廬山記 1.10.4

1.10.4

皆其□施。 故寺僧寫真列于二韋之間。 以示追奉。 案唐史。 澈天甞封紀王。 天祐十五年。 徐知訓在楊州。 為朱瑾所殺。 保大年。 追封紀王。 則其事迹無接於二林者。 蓋後人妄加之耳。 白公草堂在寺之東北隅。 元和十年。 公自太子贊善大夫。 以言事忤。 執政出為州司馬。 明年作草堂於香鑪峯北遺愛寺南。 往來遊處焉。 公自作記。 見于本集。 後與遺愛寺並廢久之。 好事者慕公風跡。 以東林寺北藍牆之外作堂焉。 五代襄亂。 復為兵火野燒之所毀。 至道中。 郡守孫考功追建之。 然皆非元和故碁也。 昔公之遊東林也。 觀經藏中。 有遠公諸文士倡和集。 時諸長老亦請公文集。 同藏之。 至大和九年。 為太子賓客。 始以文集六十卷歸之。 會昌中。 致仕復送。 後集十卷及香山居士之像。 廣明中。 與遠公匡山集。 並為淮南高駢所取。 吳大和六年。 德化王澈常抄騰。 以補其闕。 後復亡失。 今所藏實景德四年詔史館書校而賜者。 匡山集亦二十卷。 景福二年甞重寫。 明道中。 為部使者刑部許申所借。 今廬山略記并遊石門詩序刊石于寺。 皆因集中本云。 過草堂半山有二泉出石間。 名曰雙玉澗。 次有上方舍利塔。 佛駄跋陀羅禪師之所立也。 梵語跋陀羅。 漢言覺賢。 迦維羅衛國甘露飯王之苗裔也。 年十七。 鳩摩羅利度之與同學集業。 眾皆一月。 賢一日覽焉。 其師嘆曰。 賢一夫敵三十人。 入長安。 與鳩摩羅什剖析玄旨。 什為之屈。 至廬山。 與遠公同社。 先持釋迦舍利三粒。 自隨因葬山預。 表以浮圖。 後宋孝武帝召。 赴道場寺。 譯華嚴經。 唐開元十四年。 庫部郎中中書舍人江州刺史李訥作禪師記。 訥亦自稱兀兀禪師。 金紫光祿大夫同州刺史上柱國范陽縣開國男張廷珪書。 開元十七年歲在己巳七月己丑朔十五癸卯建。 其旁刻顏魯公題名百六十字。 上方之北有虎跑泉。 昔遠公與社賢。 每遊此峯頂。 患去水甚遠。 他日虎輒跑石出泉。 次五杉閣。 五杉喬茂合抱。 瞰以危閣。 南唐西山僧應之甞結庵于五杉之間。 保大中。 為元宗□遇作五杉集。 行於世。 桑門備用之書也。 今子□髣髴矣。 甘露戒壇在寺之東南隅。 梁太清中。 襲法師講金光明經于林間甘露浹木者三日。 因於林間作戒壇焉。 世傳江南有三戒壇。 此其一也。 常為僧房之菜畦。 其僧夢有神。 黃金介冑扼其喉。 責以穢壇墠事。 僧懼甃用塼石存其遺址焉。 遠公初諡辯覺。 昇元三年。 諡正覺大師。 興國三年。 諡圓悟大師。 仍名其墳曰凝寂之塔。 塔在二林之間。 其旁二杉。 一在高處。 圍二十七尺。 一稍在下。 圍二十尺。 遠公以晉義熙十二年卒。 葬此山。 蓋當時所植云。 乾明寺在凝寂塔之西百餘步。 舊名西林興□□□。 今額晉慧永禪師之道場也。 西林道場碑。 隋太常博士渤海歐陽詢撰。 無書人姓名。 然筆勢清勁。 世傳即歐書也。 大業十二年歲在丁丑十月戊寅朔十五日壬辰立。 略曰。 先有曇現比丘。 俗姓竺氏。 本偽趙良將。 以匡阜靈嵒萃止幽棲。 及遷神即化藉嵒早間有息慈慧永河內繁氏高足稱首。 異香入室。 猛獸馴階。 紹隆主業安禪結宇。 晉光祿鄉尋陽□範締建伽藍。 命曰西林。 是歲晉太和之二年也。 梁□天三年僧恩律師。 隋僧智鍇法師。 大業二年。 慧遠禪師。 七年道睢法師。 並加增葺。 唐永泰元年。 顏魯公與法真律師。 躋重閣觀。 張僧繇畫盧舍那佛。 梁武帝蹙線繡鉢袋。 亦題于歐碑之首重閣。 大業二年所建。 今三者皆亡。 永師義熙十年示化。 葬澗南香谷之口。 興國三年。 亦諡覺寂大師。 名其塔曰實智之塔。 寺後高處有香谷亭。 昔永公在西林。 別立茅室於嶺上。 每欲禪思。

…were all his […] offerings; therefore, the monastery’s monks painted his likeness and placed it between the two Wei [brothers] to show their ongoing veneration. According to the Tang History, Che Tian was once enfeoffed as the Prince of Ji. In the fifteenth year of Tianyou, Xu Zhixun was in Yangzhou and was killed by Zhu Jin; in the Baoda reign era, he was posthumously enfeoffed as the Prince of Ji. Thus his deeds had no connection with the two Lin [Monasteries], and later generations simply added him without warrant. Lord Bai’s Thatched Cottage lies in the northeastern corner of the monastery. In the tenth year of Yuanhe, while serving as Grand Master of Palace Leisure to the Crown Prince, Lord Bai offended the ruling council by speaking out on affairs and was demoted to become the prefectural vice-prefect. The following year, he built the Thatched Cottage north of Incense Burner Peak and south of Yiai Temple, frequently visiting and staying there. Lord Bai composed a record himself, which appears in his collected works. Later, both it and Yiai Temple fell into decay for a long time. Enthusiasts admiring the lord’s exemplary traces built a hall outside the blue enclosure wall to the north of Donglin Temple. During the chaos of the Five Dynasties, it was again ruined by military arson and wild fires. In the Zhidao reign era, Prefectural Governor Sun Kaogong rebuilt it, but none of these were on the original site from the Yuanhe era. Formerly, when Lord Bai visited Donglin, he saw in the canonical repository the poetic exchange collection of Master Yuan and various literati. At that time, the elders of the monastery also requested the lord’s literary collection to preserve it alongside [the other]. By the ninth year of Dahe, when he was Junior Mentor to the Crown Prince, he finally deposited sixty fascicles of his literary works there. During the Huichang reign era, after