰符三經。　御製詔書曰。自退處別宮日以頤神養志為事思見風采款親道話幸早命駕少同閒適專信奉速用伸至懷　上又令書院待詔寫先生神　上親贊曰。皇甫高士。眉宇列仙。以道興世。孰計其年。孤鶴在野。白雲行天。掀髯一笑。合乎自然。

右此一段亦教門之盛事。故全錄之。大抵探幽賾隱。負步遊方。尋師訪道。須誠心格志。柔外寬中者。凡所會遇。無不潛符。則知至道。果在我也。道果在我。升度南宮。不亦宜乎。故前所謂欲升南宮。先度朱陵。世諺云。不游南嶽。陰簿不削。信不誣矣。今則逮至我宋運值昌朝。異人高僧隱士接踵而棲者。亦不減于古矣。

敘古跋

今接真誥云。名山五嶽中學道者數百萬人。今年有得道昇天者。人名如別。年年月月皆有去者如此不可悉紀今為疏一年之得道人耳

【現代漢語翻譯】現代漢語譯本：快樂啊！去年秋天分別，轉眼就是一年。很想念能和您見面交談，神思飛馳，遙想當年在青城山與您會友于元覽，您像白雲一樣無心於帝鄉。秋涼將近，不知何時才能相見？希望早日實現諾言，那麼騎鯨乘氣，輕盈而毫無困難。您將像湘云一樣，橫臥素潔的桂枝，香氣吹拂燕館，超然於世俗之下風。向您請教道義，思慕已久。特此問候，殘暑將近，請更加保重清虛之身。後來皇帝命令先生在南嶽降香。隆興改元（年號），太上皇退居德壽宮，又下詔徵召先生，每次問道要都稱合聖意。又命令先生在南嶽降香，並賜予。御書《黃庭經》、《道德經》、《陰符經》三經。御製詔書說：『自從退居別宮，每天以頤養精神為事，很想見到您的風采，親切地和您交談，希望您早日駕臨，稍微一同享受閒適，特地派人奉送信件，迅速表達我的心意。』皇上又命令書院待詔畫了先生的畫像，皇上親自題贊說：『皇甫高士，眉宇間有仙氣。以道興盛世，誰能計算他的年齡？像孤鶴在野外，像白雲在天空飄行。捋鬚一笑，合乎自然。』右邊這一段也是教門中的盛事，所以全部記錄下來。大抵來說，探索幽深隱秘的道理，徒步遊歷四方，尋找老師拜訪道士，必須誠心實意，外表柔和內心寬廣的人，凡是所遇到的，沒有不暗合天道的。那麼就知道至高的道，果真就在我自身之中啊。道果真在我自身之中，升入南宮，不也很適宜嗎？所以前面所說的想要升入南宮，先要度過朱陵。世俗諺語說：『不游南嶽，陰間的簿籍不會被削去。』這話確實不假啊。如今到了我宋朝，正值昌盛的時代，奇異的人、高僧、隱士接連不斷地棲息在這裡，也不亞於古代了。敘古跋現在接到的《真誥》上說：『名山五嶽中修道的人有數百萬人，今年有得道昇天的人，人名另有記載。年年月月都有離去的人，像這樣無法全部記錄，現在只疏記一年的得道人罷了。』

