English
English version: 'Ming Futuo' (名浮陀): It is feared that due to errors in phonetics, it is called 'Foutou' (浮头), but it is not known for sure. The virtue and reputation of Gao Shi (高师) are equal to my ancestor, so they are praised as 'shuang hong ding hui' (双弘定惠), meaning simultaneously promoting Dhyana (禅定) and Prajna (智慧). Thereafter, it declined and sank, leaving only a solitary wheel and wing. How can a cart with only one wheel travel far? A bird with only one wing cannot fly high. After Gao Shi, there are few who can balance both Dhyana and Prajna. It was not until Nanyue (南岳) emerged to revitalize Buddhism that it reached its peak. 'Ting' (挺) means solitary and outstanding, 'zhen' (振) means to rise up. The period from Nanyue to Tiantai (天台) was the most prosperous time for Buddhism. As the 'Nanshan Yun' (南山云) says: Only Nanyue and Tiantai simultaneously promoted Dhyana and Prajna, and were proficient in Vinaya (戒律). These words are true records. When the Prince of Shixing (始兴王) of the Chen Dynasty went to garrison Dongting (洞庭), the dukes and ministers saw him off, all returning to Waguan Temple (瓦官寺) to donate generously, piling up like mountains, and reverently bowing, very diligently. The Prince of Shixing sighed and said: 'I dreamed of encountering robbers last night, but today I am facing these soft thieves.' It is like cutting bones with a hair rope, only then remembering dragging one's tail in the mud. The 'Biography of the Southern Dynasties, Volume 55' (南史·列传五十五) records: Shixing Wang Shuling (始兴王叔陵), styled Zisong (子嵩), was the second son of Emperor Xuan of Chen (陈宣帝). In the first year of Taijian (太建元年), he was enfeoffed as the Prince of Shixing. In the fourteenth year of Taijian (太建十四年), he was transferred to be the Governor of Xiangzhou (湘州), so he went to garrison Dongting. Dongting is the name of a lake, surrounded by Tanzhou (潭州), Hengzhou (衡州), Xiangzhou (湘州), and Yuezhou (岳州). This Prince of Shixing was extremely strict and fierce. The people who saw him off also performed sacrifices according to the ancestral farewell ceremony. Setting up food in the middle of the road for sacrifice, just like when Jingchun (景淳) saw off Prime Minister Fan (范相), saying: 'The sacrificial wine faces the long road, and poems are written passing distant fords.' There are poems of the ancestral farewell type in the 'Selections of Literature' (文选). The Tang Rhyme (唐韵) explains: Sending people off with wine and food is called farewell. Waguan Temple is where the Patriarch expounded the Dharma. Even a holy teacher dreams of robbers when receiving offerings, let alone others who encounter robbery when receiving support, which can be determined from the retribution of Xun (蕈) in the 'Mirror Record' (自镜录). Hair rope, in the 'Mahaprajnaparamita-sastra' (大智度论), it is said: Profit and support are like robbers, destroying the root of merit, like tying people with a hair rope, which will cut the skin and bones. It also says: Using dragon beard grass as a rope to tie on the body, entering the water will become tighter and tighter, even cutting the bones. 'Dragging one's tail in the mud' (曳尾泥间) comes from 'Zhuangzi' (庄子), Zhuangzi was fishing on the Hanshui River (汉水), and the King of Chu sent two high officials to see him, saying that he was willing to trouble him with the entire country. Zhuangzi held the fishing rod without looking back and said: I heard that there is a divine turtle in the state of Chu, which has been dead for thirty years, and the King of Chu wrapped it with a cloth --------------------------------------------------------------------------------
