[SELECTED WRITINGS]

In modern editions of Xu Xiake’s travel diaries, entries chronicling his travels and residence in Dian, modern Yunnan, in 1638 and 1639, are divided into thirteen separately numbered sections or subchapters. Around the time when the cataclysmic events during the Ming-Qing transition reached Jiangyin in 1645, the first of the thirteen sections of the Yunnan diary was lost. Fortunately, Xu Xiake’s distant relative and family tutor, Ji Mengliang, was able later to supplement some portions of the lost chapter with related materials. Thus, we have some limited information that describes Xu’s entry into Yunnan from Guizhou in the autumn of 1638, along with his journeys in the eastern and southern parts of the province. Unfortunately, the original diary entries for the first chapter remained lost. Ji Mengliang’s supplementary material— now constituting the first Yunnan chapter in Xu Xiake youji—includes four short essays: “Account of a Sightseeing Trip to Grand Splendor Mountain” (You Taihua shan ji), “Account of Flowering and Woody Plants in Dian” (Dianzhong huamu ji), “Account of a Sightseeing Trip to the Yan Caverns” (You Yandong ji), and “Casual Jottings: Two Items” (Suibi erze). The first essay records Xu Xiake’s trip to scenic Grand Splendor Mountain in Kunming; the second describes a special flower found in Yunnan: camellias. The third text recounts a sightseeing trip to the Yan Caverns, a well-known karst cave complex in modern Jianshui Xian in Yunnan. The fourth and final text has two sections, with the first introducing the history of the Mu family, a lineage from Yunnan that received titles of nobility from the Ming court and administered local affairs—the second reviewing the rebellions along the southwestern frontier led by the local warlord Pu Mingsheng (d. 1636) and introducing how his wife Madame Wan powerfully ruled the region after his death.

The first section of the Yunnan diary is prefaced with remarks from Ji Mengliang, Cao Chencai, Chen Hong (fl. 1776), and Xu

Zhen (fl. 1776–1806), all of whom served as editors of various versions and editions of Xu Xiake’s travel accounts.¹ The last-mentioned editor, Xu Zhen, was a descendant of Xu Xiake.

I

[INDIVIDUAL REMARKS AND TEXTS]

V

[WINTER/SPRING 1639]

In some ways, Xu Xiake’s time on Mount Chicken Foot represents the culmination of his life’s work. When he left eastern China in October 1636, he had been waiting many years to embark on his greatest journey to the southwest. He set off in the company of two servants and his monk traveling companion Tranquil Hearing, who passed away en route in 1637 and whose remains were carried to Mount Chicken Foot by Xu Xiake. Xu would end up spending several months on the mountain, eventually compiling a gazetteer at the request of the local Aboriginal Chief Mu Zeng.³²

Rather than accounts of passing through towns and villages, visiting caves, or climbing mountains that constitute much of his visit to southwest China, the records of Xu Xiake’s stay on Mount Chicken Foot afford a different perspective. A lengthy stay allowed time for multiple visits to monasteries and scenic spots and the possibility of building relationships with the monks he encountered.

During his time on the mountain, as elsewhere in the Yunnan diaries, Xu Xiake often employed the vocabulary of fengshui or geomancy, which was highly fashionable in late Ming dynasty China. The central feature of this practice, whether it be a tomb, a monastery, or even a town, was the site (xue), a specific location where certain energy flows and influences are believed to converge. In an ideal fengshui setting, the site was flanked to the front by the Dragon Sands (Longsha) and Tiger Sands (Husha), situated respectively on the left and right side, while directly in front was the flat terrain. The passage below starts with Xu leaving the west gate of the unnamed walled town where he had spent the previous night.

[Wuyin year,] twentieth day [of the twelfth month,] [23 January 1639]: When I set off after breakfast, it was still very cold, but the sky was clearing up. From the west gate, I headed north along the western hills, arriving at a village after five li. North of the village, a river comes down from a gorge to the west, so I followed the river and entered the gorge. I went gradually uphill for more than one li. After slightly more than one li, a village called Four Levels Slope [Siping Po] appeared on the west side of a ravine. I turned north for five li, crossed a bridge over a stream, and climbed north for three li to Nine Cauldrons Mountain Monastery [Jiuding Shan Si]. Another two li brought me to the summit, where I had a meal. I descended to the northeast in the afternoon, arriving at North Stream Bridge [Beixi Qiao] after three li, where I joined the main trail. I followed the river upstream northwest along the western foot of Mount King of Liang [Liangwang Shan]. After five li, I arrived at King of Liang Village [Liangwang Cun], from where I went north for eight li to Pine Nut Outpost [Songzi Shao].

I proceeded for one-half li by a stream that flowed west as the path climbed northward; after one-half li, I crossed a ridge before descending north-east for five li, meeting a stream flowing from the west, which joined up with a smaller one coming from the northern foothills of Mount Mu [Mushan]. I crossed at the point where the two streams meet; this marks the boundary between Yunnan County and Binchuan Subprefecture. Two and one-half more li eastward took me to Northerly Pass [Zibei Guan]. By now, it was dusk. I went east for two and one-half more li, crossing a stream north of the bridge, then east for one-half li. I turned north for one and one-half li, arriving at Mountain Knoll Inn [Shangang Pu], where I spent the night.

Twenty-first day [24 January]: At first light, I proceeded ten li through a large col to the west, where lies Binju. I then went north for another five li by a small stream flowing through the fields and north for another three li by a ravine that emerges from the western gorge. Following this hollow north for two li led to Fire Head Base [Huotou Ji]. I then went northwest, crossing two streams, north for another five li to Zongfu Village [Zongfu Zhuang], then north again for another three li to Binchuan Subprefecture, which lies on the eastern slope and nestles up against a big mountain to the east. It overlooks a stream to the west that flows about one li from the town. Big Net City [Daluo Cheng] is on the shore of the river’s east bank. Sending my luggage ahead, I wrote up my diary by the river’s west bank. Looking north of the subprefecture, one knoll from the east projects to the west, while another to the north runs from west to east, the two intertwining in the middle of the col; this is the gateway to the lower reaches of the river flowing out of Binchuan. Here, the stream begins to wind around the ridge, revealing the overall topography.

I proceeded north for another three and one-half li, crossing a ridge that sticks out to the east, from where I could see a village by the northern foothill called Red Hat Village [Hongmao Cun]. The stream winds around from the southeast toward a knoll that protrudes to the east, then turns west and passes in front of the village before opening out to the front and extending northward into a large col. I then headed north along the western hills. After five li, I gradually turned to the west, and after that, the path splits into two; the path to the northeast, which follows the stream right through the large col, becomes the road that leads from Ox Well Market [Niujing Jie] to the Mekong Frontier Guard (Langcang Wei). I went northwest along a small col until I crossed a summit on the road from Jiangguo Village [Jiangguo Cun] to Mount Chicken Foot. Initially, when I looked north from the Mountain Knoll Inn, I thought the eastern boundary of the big mountain’s northern summit was Mount Chicken Foot and that the rivers in the Sichuan Basin turned west and flowed into the Mekong River. It was only on arriving here that I realized that the river at Binchuan heads north and flows into the Gold Dust River, which means that what is known as the Mekong Frontier Guard has no connection with the Mekong River.

The big mountains off to the east that turn from the north face of Mount King of Liang are hemmed east of Binchuan before stretching out to the Gold Dust River; this is not the main mountain ridge. After going west for two li along the small col, and crossing the ridge off to the west, Mount Chicken Foot came into view off to the west, as high as the range off to the east. However, the mountains off to the east are like a horizontal barrier crossing horizontally, rising, and falling halfway up the slope like Thunder Response Mountain [Leiying Shan].³³

Looking southward from the top of the ridge, Five Virtues Mountain [Wude Shan] spans the southern horizon. Squeezed against the west side of Nine Cauldrons Mountain [Jiuding Shan], it was familiar to me from my previous visit to the Lake Erhai Frontier Guard [Erhai Wei]. There were pockets of snow at the summit.

From here, the ridge continues to cross east to west. To the east, it soars up Mount Mu, also known as Mount King of Liang. There is a low depression at a spot between the two mountains that crosses the mountain ridge at Pine Nut Outpost before heading north. I followed the ridge westward for three li before heading slightly downhill to the north; a stream flowed from west to east before emptying into the big river at Binchuan. Over this point, a bridge with a pavilion has been built. This is Jiangguo Village, on the north bank of the river, which flows as fast as the river at Fire Head Base. By now, it was already afternoon, and there were still thirty-five li to the eastern caves. As there was nowhere on the way where I could stay, I stopped for the night.

Twenty-second day [25 January]: After dawn, I had breakfast at Jiangguo Village then headed west along the north bank of the stream. With its source on a mountain on the east side of Lake Erhai, the stream flows down from the southern foot of Mount Chicken Foot and the north side of Five Virtues Mountain. A four li ascent took me to a summit from where I headed north, the cold wind piercing my bones. Fortunately, the sun started coming out, though I worried it would take a long time. Circling the ridge, I went north for one and one-half li: north of the summit, a col opening out from east to west became visible.

From the middle of the col, a river starting at Ox Well Market and flowing west to east empties into the big river at Binchuan. The col, called Ox Well Col [Niujing Wu], has various high and low villages and a stream emanating from the gorges of Mount Chicken Foot, the lower reaches of what is known as Box Hole River [Hezi Kong Jiang]. From here, I gradually descended to the west, arriving after one and one-half li in the middle of the col. After passing one li westward through a village in the middle of the col, there is a memorial arch with a sign that reads “Well Overflowing with Golden Oxen” [Jinniu Yijing], indicating a scenic spot. A local pointed out a well among the caves on the northern side of the ridge, saying this marked where an ox had emerged from the well. I proceeded west for another two li, once again having to cross a knoll and scale a gorge as all the mountains protrude to the south. On arriving at a stream, I stopped. The stream circled to the east: the first col to open out is Refining Cave [Liandong], and the next is Ox Well. The ridge opening toward the middle becomes the dividing point between the two mountain gorges.

I circled the gorge and went up as it stretched out continuously to the northwest, now up, now down, for five li, then climbed a summit again, arriving at a gorge. I gradually descended for one and one-half li. There is a stele on the slope with an inscription: “Abundant Fields Flowing Fragrance” (Guangdian liufang). After another one and one-half li, I passed to the rear of another village, the farthest southeast of the Refining Cave villages. Went north for two more li, where there is a village straddling the road, with a government guesthouse at the northeast corner overlooking the river. This is Refining Cave’s middle village. I went north of the village for two li and climbed another peak. After two more li, I crossed a summit and headed north. Only after reading a stele with the inscription “Refining Technique Dragon Pool” (Lianfa longtan) did I realize there were hibernating dragons and refined Daoist masters here. That is how Refining Cave acquired its name.

Two li to the north lies a village suspended high up, with a pond in the middle. To the west of the pond is a pavilion over a well four or five rods deep and equally wide; known as the Dragon Pool; the pond neither overflows nor does it dry up. In front of it is a reservoir where locals come to wash and draw water from the outer valleys of Mount Chicken Foot. This is the entry point to the mountain, so anyone climbing it comes here. The village’s streets were full of people banging drums to welcome visitors. I paid no attention and proceeded on. I went northwest over a summit. After five li, a small hut on the summit serves as a tea stand. I climbed northwest for one and one-half li, where the road divides into two: the road going directly west from the summit is the road to the east side of the lake, and the one following the gorge to the north is the road to Mount Chicken Foot.

From here, I followed the road north. After going gradually downhill for three li, I looked in my basket for something to eat, but there was nothing there; presumably, the owner of the place I had stayed in last night had helped himself. After descending northward for another li, I came to a stream emanating from the gorge to the southwest, which circles for a huge distance; it is a spur stretching out of the mountain’s southern gorge. A bridge with a pavilion straddles the two cliffs.

I crossed to the west side of the gorge and climbed for two li, passing a summit. One li later, there is a sentry post guarding the summit. After going north for another li, the middle of the gulch starts to open toward the northeast, facing Plucking Flowers Monastery [Nianhua Si]. Famished, I went into the monastery to ask the monks for food. I then went north of the monastery, turning in a westerly direction. After three li, I crossed a knoll called Seeing the Buddha Terrace [Jianfo Tai]. From here, I descended one li to the northwest, crossing a gorge that stretches out to the north until I could see a valley to the west of the ridge that descends to the north. The northern part of this valley begins close to the foothills of Mount Chicken Foot. In fact, the mountain juts out from the northwest toward the east, the valley acting as a boundary. At this point, the valley turns toward the gorge to the northeast, and the path coils around the southeast ridge to where the mountain valleys converge.

I proceeded west for one li. I saw a memorial archway on the left side of the road. Once I had crossed over to the south side of the mountain, I was sure the memorial archway must mean there was something remarkable here, so I asked a cowherd for information. He said, “Above the memorial archway is White Rock Cliff [Baishi Ya]. You must cross the southeast slope for one li to get there.”

I sent the luggage to Mount Chicken Foot and retraced my steps to look for the cliff alone. Taking a path that twists upward to the southeast, after one li there is indeed a precipitous cliff in the middle of a pine forest. In front of a cave on the hillside is a Buddhist monastery with a north-facing entrance, which was locked so I could not go in.

I could pick my way to the cave through the thickets blocking the path and wander around the cave pavilion. I also climbed the slope to the west to explore the other caves and could see that I could pass through the trees from the front, so I followed the path down, eventually reaching the main path after one li. I went northwest for two li down to the middle of the valley and crossed a stream at Wash Heart Bridge [Xixin Qiao]. Of the various streams on the south side of Mount Chicken Foot, the western one comes from Peach Blossom Bamboo Thicket [Taohua Qing], and the southern one is from the Box Hole River. After passing through here, all the streams flow out of the gorge to the east, passing Refining Cave and Ox Well to the southeast before joining the river at Binchuan. At the foot of Mount Chicken Foot, north of the stream, is a flourishing village called Sand Base [Shazhi] nestled against the mountain to the north. This is the southern slope of Mount Chicken Foot. I could feel the mountain getting closer, all the paths heading upward.

From the rear of the village, I went west along this slope, turning north into a valley to follow the middle ridge of the mountain upward. After one li, there was a large memorial arch across the road with a name sign that reads “Chance Meeting on Numinous Mountain” [Lingshan Yihui] that Surveillance Commissioner Song had erected. Babbling brooks and magnificent lofty pines surrounded me. Heading north around a knoll, I climbed for two li, arriving at a fork in the path. The northeast branch follows the gorge, while the northwest branch crosses a summit before arriving at a waterfall two li farther above the western gorge; the path following the gorge above the eastern valley leads to the Dragon Pool. Great Awakening Monastery [Dajue Si] lies north of the waterfall, while Siddha Monastery [Xitan Si] is north of the pool.³⁴ At first, I was quite unaware of all this. I went in that direction when I saw the memorial archway in the eastern gorge proclaiming the Dragon Pool. As I wound my way up several dozen stone steps, I could feel the profundity of the remote setting but could not see any Dragon Pool. After crossing a plank bridge, I could see a monastery north of a col. On asking, I was told it was Siddha Monastery and that Dragon Pool was now a deep gulch to the front of the monastery. I had already sent my luggage to the Great Awakening Monastery, so I went west for two li, passing West India Monastery [Xi Tianzhu Si] and Dragon Flower Monastery [Longhua Si] before arriving at the Great Awakening Monastery, where I spent the night.

Twenty-third day [26 January]: After breakfast in the Great Awakening Monastery, I went east to Siddha Monastery, the easternmost of the mountain’s monasteries. It nestles against Nine Layered Cliff [Jiuchong Ya], while Black Dragon Pool [Heilong Tan], in front of it, is encircled by two winding mountain ridges. Some gentlemen I met in the provincial capital said it is called Tranquil Pool [Xitan], while others said it is Snow Pool [Xuetan]. Only now did I realize that they were all wrong. Two Buddhist masters, Profound Discernment and Peacefully Humane, invited me to eat in the abbot’s chamber and to move in straight away.³⁵ However, I had arranged to meet Universal Cycle (Bianzhou), a monk from the Great Awakening Monastery, who had a bad foot, so I was happy to wait for him. Heading back to the Great Awakening Monastery, I climbed west for one li, then went into the Calm Illumination Monastery [Jiguang Si], where the abbot produced some snacks. Of all the monasteries around here, only Seven Buddhas Ceremonial Hall [Qifo Dian] has a special Chan meditation room and an abbot’s chamber; it is as beautiful as the Great Awakening Monastery and Siddha Monastery. About one-half li to the west are the peaceful and orderly retreats of Water Moon [Shuiyue] and Accumulated Merit [Jixing], both of which had been bequeathed by their Buddhist Master Needful Universality (Yongzhou).

Twenty-fourth day [27 January]: During a cordial meeting with Universal Cycle, Profound Discernment and Peacefully Humane turned up and enthusiastically invited me to move my accommodation. So I went with them to Siddha Monastery, hanging Tranquil Hearing’s remains from an ancient plum tree before entering.³⁶ When I asked about Transcendent Bank (Xiantuo) and Pure White (Chunbai), it turned out that they were higher up the mountain, supervising the building of a foundation for the stupa. I had previously met the two monks at the home of Tang Dalai and had already had a serious discussion about burying Tranquil Hearing’s remains.³⁷

When I arrived at Mount Chicken Foot, the two peaks of the mountains looked like open doors. Although there was a water source on the eastern side, the lack of a stupa at the heart of the mountain was a great deficiency for me. Although Transcendent Bank directed the construction work, I still did not know where it was being built. Profound Discernment pointed out the location is among the twisting mountain ridges, which accorded perfectly with my idea. After eating, I went southeast for two li, climbed up to where the stupa was being built, and met Transcendent Bank.

Twenty-fifth day [28 January]: I proceeded north from Siddha Monastery, passing the retreats of No-Breath (Wuxi) and No-Self (Wuwo). One li farther on, after passing Mahāyāna Retreat [Dasheng An], I came to two streams, one to the east of Illusory Dwelling’s (Huanzhu) retreat, the other one east of Orchid Bank’s (Lantuo) retreat. Both streams flow south, converging into one stream west of Siddha Monastery. I scrambled up a slope between the two streams; after two li, Illusory Dwelling’s retreat, now known as Blessed Peace Monastery [Funing Si], is off to the east, while Orchid Bank Monastery [Lantuo Si] is on the western knoll. The stream east of Illusory Dwelling’s retreat flows down from the hollow east of Buddhist Master Uncultivated Ignorance’s (Yeyu) meditation chamber, forming a boundary with Nine Layered Cliff. The stream to the west of Illusory Dwelling’s retreat, which converges with the stream opposite Openly Singular’s (Genyi) Orchid Bank Monastery, flows down from Desolate Land’s [Shenye] meditation chamber that lies above. Originating in the Chanting Buddha’s Name Hall [Nianfo Tang], it becomes the stream in the gorge at Lion Grove.

Following the eastern knoll next to Illusory Dwelling’s retreat, I went north for one li, arriving at Deva Incense’s (Tianxiang) meditation chamber. There was no one in. When I asked where Desolate Land stayed, a young monk pointed toward a secluded spot in the twisting cliffs on the west side of the steep precipice. So I climbed up the precipice to the rear, passing through trees and up stone steps amid lush green vegetation. There are no lofty pines here, just a profusion of different types of trees. The paths twisting through the trees were in themselves a site to behold. After going through many more twists and turns for about one li, I climbed a knoll to the east, arriving at Uncultivated Ignorance’s cottage—the path along the precipice to the west and through a hollow that leads to Desolate Land’s place. I then crossed a cliff off to the west for one-half li to a meditation chamber perched high in the hollow built by the head of the Siddha Monastery storehouse. The door was barred, so I could not go in. From the front of the retreat, I went down in a westerly direction to Orchid Bank Monastery, then climbed up the hill to the rear, arriving at Desolate Land’s meditation chamber after another one-half li. I knew Desolate Land had gone to Mount Śākyamuni [Mouni Shan], but his father, Mr. Shen, was in the retreat. Upon my arrival, this door was also locked, and I found out that Mr. Shen had gone elsewhere to worship, and there was no one to ask about his whereabouts.