【English Translation】 English version: Happy indeed! Since our parting last autumn, a year has swiftly passed. I deeply yearn to meet and converse with you, my thoughts soaring, reminiscing about our friendship at Qingcheng Mountain in Yuanlan, where you, like a white cloud, had no attachment to the imperial capital. Autumn's coolness is approaching, and I wonder when we can meet again? I hope we can fulfill our promise soon, so that riding a whale and controlling the Qi will be effortless and without difficulty. You will be like the Xiang River clouds, reclining on pure white cassia branches, fragrance wafting through the Swallow Pavilion, transcending the mundane world. I have long desired to seek your guidance on the Dao. I send this message to inquire after you, as the lingering summer heat persists, please take even greater care of your pure and tranquil self. Later, the emperor ordered you, Master, to offer incense at Nanyue (Mount Heng, one of the Five Great Mountains). In the first year of the Longxing era, the Retired Emperor retreated to Deshou Palace, and again issued an edict summoning you, Master, and every time he inquired about the essentials of the Dao, you always answered in accordance with the imperial will. He again ordered you, Master, to offer incense at Nanyue and bestowed upon you. The Imperial Writings of the Three Classics: Huangting Jing (Yellow Court Scripture), Daode Jing (Tao Te Ching), and Yinfu Jing (Secret Talisman Classic). The Imperial Edict stated: 'Since retiring to the separate palace, I have been focusing on nourishing my spirit and mind, and I long to see your esteemed presence, to have intimate conversations with you. I hope you will grace us with your presence soon, to share some leisure time together. I have specially sent someone to deliver this letter, to quickly express my heartfelt sentiments.' The Emperor also ordered the waiting-for-orders painter of the Imperial Academy to paint a portrait of you, Master, and the Emperor personally wrote a eulogy, saying: 'The lofty scholar Huangfu, his countenance radiating celestial aura. He uses the Dao to prosper the world, who can calculate his age? Like a solitary crane in the wilderness, like white clouds drifting in the sky. Stroking his beard and smiling, he is in harmony with nature.' The passage above is also a grand event in the teachings, so it is recorded in its entirety. Generally speaking, to explore profound and hidden principles, to travel on foot in all directions, to seek teachers and visit Daoists, one must be sincere and earnest, gentle in appearance and broad-minded within. Whatever one encounters, there will be nothing that does not secretly align with the Dao. Then one will know that the supreme Dao is indeed within oneself. If the Dao is truly within oneself, ascending to the Southern Palace (a celestial realm) would not be inappropriate, would it? Therefore, as mentioned earlier, to ascend to the Southern Palace, one must first pass through Zhuling (another celestial realm). A common saying goes: 'If you do not visit Nanyue (Mount Heng), your name will not be removed from the registers of the underworld.' This saying is indeed true. Now, in my Song Dynasty, during this prosperous era, extraordinary people, eminent monks, and hermits are continuously dwelling here, no less than in ancient times. Postscript to the Ancient Account Now, the Zhengao (Declarations of the Perfected) states: 'Among the famous mountains and the Five Great Mountains, there are hundreds of thousands of people cultivating the Dao. This year, there are those who have attained the Dao and ascended to heaven, their names recorded separately. Every year and every month, there are those who depart in this way, so it is impossible to record them all. Now, I will only record the names of those who attained the Dao in one year.'

。有不樂上升仙而長在五嶽名山者。亦不可稱數。或為仙官使掌名山者。亦復有數千。

又按司馬天師云。南嶽祠宇庵巖僅三百餘所。超越于漢武之朝。盛隆在唐皇之代。他山無可擬者。豈不以萬古靈蹤千真遺化。並協壬辰之運。悉同黃帝之。□□□□□□□□□□□□□□□□□□□□□作詩云。野鵲灘西一棹孤。月光遙接洞庭湖。堪憎回雁峰前過。望斷家山一字無。近自五季之後。山頗岑寂。今直　昌朝大道興隆。就寒棲而樂淡泊者往往居之。其諸名山亦復如是。豈非道化所洽將返純古乎。每值三春。四方游禮者甚眾。近歲道會愈盛。祥應頻彰。至於冠蓋星軺之士。皆降屈于麻衣紙襖之流參問。元微搜訪高上於一言半句。似有感通。如在汾水之陽而喪天下。豈非真仙默示道化所及而至於此哉。

南嶽總勝集卷下

跋

吾家距衡山二百里而遙。嘗以秋八月為親祈年。重繭山下頓首岳詞。其後復往禱登祝融峰。欲作一書紀其勝蹟。以曠岣嶁。太史志頗詳且衣食于奔走未遑也。然先人邱壟皆在衡山支麓。桑梓松楸極不忘焉。泰山之麓則　先君子遺愛。長留　先慈窀穸所寄。余為書院主講。是以搜輯成帙。名曰岱覽。然積十餘年而其書未成。蓋山經水志編纂為難。況又簿書鞅掌乎。頃當量移海州

【現代漢語翻譯】現代漢語譯本：還有很多不樂意上升成仙，而只想長久地留在五嶽名山的人，多得數不清。或者作為仙官，掌管名山的，也有數千之多。

又根據司馬天師所說，南嶽的祠宇庵巖，僅僅就有三百多處。超越了漢武帝時期，在唐朝最為興盛。其他山無法相比。這難道不是因為萬古以來的靈蹟，千真遺留的教化，都與壬辰年的運勢相符，與黃帝的……（此處原文缺失）相合嗎？有人作詩說：『野鵲灘西一葉孤舟，月光遙遠連線洞庭湖。最可憎的是經過回雁峰前，望斷家鄉卻連一個字也看不到。』自從五代之後，山中頗為寂靜。如今正值昌盛的朝代，大道興隆，那些喜歡在寒冷的地方隱居，享受淡泊生活的人，往往居住在這裡。其他的名山也都是這樣。這難道不是道教的教化所及，將要回歸純樸的古代嗎？每當春天，四方來遊覽朝拜的人非常多。近年來道教的集會越來越盛大，吉祥的徵兆頻繁顯現。甚至連達官貴人，都謙卑地向穿著麻衣紙襖的修行者請教。探求高深的道理，哪怕只是一言半語，似乎都有所感應。就像在汾水之陽失去了天下一樣。這難道不是真仙默默地啟示，道教的教化所及而至於此嗎？