retiring from office, he again sent ten fascicles of his later collection, as well as a portrait of himself as the Lay Practitioner of Xiangshan. During the Guangming reign era, along with Master Yuan’s Kuangshan ji, both were seized by Gao Pian of Huainan. In the sixth year of the Wu reign era Dahe, Che, Prince of Dehua, frequently transcribed and copied them to make up for the lacunae, but they were lost again later. Those presently held are in fact ones collated by the Historiography Institute and bestowed by imperial decree in the fourth year of Jingde. The Kuangshan ji was also twenty fascicles; it was once recopied in the second year of Jingfu. During the Mingdao reign era, it was borrowed by Xu Shen of the Ministry of Punishments, a commissioner of the circuits. Today, the Lushan lüeji and the preface to the poem on touring Stone Gate are engraved on stone at the monastery, both deriving from the copies in this collection. Passing the Thatched Cottage halfway up the mountain, two springs emerge from between the rocks, called Twin Jade Stream. Next is the Upper Śarīra Stūpa, established by Chan Master Buddhabhadra. Buddhabhadra is Sanskrit; in Han it means Awoken Goodness (Juexian). He was a descendant of King Amṛtodana of Kapilavastu. At the age of seventeen, Kumāralāta ordained him, and he assembled with his fellow disciples to master their studies: where the others took a month, Juexian grasped it in a single day. His master sighed and said, ‘Juexian is equal to thirty men.’ Entering Chang'an, he analyzed the profound purports with Kumārajīva, who yielded to him. Arriving at Mount Lu, he joined Master Yuan’s fellowship. He had earlier brought three relics of Śākyamuni with him, which he buried at a mountain ridge, marking it with a stūpa. Later, Emperor Xiaowu of Song summoned him to Daochang Temple to translate the Avataṃsaka Sūtra. In the fourteenth year of Kaiyuan of the Tang, Li Ne, Director of the Bureau of Military Supplies, Imperial Drafter, and Prefect of Jiangzhou, composed a record of the Chan master. Ne also called himself Chan Master Wuwu. It was written by Zhang Tinggui, Grand Master for Golden Purple的光祿, Prefect of Tongzhou, Supreme Pillar of State, and Founding Baron of Fanyang County. It was erected on the fifteenth day, a guimao day, of the seventh month, whose first day was a jichou day, in the seventeenth year of Kaiyuan, the jisi year. By its side is engraved Yan Lugong’s inscription of one hundred and sixty characters. North of the upper site is Tiger Paw Spring. Formerly, when Master Yuan and the worthies of the society toured this peak top, they were troubled by the long distance to water. On another day, a tiger pawed the rocks, and a spring emerged. Next is Five Cedars Pavilion. The five cedars are tall and lush, several arm-spans in girth, overlooked by a towering pavilion. During the Southern Tang, the Western Mountain monk Yingzhi once built a hermitage among the five cedars. In the Baoda reign era, he was […] favored by Yuanzong and composed the Wushan ji, which circulated in the world: a necessary book for the Buddhist sangha. Now only vague traces of it remain. The Sweet Dew Precept Platform is in the southeastern corner of the monastery. During the Taiqing reign era of the Liang, Dharma Master Xi preached the Golden Light Sūtra among the woods, and sweet dew soaked the trees for three days; hence a precept platform was built in