I went upward from the left side of the retreat, arriving at another meditation chamber. The abbot had also gone out, but one of his disciples was there. On enquiring, I discovered Orchid Sect (Lanzong) was his Master. I asked him, “Where is Mr. Shen?”

“In his room.”

“Why is the cottage locked?”

“He’s gone out, he can’t be far away.”

… Following the hollow to the left, I passed by Beaded Curtain [Zhulian] and Misty Blue Wall [Cuibi], climbing up to a terrace and going into a room in which Shadowed Emptiness (Yingkong) stayed, though he was not there. I then turned east to the room’s left, arriving after one li at Uncultivated Ignorance’s meditation chamber, known as the Great Meditation Chamber [Dajing Shi]. A three-roomed building stretched across in front, the lower section against the sheer cliff face. Sitting by the bright, wide windows was peaceful and relaxing, like floating in the clouds. The senior monks were all present. Uncultivated Ignorance came out to greet us. When I enquired, I met Orchid Sect, Shadowed Emptiness, and Wise Heart’s (Huixin) meditating companions from Arhat Wall [Luohan Bi]. On this occasion, Uncultivated Ignorance was providing for all the meditating monks and convinced me to stay on so I could have something to eat. After we had eaten, on seeing my case of books, the monks took them out so they could have a look. Out of all of them, it was Orchid Sect who was so enraptured that he did not want to let me go: he felt he had traveled through the clouds to my hometown and relished being able to submerge his heart in culture.

I headed off westward through the trees toward Arhat Wall, passing below Chanting Buddha’s Name Hall, which was hidden by trees so I could not see it, before eventually crossing level ground toward the west. After one and one-half li, there was a retreat built on a large stone slab, so I went in to ask the way, which then goes southwest of the retreat for one-half li, crossing over a protruding mountain pass that is known as Gazing at the Terrace Ridge [Wangtai Ling]. This mountain branch falls away to the south to the spot where the Great Awakening Monastery was built. The mountain turns in on itself west of Chanting Buddha’s Name Hall, circling below to form a gorge against which nestle the Sandalwood Grove [Zhantan Lin] meditation chambers.

West of the gorge is another mountain spur, stretching down from the front of the summit. This is Sandalwood Ridge [Zhantan Ling], which forms a boundary with Arhat Wall. The ridge that descends from this range forms the central ridge of the mountain. Here, the Calm Illumination Monastery and the Foremost Transmission Monastery [Shouchuan Si] nestle. I proceeded past Rest in the Shade Veranda [Xiyin Xuan], turning east before stopping at Great Master’s Belvedere [Dashi Ge].³⁸ From Gazing at the Terrace Ridge, I traveled westward on flat terrain, going two and one-half more li before crossing the central ridge. A rocky precipice gradually emerges west of the ridge, circling to the rear. I turned north and went upward for one-half li arriving at Azure Cloud Monastery [Biyun Si]. The monastery, built by disciples of a monk from Beijing, was full of incense, as many people had come to pay their respects to the Buddhist Master. He was staying in Perfected Warrior Belvedere [Zhenwu Ge], located in a hollow in the cliff to the monastery’s rear.

Taking a path behind the monastery, I went upward for one-half li, where I entered a pavilion full of male and female worshippers, but I could not see the master. Seeing a peaceful terrace east of the pavilion, I had to look on my own. An old master was washing his feet. In my heart, I knew he must be the Buddhist Master, so I greeted him and waited. When he had finished washing his feet, he leaped up, grabbed my arms, and said, “Things that accord in tone vibrate together. Things that have affinity in their inmost natures seek one another.” He went on to explain his words in full.³⁹ He had not put on the socks but held them in his hands, pointing at his chest; he said, “I’ve been so preoccupied with my thoughts that I have not washed the dirt from my socks for twenty years.”

He held out the socks to show me. On hearing our voices, the crowd of male and female pilgrims rushed forth and crowded around, bowing their heads in ceaseless worship. The terrace was too small to accommodate everybody, so they took turns in groups. Without growing tired, he spoke to each of them about how to study the Buddha and cultivate oneself, saying something different on each occasion. I was the first to leave because of the long way ahead. I could see a manageable path to the rear of the cliff. So once again, I scrambled up to get to it. Turning east, I arrived at the upper part of a cliff, where there is a retreat, large enough to sit in, that is reachable by a steep set of stairs.

I went back down to Azure Cloud Retreat [Biyun An]. By chance, Wise Heart was there. He asked me to stay the night because the road back to Siddha Monastery was long. The person in charge of the retreat was embarrassed because they had no bed covers, and it was cold, so I was in a hurry to go back down. I went south for two li, passing White Cloud Monastery as dusk descended. I then followed the middle ridge of the mountain north of the monastery, where the path gradually became flatter and wider. After two li, I passed by the Foremost Transmission Monastery, though I could not make much out in the dark. I then went southeast for more than a li before arriving at the Calm Illumination Monastery. After another li, I reached the Great Awakening Monastery, then went east another li, arriving at West India Monastery, where I left the main path, walking through pine trees.

The darkness now made it impossible to make anything out. After another two li, I passed in front of Siddha Monastery and went downhill along the side of Dragon Pool. When I looked back and saw shadowy lights, I turned round to look for the monastery. When I arrived, the Ten Directions Hall [Shifang Tang] was already closed, and no one would open up. I had to knock on the door to get inside so I could spend the night there.

Twenty-sixth day [29 January]: I woke at dawn and had breakfast. Profound Discernment said, “Today is an auspicious day for fixing the site of the new mound; we can go together to have a look. We have been fortunate enough to find a spot suitable for the remains of Buddhist Master Tranquil Hearing to be placed in the mound.” I was delighted. With Profound Discernment leading the way, we went two li east of Dragon Pool, crossing the inner branch of the Dragon Sands. The site was off to one side, one-half li north of the mound. The base of the pagoda lies on the spot where the mountain ridge divides before sloping downward. Originally, there were three mounds, all containing students of Fundamental Nonexistence (Benwu). The one farthest south houses the remains of Transcendent Bank and Pure White’s master, whose hometown was Songming. Transcendent Bank and Pure White, cousins, are nephews of their master. Donning the robes and shaving their heads, they followed him to become his disciples. When the Buddhist Master passed on before Fundamental Nonexistence, he selected this auspicious spot and wrote a memorial for him. I asked Universal Cycle if we could choose a site off to the south for Tranquil Hearing’s grave. He said I could choose a spot myself from a large plot. The location of Fundamental Nonexistence’s burial mound, north of the ridge, had also been carefully chosen. I thought the spot near Transcendent Bank’s Buddhist master would be suitable, so I selected this site. Tranquil Hearing was buried today.

Twenty-seventh day [30 January]: [A portion of the original text is missing here] I could see the path ahead gradually petering out. However, because there were traces of a path off to one side, I could scramble over the rocks and ascend to the north. Climbing the rocks like a monkey, I was repeatedly suspended above a precipitous stone staircase. After one and one-half li, cliffs protrude on both sides of the path, the sheer rock faces propping up the skies. I pulled myself up over the rocks. Looking up from below, it was like a sign had been placed in the void. Approaching it from above, there is a line of interconnected mountain ridges, like an exquisite terrace suspended amid the mountains, pairs of palaces setting each other off. Running crosswise to the rear is the central mountain ridge.

I pushed my way up through dense thickets of grass to a big path that runs east to west across the mountain ridge. In fact, from Chicken Mesa Pass [Jiping Guan] on the mountain’s eastern side, the path climbs westerly, eventually arriving at a path to the ultimate summit. In the past, the route to the summit had been widened enough for a donkey to pass to allow bricks to be transported to the summit so that a wall could be built. I turned back to follow this path east for one-half li, climbing up the tiered cliffs. However, while it is level above, it is indented below so that I could not see anything when I leaned over, unlike the way you can see all around from Nodding Head Peak [Diantou Feng] because it sticks out.

The two sides of the mountain ridge are covered in ancient trees; the path goes through the middle; there is one open patch from where it is possible to see the rear of the mountain. To the northeast, another mountain rises, circling south like a winnowing basket. Known as Mount Moni [Moni Shan], it was formed from the coming together of the other spurs of this mountain. The spur stretching to the northwest, known as the Rear Talon [Houzhi], rises from the south to form the spur leading to the summit. Looking upward from the southern gorge, the summit is like an unfurled banner standing up to the west, while the nine layers of the mountain ridge at Arhat Wall are like an unfurled banner standing up to the east. Looking from the north side of the mountain ridge, the summit is like an unfurled banner standing up to the south, while the rear talon is like an unfurled banner standing up to the north. This is the overall layout of the mountain.

When it came to crossing over the ridge at Peach Blossom Thicket, which is also in a gorge southwest of the summit, the south side rises from the peak of Fragrant Wood Mesa [Xiangmu Ping] before extending out to the east to form Box Ridge [Hezi Ling], while Arhat Cliff [Luohan Ya] and Nodding Head Peak are on opposite sides to the north and south, forming distinct two sections of the mountain. Lying outside the three feet of the southwest peak of Mount Chicken Foot, it is a mountain on the opposite side, rather than Mount Chicken Foot itself. In fact, the main spine of the southern section, which heads south from Fragrant Wood Mesa toward Black Dragon Dike [Wulong Ba], Arhat Wall, and Nodding Head Peak, is a spur that emerges from the eastern section of the mountain, and not the central core of the mountain. The rear of the mountain is part of Luochuan, while all the land heading north to Nanya is part of Dengchuan Subprefecture. Therefore, this mountain ridge serves as a boundary with Binchuan. In fact, the summit of Mount Chicken Foot belongs to Dengchuan Subprefecture, while Cao Stream Monastery [Caoxi Si] and Huashou Gate [Huashou Men] are attached to Binchuan.⁴⁰

Mount Moni, which lies to the northeast, comes under the jurisdiction of Beisheng and the Mekong Frontier Guard, serving with Mount Chicken Mesa [Jiping Shan] as the boundary for the eastern slope of Mount Chicken Foot. Gazing off due north along the mountain ridge, Snow Mountain [Xueshan] rises alone, floating in and out of vision above the horizon. Snow Mountain is within the territory of Lijiang, which is separated from Heqing Prefecture. To the east side of Snow Mountain, the Gold Dust River flows south. It was just over one rod wide, so I could not make it out.

I went west along the mountain ridge on a path that rises and falls twice; after five li, a path that stretches up from the south goes to Sandalwood Ridge, east of Arhat Wall. The road heading northwest that converges with the ridge following the north side of Rear Talon goes to Heqing, while the road heading down to the northeast converges with the ridge going to Luochuan. The path going west along the ridge leads up to the summit. I went upward again on a circuitous path to the north, arriving just below the summit after more than two li. There were traces of gleaming white snow on the mountain’s north face; it was unclear when it had fallen. I went uphill to the south for another one-half li, passing through the southern entrance of the summit. Outside the entrance, a path drops down through a gulch along Macaque Stairs [Husun Ti], coming out at Bronze Buddha Ceremonial Hall [Tongfo Dian]. The path leads out of the northern entrance and climbs the mountain’s rear ridge before heading down to the southwest from Bind the Body Gorge [Shushen Xia], coming out at Worshipping the Buddha Terrace [Lifo Tai]. It comes from Huashou Gate and joins the path to the Bronze Buddha Ceremonial Hall. Macaque Stairs is off to the southeast, heading upward along the ridge. Bind the Body Gorge is to the northwest, following the course of the water channel. The two ways to the summit are so dangerous that there is no way of getting there by crossing the ridge.

On entering the gate, I found myself in Mahākāśyapa Ceremonial Hall [Jiaye Dian], built on the site of the former Earth Master Temple [Tuzhu Miao]. Originally, the Mahākāśyapa Ceremonial Hall had been located halfway up the mountain. In 1637, Regional Inspector [Xun’an] Zhang said Mahākāśyapa should be worshipped on the summit and donated funds for the construction of a new monastery, and the Earth Buddhist Master Monastery was moved to the left side of the hall. Heaven Everlasting Belvedere [Tianchang Ge], to the front of the monastery, was built in the seventh year of the Tianqi reign (1627) by Inspector Zhu from Haiyan County, while Wind View Terrace [Guanfeng Tai], which lies to the rear, was built in the first year of the Tianqi reign (1621) by Regional Inspector Pan from Guangdong. However, it is now known as Bounteous Treasures Loft [Duobao Lou]. Behind lies Perfect Rain Pavilion [Shanyu Ting], also built by Regional Inspector Zhang, whose portrait can be found inside it. Later, Regional Inspector Ni from Xichuan changed its name to West Foot Traveler’s Lodge [Xijiao Qulu]. The meaning behind this name is a huge mockery.⁴¹

There are halls and pavilions on all four sides, surrounded by a wall on which towers facing all four directions have been built to serve as entrances. The south-facing tower is called Cloud View [Yunguan], alluding to the remarkable phenomenon of sunglow clouds over Yunnan County in the past. The eastern tower, called Sun View [Riguan], refers to the sunrise at Mount Tai;⁴² the northern tower, called Snow View [Xueguan], honors Snow Mountain in Lijiang Prefecture, while the eastern tower, called Sea View [Haiguan], refers to Mount Cang [Cangshan] and Lake Erhai. The Honorable Mr. Zhang conceived this huge project on the ultimate summits of countless peaks. Mu supported his desire to move the Bronze Ceremonial Hall [Tongdian] from Mount Zhonghe [Zhonghe Shan].⁴³

The ceremonial hall was moved here presumably because Mount Zhonghe lies east of the provincial capital and because bronze is associated with the direction of the west and can thus overcome wood.⁴⁴ Rumors were spread to try to stop this move. With Mount Chicken Foot being part of the Lijiang range and the surname of the ruler of Lijiang being Mu [his family name, Mu, 沐, sounds the same as the Chinese character for “wood”], stories circulated about his fear of being overcome by metal, to the extent that he had considered sending troops to Mount Chicken Foot to get rid of the monk who had proposed this idea. When I heard about this in Guizhou, I thought it was preposterous. Lijiang lies to the north, and Mount Chicken Foot to the south. I had only heard of the Mount Chicken Foot range extending outward from Lijiang, not the other way around. Surnames and place names should not be muddled up. What is all this talk about overcoming?

When I arrived here, I could see the bits of the Bronze Ceremonial Hall piled up in the Mahākāśyapa Ceremonial Hall because a suitable location had yet to be designated. It was not that there was an obstruction; they were waiting for Mu to choose a suitable spot. However, within the confines of the wall at the summit, after the Everlasting Pavilion was built, it was placed under the direction of a monk from Henan, while a monk from Shaanxi headed up the newly built Mahākāśyapa Ceremonial Hall. Since he came from Inspector Zhang’s hometown, Mu also entrusted him with the Bronze Ceremonial Hall. Unfortunately, since the two monks have different temperaments, there is inevitably a lack of harmony between them, which is inauspicious for the monastery.

When I first arrived at the mountain, I heard talk of two monks from Henan and Shaanxi. Arriving at the summit just as the sun set, I met the Shaanxi monk’s uncle at Mahākāśyapa Ceremonial Hall, so I moved my luggage there. His nephew Mingkong was still at Came Hither from the West Monastery [Xilai Si] at Arhat Wall. I entered Heaven Everlasting Belvedere from the side of the hall: the Shaanxi monk had blocked up the main entrance of Mahākāśyapa Ceremonial Hall with artifacts from the Bronze Buddha Hall, so I could not come and go that way. The Henan monk, who was staying below the Bounteous Treasures Loft, offered to provide food for me that evening. I was truly angry with his plans and cursed him silently. When I returned to Earth Master Monastery, it was very cold. The Shaanxi monk lit a fire and offered me some fruit, telling me how his nephew Mingkong had collected alms for Bronze Buddha Ceremonial Hall. He said, “He is currently at Came Hither from the West Monastery; we could meet him.” I agreed.

Twenty-eighth day [31 January]: It was very cold when I got up at dawn. I hurriedly put on some clothes and went to the south tower to see the sunrise, but it had risen already and was shining brightly. After breakfast, I began copying the stele inscriptions in the Everlasting Pavilion and Perfect Rain Pavilion.

Because my fingers had gone numb, I did not finish the two longest inscriptions by Deputy Censor in Chief [Xianfu] Zhang, so I returned to Mahākāśyapa Hall to have a meal. When I left by the north gate, the ridge outside was full of people selling noodles in soy sauce. Everywhere west of the ridge are pared cliffs extending downward. Could this be the Bind the Body Gorge I had heard about before? I ascended north along the ridge for one li then turned west and went downhill, passing a dilapidated pavilion, before heading south down Bind the Body Gorge. Split boulders are on both sides of the path, with a bank in the middle, creating a depression. A path goes downhill from the middle: on both sides, rocky cliffs press in, going down very steeply, twisting through the gorge with no space at the side, hence Bind the Body. After going down for one-half li, I came to a small plain, with Crouching Tiger Retreat [Fuhu An] nestling against it. In front of the south-facing shrine were people selling the herbs that grow at the summit.

Following Bind the Body Cliff, I turned southeast on the path to Cao Stream Monastery and Huashou Gate. Going around the shrine, I turned west to climb up the steep cliff to Worshipping the Buddha Terrace and Crown Prince Visits Arcane Pass [Taizi Guo Xuanguan].

Worshipping the Buddha Terrace was my first stop. There is a pavilion east of the terrace, but it is in disrepair. Worshipping the Buddha Terrace rises amid a profusion of rocks in front of it, appearing to hang in midair on a steep cliff above a deep gulch. Looking northward toward the precipitous slopes, it seems to hang upside down above the deep gullies. This was the most northerly spot at the summit; below lies Peach Blossom Bamboo Thicket, but I could not look down because of the protruding cliff. In the gulch off to the southeast is Releasing Light Monastery [Fangguang Si], while in the col on the opposite side lies Fragrant Wood Mesa.

Worshipping Buddha Terrace is located at the northwestern corner of the summit. With the inverted images high in the sky, I felt as if I were on a boat floating through the deep gullies. This is one of the most famous spots on the mountain, but the pavilion is in such disrepair that I could not help feeling sad. North of the terrace, the cliff drops precipitously, and the stone-stepped path comes to an end. Looking down from the western side of the cliff, rocky petals open outward like a blooming flower stem. Ahead, there is no path, just a plank walkway crossing the end of the cliff, like a flying dragon joining wings to traverse the two sides of the endless mountain ranges. I stepped on the opened-up stone flowers, like entering a peony calyx, hollow inside, and transparent outside, one minute coming together, the next separating. Just below Worshipping the Buddha Terrace, I entered a deep cave. It had been formed from the internal rocks, which are joined at the top, and the external rocks, which are split at the bottom with crossways that divide the cave. I leaned over to get in, passed through the gap to make my way out, and climbed above the southern terrace. Continuing to head west, I skirted past Crouching Tiger Retreat, following the bank alongside the cliff and twisting past the summit. When I raised my head to look at the lofty cliffs, I was dazzled and felt like I was about to fall. Who knew it was where I had just been walking, shaking the dust from my clothes?

After going southeast for more than one li along the cliff face, I came to a loft up against the cliff at Cao Stream Monastery. With a pond to the side of the monastery, below the lofty cliffs, from which the water flows down into the ravine, this was the source of all the water courses, like the entrance to all the Buddhist sects. Going downhill, the path divides into two: the main path, which is level, heads southeast along the cliff, while the lesser path heads west down a steep slope. I could see Releasing Light Monastery on the southwestern side of the ravine, so I decided the small path was the one to take. I followed it west for more than one li, then turned north to cross a pass, circling right below Worshipping the Buddha Terrace. The path off to the northwest goes to Peach Blossom Thicket. By the time I had arrived at a point beneath the southeastern gulch, it was no longer possible to continue, so I rejoined the old path.

