English
English version: I will not transcribe the text in detail now. Regarding 'Mountain Rhapsody' (Shan Fu), the Book of Jin (Jin Shu) records that Sun Chuo (Zi Xinggong, whose ancestors were from Taiyuan) once served as the prefect of Yongjia. He intended to resign and live in seclusion, and upon hearing that Mount Tiantai had beautiful scenery suitable for long-term residence, he had someone draw a picture of Mount Tiantai and wrote the 'Mountain Rhapsody' for it. After the 'Mountain Rhapsody' was completed, he showed it to his friend Fan Rongqi, who said, 'This rhapsody, when thrown to the ground, will surely produce the sound of metal and stone.' The preface to the 'Mountain Rhapsody' says, 'Mount Tiantai is the most beautiful place among mountains. Crossing the sea, there are Fangzhang and Penglai; climbing the mountains, there are Siming and Tiantai.' It comes from the sixth volume of 'Selections of Refined Literature' (Wen Xuan), and those who need it can look it up. If I could rest on this mountain ridge, pecking at the fruits on the peaks and drinking from the springs in the ravines, I could fulfill my lifelong wish. (My) nature is like that of a secluded bird, flying freely, pecking at the fruits of the trees on the mountain ridges, and drinking the cold spring water in the streams. Emperor Xuan of Chen once stayed here, and Xu Pushe repeatedly asked him to stay. The Emperor did not listen to the opinions of the crowd and went directly to Dongchuan. That is, in the autumn of the ninth month of the seventh year of the Taijian era of the Chen Dynasty, he entered Mount Tiantai and traveled through the mountains and rivers. The fourth son of Emperor Xuan, named Xu (Zi Shaoshi), died in the Xuanfu Palace in the first month of the fourteenth year of the Taijian era, at the age of fifty-three. Now it is said to be the ninth month of autumn, but the 'Hundred Records' (Bai Lu) record that the emperor was repeatedly asked to stay and spend the summer from the first day of the fourth month, and was not allowed to leave until the weather cooled in September. The Fu Xing points out that the Patriarch was thirty-eight years old that year. Mourning the embracing trees in front of the tomb of Zhi Dun (Daolin), and rejoicing in the stone niche where Tan Guang lived. Mourning means to console. The fourth of the 'Biographies of the Liang' (Liang Zhuan) records that Zhi Dun (Zi Daolin), now it is said that the name and Zi are called together. His surname was Guan, and he was from Chenliu. He was very spiritual from a young age, intelligent and outstanding. He became a monk at the age of