鐔津文集 12.4

12.4

其山彌杭西北。其道南北旁湖而入。南出西關轉赤山逾麥嶺燕脂。北出錢唐門。躋秦王纜船石。過秦望蜻蜓二山。垂至駝峴嶺趾左趨。入袁公松門抵行春橋。橋西通南之支路。過行春橋垂二里。南北道會。稍有居民逆旅。行人可休。益西趨二里。入二寺門偪合㵎橋。過合㵎龍迹二橋。自丹崖紫微亭。緣石門㵎趨冷泉亭。至于靈隱寺。流水清泚崖石環怪如刻削乍覩爽然也。自合㵎橋南趨更曲水亭並新移㵎距天竺寺門西顧山嶂重沓相映。若無有窮。靈隱晉始寺之禪叢也。天竺隋寺之講聚也。其山起歙出睦湊於杭西南跨富春西北控餘杭。蜿蜒曼衍聯數百里。到武林遂播豁如引左右臂。南垂於燕脂嶺。北垂於駝峴嶺。其山峯之北起者曰高峯。冠飛塔而擁靈隱岑然也。高峯之東者曰屏風嶺。又東者曰西峯（在郡之西）又東者曰駝峴嶺（俗謂駝宛乃語訛也）其高峯之西者曰烏峯又西者曰石笋。又西者曰楊梅石門。又西者曰西源（亦謂西庵）支出于西源之右者曰石人。其峯南起望之而藹然者曰白猿。左出於白猿之前曰香爐。益前而垂㵎者曰興正。右出于白猿之前而雲木森然者曰月桂。白猿之東曰燕脂嶺。白猿之西者曰師子。又西者曰五峯。又西曰白雲。又西者曰印西。南印西向前走迤邐於武林之中者曰無礙。又前者曰善住。並善住而特起者曰稽留（俗謂鷄籠乃語訛也）其稽留之西者曰蓮華。有岩號玉女。其蓮華之東者曰飛來峯。乃西域異僧惠理所謂此吾國靈鷲小嶺之飛來者也。昔多靈仙隱焉。乃呼白猿而驗之。南屏天竺而北嶂靈隱。其巔有天然石梁西跨。其中有岩焉洞焉。洞曰龍泓。曰香林。岩曰理公。龍泓前者北瞰。後者東出。謂其潛徹異境絕浙江下過武林。然南北根望而起者。孱顏大有百峯多無名。其名之者唯二十有四。與城闉相去十有二里。周亦如之。秦漢始號虎林。以其棲白虎也。晉曰靈隱。用飛來故事也。唐曰武林。避諱也。或曰青林巖仙居洞。亦武林之別號耳。然其岪欝巧秀氣象清淑。而他山不及。若其雄拔高極。殆與衡廬羅浮異矣。其山八九月每夜霽月皎則天雨桂實。其壯如梧桐子。其水南流者謂之南㵎。北流者謂之北㵎。自合㵎橋至于白雲峯之趾。凡八逾橋。其七石也。其一木也。北㵎自龍迹橋至于西源峯之趾。凡七逾橋。其四石也。其三土木也。南㵎源白雲峯之麓。東注會他支㵎。逾第八橋之西復東注。會奚家㵎入新移㵎。出閘口曲流北之合㵎橋。北㵎源西源山之腹。東注過騰雲塢口稍偪楓樹塢口湍于第五橋下浸飛來峯趾匯于西塢。漾渟于洗耳。潭瀦于渦渚東嶼（亦謂之暖泉也）瀲灔于冷泉亭下。經呼猿石門㵎。灒激于伏龍泓。過龍迹橋下東注。與合㵎又東注越二里。過行春橋下。出靈隱浦入錢唐湖。古所謂錢源泉出武林山。此其是也。南北之㵎雖多。多無名。然皆會二㵎。其並南㵎而入者曰南塢（南人謂谷為塢谷音浴也）並北㵎而入者曰北塢。而北益有支塢者六。曰靈隱。曰巢楊。曰白沙。曰大同。曰騰雲。曰西源。是六塢者皆有佛氏精舍。曰靈隱。曰碧泉。曰法安。曰資嚴。曰辯利。曰無著。曰無量壽。曰定慧。曰永安。曰彌陀。曰吉祥。曰西庵。其精舍凡十有三（缺一名）其十者在支塢。其三者廢。其三者宅。正塢南亦有支塢（或無南字）皆有精舍。曰天竺。曰興聖。曰崇壽講聚也。曰慶寧。曰永清。曰金佛。曰德澄。曰福光。曰天竺禪叢也。古觀音氏垂象與人乞靈。曰永寧。其精舍凡十。其五在支塢其五廢。其五宅。正塢諸塢皆有居民錯雜。其毀處幾成村墅。然無坂。墾不牧牛犢羊豕。水陸不甚污。其人不事弋釣虞獵。以藮荈自業。然同其在古潔靜清勝之風。未嘗混也。其俗在南塢者窮于白雲峯之巔。在北塢者至于西源。則坡𡊇西趨西溪南通南蕩。其泉之南出者曰月桂。曰伏犀。曰丹井。曰永清。曰偃松。曰聰明。曰倚錫。凡泉之源七。其一月桂。在天竺寺。其一伏犀。在西來峯之巔。流液不常。其五皆在支塢。其泉之北出者曰冷泉。曰韜光。曰白沙。曰石笋。曰白公。茶井。曰無著偃松。曰永安北源。曰彌陀西源。曰騰雲上源西庵也。凡泉之源九。其一冷泉。在㵎壖。其八在支塢南塢。其古人之遺迹。若吳葛縣（正字避廟諱）之葛塢者。若晉葛洪之丹井者。若宋謝靈運之翻經臺者。若隋真觀所標之佛骨塔者。若唐道標杜多之草堂者。其北塢。若漢陸棣之九師堂者。若晉葛洪之伏龍石門者。若晉許邁之思真堂者。若晉惠理之燕寂岩者。若晉杜師明之謝客亭者。若宋智一之飯猿臺者。若呼猿㵎者。若梁簡文所記之石像者。若梁朱世卿之朱墅者。若唐白居易之烹茶井者。若唐袁仁敬之袁君亭者。二塢總十有六事。徒古今相傳。雖名存而其事頗亡。不可按而備書。其山無怪禽魗獸。唯巢构之樹最為古木。松筠藥物果蓏與他山類。唯美荈與靈山之所生枇杷桂花發奇香異耳。

This mountain fills the northwest of Hangzhou. Its roads flank the lake from the south and the north to enter. Exiting the south from Xiguan, one turns past Chi Shan and traverses Mailing and Yanzhi. Exiting the north from Qiantang Gate, one climbs the Qin Emperor’s Boat-Mooring Stone, passes the two hills of Qinwang and Qingting, and as one approaches the foot of Tuoxian Ridge, one turns left, enters Lord Yuan’s Pine Gate, and reaches the Xingchun Bridge. West of the bridge connects with the southern branch road. Proceeding nearly two li past Xingchun Bridge, the southern and northern roads converge; there are a few residents and inns where travelers may rest. Advancing two li further west, one enters the gate of the two temples, approaching the Hejian Bridge. Crossing the two bridges of Hejian and Longji, and going from Dan’ya and the Ziwei Pavilion along the Shimen Torrent toward the Lengquan Pavilion, one arrives at Lingyin Temple. The flowing water is crystal-clear, and the cliff rocks stand around in uncanny forms as though carved and chiseled, bringing a sudden sense of refreshing clarity upon first sight. Turning south from Hejian Bridge, passing Qushui Pavilion and running along the newly diverted torrent up to the gate of Tianzhu Temple, looking