玉岑山慧因高麗華嚴敎寺位於浙江杭州南山。寺面玉岑山，背兎嶺，赤山左翼，南高右踞；箕泉、蛟窗二水合流而南繞於寺門。寺始創於後唐天成二年（九二七），吳越王錢鏐建，初稱「慧因禪院」，此「慧因寺」名之始也。宋代晉水大師主茲院，疏釋《華嚴》諸經義，凡數十種，流傳海內外。時高麗國王之子僧義天，航海問道於晉水，申弟子禮。義天受敎，朞年還國，以靑紙金書晉譯《華嚴經》三百部，並經閣之貲，附貢舶以進晉水，而俗遂呼院為「高麗」，此寺名所以有「高麗」也。晉水卽本寺華嚴敎之始祖也，故寺乃有「華嚴敎」之稱。繼晉水主茲院者為易菴禪師，理宗御書「易菴」賜之，改禪院為「講寺」。至清乾隆二十二年（一七五七），賜名「法雲寺」，此後以「法雲」名其寺。以寺面玉岑山，故全稱之為「玉岑山慧因高麗華嚴敎寺」。元至正末，遭兵燹之厄。至明正德以後，始有萬松及其弟子如通、悟玄、明慧予以復興。至萬曆、天啟間，傳至止水，寺始復舊觀。止水並乞李翥為編寺志，翥乃據寺中所有之碑碣、記載、文獻及寺中僧侶所記之隨筆，輯為十二卷，分門十一：〈原始門〉，括碑記之要領，記本寺之緣起。〈景物門〉，考邊幅之佳勝。〈祖德門〉，稽梵乘之薪傳。〈檀那門〉，標福利之因緣。〈宮宇門〉，備新故之豎造。〈碑記〉、〈傳誌〉、〈雜文〉三門，皆有關建置、高僧行誼之文獻。〈題詠門〉，詩文之屬也。〈法嗣門〉，則止水所自為譜系也。清光緒年間，錢塘丁丙刻「武林掌故叢編」時，得此寺志，乃於光緒七年（一八八一）為之重刻，並自「兩浙金石志」中輯有關本寺之碑文，及「蒲室集」中所收「歲閱藏經記」，輯刻為附錄。茲據丁氏重刋本景印。
The Jade Hump Mountain Huiyin Gaoli Huayan Teaching Temple is located in the South Mountain region of Hangzhou, Zhejiang Province. The temple faces Jade Hump Mountain, with Rabbit Ridge at its back, Red Hill to its left, and Southern High Peak to its right. Streams known as Chicken Spring and Dragon Window flow together and curve southward, encircling the temple gate.
The temple was first built in 927 AD during the Later Tang dynasty, established by King Qian Liu of the Wuyue Kingdom. It was originally named the "Huiyin Chan Monastery," and this is where the name "Huiyin Temple" begins.
During the Song dynasty, Master Jinshui presided over this monastery. He commented on and clarified many meanings of the Huayan Sutras, producing dozens of works that spread throughout China and abroad. At that time, the son of the Korean king, the monk Yitian, traveled by sea to learn from Master Jinshui, formally becoming his disciple. Yitian studied for a year before returning to his country. He sent three hundred copies of the Chinese-translated Huayan Sutra, written in gold ink on blue paper, along with funds for a sutra hall, to Master Jinshui via tribute ships. This caused people to call the monastery "Korean," which is why the temple's name includes "Gaoli" (the Chinese name for Korea). Master Jinshui is considered the founding patriarch of the Huayan teachings at this temple, and so the temple also bears the name "Huayan Teaching."
Master Yian succeeded Master Jinshui as the head of this monastery. Emperor Lizong personally inscribed a gift of the name "Yian," designating the monastery as a "Teaching Monastery," changing its status from a meditation center. During the twenty-second year of the Qianlong Emperor's reign (1757), it was granted the name "Fayun Temple," and afterwards it was called by the name "Fayun." Since the temple faces Jade Hump Mountain, its full name became "Jade Hump Mountain Huiyin Gaoli Huayan Teaching Temple."
At the end of the Yuan dynasty's Zhizheng era, the temple suffered destruction by war and fire. It was only after the Ming dynasty's Zhengde era that restoration began, led by Master Wansong and his disciples Rutong, Wuxuan, and Minghui. By the Wanli and Tianqi eras, under the direction of Master Zhishui, the temple finally regained its former grandeur. Master Zhishui also asked Li Zhu to compile a temple history. Li Zhu, drawing upon the inscriptions, records, documents, and writings of the monks preserved in the temple, compiled a work of twelve volumes divided into eleven sections. The "Origins Section" summarizes the key points of inscriptions and the temple's establishment. The "Scenery Section" examines the beautiful landscapes of the surrounding area. The "Patriarchal Virtues Section" records the lineage of Buddhist traditions. The "Patrons Section" highlights the causes for blessings and merit. The "Palace and Halls Section" details the construction of new and old buildings. Three sections—"Inscriptions," "Biographies," and "Miscellaneous Writings"—all contain documents related to the temple's construction and the deeds of eminent monks. The "Poetry Section" contains poems and literary works. The "Dharma Heirs Section" contains the genealogical lineage compiled by Master Zhishui himself.
During the Guangxu era of the Qing dynasty, Qian Tang's Ding Bing obtained this temple history while compiling his "Anthology of Wulin Historical Accounts." In the seventh year of Guangxu (1881), he had it re-printed. He also collected inscriptions related to the temple from the "Records of Inscriptions in Zhejiang" and the essay "Records of the Annual Sutra Reading" included in the "Pushi Collection," compiling them as an appendix. This volume has been photographed and printed from Ding's re-print edition.