第一篇：五臺(tái)山英語導(dǎo)游詞

Wade–Giles romanization Wu-t'ai Shan , pinyin Wutai Shan mountain and mountain chain in northeast Shansi province, China.The mountain chain is a massif with a southwest–northeast axis, separated from the Heng Shan(mountains)to the northwest by the valley of the Hu-t'o Ho(river), which curves around its southern flank to flow into the North China plain in Hopeh province.Mt.Wu-t'ai is actually a cluster of flat-topped peaks from which the mountain takes its name(Five Terraces).The highest peak is 10,033 ft(3,058 m)above sea level.Mt.Wu-t'ai is particularly famous as one of the great holy places of Chinese Buddhism.Great numbers of temples, including some of the oldest wooden buildings surviving in China, are scattered over the mountain;the largest temples—such as the Hsien-t'ung, the Ta-ta-yüan, and the pu-sa-ting-shen-jung-yüan—are grouped around the town of T'ai-huai-chen.Mt.Wu-t'ai appears first to have become a holy mountain to the Taoist adepts of the later Han dynasty(AD 25–220)but came into prominence in the 5th century under the Northern Wei dynasty(386–534/35)when, as Ch'ing-liang Shan, it became identified as the dwelling place of M?nju?rī bodhisattva(a heavenly being who voluntarily postpones his Buddhahood in order to work for worldly welfare and understanding).The cult of M?nju?rī was intensified under the T'ang dynasty(618–907).In early T'ang times Mount Wu-t'ai was closely associated with the patriarchs of the Hua-yen Buddhist school, becoming the principal centre of their teaching.During this period it attracted scholars and pilgrims not only from all parts of China but also from Japan, who continued to visit and study there until the 12th century.Many of the other monasteries in the region were attached to Ch'an Buddhism, which in the 9th century found patronage in the region from the provincial governors of the neighbouring areas of Hopeh, who were able to protect Mount Wu-t'ai from the worst ravages of the great religious persecution that occurred from 843 to 845.Under Mongol rule in the late 13th century, Tibetan Buddhism(Lamaism)was first introduced to Mount Wu-t'ai.During the Ch'ing dynasty(1644–1911/12), when the Tibetan Buddhist religion was an important element in relations between the Chinese court and their Mongol and Tibetan vassals and when the state gave lavish support to monasteries inhabited by lamas(monks), Mount Wu-t'ai was one of the principal monastic centres.Few of the present buildings are very old, but the main hall of the Hua-kuang Ssu, dating from 857, is the oldest surviving wooden building in China.

第二篇：五臺(tái)山導(dǎo)游詞

五臺(tái)山導(dǎo)游詞

作者--李燁

歡迎詞：

五百里道場風(fēng)風(fēng)雨雨依然日出東臺(tái)月掛西峰花發(fā)南山雪霽北顛。

兩千年香火斷斷續(xù)續(xù)又是晨鐘悠揚(yáng)晚罄清澈香煙繚繞圣幡蹁躚。

歷史上許多名家大師帝王將相游歷五臺(tái)留下了一篇篇詩句絕唱一幅幅墨寶真集可是卻沒這幅對(duì)聯(lián)對(duì)五臺(tái)山的包容和概括。

五臺(tái)山位于山西省忻州市五臺(tái)縣境內(nèi)，總面積2837平方公里，風(fēng)景核心區(qū)位于五臺(tái)縣北部臺(tái)懷鎮(zhèn)內(nèi)面積379平方公里，是國家級(jí)風(fēng)景名勝區(qū)，國家5A級(jí)旅游景區(qū)，國家最值得推薦景點(diǎn)首位，國家地質(zhì)博物館，國家級(jí)森林公園，國家十大避暑勝地之首，中國四大佛教名山之首，世界五大佛教圣地，2009年6月26日在西班牙塞維利亞第三十三屆世界遺產(chǎn)大會(huì)列為《世界遺產(chǎn)名錄》成為我國第38處世界遺產(chǎn)。

天賜神地：五臺(tái)山位于太行山中段與河北省毗鄰，五臺(tái)山早在太古代時(shí)為大海由于亞歐板塊與太平洋板塊相互擠壓等一系列造山運(yùn)動(dòng)形成大山，后在7000萬年前的冰川活動(dòng)中進(jìn)退移動(dòng)形成層巒疊嶂山岳交錯(cuò)山體以結(jié)晶巖構(gòu)成，其中五座山峰高大且平緩形如土臺(tái)故稱為五臺(tái)山，五座山山峰分別名為：北臺(tái)葉斗峰海拔3061米是華北地區(qū)最高山峰號(hào)為華北屋脊，每年都以0.3公分增長。東臺(tái)望海峰海拔2795形如大象這里可以觀看到云海和日出。西臺(tái)掛月峰海拔2773米形如孔雀松濤林密，月掛西峰。中臺(tái)翠巖峰海拔2894米形如雄獅，臺(tái)頂上保留了大量的地質(zhì)變化時(shí)留下的碎石雜生青苔故名。中臺(tái)位于五臺(tái)正中在明以前世人認(rèn)為此峰為五臺(tái)最高后徐霞客游歷五峰留下遺篇《立于中顛難絕北頂》。南臺(tái)錦繡峰海拔2458米遠(yuǎn)離四峰一枝獨(dú)秀形如臥馬滿山花海故名。五峰環(huán)抱外有滹沱流過山環(huán)水抱東北中西毗連南臺(tái)獨(dú)峰，形成背有靠山后有擋山，五頂上建有五座寺廟，東臺(tái)望海峰望海寺建于元代供奉聰明文殊，北臺(tái)葉斗峰靈應(yīng)寺建于宋代供奉無垢文殊，中臺(tái)翠巖峰演教寺相傳這里是文殊講法之地故名，建于唐代供奉儒童文殊，此廟是五頂中唯一的漢傳密宗寺院，西臺(tái)掛月峰法雷寺建于唐代供奉獅子吼文殊寺院正中有文殊洗鈸池四季圣水不絕。南臺(tái)錦繡峰普濟(jì)寺建于宋代供奉智慧文殊。五頂建五寺代表著文殊菩薩的五種智慧，大圓鏡——平等性——法界體——妙觀察——成所做，與文殊五字心陀羅尼《阿羅波者那》相對(duì)。