After proceeding along the cliff for two li, I came out onto the main path, passing the Virtuous River of the Eight Merits [Bagong Deshui]. The path along the cliff had become increasingly narrow, embedded in the side of the cliff like a piece of string. Looking up, although I could not see the summit, I sensed the mountain’s majestic height. Looking down, although I could not see to the bottom, I could feel the deep remoteness. It was as if a vast painting of a deep green cliff had been suspended, and although I was somewhere in this painting, I had no means of working out precisely where I was.

As I went east for one li, the cliff soared upward, high and vaulted like the eaves of a house. Enclosing the threshold-like entrance below, the cliff seemed to incorporate two steeply rising closed gates. The cliff’s teeth-like rocks had all fallen; what was left behind is now known as Huashou Gate. The gates are about twenty rods high. I do not know how high the above vault stretches, but it must be the cliff below the Sea View Gate [Guanhai Men] at the summit of the mountain. At the foot of the gates, a pavilion lies next to the cliff, with matching small brick pagodas at either side; this is what the sutra refers to as the place where Mahākāśyapa received his robe and entered a state of meditation, waiting for six hundred thousand years to pass on the robe to Maitreya [Mile].⁴⁵ A Buddhist hymn written by Deputy Censor in Chief Wang Shixing: Was it a case of knitting the brows [a poor imitation]? Or tattooing the face [in punishment]?⁴⁶ At Bind the Body Gorge, the inscription reads, “Most Extraordinary Rock Formation” (Shizhuang daqi); at the Mahākāśyapa Hall, it reads, “Even More Extraordinary Rock Formation” (Shizhuang youqi); and at the mouth of Shielded Command Gorge [Doushuai Xia], the inscription reads, “Original Extraordinary Rock Formation” (Shizhuang shiqi). Four locations in all, each with one change of character. What have the mountain spirits done to deserve this?

After another one-half li, at the end of the east side of the lofty cliffs, the rocky ridge drops away; nestling up to the east side is Bronze Buddha Ceremonial Hall. Its entrance is adorned with an inscription that reads, “Transmission of the Lamp Monastery (Chuandeng Si).” This is the spot where the part of the summit that protrudes to the east falls away down Macaque Stairs and continues to the Mahākāśyapa Monastery [Jiaye Si], where it forms the starting point of the southwestern branch of the Mount Chicken Foot Range. The monastery faces east, the main path rising from below until it divides into two in front of the monastery. To the rear of the monastery, climbing up Macaque Stairs along the northern gorge is the path leading to the summit’s front entrance. I looked at the path yesterday from above. Turning west along the bank in front of the monastery, passing Huashou Gate, and going up Bind the Body Gorge is the path leading to the summit’s rear entrance, which was the one I had just gone down.

To the north of the monastery is a gorge; to the west is a cliff. Behind lies Macaque Stairs, which hangs down from the ultimate summit of the mountain at the eastern end of steep cliffs where the gorge winds around. North of the monastery is a rocky peak that soars up in the middle of the gorge, with a shrine perched on it, known as Mahākāśyapa’s Cassock Rock [Jianye Shi]. At first, I did not know this was Mahākāśyapa’s Cassock Rock, although looking at it, I could see it was out of the ordinary, so I climbed up instead of going into Bronze Buddha Ceremonial Hall. When I arrived, a monk invited me to sit on the rock. The rock divides into two layers of lines with a round hole on top. The monk said the lines in the rock are from Mahākāśyapa’s cassock, while the hole marks where he inserted his walking stick. Although there are no relics of Mahākāśyapa, the setting amid winding cliffs coiled round to the outside, the tumbling gullies coiled up in the middle, as well as the rock’s position against the bank and overlooking a gulch all make this a remarkable place. The monk prepared a very refreshing drink of azalea blooms for me.

I was on the point of going down to the Light Emitting Monastery and Sacred Peak Monastery [Shengfeng Si], but I could not stop thinking about Macaque Stairs, so I followed the right side of Mahākāśyapa’s Cassock Rock. After one-half li, I went up the stairs, which had overlapping notches that the toes could grip, but the spaces between the notches are filled with jagged stones, making it hard to step on. Looking down along the left of the ridge above Huashou Gate and looking down to the right toward the mouth of the gulch below Mahākāśyapa Rock (Jiaye Shi), the teeth-like rocks fall away below Huashou Gate. The Macaque Stairs turn around to ascend, but the quality of the stones is the same. After twisting and turning upward for one-half li, I came to the end of the stairs, from where I continued to follow the gulch upward.

On inquiring, I was told the summit was still a long way off, so I turned around and went back down the stairs, heading east down the gorge north of the Bronze Buddha Ceremonial Hall. After one li, cross-angled and twisting at the bottom of a gorge, is the half-ruined Shielded Command Retreat [Doushuai An]. Behind the retreat is where the spur separating the summit and Arhat Wall sticks out. To the front of the retreat, the gorge falls away sharply. Past the retreat, I followed the left side of the cliff downward for one-half li. At the bottom is an encrusted pit, with shady trees on all sides and a poem on a stele written by a recluse called “Crane Hills” (Hexun). The gorge to the front winds around deeply; the path follows it upward before dividing into two. The branch that follows the southwest down from the right side of the gorge is the central path on the western spur to Mahākāśyapa Monastery and Sacred Peak Monastery; the smaller path goes east down the left gorge to Came Hither from the West Monastery, Azure Cloud Monastery, and Arhat Wall.

At that point, although I may have been bodily walking down the western gorge, I felt as if my soul were flying up to Arhat Wall as I turned around every step to look back. After one-half li, I came to Look On High Pavilion [Yanggao Ting] poised above the gorge. I did not go in as it was in ruins, instead proceeding down for one-half li when I left the gorge at Mahākāśyapa Monastery. The entrance faces east; the monastery is big and spacious. Formerly known as Mahākāśyapa Ceremonial Hall, it has been reconstructed because of its proximity to the summit, so it is now a monastery. I went in to pay my respects to the honorable monks. The monastery faces south. In front of the monastery, I headed south down a wide, steep branch path, past a couple of mendicants using the pine trees as a canopy. The narrow, winding path goes through many twists and turns until, after more than one li, I came to the south-facing Assembled Lamps Monastery [Huideng Si], which I entered to worship. On leaving, I went downhill to the east for one-half li, where a branch path goes west to Light Emitting Monastery. Because the sun was going down, I was worried that I would not have enough time to get there, so I did not take the path heading west but instead hurried down the eastern path, which was flat and broad. After one li, I arrived at Sacred Peak Monastery. The monastery, which faces east at the branch on the mountain ridge, has a large memorial arch in front and an imposing pavilion to the rear. In all, a majestic setting.

The pavilion honors the Jade Emperor, so it is now known as the Jade Emperor Belvedere. Looking north from here, Came Hither from the West Monastery lies high above, embedded in the layered cliffs blocking the sunset clouds floating across the cliffs. They were only faintly discernible in the atmosphere, a most exquisite sight.

After leaving the monastery, I went east along a bank for two li, passing White Cloud Monastery. To the right of the monastery, I went east for one and one-half li, passing the Forest of Wisdom Retreat [Huilin An]; farther on, the two streams on either side of the path unite where the bank comes to an end. After going through a valley to the left of the retreat, I went east past the vegetable garden of the Great Awakening Monastery. After one li, I crossed the ridge of the central branch behind Rest in the Shade Veranda. Passing in front of Thousand Buddhas Belvedere [Qianfo Ge], I saw the market traders, who assemble here at the end of the year during the pilgrimages to the mountain. Previously held by the Stone Bell Monastery [Shizhong Si], the market has been moved near the Great Awakening Monastery and the other prominent monasteries. From the market, I went east for one-half li, passing West India Monastery, then went more than two li to Siddha Monastery.

After supper, I knew that Master Shen, Desolate Land’s father, was staying there, so I offered my greetings, left a message, and waited in the monastery. I hurriedly came down from the tower. When Buddhist Master Shen arrived, we spoke to each other with great respect and admiration. It was dark by now, and water was being heated in preparation for bathers. I went to the pool with Shen and four elders from the monastery. The pool was made of brick, five rods long and eight rods wide. With a depth of four feet, the water was heated up in a cauldron in a separate part of the building, a process that took all day. The bathers washed themselves before entering the water. After soaking in the water for a while, they got out and went to wash themselves. While soaking in the pool, the bathers do not move for fear of dirtying the water. Since bathing at Sanlipan and entering Yunnan, I had only bathed in hot springs; this bath was a rare treat.

Twenty-ninth day [1 February]: I ate at Siddha Monastery, then wandered around the market with Master Shen and Structured Ultimate’s (Tiji) nephew. I bought shoes; Gu Xing bought a hat. I met Universal Cycle from the Great Awakening Monastery, who had also come to the market for a wander and wanted to take me along. I declined because I would revisit him in the New Year when he would be seventy. In the afternoon, Master Shen bade farewell, and I bought a bowl of noodles. I went more than one li, past Mahāyāna Retreat and up to Illusory Dwelling Retreat [Huanzhu An], arriving after another li. I could see the name tablet on the retreat read: “Blessed Peace Monastery.” I asked the way and left, still not knowing it was the Illusory Dwelling Retreat. From the right side, I headed along a ridge to the northwest, entering the south-facing Orchid Bank Monastery after one li. From the main ceremonial hall, I went to the east tower, from where Buddhist Master Openly Singular came out to welcome me. I asked about the stele in front of the monastery. He replied, “It was written by a former Buddhist Master to record the deeds of Mahākāśyapa.” Having previously stood at Huashou Gate, when Regional Inspector Pan built the Lookout Terrace at the summit, the stele had been dragged there, and preparations made to engrave a new inscription.

When Openly Singular found out about this, he stopped it, thus saving the stele. Because the path to Huashou Gate is steep, it would have been hard to transport, so it was brought via a circuitous route. I prepared to record the inscription adorning both sides of the stele, with the first part on the lower section. Pointing at the scrolls hanging on the walls, Openly Singular said, “The words on this scroll have been copied from the inscription on the stele.” I took the scroll down, moved it close to the stele, and began to copy. Openly Singular provided some vegetarian food, and Master Shen also turned up. After eating, I worked out that I could not finish copying, so I sent Servant Gu off to fetch the bedding. Shen said farewell and departed. I planned to go and see him the next day. When dusk fell, I still had not finished the inscription. Gu arrived with the bedding, so I went to lie down on the Chan sofa at Orchid Bank Monastery. Servant Gu passed on a message from Profound Discernment and Peacefully Humane: “Tomorrow is New Year’s Eve. We hope your Buddhist Master returns to the monastery soon; let us not lose hope.” Hearing these words made me feel sad for a long time.⁴⁷

Thirtieth day [2 February]: Desolate Land turned up in the morning after I had finished getting dressed. We were pleased to see each other again. We had breakfast at Orchid Bank Monastery. I had more copying of the inscription to do. By the time I had finished, Desolate Land had left, so I headed north from the monastery along the mountain ridge on a comparatively flat path. After one li, I turned and headed east, arriving one li later at a small meditation chamber in front of Desolate Land’s cottage. After another one-half li, I came to Desolate Land’s loft. Master Shen had prepared food for me, and Desolate Land chanced by, so we ate in his loft. The father and son prepared the food together, roasting taro with boiled vegetables; they were very happy. Desolate Land asked me to send Servant Gu to Orchid Bank Monastery to fetch the bedding, saying, “Why should particular meditation chambers bind like-minded people?” I agreed, so I stayed in the northern room of his loft.

The loft faces southeast. From the front, I could look down on layered cliffs, all embraced by the mountain’s peaks, peaceful and harmonious. To the front of the loft, bark from horse chestnut and pine trees had been woven into a fence that was at once plain and elegant, while the lattice-worked windows were broad and bright.

This New Year’s Eve amid the myriad peaks was better than many thousands of nights spent among mortals. Toward dusk, when I was leaning against the window, looking at the light shining down from the stars, at the bottom of the col, I could see a mass of jumbled lights, near and far, carried by the pilgrims. The brightness did not stop all night, a true sight to match the moon on Chalcedony Pond [Yaochi].⁴⁸

—Translated by Julian Ward

____________________

Source: “Dianyou riji wu” (YJJZ, 2:1006–22; YJ, 2:819–33).

1. 1  First used by the Mongols, the aboriginal chief (tusi) system gave limited power to aboriginal leaders in outlying parts of the empire. The system was expanded considerably during the Ming dynasty.

2. 2  Xu Xiake visited Thunder Response Mountain earlier in his Yunnan travels. See YJJZ, 2:987; YJ, 1.803.

3. 3  During the Wanli reign, the Chan Buddhist Master No-Mind, on the instructions of the empress, transported a copy of the Buddhist Canon to the Siddha Monastery from the Avataṃsaka Monastery [Huayan Si]. See YJJZ, 2:1356; YJ, 2:1145.

4. 4  We first hear of the two monks mentioned here in Xu Xiake’s diary of his visit to Zhejiang when Chen Jiru gave him a letter for them. See “Travels in Zhe” (diary entry for 8 March), this volume.

5. 5  It was considered inappropriate to bring human remains, even those of a monk, into a monastery because of concerns about maintaining the purity and sanctity of the temple environment.

6. 6  Tang Dalai, mentioned in the introduction, was a painter and poet whose ancestors arrived in Yunnan around the start of the Ming dynasty. The first time he appears in the diaries was when Xu was in the provincial capital of Yunnan. Following the collapse of the Ming, Tang became a Buddhist monk, taking the name Universal Lotus (Puhe), and resided on Mount Chicken Foot.

7. 7  “Great Master” (Dashi) in this monastery’s name is an epithet for the Buddha.

8. 8  The monk here quotes lines from the First Trigram (Qian) in the Changes Canon (Yijing).

9. 9  As the meaning of the name Huashou 華首 in relation to this landform is uncertain, we do not translate it.

10. 10  Xu Xiake is saying here that the name West Foot Traveler’s Lodge is embarrassingly mundane in contrast to the more poetic Bounteous Treasures Loft and Perfect Rain Pavilion.

11. 11  The reference here is to Mount Tai in Shandong.

12. 12  Mu Tianbo, originally from Dingyuan in Anhui province, was appointed Guizhou’s Duke of State (Guogong) during the reign of the Chongzhen emperor, 1627–45.

13. 13  The Five Phases (or Five Elements; Wuxing) represent the fundamental substances of everything in the universe and natural phenomena. They are fire (huo), water (shui), wood (mu), metal (jin), and earth (tu). Each element has its own character and can generate or destroy one another. Of relevance to this passage from Xu Xiake’s travel diaries is the idea of “mutual conquest” (xiangke), according to which metal (including bronze) can conquer or overpower wood.

14. 14  According to a popular tale from early Buddhist literature, when Mahākāśyapa knew his time in the world was about to end, he entered the mountain to await the coming of Maitreya, the future Buddha, so he could pass on to him the robe that he had received from Shakyamuni.

15. 15  Wang Shixing was a noted late Ming government official, explorer, and travel writer who, unlike Xu Xiake, held several official positions. DMB, 2:1405–6. In the original text, Xu Xiake refers to him as “Wang of the Ten Sacred Mountains” (Wang Shiyue) because of the vast extent of Wang’s travels. Xu Xiake seems to be here suggesting that Inspector Ni’s defacing of the hymn inscribed by Wang Shixing is a form of graffiti that has ruined an otherwise pristine landscape. His actions can either be seen as a ludicrous imitation or as similar to branding a criminal’s face.

16. 16  The reason(s) for Xu Xiake’s sadness here are unclear.

17. 17  Chalcedony Pond is a dwelling occupied by transcendents on Mount Kunlun, where the Queen Mother of the West resided.

VI

[WINTER 1639]

First day of the Jimao year [3 February 1639]: At Desolate Land’s meditation chamber at Lion Grove on Mount Chicken Foot. The early morning air today was crystal clear, the rising sun directly overhead. I got up at dawn, worshipped Buddha, and had a meal before visiting the meditation chambers of Obscure Emptiness (Yinkong) and Orchid Sect. I also passed by Uncultivated Ignorance’s meditation chamber, but he had gone to see Orchid Sect. A higher path led me west along the flat to Chanting Buddha’s Name Hall, where Master White Cloud’s (Baiyun) Chan retreat, the first to be built after the founding of Lion Grove, is located. The first to arrive was Master Great Strength (Dali), who had endured hardship to cultivate purity, building a hut with Orchid Sect that lies just below here. White Cloud subsequently built his cottage in the same location as the other monks, in the most central and highest part of Lion Grove.

Originally, there was no spring water at this spot, and because of the altitude, there was no wood at hand that could be gouged out to form a conduit. The two Buddhist masters accumulated virtue through communication with the spirits. Suddenly, White Cloud uncovered a spring one day while chiseling at the rock in a small gap in the mountain behind the retreat. This is a most remarkable matter that has not been previously recorded.

Upon entering the retreat, I saw a rocky ridge soaring up to form a precipice. On the left-hand side, there is a sacrarium, two feet high and the same depth and width.⁴⁹ Outside the cavity, a rock hangs down like the eaves of a house: spring water emerges from within and pours down. The cavity’s roof is hollow on the inner side of the eaves, but the water does not flow out from there. The rock face outside is precipitous, but the water does not flow down from the cliff; it flows from within the eaves like strings of falling jade pearls. At the bottom of the cavity is a square pool of water with abundant reeds around the sides. White Cloud snapped off branches of plum blossoms and placed them in the water, giving them a dazzling purity. When I climbed up the bank to gain a comprehensive overview, it seemed so extraordinary that I asked him how, given that the central dragon ridge drops directly downward yet is not connected to the two outer edges, the spring water could break through the cracks in the rock and come out below.

White Cloud said, “Since the day the rock was chiseled out, the water has not stopped flowing.” This made me marvel even more. Only when I saw Orchid Sect later did I hear the full story about worshipping the gods and making offerings to the Buddha. Buddhism does not go in for falsehoods, which provided proof for the stories I heard about Tall Tin Walking Stick Spring [Zhuoxi Quan] and Tiger Leaping Spring [Hupao Quan]. The cypress trees in front of the retreat had been bound together to form a fence, a small encircling screen lush with green vegetation. The grass was piled high in round layers in front of the steps. Sitting cross-legged on it, I could see it matched any prayer mat or embroidered mattress. The retreat is very compact, with a pine canopy. The monks were offering penance to the Buddha.

Welcoming me with tea and snacks, White Cloud pointed in my direction, saying, “There are two more meditation chambers west of here that you might like to visit for some relaxation while I cook up some vegetables from the mountain.” I did as he had suggested and headed west through a bamboo grove where I saw two monks sitting on a tree branch, enjoying the sunshine. One led me farther west to a newly constructed three-roomed building with a very open and spacious stone terrace to the front. Inside, the furnishings were delicate and neat, the Buddhist retreat and floral offerings exquisite and dignified. However, I could not see any sign of the occupant. When I asked, I was told, “This place belongs to the drummer for White Cloud’s ceremonies.” In my opinion, this person was particularly unsophisticated. How could he have such a lovely retreat?

Heading off to one side, I went up to another retreat with a name board inscribed “Salient Moon” [Biaoyue], but once again, the entrance was blocked, so I went back to see White Cloud and ate. He informed me that Master Structured Ultimate had built the exquisite cottage west of the Siddha Monastery; the drummer was only its guardian. After eating, I went up the hill to the east of the Chanting Buddha’s Name Hall, climbing up to two sacraria. The mountain face is behind the higher one, almost at the ridge’s summit, although there is no trace of a path there. To the front, however, a winding trail runs along the layers of encircling cliffs, eventually forming a terrace up against the cliff face, with trees that serve as a natural ladder. With the radiance of the mountain hanging in the air all around, it was just like climbing up to Vulture Ridge [Jiuling].⁵⁰

A protruding rock circles the front of the retreat, creating a terrace; the inscription on the name board, which reads “Snowy Room” (Xuewu), was written by Cheng Huan, a man of talent from Kunming. His nickname was Eryou.⁵¹ However, this entrance was also closed, as all the monks had gone off to participate in the ceremony led by White Cloud. I gradually descended eastward until I reached Uncultivated Ignorance’s chamber. However, he still had not returned, so I headed off to the east, climbing the eastern gorge, which falls away from the summit, appearing to form a dividing ditch with Nine Layered Cliff. At the summit, precipitous crags pile up, while on the eastern side of the gorge, a cliff extends downward: this is the branch of the mountain on which Siddha Monastery is located. I could not see the meditation chambers of Nine Layered Cliff, which lie off to the east as the peak and the gorge blocked them. Previously, I had climbed to the summit along a gap between the rocks to the east of One Cassock Veranda [Yina Xuan]. Not having sufficient time to walk around here in meditation, I climbed up instead.

