律相感通傳 1.46

1.46

答云：「俱是二帝所作。昔周穆之時，已有佛法。此山靈異，文殊所居，周穆於中造寺供養，及阿育王亦依置塔。漢明之初，摩騰天眼亦見有塔，請帝立寺。山形像靈鷲，名曰『大孚』。孚者，信也。帝信佛理，立寺度人。元魏孝文，北臺不遠，常來禮謁。見有人馬行跡，石上分明，其事可知。豈惟五臺，今終南、太白、太華、五岳名山，皆有聖人，為住佛法，處處有之。人有供設，必須預請。七日已前，在靜室內安置軟座，燒香列疏，閉戶祈求，無不感應。至時來赴，凡聖難知。若不爾者，緣請者多，希來至飯。今時有作賓頭盧聖僧像，立房供養，亦是一途。然須別施空座，前置椀鉢，至僧食時，令大僧為受，不得以僧家盤盂設之。以凡聖雖殊，俱不觸僧食器。若是俗家，則隨俗所設。若不置前靜室等者，止可諸餘聖眾或可降臨，以三天下同一供養，隨緣別訃，故此賓頭盧難一遭遇。」

"He answered, 'Both emperors built it. Formerly, in the time of King Mu of Zhou, the Buddha's Dharma already existed. This mountain was numinous and extraordinary, the abode of Mañjuśrī. King Mu built a monastery there to make offerings, and King Aśoka also erected a stūpa there based upon it. At the beginning of Emperor Ming of Han, Kāśyapa Mātaṅga also saw the stūpa with the divine eye and requested the Emperor to establish a monastery. The mountain's shape resembles Vulture Peak, so it was named "Dafu" (Great Trust)—"fu" meaning "trust". The Emperor trusted in the principles of the Buddha and built the monastery to liberate people. Emperor Xiaowen of the Yuan Wei, whose Northern Terrace was not far away, frequently came to pay homage. Footprints of people and horses were clearly visible upon the stones, so this matter can be understood. Not only Mount Wutai: at present, Zhongnan, Taibai, Taihua, and the famous mountains of the Five Sacred Peaks all have sages residing in them to maintain the Buddha's Dharma; they are everywhere. When someone prepares an offering, they must invite them beforehand. Seven days prior, they should place a soft seat in a quiet room, burn incense, set out the written petition, and close the doors to pray and seek them; there is none who does not obtain a spiritual response. When the time comes and they arrive, it is difficult to distinguish the ordinary from the sacred. If one does not do so, then because those who extend invitations are numerous, they will rarely come to dine. Nowadays, some make an image of the holy monk Piṇḍola and set up a room to make offerings; this too is one method. However, one must set aside an empty seat, place bowls in front of it, and when it is time for the monastics to eat, have a fully ordained monk receive it; one must not serve it using the monastics' common platters and basins. For although ordinary and sacred differ, neither touches the monastic dining vessels. If it is a lay household, one simply arranges it according to lay custom. If one does not set up the aforesaid quiet room, only other holy gatherings might descend, for the three continents share the same offerings and receive separate notifications in accord with conditions; hence this Piṇḍola is difficult to encounter.'"