廬山記 1.10.7

1.10.7

遂亡之此山間矣。 由擲筆。 峯一里。 至佛手巖。 以石為屋。 可容百眾。 旁有流泉因石為渠。 巖上巨石偃若指掌。 故名佛手。 南唐元宗時。 有僧行。 因住此巖三十年。 製華嚴別論十卷。 詔命不赴。 由佛手巖三里。 至天池院。 一名羅漢池。 池在山頂。 大旱不為之竭。 張景詩曰。 若以山形此人骨。 此池應合是泥洹。 人以為的句也。 其西有羅漢把針巖。 四祖坐禪石。 文殊亭。 世傳代州五臺山文殊所居。 人之至者往往見兜羅綿雲五色圓光。 光中或有菩薩及師子諸相。 此山傳有文殊之像。 舊矣。 近歲自皇祐治平已來。 人之所覩不減五臺。 人之記其所見於此亭者多矣。 院南下山一里。 有隆禪師塔。 名智隆。 金州人。 南唐保大中。 追諡證真禪師。 圓智之塔。 一名望仙臺。 又名定心石。 凡此者皆可以下視。 空闊萬里。 新羅巖在其下二里。 巖石之間可庇風雨。 亦有幽泉。 可給烹濯。 昔海東僧居焉。 故謂新羅巖。 其東二里。 有十八賢臺。 平廣可坐十餘人。 十八賢謂自慧遠法師已下十八人者。 由天池直下山十五里。 同名錦繡谷。 舊錄云。 谷中奇花異草不可殫述。 三四月間。 紅紫匝地。 如被錦繡。 故以為名。 今山間幽房小檻往往種瑞香。 太平觀東林寺為盛。 其花紫而香烈。 非群芳之比。 始野生深林草莽中。 山人聞其香。 尋而得之栽培。 數年則大茂。 今移貿幾遍天下。 蓋出此山云。 谷之水其源出于谷中曰。 錦繡源水傍有雙龍庵。 次廣福庵。 次尊勝庵。 次寶寧庵。 寶寧之西前有石門。 其源出于石門間。 東與錦繡谷之水合。 西流五十里。 入湓水。 由雙龍至寶寧四庵。 相望皆不百步。 同在兩澗之間。 靈運望石門詩曰。 高峯隔半天。 長崖斷千里。 雞鳴青澗中。 猿嘯白雲裏。 遠公記云。 西有石門。 其前似雙闕。 壁立千餘仞。 而瀑布流焉。 又山記云。 始入林渡雙闕。 謂則踐其基。 登涉十餘里。 乃出林表回步許。 便得重崿。 東望香鑪。 秀絕眾流。 北眺九江。 目流神覽。 過此轉覺道隘。 而合力進。 復數百步。 方造頹嶺積石連阜。 霜崿。 相乘。 然後攀弱條涉峭逕。 足怠體疲。 僅達孤松。 其下有盤石。 可坐十人。 至松林尚有十四五里。 既至乃傍林際憩龜嶺。 視四嶺之內。 猶觀掌焉。 未至松林。 又有石懸溜。 其下翛然。 使人目眩。 斯瀑布之源。 三流之始。 其上有雙石臨虛。 若將墜而未落。 傍有盤屋紆回。 壁立千仞。 翠林被崖。 萬籟齊響。 遺音在岫。 若絕而有聞。 靖尋所似境窮邃器深其量故也。 已上並述石門之勝。 今自保寧庵。 㳂澗東行。 過小山。 俗名新婦嶺。 三里而近有南北二石柱峯。 鐵舡峯。 懸瀑注其前。 為龍潭。 天將雨。 雲物未有不出焉。 望其上。 正十八賢臺也。 石柱峯下有庵基。 近歲為澗水所壞。 無居者。 蓋昔賢所遊。 取道於此。 以登絕頂。 今人過石柱峯無至者矣。 由保寧庵五里。 至福海庵。 由福海二里。 至祥雲庵。 祥雲晉田晃書堂。 今地名。 書堂源。 前有香象岡。 北名阿那衝。 內有阿那寺基。 舊傳山間人時聞鍾梵之聲。 寺隱不見。 其旁半里。 有羅漢巖。 遠公山記云。 有□夫見人著沙門服。 凌虛直上。 回身踞鞍。 良久□與雲氣俱滅。 此則得道者。 亦所謂阿羅寺之類也。 山深地靈。 聖賢所宅。 不為過矣。 祥雲之上十里上有□□□峯頂有庵。 同名雲頂。 亦廬山之一峯。 特□□□也。 由祥雲八里。 至月輪庵。 月輪之旁。 有靈□□□靈泉七里。 至報國庵。 由報國一里。 東南出官道□甘泉驛。 又五里至崇勝禪院。 舊名觀音圓通道場。 始南唐乾德六年置。

…and thus was lost in these mountains. Going one li from Zhibi Peak, one reaches Buddha Hand Rock. With rock forming its chambers, it can accommodate a hundred people. Beside it flows a spring that channels through the rock into a conduit. A huge rock above the cliff lies flat like the fingers of a hand; hence it is named Buddha Hand. During the reign of Yuanzong of the Southern Tang, the monk Xingyin lived at this rock for thirty years, composing the Ten Fascicles of the Specialized Treatise on the Avataṃsaka; he did not accept imperial summonses. Going three li from Buddha Hand Rock, one reaches Tianchi Cloister, also named Luohan Pool. The pool is atop the mountain, and does not dry up even in great droughts. Zhang Jing's poem says: 'If these mountain shapes are a person's bones, / This pool should correspond to nirvāṇa.' People consider it an apt line. To its west are Arhat Needle-Threading Rock, the Meditation Rock of the Fourth Patriarch, and the Mañjuśrī Pavilion. Tradition says that Mount Wutai in Daizhou is where Mañjuśrī resides, and those who arrive there often see tūla-cotton clouds and five-colored circular auras, within which appear bodhisattvas, lions, and other forms. This mountain has long had a tradition of Mañjuśrī's likeness appearing. In recent years, from the Huangyou to the Zhiping reign eras, what people have witnessed here is no less than at Mount Wutai. Many are those who have recorded what they saw at this pavilion. Going one li down the mountain south of the cloister, there is the stūpa of Chan Master Long. His name was Zhilong, a man of Jinzhou. During