廬山記 2.2.5

2.2.5

同在棲賢澗之西。 耆舊謂之棲賢澗西諸庵巖。 棲賢院石人峯在其北。 今名寶覺。 興國中所賜。 始南齊永明七年。 證議參軍張希奏。 置寺于尋陽西南二十里。 唐寶曆初。 刺史李渤徙置是山。 以僧智常居之。 智常學者數百人。 春夏居棲賢。 秋冬居歸宗。 會昌中。 廢寺。 景福中僧懷祐復興焉。 號棲賢報國禪院。 乾寧中號護國棲賢寺。 其牓催勘使將仕郎守太子通事舍人鍾匡時書。 匡時時年十六。 故今人愛而藏之。 歷南唐保大中。 寺益大振。 存當時制書。 猶十餘本。 其間一道。 乾寧元年七月。 賜棲賢寺額。 署禮部侍郎平章事鄭。 至尚父守侍中兼中書令使官。 凡三十三人。 又一道。 乾寧四年十一月。 賜懷祐塔。 名傳燈之塔。 仍號玄悟大師。 其勅書署中書侍郎平章事崔。 至太師兼中書令使官。 凡三十二人。 時江西觀察使鍾傳奉行焉。 建隆初。 元宗之徙南都也。 游覽久之。 故有駐鸞亭。 或云。 澗傍石上有元宗刻石。 今淪沒不可復見。 三峽澗出寺左。 其源甚遠。 澗中有龍湫三四。 莫知其極。 方暑雨之荐至也。 山之眾壑同下轟。 若雷霆。 澗石大小無慮萬計。 悉填湫中。 今古不見小塞。 疑下通於海矣。 其傍建龍祠。 歲旱則禱焉。 祥符中。 閩僧文秀造石梁其上。 其袤六十尺。 覆以廣廈。 最為山中之雄觀。 傍澗有陸羽井。 次寒泉亭。 次玉淵亭。 亭下龍湫。 或有蟲魚出焉。 人以神物畏之。 僧堂之西。 有羅漢巖寶陀巖。 其南百餘步。 有白雲庵。 院之後有愛堂。 游者必憩焉。 棲賢之前十里。 有羅漢禪院。 羅漢巖在其北一里。 本朝咸平三年。 廣濟大師法堅始創焉。 朝廷仍錫田。 以養其徒。 名曰聖惠莊。 祥符三年。 祖印大師僧行林繼之。 始植松覆官道十里。 以達軍壁。 文公楊大年作栽松記。 有鼓甚大。 在法堂上。 其圍二十有三尺。 擊之聲動山谷。 亦鼓之出類者也。 院西之水曰玉澗。 東入彭䗍湖十里。 澗北祖印葬焉。 故相張士遜有塔銘。 羅漢之東五里。 有折桂院莊。 又五里至白鹿洞。 貞元中。 李渤字𤀹之。 與仲兄偕隱居焉。 後徙少室。 以右拾遺召不拜。 即韓文公詩所謂少室山人者。 大和間仕至太子賓客。 先是寶歷中。 甞為江州刺史。 乃即洞創臺榭。 環以流水。 雜植花木。 為一時之勝。 劉夢得（禹錫）登清輝館詩云。 尋陽江色潮添滿。 彭䗍秋聲雁引來。 南望廬山千萬仞。 共誇新出棟梁材。 清輝館在江州。 亦渤所創。 故禹錫美之。 南唐昇元中。 因洞建學館。 置田以給諸生。 學者大集。 以國子監九經李善道為洞主。 以主教授保大中。 以田錫徵士史虛白。 虛白北海人避地廬山。 韓熙載薦其可用。 元宗召至便殿。 訪以國事辭曰。 漁釣之人安知邦國大計。 又醉溺殿上元宗曰。 真處士也。 因賜田遣歸。 仍免其租。 虛白死。 子孫困於租入。 不能有其田。 遂易他主矣。 咸平五年。 勅重修。 仍塑宣聖十哲之像。 今鞠為茂草。 由白鹿洞三里。 至承天觀。 舊名白鶴觀。 九江錄云。 唐弘道元年十二月初奉勅置。 在尋陽城下。 神龍二年六月三日。 勅置龍興觀。 因移山中。 易名龍興。 大歷中。 道士劉玄和何子玉居焉。 張弘道門靈驗記云。 劉玄和地仙也。 甞為郡守李承薛弁。 章奏皆有天曹批報。 事悉符驗。 觀之東北山上有木瓜巖。 劉玄和始居巖中。 甞植之。 至今餘蘖猶有存者。 觀中有大杉。 其高百餘尺。 圍二十尺。 亦當時所植。 熙寧五年。 朝廷作中太一宮於京師。 詔求幡竿木一百二十尺之長者。 天下差官行山林。 此杉幾伐焉。 由承天觀之西至棲賢院。 亦纔五里。 游者往往過從焉。 棲賢院東傍澗行半里。

They are likewise on the west of Qixian Ravine. The elders call them the various hermitages and cliffs west of Qixian Ravine. Shiren Peak (Stone Man Peak) of the Qixian Cloister lies to its north. It is now called Baojue, an honorific bestowed during the Xingguo era. In the beginning, in the seventh year of the Yongming era of the Southern Qi, Zhang Xi, Army Supervisor of Consultative Debates, memorialised to establish a temple twenty li southwest of Xunyang. Early in the Baoli era of the Tang, Li Bo, Prefectural Governor, moved it to this mountain, settling the monk Zhichang there. Zhichang had several hundred disciples; in spring and summer they resided at Qixian, and in autumn and winter at Guizong. During the Huichang era, the temple was abolished. During the Jingfu era, the monk Huaiyou restored it, calling it Qixian Baoguo Chan Cloister. During the Qianning era, it was named Huguo Qixian Temple. Its plaque was written by Zhong Kuangshi, Investigating Courier, Gentleman for Service, and Acting Palace Scrivener for the Crown Prince. Kuangshi was sixteen years old at the time, which is why people today treasure and preserve it. Passing through the Baoda era of the Southern Tang, the temple flourished even more greatly. Over ten Imperial Edicts from that time are still preserved. Among them is one issued in the seventh month of the first year of the Qianning era granting the plaque for Qixian Temple; it is signed by thirty-three officials, ranging from Vice Director of the Ministry of Rites and Joint Manager of Affairs of the Secretariat-Chancellery Zheng, up to the Imperial Father, Acting Palace Attendant, and Director of the Chancellery. Another one was issued in the eleventh month of the fourth year of the Qianning era, granting Huaiyou's stūpa the name Chuandeng Stūpa (Transmission of the Lamp Stūpa) and bestowing on him the title Great Master