west, the mountain peaks and ridges overlap and reflect one another, seeming boundless. Lingyin is a Chan community that began as a temple in the Jin dynasty; Tianzhu is an exegetical gathering that became a temple in the Sui dynasty. This mountain range rises in She, emerges through Mu, and converges at the southwest of Hangzhou, straddling Fuchun to the southwest and commanding Yuhang to the northwest. Winding and undulating, it stretches continuously for several hundred li. Upon reaching Wulin, it spreads open like outstretched left and right arms: hanging down to Yanzhi Ridge on the south and hanging down to Tuoxian Ridge on the north. Among its mountain peaks, the one rising to the north is called Gaofeng (High Peak); crowned with a soaring stupa and embracing Lingyin, it looms loftily. East of Gaofeng is Pingfeng Ridge (Screen Ridge). Further east is Xifeng (West Peak; located west of the prefecture). Still further east is Tuoxian Ridge (vulgarly called Tuowan, which is an error of speech). West of Gaofeng is Wufeng (Black Peak). Further west is Shisun (Stone Bamboo Shoot). Further west is Yangmei Shimen (Waxberry Stone Gate). Further west is Xiyuan (West Source; also called Xi’an, West Hermitage). The branch emerging to the right of Xiyuan is called Shiren (Stone Man). The peak rising in the south that appears lush and verdant when viewed is called Baiyuan (White Gibbon). Emerging on the left in front of Baiyuan is Xianglu (Censer). Moving further forward and descending to the torrent is Xingzheng. Emerging on the right in front of Baiyuan with its dense, cloudy woods is Yuegui (Moon Cassia). East of Baiyuan is Yanzhi Ridge. West of Baiyuan is Shizi (Lion). Further west is Wufeng (Five Peaks). Further west is Baiyun (White Cloud). Further west is Yinxi. South of Yinxi, extending forward and winding through the midst of Wulin, is Wu’ai (Unimpeded). Further forward is Shanzhu (Well-Abiding). Rising prominently beside Shanzhu is Jiliu (vulgarly called Jilong, which is an error of speech). West of Jiliu is Lianhua (Lotus); it has a crag called Yunü (Jade Maiden). East of Lianhua is Feilai Feng (Peak That Flew Here); this is what the extraordinary monk from the Western Regions, Huili, referred to when saying: 'This is a small peak of the Vulture Peak of my native country that has flown here.' Anciently, many spiritual immortals hid here, and he summoned the white gibbons to verify it. It screens Tianzhu on the south and shields Lingyin on the north. Its summit is bridged on the west by a natural stone causeway. Within it are crags and caves: the caves are called Longhong (Dragon Abyss) and Xianglin (Fragrant Grove); the crag is called Ligong (Lord [Hui]li). In front, Longhong looks down to the north, and in back it emerges to the east; it is said to bore invisibly through extraordinary realms, cutting under the Zhejiang River and passing beneath Wulin. As for those rising from the southern and northern ranges, the craggy heights number well over a hundred peaks, most of which are nameless; those that are named are only twenty-four. It is twelve li from the city