The path was petering out: on reaching the middle of the gorge, I could see that the rocky cliff of the eastern peak was extremely steep, and the gorge was crumbling into the void. I estimated there would be a path somewhere far below, so I returned the way I had come earlier. I passed below the curtained spring at the foot of the green slope and re-entered Orchid Sect’s cottage. I knew Orchid Sect and Uncultivated Ignorance were in Obscure Brightness’s (Xuanming) retreat, so I headed there to look for them.

Obscure Brightness is a disciple of Calm Illumination (Jiguang). His cottage, built recently, faces Orchid Sect’s meditation chamber in an east-to-west direction, is below the Hall for Chanting Buddha’s Name, and is above Uncultivated Ignorance’s Mountain retreat. Because it is hidden under the abundant vegetation, I had not discovered this building before visiting here. I found it today thanks to the directions given to me by Orchid Sect’s disciple, eventually coming to a small belvedere with lattice windows, resplendent in the bright light of the snow. The belvedere is called Rainy Blossom [Yuhua]; the inscription there had been done by Uncultivated Ignorance. The monks had just started chanting. When I arrived, they made some tea, and we chatted. It was now afternoon. Uncultivated Ignorance and others had gone off to look for White Cloud, so I went down to Desolate Land’s cottage for a rest. When Uncultivated Ignorance and Orchid Sect returned around dusk, we talked about the origins of the mountain’s temples. Still, there was not enough time that evening to discuss fully the virtuous deeds of monks in former times or the physical remains of ancient buildings.

Second day [4 February]: Right after a meal with Desolate Land, I visited Orchid Sect, hoping to tap his knowledge of the mountain, but he was not in. I had greatly appreciated the exquisite finery of Obscure Brightness’s Rainy Blossom Belvedere, so I went back to see him for more tea and some relaxed conversation.

Picking up my bamboo walking stick, I headed west for one li, passing Gazing at the Terrace Ridge, which lies west of Lion Grove and serves as a boundary with Sandalwood Ridge, stretching down the ridge on which the Great Awakening Monastery is located. As I climbed from west of Lion Grove up Gazing at the Terrace Ridge, I could see the summit suspended off in the west, hence the name Gazing. Between Gazing at the Terrace Ridge and Sandalwood Ridge, a succession of gullies presses in to form a col dotted with monks’ meditation chambers.

At first, the Mount Chicken Foot meditation chambers were only found in three locations: Lion Grove in the middle, Arhat Wall to the west, and Nine Layered Cliff to the east. Sandalwood Ridge lies between Lion Grove and Arhat Wall. The lower section, where all Calm Illumination’s disciples had built cottages, is close to Calm Illumination Monastery, so there are now four locations rather than three. The canyon where these cottages are located is east of Gazing at the Terrace Ridge and west of Sandalwood Ridge, serving as a boundary with Arhat Wall. A central ridge, where the Calm Illumination Monastery is located, also extends southward down the cliff.

East of Arhat Cliff, circling cliffs divide off from the ridge before stretching down to the south, to where the Calm Illumination Monastery was built. Heading south from the front of the monastery and then turning east, Avalokiteśvara Belvedere and Rest in the Shade Veranda tower up beside the waterfall at the eastern peak. From there, crossing another ridge and heading south leads to Śākyamuni Retreat [Mouni An], where rocks soar up to form a central peak, like a guiding post built inside. The Great Master’s Belvedere nestles off to one side, while Dragon Pool and the waterfall come together below. The mountain’s central arteries converge here.⁵²

After crossing Gazing at the Terrace Ridge, and going west for three li, I climbed up past several cottages, winding through the gulch westward for three more li. I then circled the ridge to the south before turning north for one li. The cliffs to the north that pierced the sky were covered in clouds scattered about like colored silk. To the west lies what is known as Arhat Wall. The east side of this cliff arises from Sandalwood Ridge, extending west to Look On High Pavilion before tumbling down among the various gulches. In the folds of the east side of the cliff, Master Illusory Emptiness (Huankong) has built his cottage. Below Perfected Warrior Belvedere, located at the cliff’s foot, are crisscrossing curved paths with tiered stone steps. The master used bamboo to build a fence and rocks to construct a terrace next to the pavilion where he resides.

Below the pavilion, some monks established a monastery known today as Azure Cloud. I had already visited Illusory Emptiness, but on my way back, I remembered there were some poems by Commandery Marquis Chen (Chen Junhou), given name Tiangong (1589–1644), that I had not copied down, so I went back to record them. He produced snacks, and we chatted on his sofa for a long time. On either side of the pavilion are linked meditation chambers inhabited by his disciples. However, there is no path to Came Hither from the West Monastery, so it was necessary to descend to reach Azure Cloud Monastery.

From the entrance to the mountain, I went west along the sloping cliff for one and one-half li before ascending north for one and one-half li. I arrived at the foot of a cliff where there is a small monastery, now known as Came Hither from the West Monastery, built by a monk from Shaanxi called Bright Emptiness (Mingkong).

The monks from Beijing, Shaanxi, and Henan all chose their names according to the place’s name. In my estimation, the reputations of the monks from Beijing and Henan are of equal measure, while the Shaanxi monk is more unrefined. His reputation stems from his coming from the same town as Temporary Traveling Inspector (Daixun) Zhang Fenghe (d. 1643), who set him up as head of Mahākāśyapa Ceremonial Hall on the mountain’s summit.⁵³ Moreover, Prefect Mu ordered the moving of the Bronze Ceremonial Hall of Mount Zhonghe, so his reputation grew enormously. However, all was not harmonious with the monk from Henan on the mountain’s summit. All he did at Came Hither from the West Monastery was welcome male and female pilgrims. His knowledge was only on par with the monks at Azure Cloud Monastery; he was no match for Illusory Emptiness.

By Came Hither from the West Monastery, which backs onto a sheer cliff, the morning and evening clouds hung like curtains and banners that seemed to descend from the horizon like screens, making this the most dramatic of all the lofty slopes here. West of the monastery lies Ten Thousand Buddhas Pavilion [Wanfo Ting]. Embedded at the foot of the cliff below is a spring, four or five feet deep and equally wide, whose water never overflows and dries up. The water gathering here among the pure rocks atop the myriad peaks is an extraordinary sight. However, it differs from that which flows out next to White Cloud’s cottage to drop down into the void in such a wondrous way. Because the water I drank at this monastery had come from a good distance away at the western summit, its quality was not especially limpid. Certainly, it could not compare with the spring water at White Cloud’s cottage.

Triple Emptiness’s (Sankong) meditation chamber is east of the monastery, hard against the cliff face. Triple Emptiness and Bright Emptiness are both from Shaanxi and are younger brothers of the master, but it is Triple Emptiness who is detached from the world and has the vital energy of the Way. He kept me in his cottage; by the time he had made some food, it was already afternoon. The rocks all stand up straight and high from east to this point. The cliffs beside the temple have cracked, forming caves with cavernous voids in the middle. As the monks house visitors’ horses in the caves, entering them for a look around is impossible; this is a matter of great regret. From the summit, a gorge opens into a hollow as it descends, wedged into the cracks like a sword rampart embedded in a cloud gate. This is also a remarkable sight. The monks go to the summit to gather firewood, which they throw down this gap to the foot of the precipice as a shortcut. This is not a good way to create a scenic spot.

After eating, I once more went west of the temple along the cliff. Two li farther on, where the cliff ends, a gorge is located above Look On High Pavilion. I had previously taken a path from the summit to pass below here before going to the bigger path to Mahākāśyapa Monastery. I had no time to follow the eastern path to one side leading to Arhat Cliff. Looking back from Mahākāśyapa Monastery to the end of the cliff, I saw the trace of a thread-like path with a succession of caves that seemed to be up in the clouds. I found this quite remarkable. Undaunted by the late hour, I looked at those places I had not visited.

However, although the rocky cliff soars above the void, just like the cliffs at Huashou Gate, it was impossible to go far into any of the caves, so I turned back. From the front of Came Hither from the West Monastery and White Cloud Monastery, I headed east past Sandalwood Ridge. I continued into Lion Grove, ending below White Cloud’s cottage, where I looked out for Obscure Brightness’s monastery. Entering mistakenly to the side, I arrived at a sanctuary that was Jade Moon’s cottage. He was a disciple of the Siddha Monastery. The front is encircled by young bamboo, with the pine trees on the left-hand side used to provide a pavilion. It was all very elegant, so I had a short rest. By the time I returned to Desolate Land’s place, the sun had already set.

Third day [5 February]: I got up at dawn and had a meal. With my luggage on my back, I prepared to set off down the hill to Siddha Monastery. Orchid Sect had invited me to finish our discussion, so I went to his cottage, where he had prepared a food basket, and we talked about the mountain’s ancient sites. In the afternoon, Master Reflecting Sincerity (Niancheng) passed by and asked us over for something to eat, so Orchid Sect stopped cooking, and we went over together. We wandered for a long time along a path below Beaded Curtain Waterfall [Zhulian Quan] and Misty Blue Wall. To the east of the cottage that Orchid Sect had built, a rocky cliff rose for several scores of rods next to a gorge. Water gushes out from the lower section of the cliff, embedded in the rock below, into the void, spraying everywhere in wild profusion like strings of shining pearls. I pushed my way through the curtain of water to enter the recess sunken into the cliff. Looking back at Orchid Sect and the others, it was as if they were wrapped up in silk and separated from me by misty clouds. To the front of the waterfall, the shadows of the trees and plants made my soul soar as if cleansed, a marvel all around. The west side of the cliff was covered in green moss as if the ground were covered by a dazzling multicolored rug, dripping lush green; this was an exquisite natural dyeing agent. Although it is neither a rocky cliff nor a mountain mist, it forms another natural illusion. To the side of the cliff is a collection of trees with jade-like branches and trunks lined up like tents to provide cover and a multitude of colors.

Pointing at one of the trees, Orchid Sect said, “Have you ever seen a flat tree like this?”

It was an ancient tree with flat rather than round roots that spread across the ground for more than one rod before soaring upward; three feet high and less than one foot thick, the rock-like roots lay on their side next to the path. At first, I thought it was a rock. I could only tell it was a tree when I walked around it and saw its upper section. The rock derives its color from the vegetation, just as the tree takes its shape from the rock; both have assumed highly unusual forms.

I went east for one-half li and ate at Reflecting Sincerity’s cottage. After bidding farewell to Orchid Sect, I headed downhill to the south, passing through a bend shaped like the character zhi 之. After one-half li, I went into a meditation chamber at the most south-easterly point of Lion Grove, built recently by Righteous Loftiness (Yixuan), who belongs to the Great Awakening Monastery. Reflecting Sincerity’s cottage lies above, while the highest cottage, known as the Great Meditation Chamber [Dajing Shi], is where Uncultivated Ignorance stays. All are on the eastern spur of the mountain.

Above Desolate Land’s loft at the far end of the southwest side is Obscure Brightness’s cottage. The highest of all on the western spur of the mountain is where Structured Ultimate has just built a cottage. Above Orchid Sect’s cottage, which is adjacent to the cliff at Beaded Curtain in the middle of the valley, is Obscure Emptiness’s cottage; the highest of all on the central spur of the mountain is Chanting Buddha’s Name Hall [Nianfo Tang], where White Cloud stays. Here lies the central spur of the mountain. Interspersed among the winding paths and separated slopes, every one of the cottages is a marvel. With every twist and turn, each one creates its own realm like a vast lotus plant, whose petals are divided into a thousand shapes, each creating its own world, each one faultless.

From Righteous Loftiness’s cottage, I went south along the bend shaped like the character zhi 之 for more than one li, passing Deva Incense’s meditation chamber. Deva Incense, who is Illusory Dwelling’s disciple, is ninety years old. While looking for Desolate Land’s cottage, I first passed by and stopped to ask the way. I went south for another li, passing Illusory Dwelling Retreat, west of which is Orchid Bank Monastery [Lantuo Si], on the opposite side of the dividing banks. The streams that rise in Lion Grove flow down separately before converging below. I continued down for more than one li, coming across Mahāyāna Retreat [Dasheng An] at the point where two streams converge.

The trail took me in an easterly direction along the southern side of the ravine. After one-half li, as the water veers off to the south, I crossed a ravine heading down one li to the southeast, passing No-Self’s and No-Breath’s Retreats. Small Dragon Pool [Xiao Longtan] and Five Blossoms Retreat [Wuhua An] lie below, beyond the right-hand wall of Siddha Monastery and separated from it by a ridge. I crossed the ravine again, heading south past Meeting Auspiciousness Monastery [Yingxiang Si]; after that, I proceeded east along the ravine. After one li, I arrived at the Tiger Sands on the east side of the monastery, where I had previously stumbled in the darkness.

This spur stretches south of Orchid Bank Monastery, extending eastward at Meeting Auspiciousness Monastery. It then cuts across in front of Siddha Monastery and joins up with the Dragon Sands, which sticks out of the spur, before winding around in front of Black Dragon Pool, the most prominent area of flat terrain for Siddha Monastery. The inner part of the spur blocks off the Lion Grove streams, which flow east into Dragon Pool. The outer part of the spur acts as a boundary marker for the Sandalwood Monastery (Shantan Si) streams, which converge with the lower reaches of Dragon Pool; the spur stops once it has reached this point.

I now went north for one-half li, crossing a gulch and entering the Siddha Monastery, where I met up with Profound Discernment and other monks: seeing them here felt like a reunion with old friends. Previously, when I entered Lion Grove with Desolate Land’s father, everyone had brought along a sprig of the apricot blossoms that had just come out in front of the temple. After my departure, the peach blossoms also came out in profusion. While the colors of the apricot blossoms were brighter and more abundant, the colors of the peach blossoms were even fresher and more colorful: in just five days, the scene had become even more fragrant. Watching the arrival of spring colors made me appreciate nature’s unending transformations even more.

Fourth day [6 February]: Right after eating at Siddha Monastery, I set off westward with my walking stick past Meeting Auspiciousness Monastery and Stone Bell Monastery. After two-some li in total, I passed over a gulch in front of Stone Bell Monastery and West India Monastery and headed south on the main path connecting with the front of the mountain. Previously, after crossing the stream behind Repay Kindness Monastery [Bao’en Si], I had taken the wrong turning at the point where the paths diverged, heading uphill along Dragon Pool Stream [Longtan Xi], with the result that I had run out of time to get here after going past Bodhisattva Pavilion. However, at least my luggage had now arrived.

Servant Gu said there was an extraordinary waterfall behind Great Master’s Belvedere a short way down the hill. I followed his advice and crossed over a very narrow, flat ridge. The waterfall flows into a ravine to the ridge’s south, while to the north, there is a ravine below a stone bridge. The ridge stretches from Rest in the Shade Veranda to the west, passing here where it protrudes southward at Sakyamuni Retreat before ending at Great Master’s Belvedere.

By the side of the big path along the peak’s southeast side lies View Waterfall Pavilion [Guanpu Ting]. The waterfall crosses the valley from the southwest, with Jade Dragon Belvedere [Yulong Ge] stretching across above the waterfall. Looking down from the cliff opposite View Waterfall Pavilion, the waterfall scatters out below Jade Dragon Belvedere; a suspended thread of silver silk drops down to the end of the ravine for more than one hundred rods, straight down to the depths of the gulch, which is densely covered in bamboo. Looking down, I could not see the foothills.

However, sitting in the pavilion and looking up and down, the summit seemed floating in the clouds, suspended in the Ninth Heaven, while the falling snow gathered on the steep cliff, coating the Nine Earths below. Adding in the reflected light of the clearing skies and the floating shining of the blossom, I felt as if I were in another world far from human realms. The Rock Bridge at Mount Tiantai extends up to Dharma Flower Pavilion [Tanhua Ting] similarly. At that moment, my spirit soared up to Jade Dragon Belvedere. I had no time to enquire about the wonders of Great Master’s Belvedere, so I turned around and went back to the ridge, going south along the ridge for one li, climbing up above the waterfall, all the way to Jade Dragon Belvedere, which straddles the upper section of the waterfall. Jade Dragon Belvedere lies in the mouth of the gulch between the two mountains. It is located at the meeting point of the western and central of the mountain’s three spurs: water flowing from Huashou Gate and Avataṃsaka Monastery is suspended in midair before falling downward to pound below. Jade Dragon Belvedere is like a stone bridge straddling green mountains, a magpie bridge soaring up into the heavens. Yet sadly, no one is residing in the pavilion. I imagine the loneliness would lead to feelings of despair. The pavilion’s name was inscribed by Yang Shicong, courtesy name Lengran (1577–1630); like Viewing the Waterfall Pavilion, it was built by Jiang Binchuan, courtesy name Erdi. I knelt to copy the inscription on the stele lying on the floor.

I followed the central spur for one li and headed west up to Rest in the Shade Veranda. A left turn took me north across a ravine for one-half li, where I entered the Great Awakening Monastery. I kowtowed to Venerable Master Universal Cycle, a seventy-year-old disciple of No-Mind, who is sound in body and mind and the most venerable person on the mountain. I had earlier arranged to give Universal Cycle birthday greetings in the new year, but I had not arrived on time from Lion Grove and was sad to visit him empty-handed. The master asked me to stay on for food in the eastern veranda.

Water spurts into the air from the pond in the middle of the veranda. The pond is not big; in the middle is a stone basin containing a tin tube that pours water. It rises along the tin tube, nearly three rods high. Jade droplets spurt upward, sprayed out by the wind to be scattered in the air like a blossom. When I saw it, it seemed extraordinary, but then I became a bit suspicious. Although the tube was stuck in the middle of the pond, it could not connect with the water in the pond. Moreover, since the water can go up for three rods, why is it limited to three rods?

There had to be another source for the water, of the same height as this one, which flows downward before soaring up again so that only when it reached this height could it surge again. The mechanism must be buried at the bottom of the pond; the water could not surge from below to above. When I arrived here and asked, it turned out the water came down a cliff that was more than three rods high to the left of the veranda via a three-rods-long tin pipe, which went underground for around ten rods without a single drop escaping on the way, explaining why the fountain was so vivacious.

Long ago, beneath the Dragon Splash Pool on Mount Yandang, there was Double Swords Spring [Shuangjian Quan], from which water had soared three feet into the air. However, this was originally a natural cavern. Later, when an opening had been carved out, the water no longer spurted because all the air had been sucked out. Long ago, I visited Huang Daozhou at Moling and saw a basin in a house at Hongwu Gate [Hongwu Men].⁵⁴ Water surged forth from the basin. Inside it was a round pellet-shaped object floating on the surface. The water only rose three feet high. Because I was in a hurry to see Huang, I did not have time to investigate fully, but it was probably a similar shape to this one here on Mount Chicken Foot.

After eating, I copied a stele in the western veranda. There was a camellia in the veranda in full bloom. I had seen one before when I had plucked a branch. I said goodbye to Universal Cycle. After going west for one li, I crossed a bridge, headed north up a slope for one li, and entered the Calm Illumination Monastery [Jiguang Si]. But the abbot, who had been eating with Universal Cycle on the eastern veranda, had not returned. I had yet to finish recording the stelas. The night was coming, and I had used all the paper I had brought, so I returned to Sidda Monastery. I headed east of the Great Awakening Monastery to check out the Dragon Flower Monastery and West India Monastery, but could not make them out in the dark.