Chinese
笥藏之庙堂之上。此龟者宁其死为庙骨而贵乎。宁其而曳尾于涂中。大夫已宁曳尾涂中。庄子曰。往矣。吾将曳尾涂中。毛绳曳尾之说。并喻弃名利养道于山林之间。故下文遣众各随所安也。 仍谢遣门人曰。吾闻闇射则应于弦。无明是闇也。唇舌是弓也。心虑如弦音。声如箭。长夜虚发无所觉知。若益一人心弦则应。又法门如镜。方圆如像。若缘牵心辘轳无尽。若缘杜心自然蹇涩。昔南岳轮下及始济江东。法镜屡明。心弦数应。初瓦官四十人共坐二十人得法。次年百余人共坐二十人得法。次年二百人共坐减十人得法。其后徒众转多得法转少。妨我自行化道可知。群贤各随所安。吾欲从吾志。 暗射者。如汉立射声校尉。未必见形。闻声则射中之。亦是暗射矣。又吴越春秋。庆忌亦能暗射。喻取于此。辘轳乃汲井之轮。水不尽故辘轳无穷。若杜绝来缘则轮自安静。喻文可见也。 蒋山过近。非避喧之处。闻天台地记称有仙宫。白道猷所见者信矣。山赋用比蓬莱。孙兴公之言得矣。 天台山近有西蜀。樊建撰天台行记僧道寺观山川地里。历观往代纪录唯此委曲。见行于世。梁传第十一云。白道猷。正云竺昙猷。亦云法猷。因师白法祖故是号焉。炖煌人也。传文事迹甚广。天台罗汉记具录流行。 现代汉语译本： 将神龟的尸体用笥（sì）藏在庙堂之上。这只神龟是宁愿死去，留下骨骸在庙堂中被尊贵地供奉呢？还是宁愿活着，在泥土中拖着尾巴呢？大夫您宁愿它怎样呢？庄子说：‘算了吧，我还是去在泥土中拖着尾巴吧。’毛绳曳尾的说法，都是比喻抛弃名利，在山林之间修身养性。所以下文说让大家各自选择适合自己的地方。 仍然谢绝门人说：‘我听说暗中射箭，要能与弓弦的声音相应。’无明就是黑暗。唇舌是弓，心里的思虑就像弓弦的声音，声音就像箭。漫漫长夜中胡乱发射，什么都觉察不到。如果增加一个人的心弦，就能相应。又说法门就像镜子，方形圆形都能照出影像。如果被外缘牵引，心就像辘轳一样没有尽头。如果杜绝外缘，心自然就会停止转动。以前南岳慧思禅师在轮下，以及刚到江东的时候，法镜屡次显现光明，心弦多次相应。当初在瓦官寺，四十人一起禅坐，二十人得法。第二年一百多人一起禅坐，二十人得法。第三年二百人一起禅坐，只有不到十人得法。之后徒弟越来越多，得法的人却越来越少。可知人多妨碍我修行和弘扬佛法。各位贤士各自选择适合自己的地方吧，我想要按照自己的意愿行事。 暗射，就像汉朝设立的射声校尉，不一定能看到目标，听到声音就能射中。这也是暗射。又《吴越春秋》记载，庆忌也能暗中射箭。这里是借用这个典故。辘轳是汲水井上的轮子，水汲取不尽，所以辘轳转动不休。如果杜绝外缘，辘轳自然就会安静下来。文中的比喻很明显。 蒋山离城市太近，不是避开喧嚣的地方。听说《天台地记》记载说有仙宫，白道猷所见到的应该是真的。用蓬莱来比喻天台山，孙兴公说得对。 天台山附近有西蜀。樊建撰写的《天台山行记》详细记载了天台山的僧道寺观、山川地里。纵观以往的记录，只有这篇最为详尽。梁朝的《梁书》第十一卷记载，白道猷，也写作竺昙猷，又写作法猷，因为师从白法祖，所以有这个称号。他是敦煌人。《梁书》中关于他的事迹记载很多。《天台罗汉记》也被广泛流传。
English
English version: To keep the tortoise's corpse stored in a basket in the ancestral hall. Would this tortoise rather die, leaving its bones to be honored in the temple, or would it rather live, dragging its tail in the mud? What would you prefer, sir? Zhuangzi said, 'Forget it, I will go drag my tail in the mud.' The saying of dragging the tail with a rope is a metaphor for abandoning fame and fortune and cultivating oneself in the mountains and forests. Therefore, the following text says to let everyone choose a place that suits them. He still declined his disciples, saying, 'I have heard that in blind shooting, one must respond to the sound of the bowstring.' Ignorance (Avidya) is darkness. The lips and tongue are the bow, the thoughts in the mind are like the sound of the bowstring, and the sound is like an arrow. Shooting randomly in the long night, one is unaware of anything. If one more person's heartstring is added, there will be a response. Furthermore, the Dharma gate is like a mirror, reflecting images of both square and round shapes. If one is pulled by external conditions, the mind is like a well pulley, endless. If one cuts off external conditions, the mind will naturally stop turning. In the past, when Nanyue Huisi (南岳慧思) was under the wheel and when he first arrived in Jiangdong, the Dharma mirror repeatedly showed light, and the heartstring responded many times. Initially, at Waguan Temple (瓦官寺), forty people sat in meditation together, and twenty attained the Dharma. The following year, over a hundred people sat in meditation