T51n2096_天臺山記
大正藏第 51 冊 No. 2096 天臺山記
No. 2096
天臺山記
方瀛觀
徐徴君纂
孫綽云。涉海則有方丈蓬萊。登陸則有四明天臺。信矣哉。蓋寰瀛之靈塘。三清之別館按真誥云。天臺山高一萬八千丈。週迴八百里。山有八重。四面如一。當牛斗之分。以其上應臺宿光輔紫宸故。名天臺。亦曰。桐柏棲山陶隱居登真。隱訣云。大少臺處五縣中央。(即餘姚臨海處興句章剡縣是)大小臺乃桐柏山六里乃至二石橋。先得小者。復行百餘里。更得大者。在最高處。採藥人彷彿見之。石屏虹梁與畫相似。又見玉堂金闕。望橋邊有蓮花。狀大如車輪。其花恍惚不可熟見。大小臺者。以石橋之大少為名。據此說。即天臺與桐柏二山。相接而小異也。按長康啓蒙記云。天臺山在會稽郡五縣界中。去人境不遠。路經瀑布。次經猶溪。至於浙山。猶溪在唐興縣。東二十里發源。自花頂。從鳳凰山東南流。合縣大溪。入于臨海郡溪江也。其水深嶺前有石橋。遙望不盈尺長。數十步臨絕溟之澗。忘其身者然後能度。度者見天臺山。蔚然凝秀。雙嶺于青霄之上。有瓊樓玉堂。瑤琳醴泉。仙物異種。偶或有見者。當時斫樹記之。爾尋則不復可得也。按此記說。則神異之所。非造次可睹
【現代漢語翻譯】 現代漢語譯本 大正藏第 51 冊 No. 2096 天臺山記
No. 2096
天臺山記
方瀛觀
徐徴君纂
孫綽說：『渡海就能到達方丈（傳說中的仙山名）、蓬萊（傳說中的仙山名），登陸就能到達四明山（山名）和天臺山（山名）。』這話確實可信啊！天臺山是寰宇瀛海的靈秀之地，是三清（道教對玉清、上清、太清三位天神的合稱）的別館。據《真誥》記載，天臺山高一萬八千丈，周長八百里，山有八重，四面看起來都一樣，位於牛宿和斗宿的分野之處。因為它在天上對應臺宿星官，光芒輔佐紫宸（皇帝的居所），所以叫做天臺山。也叫做桐柏棲山。陶隱居（陶弘景）《登真隱訣》中說：『大小臺位於五縣的中央（即餘姚、臨海、鄮縣、句章、剡縣的交界處）。大小臺就是桐柏山的六里和二石橋。先找到小的，再走一百多里，就能找到大的，它在最高處。』採藥人有時彷彿能看到它，石屏虹梁像畫一樣。還能看到玉堂金闕。望向橋邊，有蓮花，形狀大如車輪。那花恍惚不定，不能仔細看清楚。大小臺，是以石橋的大小來命名的。根據這種說法，天臺山和桐柏山是相接而略有不同的兩座山。據長康《啓蒙記》記載，天臺山在會稽郡五個縣的交界處，距離人居住的地方不遠。路上經過瀑布，然後經過猶溪，到達浙山。猶溪在唐興縣東二十里發源，從花頂，從鳳凰山東南流，匯入縣裡的大溪，流入臨海郡的溪江。水很深，嶺前有一座石橋，遠遠望去不到一尺長，幾十步之外就是深不見底的澗谷。忘記自身安危的人才能通過。通過的人就能看到天臺山，鬱鬱蔥蔥，凝聚著秀麗之氣，兩座山嶺聳立在青天之上，有瓊樓玉堂，瑤琳醴泉，仙物異種。偶爾有人看到，當時就砍樹做記號，之後再去尋找，就再也找不到了。按照這篇記載的說法，這裡是神異的地方，不是隨便就能看到的。
【English Translation】 English version Taisho Tripitaka Volume 51, No. 2096, Records of Mount Tiantai
No. 2096
Records of Mount Tiantai
By Fang Yingguan
Compiled by Xu Zhengjun
Sun Chuo said, 'By crossing the sea, one can reach Fangzhang (legendary immortal mountain) and Penglai (legendary immortal mountain). By landing, one can reach Siming Mountain (mountain name) and Tiantai Mountain (mountain name).' This is indeed believable! Tiantai Mountain is the spiritual and beautiful land of the universe and seas, and it is the separate residence of the Three Purities (the Taoist term for the three highest gods: Yuqing, Shangqing, and Taiqing). According to the 'Zhengao', Tiantai Mountain is 18,000 zhang (ancient Chinese unit of length) high, 800 li (ancient Chinese unit of length) in circumference, and has eight layers, with all four sides appearing the same. It is located at the division of the lunar mansions of Niu and Dou. Because it corresponds to the Tai star in the sky and its light assists the Zi Chen (the emperor's residence), it is named Tiantai Mountain. It is also called Tongbai Qi Mountain. Tao Hongjing's 'Dengzhen Yinjue' says, 'The Great and Small Tai are located in the center of five counties (namely, the border area of Yuyao, Linhai, Mao, Gouzhang, and Shan counties). The Great and Small Tai are the Six Li and Two Stone Bridges of Tongbai Mountain. First find the smaller one, then travel more than a hundred li to find the larger one, which is at the highest point.' Herbalists sometimes seem to see it, and the stone screen and rainbow beam are like a painting. One can also see the Jade Hall and Golden Palace. Looking towards the bridge, there are lotus flowers, shaped as large as cartwheels. The flowers are fleeting and cannot be seen clearly. The Great and Small Tai are named after the size of the stone bridges. According to this account, Tiantai Mountain and Tongbai Mountain are connected and slightly different mountains. According to Chang Kang's 'Qimeng Ji', Tiantai Mountain is located at the border of five counties in Kuaiji Prefecture, not far from human habitation. The road passes through waterfalls, then Youxi Creek, and reaches Zhe Mountain. Youxi Creek originates twenty li east of Tangxing County, from Huading, flowing southeast from Phoenix Mountain, merging into the county's Daxi Creek, and flowing into the Xijiang River in Linhai Prefecture. The water is deep, and there is a stone bridge in front of the ridge, appearing less than a foot long from a distance, with a bottomless ravine dozens of steps away. Only those who forget their own safety can cross it. Those who cross it can see Tiantai Mountain, lush and condensed with beauty, with two mountain ridges standing above the blue sky, with jade buildings and halls, Yao Lin's sweet spring, and strange species of immortal objects. Occasionally, someone sees them and marks the trees at that time, but when they search for them later, they can no longer be found. According to this record, this is a miraculous place that cannot be seen casually.
