English
English version: No one could understand his words. He still established a Sangharama (monastery) on the north peak where Guang (name) resided. He planted pine trees and diverted water to surround the rocks. Looking at the monastery, it was exactly the same as his past dreams, without the slightest difference. The person beckoning, was like the dreamlike state when bowing to the Buddha before. Furthermore, the Jing stele records that he shaved his head, received the precepts, and his practice was remarkable. He once dreamed of climbing a high mountain, and the following text is the same. Only the 'Nanshan Biography' records that when he was in Waguan Temple, he often thought of forests and marshes, so he dreamed of ten thousand miles of cliffs, with white clouds hanging halfway down, and beside it was a boundless sea. Zhiyi (name) told his disciples what he had seen in the dream, and everyone said, 'This is Tiantai Mountain in Kuaiji.' Now it is said that there are three versions of one dream, and the times are different, so it is difficult to judge. Regarding the establishment of the Sangharama, the 'Bailu' points out that on May 1st of the tenth year of the Taijian era, the Left Minister Xu Ling memorialized the Chan Master Zhiyi, suggesting that the famous rock where he practiced meditation in Tiantai should be named Xiuchan Temple. This is now Daci Temple. The Patriarch personally wrote the scriptures, and Emperor Yang bestowed the Seven-Treasure Crown of Samantabhadra, which is still preserved in the temple. The separate peak north of the temple is called Huading. Climbing Huading, one cannot see other mountains, and the temperature difference is different from other places. The former teacher (referring to Zhiyi) left the crowd and went alone to practice asceticism. Suddenly, in the latter half of the night, a strong wind uprooted trees, and thunder shook the mountains. Countless demons and monsters appeared in various forms, some with dragons and snakes on their heads, and some with starlight coming out of their mouths, shaped like black clouds, and sounding like thunder. In an instant, they changed in countless ways, impossible to count. The scenes of subduing demons depicted in paintings are probably only what was seen in childhood. The terrifying appearance was even more severe than this. But he was able to sit peacefully, empty and still. The oppressive realm naturally dissipated. The demons then transformed into the images of parents, teachers, and monks, sometimes resting their heads on his knees, sometimes hugging his body, sobbing sadly, and shedding tears. But he only deeply thought of the true nature, realizing that everything is without inherent existence. The scenes of sorrow and suffering immediately disappeared. Neither harsh nor gentle conditions could move him. The power of the demons is like the scene of the Tathagata subduing demons in the Agamas. Since the eastward transmission of Buddhism, the Southern and Northern schools have never had the matter of subduing heavenly demons. Zhiyi's practice surpassed his predecessors, which can be determined. Resting his head on his knees and hugging his body with his hands is to arouse love and desire. When the morning star appeared, a divine monk manifested and said, 'To defeat enemies and overcome resentment is to be called courageous. To be able to overcome such difficulties,' --------------------------------------------------------------------------------