精妙創(chuàng)法：佛教起源于公元6至5世紀(jì)的古印度的迦毗羅衛(wèi)，創(chuàng)教者喬達(dá)摩悉達(dá)多大家現(xiàn)在稱他釋迦牟尼意思是他是釋迦族的圣者能仁而利人群能寂而得智慧像英勇無畏的大勇士。佛主的出生頗具傳奇色彩在藍(lán)毗尼園的菩提樹下降生，七日喪母由其母摩耶夫人的妹妹撫養(yǎng)，太子天資聰慧十二歲就學(xué)會(huì)了《五明》是《四吠陀》十六歲娶表妹耶輸陀羅為妻并得子羅睺羅《他是佛主十大弟子之一修行密宗最高的弟子》，二十九歲出城拜訪遇老。死。病。修行人意識(shí)到所有人都不可逃避的痛苦決定奉行婆羅門教的修行方法以擺脫命運(yùn)枷鎖遂出家，出家后的太子過著乞食的生活拜訪圣者可難以解除他心中的疑團(tuán)決定自己尋找答案，經(jīng)過六年的苦修他沒有找到答案無奈他獨(dú)自到了菩提迦耶修禪總結(jié)過去的經(jīng)驗(yàn)調(diào)整了思維方式經(jīng)過七日苦思在東方破曉時(shí)覺悟時(shí)年三十五歲，覺悟之后在波羅奈城鹿野苑初轉(zhuǎn)法輪標(biāo)志這佛教的成立，在其一生中在七處弘法九次最后在拘尸那羅入滅終年八十歲。以上是佛主簡單的本生事跡大家可以詳細(xì)了解;其實(shí)在這一時(shí)期印度長期占統(tǒng)治地位的婆羅門教《它的基本教義是梵創(chuàng)世界、因果報(bào)應(yīng)、輪回之說，最大的特點(diǎn)是種姓制：婆羅門、剎帝利、吠舍、首陀羅》出現(xiàn)了思想界的新思潮，有人否定因果、輪回之說也有人肯定，有人提出了新思想，佛教的產(chǎn)生和其理論與當(dāng)時(shí)的社會(huì)整體環(huán)境有關(guān)，許多的基本理論就是在吸收改造婆羅門教義形成的。如《因果、輪回》說。廣泛來講佛教是當(dāng)時(shí)的沙門思潮中的產(chǎn)物。

佛教之美：那么佛教的基本教義到底是什么，四圣諦《四真理》：苦、集、滅、道，現(xiàn)實(shí)世界中充滿了痛苦《佛主認(rèn)為人生有八苦，肉體遭受的四種苦：生、老、病、死，精神遭受的苦：怨憎、求不得、愛別離，對(duì)自己永恒追求而得不到產(chǎn)生的苦：五陰盛苦》，造成痛苦的原因是渴愛，有了渴愛就會(huì)有種種欲望，可現(xiàn)實(shí)是這些欲望不可能全部得到滿足因而就有了痛苦。當(dāng)你知道痛后痛徹心扉之后大家就認(rèn)識(shí)到要消除渴愛所帶來的痛苦和煩惱，消滅了渴愛所帶來的痛苦后，人就會(huì)擺脫輪回生死達(dá)到涅槃的狀態(tài)，每個(gè)人和每個(gè)人思維方式不同自我調(diào)節(jié)不同但佛主總結(jié)了“八正道”：正見、正語、正命、正行、正業(yè)、正念、正思、正精進(jìn)、正定，以方便眾生找到解脫之道。而產(chǎn)生苦的來源就是五蘊(yùn)《色、受、想、行、識(shí)》這是人體及心理現(xiàn)象構(gòu)成問題的認(rèn)識(shí)，就如“有的人需要的不多但想要的太多而想要的不是真正需要的”，看似簡單的一句話但是很好的詮釋了在南瞻部洲娑婆世界的眾生都在為這為那去最求即使知道自己錯(cuò)也不愿意承認(rèn)不能正確的認(rèn)識(shí)自己，然而世界上的一切事物都不會(huì)一成不變，都會(huì)經(jīng)歷從生到滅的過程具體到每件事都有其特性但每件事都會(huì)有其生成原因，在相當(dāng)?shù)囊欢螘r(shí)間或相當(dāng)?shù)囊粋€(gè)空間無大的變化，在這段時(shí)間過后就會(huì)產(chǎn)生不穩(wěn)定因素就像量到質(zhì)的過程，最后事物已經(jīng)毀滅形體不存在，就會(huì)產(chǎn)生“無?！倍盁o我”就是在告誡眾生一切事物不僅形體不會(huì)永遠(yuǎn)存在，而且精神也會(huì)隨之消滅是不有存在一個(gè)常恒的精神主體。然而世人的無知錯(cuò)把“無?！薄盁o我”的東西當(dāng)成有有常有我的東西來追求這樣就會(huì)產(chǎn)生痛苦認(rèn)為事事不如意不是安照自己想要的去發(fā)展！其實(shí)在適當(dāng)?shù)那闆r下要善于發(fā)現(xiàn)真善美丑惡本性的東西。這就是佛教的基本教義萬物都有緣起才會(huì)有《五蘊(yùn)》要正確認(rèn)識(shí)避免借助《四諦》擺脫《無常、無我》。就像佛主創(chuàng)法一樣從現(xiàn)實(shí)到理想到幻想最后還是回到了現(xiàn)實(shí)。

文殊信仰：五臺(tái)山能成為文殊信仰的中心可謂是天時(shí)地利人和，在東漢年間明帝劉莊夜夢金人派人赴西域求法在大月氏遇到四果圣人摩騰和竺法蘭，二人帶來了佛經(jīng)與佛像，并將處理國家外交事務(wù)的鴻臚卿改為寺院取名白馬寺，二人翻譯了漢地第一部經(jīng)書《四十二章經(jīng)》，云游全國來到五臺(tái)見到五峰環(huán)抱中央有阿育王所置五金七寶佛舍利塔山形與佛主講法之地相識(shí)建議明帝修建寺廟，明帝于永平十一年[AD68}下詔依山圍塔建寺名為大孚靈鷲寺，這是中國真正意義上的第一座寺廟，即現(xiàn)在五臺(tái)山顯通寺。在佛經(jīng)《大方廣佛華嚴(yán)經(jīng)》第二十九品菩薩住處記到東北方有國名為震旦，國內(nèi)有山號(hào)為清涼，文殊師利法王子云游住處，常在此山為五百眷屬講經(jīng)說法。五臺(tái)山以歲積堅(jiān)冰，夏仍飛雪，曾無炎暑故又名清涼。中國的佛教徒以五臺(tái)山對(duì)應(yīng)佛經(jīng)中的五頂山——清涼山建起文殊道場。在《文殊師利涅槃經(jīng)》中記載到文殊菩薩是古印度舍衛(wèi)國梵得婆羅門教貴族的兒子，經(jīng)神人指點(diǎn)出家求法，皈依于釋迦文佛門下，在佛涅槃后四百五十年于大雪山為五百信徒演講十二部經(jīng)因其辯才第一故人稱大智文殊師利菩薩，后唐代宗李豫在平定完安史之亂后在五臺(tái)山修建金閣寺并將文殊菩薩欽定為首席上首菩薩。文殊在諸多佛經(jīng)中站具主導(dǎo)地位。特別是他亦佛亦菩薩的身份，七佛之師萬佛之母！特別是文殊發(fā)愿教導(dǎo)所有眾生追求佛性，并教導(dǎo)他們修行，達(dá)到無上正等正覺。所以文殊被看做是佛道中的父母，在《大成本心地觀經(jīng)》稱其三世覺母妙吉祥?！妒A覺經(jīng)》記載文殊菩薩是十地菩薩?！对斠娛庀袼聦?dǎo)游詞》