Fifth day [7 February]: Spent the day at Siddha Monastery. Mr. Shen, Desolate Land’s father, had made a card inviting the Chan monks from Siddha Monastery and me for a vegetarian meal at Lion Grove. I did not go outside all day.

Sixth day [8 February]: Four senior monks at Siddha Monastery had arranged to head off after breakfast to join Mr. Shen in fasting. I had copied the four poems I had written on New Year’s Eve evening in honor of Shen’s sixtieth birthday at the start of the year. After another five li, we passed next to Deva Incense’s cottage before climbing up a slope for two li to Desolate Land’s mountain retreat, where several monks, including White Cloud, Halcyon Moon, and Abstruse Brightness, were all meditating.

We had some food, then visited all the meditation chambers in the grove together. As we circled the green hills, the atmosphere was vibrant: the light was pure and beautiful, the blossoms on the tea plants (chashi) were bright and delicate, and the tips of the clouds were streaked with halcyon lines. We went everywhere. I first called on Obscure Emptiness, taking a box of tea as an offering. Visits to Orchid Sect and Uncultivated Ignorance went unanswered: they had already descended the mountain. When I visited Abstruse Brightness, we drank tea and ate pine nuts. At White Cloud’s, we drank tea and ate the nuts of the tea plant. The nuts are similar to those of the fox nut (cishi); the kernel is divided into two segments like a hazelnut (zhen), but longer and with a very particular flavor. They are like the nuts of the new tea from my hometown, albeit these are edible. I have heard that the best ones come from the Gantong Monastery [Gantong Si], but they are not easy to find. Some of the oily ones can be prickly.

Next was Structured Ultimate’s cottage, where he had prepared tea to welcome me. In the afternoon, I had some food at Desolate Land’s mountain retreat. The four elderly monks encouraged me to go on horseback, so I went west for one li, passing to the west of Orchid Slope Monastery [Lantuo Si]. I turned east in front of the temple, passing in front of Illusory Dwelling’s cottage before heading down the slope. After four li, I was back at Siddha Monastery.

Seventh day [9 February]: I got up early. Universal Cycle from the Great Awakening Monastery had sent his disciples with an invitation card. Just as I was about to leave, Openly Singular and Orchid Sect turned up by chance, along with Return to Self [Fuwu], who had arrived from the Moni Monastery [Moni Si]. Return to Self, from Heqing Prefecture, used his status as a government student (xianshi) to be a disciple of Fundamental Nonexistence (Benwu).⁵⁵ Now abbot at Mouni Monastery and the senior of the four elders, Return to Self comes back here occasionally. He has a son who is currently at school in Heqing.

Master Uncultivated Ignorance also arrived, so we all ate together. That afternoon, Uncultivated Ignorance and Orchid Sect went to the Great Master’s Belvedere via Pagoda Rock Ridge [Tapan Ling]. I took up the invitation to go to the Great Awakening Monastery. After a snack, I felt very full. Taking advantage of some free time, a trip to the Calm Illumination Monastery allowed me to record the remaining stelae inscriptions. I went back to Siddha Monastery to sleep, having eaten at the Great Awakening Monastery.

Eighth day [10 February]: After breakfast, the four elders were waiting to set off for the courtyard at Fundamental Nonexistence’s Pagoda [Benwu Ta], as this day had been fixed for sweeping the tombs.⁵⁶ I went along with them. Following the Dragon Pool to the left of the monastery, we descended east for one li, passing a stream on the east side and proceeding south for one-half li on what is, in fact, the Dragon Sands. This is the inner spur of the mountain, which protrudes from east to west and is hemmed in with Great Master’s Belvedere, which is positioned at the peak of the central spur and stands opposite the two sides of the peaks of the central spur in front of Siddha Monastery.

The various water courses surrounding Siddha Monastery all arise here. A path starts from flat ground at the summit before crossing to the south. Profound Discernment, Uncultivated Ignorance, and I headed purposefully westward along this path to investigate the summit that is cut off by ravines; looking over to the west, I could see the central spur protruding southward, stretching out before coming to an end here. Great Master’s Belvedere, which nestles lower down, is built in a place of natural defense, protecting Siddha Monastery. We continued back along the main path for one-half li, following the eastern peak southward till we arrived at Tranquil Hearing’s resting place, where I climbed up to pay my respects.

I headed south for another li along the outer ridge of the Dragon Sands. This also rises from a split at the eastern peak mountain range before extending out to the west, opposite not just Transmitting the Robe Monastery [Chuanyi Si], which lies on the peak on the western spur, but also both sides of the front of Siddha Monastery; the setting is majestic.⁵⁷

The various water courses east of Great Master’s Belvedere at Dragon Pool, as well as the waterfalls to the west, all arise here. This is Mount Chicken Foot’s Dragon Sands, particularly close to Siddha Monastery, also the southeastern spur of the “three feet” that lie at the foot of Mount Chicken Foot.⁵⁸ The mountain range crosses east from the summit, ascending upright into the atmosphere to form the rear ridge on which Arhat Cliff, Lion Grove, Nodding Head Peak, and Nine Layered Cliff are located.

The central spur falls away from Arhat Wall, stretching down to Great Master’s Belvedere, where it ends, while the eastern spur circles around this peak from Nine Layered Cliff to the southeast, like an embracing arm. The first layer to be divided out is the Inner Sands [Neisha], which lies opposite Great Master’s Belvedere on the central spur, circling this layer as the Outer Sands [Waisha], opposite the peak behind Transmitting the Robe Monastery on the western spur.

The overall layout of the mountain protrudes from east to west; the stretched-out ridge drops away gradually like a horse saddle, which explains how Horse Saddle Ridge [Maan Ling] acquired its name. When I first came to Mount Chicken Foot, on arriving at the Great Awakening Monastery and looking all around at the layout of the mountain, the layer upon layer encircling and enfolding the monks’ temples and retreats, which are suspended all around the heart of the mountain, all seemed quite fitting. It was just at this one spot where no pagoda stood that I felt the mountain was missing something.

When I got to Siddha Monastery, I could see in the distance that this peak was particularly extraordinary; I do not know whether Emperor Asoka, in manifesting his miraculous capabilities through eighty-four thousand stupas, was sharing his divine light here.⁵⁹

When I met Profound Discernment, I asked him where Transcendent Bank was. He said, “At Pagoda Rock Ridge.” When I asked him, “Where is Pagoda Rock Ridge?,” he indicated it was right here on this mountain. At that time, this pagoda had yet to be built, so it was impossible to look far; looking from behind was the same as looking in the opposite direction. People say the western section of Mountain Chicken Foot’s three “feet” is long, and the central and eastern “feet” are short, but this is incorrect. If the central “foot” is short, it is unlikely to be suspended in the middle, given that it is encircled by the outer “feet.” The western “foot” is long, but its setting is comparatively low because if it is to be the Tiger Sands, it must be low. As for the purported shortness of the eastern “foot,” considering it from the circling descending position, it is indeed short, but if you think about it in terms of cutting across the ridge and crowding around behind, it is not only long but also very high; it cannot be compared with the western spur. The western spur, which circles and is in a low position, is a Tiger Sands, so it acts as the flat terrain for the mountain. The eastern “foot,” which stretches out naturally at a superior height and is the Dragon Sands, also acts as a screen for the rear of the mountain. In all human endeavors, there is no match for this natural marvel.

Pagoda Rock Ridge is situated in the middle of Horse Saddle Ridge, at the summit on the western side of the depression. From Horse Saddle Ridge, a path comes from the southeast, heading toward Chicken Mesa Pass [Jiping Guan]. To the east of Horse Saddle Ridge is a branch path heading northeast toward Fundamental Nonexistence’s Pagoda. More than one hundred people currently work at Pagoda Rock Ridge despite there being no water at the summit. Water can be found very high up at the eastern peak of Horse Saddle Ridge, but because of the col in between, it is impossible to flow to the western peak. So several rows of wooden posts have been erected above, and a trough has been built to guide the water. The posts are more than four rods high. The wood has been hollowed out to form a channel that crosses the tips of the pine posts. I have heard how in former times, there was a magpie bridge in the Milky Way made to transport water; now, this has been made to allow the water to cross over, which is even more extraordinary. At the Great Awakening Monastery, the water is pushed down into the earth to allow it to surge out here. Here, the water can cross by flowing through a void; both ways involve violating the rules of nature. Following the depression to the east, I traversed the peak along the southern edge of Mount Chicken Foot’s central ridge. The front aspect is very open, encircling the mountain’s branch ridges, forming another vista: you can say that every side of this numinous mountain is extraordinary.

In all, I went two li, climbing up to visit Fundamental Nonexistence’s Pagoda. At this majestic site, three pagodas soar up in unison, with the middle one housing Fundamental Nonexistence’s ashes, while the ones on either side honor his disciples Pu and Tong. The left-hand pagoda has a courtyard, pavilion, and portico but no guardian. One can rest or stay overnight. Every resident monk and visiting monk had come to participate in the ceremonies so I could make the most of the leftover food. All the other monks had also joined in besides the four elders—White Cloud, Return to Self, Mr. Shen, and Desolate Land. Orchid Sect and Openly Singular were followers of Fundamental Nonexistence, so they had not come along. After we had finished worshipping, Transcendent Bank and Pure White brought sacrificial goods to worship at the three pagodas north of Horse Saddle Ridge to pay respects to Tranquil Hearing. In the afternoon, I returned to Pagoda Rock Ridge, where I thanked Transcendent Bank for offering sacrifices in honor of Tranquil Hearing.

Ninth day [11 February]: Right after breakfast, I proceeded westward, walking stick in hand. After three li, I passed by Rest in the Shade Veranda on the ridge of the central spur. This forms the flat terrain of the Great Awakening Monastery, where Master Fundamental Nonexistence meditated. On the name board was an inscription by Assistant Censor in Chief Feng Shike, courtesy name Yuancheng (1546–1619). Cane Bamboo Veranda [Qiongzhu Xuan] is also known as Rest in the Shade Veranda because it was at Bamboo Veranda that Fundamental Nonexistence became a monk. In front of the veranda, the path branches off in three directions. The left-hand path crosses over a stream on the way to the Great Awakening Monastery and the Monastery of Calm Illumination; the right-hand path crosses over a stream on the way to Transmitting the Robe Monastery and down to the Meet and Welcome Monastery. Going directly up the hill on the back path after crossing another stream on the right-hand side of the path, one can either pass the Forest of Wisdom Retreat and then climb up to Sacred Peak Monastery or climb up the western spur to arrive at Avataṃsaka Monastery.

I first went one-half li to the right, crossed the stream, then turned east to go up the southern peak. One-half li farther on, I twisted round to the eastern cliff of the southern peak on the waterfall’s western side. I proceeded southward along the peak; when I looked east, I could see Great Master’s Belvedere on the central ridge, while Pagoda Rock Ridge was higher up and opposite on the eastern ridge.

After proceeding on flat terrain for three li, I then turned east down a slope; after one li, the east-facing Transmitting the Robe Monastery nestled halfway up the mountain. To the north of the monastery had previously been the location of Halt in Place Retreat [Zhizhi An], built by Silent Retreat (Hei’an) and True Words (Zhenyu), who were friends of Chan Master Great Opportunity (Daji) of the Transmitting the Robe Monastery.

Carrying on the south was Pure Cloud Retreat [Jingyun An], built by Penetrating Emptiness (Chekong) and True Brilliance (Zhenbing). Farther south are three more retreats: Amitabha [Mituo], Circular Passage [Yuantong], and Octagonal [Bajiao], all of which are connected with Transmitting the Robe Monastery. Octagonal Retreat is the best known of the three because in the past, there was an Octagonal Pavilion [Bajiao Ting] that has since been reconstructed as a retreat. The Octagonal Pavilion was built during the Jiajing reign by the Superior One Auspicious Emptiness (Jikong). South of the retreat lies Transmitting the Robe Monastery, which is made on a grand scale with broad foundations and a large archway in front of which are inscribed the words “Pure Secluded Bamboo Forest” (Zhulin qingyin). Chosen by Censor [Zhizhi] Mao Kan (jinshi 1598, also known as Mao Juci) from Suzhou, the words are not quite right. Above is a sign inscribed with an “Ancient Pine Tree” (Gu songshu) poem written by the censor, just signed “Sacred White Peak.” (Baiyue).

The ancient pine in front of the arch has a trunk measuring three arm spans around; it is a dragon-scaled pine (longlin), not a five-maned pine (wulie). The large pine trees in the mountains all have five manes, rising into the sky. In fact, this old dragon-scaled tree is not particularly big, but its tangled form is truly extraordinary. With a trunk more than fifteen feet thick, the branches come out abruptly on all sides as big as the trunk, their intertwining ends slanting down, so big that the trunk cannot support them and has almost split.

A six- or seven-foot-high terrace has recently been built to support the trunk, with some logs included to support the hanging branches. It will be a great fortune if the tree is prevented from falling. Climbing onto the terrace by ladder, the branches fall on all four sides to the outside, some soaring up from the middle, others tumbling down from the summit. Due to their interwoven dancing appearance, it is hard to distinguish individual branches. Are the soaring phoenixes of Mount Tiantai any match for this?⁶⁰ The couplet on the sign, written by Wang Yuanhan, nickname Juzhou (1565–1633), reads:

花為傳心開錦綉 , 松知護法作虯龍 。

The precious flowery brocade that speaks to the soul has bloomed,

The pine trees protect Buddha’s teachings like a small dragon.

The couplet on the gate, written by Luo Rufang, nickname Jinxi (1515–88), reads:

峯影遙看雲蓋結， 松濤靜聽海潮生。

Looking from afar at the clouds among the shadows at the peak;

The waves of the pine trees listen quietly to the pull of the tides.

The words are just about satisfactory. However, Luo Rufang’s use of the characters tao 濤 (waves) and chao 潮 (tides) for his couplet is laying it on a bit thick, why not use sheng 聲 (sound) instead of tao (waves)?

Formerly, Transmitting the Robe Monastery was known as Perfect Trust Retreat [Yuanxin An]. In the Jiajing reign, Li Zhongxi, nickname Yuanyan (1497–1580) extended the retreat to a temple on behalf of Chan Master Great Opportunity. His disciple Light Trace (Yinguang) and his grandson Dharma World (Fajie) followed the monastic rules like Great Opportunity. After the monastery was destroyed by fire on New Year’s Day in the xinchou year of the Wanli reign (3 February 1601), Dharma World rebuilt it with great endeavor on an even grander scale than before.

When I first passed by Halt in Place Retreat, a sickly old monk had treated me to food. I sat for a long time watching him wash rice before leaving to eat with the monk Awakened Mind (Juexin) from the Pure Cloud Retreat. I visited the monastery, going into the Sutras Depository Belvedere. In front of the belvedere, the camellias were small but flowering luxuriantly, so I picked two branches as I left. Heading northeast down into a gulch, after a wall there is an enclosed space measuring one li. The mountain has been dug out to form a pond filled with goldfish with a retreat placed on top, also built by a monk of an earlier generation from Halt in Place Monastery (Zhizhi Si). With the clouds’ shadows and the mountain’s glow reflected on the pond, I inadvertently felt the brightness of the shadows on the water cleansing my thoughts. Descending to the northeast for another one-half li, I arrived at the bottom of the valley, now separated from the lower reaches of the waterfall by the curve of the hillside.

Previously, when I looked down from the waterfall, I could not see the bottom of the valley. Having now crossed the bottom of the valley, the waterfall was not visible either. West of the valley lies a grass cottage and a vegetable patch, the vegetable garden of Transmitting the Robe Monastery. Although the water in the middle of the valley flows like a skein of silk, it is no match for the grandeur of the suspended waterfall.

After crossing the ravine, I headed east up a slope, arriving at the main path after one li, next to Great Master’s Belvedere, which is nestled halfway up the central ridge protruding to the south. In front of the pavilion are an archway, two lofts, and a set of very steep steps leading up to the belvedere, which lies to the rear. The roof ridges soar upward, and the pillars intertwine: with towers on either side, the monastery’s setting, dedicated to the Buddha, is expansive.⁶¹

The belvedere was built in the bingwu year of the Wanli reign (1606) by Censor Shen, who chose an old monk called Clumsy Ignorance (Zhuoyu) to live in the belvedere, which he named Samādhi Monastery [Sanmei Si]. Just as I copied some inscriptions below the temple, a monk kindly invited me to eat. When I enquired who he was, he turned out to be Empty Universe [Xuyu], a disciple of Clumsy Ignorance. Empty Universe belonged to Orchid Sect’s group. Ever since the death of Clumsy Ignorance, he has been in charge. Uncultivated Ignorance and Orchid Sect stayed here yesterday and spoke about me, so when Empty Universe saw me, he was sincerely welcoming and asked me to stay the night. Because the sun was setting and the inscriptions were long, I agreed. I sent Servant Gu back to Siddha Monastery and spent the night in a room in the western tower.

Tenth day [12 February]: In the morning, as I was washing, Gu arrived to tell me that the monk sent ahead to Lijiang by Master Profound Discernment had left already as an advance party. I waited till I had finished eating, then headed north on the big path to the left of the monastery. After two li, I crossed the middle ridge of the central branch, on which a retreat called Śākyamuni Retreat can be found. To the front, the shadows of the pine and the peach trees created a most remarkable vista. Behind the retreat is Observing the Waterfall Pavilion [Guanpu Ting]. Turning around to look down at the waterfall makes it hard to turn one’s eyes away.

I proceeded up the central ridge for another two li, passing behind Inhale Yin Veranda to go directly west for one li before going south once more to cross the gulch from where I proceeded west. By now, I had already reached the southern side of the vegetable garden of the Great Awakening Monastery, located to the rear of the central ridge of the mountain, which extends from the north to reach here before turning eastward. Two streams of water converge to the west of the vegetable garden, forming the upper reaches of the waterfall.

One of the streams flows southeast from Arhat Wall, and the other runs northeast from Avataṃsaka Monastery, converging at a narrow spot on the central ridge. The Forest of Understanding Retreat lies above the branch extending eastward on the southwest ridge, where Sacred Peak Monastery and White Cloud Monastery nestle against the mountain.

The path to Avataṃsaka Monastery follows the vegetable garden eastward, crossing the lower reaches of the waterfall. I next went west upstream along the southern bank of the gulch for one and one-half li, gradually crossing the ridge crest. South of the ridge is another gulch, which is separated from the ridge that runs eastward from the west branch. Going westward upstream along the north bank of the gulch for more than one li, I could see three or four burial mounds on the ridge. To the rear of the mounds are the remains of a few lofty towers, which, like the tombs, are in ruins. This ridge, which is part of the western branch, leads directly outward: with no protection on any side, this is a very natural setting.

Heading west of the tombs, I went down into the canyon, divided into two parts. The southern side originates south of the Dharma Illumination Monastery [Fazhao Si] on the western ridge. It extends eastward, passing north of Avataṃsaka Monastery, where it joins up with the north side of the gulch. The northern side originates north of the Dharma Illumination Monastery on the western ridge. It extends eastward, passing north of Vairocana Monastery [Pilu Si], where it joins up with the south side of the gulch.

The two streams converge, with the mountain ridge squeezed in between, at the flat terrain which faces north at Avataṃsaka Monastery, and also the southwest ridge of the mountain which faces east where Vairocana Monastery and Celebrate the State Monastery [Zhuguo Si] nestle up against the mountain. After crossing the gulch on the north side, the path again branches off in two directions: one follows the gulch to the west, leading to Celebrate the State Monastery and Vairocana Monastery; the other, which climbs the ridge along the side of the branch, goes west upstream along the north bank of the southern gulch to Avataṃsaka Monastery. I then ascended the ridge, looking down at the southern gulch as I proceeded.

After one li, a bridge with a pavilion spans the gulch, serving as an access point for Avataṃsaka Monastery. Only after crossing the bridge was I on the southwest branch of the mountain itself. After heading west for another one-half li, I arrived at Avataṃsaka Monastery on the ridge of the southwest branch, facing Nine Layered Cliff to the northeast. The terrain here is very different from what I had seen elsewhere, making it another scenic spot in the mountain.