wall, and its circumference is also twelve li. In the Qin and Han dynasties, it was first called Hulin (Tiger Grove) because white tigers lived there. In the Jin, it was called Lingyin, based on the story of the peak that flew here. In the Tang, it was called Wulin to observe a naming taboo. Some say that Qinglin Crag and Xianju Cave are also alternative names for Wulin. Its lofty, verdant, intricate beauty and pure, graceful atmosphere are unmatched by other mountains; yet in towering majesty and extreme height, it is altogether different from Mount Heng, Mount Lu, or Mount Luofu. In the eighth and ninth months, whenever the night clears and the moon shines bright, the mountain is showered with cassia seeds, shaped like Chinese parasol-tree seeds. The waters flowing south are called the Southern Torrent; those flowing north are called the Northern Torrent. From Hejian Bridge to the foot of Baiyun Peak, one crosses eight bridges in all: seven are stone, and one is wood. Along the Northern Torrent from Longji Bridge to the foot of Xiyuan Peak, one crosses seven bridges in all: four are stone, and three are clay and wood. The Southern Torrent originates at the foot of Baiyun Peak, pours east to meet other branch torrents, passes west of the eighth bridge, and pours east again; meeting the Xijia Torrent, it enters the newly diverted torrent, issues from the sluice gate, and meanders north to Hejian Bridge. The Northern Torrent originates in the belly of Mount Xiyuan, pours east past the mouth of Tengyun Ravine, closely approaches the mouth of Fengshu Ravine, surges swiftly under the fifth bridge, bathes the foot of Feilai Peak, gathers at West Ravine, ripples still at Xie’er Pool, collects at the eastern islet of Wozhu (also called Nuanquan, Warm Spring), glistens below Lengquan Pavilion, passes through the Huyuan Shimen Torrent, splashes turbulently at Fulonghong, passes under Longji Bridge, pours east, and together with the combined torrent pours further east for over two li, passes under Xingchun Bridge, issues from Lingyin Estuary, and enters Qiantang Lake. What the ancients referred to as 'The Qian Source spring issues from Mount Wulin' is indeed this. Although the southern and northern torrents are numerous, most are nameless; however, they all converge into these two torrents. Those that enter alongside the Southern Torrent are called the Southern Ravine (southern people call a valley a wu [ravine]; the character 谷 is pronounced yu). Those that enter alongside the Northern Torrent are called the Northern Ravine. To the north, there are further six branch ravines: Lingyin, Chaoyang, Baisha, Datong, Tengyun, and Xiyuan. All six ravines contain Buddhist sanctuaries: Lingyin, Biquan, Fa'an, Ziyan, Bianli, Wuzhuo, Wuliangshou, Dinghui, Yong'an, Mituo, Jixiang, and Xi'an. There are thirteen sanctuaries in all (one name is missing); ten are in the branch ravines, three are abandoned, and three are residences. South of the main ravine there are also branch ravines (some editions lack the word 'south'), all containing sanctuaries: Tianzhu, Xingsheng, and Chongshou are