---
title: "房山雲居寺石經──經文、題記、碑銘等拓片之選輯 · 第一個時期——隋唐"
description: "房山云居寺石经是由隋代高僧静琬大师发起刊刻，历经隋、唐、辽、金、元、明六朝千余年接力完成的佛教石刻经典宝库。主要内容为镌刻于石板上的佛教大藏经，并包含大量题记、碑铭，是研究佛教历史、书法艺术及社会经济的珍贵实物资料。它被誉为“北京的敦煌”，是世界上规模最大、历史最久的石刻图书馆，在佛教典籍保存、传承与研究中具有无可替代的至尊地位，是全世界重要的文化遗产。"
url: "https://rushiwowen.co/en/r/cmcxrlwbx0e0ii904mjxwg5f0"
---

### 第一個時期——隋唐

> The First Period - Sui and Tang Dynasties

這一時期又可分為幾個階段，首先是隋大業中至唐初，靜琬及其弟子玄導刻經時期。如上所述，靜琬自隋大業中發願刻造石藏是得到隋煬帝皇后蕭氏及其弟蕭瑀的大力施助的；但從現存石經及題刻中，自隋大業至唐武德之終的二十年間，未見任何題記，可能是準備時期。靜琬發願刻造石經是有計劃進行的。他在貞觀二年（西元六二八年）題刻中說：「靜琬為護正法，……就此山頂刊《華嚴經》等一十二部。」可見他原計劃要刻十二部佛經，《華嚴經》就是他最初刊刻的一部。又，劉濟《涿鹿山石經堂記》說：「至國朝貞觀五年《涅槃經》成」，靜琬《涅槃經堂題刻》也證實了這一事實，可見《涅槃經》也是他最初刊刻的一部經。此外，現存雷音洞（即第五洞，又稱石經堂或華嚴堂）中的《法華經》、《勝鬘經》等，歷來認為是靜琬時所刻之石經，如清查禮的《游𢘿題（𢘿、古莎字）、上方二山日札》中說：「石經洞寬廣如殿，中供石佛，四壁皆碑石疊砌，即隋靜琬法師所刻佛經也。字畫端好，有歐褚楷法，無一筆殘缺。」靜琬最初發願要刻的十二部經具體經名沒有寫明，已無法考查。然就現存可認為是靜琬刻造的石經，主要有：《法華經》、《華嚴經》（晉譯）、《涅槃經》、《維摩經》、《勝鬘經》、《金剛經》、《佛遺教經》、《無量義經》、《彌勒上生經》等。