In fact, the temples on the central and eastern branches of Mount Chicken Foot and those at the top of the mountain all face either east or south; none of them face to the north. Only this monastery turns round to face in the other direction. Many temples are piled on each other on the mountain’s north face, offering quite a different view. The monastery was founded in the Jiajing reign by Moon Hall (Yuetang), a Nanjing monk whose successor, Full Moon (Yuelun), was renowned for his lectures on the scriptures. At the start of the Wanli reign, the empress donated sutras, which were later destroyed in a fire. Although the monastery has since been restored, and the monks are as before, the missing Buddhist scriptures have not been replaced.

East of the monastery, a path heads eastward along the mountain, leading directly to Transmitting the Robe Monastery. Heading westward along the side of the gorge in front of the temple, after one-half li, there is another pavilion bridge spanning the gulch on the upper reaches of the stream. Pavilions and bridges surround the monastery; the only time I have seen this on the mountain. After crossing the bridge, I ascended the secondary branch, stretching out to the north. The ridge went up for one-half li before I circled the crest, passing Vairocana Monastery, in front of which is Celebrate the State Monastery. Both monasteries are located on the ridge and face east. North of the temple, a gulch extends out to the east: this was the one I had traversed earlier. From the south bank, I moved upstream to the west, where, after one and one-half li, a temple sits on the ridge. This is the Dharma Illumination Monastery.

In fact, it transpired that the southwest branch falls to the south from below Bronze Buddha Ceremonial Hall, turning east when it arrives here. At the turning point, a branch extends eastward to become the mountain range on which Vairocana Monastery and Celebrate the State Monastery are located, crossing in front of Avataṃsaka Monastery on the first spur of the southwest branch.

Another ridge divides north on the opposite side of Dharma Illumination Monastery. Impermanence Retreat [Wuzhu An] nestles up to the hill below, the branch with the dilapidated burial mounds, on the second spur of the southwest branch. Numerous paths head directly north, crossing ridges and passing over gullies before stretching outward, the main paths leading to Sacred Peak Monastery and the United Torches Monastery [Huideng Si]. Keen to analyze the source of these branches, I went upstream from the canyon. As I left the south side of the Dharma Illumination Monastery and then headed north, circling behind the Impermanence Retreat, the paths gradually disappeared under a crisscross covering of bamboo thickets and thick vegetation, creating a secluded, peaceful spot. I was already getting close to the lower face of the mountain summit. At that moment, no travelers were on the path, so I followed a local villager from Peach Blossom Bamboo Thicket. After one li, I went north along a gulch then, after another li, ascended a precipitous ridge. Another li of walking took me across a ridge and then west. Looking west, I could now see the hills in front of Fragrant Wood Mesa soaring upward, the suspended precipice at Huashou Gate, as well as the side cliff circling to the west at Peach Blossom Bamboo Thicket. The ridge rises from Bronze Buddha Hall, reaching the Dharma Illumination Monastery below, then turns east, extending out, separating the western gulch of the ridge, creating another unique vista, precisely where Light Emitting Monastery is located.

I crossed the ridge, then proceeded upward along the valley, which winds round to the northwest, reaching the main path after another one and one-half li, by which point I was already approaching the cliff below Huashou Gate. This is the main path sweeping from the east past Sacred Peak Monastery, then west past Light Emitting Monastery, arriving at Peach Blossom Bamboo Thicket, eventually ending up at Dengchuan Subprefecture. I followed the main path west, coming to Light Emitting Monastery after one-half li.

Facing southward, backing up against the sheer cliff, with its front next to encircling gullies, the monastery is guarded on the right by Peach Blossom Bamboo Thicket and the right by the southwestern main branch of the mountain. Despite being situated outside the “three feet” of the mountain, it is right below the very summit; this was the reason for the coming together of the luminous brilliance. When I had first looked down from Cao Stream [Caoxi] and Huashou Gate at this monastery placed deep at the foot of the gulch, I had thought the light soared up from the depths, from the lairs of flying squirrels and poisonous snakes. Now that I was here, still above the countless swirling gullies, when I gazed up at the Huashou Gate, it was as if it had been pared for ten thousand feet over a very broad area. Although there were strands of wispy blue mist like a stitched scar, I did not think I could pass through and ascend it. Who would have thought that the upper part of the cliff starts west at Cao Stream Monastery, joining up with the Bronze Buddha Ceremonial Hall in the east along a towering path stretching across the Huashou Gate? Moreover, when I passed by Huashou Gate, looking up at the vaulted roof above the sheer cliff, I was unaware of the steepness of the cliff below. Now that I was here, I could see that above and below together formed a picture. Where else could compete in terms of overall majesty? Mount Chicken Foot does not lack layered cliffs such as Huashou Gate, Arhat Wall, or Nine Layered Cliff, yet the mountain is undeniably lofty. In terms of majesty, nowhere can match this.

In front of the monastery, a big memorial archway serves as a gate. Below the gate are two statues carved in a remarkably ferocious style, as majestic in its way as the natural scenery. Inside is the front tower, with a huge stone standing on the left-hand side, five rods high and equally wide. The upper section is towering, the lower side precipitous. A pavilion above is adorned with an inscription by Magistrate Jiang from Binchuan that reads, “Four Walls Without Substance (Sibi wuran).”⁶² Were it not blocked by the roof, one could look up at the Huashou Gate from the north side. Of the four walls, only one had been covered up in this fascinating way, which I could not help but regret.

Built in the Jiajing reign by a monk from Shaanxi called Circular Tranquility (Yuanxing), the temple had burned down at the start of the Wanli reign but was later rebuilt. An inscription by Li Zhongxi, nickname Yuanyang, is cast and engraved in bronze, but some characters are incorrect. After his descendant Return to Emptiness (Guikong) restored the Vairocana Belvedere [Pilu Ge], Emperor Shenzong donated some sutras. I copied the bronze stele as the light darkened in the ceremonial hall, and my stomach rumbled with hunger. At that time, the head monks were all out. There was just one novice around, so I gave him money, lit some bamboo for a torch, then lit a fire to make food.

After a meal, I followed the main path east for one li, ascending the ridge that falls away from the branch for more than another li, winding around above the gulch opening out below, before arriving at a fork in the path. One path heads due east across the gulch on the way to Sacred Peak Monastery, and the other climbs north up the ridge to the United Torches Monastery. This is the right way to the summit, so I ascended the northern ridge, arriving after many twists and turns at the United Torches Monastery. Formerly the meditation chamber of Master Wide Openness [Kuoran], the south-facing monastery was established by his descendant.

West of the monastery, more twists and turns, over more than one li, took me northward to Mahākāśyapa Monastery, which faces east and was formerly known as Mahākāśyapa Ceremonial Hall [Jiaye Dian]. As a result of Inspector Zhang’s establishing Mahākāśyapa Ceremonial Hall at the summit, this became a monastery. From the front of the monastery, I went north into a gulch, which rises from the summit to the west side and Arhat Wall to the east side; the two cliffs press in from opposite sides, with stone steps suspended in the middle. A short way up the cliff sits a memorial archway that marks the visit of two gentlemen, Luo and Li. Luo is Mr. Luo Rufang, nickname Jinxi; Li is Mr. Li Cun, nickname Jianluo. Both were from Jiangxi. They were regional inspectors when they visited here. Higher still lies the Look On High Pavilion, built during the Wanli reign by Regional Inspector Zhou Maoxiang (d. 1621), in honor of the ascent of the mountain and appreciation of the scenery by the two gentlemen. Regional Inspector Zhou was also from Jiangxi.

When I previously passed through here, I had seen the dilapidated pavilion. However, I did not have time to copy the inscriptions on the stelae, so I headed off. On this occasion, the first thing I did was to copy them down. The wind was howling, and it was much colder than other places. The text was long and verbose, and my hands were repeatedly frozen in the wind. When I finished copying, the sun was setting in the west. Looking up at Shielded Command Retreat, which lies above the pavilion, I could see that this was the spot from which I had descended from the summit, and the path that extended out east of the retreat was the path to Arhat Wall. Previously I had also reached here and turned back. Climbing from here up to Arhat Wall was unfinished business, but on this occasion, I could not complete the climb in the time available.

So I turned around and went downhill again, crossing in front of Mahākāśyapa Monastery, from where I could see a mountain path heading down to the east into the middle of the gulch. At the bottom of the gulch is a retreat north of Sacred Peak Monastery. This was almost certainly Buddha’s Successor’s Retreat [Buchu An]. I then took the downward path that followed the ravine. The path that goes down the ridge passing the United Torches Monastery is the main path; the one following the ravine down to Buddha Successor’s Retreat is the smaller one. After descending two li, I arrived at the retreat. The surroundings were gradually becoming more desolate, and I was concerned that I would not get back before sunset. I headed south past the front of the retreat, crossing a gorge, before heading up a slope, passing by the Sacred Peak Monastery, which faces east and has a big memorial archway in front of it. I went beyond the archway for more than one li, through a narrow ridge with deep pits on all sides. After crossing the ridge, I again went east for more than one li. The newly built White Cloud Monastery is in the middle of the slope. I was keen to investigate the farthest point of this ridge, so I descended east of the gulch’s south side. After two li, I came to the Forest of Understanding Retreat nestled at the end of the slope. Passing in front of the retreat, I turned down the northern gulch, after which came a climb up the central ridge, where the north and southern gullies meet south of the path. To the east is the vegetable garden of the Great Awakening Monastery. I went east for one-half li, crossing the northern side of the vegetable garden, east for one li, passing south of Rest in the Shade Veranda, and then east for one li, passing north of the waterfall. At this point, I left the main ridge and went north to cross the gulch by West India Monastery before twisting along the gulch between the central and eastern ridges. After another two li, it was getting close to evening, so I entered Siddha Monastery.

—Translated by Julian Ward

Lijiang is an aboriginal district in the northwestern part of Yunnan populated mainly by the Naxi people. It rests in a valley surrounded by mountains in the foothills of the Himalayas. At an elevation of 7,900 ft/2,400 m, Lijiang is best known for its alpine beauty and elaborate monastic complexes. Xu Xiake was invited to visit Lijiang by Mu Zeng, the local head chieftain (tusi) whose family ruled the district throughout the Ming period. The invitation was made possible because “Master Mu”—as he is respectfully called in the diary entries below—and Xu Xiake had a mutual friend in Chen Jiru. Accompanied by an interpreter-guide from Lijiang sent by Master Mu to Mount Chicken Foot several days earlier, Xu left for Lijiang on 24 February 1639. He arrived three days later. As evident in the descriptions below, Mu Zeng treated his Chinese guest lavishly, showering him several times with gifts and money. Mu Zeng could read and write classical Chinese and was especially fond of Chinese culture. He was a devout Buddhist as well. We catch up with Xu Xiake just after he arrives in Lijiang.

Twenty-sixth day [of the first month] [28 February 1639]:⁶³ I had breakfast in the small loft at dawn.⁶⁴ The interpreter’s father said Master Mu was delighted when he heard I had arrived. He immediately ordered that I go to the Forest of Liberation [Jietuo Lin] at dawn tomorrow and wait to meet him. He also instructed his aides to take along enough food provisions for seven days, presumably because he would be hosting me there for seven days.

Twenty-seventh day [1 March]: Light rain. Sitting in the interpreter’s small loft, I revised some of my earlier diary entries. The apricot blossoms here have begun to wither, but the peach blossoms have just started to bloom. I suppose this is because I am farther north now, which is colder.

Twenty-eighth day [2 March]: The interpreter said that Master Mu ordered a carriage to take me to the Forest of Liberation that afternoon. The Forest of Liberation is on a mountainside west of the col to the north, presumably a spur from the southern base of Snow Mountain.⁶⁵ It is the crown among monasteries in this commandery.

Twenty-ninth day [3 March]: I got up at dawn and had an early breakfast. The interpreter prepared the horse and waited for us to leave for the Forest of Liberation. Only then, after crossing the bridge to the west, did we begin our ascent north from the front of the prefectural government office. Holding close to the eastern foot of Yellow Peak [Huangfeng], we proceeded through the col to the north. I looked toward Dozing Elephant Mountain [Xiangmian Shan] in the east.⁶⁶ Only then did I realize the upper reach of the Jade River [Yuhe] diverges into two streams. I proceeded another five li and passed a dried-up mountain stream with a rock bridge. I looked toward Central Lake [Zhonghai] in the west, where willow trees lined the banks, and waves swirled around. A large settlement above looks down on the lake. This is the site of Ten Harmonies Cloister [Shihe Yuan]. Behind it is Ten Harmonies Mountain [Shihe Shan], a spur from Snow Mountain’s southern base. Proceeded north for another one li to a main road heading north. This is the road to White Sand Cloister [Baisha Yuan]. Crossed the bridge to the northwest. This is the road to the Forest of Liberation. The stream bed below the bridge is quite deep but lacks even a single drop of water. After crossing the bridge, we skirted the mountains to the west. After five more li is the site of Cliff Foot Cloister [Yajiao Yuan]. The cottages there all cluster together, while a corner on every one of them displays a small, double banner. These were the homes of Master Mu’s attendants (bashi). One-half li north of the cloister, a mountain stream comes down through a gorge from the mountains in the west. A wooden bridge spans across the stream. We crossed the bridge and then scaled a ridge. This is the main road to Zhongdian.⁶⁷ We traced the stream west from south of the bridge and ascended a ridge. This is the road to the Forest of Liberation. As it turned out, we treaded up a steep incline to a ridge from the southwest of the bridge. After two li, the trail leveled slightly. Next, we entered a gorge to the south. After one-half li, a monastery appears near the top of a mountain to the west. Its gate faces east. The area in front of the gate is on a plot of low, flat terrain. This is the site of the Forest of Liberation. A villa is on the hill south of the monastery, close behind it. This is where Master Mu rests and takes his repose.

The interpreter led me to the villa’s entrance gate. Two senior attendants arrived and bowed to me with hands clasped. Both of them were surnamed He. One of them, responsible for written documents, had once visited the capital and sent a memorial to the throne. While there, he also met Chen Renxi (1581–1636).⁶⁸ The other attendant was in charge of security. He was big and strong, with a dark face. A true, fierce-looking warrior! They introduced me as I entered the villa. Master Mu emerged from the second entrance gate and welcomed me into his inner quarters, where we exchanged bows with clasped hands to show great mutual respect and courtesy. A mat was spread out on a flat, wooden platform. My host sat at the head of the mat, which is the most important aspect of ceremonial etiquette here. After we chatted over three rounds of tea, I stood up, and Master Mu accompanied me out to the entrance of the guest reception hall, where he had the interpreter lead me into the Forest of Liberation. I stayed in the right chamber of the Sutras Depository Belvedere. The resident monk-hosts at the Forest of Liberation are all natives of Yunnan. They understood how to be a good host and cordially treated guests.…

Xu Xiake rarely discusses food in his diaries. In this next entry, however, he describes in great detail the sumptuous dishes served to him at a banquet in his honor.

Jimao year, first day of the second month [5 March]: Master Mu ordered a senior attendant to collect black incense (heixiang) and ten ounces of silver from his household and present these items to me as gifts.⁶⁹ In the afternoon, a banquet was held in the east hall of the Forest of Liberation, where pine tags were spread out on the floor.⁷⁰ Master Mu allowed a young scholar surnamed Xŭ from Chuxiong Prefecture to join us at the banquet.⁷¹ Moreover, the master rewarded us with cups and silk, specifically, two silver cups and a bolt of green crepe silk. Eighty varieties of main dishes were served, arranged in such lengthy order that I could not tell which dish was what flavor. The banquet did not end until sunset. Afterward, the fine dishes left from the banquet were presented to young scholar Xŭ, who distributed them to the various servants.⁷²

Second day [6 March]: Went into the south inner apartments of the Forest of Liberation, where Master Mu resides. He welcomed me and arranged our seating positions as they had been earlier. After taking his leave, Master Mu returned to the Forest of Liberation. Mr. Xŭ, the student who attended the banquet the day before, arrived. He wanted to exchange some silver for the green crepe silk presented to me as a gift at the banquet. Then, in the afternoon, Master Mu ordered the main attendant to come and convey an invitation to write a preface for the Master’s Clouded Space and Light Ink (Yunke danmo) collection.⁷³

Third day [7 March]: I submitted my preface draft to Master Mu’s collection. He then ordered a senior attendant to visit me and convey his thanks. The wines and fruits presented to me included extraordinary products such as white grapes, longan, and lychees, along with crispy cookies and deep-fried dough sticks as thin as human hair. Inside the sticks, pine nuts are wrapped into strips, which are quite flaky and crisp. There were also wonderful treats such as strands of candy, silk-like strands made from white candy, thinner than a human hair, in a thousand strips and myriad strands, which are joined and kneaded together.⁷⁴ They hold together and are not sticky after being mixed with thin noodles.

Fourth day [8 March]: A Mount Chicken Foot monk took the Clouded Space and Light Ink collection text he had copied out in the provincial capital and handed it over to Master Mu.⁷⁵ Master Mu immediately ordered a senior attendant to pass the collection so I could look it over. Moreover, he asked if I would proofread and correct it. Although the monk had copied out the text in the calligraphy style of the Hongwu emperor, which was neatly written, there were many incorrect Chinese characters. Not only were these wrong characters randomly scattered throughout the text, but the collection lacked coherence. Moreover, the text overlapped and was upside down in numerous places. I more or less corrected the errors and suggested that the contents be topically arranged into categories to avoid the shortcoming of having the same mistakes reappear in the text. I submitted the text that evening.

One aspect of the following diary entry is quite important. When his visit to Lijiang was finished, Xu Xiake wanted to travel north to Zhongdian, a distance of about 115 mi/185 km, where he presumably intended to further investigate the course of the Gold Dust River as the possible headwaters of the Changjiang. Of course, such a request would need to be approved by Mu Zeng.

Fifth day [9 March]: Master Mu ordered the senior attendant to come and convey his thanks. The attendant said the Ding Day Sacrifice (Jiding) to Confucius would be held the following day, so the master could no longer remain there.⁷⁶ He ordered a senior attendant to come here and see to my needs. Master Mu asked me to stay for several more days, during which time he would trouble me to arrange the Clouded Space and Light Ink collection into topical categories, as I had suggested earlier. I agreed to his request. I then wrote a letter to Master Mu to convey thanks for honoring me in this way. I moreover asked if I could travel to Zhongdian. While taking in the sights in the Forest of Liberation, I saw a bronze statue that was three rods and six feet high. Master Mu departed that afternoon but sent a written response to my request before leaving. He said that Guzong people controlled all the roads in Zhongdian and there were numerous bandits so that no one could go there.⁷⁷ Presumably, the senior attendants thwarted my plan to go to Zhongdian, fearing that I would spy on their territory. On this day, I was presented with so many huge and crispy wheat cakes that I could not finish eating even one of them throughout the entire day.

Sixth day [10 March]: I remained in the Forest of Liberation working on the Clouded Space and Light Ink collection. Although Master Mu had departed, he arranged for people to bring me wine and fruit occasionally. He also sent an uncooked chicken as big as a goose. Its entire body was covered in oil. It was yellow in color, round in shape, and highly plump. I treasured the chicken so much that I had Servant Gu preserve it in salt.

At this point in the text, Xu Xiake inserts a separate account of the Forest of Liberation.

The Forest of Liberation nestles against the mountain on the western border of White Sand Col [Baisha Wu]. As it turns out, that mountain is south of Snow Mountain and north of the mountain behind Ten Harmonies Mountain. It connects with and embraces the mountains of Halcyon Screen [Cuiping] and Dozing Elephant on its eastern border, while on both sides of White Sand, it forms the col behind Yellow Peak. The monastery is located at the mid-point of the mountain, facing east, because Halcyon Screen is in a low, flat area. As it turns out, the Forest of Liberation is the premier monastery in Lijiang. The monastery’s gates, verandahs, and staircases display outstanding artistry, but the central ceremonial hall is not spacious, and its Buddhist statues are not tall and massive. But the elegant decorations are majestic and dignified, while the walls and eaves are shiny and immaculate. Such a place is found nowhere else.