焉。今遊人眾所見者。蓋非此橋。且猶溪高處不見有橋。今眾人所見者。乃在歇亭西二十里。水流於剡縣界。定知。不是長康所說之橋也。州取山名。曰臺州。縣隸唐興。即古始豐縣也。肅宗上元二年。改為唐興縣。山去州一百四十八里。去縣有一十八里。一頭亞入滄海。中有金𨓍不死之鄉。在桐柏之中。方圓可三十里。上常有黃云䨱之。樹則蘇玡琳碧。泉則石髓金漿。真誥所謂金庭洞。天是桐柏。真人之所治也。真人 周靈王太子喬。字子晉。好吹笙。作鳳鳴于伊𨿜間。道人浮近公接以上嵩山。三十餘年後。求之不得。偶乘白鶴謝時人而去。以仙官授任為桐柏。真人右弼王領五嶽。司侍帝來治茲山也。故真誥云。吳句曲之金陵。越桐柏之金𨓍。成真之靈墟。養神之福境。名山福地記云。洪波不登三災黃莫至。又云。經丹水南行。有洞交會。從中過即。赤城丹山之洞。上玉清平之天。週迴三百里。洞門在樂安縣界。即十六洞天第六洞也。即茆司命所治也。群峰崢嶸。碧障合沓。磨霄凌漢。因蒸云起霧。桑迸芳瑤。花間發。光彩輝燭。四時如春。鳳翔神鸞棲於其上。豐孤文豹隱於其中。南馳縉雲。北接四明。東拒溟滶。西通剡川。又多產檉松桂垂珠積翠于重巖聖光靈芝吐耀于幽谷。至於巖煙匿景。匪從與五嶽爭雄。考異
搜奇自可引三山為正爰泊。晉宗至於梁陳咸以日中星[后/((焉-正)-(烈-列)+一)]望秩茲山藏壁獻琛率為常興。枹樸子內篇云。凡諸小山不堪作神丹金液。皆有木石之精。千歲老魅能壞人藥。唯嵩鎮少失縉雲羅浮。大小臺比諸山。正神居處。助人為福。可以修真。練藥臺矣。天臺觀在唐興縣北十八里。洞柏山西南瀑布巖下。舊圖經云。吳主孫權為葛仙公所創。最居形勝。北松王真君。壇東北連丹霞洞。西北拋翠屏巖。故孫興公天臺山賦云。榑壁立之翠屏即此巖也。仙壇與翠屏巖聳空斗峙瀑布迸流落落西崖間。可千餘丈。狀素霓垂天。飛帛觸地。孫興公賦云。瀑布飛流。以界道即此處是也。騰波濆沫近驚翻云。鼓怒浪雷遙聞神悅瀑布南流。百餘步與靈溪相合。流注縣大溪。入于臨海郡也。觀中流引瀑水縈繞廊院。灌注池沼。苛芰芬芳蘿竹交暯。游者忘歸。勝概之極也。觀東一百五十步。先有故柳史君宅。號曰。紫霄山居。南矚蒼嶺。北接紫霄。峰左右皆烈小山。邐迤為勢。東北連丹霞洞。洞有葛仙公練丹之初所也。宅中多植靈苑翠檉修笙。其卉曲池環沼。藥院丹爐。斯亦煉化之奇景也。柳君名泌。憲宗十三年自復州石門山。詔徴授臺州刺史。不至郡便山。山下領務備藥后渾家于丹霞洞隱仙也。自天臺觀。西
去瀑布寺一里。宋元嘉年中。沙門法順所興立。近瀑布下。因以為名寺。北一里有巖。高百丈名百丈巖。巖下靈溪。孫興公賦。過靈溪而一灌疏煩憲於心𣕡寺引溪水經廚中。過還繞廊院。寺南九峰山。山高百餘丈。週迴六里。亦天臺有派干也。舊名九壟山。天寶六載改為九峰山。昔王逸少與支遁林。常登此山。以為勝矚也。自天臺觀。北路上桐柏觀一十二里。皆懸崖磴道盤折而上。皆長松狹路。至於桐柏洞門。故賦云。蘇萋萋纖草蔭落落之長松。即此地也。自洞門一小嶺可二里。乃至觀處倚小松嶺。嶺前豁然平陸數傾。四面持起。峰巒有若郛郭。乃神真之所休憩。巢許之所欽。自非噏沈凌霄漢。夢龜鶴之夭促。與天地而長久者何以居焉。昔褚先生修道之所。又徐法師亦於此立道房。[〦/(刀了(留-刀-田))/二]合號曰。隱真之中峰觀前有田傾余。東有溪曰清溪。溪注田。西經三井飛流瀑布。凡是遊客但睹景奇物異。恍然似升玄都至京者矣。觀即唐睿宗景龍二年。為白雲先生所置。白先生乃司馬天師也。名子徴。字承禎。河內溫人。事載在碑中。先生初入花頂峰。遇王義之。入山學業。先生過筆法付義之。子欲學書。好聽吾語。夫受筆法。與俗不同。須靜其心后澄其心。思暮在功書筋骨附近氣力。又須圴停
。握管與握至無殊下筆。與投峰不別。莫夸端正。但取堅強筋力。若成自然端正。東邊石室。子莫頻過盡。是異獸精靈也。向余邊受業。凡人到彼必傷緣。殘吾命。汝將來料伊不敢。西邊石室甚是清閑。案硯俱全。詩書並足。松花仙果可給。朝餐石茗香泉堪充。暮飲閑玩水自散情。懷悶即凌峰。莫思閑事。義之既蒙處分。豈敢有違。一登石室二載不虧。夜則望月臨池。朝則投云握管。澄濾其。思暮在功書。清靜其心神。志求筆法。光回影轉節。勿頻移日就月。將便經年載。義之第一年學書。似蛇驚春蟄。魚躍寒泉。筆下龍飛行間蝶舞。雖未殊妙。早以驚群。至第二年學書。似鶴度春林。云飛玉間。筆含五彩。墨點如龜。箸骨相連。似垂金鎖。至第三年學書。將為是妙也。遂書得數紙來。先生再拜。展于案上。一見凜然作色。高聲謂責義之曰。子之書法全未有功。箸骨俱少。氣力全無。作此書格。豈成文字。但且學書。有命即至仙堂。無事不勞相訪。義之唱喏。即歸書堂。后又得三年功書成矣。先生乃贊義之曰。念汝書跡異世不同。淡處不淡。濃處不濃。得之者罕有。見之者難逢。進一字千金重賞獻一字萬戶封侯。再贊曰。眾木中松。群山中峰。靈鶴中沖。五嶽中嵩。吾令歸俗。汝向九霄紅。汝歸於世界。如鶴出籠。別
【現代漢語翻譯】 現代漢語譯本：握筆和不握筆沒有區別，下筆和投向山峰沒有分別。不要誇耀字型的端正，只要筆力堅強有力。如果能自然形成端正的字型，那就更好了。東邊的石室，你不要頻繁過去，那裡住著奇異的獸類精靈。我曾經在那裡接受教誨，凡人到那裡必定會傷及緣分，折損我的壽命。你將來估計它們不敢靠近。西邊的石室非常清靜，書案筆硯一應俱全，詩書充足。松花仙果可以供給早餐，石縫中流出的香泉可以用來傍晚飲用。閑暇時可以玩賞流水，排遣心情，心中煩悶就登上山峰。不要思慮閑雜之事。既然已經蒙受了先生的教誨，哪裡敢違背呢？一旦進入石室，兩年都不會懈怠。夜晚就著月光在池邊臨帖，早晨對著雲霞握筆練習。澄澈思緒，一心用在書法上，清靜心神，立志追求筆法的精妙。光陰流逝，不要頻繁地更換臨習的字帖，要日積月累，經過長年累月的練習。王羲之第一年學習書法，筆力如同冬眠的蛇被春雷驚醒，又像魚兒躍出寒冷的泉水。筆下寫出的字，如同龍在飛騰，又像蝴蝶在空中飛舞。雖然還沒有達到精妙的境界，但已經足以讓眾人驚歎。到第二年學習書法，筆力如同仙鶴飛過春天的樹林，又像雲彩飄浮在美玉之間。筆尖飽含五彩，墨點如同龜甲上的紋路，筆畫的骨力相互連線，如同垂下的金色鎖鏈。到第三年學習書法，將要達到精妙的境界了。於是寫了幾張字來。先生再次拜讀，將字鋪在書案上，一看之下，臉色嚴肅起來，高聲責備王羲之說：『你的書法完全沒有下過功夫，筆畫的骨力太少，氣力全無。寫出這樣的字，怎麼能成為好的書法作品呢？你還是先好好練習書法吧。有緣分的話，自然會到達仙堂，沒有事就不要來打擾我了。』王羲之應聲答應，就回到書房繼續練習。後來又經過三年的刻苦練習，書法終於大成。先生於是讚歎王羲之說：『你的書法與世俗不同，淡處不顯得輕薄，濃處不顯得滯重，能達到這種境界的人很少，見到這種書法的人也很難遇到。獻出一個字，價值千金，如果獻上一幅字，就可以封萬戶侯。』又讚歎說：『（你的書法）如同眾木中的松樹，群山中的山峰，靈鶴中的俊傑，五嶽中的嵩山。我將要回到凡塵，你將要飛向九霄雲外。你回到人間，就像仙鶴飛出籠子一樣。』分別吧！ English version: Holding the brush is no different from not holding it, and putting the brush down is no different from throwing oneself into a mountain peak. Don't boast about the correctness of the form, but only seek strong and vigorous strength. If a natural correctness can be achieved, that would be even better. The stone chamber on the east side, do not visit it too often, for it is inhabited by strange beasts and spirits. I once received instruction there, and ordinary people who go there will surely harm their karmic connections and shorten my lifespan. I reckon they wouldn't dare approach you in the future. The stone chamber on the west side is very quiet and peaceful, with a desk and inkstone complete, and plenty of poetry and books. Pine flower fairy fruits can be provided for breakfast, and fragrant spring water from the rocks can be used for evening drinks. In leisure, play with the water to disperse your emotions, and when you feel depressed, climb the peaks. Do not think about idle matters. Since I have received your instructions, how dare I disobey? Once I enter the stone chamber, I will not slack off for two years. At night, I will practice calligraphy by the moonlight near the pond, and in the morning, I will hold the brush and practice facing the clouds. I will purify my thoughts and focus on calligraphy, and purify my mind and spirit, aspiring to master the art of calligraphy. Time passes quickly, do not frequently change the calligraphy models you are practicing, but accumulate them day by day, and after years of practice. In the first year of Wang Xizhi's learning calligraphy, his brushwork was like a hibernating snake awakened by spring thunder, and like a fish leaping out of a cold spring. The characters written under his brush were like dragons flying and butterflies dancing in the air. Although he had not yet reached the realm of exquisiteness, it was already enough to amaze the crowd. In the second year of learning calligraphy, his brushwork was like a crane flying through a spring forest, and like clouds floating between beautiful jade. The tip of his brush was full of five colors, and the ink dots were like the patterns on a tortoise shell, and the bone strength of the strokes was connected to each other, like hanging golden chains. In the third year of learning calligraphy, he was about to reach the realm of exquisiteness. So he wrote several pieces of calligraphy. The teacher read them again, spread them on the desk, and upon seeing them, his face turned serious, and he scolded Wang Xizhi in a loud voice: 'Your calligraphy has not