五臺(tái)山佛教開始興盛的過程，也就是《華嚴(yán)經(jīng)》傳入和文殊信仰開始發(fā)端的過程。至遲在魏孝文帝時(shí)，五臺(tái)山已經(jīng)發(fā)展成了文殊道場和北朝研習(xí)《華嚴(yán)經(jīng)》的圣地。學(xué)習(xí)《華嚴(yán)經(jīng)》的人們紛紛至五臺(tái)山禮謁文殊，舉行法會(huì)，著書釋論，出現(xiàn)了靈辯及其弟子道昶、靈源、曇現(xiàn)等一大批華嚴(yán)學(xué)者。此外，五臺(tái)山也出現(xiàn)了其他論師，如弘律的法聰、弘凈土的曇鸞等。

北齊是五臺(tái)山佛教的第一個(gè)興盛時(shí)期。《古清涼傳》載，北齊文宣帝高洋曾“割八州之稅，以供（五臺(tái)）山眾衣藥之資”，五臺(tái)山寺院發(fā)展到200余所，現(xiàn)在五臺(tái)山可考的北齊寺院還有近40所。北齊武成帝于河清三年（564）“詔慧藏法師講六十《華嚴(yán)經(jīng)》。次年，改五峰山為五臺(tái)山，使六十《華嚴(yán)經(jīng)》成為五臺(tái)山的開山圣典，使五臺(tái)山的華嚴(yán)學(xué)派得到更大發(fā)展。其時(shí)，在五臺(tái)山盛傳的還有涅槃學(xué)、禪學(xué)、律學(xué)、凈土學(xué)等。之后的“周武滅法”之難，五臺(tái)山佛教遭到廢毀。

中國的四大佛地大體是在唐代確立，唐代五臺(tái)山因“文殊信仰”的繁盛，寺院多達(dá)360多處，在相對(duì)寬泛的社會(huì)下佛教出現(xiàn)了百家爭鳴的局面，名家高僧借鑒了過去經(jīng)驗(yàn)與教訓(xùn)和在東晉南北朝時(shí)期出現(xiàn)的中國人對(duì)佛教義理的獨(dú)特理解的六家七宗，大量的經(jīng)書問世特別是高僧出訪西域?qū)しāＶδ┓至训陌俗凇度A嚴(yán)、天臺(tái)、三論、凈土、密、律、慈恩》的出現(xiàn)標(biāo)志著佛教完成了中國本土化使佛教成為中國文化的一部分，在這一時(shí)期出現(xiàn)了許都高僧比如華嚴(yán)四祖澄觀國師在五臺(tái)山顯通寺駐錫十載翻譯了《大方廣佛華嚴(yán)經(jīng)疏》八十華嚴(yán)的翻譯系統(tǒng)的闡述了佛理也吸收中華的優(yōu)良精華，特別是他寫的《經(jīng)疏》明確山西五臺(tái)即為文殊道場，《在現(xiàn)在五臺(tái)山的每座寺院中都供奉特別是顯通寺七處九會(huì)殿內(nèi)供有五百羅漢在明十三層多寶佛塔對(duì)面靈窗上就供奉華嚴(yán)澄觀國師塑像》……在這一時(shí)期唐文成 公主和尼泊爾的尺尊公主入藏，印度的原始宗教婆羅門再度興起大批佛學(xué)大師翻過 喜馬拉雅來到西藏地區(qū)與藏地崇信的苯教相互競爭融合，特別是蓮花生大師帶領(lǐng)著25弟子入藏改變了當(dāng)時(shí)的佛苯不合使得許多藏民歸信佛教，并確定了修行密宗不休禪的思想，蓮花生大師也就是藏傳佛教的創(chuàng)始人《在今五臺(tái)菩薩頂文殊殿左側(cè)的大殿就供奉著蓮花生大師》藏傳佛可以分為前、后弘期。后弘時(shí)期藏傳佛教在阿底峽、八思巴、宗喀巴等人推進(jìn)下形成了五大支派寧瑪派、噶當(dāng)派、薩迦派、噶舉派、格魯派《格魯派的**大家都耳熟能詳在帶團(tuán)中講到菩薩頂大家都會(huì)介紹到“師徒三尊”會(huì)介紹姓氏在這里更正下一世**不是賈操杰而是宗喀巴的小弟子根敦朱巴**是克珠杰》，五派自成體系，也形成了獨(dú)具特色的**轉(zhuǎn)世。這樣以一個(gè)民族命名的藏傳佛教的產(chǎn)生就形成的佛教的三大支派。

唐宋以后，文殊信仰進(jìn)一步發(fā)展。元朝建國，以五臺(tái)山文殊道場為內(nèi)地喇嘛教的總禪林。元朝皇帝將五臺(tái)山的一些漢傳寺廟改為黃教寺院下令八思巴在五臺(tái)山弘法，這樣五臺(tái)山成為了漢藏并存顯密雙修的佛教名山。五臺(tái)山文殊信仰達(dá)到高峰，上至皇帝大臣、文人學(xué)士、大德高僧，下至香客居士、善男信女、黎民百姓，文殊信仰成為最基本的信仰之一，牢固地占領(lǐng)了人們的意識(shí)形態(tài)領(lǐng)域。五臺(tái)山佛教圣地已經(jīng)深入人心，朝山拜佛，求得文殊保佑庇護(hù)，成為人們希冀實(shí)現(xiàn)的宏愿。

經(jīng)過元末的常年征戰(zhàn)到了明代五臺(tái)山佛教再興高潮。出身于僧侶的明代開國皇帝朱元璋，剛一即位就實(shí)行了保護(hù)佛教，興隆佛教，尤尊漢藏佛教圣地五臺(tái)山的政策。他先后詔見了五臺(tái)山高僧璧峰、具生吉祥，分別頒賜紫衣、金缽、度牒、御制詩等，命隨方演教。明成祖派人迎請西藏名僧哈里嘛入京，敕封大寶法王，令統(tǒng)領(lǐng)天下釋教，遣使送五臺(tái)山顯通寺安置，又敕修佛舍利塔及顯通寺，還于寺中塑哈里麻肖像。黃教祖師宗喀巴弟子釋迦也失到五臺(tái)山巡禮弘法，入京后受到成祖盛情接待，封大國師，賜金印、寶誥、經(jīng)像、金銀器等物。釋迦也失又去五臺(tái)山之后，成祖又幾次致書慰問。英宗敕造《大藏經(jīng)》送五臺(tái)山普恩寺、五臺(tái)頂供養(yǎng)，又敕諭護(hù)持顯通寺。憲宗遣人送一丈六尺鍍金文殊像一尊、畫幅百軸、香金五千兩、布帛千匹、念珠萬串于五臺(tái)山文殊寺，并制書盛贊圣地，敕修文殊寺。