> This period can be further divided into several stages. The first stage is from the mid-Daye era of the Sui Dynasty to the early Tang Dynasty, which corresponds to the sutra-carving period of Jingwan and his disciple Xuandao. As mentioned earlier, Jingwan's vow to carve a stone sutra repository during the mid-Daye era of the Sui Dynasty received significant support from Empress Xiao of Emperor Yang of Sui and her brother Xiao Yu. However, no inscriptions have been found on the existing stone sutras or carvings from the twenty-year period spanning the Sui Daye era to the end of the Tang Wude era, suggesting that this may have been a preparatory phase. Jingwan's vow to carve stone sutras was carried out systematically. In an inscription from the second year of the Zhenguan era (628 CE), he stated, "To protect the true Dharma, Jingwan carved the \*Avatamsaka Sutra\* and eleven other sutras on this mountaintop." This indicates that his original plan was to carve twelve Buddhist sutras, with the \*Avatamsaka Sutra\* being the first one he engraved. Additionally, Liu Ji's \*Record of the Stone Sutra Hall on Zhuolu Mountain\* states, "By the fifth year of the Zhenguan era of our dynasty, the \*Nirvana Sutra\* was completed." Jingwan's inscription in the Nirvana Sutra Hall also confirms this fact, showing that the \*Nirvana Sutra\* was another one of the earliest sutras he carved. Furthermore, the \*Lotus Sutra\*, \*Śrīmālādevī Siṃhanāda Sūtra\*, and other sutras preserved in the Leiyin Cave (also known as the fifth cave, the Stone Sutra Hall, or the Avatamsaka Hall) have long been regarded as stone sutras carved during Jingwan's time. For example, Zha Li of the Qing Dynasty wrote in his \*Travel Notes of Mount Fang and Mount Tuo\*: "The Stone Sutra Cave is as spacious as a hall, with a stone Buddha enshrined in the center. Its four walls are stacked with stone tablets, all carved by Master Jingwan of the Sui Dynasty. The characters are elegant and well-preserved, following the regular script style of Ouyang Xun and Chu Suiliang, without a single stroke missing." The specific names of the twelve sutras Jingwan initially vowed to carve were not recorded and can no longer be verified. However, based on the existing stone sutras believed to have been carved by Jingwan, the main ones include: the \*Lotus Sutra\*, the \*Avatamsaka Sutra\* (Jin Dynasty translation), the \*Nirvana Sutra\*, the \*Vimalakīrti Nirdeśa Sūtra\*, the \*Śrīmālādevī Siṃhanāda Sūtra\*, the \*Diamond Sutra\*, the \*Buddha's Last Teaching Sutra\*, the \*Sutra of Immeasurable Meanings\*, and the \*Sutra on the Ascension of Maitreya to the Tusita Heaven\*.

靜琬于貞觀十三年（西元六三九年）入寂，繼其刻造石經事業者，據遼代趙遵仁撰《續鐫成四大部經記》說：

> Jingwan passed away in the thirteenth year of the Zhenguan era (639 CE). According to the "Record of Continuing the Engraving of the Four Great Collections of Sutras" by Zhao Zunren of the Liao Dynasty, the task of carving the stone sutras was continued by...

「（靜琬）以唐貞觀十三年奄化歸真，門人導公繼焉；導公沒，有儀公繼焉；儀公沒，有暹公繼焉；暹公沒，有法公繼焉。自琬至法，凡五代焉，不絕其志。」

> (Jingwan) passed away and returned to the true nature in the thirteenth year of the Tang Zhenguan era. His disciple, Master Dao, succeeded him; after Master Dao, Master Yi succeeded; after Master Yi, Master Xian succeeded; after Master Xian, Master Fa succeeded. From Jingwan to Master Fa, it spanned five generations, and their aspiration never ceased.

關於靜琬的這些後繼者，佛教史籍從未見記載，只是從石經山的一些題刻中弄清了他們的一些主要事迹，至於僧儀的事迹，甚至他的全名是什麼，至今尚未發現任何記載。

> Regarding Jingwan's successors, there is no record of them in Buddhist historical texts. Their main deeds were only pieced together from some inscriptions found on the stone sutras at Shijing Mountain. As for the deeds of Sengyi—or even his full name—no records have been discovered to this day.

直接繼承靜琬刻造石經事業的是玄導。從保存在雷音洞門楣上的唐總章二年（西元六六九年）玄導題刻的殘碑看，玄導繼承靜琬刻造石經事業也是很有計劃的，而且刊刻了許多佛經。題刻云：

> The one who directly inherited Jingwan's work of carving stone sutras was Xuandao. From the remnants of Xuandao's inscription on the lintel of the Thunder Sound Cave, dated to the second year of the Zongzhang era of the Tang Dynasty (669 CE), it is evident that Xuandao continued Jingwan's stone sutra project with careful planning and carved numerous Buddhist scriptures. The inscription states:

「……玄導……夙廁緇林……先師遺訓，於此山峰□□□、楞伽、思益、佛地四部經律……願雲居□□□，群萌助施，修營……。」

> "...The profound guidance... has long been part of the monastic community... Following the teachings of my late master, on this mountain peak, the four scriptures and precepts of the Lankavatara, the Surangama, the Sūtra of the Buddha's Land, and the Sūtra of the Buddha's Land... May the Cloud Dwelling Monastery... with the support and offerings of all beings, be built and maintained..."