Chinese
无如汝者。既安慰已复为说法。说法之辞。可以意得不可以文载。当于语下随句明了。披云饮泉水日非喻。即便问曰。大圣是何法门。当云何学。云何弘宜。答。此名一实谛。学之以般若。宣之以大悲。从今已后若自行兼人吾皆影响。 明星即晓星也。亦曰太白。亦曰长庚。此星光长西方。属庚。庚即金也。亦曰金星。乃一夜降魔到晓方散。披者开也。云开见日。万境洞明。饮泉入腹水清肺腑。乃明了至道廓彻禅源也。如身之影似谷答声。尝不相离。故云影响也。 头陀既竟(梵语头陀。此云抖擞)旋归佛陇。风烟山水外足忘忧。妙惠深禅内充愉乐。然佛陇艰阻舟车不至。年既失稔僧众随缘。师共惠绰种苣拾象。安贫无戚。 愉亦乐也。亦允和也。艰。险也。阻隔也。无江河则舟不通。路险阻则车难运。稔。丰也。苣。音巨。即胡麻也。古人山间多食胡麻饭。拾象者。橡斗即[榉-与+里]树子。庄子狙公养猿。朝三暮四。即此物也。戚。忧也。孔子曰。君子固穷。小人穷斯滥矣。祖师饭胡麻。食橡斗。心安其贫。略无忧戚。 俄而陈宣帝诏云。禅师佛法雄杰。时匠所宗。训兼道俗。国之望也。宜割始丰县调以充众费。蠲两户民用给薪水。众因更聚。亦不为欣。 天台县。陈时号始丰 现代汉语译本：像你这样的人，既已安慰之后又为他们说法。说法的言辞，可以用心领会而不可以文字记载。应当在言语之下随着每一句而明白了解。拨开云雾看见太阳，饮用泉水，这些都不是比喻。随即问道：‘大圣，这是什么法门？应当如何学习？如何弘扬适宜？’回答说：‘这名为一实谛（唯一真实的真理）。用般若（智慧）来学习它，用大悲（伟大的慈悲）来宣扬它。从今以后，无论是自己修行还是帮助他人，我都如影随形。’ 明星（启明星）就是晓星，也叫太白，也叫长庚。这颗星光芒长于西方，五行属庚，庚就是金。也叫金星。乃是一夜降伏邪魔直到晓天才散去。‘披’是打开的意思。云开见日，万境洞明。饮用泉水进入腹中，水清肺腑，乃是明了至道，廓清禅源。如同身体的影子，似山谷的回声，常常不相分离，所以说是如影随形。 头陀（苦行僧）的修行已经完毕（梵语头陀，此云抖擞，意为去除烦恼），于是返回佛陇（地名）。在风烟山水之外，足以忘却忧愁，妙惠（精妙的智慧）深禅（深刻的禅定）内心充满愉悦。然而佛陇地势艰险阻隔，舟车无法到达。年成又不好，僧众随缘生活。师父和惠绰（人名）一起种植苣（胡麻），拾取橡子，安于贫困而没有忧愁。 ‘愉’也是快乐的意思，也是允和的意思。‘艰’是险峻的意思，是阻隔的意思。没有江河，船就无法通行；道路险阻，车就难以运行。‘稔’是丰收的意思。‘苣’，音巨，就是胡麻。古人在山间大多食用胡麻饭。‘拾象’，就是拾取橡斗，即[榉-与+里]树的果实。《庄子》中狙公养猿，朝三暮四，说的就是这种东西。‘戚’，是忧愁的意思。孔子说：‘君子安于贫困，小人贫困就会胡作非为。’祖师吃胡麻，吃橡斗，内心安于贫困，略微没有忧愁。 不久，陈宣帝下诏说：‘禅师的佛法雄伟杰出，是当世匠人所推崇的。教诲兼顾道俗两界，是国家的希望。’适宜划出始丰县（地名）的赋税来充当僧众的费用，免除两户百姓的赋税用来供给柴火和用水。僧众因此再次聚集，（禅师）也不因此而感到欣喜。 天台县，在陈朝时称为始丰。
English
English version: Like you, having comforted them, he then preached the Dharma to them. The words of the Dharma can be understood with the mind but cannot be recorded in writing. One should understand and comprehend each sentence as it is spoken. ‘Parting the clouds to see the sun’ and ‘drinking spring water’ are not metaphors. Then he asked: ‘Great Sage, what is this Dharma gate? How should one learn it? How should one propagate it appropriately?’ He replied: ‘This is called the One Reality Truth (Eka-satya-artha). Learn it with Prajna (wisdom), and proclaim it with great Karuna (compassion). From now on, whether I practice myself or help others, I will be like a shadow following a form.’ The Morning Star is also called Venus, also called Taibai, also called Chang Geng. This star shines brightly in the west, belonging to Geng in the Five Elements, and Geng is metal. It is also called the Metal Star. It refers to subduing demons all night until dawn before they dispersed. ‘Parting’ means opening. When the clouds part and the sun appears, all realms are illuminated. Drinking spring water into the abdomen, the water cleanses the lungs, which means understanding the ultimate path and clarifying the source of Zen. Like a shadow following a body, like an echo in a valley, they are always inseparable, so it is said to be like a shadow following a form. The ascetic's (Tudga, meaning 'shaking off' in Sanskrit, referring to removing afflictions) practice