been worked on at all, the bone strength of the strokes is too little, and there is no strength at all. How can writing like this become good calligraphy? You should practice calligraphy well first. If you have the karmic connection, you will naturally reach the immortal hall, and do not bother me if you have nothing to do.' Wang Xizhi responded and returned to his study to continue practicing. Later, after three years of hard practice, his calligraphy finally became great. The teacher then praised Wang Xizhi, saying: 'Your calligraphy is different from the world, the light places do not appear frivolous, and the thick places do not appear stagnant. Few people can reach this realm, and it is difficult to meet people who have seen this kind of calligraphy. Offering a single character is worth a thousand gold, and if you offer a piece of calligraphy, you can be granted the title of Marquis of Ten Thousand Households.' He further praised, saying: '(Your calligraphy) is like the pine tree among the trees, the peak among the mountains, the outstanding among the cranes, and Mount Song among the Five Mountains. I am about to return to the mortal world, and you are about to fly to the highest heavens. You return to the world, like a crane flying out of a cage.' Farewell!
【English Translation】 Holding the brush is no different from not holding it, and putting the brush down is no different from throwing oneself into a mountain peak. Don't boast about the correctness of the form, but only seek strong and vigorous strength. If a natural correctness can be achieved, that would be even better. The stone chamber on the east side, do not visit it too often, for it is inhabited by strange beasts and spirits. I once received instruction there, and ordinary people who go there will surely harm their karmic connections and shorten my lifespan. I reckon they wouldn't dare approach you in the future. The stone chamber on the west side is very quiet and peaceful, with a desk and inkstone complete, and plenty of poetry and books. Pine flower fairy fruits can be provided for breakfast, and fragrant spring water from the rocks can be used for evening drinks. In leisure, play with the water to disperse your emotions, and when you feel depressed, climb the peaks. Do not think about idle matters. Since I have received your instructions, how dare I disobey? Once I enter the stone chamber, I will not slack off for two years. At night, I will practice calligraphy by the moonlight near the pond, and in the morning, I will hold the brush and practice facing the clouds. I will purify my thoughts and focus on calligraphy, and purify my mind and spirit, aspiring to master the art of calligraphy. Time passes quickly, do not frequently change the calligraphy models you are practicing, but accumulate them day by day, and after years of practice. In the first year of Wang Xizhi's (Wang Xizhi, a famous calligrapher in Chinese history) learning calligraphy, his brushwork was like a hibernating snake awakened by spring thunder, and like a fish leaping out of a cold spring. The characters written under his brush were like dragons flying and butterflies dancing in the air. Although he had not yet reached the realm of exquisiteness, it was already enough to amaze the crowd. In the second year of learning calligraphy, his brushwork was like a crane flying through a spring forest, and like clouds floating between beautiful jade. The tip of his brush was full of five colors, and the ink dots were like the patterns on a tortoise shell, and the bone strength of the strokes was connected to each other, like hanging golden chains. In the third year of learning calligraphy, he was about to reach the realm of exquisiteness. So he wrote several pieces of calligraphy. The teacher read them again, spread them on the desk, and upon seeing them, his face turned serious, and he scolded Wang Xizhi (Wang Xizhi, a famous calligrapher in Chinese history) in a loud voice: 'Your calligraphy has not been worked on at all, the bone strength of the strokes is too little, and there is no strength at all. How can writing like this become good calligraphy? You should practice calligraphy well first. If you have the karmic connection, you will naturally reach the immortal hall, and do not bother me if you have nothing to do.' Wang Xizhi (Wang Xizhi, a famous calligrapher in Chinese history) responded and returned to his study to continue practicing. Later, after three years of hard practice, his calligraphy finally became great. The teacher then praised Wang Xizhi (Wang Xizhi, a famous calligrapher in Chinese history), saying: 'Your calligraphy is different from the world, the light places do not appear frivolous, and the thick places do not appear stagnant. Few people can reach this realm, and it is difficult to meet people who have seen this kind of calligraphy. Offering a single character is worth a thousand gold, and if you offer a piece of calligraphy, you can be granted the title of Marquis of Ten Thousand Households.' He further praised, saying: '(Your calligraphy) is like the pine tree among the trees, the peak among the mountains, the outstanding among the cranes, and Mount Song (Mount Song, one of the Five Great Mountains in China) among the Five Mountains (Five Great Mountains in China). I am about to return to the mortal world, and you are about to fly to the highest heavens. You return to the world, like a crane flying out of a cage.' Farewell!
