集神州三寶感通錄 1.14

1.14

五扶風岐山南古塔者。在平原上南下北高。東去武亭川十里。西去岐山縣二十里。南去渭水三十里。北去岐山二十里。一名馬額。山同岐山。斯並在大山之北。南有小山東西而列中間大谷。南與北別。故號岐山。岐即分也。西北二十餘里有鳳泉。泉在岐山之陽極高顯。即周文時。鸑鷟鳴於岐山。斯地是也。飲此泉水故號鳳泉。又南飛至終南之陰。故渭南山下亦有鳳泉。又西南飛越山至于河池。今所謂鳳州古河池郡是也。不可窮鳳之始末。且論置塔之根原。故隋高美其地泉。仍就置塔。俯臨目極誠為虛逈。寺名久廢。僧徒化往。人物全稀塔將頹壞。余往觀焉。榛叢彌滿。雖無黍離之實。深切黍離之悲。今平原上塔。俗諺為阿育王寺。鄉曰柳泉。取其北山之舊號耳。周魏以前寺名育王。僧徒五百。及周滅法廂宇外級唯有兩堂獨存。隋朝置之名成實寺。大業五年僧不滿五十人者廢之。此寺從廢。入京師寶昌寺。其塔故地仍為寺莊。唐運伊始義寧二年。寶昌寺僧普賢。慨寺被廢沒諸草莽。具狀上請。于時特蒙大丞相見識昔曾經往。覽表欣然仍述本由。可名法門寺。自爾至今武德二年。薛舉稱兵將事南。及大宗率師薄伐。初度八十僧。未有住寺。寶昌寺僧惠素掃洒鳳泉以僧未配。遂奏請住法門。蒙勅依奏。便總住焉。年歲既久殂落略盡。寺在孤城之中。問其本起。乃云。大業末年四方賊起。諸鄉在平原之上。無以自安。乃共築此城以防外寇。唐初雜住未得出居。延火焚之一切都盡。二堂餘燼燋黑尚存。貞觀五年。岐州刺史張亮素有信向。來寺禮拜。但見古基曾無上覆奏。

Fifth, the ancient stūpa south of Mount Qi in Fufeng: It is on a plateau, low to the south and high to the north. Ten li east is the Wuting Stream, twenty li west is Qishan County, thirty li south is the Wei River, and twenty li north is Mount Qi, also named Ma'e. This mountain is identical to Mount Qi. These are all to the north of the great mountain; to the south are smaller mountains lined up east and west, with a large valley in between, separating the south and north. Therefore it is called Mount Qi ('forked mountain'), qi meaning divided. Over twenty li to the northwest is Fengquan ('Phoenix Spring'). The spring is on the south side of Mount Qi, extremely high and prominent; this is the very place where in the time of King Wen of the Zhou, a phoenix called on Mount Qi. Drinking this spring's water, it was therefore named Phoenix Spring. It also flew south to the north side of Zhongnan; hence south of the Wei below the mountains there is also a Phoenix Spring. It also flew southwest across the mountains to Hechi; this is what is now called Fengzhou, the ancient Hechi Commandery. One cannot exhaustively trace the beginning and end of the phoenix; let us discuss the origins of establishing the stūpa. Thus Emperor Gaozu of the Sui admired its ground and spring, and thereupon established a stūpa there. Overlooking the vast vista, it is truly open and remote. The temple's name has long been abandoned; the assembly of monks has passed away; people and things are utterly scarce, and the stūpa was about to collapse. I went to view it: brambles and brush filled the place. Although it lacked the reality of [the ruined palace in] 'Shuli', it stirred the deep sorrow of 'Shuli'. Today the stūpa on the plateau is colloquially called King Aśoka Temple. The township is called Liuquan, taking the ancient name of its northern mountain. Before the Zhou and Wei, the temple was named King Aśoka, with five hundred monks. When the Zhou suppressed the Dharma, of the corridors, eaves, and exterior terraces, only two halls alone survived. The Sui dynasty re-established it, naming it Chengshi Temple. In the fifth year of Daye, temples with fewer than fifty monks were abolished; this temple was consequently abolished and merged into Baochang Temple in the capital. The ancient site of its stūpa remained an estate of the temple. At the very beginning of the Tang's fortunes, in the second year of Yining, the monk Puxian of Baochang Temple lamented that the temple was abolished and submerged in weeds, and submitted a detailed memorial requesting [its restoration]. At that time, it specially received the attention of the Grand Chancellor, who had visited there in the past; reviewing the memorial with delight, he recounted the original cause, saying it could be named Famen Temple. From then until the second year of Wude, Xue Ju raised troops intending to campaign south, and Taizong led an army to attack him. Initially eighty monks were ordained, but had not yet taken up residence in a temple. The monk Huisu of Baochang Temple swept and cleaned Phoenix Spring; since the monks were not yet assigned, he memorialized requesting to reside at Famen. He was granted an imperial decree assenting to the request, and they all took up residence there. With the passage of many years, they have almost all passed away. The temple was located inside an isolated fortress. Inquiring into its origin, it was said: In the late years of Daye, bandits arose on all sides; the townships on the plateau had no way to keep themselves safe, so they built this fortress together to defend against foreign marauders. In early Tang, people lived together promiscuously and could not move out. Spreading fire burned it down, and everything was completely lost. Only the scorched and blackened remains of the two halls still survived. In the fifth year of Zhenguan, Zhang Liang, Prefect of Qizhou, who had always been devoted, came to the temple to worship. Seeing only ancient foundations without any covering above, he memorialized,