together, and twenty attained the Dharma. The third year, two hundred people sat in meditation together, and less than ten attained the Dharma. Afterwards, the number of disciples increased, but the number of those who attained the Dharma decreased. It can be seen that many people hinder my practice and propagation of the Dharma. Let each of you virtuous ones choose a place that suits you; I want to act according to my own will.' Blind shooting is like the Shooting Sound Commandant (射声校尉) established in the Han Dynasty, who did not necessarily see the target but could hit it upon hearing the sound. This is also blind shooting. Also, the 'Spring and Autumn Annals of Wu and Yue' (吴越春秋) records that Qing Ji (庆忌) could also shoot blindly. This is borrowed from that allusion. The well pulley (辘轳) is the wheel on a well for drawing water; the water is inexhaustible, so the pulley turns endlessly. If external conditions are cut off, the pulley will naturally be quiet. The metaphor in the text is clear. Jiang Mountain (蒋山) is too close to the city and is not a place to avoid noise. I have heard that the 'Records of Tiantai' (天台地记) mentions that there is a celestial palace; what Bai Daoyou (白道猷) saw must be true. Using Penglai (蓬莱) to compare to Tiantai Mountain (天台山), Sun Xinggong (孙兴公) was right. Near Tiantai Mountain (天台山) is Western Shu (西蜀). Fan Jian (樊建) wrote the 'Travel Records of Tiantai Mountain' (天台山行记), which records in detail the monks, Taoists, temples, monasteries, mountains, rivers, and geography of Tiantai Mountain. Looking at past records, only this one is the most detailed. The eleventh volume of the 'Book of Liang' (梁书) records that Bai Daoyou (白道猷), also written as Zhu Tanyou (竺昙猷), and also written as Fa You (法猷), was given this title because he followed Bai Fazu (白法祖) as his teacher. He was from Dunhuang (炖煌). The 'Book of Liang' contains many records of his deeds. The 'Records of the Arhats of Tiantai' (天台罗汉记) is also widely circulated. --------------------------------------------------------------------------------
Chinese
今不委书。山赋者。晋书云。孙绰。字兴公。其先太原人也。为永嘉太守。意将解印以尚幽寂。闻此山神秀可以长往。使图其状。故遥为之赋。赋成示友人范荣期。期曰。此赋掷地必有金声也。赋序云。天台山者盖山岳神秀也。涉海则有方丈．蓬莱。登陵则有四明．天台。出文选第六卷。须者当往捡之。 若息兹岭。啄峰饮涧。展平生之愿也。 性似幽禽飞游自在。啄峰岗之木实。饮溪涧之寒泉。 陈宣帝有来留连。徐仆射潜涕请住。匪从物议。直指东川。即陈太建七年秋九月初入天台。历游山水。 宣帝第四主讳顼。字绍世。太建十四年正月崩于宣福殿。年五十三。今传云秋九月。百录载帝留书四月初一日往往请留坐夏。至九月道路清凉方许启行也。辅行指其年祖师三十八岁矣。 吊遁林之拱木。庆昙光之石龛。 吊。慰问也。梁传第四云。支遁。字道林。今传将名与字合呼也。姓关氏。陈留人。幼有神理。聦明秀彻。二十五出家。学通内外。为晋贤所重。先居余坞山。后居剡中。大和元年四月初四终。窆于坞中。后高士戴逵行经遁墓乃叹曰。德音未远而拱木已繁。拱者如人拱手合抱之木也。故有拱木之称。昙光者。梁传十一云。帛僧光。或云昙光。未详何人。少习禅业。晋 现代汉语译本： 现在不详细抄录原文。关于《山赋》，《晋书》记载，孙绰（字兴公，他的祖先是太原人）曾任永嘉太守。他打算辞官隐居，听说天台山风景秀丽，适合长久居住，于是让人画了天台山的图，并为此写了《山赋》。《山赋》完成后，他给朋友范荣期看，范荣期说：‘这篇赋掷在地上，一定会有金石之声。’《山赋》的序中说：‘天台山，是山岳中的神秀之所。渡海有方丈、蓬莱，登山有四明、天台。’出自《文选》第六卷，需要的人可以去查阅。 如果能在这座山岭上栖息，啄食山峰上的果实，饮用山涧中的泉水，就能实现平生的愿望。 （我的）性情就像幽静的鸟儿一样，自由自在地飞翔，啄食山岗上的树木果实，饮用溪涧中寒冷的泉水。 陈宣帝曾经在此停留，徐仆射多次请求他留下。宣帝不听从众人的意见，直接前往东川。即陈太建七年秋九月初进入天台山，游历山水。 宣帝第四子名顼（字绍世），太建十四年正月在宣福殿驾崩，享年五十三岁。现在传说是秋九月，但《百录》记载皇帝四月初一日多次被请求留下过夏天，直到九月天气凉爽才允许启程。辅行中指出那年祖师三十八岁。 凭吊支遁（道林）墓前合抱的树木，庆幸昙光居住的石龛。 吊，是慰问的意思。《梁传》第四记载，支遁（字道林），现在传说是将名和字合在一起称呼。姓关，是陈留人。从小就很有灵性，聪明秀彻。二十五岁出家，学通内外，被晋朝贤士所看重。先住在余坞山，后住在剡中。大和元年四月初四去世，埋葬在坞中。后来高士戴逵路过支遁的墓，感叹道：‘德音未远，而合抱的树木已经繁茂。’合抱的树木，就像人拱手合抱的树木。所以有拱木的称呼。昙光，在《梁传》第十一中有记载，帛僧光，或者说是昙光，不清楚是什么人。从小学习禅业，晋朝