廬山記 2.2.2

2.2.2

The Record of Jiujiang says: In the first year of the Yongming era of the Qi, the Daoist Song Wenchao founded it along the southern foothills of Lushan. The abbey record says: The Record of Mount Yusi says: In the turmoil of the Qin dynasty, thirteen famous officials abandoned office to study the Dao and passed by Lushan. Among them, three warriors—named Tang Jianwei, Li Deshu, and Song Yundao—wished to dwell here. The other ten said, "Not so. Our initial intent was to return to the grotto-heavens of Qunyu; how can we abandon it midway?" Having spoken, before they departed, thunder and lightning suddenly struck one evening on either side of their thatched huts, transforming into two streams. On a boulder within the stream was celestial seal script inscribed on a jade tablet, saying, "Spirit-transformed Divine Stream; jade tablet titled; perfected person receives the mandate; hidden dwelling in the jade cave." It is not known what became of the ten men, but the three warriors thereupon dwelt beside the stream. During the time of Emperor Wu of the Han, it was bestowed the name Lingxi Abbey. King Jingda of Qi under the Southern Tang died before the reconstruction was completed, but his virtuous and compliant consort brought his intention to fruition. As for this stele: Song Huan, Gentleman for Court Audiences, Probationary Proofreader in the Palace Library, and Director of Palace and Mansion Memorials, composed it by command. It was erected on the sixth day, Jiyou, of the eighth month, beginning on Wuzi, in the ninth year of the Taisui, the Renxin year of the Kaibao era. On the wall of the old building, there is a portrait inscribed: "Holding the post of Grand Preceptor and Director of the Department of State Affairs, King of Qi, with an estate of ten thousand households and a real fief of three thousand households, Li Da, posthumously named Zhaoxiao, invested as the Crown Brother. Painted on the twenty-fourth day, Jiyou, of the second month, Bingxu, in the Guiyou year." One li from Lingxi brings one to Xiangquan Monastery. In the sixth year of the Dahe era of Wu, the monk Huizhen erected an upper stūpa and then a lower stūpa, which face each other a hundred paces apart. As for the name "Fragrant Spring," it is because the flowing water passes by Dong Feng's apricot grove. The two stūpas are the square tombs of Guizong. Five li from the lower stūpa is Longjiao Monastery, situated on the summit of Prajñā Peak, formerly named Prajñā Terrace. Beside Longjiao is Shimen Hut, next Bushui Hut, and then Juexing Hut, also named Master Cui's Terrace, none of them more than a hundred paces distant. More than a hundred paces above Juexing is Chongyan Hut. Passing Chongyan, after three li one reaches the Thatched Cottage of Xie Jingxian. Jingxian, on account of his medical skill, was a visitor at the residences of the nobility. Prime Minister Han, Duke of Wei, as well as distinguished scholars of the ministries, frequently presented him with poems. He himself said that his dwelling was the former site of the Apricot Grove. The Apricot Grove is north of the mountain, its details given under the Taiyi Abbey. Three li from Master Xie's thatched cottage is Lingqi Monastery. A single peak stands loftily more than a hundred paces above it; it is also named Zixiao Peak. On the peak's summit is a nine-tiered iron stūpa. A record says: Liu Yuan's preface says: In the Xiande era of the Zhou, an auspicious light appeared in that place, and people all marveled at it. Digging twelve feet down, they found an ancient record saying: In the second year of the Chiwu era, an Indian śramaṇa entombed relics of Śākyamuni Buddha here. However, examining the Biographies of Eminent Monks, in the tenth year of the Chiwu era of the Wu, the dingmao year, the śramaṇa Kang Senghui first arrived in Jianye. At that time, the state of Wu had just seen the unusual appearance and dress of a śramaṇa. The authorities memorialized that this should be investigated. Sun Quan immediately summoned Senghui and questioned him: "What spiritual efficacy does the Buddha have?" Senghui said: "It has been over a thousand years since the Tathāgata departed his traces, but his mortal relics work spiritual responses without