武宗敕建了銅瓦殿，賜額廣宗寺，又敕梵僧于中臺(tái)頂建寺，鑄鐵為瓦，賜額演教，敕旨護(hù)持。

萬歷年間，五臺(tái)山佛教更加興盛。明神宗重修大白塔，為母祈福；敕造《大藏經(jīng)》送五臺(tái)山2藏<現(xiàn)存于顯通寺的水陸法會(huì)殿共3120本是現(xiàn)在國內(nèi)保存下來最完整的大藏經(jīng)>；遣使于五頂和獅子窩設(shè)弘福萬壽報(bào)國佑民吉祥大齋；又先后幾次送《大藏經(jīng)》6藏，于獅子窩與五臺(tái)頂安置，修建獅子窩萬佛塔及五頂寺院，并在五臺(tái)山設(shè)水陸法會(huì)，供養(yǎng)全山僧眾。其母李太后出錢于五臺(tái)山修建寺院。其時(shí)五臺(tái)山寺院劇增，全山達(dá)104多座，僧侶眾多，佛事興盛。宗派以禪宗和藏傳佛教為盛，而華嚴(yán)、律宗、凈土諸宗皆有。

清朝建立以后，康雍乾嘉四帝，無論其本人信佛與否，都相續(xù)不斷地奉行著尊崇佛教政策。到康、雍、乾朝，尊崇佛教，尤尊藏傳佛教，已經(jīng)成為一項(xiàng)基本國策。而五臺(tái)山是中國佛教名山中唯一的清黃廟并存的漢藏佛教圣地，且離京城較近，于是清朝諸帝便特別重視扶持五臺(tái)山佛教。從順治皇帝起，即重視利用黃教來加強(qiáng)蒙古地區(qū)與朝廷的聯(lián)系，借以融洽民族關(guān)系。順治皇帝曾兩次派數(shù)十名喇嘛到五臺(tái)山，作護(hù)國佑民道場；命阿王老藏住持五臺(tái)山真容院，督理番漢僧眾?？滴趸实蹚目滴醵辏?684）以后，先后五次朝臺(tái)，遍禮臺(tái)頂，朝拜各廟，賜題碑文匾額，還親封菩薩頂大喇嘛丹巴扎薩克為清修禪師，賜提督印和斬殺劍，命山西全省按時(shí)進(jìn)貢錢糧。常住鎮(zhèn)海寺的章嘉呼圖克圖則受命統(tǒng)轄蒙古和青海的佛教事務(wù)。乾隆皇帝繼位后，效法其祖，曾六次朝臺(tái)，廣題詩文匾額，屢撥巨款，重修寺院。嘉慶皇帝繼位后，也到五臺(tái)山朝拜一次。

清朝統(tǒng)治者注重鼓勵(lì)蒙藏佛教徒朝拜五臺(tái)山，融洽民族關(guān)系，五臺(tái)山喇嘛教權(quán)傾一時(shí)?？滴跛氖哪辏?705），敕令五臺(tái)山菩薩頂?shù)?0寺改為喇嘛廟，實(shí)行從藏傳佛教堪布中給五臺(tái)山委任大喇嘛的制度，還讓統(tǒng)轄內(nèi)蒙、青海佛教事務(wù)的大**章嘉呼圖克圖住在鎮(zhèn)海寺。乾隆皇帝還命在白水池建寺一所，歸三世章嘉**私有，賜名永樂院。在清代，蒙藏佛教徒對(duì)五臺(tái)山非常崇拜，內(nèi)外蒙進(jìn)香者，每年四月至十月絡(luò)繹不絕，遂使五臺(tái)山的藏傳佛教達(dá)到鼎盛時(shí)期。至嘉慶時(shí)，五臺(tái)山有規(guī)模宏大的黃廟26所，喇嘛千余人，其中菩薩頂一寺就有喇嘛561人。

至清末，五臺(tái)山有青廟78所，僧侶在千人以上。清代漢傳佛教宗派繼承了明末余緒，以禪宗為主，禪宗中以臨濟(jì)宗居首。

清末至中華民國初期，五臺(tái)山佛教仍保持一定的規(guī)模。據(jù)1936年統(tǒng)計(jì)，五臺(tái)山有寺院130所，僧尼2200人，其中喇嘛800余人。民國年間，一些寺院僧人曾募捐擴(kuò)建了南山寺、普化寺、龍泉寺、慈福寺、尊勝寺等。特別是由于民國政府對(duì)七世章嘉**大加重用，任命為國民政府委員、國大代表和蒙旗宣化使，五臺(tái)山藏傳佛教又興盛一時(shí)。

五臺(tái)山悠久的歷史和旖旎的自然風(fēng)光獨(dú)特的地形構(gòu)造加之古代建筑和文物的保存，特別是它的魂----文殊信仰對(duì)世人對(duì)全山的影響。世界遺產(chǎn)當(dāng)之無愧！

