廬山記 1.10.1

1.10.1

由江州之南出德化門五里。 至延壽院。 舊名羅漢壇。 過延壽院五里。 至石塘橋。 有濂溪。 周郎中之隱居。 周名惇頤。 字茂叔。 道州人。 仕官有才略。 早慕高名。 樂廬山之勝。 因家尋陽之別墅。 于附郭自名曰濂溪。 過濂溪東入寶嚴禪院十里。 北至太一觀亦十里。 寶嚴舊曰雙溪。 景德三年。 賜今名。 院當官道。 吳乾貞二年。 僧常真始基焉。 常真荊南人。 姓田氏。 人謂之田道者。 勤身耕斸。 以待四方遊者。 二林僧脩睦號楚湘。 東西二林監寺譚論。 大德官命廢省庵舍。 睦謂之曰。 今撤子所宇則何歸乎。 田曰。 本是林下人。 却歸林下去。 睦異其言。 因則敬待。 贈之詩曰。 入門空寂寂。 真箇出家兒。 有行鬼不識。 無心人謂癡。 古巖寒柏對。 流水落花隨。 欲別一何懶。 相逢所恨遲。 由是歷南唐。 為山中之表宇。 顯德六年。 元宗賜田使給諸庵巖。 無田者歲取其糧者二十六庵巖。 南柢吳章嶺五里。 由嶺下北行一里。 道西有雲慶庵。 舊名雲鏡。 因流泉為池。 多畜魴鯉。 歲已久游泳甚狃。 由雲慶西一里。 至寶積庵。 松竹蒙密。 白雲亭在其上。 北望湓江。 盤石可坐數人。 鳴泉過其下。 此山北僧庵之最佳者。 雲慶寶積皆在寶嚴之南。 由雲慶還寶嚴亦三里。 寶嚴之東十五里。 有下龍泉院。 太一觀北別有龍泉庵。 此以下別之。 由龍泉十里。 至尊勝庵。 由尊勝庵八里。 至白鹿臺。 由白鹿臺十五里。 至仁壽院。 由仁壽十里。 至香積院。 由香積三十里。 至長嶺院。 長嶺者彭蠡湖之別嶼也。 凡下龍泉至香積。 非在山間。 然山人野客。 窮覽幽遠。 皆甞至焉。 水聲野色有足佳者。 香積之西二十里。 有山南開先寺之場圃。 曰大富莊。 過大富則遊山之南矣。 寶嚴之西一里。 至龍池庵。 舊名[曰/月]峯。 由[曰/月]峯五里。 至庵巖莊。 由庵巖莊一里。 至禪智院。 舊名淨居。 其後有綠野亭。 由禪智五里。 至大中祥符觀。 舊曰太一宮。 祥符中賜今名。 葛洪神仙傳曰。 董真人名奉。 字君異。 閩中候官人。 少有道術。 交趾太守士變死已三日。 奉以一丸藥與服。 以水含之。 捧其頭搖捎之。 食頃開目動手。 顏色漸復。 半日能起坐。 四日能語。 遂復常。 後居廬山。 治人之疾。 不取貲幣。 使愈者人植杏五株。 數年欝茂成林。 奉乃作倉廩。 宣言人。 貿杏者不須來報。 但一器杏償一器稻。 人有欺者。 猛獸輒逐之。 所積稻復以施人。 後上昇號碧虛上監。 是觀即杏林之故地也。 唐昇元六年。 徐知證作真人廟記。 及有保大十二年記。 今存焉。 氣象蕭然。 過者敬而不敢褻。 沼泉游魚尤為蕃狎。 或曰。 真人杏林在山。 張景詩云。 桃花謾說武陵源。 誤殺劉郎不得仙。 爭似蓮花峯下客。 栽成紅杏上青天。 今蓮花峯在觀後。 觀之北五里。 有龍泉庵。 初遠法師至于廬山。 愛此間曠。 欲結庵焉。 地無流泉。 師以杖刺地。 應時泉涌浸為溪流。 既而尋陽歲旱。 遠師誦龍王經。 于池上。 俄有龍起而上天。 雨乃大足。 故號龍泉。 龍泉之南十里。 有妙智院。 舊名行春亭。 由妙智五里。 至蛇岡。 高僧傳云。 安世高安息國王之太子。 讓國于季父而出家。 漢魏間行達郜亭湖時湖神能分風上下。 舟人敬憚。 因與同旅三十餘。 舡奉牲請福神。 忽降祝日。 吾昔外國。 與子俱出家學道。 而性多真恚。 故墮神報。 今見同學。 悲欣不可勝言。 世高請神出形。 神乃出大蟒頭。 不知尾之長。 知世高向之胡語贊唄數番。 蟒悲淚如雨。 須臾還隱。 廟有絹千匹并雜寶物。 世高為持去。 豫章造東寺焉。 後人於山西澤中。 見一死蟒。 頭尾數里。

Going five li south from Jiangzhou out through Dehua Gate, one arrives at Yanshou Cloister, formerly named Arhat Altar. Five li past Yanshou Cloister, one arrives at Shitang Bridge. There is Lianxi, the retreat of Director Zhou. Zhou was named Dunyi, styled Maoshu, a man of Daozhou. As an official, he possessed talent and strategic vision. Early on, he admired eminent renown and delighted in the scenic splendours of Mount Lu; he consequently made his home in a country villa in Xunyang, and named it Lianxi on the outskirts of the walled city. Ten li heading east past Lianxi, one enters Baoyan Chan Cloister. Going ten li north [from there], one also arrives at Taiyi Abbey. Baoyan was formerly called Shuangxi; in the third year of the Jingde era, it was bestowed its present name. The cloister sits directly on the official postal road. In the second year of the Qianzhen era of Wu, the monk Changzhen first laid its foundations. Changzhen was a native of Jingnan, surnamed Tian; people called him 'Daoist Tian'. He toiled diligently with plow and hoe to provide for travelers from the four quarters. Monk Xumu of the Two Groves (Erlin), styled Chu-Xiang, was superintendent of the Eastern and Western Lin temples. A celebrated Bhadanta official ordered that the hermitages and cottages be abolished and dismantled. Mu said to him, 'If your dwellings are pulled down now, where will you return?' Tian replied, 'Originally I was a person beneath the groves; I will simply return beneath the groves.' Mu found his words extraordinary and treated him with reverence, presenting him with a poem: / 'Entering the gate, it is empty and desolate; / Truly a son who has left the household! / He possesses practice that ghosts cannot fathom; / With no mind, people call him a fool. / Facing cold cypresses by ancient