廬山記 1.10.5

1.10.5

即往居焉。 室中甞有芬馥之氣。 因名香谷。 後人作亭其上。 號香谷亭。 以存其故事。 其下有水閣院。 興國中錫名隆教。 唐貞元二年。 齊朗律師之道場也。 朗長慶二年十月十六日示寂有碑。 唐人鄭素鄉撰。 太和六年歲次壬子三月甲午朔六日己巳立。 保大八年。 南唐襃國孝定公徐景運重修。 藏經亦公所施。 皆有跋尾。 藏之西壁。 南唐人畫須菩提自稱樵人王翰。 是寺也水石之美前有德人。 亦東林之亞也。 慶曆初。 當塗僧宗慧大師道真達。 浮圖七級于隆教院。 據香谷之形勝。 寺前過通隱橋一里。 至林口市。 昔竺道生葬焉。 蓋前世之深林幽谷。 承平歲之闢為屋廬。 以會商旅墳□在東林猶藏其手澤。 其西石磴凡三百級。 由上方而下。 過滴翠巖。 復三休而至聰明泉。 聰明泉乃荊州殷仲堪之訪遠公也。 相與談易於松間。 仲堪辯博。 遠公因指泉曰。 君之辯如此泉涌。 後世因號聰明泉。 昔李衛公匡廬賦云。 講精義於松間。 注云。 東林寺有松數株尚存。 今泉上有屋而無松。 蓋其故地云。 次有佛影臺。 遠公匡山集云。 佛影在西方那伽阿羅國南。 古仙人石室中。 以晉義凞十八年歲在壬子五月一日。 因罽賓禪師南國律學道士共立此臺。 擬像本山因跡以奇誠雖成。 由人匠而功無所加。 至於歲在星紀赤奮若貞。 于太陰之墟九月三日。 乃詳驗別記銘之於石。 孟江州懷玉王別駕喬之張常侍野殷晉安隱毛黃門修之宗隱士炳孟散騎孟司馬（二人名闕）殷主簿蔚范孝廉悅之王參軍䅣䅣夜等。 咸賦銘讚。 遠公佛影銘五首載高僧傳。 劉遺民亦讚白。 雲圖表暉暉影侔袖造功出理諧事非人。 運李邕記云。 影□西來舍利東化。 或塔踊於地。 或光屬於天。 影圖者□影也。 舍利謂跋陀羅所藏者也。 此臺寺僧追建焉。 是寺也最為廬山之古剎。 自唐開元元和以來。 迄于保大顯德間。 文士碑志遊人歌詠題名班班有存者。 今著其目于後[竺-二+遍]。 遠公大中六年。 諡辯覺法師。 裴休書。 其牓觀音殿東壁有。 大中十一年。 宛陵洪鍇摹。 張僧繇畫維摩居士。 其餘壁畫。 亦大中廣明咸通中所寫。 雖俗筆。 亦近世畫工所不能及。 法華資聖院牌。 僧齊己書。 又有明皇銅像。 李通玄長者寫真。 皆前世故物。 本朝之改寺名也。 徐鉉常侍親篆太平興國之寺六字。 今皆藏焉。 昔傳寺有遠公袈裟。 竺道生麈尾扇。 梁武帝鉢囊。 遠公袈裟。 即顏公所禮。 僧伽衣今已腐朽。 而有佛駄耶舍二尊者革舄。 謝靈運翻經貝名葉五六片。 餘皆亡矣。 李邕碑云。 羅什致其澡瓶。 巧窮雙口。 姚泓奉其彫像。 工極五年。 事亦具高傳。 年代浸遠。 宜無復存者。 禪月貫休詩云。 廬楞伽畫苔漫盡。 殷仲堪碑雨滴穿。 貫休天祐間人距今一百五十餘年。 寺僧亦不知。 域遂在喧闠之中。 康定初。 郡守田瑜。 俾寺僧改葬于凝寂之左。 九江錄云。 通隱橋南有金師子峯。 上有三蘭若墓。 峯下有索谷塘。 今索谷塘猶存。 餘皆亡。 通隱橋之西一里。 有匡君廟。 尋陽記云。 昔漢武帝南巡祠名山。 問廬君何神也。 博士對曰。 昔匡俗得道於此。 乃賜號大明公。 唐天寶元年。 詔立祠焉。 西林之東五里。 有黃土庵。 其旁又有看經庵。 由看經一里。 至崇福庵。 由崇福庵五里。 至香城庵。 香城旁有觀音庵。 次有東庵。 由東庵稍下一里。 有廣濟庵。 又半里有聖僧嵒。 由聖僧嵒二里。 至石盆庵。 西林之東南五里。 至下化成院。 由下化成三里。 至護國庵。 由護國一里。 亦至石盆庵。 石盆在山上。 非鑱石所成。 盆中清泉雖旱不竭。 石盆之上半里。 至保與庵。 其旁半里。 有大師庵。 次上化成院。 亦義熙中。 遠公所立也。 祥符中。

he promptly went and resided there. The chamber frequently had a fragrant aroma, so it was named Fragrant Valley. Later generations built a pavilion above it, calling it Fragrant Valley Pavilion, in order to preserve the old story. Below it is the Water Pavilion Cloister, which during the Xingguo era was bestowed the name Longjiao. In the second year of the Zhenyuan era of the Tang, it was the bodhimaṇḍa of Vinaya Master Qilang. Master Lang manifested nirvāṇa on the sixteenth day of the tenth month in the second year of the Changqing era, and there is a stele for him. It was composed by Zheng Suxiang of the Tang and erected on the jisi day, the sixth day from the jiawu new moon of the third month, in the renzi year, the sixth year of the Taihe era. In the eighth year of the Baoda era, Xu Jingyun, the Filial and Settled Duke of the state of Bao in the Southern Tang, rebuilt it. The scriptural canon was also donated by the Duke; all volumes have colophons and are stored along the western wall. Wang Han, a man of the Southern Tang who called himself the Woodcutter, painted Subhūti. In this temple the beauty of the waters and stones was preceded by virtuous men; it is also second only to Donglin. In the early part of the Qingli era, the Great Master Zonghui, Daoyizhen of Dangtu, built a seven-tiered stūpa at Longjiao Cloister, occupying the vantage ground of Fragrant Valley. One li past Tongyin Bridge in front of the temple, one reaches Linkou Market, where formerly Zhu Daosheng was buried. What was once deep forests and secluded valleys in former generations was opened up into houses and dwellings in times of peace to gather merchants and travelers, while his grave [...] in Donglin still preserves his handwriting. To its west are some three hundred stone steps; descending from the upper level and passing Dripping Jade-Green