exegetical gatherings; Qingning, Yongqing, Jinfo, Decheng, Fuguang, and Tianzhu are Chan communities. Here the ancient Guanyin manifested her form to respond to human prayers for efficacy. [Another is] Yongning. The sanctuaries number ten in all; five are in the branch ravines, five are abandoned, and five are residences. In the main ravine and all the branch ravines, there are residents intermingled; their settlements almost form hamlets and country villas. Yet there are no steep terraced fields; the tilled land is not used to graze calves, sheep, or pigs; and the waters and lands are not heavily soiled. The people do not engage in netting, angling, trapping, or hunting, but take gathering firewood and tea as their livelihood. Thus, they conform to the ancient tradition of cleanliness, tranquility, and refined excellence, which has never been compromised. As for the terrain: in the Southern Ravine, it ends at the summit of Baiyun Peak; in the Northern Ravine, reaching Xiyuan, the slopes tilt west toward Xixi and connect south with Nandang. The springs issuing to the south are Yuegui, Fuxi, Danjing, Yongqing, Yanxong, Chongming, and Yixi: seven spring sources in all. One, Yuegui, is at Tianzhu Temple. One, Fuxi, is at the summit of Xilai Peak, though its flow is irregular. The other five are all in branch ravines. The springs issuing to the north are Lengquan, Taoguang, Baisha, Shisun, Baigong (Tea-brewing Well), Wuzhuo Yanxong, Yong'an Beiyuan, Mituo Xiyuan, and Tengyun Shangyuan (Xi'an): nine spring sources in all. One, Lengquan, is on the bank of the torrent; the other eight are in branch ravines. In the Southern Ravine, the traces left by ancients include: the Ge Ravine of Magistrate Ge of Wu (the proper character is avoided out of imperial temple taboo); the Cinnabar Well of Ge Hong of the Jin; the Scripture-Translation Terrace of Xie Lingyun of the Song; the Buddha-Relic Stupa marked by Zhenguan of the Sui; and the thatched cottage of the dhūta monk Daobiao of the Tang. In the Northern Ravine, there are: the Hall of Nine Masters of Lu Di of the Han; the Subdued Dragon Stone Gate of Ge Hong of the Jin; the Hall of Thinking upon the True of Xu Mai of the Jin; the Crag of Restful Solitude of Huili of the Jin; the Guest-Declining Pavilion of Du Shiming of the Jin; the Gibbon-Feeding Terrace of Zhiyi of the Song; the Gibbon-Calling Torrent; the stone statue recorded by Emperor Jianwen of the Liang; the Zhu Villa of Zhu Shiqing of the Liang; the Tea-Brewing Well of Bai Juyi of the Tang; and the Lord Yuan Pavilion of Yuan Renjing of the Tang. In the two ravines, there are sixteen sites in all; passed down by tradition through the ages, though their names survive, their histories are largely lost and cannot be verified and fully recorded. This mountain has no strange birds or monstrous beasts; only paper-mulberry trees count as the most ancient timber. Its pines, bamboos, medicinal herbs, and fruits are similar to those of other mountains; only its fine tea and the loquats and cassia flowers produced on this spiritual mountain emit a wondrous and extraordinary fragrance.