crags, / Followed by flowing waters and fallen blossoms. / Desiring to part, why am I so reluctant? / My only regret in meeting is that it was so late.' / From then on, through the Southern Tang, it became an exemplary temple of the mountain. In the sixth year of the Xiande era, Yuanzong bestowed land upon it, dispatching it to provide for the various hermitages and cliffs; twenty-six hermitages and crags without land annually received their provisions from it. Five li south it reaches Wuzhang Ridge. Walking one li north from beneath the ridge, to the west of the road is Yunqing Hermitage, formerly called Yunjing. Channelling a flowing spring to form a pond, it rears many bream and carp; through many years, their swimming has become remarkably tame. One li west from Yunqing, one arrives at Baoji Hermitage. The pines and bamboo are dense and dark; White Cloud Pavilion sits above them. Looking north toward the Pen River, there is a flat boulder that can seat several people, with a murmuring spring passing beneath it. This is the finest among the monastic hermitages north of the mountain. Both Yunqing and Baoji lie to the south of Baoyan. Returning from Yunqing to Baoyan is also three li. Fifteen li east of Baoyan, there is Lower Longquan Cloister. North of Taiyi Abbey there is a separate Longquan Hermitage; this one is distinguished by the epithet 'Lower'. Ten li from Longquan, one reaches Zunsheng Hermitage. Eight li from Zunsheng Hermitage, one reaches White Deer Terrace. Fifteen li from White Deer Terrace, one reaches Renshou Cloister. Ten li from Renshou, one reaches Xiangji Cloister. Thirty li from Xiangji, one reaches Changling Cloister. Changling is a separate islet in Lake Pengli. In general, from Lower Longquan to Xiangji, the sites are not located within the mountains proper; yet mountain dwellers and rustic wanderers, in thoroughly exploring the secluded and distant, have all visited them. The sound of water and the rustic scenery possess ample delights. Twenty li west of Xiangji, there is the field and orchard belonging to Kaixian Temple on the south of the mountain, called Dafu Grange. Passing Dafu, one is touring the south of the mountain. One li west of Baoyan, one arrives at Longchi Hermitage, formerly called Rimeng Peak. Five li from Rimeng Peak, one arrives at An'yan Grange. One li from An'yan Grange, one arrives at Chanzhi Cloister, formerly called Jingju. Behind it is Green Field Pavilion. Five li from Chanzhi, one arrives at Dazhong Xiangfu Abbey, formerly called Taiyi Palace; in the Xiangfu era, it was bestowed its present name. Ge Hong's Shenxian zhuan ('Biographies of Divine Transcendents') states: 'The True Man Dong was named Feng, styled Junyi, a native of Houguan in Minzhong. In his youth he possessed Daoist arts. Shi Xie, the Grand Administrator of Jiaozhi, had already been dead for three days; Feng administered a single medicinal pill to him, fed it with water, and held his head, gently shaking it. Within the space of a meal, he opened his eyes and moved his hands, and his complexion gradually returned. Within half a day he could sit up; within four days he could speak, and he thereupon returned to normal. Later he lived on Mount Lu, curing people's ailments without accepting money or silk; instead, he bade each person cured to plant five apricot trees. In several