後有心相顧。時時遙望白雲中。先生初入天臺后。睿宗皇帝詔復桐柏舊額。請 先生居之。其降敕書曰。吳朝葛仙公廢桐柏。觀在天臺山。如聞始豐縣人。斫伐松竹。毀廢壇場。多有穢觸。頻致死已。仰州縣官與司馬練師相知。于天臺山中。僻方封取四十里。以為禽獸草木長生之福地。置一觀仍還舊額。初構天尊堂。有五云其上三。而良吏書之。以記祥也。天寶六載郡守賈公長源。及玄靜先生李君。名含光即天師弟子。亦 玄宗師慶立碑。太史雀尚制文翰林學士翰林學士韓擇木書。玄宗皇帝親書其碑額。觀南一里有石壇。一級以磚石雜砌。方廣三十二丈。按法輪經。即太極三真人下降。援葛仙公修道于天臺山。感降上真於此壇也。仙公真經並義注之所也。事蹟具在本起傳中。此不備載。壇西南下。石上有隸書。刻記之日。誥使徐公醮壇授仙公經。真人自稱姓徐名來勒。字則未詳何人也。壇前有塘。名日降真塘。塘多植荷荇之類。自塘南一里至洞門。門外西南一里餘。至王真君壇。真君即桐柏真人也。有小殿即真君儀像儼焉。開元初 玄宗創立之。度道士七人灑掃也。殿前有石泉名曰醴泉。南三步新立上真亭子。臨萬仞坐觀千里。游者登之坐眺平陸。按正壇在真君殿西北二十步。有石壇方廣四丈八尺一級。甃以古磚。今
【現代漢語翻譯】 現代漢語譯本：後來（人們）有心互相照顧，時時遙望白雲之中。（司馬承禎）先生最初進入天臺山后，睿宗皇帝下詔恢復桐柏宮的舊名額，請先生居住在那裡。詔書上說：『吳朝葛玄（葛仙公）廢棄了桐柏宮，（把）觀設在天臺山。聽說始豐縣有人砍伐松樹竹子，毀壞壇場，多有污穢觸犯，屢次導致死亡。命令州縣官與司馬練師互相瞭解，在天臺山中，偏僻的地方劃出四十里，作為禽獸草木長生的地方。設定一個道觀，仍然恢復舊名額。』最初建造天尊堂時，有五彩祥雲出現在上方，三次出現，良吏將此事記錄下來，用來記載祥瑞。天寶六年，郡守賈公長源，以及玄靜先生李含光（他是天師的弟子），也（為）玄宗皇帝師慶立碑。太史雀尚撰寫碑文，翰林學士韓擇木書寫。玄宗皇帝親自書寫碑額。道觀南一里有石壇，用磚石混合砌成一級，方圓三十二丈。按照《法輪經》記載，即太極三真人降臨，幫助葛仙公在天臺山修道，（他們）在此壇感應降臨。這裡也是葛仙公真經和義注的所在地。事蹟都記載在《本起傳》中，這裡不再詳細記載。石壇西南下方，石頭上有隸書，刻記著日期，誥使徐公在壇上設醮，授予葛仙公經書。真人自稱姓徐名來勒，字則不清楚是誰。壇前有個水塘，名叫降真塘，塘里種植了很多荷花、荇菜之類的植物。從水塘往南一里到洞門，洞門外西南一里多，到王真君壇。真君就是桐柏真人。有個小殿，真君的儀容像貌莊嚴地在那裡。開元初年，玄宗皇帝創立了它，度化了七個道士灑掃。殿前有個石泉，名叫醴泉。南三步新立了上真亭子，面臨萬仞高處，坐著觀看千里景色。遊覽的人登上亭子坐著眺望平原。按照記載，正壇在真君殿西北二十步，有個石壇，方圓四丈八尺，一級，用古磚砌成。現在
【English Translation】 English version: Later, people were mindful of each other, often gazing into the white clouds. After Master Sima Chengzhen first entered Tiantai Mountain, Emperor Ruizong issued an edict to restore the old name of Tongbai Palace and invited the Master to reside there. The edict stated: 'Ge Xuan (Ge Xian Gong) of the Wu Dynasty abandoned Tongbai Palace and established the temple on Tiantai Mountain. It is reported that people in Shifeng County are cutting down pine and bamboo trees, destroying altars, and committing many defilements, repeatedly leading to deaths. Order the state and county officials to understand each other with the Taoist Master Sima, and in a secluded place in Tiantai Mountain, demarcate forty li as a place for the longevity of birds, beasts, and plants. Establish a Taoist temple and restore its old name.' When the Tianzun Hall was first built, five-colored auspicious clouds appeared above it three times, and the virtuous officials recorded this event to commemorate the auspicious omen. In the sixth year of the Tianbao era, Prefect Jia Gong Changyuan, and the Xuanjing Master Li Hanguang (who was a disciple of the Celestial Master), also erected a stele for Emperor Xuanzong's teacher Qing. The Grand Historian Que Shang composed the inscription, and the Hanlin Academician Han Zemu wrote the calligraphy. Emperor Xuanzong personally wrote the inscription on the stele. One li south of the temple is a stone altar, built with a mixture of bricks and stones, thirty-two zhang in circumference. According to the Falun Sutra, the Three True Men of Taiji descended to assist Ge Xian Gong in cultivating the Tao on Tiantai Mountain, and they responded to the invocation on this altar. This is also the location of Ge Xian Gong's True Scripture and its annotations. The events are recorded in the 'Original Biography,' which will not be detailed here. Southwest below the stone altar, there is a stone with inscriptions in the official script, recording the date when the envoy Xu Gong performed a ritual on the altar and bestowed the scriptures to Ge Xian Gong. The True Man claimed to be named Xu Laile, but his courtesy name is unknown. In front of the altar is a pond called Jiangzhen Pond, where many lotuses and water lilies are planted. One li south from the pond to the cave gate, and more than one li southwest outside the cave gate, is the Wang Zhenjun Altar. Zhenjun is the Tongbai True Man. There is a small hall where the solemn image of Zhenjun is located. Emperor Xuanzong established it in the early Kaiyuan era and ordained seven Taoists to sweep and clean it. In front of the hall is a stone spring called Liquan. Thirty steps south, a new Shangzhen Pavilion was built, facing the ten-thousand-ren height, allowing one to sit and view the scenery for a thousand li. Visitors can climb the pavilion to sit and overlook the plains. According to records, the main altar is twenty steps northwest of the Zhenjun Hall, where there is a stone altar, forty-eight chi in circumference, built with ancient bricks. Now