twenty-five, and was well-versed in both internal and external studies, and was valued by the virtuous scholars of the Jin Dynasty. He first lived in Yuwu Mountain, and later lived in Shanzhong. He died on the fourth day of the fourth month of the first year of the Dahe era, and was buried in Wu. Later, the high-minded scholar Dai Kui passed by Zhi Dun's tomb and sighed, 'The virtuous words have not gone far, but the embracing trees have already flourished.' Embracing trees are like trees that people can embrace with their hands. Therefore, there is the term 'embracing trees'. Tan Guang is recorded in the eleventh of the 'Biographies of the Liang', Bo Sengguang, or Tan Guang, it is not clear who he is. He studied Chan Buddhism from a young age, Jin Dynasty --------------------------------------------------------------------------------
Chinese
永和年游于江左。投剡之石城山。山民云。此山中有猛兽之灾。山神纵暴。人迹久绝。光了无惧色。雇人开剪入数里。忽大风雨。群虎嗥鸣。光于山南见一石室。乃止其中安禅合掌。以为栖神之处。至明旦雨息。光乃入村乞食。夕复还中。乃梦见山神。或作虎形或作蛇形。竞来怖光。光不恐。又经三日。又梦见神自言移往章安寒石山。推室以相奉。后寂然安稳。后于石室造寺。名隐岩。春秋一百十一岁。晋太元末以夜坐卒尔。 访高察之山路。 亦晋代高僧经行之路也。 漱僧顺之云潭。 访僧顺赏玩之潭。可爱故云漱也。上之四处并初入天台经历之处。吊慰拱木对坟起悲。庆遇石龛喜昔高者。寻访山路意谓同行。探泉漱其齿牙可清肺腑者也。 数。 声卓反。 度石梁。屡降南门。荏苒淹流。未议卜居。 石梁。即罗汉所居石桥也。南门。即国清之基也。荏苒。迟留之貌。卜居者。龟曰卜。蓍曰筮。然祖师已出阴阳之数。岂在卜哉。然欲造招提而未知所在。 尝宿于石桥。见有三人皂帻绛衣。 此恐是石桥护法神也。帻音责。头巾也。绛衣。红衫也。 有一老僧引之而进曰。禅师若欲造寺。山下有皇太子寺基。舍以仰给。因而问曰。止如今日 草舍尚难。当于何时能辨此寺。老僧答云。今非其时。三国成一。有大势力人能起此寺。寺若成。国即清。当呼为国清寺。 老僧多是宾头卢．庆友之俦。引进者。往往延入石梁方广寺中也。皇太子乃晋王广。立为皇太子。故预彰此号。三国者。其时北齐高氏都业。今相州。宇文氏都长安京兆府。陈氏都金陵江宁府。皆为隋灭。故成一统。大师灭后。炀帝造国清寺也。 于时三方鼎峙。车书未同。虽获冥期。悠悠何日。且旋涂出谷。见佛陇南峰左右映带最为兼美。即徘徊留意。 三方即齐．周．陈也。三国各据。故车不同轨轨。书不同文义。虽蒙神僧冥期。况寺卒尔难成。故出石梁之谷。相于佛陇南峰。古人于此尝见佛现。故名为佛陇也。 有定光禅师。 南山传云。先有青州僧定光久居此山。积四十年。定惠兼习。盖神人也。顗未至前二年。预告山民曰。大善知识当来相就。宜种豆造酱编蒲为席。更起屋居用以待之。愚入一节凡列传亦失落。如国中有补史者亦类此也。 居山三十载。迹晦道明。易狎难识。有所悬记。多皆显验。其夕乃宿定光之草庵。咸闻钟磬寥亮山谷。从微至着起尽成韵。问光。此声疏数。光舞手长吟曰。但闻鸣槌集僧。是得住之相。忆睹招手相引时不。余 现代汉语译本： 草庵尚且难以建成，什么时候才能辨认出这座寺庙呢？老僧回答说：‘现在还不是时候。三国统一成一个国家，有大势力的人才能建造这座寺庙。寺庙如果建成，国家就会清明安定，应当称它为国清寺。’ 老僧多半是宾头卢（Bindulu，十六罗汉之一）和庆友（Qingyou，宾头卢尊者的音译）之流的人物。引荐的人，往往会把他延请到石梁方广寺中。皇太子就是后来的晋王杨广，被立为皇太子，所以预先彰显了这个名号。三国指的是，当时的北齐高氏都城在邺，也就是现在的相州；宇文氏都城在长安京兆府；陈氏都城在金陵江宁府。后来都被隋朝灭亡，所以统一成一个国家。大师圆寂后，隋炀帝建造了国清寺。 当时三方势力像鼎足一样对峙，车轨和文字都不统一。即使得到了冥冥中的预示，也不知道要到什么时候才能实现。暂且绕道离开石梁，出山谷，看到佛陇南峰左右环绕，景色最为优美，于是徘徊留意。 三方势力指的是齐、周、陈。三国各自占据一方，所以车轨不相同，文字的含义也不相同。即使蒙受神僧的冥冥预示，何况寺庙突然之间难以建成，所以离开石梁的山谷，在佛陇南峰相地。古人曾经在这里见到佛显现，所以叫做佛陇。 有定光禅师（Dingguang Chanshi）。 《南山传》记载：先前有青州僧人定光（Dingguang）长期居住在这座山中，积累了四十年，禅定和智慧兼修，大概是神人。智顗（Zhiyi）未到来的前两年，预先告诉山民说：‘大善知识将要来这里，应该种豆、做酱、编蒲草做席子，再盖房子居住用来等待他。’愚昧的人遗漏了一节，凡是列传也遗漏了。如果国家中有补史的人，也像这样。 居住在山中三十年，行迹隐晦而道行彰明，容易接近却难以认识。有所悬记，大多都显现应验。那天晚上就住在定光的草庵里，都听到钟磬的声音在山谷中响亮回荡，从微弱到显著，起伏有韵律。问定光，这声音的疏密次数。定光挥舞着手长吟说：‘只听到鸣槌召集僧人，这是能够住下来的征兆。’回忆起看到招手相引的时候吗？我（智顗）...