由此可見，玄導承其先師遺訓續刻了《大品般若經》、《楞伽阿跋多羅寶經》、《思益梵天所問經》、《佛地經》四部。同時，刻有玄導題記的經碑尚有：《勝天王般若經》、《大乘大集地藏十輪經》、《僧羯磨經》、《比丘尼羯磨經》、《佛說四分戒本》、《比丘戒本》、《比丘尼戒》、《四分大尼戒本》、《菩薩受戒法羯磨文》等。其他刻有玄導時期年月題記的經碑有：顯慶六年（西元六六一年）的《心經》，麟德二年（西元六六五年）的《四分戒本》和咸亨二年（西元六七一年）的《佛說造立形象福報經》等。此外，玄奘譯的《說無垢稱經》和《解深密經》，雖未見題記，從字迹上看與玄導所刻諸經極為類似，很可能也是玄導時所刻。

> From this, it can be seen that Xuandao, following the instructions of his late teacher, continued to engrave four sutras: \*The Great Perfection of Wisdom Sutra\*, \*The Laṅkāvatāra Sutra\*, \*The Sutra of Inquiries of Brahmā Viśeṣacintī\*, and \*The Buddha Ground Sutra\*. At the same time, other sutra steles bearing Xuandao's inscriptions include: \*The Sutra of the Supreme King of Wisdom\*, \*The Daśacakra Kṣitigarbha Sutra\*, \*The Saṅgha Karman Sutra\*, \*The Bhikṣuṇī Karman Sutra\*, \*The Four-Part Vinaya Prātimokṣa Sutra\*, \*The Bhikṣu Prātimokṣa Sutra\*, \*The Bhikṣuṇī Prātimokṣa\*, \*The Four-Part Bhikṣuṇī Prātimokṣa Sutra\*, and \*The Bodhisattva Precepts Karman Text\*. Other sutra steles inscribed with dates from Xuandao's period include: \*The Heart Sutra\* from the sixth year of the Xianqing era (661 CE), \*The Four-Part Prātimokṣa Sutra\* from the second year of the Linde era (665 CE), and \*The Sutra on the Merits of Creating Buddha Images\* from the second year of the Xianheng era (671 CE). Additionally, although no inscriptions are found on the sutras translated by Xuanzang—\*The Vimalakīrti Nirdeśa Sutra\* and \*The Saṃdhinirmocana Sutra\*—their calligraphy closely resembles that of the sutras engraved by Xuandao, making it highly likely that they were also carved during his time.

玄導的後繼者僧儀，如上所述其事迹至今不明。僧儀所處時期，可能正當武周當政。從鐫刻石經的資料來看，武周當政時期房山石經雖然繼續鐫造，但未見刊造大部頭的佛經。現存的有垂拱元年（西元六八五年）龐德相造的《金剛經》，天授三年（西元六九二年）劉行舉造的《佛說當來變經》、《施食獲五福報經》，長壽三年（西元六九四年）沙門正智造的《彌勒下生成佛經》和張任德造的《觀彌勒上生兜率經》，長安四年（西元七〇四年）湯懷玉造的《金剛經》及《普門品》。此外還有宋小兒造的《金剛經》碑等。