州縣祈請水旱。皆於此壇。殿東二十步。又有古八角壇。自殿西北下山三百步。即至三井。一井今闉塞。俗傳云。曾有尼師。洗手觸之。一且自塞。二井其深不惻。並自然天鑿。嘗有好事者。投綸于其間。繪綸盡而不及底。或云。通海。或云。海服。未可詳也。其春夏時每雨將降。則潨流灌激湓涌雷吼。有若[蟲*矢]螭潛隱之鼓怒也。其間游者見之。莫不神駭瞻栗。邑中有水旱。令長每歲記情誠祈于晴雨。無不響應。亦是國家投龍壁醮祭祈福之所。高宗永淳二年投龍於此。玄宗開元二十五年。詔令太當卿修禮儀使韋諂。赍金龍白壁投于井。寶曆元年。主上遣中使王士岌道門威儀趙常盈。太清宮大德阮幽閑翰林待詔祿通玄。五月十三日到山。于天臺觀。設醮許往三井。投龍壁也。自三井西上一峰約二里。有僧院名佛窟院。今道元觀是也。前枕翠屏巖。北連桐柏大山。翠屏巖與仙壇俠徑。瀑布雙峙霄降半隱雲表。巖上有亭子極眺平陸。此處併爲殊景也。自桐柏觀西北行七里。乃至瓊臺中天以懸居。自百丈巖無上瓊。瓊臺路皆水石深。險不可登涉。事須登仙壇。取桐柏路方可得到。即平視瓊臺。而下望雙闕。而游者多怪瓊臺不在中天。雙闕不出雲表。猶在山上觀之然也。若目下仰視。則瓊臺不啻中天。雙闕五里俠云溪而行
【現代漢語翻譯】 現代漢語譯本：州縣爲了祈求風調雨順，都會在此壇舉行儀式。大殿東邊二十步的地方，還有一個古老的八角壇。從大殿西北方向下山三百步，就到了三井。其中一口井現在已經淤塞，民間傳說是因為曾經有尼姑洗手觸碰了它，這口井就自己堵塞了。另外兩口井深不見底，都是天然形成的。曾經有好事者嘗試用繩子探測井的深度，但是繩子用完了也探不到底。有人說這兩口井通向大海，也有人說是海神居住的地方，具體情況無法詳細考證。每到春夏時節，每當要下雨的時候，井裡的水就會奔涌激盪，發出雷鳴般的響聲，就像是蛟龍在水底鼓動發怒一樣。遊人在那裡看到這種景象，無不感到驚駭和敬畏。縣裡如果發生旱澇災害，縣令長官每年都會誠心誠意地祈求晴雨，幾乎每次都能得到迴應。這裡也是國家用來投龍璧、設醮祭祀、祈求福祉的地方。高宗永淳二年（683年）曾在此投龍。玄宗開元二十五年（737年），皇帝下詔命令太當卿、修禮儀使韋諂，帶著金龍白璧投入井中。寶曆元年（825年），主上派遣中使王士岌、道門威儀趙常盈、太清宮大德阮幽閑、翰林待詔祿通玄，五月十三日到達山中，在天臺觀設醮，許願前往三井投龍璧。從三井向西上一個山峰，大約二里路，有一座僧院，名叫佛窟院，現在是道元觀。佛窟院前面枕著翠屏巖，北面連線著桐柏大山。翠屏巖和仙壇之間有一條狹窄的小路，瀑布從兩邊傾瀉而下，高聳入雲，半隱半現。巖石上有亭子，可以極目遠眺平原。這裡都是獨特的景觀。從桐柏觀向西北方向走七里路，就到了瓊臺，它高懸于空中。從百丈巖到無上瓊臺，瓊臺的路都是水石深險，難以攀登。必須先登上仙壇，再取道桐柏路才能到達。這樣才能平視瓊臺，向下俯瞰雙闕。而遊人大多奇怪瓊臺不在中天，雙闕也不在雲端，仍然在山上觀看。如果從下面仰視，那麼瓊臺就像是在中天一樣，雙闕則在五里之外，夾在云溪之間。 English version: The prefectures and counties would pray for favorable weather conditions (avoiding droughts and floods) at this altar. Twenty steps east of the main hall, there is also an ancient octagonal altar. Three hundred steps down the mountain from the northwest of the hall, one arrives at the Three Wells (San Jing). One of the wells is now silted up. Popular legend says that a nun once washed her hands in it, and it became blocked. The other two wells are immeasurably deep and naturally formed. Once, a curious person tried to measure their depth with a rope, but the rope ran out without reaching the bottom. Some say they connect to the sea, others say they are the abode of sea deities; the details are unverifiable. During the spring and summer seasons, whenever rain is about to fall, the water in the wells surges and roars like dragons stirring in anger beneath the surface. Those who see this are invariably awestruck and filled with reverence. If the county experiences drought or flood, the magistrate would sincerely pray for rain or sunshine each year, and his prayers would almost always be answered. This place was also where the state would cast dragon tablets (tou long bi), perform rituals (jiao ji), and pray for blessings. In the second year of Yongchun (683 AD) during the reign of Emperor Gaozong, dragon tablets were cast here. In the twenty-fifth year of Kaiyuan (737 AD) during the reign of Emperor Xuanzong, an imperial decree ordered the Grand Minister of Ceremonies (Tai Dang Qing) and Ritual Commissioner (Xiu Liyi Shi) Wei Chan to bring gold dragons and white jade tablets to cast into the wells. In the first year of Baoli (825 AD), the emperor sent the imperial envoy Wang Shiji, the Daoist ritual master Zhao Changying, the eminent Daoist priest of the Taiqing Palace Ruan Youxian, and the Hanlin academician Lu Tongxuan to the mountain on the thirteenth day of the fifth month. They performed rituals at the Tiantai Temple and vowed to cast dragon tablets into the Three Wells. About two li (Chinese mile) west of the Three Wells, up a peak, there is a monastery called the Buddha Cave Monastery (Fo Ku Yuan), which is now the Daoyuan Temple. It is backed by the Emerald Screen Cliff (Cui Ping Yan) and connected to the Tongbai Mountains in the north. The Emerald Screen Cliff and the Immortal Altar (Xian Tan) are separated by a narrow path. Waterfalls cascade down from both sides, towering into the clouds, half-hidden and half-visible. There is a pavilion on the cliff, offering a panoramic view of the plains. These are all unique scenic spots. Seven li northwest of the Tongbai Temple is the Jade Terrace (Qiong Tai), suspended in the sky. The road from Baizhang Cliff to the Supreme Jade Terrace is steep and dangerous, with deep water and rocks, making it difficult to climb. One must first ascend the Immortal Altar and then take the Tongbai Road to reach it. Only then can one view the Jade Terrace at eye level and look down upon the Twin Towers (Shuang Que). Many visitors are surprised that the Jade Terrace is not in the middle of the sky and the Twin Towers are not above the clouds, but are still viewed from the mountain. If one looks up from below, the Jade Terrace seems to be in the middle of the sky, and the Twin Towers are five li away, nestled between the Cloud Stream (Yun Xi).