Cliff, resting three times more, one reaches the Spring of Intelligence. The Spring of Intelligence owes its name to Yin Zhongkan of Jingzhou visiting Master Yuan. They conversed on the Book of Changes amid the pines, and Zhongkan was eloquent and erudite; Master Yuan then pointed to the spring and said, 'Your eloquence gushes forth like this spring.' Later generations thus named it the Spring of Intelligence. Formerly, Duke Li of Wei's Rhapsody on Mount Lu stated, 'Discourses on subtle doctrines amidst the pines,' and its commentary stated, 'Several pines at Donglin Temple still remain.' Today there is a building above the spring but no pines; this is said to be its former site. Next is the Buddha's Shadow Terrace. Master Yuan's Record of Mount Kuang says: 'The Buddha's shadow is in the Western Regions, south of the country of Nagarahāra, in an ancient immortal's stone chamber. On the first day of the fifth month in the renzi year, the eighteenth year of the Yixi era of the Jin, through a Kashmirian dhyāna master and a Vinaya-studying Taoist master from the southern realm, this terrace was together erected. An image was modeled on the original mountain, taking marvel from the traces; though completed by the skill of human artisans, it added nothing of true merit. When the year was in Xingji-chifenruozhen, at the station of Taiyin on the third day of the ninth month, an inscription was engraved on stone with detailed examinations and separate records.' Meng Huaiyu, Prefect of Jiangzhou; Wang Qiaozhi, Attendant Officer; Zhang Ye, Attendant-in-Ordinary; Yin Yin, Governor of Jin'an; Mao Xiuzhi, Yellow Gate Attendant; Zong Bing, the Recluse; Attendant-in-Ordinary Meng and Commandant Meng (the personal names of both are missing); Yin Wei, Administrative Assistant; Fan Yuezhi, Filial and Incorrupt; and Adjunct Wang [...] and Yeye all composed inscriptions and eulogies. Master Yuan's five Inscriptions on the Buddha's Shadow are recorded in the Biographies of Eminent Monks. Liu Yimin also composed a eulogy saying: 'The cloud-painting displays shimmering radiance; / The shadow matches sleeve and fold. / Its fashioning emerges from harmonious principle; / Its deeds are not of human doing.' Li Yong's record states: 'The shadow [...] came from the west; the relics transformed the east. Sometimes a stūpa leaped up from the earth; sometimes light connected to heaven.' The painting of the shadow refers to [...] the shadow; the relics refer to those preserved by Buddhabhadra. This terrace was reconstructed by the temple monks in later times. This temple is indeed the most ancient monastery of Mount Lushan. From the Kaiyuan and Yuanhe eras of the Tang down to the Baoda and Xiande eras, the stelae, records, visitors' songs, poems, and signatures have survived in distinct rows; their catalog is now recorded in the following fascicles. In the sixth year of the Dazhong era, Master Yuan was posthumously granted the title Dharma Master Bianjue; Pei Xiu wrote the calligraphy. On the eastern wall of its Guanyin Hall, there is a painting of Vimalakīrti the Layman copied in the eleventh year of the Dazhong era by Hong Kai of Wanling after Zhang Sengyou. The rest of the wall paintings were also painted in the Dazhong, Guangming, and Xiantong eras; although from common brushes, they are beyond what modern painters can achieve. The