English
English version: Even a thatched hut is difficult to build. When will we be able to recognize this temple? The old monk replied, 'Now is not the time. When the Three Kingdoms become one, a person of great power will be able to build this temple. If the temple is built, the country will be peaceful and prosperous. It should be called Guoqing Temple (Guoqing Temple, Temple of National Peace).' The old monk is likely one of the likes of Bindulu (Bindulu, one of the Sixteen Arhats) and Qingyou (Qingyou, a transliteration of Venerable Bindulu). Those who introduce him often invite him to Shiliang Fangguang Temple (Shiliang Fangguang Temple, Fangguang Temple at Stone Bridge). The crown prince was later Prince Jin, Yang Guang, who was made crown prince, so this title was proclaimed in advance. The Three Kingdoms refer to the Gao family of Northern Qi, whose capital was at Ye, now Xiangzhou; the Yuwen family, whose capital was at Chang'an Jingzhao Prefecture; and the Chen family, whose capital was at Jinling Jiangning Prefecture. All were later destroyed by the Sui Dynasty, so they became one unified country. After the Great Master passed away, Emperor Yang of Sui built Guoqing Temple. At that time, the three powers stood like tripods, and the writing system and the gauge of carts were not unified. Even if we received a prediction from the unseen, we don't know when it will be fulfilled. Let's take a detour out of the valley of Shiliang and see the south peak of Folong (Folong, Buddha Ridge) surrounded on the left and right, which is the most beautiful. So, I lingered and paid attention. The three powers refer to Qi, Zhou, and Chen. The Three Kingdoms each occupied a territory, so the gauge of carts was different, and the meanings of the characters were different. Even if we received a prediction from a divine monk, moreover, the temple is difficult to build suddenly. So, we left the valley of Shiliang and surveyed the land at the south peak of Folong. In ancient times, people had seen the Buddha appear here, so it is called Folong. There was Chan Master Dingguang (Dingguang Chanshi). The 'Nanshan Biography' records: Previously, there was a monk from Qingzhou named Dingguang (Dingguang) who lived on this mountain for a long time, accumulating forty years, cultivating both meditation and wisdom, probably a divine person. Two years