Xuanwu. The imperial decree was signed by thirty-two officials, ranging from Vice Director of the Secretariat and Joint Manager of Affairs of the Secretariat-Chancellery Cui, up to Grand Preceptor and Director of the Secretariat. At that time, Zhong Chuan, Surveillance Commissioner of Jiangxi, executed it. Early in the Jianlong era, when Yuanzong moved the southern capital, he toured and lingered here for a long time; hence there is the Zhuluan Pavilion (Resting Simurgh Pavilion). Some say that on the rocks beside the ravine there is Yuanzong's stone carving, but it has now sunk away and can no longer be seen. The Sanxia Ravine (Three Gorges Ravine) emerges to the left of the temple; its source is very distant. In the ravine are three or four dragon pools, the depths of which no one knows. Just when summer rains repeatedly arrive, the numerous gorges of the mountain thunder down together like crashes of lightning. The large and small rocks of the ravine, countless tens of thousands of them, are all dumped into the pools; from ancient times to the present, not the slightest blockage has ever been seen, leading people to suspect that it connects below to the sea. Beside it, a dragon shrine was erected, where prayers are made during droughts. In the Xiangfu era, the Fujian monk Wenxiu constructed a stone bridge above it. It measures sixty feet in length and is covered by a spacious hall, standing as the most magnificent sight in the mountain. Beside the ravine is Lu Yu's Well, followed by Hanquan Pavilion (Cold Spring Pavilion) and Yuyuan Pavilion (Jade Abyss Pavilion). From the dragon pool beneath the pavilion, aquatic creatures occasionally emerge; people revere them as divine beings. To the west of the monks' hall are Luohan Cliff (Arhat Cliff) and Baotuo Cliff. Over a hundred paces to its south is Baiyun Hermitage (White Cloud Hermitage). Behind the cloister is the Ai Hall; travelers invariably take rest there. Ten li in front of Qixian is Luohan Chan Cloister. Luohan Cliff lies one li to its north. In the third year of the Xianping era of the present dynasty, Great Master Guangji, Fajian, first founded it. The court additionally bestowed farmland to support his disciples, designating it Shenghui Estate. In the third year of the Xiangfu era, Great Master Zuyin, the monk Xinglin, succeeded him. He began planting pines covering the public road for ten li, reaching as far as the military garrison. Yang Danian, Duke of Letters, composed the 'Record of Planting Pines'. There is a very large drum in the Dharma Hall, twenty-three feet in circumference; when struck, its sound moves the mountains and valleys, making it truly extraordinary among drums. The water west of the cloister is called Yu Ravine (Jade Ravine); it flows east ten li into Lake Pengli. Zuyin is buried north of the ravine; former Grand Councilor Zhang Shixun composed the stūpa inscription. Five li east of Luohan is Zhezhi Cloister Estate. Another five li brings one to White Deer Grotto. During the Zhenyuan era, Li Bo, whose courtesy name was Xunzhi, dwelt in seclusion here with his second older brother. Later he moved to Shaoshi. Summoned to serve as Rectifier of Omissions of the Right, he did not take up the post; he is precisely the 'Hermit of Mount Shaoshi' mentioned in Duke Han of Letters' poem. During the Dahe era, his official career reached Guest of the Crown