【English Translation】 The prefectures and counties would pray for favorable weather conditions (avoiding droughts and floods) at this altar. Twenty steps east of the main hall, there is also an ancient octagonal altar. Three hundred steps down the mountain from the northwest of the hall, one arrives at the 'Three Wells' ('San Jing'). One of the wells is now silted up. Popular legend says that a nun once washed her hands in it, and it became blocked. The other two wells are immeasurably deep and naturally formed. Once, a curious person tried to measure their depth with a rope, but the rope ran out without reaching the bottom. Some say they connect to the sea, others say they are the abode of sea deities; the details are unverifiable. During the spring and summer seasons, whenever rain is about to fall, the water in the wells surges and roars like dragons stirring in anger beneath the surface. Those who see this are invariably awestruck and filled with reverence. If the county experiences drought or flood, the magistrate would sincerely pray for rain or sunshine each year, and his prayers would almost always be answered. This place was also where the state would cast 'dragon tablets' ('tou long bi'), perform rituals ('jiao ji'), and pray for blessings. In the second year of 'Yongchun' (683 AD) during the reign of Emperor 'Gaozong', dragon tablets were cast here. In the twenty-fifth year of 'Kaiyuan' (737 AD) during the reign of Emperor 'Xuanzong', an imperial decree ordered the Grand Minister of Ceremonies ('Tai Dang Qing') and Ritual Commissioner ('Xiu Liyi Shi') 'Wei Chan' to bring gold dragons and white jade tablets to cast into the wells. In the first year of 'Baoli' (825 AD), the emperor sent the imperial envoy 'Wang Shiji', the Daoist ritual master 'Zhao Changying', the eminent Daoist priest of the 'Taiqing Palace' 'Ruan Youxian', and the Hanlin academician 'Lu Tongxuan' to the mountain on the thirteenth day of the fifth month. They performed rituals at the 'Tiantai Temple' and vowed to cast dragon tablets into the Three Wells. About two 'li' (Chinese mile) west of the Three Wells, up a peak, there is a monastery called the 'Buddha Cave Monastery' ('Fo Ku Yuan'), which is now the 'Daoyuan Temple'. It is backed by the 'Emerald Screen Cliff' ('Cui Ping Yan') and connected to the 'Tongbai Mountains' in the north. The Emerald Screen Cliff and the 'Immortal Altar' ('Xian Tan') are separated by a narrow path. Waterfalls cascade down from both sides, towering into the clouds, half-hidden and half-visible. There is a pavilion on the cliff, offering a panoramic view of the plains. These are all unique scenic spots. Seven 'li' northwest of the 'Tongbai Temple' is the 'Jade Terrace' ('Qiong Tai'), suspended in the sky. The road from 'Baizhang Cliff' to the 'Supreme Jade Terrace' is steep and dangerous, with deep water and rocks, making it difficult to climb. One must first ascend the Immortal Altar and then take the Tongbai Road to reach it. Only then can one view the Jade Terrace at eye level and look down upon the 'Twin Towers' ('Shuang Que'). Many visitors are surprised that the Jade Terrace is not in the middle of the sky and the Twin Towers are not above the clouds, but are still viewed from the mountain. If one looks up from below, the Jade Terrace seems to be in the middle of the sky, and the Twin Towers are five 'li' away, nestled between the 'Cloud Stream' ('Yun Xi').
。翠壁萬仞森倚相向。奇花秀檉牙發芳𦶿珍禽云獸。造楊清音。余曾尋瓊臺下云溪溯流。北行三十里。或潺湲淺漱。其平則三里五里。或潭洞院杳。其深則千丈萬丈。怪石[崁-土+音][山/(?*ㄆ)]。水色明鮮。歷歷見底。纖鱗莫隱。造之者不覺忘歸。非神仙之窟宅。曷能若斯桐柏。東北五里有華林山居。水石清秀靈寂之境也(長慶初道士陳宗言修真之所)自觀北上一峰。可五里有方𤅀山居。上有平地。傾余前有池塘廣數敏畝。塘中有小洲島焉。有苛芰前眺望蒼岑。后聳云。蓋即后峰名也。西接瓊臺東近華林。即靈府。長慶元年定室於此。是天臺第二重。自方𤅀上七里。有玉霄山居。平地傾餘四山回合。又邃若洞天也。即天臺第三重。自玉霄東南行三里。有雙石澗列為高門。可百餘仞。因呼為石門。桐柏觀北亦有上華頂路。路深邃梗澀。遊人罕。逢此行多取國清路上。自天臺觀西行十五里。有白巖寺。寺去縣三十里。宋末有僧普遼所見精舍。自天臺觀東行一十五里。有赤城山。山高三百丈。週迴七里。即天臺南門也。古今即是於國家醮祭之所。其山積石石色赩然如朝霞。望之如雉堞。故名赤城。亦名燒山。故賦云。赤城霞起以建標。即此山也。半山有飛霞寺。即是梁岳王母為居此寺也。今則廢矣。山下有石室
。道士居之。其中山趾有寺。曰中巖寺。即是西國高僧白道猷所立也。國清寺在縣北十里。皆長松夾道至於寺。寺即 隋煬帝開皇十八年。為智顗禪師所創也。寺有五峰。一八桂峰。二映霞峰。三靈芝峰。四靈禽峰。五祥雲峰。雙澗回抱天下四絕寺。國清第一絕也。寺上方兜率臺。臺東有石壇。中有泉。昔普明禪師將錫杖琢開。名錫杖泉。自國清寺。東北一十五里。有禪林寺。寺本智顗禪師修禪於此也。以貞元四年。使牒移黃巖縣廢禪林寺額。來易於道場之名。寺東一十五里有香爐峰。甚高險。峰上多有香柏檉桂之木相連。有宴坐峰。其峰可高百餘丈。是智者大師降魔峰。後有神人送石屏峰于大師背後。至今存焉。峰下有龍潭。週迴一里。下注螺溪亦出縣大溪耳。寺西北上十里至陳田(昔有神人於此開田供智者大師朝種暮收)自陳田可五里西入。一源甚平坦。號曰白砂。有僧居之。禪林寺西北上二十五里。乃至歇亭。即平昌孟公簡廉察浙東北一十里。乃至至靈墟令來。是智者禪院。即 白雲先生所居之處也。先生早歲從道始居。嵩華猶雜。以風塵不任幽賞。乃東入臺岳。雅愜素尚遂此建修真之所。真詔云。天臺山中有不死之卿。成禪之靈墟。常有黃云䨱之。此則其地也。故䢖思真之堂。兼號黃云堂。堂有小澗。南有崗
【現代漢語翻譯】 現代漢語譯本：道士居住在那裡。其中山腳下有一座寺廟，叫做中巖寺，就是西國高僧白道猷所建立的。國清寺在縣城北面十里處，都是高大的松樹夾道，一直延伸到寺廟。這座寺廟是隋煬帝開皇十八年，為智顗（zhì yǐ）（隋代高僧，天臺宗實際創始人）禪師所建立的。寺廟有五座山峰，第一座是八桂峰，第二座是映霞峰，第三座是靈芝峰，第四座是靈禽峰，第五座是祥雲峰。兩條溪澗環繞，是天下四絕寺之一，國清寺是第一絕。寺廟上方有兜率臺（dōushuài tái）（彌勒菩薩的居所），臺的東面有一座石壇，石壇中間有一眼泉水，以前普明（pǔ míng）禪師用錫杖鑿開的，叫做錫杖泉。從國清寺往東北方向走十五里，有一座禪林寺。這座寺廟本來是智顗禪師在這裡修禪的地方。在貞元四年，朝廷下令將黃巖縣廢棄的禪林寺的匾額，移來代替道場的名稱。寺廟東面十五里處有香爐峰，非常高聳險峻，山峰上有很多香柏、檉柳、桂樹等樹木相互連線。還有宴坐峰，這座山峰大約有一百多丈高，是智者大師（zhì zhě dà shī）（即智顗禪師的尊稱）降伏魔障的山峰。後來有神人送來石屏峰放在大師的背後，至今還存在。山峰下有一個龍潭，周圍一里，水流注入螺溪，也流出縣城的大溪。寺廟西北方向上山十里到達陳田（chén tián）（以前有神人在這裡開墾田地，供給智者大師早上播種晚上收穫），從陳田往西走五里，有一條地勢非常平坦的山谷，叫做白砂，有僧人居住在那裡。禪林寺西北方向上山二十五里，就到了歇亭，是平昌孟公（píng chāng mèng gōng）簡廉視察浙東北的地方。再走十里，就到了靈墟令，是智者禪院，就是白雲先生（bái yún xiān shēng）所居住的地方。先生早年跟隨道教，最初居住的地方，嵩山和華山混雜在一起，因為風塵俗事不適合幽靜的欣賞，於是向東進入天臺山和岳山，非常滿意清靜高尚的生活，於是在這裡建立修真的地方。真詔中說，天臺山中有不死的神仙，有成就禪定的靈墟，經常有黃色的雲氣覆蓋著它，這裡就是這個地方。因此建造了思真堂，也叫做黃云堂。堂前有一條小溪，南面有一道山崗。