plaque for the Lotus Aiding-Sagehood Cloister was written by the monk Qiji. There is also a bronze statue of Emperor Minghuang and a portrait of Elder Li Tongxuan, all former relics of bygone generations. When the present dynasty changed the name of the temple, Attendant-in-Ordinary Xu Xuan personally wrote in seal script the six characters 'Taiping Xingguo Zhi Si' (Temple of the Taiping Xingguo Era); they are all preserved today. In the past it was passed down that the temple possessed Master Yuan's kāṣāya, Zhu Daosheng's whisk-tail fan, and Emperor Wu of Liang's almsbowl-bag. Master Yuan's kāṣāya is the saṃghāṭī robe paid homage to by Lord Yan, which is now already decayed and rotten; yet the leather slippers of the two venerable ones including Buddhabhadra, and five or six talipot palm leaves from Xie Lingyun's translation of the scriptures still remain; the rest are all lost. Li Yong's stele says: 'Kumārajīva presented his washing bottle, whose craftsmanship exhausted the double spout; Yao Hong offered his carved statue, whose artistry reached five years of labor.' These matters are also fully recorded in the Biographies of Eminent Monks; as time has grown ever more distant, it is natural that none survives. The poem by Guanhua of Chanyue says: 'Lu Lengjia's painting is completely overgrown with moss; / Yin Zhongkan's stele has been pierced through by dripping rain.' Guanxiu was a man of the Tianyou era, more than a hundred and fifty years before the present; the temple monks also did not know [its site]. His burial site was subsequently amid the noisy marketplace. In the early Kangding era, Tian Yu, the Prefect, had the temple monks reinter him to the left of Ningji. The Jiujiang Record states: 'South of Tongyin Bridge is Golden Lion Peak; on it are the tombs of three āraṇyas. Below the peak is Suogu Pond.' Today Suogu Pond still remains; the rest are all gone. One li west of Tongyin Bridge is the Temple of Lord Kuang. The Record of Xunyang states: 'In the past, when Emperor Wu of the Han traveled south to sacrifice at famous mountains, he asked what spirit Lord Lu was. The Erudite replied: "In ancient times Kuang Su attained the Way here." The emperor thereupon conferred the title Duke Daming. In the first year of the Tianbao era of the Tang, an imperial edict established a shrine there.' Five li east of Xilin is Yellow Earth Hermitage, beside which is the Scripture-Reading Hermitage. One li from Scripture-Reading Hermitage is Chongfu Hermitage. Five li from Chongfu Hermitage is Fragrant City Hermitage. Beside Fragrant City is Guanyin Hermitage; next is East Hermitage. Going down slightly for one li from East Hermitage, there is Guangji Hermitage. Another half-li further is Holy Monk Cliff. Two li from Holy Monk Cliff is Stone Basin Hermitage. Five li southeast of Xilin, one reaches Lower Huacheng Cloister. Three li from Lower Huacheng, one reaches Protect-the-Country Hermitage. One li from Protect-the-Country, one also reaches Stone Basin Hermitage. The stone basin is on the mountain, not made by chiseled stone; the clear spring in the basin does not dry up even in drought. Half a li above the stone basin, one reaches Baoyu Hermitage. Half a li to its side is Great Master Hermitage. Next is Upper Huacheng Cloister, which was also established by Master Yuan during the Yixi era. During the Xiangfu era,