第三篇：五臺(tái)山導(dǎo)游詞

游客們大家好 五臺(tái)山位于山西省東北部，忻州地區(qū)五臺(tái)縣，距太原240公里，是我國著名的四大佛教名山之首，以天下第一佛教名山享譽(yù)中外，有此殊榮，一是，這里是我國最早建寺的地區(qū)之一，而且從古至今，這里的寺僧在規(guī)模上都是第一；二是，佛典有記載，這里是佛教四大菩薩之首文殊菩薩的道場；三是，歷朝歷代，凡信奉佛教的帝王，都特別關(guān)注這里，這里是我國唯一的青廟和黃廟共生榮的佛教圣地。五臺(tái)山是我國著名的四大名山之一，也是一個(gè)融自然風(fēng)光，歷史文物，古建，藝術(shù)，佛教文化為一體的旅游區(qū)?！拔灏倮锏篱L風(fēng)風(fēng)雨雨，依然日出東臺(tái)。月掛西峰，花放南山，雪霽北巔。兩千年香火斷斷續(xù)續(xù)，又是晨鐘悠揚(yáng)，晚罄清澈，香煙繚繞，勝幡翩躚?！睂懗隽宋迮_(tái)山的悠久歷史和奇異風(fēng)光。今天我們要參觀的是顯通寺，在五臺(tái)山寺院當(dāng)中，顯通寺的規(guī)模最大，歷史最古和洛陽的白馬寺同為中國最早的寺廟，是五臺(tái)山佛教界最為尊崇的領(lǐng)袖寺廟。首先，我們看到的是鐘樓，這是五臺(tái)山最大的一口銅鐘——長鳴鐘，重達(dá)9999.5斤。顯通寺沒有天王殿，只有兩通石碑，就是我們現(xiàn)在看到的龍虎二碑，此二碑寓意為龍虎把門，不勞駕四大天王。顯通寺，占地120畝，殿堂樓舍400多間，正院內(nèi)中軸線排列七座大殿，依次為：觀音殿，大文殊殿，大雄寶殿，無量殿，千缽文殊殿，銅殿和后高殿?，F(xiàn)在我們來到了觀音殿,殿內(nèi)供奉著三尊菩薩.中間為觀音菩薩,兩邊分別為文殊菩薩和普賢菩薩,所以又叫”三大士殿”.由于兩側(cè)擺滿了經(jīng)書,故也稱藏經(jīng)殿.觀音殿外邊一左一右兩座碑亭.里面各有一碑,一通有字，刻著<<御制顯通寺碑文>>,一通無字,無字碑.這通無字碑是康熙皇帝立下的,似乎在贊美顯通寺的雄偉,壯麗和佛教的博大精深,難以用文字表達(dá).參觀完了觀音殿,我們就來到了,大文殊殿,五臺(tái)山是文殊菩薩的道場,寺廟中大都建有文殊殿,而這座文殊殿卻加了個(gè)”大”字,這個(gè)大字有四層含義:顯通寺是五臺(tái)山最古老的寺院,是五臺(tái)山寺院中建筑面積最大之一,是五臺(tái)山保存最完整之一,是供奉文殊菩薩最多的文殊殿,由于在這里可以同時(shí)拜到五方文殊,當(dāng)?shù)厝朔Q其為方便朝臺(tái).好,現(xiàn)在我們?nèi)ト碌闹行?顯通寺的重要建筑,大雄寶殿,它是五臺(tái)山殿宇之最,重頂飛檐,巍峨寬大,占地一畝二分,里面供奉橫三世佛.中間為婆娑世界的釋迦牟尼,左側(cè)為東方凈琉璃世界的藥師佛,右側(cè)是西方極樂世界的阿彌陀佛;大雄寶殿即釋迦牟尼的尊稱,寓意像大勇士一樣,英勇無畏,無畏一切,殿堂采用108根木柱支撐整個(gè)大殿,進(jìn)到大殿感到十分寬敞,此殿,是五臺(tái)山最大的大雄寶殿,也是寺里舉辦盛大佛事活動(dòng)的場所 這是顯通寺的第一大特色---------全木結(jié)構(gòu) 現(xiàn)在我們眼前的這座白色全磚建筑是無梁〔量〕殿,由于它全部用磚壘砌而成.沒有用梁柱,所以叫無梁殿,又因?yàn)樗淼氖欠鸱ǖ臒o量,所以我們稱之為無量殿,從外觀看,似歐洲建筑,并且涂成了白色,白色在西方代表純潔,在這里象征佛教的無限光明。整個(gè)大殿從外看是7間，實(shí)際為3間，外觀2層，內(nèi)為1層。殿內(nèi)中間供奉佛祖的抱身像盧舍納佛，體現(xiàn)修成正果而得到佛境的光明智慧。無梁殿又叫七處九會(huì)殿，取釋迦牟尼曾在7處講經(jīng)9次之意，所以外觀7間，這座大殿建于明萬歷年間，距今有近400年的歷史了。此殿沒有梁柱支撐，殿頂?shù)闹亓坑伤闹芎裰氐膲w支撐 這是顯通寺的第二大特色---------全磚結(jié)構(gòu) 建筑穿過供奉有千缽，千手，千釋迦的千缽文殊殿，我們就來到了銅殿。此殿是我國僅有的三座銅殿之一，小巧精致，殿內(nèi)中這尊銅鑄的文殊坐獅像，造型美麗，四壁上的銅鑄小佛琳瑯滿目，有萬尊之多，故也有人稱之為萬佛殿，此殿是明萬歷年間，妙峰祖師化緣十萬斤銅所造，民間所流傳“顯通，顯通，十萬斤銅”，就是由此而來。此殿也是顯通寺的第三大特色--------------全銅結(jié)構(gòu)建筑 現(xiàn)在是自由活動(dòng)的時(shí)間了，大家可以嘗嘗原平的鍋魁，莜面窩窩，高粱面魚魚，還有味道鮮美，營養(yǎng)價(jià)值高得臺(tái)蘑，可以看看在民間流傳了300年，具有山西黃土文化特色的剪紙，也看看形制美觀的澄泥硯。該文章由004km.cn(第一§范┆文網(wǎng))整理；

夜色將至，我們也踏上了返程的大巴，今天我們游覽了五臺(tái)山青廟之首---顯通寺，看到了全木，全磚，全銅不同時(shí)代，不同建筑風(fēng)格的寺院，有人說五臺(tái)山是“一部佛國寺，百座藝術(shù)宮”，我覺得很貼切，不知道大家是否有同樣的感覺？（

第四篇：五臺(tái)山英文導(dǎo)游詞

Mount Wutai Nominated World Heritage Sites：Mount Wutai, is constituted by two parts:Taihuai core area Geographic coordinate is N39°E113°,and Foguang temple core area Geographic coordinate is N38°E113°, the core area is 18415 hectares and the buffer zone area is 42312 hectares.世界遺產(chǎn)提名地：五臺(tái)山，由兩部分組成：臺(tái)懷核心區(qū)和佛光寺核心區(qū)，核心區(qū)面積18415公頃，緩沖區(qū)42312公頃。

located in Wutai County of Xinzhou City the northeastern of Shanxi Province China.位于中國山西省東北部忻州市五臺(tái)縣境內(nèi)。

is made of the oldest stratum in the world which is more than 2.5 billion years.由大于25億年的世界古老地層構(gòu)成

It has 5 peaks in north south east west and center, the peak is 3061 meters above sea level which is called as “the ridge of Northern China”

有東西南北中五座山峰，最高峰3061米，被譽(yù)為“華北屋脊”

The mountaintops are flat and wide commonly known as platform, so it was called the Five Flat-top Mountains.五座山峰頂部平坦寬廣，俗稱臺(tái)頂，因此得名五臺(tái)山。

Mount Wutai has a magnificent natural landscape and a rich geological heritage, 五臺(tái)山自然景觀奇?zhèn)ス妍悾刭|(zhì)遺產(chǎn)豐富

Its unique palaeotectonic relics, rare periglacial and glacier land form, 其獨(dú)特的古地質(zhì)構(gòu)造遺跡，稀有的冰原冰川地貌景觀 and valuable species and ecological resources, 珍貴物種和生態(tài)資源

serves as a typical evidence of an important period in the history of earth evolution.使其成為代表地球演變史重要階段的典型例證

The age of various rock units of granite and greenstone belts in Mount Wutai is around 2.6 to 2.5 billion years, 五臺(tái)山花崗巖~綠巖帶的年齡在26至25億年

and it’s exposed in the great height difference of the new generation of mountains and valleys, 并且出露于高差巨大的新生代山脈和山谷內(nèi) various levels of rocks exposed to surface.各種層次巖石組成良好出露地表

And it has time continuity and irreplaceability in geological time.在地質(zhì)時(shí)代上具有時(shí)間的連續(xù)性和不可替代性

The displayed rich geological phenomenon is irreplaceability in the world.所展示的豐富地質(zhì)現(xiàn)象在世界范圍內(nèi)也具有不可替代性

Campared with those well known mountains around the world its long history of geological evolution is very rare, 其漫長的地質(zhì)演化史在世界著名山峰中非常罕見