the Baoda era of the Southern Tang, he was posthumously titled Chan Master Zhengzhen. The stūpa of Yuanzhi is also called Immortal-Viewing Terrace, and also named Heart-Settling Rock. From all of these one can look down, broad and open for ten thousand li. Silla Rock lies two li below it; between its rocks one can shelter from wind and rain. There is also a secluded spring, sufficient for cooking and washing. Formerly, monks from east of the sea lived there, hence it is called Silla Rock. Two li to its east is the Terrace of the Eighteen Worthies, flat and broad enough to seat more than ten people. The eighteen worthies refers to the eighteen persons from Dharma Master Huiyuan on down. Going fifteen li straight down the mountain from Tianchi, the place is collectively named Brocade Valley. An old record says: 'The rare flowers and strange plants in the valley cannot be fully recounted. During the third and fourth months, red and purple cover the earth, like spread brocade; hence it takes its name.' Today, in the secluded rooms and small balustrades among the mountains, people often plant winter daphne; it flourishes most at Taiping Abbey and Donglin Temple. Its flowers are purple and intensely fragrant, peerless among ordinary blossoms. Originally growing wild amidst deep forests and tangled underbrush, mountain folk caught its fragrance, sought it out, and cultivated it; in a few years it grew luxuriantly. Now it has been transplanted and traded nearly throughout the realm, and it is said to have originated from this mountain. The valley's water has its source arising within the valley, called Brocade Source. Beside the water are Shuanglong Hermitage, followed by Guangfu Hermitage, then Zunsheng Hermitage, then Baoning Hermitage. In front of Baoning to the west is Stone Gate; its source issues from between the Stone Gates, merges east with the waters of Brocade Valley, and flows west for fifty li, emptying into the Pen River. From Shuanglong to the four hermitages of Baoning, they face each other, none more than a hundred paces apart, all lying between two torrents. Lingyun's poem on looking at Stone Gate says: 'High peaks cut across the mid-sky; / Long cliffs sever a thousand li. / A rooster crows in the blue ravine; / A gibbon shrieks amidst white clouds.' Master Yuan's record says: 'To the west is Stone Gate; in front it resembles twin watchtowers, rising sheer as a wall for more than a thousand fathoms, with a waterfall pouring forth.' Another mountain record says: 'First entering the forest and crossing the twin watchtowers means stepping onto its base. Ascending more than ten li, one emerges beyond the forest; turning steps just a little, one comes upon layered crags. Looking east to Incense Burner Peak, it stands supreme among the many streams; gazing north to Jiujiang, the eyes roam and the spirit takes it in. Past this, one feels the path grow narrower, and must advance with combined effort. Another few hundred paces brings one to tumbling ridges where piled stones connect into hills. Frosty crags rise upon each other; then, clutching weak branches and treading