> The successor of Xuandao, Seng Yi, as mentioned above, has left behind unclear records of his deeds to this day. The period in which Seng Yi lived likely coincided with the reign of Wu Zetian of the Zhou dynasty. According to the records of the stone sutra carvings, although the carving of the Fangshan Stone Sutras continued during Wu Zetian's reign, there is no evidence of large-scale Buddhist scriptures being engraved. The extant works include the \*Diamond Sutra\* carved by Pang Dexiang in the first year of the Chui Gong era (685 CE), the \*Sutra on the Future Transformation\* and the \*Sutra on the Five Blessings Obtained from Offering Food\* carved by Liu Xingju in the third year of the Tian Shou era (692 CE), the \*Sutra on Maitreya's Descent and Attaining Buddhahood\* carved by the monk Zhengzhi and the \*Sutra on Contemplating Maitreya's Ascent to the Tusita Heaven\* carved by Zhang Rende in the third year of the Chang Shou era (694 CE), and the \*Diamond Sutra\* and the \*Universal Gate Chapter\* carved by Tang Huaiyu in the fourth year of the Chang An era (704 CE). Additionally, there is the \*Diamond Sutra\* stele carved by Song Xiao'er, among others.

其次，為盛唐開元天寶之間，惠暹和玄法主持刻造石經事業的時期。這一時期可以說是房山石經的全盛時期。據通常稱為「金仙公主塔」上所保留的開元九年（西元七二一年）釋玄英所撰的《雲居石經山頂石浮圖銘》記載，惠暹是當時雲居寺的「都檢校」「上座」（寺中地位最高者），玄法是「律師僧」，而同塔背面開元二十八年（西元七四〇年）王守泰所撰《山頂石浮圖後記》中，記述開元十八年（西元七三〇年）金仙公主奏賜經本和施田事，其時惠暹似已入寂，而玄法已升為「都檢校禪師」了。

> Next, we come to the period of the Kaiyuan and Tianbao eras of the High Tang, when Huixian and Xuanfa oversaw the stone sutra carving project. This period can be considered the golden age of the Fangshan Stone Sutras. According to the "Inscription on the Stone Pagoda at the Summit of the Stone Sutra Mountain at Yunju," composed by Shi Xuanying in the ninth year of Kaiyuan (721 CE) and preserved on what is commonly known as the "Princess Jinxian Pagoda," Huixian was the "chief superintendent" and "abbot" (the highest-ranking figure in the temple) of Yunju Temple at the time, while Xuanfa was a "Vinaya master." On the reverse side of the same pagoda, the "Postscript to the Stone Pagoda at the Summit of the Mountain," composed by Wang Shoutai in the twenty-eighth year of Kaiyuan (740 CE), records that in the eighteenth year of Kaiyuan (730 CE), Princess Jinxian petitioned to bestow sutra copies and donated land. By then, Huixian appears to have already passed away, while Xuanfa had been promoted to "chief superintendent and meditation master."

惠暹和玄法的刻造石經事業，得到了唐玄宗第八妹金仙長公主的大力施助。據上述王守泰撰《山頂石浮圖後記》記載：

> The stone sutra carving project by Hui Xian and Xuan Fa received substantial support from the Golden Immortal Princess, the eighth sister of Emperor Xuanzong of the Tang Dynasty. According to the "Record of the Stone Pagoda on the Mountain Peak" written by Wang Shoutai, as mentioned above:

「大唐開元十八年，金仙長公主為奏聖上，賜大唐新舊譯經四千餘卷，充幽府范陽縣為石經本。又奏，范陽縣東南五十里，上垡村趙襄子淀中麥田莊，并果園一所，及環山林麓，東接房南嶺，南逼他山，西止白帶山口，北限大山分水界，并永充供給山門所用。又委禪師玄法，歲歲通轉一切經，上延寶曆，永福慈王，下引懷生，同攀覺樹。」

> In the eighteenth year of the Kaiyuan era of the Great Tang Dynasty, Princess Jinxian petitioned the Emperor to grant over four thousand volumes of newly and previously translated Buddhist scriptures to serve as the master copies for the stone inscriptions at Youfu Fanyang County. She further requested that the wheat fields of Mai Tian Zhuang in the Zhao Xiangzi Marsh of Shang Fa Village, located fifty li southeast of Fanyang County, along with an orchard, surrounding forested hillsides, and the adjoining lands—bounded to the east by the Fangnan Ridge, to the south by other mountains, to the west by the Baidai Mountain Pass, and to the north by the watershed of the great mountain—be permanently dedicated to supporting the monastery. She also entrusted the Chan Master Xuanfa with the annual recitation and transmission of the entire canon, praying for the longevity of the Emperor and the eternal blessings of the compassionate sovereign, while guiding all living beings toward enlightenment together.