And it became field visit location in many international geological conferences and is the classic geological research area in China.成為多次地質(zhì)會(huì)議的考察地及中國經(jīng)典的地質(zhì)研究地區(qū)

The granite-greenstone belt of Mount Wutai also led to the formation of typical Neoarchean collision orogenic belts, 五臺(tái)山花崗巖~綠巖帶構(gòu)成典型的新太古代碰撞造山帶

it fully revealing the early collision orogen structure sectionand different levels of crustal, 完整展示出早期碰撞造山帶構(gòu)造剖面及不同地殼層次

and has typical geological evolution significance.具有典型的地質(zhì)演化意義

Therefore ,Mount Wutai is key evidence for studies of the Archean plate tectonics and the collision orogenic belts.是研究太古宙板塊構(gòu)造與碰撞造山帶的關(guān)鍵例證

The geochronological boundary of the Archean and Proterozoic Eons, is considered as the most important geological events in tectonic evolution.太古宙到遠(yuǎn)古宙界限被認(rèn)為是地殼演化史上最重要的地質(zhì)事件 During this period, the Earth has undergone profound changes.地球在這一時(shí)期發(fā)生了深刻變化

International Commission on Stratigraphy proposes that the line of demarcation be drawn at 2.5 billion years ago.國際地層委員會(huì)建議這一界限年代應(yīng)劃分在25億年前

Mount Wutai Reserve many unconformities interface before and after 2.5 billion years, 五臺(tái)山保留有多個(gè)25億年前后的不整個(gè)界面

and has clear lines of demarcation between different stages of geological evolution, 具有明顯的地質(zhì)演化階段性

it’s also involving the radical environmental changes of continental extensions after the end of the collision orogeny(2.5billion years).涉及典型板塊碰撞造山結(jié)束，向板內(nèi)伸展環(huán)境的劇烈變化

They provide sound conditions for setting off the boundaries of the Archean and Proterozoic Eons, 非常有利于劃分太古宙~遠(yuǎn)古宙界限

and is typical area for establishing the Archean Proterozoic boundary before 2.5 billion years.是建立太古宙~遠(yuǎn)古宙界限的典型地區(qū)

It’s also bearing comparable value to universal geological studies.具有全球地質(zhì)對(duì)比價(jià)值

Mount Wutai keeps a complete records of the Paleoproterozoic strata before 2.5-1.9 billion years, 五臺(tái)山保留完整的古元古代地層記錄（2.5~1.9億年）

there are well-preserved early weathering crusts, ancient red bed as well as rich records of stromatolites in the stratigraphic sections.地層剖面保留了早期古風(fēng)化殼、古紅層及異常豐富的疊層石記錄

There is a rich reserve of paleofloral fossils in the Doucun Subgroup of Mount Wutai, 五臺(tái)山豆村帶群中發(fā)現(xiàn)了豐富的古植物化石

and they are the earliest China’s Eukaryotic organisms before 2.4 billion years, 并有中國已知最古老的真殼生物化石（24億年前）

it’s 600-700 million years earlier than the previously acclaimed oldest Eukaryotic fossil record.比先前認(rèn)為的最古老真殼生物化石記錄早6至7億年

In this regard Mount Wutai is valuable to the understanding of earlier evolution of life.對(duì)認(rèn)識(shí)早期生命演化具有重要價(jià)值

Compared with other ancient planation surfaces of East Asia, 與東亞其他古夷體面相比

Mount Wutai is a typhical example of the Cenozoic continental extension and of the fault block orogeny.五臺(tái)山為早期寒武紀(jì)地殼中新生代伸展、斷塊造山活動(dòng)的典型代表

There is several thousand meters of altitude differerce between the top of ancient razed plane and the buried deep of the sedimentary basins of North China which is very rare in East Asia.其臺(tái)頂古夷平面與華北斷陷盆地中深埋夷平面之間達(dá)到數(shù)千米的高差，在整個(gè)東亞非常罕見

The ancient planation surfaces of Mount Wutai have became one of the most important symbols in the comparative study of Cenozoic tectonic and landscape evolution in North China，成為中國北方地形演化研究對(duì)比的最重要標(biāo)志，也是中國北方最古老的山地夷平面 in this sense, Mount Wutai has typhical significance to the entire East Asia region, 在整個(gè)東亞地區(qū)具有典型的代表意義

and being an important example to the Cenozoic extensional tectonic evolution, and the basin and mountain relationship in the east part of the Asia continent.是亞洲大陸東部新生代伸展構(gòu)造演化及其盆地作用的重要例證

The time-honored Buddhism cultural continuity, the glorious artistic achievements，五臺(tái)山其歷史久遠(yuǎn)的佛教文化傳承，燦爛恢宏的藝術(shù)成就

the spectacular ancient Buddhist temple complex and those profound cultural accumulation, 恢宏壯觀的佛教古寺廟建筑群等深厚的文化積淀

makes Mount Wutai occupied an important position in China and the world Buddhism development.使五臺(tái)山在中國和世界佛教發(fā)展的歷史長河中占據(jù)了極其重要的地位

With over 1600 years continuous Buddhism practice Mount Wutai has become the center of the reverence of Maniusri Bodhisattva.成為持續(xù)1600余年的佛教文殊信仰中心

It is the most recognized Buddhism Mountain in China and is considered as one of the five Buddhism holy land in the world.位居中國四大佛教名山之首，世界五大佛教圣地之一

The Buddhist buildings at Mount Wutai is the world leading in terms of the long time span and the large scgle, and are among the best in the world.五臺(tái)山佛教建筑群無論時(shí)間跨度之長還是規(guī)模之宏大，都在世界范圍內(nèi)首屈一指

In its 15 centuries’ development, Mount Wutai gradually formed ambitious Buddhist buildings.五臺(tái)山在長達(dá)15個(gè)世紀(jì)的發(fā)展中，逐漸形成了宏大的佛教建筑群

In terms of the size the temple buildings here are virtually matchless no matter in China or in the world.其寺廟建筑的規(guī)模不論在中國還是在世界上都是鮮有的

During the Northern Qi Period(AD551-557)there had been more than 200 temples, and the figure rose to over 360 in the prime time of Tang Dynasty(AD618-907).北齊時(shí)，五臺(tái)山就有寺廟200多座，唐代最多是達(dá)360余座

So far, Mount Wutai still reserve 68 temples and over 150 pagodas built in seven differert dynasties since Tang.至今，五臺(tái)山仍保存有唐以來7個(gè)朝代的寺廟68座，佛塔150余座 These temples are vary in size and architectural configuration.這些寺廟規(guī)模大小不一，形制布局各有特色

For instance, with over 400 halls, pavilions and monks’abodes, the XianTong Temple is known for its extension of space and all buildings here look grand.如顯通寺，寺宇開闊，殿宇宏偉，計(jì)有殿堂樓閣，禪房僧舍等400余間

