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# 道宣律師感通錄 1.7

道宣律師感通錄 1.7

- **Language:** Classical Chinese

### [1.7](https://indike.org/pramana/in.bauddha.taisho.2107.1.7)

又問。今五臺山中臺之東南三十里。見有大孚靈鷲寺。兩堂隔㵎猶在。南有花園。可二頃許。四時發彩。人莫究之。或云。漢明所立。又云。魏孝文作。互說不同如何。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。山形像似靈鷲名大孚。孚信也。帝信佛理。立寺勸人。元魏孝文。北臺不遠。常來禮謁。見人馬行迹石上分明。其事可知。豈惟五臺。今終南山太白太華五岳名山。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。安置壇座。燒香列疏。閉戶祈求。無不感應。至時來赴。凡聖難知。若不爾者。緣請既多。希來至飯。今時有作賓頭盧聖僧像立房供養。亦是一途。然須別地空座前置椀鉢。至僧食時。令大僧為受。不得僧家槃𣛰設之。以凡聖雖殊俱不觸僧食器。至俗家則俗所設。若不前置靜室等者。止可諸餘聖眾或可降臨。以三天下同一供養隨緣別赴。此賓頭盧難一遭遇。

> I also asked: "Thirty \*li\* southeast of the Central Peak of Mount Wutai, there is now Dafu Lingjiu Temple. The two halls separated by a ravine still stand. To the south there is a flower garden of about two \*qing\*, blooming with brilliant colours in all four seasons, which no one can fully explain. Some say it was established by Emperor Ming of Han; others say Emperor Xiaowen of Wei built it. How do we account for these differing accounts?"  
> He replied: "It was built by both emperors. Formerly, in the time of King Mu of Zhou, the Buddha-Dharma was already present. This mountain is miraculous and numinous, the abode of Mañjuśrī. King Mu of Zhou constructed a temple therein to make offerings, and King Aśoka also erected a stūpa according to tradition. At the beginning of Emperor Ming of Han, Kāśyapa Mātaṅga also saw with the divine eye that there was a stūpa, and petitioned the emperor to establish a monastery. Because the shape of the mountain resembles Gṛdhrakūṭa (Vulture Peak), it was named Dafu. \*Fu\* means faith. The emperor had faith in Buddhist principles and established the temple to encourage the people. As for Emperor Xiaowen of the Yuan Wei, because the Northern Peak was not far off, he frequently came to pay homage, and the tracks of his men and horses can be clearly seen on the rocks; this matter can well be known. Not only Mount Wutai, but now Mount Zhongnan, Mount Taibai, Mount Taihua, and the Five Sacred Peaks and celebrated mountains all have holy persons who abide there for the sake of the Buddha-Dharma; they exist everywhere.  
> If someone prepares an offering, they must invite them beforehand. Seven days prior, within a quiet room, one arranges an altar and seat, burns incense, lays out the memorial petition, and closes the door to pray; there is none that does not receive a response. When the time comes, they will arrive, though ordinary beings and holy ones are hard to distinguish. If one does not do so, since invitations based on affinity are numerous, they will rarely come to partake of the meal.  
> Nowadays there are those who fashion statues of the holy monk Piṇḍola and place them in their rooms to make offerings; this is also a viable way. However, on a separate piece of ground, one must place a bowl before an empty seat. When the monastic meal arrives, have a senior monk receive it on his behalf; one must not serve it with monastic trays and dishes. For although the ordinary and the holy differ, neither touches monastic food vessels. When arriving at a lay household, it is what the laity set out. If one does not prepare a quiet room beforehand in this manner, only the rest of the holy assembly might descend; since the three continents share the same offerings, they respond separately according to conditions, so that this Piṇḍola can rarely be encountered."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2107~en-mt.1.7) — English, machine translation

## Linked texts (3)

- [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.14.51) — 道世, Classical Chinese
- [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.126) — 法雲, Classical Chinese
- [律相感通傳](https://indike.org/pramana/in.bauddha.taisho.1898.1.46) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2107.1.7](https://indike.org/pramana/in.bauddha.taisho.2107.1.7) · Pramāṇa