《後記》同時還載明了當時負責送這些經本的人是長安崇福寺沙門，著名的《開元釋教錄》著者智昇。由此可見，金仙長公主當時對房山雲居寺石經事業的施助，不僅送來四千多卷經本，而且劃出大片田園山林作為刻造石經的經費。因此惠暹和玄法才有條件刻造幾部大部頭的佛經。同時由於雷音洞及其左右各洞已放滿石經，於是惠暹和玄法又在雷音洞下開鑿新堂二口（現稱為第一洞、第二洞）。這在新發現的《大唐雲居寺石經堂碑》殘石中已得到明證。碑記云：

> The postscript also records that the person responsible for delivering these sutra texts at the time was the monk Zhisheng from Chongfu Temple in Chang'an, the renowned author of the \*Kaiyuan Shijiao Lu\* (Kaiyuan Catalog of Buddhist Scriptures). This shows that Princess Jinxian's support for the stone sutra project at Yunju Temple on Fangshan Mountain was not limited to providing over four thousand volumes of sutras—she also allocated vast tracts of farmland and forests to fund the carving of the stone sutras. As a result, Huixian and Xuanfa were able to carve several large-scale Buddhist scriptures. At the same time, since the Thunder Sound Cave and the adjacent caves were already filled with stone sutras, Huixian and Xuanfa excavated two new chambers below the Thunder Sound Cave (now known as the First Cave and the Second Cave). This is clearly documented in the newly discovered fragmented stele titled \*Datang Yunju Temple Stone Sutra Hall Stele\*. The inscription reads:

「初此堂之經營也，綿乎十紀，作者三人。刻貫花之言，日不暇給。……有上座暹公者，……乃購倕石，執堅鋼，□峭巘，填深陴，……於舊堂之下，更造新堂兩口。其始皆削青壁，不騫不崩，……歲聿雲暮者五之。……有靜流、玄法二上座者，非暹公之徒歟？……克纂前修，咸熙至願。」

> At the beginning of this hall's construction, it spanned ten generations, with three masters undertaking the work. Carving the sutras, day after day, there was never enough time. ... There was a senior monk named Xian Gong... who acquired fine stone, wielded strong steel, cut through steep cliffs, and filled deep ravines... Beneath the old hall, he built two new halls. From the start, they were carved into the green cliffs, neither crumbling nor collapsing... Five years passed like the fading of clouds at year's end. ... There were two senior monks, Jingliu and Xuanfa—were they not disciples of Xian Gong? ... They carried forward the work of their predecessors, fulfilling the highest aspiration.

就石經貯藏情況看，惠暹、玄法時期所刻造的佛經也均藏在第一洞和第二洞內。現存石經中，屬於惠暹、玄法時期刻造的主要有：開元十年（西元七二二年），幽州良鄉縣仇二娘造的《藥師經》一卷，為范陽縣進士陽子推所書，字畫端好，是盛唐時期很寶貴的遺物。開元十一年（西元七二三年）幽州總管梁踐惁刻的《佛說恒水流樹經》、《佛說摩達國王經》。新經堂造成後，惠暹似即開始刻造大部頭的《正法念經》七十卷，此經始刻於開元初年，刻成於開元十七年（西元七二九年）。繼之又刻《大方等大集經》三十卷，刻成於開元二十九年（西元七四一年）。玄法時期最值得提出的是開始刻造玄奘譯的巨部佛經《大般若經》六百卷。這部佛經，計刻石一千五百十二條，是石經中卷數最多的一部。這部石經從玄法時開始刻造，一直續刻到遼代才全部完成。從刻石題記看，現存第二十一條（卷九）刻於天寶元年（西元七四二年），因此推想它的刻造，可能開始於開元末年。就可見的題記所載，至天寶十三年（西元七五三年），刻至第一百六十三卷。此外，開元末年刻造的《佛頂尊勝陀羅尼經》一卷，以及現存第二洞的《大集經日藏分》和《月藏分》，從字迹上看也都是這一時期所刻之石經。