was completed, so he returned to Fo Long (place name). Outside the misty landscapes, he could forget his worries, and within his profound wisdom (妙惠, Miao Hui) and deep meditation (深禅, Shen Chan), his heart was filled with joy. However, Fo Long was rugged and inaccessible, and boats and carts could not reach it. The harvest was poor, and the monks lived according to their circumstances. The master and Hui Chuo (person's name) planted sesame (苣, Ju) and gathered acorns, content with their poverty and without sorrow. ‘Yu’ also means joy, and also means harmony. ‘Jian’ means steep, and means obstruction. Without rivers, boats cannot pass; with rugged roads, carts are difficult to transport. ‘Ren’ means abundant harvest. ‘Ju’ is sesame. In ancient times, people in the mountains mostly ate sesame rice. ‘Gathering Xiang’ means gathering acorns, which are the fruits of the [榉-与+里] tree. In Zhuangzi, the monkey keeper raised monkeys, giving them three in the morning and four in the evening, referring to this thing. ‘Qi’ means worry. Confucius said: ‘A gentleman is steadfast in poverty, while a petty person becomes reckless in poverty.’ The patriarch ate sesame and acorns, his heart content with poverty, with little or no sorrow. Soon, Emperor Xuan of Chen issued an edict saying: ‘The Chan master's Dharma is magnificent and outstanding, and is revered by contemporary artisans. His teachings encompass both the monastic and lay communities, and he is the hope of the nation.’ It is appropriate to allocate the taxes from Shi Feng County (place name) to cover the expenses of the monks, and to exempt two households from taxes to provide firewood and water. The monks gathered again because of this, but (the Chan master) did not rejoice because of it. Tiantai County was called Shi Feng during the Chen Dynasty. --------------------------------------------------------------------------------
Chinese
也。调。去声呼。调则户民输纳之租米也。蠲。除也。徐遣两户居民数口之家寅夕给薪取水。免官之差役也。 有陈郡袁子雄奔林百里。又新野庾崇敛民三课。两人登山。值讲净名。遂斋戒连辰。专心听法。雄见堂前有山。琉璃映彻。山阴曲涧。琳琅布底。跨以虹桥。填以宝饰。梵僧数十。皆手擎香炉从山而出。登桥入堂。威仪溢目。香烟彻鼻。雄以告崇。崇称不见。并席天乖。其在此矣。雄因发心改造讲堂。此事非远。堂今尚在。 新野。县名。本属荆州。晋武帝平吴后置新野郡。三课者。诸书未见所出。或云钱财布帛谷米。未可承准。庾公敛民三课。既是粗税。只合输官。何将舍施。恐当时诏旨许之也。既非己物。却成扰民。所以圣不令见也。堂者即大慈之讲堂也。 但天台基压巨海。黎民渔捕为业。为梁者断溪。为扈者藩海。秋水一涨巨细填梁。昼夜二潮嗷𠲺满[竺-二+(一/(尸@邑))]。颅骨成岳蝇蛆若雷。非但水陆可悲。亦痛舟人滥殒。先师为此而运普悲。自舍身衣并诸劝助。赎[竺-二+(一/(尸@邑))]一所。永为放生之池。 台境黄岩．临海宁海．明之象国．温之乐瑞。并东连大海。渔字从水者。凡渔父之字皆用此。乃于水中取鱼也。梁者取鱼具也。[竺-二+ 现代汉语译本：‘也’，‘调’，去声发音。‘调’指的是百姓向官府缴纳的租米。‘蠲’，是免除的意思。徐某派遣两户人家，每家几口人，早晚负责提供柴火和取水，免除了他们的官府差役。 陈郡的袁子雄前往林百里。同时，新野的庾崇向百姓征收三项赋税。两人一同登山，正好赶上讲授《净名经》（Vimalakirti Sutra）。于是他们斋戒多日，专心听法。袁子雄看见堂前有一座山，琉璃般晶莹剔透，山阴处的弯曲溪涧，以琳琅美玉铺底，横跨一座虹桥，用宝物装饰。几十位梵僧，都手持香炉，从山中走出，登上桥梁进入佛堂，威仪令人目不暇接，香气扑鼻。袁子雄将此事告诉庾崇，庾崇却说没看见。同在一处却有不同所见，原因就在这里。袁子雄因此发心改造讲堂。这件事并不久远，讲堂如今还在。 新野，是县名，原本属于荆州。晋武帝平定东吴后设置新野郡。‘三课’，在其他书籍中没有找到出处，或许指的是钱财、布帛、谷米，无法确定。庾崇向百姓征收三项赋税，既然是粗税，只应该上交给官府，为何要用来布施？恐怕是当时有诏令允许这样做。既然不是自己的东西，却变成了扰民之举，所以圣人不愿意看到。‘堂’指的是大慈讲堂。 但是天台山的地基压着巨大的海洋，当地百姓以捕鱼为生。设置鱼梁的人截断溪流，设置扈的人围堵海域。秋水一涨，大大小小的鱼都填满了鱼梁，昼夜两次潮汐，鱼群哀嚎的声音响彻水边。无数鱼的头骨堆积成山，苍蝇蛆虫的声音像雷鸣一样。不仅水陆景象令人悲哀，也痛惜渔民滥杀生灵。先师因此发起普悲之心，亲自舍弃身上的衣服，并劝募他人捐助，赎买了一片水域，永远作为放生池。 台州境内的黄岩、临海、宁海，以及明州的象国、温州的乐瑞，都东临大海。‘渔’字从水，凡是渔父的‘渔’字都用这个‘渔’，表示从水中取鱼。‘梁’是捕鱼的工具。