【English Translation】 English version: Taoists reside there. Among them, at the foot of the mountain, there is a temple called Zhongyan Temple, which was established by the eminent monk Bai Daoyou from the Western Regions. Guoqing Temple is located ten li north of the county, with tall pine trees lining the road leading to the temple. This temple was founded by Chan Master Zhiyi (a prominent monk of the Sui Dynasty and the actual founder of the Tiantai School) in the eighteenth year of the Kaihuang era of Emperor Yang of the Sui Dynasty. The temple has five peaks: the first is Bagui Peak, the second is Yingxia Peak, the third is Lingzhi Peak, the fourth is Lingqin Peak, and the fifth is Xiangyun Peak. Two streams encircle it, making it one of the four most remarkable temples in the world, with Guoqing Temple being the first. Above the temple is the Tushita Terrace (the abode of Maitreya Bodhisattva). To the east of the terrace is a stone altar, and in the middle of the altar is a spring, which was opened by Chan Master Puming with his tin staff and is called Tin Staff Spring. Fifteen li northeast of Guoqing Temple is Chanlin Temple. This temple was originally where Chan Master Zhiyi practiced Chan meditation. In the fourth year of the Zhenyuan era, the imperial court ordered the plaque of the abandoned Chanlin Temple in Huangyan County to be moved here to replace the name of the Daochang (place of practice). Fifteen li east of the temple is Xianglu Peak, which is very high and steep. The peak is covered with fragrant cypress, tamarisk, cassia, and other trees connected to each other. There is also Yanzuo Peak, which is about a hundred zhang high and is the peak where Great Master Zhizhe (the honorable title of Chan Master Zhiyi) subdued demons. Later, a divine being sent a Stone Screen Peak to be placed behind the Great Master, which still exists today. Below the peak is a Dragon Pool, which is one li in circumference, and its water flows into the Luo Stream, also flowing out of the county's major stream. Ten li northwest of the temple, up the mountain, is Chen Tian (formerly, a divine being cultivated fields here, providing Great Master Zhizhe with morning planting and evening harvesting). Five li west from Chen Tian, there is a very flat valley called Baisha, where monks reside. Twenty-five li northwest of Chanlin Temple, up the mountain, is Xieting, where Pingchang Meng Gong inspected the northeast of Zhejiang. Ten more li leads to Lingxu Ling, which is the Zhizhe Chan Monastery, the place where Mr. Baiyun resided. The gentleman followed Taoism in his early years, and the places where he initially resided, Song Mountain and Hua Mountain, were mixed together. Because worldly affairs were not suitable for quiet appreciation, he went east to Tiantai Mountain and Yue Mountain, and was very satisfied with the quiet and noble life, so he established a place for cultivating truth here. The True Edict says, 'In Tiantai Mountain, there are immortal deities and a spiritual place for achieving Chan meditation, often covered by yellow clouds.' This is that place. Therefore, Sizhen Hall was built, also known as Huangyun Hall. There is a small stream in front of the hall, and a ridge to the south.
。其勢回合。崗前有平地。立壇一級。用石甃之。名白玄神。故先生靈墟頌云。堂號黃云以真氣。壇名玄神。仰窺清景。東為練刑之室。吸引所居。南為鳳軫之臺。以吟風奏暢。西為朝神靜開啟祈依。北日龍章之閣。以瞻云副墨。卑而不陋可待風雨。怙而不豐可全[止/虛]。白壇前十步。有大溪。發源華頂東南。流寧海界。又堂西十步有泉。其色味甘可以愈疾。中間平地立別院。營大丹爐。修劍鏡。並皆克就。長松十株。修竹數傾。皆天師手植。頻有詔。命先生皆不就。至睿宗景雲二年。今兄承祎就山邀迓。詔書曰。練師德超河上。道邁浮近。高游碧落之𨓍。獨步清源源境。朕初臨寶位。久藉微猷。雖非堯舜。丕圖翹心嚙缺軒轅御歷遙想崆峒緬。惟彼懷寧妨此。顧朝欽夕佇。跡滯心飛欲遣使者迎。或慮鍊師驚懼故。令承祎往詔。愿與同來披[(尸@未)*又]不遙無先此慮。先生無詔至京。帝問以理身以清高。為貴理國則如何。先師對日。國猶身也。身猶國也。老君曰。游心於談。合氣于漢。順物自然。而無私也。而天下治也。易曰。大人與天地合。其德是知。天不言而信。不為而成。無為之理家之道也。帝嘆曰。廣成之言何以加此。請歸山。帝賜寶琴一張。及霞紋。帔中朝屬詞之士贈詩百餘人。帝遂置桐柏觀。諸
【現代漢語翻譯】 其地勢環繞聚合，崗前有一片平地，築有一層祭壇，用石頭砌成，名為『白玄神』（祭壇名）。所以孫先生在《靈墟頌》中寫道：『堂號黃云，以蘊養真氣；壇名玄神，以仰望清景。』東邊是練刑之室，是先生吸引靈氣居住的地方；南邊是鳳軫之臺，用來吟風奏樂；西邊是朝神靜室，用來開啟祈禱；北邊是龍章之閣，用來觀云習字。雖然簡陋但不鄙俗，可以遮風避雨；雖然不豐盛但可以保全清虛。白壇前十步，有一條大溪，發源于華頂山的東南，流入寧海境內。堂西十步有一眼泉水，水色甘甜，可以治病。中間的平地上建有別院，用來建造大丹爐，修煉劍鏡，都成功完成了。還有十棵高大的松樹，幾傾茂盛的竹林，都是天師親手種植的。多次有詔令，先生都沒有應召。直到睿宗景雲二年，先生的哥哥承祎到山中迎接，詔書上說：『練師的德行超越了河上公，道行超過了浮丘公，高游于碧落的境界，獨自漫步在清源的境地。朕初登皇位，長久以來仰仗您的微薄謀略。雖然不是堯舜那樣的聖人，但也在努力傚法。軒轅黃帝御歷，遙想當年在崆峒山問道。惟恐懷寧的事務妨礙了您，所以顧念朝廷，夕夕期盼。想派使者去迎接，又擔心鍊師驚慌恐懼，所以讓承祎前去宣詔，希望與您一同前來。披肝瀝膽，沒有比這更早的顧慮了。』先生沒有應詔前往京城。皇帝問他修身以清高為貴，治理國家又該如何？先生回答說：『國家就像身體，身體就像國家。老君說：『游心於道，合氣于德，順應萬物自然，不存私心，天下就能得到治理。』《易經》說：『大人與天地合其德，這是因為他傚法天地。天道不言而自有信，不為而能成事，這就是無為而治的道理。』皇帝感嘆說：『廣成子的話也不過如此啊！』先生請求回山，皇帝賜給他寶琴一張，以及霞紋帔。朝中屬詞的士人贈送詩歌一百餘首。皇帝於是設定了桐柏觀。 諸