> Regarding the storage of the stone sutras, those carved during the periods of Huichan and Xuanfa are also housed in the first and second caves. Among the existing stone sutras, the major works carved during the Huichan and Xuanfa periods include: - The \*Medicine Buddha Sutra\* in one scroll, commissioned in the tenth year of the Kaiyuan era (722 CE) by Qiu Erniang of Liangxiang County, Youzhou. It was transcribed by Yang Zitui, a \*jinshi\* scholar from Fanyang County. The calligraphy is elegant and refined, making it a precious artifact from the High Tang period. - The \*Sutra on the Constant Flow of Water and Trees\* and the \*Sutra of King Moda\*, carved in the eleventh year of the Kaiyuan era (723 CE) by Liang Jianti, the military governor of Youzhou. After the completion of the new sutra hall, Huichan likely began carving the extensive \*Sutra of the Right Dharma Contemplation\* in seventy scrolls. This sutra was started in the early years of the Kaiyuan era and completed in the seventeenth year (729 CE). Following this, the \*Great Collection Sutra\* in thirty scrolls was carved and completed in the twenty-ninth year of the Kaiyuan era (741 CE). During the Xuanfa period, the most notable achievement was the initiation of carving the massive \*Great Perfection of Wisdom Sutra\* in six hundred scrolls, translated by Xuanzang. This sutra required 1,512 stone slabs, making it the largest collection in terms of scrolls among the stone sutras. The carving began during the Xuanfa period and continued until the Liao Dynasty before it was fully completed. Based on inscriptions, the twenty-first slab (scroll nine) was carved in the first year of the Tianbao era (742 CE), suggesting that the carving likely began in the late Kaiyuan era. According to visible inscriptions, by the thirteenth year of the Tianbao era (753 CE), carving had reached the 163rd scroll. Additionally, the \*Sutra of the Supreme Victory Dhāraṇī\* in one scroll, carved in the late Kaiyuan era, as well as the \*Great Collection Sutra: Sun Treasury Chapter\* and \*Moon Treasury Chapter\* currently stored in the second cave, appear from their calligraphic style to have been carved during this period as well.

再次，為晚唐時期，其中以貞元至元和期間，雲居寺住持律僧真性，得到幽州地方上，特別是幽州節度使劉濟的施助，所刻石經為多。

> Once more, during the late Tang Dynasty, particularly from the Zhenyuan to Yuanhe periods, the Vinaya monk Zhenxing, who served as the abbot of Yunju Temple, received extensive support from the local authorities of Youzhou, especially from the military governor Liu Ji. As a result, a significant number of stone sutras were carved during this time.

天寶末，經安史之亂，房山石經的刻造並未停止。從現存《大般若經》第一百九十五卷至二百一十四卷的題記看，有安祿山的「聖武」、史思明的「順天」、史朝義的「顯聖」、朱泚的「應天」等年號，可以為證。其後貞元至元和間，劉濟刻了《法華經》和一部份《大般若經》。據劉濟元和四年（西元八〇九年）撰的《涿鹿山石經堂記》說：

> During the Tianbao era's end, despite the An-Shi Rebellion, the carving of the stone sutras at Fangshan did not cease. Evidence can be found in the colophons of the extant volumes 195 to 214 of the \*Mahāprajñāpāramitā Sūtra\*, which bear the reign titles of An Lushan's "Shengwu," Shi Siming's "Shuntian," Shi Chaoyi's "Xiansheng," and Zhu Ci's "Yingtian." Later, between the Zhenyuan and Yuanhe periods, Liu Ji carved the \*Lotus Sutra\* and a portion of the \*Mahāprajñāpāramitā Sūtra\*. According to Liu Ji's \*Record of the Stone Sutra Hall at Zhuolu Mountain\*, written in the fourth year of Yuanhe (809 CE):