limit." Quan considered it boastful and said: "If you can obtain a relic, I shall build a stūpa for you." Thereupon [Senghui] purified a clean chamber, placed a bronze vase on a table, and worshipped and prayed. On the twenty-first day, a clinking sound was suddenly heard in the vase, and indeed relics were obtained. The entire court gathered to view them; they shone with five colors. Quan again tested them with a fierce fire, but they did not burn; struck into iron, they did not shatter. Quan sighed with great submission and immediately built a stūpa for them. Because this was the first Buddhist monastery, it was named Jianchu. Thus, it is clear that eight years prior, there was no one entombing relics. When worldly people wish to aggrandize matters, they consequently lose the truth; cases like this are many. During the Jingde era, the stūpa was first replaced with iron, and it was repaired in the second year of the Huangyou era. During the Xiankang era of the Jin, the Indian monk Yaśas also died and was entombed at Lingqi. Eight li below Lingqi is the Temple of the Three Generals, one li from Guizong, which refers to the three men from the Qin warrior Tang Jianwei on down. The villagers sacrifice to them annually. From Lingqi, it is four li to Chongyun Hut, next Wansui Hut, and then Tiangong Hut, all a hundred paces apart. From Tiangong, it is one li to Yufeng Hut. Beside Yufeng, ascending the mountain for twenty li, one reaches White Cloud Peak. Above it is a cave with a large stone like a bed; a spring flows within the cave, and the land can be tilled, though no one dwells there now. Wayfarers in the mountains who look upon the hanging cascade plummeting straight down hundreds of feet all know that it comes out of the White Cloud Cave. From Yufeng, it is two li to Xiantian Abbey, formerly named Chongshan. In the second year of the Datong era of the Liang, it was founded by the Grand Protector of Poyang, Yang Youjiang. Early in the Baoda era, the Daoist adept Yang Baozong repaired it, and it was granted the name Zhenfeng. There is an inscription composed by imperial command by Han Xizai, Court Gentleman for Consultation, Vice Director of the Bureau of Forestry and Hunting in the Department of State Affairs, Commandant of the Cavalry, and recipient of the Scarlet Fish Bag, on the twenty-eighth day, Jiyou, of the eighth month, Renwu, in the fifth year of the Baoda era, the Dingwei year. It says in brief: "Within the six palaces, they vied in donating fine garments, trinkets, pearls, precious gems, and embroidered silks, totaling over tens of millions." On the reverse of the stele are carved the names of more than ten concubines and palace women of that time. Half a li northwest of it is Liu, Chief Minister of the Court of Imperial Entertainments, whose personal name was Hong, a native of Jianyang. He held office in Jiangdong and, delighting in this transcendent realm, built a dwelling here. From Xiantian, it is two li to the Taixu Jianji Abbey. This was the retreat of Master Lu of the Song dynasty. The Master's personal name was Xiujing, a native of Dongqian in Wuxing. At the end of the Yuanjia era, because he was buying medicinal herbs in the capital, Emperor Wen, who had long admired his demeanor, made the Tingxia Jeweled Carriage and dispatched Xu Zhan, Left Supervisor of the Department of State Affairs, to convey the imperial decree retaining him. The Master firmly declined and then traveled through the Jiang and Han rivers. Later, when the Emperor met with the disaster of the Dahe [era], everyone marveled at his foresight. In the fifth year of the Daming era, he first established an abode on Lushan. In the third year of the Taishi era, Emperor Ming again issued an imperial summons, repeatedly sending the Regional Inspector Wang Jingwen to urge him. Having repeatedly declined without success, he went to the palace, where [the Emperor] set up the Chongxu Cloister and the Tongxian Hall to await him. Furthermore, he gathered Confucian and Buddhist scholars, and [the Master] expounded the Dao in the Zhuangyan Buddhist Monastery for a long time. In the beginning of the Yonghui era, he submitted a memorial requesting permission to return to the mountain, but it was not granted.