years, they grew lush and formed a grove. Feng then built granaries and publicly announced to the people: 'Whoever wishes to trade for apricots need not report to me; merely exchange one vessel of apricots for one vessel of grain.' If anyone cheated, a ferocious beast would immediately chase him down. The grain accumulated was in turn distributed to the people. Later he ascended as an immortal, with the title Supervisor of the Cerulean Empyrean. This abbey is indeed the ancient site of the Apricot Grove. In the sixth year of the Shengyuan era of the Tang, Xu Zhizheng composed the Record of the Shrine of the True Man; there is also a record from the twelfth year of the Baoda era, both of which are preserved today. The atmosphere is quiet and serene; passers-by are reverent and dare not be disrespectful. The swimming fish in the pool and spring are especially prolific and tame. Some say the True Man's Apricot Grove was up in the mountains. Zhang Jing's poem states: / 'In vain do peach blossoms speak of the Peach Blossom Spring, / Leading Master Liu astray so that he failed to attain immortality. / How could that compare to the guest beneath Lotus Peak, / Who planted red apricots and ascended to the azure heavens?' / Nowadays Lotus Peak is located behind the abbey. Five li north of the abbey, there is Longquan Hermitage. When Dharma Master Huiyuan first came to Mount Lu, he was fond of the spacious openness of this place and wished to build a hermitage here. The ground had no flowing spring; the master pierced the earth with his staff, and at once a spring welled forth, overflowing to become a stream. Later, Xunyang suffered a drought; Master Yuan recited the Dragon King Sūtra above the pool, and in a moment a dragon arose and ascended to heaven, whereupon rain fell in great abundance. Therefore it was called Dragon Spring (Longquan). Ten li south of Longquan, there is Miaozhi Cloister, formerly called Xingchun Pavilion. Five li from Miaozhi, one reaches Shegang (Serpent Ridge). The Biographies of Eminent Monks states: 'An Shigao was the crown prince of the King of Parthia. Yielding the throne to his uncle, he left the household. Between the Han and Wei dynasties, he journeyed and arrived at Lake Gongting. At that time, the lake deity was able to divide the winds upstream and downstream; boatmen revered and feared him. Thus, accompanied by over thirty fellow travelers, their boat offered sacrificial animals to pray for blessings. The deity suddenly descended and, speaking through the medium, said: 'In the past, in a foreign land, I left the household to study the Path together with you. But my nature was prone to wrath and anger, and therefore I have fallen into this spirit retribution. Seeing my fellow student today, my grief and joy are beyond words.' Shigao requested the spirit to reveal its form; the spirit then emerged as the head of a great python, whose tail could not be seen. Shigao faced it, chanting Sanskrit hymns and verses several times; the python wept tears like rain, and after a moment retreated into hiding. The shrine had a thousand bolts of silk as well as various precious objects; Shigao carried them away and used them to construct the Eastern Temple in Yuzhang. Later, people in the marshes west of the mountain saw a dead python stretching several li from head to tail.'