「濟遂以俸錢，奉為聖上（憲宗）刊造《大般若經》，以今年四月功就，親自率勵，與道俗齊會於石經峰下，……會同《華嚴》，……或推之，或挽之，以躋乎上方，緘于石室。」

> With his official salary, Ji dedicatedly commissioned the carving of the Great Perfection of Wisdom Sutra for the Holy Emperor (Xianzong). The work was completed in the fourth month of this year. He personally led and encouraged monks and laypeople to gather at the foot of the Stone Sutra Peak... Together with the Flower Garland Sutra... some pushed, some pulled, raising them to the upper chamber, and sealed them within the stone chamber.

這裡劉濟說「四月功就」，容易使人誤認為《大般若經》六百卷他已全部刻完。事實上，驗對石經，劉濟所刻的只是從卷三百前後，至卷四百十二止的一百餘卷，而其中還有一些是別人捐助所刻者。刻造時間為貞元五年（西元七八九年）至元和四年（西元八〇九年）。終唐之際，這部《大般若經》約刻造到卷第五百二十左右。

> Liu Ji's statement about "completing the work in the fourth month" can easily lead to the misunderstanding that he had finished carving all 600 scrolls of the Mahaprajnaparamita Sutra. In reality, upon examining the stone sutras, it becomes clear that Liu Ji only carved around a hundred scrolls, from approximately scroll 300 to scroll 412. Among these, some were also carved with donations from others. The carving took place from the fifth year of the Zhenyuan era (789 CE) to the fourth year of the Yuanhe era (809 CE). By the end of the Tang Dynasty, the carving of this Mahaprajnaparamita Sutra had progressed only to around scroll 520.

晚唐時期房山雲居寺刻造石經的事業，主要是得到幽州地方上的支持。所以中間雖經唐武宗會昌年間的廢佛運動，雲居寺一度也遭到打擊而衰落，但很快又復甦起來。自大和元年（西元八二七年）至咸通四年（西元八六三年）的三十餘年間，在當地官長楊志誠、史再榮、楊志榮、史元忠、史元寬、張允伸、張允皐等及其親屬們的施助下，先後刻造石經不下百餘卷。但是，這些石經大部份是小部頭經，而且許多是重複的，可見他們刻經並無計劃，只是為了供養祈福而已。不過這些石經中大部份都有年月題記，經碑上下還刻著佛像供養人，為我們研究晚唐石刻藝術提供了豐富資料。

> During the late Tang Dynasty, the stone sutra carving project at Yunju Temple in Fangshan was primarily supported by the local authorities of Youzhou. Thus, although the temple suffered a blow and decline during Emperor Wuzong's Huichang-era suppression of Buddhism, it quickly recovered. Over the course of more than thirty years, from the first year of the Dahe era (827 CE) to the fourth year of the Xiantong era (863 CE), with the patronage of local officials such as Yang Zhicheng, Shi Zairong, Yang Zhirong, Shi Yuanzhong, Shi Yuankuan, Zhang Yunshen, Zhang Yun'gao, and their relatives, over a hundred volumes of stone sutras were carved. However, most of these sutras were short texts, and many were duplicates, indicating that the carving was not part of a systematic plan but rather an act of devotion for blessings. Nevertheless, most of these stone sutras bear dated inscriptions, and the steles are adorned with images of Buddhas and donors, providing rich material for the study of late Tang stone carving art.

房山雲居寺石經，始於隋末唐初，踵興於盛唐，至唐末而衰落，經五代戰亂，遂陷於完全停頓的狀態。