The Bishan Temple consists of 3-bay courtyards with a total number of 108 assembly and meditation halls.碧山寺為三進(jìn)院落，計(jì)有殿堂禪堂108間，Within the 1123-hectare boundary of the Taihuai Proposed Core Zone,而在五臺(tái)山臺(tái)懷寺廟集中區(qū)僅僅11.23平方千米的范圍內(nèi)

there are 24 temples and the number of singular buildings are countless.就分布著寺廟24座，其中的單體建筑更是數(shù)不勝數(shù)

Together, these buildings constitute a sizable grand simple,yet sublime temple ensemble in harmony with the nature.形成了一個(gè)規(guī)模龐大，宏偉壯觀，古樸莊嚴(yán)，與自然環(huán)境和諧一致的寺廟建筑群

Mount Wutai is a nominated heritage site where coexist the holy objects of the Han and Tibetan Buddhism which bearing witness to the seamless blend of the Han and Tibetan cultures.五臺(tái)山是漢藏佛教物質(zhì)遺存共存的遺產(chǎn)提名地，漢藏文化融匯無痕

Mount Wutai is one of the four most famous sacred places of Buuhism in China and the meeting point of the Han and Tibetan Buddhism.五臺(tái)山不僅是中國佛教四大名山之一，而且也是漢藏佛教匯集之地

Since the introduction of Tibetan Buddhism, Mount Wutai has become one of the most important centers for the development of Tibetan Buddhism in the non-Tibetan central areas.自藏傳佛教傳入五臺(tái)以來，這里就成為藏傳佛教在中原內(nèi)地的重要發(fā)展中心

In this sense, Tibetan Buddhism at Mount Wutai has therefore become a link between the central and local Mongolian and Tibetan affairs, 五臺(tái)山藏傳佛教也因之成為連接中央和蒙藏地方關(guān)系的紐帶

and an important bridge for cultural exchanges between the Han, Tibetan, Mongolian people.以及漢藏蒙等民族文化交流的橋梁

Historically, Mount Wutai has helped generations of monarchs in the solution of the problems related to different ethnic groups.歷史上，五臺(tái)山也在中央統(tǒng)治者處理民族宗教問題中發(fā)揮著重要作用

At the Prime time of Qing Dynasty there were 122 temples and monasteries at Mount Wutai, 在清代鼎盛時(shí)期，五臺(tái)山共有青黃廟122座

in which 25 temples are following the Tibetan Buddhism and 97 are following the Han Buddhism.其中黃廟25座，青廟97座

Up to now, there are 7 Tibetan lamaseries existent, and more than 40 Han Buddhism monasteries existent within the circle formed by the five terracess.至今，臺(tái)內(nèi)古建筑群中仍遺存著大規(guī)模黃廟7座，青廟40余座

Mount Wutai has played an active role in the fusion and development of the Han and Tibetan Buddhism.五臺(tái)山在漢藏佛教的融合與發(fā)展方面起到了非常重要的積極作用

Like other similar heritage site it has contributed greatly to the development of the Buddhist culture.與其他類似遺產(chǎn)地一樣，為佛教文化的發(fā)展做出了突出的貢獻(xiàn)

Mount Wutai is the center of Manjusri worship in the world of Buddhism, 五臺(tái)山是世界佛教的文殊信仰中心

it is recorded in the “Avatamsaka Sutra” translated in the Jin Dynasty that Mount Wutai is the bodhimanda of Manjusri.據(jù)佛教華嚴(yán)經(jīng)記載，五臺(tái)山是文殊菩薩的道場 The establishment and the spread of Manjusri worshipat at Mount Wutai converted it into the NO.1 of the four Buddhist sacred mountains in China in the middle of the Tang Dynasty.五臺(tái)山文殊信仰的確立和推廣使五臺(tái)山在唐代中葉就成了中國佛教四大名山之首，It was the Buddhist “capital” of China comparable to the Vulture Peak of India.中國佛教的首府，與印度靈鷲山爭俊的佛教圣地

In the past 1000 years Mount Wutai has gone beyond the limitations of regions nationalities religious sects, 在一千多年間，五臺(tái)山超越了地區(qū)和民族，超越了不同教派

the succession of dynasties, the difference between the monarches and the common pilgrims, 超越了朝代更迭，超越了君主和平民香客的界限

and become the Buddhist center of Manjusri worship with far-reaching influence felt even nowadays.成為至今仍產(chǎn)生深刻影響的文殊信仰中心

Mount Wutai has a unique status in the Chinese art history as with the great achievements attained in the sculpture and mural arts，五臺(tái)山在中國美術(shù)史上地位杰出

it is an outstanding example of the localization of the Buddhist art in China.是佛教藝術(shù)中國化的理想實(shí)物例證

Many World Heritage sites in China embody high artistic value.The artistic achievements of these heritage sites represent the creative genius of human beings.In terms of the category, the Buddhist statues and murals of Mount Wutai belong to the temple building’s art, 從類型來看，五臺(tái)山的佛教雕塑與壁畫屬于寺觀建筑類

Mount Wutai represent the coexistence of the Tibetan and Han Buddhist art.代表了漢藏并存的佛教藝術(shù)成就

In terms of numberas an established Buddhist sacred place in China, Mount Wutai has a temple building and statue sculpting tradition that can be dated back to the Eastern Han Dynasty.從數(shù)量來看，五臺(tái)山作為中國著名的佛教圣地，自東漢年間建寺造像以來，歷久不衰

Now Mount Wutai holds variety of clay sculptures, wood carvigs, stone carvigs, metal foundry ,gauze, porcelain, embroidery, painting and other artworks.保存有泥塑，木雕，石刻，金屬鑄像，脫紗，燒瓷，刺繡，繪畫等諸多種類的造像藝術(shù)作品 The huge number of Buddhist shrines in China is in the second to none.其數(shù)量之龐大，在中國佛教圣地中首屈一指

Mount Wutai is the most typical royal bodhimanda in China, 五臺(tái)山是最典型的中國皇家道場

Among the four Buddhist sacred mountains in China Mount Wutai has maintained the closest link with Xi’an, Luoyang, Kaifeng, Beijing and other places of the central power.中國佛教四大名山中，五臺(tái)山與歷代中央集權(quán)帝都西安，洛陽，開封，北京等聯(lián)系最為緊密 Besides the political center it turns into the holiest royal bodhimanda for over 1000 years.這使她在一千多年間，實(shí)際成為政治中心以外最具神圣地位的皇家道場

Mount Wutai reflects the relations between generations of the ruling class with Buddhism, 反映了歷朝歷代統(tǒng)治階級(jí)與佛教的淵源關(guān)系 and presents a full picture of the social economic and spiritual lives in the certain extent.也在一定程度上反映了當(dāng)時(shí)的社會(huì) 經(jīng)濟(jì)和精神生活

The royal Buddhist cultural belief is an important component of the social and cultural life during the several thousands years of the feudal period in China，皇家佛教文化信仰，是中國幾千年封建社會(huì)文化生活的重要組成部分 it has profound impact to the rise and fall of Buddhism, 對(duì)佛教的興衰發(fā)展具有深刻影響

however, it has not been fully reflected in the world heritage.Mount Wutai is a typical speciment of the royal bodhimanda in China.五臺(tái)山正是中國皇家道場的典型代表