before Zhiyi (Zhiyi) arrived, he told the mountain people in advance, 'A great virtuous teacher is coming here, you should plant beans, make sauce, weave cattails into mats, and build houses to live in to wait for him.' Ignorant people have omitted a section, and all biographies have also omitted it. If there are people in the country who supplement history, they are also like this. He lived in the mountains for thirty years, his traces were hidden, but his practice was evident, easy to approach but difficult to recognize. He made predictions, most of which were fulfilled. That night, we stayed in Dingguang's thatched hut, and we all heard the sound of bells and chimes echoing loudly in the valley, from faint to distinct, rising and falling rhythmically. I asked Dingguang about the frequency of this sound. Dingguang waved his hand and chanted, 'I only hear the mallet calling the monks, this is a sign that we can stay here.' Do you remember seeing the beckoning and inviting at that time? I (Zhiyi)... --------------------------------------------------------------------------------
Chinese
人莫解其言。仍于光所住之北峰创立伽蓝。树植松果。引流绕䃈。瞻望寺所。全如昔梦无毫差。 招手相引者。如前当拜佛时恍焉如梦等。又荆碑云。落发受具行道显著。尝梦登一高山。下文同此。唯南山传中云。在瓦官时每思林泽。乃梦嵓崖万里云白半垂。其侧沧海无畔。顗以梦中所见通告门人。咸云。此乃会稽天台山也。今谓一梦三说时异。此难拟议也。创立伽蓝者。百录指陈太建十年五月一日左仆射徐陵启智顗禅师。创立天台宴坐名岩。宜号修禅寺也。即今大慈寺是。祖师亲写经文。炀帝赐普贤七宝冠。现留寺内。 寺北别峰呼为华顶。登眺不见群山。暄凉永异余处。先师舍众独往头陀。忽于后夜大风拔木雷震动山。虺魅千群一形百状。或头戴龙虺或口出星火。形若黑云。声如霹雳。倏忽转变不可称计。图𦘕所写降魔变等。盖少小耳。可畏之相复过于是。而能安心湛然空寂。逼迫之境自然散失。又作父母师僧之形。乍枕乍抱悲哽流涕。但深念实相。体达本无。忧苦之相寻复消灭。强软二缘所不能动。 魔势如阿含经如来降魔者同相。佛法东渐。南宗北祖未尝曾有降天魔者。道逾前哲。断可知矣。以头枕膝。以手抱身。引起爱情也。 明星出时。神僧现曰。制敌胜怨乃可为勇。能过斯难 现代汉语译本：没有人能理解他的话。他仍然在光所居住的北峰创立了伽蓝（寺庙）。种植松树，引水环绕山石。遥望寺庙的景象，完全和过去的梦境没有丝毫差别。 招手示意的人，如同之前礼拜佛时恍惚如梦等情景。另外，荆碑上记载，他落发受戒，修行事迹显著。曾经梦见登上高山，下文与此相同。只有《南山传》中记载，他在瓦官寺时常常思念山林，于是梦见万里的山崖，白云半垂，旁边是无边无际的沧海。智顗（人名）将梦中所见告诉门人，大家都说，这是会稽天台山啊。现在说一个梦有三种说法，时间不同，这很难评判。关于创立伽蓝这件事，《百录》中指出，太建十年五月一日，左仆射徐陵上奏智顗禅师，创立天台宴坐的著名山岩，应该命名为修禅寺。这就是现在的大慈寺。祖师亲自书写经文，炀帝赐予普贤七宝冠，现在还保存在寺内。 寺庙北面的别峰被称为华顶。登上华顶，看不到其他的山峰，这里的寒暖变化也和别的地方不一样。先师（指智顗）离开众人独自前往头陀苦行。忽然在后半夜，狂风拔起树木，雷声震动山岳。无数的妖魔鬼怪，呈现出各种各样的形态，有的头戴龙蛇，有的口中喷出星火，形状像黑云一样，声音像霹雳一样。顷刻之间变化万千，无法计数。图画中所描绘的降魔变等景象，大概只是少小时所见。可怕的景象比这还要厉害。但他能够安心静坐，空寂无染。逼迫的境界自然消散。妖魔又化作父母师僧的形象，一会儿枕着他的膝盖，一会儿抱着他的身体，悲伤哽咽，流着眼泪。但他只是深深地想着实相，体悟到一切本无自性。忧愁痛苦的景象随即消失。无论是强硬的还是柔和的因缘，都不能动摇他。 魔的势力如同《阿含经》中如来降魔的景象一样。佛法东传以来，南宗北祖从来没有降伏天魔的事情。智顗的道行超过了前人，这是可以断定的。用头枕着膝盖，用手抱着身体，这是为了引起爱欲。 当启明星出现的时候，神僧显现并说：‘战胜敌人，克服怨恨，才可以称得上是勇猛。能够度过这样的难关，’