【English Translation】 Its terrain is surrounded and gathered. There is a flat land in front of the hill, where a one-level altar is built with stones, named 'Bai Xuan Shen' (White Mysterious Spirit Altar). Therefore, Master Sun wrote in 'Ode to the Spiritual Ruins': 'The hall is named Huang Yun (Yellow Cloud), to nourish true qi; the altar is named Xuan Shen, to look up at the clear scenery.' To the east is the Chamber of Refining Punishment, where the master attracts spiritual energy to reside; to the south is the Phoenix Carriage Terrace, used to chant wind and play music; to the west is the Quiet Chamber of Worshiping Spirits, used to open prayers; to the north is the Pavilion of Dragon Emblems, used to observe clouds and practice calligraphy. Although simple, it is not vulgar, and can shelter from wind and rain; although not abundant, it can preserve purity and emptiness. Ten steps in front of the White Altar, there is a large stream, originating from the southeast of Mount Huading, flowing into the territory of Ninghai. Ten steps west of the hall, there is a spring, with sweet water that can cure diseases. In the middle of the flat land, a separate courtyard is built, used to build a large alchemy furnace and cultivate sword mirrors, all of which were successfully completed. There are also ten tall pine trees and several acres of lush bamboo forests, all planted by the Celestial Master himself. There were several imperial edicts, but the master did not respond to the summons. Until the second year of Jingyun during the reign of Emperor Ruizong, the master's elder brother Cheng Yi went to the mountain to greet him. The imperial edict said: 'The virtue of the Master Lian surpasses that of He Shang Gong (Master on the River), and his Taoist practice exceeds that of Fuqiu Gong (Master Floating Hill). He travels high in the realm of Biluo (Azure Heaven), and walks alone in the land of Qingyuan (Clear Source). Since I first ascended the throne, I have long relied on your humble strategies. Although I am not a sage like Yao and Shun, I am also striving to emulate them. Emperor Xuanyuan (Yellow Emperor) ruled the calendar, and I remotely imagine asking the Tao on Mount Kongtong in the past. I fear that the affairs of Huaining will hinder you, so I am concerned about the court and look forward to your arrival day and night. I wanted to send an envoy to greet you, but I was worried that the Master would be alarmed and frightened, so I sent Cheng Yi to proclaim the edict, hoping to come with you. I am being frank and sincere, and there is no earlier concern than this.' The master did not respond to the edict and go to the capital. The emperor asked him how to cultivate oneself with purity as the most important thing, and how to govern the country. The master replied: 'The country is like the body, and the body is like the country. Laozi (Lao Tzu) said: 'Wander the mind in the Tao, unite the qi with virtue, follow the natural course of all things, and have no selfishness, and the world will be governed.' The Book of Changes says: 'The great man unites his virtue with heaven and earth, because he emulates heaven and earth. The way of heaven is trustworthy without speaking, and can accomplish things without doing, which is the principle of governing by non-action.' The emperor sighed and said: 'The words of Guangchengzi (a legendary immortal) are no more than this!' The master requested to return to the mountain, and the emperor bestowed upon him a precious qin (zither) and a robe with cloud patterns. More than a hundred scholars in the court presented poems. The emperor then established the Tongbai Temple. Zhu (all)
先生居之。自靈墟南出二十里。有小莊在歡溪也。梁高士顧歡曾居此。是名歡溪也。自歇亭西行弦澗一十五里。至石橋。頭有小亭子。石橋色皆清。長七丈。南頭闊七尺。北頭闊二尺。龍形龜背。架萬仞之壑。上有兩澗。合流從橋下過。泄為瀑布。西流出剡縣界。從下仰視。若晴虹之飲澗。橋勢崟峭。水聲崩落。時有過者目眩心悸。今遊人所見者正是北橋也。是羅漢所居之所也。意為即小者則不知。大者覆在何處。蓋神仙冥隱。非常人所睹。從此橋㳂澗行一十五里。又有一石橋。中斷號為斷橋也。自歇亭北上二十里。上華頂峰北天臺山極高處也。常為雲霧霾翳。少有晴朗之時。其高霖微。似寒先云幽澗凝訝經夏不消。若遇晴時。則朝觀日之所。設圖經云。白雲先生從靈墟至華頂兩處。從來朝謁不絕。其上造天尊堂。並左右二室開竇以延日月。朝餐其光鑿龕以貯雲霧。夕吸其氣堂前立壇三級。堂內有石像。石磬上有鐵香爐並鐘。北壇久為荒榛近亦修開也。堂東一十步。有甘泉。先生住經二十八載。頻奉敕詔。先生多不就。有表云。俗人貞隱猶許高棲。道士修真理宜遜遠。又詔云。雖阻彼懷宜從此旨請䉼來表無或二三。開元十一年 玄宗皇帝追入內。先生辭歸。帝以天臺幽遠難以迎請。遂于上屋山選形勝。特置陽臺觀居之
。合靈墟華頂。無復堂宇。唯余松竹。天氣晴望。見海水碧色。朕然與天同光。若清真之儔。則三山十洲彷彿而睹。云珮風笙條忽而聞。自華頂北直下甚險阻。千崖萬壑千霖復澗。猿猱騰翥靈祇憑托非人跡所及。又去天臺北門。在剡縣金靈觀。觀前有香爐峰。峰下有小穴。可以窺之。則莫窮於深淺。自天臺山西北有一峰。孤秀回拔與天臺相對。曰天姥峰。峰下臨剡縣路。仰望宛在天表。舊屬臨海郡。令隸會稽。又有大唾小唾二峰。去天姥唾為谷。天姥峰有石橋。以天臺相連。石壁上有刊字科斗文。亦高邈不可尋覓矣。月醮者聞笳簫鼓之聲。宋元嘉中。臺遣盡工匠寫山狀于圓扇。以標[柩-久+(廠@臾)]靈異。即夏禹時劉阮二人採藥遇仙之所也。古之剡人劉曰成阮肇入山遇仙於此。其事亦具在本傳。又按。仙經云。此山有石橋。一所現二所不知其處。又云。多散仙人遇得橋即與相見。以此言之。即靈仙之橋也。非今常人見者。自非精誠玄達阻絕相偶。真仙亦不可得見。橋亦安可睹之。至於寄禽異獸千狀萬類不可稱記。靈葩仙草潛產谷中。莫能名之。而五芝耀彩非真不遇。建木匿影。豈凡所觀。靈府以元和十年自沖岳移居臺嶺。定室方𤅀。至寶曆初歲已逾爾閏修真之暇。聊采經誥以述斯記。用彰靈焉。
天臺山
記一卷
直齋書錄解題
天臺山記一卷
唐道士徐靈府撰。元和中人也。余假守臨海就使本道。嘉熙丙申十月解郡符趨會稽治所道過之。銳欲往游。會大雪不果。改轅由驛道至。今以為恨。偶見此記錄之以寄臥遊之意。
【現代漢語翻譯】 現代漢語譯本 《直齋書錄解題》
《天臺山記》一卷
唐朝道士徐靈府撰寫。他是元和年間的人。我擔任臨海郡的代理太守，跟隨使者巡視本道。嘉熙丙申年十月，我解除郡守職務前往會稽郡的治所，路過天臺山。我非常想去遊覽，但恰逢大雪未能成行。後來改道由驛道到達，至今仍以此為憾。偶然見到這篇記錄，便記錄下來，以寄託我臥遊的心意。
【English Translation】 English version Annotations from Zhi Zhai Bibliography
A Record of Mount Tiantai, one scroll
Written by Xu Lingfu, a Daoist priest of the Tang Dynasty. He was a person of the Yuanhe era (806-820 AD). I was acting as the prefect of Linhai and followed the envoy to inspect this region. In the tenth month of Bing Shen year of Jiaxi (1236 AD), I was relieved of my duties as prefect and headed to the administrative seat of Kuaiji, passing by Mount Tiantai on the way. I eagerly desired to visit it, but unfortunately, heavy snow prevented me from doing so. Later, I changed my route and arrived via the postal road, which I still regret to this day. I happened to come across this record, so I documented it to express my intention of touring the mountain in my imagination.