《南嶽總勝集》卷下

跋

我的家距離衡山二百里遠。曾經在秋季八月為父母祈求長壽。在山下，于南嶽的祠堂前叩拜。之後又去祝融峰祈禱。想要寫一本書來記錄這裡的勝蹟，以彌補《岣嶁碑》的缺失。《太史志》記載得已經很詳細了，而且我爲了生計奔波，沒有空閑。然而，先人的墳墓都在衡山的山腳下，家鄉的桑樹和梓樹，我非常難忘。泰山的山腳下，有先父遺留的恩愛，長眠著先母。我作為書院的主講，因此蒐集整理完成的書，命名為《岱覽》。然而，積攢了十多年，這本書還沒有完成。因為山經水志的編纂非常困難，更何況我還要處理公務呢？最近將要調任到海州。

【English Translation】 English version: Moreover, there are countless individuals who do not desire to ascend to immortality, but instead wish to reside permanently in the renowned mountains of the Five Peaks (五嶽, Wǔyuè, the five most important mountains in Chinese geography). Furthermore, there are several thousand who serve as celestial officials, governing these famous mountains.

According to Celestial Master Sima, the ancestral halls and hermitages of Mount Heng (南嶽, Nányuè, the Southern Great Mountain) alone number over three hundred. They surpassed those of the reign of Emperor Wu of Han (漢武帝, Hàn Wǔdì), and flourished during the Tang Dynasty (唐朝, Tángcháo). No other mountain can compare. Is this not because the spiritual traces of ten thousand ages, and the transformative legacies of a thousand immortals, are in accordance with the cyclical year of Ren Chen (壬辰, Rénchén, a year in the Chinese sexagenary cycle), and aligned with the… (original text missing) of the Yellow Emperor (黃帝, Huángdì)? Someone composed a poem: 'A solitary boat west of Y鵲灘 (Yèquè Tān), moonlight remotely connects to Dongting Lake (洞庭湖, Dòngtíng Hú). Most hateful is passing before the Returning Goose Peak (回雁峰, Huíyàn Fēng), gazing until the end of my homeland, yet not seeing a single word.' Since the Five Dynasties (五代, Wǔdài) period, the mountain has been quite desolate. Now, in this prosperous era, the Great Dao flourishes, and those who delight in dwelling in cold places and enjoying a simple life often reside here. The other famous mountains are also like this. Is this not because the influence of Daoism has reached this point, and is about to return to a state of pure antiquity? Every spring, many people from all directions come to visit and pay homage. In recent years, Daoist gatherings have become increasingly grand, and auspicious signs frequently appear. Even high-ranking officials humbly seek guidance from practitioners wearing hemp clothing and paper robes. They seek profound truths, even in a single word or half a sentence, as if there is a spiritual connection. It is like losing the empire on the north bank of the Fen River (汾水, Fénshuǐ). Is this not because the true immortals are silently revealing, and the influence of Daoism has reached this point?

Collected Essays on the Wonders of Mount Heng, Volume Two

Postscript

My home is two hundred li (里, lǐ, a Chinese unit of distance) away from Mount Heng. I once prayed for my parents' longevity in the eighth month of autumn. I prostrated myself at the foot of the mountain, before the ancestral hall of Mount Heng. Afterwards, I went to pray at Zhurong Peak (祝融峰, Zhùróng Fēng). I wanted to write a book to record the scenic spots here, to compensate for the missing Gou Lou Stele (岣嶁碑, Gǒulóu Bēi). The Records of the Grand Historian (太史志, Tàishǐ Zhì) already records it in detail, and I have been busy making a living, without leisure. However, the graves of my ancestors are all at the foot of Mount Heng, and I cannot forget the mulberry and catalpa trees of my hometown. At the foot of Mount Tai (泰山, Tàishān, the Eastern Great Mountain), there is the love left by my late father, and the resting place of my late mother. I am the head lecturer of the academy, so I have collected and compiled this book, named 'A View of Mount Tai'. However, after more than ten years, the book has not been completed. Because the compilation of mountain and water records is very difficult, especially since I also have to handle official duties? Recently, I am about to be transferred to Haizhou (海州, Hǎizhōu).