Behind the main ceremonial hall, tiered terraces rise to great heights. The Dharma Cloud Belvedere [Fayun Ge] is built above the terraces. Octagonal in design with extended eaves, it is exceptionally spacious and gorgeous. Inside is a copy of the Buddhist Canon (Cangjing), gifted to the monastery during the Wanli reign.⁷⁸ There are two verandahs outside the front of the belvedere. I am lodged in a room off the south verandah.

South of there, beyond the two verandahs, there is a circular ceremonial hall with a thatched roof. A brick wall circuits around inside it. As it turns out, the statue of Buddha is carved from white stone. It has an air of antiquity and is exquisite and delicate in its detail. There is only one statue of Buddha in the hall, with no other figures arrayed beside it. This creates a pure and rarified atmosphere. A dining room and kitchen are in front of the worship hall. To the north, there is also a circular belvedere, the top story of which has open windows. In front of the belvedere is a loft with three pillars, elaborate windows, and ornamented partitions, all adorned with gold and jade. This is where Master Mu takes his repose. It has a door but is never open. Across from the entrance is the banquet venue. Meditation chambers are on the slope to the right of the monastery. The gate there also faces east. Inside are three halls, none of which are grand and spacious. The wall around the halls is only as high as one’s shoulders, but the abundant, lofty pine trees cover the area like connected tents, creating a rich atmosphere of misty rain and sunset clouds. I heard someone say that one can ascend the mountain from here and visit Saluting Longevity Terrace [Gongshou Tai] and Lion Cliff [Shizi Ya], but since I have been busy with my proofreading chores, there was no time to do the climb.

Sixth and seventh days [10 and 11 March]: I worked continuously over the last two days on proofreading and rearranging the content of the Clouded Space and Light Ink collection into topical categories. I divided the entire book into eight sections. After finishing my work that night, I wrote a letter and handed it to a senior attendant. In it, I explained that my proofreading was completed and that I had heard about the surpassing scenery at Ancient Knoll Mountain [Gugang Shan]. Can a guide take me there? Another name for Ancient Knoll is Mournful Prattle [Shuluo]. It is northeast of the commandery and takes more than ten days to get there. The mountain has several caverns through which one can pass. There are four ponds there. The tint of the water in each one is different. All of them are transparently clear and extraordinary; each produces its own brilliant luster. Above them are three high peaks, upon which is a particularly dense form of shiny and white snow. This is something that Snow Mountain cannot match. Earlier, on several occasions, Master Mu had wanted to go to Ancient Knoll Mountain, but the various senior attendants told him this was not possible. They made a great effort to block any such trip. But, as it turns out, several years later, Master Mu was able to visit there. He returned to Lijiang only after sketching an outline of the mountain’s topography. Today, that sketch is on the wall of the verandah behind the Forest of Liberation, directly opposite the Dharma Cloud Belvedere to the north. I got to know about the mountain by consulting the sketch. Moreover, I asked the head monk, Pure Oneness (Chunyi), about Ancient Knoll, and he told me that there are many actual practitioners there, each of whom resides in his own cave. They can live without taking any food. The leader among them commands divine and extraordinary powers. With his hands, he can take a stone and knead it into rice flour; with his feet, he can stomp on a slope and turn it into a hollow. Although the leader is young, he is prescient. Before Master Mu went to the mountain, the young leader announced to all the local people there that a highly esteemed person would be coming to visit. As a result, the local people came to trust and respect him even more. I was awestruck when I heard about this and yearned to travel there.

Eighth day [12 March]: At dawn, a senior attendant carrying Master Mu’s book departed in a great rush. I took my time before getting up. After a meal, it started raining, heavy and hard. Pure Oneness gave me an ancient porcelain cup, a light bronze tripod, young tea leaves, and utensils to boil water and make tea. When my horse was ready, I bid Pure Oneness farewell and descended the mountain.

I proceeded slightly north then turned and descended to the east, where it was very steep. After two li, I reached the foot of the mountain. Along the trail to the north is a mountain stream, which comes down from the southeast of Snow Mountain. Following the trail, I proceeded east for one-half li to a wooden bridge. Where one crosses to the northeast of the mountain stream and passes over a hill—this is the road to Zhongdian. I proceeded southeast from the bridge. After one-half li, I turned and headed east. This is the way to Cliff Foot Cloister, which nestles against a mountain and faces east. The homes there stretch on continuously. Most of them are wooden houses or thatch grass houses. Those with tiled roofs are all the residences of headmen.⁷⁹ On all the corners of their homes, they display small, double-sided banners that freely flutter when the wind blows, swaying and rippling among the young peach blossoms and unsullied plum blossoms. The red peach blossoms were infused with raindrops from the night before, while the morning mist carried a tint of green. I rode through the woods in the wind and rain, shivering from the cold. And yet, to my surprise, I have found such a surpassing scene.

Southeast of the cloister is a low-lying area among the village cottages, whose interior has dried up and has no water. And yet there are still pavilions and terraces, with willow trees along its embankment. As it turns out, there was once a lake here surrounded by gardens and pavilions. Now it is an abandoned gulch. Proceeded south for two li, where a dried-up mountain stream lies deep in a recessed area. As it turns out, this stream southeast of Snow Mountain pours into Central Lake from the south. Today, its water is diverted east to the ridge of a col. Not even a drop of its water flows down into the stream. There is only a rock bridge here that spans over the stream. Crossed east of the bridge and immediately followed the diverted water’s course. After four li, I saw Ten Harmonies Village [Shihe Cun] downhill in the distance to the west, which is thriving. Central Lake is south of the village. I gazed at it as I proceeded southeast. The road to White Sand Cloister is the main road that heads directly north. Four li to the south is a dried-up mountain stream that runs across a col from east to west. A small rock bridge spans across it. Proceeded another five li, where to the east I gazed at Dozing Elephant, which I was already approaching. Earlier, the interpreter agreed to guide me to Elephant Trunk River [Xiangbi Shui]. After reaching here, we proceeded southeast through some fields for two li and reached the mountain’s base. Water emerged from openings at the bottom of a pit to the west. The openings are small and all different. In due course, the water spills out to form a stream that turns and then departs to the south. After two li, the stream divides into two courses: one follows Dozing Elephant and heads south; the other turns around inside a col and then flows into a gorge. When it passes a small rock bridge, it again divides into two courses, which move along the east and west sides of the trail.

After another five li, we reached the area north of Yellow Peak. As for the streams diverted this way, one course divides behind the peak and flows off; the other flows east along Yellow Peak and then heads south. Only then did I realize that the spur of Yellow Peak descends southward from inside the col that trails down from the mountain slope north of Elephant Trunk River. When the spur reaches here, it gathers and forms into a small peak at the entrance to the col. Dozing Elephant Mountain on the eastern side of the peak also ends when it reaches here.

The mountains on the western side approach from southwest of Central Lake then circle and head north, connecting with the mountains behind Ten Harmonies. On the south side, a huge col opens from east to west. The huge ridge on the mountain range to the south that tracks from west to east seemed like a table arranged before me. On it is Black Dragon Peak [Wulong Feng]. Calligraphy Brush Peak [Wenbi Feng] towers alone in the southwest. On the southern peak, the Mu Family Compound [Mujia Yuan] loops around and towers aloft like an impregnable barrier in the southeast. Among the numerous larger mountains, the primary one is this smaller one, and this is because the Mu Clan chose Yellow Peak to establish a lineage to last for a thousand generations. From a depression on the left side of Yellow Peak, I ascended south then turned west. Proceeded another li and came out south of the peak at the Lijiang prefectural seat, which faces east, overlooking a stream. Dragon Snout Stream circles in front of it; Yellow Peak crowds around behind it. I heard that the lofts and belvederes inside the grounds of the prefectural government seat are extremely magnificent. Still, many are of modest design, so guests are not received in the prefectural seat, or so I was told. When I was still three li from Yellow Peak, an attendant arrived with the letter and another person carrying wine and meat. They had come braving heavy rain because they thought I had not departed from the Forest of Liberation. Together with them, I passed in front of the prefectural seat, crossed Jade River Bridge [Yuhe Qiao], proceeded east for another one-half li, and as before, stopped to rest at the interpreter’s small loft. I then read Master Mu’s letter, which asked if I would beseech Huang Daozhou to compose a preface for his book. Moreover, he also insisted I write a letter of invitation because he was about to dispatch someone to the provincial capital to invite Wu Fangsheng to visit Lijiang.⁸⁰ Earlier, Master Mu and I had a face-to-face discussion about notable people throughout the empire. I remarked:

The only true sage in the world is Huang Daozhou. His calligraphy and painting rank first in the Academies and Institutions.⁸¹ His writing ranks first in this dynasty. His character ranks first in the four seas. His knowledge is equal to that of Zhou and Kong, and he ranks first among ancient and modern scholars.⁸² But he is not easy to meet, nor is he easy to summon.

Master Mu thus asked:

After Chen and Dong, are there others from whom one can gain wisdom?⁸³

I remarked:

High moral character is difficult to attain. As for the extraordinary traits of Chen and Dong, I have not seen anyone who has continued their ways since then. And even if there were such men, how could one enlist their services? However, if you are in a distant place, there is no one for countless li to serve as a companion; if you are nearby, there will be former, current, and future students to meet with you. There is one Wu Fangsheng, who is a native of my hometown. These days, he is on garrison duty in Yunnan and thus living in the provincial capital. Not even the Son of Heaven could kill him. He never wavers, even in critical moments. He is equally adept in the polite arts and military matters. His learning and knowledge are both complete. Indeed, these qualities of his character could never be compromised.

Master Mu was worried that if he invited Wu Fangsheng to visit, Wu might not come. So I agreed to write a letter of introduction. Hence, this invitation. But Master Mu was still unaware that I had reached the prefectural seat. The messenger then took my written reply and returned the way he came. The senior attendant who delivered my letter arrived back because Master Mu ordered him to return and convey the master’s thanks. Moreover, he said traveling to Ancient Knoll would be difficult, and going there without careful planning was impossible. Presumably, this was just his excuse to keep me from going there. However, I did hear that during the winter of last year, direct military operations were taken there against the Tibetans. The operations were unsuccessful, and several wounded headmen have still not recovered. The Shuluo and Guzong had joined forces in the territory north of Lijiang, so people feared for their safety on the roads there. The Shuluo and Guzong have also burned Outer Iron Bridge [Waitie Qiao].

On this day, rain showers fell from time to time. I gazed at Snow Mountain from the loft, dimly visible in the distance. To the south, I glanced at Chuandian, where peach and willow trees are profuse and plentiful, to which I toasted a full cup of wine.⁸⁴

In 1633, a plague epidemic broke out in Shanxi province, and by 1641, it would reach the capital, Beijing, where some two hundred thousand people were reported to have died. As we learn from the following account, people in Lijiang faced a different infectious disease: smallpox.

There is a great fear of smallpox in this area. Every twelve years, during the yin year, there is an outbreak.⁸⁵ Since the disease is highly contagious, the death toll is almost endless. However, many people manage to elude and avoid infection. Thus, each yin year, some people do not come down with smallpox, most of whom avoid infection by taking refuge deep in the mountains and the far reaches of valleys. They keep their presence there confidential. In the provincial capital and border towns, as soon as someone is infected with smallpox, they are immediately moved to Nine Harmonies [Jiuhe] and kept in quarantine and lockdown. The prohibitions are strict. As it turns out, Nine Harmonies is on the border to the south, beyond the great ridge on the mountain south of Calligraphy Brush Peak, on land bordering Jianchuan.⁸⁶ Half of the people who elude and avoid infection in the mountains and valleys are in their fifties and sixties, so they remain fearful and frightened when they run off there to escape. Neither Master Mu’s eldest son, who will inherit his position of prefectural magistrate, nor his third son contracted smallpox. Since last year (1638) was a wuyin year, they took refuge in the mountains and valleys. During the following year, they had still not returned. Only the second son and the fourth son, whose given name was Su and who recently enrolled in the government school in Heqing Prefecture, came down with smallpox. Master Mu had the fourth son send his regards to me in a letter and asked if I might come to the Mu Family Compound to read and help revise his compositions.

—Translated by James M. Hargett

____________________

Source: “Dianyou riji liu” (YJJZ, 2:1027–41; YJ, 2:835–51).

1. 1  Here, sacrarium refers to a niche where religious objects, such as statues and idols, are arranged.

2. 2  Vulture Ridge, also known as Vulture Peak [Jiufeng], located in northeastern India, was the setting of a few of the Buddha’s sermons, most famously the Lotus Sutra, and is now a site for Buddhist pilgrimage.

3. 3  In a later diary entry, Xu Xiake mentions that Cheng Huan was once falsely accused of stealing money and thrown in jail but was later pardoned by the governor of Yunnan. See YJJZ, 2:1341; YJ, 2:1112.

4. 4  The Great Master’s Belvedere was built by Investigating Censor Shen (Shen Zhizhi) in the Wanli reign. YJJZ, 2:1356; YJ, 2:1145.

5. 5  Zhang Fenghe was an official who held several high-ranking positions, including surveillance commissioner in Zhejiang, Yunnan, and elsewhere. Renowned for behaving with due probity, he said: “If one does not display meritorious behavior at home, how can he be expected to do so when out in the world?” Xu Xiake’s comments are a testament to senior public officials’ influence on Buddhist temples’ affairs in late Ming China.

6. 6  Moling is an alternate name for Nanjing. Hongwu was the name of the city’s main southern gate.

7. 7  That is to say, he was a student in a government-supported Confucian school at the prefectural or lower level.

8. 8  As a sign of respect and remembrance, the gravesites of Buddhist monks are often adorned with miniature pagodas, designed to add a sense of beauty and serenity to the gravesite. “Sweep the tombs” means clean and tidy up the area around the grave.

9. 9  The name of this monastery is derived from the legend of Mahākāśyapa preserving Gautama Buddha’s priestly robe.

10. 10  The term sanju 三距, rendered here as “three feet,” refers to a chicken’s three claws. The topography described in this line explains how Mount Chicken Foot acquired its name.

11. 11  Asoka, emperor of India in the third century BCE, was reputed to have constructed 84,000 stupas during his reign.

12. 12  Among the extant fragments of the Mount Chicken Foot Gazetteer, we find the following: “The pine trees on Mountain Chicken Foot are considered extraordinary for their five mane-like needles, which pierce the Milky Way and cover the banks, shading jade green over one hundred li. The ends of the whiskers are green but upright and not curling, gigantic and sleek without appearing ancient. Old trees usually grow up to have dragon scales and crane down, crisscrossed and inverted in myriad fringes. Only this ancient tree rises at the peak before Tramsmitting the Robe Monastery, unexpectedly outside the rest of the great beauty spots.” YJJZ, 2:1353–54; YJ, 2:1143.

13. 13  As noted earlier (see note 7, page 397, above), although dashi is often used as a general term for “bodhisattva,” here it is probably an epithet for the Buddha.

14. 14  “Without substance” (wuran) refers to the Buddhist concept of things or places existing or phenomena occurring without being constrained by conceptualization or categorization. In Buddhism, this is the true nature of reality beyond all the constructs and labels mortal souls attach to them.

15. 15  YJJZ, 2.1063–73; YJ, 2.871–77.

16. 16  The “small loft” (xiaolou) mentioned here accommodated interpreters.

17. 17  Snow Mountain, or Jade Dragon Snow Mountain [Yulong Xueshan], is a mountain range twenty-some li northwest of the prefectural offices of Lijiang that towers directly above the Forest of Liberation. Some of its peaks, which look down on the Gold Dust River, rise to almost 20,000 ft/6,096 m.

18. 18  One mile/1.6 km north of the Lijiang prefecture seat, this mountain is so-called because, in shape, it resembles a reclined elephant at sleep.

19. 19  Zhongdian is in northwestern Yunnan, on the border with Tibet. As we see below, Xu Xiake wanted to travel there after visiting Lijiang. In 2001, Zhongdian was officially renamed Shangri-La [Xiangge Lila].

20. 20  Chen Renxi, nickname Zhitai, was a well-known late Ming dynasty official, scholar, and historian. DMB, 1:161–63.

21. 21  Black incense is not further identified but probably refers to some rare aromatic.

22. 22  Since Master Mu and his guests at the banquet would be sitting on mats, spreading pine tags on the floor presumably made sitting on the mats more comfortable.

23. 23  This prefecture was about 220 mi/355 km south of Lijiang, just west of Kunming. Master Mu arranged to have Young Scholar Xŭ attend the banquet probably because he wished to have a local man of letters there to engage socially with Xu Xiake.

24. 24  Tentative translation. During the Ming and Qing dynasties, it was customary to distribute leftovers from banquets to servants.

25. 25  Portions of Mu Zeng’s philosophical anecdotes survive, but Xu Xiake’s preface is not extant.

26. 26  The precise nature of strands candy (fatang 髮糖; lit., “hair candy”) is unknown.

27. 27  That is, in Kunming.

28. 28  Sacrifices in honor of Confucius were carried out in the spring and autumn, on the first ding 丁 day of the second and eighth lunar months. Ding is the fourth of the ten “Heavenly Stems” (Tiangan) in the Sexagesimal Cycle.

29. 29  Guzong people immigrated from Tibet to the Lijiang Valley and parts of Sichuan during the Ming period.

30. 30  The Chinese Buddhist Canon consists of several thousand Buddhist texts. It serves as a major source of Buddhism and its exegesis in China.

31. 31  Based on the comments below, these “headmen” (toumu) were responsible for security along the northern border of Yunnan.

32. 32  Wu Fangsheng was a friend of Xu Xiake who wrote letters of introduction for him and raised money to help defray Xu’s traveling expenses. As mentioned below, Wu was a native of Jiangyin stationed in Kunming on garrison duty.

33. 33  Here, I follow Hucker, no. 3310, and translate guange 館閣 (lit., “guesthouses and belvederes”) as “Academies and Institutes.” This term was an unofficial reference to the prestigious Hanlin Academy (Hanlin Yuan) during the Ming.

34. 34  “Zhou and “Kong” refer to the Duke of Zhou (Zhougong; r. 1042–1035 BCE) and Confucius, respectively, both of whom in China are regarded as paragons of wisdom and knowledge.

35. 35  “Chen” and “Dong” refer to Chen Jiru and Dong Qichang, respectively.

36. 36  The precise location of Chuandian 川甸 (Sichuan and Yunnan?) is unclear.

37. 37  Yin 寅 is the third of the twelve Earthly Branches (Dizhi) in the Sexagesimal Cycle.

38. 38  Jianchuan is about 32 mi/50 km southwest of Lijiang.

XIII

[FALL 1639]

Xu Xiake returned to Mount Chicken Foot on the twenty-first day of the eighth month of the jimao year (18 September 1639), following an absence of seven months during which he had been traveling through Western Yunnan. On his return, he based himself at Siddha Monastery, familiar to him from his earlier stay on the mountain, initially spending several days relaxing and recuperating from his exertions. On the twenty-ninth day (26 September), he was able to take a bath:

After a long time in malarial regions, my head and all four limbs were covered in densely clustered rashes in the folds of my skin and on my left ear and left foot. I was constantly squirming. I thought I had a parasite two weeks ago, but I looked and found nothing. On arriving here, I realized I had, in fact, suffered a seizure but sadly had no medicine to treat it. The water in the thermal bathing pool was very deep and full of medicinal herbs, so I soaked in the water for a long time: the sweat poured off me like rain. This is a marvelous way to treat a seizure, and I was extremely fortunate to have come across this means of curing my ailment.⁸⁷

He also wrote up his diary, described his pleasure from looking at the mountain’s flowers, and even spent a day reading poems with some monks. Soon, however, he began to wander around the mountain again and wanted to return to Dali to pick up his luggage and finish exploring the sights of the nearby lake and mountains.