The Buddhist buildings on Mount Wutai have a important position in the world architecture history，五臺(tái)山佛教建筑在世界建筑史上占有十分重要的地位

The heritage nomination of Mount Wutai has the largest and best preserved timber structure of Tang Dynasty---the East Main Hall of Foguang Temple.五臺(tái)山遺產(chǎn)提名地?fù)碛兄袊F(xiàn)存規(guī)模最大，保存最完好的唐代木構(gòu)建筑佛光寺東大殿

Currently, there are only four existent timber structures in China which was built in the Tang Dynasty, 中國目前已知的唐代木構(gòu)建筑遺存僅有4座

Among them, the East Main Hall of Foguang Temple is located right in the Core Zone of the nominated site, 其中，佛光寺東大殿即位于提名地的佛光寺核心區(qū)內(nèi)

in terms of the architectural configuration and the state of conservation, 從建筑的單體形制和木構(gòu)遺存狀況來看

the East Main Hall of Foguang Temple is the largest, best preserved and most valuable one of the four existent Tang buildings.佛光寺東大殿是現(xiàn)存4座唐代木構(gòu)建筑中規(guī)模最大，保存最完好，歷史價(jià)值最高的一座

In his history of more than twelve hunderd years, the original identity is well maintained and no overhaul has been made.在近12個(gè)世紀(jì)的歷史中，沒有經(jīng)過一次落架大修，卻仍然風(fēng)采依舊

the East Main Hall of Foguang Temple is matchless even within the global context.In the world existing ancient wooden structures, 甚至在世界現(xiàn)存的古代木構(gòu)建筑中，佛光寺東大殿都堪稱楷模

the Foguang Temple retains its integrity and artistry in the past thousand years, and asserts itself as the living fossil of the world architectural history.是世界建筑史上不可多得的活化石

It represents a perfect combination of geology and landform with the Buddhist culture，五臺(tái)山是古老地質(zhì)地貌與佛教文化完美結(jié)合的典例

it’s featured by a unique and complete geological structure formed at the early stages of the Earth, 其所擁有獨(dú)特而完整的地球早期地質(zhì)構(gòu)造

stratigraphical sections, fossils Cenozoic planation surfaces and perigalcial landforms, 地層剖面，古生物化石遺跡，新生代夷平面及冰緣地貌

which speak for a long geological history and a rich reserve of geological relics.具有漫長的地質(zhì)歷史和豐富的地質(zhì)遺跡

The five terraces and other ancient razed plane are the result of the oregenic elevation of the blocks, 以五座臺(tái)頂為代表的古夷平面經(jīng)歷斷塊造山抬升

with evolution of the typical periglacial landfroms and cool climates.發(fā)育了典型的冰原地貌，形成清涼高寒的氣候條件 Among all of the existing Buddhism related heritage sites, 在世界已有的佛教相關(guān)遺產(chǎn)地中

there has not been any mixed natural and cultural heritage with such ancient geological landforms, 尚未出現(xiàn)具有古老地質(zhì)地貌的自然文化雙遺產(chǎn)

Mount Wutai is not only at the same time has the ancient geological resources and ancient Buddhist culture resources，五臺(tái)山不僅同時(shí)具備古老的地質(zhì)資源與古老的佛教文化資源 But also to integrate the two into one.而且將二者珠聯(lián)璧合的融為一體

The natural and cultural combination fixes the Buddhist belief inside the worship to natural mountains, 典型地將對(duì)佛的崇信凝結(jié)在對(duì)自然山體的崇拜之中

realizing the traditional Chinese philosophic idea of “Human and nature being one”.完美體現(xiàn)了中國天人合一的哲學(xué)思想

Mount Wutai is the sacred place endowed by nature to human beings for the inheritance and propagation of civilization.五臺(tái)山是大自然賦予人類繁衍生息傳承文明的圣地

The mountain douds appear and disappear around the trees 山云吞吐翠微中

The color here is heavy bule and light green 淡綠深青一萬重

I thought the landscape could only be found in heaven 此景只應(yīng)天上有

But adually I am just at the wonderful mountain peak 豈知身在妙高峰

With profound natural and cultural accumulation, 作為自然與人文的厚重積淀

Mount Wutai is showing its great beauty and wonderfulness, with the value of both natural and cultural heritage.五臺(tái)山正以其獨(dú)特的自然與文化雙遺產(chǎn)價(jià)值，向世界展示著她的博大和瑰麗

第五篇：山西五臺(tái)山導(dǎo)游詞

五臺(tái)山位于山西省東北部五臺(tái)縣境內(nèi)。五臺(tái)山方圓約300公里，因五峰如五根擎天大柱，拔地崛起，巍然矗立，峰頂平坦如臺(tái)，故名五臺(tái)。又因山上氣候多寒，盛夏仍不知炎暑，故又別稱清涼山。

五臺(tái)山是馳名中外的佛教勝地，是文殊菩薩的道場，而五臺(tái)山又以其建寺歷史之悠久和規(guī)模之宏大，而居佛教四大名山之首，在日本、印度、斯里蘭卡、緬甸、尼泊爾等國享有盛名。五臺(tái)山寺廟始建于漢明帝，唐代因“文殊信仰”的繁盛，寺院多達(dá)360多處。清代，隨著喇嘛教傳入五臺(tái)山，出現(xiàn)了各具特色的青、黃二廟。五臺(tái)山五座臺(tái)頂合圍的地區(qū)，稱為臺(tái)內(nèi)，其外圍則稱臺(tái)外?，F(xiàn)五臺(tái)山寺廟尚存43處，其中臺(tái)內(nèi)37處，臺(tái)外6 處。五臺(tái)山眾多的佛寺皆聚集在臺(tái)內(nèi)臺(tái)懷鎮(zhèn)。這里寺廟林立，殿宇鱗次櫛比，圣景圣跡薈萃一處，其中顯通寺、塔院寺、殊像寺、羅寺和菩薩頂被稱為五臺(tái)山五大禪處。

臺(tái)外的寺廟比較分散，其中以南禪寺、佛光寺最著名。五臺(tái)山是文殊菩薩的道場，所以這里眾多寺廟的正殿都以供奉文殊菩薩為主。文殊菩薩是釋迦牟尼的左脅侍，關(guān)于他的來歷，說法很多，而最流行的說法是他出身于舍衛(wèi)國的婆羅門家庭，因有慈愛之心，后隨釋迦牟尼佛出家，成為佛的大弟子，幫助佛化導(dǎo)蕓蕓眾生。他在諸大菩薩中智慧辯才第一，故專司佛的智慧，有“大智文殊”的尊號(hào)。文殊的坐騎為一青獅，表示智慧威猛。他手持寶劍，表示智慧銳利。文殊菩薩因智慧第一，所以被推為眾菩薩之首，后因?qū)τ^音信仰流傳，逐漸被取而代之。

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