the woods. Tradition relates that Jiangnan had three precept platforms, of which this is one. It was constantly used as a vegetable plot for the monks' quarters. A monk dreamed of a deity clad in golden armor who grasped him by the throat and reprimanded him for defiling the sacred platform. Frightened, the monk paved it with bricks and stones, preserving its remains. Master Yuan was initially given the posthumous title Bianjue. In the third year of Shengyuan, he was granted the title Grand Master Zhengjue; in the third year of Xingguo, he was granted the title Grand Master Yuanwu, and his tomb was designated the Stūpa of Congealed Stillness. The stūpa lies between the two Lin [Monasteries]. Beside it stand two cedars: one at a higher spot, measuring twenty-seven chi in girth; the other slightly lower, measuring twenty chi in girth. Master Yuan died in the twelfth year of Yixi of the Jin and was buried on this mountain; they are said to have been planted at that time. Qianming Temple is located over a hundred paces west of the Stūpa of Congealed Stillness. Formerly named Xilin Xing[…], its present name-board marks it as the bodhimaṇḍa of Chan Master Huiyong of the Jin. The Stele of the Xilin Bodhimaṇḍa was composed by Ouyang Xun of Bohai, Court Gentleman of the Imperial Sacrifices under the Sui. It bears no calligrapher’s name, yet the brushwork is crisp and vigorous; tradition holds it to be Ouyang’s own calligraphy. It was erected on the fifteenth day, a renchen day, of the tenth month, whose first day was a wuyin day, in the twelfth year of Daye, the dingchou year. It reads in summary: ‘Formerly there was the bhikṣu Tanxian, originally surnamed Zhu. Originally a fine general of the pseudo-Zhao, he gathered his dwelling in secluded retirement among the numinous cliffs of Mount Kuang. When his spirit migrated and transformed, relying on the early quiet of the cliffs, there was Huiyong of the Fan clan of Henei who halted compassion, praised as the foremost disciples. An extraordinary fragrance filled the chamber; ferocious beasts grew tame on the steps. Continuing the master’s work, he settled in dhyāna and constructed dwellings. [Xi] Fan of Xunyang, Grand Master of the Palace Watch under the Jin, founded the saṅghārāma and named it Xilin. This was the second year of Taihe of the Jin.’ In the third year of […] of the Liang, Vinaya Master Seng’en, in the Sui, Dharma Master Zhikai, in the second year of Daye, Chan Master Huiyuan, and in the seventh year, Dharma Master Daosui, all added renovations. In the first year of Yongtai of the Tang, Yan Lugong and Vinaya Master Fazhen ascended the multi-storied pavilion to view the painting of Vairocana Buddha by Zhang Sengyou and the bowl-bag embroidered with twisted thread by Emperor Wu of Liang, also writing an inscription at the top of Ouyang’s stele. The multi-storied pavilion was built in the second year of Daye; today all three have been lost. Master Yong manifested his passing in the tenth year of Yixi and was buried at the entrance to Incense Valley south of the stream. In the third year of Xingguo, he was also granted the posthumous title Grand Master Jueji, and his stūpa was named the Stūpa of True Wisdom. At the high ground behind the monastery is Incense Valley Pavilion. Formerly, when Master Yong was at Xilin, he separately established a thatched hut on the ridge whenever he wished to practice dhyāna contemplation.