Prince. Earlier, in the Baoli era, he had served as Prefectural Governor of Jiangzhou; he then erected terraces and pavilions at the grotto, encircled them with flowing water, and planted various flowers and trees, making it a scenic wonder of the time. Liu Mengde (Yuxi) climbed the Qinghui Hall and wrote a poem: 'Xunyang River’s color swells full with the tide, / Pengli’s autumn sounds usher the wild geese in. / Looking south to Mount Lu, ten thousand fathoms high, / Together we praise the timber for fresh-hewn ridgepoles.' Qinghui Hall was located in Jiangzhou; it was also founded by Bo, which is why Yuxi praised it. During the Shengyuan era of the Southern Tang, an academy was established at the grotto, and fields were provided to supply the students. Scholars gathered in great numbers; Li Shandao, Master of the Nine Classics from the Directorate of Education, was appointed Cave Master to oversee instruction. During the Baoda era, fields were bestowed upon the summonable scholar Shi Xubai. Xubai was a man from Beihai who had fled to Mount Lu; Han Xizai recommended his abilities. Yuanzong summoned him to an informal hall and inquired about state affairs; Xubai declined, saying, 'How could a mere fisherman know the grand strategies of state?' He then became drunk and urinated in the hall. Yuanzong said, 'A true recluse indeed!' Thereupon, he granted him fields, sent him home, and exempted him from taxes. When Xubai died, his descendants were impoverished by tax exactions and could not maintain the fields, which eventually passed to other owners. In the fifth year of the Xianping era, an imperial decree ordered its restoration, along with the sculpting of statues of the Declared Sage and the Ten Philosophers. Today it is entirely overgrown with lush weeds. Three li from White Deer Grotto brings one to Chengtian Abbey, formerly called Baihe Abbey (White Crane Abbey). The Jiujiang lu states: 'In the twelfth month of the first year of the Hongdao era of the Tang, it was first established by imperial decree at the foot of Xunyang City. On the third day of the sixth month of the second year of the Shenlong era, an imperial decree ordered the establishment of Longxing Abbey, so it was moved into the mountain and renamed Longxing.' During the Dali era, the Daoists Liu Xuanhe and He Ziyu resided there. The Zhang Hongdao men lingyan ji states: 'Liu Xuanhe was an earthly immortal. Whenever he petitioned Heaven on behalf of the prefectural governors Li Cheng and Xue Bian, all of the memorials received imperial approvals from the Heavenly Bureaus, and matters were verified in every detail.' On the mountain northeast of the abbey is Mugua Cliff (Papaya Cliff). Liu Xuanhe first dwelt within the cliff and once planted them there; even now, offshoots still survive. Within the abbey is a large Chinese fir, over a hundred feet tall and twenty feet in circumference, also planted at that time. In the fifth year of the Xining era, when the court was building the Central Taiyi Palace in the capital, an imperial edict sought banner poles one hundred and twenty feet long; officials were dispatched throughout the empire to inspect the mountain forests, and this fir was almost felled. From the west of Chengtian Abbey to Qixian Cloister is only five li; travelers often pass back and forth between them. To the east of Qixian Cloister, walking half a li along the ravine...