。聞其俗樸政簡或有餘間。卒成此書。亦未可知。而衡山之書。則非歸田后躡履懷鉛摩。以歲月不能成也。適孫淵如觀察。以宋本南嶽總勝集見示。向無善槧。因急付梓以廣其傳。余作吏江南十年矣。非特鄉國雲山遠在二千里外。即岱下林泉。疇昔負土安硯之地。曾不得一伸拜埽。載訪朋儕。倘得抽身就間往來衡岱之間。既以訂岱覽之闕遺。亦將以是集與曠志參考。而成衡山之記載矣。是則余桑梓松楸之懷所欲遂。而幾幾乎不可必得者也。付刻緣起詳孫序中。其款式悉仍宋本之舊。壬戌春正月既望。善化唐仲冕跋。

【現代漢語翻譯】現代漢語譯本：聽說那裡的民風淳樸，政治簡明，或許還有空閑的時間，最終完成了這本書，也未可知。而衡山的書籍，則不是歸隱田園后穿著鞋子，帶著筆墨，慢慢地用歲月能夠完成的。恰逢孫淵如觀察，把宋代的《南嶽總勝集》（南嶽總勝集：關於南嶽衡山的綜合性著作）拿給我看，之前沒有好的版本，於是趕緊付梓印刷，以廣泛傳播。我做江南的官已經十年了，不只是家鄉的雲山遠在兩千里之外，即使是泰山腳下的林泉，過去曾經背土安放書桌的地方，也不能夠前往拜掃，順便拜訪朋友。如果能夠抽身得到空閑，往來於衡山和泰山之間，既可以訂正泰山遊覽的缺失遺漏，也可以用這本書與我曠達的志向互相參考，來完成衡山的記載了。這也就是我思念家鄉松楸的心願想要實現的，但幾乎是不一定能夠得到的啊。付梓刊刻的緣起詳細地寫在孫序中。它的格式全部沿用宋代的舊版本。壬戌年春正月十六日，善化唐仲冕題跋。 English version: I heard that the customs there are simple and the government is concise, perhaps with some spare time, so this book was eventually completed, though it's uncertain. As for the books on Mount Heng, they cannot be completed slowly over the years by someone who has retired to the countryside, wearing shoes and carrying writing materials. It happened that Supervisor Sun Yuanru showed me the Song Dynasty's 'Nanyue Zongsheng Ji' (南嶽總勝集: A comprehensive work about Mount Heng), and since there was no good printed version before, I quickly had it printed to spread it widely. I have been an official in Jiangnan for ten years now. It's not just that the clouds and mountains of my hometown are far away, two thousand miles away, but even the forests and springs at the foot of Mount Tai, where I used to carry soil and set up my desk, I cannot go to sweep the tombs and visit friends. If I could find the time to travel between Mount Heng and Mount Tai, I could both correct the omissions in the Mount Tai travelogues and use this collection to cross-reference with my broad ambitions to complete the records of Mount Heng. This is the wish of my heart for my hometown, which I desire to fulfill, but it is almost impossible to obtain. The origin of the printing is detailed in Sun's preface. Its format follows the old Song Dynasty version in its entirety. In the spring of the Renxu year, the sixteenth day of the first month, Tang Zhongmian of Shanhua wrote the postscript.

【English Translation】 English version: I heard that the customs there are simple and the government is concise, perhaps with some spare time, so this book was eventually completed, though it's uncertain. As for the books on Mount Heng, they cannot be completed slowly over the years by someone who has retired to the countryside, wearing shoes and carrying writing materials. It happened that Supervisor Sun Yuanru showed me the Song Dynasty's 'Nanyue Zongsheng Ji' (Nanyue Zongsheng Ji: A comprehensive work about Mount Heng), and since there was no good printed version before, I quickly had it printed to spread it widely. I have been an official in Jiangnan for ten years now. It's not just that the clouds and mountains of my hometown are far away, two thousand miles away, but even the forests and springs at the foot of Mount Tai, where I used to carry soil and set up my desk, I cannot go to sweep the tombs and visit friends. If I could find the time to travel between Mount Heng and Mount Tai, I could both correct the omissions in the Mount Tai travelogues and use this collection to cross-reference with my broad ambitions to complete the records of Mount Heng. This is the wish of my heart for my hometown, which I desire to fulfill, but it is almost impossible to obtain. The origin of the printing is detailed in Sun's preface. Its format follows the old Song Dynasty version in its entirety. In the spring of the Renxu year, the sixteenth day of the first month, Tang Zhongmian of Shanhua wrote the postscript.