steep paths, feet weary and body spent, one barely reaches the Solitary Pine. Beneath it is a flat rock, seating ten people. To the pine forest there are still fourteen or fifteen li. Having arrived, one rests by the forest's edge at Turtle Ridge; looking within the four ridges is like viewing the palm of one's hand. Before reaching the pine forest, there is also a rock with a suspended trickle; beneath it, all is sheer emptiness, making one dizzy. This is the source of the waterfall, the beginning of the three streams. Above it, twin rocks overhang the void, as if about to fall but not yet dropped. Beside them, winding eaves twist around, wall-like for a thousand fathoms. Emerald woods cover the cliff; the myriad sounds resound together, lingering notes echoing in the caverns, as if ceased yet still heard. Carefully seeking its likeness, it is because the realm is profoundly deep, its vessel vast in capacity.' The above describes the scenery of Stone Gate. Now, heading east along the torrent from Baoning Hermitage and passing a small mountain, popularly called Bride Ridge, within three li are the North and South Stone Pillar Peaks and Iron Boat Peak. A hanging waterfall pours down before them, forming Dragon Pool. When it is about to rain, clouds and mists never fail to emerge from it. Looking above, it is precisely the Terrace of the Eighteen Worthies. Below Stone Pillar Peak was once the site of a hermitage, which in recent years was ruined by the torrent's waters and now has no inhabitants. Formerly, when worthies traveled, they took this path to ascend the highest summits; nowadays, no one passes Stone Pillar Peak to reach there. Five li from Baoning Hermitage one arrives at Fuhai Hermitage. Two li from Fuhai one arrives at Xiangyun Hermitage. Xiangyun was the study of Tian Huang of the Jin; today the place is named Study Source. In front is Fragrant Elephant Ridge; to the north is Ana Ravine, inside of which is the site of Ana Temple. Ancient tradition says that people in the mountains occasionally heard sounds of bells and Sanskrit chanting, yet the temple remained hidden and unseen. Half a li beside it is Arhat Rock. Master Yuan's mountain record says: 'A [...] saw a person wearing śramaṇa robes ascend straight into the void, turn around, and sit astride a saddle; after a long time [...], he vanished along with the clouds.' This was one who had attained the Way, of the same kind as that of the Arhat Temple. That these deep mountains are a spiritual realm, the dwelling place of sages and worthies, is no exaggeration. Ten li above Xiangyun, atop [...] Peak, there is a hermitage, both named Cloud Summit; it is also a peak of Mount Lushan, particularly [...]. Eight li from Xiangyun one arrives at Yuelun Hermitage. Beside Yuelun is Ling[...]. Seven li from Lingquan one arrives at Baoguo Hermitage. One li from Baoguo, exiting southeast to the official road [...], is Ganquan Post Station. Another five li brings one to Chongsheng Chan Cloister, formerly named the Guanyin Yuantong Bodhimaṇḍa, first established in the sixth year of the Qiande era of the Southern Tang.