Events then took over with the sudden disappearance of Gu Xing, Xu’s servant. Intending to spend the night in a monk’s cottage at the top of the mountain, Xu had sent Gu back down, fearing it would be too cold for him. The next day, Xu heard that Gu had left, saying he was heading for Dali, but Xu did not believe this. He soon discovered that everything out of his chest had been taken. The diaries end abruptly soon after.

Despite, or perhaps because of, this traumatic incident, the last few entries have a valedictory note. Xu’s enquiring mind and adventurous spirit remained undiminished: the last few days include a description of his trying to ascertain the source of a waterfall and a remarkable account, on the penultimate day of his diaries, of a vertiginous scramble along the branches of a tree to reach an otherwise inaccessible cliffside cave. He also records with great delight a chance meeting with a local literatus, Shi Zhongwen, a like-minded wanderer. A brief editorial note from Ji Mengliang follows the diary’s abrupt ending.

Ninth day [of the ninth month] [5 October]: I proceeded east for one-half li and stopped at Chanting Buddha’s Name Hall, the meditation chamber of the monk White Cloud, but he was not there. Looking at the Numinous Springs [Lingquan] that are located here, the waterfall does not flow from the mouth of the gorge but from the mountain ridge; it does not flow from outside the cliffside but from within; it does not come out of an opening in the rock but from the roof of a cave; it appears to be suspended in midair as if there were an outlet, yet it is unseen; it just tumbles down from above. It seems the waterfall’s water does not have a source yet is inexhaustible. This is so remarkable! Thus, this provides proof of the divine power of Buddhism.…

Catching sight of me from the depths of the bamboo grove, Orchid Sect came over to shake my hand and ask me to stay the night. By now, Desolate Land had already headed east, and, as it happened, his father was not in his cottage either. I was keen to meet him, so I accepted Orchid Sect’s invitation. Harmonious Light (Heguang) wanted to descend the mountain, so I had Gu Xing go with him as I thought the cottages on the mountain would not have enough bedding and it would be too cold for him. Gu asked for the key. I handed over the keys for all my chests and cases because extracting the relevant key from the string was too difficult. When Gu headed off, Orchid Sect picked up his walking stick and guided me to look once more at the various sites, such as Water Curtain [Shuilian], Misty Blue Wall, and the Inclining Tree [Ceshu]. After dusk, we returned to his cottage. Today was the Double Ninth Festival [Chongjiu Jie]; the daytime vista was already stunning, but in the evening, the bright moon on the top of the mountain peak and the sky washed out like water, dazzled on the jade mountain tops.⁸⁸

Tenth day [6 October]: I got up at dawn. When I asked about Mr. Shen, I was told he still had not returned. While Orchid Sect prepared food, including some maize pancakes, I found some paper to write poems on the “Four Wonders of Lion Grove” (Shilin siqi)—Water Curtain, Misty Blue Wall, Inclining Tree, Numinous Spring—to offer to him. Noticing that Gu had not arrived, I anxiously enquired where he was. Orchid Sect said, “He knows you are keen to descend the mountain right away; why would he come back up?” This made me even more anxious. Unable to wait any longer for Mr. Shen, I decided to leave Orchid Sect and set off down the mountain.

On the point of leaving, I saw a very flustered monk arriving. Orchid Sect joined him and asked why he had come up the mountain. He said, “The elders at Siddha Monastery told me to seek out the honorable gentleman.” In my heart, I knew then that my servant had fled. When I quizzed him, he said, “The elders saw him carrying his bundle in the direction of Dali. When I asked Harmonious Brightness, he was afraid that Gu was not carrying out your instructions, so he sent me over to report.” I now knew for certain that Gu had fled, and he was not heading for Dali. I said farewell to Orchid Sect and hurried down the mountain with the monk. After five li, we passed to the east of Illusory Dwelling Retreat (Huanzhu An) in front of Lanna Monastery [Lanna Si], then down for another three li, passing a spot where two mountain streams converge from east and west, arriving at Siddha Monastery at midday.

When I opened my bags, everything was gone. Structured Ultimate and Profound Discernment wanted to send two of the temple’s monks in pursuit, but I stopped them, saying, “If we pursue him, we probably will not catch him. He could not be forced to return if he were to be caught. All I can do is acknowledge his departure.” However, for a master and his servant to be three years away from home, their forms and shadows inseparable, only for me to be abandoned one morning ten thousand li from home is too much to bear.

Eleventh day [7 October]: I felt disturbed and distressed. Concerned that I was distressed, Structured Ultimate told his nephew and Pure White to accompany me on a stroll over to the Sutras Depository Tower [Cangjing Lou]. Good Karma [Miaoxing], from Universality Retreat [Yuantong An], was reading sutras in front of the building. He made some tea and offered some fruit. Pure White showed me some prayer beads (xianghuang) Known as bezoar, or dog’s treasure (goubao), the prayer beads emanating from an elephant’s stomach are generally the size of a ginkgo, with the biggest the size of a peach. Still soft when extracted from the four corners of an elephant’s stomach, they form into prayer beads once steeped in boiling water. Yellow with a streak of white, just like cremated ashes, they are as hard as a prayer bead and cannot be crushed by a heavy object. They come from India, where they are highly valued and are only used to make prayer beads; they have no other use. Pure White also said that the prayer beads are only found in the biggest elephants, one out of every hundred thousand, so they must be the king of the elephants.

I sat by the pond in front of the tower, examining major events in the life of Mahākāśyapa. I looked at the Buddhist Canon and material relating to Mount Chicken Foot. On copying out some extracts, I discovered that when the sutras note “As Mahākāśyapa guarded the clothes of the Buddha while he was meditating, four rocky mountains gathered round,” they are referring to events that took place here, even though there is no direct mention of Mount Chicken Foot. I also found out that there are three Mahākāśyapa. The only Kāśyapa among the three that became great is Mahākāśyapa; the other two are minor or lesser Mahākāśyapa and nothing more. This evening saw the arrival from the provincial capital of Shi Zhongwen. Originally from Heqing Prefecture, he had come to the mountain to escape after failing the imperial examination.

Twelfth day [8 October]: Good Karma arrived and invited me to go sightseeing at the Avataṃsaka Monastery. He told me that I should meet Uncultivated Pond [Yechi], an old monk who had been a disciple of Full Moon [Yuelun]. I could not meet him on my previous visit because he had been meditating inside a closed shrine, which was a matter of great regret for me.

When I passed Avataṃsaka Monastery at the start of the year, his disciples had all gone out, so there was no way of seeing him. I had often felt sad that Full Moon had no descendants. It was only on arriving here that I discovered that there was someone. We had a quick bite to eat before heading off. Harmonious Light joined us. We went west for one li, crossing over a stream by Meeting Auspiciousness Monastery that separated the eastern and central summits, leading us into the realm of the central peaks.

After over one more li, we headed south to cross the stream’s lower reaches below Lock Water Belvedere [Suoshui Ge] before ascending a slope to arrive at the ridge of the central summit. We went northwest for one li up the ridge, passing Rest in the Shade Veranda [Xiyin Xuan]. We then followed the upper reaches of a waterfall heading northwest for more than one li, crossing a stream from the north. At this point, we left the central peaks and entered the realm of the western peaks. We went north for more than one li, then headed west to cross a stream in the middle of the gorge. We then ascended the ridge of a mountain spur. After reaching the summit, we headed northwest for one li, then went west to cross a pavilion bridge. From the land to the front of Avataṃsaka Monastery, the stream below has bridges on the upper and lower reaches. The bridge we crossed is on the lower reaches.

In the gorge by the bridge is a circular pond, a type of dragon pool, which is close to the flowing water but does not mix with it. From the south side of the stream, we proceeded northwest, crossing a ridge on the western summit of the mountain. After one-half li, we entered Avataṃsaka Monastery. Built by Moon Pool (Yuetan), the monastery, which faces east, lies on the north face of the central ridge of the western summit. Because Moon Pool came from Nanjing, it is known as the Nanjing Retreat [Nanjing An].

After Full Moon enlarged the monastery, it became the most important monastery on Mount Chicken Foot, and Empress Cisheng (1018–79) presented a copy of the Buddhist Canon to be kept within.⁸⁹ After the temple was later destroyed by fire, Uncultivated Pond restored it: the scale of the temple may have been the same as before, but the tower holding the Buddhist Canon could not be restored. Now more than seventy years old, Uncultivated Pond had served many renowned monks. Now, in his old age, he had not forgotten the virtuous deeds of his elders. He retreated into quiet and assiduous study because he had not received an education in his youth. This was most praiseworthy.

When he heard of my intention to revise the Mount Chicken Foot Gazetteer, he lent me the Comprehensive Account of Mount Clear and Cool (Qingliang tongzhuan), which he had hand-copied.⁹⁰ On the point of leaving in the afternoon, Shi heard I was around, so he came over. I was afraid it was already too late to go back, so, saying goodbye to Uncultivated Pond, I headed off on a different path. Because Shi had a sedan chair, I got a ride.

After leaving the temple, we headed northwest, crossing a bridge on the stream’s upper reaches: after four li, we crossed northeast and crossed three streams in succession. Later, we came to the east-facing summit, below Sage Peak Monastery [Shengfeng Si] and Burning Lamp Monastery [Randeng Si]. After going down to the east for another li, we came to the far point of the summit: a temple was poised above the middle of the path; this was the India Monastery. To the north of the Monastery, a stream flows down from the gorge where Look On High Pavilion is located. To the south of the monastery, a stream flows down in several places from the eastern side of the gorge on the western face of the summit, arriving at the branch of the Sage Peak Monastery: it is here that the east side comes to an end. The suggestion in Wang Shixing’s Sightseeing Chronicles (Youji) that the Sage Peak Monastery lies in the middle spur of the main summit is incorrect.⁹¹

At a spot lower down, we crossed a small bridge in the middle of the northern gorge; after that, we entered the western part of the central summit area. We followed the north foothill eastward for one-half li, twice crossing small south-flowing streams that pass on either side of the front of the Foremost Transmission Monastery. The field on the southern side of the gorge, which has a cottage in the middle, marks the first signs of cultivation: this is the vegetable garden of the Great Awakening Monastery.

From the left-hand side of the temple, I turned northward, crossing the ridge of the central summit after one-half li, passing three temples in succession: Lotus Sutra Retreat [Fahua An], Thousand Buddhas Retreat [Qianfo An], and Spiritual Source Retreat [Lingyuan An], all located on the downward slopes of the central ridge. After one-half li, I headed north, crossing the lower reaches of water at the Lock Water Belvedere [Suoshui Ge], arriving at the Great Awakening Monastery.

I carried on eastward along a big path for one li, passing in front of the West India Monastery before climbing up to the Accommodating Retreat [Yantong An], where I enjoyed looking at a bush with lantern flowers (denglong hua). The bush had leaves as fine as bean seeds and roots as big as a gourd; the flowers were as big as dogwood, with a red pointy center and green stems that hung down very low like lanterns. I had seen a bush like this at Liu’s library in Yongchang, but not the blossom.⁹² This was the former residence of Good Karma, so I stayed on to brew up some tea before leaving. After one li, we crossed a stream to the north side of Meeting Auspiciousness Monastery and left the centralridge to enter the realm of the east-facing ridge. Passing Dragon Spring Retreat [Longquan An] and Five Blossoms Retreat, we headed northward up a river known today as Small Dragon Pool, on the upper reaches of the Big Dragon Pool [Da Longtan] by Siddha Monastery. While Big Dragon Pool has dried up into a deep gulch, Small Dragon Pool is still full of flowing water. I had looked for it on many occasions. When I got here, I had two monks go to the slope behind Five Blossom Retreat to look for it. I could see the water bubbling up to the right side of Siddha Monastery. I followed the path along the side of the slope and climbed up, but I could not see where the water came out. The two monks persuaded me to return with them as it was getting late. By the time we got back, the temple’s doors were about to be closed.

I spoke with Mr. Shi in Return to Self’s retreat that evening. Shi has devoted his life to mountains and rivers. He spoke with great familiarity about the great ridge, which heads south from Golden Phoenix Outpost [Jinfeng Shao] in the central and western sections of his hometown, passing east of Lake Erhai, Five Dragons Dike [Wulong Ba], Watery Eyes Monastery [Shuimu Si], and Watery Dish Hamlet [Shuipan Pu], before passing south of Yimen and Kunyang, where the mountains encircle the provincial capital.

He also said that the stream on the western ridge of Mount King of Liang [Liangwang Shan] to the front of Nine Cauldrons Mountain, which flows south toward White Cliff [Baiya] and Lost Crossing [Midu], is known as Mountain Stream [Shanxi]. Sometime in the past, locals cut off the gorge through which the stream flows, diverting it toward Lake Erhai, resulting in the water being divided into two parts. In fact, the mountain range on which Clear Splendor Cave [Qinghua Dong] is located turns southward from the east side of Mount King of Liang before extending southward at the spot where the gorge is cut off. At first, I thought the ridge descended west of Nine Cauldrons Mountain. If in fact the stream flows south to White Cliff, then my earlier assumption was a huge mistake. As a result of what I have seen in my wanderings through this area, I realize that I should not ignore other people’s knowledge.

He told me that throughout a lifetime of exploring mountains, he had constantly been laughed at and become afraid of speaking to anyone. He was delighted by our chance encounter. Having reached the end of the line after forty years of exploring our great mountain ranges, finally meeting a like-minded soul was quite extraordinary. That evening, the exceptionally bright moon and the pure, limpid sky penetrated my inner core.

Thirteenth day [9 October]: Shi, who had inscribed a large tablet for Siddha Monastery, had first acquired a reputation as a calligrapher; his poetry was also exceptional. We had another uninhibited conversation. As the sedan carrier urged me to leave the mountain in the afternoon, Shi earnestly beseeched me to go with him to Nine Layered Cliff, then west past Lion Grove and Siddha Monastery, to stay at Arhat Cliff. We could climb to the summit together tomorrow and then say our farewells. I accepted.

So we climbed up a slope past Celestial Pond’s meditation chamber from the east side of Siddha Monastery. Six li farther on, we passed the meditation chambers of Master Cessation and Contentment (Zhizu)from Hunan. We climbed northward for more than one li along the foot of a steep slope, passing the meditation chamber of Full Virtue [Dechong], an esteemed disciple of Return to Self. Return to Self, in turn, has a close relationship with Mr. Shi because they come from the same village, so he had told him to visit this chamber. After climbing along the western path to Arhat Cliff, Return to Self provided food for us at West India Monastery, where we stopped for the night.

This meditation chamber, which is new and very clean, is located in the middle of Nine Layered Cliff at the highest point. The rear of the chamber lies halfway up a steep slope, with a cave in the middle that could be reached by climbing up a tree. I had heard of this spot before, but I never thought my first visit would be in the company of other travelers. When I raised my head to look at the trees soaring upward into the skies, there seemed to be an entrance to a cave high up on the cliffside. At that moment, Mr. Shi stopped for a rest and went no farther, but I just carried on up the steep path. Although there was no clear path at the start, I found a wooden water trough and followed it westward for one-half li. When I looked up again, the cave was still above, so I continued along the steep path. Once again, there was no clear path at first, but after arriving at the foot of the cliff after one-half li, I could see a tree stretching up against the steep cliff. Using the small marks carved out of the tree to provide a foothold, I clambered up the branches to make my way up the precipitous cliff. In all, I crossed several branches in mid-air until I arrived at the tips: it was all extremely perilous. While I had to rely on my hands for half of the strength of my feet, there was nothing to rely on for half of the strength of my hands. It was a case of grasping the wind to soar through the air, although in reality, when it came to the grasping, there was nothing to grasp onto, and when it arrived at soaring, there was no means of doing so.

The entrance to the cave faces due south; there is a precipitous rock face above and below, with the entrance to the cave embedded in the middle, one and a half rods high with the same breadth and depth and not so much as a single crack on all four sides. Enough water sprayed down from the cave roof to provide drinking water for one person, but there was room for just one bed with no additional space. I fear it would be impossible to avoid the assault of the wind and rain.

Looking into the distance from within the cave as far as one could see, Fragrant Wood Mesa’s mountain ridges stretch out close at hand below, while in the distance, the mountain peaks of Five Dragons Dike cross to the south. The layers of the mountains at Aligned Sands [Paisha] and Avalokiteśvara Bamboo Thicket [Guanyin Qing] crisscross in the middle, each one manifesting its secluded spots: there are no mysteries that are not revealed.

Sometime later, when I heard calling from the meditation chamber, I went outside. Once more, following the wooden trough eastward along a plank walkway, I could see the water flowing from under a huge rock. On emerging, the water was guided westward by the hollowed-out tree trunk; this was the highest point of water on the hillside. The water descended one or two rods before gushing out as a spring. Return to Self’s disciple directed the water to the retreat; the water from another spring that emerges below is guided toward One Cassock Veranda [Yina Xuan]. Water comes out at three levels from the depression in a single gorge. Although the mouths of the springs are in different locations, there must be some hidden connections. This central section of the mountain depends on the water flowing in various directions.

After descending to the retreat, we had tea, fruit, and cakes. I followed the wooden trough at the lower level, going west for one li to enter One Cassock Veranda. Gazing into the distance for a long time, we had more tea before heading off.

I went west for one li, passing the slope I had previously used to climb up to the summit, before heading across to the west, where the path gradually narrows. At times, the path winds around the start of the slope; at other times, it goes through a depression in the gorge. All around, a jumble of rocks tumble down the slopes. Because there was not a drop of water in the gorge, building a cottage was impossible, so the path had become quite overgrown.

After more than two li, I came to a huge tree that had fallen right across the middle of the depression in the gorge, just like a bridge. After heading west for another two li, I went up a slope that wound around the spur of the mountain, past Uncultivated Ignorance’s meditation chamber. After another one-half li, I ascended as far as White Cloud’s meditation chamber. He made a determined effort to detain me, but because it was already late, I left. Before saying goodbye, he accompanied me to Natural Law’s meditation chamber.

I went west for one-half li, past Single Sect’s (Yizong) meditation chamber. I climbed a slope next to a stream for one-half li, crossing a ridge protruding from south of Prospect Terrace [Wangtai]. By now, dusk was encroaching, and the moon’s light was slowly becoming brighter. Advancing over one li, I twice crossed a stream in a depression on the western side of Prospect Terrace. Thanks to the light of the moon, I was able to continue for another li, crossing Sandalwood Ridge to the south, past the eastern slope of Arhat’s Cliff. I gradually made my way across the ridge, arriving after one-half li at Wise Heart’s (Huixin) meditation retreat, which lies on a slope just out in front of Illusory Emptiness’s Azure Cloud Monastery. More than half a year had passed since I had said goodbye to Wise Heart at the United Torches Monastery, and I had not seen him in that time, so I took advantage of the light of the moon to knock on his door. He brought out some tea for us to drink in the moonlight; this was a most agreeable moment.

I was still three li from the accommodation arranged in advance by Return to Self, and I would have had to pass down to the west through impassable bamboo thickets in the dark, so Wise Heart took his walking stick to show me the way. After one-half li traversing the slope, we climbed upward then ascended a slope for another one-half li, meeting the big path from Azure Cloud Monastery. With the moonlight as bright as it had been earlier, Wise Heart left at this moment. After another li, I passed a meditation chamber, circled a ridge, and climbed northward up a slope, at which point I saw Return to Self on the hilltop calling out. After another li, I entered Came Hither from the West Monastery. Bright Emptiness, one of the temple monks, had gone elsewhere, but when Triple Emptiness, with whom I had eaten earlier, heard us, he emerged from his retreat to greet us. Knowing I liked to eat gruel, Return to Self cooked some up for us. I had not tasted any for a long time: having just completed the hill’s ascent, eating in the moonlight felt like tasting the food of transcendents.

Triple Emptiness had already prepared some snacks: steamed buns, followed by steamed millet cakes made with rice that was even softer than sticky rice, cheese in chili oil, and fried grass stalks in plum vinegar, all laid out in a jumble and not much of it, although it was very flavorsome. It turned out Shi had prepared the food in advance with his fellow monk Bright Emptiness.